Temple-defilers defiled, Wherein a true Visible CHURCH OF CHRIST Is described.  
The Evils and pernicious Errors, especially appertaining to Schism, Anabaptism and Libertinism, that infest our Church, are discovered.  
And Directions to preserve from the sin and punishment of TEMPLE-DEFILING, DELIVERED In Two Sermons preached at the Lecture in Kingston upon Thames, Feb. 20. & 27. 1644. out of 1 Cor. 3. 17.  
BY RICHARD BYFIELD Pastor in Long-Ditton, Surrey.  Mal. 3. 1, 2. The Lord cometh suddenly to his Temple.— But who may abide the day of his coming?— For he is like a Refiners fire, and like Fuller's soap. 
Miror quod non cogitant, posse aliquem aliquando utrumque (novum scilicet, vetusque Testamentum) legere, & divina ope intellectum utrumque laudare: ●raudemque istorum atque malitiam vel dolere tanquam hominum, vel cavere tanquam Haereticorum, vel irridere tanquam imperitorum & superborum. Aug. Tom. 6. l. contra Adimantum Manichaei discipulum. cap. 13.  
London, Printed by John Field for Ralph Smith, at the sign of the Bible in Cornhill, near the Royal-exchange. 1645.   

To the Right Worshipful, and the rest Dear Beloved in CHRIST JESUS, the Auditory at the Lecture in Kingston upon Thames in Surrey.  
IT is the mighty work of God, beset with wonders of fatherly Providence, that you enjoy again a Thursdays Lecture, Preached by some of the Ministers, now standing on their feet by the spirit of life from God entering into them who upheld it heretofore, until Prelatical usurpation with furious tyranny suspended them, and spoiled their Nest, as their proud threats phrased their malicious Pharisaical Act a little before they had fully acted it. The fourth Commandment must be turned up by the roots, the power of godliness, and of faithful Preaching, with Prayer in the Holy Ghost, as bad, with them, as Preaching; the undeniable enemies of the Prelatical Kingdom, Crown, and Dignity must all be outed, Lectures by godly Ministers that desired to be found faithful may not b● endured: and now for this work, that was their day. Their power through their interest in the Royal favour was superlatively great, their Hierarchy fastly rooted in the ancient Laws, and grown up with the body of the Kingdom, Parliaments exploded, the Universities theirs; All preferment in their hands, thousands of their Enemies gone in Colonies to the Indies the utmost ends of the earth, many great and choice wits with them, some of them profound Scholars, some with them preferred by them to the choicest Sees for ancient fame and present maintenance, as good men, and of as good report, even among the godly, as ever any Age had, all the rest of them painted Tombs, goodly Pharisees to see to: And their old friend Rome had got no little ground among us, by matching one of his Daughters here, and for all the Reformed Churches beyond sea, they were brought very low. What wisdom of man would not have thought, but that in such a day they should undoubtedly have ●ad the day. For my part, I sat down under their unjust illegal Sentence, with this saying to some of my acquaintance yet alive through God's mercy: There is no coming in for me again, but with the breaking of the whole State, An alteration that must change the Kingdom and the Laws thereof. I sat down willing to see the way of God in his work; the desires of my soul were towards him in that hour and power of darkness, I drew a small draught of it for my own direction. Little did I think the return of our captivity had been so near, and who could conceive the glory and terror of it? Nevertheless, in the time of that four years and four week's suspension and sequestration that I suffered, my thoughts, among other things, were on that Text in Zach. 2. 13. Be silent, O all flesh, before the Lord, for he is raised out of his holy habitation. In which, collecting the signs of the Lords arising, I saw the ruin of these Luciferian Usurpers, yet not conceiving it to be so near, in such unparallelled ways of high providence, with such well founded proceed of legality that hath slain all them, and cast out their carcases, and their worm dyeth not, and their fire is not quenched, and they are an abhorring unto all flesh, With such streams of blood, with such executions ●pon a sensual Nobility, Gentry, seat of judges, shop of Lawyers, ●●nke of Civilians, and sinful body of a Malignant Commonalty; Of which we may say not without astonishment and high praises, What hath God wrought? Must this be the way of Vindication of the Ministerial Liberty, of such a miserable sinful worm as I am? From the Lords right hand went a flame of that fiery Law for us: A fiery Law is the Decalogue of the ten Commandments called; the fourth Commandment is then a flame of the fire, 
Deut. ●3. 2.  and it hath fired the State and habitations of these transgressors; that sentence warmed and refreshed my heart, and touched my tongue in that winter season, and now should fire us with God's praises, for the time draweth on ●pace of the Church's Hallelujahs. 
Rev. 19   
I writ this, that you may not forget how we come to preach again unto you at all.  
But now when I came to preach to you at this time; not only neighbourhood of habitation, and former ancient relation to you, and my unfeigned desire to do you good by imparting some spiritual gift, but your desires, your divisions, and the care of the Churches, which towards you came upon me, because of your divisions; did much move me. I had no thought at all of making these Sermons public; your importunity brings them forth; that word, Paul, Apollo's, Cophas, all the Ministers ar● your●, that word bond me. Being bound, two things more facilitated my yeildance, when I durst not withstand the suitableness of the subject to the times, and the diseasednesse of the Congregation of Kingston, to which I was once, though most unworthy, a Teacher; this year disease is, The Lord help and heal, the disease of the Church of England; through grievous poverty grown upon her, under the impositions and oppositions of her Diotrephesses, the Spring of the year of glorious Gospel-●iberty coming on, there appears a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Phthiriasis, she gins 
Phthiriasis.  to swarm with Vermin; this ariseth from want of concocting the wholesome food of sound Doctrine, even the truth, which is after Godliness: if we feed favourly on the solid substantial truths that concern faith and love, which is in Christ jesus, and not turn aside after watery trash, that food will quickly set us sound, and so nourish us, that we should ru● off, and rid us of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Pht●ires, these Lice, and Worms. 
Phthires.   
Wash you with the waters from under the Sanctuary, and that is Sovereign to kill them, and clear the body, and cleanse the skin of the Church. I'll reach you some that flows out of one vein of Scripture it r●ls the ways and spirit of s●ducers.  
Their ways are such as these:  
1. To draw the heart from, and to destroy the fundamental truths; the 
2 Tin. 2 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  first truths, pretending they are low, dry and sapless in comparison of their depths, and their high speculations, giving metaphorical, and fare fetched meanings and interpretation●; as 〈◊〉 and Phil●●us did upon the Article of the Resurrection; saying, it was passed already, or annexing to those foundation truths, opinions which overthrew them by consequence, laying one foundation in appearance, and another in deed, as the Apostle implieth in 1 Cor. 3. 11. So the Papists do about the Article of Christ's Ascension into Heaven, when they teach his corporal real presence in the Mass; of th●se kinds of Seducers the Apostle saith, that their word will ●a● as doth a Canker. 
2 Tim. 2. 17.   
2. To beguile by Paralogismes or deceitful reasonings, and sophistical 
Col. 2. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. jam. 1. 22. Nitor ser p●o, non Argumento, Ambr. de spiritu Sancto. Col. 2. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rom. 16. 18. 2 Tim. 3. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eustachius dicit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Thes. 2. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Gal 3. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  arguings; when upon misconceived principles of 〈◊〉, said as premises, wrong conclusions are drawn; like Satan their Father, who beg●●les men's hearts by a self de●●it, when they set up a profession of the wo●d, 〈…〉, hear●t often, and thereupon conclude they ●re blessed, though they neglect the practice and obedience 〈◊〉▪ against this ab●●d of the useful Art of Logicke●it is safe to rest upon the plain Scriptures and avoid the subtlety of Argument, brought to lead from plain truths.  
3. To use persuasive and enticing words, that they might induce to their errors; and the Moral Philosophy of Heathen Authors about ●●●●ue, natural abilities, and the chief good, which post us of Christ, and true consolation through Fai●●●in him, these en●●●ing words are also e●ther the swelling words of Vanity, ●●d of w●●dy ostentation, or good words and f●ir speeches.  
4. To inchant the people through a mournful behaviour, the old g●●●e of most of the, orders of Friars and Monks and the new guess of many with us, in 2 Tim. 23. ●●. He useth a word for Seducers▪ that signifieth an Inchamber by 〈◊〉 and lamentation.  
5. To lead us out of the common beaten high way; when affectation of a Notion, and of a curious ●each makes men innovate word● and phrases formerly received in the Church, as best expressing the sense of Scripture.  
6. To bewitch with fascinations; that is, to delude simple minds with glesing of some special care of t●●m, abou● some point of truth pre●●nded, as witches do do eyes of the body, that they think verily, they see that which they do not see, and do not see that which is absolutely necessary they should see and know; these be witching are most dangerous, when the mist is cast over the soul with juggling pretexts of showing you Christ and F●ee grace in a more excellent manner, till you know neither Christ no● Freegrace.  
7. To wrest and w●y things that are straight and plain. 
Act. 20. ●0. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Act. 8. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Cor. 11. 3.   
8. To lead people to the admiration of their persons: (another way of bewitching) bringing them into astonishment, and a trance upon the conceit of the great power of God in them, and some inspirations of the Holy Ghost.  
9 To corrupt men's minds from the simplicity that is in Christ, by adding or diminishing somewhat of the purity of the Gospel, whereby we ●all from the obedience of faith, as the Serpent dealt with ●●ve.  
10. To alleviate the threats of God's word with vain words and to promise 
Ephes. 5. 6. 2 Pet 2. 19  liberty; and turn God's grace into wantonness.  
These are the chief path● of Seducers, and for the spirit that ●●rrieth 
I om●● that of Miracles and lying Wonders of S●tan, in 2 Thes. 2.  them, it is an unruly spirit, a selfwilled spirit, a proud spirit, a giddy inconstant unquiet spirit, a selfseeking spirit, a spirit of timorousness, and base fear, not of love, power, and a sound mind, a spirit of earthly mindedness, a spirit captived to men's persons, a spirit that creeps into houses, and leads silly wom●n captive, laden with divers lusts, and a doting spirit.  
Of their dotages and deceits, I shall give you two instances, the one is this, that they conceive they have a great light, and a new light; when their new great light, is either some old error raised from Hell again and new painted, or some matter of opinion which is very doubtful, and controversal, or somewhat of lesser moment, ●rged and pursued with such zeal that the great things of the Law and Gospel are neglected, the very disposition of the Pharisees of old: But if any say, should we not seek an increase and growth in our light; and do not we look for it? yes, in some sense we do, and we ought to grow in knowledge; but this is not to be understood of any light of new truths, there are no new truth● to 
No new truths.  be revealed; yet the light may increase exceedingly in the more full distinct, and shining knowledge of received truths, in the clearing and fulfilling 
We expect a new and great light, increasing in 8. things.  of some prophecies; in the power of practice when Christians in name shine in holiness, power of faith and godliness, expressed in their lives, as so many great lights in the frmament of the Church; in taking away the various contentions and quarrels, that now darken and offuscate the minds of men; Satan chained up more from deceiving: in the further manifestation of God's judgements upon enemies of all sorts, which thing doth exemplify and illustrate the things we do already know: In the increase of the number of able and faithful Teachers, and knowing holy professors: and in clearer resolution of some obscure places of Scripture, together with a more perfect union of the Church of Christ on earth, which will be full of Grace, Majesty, and Terror; now not one of these is found in or by the means of our men that boast of their new light, for why do not they show it to us?  
Another Instance of their do●ing deceivable spirit is this, that they cannot be brought to measure themselves and their tenets by the standard of the Scripture without shuffling: It were a plain and easy way to see the truth in any matter in question about Religion, if men did not love to dote: thus, propose the tenet nakedly; see whether there be any plain Scripture for it; if there be not, we need go no further: if there be, but yet some other Texts seem to say against it, or a question may be moved about the sense; hold the Analogy of Faith and rule of righteousness, see the tenor of the Scriptures, and accordingly produce Arguments, and answer Objections; as for Example, There are arisen among us some that utterly deny the Baptising of Infants of Professors of the Faith of jesus Christ; now how easily might this matter be resolved, among men of quiet and Christian spirits? They say, Infants ought not to be baptised: What one Text in all the Scripture saith so? Not one. What Arguments can they allege? Not one that reacheth the matter in hand; for they all go no further than this, that persons of age ought first to profess their Faith, and then receive Baptism: but not this, that they only ought to receive Baptism; how dare men say, they must be excluded, when God saith no such word? on the other side▪ doth not the Scripture plainly takein such Infants into the Covenant, and acknowledge them members of the Church of God: The Infant Israelites were not born Heathens, without, were circumcised, were meant as part of Abraham's seed; the Nations to whom the Gospel comes, and who do receive it, are now of the same body with the jews, partakers of the same promise, the grace of God is larger under the New-Testament, which it were not, if such a part, as the millions of infant-Christians that die before they come to years, were cut off from it? The Children of believers are holy, whole households were baptised: Christ blessed Infants upon this ground, Because of such was the Kingdom of God; that is, not only Heaven, but the Church of the new Testament, which is called the Kingdom of God; there is this ground why those that are of age that repent should receive Baptism, because the promise is to them, and the promise is to their children, therefore their children have the like ground, on which they ought to receive Baptism: these with the like Arguments are strong and unanswerable, were it not that these persons doted, and in their Pride will resolve to be contentious? Let not any think that a small error which shuts out from Christ and his Church millions of his Members, which runs against the constant tenor of both Testaments, which confines and imprisons the Grace of God in the New-Testament, which makes the grace of Christ the second Adam not to reach one sort and condition of men, over whom sin and death passeth by and from the first Adam, which evertes and destroys at one blow all the Churches of Christ in the whole world: All this doth this unchristian error of the Anabaptists do: The like might be said concerning Church Government, whether the Hierarchy or Independency, or Presbytery be of Christ in the Scripture? It might soon be determined were it not for a spirit of Dotage, Pride, and Contention, but I leave that to the Assembly, where it depends and is in Agitation: I hold you from the perusal of the Sermons, which you heard with much attention; I have written some particulars in the enumetation of Temple-Polluters under the second Doctrine, which time cut off from delivering, as I then told you, the rest you have as near as I could set down, save that one thing throughout the Sermons the Printer could not ●●nde any Characters or Letters to express; that is, the spirit with which they were delivered with lively voice. You have the Instrument and Stick; I cannot help you to the Rozin: The Spirit of God make supply thereof, while you read them, & in that superabundant measure. Take me into your prayers, and let me be in your esteem, what I desire for ever to be whiles remaining in the flesh; Even  
From my house in Long-Ditton April 7. 1645. Yours in the service of your faith RICHARD BYFIELD.   

Errata, Page 5. line 14. read converted for committed. p. 6. l. 24. r. world's end for world, and. p. 23. In the Title r. Temple Defilers for Heretics. l. 6. r. Cavillers for Cavaliers. p. 25. l. 6. r. continue for contemn.   

Temple Defilers Destroyed.  1 COR. 3. 17. If any man defile the Temple of God, him shall God destroy. 

THE circumstantials of this Text, may profitably serve for our Exordium, or entrance; they are three; who speaks, how he speaks, and to whom.  

1. Who speaks: Paul an Apostle of jesus Christ, therefore it is a Gospel sentence: Paul the Doctor of the Gentiles, therefore you Gentiles ought to hear him: Paul the mouth of Christ, the Penman of the Holy Ghost, and therefore he that despiseth this word, despiseth not man, but Christ, but the Spirit, but God.   

2. How he speaks; First by way of denunciation of judgement: The Gospel hath fire in it; the Preachers threaten destruction; yet the Preachers thereof no legal Preachers, for our God is a consuming Fire; it is true, life and immortality are brought to light by the Gospel; and it is no less true, than Hell fire and Damnation is Language peculiar to the Gospel: never any Preached in so frequent and plain terms the flames of Hell, and that unquenchable fire, as did our Lord Jesus, who was sent of God, Anointed with the spirit, that oil of gladness to preach the Gospel to the poor, to heal and bind up the broken hearted; that meek Lamb of God, whose office it was to speak a word in season to the weary soul: How often hath he Hell and Hell fire in his mouth in one Sermon? Mat. 5. 22. 29, 30. Three times in one breath, with amazing illustrations, Mar. 9 43. 45. 47. At another time, all his discourse almost beset (as Paradise with a flaming sword) with as sore, as plain and equivalent expressions; utter darkness, where shall be weeping, and gnashing of teeth; the Prison out of which there is no coming by any means till they have paid the utmost farthing; the loss of the soul cutting asunder, and appointing them their portion with hypocrites; in no case any entry into the Kingdom of heaven; no reward of their Father which is in Heaven: Will any dare to deny that jesus Christ was an Evangelicall Preacher? And it stands with all reason that such Preaching should be for Gospel times; for the greater and more glorious are the manifestations of God's grace, the greater and more glorious are the manifestations of God's grace, the greater is the sin, and the heavier the wrath and condemnation due to the refusers, Heb. 12. 25 29. ●he abusers, the turners of such grace into lasciviousness and w●ntonnesse: No marvel then if that Ministry of the New Testament, that is, as a mirror to show us the glory of grace with open face, do with as great plainness of speech set Hell before us in open view; Heaven is the more Heaven to them that see what Hell is: It is not unbeseeming an Apostle, a Teacher of Grace and of the Gospel, to denounce the judgements of God: Paul here speaks by way of threatening. Secondly, he speaks by way of Argumentation. 1. Against building up the Church with wood, hay, and stubble, ver. 12. By which is meant, not Doctrine Heretical, blasphemous and impious, though that be worse that ruins the foundation; but vain, curious, unnecessary, doubtful, tending to jangling, strife and divisions; perhaps true, but unprofitable, like the Genealogies, in the which the Jews were curious or else erroneous and of ill consequence, though not in itself impious: Such in a word as suits not with the foundation, such as is not like gold, silver, and precious stones; these only are fit for this building, suitable to Christ the foundation; the Apostle reasons against their bringing such stuff to God's building, and in this verse, bringeth his Argument from the greatness of the sin, and the certain●y of the punishment: Their sin is the defiling of God's Temple, their punishment shall be destruction. 2. Again, his Argument against such ill Church works, lieth also against Schism, Divisions and Factions in the Church, as appeareth to the diligent and intelligent Reader by that in the chap. 1. ver. 10. 12. and in this chap. 3. ver. 3, 4, 5. The Apostle is still about the cure of this one disease, and this verse we are upon, argues against it, as a Temple-pollu●er, and destructive to those that are guilty of it.   

3. To whom he speaks:  
1. To the Church of Corinth, called to be Saints, 1 Cor. 1. 2. Consider it.  
1. He speaks not to them without, there were within the Church too many defilers of God's Temple.  
2. He speaks not to a party in that Church, the house of Cloe, a choice party separating from the faulty party, making up a new Church, l●st they should be polluted in holding Church Fellowship with them that were such sinners: The house of Cloe knew how tostand free from partaking with them in their sins, and yet retain Gospel Union to seek a Medicine, and not make a rapture: The Apostle guided by the spirit of Union, love, and a sound mind, breathes forth nothing to make Rents, but what ever might be to make up breaches: He directs not the Epistle to the house of Cloe, that stood sound, and untouched, though they gave him notice of the evils that infested the Church at Corinth:  
But 1. To the whole company of Professors of Christianity in that great City, to the whole society of Christians there.  
2. And that also to such a society as were enriched in gifts and graces so, that he fi●st breaks out in the mention of them with solemn Thanksgiving to God, they were enriched in every thing by Christ, in all utterance, in all knowledge, they came behind in no gift, as in chap. 1. ver. 4. 5. 7. Yet many of ●hese fell into this sin of Schism; these must take heed how they walk on in that sin, for they may fall under this destroying judgement of God.  
2. To the whole and Universal Church of God, ver. 2. of chap. 1. All in every place that call upon the name of Jesus Christ our Lord, both theirs and ours: One Lord in common of one visible Church in all the world, which is one body under that one head, particular visible Churches are not so many Independent Churches, those that so teach, m●ke Jesus Christ monstrous. The Papists make Christ's Church a Monster, in that they hold that Christ is the head of the Church (which is most true) and yet withal, that the Pope is the head of the Church: The Church than is a body that hath two heads.  
And those make Christ yet more monstrous, that setting up so many Independent Churches, as there be Christian Congregations in the world, which they call each, severally the mystical Body of Christ, do make Christ a head that hath so many bodies; but there is but one Body; all particular Churches make up one Church and visible universal society; in which Church, he says not Churches, God hath set Apostles, Prophets, Teachers, Miracles, gifts of healings, helps, Governments, diversities of Tongues. Therefore many of us also must beware of that and such like sins of Divisions that defiled the Church at Corinth; for the Axe of this Sentence in this Text is by the Apostle laid also to every of our roots.  
While therefore these words are handled according to the truth, Look not on me, as if I spoke of myself: look not off yourselves, bless not yourselves under the vain thoughts of Gospel-Grace, that you will hear, and only that, or Gospel-graces and gifts wrought in you, or your freedom from other grosse-sins, as if this of falling into divisions were no sin; but consider who speaks: How, and to whom: And the Lord Jesus Christ make all saving to you, though for the present it should not savour you.    

The Substance of the Text hath three words to be opened,  
1. The Temple of God] He means not hereby the material Temple in jerusalem first or second, nor the Tabernacle built in the wilderness: but the latter end of this verse showeth clearly he means Christians, which Temple are ye: every particular Christian, every of you and ye, the Church of Christians both then at Corinth, and also every where: not only the Christian that hath truth of grace, and is so inwardly as well as outwardly, but the Christian by outward calling, for to these he wrote also, not only every particular member but chief the Church, the Society: This word ye referred to all in Corinth, called to be Saints, and to all in all the world, that call on the name of the Lord jesus Christ, doth fully evince thus much. They are called God's Temple, (continuing the Metaphor of a building) considered severally, and in a Church-society, with Relation to the typical Temple, to show that the truth of that type is now remaining.  
2. Defile, Destroy] The Greek word is but one; in divers tenses it signifieth both to Defile and Destroy, to corrupt and violate, the Greek is thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The translation would render the Original more naturally, if we retained one English word, either thus: If any man defile the Temple of God, him shall God defile; or thus, If any man destroy the Temple, him will God destroy: It is an Elegancy, and not barely so, but pregnant in instruction, for it teacheth that the punishment of such offenders shall be in justice proportioned to their offence, Defiling for defiling, violence for violence, degree for degree; if they'll be dilapidating, and corrupting God's house, they shall have enough of it: God will dilapidate and corrupt them.  
3. If any man, him] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, If any do it, that same man shall feel it, whoever he be, Teacher or hearer, of high esteem for place in the Church, or for gifts and graces, this man God will certainly meet withal: this his sin shall find him out.   

Now from hence arise three Doctrines worth; our through perusal and attention.  
1. Doct. Every Christian professing the true Faith, much more every true Professor of that true Faith, is the Temple of God: And every particular visible Church or Society of these Professors, and the whole Church or universal society of Christians professing the true faith are the Temple of God: This from the word Temple, in the sense here used.  
2. Doct. Many there are, yea many within the visible Church, that are defilers and Violators of this Temple of God.  
3. Doct. God will certainly punish every and all the defilers and violaters of this his Temple, with punishments proportionable to their sin in violating and defiling the same.  

For the first of these,  
Note the difference I put between a Professor of the true Faith, and a true professor of that true Faith: One may profess the truth, and not truly profess it, he may be a hypocrite in his profession: A Professor is visible, and profession of the Faith may be discerned by men from profession of falsehood; but a true Professor, and the truth of his profession is to be desired and prayed for, but is not so easily discerned; God only that searches the heart can infallibly judge of this.  
Again I use the word Society, as the Genus of a Church, not an Assembly; for a Church is no less a Church when the Assembly is dismissed, then when they are Assembled in the use of any Ordinance of God: Nor a Congregation, that word is too narrow, it agreeth not to all the kinds, but the word Society, that agrees to a particular visible Church, and to the whole visible Church, to the Church in a house, the Church in a Village of one Congregation; the Church in a City, consisting of many Congregations, as the Church of jerusalem, of Ephesus, of Corinth: the Church in a Kingdom or Nation, committed to the profession of the Faith of Christ: the Church in the whole world, the Church in her Officers gathered together to hear complaints; the Church in her Members assembled to worship and serve the Lord according to the Gospel of Christ. It is weak and a poor quarrel (my opinion is, it is so) to deny a National Church under the New Testament (for under the old its beyond all question) and to plead there is no other visible Church then congregational. The Church at jerusalem was not congregational in that sense; that is, it did not consist of one Congregation that could meet in one place, all the Members of it have one Pastor preach to them at one time, and use other Ordinances of Worship, as the Sacrament of the Lords-Supper, Baptism, Public Prayer, and fellowship together; twelve Apostles were not able to discharge to them the duty that belonged to the word and Prayer, without the help of seven Deacons to take off them the care of distributing of the Church-Almes, Act. 6. 1, 2, 3, 4. It is hard to make clear proof that the word Church in all the History of the New Testament is given to a Congregation: I desire to see it; And why may not a Nation professing the Faith, be called a Church, as well as all the world of Professors be called a Church? Why not now as well as under the Old Testament? The word Church is applicable to every Society of men that profess the faith of our Lord Jesus Christ. We read of Churches in the New-Testament, because we have several Societies and Nations of men converted, and become the people of God.  
And whereas I hear of some that say, did ye ever hear of Nations converted in the Scripture; those be strange conversions, the conversions of whole Nations? I answer, did you ever read the Scripture, and yet pass by those famous prophecies concerning the Church under the New Testament: All Nations whom thou hast made shall come and worship before thee, O Lord; And shall glorify thy name, Psa. 86. 9 Again, In the last days, the mountain of the Lords house shall be established in the top of the mountains, etc. Isa. 2. 2, 3, 4. And all nations shall fl●w unto it, and many people shall go, and say, Come ye and let us go up, etc. And he shall judge among the Nations. And again, Zac. 8. 20, 21, 22. There shall come people and the inhabitants of many Cities, and the inhabitants of one City shall go to another, saying, Let us go speedily to pray before the Lord, and to seek the Lord of Hosts I will go also; Yea, many people, and strong Nations shall come to seek the Lord, and pray before him: It is a strange thing you say, The Lord speaks of it indeed as a strange work: Who hath heard such a thing? Who hath seen such things? Shall a Nation be born at once? Esa 66. 81. Yet Zion doth so; To what purpose were that command, Go teach all Nations, and Baptise; if a Nation might not receive the Gospel and Baptism? or can any doubt of such an effect of Preaching the Gospel when Christ hath promised to his Ministers preaching to Nations, that He will be with them to the end of the world: Who can deny whole Nations embracing the Gospel, that have not lost their senses: the Nation of England at this day, and the Nation of Scotland profess the truth of Christ, and now in their representative bodies are all for Reformation, for the power of godliness, for the rooting out of Popery, Heresy, Schism, Prelacy, Profaneness, and in this work count not their lives and livelyhoods dear unto them: Moreover since I am upon this point, let me propose this Argument for a Nationall Church.  
He that hath all power given to him of God in Heaven and earth, and out of the fullness of that power, saith, Teach all Nations, and Baptise them, and promiseth his presence to the World, and to make the Nations obedient to the Faith, and to receive the Gospel and Baptism, doth in so doing set up properly one Church of all the Nations in the world; that receive the Gospel and Baptism, and make Nationall Churches of the several Nations that receive the Gospel and Baptism.  
But Jesus Christ hath all power given him of God, in Heaven and Earth and out of the fullness of that power, saith, Teach all Nations, and Baptise them; and promiseth his presence to the world's end, to make the Nations obedient, and to receive the Gospel and Baptism.  
Therefore JESUS CHRIST doth in so doing, set up one Church of all Nations that receive the Gospel and Baptism, and make Nationall Churches of the several Nations that receive the Gospel and Baptism.  
I have degressed somewhat, but let it pass: Whether there be a Nationall or congregational Church or no; this is sure, every Society of Christians professing the true Faith is a Church, and the Temple of God; which now we come to prove, for that is requisite that both branches of the first Doctrine be made good by clear Scripture.  
The fi●st, that every Christian professing the true Faith, especially the true Professor, is God's Temple; read the 16. verse of this Chapter, and chap. 6. 6. 19 Where the Apostle saith, Know ye not that ye are the Temple of God? What, know you not this? Every Christian (profession answereth our outward call) is called to this honour to be God's Temple; this is the dignity to which ye are called, Christians, this is your high and holy calling; And the true Christian is so indeed.  
For the second Branch of the Doctrine; That the visible Church is God's house, besides this Text, the ninth verse of this Chapter is full; We are labourers together with God (speaking of God's M●●isters; and then of the Hearers and Professors) ye are God's building: The whole Church, and every particular Church is God's Temple, as is most apparent by that in Ephes. 2. 21, 22. in ver. 21. Speaking of the whole Church, bo●h of jews and Gentiles he saith, In whom (that is, in jesus Ch●●st) all the building fuly framed together, groweth unto an holy Temple in the Lord, in ver. 22. Speaking of the visible Church at Ephesus, he proceeds and saith, In whom (that is, in Christ Iesu●) you also are builded together, for an habitation of God through the Spirit.  
To unfold this a little:  
The Temple Material had a double use, a Moral, and a Ceremonial; the Moral Use was this, it was the place of Public Assemblies, the place of Public Prayer and Preaching of the word; so the Synagogues in several Towns among the jews, were the houses of God: The Psalmist complains, They have burnt up all the Synagogues of God in the land: Psa. 74. 8. Our blessed Saviour and the Apostles taught the word in the Temple and Synagogues: The Gospel was there on mount Zion to take its beginning: And thus there be, and aught to be in every settled Christian State.  
Houses for Public worship, and the● are the houses of God, they may be called Churches; the Apostle calls the Public place of Christian Assemblies, the Church, saying, When you come together in the Church; and again, What, have ye not Houses to eat and to drink in? Or despise ye the Church of God, and shame them that have not? The Church is opposed to their private houses, the use of which was to eat and drink in, but the use of the Church was to worship God in: What sense can there be in these words, if place be not opposed to place? The word Synogogu● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies an Assembly, jam. 2. 2. yet the public places where the Assemblies of the jews, met for the Word and Prayer, The holy Ghost calls Synagogues; the Christian Assembly is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Church, and the public place of such an Assembly, is by the same spirit, and rightly by true Christians called a Church.  
It is base, and from a spirit of foul-tonguednesse, to call it a steeplehouse; it is a familiar trophy, and most significant to call the thing containing by the name of the thing contained: And on the contrary, do you not say significantly, the Pot boiles, when you mean the Broth in the Pot: And you have not bread to find your house: And we call those public places of judicature where public Courts use to be kept, by the names of those Courts, as the Common-Pleas, the Chancery, the Court of Wards; it is no abusive or improper speech.  
That Place is Public, whereunto any one may resort, without leave of any, and without danger of being a trespasser, and liable to an action of Trespass: Such is this place we are now in, but such is not this or that man's House, Parlour or Barn: Christ requireth, and loveth the public: Wisdom cries without, in the streets, in the chief place of concourse, in the opening of the ga●es, Prov. 1. 20. 21. Though the private meetings of Christians, used Christianly have a promise, yet God's glory and power was never so seen there, as in the public, Psa. 63. 2. nor have they such a promise, Mat. 28 20, 21 And public Ordinances are for the public, not for the private; thus of the Moral use of the Temple: The Ceremonial use, was for Sacrifice, for receiving all the instruments and furniture of the worldly Sanctuary in all it was, for signification and for shadow; so the thing signified, the truth remains though there be no Temple.  
God hath now four Temples, Heaven; the Heaven of the blessed, Heb. 8. and 9 Heb. 9 11. Christ, joh. 2. 21. the Christian; the Church. The two last are meant in this Text.  
See, beloved, your calling, your dignity; it is no small moment, to preserve from all manner of sin; if we knew our dignity, we would not debase ourselves; we would avoid all unworthy acts, all carriage that is below us: this is your dignity, every Christian is God's Temple, the true Temple the substance of that shadowish Temple: The Temple had four things considerable.  

1. The Fabric.  
2. The Furniture.  
3. The Glory.  
4. The Ministry that served there.   

1. For the Fabric,  
1. There were the doors, or Porch, the gates very glorious: These signified the hearts of the faithful made glorious by faith to receive jesus Christ, Psa. 24. 8, 9 Rev. 3. 20.  
2. There was the holy place, and the holy of holies answerably.  
1. The bodies of Christians are Gods Temples, his holy place, 1 Cor. 6. 19  
2. The Souls of the humble, and poor in spirit, that tremble at God's word, are the holy of holies, or the most holy place, Isa. 66. 1, 2.   

2. For the Furniture.  
1. The mercy-Seat, or propitiatory is Christ and his blood apprehended by faith, as the Apostle saith, Rom. 3. 25. God set forth jesus Christ to be a Propitiatory 
“ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Properly notes the instrument of propitiation, and fitly agrees to Christ by whom God is appeased and pacified.  through faith in his blood, by faith is Christ brought into, and dwells in our hearts: Faith in Christ's blood; is that which sets up this Mercy-seat in the Temple of every particular Christians heart: Christ by Faith in his blood is the Propitiatory, he that believeth in Christ to have Redemption, Remission, and salvation only through his blood sprinkled and applied to his soul and conscience by Faith, and therefore draweth near, layeth hold on Christ, and applieth his death and sacrifice unto himself, he hath the Mercy-seat set up in his soul: otherwise though there be a Christ, though there be blood for expiation; though both Christ and his blood be proposed of God, yet there is no Temple nor Mercy-seat set up to thee, or me, because thou hast not, or I have not this Faith in Christ's Blood.  
This Propitiatory, Ex. 25. 17. 1 Kin. 8. 9 Heb. 9 4. or Golden Cover was put above upon the Ark of the Testimony, which Ark was a Coffer in which was put the two Tables of stone, in which the Law was written, this Ark was the Symbol of God's gracious presence among the people of the jews, it was made of Shittim-wood, overlaid within and without of pure gold. Two Cherubims covering the Mercy-seat with their wings were set on the two ends of the Mercy-sea; from above this Mercy-seat, from between these Cherubims God gave his Oracles & Answers, and he was known and prayed unto under this name and notion; O thou that dwellest between the Cherubims; Ps. 80. 1. this signified God in Christ reconciling the world to himself, not imputing the transgressions & ●respass●s against his holy Law, but accepting their persons & imperfect obedience to his Commandments presented to him through Christ the Mediator, and in Chr●st, beholding them with favour & acceptation, & passing by their sins, as expiated & covered, in whom also their Prayers are heard, answers are given to them, their hearts find & feel him teaching & ●uling them; & the holy Angels attend on them, guard them▪ & are their ministers; now in the believer this presence of God in Christ on a throne of grace is set up in his heart.  
2. The Altar of incense placed before the veil that was by the Ark, before the Mercy-seat, Ex. 30. 1. 6. 2. This signified Christ's intercession, and the Golden Censer, and Odours of his meritorious sacrifice, with which he appears before God, as our high Priest, Rev. 8. 3. this Altar, Censer, Odours, and high Priest; the Believer through the word of Faith even the Gospel receiving and embracing, presents himself, and all he doth to God therewith, that God may smell a savour of rest towards him; he offereth all to God in Christ's name, in the hands of this consecrated Priest, and on this Altar that can sanctify his gift, he puts his prayers into this Golden Censer. The virtue also of Christ's intercession is in him in the spirit of Prayer.  
3. The Altar of burnt-offering, signified Christ bearing our sins, and making reconciliation, in whose sacrifice of himself a whole burnt-offering, is found full satisfaction, a perfect ransom and price, & plenteous and eternal Redemption. This Altar, Heb. 13 10. & 10 5. 8, 9, 10. is set up in the Christian, who by Faith, presents before God this Lamb and his Redemption for his justification, and while he apprehends this Redemption in his soul, offers, through Chr●st himself, a whole bhrut offering to God and all other his spiritual sacrifices.  
4. The Table of show bread, on which were set new every Sabbath weekly twelve Cakes with pure incense, representing the twelve Tribes of I●ra●l which stood on the Table continually before the Mercy-seat in the presence of God, which as it signifieth the gracious favour and the eyes of God in Christ over the righteous, so also how the Christian liveth continually, as in the presence of God, reconciled, and reconciling him to him through Christ: his heart saith with David, Thy loving kindness is before mine eyes, Psa. 26. 3. and I have walked in thy truth. And this constant presence as before God reconciled only through the blood of his Son, raiseth the incense and sweet odours of holy motions presented also before God in Christ continually, and look as God feedeth him with Christ the bread of life, and furnisheth a Table be●ore ●●m, so the Believer keeps a furnished Table, Cart. 1. 12. & 7. 12 & 8. 2. of the fruits of the Spirit in which God in Christ is delighted, this Table stood on the North-side in the Tabernacle.  
5. The Candlestiks of pure Gold, with seven Lamps burning was on the Southside right against the Table of Show bread. This is the Word of God, written in the heart of the true Christian, burning and shining in saving knowledge, with the seven lamps of his spirit, even manifold gifts and graces: in the light of this Word engrafted, by which the Holy Ghost dwells in them, they serve God in Christ with their spirits in the Gospel.  
6. The Brazen Laver to w●sh in, is the very fountain of godly sorrow, and of renewing grace, Esa, 1. 16. Psal. 26. 6. Act. 26. 18. the spirit of sanctification, which is opened in the heart of a believer; it is the sanctification in them by faith which is in jesus Christ, whereby their souls are sprinkled from an evil conscience, and their bodies washed with clean water, that so they may draw near with a true heart in full assurance of faith, Heb. 10. 20.  
This is the furniture of God's house.   

3. For the Glory.  
The Glory that fills this house of God, is God in the presence of his Grace, as the Apostle saith, Ye are the Temple of the living God, as God hath said, I will dwell in them, and walk in them, and I will be their God, and they shall be my people, 2 Cor. 6. 16.   

4. For the Ministers.  
The Ministers that serve in this house, they are believers, they are both the Temple and the Priests, as the Apostle Peter saith, coming unto Christ, Ye are built up a spiritual house, an holy Priesthood, to offer up spiritual sacrifice, acceptable to God by jesus Christ, 1 Pet. 2. 4, 5.  
In these four respects is the believer the Temple of God, and every one that is called, though but outwardly, is called, that he might be a partaker of this heavenly honour, of which honour, unbelief and impenitency do deprive him. Who can sufficiently express the Dignity of the true believer, who can sufficiently bewail the state of the Christian that is so only in profession, who while he seems to give himself to God in words, keeps his heart a sty for Satan, keeps open house for the Devil.  
Thus we see how every Christian is God's Temple.  
The Church is also God's Temple, even the Church visible. It is true, that as the Temple and Tabernacle had three parts, the outer Court for the people, the Holy Place where the Priests did their Office, and the Holy of Holies into which the High Priest only entered; so they did type out the visible Church as the outer Court, where are good and bad; the Holy Place, the true Saints and Believers, and Heaven the Holy of Holies. But here the visible Church, in the whole and in every particular visible Church is called the Temple of God.   

1. For the general qualities, or adjuncts.  
1. Unity; There was but one Temple, so the Church is one, Cant. 6. 9 There is but one body, 1 Cor. 12. 12. though there be diversities of gifts, of operations, and of administrations, though there be divers members: this diversity makes for Unity, for if they were all one member where were the body, 1 Cor. 12. 19 unto every one is given some measure of Grace from Christ the Head, which being improved in our fit and proper place in the body, according to the effectual working in the measure of every part maketh increase of the body, unto the edifying of itself in love, Ephes. 4. 4. 7. 16. Diversity of gifts makes for growth, as well as for unity, if love with lowliness and meekness do act and carry us.  
2. Sanctity, The Temple of God is holy, so the Church are a society or community separated from the world; they are without, we have nothing to do to judge them; that is, to proceed with them that are the fornicators of this world, or the covetous, or the like with Church-censures: These are within, these that are called Brethren, and are yet fornicators, or covetous, or Idolaters, or drunkards, or such like: these that are fornicators of the Church, these we judge. If we do neglect this Discipline, the Apostle doth not say, separate you that are Saints indeed, set up a new Church, but blames us, saying, Do not ye judge them that are within? 1 Cor. 5. 12. and enjoins reformation, not a separation for such a fault, saying, Therefore put away from among yourselves that wicked Person. It is a lamentable thing to read in the Church of Corinth, the Temple of God which is holy, this mixture, brother Fornicator, brother Drunkard, brother Idolater, etc. yet so it was 
“ Aug. Tom. 7. cont. Ep. Parmen. l. 2. c. 1. Quisquis vel quod potest arguendo corrigit, vel quod corrigere non potest, salvo pacis vinculo exclu●it, vel quod salvo pacis vinculo excludere non potest, aequitate improbat, firmitate supportat, hic est pacificus, & ab isto maledicto immunis quod Scriptura dicit, vae his qui dicunt, quod nequam, est bonum, & quod bonum, est ncquam. , so it hath been in the Primitive purest times; if it be so now, be not so offended, as to run out of your little wit, while you are running from pollution; run not from God's Temple, while you flee the touching of the unclean thing; rather let your holiness be accompanied with love, your love with severity, your severity with tolerance and longanimity, your long-suffering with zeal, your zeal with compassion, and all with meekness of wisdom.   

2. For the Structure.  
1. The Temple was built on mount Zion, which was first a strong hold of the Jebusites, but conquered and taken by David, was called the city of David, and because a mountain, therefore strong and steady. So Christ hath no Church but what he gets by spiritual conquest, they were before calling a Fort of Jebusites, but our David subduing the strong holds of Satan, brings them to God, the Rock of Ages, Is. 26. 4. Jer. 17. 5. 7. the only jehovah, and on him, that is, on him, as he hath named & revealed himself in his holy word, are they built.  
2. The Temple had goodly foundations, so the Church is built on Christ the Foundation-stone, elect and precious, tried and sure, on whom, whosoever believeth, shall never be confounded. It is built on the foundation of the Apostles and Prophets, (Apostles are the highest Office and Calling that ever was in the Church, and therefore named first) not upon their Persons, but upon their Doctrine, called the foundation, because it layeth Christ the Foundation, and layeth him out, and sets him in his proper place, to the full, in two sorts of fundamental truths, the Law and Gospel; or as it is in Revel. 14. 12. The Commandments of God, and the faith of Jesus: The Church is the Communion of Saints, that keepeth these two: This is the Zion of God, opposed to Antichristian Babylon: There is not a clearer Text in all the Bible, nor more lively distinguishing, it concerns our days; well is this Book of Prophecies called the Revelation, not only because it opens and reveals the Prophecies of things to come, all Prophecies; but also because it carries such beams and rays of lightsome doctrinal truth, wherewith it is bespangled, and shines in several parts of it, to enlighten the times which the Prophecies concern.  
3. The walls of the Temple were conjoined by corner-stones: Christ jesus is the chief corner stone, that holds both parts of this spiritual building, both jews and Gentiles that are called, fast together, so that they do concorporate, Eph. 3. 6.  
4. The several stones in this Temple, or curtains, with tapes, and loops, and tenons, posts and sockets, are the several members variously gifted, and yet united in the unity of profession, and of the spirit, and of faith, and of Baptism, and in the bond of Peace.  
5. The outer and inner cover are the double condition of the Church, the inward, Psal. 45. 14. comely and glorious; the outward, black, and tanned with afflictions and persecutions, Cant. ●. 5.  
6. The Temple had pillars and walls; and the visible Church, in respect of the Ministry of it, is the pillar and ground of truth, 1 Tim. 3. 17 Gal 2. 9 Col. 2. 19 The Officers and Members in the Church, are the sustainers of the fabric and the body.   

3. But for the Furniture chief is the Church of God, his holy Temple. For.  
1. There being retained, held, and held forth, the Doctrine of Reconciliation by Christ alone, that one Mediator, that God is only to be found gracious to a sinner in Christ, fully satisfied in his blood, which is belonging to no sinner, but to him that believeth; here is the true Mercy-seat, God in Christ: We need not say, O thou that dwellest between the Cherubims! but know, and pray to God, as the God & Father of our Lord jesus: Here being taught, that Christ is true God and true Man in one Person; here is the Ark over laid with gold, the true flesh of Christ, under which his Godhead was covered, is the Veil between the Holy-place, and the Holy of Holies.  
2. The Doctrine of Christ's sacrifice on the Cross, and of his intercession in heaven, is both the Altars, the Altar of whole burnt-offering, and the Altar of incense.  
3. The Tables of the Covenant in the Ark, the Manna, and Aaron's rod by it, this is in the Church that sets up Christ, the Bread of Life, the only Prophet that teacheth to profit, and the high Priest over the house of God, whom we ought to obey.  
4. The Candlestick, is the light of the Word, the Law and Gospel, that all in God's house may walk in the light of the Lord, and see to do his work.  
5. The Laver is the Doctrine of Regeneration and justification by Christ's blood and spirit.  
6. The Golden Instruments and vessels for Incense-offering, and sprinkling with the rest, are the gifted Ministers, gifted with pastoral and teaching aptness and abilities, and sanctified for the applying of Christ and his benefits by their Ministry, which gifts Christ giveth; but the Church upon due trial acknowledgeth, owneth, receiveth, confirmeth with her testimony, and honoureth.   

4. For the glory inhabiting there.  
4. God in Christ is there, giving the blessing and life: The name of that City is jehovah-shammah, Ezek. 48. 35. or, The Lord is there.   

5. For the cover on it all.  
5. There is over every such assembly, and over the whole Zion of God, Isa. 4. 5, 6. a special Protection, a special Direction, and a special safety to them that shroud there from the heat, and from the storm: This is the defence upon all the glory.  
Now from this branch of the Doctrine, and from this true and plain explication of the same, we may describe, or direct to the infallible note of the true Church on earth, and of a true particular visible Church.  
1. Where ever jesus Christ is held for the foundation and cornerstone, and the Doctrine of the Prophets and Apostles touching the faith of jesus, and the Commandments of God that concern holiness and righteousness, there is the true Church, Ephes. 2. 19, 20. What ever Society of men, associating in a religious way, do hold Christ and the Prophets and the Apostles Doctrine for faith and holiness, that Society is a particular visible Church, Ephes. 2. 22.  
2. In what ever particular Society, religious, there is to be found all the furniture of the Temple (all the glory, the Mercy-seat, the two Altars, the Table of Shewbread, the Candlestick, the Laver) that is a true particular visible Church. It is the Temple of God, therefore the Church of God. Who can deny that that is Zion, where it can be truly said, the Tabernacle of God is with these men.  
Behold, he dwelleth with you, you of Kingston, for of you it may truly be said, Behold the Tabernacle of God is with men.  
And to remove all things that may misled your judgements, let us look upon that Prophecy in Rev. 11. 1. and forwards to v. 14. It concerns the state of the Church during the reign of Antichrist, in which Prophecy, so fare as pertaineth to our present purpose two things are beyond all doubt, and the more to be heeded. First, that the outer Court, and the Holy City, that is, the Church visible is given to the Gentiles, even the Antichristian, or Popish Gentiles, and they shall tread it under foot forty and two months, which is, one thousand two hundred and sixty days Prophetical, that is, so many years; this is the time of Antichrists reign. Secondly, that this is the time and space in which the two witnesses, that is, the small but sufficient number for testimony to confirm any truth; I say the small number of Christ's faithful Ministers (for these two witnesses are expressly called two Prophets,) v. 10. and their work is expressly and precisely named to be Prophesying, v. 3. Now the Magistrate and his work, by the sword and Edicts is never in all the Bible called by these names, the Scripture appropriates this manner of witnessing to the Gospel, and against errors, to the Ministers and their work alone, which is Preaching of the Gospel, Mark 16. 15. 1 Cor. 1 17. if this be not the work of their Office, they have no work; Christ sends them to Preach, and in comparison of this, not to Baptise) this small number is to Prophesy in sackcloth.  
Now this time being not expired, for Antichrist is not yet destroyed, the seven V●●ls are but in pouring out, the state of the visible Church is this, to be infested and polluted diversely with many Gentiles, as we see by woeful experienc●; there is no Protestant Church in the christian world but is miserably trodden upon at this day by Papists, their bloody rage, their errors, and superstitious inventions, the errors of other Heretics and Schismatics; all which are appertaining unto, and are of the fry of Antichrist, as the Apostle john said of the errors of his time; there are many Antichrists already: tottered, ●nd torn, and soiled will be the face of the visible Church until Antichrist be down. Again, the number of faithful Ministers will not be very great, nor their estate any other than a state of mourning; they shall yet Prophesy in sackcloth, even so long till the one thousand two hundred and sixty days or years be accomplished; they that say otherwise shift as they can, they will feel this to be a truth, for the time of this burden is not yet expired. Is Antichrists reign expired when Papists so swarm, so prevail with many Kings that are Protestant, that they waste Germany, Ireland, Scotland, England, besides other parts, and yet the Pope sits in Rome?  
I shall add here but that of learned and godly Chemnitius in his Common Places. 
“ Chemnit. Loc. Theol. De Eccles. loco. cap. 3. Sect. 3. Miser caetus, in qu● multae sunt infirmitates, quoque non tantum persecutionibus & cruse premitu, sed etiam offendiculis & scandalis deformatur.  That the Church may be a miserable Society, or company, in which there are many infirmities, and which is not only pressed with Persecutions and the Cross, but also is deformed with stumbling-blocks and scandals; of which we ought not to judge by the outward show, but by and according to the Word. The Church Visible is the company of those that embrace Christ's Gospel, and rightly use his Sacraments, in which company God by the Ministry of the Word works powerfully, and regenerates many to life eternal, in which society notwithstanding, there are many, 
“ Et Sect. 5. 2 Tim. 2. 20. In Ecclesiae caetu multi sunt non sancti.  Non-sancti, not holy, but yet consenting with the godly in the point of true Doctrine. Thus of the first Doctrine.    

The ●econd Doctrine is this, That there are many, yea many within the visible Church, that are defilers and violaters of this Temple of God. If it had not been so, in vain had been the Apostles reasoning; if it would not be so, in vain were this sentence written and left registered in the Canon of the New Testament. The Apostle did not deal this blow in the air, and fight with shadows; and that we may not so do, and only beat the air and lose our labour, let us inquire who are they that stand guilty of this sin; the thing is filthy and odious, and no man will willingly own it though he will not be taken off but will willingly do it. To come then to charge the guilt of this great si● upon the particular offenders.  

1. All scandalous Christians. I begin with you, for though you are not the first intended by the Apostle in this Text, yet you deservedly go in the front, you make and cause others to defile and wrong the Church by Schisms. The offence you give makes them forsake the fellowship of the Church of God, to which you do belong, you are many ways guilty of this Temple-pollution, for the present you may be ranked into three sorts.  
1. Fornicators, Adulterers, effeminate and unclean persons, these defile their own bodies, 1 Cor. 6. 15, 18, 19 they take the member of Christ and make it the member of an Harlot; these defile the Church of God: this is a Leaven, a little of which leaveneth the whole lump, 1 Cor. 5. 6. it is a leaven to be purged ou● by Church-censures.  
2. The Covetous, Railers, Extortioners, Drunkards, Thiefs, Swearers, that fear not an O●●h, the profane, unholy, malicious, and all unrighteous persons, these make God's house a d●nne of Thiefs; they that live in these and the like sins against the holy Law of God, and yet come before him as his people, and cry, The Temple of the Lord, and rest in the name and privileges of Christians, these live as if they were delivered to do those abominations, I●r. 7. 4 8. they are abominable polluters of God's Temple.  
3. The Pharisaical Hypocrites, ●hat pretend the glory of God, and good of the Church, but under that colour drive a trade, joh. 2. 14, 15. of the Public, and of godliness make a merchandise for their own filthy lucre. Such a●e those pretenders to Reformation now among us, that make up their private estates out of the Public, being carried with selfseeking; they dread not the ex●mples of Councillors, Nobles, judges, Prelates, Gentry, that now before their eyes lie under God's avenging hand; their carcases, for they are cast out, and nought of them remains but their dead contemned bulks, and on them their Worm feeds and dies not, and the fire is not quenched; these their miserable carcases they may go out and see, and look upon the contempt that God hath and doth pour upon them, for the abusing of their power to their own lusts, and for making a prey of the Public, and yet they greedily follow the way of such Balaamites. All that are entrusted and employed for the public in this great service of seeking Reformation, set them fear, lest, if found in the like sin, they should fall into greater condemnation. The Lord is a jealous God.   

2. All that make Schisms and divisions in the Church, (the context showeth this; these are properly and directly intended here by the Holy Ghost. In the Church of Corinth many stood guilty of this sin, their factious studies rent them into Sects. 1. By contentious siding, falling into parties according to their Teachers whom they affected, 1 Cor. 1. 12. 2. By affectation of humane wisdom, and foolish admiration thereof in the Preaching of the Gospel, Ch. 17. & 2. 1. 4. 3. By building Heterogeneal stuff, of a divers kind, and unsuitable, as wood, hay, and stubble, upon the foundation, Ch. 3. 12. 4. By undervaluing their faithful Teachers, Ch. 4. 1. and neglecting their spiritual Father that had begotten them in Christ jesus, through the Gospel, ver. 15. of Chap. 4. had you, saith the Apostle, ten thousand instructers, yet I am your Father, you have not many fathers; this unnaturalness in matters of Grace is found in some of this place; that Minister that begot you, you cast off, he continuing in his integrity; and you heap to you instructers, yet I think not so many as yet that we should reckon them by the thousands. 5. By over-valuing themselves, Ch. 4. 8. 10. in their own conceit, they were full, rich, and reigned as Kings without their faithful Teachers; they were wise, strong, and honourable: now they were in the right, now their joys and light abounded, but without us, saith the Apostle; I would, saith he, ye did reign, this their happy estate was but in their conceit.  
These things made them be puffed up one against another, 1 Corinthians, 4. 6.  
Of this sin are they also guilty that fall under that admonition, in Rom. 16. 17. that make divisions and offences contrary to the Doctrine of the Apostles; the Greek Preposition signifieth both contrary and besides, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Significat, praeter & contra; the peace of the Church, and the purity of Doctrine is sinfully violated by those that divide, and lay stumbling blocks in the ways of Christians, by contending for any thing that is against or besides Scripture-truth. The Scripture is the Rule by which we discern of Division and offence-makers.  
Schism is a sin that sticks fast: the Apostle spends in one Letter four Chapters u●on it, for this discourse begun in the first, is continued to the fifth Chapter. The greatness of this sin the Apostle showeth many ways.  
1. Schisms divide Christ; so this sin is parricide. Is Christ divided?  
2. Schism giveth Christ's honour to another, so it is Sacrilege. Was Paul crucified for you?  
3. It breaks our faith in Baptism, so it is perfidiousness. Were ye Baptised in the name of Paul? Chap. 1. v. 13.  
4. It is a glorying in men, Chap. 3. 21. and to glory in men, that first proves men c●●nall, for it fills men with envying, and strife, and divisions, and tha● is to walk as men, not as christians, Ch. 3. v. 3, 4. Ob. Some of them were ready to say, Why spend you your time about this matter, why come you not to us with meat? we are strong, we are spiritual, teach us some deep Mysteries, and higher Doctrines. Sol. The Apostle prevents this and lays it upon themselves; their Rudity, their rawness required his plainness▪ they kept him to be laying of the Principles: his faithfulness and Pastoral discretion and wisdom kept him fast to this way of dispensing the Truth to them. Were they spiritual that thus strove and stood divided? They were carnal, they were babes: the spoon was fit for them then the knife, they were not fit to be their own carvers, v. 1, 2, 3. Secondly, this glorying in men makes as if the Ministers were Lords of our Faith, whereas they are but Ministers, v. 5. Thirdly, it makes as if our profiting did depend on the Ministers, whereas they are only planters and waterers: it is Gods giving the increase that doth the deed, v. 6, 7. Fourthly, all Ministers are but one, though some are gifted above others, some labour more than others, they are all but Servants in one Work, employed in Tilling God's Field, in building God's House, v. 8 9  
5. Schisms are of our own spirit; the Spirit of God is not factious Ch. 3. v. 16.  
6. They wrong God's Temple, as in the text in hand, dividing it when it is but one, profaning it when it is holy.  
7. Schism is the bad effect of two evil causes: 1. Selfconfidence, Anthadie, and boasting, as the Apostles words show: Let no man deceive himself, if any man think he is wise, Acts 8, 9 2. Vain admiration upon vain wisdom, ver. 18. every one with Simon Magus would feign be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some great one.  
8. It is derogatory both to the Christians honour, and to God's order, v. 21. All is the Christians, he is Christ's, and Christ is Gods.  
Thus Paul here sets out the greatness of the sin of Schism and Divisions, to which I shall add but that one word of the same Paul, in Gal. 5. 19, 20. that it is a manifest work of the flesh; the works of the flesh are manifest, which are divisions. Their ways of deceit in sowing divisions are excellently deciphered in Rom. 16. v. 18. they are not easily discerned, for they paint with two colours; 1. They glory they are the Servants of our Lord jesus Christ. 2. They use good words, and fair speeches, their tongues mere sugar; blessing, Grace, goodness in their lips with such soberness, gentleness, meekness, lowliness, insinuations of fair speech, as one would not think but God and goodness were confined to that sort of people; these catch the simple, but indeed they serve their own bellies; they have the teeth of Lions, with those Locusts, Rev. 9 8. though they have the hair of women.  
Now this schismatical spirit is in all things most dangerous, because it agrees every way, and takes wonderfully with corrupt nature, which is full of self-love, pride, and dotage.   

3. All Heretics; these ruin the foundation, those before mentioned make rents in the walls and fabric of the Church. Heresy is worse than Schism; that of our Apostle imports so much, where he saith, 1 Cor, 11. 18, 19 I hear that there be divisions among you, and I partly believe it, for there must be also Heresies among you. Also showeth that Heresy is a greater evil than Schism, when he saith, there must be also or even Heresies, he speaks of somewhat more than that was signified by the word Schisms. Heresy is an election or choosing to one's self an opinion, not only contrary to the Doctrine delivered in Scripture, but also contrary to that Doctrine which is of the substance of faith and holiness. Heresy is a perverse Doctrine, Schism in the deed of a perverse separation; he that denyeth or teacheth contrary to any Article of Faith, and yet will hold communion with a Church professing the true faith, he is guilty of Heresy, but not of Schism: he that believeth all the Articles of Faith, and holds a pure confession, and yet will not communicate with a true Church in holy duties, he is guilty of Schism though not of Heresy, in the Epistle to the Galathians, Gal. 5. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, these are two distinct works of the flesh, Divisions, and Heresies.  
The foundation-truthes on which Zion Rev. 14. 12. is laid, are the Commandments of God, and the faith of jesus. Babylon the great, the Mother of Harlots, who is to be destroyed, opposeth the Keepers of these, labours to demolish these. Papism or Popery, it is not any one loan Heresy, but a body of many Heresies, the sink of Heresies, A Mystery of iniquity; Heresies therefore in a Mystery, a cunning serpentine invasion of Christ, and his Faith, and Worship, under the name and title of the Church of Christ, his Faith, his Spirit, his Honour, his Worship; therefore for this man of sin, I shall set him by himself next after these Temple-violaters, these Heretics, not as not guilty of Heresy, but as guilty in a higher degree. And here let me mention only those that we are most in danger of and troubled with at the present: these Heretics, polluters of the Temple of God are.  
1. The Antinomians: they overthrow the Law Moral, they hold that Christ came to abolish it, that a believer hath nothing to do with keeping the Commandments, that the Gospel takes away all obedience to the Commandments; they are against all urging of doing of duty of Humiliations, of Repentance for sins after justification, of praying for pardon of sin by a believer, they hold that the Law ought not to be Preached to believers, with a great deal more of the like pernicious Leaven: all which savoureth of ignorance, pride, and conceitedness, and of affectation of licentiousness, and lawless liberty: the spirit of Libertinism inspireth these men.  
2. The Anti-Sabbatarians: They evert the fourth Commandment; teaching that it is Ceremonial, and so taking away all conscience of sin against the Commandment of God, (though no day be kept a Sabbath in the week) and thereby all preaching, and attendance on duties of God's Worship, public and private on ●he Lords day, in conscience to God's Commandment laid aside, they at one blow lay flat all that would uphold the power of godliness.  
3. The German Anabaptists, that hold that a Christian ought not to be a Magistrate, that Christians may not take the sword, nor wage war; these evert the fifth Commandment; I call them the German Anabaptists, for there divers Sects of them, are, and have been for this hundred of year's past; through God's just judgement, their errors, some of them, begin to spread in England; these ghosts can pass the Seas, and swim thorough the billows and waves of mighty waters; they are in their first spawning to be looked unto; for who knows unto what destructive Principles and Practices such giddy selfwilled spirits may run? Bellarmine slanderously calls them Proles Lutheranismi, the offspring of Lutheranism; ●hey are, indeed, the off spring of hell, for hell itself is moved, when God rends the heavens, and comes down to the great work of the Reformation of his Church. Satan that sent these Furies out to defame the work of Reformation, which God began by Luther's glorious Ministry, he is Satan still and sends these ●uries among us for the very same end.  
For the present, I will name no more that are against the Commandments of God. Against the faith of jesus I shall only mention two:  
1. The A●minians, that teach universal grace, ●nd the falling away of the Saints, and deny that the efficacious working of internal grace from God's Spirit is necessary to conversion, and to the begetting of faith in a sinner: They teach that the grace of conversion is resistible, that we cannot have assurance, and the like.  
2. The Socinians, which, among other damnable errors, run into these two: First, they deny the Deity of our Lord jesus Christ, who is the great God, our Saviour, God blessed for ever. Secondly, they deny that Christ's death was for satisfaction, Isa. 53. 5, 6. Gal. 3. 13. 1 Pet. 2. 24. or for merit, 1 Pet. 1. 18. 19 Act. 20. 28. and that it was a price, 1 Cor. 6. 20. 1 Tim. 2 6. of our redemption, but only hath in it the nature of an example how we should suffer, that Christ is our Redeemer, not by being a ransom, or paying a price, or as our Surety Heb. 7. 22. making satisfaction, but only by leaving us an example, that we should follow his steps: The foregoing Texts of Scripture are expressly against this most hellish heresy.  
These, and the like to these, are Dogs, Wolves in Sheep's skins, evil workers, the Concision, as those that urged Circumcision are called, Phil. 3. 2. they are to be named with such names of disgrace, as tell truly what they are, that all may beware of them: they cut themselves, & others that harken to them, off from Christ, and from his Church: in 
Jucunda prosonomasia conjunxit inter se 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, conciditur e nim qu●d discerpitur, & planè distrahitur: circu●ciditur, quod, supervacaneis resectis, purgatur, Bullinger. in locum.  this respect all the heretical teachers are the Concision, they are evill-workers, for they should build up the Church of God, but they pull it down and destroy it: like dogs they bark at the truth, they grin at Orthodox Ministers, and fasten on the simple the fangs of their poisoned doctrine: There's the Wolf; beware, and thrice beware.   

4. Antichrist, and the Spirit of Popery, which hath turned Zion into a Babylon; I mean Rome-Christian, into Rome-Antichristian, and it is now a cage of unclean and hateful birds, a den of beasts, a sty of foul spirits. This Spirit of Antichrist discovers itself in four things:  
1. In Self-exaltation, and Domination over the Church, that the Pope might sit in the Temple of God, as God, 2 Thess. 2. 4. 5.  
2. In Apostasy from the faith, that the man of sin might be the head of the Church: thus he becomes the head of that Apostasy, and of the Popish Apostatical Synagogue, fare from the Apostolical Church of which Christ is head.  
3. In spiritual fornication and adultery, which is Idolatry, Superstition and Will-worship: thus the Popish Synagogue is the Whore of Babylon.  
4. In lies taught in Hypocrisy, and doctrines of Devils, 1 Tim. 4. 1, 2, 3.  
5. They defile and destroy God's Temple, that by pernicious errors destroy, and ever either of the two great ordinances of God, the Magistracy and the Ministry; the Authors, the fautors, cherishers, or nurses, ●he receivers, abettors, or applauders of such errors: these strike the very Pillars of the Temple.  

1. For Magistracy, those that erroneously teach that Magistrates have nothing to do in the first but only in the second Table of the Law, that they are to preserve the Peace, and judge about meum and tuum, mine and thine, but for Religion, and God's Worship, and Doctrine, they have not to do with their power in those. But God saith, I will give Kings to be thy nursing fathers, Esa 49. 23. as speaking of the Church under the New Testament. David saith, Psal. 122. 9 because of the house of the Lord, I will seek to do thee good. And again, Psa. 101. 8. I will betimes cut off evil doers ●rom the City of God. Restauration of the true Worship and Religion, and the demolishing and extirpation of the false, were the chief praises of godly Princes, Asa, jehosaphat, Hezekiah, josiah, and of Nehemiah the renowned reformer, Neh. 13.  
Obj. That's the Old Testament.  
Sol. What, are the Damned Manichees again raised from Hell? Shall we again be haunted with the Ghosts of the old Heresies, sentenced to the bottomless Pit, one thousand four hundred years ago, for rejecting the Old Testament?  
2. Do you ●old the New Testament to be in force? you must then receive the Old. The New Testament is not to be received but as it agrees with the Old. Christ bids, Search the Scripture, joh. 5. 39 46. meaning the Old Testament, which then was only written; he saith, Had ye believed Moses, ye would have believed me. He that refuseth the Old Testament, where his lust serves him, will do as much for the New. The Evangelists writing of Christ that we might believe on him, runs thus; this was done, that it might be fulfilled which was written. The Apostles in their Epistles confirm all they say in matters of faith, and holy life out of the Old Testament: as to instance in two or three places for all, the great point of faith, in 1 Pet. 2. 4, 5, 6, 7. the great point of holiness of life, in 1 Pet. 1. 15, 16. the great duty of obedience to Parents, in Ephes. 6. 1, 2, 3. read the Texts. The Scripture of the Old Testament will furnish a Minister of the New Testament, the man of God, and make him absolute, 2 Tim. 3. 15, 16, 17. It is for every Christian a more sure word, 2 Pet. 1. 19 21. than voices from Heaven; it is a light that shineth in the dark, until Christ the Daystar dawn in the heart of him that takes heed to it.  
3. But let us come to the New Testament, Rom. 13. 4. 3. Magistracy is the Ordinance of God, set up for the punishment of evil-doers, when Blasphemy, and Idolatry, false worship, Heresy, profaneness, and cursed Oaths are not evil-doing, then let the Magistrate have nothing to do with the first Table: it is God's Ordinance for the praise of them that do well; when the seeking of the Lord jehovah, the use of Christ's holy Institutions, the profession of his holy Name and Faith, the sanctification of his Holy Day ' and in a word, when Piety ceaseth to be well-doing, then let the power of Magistracy cease about matters of the first Table: the Magistrate is the Minister of God for thy good; O Christian, as thou art a Christian, he is to thee for good.  
1 Tim. 2. 2. 5, 6. Out of this Text note to stop the mouths of all Cavaliers. 1. The end of Magistracy is not only that thou mayst, who art a Christian, lead a peaceable and quiet life, but the end of that end, that thou mayst lead it in all godliness and honesty.  
2. For the better attaining to this end, thou art bound to pray all manner of Prayer for Kings, and all in Authority; this duty he cannot do that holds this error.  
3. The reasons on which this rule and exhortation is grounded, do reach out all their strength to this, that the Magistrate may (being converted to the Truth) not only look to that part of his duty to be the father of the Country, and Commonwealth, but the Nu●sing-father to the Church; not only to see the Peace be kept, but to see that Piety flourish, all Godliness: the Reasons are these.  
1. God will have all men, i. e. all sorts of men to be saved, and come to the knowledge of the truth. Pray for them, that coming to the knowledge of the truth they may the better use the Sword, to maintain the truth, and restrain and debellate falsehood.  
2. This is good and acceptable in the sight of God our Saviour, that your prayers should be the means to bring in Kings, and Parliaments, States, and all in Authority, to uphold Godliness out of an heart truly enlightened, and inflamed with the love of Godliness: you please not Christ if you pray not for them out of such a principle, and to such an end.  
3. There is but one God, both of Kings and Magistrates that are yet without, and abuse their power against all true godliness: and of you; why should ye doubt but that he will hear your Prayers, and at your Prayers give you Magistrates, that shall make it their honour to use their power for God, to attain his main end, that is, your Godly life, as well as your peaceable and honest life, as they received it from God; who hath ordained Magistracy for the attaining of that main end?  
4. There is but one Mediator between God and men, who gave himself a ransom for all, that testimony in proper seasons. Christ mediates for Magistrates, is a ransom for Magistrates, is that testimony which is as well testified to Magistrates as any other; and if any say we have prayed long and prevailed little, you must know there are proper seasons, full seasons for this testimony to be dispensed, and to make that dispensation effectual, therefore pray, pray all manner of Prayers for their thorough conversion, that they may glory more to see their Dominions all Godly, under that one God, through that one Mediator, by that one Gospel that witnesseth of this Grace, by one Faith, one common Faith, in that only ransom of Christ, in one way of his true Worship; then to see their Dominions rich, and peaceable. Why under this one God, and this one Christ feeding among you, may you not raise up to you seven Shepherds, and eight Princes of men? say all, yea, by Prayer of faith we shall do it.   

2. For the Ministry, they destroy and profane God's Temple, by their errors diversely;  
1. Everting the Lords own Canons for the Examination and Ordination of Ministers, or Bishops by the Presbytery. The Epistles to Timothy and Titus were written to order God's house; 1. Tim. 3. 15. there are drawn by the Holy Ghost the Church - Canons, the Constitutions of the Church of the New Testament, Christ's Directory, by the hands and Ministry of that elect Vessel, Paul the Apostle. In these Canons the Presbytery, that is, the society of Teaching-Elders, or Bishops (Paul knew no other Bishops) the Assembly of the Elders (so the word is used in Act. 22. 5. where our last Translation reads it, the estate of the Elders) the Elder-ship, 1 Tim. 4. 24. & 5. 22. &. 3. 2. 9, 10. Tit. 1. 5. 9 2 Tim. 2. 2. hath the charge of Examination of those that are to be made Ministers, and the power of Ordination by imposition of hands; they that are to be made Ministers must be apt to teach, 1 Tim. 3. 2. and they must be ordained by laying on of hands, Tit. 1. 5. 1 Tim. 5. 22. their aptness to teach must be tried and examined, 1 Tim. 3. 10. having spoken of Bishops before, and now speaking of Deacons, and that concerning their holding the Mystery of Faith, he saith, and let these also first be proved, also, that is, as well as those that desire the office of a Bishop: they must first be Examined touching their aptness and ability to Teach; so must the Deacons also about their holding of the Mystery of Faith in a pure conscience. Now this Charge of Examination lies upon the faithful men, the Presbyters that are able to teach others, 2 Tim. 2. 2. and the power of laying on of hands, or of ordination is in the Presbytery. We find this order of men, but we find no other in these Epistles that have any charge over the House of God, the Church of the living God: Now those overthrow these Canons, and defile the House of God, that take Ordination away, that take it out of the hands of the Presbytery, and put it into the hands of the People, or any other, that take away this Presbytery, that set up Ministers, or run into the Ministry, and will not submit themselves to the trial of the Assembly, and estate of the Teaching-Elders the Ministers, that are opposite to the Government by the Presbytery; these are the everters of the Lords own Canons.  
2. Subverting the Lords own Ordinance for the Ministry, that those that Preach the Gospel should live of the Gospel, 1 Cor. 9 13, 14. they would have them get their live by the Blow, or by Trades. The Apostle chargeth Timothy, and in him all Timothy's, all Ministers of the Gospel to give themselves wholly to Reading, to Exhortation, to Doctrine, that their profiting may appear to all; and to contemn in them (who can do so, and drive a trade, and follow another calling) the Apostles called to be Fishers of m●n; left their Nets, and applied not themselves to catch F●sh. If the Ministers be doing this, (they need take care of no more, nay this is that deed to which the Promise is) He shall both save himself, and them that hear him, 1 Tim. 4. 13, 15, 16. They Object, the Apostles did work with their hands. Sol. 1. They had immediate and infallible assistance of the Holy Ghost in their Ministry, 1. So have none now. 2. But that is not all, they wrought not ordinarily, but in a case, as it appears in the 2 Cor. 11. 9 12. to cut off occasion from them which desired occasion, 2 Cor. 12. 13, 14. and in that place where he saith, I rob other Churches to do you service; that is, he took maintenance of others while he Preached to them: what ●ver he did, it is evident he had power to have lived wholly of the Gospel, and that is the Lords Ordinance, which the Church must stand to, and be bound by, 1 Cor. 9 14, 15. they would have the Minister's maintenance by Alms, and Contributions, Mat. 10. 10. Luk. 10. 7. 1 Tim. 5. 18. but it is hire, not Alms: can you make Wages and Alms to be the same? It is a due, and as truly earned as whatsoever any labourer gets at his finger's ends. They cry down Tithes as Popish and jewish: but that way of maintenance is neither Popish nor jewish, which was before the Law. Melchisedech took Tithes of Abraham, and of Levi in Abraham's loins, and Melchisedech was not a Priest of Aaron's Order; our Lord Jesus is the Priest after Melchisedeches order. jacob promised maintenance of God's Public Worship, by paying Tithes.  
3. Confounding the Lords order, who hath instituted a Ministry to Preach the Gospel, Mark 16. and to teach, Mat. 28. 19, 20, 21. and they give power to every Member to Preach, abusing that Text in ● Cor. 14. 31. ye may all Prophesy one by one; it speaks of the Prophets in that Church, not the Members, read the Text, v. 29. let the Prophets speak two or three, and let the other judge, v. 32. and the Spirits of the Prophets are subject to the Prophets: ye may all Prophecy, that is, all the Members that were Prophet●, not all the members as members; those that had the gift of Prophesying, not those that had not the gift: Now the truth of the place is, there were then in the Church extraordinary gifts, as of Healing, of Miracles, of Tongues, of interpretation of Tongues; and so of Prophesying, that is, either foretelling things to come, or of unfolding the Prophecy of Scripture that concerned the present times of the Church, with a special gift of dextrous application, and accommodation of the Exposition of the Prophecy to the estate of the Church for comfort, for exhortation, and for edification; those that had these gifts ought to use them for the good of the Church, but with order, and with submission to the trial and judgement of the Assembly of the Prophets in the Church. These gifts are ceased now, yet if any s●y they have them, l●t them show their gift, according to the Apostles Rule, yield to the trial of the same; and if they have any such gift, we will bless God that now also gives such gifts to the children of men; we will open our Pulpits for you, but because they can bring forth no such thing, but raise from the Dead, and from Hell old Heresies, and errors, and trouble the people with trifles, and endless Disputes, that tend not to edification in the Faith; we reject them, and yield not to them any Authority to meddle with the work of the Ministry: but observe, while they pervert this Text, perusing the words, let the other Prophet's judge, the Spirits of the Prophets are subject to the Prophets, ere ever we are ware, we are fallen upon a Judicatory, a Presbytery, an Assembly of Prophets.  
4. Destroying the provision for an able Ministry, debasing Learning and Universities; under the Old Testament there were the Schools of the Prophets, 2 King. 2. 3. 7. which some think took their beginning in the times of Eli, and Samuel. The Levites had their Schools, instituted by Moses and Aaron, preserved by the judges and Kings, continued in the Babylonish Captivity, propagated to the days of our Saviour, and an end put to them by the destruction of Jerusalem by the Romans. Out of these Schools came their learned Rabbis, and their Scribes, and others; 1. Paul was brought up at the feet of Gamaliel. Christ had his School, in which were the Apostles, and seventy two Disciples. The Apostles opposed the Schools of the Libertines, Cyrenians, and Alexandrians, Act. 6. 9 they instituted Schools in Antioch, and Alexandria, and other Provinces. These opinionative persons say, that the Apostles were unlearned Fishermen. We answer, that part of that power from on high, which the Apostles were commanded to expect, and to tarry at jerusalem till they were endued with it, Luk. 24. 49. was the gift of the Holy Ghost enabling them to speak all Languages, Act. 2. this supplied abundantly from heaven that defect of learning, and did make them learned above all that can be attained in Schools and Universities; they had their Commission before to go and teach all Nations; but were not to set out upon the execution of their Commission until they were fitted in this manner: he that can show the like gift of the holy Ghost, we say no Schools are required for the help of such; but if from Heaven the Holy Ghost be not thus given, let them use the ordinary helps which God affordeth; if any refuse, show such gifts and we shall bless God. The Languages, the Greek and Hebrew are needed to understand the original t●x●, and derive our Doctrine from the fresh and pure fountains; the Latin is also needful, that we may not only the better receive the benefit of the gifts given to the Fathers, and Writers of former ages (for all gifts are given of God to profit the Church withal) but also be acquainted with the Liberal Arts and Sciences: that the Ar●s are needful in a Minister is clear; hereby the Minister ought to be able to convince and confute errors, and to maintain the truth by disputation, as well as to teach it, and to comfort, exhort, and rebuke, he is to stop the mouths of Heretics and Deceivers; this he cannot do without the help of the Arts, especially of Logic, whereby he discerns the fallacies of seducers, and can open the truth out of the Scriptures, which are delivered in a rational discourse. Who have been the famous Instruments of God, to confute all the Heretics of old? Who have cut the sinews of Harding, Stapl●ton, Bellarmine, and other Popish Writers? not any other save men famous for Learning. Did you ever hear of such service done for the Church of God by any of the illiterate Anabaptists and Sectaries, though they have boasted of the Spirit? yet I say not that Learning gives Ministerial gifts, much less Grace; but without Learning the Ministry would be but lame in many respects: therefore the enemies of a learned Ministry are the friends of Popery, and all Heresies, of ignorance and blindness, and the enemies of the truth and Gospel, of the light and comfort of the Church of jesus Christ.  
5. Novices, newly converted one's at the best taking upon them to Preach, and permitted so to do; this is to defile God's House by profaning the Ministry. Holy Paul saith, not a novice, 1 Tim. 3. 6. jest, puffed up with pride, he fall into the condemnation of the Devil; these five ways our novelists strike the pillar of the Ministry: thus of a fifth sort of Temple-defilers.  
6. I proceed to others, which though they might be cast, many of them, under the head of Schism, yet because they are now late-sprung, and trouble the Church of God, I shall let them bear a distinct numeration, as so many several orders of Defilers, though not distinct sorts and kinds; therefore, sixthly, those that keep out of the Church any of the Ordinances of Christ, those that keep God's Householdstuff in any part of it out of his Temple, as those that deny Paedobaptism, or the Baptising of the Infants of those that profess the faith of jesus Christ; the Scripture for Baptising of such Infants (beside many others urged by many) is that in Acts 2. 39 For the Promise is unto you, and to your children: from these words with the former ariseth this Argument; To whomsoever the Promise belongs, to them Baptism doth belong; the truth of this is in the reasoning of the Apostle, who requires them to receive Baptism upon their Repentance professed, because the Promise is to them; this ground is Apostolical and Divine. But to the children of Professors of the Faith doth the Promise belong; this is the very sense of the words of the 39 verse, therefore to the children of the Professors of the Faith doth Baptism belong: those that deny these infant's Baptism call them common, whom God calls holy, 1 Cor. 7. 14.  
7. Those that keep out the members of Christ, not admitting Saints, every way as gracious as themselves, unto the fellowship of the Church, unless they will yield to their Churchway; not admitting Professors of the true Religion, that have knowledge, are not scandalous, are not refractory to any the Holy Ordinances of Christ's Worship, because they see not in them truth of Grace, or that which may savour to the sense of Christians, that the work of Grace in the New-birth is truly begun in them so fare as man can conceive. Where is the Rule given for this visible grace, as they call it, by which rule the non-admitted may see that he is justly proceeded withal, according to the Word of God, that so, though he have no Grace, yet all that will use their reason may see by virtue of such clear Texts of the Word, their power is rightly used for his non-admission, that the use of it may be to edification, not to destruction? 2 Cor. 13. 10. for which end all Church-power is given of Christ.  
8. They that Dischurch the true Churches of jesus Christ, because they are faulty in Discipline, or in Government, and chief to dischurch them when they thirst after, pray for, use all means God affords them for Reformation.  
9 Those that would introduce into a Christian Church and State a Toleration of all sorts of Religions, or all sorts of Opinions in Religion, under the name of Liberty of Conscience; These Scriptures are fully against it. The Angel of the Church of Ephesus is commended by our Lord Jesus for his patience, Rev. 2. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that he could not bear them which were evil, and tried those that ●aid they were Apostles, and were no●, and found them liars. It is condemned in the Angel of the Church of Thyatira, that he suffered, or tolerated that woman jezebel to teach etc. And Christ saith to the Angel of the Church in Pergamos, I have a few things against thee; because thou hast there, Rev. 2. 12. 14, 15, 16. them that hold the Doctrine of Balaam, and the Doctrine of the Nicolaitans. He is not charged with so great a fault as a toleration; but there they were, and there he should not let them be: his connivance, or invigilancy, or remissness in not executing his power, must be repent of; or else, Christ will fight against him: from that place in jeremiah, chap. 32. 39 this Argument is full of power. Whatsoever God hath promised, and is a branch of the Covenant of Grace with his people, to be made good chief in the time of the New Testament, all Christians ought to seek and aspire after. To give his people one heart, and one way, in his fear, for the good of them and their Children, God hath promised, and it is such a branch of his Covenant; therefore this all christians ought to seek and breathe after. To seek after a toleration of divers ways in Religion, is not to seek after one heart and one way in godly fear; and so not to seek after that branch of Promise and Covenant made to God's people, and to be made good, chief in the times of the New Testament: therefore to seek after a toleration of divers ways in Religion, is that which ought not to be in any Christian. Add to this, that in Phil. 1. To stand fast in one spirit with one mind striving together for the faith of the Gospel, is the conversation becoming the Gospel, especially in times of terrible Adversaries: and to stand thus united, unterrified, is an evident token of the Adversaries perdition, and of our salvation: And that of God, Phil. 1. 27, 28. to fall into Divisions, and plead for tolerations of Opinions of divers mindedness in one faith, is not to stand fast in one spirit with o●e mind, striving together for that one faith of the Gospel, and it is not to stand thus united, unterrified; therefore to fall into Divisions, and plead for tolerations of opinions of divers mindedness in faith, is not the conversation becoming the Gospel, especially in times of terrible Adversaries, and is not an evident token of the Adversaries perdition, and of our salvation; and that of God. What is it then? It is an evident token of the Adversaries prevalency, and of our succumbency under the present judgement as yet: And of the further wrath of the Almighty, and that from a just God. I have heard of some that say, this is that which can never be, that all Christians should be of one heart and way; let such believe in him that is faithful, and hath promised, and not dishonour and weary God by unbelief. God hath heretofore made good this Article of his Covenant. In the first primitive Christian Church, they were all, the multitude of them that believed, of one heart, and of one soul, Act. 4. 32. they continued steadfastly in this holy unity, Act. 2. 42. 44. 46. There were two glorious fruits and concomitants hereof: Fear came upon every soul, Act, 2. 43. and great grace was upon them all, Act. 4. 33. Now the same God that hath thus poured out his own holy, and one spirit, the spirit of unity by the Preaching of the Gospel, can do the same again. His Covenant is the same. The great God delights to do great things; the fruits would be alike excellent, nothing more full of Grace and amiableness, or of terror and dread. Hence also ariseth a strong Argument, that no Christian should plead for toleration, for all aught to seek for God's Church in the Reformation of it; the utmost conformity to the first purest Primitive Church of Christ, when she was as a heap of Whea● set about with Lilies. True liberty of Conscience lieth in sweet communion in the unity of faith, and in the perfect bond of love; the souls of believers knit together, and cleaving one to another, as jonathans' did to David, unanimously subject to God's Law; all other Liberty is the Liberty of lust.  
10. There are also that will not join in Prayer with any other, though th●y be Christians, unless they know them to be godly, and that they be of their judgement and way: they refuse to pray with us, no● only in our public Congregations, but in our private or occasional meetings. The Lord's P●ayer directs us to Pray, Our Father: Our, respects the whole community of Professors of Christ's name, and not any Segregated part: It taketh in all that call on the name of our Lord jesus Christ. What spirit are they of, that can deny to pray with those that say, Za. 8. 21. Come, let us go & seek the Lord, & pray before him? Not of the spirit of one that is a jew inwardly; Holy Paul among Sea men and Mariners, who are none of the best; among soldiers, prisoners for several sorts of wicked deeds, Heathens of several Nations and Religions, prayed as the mouth of them all, or with them all, beseeching them all to take meat: he took bread, and solemnly prayed, as the Text saith, He gave thanks to God in the presence of them all, Act. 27. 35. Christ hath broken down the partition Wall, and now none are to be called common, Act. 10. 11, 12, 14, 15. or unclean: The Gospel is to be preached to every creature, to all Nations, therefore prayer is to be made with every creature, with all Nations; to whom we may preach, with them we may pray and aught: yea, prayer to God is not only an instituted worship, but natural, or of the Law of Nature. These Doctrines of division rend and tear the Church of Christ, and this now mentioned is a pricking Briar, and grieving Thorn.  
11. Like to these also are those that make up Churches of those of their own opinion, and separate from others that do hold the unity of Faith, and the Rule of righteousness: But who can separate from those that are of the same Faith, and not break fellowship with the Lord jesus?  
Differences in opinions should not dissunder us in affections, much less make divisions separate us into churchways against C●urch-wayes; the same Faith, and the same Commandments for holiness should be more powerful to cement us in one Church, than difference in opinions through petulancy to put every opinion into practice; note, this should be of force to lose us in the building, or lay us in a frame, whose cement and mortar, whose mould and fashion is from a conspiring in an opinion: these conspiracies in opinion joined with separation from other Churches that hold the faith of jesus and the Commandments of God, are no right gathering of Churches; they are Conventions, sinful, and Schismatical, and unlawful, carnal, and proud separations; they that hold one Faith ought in lowliness of mind and forbearance of one another, in love to endeavour to keep the unity of the spirit in the bond of peace, Eph. 4. 2, 3.  
12. In like manner, it is a violating of God's Temple to separate, because some wicked livers are not cast out of the Church, the place abused is that in 2 Cor. 6. 14▪ 15, 17. To separate, to come out from among them, is not to separate or come out from the Church and Temple of God, but from Idols, from Belial, from Infidels, from Darkness, from Unrighteousness; that they from whom we ought to separate, are Idolaters, Infidels, Belialists, Heathens, of whom it is said, ye were once Darkness, Unrighteous ones, and they are not the Church and Temple of God: to separate in the Apostles sense, is, not to touch the unclean thing; that is, to have no communion with them in their Idolatry, in their unrighteousness of any kind; but other communion with them is not condemned, and if he will come to the Ordinances of worship of the true God with the Church, we may and aught to admit him to Communion with us in all Ordinances that are for conversion, and this is not to touch the unclean thing; I dolatry and unrighteousness is the unclean thing, which we may not touch; but the man is not the unclean thing, the separation commanded and the coming out from them is not to be unequally yoked together with them; the Greek is elegant, lively, significant, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is a Simile taken from the Plough, where the Teeme that draws the same plough is by yokes and pairs of Draught-cattells, Oxen or horses, or the like, which are yoked in the same yoke, and so do draw each his part of the same Plough: to be yoked together is to draw one part in the same Draught; which is in the sense of the Apostle to be joined in the same communion, and counsel of the wicked, in which they draw the Plough of their wickedness; be the wickedness, Idolatry, unrighteousness, drunkenness or any other to have Communion with an Idolater in his Idolatrous worship, counsel to uphold that worship, or such leagues of nearest conjunction voluntarily chosen and run into, which may be a temptation to entice one to Idolatry; this is to be unequally yoked with the Idolater: It is to have fellowship with them 
“ Hoc non est consentire malè facientibus, esse cum eyes in ecclesia, sed mala facta corum approbare atque laudare. Aug. Tom. 7. Contra. Epist. Parmen. l. 1. c. 3.  in the unfruitful works of darkness, that the Apostle dissuadeth us from, and not from the fellowship with Christ in his fruitful Ordinances, and with his people in duties of public worship of the true God, because an incestuous brother is there present, and through none of thy approbation of his wickedness, or of his presence, but through neglect of the Church, and those officers in whom the power, and execution of the power lieth for excommunication of such scandalous brethren, is suffered to be there. Lastly, he truly in the Apostles sense doth separate from the unclean thing, that cleanseth himself from all filthiness of flesh and spirit, 2 Cor. 7. 1. That is, purifying from all his sins inward and outward, and not he that to avoid communion with the world, shuts himself up in a Monastery, lives an Hermit in a wilderness; nor he that to avoid Communion with Swearers, and Drunkards, forsaketh the Assemblies of Orthodox Christians: using Christ's own Ordinances of the Word and Sacraments, to hold fellowship with Swearers and Drunkards in their Swearing, and Drunkenness, and drunken meetings, is to go to plough with them, and to tumble with them in the filth; but to hold the fellowship of the Gospel, if these come to the same assemblies with us, and sit there as God's people, is to hold Communion with Christ, and they have fellowship with us outwardly in Christ's Plough and yoke; we have none with them, but with Christ and his Saints, and with them in the Profession and duty of Saints.  
13. But now the same Text doth condemn, as Temple-Defilers, those that are unequally yoked together with unbelievers in Idolatrous worship, and Idolatrous feasts, 2 Cor. 6. 17. that have communion with them in the Idol-service: What fellowship hath the Temple of God with Idols? Those that separate not from such, that is, from the assemblies of Idolaters, they partake of the table of Devils, 1 Cor. 10. 21. and cannot partake of the Lords Table. Those that separate not from the Popish assemblies, and that separate not from their false Catholic Church, do also touch the unclean thing, and sin against the Apostles command for separation. We must separate from them that hold not Christ, in all things, wherein they hold not Christ, and no farther.  
14. It is a sore pollution of the house of God, to set up men's Commandments and inventions for Doctrine, Matth. 15. 9 Col. 2. 18. 20, 21, 22. These be the births of men's fleshly minds, which are begotten and quickened by a spirit of Whoredoms: These are heathens brought into God's holy Temple.  
15. The profanation, pollution, or contempt of God's Ordinances, Discipline, or Government, is the defiling and wasting of God's Temple; hitherto you may refer the profanations of the Lords Supper in divided Communions, and in coming without examination and selfe-judging, 1 Cor. 11.  
16. Rank with these such as disgrace the public and solemn Assemblies, either troubling them by barbarous confusion, 1 Cor. 14. 26. Every one hath a Psalm, an interpretation, a Doctrine, a Revelation. Our new disturbers boast of a falls gift in these particulars; though they have not, yet they will have an Interpretation, a Psalm, a Doctrine, a revelation: they cannot have the face yet to say, a Tongue; and if they may not have liberty to speak in the public Assemblies, having no such gift, they will deny their presence to the Public, & fling dishonour upon them all they can: or else despising the Church, 1 Cor. 11. 22. or place of the Public assemblies: like unto these are such also as puldown Churches, and set up their Chamber-meetings. David complaineth, they have burnt up all the Synagogues of God in the Land, Psal. 74. 8. It was the Centurions Luk. 7. 4, 5. high commendations to our Lord jesus, he is worthy, for he loveth our Nation, and hath built us a Synagogue. Such also as deny the maintenance, Neh. 13. 10, 11. of the public Ministry, solemn worship, and places for public worship: such as devour things Holy, and Consecrated, or convert them to private uses. Abhorrest thou Idols, Rom. 2. 22. and yet committest thou sacrilege? Why should any Tobiah live in the chambers of the Temple, Neh. 13. 5. and eat up the Tithes, all which belonged to Gods instituted Ministry?  
There yet remain four notorious Temple-Defilers, that make God's house their prey, it shall suffice to name them.  
17. Persecutors, Tyrants, and oppressors of God's Heritage; of whom we have that mournful complaint, Psal. 79. 1, 2, 3. O God the Heathen are come into thine inheritance, thy holy Temple have they defiled: they have laid jerusalem on heaps: the dead bodies of thy servants have they given to be meat unto the Fowls of the Heaven, the flesh of thy Saints unto the beasts of the earth: their blood have they shed like water round about jerusalem, and there was none to bury them. This is exemplified in the Antichristian rage of Papists, and other our enemies at this day in these three Kingdoms, especially in Ireland.  
18. Hinderers of Reformation, and of the Reformers God raiseth up; these like jannes' and jambres withstand our Mosesses, I mean all the Sticklers for any error, and the resisters of that blessed work of the Nationall Covenant, whereby these three Kingdoms may become one according to Christ jesus. Shall Hell, that now opens her mouth wide, shall Satan, that can make use of a Peter, and make him a Satan, Mat. 16. 23. shall heights or depths, of white or black Devils, swallow up that Covenant, or dead that Covenant-care, which cannot but make Rome and its Conclave to shake? why is not our Covenant prosecuted?  
19 Sensual Separatists, jude 19 that walk after their lusts; Mockers, that juggling with the Scriptures broach bruitish-damnable Tenets, such as that, that the soul dyeth with the body, whereas it goeth to God that gave it, and is either as Dives' was, presently sent to Hell, and is there in torments; or else, as Lazarus' in abraham's bosom, as Paul's with Christ, as the believing thieves in Paradise, as all believers present with the Lord, clothed upon with their house from Heaven, possessed of an house not made with hands, eternal in the Heavens, 2 Corinthians 5. 1, 3, 6, 8, Scoffers, 2 Pet. 3. 3, 4, 12. that by their impostures would illude the Doctrine of the last judgement, and say, where is the Promise of his coming? and take off from the hearts of the unwary and unstable, the terror of the Lord, 2 Cor. 5. 11. and the looking for, and hastening unto the coming of the day of God. Diseased fanciful minds that have itching ears, and will not endure sound Doctrine, but heap teachers to themselves, 2 Tim. 4. 3, 4.  
20. The Machiavilian Politicians in a Christian State, many degrees out-going old famous Achitophel, 2 Sam. 16. 21, 23. the Seditious, that love to make divisions, and sow discords, and plant an inveterate odium in the hearts of King, and Prince, and people, against all the godly and faithful in the Land, with all evil Counsellors against the Lord, Nah. 1. 11. Psa. 3. 2. and flattering bloody Edomitish Doegs, Ps. 52.  
Beloved, what a grief is it to think that by the ennumeration of particulars, not this Doctrine alone should be so clearly and fully demonstrated by twenty several sorts of offenders, that there are many Temple-defilers within the Temple of God, but also that in our English Church and Temple, ●uch Temple-vermine should swarm at this day? wherefore to descend to some short application.  
1. Prayer becomes us with complaints to God, that dwells in his Temple; Prayer, that he would look down from Heaven and behold, that he would not make us to err from his ways, and harden our hearts from his fear, but return for his servants sake: that he would rend the Heavens and come down with demonstrations of zeal, strength, and sounding of bowels, with terrible unexpected works of wonder, with Gospell-blessing, that he would not be wroth very sore, nor hold his peace at these things, nor afflict us very sore. Pray, O remember not against us former iniquities, let thy mercies speedily prevent us, for we are brought very low. Prayer, with fasting, and deep humiliations become all that love God's house in these our days, until God raise up some Nehemiahs that they may cleanse, Neh. 13. 8. God's Temple.  
2. We should not be scandalised hereby, but remember that in the great house of God's Church there are Vessels of several sorts, and rather be purging ourselves from these, then forsaking and deserting the true Church of God: if a man purge himself from these, he shall be a vessel unto honour, 2 Tim. 2. 17. 20, 21. sanctified and meet for the Master's use, and Prepared unto every good work.  
3. And then the zeal of God's house should eat us up; though there be many things in these troublous times that befall us, or may fear us, and distress us from without, yet the care of all the Churches should somewhat come 2 Cor. 11. 28, 29. upon us, especially upon Christ's faithful and painful Ministers; whatever befalls the Churches we should lay it to heart as if it befell ourselves: the fire of consuming zeal for Christ's honour, the Gospels' purity, the Church's safety should melt and fashion us to that of blessed Paul, who is weak, and I am not weak? who is offended, and I burn not?  
4. Lastly, attending to our own growth in Faith, Prayer, love and hope, we should have compassion of some, making a difference, Judas 21. 22, 23. and others save with fear, pulling them out of the fire: hating even the Garments spotted by the flesh: not hating the men, but hating the filthy affections and lusts, which pollute the man, and come from the flesh, man's nature corrupted, hating them first in ourselves, all envy, and vie in Religion, vainglory, selfseeking, self-love, pride spiritual, strife, emulation, variance, self-pleasing in our gifts and parts, and dis-union of heart, etc. for who can number all? but wisdom, love, and sincerity will by these direct enough. Thus of the second Doctrine.     

The third Doctrine is this; that God will certainly punish all defilers, and violaters of his Temple with punishments proportionable to their sin: they are not all of a sort, nor all alike guilty: and God that will do no man wrong, that he should have the least ground of entering an action against him, the righteous God will deal out his punishments accordingly.  
What punishments, you will say, or how doth he punish these sinners?  
Ans. 1 Their works shall perish, though themselves may be saved, 1 Cor. 3. 13. 15. yet so as by fire, the fire of the Word and Spirit in the day of the Gospel, in the powerful opening and application of the bright and burning truths thereof: such a day as this, when now you are before the Lord, hearing this Text Preached upon: this fire shall these defilers pass through, and their errors, and their ill work they have made in God's building, their wood, hay, and stubble burn to ashes, and their persons humbled and purified be saved; the Lord grant it, you need no other Purgatory, you will think this hot enough; and this or none will do the deed. The Pontificians would feign find their Purgatory-dreame in this Scripture, and they shall find their Purgatory to purify or consume them, not the Purgatory they seek, but the Purgatory God hath prepared for such Temple-wasters, and Temple-defilers, such foul beasts; this is the breath of Christ's lips, this is the brightness of his coming, which shall consume and destroy that man of sin: they are in Purgatory, and the fire now burns hot upon them, and so it will upon all the rest of the Temple-polluters afore-named. Do you not see the Angels of God, many of the Seraphims, Esa 6. 6, 7. with live-coales in their hands, taken with the Tongues from off the Altar, and laying them upon the mouths of many faithful able Ministers, many an Esay?  
They shall fail of their ends, their folly shall be manifest to all, 2. Tim. 3. 9 that is, all the Elect; but evil men, and seducers will wax worse and worse, deceiving, and being deceived; they shall not yet deceive the Elect. You'll say, many of the choicest Christians cleave to them, and many of them are the precious servants of Christ jesus, we cannot be otherwise persuaded: for them, I said but even now, they may be saved, but their works shall perish, themselves shall be saved, yet so as by fire: and for the rest, mark it, that was their aim to get the choice Christians, those whose hearts are for Christ and Heaven, their design is mostly upon any in whom any work of Grace appears. So have all deceivers ever, that they might glory in their flesh, as our Apostle according to the wisdom given unto him hath written, Gal. 6. 13. but they shall not compass their end, they'll return, perceiving the stranger's voice; these gracious souls thought it had been Christ's voice which they heard in these men, in these their errors: but finding at length their mistake, and under the sheeps-skin of gifts and graces perhaps, show of Scripture, manifestation of the Spirit, finding the bloody wolf of error and falsehood, that soul-murtherer, they will embrace the truth, and follow Christ: perhaps hearing this you will for a while be froward (for who can be willing to think he is in an error, or is deceived?) but Christ, and his Father hold you in their hand, and you cannot wrest yourselves thence. Another end they have, they would be great, and of same in the Church of God: but their folly shall be manifest to all, not only to the Elect, but to all that will not deny the light of their reason, and do hold the Scripture in the Word of God, and so shall fall in their esteem in men's hearts within the Visible Church: our Saviour hath said it, they shall be least in the Kingdom of Heaven, Mat. 5. 19 of no esteem in the Church of Christ, although for a while they bear the bell. See the truth of it in all the Heretics, Schismatics, novelists, Persecuters, and the like of all former ages; they have no name of memorial left, but a rot is upon their memory. Another end they have, and that is to spread and propagate their Opinions and ways, that they might with the Pharisees and Herodians of old, leaven all the lump of God's people; but their folly shall be manifest, and that manifestation of their folly▪ shall set them their bounds, they shall proceed no further, Thus have all the ancient Heresies, and Schisms of the Pelagians, Donatists, and the like been bounded, and the infection stayed: so God defiles Church-defilers, they fail of their ends.  
There are for them from God apportioned Plagues in this world, they make rents, and trouble God's building, the repairing of his house; God will trouble them, these achan's: God will scatter them in jacob, and disperse them in Israel. They break, and teach the breaches and violations of God's Commandments the least of his Commandments, that of his day, they shall be esteemed nothing in the Church, be lest in the Kingdom of Heaven. Scandalous Brethren shall have their Millstone, workers of iniquity strange punishments; Heresies and divisions swarm, God hath his East wind whereby he can sweep away those Locusts, and cast them into the Red Sea. Persecutors have their doom notably in this life, besides hereafter. Remember Antiochus, of whom you read in the second of Maccab. 9 chap. Remember Herod eaten up with worms, Act. 12. 23. Remember the Heretic Arrius, that voided his bowels with his excrements in a common jakes; and all other Heretics and Schismatics, and the Plagues upon Papists, mentioned in Rev. 16. and 18. chapters.  
It is not the least of punishments to give them over to their several pernicious ways, that he that is filthy, should be filthy still; the spiritually proud, should be so still: where God saith, they are joined to Idols, Let them alone: They are Vainglorious, Let them alone: They are given to errors and to make divisions: Let them alone: Thus you see how God will destroy the destroyers of his house.  
The certainty of this just proceeding of the Lord, appears in four things, which are as so many reasons or grounds of this Doctrine.  
1. It is the vengeance of his Temple, Jer. 51. 11. & 50. 28, which is a sore vengeance; in the execution whereof, the Lord Pleadeth the cause of Zion throughly, to give rest to his Church, and disquiet his enemies, whose spirit can sustain itself in the day of Visitation, when the Lord shall say, Behold, I am against thee?  
2. Secondly, the Argument is strong here from the less to the greater; God hath said, and will not repent of his word, concerning Death and the Grave: O Death, I will be thy Plague, O Grave I will be thy destruction, Hos. 13. 14. Because they offered to touch the bodies of his Saints, which are his Temple, and destroyed his holy place. Shall God say thus of Death and the Grave, and resolve that Repentance shall be hid from his eyes? In this thing he will never alter his purpose that he determined. And shall he not much more be the plagues and destruction of soul-polluters, of destroyer's of his Church, of rophaners of the Communion of his Saints and people.  
Thirdly, the Temple of God is holy and inviolable, therefore the sin of Profaning and wasting of it, is provoking and execrable,  
Fourthly, God is a jealous God, and the vindicator and avenger of his glory: “ 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Zelo●es et vindex gloriae suae.  no gifts will pacify jealousy: no power can shelter and save from the jealousy of the Lord of Hosts. It is he, the mighty one of Jacob, the holy one of Israel, that saith, Zach. 8. 2. I am jealous for Zion with great jealousy: and I am jealous for her with great fury.    

I have done with the explication and confirmation of the third Doctrine: the application respecting the present Doctrine, and the whole Text, I shall draw up under two sorts of uses:  

1. Of Information.  
2. Of Exhortation.   

1. We may from hence inform our judgements in four truths.  
First, what is the Christian use of the Ceremonial Law: the practice of it is out of date, and deadly; but it is not cut out of the Bible: 
“ Non observamus, non quia damnata sed quia mutata sunt, non ut res ipsae quae significabantur perirent, sed ut ●●ru● sign● suis▪ quaque temporibus convenirent. Tom. 6. Aug. oratione cont. jud. c. 3.  God hath left it as part of Canonical Scripture, that we may read it, preach and hear it, that comparing the things themselves with those shadows, we may with pleasing delight embrace the body of those shadows: here are also Emblems, Similitudes, and expressions of Gods own devising, out of Gods own mint, which with safety and profit, we may and aught to use. This fanciful age may here please their fancy, and yet retain and grow more in the soundness of faith and love which is in Christ Iesu●.  
Secondly, that there is the same God in both Testaments, the same Christ, 
“ Evacuatur in Christo, non vetus Testamentum, sed volamen ejus, ut per Christum intelligatur, & quia sidenud●tur, quod sine Christo obscurum, & quia adopertum est, non igitur per Domini gratiam tanquam inutilia ibi legerentur, ablata sunt, sed tegmen potius quo utilia ●●gebantur. Aug. Tom 6. add Honour: Contra. Manichaeos' the util. Credendi. 63.  the same Covenant, though there be different ways of Ministry, and degrees of manifestation and clarity; that place in Heb. 8. 8. 10. taken out of Jer. 31. 31, 32, 33. which speaketh of a new & old Covenant, is thus to be understood; not of two Covenants differing in substance; not of the two Covenants, the Covenant of works, and the Covenant of Grace; but of one and the same Covenant of Grace distinguished in their different manner of Administration; the one in Ceremonies, Types, shadows, to signify and lead to Christ that was to come; the other in the substance of spiritual things themselves, the body, the truth, exhibiting Christ now already come: this place is much abused through inadvertency. Here also we see that a proof out of the old Testament is as much Gospel if rightly applied, as any in the New-Testament.  
Thirdly, that the Ministers of the Gospel ought to preach God's wrath to evil Christians.  
Fourthly, that they ought to preach wrath not only to those Christians of evil life and manners, but also to those of evil Doctrine, of errors in Religion, of Pride, dissensions, and faults in that kind; where they are not yet fallen to notorious Heretical Doctrine, these are threatened in this Text by the Apostle.   

2. We should be exhorted and persuaded to our duty, even those duties which are to be pressed unto, that we may escape this sin and punishment, they respect ourselves and others.  

1. For ourselves, let us see how far in any kind we are guilty, and be humbled for the same in confessions and godly sorrow; and then do as Paul, who preached the Faith which once he destroyed, Gal. 1.. 23, 24. Build up the Temple, which once we destroyed, that all the gracious that see or hear of it may glorify God in us.   

2. For others, these duties lie charged upon us to escape pollution and destruction.  
1. We must try the spirits, the Doctrine of those Teachers, that say they teach by the spirit; they bring the doctrine of God's spirit, not of their own spirit, we must not receive what they say, upon trust, but try it, 1 Joh. 4. 1.  
2. We must mark those that cause divisions and offences contra●y to the doctrine received, and avoid them, Rom. 16. 17. Ob. They seek to set up the Lord jesus Christ. Sol. v. 18. They serve their own bellies, observe them well, and you will find it; again, they seek to draw away disciples after them, and not to bring men to be disciples to jesus Christ, Act. 20. 30. Quest. But may we not hear them in their separated meetings? Ans. That is not to avoid them, you are by the command of the Apostle to avoid and decline them, but by this you encourage them, and feed their proud humour, who glory in having their meetings frequented.  
3. We must place all in their due place, Ministers in their place, fathers let them be fathers; and evil workers and dogs in their due place; that is, without, Rev. 22. 15. Let no man corrupt your minds from the Gospel, and its Simplicity.  
4. We must hold the unity of Faith and love, that we may with one mind and mouth glorify God, The Father of our Lord jesus Christ, Rom. 15. 5. 6. 7. If we have bitter strifes and envyings (the never failing fruits of erroneous opinions and divisions) let us not glory that we are true Christians, and lie against the truth, as we do in saying so; to persist in such evils proveth that we are no true Christians, jam. 3. 14, 15, 16, 17.  

“ Paraeus in Loc. Quid gravius hodie ecclesiam affligit, cursum evangelij magis remoratur, quam Schismaticae doctorum contentioves? Viderint isti quid se mancat: nos dise●mus templum D●i reveren ter & in pace exornare Doctrinâ, fide, vitâ purâ.  enim sui templi vastatores, tyrannos, Haereticos, Schismaticos deus destruat; Ita fideles, Architectos, cultores, & defensores gratia, & benedictione cumulabit, juxta promissionem: Ego me diligentes diligo: Honorantes me honorabo.  What is there in the world that doth more heavily afflict the Church at this day, that doth more retard the course of the Gospel than the Schismatical contentions of Teachers? Let these men see what abides them: as for us, let us learn with fear and trembling and in all peaceableness to adorn the Temple of God with sound doctrine, the power of Faith and the purity of an holy life: For as the Lord will destroy the destroyers of his Temple, Tyrants, Heretics, Schismatics and the rest of the Litter of all the Foxes, the little Foxes, So he will Crown with his Grace and blessing all Masters, bvilders, Repairers, Beautifiers, faithful Labourers and Defenders thereof according to his Promise: Those that love me I ever love, and those that honour me I will honour.     
FINIS.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.