A Voice from Heaven: OR, A TESTIMONY AGAINST The remainders of Antichrist Yet in ENGLAND: And in particular, the Court of Tryers For Approbation of MINISTERS.  
Born by GUALTHER POSTLETHWAIT, Pastor to a Church of Christ in Lewes in Sussex.  
LONDON, Printed for Livewel Chapman, at the Crown in Popes-head-alley. 1655.   

To the Saints and faithful brethren that are in England, Scotland, and Ireland; especially to that little flock of God over which the holy Ghost hath made him overseer;  
Gualther Postlethwaite wisheth grace, mercy and peace from God our Father, and from the Lord JESUS CHRIST.  
Brethren and beloved,  
SOme thoughts have of late (more than formerly, and more sadly (visited my heart, that I wish may prevail more upon your hearts. First, the thought of the greatness, the sovereignty and sovereign perfection of God: the foolishness of God is wiser than men, and the weakness of God is stronger than men. He is the only Potentate, the King of kings, and Lord of lords, and that in the most undoubted right, that has made all things of nothing, by the word of his mouth, for himself. Vain man would be wise, although he be borne like the wild ass' colt; he will provoke God to anger, transgress his Laws, change his ordinances, and break the everlasting Covenant. But who is this that darkens counsel by words without knowledge? shall he that contendeth with the Almighty instruct him? He that reproveth God, let him answer it. Do we provoke the Lord to anger? are we stronger than he? Add not unto his words, lest he reprove thee, and thou be found a liar. The world, yea, the height of the people do languish, because the earth is defilled by deniations from the laws, ordinances, and Covenants of God: 'Tis man's deformity, to walk according to his own invention in any thing, & will prove his own destruction. Can God endure to be prescribed by creatures? Shall Man coin Laws for Rules of acceptable walking with God in Spiritual, Civil, or Ecclesiastical things? It would be and is horrible impudence for any to do it. All the sin and misery in the world, broke in at this door, viz. by harkening to Reason▪ against Institution. 'Twas Israel's sin, to do that was right in their own eyes, in Civils, Judg. 17. 6. much more in Ecclesiasticals. The Apostle held a war with reasonings and thoughts of men, 2 Cor. 10. 4, 5. These are no competent judges of the doctrine of God in Christ, but must be overthrown.  
Secondly, the thought of the fatal miscarriages of man managing any thing by his own wisdom and strength. Eve became the mother of mischief to all living, by trusting to carnal Sense and Reason in judging of the tree of knowledge of good and evil. The sons of God brought the Deluge on the old world, by taking such wives as they chose. Israel provoked God to anger with their own Inventions, not only in point of Worship, but in the matters of their Commonwealth, when they followed their own fancies, and the Customs of men; but in determining what kind of Government to set up in the Nation; and were convinced of their mistake by a sign from heaven, God thundering his displeasure against them from heaven, and raining tokens of his wrath upon them: and the tyranny that followed was as teaching of the same, God giving them such recompense of their error as was meet. Gedeon would have a new way of remembering the victory by a costly Ephod, and Israel went a whoring after it; which thing became a snare to Gedeon, and to his house. Alas! it is but a show of wisdom, that is in Will-worship, Col. 2. 23. and by this means men are beguiled of their reward, vers. 18. and righteousness exalts a nation, but sin is a reproach to any people, Prov. 14. 34. We think by our own inventions to get us glory among the Nations, whilst we conform ourselves to the worldly glory of their government: but our way were to keep to God's statutes and judgements, without adding or diminishing; then the Nations would say, Surely this great nation is a wise and understanding people: Deut. 4. 6.  
Thirdly, the thought of the perfection of the Scriptures: They are able to make us wise unto salvation, 2 Tim. 3: 15. to teach us how to behave ourselves in the Church, 1 Tim. 3. 15. how to behave ourselves in the Commonwealth: David teaches the Church to pray, Give the King thy judgements, and thy righteousness unto the King's Son, Psal. 72. 1. The Scriptures are able to make the man of God perfect, throughly furnished to all good works, 2 Tim. 3. 16.  
Therefore, my beloved brethren, accept no Lawgiver but Jesus Christ, neither in Church nor Commonwealth. Let this be your profession: The Lord is our Judge, the Lord is our Lawgiver, he is our King. And though other Lords besides him rule over us, let us b● him only make mention of his Name, that will in due time save us from devilish government in the Church, when he shall give the body of the Beast to the burning flame, and cast the Beast and false Prophet into the lake of fire that burns with brimstone; and from all worldly government in Commonweals, when the Stone cut out of the mountain shall smite on the toes of the Image: Then not only the Clay, but the Iron, and the Brass, and the Silver, & the Gold-government shall be broken to pieces, and be carried away like dust by the wind, and no more place shall be found for them; no, not for the goodliest Government that ever was invented by the wit of man. And till that time, change of Governments will be the disease of the world, whilst Crowns and Diadems are transposed from one Man, and from one People to another. I must say it, although I delight in it (considered in itself) as little as others that complain of the great cry of Overturnings, wherewith the world is now Alarmed. There will be overturnings, till he come whose right it is. Oh the stupidity of men! that apprehend not God's displeasure against the Governments of this world, by the often changes that are made: 'Tis to be feared that this is Judiciary, that God may leave Europe, and the wise Nations thereof, unto themselves, to walk in their own counsels, because they trust in, and leave nothing of their own do, nor of their stubborn way, whilst, he passes over to America, and thence to the East-Indies, to set up the government of Jesus Christ amongst the Barbarous Nations. The Lord's word, brethren, is to me, to you, Love the Truth, and Peace: Let us not, of a fond affection to Peace and Ease, lose Truth; yet in our striving for Truth, let us strive lawfully, or else we shall not be crowned: Wherein I would have every one be wary, not with a carnal, but spiritual wariness; walk in your Warfare by a divine Rule, act from a divine Spirit, keep to a divine Frame of Spirit, and stand every one in his place, striving for Truth.  
I hope, in what I have done in this following Treatise, I have not exceeded. As one of the Lords Watchmen, I must warn men. I hope I have spoken from the Spirit of God; I am sure it is after many prayers and tears; and so long I have delayed, till Conscience made me speak, and the guilt of my delay began to stare in my face; and I think I speak not beside the cause: that was the Disciples fault, that they spoke beside the cause; and from this, Christ argues the carnalness of their spirit, that would have fire come down from heaven on the Samaritans, Luke 9 54, 55, 56. Is it not the time of Antichrists war, whilst Christ is consuming him with the breath of his mouth? If any, judging of my frame of spirit by my phrase, think me too bitter, let them but take this along with them, That I speak not of persons, but things, that can't be too ill spoken of, when vicious, and contrary to the Word of God. And for the text I have for what I say, if I abused it, I shall be glad the righteous should smite me for it. Read, and judge; and as you see cause, correct my mistakes. My time cuts my Epistle to you, shorter than I intended. I beg this, That as the three thoughts before mentioned led me into this Treatise: so prepare to read it by the meditation of them; and I shall pray to the Lord to make both profitable to you, who am  
Devoted to the service of your faith and holiness, Gualther Postlethwaite.   

A Voice from Heaven.  Rev. 18. 4. And I heard another voice from heaven, saying, Come out of her, my people; that ye be not partakers of her sins, and that ye receive not of her plagues. 
THe Chapter gins with a most stately Proclamation, of the certain sudden, and utter ruin of Babylon the Great; together with the Causes of it, vers. 1, 2, 3. But I shall not here insist.  
There follows an Admonition to God's people, to come out of her▪ and this in our text.  
In this there is observable,  
1. The means whereby this Warning is given; and that is, a voice from heaven, to note God to be the author of it, Matth. 21. 25. Here are not the like stately circumstances accompanying this Voice, as accompanied the foregoing Voice. It seems this Voice will not be so remarkable for any thing, as the Divine Author of it; the impress of whose divine excellency stamped on it, shall be the only thing observable, challenging our attention to it. As if God meant to sound forth this Voice, not by silver trumpets, but rams horns; not employing the choicest parts and gifts, nor men of greatest power and repute among men, in this work.  
2. The Admonition itself; wherein we may observe, 

1. A duty required, viz. to come out of her.  
2. The argument moving hereunto, drawn from the consideration of a double danger, viz.   

1. Of fellowship with her sins.  
2. Of sharing with her in her plagues.    
There remains one thing to be enquired into, and that is, who is here meant by the relative Pronoun [her.] The antecedent to this relative, must needs be Babylon the great, vers. 2. and she is the same with that great Where in the foregoing Chapter, as appears by the name written in her forehead, vers. 5. and this is no other, but Rome Antichristian, as appears plainly from the Beast that she rides on: neither is this at all controverted among Protestants.  
But the great Question will be about the extent of the signification of Babylon, or Rome here. Surely we are to extend it to signify not only what lies within the walls of Rome, but whatsoever is comprehended within the 
Par. in loc.  territories of the Roman jurisdiction. And my reason is, because the same that are called to come out of her, in the text, are by the same voice called upon to execute vengeance upon her, vers. 6. and this work is laid out for the ten horns, or Kings over which she reigns. Chap. 17. 16. And besides, we know there was the like extent of signification in the Prophet's words, from whence the text is taken, Jer. 51. 45. My people, go ye out of the midst of her; that is out of all places within the Babylonian Jurisdiction.  
But still there remains as great a Question, viz. How we are to conceive of the Romish Jurisdiction, and under what notion to consider the Territories of it.  
To which I answer, that we are to look upon them in their Ecclefiastical considerations, as they are form into Antichristian Churches. Certainly, Antichristian Societies are here meant, because they are distinguished from their sins; it being made a consequent of abiding in them, to be partakers of their si●s. Come out of her, my people, that ye be not partakers of her sins.  
Now it is not like that Civil Societies should be meant: for Babylon here, is the same with the great Whore, Chap. 17. 1. that is out of doubt Rome considered Ecclesiastically. For if we take the Beast for the Secular State, on which she is said to ride then apparently she is distinguished from the Secular State, as the Beast she rides on, vers. 3. And if (with Mr. Cotton on Chap. 13.) we take that Beast to be the Catholic visible Church of Rome, we must needs take Rome Ecclesiastically: for Rome Civil does not ride on Rome Ecclesiastical; but Rome Ecclesiastical rides the Universal Church of Rome, as the reference of her Universality to Rome makes plain; and by virtue of this reference, Come out of Rome is as much as to say Come out of all the several territories of her jurisdiction.  
Having thus made way unto it, I come to the thing that I intent viz.  
Whosoever would avoid fellowship 
Doct.  with the sins of Antichristian Churches, must see to it that they depart from the fellowship of such Churches, and cease to walk in Antichristian order.  
There be many examples in Scripture, that show how the people of God have degenerated, through unwarrantable Civil cohabitation and association with wicked men and false worshippers: how much more dangerous is Ecclesiastical communion, in the times of the Gospel, unwarrantable to be held with wicked men, 1 Cor. 5. Heb. 12. 15. especially in ways strange to the Word of God?  
The sons of God lost their Religion, by marrying the daughters of men, Gen. 6. Israel was defiled with the idolatry of the Egyptians in Egypt, Ezek. 23. They were mingled among the heathen, and learned their works, and served their idols, Psal. 106. 35, 36. And in their Captivity, this comes into their mind: We will be as the heathen, and as the families of the countries, to serve wood and stone, Ezek. 20. 32.  
But if Civil communion be so dangerous, how much more dangerous is Ecclesiastical communion? The daughters of Moab called the Israelites to their sacrifices, and the people did eat, and bowed down unto their gods. Numb. 25. 2. yea, Israel joined himself unto Baal-peor, vers. 3.  
Take one place for all: Deut. 12. 30, 31. the Lord warns the people that they should not imitate the Heathen in their worship; not only that they did not worship their gods, but that they did not worship their God in that way. And here note, that though the means of Worship be only changed, yet it is a going to another God. Take heed (says God) that thou inquire not after their gods, saying, How did these nations serve their gods? And that the means of Worship is only minded, is plainly apparent from what follows: Thou shalt not do so unto the Lord thy God. To worship God with a strange worship, is, to worship a strange god: neither will God accept of any other interpretation of false worship, or worshipping in a false way, but that a new God is devised for the object of it, that 
Ames. Medul. l. 2. c. 13. S. 42.  is delighted with such worship. So long therefore as we worship God in the Antichristian way, we do interpretatively worship the gods of the Antichristians.  
Steven the Proto-Martyr lost his life in defence of the Gospel-way of worshipping God, in opposition to the Legal worship, earnestly contended for by the Jews, his antagonists; amongst the rest, for preaching against the Temple, and so consequently against their National Church, the bond of which was their meeting together at the Temple in one individual worship, Acts 6. 13. For 
Cal. in loc.  although the witnesses are said to be false witnesses; yet, as Calvin says, this reproach was not objected to him for nothing; for he taught the abrogation of the Law. But in this they were false witnesses, and suborned to lie, because they wittingly depraved that which was well and piously spoken.  
I shall now explain what I mean by 
Explic.  Antichristian Churches.  
And first, I mean Parish-Churches.  
To prove which to be Antichristian, I shall first show what I find storied of their original.  
Potter, in his interpretation of the number 666. p. 131. quoting Onuphrius Panvinius de praecipuis urbis Romae Basilicis, cut of him writes thus: Whereas originally there was a small uncertain number of Presbyters at Rome▪ they were brought to a certain number and order, by Cletus and Evaristus Popes of Rome. First, Cletus reduced the Presbyters of Rome to the number of 25: afterwards, Evaristus, about the year of Christ 100 appointed and prescribed a several Parish to every one of these Presbyters; which Parishes were afterwards enlarged, and had their bounds and limits more perfectly, and more exactly prescribed unto them, by Pope Dionysius, about the year of Christ 260. After which time, Marcellus about the year of Christ 305. limited the number of those Titles, which anciently were first given to the Presbyters by Evaristus, and did by Decree constitute that there should be in Rome 25, as it were so many Dioceses, for the more convenient baptising of such Gentiles as were daily converted to Christian Religion. Thus he.  
Selden, in his History of Tithes, Chap. 6. S. 3. writes thus: For Parish-Churches, it is plain, that as Metropolitan Sees, Patriarchates, (Exarchates in the Eastern Church) and Bishoprics, these greater dignities, were most usually at first ordained and limited according to the distinction of Seats of Government, and inferior Cities that had been assigned to the Substitutes, or Vicarii, of the Praefecti-Praetorio, or Vice-Roys of the East and West Empire: so were Parishes appointed and divided to several Ministers within the Ecclesiastical Rule of these Dignities, according to the conveniencies of Country-towns and villages; one, or more or less (of such as being but small territories might not by the Canons be Bishoprics) to a Parish; the word Parish at first denoting a whole Bishopric, (which is but as a great Parish) and signifying not otherwise then Diocese; but afterward being confined to what our common language restrains it. The Curates of these Parishes were such as the Bishop appointed under him, to have care of souls in them, and were called Presbyteri-Parochiani, i. e. Parish-Presbyters.  
These Parishes arose from the limitation of the Ministers function. Afterward there arose another kind of Parishes, from the limitation of the Ministers maintenance; of which Selden in his History abovesaid, Chap. 9 S. 4. thus: Afterward, when devotion grew firmer, and most Laymen, of fair estates, desired the Country-residence for some Chaplains that might be always ready for Christian instruction among them, and their families, and adjoining tenants: Oratories, and Churches, began to be built by them also; and being hallowed by the Bishops, were endowed with peculiar maintenance from the Founders, for Incumbents that should there only reside: which maintenance, with all other Ecclesiastical profits, that came to the hands of every such Incumbent, (in regard the Lay-founder had, according to the territories of his Demesnes, tenancies or neighbouring possessions, made and assigned both the limits within the which the holy Function was to be exercised, and appointed those that should repair to the Church and offer there; as also provided a special Salary for the performance) was afterward also restrained from the common Treasury of the Diocese, etc.  
And thus you see the Pedigree of Parishes; set aside some few that have been made by the special Orders of Popes or Princes in the dividing or uniting of Parishes for conveniencies sake; of which, Selden, p. 276.  
Out of what has been said, it is evident, that Parish-Churches are not plants of our heavenly Fathers planting; and so shall be plucked up. Mat. 15. 13. They are of man's making, and have sprung out of his pride, ambition, and usurpation. They have been bred in the womb of the Apostasy of these latter times, and brought forth by the working of the mystery of iniquity. The best that can be said of the mother of these daughters, is, to call her Ignorant devotion. They are therefore things that may be shaken, and that God hath promised to remove, Heb. 12. 26, 27. and therefore it behoves all to flee out of them before they fall on their heads.  
But lest what hath been said be useless to the more heedless, consider,  
First, that Scripture speaks nothing of Parish-Churches, if we cut out the scantling of them by what hath been alleged. We have nothing of such Parish-Churches in Scripture, as we have spoken of. There is nothing of limitation of Churches by the Minister's Function, or maintenance by the Edicts of Popes, Bishops, or Princes of this world: and it is enough against a thing belonging to the Worship of God, that there is no institution for it, that the Scripture says nothing of it. Heb. 7. 14.  
Secondly, that these Parish-Churches derive their Pedigree from Rome; There was the copy set, after which all the world wrote, wondering after the Beast: neither does it help that they derive their Pedigree from times so near the Apostles; for the mystery of iniquity did work even in Paul's time, 2 Thess. 2. 7.  
Thirdly, consider what Babel's of confusion and superstition they be. Here you shall see Christ and Belial confounded Saints and Sinners jumbled together, without any kindly separation of the precious from the vile. Civils and ecclesiastics confounded, whilst the Civil power of a Magistrate bounds a Church, or the privilege of a Patron by Civil Precincts. Here you may observe great care that all should be consecrated, the walls within which they meet, yea the ground that they tread upon, except the worshippers; as if God were pleased with an holy house, and holy ground, without an holy people: which kind of superstition Steven rebukes in the Jews, Acts 7. 48, 49, 50.  
Fourthly, When the pretended reasons of these constitutions of men are, the convenient baptising of converted Gentiles, and taking care of souls in the Country: There lies poison hid under these herbs. For the necessity of Curates arose from the exorbitant pride and ambition of the Bishop, affecting a spiritual Dominion, parallel to the Civil Dominion of the Civil Governor. And again, the Curates are the Bishop's creatures, for the managing of their monstrous Ecclesiastical Dominion; and so appointed, as not to infringe the Dominion of the Bishop, nor detract from the dignity of the Bishopric; and that not only before, but since Lay-founders and Patrons, the Bishop still reserving to himself, Ordination of Ministers, Consecration of Churches, and Excommunication of Delinquents: and so as the devotion that made men desire a Chaplain to reside with them in the Country, was ignorant and superstitious, like the then-Popish times; so was it satisfied with as superstitious a mean; which therefore layeth no good foundation to the Churchdom of a Parish.  
Fifthly, these Parish-Churches have continued unto our times, witness the presentation of Patrons, institution and induction by the Bishops; who also consecrated the Church, as often as any new one was built. And here we may mind the known distinction of the Common-Prayer-Book, viz. of Ministers into Bishops and Curates; whereby it plainly appeareth, that our Parish Ministers were reckoned still to stand but as Curates to the Bishop. Now though there hath been some change made by the fall of the Hierarchy; yet there hath not been a kindly Reformation. For the most standing to their old Principles, though their practice be lamed by the fall of the Hierarchy, wait with hope that the deadly wound that that Image of the Beast hath received, may be cured, and he live again; and therefore while the Head labours of the deadly wound, they do what they can to defend the extreme parts. Others, though they would have some reformation, yet delight in some broken pieces of the shattered Image of the Antichristian structure, setting up their threshold by Gods, and their posts by his posts; Ezek. 43. 8.  
Sixthly, if we would make a kindly reformation, we must not build on Antichrist's foundation; but laying aside all thet is of men, return immediately to God's institution, and primitive practice, Matth. 19 8. As for instance: when the National Church of the Jews was to cease, and the floor of Christ to be purged; this was the Apostolical practice, viz. to preach faith and repentance unto their audients; and especially, that they save themselves from the untoward generation they lived amongst, that not only were unbelieving and impenitent in general; but resisted the Reformation that Christ had set afoot, and with tooth and nail defended their Temple, Law, and Customs, Acts 6. 13, 14.  
This done, those that gladly received their word, walked in the fellowship of the Church, Acts 2. And when Antichrist hath raked the National Church out of her grave, and set up Parish-Churches, her daughters, or rather, divided her into Curacies, as so many members of her, who cannot derive their Pedigree from Apostolical institution; I know no reason but that in our Reformation we should imitate the Apostolical practice. And concerning the Antichristian Church-state, 'tis plain that is spoken, Rev. 11. 2. The court that is without, cast out, and measure it not. That is, says Bullinger, God will not edify, but destroy it: and those that God acknowledges for Churches during the time of Antichrist, under the notion of the two Candlesticks, vers. 4. which in the language of the Revelations are Churches, Chap. 1. 20. these are witnesses against, and separatists from the Antichristian Church-state, as we see by the context precedent, vers. 1, 2, 3. Christ's Church-state is set down in the first verse, Antichrists in the second; the witnesses against it are impowered, vers. 3. and specified to be the two Olive-trees, (noting Magistracy and Ministry) and the two Candlesticks (noting Churches) that arise against the Antichristian Church-state; at least, at the later end of his Reign, shall the testimony be managed, by separating Congregations: I say, separating: for it were absurd to conclude that they witness in word against, and comply in practice with the Antichristian Church-state, that is to be utterly slighted and demolished, like a Castle that is to the damage, not the defence of the Commonweal. And how the holy Ghost could speak plainer, for separation, not only from the corruptions of the Antichristian Church, but from the Antichristian Church-state itself, (which is also a corruption) then in the text, I cannot tell: Come out of her, my people, that ye be not partaker of her sins.  
Thus far for the rise, and original nature of Parish-Churches: We come now to consider them in their present state.  
Does not the character of the Antichristian Church-state agree very fitly unto them, as you have it, Rev. 11. 2? Are they not given unto the Gentiles? Do not men of uncircumcised hearts and ears, stand seized of the power of the Keys in those Churches; the major part by far (everywhere, for aught I can observe) being such? Finally, does not this present party of Gentiles in all Parish-Churches, tread the holy City under foot, and trample upon the sacred Polity of Jesus Christ? Will they endure the reformation of their Christian Gentilism? or the breaking of the Image of the first Beast, wherever their Churchdom is acknowledged, and an answerable interest in the managing of their Church-affairs allowed them?  
Look on the condition of those Parishes, where the Minister pleaseth his Parishioners, and ye will find that verified that is written, Lam. 1. 11. Zions' adversaries there spread out their hands on all her pleasant things. Cast them out therefore, and measure them not.  
The Samaritans pretend the same Religion with the Jews, and therefore desire to be admitted to rebuild the House of the Lord with them. But the Jews reject their motion, saying, You have nothing to do with us, to build an house unto our God: but we ourselves together, will build an house unto the Lord God of Israel, Ezra 4. 1, 2, 3. Let our answer be the same to all those Christened Gentiles, that would, on pretence of being of the same Religion. yea Church with us, being of the same Parish: to them that would, I say, upon this pretence, equally with us, interess themselves in the re-building of our Gospel-Temple; let our answer be the same: They are adversaries; they have for these many hundred years trodden under foot the holy City; and to this their Genius leads them: and therefore there is no probability that they should further the work but hinder and mar it; especially if we continue our fellowship with them in the Parish-Churches, where they are the greatest part by far.  
Saints of late, and heretofore, have expressed their sense of what I have said. Mr. Caryl, Mr. Oxenbridge, and Mr. Sidenham, in the Epistle Dedicatory to Mr. Lockyer's Little Stone, thus: The first part of his work, that pleads for the holiness of Church-members, (say they) may put you upon enquiry whether you (viz. those of Scotland) have dealt kindly with Christ, to obtrude as imperious and selfish Guardians or Tutors, such a Spouse upon him, as is not according to his choice, mind, or liking. The experience of the true and discerning Shepherds here, (who are as dear to their brethren, as sheep to the wolves) doth tell them, that almost nine parts of ten, of their flock, are not sheep, nor fit (say they) of Civil, much less (say we) of Spiritual privileges; and then they are rather a Herd or Drove, than a Flock: for few (as the Shepherds themselves think, now their driving power ceaseth) will be willing to be kept by them; nay, many (as they already know) do turn again, and would gladly rend them. And afterwards, thus: If Saints will not (say they) but in the company of this multitude walk with God or his people what Gospel-communion can there be expected? As for the purging of this body, we suspect it to be (as the body) supposed, and a diversion from a real duty: for besides what we apprehend how impossible it is, for the far lesser in number (retaining their present constitution) that they should regularly cast out the greater part therefrom; we are informed by our experience, that the worse and greater part, is more able and willing to a formal ejection of the better, then on the contrary: And therefore this ten year's talk of the lips (about purging) hath tended only to penury, and the last years are farther from that work then the former. Thus they.  
I add a notable Prophecy of John Hus that you may read in Fox's martyrology, Vol. 1. pag. 830. Moreover (says he) hereupon note, and mark by the way, that the Church of God cannot be reduced to her former dignity, or be reform, before all things first be made new. The truth whereof is plain by the Temple of Solomon. Like as the Clergy and Priests, so also the people and Laity: or else unless all such as be now addict unto avarice, from the least to the most, be first reclaimed, as well the People, as the Clergy and Priests. Albeit, as my mind now giveth me, I believe rather the first, that then shall arise, a new people, form after the new man, which is created after God; of the which people, new Clerks and Priests shall come and be taken, that shall hate covetousness, and the glory of this life, hastening to an heavenly conversation: notwithstanding, all these things shall come to pass, and be brought by little and little, in order of times, dispensed of God for the same purpose. And this God does, and will do, for his own goodness, and the riches of his great longanimity and patience, giving time and space of repentance, to them that have long lain in their sins, to amend and flee from the face of the Lords fury; whilst that in like manner, the carnal people and carnal Priests, successively and in time shall fall away, and be consumed as with the moth. Thus far John Hus.  
Neither let it seem harsh to any that admire the antiquity of Churches in England, which they conceive begun to be planted by Joseph of Arimathea, or Simon Zelotes; that I press the casting out of the Parish-Churches, the deemed successors of them. It was a saying of William Rufus of the Popes of Rome, the pretended successor of Peter; Quod Petri non inhaerent vestigiis, praemlis inhiantes, non ejus potestatem retinent, cujus sanctitatem probantur non imitari. The like may I say of Parish-Churches, that it is conceived were planted by either of those Worthies above mentioned: They retain not their privilege, whose neither constitution nor conversation they can be found to imitate. And we know that the holy Ghost teaches us to say of as few as may be, to give a valid testimony against the Antichristians, of two witnessing Churches, witnessing against, and separated from the Church-state, and corruptions of th● holy-City-trampling Gentiles: of these, I say, the holy Ghost teaches us to say, These are the two Candlesticks (i. e. Churches) standing before the God of the earth, Rev. 11. 4. whereby the Churchdom of these witnessing separated Churches, is not only established and approved, but the much-claimed Churchdom of others rejected, whiles it is appropriated unto those two witnessing separated Churches, that they stand before God; whereby is plainly implied, that others stand not before God: but such a God as must be conceived to delight to be worshipped in such an order.  
Thus much for Parish-Churches: We come now, in the second place, to interpret Antichristian Churches by Episcopal Churches, that are the greater territories form into Diocesan, Provincial, and Ecumenical Churches, under the several Orders of Bishops; of which Amefius thus: Superstitio secundi 
Med. lib. 2. c. 13. S. 44.  generis est in humanis Ecclesiae formis, etc. That is, A superstition of the second kind, is in the humane forms of Churches; of which sort are Churches visibly, integrally, and organically Ecumenical, Provincial, and Diocesan, brought in by men, as also in the Hierarchy agreeable thereunto. For Jesus Christ has instituted no other visible, integral, organical Church, or Church with Officers, for the practice of his visible, public, and solemn Worship, but one particular Congregation, that may meet together ordinarily in the same place, to worship in all the Ordinances of God's house. Such was the Church at Jerusalem: There were added to the Church about three thousand souls, Acts 2. 41. The number of the men was about five thousand, Chap. 4. 4. Yet they were all with one accord in Solomon's porch, Chap. 5. 12. Multitudes of men and women were added, Chap. 5. 14. yet the Apostles call them together unto them, Chap. 6. 2, 5. And Chap. 15. 4. Paul and Barnabas were received of the Church: by which (says Calvin) he understandeth Plebem ipsam & totum corpus, the whole body of the people, in distinction from the Apostles and Elders, as appears from the immediately following mention of them: and in vers. 12. All the multitude of the Church (that it seems were present at the disputation of the Apostles and Elders, vers. 6, 7. and it is very plain they were, by their concurrence with them, immediately upon the conclusion of James his Speech, in choosing brethren, and subscribing Letters to the brethren of the Gentiles, according to the declared sentence of James) gave audience to Paul and Barnabas, declaring what miracles God had wrought among the Gentiles by them. And whereas the Apostle speaks of myriads of Jews that believe, Chap. 21. 20. it is not to be restrained to Jews dwelling at Jerusalem, since it was the time of Pentecost, (Chap. 20. 16.) when Jews and Proselytes came to Jerusalem out of all nations: and we have express mention of the Jews that were of Asia, vers. 27. Neither is it impossible for Myriad (in the language of Luke, at least) to come together, and to hear at once the same Preacher. To show which, Mr. Norton urges Luke 12. 1. However it be, it seems that the Church of Jerusalem did at this time ordinarily come together in one place, as occasion required; for vers. 22. 'tis said, The multitude must needs come together. This cannot be meant of the Officers; for besides that they are the Speakers, it would be incongruous, to call them the multitude: neither can it be meant of others besides believers; for this speech of the Elders, is to be speak some condescension in Paul, to some Legal rites, thereby to take off the offence of these, that believing, were yet Zealots of the Law, as is plain; and so such an understanding would not agree to the scope of the Elders. Neither doth it seem congruous, that it should be said of any other but the Church of Jerusalem. What other multitude should the Apostles and Elders expect, that they should come together (unto them, as is implied) much less determine their coming together, (as some understand the speech) about the Apostles being come to town? To this agree Calvin, Beza, and Diodate, on the place.  
We may add to this instance, that of the Church of Corinth, 1 Cor. 14. 23. and Antioch, Acts 15. 30. But I find no contrary instances.  
And this I say, not only against the Episcopal; but also Classical Churches, which are put in the room of those Episcopal Churches, by the effectual working of the mystery of iniquity.  
These are combinations of many Congregations united by subjection to one and the same Court of Elders, chosen out of the whole to govern them. These are pressed so far, (at least by some) as to take away power of Government, and exercise of Ecclesiastic Discipline from the Congregations, and not only infringing of it; so leaving them but as the Curacies under the Bishops, and their Ministers, to have no more power than the Parish-Ministers had, under the Bishops, at least considered as the Ministers of such Congregations. See Mr. Wood, in his answer to Mr. Lockyer's Little Stone, Part 2. Sect. 1. S. 4.  
I will not (says he) question the an sit, or being of the subject of this assertion, whether there be de jure and of divine institution, an Eldership or Presbytery within a particular Congregation; that is, a College of Elders, belonging to one single Congregation, by itself, having power of Government, and exercising Ecclesiastic Discipline: although I know, men learned, and much exercised in the study of the Questions about Ecclesiastic Government, are of the judgement, that there is not such an Eldership or Presbytery. And I confess, it is right hard to find in Scripture either precept or example for it.  
Let us consider the judgement of these Learned men, to which Mr. Wood seemeth to incline; and more too, as appears in his foresaid Treatise, p. 369. where expressly he gives his judgement. The fixing (says he) of single Congregations under appropriated Officers, is not necessary by any divine institution, etc.  
Observe, first, that they appropriate the power of Government, and exercise of Ecclesiastic Discipline unto the Eldership, That is implied in what has been quoted, and we need not search their Writings, that are of that Way much, to find it expressly denied, that Popular concurrence in acts of Government, is to be proved by the Scriptures. Vide Mr. Wood, Part 2 of his aforesaid Treatise.  
This how well it agrees with the institution, Matth. 18. 18. let it be considered. When Christ says, Whatsoever [ye] bind on earth, etc. does not he include the offended brother, to whom he directs his speech, from vers. 15, and of whom, and whose act to the offender, he had last spoken? Especially considering that this verse contains the confirmation of the last clause of the foregoing verse, mentioning the said act of the offended brother, to the incorrigible offender, that amounts to the casting him out of the Congregation of Christ's Church, and making an Heathen of him: which that we may conceive that it was done, though by him, yet not by him alone, but with the Church; Christ, adding the confirmation of this act, speaks in the plural number, and says, not, Whatsoever [thou,] but [ye] shall bind, etc. yet withal keeping the second person, that the offended brother be not excluded: not saying, Whatsoever [he] or [they] but [ye] shall bind on earth, shall be bound in heaven. And when Christ promises the Keys of the Kingdom of heaven unto Peter, his whole discourse looks on Peter as a lively confessor of Jesus Christ; his confession being the occasion of all that Christ speaks unto him, and nothing coming in between the beginning and end of his Speech, that may make us think, that Christ considering Peter as a confessor of him at the first, did afterward change his Notion, and look on him otherwise. Read Matth. 16. 16. etc.  
Secondly, they exclude the single Congregations considered severally, each one by itself, from having an Eldership having power to exercise Ecclesiastic discipline; and so consequently the several single Congregations are excluded from having power of Government, which they say resides wholly in the Elderships. How likely this is, let it be judged. Is it likely that Go tell the Church, Matth. 18. 17. should mean, Go tell the Elders of the combination? Is it likely that our Saviour, so tender of the offender's credit, and wary of offending him, by making his fault public, that he must be told of it first alone, then only before so manay as may be sufficient to give a Satisfactory Testimony according to the Law: Is it likely, I say, that he should appoint no mean, between the two or three witnesses, and a court of Elders of many combined congregations? But not to stay here; it has been proved already, that the Church of Jerusalem and Corinth were single congregations, that met together ordinarily in one place: And that the Church of Jerusalem had her appointed officers, and that the Church of Corinth exercised Ecclesiastic discipline who, can deny? But how unwarrantably soever, hard they press their Classical way against the congregational; even as hath been said, to the utter taking away of power of Government from the several single congregations; neither do they stay here, but translate the power of Government to their Elderships' subordinate one to another till they come to an Ecumenical assembly, to the officres of the whole Catholic visible Church of Christ, as united in lesser & greater combinations, even to an ecumenical assembly. As Mr. Wood in the aforesaid Treatise, pag. 371.  
This is altogether strange to Scripture: for if we grant that single congregations with their Eldership be excluded from the power of Government, and exercising Ecclesiastic discipline; yet will it not appear from Scripture that there are any higher Elderships, or larger combinations of Churches than those of the first form and of the first step from the single congregation; yea the contrary appears, in that the Churches of Asia, grant them collective, Churches, (Rev. 2. and 3 chapters) do severally receive of Christ the praise of their good, and blame of their evil carriage, each single Church for herself, without any reflection on superior combinations; notwithstanding some of them lay situate within eight or ten miles of each other; and those that were farthest distant, not above 200 miles each from other (as some have computed the Journeys between them.) This is strange, if there were superior Combinations: and if there should have been, 'tis much that Christ should not blame them, after so long continuance of Christianity, for not setting up his ordinances; especially considering the defection of divers of the Churches, to whose charge it might well have been laid, as a thing wherein they were accessary to their own Apostasy, that they had not set all up God's means to preserve them.  
If it be objected that we read of an higher Eldership, exercising acts of rule over a Proportional combination of Churches, viz, a Synodical assembly, Act. 15.  
To this I answer, We read not of any combination, of any such combination of the Churches there mentioned, viz. of Jerusalem, Antioch, Syria, and Cilicia, whereby they should become Subject unto the rule of one superior Eldership, in matters conceived to belong, firstly to their cognizance, or that may be referred unto them, or in which there may be appeals made unto them; nor when, and how the said combination was made and established.  
Secondly, here was no Synod, by which our adversaries understand, an assembly of Officers, resulting out of many inferior Presbyteries: I say here was no Synod, in this sense. For we read of no foreigners that came to this Synod, (if we must call it so) but these that came from Antioch, of whom we find nothing that may import their concurrence in the decrees of it, but these proceeded from the Apostles, Elders, and whole Church, that must needs mean the Church at Jerusalem; and when 'tis said, With the whole Church, there is a reflection in the expression, on the Apostles and Elders, as related at least in their present residence and action, (which is all can be said of the Apostles, being general officers,) unto that Church only. So that upon the whole, the result is, that the decrees here made, were of the Church at Jerusalem, and the officers of it only.  
Thirdly, here was no appeal from the censure of the Church at Antioch. For we read not of any Ecclesiastical censure, that the Church at Antioch had passed, either concerning the persons disputing, or the things disputed: but only of dissension, and disputation had betwixt Paul and Barnabas and those that came from Judea. Neither were there any refers made from Antioch unto Jerusalem, as though the matter were too high for their Cognizance, or beyond their ability to determine. For the Churches of Antioch and Jerusalem were alike, congregational, I say, more than Classical (in that strict sense wherein the next to Congregational is meant) our adversaries cannot say:) and furnished both with extraordinary Officers; to which appeals, and refers, in the sense before recited, cannot agree.  
But the reason of sending from Antioch unto Jerusalem, seems to me, most probably, to be this, viz. to take off the scandal that came to the Church of Antioch, and at least might come to those of Syria and Cilicia also by these false teachers: by whose coming out of Judea, it may be also, bragging of the Apostles and Elders at Jerusalem, that they taught the same doctrine to the brethren there, yea moreover, and it may be urging them to go and see if it 
Vid. Bez. in. oc.  were not so; by these means, I say, the Church of Antioch had (as it is probable) at least twice taken some offence, and been staggered in their faith, as though Paul and Barnabas had taught otherwise then the Apostles and Elders at Jerusalem. And so the errand of these Messengers, from Antioch to Jerusalem, was primarily to get satisfaction that there was the same doctrine taught at Jerusalem that was at Antioch, for the establishing of such as might be staggered, and preventing of farther danger, by the pretences of these false teachers. And this seems to shine forth clearly, in the return of those at Jerusalem, in the 23, 24, 25, 26, 27. verses. Because some had gone out from them, that had offended the brethren of Antioch, etc. therefore they send chosen men of their own company, that might take off the offence, by assuring them of the contrary judgement of the Apostles, to what those false teachers taught.  
Fourthly, here was no rule exercised over the Churches, to which they of Jerusalem wrote the result of their conference occasioned by the Messengers from Antioch; wherein they throughly weighed the controverted point, to give a sound resolve for the establishing of the staggering brethren. There was no rule exercised, I say; for Paul is so embarked with the Church of Antioch by his residence there, and deep hand in carrying on the controversy with the false teachers, that I cannot see how without diminution of his Apostolical authority, that the decrees of the Apostles should be more then materially binding, viz. because God's word only. How Paul, that in the defence of this same point, causes whomsoever should preach otherwise then he with the rest of his persuasion 
Gal. 1. 8, 9  had preached: how he, I say, should submit unto any Judicature on earth Authoritatively determining of his doctrine whether sound or not so as their decrees should be formally binding, viz. as the decrees of such a court, this I cannot conceive.  
And again, 'tis a joint act, to make these Decrees, a joint act of the Apostles, Elders, and brethren; the whole Church concurs to the making and sending of them▪ and that under the same Notion, vers. 22, 23. 25 28. It pleased the Apostles and Elders, with the whole Church. It seemed good unto us, being assembled with one accord: It seemed good unto the holy Ghost and to us: which us must be interpreted by Apostles, Elders, and brethren, mentioned in the inscription of the letter.  
Now it will not be granted that the brethren did join with the Apostles in an act of rule over another Church or Churches. Neither will it help to say, that the concurrence of the Apostles and Elders, and of the brethren, was of a different nature. For the text is so full as to the involving them together in the same act under the same expressions, even the highest, with so much punctualness, in signifying their joint concurrence, that it will not admit such a plea. Difference in the order of their concurrence we shall grant, viz. that the Apostles and Elders did lead the Church in these acts: but difference in nature we cannot grant.  
If it be said, that by the whole Church is meant only the Synodical Church: the reason that is given for this, falls to the ground. For 'tis grounded on the Impossibility of the meeting of the Church of Jerusalem together in one place, that hath been refuted from clear texts of Scripture.  
But be it that we shut out the brethren from a concurrence of the same nature with the Apostles and Elders, to the making of these decrees, and let our adversaries make the most of vers. 6. of this chapter, and vers. 4. of the following chapter: will they say these decrees were Authoritative and formally binding the Churches of Antioch, Syria, Cilicia? I trow not, when they have better considered of the matter, according to what has been said. Will they say that the Elders of a Classical Presbytery at jerusalem (for they assert no more of the Presbytery there: see Mr. Wood in the aforesaid tractate, pag. 371. and the Messengers of Antioch are excluded from the decision of the controversy and Decrees here made, by the text itself, ch. 16. 4.) did exercise rule over all these Churches, so far distant, that could not therefore be of their combination?  
Neither is it to be conceived but (if classes were then in fashion) they had their classical combinations, and Presbyteries too; and shall Presbyteries of the same order rule over one another?  
It may be it will be said that the presence of the Apostles, being Extraordinary Officers, constituted this a Synod. I answer, 'tis sooner said then proved: The text rather represents the Apostles condescending to act with the Church, than elevating the Church to act with them, vers. 22, 25.  
If against what has been said against exercise of authority by this meeting over the Churches, that (vers. 28) of laying a burden of necessary things upon them, be objected; Let it be considered whether there be not as much said of the Assertion of the Pharisees vers. 5. whether therebe not as much said of their Assertion, vers. 10.  
And thus you see how hard it will be to grant any more with Scripture-warrant▪ if we should grant classical Elderships, and combinations: but we shall not grant these for want of instance in Scripture, or any other sound ground for them. For the most Numerous of Churches that we read of, we have already showed at large, that it was Congregational, viz. the Church at Jerusalem, And I conceive that the Numerousness of the Churches we read of in Scripture called severally (even the most Numerous, but) by the name of Church in the singular Number, without the mention of any more than one company of Elders; I conceive that hath occasioned the conceit of classical Churches, and Elderships; but without warrant from Scripture, as may appear, I say, from that the Holy Ghost hath been so punctual in showing that the most numerous Churches have still met together in one place. To the Church of Jerusalem, we may add that of Corinth. 'Tis plain that the Apostle writes to the body of the congregation, by the epither he gives them in the inscriptions of both Epistles: These he hints their ordinary coming together to join in the same individual acts when he enjoins them the casting out of the incestuous person: When ye are gathered together, to deliver such a one to Satan, 1 Ep. chap. 5. vers. 4 5. A like hint we have in the same Epistle. chap. 14. vers. 23. And here we may take notice, not only that this Numerous Church of Corinth (how Numerous soever pretended to be) was congregational: but that this Church had and exercised the power of the Keys, for neglect of exercising which she is blamed, 1 Cor. 5. 2. although Paul had not before this written to manifest his determination: and that the exercise of this great piece of the Power of the Keys, viz. Power of excommunication; I say, the exercise of this Power is put upon the body of the congregation by Paul, without any distinct application of his speech to the Presbytery. And in the same manner that the Power of binding is put upon them, in the same manner is the Power of losing put on them, 2 Cor. 2. 6. etc. without any mention of their Eldership in particular, but wrapping up Elders and People together, as which were both to concur, in this exercise of Ecclesiastic discipline, and that with a concurrence of like nature as to the substance of the matter, leaving to each their due place in the body, the one going before, the other following in the Lord.  
But to return, if these most numerous congregations, were congregational, not Classical; I cannot think there were any Classical Churches, except there be a Scripture produced, as plain for their Classicalness, as these are that I have quoted, to the congregrationalness of these that I have instanced in. For reason will carry any man to think, if the most Numerous Churches were congregational, that the less Numerous were so too: and nothing but a plain Scripture can stop the course of such a reasoning.  
And thus the whole fabric of the Classical way falls to the ground, in my Judgement. Their appropriating all authority, and power of exercising Ecclesiastic discipline to the Presbytery; the secluding the Presbytery of a particular congregation from such authority; together with the whole course of subordinations of combinations of Churches, and Elders, from the Classical (that is, the lowest) to Ecumenical (that is, the highest) combination: they can none of them show their genealogy, nor derive their Pedigree from Scripture.  
And what difference betwixt the Episcopal, and Presbyterial Government? wherein does their constitution differ, except in the exorbitant power of a Chairman that the Presbyterians cut by the height of the rest of the Presbyters, in the several combinations? And what difference betwixt the Universal Church of the Papists and that of of the Presbyterians? is it more than Circumstantial? The Papists refer the Root and head of the Universality to Rome; the Presbyterians do not: the Papists subject it unto the Pope, the Presbyterians do not, but unto a general Council; and some Papists plead for no more, save in the interim of the general Council. Vide Ellis Vind. Cathol. Pag. 16.  
Let it be seriously considered, that the Bishop of Rome is not reckoned the Antichrist from what time he got the peaceable possession of his Universal Bishopric, with all the exorbitant Power thereunto belonging; but from what 
Vide Cot. in Rev. 13. Pag. 36.  time he aipired to, and carried it ambitiously, and had it yielded usually unto him, to sway Bishops, and Churches at his pleasure: and from this time, at least before he proceeded farther, he is reckoned Antichrist, and the seventh head of the Monstrous Beast, Rev. 13. 1. etc. That is no other than the Catholic Visible Roman Church, as Mr. Cotton has learnedly demonstrated in an exposition of his on that 13 of the Revelations, lately published. And this reckoning of the beginning of Antichrist, is suitable to that description of him that is given 1 Thes. 2. 4. That he opposeth and exalteth himself. Accordingly we may easily gather, that the ambition of a Chairman, with the fond devotion of some Elders and people, may soon turn Presbytery into Episcopacy. There needs not an act of State for settling such power on a Chairman, and putting Elders & people in subjection unto him, to constitute either Papacy or Episcopacy. Thus you see there is little difference betwixt Presbytery and Episcopacy and an easy transition from Presbytery to Episcopacy, yea Papacy: and 
Vide Perk. Probl. Pag. 235.  they agree much also in nature, being an usurpation of Authority over the particular Congregations, the visible Churches of Christ's institution; and therefore I have put them together, as also Mr. Bain's Diocesan trial, qu. 1. pag. 21. Those who subject themselves to a Presbytery, says he, as being under it by subordination, may in effect as well be subject to an Episcopal (and by consequence, I say) to a Papal consistory.  
Let it be seriously weighed, that the Apostle gives us this Character of the Spirit of Antichrist, that such a Spirit confesses not that Jesus Christ is come in the flesh, John 4. 3. We must not understand this of a confession of words only, but it is sufficient if practice speak it: For Antichrist acknowledges that Christ is come in the flesh in words, but he denies it in practice, whiles he brings in Judaisme, or any other way of worship that Christ hath not instituted, into the Churches, according to that uncontrolled expectation of the Woman of Samaria, John 4. 25, 26. When the Messiah comes, he shall tell us all things, viz. about worship, that was the matter in discourse; for that Practice contradicts Christ's being come in the flesh, when men do not look only to Christ's institution in matter of worship. And this is the expectation of the Jews even at this day, that Christ will at his coming give in a suitable platform of his worship, suitable to his being come into the world, to whom therefore the practice of Judaisme must needs be a stumbling-block. Though men may think they differ from Rome, they are of the same spirit, if they walk not according to the Gospel-institution of Christ.  
Before I come to the reasons of the Obj. 1 point, I shall answer some Objections.  
And first, 'twill be said, This way of separation that you press to be made from the Parochial and Episcopal, yea classical Churches nulls all (at least the most part of) the reformed Churches in the world.  
I answer: This tends not to null or Answ. make void the faith of the true believers, that shall be found in the aforesaid ways of Church-order: I deny not their faith, whereby they are of the mystical Church of Christ, and accordingly destroy not their mystical Churchdom, which is acknowledged, by a voice from heaven in the text, when such as are in Babylon mixed with the Gentiles in the outer Court unmeasured, and nourished hitherto in the wilderness of abominable confusion, where the great whore sits Precedent: when, I say, such as these are called out of the Babylonish corruption and confusion by the name of God's people, they are plainly acknowledged to be of the mystical Church: And yet they are implicitly denied to be of a right order, when they are called and warned to come out of Babylon, that must needs mean order, since their faith is approved; for that being done, there remains nothing to be disapproved but order: for under these two, the Apostle sums up all to be approved or disapproved in the Church, Colos. 2. 5. I deny accordingly that the Churches before mentioned, are such visible Churches as Christ hath instituted, and their polity such as he hath appointed; and assert, Though their faith be Christian, yet their order is Antichristian▪ I deny them not to be the Woman nourished in the wilderness, Rev. 12. 6, 14. But I deny them to be the Candlesticks that stand before the God of the earth, chap. 11. 4. And this need not be grievous, since the Holy Ghost hath foretold us of such a distinction of Christians. Some are content to walk with the nations in the outer court, with so much as will keep life and soul together, and to by't hard in the Wilderness, and straggle there, from one green path to another, so they can but get a living. Others God gives power to be his witnesses against the Gentiles, and to set up Christ's own order in the face, and to the teeth of the Beast that ascends out of the Bottomless pit, though they be slain for it, and will not be content to serve God as Pharaoh will give them leave. Such was the Congregation in Queen Mary's time which Mr. Fox mentions God's preservation of, in his 3 Vol. pag. 921. and those of which Mr. Cotton makes mention in the way of Congregational Churches cleared, pag. 4. These were in Queen Elizabeth's days, and were remembered by some amongst us, but lately dead; they were about an hundred, and they refused the common liturgy and Congregations attending thereunto, and used prayer, and preaching, and Sacraments among themselves, and suffered imprisonment for it, and pleaded for their separation before the Lord Mayor, Bishop Sands, and other Commissioners, Jul. 20. 1576. and in this they behaved themselves as faithful witnesses of Jesus Christ.  
'Tis one thing for Churches, to be looked upon as Churches in point of salvation, and another thing for them to be looked upon as Churches in respect of outward constitution, and visible order: In the former account, we cannot but give the right hand of Fellowship to all that look to no other way of salvation but by the blood of the Lamb: in the latter account, we can give the right hand of fellowship only to those that are after the heavenly pattern, laid down in the Word: we must not for respect to a right faith, swallow a wrong order. Hath not the letting go the right order, let in a wrong faith? Does not the great beast, Rev. 13, Blaspheme God and his Tabernacle, and them that dwell in heaven? meaning the Catholic Church of Rome, as Mr. Cotton on the place shows at large.  
Secondly, 'twill be said, this lays a ground to question all the ordinances Obj. 2 that have been administered in any other way than that you press for, whether they are to be accounted null and void.  
To this I answer, there is a double degree Answ. of corruption that ordinances have met withal. Some have been corrupted in the essentials of them; as for instance, the Lords supper in the Popish Churches was essentially corrupted; The signs were turned into the thing signified, one Element denied to the people, etc. When ordinances are thus essentially corrupted, they become no ordinances, & are of no efficacy to do good unto the souls of men. Other ordinances are circumstantially corrupted only, as Baptism; although much were added unto it, as anointing, crossing, etc. yet the essentials were retained, whilst it always was administered by washing, sprinkling or dipping in water, in the name of the Father, Son, and Holy Ghost. Now when ordinances are but circumstantially corrupted, we have cause to be humbled that we have not sought God in due order, as David for bringing up the Ark▪ in a Cart, that should have been borne on the Priest's shoulders: but we cannot reject the ordinance, no more than the Israelites could reject the Ark, because it was carried in the cart of the Philistims making. When 'tis promised that the woman shall be nourished in the wilderness, Rev. 12. 6. it must needs imply that there shall be some ordinances preserved from corruptions in their essentials, and that Gods, people shall be accepted in the use of them, and have benefit by them: yet that is no argument against coming out of the wilderness (expressing (as is plain) the condition of the Christian world, during the reign of Antichrist) when they have light and might todo it; neither can it be more an argument against separation from the Images of the Beast or relics of them, than it was against separation from the beast. Will any say, that because Baptism was valid that was received in the Catholic Church of Rome, that therefore they should not have separated from her that are called the reformed Churches? Why then should any say, that because Baptism is valid, and other ordinances that have retained their essentials, in the Episcopal Churches, and classical Churches the Images of it, and in the Parochial 
Vide M. Cotton in 13 Rev.  Churches, that are but relics of the Image of the beast, that therefore we are not to separate from them?  
But to speak no longer in general, let us come to that which is mainly drived at in this last objection, viz, whether this separation do not require rebaptisation. I am for the negative, as appears by what hath been said; and shall add these arguments against rebaptisation.  
First, the Scripture speaks nothin of it; Jesus Christ hath left us no institution for it, who yet was expected to tell us all things, and this expectation owned without the least exception, by our Saviour, John 4. 25, 26. That of the 19 of the Acts of the Apostles, is all the instance that I know, hath at any time been given to prove rebaptisation; and this Scripture has been quoted to this purpose in the fourth age after Christ by the Donatists: but in my Judgement 
Cent. Magd. cent. 4. cap. 5. pag. 377.  so long abused. When, say they, Paul found certain at Ephesus, that said they were baptised with the baptism of John, he commanded them to be baptised in Christ. After the same manner do our Anabaptists interpret this Scripture through mistake, applying vers. 5. to Luke, as his relation of what Paul did; whereas indeed it is to be looked on as the relation of Paul of what John did. And so is to be joined unto the former verse, as one entire Speech of Paul to the Ephesine disciples. To prove which, Beza argues thus: For, says he, 
Beza in loc.  the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which in all Greek copies is read with greatest consent, and necessarily answers to the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, does by no means, by no means, I say, suffer that we should break the series of this speech asunder, as though the first part were to be attributed to Paul, and the latter part to Luke the writer. And besides, if there were here a rebaptisation of the Disciples that had been baptised with the Baptism of John, it will be employed, that Christ's Baptism that he was baptised with, (being baptised of John) and the Baptism of all his members, is not the same: that sounds very harsh. These considerations persuade me to think that here was no rebaptisation; and upon this account there was none, because Paul upon deliberation finds the essentials of a Gospel-Baptism in John's Baptism. And let it be proved that any thing else was deliberated of by Paul, as to the solving of the Question, whether he should baptise them or no, before he laid his hands on them, after that their Ignorance of the gifts of the Holy Ghost brought their Baptism into question; and whether the text will afford any thing to say upon good ground for the former Baptism of these, but that they had the essentials.  
Secondly, We must either own our Baptism received in the Catholic visible Church of Rome the mother, or in the Diocesan or National Churches the harlot-daughters and Images of that strumpet; or else we must conclude that the Churches that shall be, and be owned of God, during the 42 months of Antichrist, of which see Rev. 11. 4. shall want utterly the initiatory seal of the New Testament: and of this we find no precedent in Scripture, that a Church should utterly want the initiatory seal of the Covenant of God; neither do I find any hint that these Churches should want it, & be in this case unparallelled, or know of any that pretend to any such thing, that there should be a Church utterly without the initiatory Seal: or else there must be an extraordinary way of reviving the lost ordinance of Baptism in these Churches; and of this I know neither promise that we should expect a second Baptist, nor experience for these hundreds of years, since there have been such Churches, that any such have been raised up; yet this must be received, or the former, that these Churches must want Baptism, if that be null that we have had in the Catholic visible Church of Rome, or the Images of it: for if receiving it in those false Church's null it, every one I think will readily grant that there was not a Baptised person left in the world when the Wilderness first began to set up particular visible Churches. For from the Church's rest till those Waldenses and Albigenses, 'tis very rare to find a man that would acknowledge any other Churches than the beast, or his Images, that would acknowledge a particular visible Church, as Mr. Cotton observes in his exposition of the Revelation, 
Cent. 4. cap. 5. the Heresy.  chap. 13. pag. 123, & we are indeed minded of an act of Constantine, by his Imperial Edict reducing all to the Catholic Church, to walk in communion with her Holiness (as his language is) by the Centuriatores Magdeburgenses, Cent. 4. pag. 315. by which Church that he means the Catholic visible, is plain by the means he uses, viz. the delivering up the meeting-houses or oratory's to the Catholic Church; as they that please may read in the place above cited.  
Thirdly, 'twill be said, But many 
Obj. 3.  godly men have worshipped God Zealously in this way, and do still; and God has, and is still no Question found of them.  
In answer to this, let me propound 
Answ.  this to be weighed by every serious soul, that this must be looked on as an indulgence of God unto sincerity, owning what is of himself, mingled with much of man. After that God had declared his mind, about the place where he would put his name, and David had preached it, 1 Chron. 22. 1. yet Solomon and the Children of Israel neglected to build the house, the foundation of which was not laid until the fourth year, 1 Kings 6. 1. and 37 verses: and perhaps this came to pass through solomon's too much intenseness on the building of his own house: because this is named before the Lord's house, chap. 3. 1. immediately before the people are blamed for sacrificing in the high places, that is done, vers. 2. neither can I tell how to make the connexion betwixt these two verses, but that Solomon was so intent on his great match, and providing a Suitable Palace, that in the mean while the building of the Temple was delayed, not being carried on with that speed, that it might have been; and this prolonged the people's sacrificing in the high places, that turned unto sin unto them, and Solomon too; and is made an exception in the religion of them both, 1 Kings 3. 2, 3. And yet Solomon's Zeal of God is approved too, and God is found of him, vers. 4, 5. etc. but for all that, it is not 1000 burnt-offerings that can make God wink at the neglect of God's institution. Men think because they love God, and are abundant in duties, that God will not take notice whether they come to Jerusalem, or go to the high places, what Churches they worship in: but believe it, they are deceived; and they are as much deceived that think 'tis enough to say for a way, that they have found God in it, or rather in something of his that is practised in it.  
But there may be good done this Obj. 4 way and has been good done in it, errors suppressed, etc. and those reject it now, made use of it once.  
I answer, The good that God brings Answ. out of evil, is not to be construed into a divine approbation of it, that its name should be changed, and evil called good. Neither is the use that has been made by good men of a false way of Churches, to be drawn into an argument to continue in it. See Peter Martyr in his 
Pet. Mart come. loc. Clas. 4. cap. 6. ss. 42.  common places, pag. 570. I transcribe not the Latin (as also neither in other quotations) for haste. Godly men, says he, so long as they were compelled to be in the Papacy, neither could have their meetings otherwhere, if they thought they should any way profit in amending manners, or any way procuring the glory of God or the Salvation of others, were to show what was necessary to the Bishops and pastors for that time given, if they could not do it amongst their own. But when it pleased God to raise up Heroic persons, such as Luther, and Zuinglius, which have planted innumerable Churches: leaving the graves, and ashes, and small 
Relictis Bustis.  footsteps of the Church; it was meet they should betake themselves thither where they might both live and do according to the word of God, and by this means continue among themselves by succession the Apostolic faith and life, by joining themselves to their predecessors▪ which lived rightly, and sincerely in the primitive Church.  
But shall we do it without the Authority Obj. 5 of the Magistrate?  
I answer, that which is pressed is but Answ. the doing of your own duty in separation from unwarrantable Societies, that the text lays on every particular Christian, upon peril of incurring the wrath of God. Jer. 51. 45. is a parallel place: Go ye out of the midst of her, and deliver ye every one his own soul from the fierce anger of the Lord burning against false worshippers.  
If the Magistrate will further reformation, 'tis a mercy, so that he keep to his own power, and do not infringe the power of the Church, for these two powers must not be confounded; which yet few of the objectors attend unto: but the text hath no such proviso, as, If the magistrate bid, or give you leave, then come out of Babylon. And therefore we are to resolve with Pet. Martyr, We must 
Com. loc. Class. 4. cap. 14. S. 29.  worship God holily, and piously, though all the Magistrates in the world gainsay it. I may add to this what Wollebius 
Wol. lib. 2. cap. 5. Can. 11.  saith : If the magistrate be an enemy of the Church, the reformation of religion cannot be obtained of him; then reformation of religion lies upon those as their duty, whom God hath furnished with necessary gifts for it; neither is the consent of Bishops to be expected. And because of this last clause, I shall add what Peter Martyr, (a little above the place above quoted in the margin) saith:  
There are some which may say, saith Obj. 6 he, Before we depart from the obedience of the Magistrate in point of religion, the consent of the Church is to be expected.  
They which say these things, let them Answ. consider that Christ hath never so commanded, every one is for himself firmly bound to the law of God, whether others assent or descent. If a Master have many Servants that he commands to work in the field, and some of them in the Master's absence will be idle, ought therefore the rest to be idle too, because the others do not at all consent to the common work? for this he quotes Gal. 1. 15. and adds, So ought we also to do; after God hath made known his truth, we must not delay. Consent indeed is to be expected, if the matter be dubious and obscure (viz. to him to whom it is revealed, as the course of his speech makes manifest.) Let those therefore whose hearts God hath raised up, go up and build his house, Ezra 1. 5. and be as the he-goats before the flock, Jer. 50. 8. get we our brethren, if we can, along with us, but let us not delay our own work and duty, but with David make haste, and not delay to keep Gods righteous Judgements.  
And so much for explication.  
The reasons of the point are, first, because Antichrist Churches are sin, The great beast, Rev. 13. 1, 2. represented in so monstrous a shape, to show h●● ugly he is, in the fight of God, is the Universal visible Church of Rome: For it cannot be meant of the Roman Pagan Empire, because of the crowned horns, Rev. 13. 1. and being in the wilderness, Rev. 17. 3. Nor the Roman Christian Empire; for the Devil gave not the Seat to the Christian Emperors, neither were they admired of all the world, after the healing of the wound, by Charles the Great; neither is it a note of perdition to yield subjection to them; which things are said of this beast, Rev. 13. 2, 3, 8. Nor Antichrist, which is the other beast, vers. 11. he is indeed one of the heads but not the beast itself; differing in number, original, shape, and exercise of power: Vide Cott. in 13 Revel. p. 4. etc. what then can this beast be, as he concludes, but the Catholic visible Roman Church? and this beast answers to, and is most fitly thought to succeed in the place of the Roman Empire.  
'Tis reckoned also amongst the detestable sins of Antichrist, that he causes an Image to be made to the first beast. Rev. 13. 14. that is to set a Church in every Nation, etc. that may have the likeness of the Roman Church, viz. Metropolitan, National, Diocesan, Cathedral, and Provincial Churches, as Mr. Cotton shows, pag. 233. And indeed, if the first beast be the Catholic visible Church of Rome, these are the living Characters of her, and so may well be thought to be the Image; they are as like as mothers and daughters, and the Parishes are but relics of them. Now these being sins of Antichrist, the Doctrine cannot be doubted of; and those that will meddle with this sin, it will draw in more sin upon them, even as the needle draws in the thread, Rev. 18. 5. Her sins have reached unto heaven; the holy Ghost gives this a reason of our text. Take Beza's criticism, on the word rendered by reaching. He uses, says he, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whereby is signified sins mutually following one another, and springing one from another, at last to grow unto such an heap, that they have reached even to heaven. And how naturally Antichrists blasphemy of the Tabernacle of God, Rev. 13. 6. (that in the language of the Revelations best signifies the Church) follows on the continuance in his Churches, Let all men judge; and whether that be not the reason why the Congregations of Christ are so evil spoken of.  
Secondly, because they are harlots, and will entice, as the harlot, to draw us away to their lewd courses, Rev. 17. 5. She holds forth her abominations, and filthiness of her fornication, in a golden cup. Babylon hath golden pretences for her abominable idolatries: The prevention of Schisms and Heresies, for a Catholic Church visible; Reverence to the womb that bore us, and the paps that gave us suck, for Metropolitan, National, or Diocesan Churches, and Parish-Churches: Decency, for the Surplice, etc. She hath the alluring smell of a Leopard, to draw people after her. IT is dangerous to come near her, lest they be ensnared, being besotted with her 
Cott. in Rev. 13. vers. 18.  sweet smell to the carnal sense. She contrives all things should be very sightly, a comely proportion in the number of the Beast is contrived; it is pleasing to the fancy, and easy to remember; it is 666. She is Mystery Babylon, subtle of heart; her ways are such, that thou canst not know them. Therefore harken not to her. A void her, pass by her, turn from her, and pass away, Pro. 4. 15. And she is stubborn; if you will return to to her, well: but she will not return to you. God's people would have cured her, but she is not cured, as 'twas said of old Babylon, Jer. 15. 9 I never knew any that would have a through Reformation, that durst take along their whole parish with them to the work: but have been forced to lay aside the most of them, as the Jews the Samaritans, Ezra 4. 1. etc. when they would prepare for distinguishing Ordinances (as their phrase is) knowing right well, that there were dogs enough (if indifferently all were admitted to the management of that matter,) to snatch the bread out of the children's hands, and drive them from the Table. Why should they be washed in the same Laver, (at least their children that must be washed in their right) that may not eat at the same Table? Let us take the Prophet's counsel; forsake we Babylon, and go every one to his own country: let us wash our hands of her, and expect what God hath determined of her, 
Mist. iniq. pag. 660.  as Du Plessis once said of the Roman Church. So much for the reason of the point. A word or two of application.  
Let all according to their places farther Use 1 and facilitate God's peoples going out of the Antichristian Churches, according to the exhortation, Isa. 62. 20,  
Be wise, Oh ye kings be instructed, ye judges, of the earth serve the Lord in this work; cast ye up, cast ye up an high way for the people of God, and take away the stumbling-block, and gather out the stones out of the way of God's people.  
First, take away Parishes by an act of State, viz. the Ecclesiasticalness of them, and all that may represent them to be of Ecclesiastical consideration: leave not so much as a broken piece of the Image of the beast, such are the parish, and its Ecclesiastical appurtenances, as Hozekiah made the brazen serpent Nehushtan a piece of brass, and broke it to pieces; because the Children of Israel unto those days did burn intense unto it, 2 Kings 18. 4. So do ye, make them common civil things, and leave no shape of the fomer Ecclesiastical state in them. Take Josiah's example in demolishing the Altar of Bethel, and the high place there; he broke down and stamped to powder the high place. Parishes are our high places, in this apostasy of the latter times; temples of man's invention. Away with all those consecrated places for worship, those holds of Mahuzzim, Daemons, or Saint-Gods, as Mede expounds them opening the 39 verse of the 11 of 
Apost. pag. 104.  Daniel, as a part of the description of Antichrist. He renders the text thus: He shall make the holds of the Mahuzzims, with all, or jointly, to the foreign God. He paraphrases thus: And though the Christian God, whom he shall profess to acknowledge, and worship, can endure no compeers, yet he shall consecrate his temples (Ecclesiastical holds) jointly to the Christian God, and his Mahuzzims, Deo & Sanctis, i. e. to God and the Saints.  
This may seem a nicety to most, that I should inveigh so against these. But is not God as Jealous as ever? And should not Saints be as zealous? May monuments of Idolatry be better endured then heretofore? Sure I am, the argument for the demolition of these, is perpetual; and why the precept should not, I know not. Daniel 7. 5, 6. and also verses 25. 26. The true reason why these are suffered, is hinted by Mr. Cotton, when he says, Vial the 7. pag. 14. When the zeal of God lifts up the hearts of people, Saith he, than they will not endure a consecrated place, in all the world where they come. And when this vial is poured out, than the earth shall be full of the knowledge of God, and then all the chapels o● ease, and Churches of State, and temples of glory, wherewith the world hath been deluded, shall be thrown down; they will not leave them a stone upon a stone that shall not be thrown down.  
'Tis to our shame, that we have no more knowledge of God, then to suffer such plain monuments of Idolatry. I confess, were it not to cry out against the Altar of Bethel, and gain an advantage of speaking to them, that otherwise I cannot have, after the example of the Churches meeting in Solomon's Porch, after the temple was abolished, Act. 5. 12. I would never more preach or perform any holy duty in them.  
A way with Patrons, or lay-founders, those most abominable usurpers: They usurp the prerogative of Christ, they will found Churches; not only build a Synagogue, but appoint the Church and the minister; and herein they usurp over the Church too. Is it not wisdoms privilege to build the house, and hue out the 7 Pillars thereof, Pro. 9 1.? is not Christ Jesus the builder of the house? and is not this his prerogative founded in his Godhead? Heb. 3. 3, 4. Durst Paul and Barnabas exercise such tyranny as to impose a minister on the people, as these do with the help of the Bishop formerly, of the Commissioners for trial of ministers now? See Act. 14. 23. Mr. Calvin on the place, having rendered the text thus: When by suffrages they had made them Elders in every Church; He comments thus: The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to decree something by up-lifted hands; by which form of speech, is best of all expressed the right way of making Pastors. Paul and Barnabas are said to to Choose Elders: Did they do this alone by their own office? but rather, they put it to the suffrages of all, etc. Away therefore, I say with, these abominable usurpers. And although this usurpation appear not so clearly in the continuance as in the beginning of patrons, and though it lie under more restraint now then formerly, this will not salve the matter: For the Patrons now a days hold their right to present, by virtue of the first usurpations of their Ancestors, which yet they also imitate and uphold; and so now all the wickedness of them: and withal, Scripture will not bear a mincing reformation, Lopping and plashing of bad plants: Neither will the blood of Christ bear it, and the power of his Spirit. When the fountain is opened for sin and uncleanness, the names of the Idols shall be cut off, and be no more remembered, Zach. 12. 1, 3. 'Twas evil to sacrifice and burn incense on the high places, though it were unto the Lord only: God will be served only in his own way, and wisdom will send forth her maidens, Pro. 9 3. which she cannot be said to do, when men will minister to her in a strange way in the doing of it. And mark, these maidens are such as go abroad to them that are without, that are simple, without understanding, and walk with the foolish, vers. 4. 6. let the world, as well as the Church, be supplied with ministers according to Christ's institution. That which is stuck at much, is the rights and properties of Patrons; the taking away these, is looked on as a piece of injustice. Remember Pharaoh King of Egypt, and Sihon King of Heshbon, how their hearts were hardered by abuse of righteous principles, urging them against God's commands and his Churches good. Do you ever find when Images are broken and burnt, groves cut down and burnt, and high places destroyed, that there is any regard had unto the right that any had to the materials? The great Proprietary of all the world calls in these rights; who shall withhold them?  
I am sorry for men in these days, 
See the Narrative of the Parliaments dissolution on Dec. 12. 1653. with the Ordin. for impowering the Commissioners for trial of public preachers, p. 1.  that make it a ground to break up Parliaments, and make Ordinances, to preserve the rights and properties of Patrons: God calls for them, and they may yield them without any damage; except that they shall want a way to oblige Ministers to daub them with untempered mortar, and sow pillows under their elbows, that they may lie easily in their sins, and go in ease to their everlasting pains.  
A way with Tithes, that old-Testament-maintenance, that seems to me plainly distinguished from the new-Testament-maintenance, in that argument of the Apostle for the maintenance of the ministers of the Gospel, 1 Cor. 9 13, 14. 'tis plain he argues a simili, from the like; and like is not the same. And to this suffrages judicious Mr. Hooker, in his Survey of Church-discipline: 
Part 2. ch. 1 pag. 31.  This way of raising maintenance, says he, appointed in the Gospel, is far differing from that way of the tything in the Law, etc. Mr. Mede hath this passage touching difference of the Lawmaintenance of ministers, and the Gospel maintenance. That which was only required for acknowledgement of the divine dominion under the bondage of the Law, is now turned into the nature of an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or gift for good tidings, but this does not fully teach the difference, betwixt law, and Gospel-maintenance of ministers, which differs not only in the motive and end, but in the very kind. For one is a legal Ceremony, and the other is a Gospel-institution; the one is Jewish, the other is Christian; the one reform, the other popish, according to the epithers I find put on the way of tything by Mr. Hooker, calling it the popish Jewish way of Tything. 
Survey, part 1. chap. 1. p. 29.  Concerning the popery of it, I shall only add what Mr. Cotton speaks, opening the number of the beast. The foundation, says he, is six, that he opens by the six books of Decretals: now, says he, if you would know why this six comes to be multiplied by ten; If you observe it, all the Government and maintenance of the Roman State is by tenths, by tithes; all the people must give the tenth to the Priest, and the Priest to the Bishop, for the maintenance of the Catholic Church, and so the whole Government comes to be multiplied, maintained, and established. All the Roman Catholics are built upon popish Laws and decrees, all which require subjection to the popish Church, and submission to that Church, and to the Pope as the head of that Church; receiving doctrine, and worship, and discipline from that Church; and that was founded in six, in the six books of their decrees, and it is multiplied (viz. by tenths) according to the same books to maintain all the Clergy, from the Pope to the lowest Parish-priest. But my argument that I would follow, is, that Tithes are Jewish; that is much to be suspected, because they are Popish: the Papists being so much addicted to be the Jews Apes; and the rather, because they have seemed to make much of the Jewish Church-Government, in composing theirs; and so their Maintenance was most suitable to uphold it. But, which is more, the maintenance by Tithes had reference to the Temple: They that minister in holy things, do live of the things of the Temple, 1 Cor. 9 13. that is a shrewd hint to their Jewishness: for they have reference to, and so imply a Temple, Priest, Sacrifices; which have been revived by the Papists, with this maintenance. But yet farther, either Tithes are paid by the light of Nature, or Moral command, or else by a Ceremonial precept. For as for the Judicial Law, it contains but appendices, explications, and functions of the Moral and Ceremonial Law; and so I need not mention that in this dis-junction. And also I know none that fly to another mean, to prove that Tithes were not Ceremonial, that may hurt this my Argument, besides this of Natural light or Moral command. I assume therefore, Tithes are not paid by Natural light, or Moral command. Those instances of Abraham and Jacob paying Tithes before the Law of Moses, are not sufficient to evidence so much. Circumcision was not of Moses, but of the fathers, Joh. 7. 22. yet was it so incorporated into Moses Law, that it did oblige a man to keep the whole Law, Gal. 5. 3. Sacrifices also are as old as Cain and Abel, Gen. 4. yet part of the Ceremonial Law, and abolished by Christ, Heb. 10. 8, 9 10. But the Assumption is manifest, because no Law appointed in the Gospel, is inconsistent with any Natural or Moral Law of God. But the institution of our Saviour, Luke 10. 7. urged by the Apostle, 1 Cor. 9 14. and explained, Gal. 6. 6. will not stand with Tithes: These are out of the seed of the land, the fruit of the trees, or of the herd of the flock, Leu. 27. 30, 31, 32. Deut. 14. 22, 23. The Gospel-maintenance is raised out of all good things that the person taught hath. Tithes were paid, the first Tenth to the Levites, and they paid the tenth of the tenth to the Priest, Neh. 10. 38. And those Levites that taught in the particular Synagogues, paid to the Priests who administered in Jerusalem; the Gospel-maintenance is to be paid by all that are taught. I conclude therefore, that 
Vide Hook. Survey, part 2. ch. ●.  Tithes belong to the Ceremonial Law; which to practise, is to dig Christ out of his grave, and a character of Antichrist, 1 Joh. 4. 3. Neither will it avail for any to say that they take them not as Tithes: for the Corinthians could not be so excused, as to their eating things sacrificed unto Idols, neither in the Idols temple, nor otherwhere, having taken it from the shambles; if they eat with the offence of their brother. And if they eat in the Idols temple, it was not only evil, for the offence its sake, but for itself, as in which they committed idolatry, and had fellowship with devils, 1 Cor. 10. 14 etc. notwithstanding they made no conscience of the Idol, or the things offered to Idols, but went to eat, as to the civil feast of their friend, vers. 19 compared with chap. 8. 1, 2, 3. 4, 5, 6, 7. When we join in the same action with others, our different opinion will not save us from the guilt of it, as the Apostle hints, vers. 20. These Tithes were sacrificed to Idols, either directly, whilst in honour of the Saint the Patron with them endowed the Temple that was consecrated unto him, or her; or interpretatively, by worshipping God with other worship, and setting up other things (yea contrary things) than what he hath appointed in his Church; worshipping God in a Messiah to come, and exchanging institution, Gal. 6. 6. for Tithes. And these are still fixed to the Temples of the Saints, to whom Temples were built in every Parish: and though they be not now looked upon so much, as Temples of the Saints, yet as Temples of God they are looked upon generally, and the Service thought to be the better, because performed there; and this comes to the same pass, since to worship God in a false manner, is to worship a false 
Observant Saints see it to their grief, and talk to one another of it.  god; for God hath now no material Temple. Neither hath there been any thing done, by way of public Act, of the Nation, against this Superstition, received by tradition from our Fathers. Upon which I could not meet with the Parish, were it not that I come as a Prophet from Judah to Bethel to them, to cry out against the altar there; or upon the account of the Church's meeting, not theirs primarily. There is a thing like that eating things sacrificed to idols, that the Church of Thyatira stands, as 
Rev. 2.  a bush in a miry hole, to warn us lest we fall into it. And they that oppose it, shall it may be far the worse for it with the Nations; but Christ will give them power over the Nations at last. Let us not deceive ourselves, God will not be mocked; All the Churches shall know that he searches the reins and the heart, and will give to every one, not according to his pretences, but his works. Let us esteem our knowledge by humiliation, and the love of God, 
1 Cor. 8. 1, 2, 3.  whereby we submit unto him, and are zealous of his glory, and afraid of offending him; not by the enticing words of man's wisdom: God will acknowledge him that loves him, and submits unto him, though his brethren may hate him, and cast him out for trembling at 
Isa. 66. 5.  his word, through which he becomes in their eyes more nice than wise: but he shall appear to his joy and they shall be ashamed.  
Away, I say, with all appurtenances of a Parish-Church. Let us not desire the Silver and Gold of the Idol, lest we besnared,, and become an abomination like it, and accursed like it. Deut. 7. 25, 26. Let us not be confident of our own strength: how easy is it for us, or at least our Children, to be reduced to the former Popish Churchway, when we have Cathedral and Parish-Churches, Parsons, Vicars, Curates, Churchwardens, etc. still continued? people are apt, upon such occasions, to be taken with such things, and to ask kow their Fathers, or the Nation hath worshipped; and this is a step to idolatry, and forbidden of God, Deut. 12. 30. that therefore would not have any of the relics of the Canaanites idolatry survive them. Oh that God would turn England into a Bochim, weepers, (as it is in the margin) that we might become weepers for this, That we have not yet abolished the memory of our Father's superstition, lest the Lord leave us to our enemies, to be thorns in our sides; and to their gods, to be snares to our souls. See that sad story, Judg. 2. 1, 2, 3, 4, 5. meditate on it sadly: we have been parallel to Israel in deliverances, answerable to them in neglect of duties; why should not we expect to be like them in the judgements that came on them?  
If to this I should say, Take away Episcopal Churches, you would say it were needless: but what then means the Cathedral Temples? other things may be found, it is like, if you search as God will, viz. with candles, every dark hole. But give me leave to say, Take heed, take heed, that you set not up Episcopacy again. Saints are afraid what the Commissioners for trial of Ministers will come to at last. Some spoke out their fears at first sight, and wished it came not to another Episcopacy. Let it be seriously enquired into. I confess that at first I was pretty well satisfied with the Ordinance for their sitting, save that 'tis grounded, in part, on the defence of Patron's rights and properties: but since, my scruples increase. That which most satisfied me at first and made me think favourably of these Commissioners, (I mean, as such Commissioners) was, that their Commission gives them not power to invest into Office: but that will not answer all my scruples now. For though they are not to invest into Office, yet they are to take the beginnings of their proceed from the presentation of the Patron, that presents to Benefice with care of souls originally; and I know no qualification that is put on his presentation, but only care taken to preserve his rights and properties; and so when they do confirm this presentation, they do in effect invest into Office, and supply the place of the Bishop, to give the Compliment to the Parish-Priest.  
And again, is there not the same-kinde of Tyranny exercised over the elections of the people that was formerly? even as whom the Patron and Bishop could agree in, he was the man for the place, let the people be never so much grieved: even so now, if the Patron and Commissioners agree, that brings in a Minister into a Parish in spite of their hearts. But 'twill be said, that they are not looked on as Churches. But I answer, There cannot be denied, but in many of them there are some relics of a Church, some poor Saints that are nourished in this Wilderness, that should not be imposed on. Let it be considered what Temple of God that is, that Antichrist is described by usurping over it, 2 Thes. 2. 4. was it not the woman in the wilderness? Rev. 12. 6. with 17, 3. Antichrist reigns over the universal visible Church, during the wilderness-state of the Church, that is hid in the confusions of Antichristian order, and lurks among the crowd of Gentiles in the outward Court, that God owns not as a Church, Rev. 11. 2. and therefore his Remnant is this Temple, during the confusion of Antichrist, lurking secretly among the Gentiles in their corrupt order.  
Lastly, does not the Ordinance for empowring these Commissioners provide for the propagation and continuance of our Parish-priests? for though the Commissioners are not to make them so, yet they approve them that are so, without any alteration 
Apost. pag. 104.  of their standing. Aaron would have excused his making the golden Calf if he could, when he said, There came out this Calf: but Aaron should not have cast the metal into the fire over such a mould, and then the Gold would not have come forth in such a shape: so the aforesaid Ordinance should not cast Ministers in the fire of examination over the Parish-mould, that is not taken away, and then when any come out of this fire, they shall fall into that mould, they become Parish-Ministers, or are continued to be so.  
Let things be seriously weighed; I make not cavils, but speak out of conscience, and the fear of the Lord. The fear of his Majesty makes me stand upon such things as these, whose Name should be sanctified, his Kingdom be submitted to, and his will be done in earth as it is in heaven. The Lord make his people of quick understanding in his fear, not judging by the sight of the eyes, and the hearing of the ear. Things may have fair faces, and be well spoken, that are very foul, filthiness, of the fornications of Mystery Babylon, whose abominations are in a golden cup. I cannot but look upon what Mr. Goodwin once said, speaking of the 
Vid. a late tract of the world to come. pag. 28.  World to come, in opening Eph. 1. 21. viz. That Christ will not cease till he has thrown down every rag, all that dross and defilement that Antichrist and Popery brought into the World. I cannot but look on this, as comprehending as much in brief as I have said, Jesus Christ will never rest (says he) till he hath thrown out all the dross of this world, both of doctrine and worship, that conformity to the World hath brought in.  
I know the great Objection against what has been said is, that Ministers will want their certainty: but for all this, they that trust in the Lord will say, Cast up, take away the stumbling-block, and that with a great deal of fervour, because of the promise, They that trust in the Lord shall possess the land, and inherit my holy mountain, Isa. 57 13, 14. God hath kept me, I bless him, from many a snare, by enabling me to take the promise for my maintenance; and when I first entered into the Ministry, that Psa. 37. 3. was set on my heart; When I was in doubt whether to serve the Lord with a little means, or go to seek more; yea, rather accept more, for I was offered it in more places than one. And I have been tried whether I would stick to i●: God hath kept me to it, though with much experience of my frailty: & through this comfort of the promise, I have refused livings when I might have had them, and laid them down when God called for them, in the witness of the Truth. That I say in the strength of God, is, Vincat veritas, ruat coelum. Let us gain Truth with the greatest damage; for he that is the fountain of truth, is the fountain of good, that hath riches of glory to supply all our wants.  
I proceed now unto a Use of exhortation Use 2 to all God's people to come out of Babylon, according to such Scriptures as these, viz. Isa. 52. 11. it is an exhortation, 
Diodate on the place.  says Diodate, to the people to come out of earth's Babylon, and not to be alured and enticed by the unclean and profane benefits thereof; And to all the Church, redeemed by Christ, to separate itself from the communion and affection of the world, and the corruptions and Idolatries thereof, 2 Cor. 6. 11. If any say, We are in a captive state, yet hear what Calvin saith on 
Cal. in loc.  the place; he admonishes them, says he, that although they be captives, yet that they do nothing for the sake of their lords, that their condition may be the better, that they suffer not themselves to be drawn away from the pure worship of God, that they be not polluted with their rites; that they seem not to worship their idols, etc. assent to their religion: The Prophet doth not, sayeth he, exhort the Jews, to be clean, when they shall be free, but whiles they shall be held captive, and undergo the peril of their lives. Add Jer. 50. 8. and 51. 6. and 51. 45, 46. Strive to be foremost in reformation, as the he-goats delight to go before the flock. Deliver every one his own soul; stay not for others so as to lose yourselves. These are not commands only, but have the force of a promise, that the people of God shall come out of Babylon. And 'tis as much as to say, Ye shall come out, if it be not your own fault. And this is a Cordial not to be neglected, as in the Type, so neither in the Antitype, that the Lord gives his people. But what hopes of Deliverance? one rumour comes one year, and another year comes another rumour, and in the land is violence, ruler upon ruler, (as some render this last clause.) The Lord endeavours to defend our heart against such discouragements as these, Jer. 5. 46. before quoted. Take 
Calvin in loc.  calvin's note on it. I doubt not, says he, but the Prophet here bids the Jews be of good and cheerful heart; although the earth do often change the Lords thereof: because that mutation althought it be manifold, cannot at all detract from God's rule, viz. swaying all things to the accomplishing of his promise, to his people's good in their Season.  
My dear brethren, whom I long to see upon mount Zion, and meet in the Rendezvous of the 144000, there following the Lamb, and singing the new song: I beseech you suffer the word of exhortation, in these following particulars.  
First, reform not only substance, but circumstance; hate the garment spotted by the flesh. Under the Law a man might not only be defiled by a leprous man, but by his clothes. Judas alludeing to this type, exhorts us to hate the garment spotted by the flesh, vers. 23. 
Calv. in loc.  Judas is so far from suffering evil to be cherished by indulgence, that he commands to cut off all preparations, and all accessaries (as they call them) that they avoid whatsoever is of any affinity or near to vice. Willet on the place 
Willet on the place.  gives us this exhortation. We that profess, says he, the glorious Gospel of Christ, are taught that we should not, neither in opinion, or in any external usages, rites or customs, which may breed offence, conform ourselves to the carnal and spotted profession of popery, but to decline in all things the very shadow, show, or least suspicion thereof.  
Secondly, take away, not only Idolatrous Notions, but the things. The Lord commands, that the graven Images of the heathen Gods, be burnt with fire, Deut. 7. 25. But it might be objected, The Silver and the Gold is never the worse we will therefore save that, and call it silver and gold; we may put it to a good use, so we look upon it as of no holiness, but common silver and gold: Therefore the Lord adds, Thou shalt not desire them, nor take them unto thee, lest thou be snared. Dod and Cleaver on the Commandments, give this comment on the place: God, say these reverend lights, labours with the people of Israel, that when in the land of Canaan they met with Idols covered with gold and silver, they should not covet or touch one parcel of the plate, or meddle with it: for if they did, it would ensnare them, and make them remember the Idol; and from remembering, fall to liking, and at last to worship it. Therefore it is an abomination to God; and he that will keep a piece of gold of the Image, it is the next way to make him a worshipper of the idol.  
This is that which the Apostle means, when he bids us purge ourselves from all filthiness of the flesh and spirit. We must not only purge ourselves of evil intentions, as the Corinthians that eat things sacrificed to Idols in the Idols Temples, that said they went to the civil Feast of their Friend, and acknowledged but one God, and one Lord: but as the Apostle teaches them, they must not eat the things sacrificed to Idols, nor sit at meat in their temples; even so we must lay aside all superstitious things and actions, and have no fellowship with wicked men in them.  
Thirdly, return not only to the true object of worship; but to the right means that are instituted in the word of God. Inquire not how others have worshipped their Gods, Deut. 12. 30. we should in reformation take no notice how idolatrous superstitious people have done before us, but what thing God commands, observe to do that, ver. 32.  
This is that spoils reformation, that men's eyes do not look right on, and their eyelids look strait before them, Prov. 4. 25. and so as the Serpent beguiled Eve, by drawing her eyes from institution to carnal considerations; so are men beguiled from the simplicity that is in Christ, 2 Cor. 11. 3.  
Lastly, Beware of Antichrist's brokers, and buy nothing of him at second-hand. The Prophet reproved the Hypocrites of his time▪ who though they would not eat of polluted and unclean flesh, yet the broth was found in their vessels. It 
Will et on Judas 23.  hath been the old stratagem of the Dragon, and his vicar Antichrist, to deceive men by an image; and men that will not abide Papacy, are yet well a paid with Episcopacy; and those those that cannot bear with Episcopacy, fall in Presbytery; which how near of kin to it, ye have seen before. As there is the strength and juice of the swine's flesh in the broth, though not the outward form; so is there the force, and strength, and nature of Episcopacy in Presbytery, although it in shape shape be somewhat different. Therefore 
Epist. ●● vind. C●●●  Mr. Ellis. once Popery, says he, rective or in point of Government, I shown was very probable (for the substance though not the formality of it) to follow upon the Presbytery, on the ground that it's now endeavoured upon. I do not scornfully upbraid any, ('tis far from my heart) but I faithfully warn men of the devil's method, whereby he goes about to deceive.  
I shall conclude all with that noble Speech of the noble Lord Du Plessis, May we not 
Mist. iniq▪ p. 660, 661.  lawfully say with the Prophet, We would have cured Babel, but she would not be cured. Forsake her, and let us go every one to his own Country, let us now wash our hands of her, and expect what God has determined of her, especially since her judgement is come unto heaven; on the contrary, the Lord hath set forth our righteousness. And what then do we wait for from the same counsel, the same prophecy, and therefore from the same certainty; but that those Kings and the same States who have worshipped her, finish the work of God, who will put into their hearts to fulfil his will and his pleasure, to execute his sentence? and let not the present state of things astonish us in one day, in one hour, in a moment are his works performed, and this work must without doubt be performed. And long ago, as of a thing already done, near at hand, and most certain, the Angel cried out▪ & redoubled it, It is fallen, it is fallen, Babylon. But God forbidden we should forget that other cry that follows, Go out of her, my people, ye to whom God hath given power to know her, ye which know her but too well, take heed it be not your damnation.  
Can any man now pretend an excuse? that ye be not partakers of her sins, and that ye receive not of her plagues; lest being defiled by the contagion of her Idolatry and Enchantments, ye be made partakers of the sentence long ago pronounced against her, of eternal fire that remains for her.  
But because we are for the most part incredulous and stupid; let us pray unto God of his mercy to draw us as a Lot out of this spiritual Sodom, as St. John calleth it, to pull us to himself by the hand of his Angels, to grant unto us, that we look not back again, and that we may, before he pour down his judgements on Babylon, get to that holy Mountain, to that little Segar 
* Zoar.  his Church, how small and contemptible soever it be in the eyes of the world. Is it not a little one, (saith Lot) and my soul shall live? Now to him, Father, Son, and Holy Ghost, for the bottomless depths of his Judgements, and of his Graces, be Praise and Glory World without end, Amen.