Of the essentiall marks and notes of the visible Church.

THere is nothing that can rightly be described by any SECT. 1. speciall Ornaments or priviledges thereof, but hee that will make a true and proper definition of any thing, must describe it by such properties as are so essentiall to the thing, as that being there, they make it to be that it is, and being absent, it ceaseth to be any more the same.

The Church is often compared to a house, yea, called Gods 1. Tim. 3. 15. House: Now, no man can describe a house by the ornaments and fur­niture thereof, but onely by the matter and forme; both which being together, there is indeed a house, but if either be absent, the house cannot be.

Indeed, when materials are framed, wee sometimes say, there is a house, though no forme appeare; but such speaking is improper, and it may rather be said, there is stuffe for a house, then a house indeed: so in regard of the true materials of the Church, the people of God. whose hearts are framed to holinesse and sanctitie, dwelling here and there in the world, and never combining into a body, nor, perhaps, knowing they should so doe, may yet be said in an improper kind of speaking, to be the Church of God; but this cannot be said, but of the Church in generall and universall, combined and knit together by one spirit, partakers of one hope, and expecters of one glory.

For touching the visible Church, which presents it selfe to the out­ward eye, the case is otherwise; and we may not account all visible Christians a visible Church; for by a visible Church▪ wee meane a company or congregation assembling together. Now, a man may be a visible Christian▪ and never come at such an assembly, much lesse be a joyned member in the policie thereof.

Neither doe we meane that every assembly or congregation is the Church of God, though the word be indifferently used; for there is Psal. 26. 5. Act. 19. 41. the Church of evill doers, and there is a Church of tumultuous railers.

In a word, the visible Church of Christ, is a company of people ex­ternally The visible Church de­scribed. holy, or called Saints which combine and meet together, intending to performe the whole will and worship of God, accor­ding as it is or shall be revealed to them.

I say they are a company; for one man cannot be a Church, but 1 there must be two or three at least, and not above such a number, as Matth. 18. 20. may ordinarily meet together, and these must be externally holy, that is, such as by their faith and conversation appeare unto men to be 2 Gods children and his elect; for of the heart onely God must be the judge; and if the profession be sound and the conversation honest in the outward appearance and manifestation, wee have not to doe to 1 Cor. 1. 2. Phil. 1. 7. 1 Thes. 1. 4. examine any further, but ought in charitie to judge men to be such as outwardly they appeare, leaving secret things to God.

I say further, that these Saints must combine and assemble together, 3 and that not by compulsion or accident, but voluntarily covenant and 1 Cor. 14. 26. Psal. 110. 3. Heb. 10. 25. 1 Thes. 5. 14. Tit. 1. 9. 10. gather together to performe with heart and tongue the whole will and worship of God for the building up of themselves in all the knowne wayes of God, comforting the feeble minded, helping the weake, rectify the stragler, and convince the opposite.

I say (intending to performe the whole will of God) for they 4 may at the first be ignorant of many things appertaining to the ser­vice Mat. 20. 22. of God, and yet be the Church of God: for it is with a Church in her minority, as with a Christian at his first conversion, who hath onely a generall resolution to doe the whole will of God, but the par­ticulars Acts 9. 6. & 10. 33. of that obedience, hee performeth by steps and degrees, as hee commeth to learne and understand them: so a company of godly men may become a Church, and performe with sinceritie and mo­destie, such things as they know and understand at the first, and when God giveth them further knowledge and meanes, to proceed to other practises, as the Christian women in Philippi, who at the first as­sembled together, having (as it seemeth) no other exercise but Prayer, and yet afterward there was a very compleate and famous Church of Acts 16. 13. Phil. 1. 2. Saints, having both Bishops and Deacons.

Wheresoever therefore there is an assembly of godly men knit to­gether, and performing the worship of God (though but in part) it may truly be said of them, as Iacob said of the servants of God, when he saw them marching so diligently, this is none other then Beth-el, Gen. 28. 12. 17. the house of God, this is a proper visible Church.

And wheresoever other assemblies are, then of faithfull Christians, whatsoever ordinances of God they have, yet they stand them in no more stead then circumcision did the Sichemites, but so often as they Gen. 34. 25. take up the name of God, and performe any religious service unto him, whilest they hate to be reformed, so often they are guilty of usurpati­on Psal. 50. 16, 17. and intrusion upon that which appertaineth not to them, and are [Page 3] manifest takers of Gods name in vaine, whom he will not hold guiltlesse. Exod. 20. 7.

They therefore are much mistaken, who describe and marke out the Church by the Ordinances; for as circumcision availed not the Sichemites, nor the Arke of God the Philistims, even so the most glorious 1 Sam. 5. 4, 9. Ordinances of God being used by such as are not his children, are as a Parable in the mouth of a foole, and so farre they are from making wic­ked men Gods Church, as that the more they use them before they Prov. 15. 8. have faith and grace, the greater is their sinne, and the further off they are from being either Gods Church or children.

The preaching of the Word can be no mark of the visible Church, otherwise than as it is an effectual instrument to prepare men therun­to; 1 King. 18. 19. 25. and 22. 19. Acts 17. 22, Io [...]. 3. 4, 5. 1 Pet. 3. 19, 20. for it was preached amongst Baals Prophets, and amongst the Athe­nians, Ninivites, Babylonians, &c. yet were neither of these Gods Church or people. Noah preached powerfully to the old world, yet were they not Gods Church. The Turks and Indians have had the Word preached to them, yet no man will say they are the visible Church of Christ, neither can the Sacraments be any marke of the Church at all, since they make nothing to be which was not the same before, but onely The Word and Sacraments no markes of the visible Church. confirme something which before was. A Spanish Frier with a scoupe baptized a thousand silly Indians at one time, which were drawne to­gether by a stratagem, were these now any thing the more Gods Church; and if he should have given them the other Sacrament also, had it availed any thing the more, or if in stead of this Frier there had been one of the most godliest Ministers in all Europe, had it not beene all one, so long as the people had not faith nor grace? so that it is plain, that holy people, and not holy ordinances give the being to the visible Church, & it is no more an argument to prove a company of carnall and irreligious people to be Gods Church, because they have amongst them his sacred ordinances, then a true mans purse in the hand of a thiefe is an argument to prove a thiefe a true man.

The visible Church hath right to all Gods Ordinances.

IT is then a societie of religious and faithfull people, that have right SECT. 2. to Gods spirituall Ordinances, and such onely may, and must use them, so farre as they are able. They are all of them to strive to attaine the best gifts, and especially to prophesie, yea, and if it were possible, 1 Cor. 14. 1. 2. Heb. 5. 12. to be Doctors, and that not in bare conceit, but in truth and soundnesse, and such amongst them as excell in gifts and graces they are much to love and reverence, and also to encourage them to the orderly use of the 1. Cor. 16. 18. grace they have received, without hiding their talent, that so all may learne and receive comfort. & 14. 29. 30. 31

And because all good men have not one and the same gift, therefore every one is advisedly to consider, what his portion is, and what he may take to, and where he must stay, that none run beyond their line, presume above that which is meet. 1. Cor. 10. 16. Rom. 12. 3.

Some have the gift of utterance, and are fluent in speech, others a gift of discerning to judge of that which is uttered: some are excel­lent 1. Cor. 12. 4. 5. 6. in prayer, others are sweet in singing, some are apt to move pro­fitable The gifts of the Church. questions, others prompt in answering them, some can dispute very profitably, others can receive much helpe by disputation, &c.

And many times they which are of little manifestation, and least seene to meddle in publique passages are most holy and strict in their conversation, whose examples doe often times preach as profitably as if 1 Thes. 1. 7. 8. they had the greatest fluencie of speech that could be.

Neither must the Saints be envious against one another, because they have not one and the same gift: for one and the same spirit worketh diversly in all the members of the Church, that this spiritu­all body may be compleate, and performe all spirituall offices; as the naturall body hath divers members, and all for severall offices, much lesse may any hide their talent, because it is not of the same measure with others; since he which had but one talent was required to traf­fique Mat. 25. 26. 27. as well as he that had five, and all the servants are commanded to watch as well (though not so much) as the Porter. Mar. 13. 24. 27

This visible Church of Saints stand bound and tied each to other, 2 not onely by the common rule of Christianity; but by their very in­corporating and combining together into a Church State, or spiri­tuall policie, from which naturally or necessarily ariseth that which we call the Discipline, or power which is independent amongst themselves, for the curing and purging of sin and sinners that breake 1. Cor. 5. 7. out amongst them into any enormous or scandalous practice.

For as in cities and corporations, each member carefully observeth [Page 5] whether his neighbour observe the rules of the Charter wherunto he The power of the Church. is sworne, and upon default in matter of weight, the partie offending is either disfranchized, or otherwise corrected civilly; so in this bro­therhood or spirituall policie of the Church, each man observeth, as himselfe, so his fellow members, that if any find his brother to trans­gresse against the heavenly Charter, and Covenant made with God and his people, he reproveth and admonisheth him lovingly betwixt them two alone, and if it be any capitall or scandalous evill, and that Mat. 18. 15. 16 17. he will not repent of it, then the brother offended, taketh with him one or two, to helpe, convince and reprove the sinner, and to witnesse both the fact, and the due proceeding thereabout; and if hee will not hearc them so as to repent, then to complaine to the congrega­tion, whereof hee is a member, that so being rebuked of many, hee may 2. Cor. 2. 6. yet at last be ashamed, and give God the glory, and so receive for­givenesse of God and men. But if hee will not heare nor regard the Church, nor in reverence to that sacred meanes of his recovery, re­pent and humble himselfe for his sinne, then the Church with humble and sorrowfull hearts must cut him off as a decayed member, and deliver him unto Satan, that so that proud and corrupt flesh may be destroyed, and the spirit saved in the day of the Lord Iesus. 1. Cor. 5. 5.

Provided still, that all these proceedings be in love, lenitie and compassion, and that no man be brought to the Church, much lesse 1. Cor. 16. 14. censured; for infirmities and failing in judgement, or for matters in our times doubtfull and controversall, but for matters of weight, and such evills as being persisted in, doe out of doubt, shut the party out of heaven, of which more hereafter▪

And for their more better and orderly proceeding in the use of all the Ordinances of God in the Church, they are as soone as any, fit 3 men rise out of them, or joyne unto them, to make choice of some for their Bishops, Pastors or Elders, upon whom they must ordinarily 2. Tim. 2. 2. Tit. 1. 6. 7. depend, for the dispensing of the Word, Prayer and Sacraments; as also to rule, guide, and goe before them in their consultations decrees, and execution of Discipline, and all other publique businesse.

These Bishops or Elders may not intrude themselves into their of­fices Iohn 10. 1. 2. Ministers elec­tion. Act. 6. 3. 5. and 14. 23. Ordination of the ministers. 1. Tim. 5. 22. and ministrations, by any forreigne or civill power, but must be chosen by that Church and societie of Saints in which they are to administer.

Their ordination or putting in possession, must be with giving a charge to them, with some signe, either of giving the hand, or laying hands upon their heads, which may be done either by the Elders of some other Church, who as brethen may assist and helpe their neigh­bours, so farre as they can; or rather by some principall man amongst No succession of any universall Ministerie now. themselves: since it cannot be imagined with any shew of reason, that there is any universall Ministery since the Apostles dayes, neither [Page 6] any that can execute their office out of that particular flocke where­of the holy Ghost hath made them overseers, no more then the Lord Major Act. 20. 28. of London may goe and execute justice in the Citie of Yorke, of which more hereafter.

And although in the Common-wealth, a Lordly and Imperious Ministers no Lords 1 Pet. 5. 3. rule may be tollerable, yet the Ministerie of the Church is of another nature, and may not be imagined to be any matter of State, or to stand for any carnall pompe, but is a matter of meet service, and they 2 Cor. 4. 5. 1 Thes. 5. 12. Act. 6. 4. 2 Tim. 2. 16. 2 Cor. 4. 2. are constantly to labor in spirituall works in all humility & patience, giving themselves wholy to their ministrations, and studying to approve themselves to every mans conscience in the sight of God. Neither is their office for name and forme, but for the preservation of order and comlinesse in Church Ordinances, that all the rights and privi­ledges of the Church may be used and continued in a grave and com­iy manner, as they are excellent in their substance and matter.

And as these Bishops or Elders are to preach constantly the Word, 4 both on the Lords Day, and other times of the Churches meetings, The Ministers must still pre­serve the liber­tie of the Saints in the Church. and to administer the Sacraments in both kinds upon the members of the Church, as there is occasion; as also to execute and declare the publique decrees, determinations and censures of the Church: So they are not any way to infringe the liberty of the Saints, or ingrosse their privileges, but still to foster & cherish all those severall gifts and graces which are in all, or any of the members. They must still up­hold and maintaine in the Church the stoole of the Prophets, and to have in great esteeme Prophesying or preaching by men of gifts and 1 Cor. 14. 1. 2. aptnesse, though not in office, that so all may learne and increase, that so fit and able men may be bred up in the Church, whom the body 2 Tim. 4. 5. 6. may appoint into office of Ministerie in after times, or when any of their officers shall any way faile.

Neither may the Elders deprive the Saints of their lawfull and Christian libertie in their elections, rejections or determinations in 3 Ioh. [...]. 10. the Church by any fore-stallings, repressings, insultings, or preven­tions, but contenting themselves with meeke and grave counsell to goe before the rest in their proceedings; and if the body of the Church shall not agree to that which the officers shall thinke best, that yet the officers thinke it no disparagement to their eminencie, or honour to be overswayed, and led beside their mindes and purposes sometimes by the body of the Church, whose servants they are, knowing, that where the honour and order of God is observed, no man can truly receive any dammage.

And as the visible Church must continue their assembling and 5 communicating together in all actions for the soule, so the duties of love, and their communion in temporall things for the body may in The Churches benevolence. no wise be neglected, whilest this fraile life lasteth, which commu­nion [Page 7] in giving and receiving, though it be no religious action in it selfe, Philip. 4. 15. Iam. 2. 22. yet is it of such simple necessitie and affinitie thereunto, as that it may no more be severed from religion, then good workes may be severd from faith; and for their more easie, and substantiall doing these duties, and relieving the wants of their brethren, they are o looke out wise and trustie men, from amongst themselves, whom they are Act. 6. 3. 5. 1 Tim. 3. 10. to choose and appoint to this businesse, and to whom they must com­mit their money and treasure, and to whose wisedome and faithful­nesse The Deacons office. they must referre the distribution and disposing of those tem­porall things.

And in this contribution the Saints whom God hath blessed with 1 Cor. 15. 2. Rom. 12. [...]. any portion of this worlds goods must accordingly extend their mercifull liberality with all cheerefulnesse, yea, and if need so require, to sell even their lands and goods, and whatsoever they have to relieve Act. 2. 45. Luke 12. 33. the wants of their poore brethren, without any murmuring or dis­content, remembring, that the life of a Christian is more precious then any thing else in this world.

This distribution of the Churches benevolence, must be to the Elders that toyle in the Word and Doctrine, as also to the poore, aged, 1 Tim. 5. 17. 1 Cor. 9. 11. 12. Gal. 6. 10. sicke, and helplesse persons, especially those of the houshold of Faith, that so the will of God may be done, and all comfort and encourage­ment given to the poore Saints, as also all murmuring complaints and outcries prevented, by which it may be said, (and that not without Act. 6. 1. cause) that the Church hath pietie, but no pitie.

Neither is the widowes office to be forgotten as a needlesse thing, 6 but if it fall out that amongst the Church there be found some aged The widdowes office. and grave widowes who are loosed from the bands of wanton youth, and have age upon them as a crowne of glory, being yet healthy, cheerefull, and strong, the Church is there to choose and appoint them for Deaconesses, Prou. 16. 31. or tenders of the sick, and to allow them such reliefe and maintenance, 1 Tim. 5. 9. 10 Rom. 16. 1. 2. as is needfull and fit, knowing that in sickenesse there is required much labour and paines, and most neede of comfort and encou­ragement.

And thus the Church and people of God, goe hand in hand, both in sicknesse and in health, in poverty and in wealth, in adversitie and prosperitie, rejoycing together, weeping together, and being of like Rom. 12. 15. 16 affection, in a sweet and heavenly sympathie, holding out in adver­sitie 2 Cor. 6. 8. without shrinking, and persevering in prosperity with all mo­deration.

The Church or Churches of England cannot be iustified.

ANd if this be the right patterne of the visible Church of Christ, SECT. 3. according to the Gospel, then let us turne our eyes upon our selves, and see what resemblance there is amongst us of these Apostolique orders, and upon notice taken of our defects, let us see if they may not be amended.

And first, whereas the materialls of the Church of the Gospel are none other then a company of converted people gathered out of Na­tions, 1 Acts 10. 35. Ioh. 17. 9. Mat. 28. 19, 20. Acts 18. 11. 1 Cor. 4. 15. & 11. 2. 17. and from the world, our nation, and our world is all one with the Church, and hee that is of one, is, or must be of the other; the Apostles first preached and converted men, and afterward united them into a Church; but we first unite the whole nation into the Church, and feed them all with the pledges and seales of Gods love, and then goe about to convert them, afterward by preaching judgement to Our Churches defective in their matter. them; but this is rather to scatter then to gather with Christ, and is more like the Papists pompe, then the Apostles plainnesse; and al­though God did once choose a whole nation, which first were in the loynes Gen. [...]5. 5. and family of Abraham, yet that nation being broken off from God, no nation can now succeed them, nor can challenge that right Deut. 4. 37. & 7. 6, 7. to be Gods people, otherwise then they are found converted, and be­lieve and obey the Gospel, which that a whole nation consisting of many millions of people, should doe in one day should be strange and miraculous, and the way to heaven must cease to be strait, if so many can walke in it at conce.

And if any shall think otherwise, let them shew when the generall 2 body of this Land (which are counted the Church of England) was better then now they are, yea, and now after sixtie yeeres preaching the Gospell, whether the greater part be not yet apparantly in their sins, and unconverted, and doe not indeed apparantly oppose and fight against such as are sincere and faithfull, contemning and despising all admonition and counsell, and serve not the Lord, but serve Satan Eph. 1. 12. and their owne lusts; and therefore the generall multitude of this nation cannot in any sense be said to be Gods people, or the true and proper matter of the visible Church.

And if we shall descend at once to the parish assemblies, which are the branches of this nationall Church, and looke upon them in­definitely, 3 wee shall finde them of the same stampe with the nation, though no doubt some of them which have long enjoyed powerfull The parish mul­titudes uncon­verted. preaching, are much more reformed then others; but taking them one with another, they are for the most part of the people ignorant, [Page 9] prophane and scandalous, being common swearers, liers, drunkards, quarrellers, wantons, Atheists, and even as their owne Prophets have truely complained of them: and as hee that travelleth amongst them Tit. 1. 12. about his affaires shall finde them, and whilest the most of them are such, who can justifie their estate, but he shall make himselfe abomi­nable to God; and every time hee goeth about to justifie them, as Prov. 17. 15. Gods people, and Church, his owne heart shall give him the lye nei­ther availeth it to say, they are baptized and professe the true Religi­on; for if they have all the Baptismes and Ordinances that ever were or are, and professed never so much truth in words, yet whilest they 2 Pet 1. 19. 20. 21, 22. are wicked in their deeds and lives, they are but so much the more the children of hell for their knowledge and profession, and the hea­thens and Turks are in farre better case then they. Secondly, indeed they professe no Religion at all, nor may in any sense be called Pro­fessors; when doe they professe or speake of any Religion or mention the name of God▪ unlesse it be in their swearing or vain talking: their profession is the service of the Divell, who is their father, and under Iohn 8. 44. whose tutorship they are notable Schollers. Thirdly, if any thing make them Professors, it is their comming to Church now and then, to lend an eare to some instruction, and such professors might a com­pany of Turkes be, if they were in England, and would either for feare of Law, custome or fashion, come sometimes to the assembly, though still they returned to their old vomit, and never left off their old sinnes 2 Pet. 1. 9. and vices; so that whatsoever can be alledged for them, untill they repent and turne from their wicked courses, all such pleas were as good be never a whit as never the better.

4. Neither can the goodnesse of some few that are in the parish help to salve the matter, no more then Lots being in Sodome could justifie the Sodomites: for those godly are amongst them but as a condemned or despised people, which scarce dare shew themselves in their pious arts, but are overtopped and held under by the vaine multitudes in all places. Indeed, temporall punishments may be with-held, for the righteous sakes, as in Sodome, but that the spirituall State of the carnall Gen. 18. 38. multitude should be good because of the presence of some few good men is no more like then that Ioram and his complices were justified, 2 King. 3. 13, 14. by the presence of Elisha and Iehosaphat.

Neither will the badnesse of the Iewes S [...]ate in Christs time and be­fore under the Law, justifie this confused Church of the Gospell. For, first as it is a bad plea to justifie one evill by another: secondly so we must still remember that God now chooseth no more whole Nati­ons but selecteth his Saints out of all nations: thirdly▪ the covenants Gen. 17. 7, 8. of the Iewes were absolutely temporall and spirituall, and the promises to be believed for this life properly▪ but our covenants that God maketh with us, are onely spiritually absolute, and the promises for [Page 10] this life, are onely conditionall: Fourthly, Gods face, and the seat of Rom. 8. 28. Iohn 4. 21. 23. Mat. 18. 20. that Church was to be sought in the Tabernacle or Temple: but now there is no place priviledged or exempted, but where two or three are gathered in Christs Name, hee is in the middest of them.

To conclude, as the Kingdome of Satan is every where in this world, and as the Lord by outward manifestation differenceth his chosen ones from the world, and them within from them without: so Acts 15. 9. 1 Cor. 5. 12. 13. must wee every where put difference betwixt the righteous and the wicked, and beware of saying to the wicked, thou art righteous, or giving Mat. 7. 6. holy things to dogs, or partaking with them, or joyning to them in their devouring pearles, or afford them our fellowship, when they usurpe Act. 8. 21. upon such ordinances as are peculiar to Gods Elect and Faithfull.

What Ordinances of God may be used in the Parish assem­blies, and what not.

YEt so long as life lasteth there may be some hope of recovery, neither are we to despaire of any, though never so vile, but SECT. 4. that they may be converted and turned to God; And there­fore were are still as with patience to suffer the evill men, so to prove alwayes, if at any time they may be brought out of the snare of the 1 Divell; and for this end it is very necessary that the preaching of the 2 Tim. 2. 24. 25. The Word may be preached to evill men. Word be amongst them both publikely and privately, if they will but be brought to it, and have the patience to heare themselves re­proved and convinced by it; for as wee know it to be the onely or­dinary meanes for their conversion; so also wee see that many are daily by it converted and brought home unto God, and so farre I Rom. 10. 14. am from disliking the preaching of the Word to them, as that I would have them heare it where it is most purely and powerfully taught, and wish, that where there is one such Preacher, there were a hundred.

But untill they doe convert and turne▪ none of the seales must in 2 any ease be administred to them or their seed, neither are they to be admi [...]ed as members into the Church & fellowship of the Saints, nor Acts 9. 26. 27. Psal. 50. 1 [...], 17. Isai. 1. 13. 14. [...] to [...]each any thing to others▪ nor take up the name of God, [...] [...]blations or sacrifices to him▪ untill they have cleansed [...] [...]ntance much lesse are the faithfull to partake with [...]s [...]ophaning of the Sacraments. But if by [...] his strength they have gotten a custome T [...] [...] sacred [...]inances and b [...]es­ [...] [Page] to their customes, nor have ought to doe with them in their taking the Name and Ordinances of God in vaine; for the proper ends of the seals are to confirm and comfort the faithfull, and such as groan under their sinnes; but how can the seale be set, or the assurance given to Mat. 11. 28. them that have not faith, neither are wearied with their sinnes, but love and delight in them. And how can any godly man consent in, or say Amen to such an holy action, when it is joyntly done by such as for the most part are Gods enemies; for the spirituall supper of the Lord is not like other civill banquets wherein civill fellowship and 1 Cor. 12. 13. naturall refreshing is properly aimed at, but the fellowship therein is spirituall, and they that feast at it, must be united to Christ by one spirit, but now carnall men have not the spirit, and so can be no guests at that banquet.

This banquet is even the neerest fellowship that the Saints can have in this world, and most resembleth heaven; and it is not onely a sure pledge of their fellowship with Christ, but also a demonstration of their unity together, as the Apostle teacheth. But what a many 1 Cor. 10. 17. lying signes and deceiveable demonstrations doe such Christians make, that communicate they care not where, nor with whom, but thinke if they examine themselves, it is enough, forgetting that it is an act of communion, and so called by the Apostle, and though the Verse 16▪ terme of a holy thing be given to it, yet if wee sever the word Sacra­ment from communion, wee put out Gods termes, and place in our owne.

Many dislike that the godly should be civilly familiar with vaine and irreligious persons, but to be strict in that, and allow them to ban­quet with all manner of persons at the heavenly supper of the Lord, is even as current counsell, as theirs who said, it was nothing to sweare Mat. 23. 16, 17. by the Temple, but to sweare by the gold of the Temple was a trespasse; for if there be any act in this world that declares Christian ami [...]y, peace and sweet friendship in the grace of the Gospell, this doth it, when wee sit and feast together with Christ at his Table, and eate his flesh, and drinke his blood.

As Christ therefore preached the Gospel to all sorts of men good and bad, but when he administred the supper, hee drew out such as were apparantly faithfull and godly. So now, the Word may be preached Luke 22. 11. 14. Ioh. 13. 30. and heard amongst the worst miscreants that are, but when wee goe to sit with Christ at his Table, let us know (as farre as wee can by out­ward appearance) what guests goe with us.

Neither may these wicked men have any censure of excommuni­cation executed upon them, much lesse execute it upon one another: 3 The power of excommunica­tion belongs not to the parish multitudes. for, they were never in covenant with Christ, and so have b [...]oke [...]o covenant, nor can be punished for any breach of covenant, but were ever as they are, naught from the wombe, and downeright unbeliever [...] [Page 12] still▪ Secondly, what have they to doe to censure others, when they are as ill themselves? May one adulterer or drunkard or swearer, cast Ioh. [...]. 7. a stone at another, when hee is as bad himselfe as the worst? Thirdly, if they should so doe were it any more then a mockery: as if the thieves at Gods hill should hold a session to hang the cut-purses, which were an onely way to make sinne to be counted a trifle, and a jest, rather then to be feared and trembled at: it is onely the Saints that may binde them that are mighty in evill, and none other have this Psal. 149. 8, 9. honour.

Fourthly, seeing excommunication is for the destruction of the flesh 1 Cor. 5. 5. (supposing the person to have the spirit, though overwhelmed by the corruption of nature, how can it be exercised on them which still were and are▪ altogether flesh? For if their flesh be destroyed, the whole man is destroyed.

It is no wrong to Gods people, when the carnall multitude is taxed, and they perswaded to leave them.

IF now upon these and the like considerations wee leave the gene­rall SECT. 5. and carnall multitudes in the parish assemblies, in all such 1 actions, as are proper and peculiar to the faithfull, and in feare of offending God and strengthening his enemies in evill, we joyne in­to Christian fellowships apart from them, what hurt of injury doe we to any? what hurt was it to Iehosaphat, when Elisha in his presence protested against Ioram, as against one betweene whom and God, he 2 King. 3. 13. 14. Mat. 15. 14. Luke 12. 52. Mat. 23. 27. It is no fault to taxe wicked men, and for­beare commu­nion with them. would not intercede? what hurt was it to Christs Disciples▪ when their naturall friends the Iewes, were taxed by Christ, and called blind guides, and blind leaders of the blind, dissemblers, hypocrites, &c. So when we tax here the multitude of carnall people, and protest against them that they are not Gods children▪ nor that they have no right to his sacred ordinances, nor to come neere his altar▪ nor use his name and word, untill they repent. But that those holy and consecrated things belong onely to the faithfull Christians of which there are many in the assemblies, whom we tell that they are not in their proper place, nor right fellowship, but ought to withdraw themselves from that so­ciety Act. 2. 40. 41. 44. 47. in all such actions as are proper to the Saints and unite them­selves in the fellowship of godly men, with whom they may freely and comfortably participate, in the sweet mysteries of the Lord; doe wee in this speake blasphemie? and are wee worthy for such words and practises, to be taxed and traduced in print and pulpit; for wicked and damnable Schismatiques? For what Christian man is there, [Page 13] that had not rather converse with godly men then ungodly? are not It is no fault to associate onely with the godly in the Sacra­ments. the presence of faithfull Christians sweeter to a Christian, when hee commeth to powre out his prayers, and offer his oblations than the society of carnall men? Well then, what is the matter, that wee for holding and practising these things, must be thus tossed about and abused? Why must we be put in prison, confiscate goods, goe into exile, and death for holding and practising no otherwise than every Psal. 16. 3. Christian soule in heart desireth? we would begin our heavenly har­mony here & our delight should be only in the Saints▪ and it is custome, Tailor on Titus, pag. 691. wit and art, that fighteth against grace, conscience and Scripture; and it is they out of their idle visions, that perswade to give holy things to Dogs, and mingle light and darknesse, Christ and Belial together; and 2 Cor. 6. 14. 15. and 5. 10. though times favour these abuses, and punish us for our right groun­ded assertions, yet anon we shall come before a most just Judge, and then wee shall see whose righteousnesse and just judgement shall be Psal. 37. 6. brightest, and who hath gone the rightest course.

Wee labour to justifie the righteous, and condemne the ungodly, 2 and would not have the honourable name of Christians or godly 1 Cor. 6. 9. 10. 11. men, given to swearers, liers, drunkards, oppressors, slanderers, &c. but would have them know, that as they live and delight in sinne, and hate to be reformed; so no comfort, no priviledge nor favour belongs Psal. 50. 16. unto them in that estate, but till they repent and breake off their un­godly courses, no peace can be to them, nor no fellowship in the seales and badges of Saints can be had with them but as they are of the world, so we must account them, and under the kingdome of dark­nesse, Ephes. 2. 2. Ezra 4. 3. and it belongeth not to them, but unto us to build an house to the Lord our God, unto them belongs no promise of any favour till they repent, but onely the Law, thereatnings, judgements, commi­nations and sharpe rebukes, which they are alwayes to heare, both publikely and privately, upon all occasions, but nothing must ever be said or done to them, by which they have any cause to thinke they are in Gods favour before they turne from their sinnes; for if the 1 Pet. 4. 18. most righteous scarcely, and with much adoe, be saved, where shall such wicked and sinners appeare, and what hope is there for them?

And seeing in the things of this life they have their ease, pleasure and 3 priviledges above the godly, what are then the priviledges of the Saints? Psal. 73. 2. 3. Iob 21. 9. 10. if also in spirituall ordinances and heavenly prerogatives they are equallized with them; alas, the men of this world feast and laugh, and dominere in their purple, scarlet, and fleshly wantonnesse, when ma­ny 2 Sam. 15. 23. 30. 1 Cor. 4. 11. 12. Rom. 5. 2. Ephes. 3. 12. of Gods deare children weepe and mourne in secret before the Lord, and are faine to pinch hard, goe thin, lie in prison, and some­times goe to the shambles, that they may be tryed as gold in the fire, and all the privileges of the Saints, is their free accesse to God, their fellowship in their Sabbaths, Sacrifices, Prayers, blessings, seales▪ and [Page 14] new songs of praise, in all which they meet with Christ their Saviour, Psal. 99. 1. Phil. 1. 21. and so gather new comfort and refreshing daily, amidst the many crosses and troubles of this transitory world.

It is best for wicked men to be kept from the comforts of salvation, untill they repent.

IF wicked men be offered no meanes whereby to apply comfort or SECT. 6. the favour of God to themselves, then they are driven presently in­to 1 consideration with themselves, what the reason should be that they may not enter into the Sanctuary, and touch the holy things; and why they may not feast with Christ at his Table as well as others? Luke 22. 30. and why their fellowship is shunned in such exercises wherein wee draw neerest unto God, and converse familiarly with him? Why their seed may not bee baptised, nor themselves accepted as the Lords guests, but are excluded from all such things as may encou­rage and comfort them, being, as it were, bound hand and foot, and may Mat. 22. 12. 13. 1 Tim. 1. 7. 10. heare of nothing but of the Law, judgement and threatening against them: and in this, every mans heart shall answer him, and hee shall say; it is, because I walke in fleshly libertie, and give my selfe to vaine and evill courses; I am a common swearer, a lyer, a dis­sembler, a wanton, a drunkard, a griper after the world, or some such evill, for which, as God hath said, I shall not enter into his Kingdome; 1 C [...]. 6 9. so his people shun mee, and get them from mee, and had rather have my room than my company, I must know nothing of the Lords secrets, Psal. 25. 14. because I feare him not, they will tel me nothing of their sweet comforts, but I languish about temporarie toyes, and fleet up and downe as the world favours and frownes, and the height of all my comfort is, but to have my cattell, my corne, my trade and my wealth increase; or if these faile, to cheere up my heart with a cup of strong Psal. 4. 7. liquor, or to heare or see some Tragedie or merry conceit, and if these things helpe not mee. I am left remedilesse; but I see there are others that can comfort themselves in God, when the world failes them, and can rejoyce in tribulation, and mocke the world, as scorning to 1 Sam. 30. 6. Rom. 5. 3. Iob 1. 21. have their hearts moved much with any such transitory things.

Now surely these men have found some extraordinary matter to rest 2 and stay themselves in and if I were reformed, & restrained from my evill life, and did become a new man▪ I should know what it is, and they would be right glad of my fellows [...] [...] embrace me and honour me as the Disciples [...] I must even Gal. 1. 22, 23. goe onely with a few [...] idle [Page 15] dreames, and walke up and downe as a thiefe with a halter con­demned of God and his people, and if death seize on me in this estate, before I amend, as I am excluded from all fellowship of Christians here, so shall I for ever be shut from them in the kingdome of glory, and if there be a hell, surely I shall fall into it.

And this will worke repentance in many, and in others a restraint, and as for Atheists and Hypocrites, which are in league with hell, and Iob 21. 14. have sought against the light of reason and conscience, till they are past feeling they will hereat the more discover themselves, and foame out Ephes. 4. 19. Iude. 1. 13. their owne shame, that the faith, patience and sincerity of the godly may the better appeare, and be approved, and the condemnation of the other the more just.

Whereas contrariwise, when all manner of gracelesse men are fed 3 with the seales and pledges of Gods fauour, and invested into the full It hinders wic­ked mens con­version to give the Sacraments. privilege and highest prerogative with the most godly in the Church, and that it is daily told him, there is the body and blood of Christ given for him, how presumptuous doe they grow? and how confident of their owne excellency? how audacious in evill? and how scornefull against Psal. 14. 6. Psal. 123. 4. men of a strict and sober life? no reproofes nor counsell, nor exhorta­tion can take effect with them, nor scarce have an eare lent it. Tell them of wicked men and damnation, they'll send you to Rome, or Turkie or India, amongst the Heathens or Papists, for why? they are Protestants, and have a sound Religion, and are borne, baptized, and brought up in a Christian common-wealth and Church, and eate the Iohn: 6. 53. flesh, and drinke the blood of Christ, in whom they say, they trust to be saved; though they never imitate his examples, but notwithstanding all 1 Iohn 1. 6. Hebr. 12. 2. Acts 8. 23. their presumption, they have not stroke one true stroke at sinne, nor begun the worke of mortification, nor crauled one foot from their corruptioins, much lesse are they entered into the state of Rege­neration, or begun the life of grace, but doe make the Gospel, and the seales thereof in the abuse thereof, a cloake for their sin and as a char­ter to beare them out in all their evills, like those rebellious Iewes, who brought oblations and cryed, The Temple, The Temple, when their hands Ier. 7. 4. 8, 9. Isay 1. 13. were full of blood, and their wayes fraught with all wickednesse.

It is in vaine to seeke the reformation of a Church, when the materialls are naught.

THe Church being a building or house, if it so fall out that the SECT. 7. maine pillars and materialls are rotten, and that it is founded but upon Briers, brambles and rubbish, how shall this house ever be mended or made sound, otherwise then by a quite demolish­ing of the frame, and building another of other and sounder stuffe?

Many have sought divers wayes to reforme and amend this Church, but all helpeth not, except the matter were more sound and solid.

Some cry out vehemently upon the Prelates and Governours of the 1 Church, thinking, that if they were away, all would be well, where­in The Bishops in England better then the gene­rall multitude of the Land. how much they are deceived, appeares in this: first, The Prelates are not worse, nor in any sense so evill, comparatively, as the generall multitude is, either for ignorance, prophanenesse, inhumanity, &c. so as there were ten times more reason to desire to be freed from the generall multitude then from them: secondly, Neither is it pos­sible to governe this rude and unbroken multitude by an Eldership, or Presbyteriall policie; for they would laugh them to scorne, and ex­cept Christian El­ders must have no carnall weapons. they had secular power conferred upon them, or attending on them (which were the way to make every Parish a high Commissi­on) their counsell, admonitions, and censures, should be in as base esteeme as Lots counsell was among the Sodomites; so that the Prelates Gen. 19. 9. government is the best that can be for such a tumultuous and un­broken multitude.

Others there are, that would faine cry downe the Ceremonies; as 2 Cap, Surplice, Crosse, kneeling, &c. and perswade themselves, that if they might not be urged, all would be well. And most true it is, they are matters neither commendable nor usefull, but might well be spared, without any danger that I know of, but what shall we say? they are The ceremonies are fit orna­ments for a car­nall multitude. such ornaments and jewels, as this multitude and their forefathers brought with them out of Egyptian darknesse and they are still good enough for a people, whose Religion stands more in formes and figures, then in truth and substance▪ and if there were no wiser then 2 King. 17. 33. 34 I, they should keepe them still, and be halfe Protestants halfe Papists, which is just neither▪ untill they had reformed their morall vices, which are against the cleare light both of Scripture and Reason, and as for the godly and right informed Christians they should in their Church estate, be farre enough from such vaine assemblies or vaine ordinances.

Others there are, who thinke, that if every Parish might choose 3 their owne Minister, all would goe well, but these are but vaine suppositions without ground; For, first, if the Parishes had that li­berty The Parish as­semblies not fit men to choose their Ministers freely given them, and that the body of the multitude might come together to cast up their caps at such an Election, there were like enough to be entertainment for all the loose and idle Schollers and blacke Coats, that any of our well governed Schooles should spew out, of which, though some now be entertained shamefully, yet then doubtlesse many more would be, else how could there be like Esay 24. 2. Hos. 4. 9. Iohn 8. 7. people like Priest? secondly, What have such men to doe, to give voyce or sentence to choose or refuse any man about the service of God, who care not for God, neither know either him or them­selves? thirdly, with what comfort could any godly man stand Minister unto them, to whom in equall proportion (since they have chosen him) hee must prostitute the holy things, whilest they re­maine disobedient and unfaithfull?

Some others there are, who stumble at the Ecclesiasticall Courts; 4 others are offended at the forme and Ring in marriage; some are trou­bled about the crosse; others at the surplice; some will not have their The parish mul­titude worse then any cere­monies. wives Churched; others will not kneele at the Sacrament, &c. and so one in one thing, and another in another thing, even as they affect and have set their mindes, stumbling at a straw, and leaping over a blocke, like Ionah, who was angry to death for the Goard, but the Ion. 4. 8. 9. 10. 11 death of a thousand people never grieved him: or like little children which leave open the doores, that thieves may come in, and then cover them under the bed cloathes. Alas, what safety is there in amending these trifles, when the body is naught, and can brooke no person or thing that is good? were not he a foolish man, that having a rotten carkasse, ready to drop in pieces, would yet send for some furbushing Surgeon to take off the warts, and helpe the wrincles of his face; can any such thing make an evill tree an evill man, or an evill multitude Mat. 7. 20. good? If all humane inventions were taken from them, and all Gods pure Ordinances executed among them, were they any thing the better; or were they not indeed so much the worse, and the further in the guilt of taking Gods name in vaine?

And therefore I conclude, it is a sequestration, and not a refor­mation that will heale us, helpe us, and give us a right Church estate for to joyne unto.

It is a matter of great weight and necessity, for Christians to live in a right ordered Church.

BUt some, perhaps, may thinke it a small matter, and a needlesse SECT. 8. thing for a man to come into any other Church estate or order, but that in the midst of these confusions, he may content him­selfe 1 Object. 1 to heare now and then some profitable Sermons in the assemblies, and catch here and there a piece, in reading, hearing and conferring, by which he may not onely become a true Convert, but also be con­firmed and stablished in grace, and have his soule fed and nourished to life eternall; and if salvation may be had in that estate, what need is there to come into any other Church order?

I answer, that it is not denyed but it is possible that men may be Answ. 1 saved who never come into a right Church-estate and order, but knowing no better, or through weaknesse fearing to doe better, live and die in this Church (or some worser) as it is; for we doe not make the visible Church to be so priviledged as that none out of it can be saved; for we receive men into the Church, whom we deeme faithfull, and in Christ before: And the right use of the Offices and Acts 2. 41. Ordinances in the Church are properly to build up, and keepe men in the faith and obedience of the Gospel, rather then to bring them to it; The Church is a spirituall corporation, wherein the subjects of the heavenly King are kept in a more comely order and better obedience, Faith and Sal­vation is not tyed to the vi­sible Church. but the incorporating or joyning to the Church doth not make men subjects of Christ, which before were not; but it is an ignorant va­nity, to hold that unconverted men may be received into the Church and fellowship of the Saints, under hope of converting them. Wee therefore grant, that conversion, faith, grace and salvation, may pos­sibly be had in many of these assemblies▪ yea, we know many who have the true signes thereof▪ who yet live and converse in them. Acts 11. 17.

But what then? Will men use the utmost liberty they can, that they may also please the flesh and the world, and avoid persecution, if they may but be even thread-bare Christians, and in the end be saved? surely I would not have any good man have such a thought, since it is so neer of kin to hypocrisie; for even Hypocrites will serve God Mat. 19. 16. Psal. 119. 6. for wages, and would doe so much good as might bring them to eter­nall life▪ but sincere and conscionable Christians use to have respect to all Gods Commandements, and to such further degrees of obedience, as Acts 10. 33. and 19. 25, 26. 1 Iohn 2. 3. 4. God from time to time shall reveale unto them; for otherwise their faith and obedience may of themselves be questioned, whether it proceed [Page 19] from the love of God or themselves, seeing they can doe nothing further then may barely pleasure themselves?

And as God saw it not good for man in innocencie to be alone, and 2 therefore sanctified marriage for his mutuall helpe, so as he hath ga­thered Gen. 2. 18. Saints out of the world by here and there a man, hee hath also sanctified fellowships, and Churches, which must neither be despised 1 Cor. 11. 22. Hebr. 10. 25. nor forsaken; and this brotherly fellowship of the Church hath beene so longed after, and loved of Gods servants, as that they have com­pared Phil. 4. 1. it to the most pleasant dew and sweet oyntment, the one ra­vishing Psal. 133. 2. 3. Numb. 24. 5. the eye, the other delighting the smell, yea, even Balaam that Sorcerer was content to commend the comely harmony and order of the Tents of the house of Iacob, and how excellent and pleasant a thing it is, to see the Saints & servants of God communicate together in his The beautie of the visible Church. sacred Ordinances, and how fruitfull and profitable such courses are, hath in part beene shewed already, and shall more fully hereafter. And I must out of mine owne experience confesse, that the living in a society of Christians set in the right order of the Gospel, is one of the greatest helpes we have in this world, to the obedience of the 1 Cor. 11. 10. 1 Pet. 1. 12. Gospell, yea, and so full it is of sweet and sound comfort that it even ravisheth the Angels, and is indeed next to heaven it selfe, if things be carried with holinesse, wisedome and love.

For in such a Church all the gifts and graces of the spirit are freely 3 shewed forth without restraint, there the Word of God is not bound The profit and sweet comfort of the Church. in by policy, tradition, custome, &c. the utmost extent of Gods re­velations to the sonnes of men, are there openly displayed, and the highest straine of pure affections are there shewed; if you have a word of wisedome or exhortation, there you may utter it. If you would 1 Cor. 14▪ 29. 30, 31. learne any thing, there you may aske and receive freely; If you have cause to weepe and mourne, they will mourne with you; or have you cause of joy? they'll rejoyce with you; stand you in need of in­struction, exhortation or comfort? they are ready to give it you; doe you Verse 3. stumble or fall, either by error of judgement, or failing in conversa­tion? why, they will help both to raise and hold you up; have you Gal. 6. 1. need of some, gentle rebukes, as a balme to your soule; or of some sharp 1 Thes. 5. 14. Psal. 141. 5. and severe threatnings to beat downe your proud flesh; yea, need you ought either for soule or body? why, there it is to be had freely; and whatsoever is wanting in the outward glory, is supplyed seven fold in the inward grace, yea▪ and I may say of it as Sabaes Queene said of Salomons wisdome, It was not told me the halfe; nor it cannot be ex­pressed 2 Chron. 9. 6. either with pen or tongue, what wonderfull pleasure and sweetnesse there is in a Christian fellowship.

And out of doubt, if wee were not fuller of carnall policie and sensuality then wee are of spirituall grace and soundnesse, wee would rather choose to endure afflictions and death, in such a so­ciety, Heb. 11. 25. 26. [Page 20] then to live in the Courts of Kings, yoaked with infidels and evill livers.

And if at the last day the righteous shall scarcely be saved, and that 1 Pet. 4. 18. many shall goe so farre, as to preach Christ, and doe many great works in his Name, and yet shall be shut out of the Kingdome, what Mat. 7▪ 21, [...]2. great care had there need to be to search and sound our hearts and to use and improve all the helps and meanes which God hath left for our growth and stablishing in grace, and for provoking and encourage­ing Ephes. 4. 13. of us to proceed from one degree of perfection to another; and if men did but know how much it stood them in hand to regard and love the conversing in a right ordered Church, they would give their soules no rest till they were in it; but for want of experimen­tall knowledge thereof they dote upon their Syrian waters, as Naaman 2 Kings 5. [...]2. did upon Abanah, and Parphar; but if they had tasted the pleasant Eze. 47: 1. 2, 3. Psal. 84. 10. streames that flow from this Sanctuary, they would rather be doore-keepers therein then dwell in the tents of the ungodly.

Yea and we see daily, that even the corruptions and frailties of men 4 do call for such a meanes to help them forward; for such is the igno­rance and perversnesse of our nature, as that we are apt to set light by the doctrine taught in the assemblies and think the Preacher spake to such and such, but it belongeth not to us, like David, who was in a 2 Sam. 12. 2. 3. 7 sweet dreame, all the while that Nathan propounded his generall Parable, but when the Prophet told him that he was the man; he began to looke about him: so we have divers that have made some pro­gresse The necessity of the discipline of Christ. in Religion, and yet sticke in some evill practice or other in conversation, and can smile upon the Preacher, and goe merrily home, thinking, because he named them not, that he hath given them leave to goe on in evill, and so they doe, and there is no further meanes to pull them out.

But in a society of Christians, under the policy of the Gospel, the Word of God followeth them home to their doores, and in o their callings and conversations, yea, into their chambers and secret places, and the brother offended at their swarving from Christ, reproveth, ex­horteth, and perswadeth to obedience, and if gentle admonitions will not prevaile, he useth sharpnesse; and if the sinne be notorious and scandalous, and that the person will not humble himselfe and repent, he proceedeth to open rebuke and censure thereof (as before is shew­ed) that if it be possible the offender may be recovered and saved, and if Sect. 2. not, yet that the fellowship may be purified and purged, and scandall removed from the professors of the Gospell and way of God.

Besides, the revolting and back-sliding of many Christians, even cryeth out for this help; many professors of Religion are often drawn 5 aside to base and servile use of this world, and often times grow cove­tous, prodigall or wanton in fleshly liberty, and in this doing, they have 2 Sam. 13. 5. Psal. 49. 18. [Page 21] many of their parish members to uphold and favour them, and what Rom. 1. 31. meanes use the Christian professors to recover such? doe they any more then talke of it one to another; and say such a one hath done this, and he hath done that, tossing the evill about without feare, and glorying in their owne gifts, eminence and integrity, speaking bit­terly 1 Cor. 5. 2. 6▪ against them; but other meanes to recover the offender, or re­move the scandall from the Gospel, they have none, nor none they looke after, except some unadvised man run and fetch a sentence from some who had need to be first censured themselves.

Whereas, if they had the right use of discipline amongst them, no doubt, thousands of such might be recovered, to the great joy of themselves and others, whereas now, going on without this meanes, who can tell, whether ever they returne out of the snare of the Divell?

And truely, even the most godly stand need oftentimes to be helped by particular rebukes and admonitions, and it is no small priviledge for them to live in such a society, as where the eyes of their brethren are so lovingly set upon them, that they will not suf­fer them to goe on in sinne; and though it often seeme grievous to our nature, to be rebuked, yet upon second thoughts, and serious de­liberation, they count themselves happy men, that ever they lived in such a society, as would not suffer them to transgresse, yea, and though many Christians be so mortified, that they cannot fall into any scandalous sinne, yet their faults may be great in hiding their talents, and not improving their gifts and endowments for the glo­ry of God, in which, though themselves thinke all is well, and please themselves in a kinde of modestie; yet others of their bre­thren see it to be a great fault in them, and give them no rest till they have drawne them to set their light upon the Table.

And what pitie is it to see so many gifts and graces of God to lie hid and asleepe, for want of opportunity and provocation to use them? all which, if they were in a society and Church of faith­full and zealous men, would be brought forth, and made use of to the glory of God, the benefit of others, and the great comfort of such as have and use these graces: And thus we see of what neces­sitie it is for all Christians to joyne themselves unto, and con­verse in a society of faithfull men, walking visibly in the order of the Gospel.

The reformed Churches are not condemned, but admo­nished by this strict practice.

SOme object, that this Profession and practice, in admitting no Religious fellowship with wicked men, condemneth all refor­med Churches in France, Belgia, Helvetia, &c. since they are very defective in their people and companies for the most part.

To which I answer, first, that these are but popular and needlesse exceptions to make a noyse in the world, and to bring us in the more contempt: secondly, the reformed Churches are not so well knowne un­to us, as that we can passe any sentence upon them, simply to justifie them or condemne them: thirdly, so farre as we doe know them, we finde them separated and distinguished from the vaine world, and so are not ours: fourthly, the things they doe in the worship of God are voluntary, and without compulsion, so are not ours: fifthly, their of­ficers are chosen by the congregation, so are not ours: sixthly, their worship is onely the Word of God, and the lively graces of his spirit; so is not ours: seventhly, their government is by an Eldership or Presbytery, so is not ours; And all these things sorting together, con­sidered, we are farre from condemning them, and are farre neerer them in our practice, then the parish assemblies are.

And if yet by reason of their great popularitie in some Cities, where divers thousands are of one Church, (and so meete in sundry severall places) and so cannot possibly be knowne of their Officers, or of one another, but that many corrupt persons may lurke amongst them, and not be found out, and so scandall is brought upon them: secondly, or that by long custome, and for feare of inconveniences, all private re­bukes are used onely by their Elders and Officers: thirdly, or that for feare of some men, or through error of judgement they baptize the Infants of all manner of wicked parents, that are of no Church or Religion, being brought unto them; If I say for these and the like failings we reprove and exhort them, and desire their amendment, and practice otherwise our selves, yet it doth not follow, nor is true, that we condemne them.

Neither is a man bound to determine of other persons then him­selfe, for the certainty of their estate, nor of other Churches then that where he lives, for their externall obedience: first a man is bound to see that his owne estate be good with God; next, he is to looke to it, that he live in such a Church and Society, where all the meanes and helps are to continue him in that estate; but for other persons and [Page 23] Churches, all meddling with them should be sparing and modest, and except some presumptuous evidences appeare, and that a man be justly called to shew his judgement, the lesse he speaketh of them, the more honesty and wisedome he declares.

And were it so, that we should condemne the reformed Churches, (which God forbid) and therein doe foolishly and rashly, what were that to the justification of the Church of England; or for the hinde­rance of our exceptions against it; except you will frame this conse­quence, that because we are in one thing, therefore we are in all, which is too hard a sentence to stand for a maxime.

Neither doe we say, that the Church of England is no Church, or the parish assemblies, false Churches, nor care for those big and loud cen­sures of Antichristian, Babylonish, false, &c. they are but words and termes of provocation, which we can well spare; and it is enough that we finde it not settled according to the order of the Gospel, but by humane authority and compulsion, and that it is one with the world, and that there is not in it all the meanes to stablish, comfort confirme and build up every soule in the wayes of God: these and the like are sufficient motives to perswade men that feare God, to finde out a bet­ter and safer way to walke in, and a Church that is more neer the Apostles patterne.

And as for strangers, and Churches in forraign nations, as they are not of our language, so we cannot know them as our owne; for he that knoweth strangers and forraigners, as well as his owne neigh­bours and country-men, it is a signe that he is very unsociable, or else his eyes are not where they should be.

The prohibition of the Magistrate, though he be a Chri­stian, may not hinder our obedience to the Gospel.

SOme object, and that not without colour, that since we live un­der a Christian Magistrate, we must be contented, and thankfully accept so much liberty in the Gospel as he will allow, and that it is a signe of great unthankfulnesse and disloyalty to him, to alter or adde in Church matters, and publique worship, or to doe more, or otherwise then he commandeth or alloweth.

I answer, first, that when the Magistrates are Christians, we are Answer 1 the more to love and respect them for their Christianity▪ but still their Magistracie and civill power is one thing, and their Christianity and Religion is another.

Secondly, the same reverence and conscionable obedience were 2 [Page 24] to be given to the civill power, as Gods Ordinance, though the per­son which hath this power, were a Turke, or an Infidell; but not the Rom. 13. 1. 2. same love in the fellowship of the Gospel and communion of grace.

Neither doth the Scripture provide for any other kinde or measure 3 of obedience to Christian Magistrates (when any such should arise) then for such as were Heathens.

Fourthly, neither can I ever conceive, how this should become a 4 reason, that we must forbeare these and these practices which God Christian Ma­gistrates com­mands may not stand against Gods. requireth, because the Magistrates are Christians, and forbid it, except it follow also, that we must also forbeare it if they were Heathens; un­lesse a man should hold this position, that a man is in more bondage under Christian Governours, then under Heathens, since the question is not concerning suffering, but concerning doing: and if any Christi­an Magistrate shall by any acts or lawes politicall, hinder the practice of Gods Lawes; as his Christianity cannot excuse him in the Court of heaven, for misleading, so much lesse can it excuse us, when we fol­low him in evill; and whatsoever the power be, or the person which hath it, if it fight against Gods Injunctions, we may answer with them Acts 5. 29. that said God is to be obeyed rather then man; and if we should be for­bidden to pray or to preach, or to love brotherly fellowship, &c. yet these 1 Pet. 2. 17. Dan. 6. 7. 10. things must still be done in the most ample manner we can.

Fifthly, neither is it any disloyalty to Princes and Governours at 5 all, when Gods commands are preferred before theirs, especially since we are willing to suffer their corrections and punishments for so doing, counting indeed; their corrrections, but as Flea-bites, to his which can cast both body and soule into hell. Mat. 10. 28.

Sixthly, and in the things wherein we must differ, we endeavour 6 to carry them peaceably, so farre as we can without disturbing, dis­gracing or depraving any offices or orders by him placed, not de­nying, but willingly hearing the Word from any conscionable and faithfull Preacher,, and so farre as we may without sinne, to submit to other orders; being moderate in our affections, peaceable in our practices, in the things wherein we differ; and if all that serve not, we shall thinke it our further glory to suffer, and endure any punish­ment, either to bands or death with patience, that we may fulfill our Obedience to Magistrates may be in suf­fering as well as in doing. course with joy, and not be ashamed of his basenesse, who suffered a shamefull death to advance us to a glorious life: and we protest in the sight of God, that we can make no other answer or excuse from the Magistrates Christianity, except wee should flatter him, and deceive our selves.

Moses example in building the Tabernacle, was no ordi­nary rule for after times.

MOses the Man of God, a good Governor did appoint all things for the Tabernacle and publique service of God, without con­sulting SECT. 11. either with Priest or people, and had the wrath of God Object. 4 against any that opposed his courses; so now the people and Mini­sters Exod. 34. 32. Numb. 16. 31. cap. 12. 2. must have an eye to the godly Governours to see what they com­mand, and see that they practise it, without imposing, infusing or practising otherwise in any thing then he alloweth.

I answer: first, this sheweth what godly Magistrates are to doe Answ. 1 in the matters of Gods service, namely, to observe his will; but what 1 the Priests or people might have done, if Moses should have beene de­fective, is yet questionable.

Secondly, Moses, as he was a Prince, so he was a Prophet, and the 2 onely Prophet that ever was, except Christ, and he had his familiar Deut. 34. 10. talke with God, for all matters about the Tabernacle, and was by him Exod. 33. 11. immediately directed; so that for any to go about to direct and order him in those things, had been high presumption and undoubted evill. But now, no Magistrates that I know of, are such Prophets, or have Moses Magistra­cie singular. any such immediate Revelations, but learne of God according to the common order of other men; yea, and stand in as much need of coun­sell and advice (that I say not more) as any other men of any calling whatsoever; and therefore till they have Moses learning, how shall they use Moses teaching?

Thirdly, neither did the Princes of Israel afterward take upon them this sole direction, but were contented to be reproved and counsel­led 3 by the Prophets & Priests, both for their failings in their conversa­tion, and for their establishing the worship of God, as we may see in 1 Chron. 17. 4. 2 Chron. 19. 2. 2 King. 11. 17. 2 Chron. 34. 23. 24. David, Asa, Iehosaphat, Ioash, Iosiah, and the rest, yea, and all the writings of Isaiah, Ieremy, Ezechiel, and the rest, are so many sermons of direction and advice to the Kings of Israel and Iuda: Now, if these godly Kings did thus, who can thinke that any now can be privileged so farre as to be sole Law-givers for the Church of God?

Fourthly, the Revelations of Moses were delivered with such hea­venly Majesty, Signes, Miracles and wonders from heaven as no man could 4 Exod. 20. 18. and 40. 38. & 24. 8. doubt or call in question, of the immediate finger of God, in the establishing of them; but never since, nor now neither, are there any Laws or Precepts of Princes confirmed with that heavenly Testimo­ny, but that doubt may be made, whether the King of heaven ratifie them or not?

Fifthly, When Moses wrote Lawes, no man had ever written any 5 before him, so that as these Lawes were infallible, so they were alone, but now divers Magistrates make their Laws different, for the Church and Religion, and if we may not amidst them all, and without dis­paragement to any man, cleave unto the Lawes of Christ, who infal­libly hath given the Lawes for the Church as did Moses for the Taber­nacle, Heb. 3. 1. 2. 5. and is become our everlasting Priest and Prophet for ever, and must reigne over his alone; we shall presently have as many formes of Churches, as there arise Governours, and as many Church Lawes as the unsettled mindes, and uncertaine capacity of fraile man pleaseth to make.

Sixthly, If Moses example in giving the Law for the Tabernacle 6 teach us to submit to the Religious Lawes of Christian Princes now, without questioning or altering, then why ought we not also (if we live under them) to submit to the Lutheran Arian, or Popish Princes? for it cannot be denyed, but that they are Christians? And what folly and ignorance was it in the Martyrs aforetime to lose their lives A dishonour to Martyrdome. so many of them, and expose themselves and theirs to such slavery and misery, if in the Court of heaven, and before God, they might have beene excused, so long as they had followed the Lawes of their Chri­stian Governours?

The examples of the Kings of Israel and Judah, in resto­ring Gods Worship, doe not bind to any fashions in Religion, but Christs.

IT is further objected from the Kings of Israel and Iudah, as David, SECT. 12. Asa, Hezechiah and Iosiah, &c. who restored Religion, repaired the Object. 5 Temple, and brought in the Law and the Ordinances without 2 Chron. 30. 1. & 35. 1. 2, 3. 1 King. 8. 1. any advice or consultation of the people; and so now, the Kings as agents to appoint and command the people as patients to suffer and obey that which is commanded, &c.

I answer, first, all this still sheweth what forwardnesse there Answer 1 ought to be in godly Princes when faithfulnesse is departed from their Lands, namely, by their examples and edicts, to seeke to raise some life againe in that which is dead, but that the people may doe nothing in Gods worship, till their Princes begin, but may remaine as cold and as carelesse, or superstitious as they, and as the rebellious Jewes were, is an unreasonable and unsound affirmation.

For it cannot be imagined but it had beene lawfull to have read 2 the Law of God, though Iosiah had not commanded it; as also the [Page 27] Priests might have cleansed the Temple, and have offered the sacri­fices, and the people might have eaten the Passeover, and brought their oblations, though the Princes had forbid it, since these Statutes were Exod. 12. 24. 25, & 27. 21. nor given onely to the Kings, but to all the House of Israel.

As the Kings of Israel and Iudah were types of Christ, the eternall 3 King, so they were successors and imitators of Moses, and they onely which most strictly followed Moses, are most approved and com­mended for their faithfulnesse; but now the succession of Moses being 2 King. 23. 25. cut off by a more perfect and better Lawgiver, there is now no Law or policie that can be devised for the gathering and ordering of the Church that deserves any commendation, but onely Christs, yea, and whosoever is not with Christ therein, is against him, and be he what he will, he is rather a scatterer than a gatherer with him.

So that as the Kings of Israel looked into the Lawes of Moses for di­rection to build, repaire and stablish the Temple and Ordinances of God, then; so now, if Princes will establish Religion, and settle a Church, whither shall they goe for a patterne but to Christ?

A Comparison of the patterne of Christs Church with the Church of England.

CHrist, though he had all power in heaven and earth, yet, he SECT. 13. raised no forces nor pitched no fields to compell Nations and 1 Countries to be of his Church, but sent out his Ambassadors Mat. 28. 18, 19. Luke 14. 17, 18. 2 Cor. 10. 4. 2 Cor. 5. 20. Acts 17. 34. and Messengers unarmed in any carnall weapons, to passe thorow King­domes and Countries, with intreatings and beseechings, to gather here and there a man to him, and such as by preaching would believe and by voluntary submission would obey, of them onely he became the Captaine and Head: secondly, when hee had gathered his Church together, he fed them not with dead decrees, nor carnall De­vices Ioh. 6. 51. 53 1 Cor. 12. 7. 1 Pet. 2. 2. but with his Word, Flesh and Spirit, which nourished to life eternall: thirdly, hee governed them not by any stately or pompous power, but by such rules and regiments as their necessities required, and themselves desired. 1 Cor. 5. 4.

And if now by glittering swords and sounds of trumpets, Churches be gathered by thousands, and that wee are growne to such pomp and swelling in words, that we can talke of a Catholique visible Church of a Christian world, of a Nationall Church, &c.

Let the multitudes sound as loud as they will, I feare mee heaven will have never the more of them, but when all is done, his Word will stand that saith, Few finde the way to life, and Christ chooseth not Mat. 7. 13. 14. a world, but a remnant out of the world.

And yet, whilest proud flesh and carnall policie thus vainly pre­sumeth how doe men struggle and strive by wit, policie and learning, to make that stand for truth, which onely times have hatched, and to make true Religion stand with all the faire shew in the flesh that may be▪ but in the meane time, what scattering, scambling and contra­dicting there is, and how men are plunged and fumbled to bind the truth and the times in a bundell, that even the most wisest and ablest have even lost themselves about it.

A proportionable application of the Iewes State, unto our times.

TRue it is, that when the Kings of Iudah commanded the Ordi­nances SECT. 14. of Moses, the people were bound to obey them even in Religious rites, but if they should have varied from Moses rule, the question is, whether the people might have followed them with­out sinne, though even David or Iosiah should have done it.

First, as for example, whereas Moses gave his Statutes to Israel, if 1 now David should have compelled the Edomites or the Ammonites, or the Philistims whom he conquered, to have come into the Temple, with offerings and oblations, being Gentiles and uncircumcised; whether the Priests might have offered their offerings, and the people have prayed for a blessing or not?

Secondly, if he would have made Priests of any other thcu of the 2 house of Aaron; whether the people might have brought their offer­ings to them or not?

Thirdly, if other matters then Moses Law had ordinarily beene 3 read and preached in their Synagogues; whether the people must have come to heare it or not.

Fourthly, if among the Iudicials hanging had beene used in stead of 4 restitution, burning in stead of whipping, and cutting off the head in Exod. 22. 1. Deut. 22. 18. & 25. 9. stead of pulling off the shoe; whether the people must still have ex­ecuted accordingly.

First, But our assemblies are compact in a manner of blacke Ethi­opians, 1 prophane and insulting Edomites, mocking and deriding Amo­nites:

Secondly, our Priests are made by an invented forme▪ and must 2 hang upon the universall race, and not by the lineall succession of Acts 14. 23. grace, and therefore election of the people.

Thirdly, and wee have other teaching and service than the Word 3 and Spirit of Christ, viz. by Hom. Canons Apocrypha prayers &c.

Fourthly, and in stead of a Christian conviction and censure of 4 offenders by the Christian assemblie, wee have Comminations read in Lent, and processe comming out of Courts, which are bought and sold, and flie in and out according to the purse rather then according to the offence; and what shall we make of all this, if we put it toge­ther, surely wee may compare it to a leprous body, in a painted paper coat, which neither hath soundnesse within, nor solidnesse without.

But here is the question, whether the godly must contentedly sub­mit to all this patcherie, and putting out that light, and discerning that they have in these things, may blesse their soules, and say it is onely the fault of our Governours? or whether all Christians are not bound to keepe the patterne left by him who was more faithfull then Moses, 1 Tim. 6. 13. without regarding what any Prince or Potentate doth to the con­trary.

Fifthly, Indeed whatsoever abuse or neglect there had beene of the 5 Temple in Ierusalem, by the Kings, yet the people might not without speciall command have built another, but that Legall restraint was not by occasion of any Kings command, but by a Statute of the Lord, who onely there had put his Name, and for a time it might not be al­tered; but now since mount zion is every where, and that God is no Deut. 12. 11. 1 King. 8. 29. respecter of places or persons but is in the middest of two or three of his servants, gathered in his Name, I see not how the Church in any sense can be bound or tyed to the pleasure and libertie of any mortall man whatsoever.

Sixthly, and if Vzziah, being a godly King, was not onely with­stood, 6 when he would have burned Incense, but even thrust out of the 2 Chron. 26. 18. 19. 20. Temple when once he became a Leper. And since sinne was typed out by Leprousie, and is so much more materiall then it, as a substance is of more value then a shadow; I see not, but if wicked rulers now should offer to joyne to the Church, they may be refused, and then how much easier may such Subjects and servants of theirs be refused, as are wicked and nought on whom the Leprousie of all viciousnesse cleareth and sheweth it selfe in the behaviour, countenance, words and actions▪ notwithstanding their owne desire, and the desire of any friends that love them not aright.

The submission of the Jewes to the Heathen Kings about building the Temple, is no imitable practice about the Church.

SOme others object the example of the Heathen kings, as Cyrus and SECT. 15. Darius, without whose leave the Iewes could not build the Temple, and therefore how much lesse may we that are under Christian Object. 6 Princes, gather and establish Churches without their direction or allowance?

I answer first, That the time of building the Temple according to Answ. 1 the Prophets predictions was not come before they set about it; for if it had, they must have gone about it to their powers so soone as the Hag. 1. 1. 2. commandement had beene forth.

Secondly, The building of the Temple was a matter of great charge 2 and labour, and required such materialls to doe it, as they being poore Nehe. 2. 8. Captives, neither had, nor were able to accomplish, so that there was an impossibility in it.

Thirdly, they were servants, yea, captives and prisoners to those 3 heathen Kings, and must not without a speciall dispensation from God, (as was that of robbing the Egyptians) have left their Masters Exod. 12 35. 36 and places, under whom by Gods just order they were captivated.

Fourthly, It came of the Lord, that those heathen Kings should (after they had for a time corrected his people) become their friends and 4 furtherers, in the service of the Lord, turning their love into hatred, Nehe. 2. 4. and at Gods appointed time, provoke and strengthen them in buil­ding the house of the Lord God of Israel, and these things considered, what force can there be in this example?

Fifthly, And how commeth this farre fetched type, to be so blind­ly 5 urged, when the cleare truth in this point hath followed us so close at the heeles? Did Christ when hee gave his Disciples commission to goe make Disciples in all Nations, bid them first aske leave of the Magistrates which were in those parts? No surely, neither did the Mat. 28. 19. 20. Apostles and servants of Christ, when they went to and fro preaching the Gospell, and stablishing Churches in Samaria, Phenice, Antiochia, Act. 8. 5. and 11. 19. & 18. 1. Tit. 1. 5. Corinth, Galatia, Crete, and the rest, ever so much as aske leave of any of the heathen Governours to publish and stablish the Gospell there?

Sixthly, And if the allarme of the Gospell must first be sounded 6 in Princes Courts, and that the Kingdome of Heaven must come with such observations, we may sometimes wait long enough, since the Luke 17. 20. [Page 31] Gospell, the subject wherereof is salvation, by a poore abject Carpenter, Marke. 6. 3. Act. 26. 28. is too base a matter ever to be set by in such places for the most part, otherwise then some parcells thereof may be received, so farre as it may procure outward safetie and glory.

The only way to establish the Gospel and the pure Ordinan­ces thereof is to suffer persecution for it.

BUt now, seeing this age will goe no further than they are, nor SECT. 16. endure no other courses in religion than that which is by Law established, how shall wee doe? Must wee spend our money, Object. 7 and be disturbed in our Calling? Must wee alter our diet, abate our habits, and change our lodgings? Alas, must we goe to prison and lie there? O! that I would be loth to doe; many lie there and are poy­soned by the ill ayre and usage, and besides one knoweth not whether they will hang one or not, they are so violent and mercilesse to all opposites, &c.

I answer, Doe not thousands die in their beds of Feavers, Fluxes, Answ. 1 Surfets, &c. And can a man give his life for a better thing then for the honour of Christ, and be sarcificed for the redeeming and recove­ring that liberty of the Gospel which this age refuseth to heare of, and which fighteth against the confusions and corruptions of our times? Heb. 11. [...]. O that some Christians rightly informed in these things would stand forth and suffer, and would not be delivered, but would rather die, then live to see Gods Ordinances so basely contemned and thrust out of place, and humane traditions upheld with strong hand.

Secondly, who seeth not that for want of resisting unto blood, all as­sayes 2 and beginnings, which men have made, have come to little, Heb. 12. 4. many have set on upon a purer practice, in divers places and so long as things could be carryed secretly, they went well on; but assoone Gal. 5. 7. as it began to be noted and talked against. Some would flie off pre­sently. And if they were once called in question by authoritie, and threatned, there was presently a scattering; and if some two or three were more stout then the rest, then to prison a while they were sent; and then their friends and acquaintance would resort to them; some with compassionate complaints, others with bigge speeches, but all in carnall reasons, till at last some mincing under hand acknowledge­ment, There must be no yeelding in the cause of Christ. or some equivocating Protestation must be framed and shewed to their opposites▪ and so they should get out with great charge to take heed of factions, schismes and conventicles; and so there lies the life and soule of that begun practice, and the parties afterward ei­ther become conformable, or else keepe themselves very close.

And what construction can be made of this, but that either it was not truth they stood for, or that they were not rightly informed in it: but fell lightly and wantonly upon it, and so left it as lightly againe; or else that they made not conscience of doing the will of God in the things revealed to them: whereas, if they had stoutly stood out, and borne their crosse with patience even to bands and death; some other The day of suf­fering for Christ is a day of honour. events would have followed, and besides their pretious & honourable death, they should have given some furtherance to the glory and truth of God, whereas by their cowardly yeelding, the arme of flesh exulteth, and reproach and scandall is cast upon the sincere profession and practice of Gods Ordinances, and themselves commonly lan­guish for losing the day, and are as men livelesse amongst their neigh­bours, and comfortlesse within themselves.

The time of suffering is now come.

ANd such is the carnality of our times, even of the professors of Religion, that they are never weary of ease, pleasure and SECT. 17. plentie, nor feare the taking of too much thought for the flesh, neither will they ever have the time come for judgement to begin Rom. 13. 14. at Gods House, much lesse with the Apostle Paul will they take plea­sure in afflictions and persecutions; belike we are borne in the time when men must die in their nests, and goe to heaven in feather-beds; and the 2 Cor. 12. 10. Iob 29. 18. gate to heaven is growne so wide, that men may runne in at it with all invented formality and fleshly libertie that can be invented or desired.

Some there are, who will pray earnestly, that the abuses in the 2 Church may be removed, and the cleare light of the Gospell really discovered, and that the Saints may rejoyce together in the sweet fellowship of the Church, and it is well they doe so; but in their prayers they looke the wrong way for it ever to come in, they looke it should be done with sound of Trumpet, by decrees of Parliaments, Iohn 18. 36. by Edicts of Princes; alas, the Kingdome of Christ is not of this world, he gaines his glory here, by abasement, and they that will doe any good in his cause, must cast away all carnall helps▪ and hence­forth know Christ according to the flesh no more, but walke close with 2 Cor. 5. 16. him in his temptation.

And what doctrine is there in the Scriptures more cleare than this? Did not Christ himselfe by death vanquish sinne and Satan, 3. Luke 24. 26. and so enter into glory? and was his whole life here any other then a continuall suffering? and were not these his sufferings as well imi­table [Page 33] as meritorious? Are not we to looke unto him who is the Authour and finisher of our Faith, and follow him in his temptati­ons? Heb. 12. 2. [...]. and are not all his promises made with the condition of the crosse? Did not Paul desire to have fellowship with Christ in his Marke 10. 30. Phil. 3. 10. afflictions, and to be made conformable to his death? Well, how commeth it to passe, that wee never examine our selves by these things? nor thinke of suffering afflictions, but imagine that the com­mon pace and prevailing course of the times and multitude will serve the turne to bring us to glory? What priviledge have we above Christ, above Paul, and the Christians in the Primitive time? Be­like no Prophet nor good man can perish, or be wronged in our Luke 13. 33. Nation; but we are borne in the day, in which he that is most godly is the most secure.

Well, if it be not so, I would it were so, but it is rather to be feared we joyne too much carnall libertie with our Profession, and Gal. 6. 1 [...]. too eagerly desire to make a faire shew in the flesh, and measure Gods favour too much by temporall blessings; and we thinke, because we build us faire houses, and make us costly apparell, and eate our A vaine con­ceit. meate merrily, and lie and turne upon our feather-beds, with our braines full of roving thoughts, and traine up our children accor­ding to the fashion, if withall we lend our eares sometimes to a Sermon, and conferre sometimes cursarily of the Scripture, and sometimes use a forme of Prayer in our Families; we thinke God is wonderfully beholden to us, and we are some rare instruments of his glory, and notable pillars in his Church; for we sit fast and Acts 26. 24. quiet, and are not moved with errors, nor schismes; but when other busie and giddie headed men that can never be quiet, rove and range about, troubled in minde, and distempered in affections, and foolish­ly pulling trouble upon themselves, and beggery upon their wives and children; we live at wealth and peace and die quietly in our beds, and are honourably buried amongst our friends, and leave be­hinde us a paterne and patrimony to our children.

Other motives to perswadeus to suffering.

BUt surely, if we had that zeale for the glory and house of God SECT. 18. which David had, wee would not dwell in our seeled houses, Psal. 132. 2, 3. nor give our selves to sleepe and slumber, and see the house of the Hag. [...]. 4. Lord lie waste, and the stones thus scattered amongst the rubbish, which Psal. 102. 13, 14. must not now be understood of any materiall Temple, but of the spi­rituall building of those lively stones, the soules and bodies of the faith­full 1 Pet. 2. 5. into an holy Temple in the Lord; And this holy Temple lyeth yet [Page 34] wast, and the stones hid in the dust and dung of the earth; And al­though Ephes. 2. 21. 1 Pet. 1. 12. the Lords time be come to delight in the fellowship of his Saints, and the Angels stand ready to rejoyce in the beautie of this House, and Christ desireth to walke amidst the Candlesticks, and to take Rev. 2. 1. his repast with his beloved at noone. And yet here's all asleep; and taking care for their wives, children, cattell, farmes and merchandize▪ &c. Caut. 1. 6. and they cannot come to this Supper of the Lord, to which they are in­vited, Luke 14. 18, 19. for feare of losing some worldly toyes and trifles.

Some will not trust their owne judgements, others will not con­troll their betters; some are right in judgement▪ but are too cold and drousie to come to action: others are fearefull and timerous, some runne lightly and foolishly without their errant, others are so wise, 2 Sam. 18. 22. that they can doe nothing. And thus by all and all, there is not that done that should be: many labour to hew, polish and prepare stones, and timber for the building, but there is no sound frame yet reared, or right forme appearing.

And it were well if yet at the last houre of the day we could set our selves to this worke, and bring our soules and bodies into this holy house, in which a dayes dwelling were better then a thousand else­where; Psal. 84. 10. and truely, if wee had but tried the excellencie of this house, wee would thinke nothing too deare for it. And what if it should cost us our precious lives? can we bestow them upon better termes? can wee live ever? or can we passe the time that God hath Acts 2 [...]. 13. set? will not death as well finde us in our beds, as in the Iaole, or at Tiburne?

And who can tell, whether we by carrying our selves humbly, modestly, and conscionably before God and men, without depra­ving or abusing them in authority, may not cause our haters to be­come Psal. 106. 45. our lovers, and our enemies our friends, when our righteousnesse is brought forth as the light, and the judgement as the bright shining noone, Psal. 37. 6. yea, if it be best for his glory, we are sure he will deliver us from the oppressions of men and strife of tongues, prolonging our dayes, and Dan. 3. 17. 18. Psal. 66. 12. honouring us with gray hayres, as a Crowne of glory, being found in the way of righteousnesse, notwithstanding all the oppositions of the times Prov. 16. 31. and violence of men. But [...]t if he will not, but say he hath no pleasure in us, nor that we shall not see the glory of his house, but shall die in 2 Sam. 15. 26. the very endeavouring of it, let him doe what he please; and let it be enough, if our children may build this house, and enjoy the fruit of that which our lives payed for.

And if wee must honour God with our bloods; let us doe it Our lives are not too good to be given for Gods truth. Act. 5. 41. Gal. 1. 16. cheerefully, rejoycing that we are found worthy to suffer for his name and let us cast off this nice flesh, and idle vanitie, consult no more with flesh and blood, but forsake our selves in that kinde, and if we will talke of heaven, let us contemne the earth, and be content to lose lands, [Page 35] goods and life for Christ and his Gospels sake; for else in looking after Mark. 8. 38. heaven, we doe like the sluggard which lusteth, but hath nought; and as children which gape for all their parents wealth, but will take no Prov. 13. 4. paines to please them.

Away with this selfe-love, that will have heaven and earth too, where is our love to Christ, that purchased heaven, since we will not Mark. 8. 36. part with one dram of ease, pleasure or profit for the furtherance of his Gospel? And how can we be said to honour him that will rather cease Mat. 13. 20, 2 [...]. our obedience to him in the things he requireth then part with a few worldly toyes and trifles.

It is no strange thing for Christians to be persecuted of Christians.

BUt this is a very grievous thing, when a man shall not onely be SECT. 19. opposed and cruelly dealt withall at the hands of ignorant and Object. 8 vaine men, but when many wise, Religious and godly men shall set themselves against one, and be instruments of ones ruine and de­struction? Me thinketh it cannot be, that such good men should be deceived and misled as they are if I be right?

I answer, first, Did not good Asa put faithfull Hanant in prison? Answer 1 Did not godly David dispossesse true hearted Mephibosheth of his lands? 2 Chro. 16. 10. 2 Sam. 16. 4. 2 Chron. 24. 23. Gen. 37. 28. Iob. 19. 2. 5. Did not reforming Ioash, cause zealous zachariah to be stoned? Did not Iosephs fellow Patriarches sell him into Egypt? Did not Iobs wife and godly friends, vex and torment his soule more than all his other crosses? Was not the holy Saint of God, Paul, despised and derided, even of his spirituall sonnes? yea, sometimes Manasses eateth Ephraim, 1 Cor. 4. 3. 10. 15. and Ephraim Manasses, and therefore it is no strange thing, to see one Isai. 9. 20. 21. Christian abused, reviled, & cruelly handled at the hands of another.

Yea, and if it were ever in any age, it must needs be in ours, since greater strictnesse and censoriousnesse was never found against one 2 another, then is now, and no opposition or contrary opinion can be endured, but there must be a uniformity, even to the ty [...]hing of Mat. 22. 23. mint and annis.

And if men be not borne all in one day, and brought up all in one Schoole, or enured to one Preacher, or that one man have learned a little faster or slower then his fellowes, and begin to speake either more plainly, or more darkely than ordinary, he is by and by distasted and talked with, to see if he be not some Arian, Anabaptist, Familist, Brownist, Puritane, &c. and if any one of his allegations looke towards The image of our times. any of these Sects (as it were marvell if some should not) then the op­ponent [Page 36] hath somewhat to busie himselfe and his friends about, and there is a rare piece of worke done, an infected sheepe discovered, and now he must be worried, and hunted, and where shall the in­struments be had to chase this creature? not from the rules of Di­vinity or logicke, except once or so, for recreation; but the weapons must be fetched out of the Cutlers shop that must cut the throat of those errors, ad bring this Irregular fellow to a non plus, and the next newes A notable wca­pon to represse errors. he hears there is a pursevant at his back to carry him before authority, but when he comes there, some informers, (richer in clothes than in grace) have beene before him, and told his tale for him, so as there is nothing for him to say, except he will sweare hee knowes not where­fore, and make answer hee knowes not to what, and after short worke the man with the keyes must become his Host, and with him he must eat hard meat, till either his withered Carkasse fall in the dust, or be drawne upon a hurdle to Tiburne.

And thus hath many a worthy Christian been served, and brought Many good Christians a­bused, and lose their lives for trifles. to his end, and what sound and zealous Christian is there more, which can say he is sure he shall not be so served? For though the things they hold have a good ground, and an honest intent, and the diffe­rences are rather about formes of words, than matters of weight; yet we live in such a strict and zealous age as will have a conformity, even betwixt the tips of mens tongues, and amongst such notable wise men, that can spy a fault where there is none.

It is reported of Bishop Grindall, that though his love to honest 3 and zealous Preachers was such as that for favouring of them, him­selfe Bishop Grindal. was suspended from his Bishoprick before his death; yet even in the middest of this his large love and lenity, by the instigation, and fore­stallings of some Parasites & idle bellied Priests; he put to silence, one of Mr. Strood. the most famous & worthiest Preachers that ever was in that Dioces.

I have also heard of a very excellent Preacher in Canterbury, who was both a lover of goodnesse and good men, and yet (partly by his Master T. W. owne mistaking, partly by others provocation) hee persecuted an honest religious man, and one of his Parish, causing him to be put from his office which he had in the City, then to be deprived of worke G. G. or any reliefe from honest men, afterwards caused him to be impri­soned, where he lay above a yeere, till himselfe, his wife and children were almost starved; and had starved but for some secret course, by A lamentable example. which they were relieved, and afterward comming out of prison, he caused him to be banished the City, and often threatned him with fire and faggot, and all for a triviall controversie▪ wherein there was ten times more heat of blood than weight of difference.

And untill our Preachers and Professors have better learned the The true cause of cruelty for Religion. doctrine of forbearance which hereafter God willing, I will treat of, and have made their Canons for uniformitie a little larger, but [Page 37] especially till they better know themselves, and are affected with their owne ignorances, errors and mistakings, they are fitter to Lord it over their brethren, then bearing their burthen to serve them in Love, 1 Cor. 1. 24. and can with more ease set themselves to butcher one another, Gal. 6. 2. then to informe, cherrish and comfort one another, and untill this spirit is abated, and this inordinate zeale quenched, wee must looke Iudg. 8. 3. for afflictions and persecutions at the hands of those that are partakers of the same grace with us, and wait for the comming of the Lord Iesus from heaven as well as we.

But what shall we say? even this the Lord doth, that hee may try 4 us every way, that not onely Infidels and prophane wretches may revile, accuse and wrong us, but even our familiars and knowne friends, which have familiarly and sweetly borne us company in Gods worship; and Psal. 55. 13, 14. even they which should be comforters are tormentors. They which are begotten by one word, & quickned by one spirit, crush one another to hell, and this is no small triall; for that there should be continuall enmity and spirituall warre betwixt the seed of the woman, and the seed Gen. 3. 15. 16. of the Serpent is no wonder, seeing they are as contrary as light and darknesse, but that even the seed of the woman should be at such en­mity 2 Cor. 6. 14. 15. amongst themselves is strange and wonderfull, and sheweth the greatnesse of Satans malice, the strength of mans corruption, and All worketh for the best. the marvellous operation of Gods grace, which prevaileth even in spight of all misorders, and bringeth great light out of the blackest darknesse.

The scandalls in the separated Churches, is no argument to condemne their practice.

I See no such excellency, or perfection in the separated Churches SECT. 20. more then in others, but they often runne into many scandalous evills and are full of jarres, emulations and contentions; so that Object. 9 for ought I see, a man were as good keepe where he is, as goe to them, 2 Cor. 12. 20. except they were otherwise then they are?

I answer first, As Lot fell into a more grievous sinne, when onely Answ. 1 he and his daughters were in the cave, then he ever did when he was Gen. 19. 33. 34. in the midst of the Sodomites: And as David in his great advancement committed a more foule fact then ever hee did in his former abase­ments; so there is no estate in this world free from temptation and 2 Sam. 11. 4. danger neither is our enemy idle, or slothfull, to take his opportuni­ties, from our estates, occasions and condition, but followeth us, to Iob 1. 7. the gates of heaven, that he may either get us, or cause us to scandalize, by which meanes he may get some others.

When therefore wee speake of such glorious things in the Church, 2 we doe not yet meane that they are a company of Angels, or of men free from corruption and Temptation; for were it so, it needed no ordi­nances, The visible Church hath no Angelicall▪ perfection. nor meanes to helpe, recover and uphold it, but as I said be­fore, even therefore is a Church-fellowship appointed of God to pre­vent frailties and offences, and to purge out such as grow wilfully scandalous in evill; and such as will except against all such Churches as in whom they find failing in manners, must goe seeke the Church in heaven; for whilest we are here, we are fraile men, and some frail­ties will still appeare in us, though by the grace of God, many are kept all their life from scandalous evills.

The Papists with like colour object against the Protestants, that they 3 are evill livers, and given to wanton lusts, being full of swearing, The frailties of men no argu­ment against a Religion. whoring, drunkennesse, theft, &c. But he that is acquainted with both▪ can tell, that even the Papists in the greater part of them are more frequent in such vices than the Protestants, and by their leave, they that will condemne another for an euill, must be cleare of it them­selves, else their owne mouth will accuse them.

But both will object against the separated Churches, and say you Object. 10 are but a handfull, and those also of culled men, and wee are many, and of all sorts, as Cities and Countries yeeld, therefore there is no reason to expect like holinesse from us as from you, but if you looke upon the better sort of us, you shall not see no such evills breake out in us, as are printed and recorded against you?

I answer, first, when Christ had culled out his wedding guests, Answ. 1 yet there was one which had not a wedding garment; so though those Mat. 22. 11. men be culled out, yet some hypocrites will lurke amongst them, though they be never so poore and contemptible; as Iudas did adhere The separated Churches are not free from hypocrites. unto Christ: for though they professe a separation from the open wicked, yet they professe no separation from Hypocrites, neither may, nor can, till they are discovered.

Secondly, Hypocrites, that turne the Grace of God into wantonnesse, are Iude 4. 19. most forward of all to separate themselves from others; and therefore how 2 can those Churches be free from them?

Thirdly, it is a punishment of their former hypocrisie to be disco­vered where they looked for greatest esteeme, and so being disappoin­ted 3 of the praise of men which they desired they are in a better way to Acts 8. 19. 20. come to Repentance, then in living amongst a company as ill as them­selves, where their visard should not have beene plucked off.

Fourthly, true it is, there may be lesse evills amongst the separated, then amongst the parish multitudes, [...]nd so I am sure there is; for 4 The separated Churches not so evill as the pa­rishes. whereas three Scribes in a few sheets of paper did note and discourse of all the evils and scandalls that fell among the separated in many yeeres. If in the Parishes all the evills should be noted and chronicled; [Page 39] there had neede at every fifth house to dwell a Scribe.

Fifthly, And though I love not to make comparisons, to cause 5 disparagement; yet I freely confesse and with great comfort ac­knowledge, that there are many in the parishes in England which Many Christi­ans in the pa­rishes excellent in personall grace but not in Church order. are of a very godly life and conversation; and some that goe as farre therein, as any I ever saw in my life. And if I should preferre any of the separated before them in conversation, I should speake against my owne conscience, but in the Church state and order I must pre­fer the other before them.

Sixthly, And yet if a man had a minde to breed and foster Atheisme, 6 he might cull out a number of scandalls, which noted men, both Prea­chers and Professors in the Parishes have fallen into, in a few yeeres, but why should wee make worke for wanton eares? let us rather feare our selves, and let him that thinketh hee standeth, take heed lest 1 Cor. 10. 12. hee fall.

Seventhly, It is a fault of the professors, that the Churches of sepa­ration are no better; they have lingered, and refused to bring their 7 soules and bodies into an holy Temple, whilest Sanballat and Tobiah Ezra. 4. 1. 2. have beene building there, whose separation hath rather beene from grace than from corruption; and these creeping in under a shew of Iude 1. 4. godlinesse, have filled all with scandall, contention and division; whereas if those that had beene sound and sincere men, and groun­ded and experienced in the knowledge of God and themselves, would have beene gathered together, and filled the Sanctuary, there would have beene no roome nor use for such instruments:

Wherefore, hereafter doe not you sit still and controll others, and It is the fault of the professors, that the separa­ted Churches are no better. doe just nothing your selves; for I tell you, it is a worke well befit­ting and beseeming the most holiest and godliest people that are in the world, and altogether unfitting and unlawfull for such whose lives and conversations are not otherwise answerable.

Eighthly, Admit that all the separated Churches have hitherto but 8 dallied and trifled, and puzled themselves, by reason of their igno­rance, weaknesse, and evill carriages, and are rather scattering then combining, yet this is no just exception against the course. Israel ranged about divers yeeres in the wildernesse and effected nothing, Deut. 1. 4 [...]. except it were to dig each others grave, yet was their generall ayme Iudge 20. 18. 21. 25. 35. good.

The eleven tribes made two sallies out against the Benjamites, and lost the field, yet was their cause good, and in the end they prevailed; The failings of the separated Churches, serve to teach them that now are to begin to doe better. errors in actions are best found out, when they are really discovered: and if you have seene these mens failings you owe the more diligence. if you find your owne Church estate not right; doth that helpe you to talke of the Brownists contentions? Are you borne to find fault with others, and doe nothing your selves? rather you should [Page 40] mend it where they have failed, and when you are come into the right order of a Church, then let other mens harmes teach you.

And where you have seene the separated Churches to be contentious, be you more quiet; where they have beene full of divisions, cleave you close together; If they would beare nothing, yet beare you one ano­thers burthen; If they have beene too censorious, be you more chari­table; If they have lived loosely, live you strictly; If they have beene An excellent imitation. cold, be you zealous; If they have beene fearefull, be you more stout; If they have revolted, stand you fast; And if you thinke all they have done is in hypocrisie, take heed all that you doe be in sincerity. And thus much for the first Generall part of this Treatise, tending to direct and perswade all Christians to come into the fel­lowship of the Saints in the order of the Gospell.