A Voice from Heaven, Text

A Voice from Heaven · Text

p. 1A Voice from Heaven.

Rev. 18. 4.

And I heard another voice from heaven, ſaying, Come out of her, my people; that ye be not partakers of her ſins, and that ye receive not of her plagues.

THe Chapter begins with a moſt ſtately Proclamation, of the certain ſudden, and utter ruine of Babylon the Great; together with the Cauſes of it, verſ. 1, 2, 3. But I ſhall not here inſiſt.

There follows an Admonition to God's people, to come out of her▪ and this in our text.

In this there is obſervable,

1. The means whereby this Warning is given; and that is, a voice from heaven, to note God to be the author of it, Matth. 21. 25. Here are not the like ſtately circumſtances accompanying this Voice, as accompanied the foregoing Voice. It ſeems this Voice will not be ſo remarkable for any thing, as the Divine Author of it; the impreſs of whoſe divine excellencie ſtamped on it, ſhall be the onelyonly thing obſervable, challenging our attention to it. As if God meant to ſound forth this Voice, not by ſilver trumpets, but rams horns; not employing the choiceſt parts and gifts, nor men of greateſt power and repute among men, in this work.

2. The Admonition it ſelf; wherein we may obſerve,

1. A duty required, viz. to come out of her.

2. The argument moving hereunto, drawn from the conſideration of a double danger, viz.

p. 31. Of fellowſhip with her ſins.

2. Of ſharing with her in her plagues.

There remains one thing to be enquired into, and that is, who is here meant by the relative Pronoun [her.] The antecedent to this relative, muſt needs be Babylon the great, verſ. 2. and ſhe is the ſame with that great Where in the foregoing Chapter, as appears by the name written in her forehead, verſ. 5. and this is no other, but Rome Antichriſtian, as appears plainly from the Beaſt that ſhe rides on: neither is this at all controverted among Proteſtants.

But the great Queſtion will be about the extent of the ſignification of Babylon, or Rome here. Surely we are to extend it to ſignifie not onelyonly what lies within the walls of Rome, but whatſoever is comprehended within the Par. in loc.territories of the Romane juriſdiction. And my reaſon is, becauſe the ſame that are called to come out of her, in the text, are by the ſame voice called upon to execute vengeance upon her, verſ. 6. and this work is laid out for the p. 4ten horns, or Kings over which ſhe reigns. Chap. 17. 16. And beſides, we know there was the like extent of ſignification in the Prophets words, from whence the text is taken, Jer. 51. 45. My people, go ye out of the midſt of her; that is out of all places within the Babylonian Juriſdiction.

But ſtill there remains as great a Queſtion, viz. How we are to conceive of the Romiſh Juriſdiction, and under what notion to conſider the Territories of it.

To which I anſwer, that we are to look upon them in their Ecclefiaſtical conſiderations, as they are formed into Antichriſtian Churches. Certainly, Antichriſtian Societies are here meant, becauſe they are diſtinguiſhed from their ſins; it being made a conſ…quent of abiding in them, to be partakers of their ſi…s. Come out of her, my people, that ye be not partakers of her ſins.

Now 't is not like that Civil Societies ſhould be meant: for Babylon here, is the ſame with the great Whore, Chap. 17. 1. that is out of doubt Rome conſidered p. 5Eccleſiaſtically. For if we take the Beaſt for the Secular State, on which ſhe is ſaid to ride then apparently ſhe is diſtinguiſhed from the Secular State, as the Beaſt ſhe rides on, verſ. 3. And if (with Mr. Cotton on Chap. 13.) we take that Beaſt to be the Catholike viſible Church of Rome, we muſt needs take Rome Eccleſiaſtically: for Rome Civil does not ride on Rome Eccleſiaſtical; but Rome Eccleſiaſtical rides the Univerſal Church of Rome, as the reference of her Univerſality to Rome makes plain; and by vertue of this reference, Come out of Rome is as much as to ſay Come out of all the ſeveral territories of her juriſdiction.

Having thus made way unto it, I come to the thing that I intend viz.

Whoſoever would avoid fellowſhip Doct.with the ſins of Antichriſtian Churches, muſt ſee to it that they depart from the fellowſhip of ſuch Churches, and ceaſe to walk in Antichriſtian order.

There be many examples in Scripture, that ſhew how the people of God have degenerated, through unwarrantable Civil p. 6cohabitation and aſſociation with wicked men and falſe worſhippers: how much more dangerous is Eccleſiaſtical communion, in the times of the Goſpel, unwarrantable to be held with wicked men, 1 Cor. 5. Heb. 12. 15. eſpecially in ways ſtrange to the Word of God?

The ſons of God loſt their Religion, by marrying the daughters of men, Gen. 6. Iſrael was defiled with the idolatry of the Egyptians in Egypt, Ezek. 23. They were mingled among the heathen, and learned their works, and ſerved their idols, Pſal. 106. 35, 36. And in their Captivity, this comes into their minde: We will be as the heathen, and as the families of the countries, to ſerve wood and ſtone, Ezek. 20. 32.

But if Civil communion be ſo dangerous, how much more dangerous is Eccleſiaſtical communion? The daughters of Moab called the Iſraelites to their ſacrifices, and the people did eat, and bowed down unto their gods. Numb. 25. 2. yea, Iſrael joyned himſelf unto Baal-peor, verſ. 3.

Take one place for all: Deut. 12. 30, 31. the Lord warns the people that p. 7they ſhould not imitate the Heathen in their worſhip; not onelyonly that they did not worſhip their gods, but that they did not worſhip their God in that way. And here note, that though the means of Worſhip be onelyonly changed, yet 't is a going to another God. Take heed (ſays God) that thou enquire not after their gods, ſaying, How did theſe nations ſerve their gods? And that the means of Worſhip is onelyonly minded, is plainly apparent from what follows: Thou ſhalt not do ſo unto the Lord thy God. To worſhip God with a ſtrange worſhip, is, to worſhip a ſtrange god: neither will God accept of any other interpretation of falſe worſhip, or worſhipping in a falſe way, but that a new God is deviſed for the object of it, that Ameſ. Medul. l. 2. c. 13. S. 42.is delighted with ſuch worſhip. So long therefore as we worſhip God in the Antichriſtian way, we do interpretatively worſhip the gods of the Antichriſtians.

Steven the Proto-Martyr loſt his life in defence of the Goſpel-way of worſhipping God, in oppoſition to the Legal worſhip, earneſtly contended for by the Jews, his antagoniſts; amongſt the reſt, p. 8for preaching againſt the Temple, and ſo conſequently againſt their National Church, the bond of which was their meeting together at the Temple in one individual worſhip, Acts 6. 13. For Cal. in loc.although the witneſſes are ſaid to be falſe witneſſes; yet, as Calvin ſays, this reproach was not objected to him for nothing; for he taught the abrogation of the Law. But in this they were falſe witneſſes, and ſuborned to lye, becauſe they wittingly depraved that which was well and piouſly ſpoken.

I ſhall now explain what I mean by Explic.Antichriſtian Churches.

And firſt, I mean Pariſh-Churches.

To prove which to be Antichriſtian, I ſhall firſt ſhew what I finde ſtoried of their original.

Potter, in his interpretation of the number 666. p. 131. quoting Onuphrius Panvinius de praecipuis urbis Romae Baſilicis, cut of him writes thus: Whereas originally there was a ſmall uncertain number of Presbyters at Rome▪ they were brought to a certain number and order, by Cletus and Evariſtus p. 9Popes of Rome. Firſt, Cletus reduced the Presbyters of Rome to the number of 25: afterwards, Evariſtus, about the yeer of Chriſt 100 appointed and preſcribed a ſeveral Pariſh to every one of theſe Preſbyters; which Pariſhes were afterwards enlarged, and had their bounds and limits more perfectly, and more exactly preſcribed unto them, by Pope Dionyſius, about the yeer of Chriſt 260. After which time, Marcellus about the yeer of Chriſt 305. limited the number of thoſe Titles, which anciently were firſt given to the Presbyters by Evariſtus, and did by Decree conſtitute that there ſhould be in Rome 25, as it were ſo many Dioceſes, for the more convenient baptizing of ſuch Gentiles as were daily converted to Chriſtian Religion. Thus he.

Selden, in his Hiſtory of Tythes, Chap. 6. S. 3. writes thus: For Pariſh-Churches, it is plain, that as Metropolitane Sees, Patriarchates, (Exarchates in the Eaſtern Church) and Biſhopricks, theſe greater dignities, p. 10were moſt uſually at firſt ordained and limited according to the diſtinction of Seats of Government, and inferiour Cities that had been aſſigned to the Subſtitutes, or Vicarii, of the Praefecti-Praetorio, or Vice-Roys of the Eaſt and Weſt Empire: ſo were Pariſhes appointed and divided to ſeveral Miniſters within the Eccleſiaſtical Rule of theſe Dignities, according to the conveniencies of Country-towns and villages; one, or more or leſs (of ſuch as being but ſmall territories might not by the Canons be Biſhopricks) to a Pariſh; the word Pariſh at firſt denoting a whole Biſhoprick, (which is but as a great Pariſh) and ſignifying no otherwiſe then Dioceſe; but afterward being confined to what our common language reſtrains it. The Curates of theſe Pariſhes were ſuch as the Biſhop appointed under him, to have care of ſouls in them, and were called Presbyteri-Parochiani, i. e. Pariſh-Presbyters.

Theſe Pariſhes aroſe from the limitation of the Miniſters function. Afterward there aroſe another kinde of Pariſhes, p. 11from the limitation of the Miniſters maintenance; of which Selden in his Hiſtory above-ſaid, Chap. 9. S. 4. thus: Afterward, when devotion grew firmer, and moſt Lay-men, of fair eſtates, deſired the Country-reſidence for ſome Chaplains that might be always ready for Chriſtian inſtruction among them, and their families, and adjoyning tenants: Oratories, and Churches, began to be built by them alſo; and being hallowed by the Biſhops, were endowed with peculiar maintenance from the Founders, for Incumbents that ſhould there onelyonly reſide: which maintenance, with all other Eccleſiaſtical profits, that came to the hands of every ſuch Incumbent, (in regard the Lay-founder had, according to the territories of his Demeſnes, tenancies or neighboring poſſeſſions, made and aſſigned both the limits within the which the holy Function was to be exerciſed, and appointed thoſe that ſhould repair to the Church and offer there; as alſo provided a ſpecial Salary for the performance) was afterward alſo reſtrained p. 12from the common Treaſury of the Dioceſe, &c.

And thus you ſee the Pedigree of Pariſhes; ſet aſide ſome few that have been made by the ſpecial Orders of Popes or Princes in the dividing or uniting of Pariſhes for conveniencies ſake; of which, Selden, p. 276.

Out of what has been ſaid, 't is evident, that Pariſh-Churches are not plants of our heavenly Fathers planting; and ſo ſhall be plucked up. Mat. 15. 13. They are of mans making, and have ſprung out of his pride, ambition, and uſurpation. They have been bred in the womb of the Apoſtacie of theſe latter times, and brought forth by the working of the myſtery of iniquity. The beſt that can be ſaid of the mother of theſe daughters, is, to call her Ignorant devotion. They are therefore things that may be ſhaken, and that God hath promiſed to remove, Heb. 12. 26, 27. and therefore it behoves all to flee out of them before they fall on their heads.

But leſt what hath been ſaid be uſeleſs to the more heedleſs, conſider,

p. 13Firſt, that Scripture ſpeaks nothing of Pariſh-Churches, if we cut out the ſcantling of them by what hath been alleadged. We have nothing of ſuch Pariſh-Churches in Scripture, as we have ſpoken of. There is nothing of limitation of Churches by the Miniſters Function, or maintenance by the Edicts of Popes, Biſhops, or Princes of this world: and it is enough againſt a thing belonging to the Worſhip of God, that there is no inſtitution for it, that the Scripture ſays nothing of it. Heb. 7. 14.

Secondly, that theſe Pariſh-Churches derive their Pedigree from Rome; There was the copie ſet, after which all the world wrote, wondering after the Beaſt: neither does it help that they derive their Pedigree from times ſo neer the Apoſtles; for the myſtery of iniquity did work even in Paul's time, 2 Theſſ. 2. 7.

Thirdly, conſider what Babels of confuſion and ſuperſtition they be. Here you ſhall ſee Chriſt and Belial confounded Saints and Sinners jumbled together, without any kindly ſeparation of the precious from the vile. Civils p. 14and Eccleſiaſticks confounded, whilſt the Civil power of a Magiſtrate bounds a Church, or the priviledge of a Patron by Civil Precincts. Here you may obſerve great care that all ſhould be conſecrated, the walls within which they meet, yea the ground that they tread upon, except the worſhippers; as if God were pleaſed with an holy houſe, and holy ground, without an holy people: which kinde of ſuperſtition Steven rebukes in the Jews, Acts 7. 48, 49, 50.

Fourthly, When the pretended reaſons of theſe conſtitutions of men are, the convenient baptizing of converted Gentiles, and taking care of ſouls in the Country: There lies poiſon hid under theſe herbs. For the neceſſity of Curates aroſe from the exorbitant pride and ambition of the Biſhop, affecting a ſpiritual Dominion, parallel to the Civil Dominion of the Civil Governour. And again, the Curates are the Biſhops creatures, for the managing of their monſtrous Eccleſiaſtical Dominion; and ſo appointed, as not to infringe the Dominion of the Biſhop, nor detract from the dignity of the Biſhoprick; and that p. 15not onelyonly before, but ſince Lay-founders and Patrons, the Biſhop ſtill reſerving to himſelf, Ordination of Miniſters, Conſecration of Churches, and Excommunication of Delinquents: and ſo as the devotion that made men deſire a Chaplain to reſide with them in the Country, was ignorant and ſuperſtitious, like the then-Popiſh times; ſo was it ſatisfied with as ſuperſtitious a mean; which therefore layeth no good foundation to the Churchdom of a Pariſh.

Fifthly, theſe Pariſh-Churches have continued unto our times, witneſs the preſentation of Patrons, inſtitution and induction by the Biſhops; who alſo conſecrated the Church, as often as any new one was built. And here we may minde the known diſtinction of the Common-Prayer-Book, viz. of Miniſters into Biſhops and Curates; whereby it plainly appeareth, that our Pariſh Miniſters were reckoned ſtill to ſtand but as Curates to the Biſhop. Now though there hath been ſome change made by the fall of the Hierarchy; yet there hath not been a kindly Reformation. For the moſt ſtanding p. 16to their old Principles, though their practice be lamed by the fall of the Hierarchy, wait with hope that the deadly wound that that Image of the Beaſt hath received, may be cured, and he live again; and therefore while the Head labours of the deadly wound, they do what they can to defend the extreme parts. Others, though they would have ſome reformation, yet delight in ſome broken pieces of the ſhattered Image of the Antichriſtian ſtructure, ſetting up their threſhold by Gods, and their poſts by his poſts; Ezek. 43. 8.

Sixthly, if we would make a kindly reformation, we muſt not build on Antichriſt's foundation; but laying aſide all thet is of men, return immediately to Gods inſtitution, and primitive practice, Matth. 19. 8. As for inſtance: when the National Church of the Jews was to ceaſe, and the floor of Chriſt to be purged; this was the Apoſtolical practice, viz. to preach faith and repentance unto their audients; and eſpecially, that they ſave themſelves from the untoward generation they lived amongſt, that not onelyonly were unbelieving and impenitent p. 17in general; but reſiſted the Reformation that Chriſt had ſet afoot, and with tooth and nail defended their Temple, Law, and Cuſtoms, Acts 6. 13, 14.

This done, thoſe that gladly received their word, walked in the fellowſhip of the Church, Acts 2. And when Antichriſt hath raked the National Church out of her grave, and ſet up Pariſh-Churches, her daughters, or rather, divided her into Curacies, as ſo many members of her, who cannot derive their Pedigree from Apoſtolical inſtitution; I know no reaſon but that in our Reformation we ſhould imitate the Apoſtolical practice. And concerning the Antichriſtian Church-ſtate, 'tis plain that is ſpoken, Rev. 11. 2. The court that is without, caſt out, and meaſure it not. That is, ſays Bullinger, God will not edifie, but deſtroy it: and thoſe that God acknowledges for Churches during the time of Antichriſt, under the notion of the two Candleſticks, verſ. 4. which in the language of the Revelations are Churches, Chap. 1. 20. theſe are witneſſes againſt, and ſeparatiſts from p. 18the Antichriſtian Church-ſtate, as we ſee by the context precedent, verſ. 1, 2, 3. Chriſts Church-ſtate is ſet down in the firſt verſe, Antichriſts in the ſecond; the witneſſes againſt it are impowered, verſ. 3. and ſpecified to be the two Olivetrees, (noting Magiſtracie and Miniſtery) and the two Candleſticks (noting Churches) that ariſe againſt the Antichriſtian Church-ſtate; at leaſt, at the later end of his Raign, ſhall the teſtimony be managed, by ſeparating Congregations: I ſay, ſeparating: for 't were abſurd to conclude that they witneſs in word againſt, and comply in practice with the Antichriſtian Church-ſtate, that is to be utterly ſlighted and demoliſhed, like a Caſtle that is to the damage, not the defence of the Commonweal. And how the holy Ghoſt could ſpeak plainer, for ſeparation, not onelyonly from the corruptions of the Antichriſtian Church, but from the Antichriſtian Church-ſtate it ſelf, (which is alſo a corruption) then in the text, I cannot tell: Come out of her, my people, that ye be not partaker of her ſins.

p. 19Thus far for the riſe, and original nature of Pariſh-Churches: We come now to conſider them in their preſent ſtate.

Does not the character of the Antichriſtian Church-ſtate agree very fitly unto them, as you have it, Rev. 11. 2? Are they not given unto the Gentiles? Do not men of uncircumciſed hearts and ears, ſtand ſeized of the power of the Keys in thoſe Churches; the major part by far (everywhere, for ought I can obſerve) being ſuch? Finally, does not this preſent party of Gentiles in all Pariſh-Churches, tread the holy City under foot, and trample upon the ſacred Politie of Jeſus Chriſt? Will they endure the reformation of their Chriſtian Gentiliſm? or the breaking of the Image of the firſt Beaſt, where-ever their Churchdom is acknowledged, and an anſwerable intereſt in the managing of their Churchaffairs allowed them?

Look on the condition of thoſe Pariſhes, where the Miniſter pleaſeth his Pariſhioners, and ye will finde that verified that is written, Lam. 1. 11. Zions adverſaries there ſpread out their hands p. 20on all her pleaſant things. Caſt them out therefore, and meaſure them not.

The Samaritanes pretend the ſame Religion with the Jews, and therefore deſire to be admitted to re-build the Houſe of the Lord with them. But the Jews reject their motion, ſaying, You have nothing to do with us, to build an houſe unto our God: but we our ſelves together, will build an houſe unto the Lord God of Iſrael, Ezra 4. 1, 2, 3. Let our anſwer be the ſame to all thoſe Chriſtned Gentiles, that would, on pretence of being of the ſame Religion. yea Church with us, being of the ſame Pariſh: to them that would, I ſay, upon this pretence, equally with us, intereſs themſelves in the re-building of our Goſpel-Temple; let our anſwer be the ſame: They are adverſaries; they have for theſe many hundred yeers trodden under foot the holy Citie; and to this their Genius leads them: and therefore there is no probability that they ſhould further the work but hinder and mar it; eſpecially if we continue our fellowſhip with them in the Pariſh-Churches, where they are the greateſt part by far.

p. 21Saints of late, and heretofore, have expreſſed their ſenſe of what I have ſaid. Mr. Caryl, Mr. Oxenbridge, and Mr. Sidenham, in the Epiſtle Dedicatory to Mr. Lockyer's Little Stone, thus: The firſt part of his work, that pleads for the holineſs of Church-members, (ſay they) may put you upon enquiry whether you (viz. thoſe of Scotland) have dealt kindly with Chriſt, to obtrude as imperious and ſelfiſh Guardians or Tutors, ſuch a Spouſe upon him, as is not according to his choice, minde, or liking. The experience of the true and diſcerning Shepherds here, (who are as dear to their brethren, as ſheep to the wolves) doth tell them, that almoſt nine parts of ten, of their flock, are not ſheep, nor fit (ſay they) of Civil, much leſs (ſay we) of Spiritual priviledges; and then they are rather a Herd or Drove, then a Flock: for few (as the Shepherds themſelvs think, now their driving power ceaſeth) will be willing to be kept by them; nay, many (as they already know) do turn again, and would gladly rend them. p. 22And afterwards, thus: If Saints will not (ſay they) but in the company of this multitude walk with God or his people what Goſpel-communion can there be expected? As for the purging of this body, we ſuſpect it to be (as the body) ſuppoſed, and a diverſion from a real duty: for beſides what we apprehend how impoſſible it is, for the far leſſer in number (retaining their preſent conſtitution) that they ſhould regularly caſt out the greater part therefrom; we are informed by our experience, that the worſe and greater part, is more able and willing to a formal ejection of the better, then on the contrary: And therefore this ten yeers talk of the lips (about purging) hath tended onelyonly to penury, and the laſt yeers are farther from that work then the former. Thus they.

I adde a notable Prophecie of John Hus that you may read in Foxes Martyrologie, Vol. 1. pag. 830. Moreover (ſays he) hereupon note, and mark by the way, that the Church of God cannot be reduced to her former dignity, or be reformed, before all things p. 23firſt be made new. The truth whereof is plain by the Temple of Solomon. Like as the Clergie and Prieſts, ſo alſo the people and Laity: or elſe unleſs all ſuch as be now addict unto avarice, from the leaſt to the moſt, be firſt reclaimed, as well the People, as the Clergie and Prieſts. Albeit, as my minde now giveth me, I believe rather the firſt, that then ſhall ariſe, a new people, formed after the new man, which is created after God; of the which people, new Clerks and Prieſts ſhall come and be taken, that ſhall hate covetouſneſs, and the glory of this life, haſtning to an heavenly converſation: notwithſtanding, all theſe things ſhall come to paſs, and be brought by little and little, in order of times, diſpenſed of God for the ſame purpoſe. And this God does, and will do, for his own goodneſs, and the riches of his great longanimity and patience, giving time and ſpace of repentance, to them that have long lien in their ſins, to amend and flee from the face of the Lords fury; whilſt that in like manner, the carnal people and carnal p. 24Prieſts, ſucceſſively and in time ſhall fall away, and be conſumed as with the moth. Thus far John Hus.

Neither let it ſeem harſh to any that admire the antiquity of Churches in England, which they conceive began to be planted by Joſeph of Arimathea, or Simon Zelotes; that I preſs the caſting out of the Pariſh-Churches, the deemed ſucceſſors of them. It was a ſaying of William Rufus of the Popes of Rome, the pretended ſucceſſor of Peter; Quod Petri non inhaerent veſtigiis, praemlis inhiantes, non ejus poteſtatem retinent, cujus ſanctitatem probantur non imitari. The like may I ſay of Pariſh-Churches, that 't is conceived were planted by either of thoſe Worthies above mentioned: They retain not their priviledge, whoſe neither conſtitution nor converſation they can be found to imitate. And we know that the holy Ghoſt teaches us to ſay of as few as may be, to give a valid teſtimony againſt the Antichriſtians, of two witneſſing Churches, witneſſing againſt, and ſeparated from the Church-ſtate, and corruptions of th… holy-City-trampling Gentiles: of p. 25theſe, I ſay, the holy Ghoſt teaches us to ſay, Theſe are the two Candleſticks (i. e. Churches) ſtanding before the God of the earth, Rev. 11. 4. whereby the Churchdom of theſe witneſſing ſeparated Churches, is not onelyonly eſtabliſhed and approved, but the much-claimed Churchdom of others rejected, whiles 't is appropriated unto thoſe two witneſſing ſeparated Churches, that they ſtand before God; whereby is plainly implied, that others ſtand not before God: but ſuch a God as muſt be conceived to delight to be worſhipped in ſuch an order.

Thus much for Pariſh-Churches: We come now, in the ſecond place, to interpret Antichriſtian Churches by Epiſcopal Churches, that are the greater territories formed into Dioceſan, Provincial, and Oecumenical Churches, under the ſeveral Orders of Biſhops; of which Amefius thus: Superſtitio ſecundi Med. lib. 2. c. 13. S. 44.generis eſt in humanis Eccleſiae formis, &c. That is, A ſuperſtition of the ſecond kinde, is in the humane forms of Churches; of which ſort are Churches viſibly, integrally, and organically p. 26Oecumenical, Provincial, and Dioceſan, brought in by men, as alſo in the Hierarchy agreeable thereunto. For Jeſus Chriſt has inſtituted no other viſible, integral, organical Church, or Church with Officers, for the practiſe of his viſible, publike, and ſolemn Worſhip, but one particular Congregation, that may meet together ordinarily in the ſame place, to worſhip in all the Ordinances of Gods houſe. Such was the Church at Hieruſalem: There were added to the Church about three thouſand ſouls, Acts 2. 41. The number of the men was about five thouſand, Chap. 4. 4. Yet they were all with one accord in Solomons porch, Chap. 5. 12. Multitudes of men and women were added, Chap. 5. 14. yet the Apoſtles call them together unto them, Chap. 6. 2, 5. And Chap. 15. 4. Paul and Barnabas were received of the Church: by which (ſays Calvin) he underſtandeth Plebem ipſam & totum corpus, the whole body of the people, in diſtinction from the Apoſtles and Elders, as appears from the immediately following mention of them: and in verſ. 12. All the multitude p. 27of the Church (that it ſeems were preſent at the diſputation of the Apoſtles and Elders, verſ. 6, 7. and it is very plain they were, by their concurrence with them, immediately upon the concluſion of James his Speech, in chuſing brethren, and ſubſcribing Letters to the brethren of the Gentiles, according to the declared ſentence of James) gave audience to Paul and Barnabas, declaring what miracles God had wrought among the Gentiles by them. And whereas the Apoſtle ſpeaks of myriads of Jews that believe, Chap. 21. 20. it is not to be reſtrained to Jews dwelling at Hieruſalem, ſince it was the time of Pentecoſt, (Chap. 20. 16.) when Jews and Proſelytes came to Hieruſalem out of all nations: and we have expreſs mention of the Jews that were of Aſia, verſ. 27. Neither is it impoſſible for Myriades (in the language of Luke, at leaſt) to come together, and to hear at once the ſame Preacher. To ſhew which, Mr. Norton urges Luke 12. 1. However it be, it ſeems that the Church of Hieruſalem did at this time ordinarily come together in one place, as occaſion p. 28required; for verſ. 22. tis ſaid, The multitude muſt needs come together. This cannot be meant of the Officers; for beſides that they are the Speakers, it would be incongruous, to call them the multitude: neither can it be meant of others beſides believers; for this ſpeech of the Elders, is to be ſpeake ſome condeſcenſion in Paul, to ſome Legal rites, thereby to take off the offence of theſe, that believing, were yet Zealots of the Law, as is plain; and ſo ſuch an underſtanding would not agree to the ſcope of the Elders. Neither doth it ſeeme congruous, that it ſhould be ſaid of any other but the Church of Hieruſalem. What other multitude ſhould the Apoſtles and Elders expect, that they ſhould come together (unto them, as is implied) much leſs determine their coming together, (as ſome underſtand the ſpeech) about the Apoſtles being come to town? To this agree Calvin, Beza, and Diodate, on the place.

We may adde to this inſtance, that of the Church of Corinth, 1 Cor. 14. 23. and Antioch, Acts 15. 30. But I finde no contrary inſtances.

p. 29And this I ſay, not onelyonly againſt the Epiſcopal; but alſo Claſſical Churches, which are put in the room of thoſe Epiſcopal Churches, by the effectual working of the myſtery of iniquity.

Theſe are combinations of many Congregations united by ſubjection to one and the ſame Court of Elders, choſen out of the whole to govern them. Theſe are preſſed ſo far, (at leaſt by ſome) as to take away power of Government, and exerciſe of Eccleſiaſtick Diſcipline from the Congregations, and not onelyonly infringing of it; ſo leaving them but as the Curacies under the Biſhops, and their Miniſters, to have no more power then the Pariſh-Miniſters had, under the Biſhops, at leaſt conſidered as the Miniſters of ſuch Congregations. See Mr. Wood, in his anſwer to Mr. Lockyer's Little Stone, Part 2. Sect. 1. S. 4.

I will not (ſays he) queſtion the an ſit, or being of the ſubject of this aſſertion, whether there be de jure and of divine inſtitution, an Elderſhip or Presbytery within a particular Congregation; that is, a Colledge of Elders, belonging to one ſingle Congregation, p. 30by it ſelf, having power of Government, and exerciſing Eccleſiaſtick Diſcipline: although I know, men learned, and much exerciſed in the ſtudy of the Queſtions about Eccleſiaſtick Government, are of the judgement, that there is not ſuch an Elderſhip or Presbytery. And I confeſs, it is right hard to finde in Scripture either precept or example for it.

Let us conſider the judgement of theſe Learned men, to which Mr. Wood ſeemeth to incline; and more too, as appears in his foreſaid Treatiſe, p. 369. where expreſly he gives his judgement. The fixing (ſays he) of ſingle Congregations under appropriated Officers, is not neceſſary by any divine inſtitution, &c.

Obſerve, firſt, that they appropriate the power of Government, and exerciſe of Eccleſiaſtick Diſcipline unto the Elderſhip, That is implied in what has been quoted, and we need not ſearch their Writings, that are of that Way much, to finde it expreſly denied, that Popular concurrence in acts of Government, is to be proved by the Scriptures. p. 31Vide Mr. Wood, Part 2 of his aforeſaid Treatiſe.

This how well it agrees with the inſtitution, Matth. 18. 18. let it be conſidered. When Chriſt ſays, Whatſoever [ye] binde on earth, &c. does not he include the offended brother, to whom he directs his ſpeech, from verſ. 15, and of whom, and whoſe act to the offender, he had laſt ſpoken? Eſpecially conſidering that this verſe contains the confirmation of the laſt clauſe of the fore-going verſe, mentioning the ſaid act of the offended brother, to the incorrigible offender, that amounts to the caſting him out of the Congregation of Chriſts Church, and making an Heathen of him: which that we may conceive that it was done, though by him, yet not by him alone, but with the Church; Chriſt, adding the confirmation of this act, ſpeaks in the plural number, and ſays, not, Whatſoever [thou,] but [ye] ſhall binde, &c. yet withal keeping the ſecond perſon, that the offended brother be not excluded: not ſaying, Whatſoever [he] or [they] but [ye] ſhall binde on earth, ſhall be bound p. 32in heaven. And when Chriſt promiſes the Keys of the Kingdom of heaven unto Peter, his whole diſcourſe lookes on Peter as a lively confeſſour of Jeſus Chriſt; his confeſſion being the occaſion of all that Chriſt ſpeakes unto him, and nothing coming in between the beginning and end of his Speech, that may make us thinke, that Chriſt conſidering Peter as a confeſſour of him at the firſt, did afterward change his Notion, and look on him otherwiſe. Read Matth. 16. 16. &c.

Secondly, they exclude the ſingle Congregations conſidered ſeverally, each one by it ſelf, from having an Elderſhip having power to exerciſe Eccleſiaſtick diſcipline; and ſo conſequently the ſeveral ſingle Congregations are excluded from having power of Government, which they ſay reſides wholly in the Elderſhips. How likely this is, let it be judged. Is it likely that Go tell the Church, Matth. 18. 17. ſhould mean, Go tell the Elders of the combination? Is it likely that our Saviour, ſo tender of the offenders credit, and wary of offending him, by making p. 33his fault publique, that he muſt be told of it firſt alone, then onelyonly before ſo manay as may be ſufficient to give a Satiſfactory Teſtimony according to the Law: Is it likely, I ſay, that he ſhould appoint no mean, between the two or three witneſſes, and a court of Elders of many combined congregations? But not to ſtay here; it has been proved already, that the Church of Hieruſalem and Corinth were ſingle congregations, that met together ordinarily in one place: And that the Church of Hieruſalem had her appointed officers, and that the Church of Corinth exerciſed Eccleſiaſtick diſcipline who, can deny? But how unwarrantably ſoever, hard they preſs their Claſſical way againſt the congregational; even as hath been ſaid, to the utter taking away of power of Government from the ſeveral ſingle congregations; neither do they ſtay here, but tranſlate the power of Government to their Elderſhips ſubordinate one to another till they come to an Occumenical aſſembly, to the officres of the whole Catholick viſible Church of Chriſt, as united in leſſer & greater combinations, p. 34even to an occumenical aſſembly. As Mr. Wood in the aforeſaid Treatiſe, pag. 371.

This is altogether ſtrange to Scripture: for if we grant that ſingle congregations with their Elderſhip be excluded from the power of Government, and exerciſing Eccleſiaſtick diſcipline; yet will it not appear from Scripture that there are any higher Elderſhips, or larger combinations of Churches then thoſe of the firſt form and of the firſt ſtep from the ſingle congregation; yea the contrary apears, in that the Churches of Aſia, grant them collective, Churches, (Rev. 2. and 3 chapters) do ſeverally receive of Chriſt the praiſe of their good, and blame of their evil carriage, each ſingle Church for her ſelf, without any reflection on ſuperior combinations; notwithſtanding ſome of them lay ſituate within eight or ten miles of each other; and thoſe that were fartheſt diſtant, not above 200 miles each from other (as ſome have computed the Journeys between them.) This is ſtrange, if there were ſuperior Combina…ions: and if there ſhould have been, 'tis much that p. 35Chriſt ſhould not blame them, after ſo long continuance of Chriſtianity, for not ſetting up his ordinances; eſpecially conſidering the defection of divers of the Churches, to whoſe charge it might well have been laid, as a thing wherein they were acceſſary to their own Apoſtacy, that they had not ſet all up Gods meanes to preſerve them.

If it be objected that we read of an higher Elderſhip, exerciſing acts of rule over a Proportional combination of Churches, viz, a Synodical aſſembly, Act. 15.

To this I anſwer, We read not of any combination, of any ſuch combination of the Churches there mentioned, viz. of Hieruſalem, Antioch, Syria, and Cilicia, whereby they ſhould become Subject unto the rule of one ſuperior Elderſhip, in matters conceived to belong, firſtly to their cognizance, or that may be referred unto them, or in which there may be appeales made unto them; nor when, and how the ſaid combination was made and eſtabliſhed.

Secondly, here was no Synod, by which our adverſaries underſtand, an p. 36aſſembly of Officers, reſulting out of many inferiour Presbyteries: I ſay here was no Synod, in this ſenſe. For we read of no forreigners that came to this Synod, (if we muſt call it ſo) but theſe that came from Antioch, of whom we finde nothing that may import their concurrence in the decrees of it, but theſe proceeded from the Apoſtles, Elders, and whole Church, that muſt needs mean the Church at Hieruſalem; and when 'tis ſaid, With the whole Church, there is a reflection in the expreſſion, on the Apoſtles and Elders, as related at leaſt in their preſent reſidence and action, (which is all can be ſaid of the Apoſtles, being general officers,) unto that Church onelyonly. So that upon the whole, the reſult is, that the decrees here made, were of the Church at Jeruſalem, and the officers of it onelyonly.

Thirdly, here was no appeale from the cenſure of the Church at Antioch. For we read not of any Eccleſiaſticall cenſure, that the Church at Antioch had paſſed, either concerning the perſons diſputing, or the things diſputed: but onelyonly of diſſention, and diſputation had betwixt p. 37Paul and Barnabas and thoſe that came from Judea. Neither were there any refers made from Antioch unto Hieruſalem, as though the matter were too high for their Cognizance, or beyond their abilitie to determine. For the Churches of Antioch and Hieruſalem were alike, congregational, I ſay, more then Claſſical (in that ſtrict ſenſe wherein the next to Congregational is meant) our adverſaries cannot ſay:) and furniſhed both with extraordinary Officers; to which appeals, and refers, in the ſenſe before recited, cannot agree.

But the reaſon of ſending from Antioch unto Hieruſalem, ſeemes to me, moſt probably, to be this, viz. to take off the ſcandal that came to the Church of Antioch, and at leaſt might come to thoſe of Syria and Cilicia alſo by theſe falſe teachers: by whoſe comming out of Judea, it may be alſo, bragging of the Apoſtles and Elders at Hieruſalem, that they taught the ſame doctrine to the brethren there, yea moreover, and it may be urging them to go and ſee if it Vid. Bez. in. oc.were not ſo; by theſe meanes, I ſay, the Church of Antioch had (as it is probable) p. 38at leaſt twice taken ſome offence, and been ſtaggered in their faith, as though Paul and Barnabas had taught otherwiſe then the Apoſtles and Elders at Hieruſalem. And ſo the errand of theſe Meſſengers, from Antioch to Hieruſalem, was primarily to get ſatiſfaction that there was the ſame doctrine taught at Hieruſalem that was at Antioch, for the eſtabliſhing of ſuch as might be ſtaggered, and preventing of farther danger, by the pretences of theſe falſe teachers. And this ſeemes to ſhine forth clearly, in the returne of thoſe at Hieruſalem, in the 23, 24, 25, 26, 27. verſes. Becauſe ſome had gone out from them, that had offended the brethren of Antioch, &c. therefore they ſend choſen men of their own company, that might take off the offence, by aſſuring them of the contrary judgement of the Apoſtles, to what thoſe falſe teachers taught.

Fourthly, here was no rule exerciſed over the Churches, to which they of Hieruſalem wrote the reſult of their conference occaſioned by the Meſſengers from Antioch; wherein they throughly weighed the controverted point, to give p. 39a ſound reſolve for the eſtabliſhing of the ſtaggering brethren. There was no rule exerciſed, I ſay; for Paul is ſo embarqued with the Church of Antioch by his reſidence there, and deepe hand in carrying on the controverſie with the falſe teachers, that I cannot ſee how without diminution of his Apoſtolical authority, that the decrees of the Apoſtles ſhould be more then materially binding, viz. becauſe Gods word onelyonly. How Paul, that in the defence of this ſame point, cauſes whomſoever ſhould preach otherwiſe then he with the reſt of his perſwaſion Gal. 1. 8, 9.Gal 1:8Gal 1:9had preached: how he, I ſay, ſhould ſubmit unto any Judicature on earth Authoritatively determining of his doctrine whether ſound or not ſo as their decrees ſhould be formally binding, viz. as the decrees of ſuch a court, this I cannot conceive.

And again, 'tis a joynt act, to make theſe Dec…ees, a joynt act of the Apoſtles, Elders, and brethren; the whole Church concurs to the making and ſending of them▪ and that under the ſame Notion, verſ. 22, 23. 25 28. It pleaſed the Apoſtles and Elders, with the p. 40whole Church. It ſeemed good unto us, being aſſembled with one accord: It ſeemed good unto the holy Ghoſt and to us: which us muſt be interpreted by Apoſtles, Elders, and brethren, mentioned in the inſcription of the letter.

Now it will not be granted that the brethren did joyne with the Apoſtles in an act of rule over another Church or Churches. Neither will it helpe to ſay, that the concurrence of the Apoſtles and Elders, and of the brethren, was of a different nature. For the text is ſo full as to the involving them together in the ſame act under the ſame expreſſions, even the higheſt, with ſo much punctualneſs, in ſignifying their joynt concurrence, that it will not admit ſuch a plea. Difference in the order of their concurrence we ſhall grant, viz. that the Apoſtles and Elders did lead the Church in theſe acts: but difference in nature we cannot grant.

If it be ſaid, that by the whole Church is meant onelyonly the Synodical Church: the reaſon that is given for this, falls to the ground. For 'tis grounded on the Impoſſibility of the meeting of the p. 41Church of Hieruſalem together in one place, that hath been refuted from cleare texts of Scripture.

But be it that we ſhut out the brethren from a concurrence of the ſame nature with the Apoſtles and Elders, to the making of theſe decrees, and let our adverſaries make the moſt of verſ. 6. of this chapter, and verſ. 4. of the following chapter: will they ſay theſe decrees were Authoritative and formally binding the Churches of Antioch, Syria, Cilicia? I trow not, when they have better conſidered of the matter, according to what has been ſaid. Will they ſay that the Elders of a Claſſicall Presbytery at Ieruſalem (for they aſſert no more of the Presbytery there: ſee Mr. Wood in the aforeſaid tractate, pag. 371. and the Meſſengers of Antioch are excluded from the deciſion of the controverſie and Decrees here made, by the text it ſelf, ch. 16. 4.) did exerciſe rule over all theſe Churches, ſo far diſtant, that could not therefore be of their combination?

Neither is it to be conceived but (if claſſes were then in faſhion) they had their claſſical combinations, and Presbyteries p. 42too; and ſhall Presbyteries of the ſame order rule over one another?

It may be it will be ſaid that the preſence of the Apoſtles, being Extraordinary Officers, conſtituted this a Synod. I anſwer, 'tis ſooner ſaid then proved: The text rather repreſents the Apoſtles condeſcending to act with the Church, then elevating the Church to act with them, verſ. 22, 25.

If againſt what has beene ſaid againſt exerciſe of authority by this meeting over the Churches, that (verſ. 28) of laying a burden of neceſſary things upon them, be objected; Let it be conſidered whether there be not as much ſaid of the Aſſertion of the Phariſees verſ. 5. whether therebe not as much ſaid of their Aſſertion, verſ. 10.

And thus you ſee how hard it will be to grant any more with Scripture-warrant▪ if we ſhould grant claſſical Elderſhips, and combinations: but we ſhall not grant theſe for want of inſtance in Scripture, or any other ſound ground for them. For the moſt Numerous of Churches that we read of, we have already ſhewed at large, that it was Congregational, p. 43viz. the Church at Hieruſalem, And I conceive that the Numerouſneſs of the Churches we read of in Scripture called ſeverally (even the moſt Numerous, but) by the name of Church in the ſingular Number, without the mention of any more then one company of Elders; I conceive that hath occaſioned the conceit of claſſical Churches, and Elderſhips; but without warrant from Scripture, as may appeare, I ſay, from that the Holy Ghoſt hath been ſo punctual in ſhewing that the moſt numerous Churches have ſtill met together in one place. To the Church of Hieruſalem, we may adde that of Corinth. 'Tis plaine that the Apoſtle writes to the body of the congregation, by the epither he gives them in the inſcriptions of both Epiſtles: Theſe he hints their ordinary coming together to joyne in the ſame individual acts when he enjoynes them the caſting out of the inceſtuous perſon: When ye are gathered together, to deliver ſuch a one to Satan, 1 Ep. chap. 5. verſ. 4 5. A like hint we have in the ſame Epiſtle. chap. 14. verſ. 23. And here we may take notice, not p. 44onelyonly that this Numerous Church of Corinth (how Numerous ſoever pretended to be) was congregational: but that this Church had and exerciſed the power of the Keys, for neglect of exerciſing which ſhe is blamed, 1 Cor. 5. 2. although Paul had not before this written to manifeſt his determination: and that the exerciſe of this great piece of the Power of the Keys, viz. Power of excommunication; I ſay, the exerciſe of this Power is put upon the body of the congregation by Paul, without any diſtinct application of his ſpeech to the Presbyterie. And in the ſame manner that the Power of binding is put upon them, in the ſame manner is the Power of looſing put on them, 2 Cor. 2. 6. &c. without any mention of their Elderſhip in particular, but wrapping up Elders and People together, as which were both to concur, in this exerciſe of Eccleſiaſtick diſcipline, and that with a concurrence of like nature as to the ſubſtance of the matter, leaving to each their due place in the body, the one going before, the other following in the Lord.

But to return, if theſe moſt numerous p. 45congregations, were congregational, not Claſſical; I cannot think there were any Claſſical Churches, except there be a Scripture produced, as plain for their Claſſicalneſs, as theſe are that I have quoted, to the congregrationalneſs of theſe that I have inſtanced in. For reaſon will carry any man to thinke, if the moſt Numerous Churches were congregationall, that the leſs Numerous were ſo too: and nothing but a plaine Scripture can ſtop the courſe of ſuch a reaſoning.

And thus the whole fabrick of the Claſſical way falls to the ground, in my Judgement. Their appropriating all authority, and power of exerciſing Eccleſiaſtick diſcipline to the Presbyterie; the ſecluding the Presbytery of a particular congregation from ſuch authority; together with the whole courſe of ſubordinations of combinations of Churches, and Elders, from the Claſſical (that is, the loweſt) to Oecumenical (that is, the higheſt) combination: they can none of them ſhew their genealogie, nor derive their Pedigree from Scripture.

And what difference betwixt the Epiſcopal, and Presbyterial Government? p. 46wherein does their conſtitution differ, except in the exorbitant power of a Chair-man that the Presbyterians cut by the height of the reſt of the Presbyters, in the ſeveral combinations? And what difference betwixt the Ʋniverſal Church of the Papiſts and that of of the Presbyterians? is it more then Circumſtantial? The Papiſts refer the Roote and head of the Univerſality to Rome; the Presbyterians do not: the Papiſts ſubject it unto the Pope, the Presbyterians do not, but unto a general Councel; and ſome Papiſts plead for no more, ſave in the interim of the general Councel. Vide Ellis Vind. Cathol. Pag. 16.

Let it be ſeriouſly conſidered, that the Biſhop of Rome is not reckoned the Antichriſt from what time he got the peaceable poſſeſſion of his Univerſal Biſhoprick, with all the exorbitant Power thereunto belonging; but from what Vide Cot. in Rev. 13. Pag. 36.Rev 13time he aipired to, and carryed it ambitiouſly, and had it yeelded uſually unto him, to ſway Biſhops, and Churches at his pleaſure: and from this time, at leaſt before he proceeded farther, he is p. 47reckoned Antichriſt, and the ſeventh head of the Monſtrous Beaſt, Rev. 13. 1. &c. That is no other then the Catholick Viſible Roman Church, as Mr. Cotton has learnedly demonſtrated in an expoſition of his on that 13 of the Revelations, lately publiſhed. And this reckoning of the beginning of Antichriſt, is ſuitable to that deſcription of him that is given 1 Theſ. 2. 4. That he oppoſeth and exalteth himſelf. Accordingly we may eaſily gather, that the ambition of a Chair-man, with the fond devotion of ſome Elders and people, may ſoone turn Presbyterie into Epiſcopacy. There needs not an act of State for ſetling ſuch power on a Chairman, and putting Elders & people in ſubjection unto him, to conſtitute either Papacy or Epiſcopacy. Thus you ſee there is little difference betwixt Presbytery and Epiſcopacy and an eaſie tranſition from Preſbytery to Epiſcopacy, yea Papacy: and Vide Perk. Probl. Pag. 235.they agree much alſo in nature, being an uſurpation of Authority over the particular Congregations, the viſible Churches of Chriſts inſtitution; and therefore I have put them together, as alſo p. 48Mr. Bain's Dioceſan tryal, qu. 1. pag. 21. Thoſe who ſubject themſelves to a Presbytery, ſayes he, as being under it by ſubordination, may in effect as well be ſubject to an Epiſcopal (and by conſequence, I ſay) to a Papal conſiſtory.

Let it be ſeriouſly weighed, that the Apoſtle gives us this Character of the Spirit of Antichriſt, that ſuch a Spirit confeſſes not that Jeſus Chriſt is come in the fleſh, John 4. 3. We muſt not underſtand this of a confeſſion of words onelyonly, but it is ſufficient if practice ſpeak it: For Antichriſt acknowledges that Chriſt is come in the fleſh in words, but he denyes it in practiſe, whiles he brings in Judaiſm, or any other way of worſhip that Chriſt hath not inſtituted, into the Churches, according to that uncontrolled expectation of the Woman of Samaria, John 4. 25, 26. When the Meſſias comes, he ſhall tell us all things, viz. about worſhip, that was the matter in diſcourſe; for that Practiſe contradicts Chriſts being come in the fleſh, when men do not look onelyonly to Chriſts inſtitution in matter of worſhip. And this is the expectation of the Jewes even at this p. 49day, that Chriſt will at his coming give in a ſutable platform of his worſhip, ſutable to his being come into the world, to whō therefore the practice of Judaiſm muſt needs be a ſtumbling-block. Though men may thinke they differ from Rome, they are of the ſame ſpirit, if they walk not according to the Goſpel-inſtitution of Chriſt.

Before I come to the reaſons of the Obj. 1 point, I ſhall anſwer ſome Objections.

And firſt, 'twill be ſaid, This way of ſeparation that you preſs to be made from the Parochial and Epiſcopal, yea claſſical Churches nulls all (at leaſt the moſt part of) the reformed Churches in the world.

I anſwer: This tends not to null or Anſw. make void the faith of the true believers, that ſhall be found in the aforeſaid ways of Church-order: I deny not their faith, whereby they are of the myſtical Church of Chriſt, and accordingly deſtroy not their myſtical Churchdom, which is acknowledged, by a voice from heaven in the text, when ſuch as are in Babylon mixt with the Gentiles in the outer Court unmeaſured, and nouriſhed hitherto in the wilderneſs of abominable confuſion, p. 50where the great whore ſits Preſident: when, I ſay, ſuch as theſe are called out of the Babyloniſh corruption and confuſion by the name of Gods people, they are plainly acknowledged to be of the myſtical Church: And yet they are implicitely denyed to be of a right order, when they are called and warned to come out of Babylon, that muſt needs mean order, ſince their faith is approved; for that being done, there remaines nothing to be diſapproved but order: for under theſe two, the Apoſtle ſums up all to be approved or diſapproved in the Church, Coloſ. 2. 5. I deny accordingly that the Churches before mentioned, are ſuch viſible Churches as Chriſt hath inſtituted, and their politie ſuch as he hath appointed; and aſſert, Though their faith be Chriſtian, yet their order is Antichriſtian▪ I deny them not to be the Woman nouriſhed in the wilderneſs, Rev. 12. 6, 14. But I deny them to be the Candleſticks that ſtand before the God of the earth, chap. 11. 4. And this need not be grievous, ſince the Holy Ghoſt hath foretold us of ſuch a diſtinction of Chriſtians. Some are content to walk with the nations p. 51in the outer court, with ſo much as will keepe life and ſoule together, and to bite hard in the Wilderneſs, and ſtraggle there, from one greene path to another, ſo they can but get a living. Others God gives power to be his witneſſes againſt the Gentiles, and to ſet up Chriſts owne order in the face, and to the teeth of the Beaſt that aſcends out of the Bottomleſs pit, though they be ſlaine for it, and will not be content to ſerve God as Pharaoh will give them leave. Such was the Congregation in Queen Mary's time which Mr. Fox mentions Gods preſervation of, in his 3 Vol. pag. 921. and thoſe of which Mr. Cotton makes mention in the way of Congregational Churches cleared, pag. 4. Theſe were in Queen Elizabeths dayes, and were remembered by ſome amongſt us, but lately dead; they were about an hundred, and they refuſed the common Lyturgie and Congregations attending thereunto, and uſed prayer, and preaching, and Sacraments among themſelves, and ſuffered impriſonment for it, and pleaded for their ſeparation before the Lord Mayor, Biſhop Sandes, and other Commiſſioners, Jul. 20. 1576. p. 25and in this they behaved themſelves as faithful witneſſes of Jeſus Chriſt.

'Tis one thing for Churches, to be looked upon as Churches in point of ſalvation, and another thing for them to be looked upon as Churches in reſpect of outward conſtitution, and viſible order: In the former account, we cannot but give the right hand of Fellowſhip to all that looke to no other way of ſalvation but by the blood of the Lambe: in the latter account, we can give the right hand of fellowſhip onelyonly to thoſe that are after the heavenly patterne, laid down in the Word: we muſt not for reſpect to a right faith, ſwallow a wrong order. Hath not the letting go the right order, let in a wrong faith? Does not the great beaſt, Rev. 13, Blaſpheme God and his Tabernacle, and them that dwell in heaven? meaning the Catholick Church of Rome, as Mr. Cotton on the place ſhews at large.

Secondly, 'twill be ſaid, this laies a ground to queſtion all the ordinances Obj. 2 that have beene adminiſtred in any other way then that you preſs for, whether they are to be accounted null and void.

p. 53To this I anſwer, there is a double degree Anſw. of corruption that ordinances have met withal. Some have beene corrupted in the eſſentials of them; as for inſtance, the Lords ſupper in the Popiſh Churches was eſſentially corrupted; The ſigns were turned into the thing ſignified, one Element denied to the people, &c. When ordinances are thus eſſentially corrupted, they become no ordinances, & are of no efficacy to do good unto the ſouls of men. Other ordinances are circumſtantially corrupted onelyonly, as Baptiſme; although much were added unto it, as anointing, croſſing, &c. yet the eſſentials were retained, whil'ſt it always was adminiſtred by waſhing, ſprinkling or dipping in water, in the name of the Father, Son, and Holy Ghoſt. Now when ordinances are but circumſtantially corrupted, we have cauſe to be humbled that we have not ſought God in due order, as David for bringing up the Ark▪ in a Cart, that ſhould have beene borne on the Prieſts ſhoulders: but we cannot reject the ordinance, no more then the Iſraelites could reject the Ark, becauſe it was carried in the cart of the Philiſtims making. p. 54When 'tis promiſed that the woman ſhall be nouriſhed in the wilderneſs, Rev. 12. 6. it muſt needs imply that there ſhall be ſome ordinances preſerved from corruptions in their eſſentials, and that Gods, people ſhall be accepted in the uſe of them, and have benefit by them: yet that is no argument againſt coming out of the wilderneſs (expreſſing (as is plain) the condition of the Chriſtian world, during the reigne of Antichriſt) when they have light and might todo it; neither can it be more an argument againſt ſeparation from the Images of the Beaſt or reliques of them, then it was againſt ſeparation from the beaſt. Will any ſay, that becauſe Baptiſm was valid that was received in the Catholick Church of Rome, that therefore they ſhould not have ſeparated from her that are called the reformed Churches? Why then ſhould any ſay, that becauſe Baptiſme is valid, and other ordinances that have retained their eſſentials, in the Epiſcopal Churches, and claſſical Churches the Images of it, and in the Parochiall Vide M. Cotton in 13 Rev.Churches, that are but reliques of the Image of the beaſt, that therefore we are not to ſeparate from them?

p. 55But to ſpeak no longer in general, let us come to that which is mainly drived at in this laſt objection, viz, whether this ſeparation do not require rebaptization. I am for the negative, as appears by what hath been ſaid; and ſhall adde theſe arguments againſt rebaptization.

Firſt, the Scripture ſpeakes nothin of it; Jeſus Chriſt hath left us no inſtitution for it, who yet was expected to tell us all things, and this expectation owned without the leaſt exception, by our Saviour, John 4. 25, 26. That of the 19 of the Acts of the Apoſtles, is all the inſtance that I know, hath at any time been given to prove rebaptization; and this Scripture has been quoted to this purpoſe in the fourth age after Chriſt by the Donatiſts: but in my Judgement Cent. Magd. cent. 4. cap. 5. pag. 377.ſo long abuſed. When, ſay they, Paul found certain at Epheſus, that ſaid they were baptized with the baptiſme of John, he commanded them to be baptized in Chriſt. After the ſame manner do our Anabaptiſts interpret this Scripture through miſtake, applying verſ. 5. to Luke, as his relation of what Paul did; whereas indeed it is to be looked p. 56on as the relation of Paul of what John did. And ſo is to be joyned unto the former verſe, as one intire Speech of Paul to the Epheſine diſciples. To prove which, Beza argues thus: For, ſays he, Beza in loc.the particle foreign, which in all Greeke copies is read with greateſt concent, and neceſſarily anſwers to the particle foreign, does by no meanes, by no meanes, I ſay, ſuffer that we ſhould breake the ſeries of this ſpeech aſunder, as though the firſt part were to be attributed to Paul, and the latter part to Luke the writer. And beſides, if there were here a rebaptization of the Diſciples that had been baptized with the Baptiſme of John, it will be implyed, that Chriſts Baptiſme that he was baptized with, (being baptized of John) and the Baptiſme of all his members, is not the ſame: that ſounds very harſh. Theſe conſiderations perſwade me to thinke that here was no rebaptization; and upon this account there was none, becauſe Paul upon deliberation findes the eſſentials of a Goſpel-Baptiſm in John's Baptiſme. And let it be proved that any thing elſe was deliberated of by Paul, as to the ſolving of the Queſtion, p. 57whether he ſhould baptize them or no, before he laid his hands on them, after that their Ignorance of the gifts of the Holy Ghoſt brought their Baptiſme into queſtion; and whether the text will afford any thing to ſay upon good ground for the former Baptiſme of theſe, but that they had the eſſentials.

Secondly, We muſt either owne our Baptiſme received in the Catholick viſible Church of Rome the mother, or in the Dioceſan or National Churches the harlot-daughters and Images of that ſtrumpet; or elſe we muſt conclude that the Churches that ſhall be, and be owned of God, during the 42 months of Antichriſt, of which ſee Rev. 11. 4. ſhall want utterly the initiatory ſeal of the New Teſtament: and of this we finde no preſident in Scripture, that a Church ſhould utterly want the initiatory ſeal of the Covenant of God; neither do I finde any hint that theſe Churches ſhould want it, & be in this caſe unparallel'd, or know of any that pretend to any ſuch thing, that there ſhould be a Church utterly without the initiatory Seal: or elſe there muſt be an extraordinary way of p. 58reviving the loſt ordinance of Baptiſme in theſe Churches; and of this I know neither promiſe that we ſhould expect a ſecond Baptiſt, nor experience for theſe hundreds of years, ſince there have been ſuch Churches, that any ſuch have been raiſed up; yet this muſt be received, or the former, that theſe Churches muſt want Baptiſme, if that be null that we have had in the Catholick viſible Church of Rome, or the Images of it: for if receiving it in thoſe falſe Churches null it, every one I think will readily grant that there was not a Baptized perſon left in the world when the Wilderneſs firſt began to ſet up particular viſible Churches. For from the Churches reſt till thoſe Waldenſes and Albigenſes, 'tis very rare to finde a man that would acknowledge any other Churches then the beaſt, or his Images, that would acknowledge a particular viſible Church, as Mr. Cotton obſerves in his expoſition of the Revelation, Cent. 4. cap. 5. de Hereſi….chap. 13. pag. 123, & we are indeed minded of an act of Conſtantine, by his Imperial Edict reducing all to the Catholick Church, to walk in communion with her Holineſs (as his language is) p. 59by the Centuriatores Magdeburgenſes, Cent. 4. pag. 315. by which Church that he meanes the Catholick viſible, is plain by the meanes he uſes, viz. the delivering up the meeting-houſes or oratories to the Catholick Church; as they that pleaſe may read in the place above cited.

Thirdly, 'twill be ſaid, But many Obj. 3.godly men have worſhipped God Zealouſly in this way, and do ſtill; and God has, and is ſtill no Queſtion found of them.

In anſwer to this, let me propound Anſw.this to be weighed by every ſerious ſoule, that this muſt be looked on as an indulgence of God unto ſincerity, owning what is of himſelf, mingled with much of man. After that God had declared his mind, about the place where he would put his name, and David had preached it, 1 Chron. 22. 1. yet Solomon and the Children of Iſrael neglected to build the houſe, the foundation of which was not laid untill the fourth yeare, 1 Kings 6. 1. and 37 verſes: and perhaps this came to paſs through Solomons too much intenſneſs on the building of his own houſe: becauſe this is named p. 60before the Lords houſe, chap. 3. 1. immediately before the people are blamed for ſacrificing in the high places, that is done, verſ. 2. neither can I tell how to make the connexion betwixt theſe two verſes, but that Solomon was ſo intent on his great match, and providing a Suitable Palace, that in the meane while the building of the Temple was delayed, not being carried on with that ſpeed, that it might have been; and this prolonged the peoples ſacrificing in the high places, that turned unto ſin unto them, and Solomon too; and is made an exception in the religion of them both, 1 Kings 3. 2, 3. And yet Solomon's Zeale of God is approved too, and God is found of him, verſ. 4, 5. &c. but for all that, 't is not 1000 burnt-offerings that can make God winke at the neglect of Gods inſtitution. Men thinke becauſe they love God, and are abundant in duties, that God will not take notice whether they come to Jeruſalem, or go to the high places, what Churches they worſhip in: but believe it, they are deceived; and they are as much deceived that think 'tis enough to ſay for a way, p. 61that they have found God in it, or rather in ſomething of his that is practiſed in it.

But there may be good done this Obj. 4 way and has been good done in it, errors ſuppreſſed, &c. and thoſe reject it now, made uſe of it once.

I anſwer, The good that God brings Anſw. out of evil, is not to be conſtrued into a divine approbation of it, that its name ſhould be changed, and evil called good. Neither is the uſe that has been made by good men of a falſe way of Churches, to be drawn into an argument to continue in it. See Peter Martyr in his Pet. Mart com. loc. Claſ. 4. cap. 6. ſſ. 42.common places, pag. 570. I tranſcribe not the Latine (as alſo neither in other quotations) for haſte. Godly men, ſays he, ſo long as they were compelled to be in the Papacy, neither could have their meetings otherwhere, if they thought they ſhould any way profit in amending maners, or any way procuring the glory of God or the Salvation of others, were to ſhew what was neceſſary to the Biſhops and paſtors for that time given, if they could not do it amongſt their owne. But when it pleaſed God to raiſe up Heroick perſons, ſuch p. 62as Luther, and Zuinglius, which have planted innumerable Churches: leaving the graves, and aſhes, and ſmall Relictis Buſtis.footsteps of the Church; it was meet they ſhould betake themſelves thither where they might both live and do according to the word of God, and by this meanes continue among themſelves by ſucceſſion the Apoſtolique faith and life, by joyning themſelves to their predeceſſours▪ which lived rightly, and ſincerely in the primitive Church.

But ſhall we do it without the Authority Obj. 5 of the Magiſtrate?

I anſwer, that which is preſſed is but Anſw. the doing of your own duty in ſeparation from unwarrantable Societies, that the text layes on every particular Chriſtian, upon peril of incurring the wrath of God. Jer. 51. 45. is a parallel place: Go ye out of the midſt of her, and deliver ye every one his own ſoule from the fierce anger of the Lord burning againſt falſe worſhippers.

If the Magiſtrate will further reformation, 'tis a mercy, ſo that he keepe to his own power, and do not infringe the p. 63power of the Church, for theſe two powers muſt not be confounded; which yet few of the objectors attend unto: but the text hath no ſuch proviſoe, as, If the magiſtrate bid, or give you leave, then come out of Babylon. And therefore we are to reſolve with Pet. Martyr, We muſt Com. loc. Claſſ. 4. cap. 14. S. 29.worſhip God holily, and piouſly, though all the Magiſtrates in the world gainſay it. I may adde to this what Wollebius Wol. lib. 2. cap. 5. Can. 11.ſaith: If the magiſtrate be an enemy of the Church, the reformation of religion cannot be obtained of him; then reformation of religion lyes upon thoſe as their duty, whom God hath furniſhed with neceſſary gifts for it; neither is the conſent of Biſhops to be expected. And becauſe of this laſt clauſe, I ſhall adde what Peter Martyr, (a little above the place above quoted in the margine) ſaith:

There are ſome which may ſay, ſaith Obj. 6 he, Before we depart from the obedience of the Magiſtrate in point of religion, the conſent of the Church is to be expected.

They which ſay theſe things, let them Anſw. conſider that Chriſt hath never ſo commanded, p. 64every one is for himſelfe firmly bound to the law of God, whether others aſſent or diſſent. If a Maſter have many Servants that he commands to worke in the field, and ſome of them in the Maſters abſence will be idle, ought therefore the reſt to be idle too, becauſe the others do not at all conſent to the common worke? for this he quotes Gal. 1. 15. and adds, So ought we alſo to do; after God hath made known his truth, we muſt not delay. Conſent indeed is to be expected, if the matter be dubious and obſcure (viz. to him to whom it is revealed, as the courſe of his ſpeech makes manifeſt.) Let thoſe therefore whoſe hearts God hath raiſed up, go up and build his houſe, Ezra 1. 5. and be as the he-goats before the flock, Jer. 50. 8. get we our brethren, if we can, along with us, but let us not delay our own work and duty, but with David make haſte, and not delay to keepe Gods righteous Judgements.

And ſo much for explication.

The reaſons of the point are, firſt, p. 65becauſe Antichriſt Churches are ſin, The great beaſt, Rev. 13. 1, 2. repreſented in ſo monſtrous a ſhape, to ſhew h… ugly he is, in the fight of God, is the Univerſal viſible Church of Rome: For it cannot be meant of the Roman Pagan Empire, becauſe of the crowned hornes, Rev. 13. 1. and being in the wilderneſs, Rev. 17. 3. Nor the Roman Chriſtian Empire; for the Devil gave not the Seat to the Chriſtian Emperours, neither were they admired of all the world, after the healing of the wound, by Charles the Great; neither is it a note of perdition to yeeld ſubjection to them; which things are ſaid of this beaſt, Rev. 13. 2, 3, 8. Nor Antichriſt, which is the other beaſt, verſ. 11. he is indeed one of the heads but not the beaſt it ſelf; differing in number, original, ſhape, and exerciſe of power: Vide Cott. in 13 Revel. p. 4. &c. what then can this beaſt be, as he concludes, but the Catholike viſible Roman Church? and this beaſt anſwers to, and is moſt fitly thought to ſucceed in the place of the Roman Empire.

'Tis reckoned alſo amongſt the deteſtable ſins of Antichriſt, that he cauſes an Image to be made to the firſt beaſt. Rev. p. 6613. 14. that is to ſet a Church in every Nation, &c. that may have the likeneſs of the Roman Church, viz. Metropolitan, National, Dioceſan, Cathedral, and Provincial Churches, as Mr. Cotton ſhews, pag. 233. And indeed, if the firſt beaſt be the Catholick viſible Church of Rome, theſe are the living Characters of her, and ſo may well be thought to be the Image; they are as like as mothers and daughters, and the Pariſhes are but reliques of them. Now theſe being ſins of Antichriſt, the Doctrine cannot be doubted of; and thoſe that will meddle with this ſin, it will draw in more ſin upon them, even as the needle drawes in the thred, Rev. 18. 5. Her ſins have reached unto heaven; the holy Ghoſt gives this a reaſon of our text. Take Beza's criticiſme, on the word rendred by reaching. He uſes, ſaies he, the word foreign, whereby is ſignified ſins mutually following one another, and ſpringing one from another, at laſt to grow unto ſuch an heape, that they have reached even to heaven. And how naturally Antichriſts blaſphemy of the Tabernacle of God, Rev. 13. 6. (that in p. 67the language of the Revelations beſt ſignifies the Church) followes on the continuance in his Churches, Let all men judge; and whether that be not the reaſon why the Congregations of Chriſt are ſo evil ſpoken of.

Secondly, becauſe they are harlots, and will entice, as the harlot, to draw us away to their leud courſes, Rev. 17. 5. She holds forth her abominations, and filthineſs of her fornication, in a golden cup. Babylon hath golden pretences for her abominable idolatries: The prevention of Schiſms and Hereſies, for a Catholike Church viſible; Reverence to the womb that bare us, and the paps that gave us ſuck, for Metropolitane, National, or Dioceſan Churches, and Pariſh-Churches: Decencie, for the Surplice, &c. She hath the alluring ſmell of a Leopard, to draw people after her. 'T is dangerous to come neer her, leſt they be enſnared, being beſotted with her Cott. in Rev. 13. verſ. 18.Rev 13:18ſweet ſmell to the carnal ſenſe. She contrives all things ſhould be very ſightly, a comely proportion in the number of the Beaſt is contrived; 't is pleaſing to the fancie, and eaſie to remember; 't is 666. p. 68She is Myſtery Babylon, ſubtil of heart; her ways are ſuch, that thou canſt not know them. Therefore hearken not to her. A void her, paſs by her, turne from her, and paſs away, Pro. 4. 15. And ſhe is ſtubborne; if you will return to to her, well: but ſhe will not return to you. Gods people would have cured her, but ſhe is not cured, as 'twas ſaid of old Babylon, Jer. 15. 9. I never knew any that would have a through Reformation, that durſt take along their whole pariſh with them to the worke: but have been forced to lay aſide the moſt of them, as the Jews the Samaritanes, Ezra 4. 1. &c. when they would prepare for diſtinguiſhing Ordinances (as their phraſe is) knowing right well, that there were dogs enough (if indifferently all were admitted to the management of that matter,) to ſnatch the bread out of the childrens hands, and drive them from the Table. Why ſhould they be waſhed in the ſame Laver, (at leaſt their children that muſt be waſhed in their right) that may not eat at the ſame Table? Let us take the Prophets counſel; forſake we Babylon, p. 69and go every one to his own country: let us waſh our hands of her, and expect what God hath determined of her, Myſt. iniq. pag. 660.as Du Pleſſis once ſaid of the Roman Church. So much for the reaſon of the point. A word or two of application.

Let all according to their places farther Ʋſe 1 and facilitate Gods peoples going out of the Antichriſtian Churches, according to the exhortation, Iſa. 62. 20,

Be wiſe, Oh ye kings be inſtructed, ye judges, of the earth ſerve the Lord in this worke; caſt ye up, caſt ye up an high way for the people of God, and take away the ſtumbling-block, and gather out the ſtones out of the way of Gods people.

Firſt, take away Pariſhes by an act of State, viz. the Eccleſiaſticalneſs of them, and all that may repreſent them to be of Eccleſiaſtical conſideration: leave not ſo much as a broken piece of the Image of the beaſt, ſuch are the pariſh, and its Eccleſiaſtical appurtenances, as Hozekiah made the brazen ſerpent Nehuſhtan a piece of braſs, and brake it to pieces; becauſe the Children of Iſrael unto thoſe dayes did burn intenſe p. 70unto it, 2 Kings 18. 4. So do ye, make them common civil things, and leave no ſhape of the fomer Eccleſiaſtical ſtate in them. Take Joſiah's example in demoliſhing the Altar of Bethel, and the high place there; he brake down and ſtamped to powder the high place. Pariſhes are our high places, in this apoſtacy of the latter times; temples of mans invention. Away with all thoſe conſecrated places for worſhip, thoſe holds of Mahuzzim, Daemons, or Saint-Gods, as Mede expounds them opening the 39 verſe of the 11 of Apoſt. pag. 104.Daniel, as a part of the deſcription of Antichriſt. He renders the text thus: He ſhall make the holds of the Mahuzzims, with all, or joyntly, to the forreigne God. He paraphraſes thus: And though the Chriſtian God, whom he ſhall profeſs to acknowledge, and worſhip, can indure no compeeres, yet he ſhall conſecrate his temples (Eccleſiaſtical holds) joyntly to the Chriſtian God, and his Mahuzzims, Deo & Sanctis, i. e. to God and the Saints.

This may ſeeme a nicety to moſt, that I ſhould inveigh ſo againſt theſe. But p. 71is not God as Jealous as ever? And ſhould not Saints be as zealous? May monuments of Idolatry be better indured then heretofore? Sure I am, the argument for the demolition of theſe, is perpetual; and why the precept ſhould not, I know not. Daniel 7. 5, 6. and alſo verſes 25. 26. The true reaſon why theſe are ſuffered, is hinted by Mr. Cotton, when he ſays, Vial the 7. pag. 14. When the zeale of God lifts up the hearts of people, Saith he, then they will not endure a conſecrated place, in all the world where they come. And when this vial is poured out, then the earth ſhall be full of the knowledge of God, and then all the chappels o… eaſe, and Churches of State, and temples of glory, wherewith the world hath been deluded, ſhall be thrown down; they will not leave them a ſtone upon a ſtone that ſhall not be thrown down.

'Tis to our ſhame, that we have no more knowledge of God, then to ſuffer ſuch plain monuments of Idolatry. I confeſs, were it not to cry out againſt the Altar of Bethel, and gain an advantage p. 72of ſpeaking to them, that otherwiſe I cannot have, after the example of the Churches meeting in Solomons Porch, after the temple was aboliſhed, Act. 5. 12. I would never more preach or perform any holy duty in them.

A way with Patrons, or lay-founders, thoſe moſt abominable uſurpers: They uſurpe the prerogative of Chriſt, they will found Churches; not onelyonly build a Synagogue, but appoint the Church and the miniſter; and herein they uſurpe over the Church too. Is it not wiſdomes priviledge to build the houſe, and hew out the 7 Pillars thereof, Pro. 9. 1.? is not Chriſt Jeſus the builder of the houſe? and is not this his prerogative founded in his Godhead? Heb. 3. 3, 4. Durſt Paul and Barnabas exerciſe ſuch tyranny as to impoſe a miniſter on the people, as theſe do with the helpe of the Biſhop formerly, of the Commiſſioners for tryal of miniſters now? See Act. 14. 23. Mr. Calvin on the place, having rendred the text thus: When by ſuffrages they had made them Elders in every Church; He comments thus: The word foreign is p. 73to decree ſomthing by up-lifted hands; by which form of ſpeech, is beſt of all expreſſed the right way of making Paſtours. Paul and Barnabas are ſaid to to Chuſe Elders: Did they do this alone by their own office? but rather, they put it to the ſuffrages of all, &c. Away therefore, I ſay with, theſe abominable uſurpers. And although this uſurpation appeare not ſo clearely in the continuance as in the beginning of patrons, and though it lie under more reſtraint now then formerly, this will not ſalve the matter: For the Patrons now a dayes hold their right to preſent, by vertue of the firſt uſurpations of their Anceſtours, which yet they alſo imitate and uphold; and ſo now all the wickedneſs of them: and withall, Scripture will not beare a mincing reformation, Lopping and plaſhing of bad plants: Neither will the blood of Chriſt beare it, and the power of his Spirit. When the fountain is opened for ſin and uncleanneſs, the names of the Idols ſhall be cut off, and be no more remembered, Zach. 12. 1, 3. 'Twas evil to ſacrifice and burne incenſe on the high places, p. 74though it were unto the Lord onelyonly: God will be ſerved onelyonly in his own way, and wiſdome will ſend forth her maidens, Pro. 9. 3. which ſhe cannot be ſaid to do, when men will miniſter to her in a ſtrange way in the doing of it. And mark, theſe maidens are ſuch as go abroad to them that are without, that are ſimple, without underſtanding, and walke with the fooliſh, verſ. 4. 6. let the world, as well as the Church, be ſupplied with miniſters according to Chriſts inſtitution. That which is ſtuck at much, is the rights and properties of Patrons; the taking away theſe, is looked on as a piece of injuſtice. Remember Pharaoh King of Aegypt, and Sihon King of Heſhbon, how their hearts were hardered by abuſe of righteous principles, urging them againſt Gods commands and his Churches good. Do you ever finde when Images are broken and burnt, groves cut down and burnt, and high places deſtroyed, that there is any regard had unto the right that any had to the materials? The great Proprietarie of all the world calls in theſe rights; who ſhall with-hold them?

p. 75I am ſorry for men in theſe dayes, See the Narrative of the Parlaments diſſolution on Dec. 12. 1653. with the Ordin. for impowering the Commiſſioners for trial of publik preachers, p. 1.that make it a ground to breake up Parliaments, and make Ordinances, to preſerve the rights and properties of Patrons: God calls for them, and they may yeeld them without any dammage; except that they ſhall want a way to oblige Miniſters to daube them with untempered mortar, and ſow pillowes under their elbows, that they may lie eaſily in their ſins, and go in eaſe to their everlaſting paines.

A way with Tythes, that old-Teſtament-maintenance, that ſeemes to me plainly diſtinguiſhed from the new-Teſtament-maintenance, in that argument of the Apoſtle for the maintenance of the miniſters of the Goſpel, 1 Cor. 9. 13, 14. 'tis plain he argues a ſimili, from the like; and like is not the ſame. And to this ſuffrages judicious Mr. Hooker, in his Survey of Church-diſcipline: Part 2. ch. 1 pag. 31.This way of raiſing maintenance, ſaies he, appointed in the Goſpel, is far differing from that way of the tything in the Law, &c. Mr. Mede hath this paſſage touching difference of the Lawmaintenance of miniſters, and the Goſpel p. 76maintenance. That which was onelyonly required for acknowledgment of the divine dominion under the bondage of the Law, is now turned into the nature of an foreign, or gift for good tidings, but this does not fully teach the difference, betwixt law, and Goſpel-maintenance of miniſters, which differs not onelyonly in the motive and end, but in the very kind. For one is a legal Ceremony, and the other is a Goſpel-inſtitution; the one is Jewiſh, the other is Chriſtian; the one reformed, the other popiſh, according to the epithers I find put on the way of tything by Mr. Hooker, calling it the popiſh Jewiſh way of Tything. Survey, part 1. chap. 1. p. 29.Concerning the popery of it, I ſhall onelyonly adde what Mr. Cotton ſpeakes, opening the number of the beaſt. The foundation, ſayes he, is ſix, that he opens by the ſix books of Decretals: now, ſays he, if you would know why this ſix comes to be multiplied by ten; If you obſerve it, all the Government and maintenance of the Roman State is by tenths, by tythes; all the people muſt give the tenth to the Prieſt, and the Prieſt to the Biſhop, for the maintenance of the Catholique p. 77Church, and ſo the whole Government comes to be multiplied, maintained, and eſtabliſhed. All the Roman Catholiques are built upon popiſh Laws and decrees, all which require ſubjection to the popiſh Church, and ſubmiſſion to that Church, and to the Pope as the head of that Church; receiving doctrine, and worſhip, and diſcipline from that Church; and that was founded in ſix, in the ſix books of their decrees, and it is multiplied (viz. by tenths) according to the ſame bookes to maintaine all the Clergy, from the Pope to the loweſt Pariſh-prieſt. But my argument that I would follow, is, that Tythes are Jewiſh; that is much to be ſuſpected, becauſe they are Popiſh: the Papiſts being ſo much addicted to be the Jews Apes; and the rather, becauſe they have ſeemed to make much of the Jewiſh Church-Government, in compoſing theirs; and ſo their Maintenance was moſt ſutable to uphold it. But, which is more, the maintenance by Tythes had reference to the Temple: They that miniſter in holy things, do live of the things of the Temple, 1 Cor. 9. 13. p. 78that is a ſhrewd hint to their Jewiſhneſs: for they have reference to, and ſo imply a Temple, Prieſt, Sacrifices; which have been revived by the Papiſts, with this maintenance. But yet farther, either Tythes are paid by the light of Nature, or Moral command, or elſe by a Ceremonial precept. For as for the Judicial Law, it contains but appendices, explications, and functions of the Moral and Ceremonial Law; and ſo I need not mention that in this diſ-junction. And alſo I know none that flie to another mean, to prove that Tythes were not Ceremonial, that may hurt this my Argument, beſides this of Natural light or Moral command. I aſſume therefore, Tythes are not paid by Natural light, or Moral command. Thoſe inſtances of Abraham and Jacob paying Tythes before the Law of Moſes, are not ſufficient to evidence ſo much. Circumciſion was not of Moſes, but of the fathers, Joh. 7. 22. yet was it ſo incorporated into Moſes Law, that it did oblige a man to keep the whole Law, Gal. 5. 3. Sacrifices alſo are as old as Cain and Abel, Gen. 4. yet part of the Ceremonial p. 79Law, and aboliſhed by Chriſt, Heb. 10. 8, 9. 10. But the Aſſumption is manifeſt, becauſe no Law appointed in the Goſpel, is inconſiſtent with any Natural or Moral Law of God. But the inſtitution of our Saviour, Luke 10. 7. urged by the Apoſtle, 1 Cor. 9. 14. and explained, Gal. 6. 6. will not ſtand with Tythes: Theſe are out of the ſeed of the land, the fruit of the trees, or of the herd of the flock, Lev. 27. 30, 31, 32. Deut. 14. 22, 23. The Goſpel-maintenance is raiſed out of all good things that the perſon taught hath. Tythes were paid, the firſt Tenth to the Levites, and they paid the tenth of the tenth to the Prieſt, Neh. 10. 38. And thoſe Levites that taught in the particular Synagogues, paid to the Prieſts who adminiſtred in Jeruſalem; the Goſpel-maintenance is to be paid by all that are taught. I conclude therefore, that Vide Hook. Survey, part 2. ch. ….Tythes belong to the Ceremonial Law; which to practiſe, is to dig Chriſt out of his grave, and a character of Antichriſt, 1 Joh. 4. 3. Neither will it avail for any to ſay that they take them not as Tythes: for the Corinthians could not be ſo excuſed, p. 80as to their eating things ſacrificed unto Idols, neither in the Idols temple, nor otherwhere, having taken it from the ſhambles; if they eat with the offence of their brother. And if they eat in the Idols temple, it was not onelyonly evil, for the offence its ſake, but for it ſelf, as in which they committed idolatry, and had fellowſhip with devils, 1 Cor. 10. 14 &c. notwithſtanding they made no conſcience of the Idol, or the things offered to Idols, but went to eat, as to the civil feaſt of their friend, verſ. 19. compared with chap. 8. 1, 2, 3. 4, 5, 6, 7. When we joyn in the ſame action with others, our different opinion will not ſave us from the guilt of it, as the Apoſtle hints, verſ. 20. Theſe Tythes were ſacrificed to Idols, either directly, whilſt in honour of the Saint the Patron with them endowed the Temple that was conſecrated unto him, or her; or interpretatively, by worſhipping God with other worſhip, and ſetting up other things (yea contrary things) then what he hath appointed in his Church; worſhipping God in a Meſſiah to come, and exchanging inſtitution, Gal. 6. 6. for Tythes. p. 81And theſe are ſtill fixed to the Temples of the Saints, to whom Temples were built in every Pariſh: and though they be not now looked upon ſo much, as Temples of the Saints, yet as Temples of God they are looked upon generally, and the Service thought to be the better, becauſe performed there; and this comes to the ſame paſs, ſince to worſhip God in a falſe maner, is to worſhip a falſe Obſervant Saints ſee it to their grief, and talk to one another of it.god; for God hath now no material Temple. Neither hath there been any thing done, by way of publike Act, of the Nation, againſt this Superſtition, received by tradition from our Fathers. Upon which I could not meet with the Pariſh, were it not that I come as a Prophet from Judah to Bethel to them, to cry out againſt the altar there; or upon the account of the Churches meeting, not theirs primarily. There is a thing like that eating things ſacrificed to idols, that the Church of Thyatira ſtands, as Rev. 2.Rev 2a buſh in a my…y hole, to warn us leſt we fall into it. And they that oppoſe it, ſhall it may be fare the worſe for it with the Nations; but Chriſt will give them power over the Nations at laſt. Let us p. 82not deceive our ſelves, God will not be mocked; All the Churches ſhall know that he ſearches the reins and the heart, and will give to every one, not according to his pretences, but his workes. Let us eſteem our knowledge by humiliation, and the love of God, 1 Cor. 8. 1, 2, 3.1 Cor 8:11 Cor 8:21 Cor 8:3whereby we ſubmit unto him, and are zealous of his glory, and afraid of offending him; not by the enticing words of mans wiſdome: God will acknowledge him that loves him, and ſubmits unto him, though his brethren may hate him, and caſt him out for trembling at Iſa. 66. 5.Isa 66:5his word, through which he becomes in their eyes more nice then wiſe: but he ſhall appear to his joy and they ſhall be aſhamed.

Away, I ſay, with all appurtenances of a Pariſh-Church. Let us not deſire the Silver and Gold of the Idol, leſt we beſnared,, and become an abomination like it, and accurſed like it. Deut. 7. 25, 26. Let us not be confident of our own ſtrength: how eaſie is it for us, or at leaſt our Children, to be reduced to the former Popiſh Church-way, when we have Cathedral and Pariſh-Churches, p. 83Parſons, Vicars, Curates, Church-wardens, &c. ſtill continued? people are apt, upon ſuch occaſions, to be taken with ſuch things, and to ask kow their Fathers, or the Nation hath worſhipped; and this is a ſtep to idolatry, and forbidden of God, Deut. 12. 30. that therefore would not have any of the reliques of the Canaanites idolatry ſurvive them. Oh that God would turn England into a Bochim, weepers, (as 't is in the margin) that we might become weepers for this, That we have not yet aboliſhed the memory of our Fathers ſuperſtition, leſt the Lord leave us to our enemies, to be thorns in our ſides; and to their gods, to be ſnares to our ſouls. See that ſad ſtory, Judg. 2. 1, 2, 3, 4, 5. meditate on it ſadly: we have been parallel to Iſrael in deliverances, anſwerable to them in neglect of duties; why ſhould not we expect to be like them in the judgments that came on them?

If to this I ſhould ſay, Take away Epiſcopal Churches, you would ſay it were needleſs: but what then means the Cathedral Temples? other things may p. 84be found, 't is like, if you ſearch as God will, viz. with candles, every dark hole. But give me leave to ſay, Take heed, take heed, that you ſet not up Epiſcopacie again. Saints are afraid what the Commiſſioners for trial of Miniſters will come to at laſt. Some ſpake out their fears at firſt ſight, and wiſhed it came not to another Epiſcopacy. Let it be ſeriouſly enquired into. I confeſs that at firſt I was pretty well ſatisfied with the Ordinance for their ſitting, ſave that 'tis grounded, in part, on the defence of Patrons rights and properties: but ſince, my ſcruples increaſe. That which moſt ſatisfied me at firſt and made me think favourably of theſe Commiſſioners, (I mean, as ſuch Commiſſioners) was, that their Commiſſion gives them not power to inveſt into Office: but that will not anſwer all my ſcruples now. For though they are not to inveſt into Office, yet they are to take the beginnings of their proceedings from the preſentation of the Patron, that preſents to Benefice with care of ſouls originally; and I know no qualification that is put on his preſentation, but onelyonly care p. 85taken to preſerve his rights and properties; and ſo when they do confirm this preſentation, they do in effect inveſt into Office, and ſupply the place of the Biſhop, to give the Complement to the Pariſh-Prieſt.

And again, is there not the ſame-kinde of Tyranny exerciſed over the elections of the people that was formerly? even as whom the Patron and Biſhop could agree in, he was the man for the place, let the people be never ſo much grieved: even ſo now, if the Patron and Commiſſioners agree, that brings in a Miniſter into a Pariſh in ſpight of their hearts. But 'twill be ſaid, that they are not looked on as Churches. But I anſwer, There cannot be denied, but in many of them there are ſome reliques of a Church, ſome poor Saints that are nouriſhed in this Wilderneſs, that ſhould not be impoſed on. Let it be conſidered what Temple of God that is, that Antichriſt is deſcribed by uſurping over it, 2 Theſ. 2. 4. was it not the woman in the wilderneſs? Rev. 12. 6. with 17, 3. Antichriſt raigns over the univerſal viſible Church, during the wilderneſs-ſtate of the Church, that is hid in p. 86the confuſions of Antichriſtian order, and lurks among the crowd of Gentiles in the outward Court, that God owns not as a Church, Rev. 11. 2. and therefore his Remnant is this Temple, during the confuſion of Antichriſt, lurking ſecretly among the Gentiles in their corrupt order.

Laſtly, does not the Ordinance for empowring theſe Commiſſioners provide for the propagation and continuance of our Pariſh-prieſts? for though the Commiſſioners are not to make them ſo, yet they approve them that are ſo, without any alteration Apoſt. pag. 104.of their ſtanding. Aaron would have excuſed his making the golden Calf if he could, when he ſaid, There came out this Calf: but Aaron ſhould not have caſt the metal into the fire over ſuch a mould, and then the Gold would not have come forth in ſuch a ſhape: ſo the aforeſaid Ordinance ſhould not caſt Miniſters in the fire of examination over the Pariſh-mould, that is not taken away, and then when any come out of this fire, they ſhall fall into that mould, they become Pariſh-Miniſters, or are continued to be ſo.

p. 87Let things be ſeriouſly weighed; I make not cavils, but ſpeak out of conſcience, and the fear of the Lord. The fear of his Majeſty makes me ſtand upon ſuch things as theſe, whoſe Name ſhould be ſanctified, his Kingdome be ſubmitted to, and his will be done in earth as it is in heaven. The Lord make his people of quick underſtanding in his fear, not judging by the ſight of the eyes, and the hearing of the ear. Things may have fair faces, and be well ſpoken, that are very foul, filthineſs, of the fornications of Myſtery Babylon, whoſe abominations are in a golden cup. I cannot but look upon what Mr. Goodwin once ſaid, ſpeaking of the Vid. a late tract of the world to come. pag. 28.World to come, in opening Eph. 1. 21. viz. That Chriſt will not ceaſe till he has thrown down every rag, all that droſs and defilement that Antichriſt and Popery brought into the World. I cannot but look on this, as comprehending as much in brief as I have ſaid, Jeſus Chriſt will never reſt (ſayes he) till he hath thrown out all the droſs of this world, both of doctrine and worſhip, that conformity to the World hath brought in.

p. 88I know the great Objection againſt what has been ſaid is, that Miniſters will want their certainty: but for all this, they that truſt in the Lord will ſay, Caſt up, take away the ſtumbling-block, and that with a great deal of fervour, becauſe of the promiſe, They that truſt in the Lord ſhall poſſeſs the land, and inherit my holy mountain, Iſa. 57. 13, 14. God hath kept me, I bleſs him, from many a ſnare, by enabling me to take the promiſe for my maintenance; and when I firſt entered into the Miniſtery, that Pſa. 37. 3. was ſet on my heart; When I was in doubt whether to ſerve the Lord with a little means, or go to ſeek more; yea, rather accept more, for I was offered it in more places then one. And I have been tried whether I would ſtick to i…: God hath kept me to it, though with much experience of my frailty: & through this comfort of the promiſe, I have refuſed livings when I might have had them, and laid thē down when God call'd for them, in the witneſs of the Truth. That I ſay in the ſtrength of God, is, Vincat veritas, ruat coelum. Let us gain Truth with the greateſt damage; for he that is the p. 89fountain of truth, is the fountain of good, that hath riches of glory to ſupplie all our wants.

I proceed now unto a Uſe of exhortation Ʋſe 2 to all Gods people to come out of Babylon, according to ſuch Scriptures as theſe, viz. Iſa. 52. 11. it is an exhortation, Diodate on the place.ſayes Diodate, to the people to come out of earths Babylon, and not to be allured and enticed by the unclean and profane benefits thereof; And to all the Church, redeemed by Chriſt, to ſeperate it ſelf from the communion and affection of the world, and the corruptions and Idolatries thereof, 2 Cor. 6. 11. If any ſay, We are in a captive ſtate, yet heare what Calvin ſaith on Cal. in loc.the place; he admoniſhes them, ſays he, that although they be captives, yet that they do nothing for the ſake of their lords, that their condition may be the better, that they ſuffer not themſelves to be drawn away from the pure worſhip of God, that they be not polluted with their rites; that they ſeeme not to worſhip their idolls, &c. aſſent to their religion: The Prophet doth not, ſayeth he, exhort the Jews, to be clean, p. 90when they ſhall be free, but whiles they ſhall be held captive, and undergo the peril of their lives. Add Jer. 50. 8. and 51. 6. and 51. 45, 46. Strive to be formoſt in reformation, as the hee-goates delight to go before the flock. Deliver every one his own ſoule; ſtay not for others ſo as to loſe your ſelves. Theſe are not commands onelyonly, but have the force of a promiſe, that the people of God ſhall come out of Babylon. And 'tis as much as to ſay, Ye ſhall come out, if it be not your own fault. And this is a Cordial not to be neglected, as in the Type, ſo neither in the Antitype, that the Lord gives his people. But what hopes of Deliverance? one rumour comes one yeare, and another yeare comes another rumour, and in the land is violence, ruler upon ruler, (as ſome render this laſt clauſe.) The Lord endeavours to defend our heart againſt ſuch diſcouragements as theſe, Jer. 5. 46. before quoted. Take Calvin in loc.Calvins note on it. I doubt not, ſays he, but the Prophet here bids the Jews be of good and cheereful heart; although the earth do often change the Lords thereof: becauſe that mutation p. 91althought it be manifold, cannot at all detract from Gods rule, viz. ſwaying all things to the accompliſhing of his promiſe, to his peoples good in their Seaſon.

My deare brethren, whom I long to ſee upon mount Zion, and meet in the Rendezvous of the 144000, there following the Lambe, and ſinging the new ſong: I beſeech you ſuffer the word of exhortation, in theſe following particulars.

Firſt, reform not onelyonly ſubſtance, but circumſtance; hate the garment ſpotted by the fleſh. Under the Law a man might not onelyonly be defiled by a leprous man, but by his clothes. Jude alludeing to this type, exhorts us to hate the garment ſpotted by the fleſh, verſ. 23. Calv. in loc.Jude is ſo far from ſuffering evil to be cheriſhed by indulgence, that he commands to cut off all preparations, and all acceſſaries (as they call them) that they avoid whatſoever is of any affinity or neere to vice. Willet on the place Willet on the place.gives us this exhortation. We that profeſs, ſaies he, the glorious Goſpel of Chriſt, are taught that we ſhould not, neither in opinion, p. 92or in any external uſages, rites or cuſtoms, which may breed offence, conform our ſelves to the carnal and ſpotted profeſſion of poperie, but to decline in all things the very ſhaddow, ſhew, or leaſt ſuſpition thereof.

Secondly, take away, not onelyonly Idolatrous Notions, but the things. The Lord commands, that the graven Images of the heathen Gods, be burnt with fire, Deut. 7. 25. But it might be objected, The Silver and the Gold is never the worſe we will therefore ſave that, and call it ſilver and gold; we may put it to a good uſe, ſo we looke upon it as of no holineſs, but common ſilver and gold: Therefore the Lord adds, Thou ſhalt not deſire them, nor take them unto thee, leſt thou be ſnared. Dod and Cleaver on the Commandments, give this comment on the place: God, ſay theſe reverend lights, labours with the people of Iſrael, that when in the land of Canaan they met with Idols covered with gold and ſilver, they ſhould not covet or touch one parcel of the plate, or meddle with it: for if they did, it would enſnare them, and make them remember p. 93the Idol; and from remembring, fall to likeing, and at laſt to worſhip it. Therefore it is an abomination to God; and he that will keep a piece of gold of the Image, it is the next way to make him a worſhipper of the idol.

This is that which the Apoſtle means, when he bids us purge our ſelves from all filthineſs of the fleſh and ſpirit. We muſt not onelyonly purge our ſelves of evil intentions, as the Corinthians that eat things ſacrificed to Idols in the Idols Temples, that ſaid they went to the civil Feaſt of their Friend, and acknowledged but one God, and one Lord: but as the Apoſtle teaches them, they muſt not eat the things ſacrificed to Idols, nor ſit at meat in their temples; even ſo we muſt lay aſide all ſuperſtitious things and actions, and have no fellowſhip with wicked men in them.

Thirdly, return not onelyonly to the true object of worſhip; but to the right means that are inſtituted in the word of God. Enquire not how others have worſhipped their Gods, Deut. 12. 30. we ſhould in reformation take no notice how idolatrous ſuperſtitious people have p. 94done before us, but what thing God commands, obſerve to do that, ver. 32.

This is that ſpoils reformation, that mens eyes do not look right on, and their eye-lids look ſtraight before them, Prov. 4. 25. and ſo as the Serpent beguiled Eve, by drawing her eyes from inſtitution to carnal conſiderations; ſo are men beguiled from the ſimplicity that is in Chriſt, 2 Cor. 11. 3.

Laſtly, Beware of Antichriſt's brokers, and buy nothing of him at ſecond-hand. The Prophet reproved the Hypocrites of his time▪ who though they would not eat of polluted and unclean fleſh, yet the broath was found in their veſſels. It Will et on Jude 23.Jude 1:23hath been the old ſtratagem of the Dragon, and his vicar Antichriſt, to deceive men by an image; and men that will not abide Papacy, are yet well a paid with Epiſcopacy; and thoſe thoſe that cannot bear with Epiſcopacy, fall in Presbytery; which how neer of kin to it, ye have ſeen before. As there is the ſtrength and juice of the ſwines fleſh in the broath, though not the outward form; ſo is there the force, and ſtrength, and nature of Epiſcopacy in Presbytery, although it in ſhape p. 95ſhape be ſomewhat different. Therefore Epiſt. … vind. C…Mr. Ellis. once Popery, ſayes he, rective or in point of Government, I ſhewed was very probable (for the ſubſtance though not the formality of it) to follow upon the Presbytery, on the ground that its now endeavoured upon. I do not ſcornfully upbraid any, ('tis far from my heart) but I faithfully warn men of the devils method, whereby he goes about to deceive.

I ſhall conclude all with that noble Speech of the noble Lord Du Pleſſis, May we not Myſt. iniq▪ p. 660, 661.lawfully ſay with the Prophet, We would have cured Babel, but ſhe would not be cured. Forſake her, and let us go every one to his own Country, let us now waſh our hands of her, and expect what God has determined of her, eſpecially ſince her judgement is come unto heaven; on the contrary, the Lord hath ſet forth our righteouſneſs. And what then do we wait for from the ſame counſel, the ſame propheſie, and therefore from the ſame certainty; but that thoſe Kings and the ſame States who have worſhipped her, finiſh the work of God, who will put into their hearts to fulfil his will and his pleaſure, to execute his ſentence? and let not the preſent ſtate of things aſtoniſh us in one p. 96day, in one hour, in a moment are his works performed, and this work muſt without doubt be performed. And long ago, as of a thing already done, near at hand, and moſt certain, the Angel cried out▪ & redoubled it, It is fallen, it is fallen, Babylon. But God forbid we ſhould forget that other cry that follows, Go out of her, my people, ye to whom God hath given power to know her, ye which know her but too well, take heed it be not your damnation.

Can any man now pretend an excuſe? that ye be not partakers of her ſins, and that ye receive not of her plagues; leſt being defiled by the contagion of her Idolatry and Enchantments, ye be made partakers of the ſentence long ago pronounced againſt her, of eternal fire that remaines for her.

But becauſe we are for the moſt part incredulous and ſtupid; let us pray unto God of his mercy to draw us as a Lot out of this ſpiritual Sodom, as St. John calleth it, to pull us to himſelf by the hand of his Angels, to grant unto us, that we look not back again, and that we may, before he pour down his judgements on Babylon, get to that holy Mountain, to that little Segar **Zoar.his Church, how ſmall and contemptible ſoever it be in the eyes of the world. Is it not a little one, (ſaith Lot) and my ſoul ſhall live? Now to him, Father, Son, and Holy Ghoſt, for the bottomleſs depths of his Judgements, and of his Graces, be Praiſe and Glory World without end, Amen.

End of the text · Gaulter Postlethwaite, A Voice from Heaven (1655)