become no ordinances are of no efficacy to do good unto the souls of men Other ordinances are circumstantially corrupted onely 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 When 't is 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 But to speak no longer in general let us come to that which is mainly drived at in this last objection viz whether this separation do not require 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 on 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in all Greeke copies is read with greatest concent and necessarily answers to the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 whether 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 reviving 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 't is 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 by 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 't will be said But many Obj. 3. godly men have worshipped God Zealously in this way and do still and God has and is still
the Lord warns the people that they should not imitate the Heathen in their worship not onely 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 onely 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 onely minded is plainly apparent from what follows Thou shalt not do so unto the Lord thy God To worship God with a strange worship is to worship a strange god neither will God accept of any other interpretation of false worship or worshipping in a false way but that a new God is devised for the object of it that Ames Medul l. 2. c. 13. S. 42. is delighted with such worship So long therefore as we worship God in the Antichristian way we do interpretatively worship the gods of the Antichristians Steven the Proto-Martyr lost his life in defence of the Gospel-way of worshipping God in opposition to the Legal worship earnestly contended for by the Jews his antagonists amongst the rest for preaching against the Temple and so consequently against their National Church the bond of which was their meeting together at the Temple in one individual worship Acts 6. 13. For Cal. in loc although the witnesses are said to be false witnesses yet as Calvin says this reproach was not objected to him for nothing for he taught the abrogation of the Law But in this they were false witnesses and suborned to 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 Popes 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 were 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 from 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 onely 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 from 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 First that Scripture speaks nothing of parish-Parish-Churches if we cut out the scantling of them by what hath been alleadged We have nothing of such parish-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-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
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 Mr. 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 onely 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 onely to Christs institution in matter of worship And this is the expectation of the Jewes even at this day 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 't will 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 where 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 in 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. and in this they behaved themselves as faithful witnesses of Jesus Christ 'T is 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 onely 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 't will 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 To 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
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 'T is reckoned also amongst the detestable sins of Antichrist that he causes an Image to be made to the first beast Rev. 13. 14. that is to set a Church in every Nation 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 the 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. sweet smell to the carnal sense She contrives all things should be very sightly a comely proportion in the number of the Beast is contrived 't is pleasing to the fancie and easie to remember 't is 666. She 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 't was 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 and 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 Vse 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 unto it 2 Kings 18. 4. So do ye make them common civil things and leave no shape of the fomer Ecclesiastical state in them Take Josiah's example in demolishing the Altar of Bethel and the high place there he 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 is 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 'T is to our shame that we have no more knowledge of God then to suffer such plain monuments of Idolatry I confess were it not to cry out against the Altar of Bethel and gain an advantage of speaking to them that otherwise I cannot have after the example of the Churches meeting in 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 onely 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to 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. 'T was evil to sacrifice and burne incense on the high places though it were unto the Lord onely God will be served onely 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 I 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. 't is 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 maintenance That which was onely required for acknowledgment of the divine dominion under the bondage of the Law is now turned into the nature of an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or gift for good tidings but this does not fully teach the difference betwixt law and Gospel-maintenance of ministers which differs not onely 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 onely 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 Church 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.
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 't is 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 onely care taken to preserve his rights and properties and so when they do confirm this presentation they do in effect invest into Office and supply the place of the Bishop to give the 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 't will 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 the confusions of Antichristian order and lurks among the crowd of Gentiles in the outward Court that God owns not as a Church Rev. 11. 2. and therefore his Remnant is this Temple during the confusion of Antichrist lurking secretly among the Gentiles in their corrupt order Lastly does not the Ordinance for empowring these Commissioners provide for the propagation and continuance of our Parish-priests for though the Commissioners are not to make them so yet they approve them that are so without any alteration Apost pag. 104. of their standing Aaron would have excused his making the golden Calf if he could when he said There came out this Calf but Aaron should not have cast the metal into the fire over such a mould and then the Gold would not have come forth in such a shape so the aforesaid Ordinance should not cast Ministers in the fire of examination over the Parish-mould that is not taken away and then when any come out of this fire they shall fall into that mould they become Parish-Ministers or are continued to be so Let things be seriously weighed I make not cavils but speak out of conscience and the fear of the Lord. The fear of his Majesty makes me stand upon such things as these whose Name should be sanctified his 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 I know the great Objection against what has been said is that Ministers will want their certainty but for all this they that trust in the Lord will say Cast up take away the stumbling-block and that with a great deal of fervour because of the promise They that trust in the Lord shall possess the land and inherit my holy mountain Isa 57. 13 14. God hath kept me I bless him from many a snare by enabling me to take the promise for my maintenance and when I first entered into the 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 fountain 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 Vse 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 when they shall be free but whiles they shall be held captive and undergo the peril of their lives Add Jer. 50. 8. and 51. 6. and 51.
45 46. Strive to be 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 onely but have the force of a promise that the people of God shall come out of Babylon And 't is 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 althought 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 onely substance but circumstance hate the garment spotted by the flesh Under the Law a man might not onely 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 or 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 onely 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 the 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 onely 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 onely 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 done 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. hath been the old stratagem of the Dragon and his vicar Antichrist to deceive men by an image and men that will not abide Papacy are yet well a paid with Episcopacy and those those that cannot bear with Episcopacy fall in Presbytery which how 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 shape be somewhat different Therefore Epist â—â— vind Câ—â—â— 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 it s now endeavoured upon I do not scornfully upbraid any 't is 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 day in one hour in a moment are his works performed and this work must without doubt be performed And long ago as of a thing already done near at hand and most certain the Angel cried out redoubled it It is fallen it is fallen Babylon But God 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