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nothing sooner will open his eyes to a wife and true valuation of himself, (which is so requisite and high a point of Christianity,) and will stir him up to walk worthy the honourable and grave employment wherewith God and the church hath dignified him; not fearing lest he should meet with some outward holy thing in religion, which his lay-touch or presence might profane; but lest something unholy from within his own heart should dishonour and profane in himself that priestly unction and clergy-right whereto Christ hath entitled him. Then would the congregation of the Lord soon recover the true likeness and vifage of what she is indeed, a holy generation, a royal priesthood, a faintly communion, the household and city of God. And this I hold to be another considerable reason why the functions of church-government ought to be free and open to any christian man, though never so laic, if his capacity, his faith, and prudent demeanour, commend him. And this the apostles warrant us to do. But the prelates object, that this will bring prophaneness into the church: to whom may be replied, that none have brought that in more than their own irreligious courses, nor more driven holiness out of living into lifeless things. For whereas God, who hath cleansed every beast and creeping worm, would not suffer St. Peter to call them common or unclean, the prelate bishops, in their printed orders hung up in churches, have proclaimed the best of creatures, mankind, sb unpurified and 'contagious, that for him to lay his hat or his garment upon the chancel-table, they have desined it no less heinous, in express words, than to prophane the table of the Lord. And thus have they by their canaanitish doctrine, (for that which was to the Jew but jewish, is to the Christian no better than canaanitish,) thus have they made common and unclean, thus have they made prophane that nature, which God hath not only cleansed, but Christ also hath assumed. And now that the equity and just reason is so perspicuous, why in ecclesiastic censure the assistance should be added of such as whom not the vile odour of gain and fees, (forbid it God, and blow it with a whirlwind out of our land !) but charity, neighbourhood, and duty to church-government hath called together, where could a wife man wish a m6re

equal equal, gratuitous, and meek examination of any offence, that he might happen to commit against christianity, than here? Would he prefer those proud simoniacal courts? Thus therefore the minister assisted attends his heavenly and spiritual cure : where we shall see him both in the course of his proceeding, and first in the excellency of his end, from the magistrate far different, and not more different than excelling. His end is to recover all that is of man, both foul and body to an everlasting health: and yet as for worldly happiness, which is the proper sphere wherein the magistrate cannot but consine his motion without a hideous exorbitancy from law, so little aims the minister, as his intended scope, to procure the much prosperity of this life, that ofttimes he may have cause to wish much of it away, as a diet puffing up the foul with a flimy fleshiness, and weakening her principal organic parts. Two heads of evil he has to cope with, ignorance and malice. Against the former he provides the daily manna of incorruptible doctrine, not at those set meals only in public, but as oft as he shall know that each insirmity or constitution requires. Against the latter with all the branches thereof, not meddling with that restraining and styptic surgery, which the law uses, not indeed against the malady, but against the eruptions, and outermost effects thereof; he on the contrary, beginning at the prime causes and roots of the disease, sends in those two divine ingredients of most cleansing power to the foul, admonition and reproof; besides which two there is no drug or antidote that can reach to purge the mind, and without which all other experiments are but vain, unless by accident. And he that will not let these pass into him, though he be the greatest king, as Plato affirms, must be thought to remain impure within, and unknowing of those things wherein his pureness and his knowledge should most appear. As soon therefore asit may bedilcernedthatthechristian patient, by feeding otherwhere on meats not allowable, but of evil juice, hath disordered his diet, and spread an ill humour through his veins, immediately disposing to a sickness; the minister, as being much nearer both in eye and duty than the magistrate, speeds him betimes to overtake that diffused malignance with some gentle potion of admonishment; or if 3 aught aught be obstructed, puts in his opening and discuflive consections. This not succeeding after once or twice, or oftener, in the presence of two or three his faithful brethren appointed thereto, he advises him to be more careful of his dearest health, and what it is that he so rashly hath let down into the divine vessel of his foul, God's temple. If this obtain not, he then, with the counsel of more assistants, who are informed of what diligence hath been already used, with more speedy remedies lays nearer siege to the entrenched causes of his distemper, not sparing such fervent and well aimed reprooss as may best give him to fee the dangerous estate wherein he is. To this also his brethren and friends intreat, exhort, adjure; and all these endeavours, as there is hope left, are more or less repeated. But if neither the regard of himself, nor the reverence of his elders and friends prevail with him to leave his vicious appetite; then as the time urges, such engines of terrour God hath given into the hand of his minister, as to search the tenderest angles of the heart: one while he shakes his stubbornness with racking convulsions nigh despair, otherwhiles with deadly corrosives he gripes the very roots of his faulty liver to bring him to life through the entry of death. Hereto the whole church beseech him, beg of him, deplore him, pray for him. After all this performed with what patience and attendance is possible, and no relenting on his part, having done the utmost of their cure, in the name of God and of the church they dissolve their fellowship with him, and holding forth the dreadful sponge of excommunion, pronounce him wiped out os the list of God's inheritance, and in the custody of Satan till he repent. Which horrid sentence, though it touch neither life nor limb, nor any worldly possession, yet has it such a penetrating force, that swifter than any chymical sulphur, or that lightning which harms not the stein, and rifles the entrails, it scorches the inmost soul. Yet even this terrible denouncement is left to the church for no other cause but to be as a rough and vehement cleansing medicine, where the malady is obdurate, a mortifying to life, a kind of faving by undoing. And it may be truly faid, that as the mercies of wicked men are cruelties, so the cruelties of the church are mercies. For if repentance sent from

Heaven Heaven meet this lost wanderer, and draw him out of that steep journey wherein he was hasting towards destruction, to come and reconcile to the church, if he bring with him his bill of health, and that he is now clear of infection, and of no danger to the other sheep; then with incredible expressions .of joy all his brethren receive him, and set before him those perfumed banquets of christian consolation; with precious ointments bathing and fomenting the old, and now to be forgotten stripes, which terrour and shame had inflicted; and thus with heavenly solaces they cheer up his humble remorse, till he regain his first health and felicity. This is the approved way, which the gospel prescribes, these are the "spiritual weapons of holy censure, and ministerial warfare, not carnal, but mighty through God to the pulling down of strong holds, casting down imaginations, and every high thing that exalteth itself against the knowledge of Cod, and bringing into captivity every thought to the obedience of Christ." What could be done more for the healing and reclaiming that divine particle of God's breathing, the foul, and what could be done less? he that would hide his faults from such a wholesome curing as this, and count it a twofold punishment, as some do, is like a man, that having foul diseases about him, pels Ihes for shame, and the fear he has of a rigorous incision to come upon his flesh. We shall be able by this time to discern whether prelatical jurisdiction be contrary to the gospel or no. First, therefore, the government of the gospel being economical and paternal, that is, of such a family where there be no servants, but all sons in obedience, not in servility, as cannot be denied by him that lives but within the sound of scripture; how can the prelates justify to have turned the fatherly orders of Christ's household, the blessed meekness of his lowly roof, those ever-open and inviting doors of his dwelling house, which delight to be frequented with only filial accesses; how can they justify to have turned these domestic privileges into the bar of a proud judicial court, where fees and clamours keep shop and drive a trade, where bribery and corruption solicits, paltering the free and moneyless power of discipline with a carnal fatisfaction by the purse? Contrition, humiliation, confession, the very sighs of a : repentant

repentant spirit, are there sold by the penny. That undeflowered and unblemishable simplicity of the gospel, not she herself, for that could never be, but a falsewhited, a lawny l'esemblance of her, like that airborn Helena in the fables, made by the sorcery of prelates, instead of calling her disciples from the receipt of custom, is now turned publican herself; and gives up her body to a mercenary whoredom under those fornicated arches, which she calls God's house, and in the sight of those her altars, which she hath set up to be adored, makes merchandise of the bodies and fouls of men. Rejecting Purgatory for no other reason, as it seems, than because her greediness cannot defer, but had rather use the utmost extortion of redeemed penances in this life. But because these matters could not be thus carried without a begged and borrowed force from worldly authority, therefore prelaty, slighting the deliberate and chosen council of Christ in his spiritual government, whose glory is in the weakness of flethly things, to tread upon the crest of the world's pride and violence by the power of spiritual ordinances, hath on the contrary made these her friends and champions, which are Christ's enemies in this his high design, smothering and extinguishing the spiritual force of his bodily weakness in the discipline of his church with the boisterous and carnal tyranny of an undue, unlawful, and ungofpel-like jurisdiction. And thus prelaty, both in her fleshly supportments, in her carnal doctrinc of ceremony and tradition, in her violent and secular power, going quite counter to the prime end of Christ's coming in the flesh, that is, to reveal his truth, his glory, and his might, in a clean contrary manner than prelaty seeks to do, thwarting and defeating the great mystery of God; I do not conclude that prelaty is antichristian, for what need I? The things themselves conclude it. Yet if such like practices, and not many worse than these of our prelates, in that great darkness of the Roman church, have not exempted both her and her present members from being judged to be antichristian in all orthodoxal esteem; I cannot think but that it is the absolute voice of truth and all her children to pronounce this prelaty, and these her dark deeds in the midst of this great light wherein we live, to be more antichristian than antichrist himself.

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