CHRIST ON HIS THRONE.  
OR, Christ's Church-government briefly laid down; and how it ought to be set up in all Christian Congregations.  
Resolved in sundry Cases of Conscience.  IER. 6. 16. Thus saith the Lord; Stand ye in the ways, and see and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. Luke 19 27. But those mine Enemies, which would not that I should reign over them, bring them hither and slay them before me. 
Printed in the year 1640.   

THE PREFACE To the Reader.  
IT is an observation as true as ancient, that such works of God as are done immediately by himself alone, though for their excellent greatness far surpassing not only man's apprehension, but even admiration itself, yet are done by him without any rub or difficulty at all. Such was that glorious and magnifical work of Creation. But such works as God doth by instrumental means, as by man, the greater they be, the greater difficulties they are attended with, and meet with many impediments. And this is most seen in great and general Reformations of Churches or States. Even Christ himself, The only Potentate, 
Acts 15. 16.  the Mighty God, when he came to restore and re-erect the Tabernacle of David, which was fallen down, to wit, his spiritual Temple or Church, what opposition did he meet withal? what sweat did it cost him, before he could finish this glorious and wondrous work? In which respect the ancients were wont to say, That God with his word alone created the world; but it cost the life of his only begotten son to redeem the world for this was opposed by devils and men. And so it was with the type of Redemption, Israel's deliverance from Egypt, where God's mighty wonders and plagues upon Egypt, found a proud and hard hearted Pharaoh, with his blind Egyptians obstinately resisting to the very last. So in the reparation of the Temple in Jerusalem, there wanted not most malignant spirits, 
Ezra 5. 6.  envious men, is Tatnai, Shether Boznai, 
Nehem. 4.  Tobiah, and Sanballat, who mocked and accused the Jews to the King, and by force sought to hinder the work. And therefore can we wonder, when in the proceeding of so great a work of reformation as we see begun in our days (nothing inferior (all circumstances considered) to that deliverance from Egypt, or to the restauration of religion after Babylon's captivity) difficulties and impediments both great and many have and do interpose themselves? which when we see we should not be discouraged; 
Cum reflavit affligimur. Cic.  for discouragement in such cases is an argument and consequent of a mind too much relying upon outward means, which while they prosper, they are as a good gale filling the sails of our hope to attain the wished Port. But when an adverse wind begins but to whistle a little up, we are afflicted, and are ready to cast away our hope, being left as a ship without an Anchor floating, and without a rudder driven with every wind, ready to be split on every rock or shelf. But in such a case, we must, as in the first place look up unto God the great master of the winds, yea and mover of the minds of the violent men: So herein behold and observe the beaten ways of the Lord, how he is pleased in all such great works to suffer himself and his people to be opposed. And this he doth for special reasons, as to show forth the deep wisdom of his providence, in circumventing his adversaries, to cross and thwart them even in those great and good works which himself will have to be done, and certainly purposeth to accomplish, & which he calleth them unto, and commandeth them to do, that so he may take them off from trusting in the outward means, though never so fair, and might teach them still and steadfastly to trust in his help, in his strength, in his faithfulness, and not to cease to call upon him and depend on his promise, who will certainly save, and fully answer the prayers of his people, and in the happy issue of the work, that his glory may in all shine forth the more clearly, when nothing shall be left in man to glory in, but that we may give all the honour and praise of the work to him alone.  
Again, in all such great works of general Reformation, especially of Religion, the difficulties prove to be the greater, by how much the vices and corruptions to be purged out (as we see in natural bodies) are and have been of longer continuance, and such also as have received strength (under pretence at least) even from the laws themselves, and by universal consent of the whole State. Nor only this, but there is also in our natures a kind of Antipathy against that purity and power of Religion, which ought to be the main end that all true Reformations should aim at. And besides all this, although the corruptions be so gross, and of so high a nature, as they proclaim themselves intolerable grievances, no longer to be borne, but do by a kind of necessity press to a Reformation: yet there stands so great a gulf in the way, as until it be removed, or so made up, as to be made passable, it will be found no easy matter to compass so great a work. Now this gulf is ignorance, and that of a long standing, contracted partly through a general security and sloth, and partly through the want of means, while through the subtlety of the Prelates, and cowardice of their inferiors, the Light hath been put under a Bushel. So as though the sense of our Egyptian burdens hath at length let us see in a great measure our misery, yea, and though God in his great mercy hath put into our hands such an opportunity of Reformation, even armed with a kind of necessity to work it: Yet how unresolved are many men of the manner and measure of this Reformation, and what God requires at our hands herein? Yet can we not be otherwise persuaded, but that all good men would join together, quickly to go through with this great work, did they but apprehend it to be as well a matter of Conscience, as of grievance. For which cause, I have in these straits of time, thought it one part of my duty which I owe unto Christ, and to his Church, to propound, and briefly to resolve (as God hath enabled me) some important Cases of Conscience, which (hoping they may conduce to the furthering of the great business now in agitation concerning Religion) I have adventured most humbly to recommend unto the serious consideration of this most just, sage and grave Senate, as to which not only I, but all the people of the Land do owe our best service, and for whose happy success of all their grave Counsels, we are all bound daily, and that in a more than ordinary manner to solicit (as we still do) the throne of Grace, that the Spirit of Christ may be abundantly poured forth upon this most Noble Assembly, in all wisdom, and understanding, and in all judgement, zeal, courage, constancy, unity, unamity in the love of the Truth, that such a perfect Reformation may be wrought as Christ at this time calleth for, as his word appointeth, as all God's people everywhere thirst after, and as the whole Antichristian faction is afraid of, that so, when Christ alone shall be set upon his Throne over our souls, to rule us according to his word, and to dwell among us by his Spirit, the King's throne may be for ever established in justice and judgement, and God's people in this Land may enjoy both inward and outward peace unto the day of Christ, and so our posterity after us may bless God, and for ever call this Parliament, The blessed Parliament.   

Let the Reader correct as here he sees cause. Errata.  
PAge 4. line 1. read 3. hundred. l. 11. blot out 1. p. 6. l. 12. r. possibly be. l. 20. r. as is usual. p. 7. l. 10. r. may be proved. p. 11. l. 19 r. truly ancient. p. 16. l. 8. r. order sake. l. ult. r. of false. p. 20. l. 10. r. of Prelates. p. 16. l. 11. r. form of liturgy. p. 24. r. in the Test. l. 26. r. commandments of men. p. 28. l. 23. r. grievances. p. 31. l. 18. r. accommodate. p. 34. l. 11. r. and is surest. p. 38. l. 9 r. out of the way. p. 50. l. 16. r. said Articles. p. 66. l. 4. r. and lay. p. 67. l. 14. r. 〈◊〉.   

CASES OF conscience.  

CASE I.  
Whether Diocesan Bishops (as they are commonly called) be by Divine right.  
THe answer is negative, They are not. The reasons are:  
First, Because the Scripture knoweth no such creatures as Diocesan Bishops; for the Bishops mentioned in Scripture, are none other than Presbyters, whereof one or moe were set over their several congregations respectively, as we clearly read, Tit. 1. 5, 7. Act. 20. 17, ●8. So Act. 14. 23. compared with Philip. 1. 1. So as Presbyters & Bishops in Scripture are convertible terms; every Presbyter a Bishop, and every Bishop a Presbyter.  
Secondly, Because all such prelatical jurisdiction and domination as our Diocesans usurp and exercise, is expressly forbidden by Christ himself, as Mat. 20, 25, 26. Mark. 10. 42, 43. Luke 22. 25, 26.  
Thirdly, Because the Apostles condemned all such jurisdiction and domination as our prelates use: As 2 Cor. 1. 24. 2 Cor. 11. 20. 2 Thess. 2. 4. 1 Pet. 5. 3. 3 Joh. 9 10.  
Fourthly, Because Apostles themselves, whose successors prelates pretend to be, never used any such jurisdiction as the prelates do, neither in Ordination of Ministers, nor in excommunication, (both which they do most grossly abuse) nor in making of Canons, or setting up or imposing of Ceremonies, both of mere human invention, which the Apostles utterly condemned, Gal. 4. 9 10. Col. 2. 8, &c.  
Fiftly, Because the prelates are never able to prove by any demonstration from Scripture, that their jurisdiction is of Divine authority: their allegations are mere pervertings of scripture; 
So D. Hall in his book of episcopacy.  as they allege first, Christ's ordaining twelve Apostles, and seventy Disciples; here was an inequality (say they) Ergo a superiority of jurisdiction. But neither can he prove here any such authority, as they pretend, or much less any subordination of the seventy, unto the Twelve; for the Twelve neither ordained nor sent forth the Seventy. Secondly, they allege the postscripts after the second Epistle to Timothy; and after that to Titus; which say, That those two were Bishops. But 'tis clear, that those postscripts are no part of the Text, as Beza well showeth. Nor are they to be found in the vulgar Latin translation, which was at the least an hundred years after Christ. Timothy and Titus were both Evangelists, not resident anywhere, but as the Apostles called them from Country to country, as we read in Paul's Epistles: and if they were to be called Bishops, according to the scripture, they must have been Bishops over one Congregation respectively. Thirdly, they allege those seven Angels, 1 Revel 2 & 3. These (say they) were seven Bishops. This they can never prove. And if Bishops, yet Diocesans they were not, seeing for some hundreds of years after, there were no such diocese extant. And our last Translation, in the contents of the second Chapter of the Revelation calls those Angels the Ministers of those Churches. And for the Angel to be meant of one single man, doth imply many absurdities, as that God should destroy a whole Church for one man's sake: for God threatneth the angel of Ephesus, if he repent not, to remove his candlestick out of his place; to wit, that whole Church. But God never doth so; there is not in all the whole scripture any one example, that God ever rooted out a whole State or Church, general or particular, for one man's sin, be he Magistrate or Governor. And if God for one pretended Prelates sin, should remove or destroy a whole Church, as that of Ephesus; as there he threatens the angel, who alone is charged with one only sin, which was a declination from his first love: Then what security or safety can the whole Church or State of England long promise to itself, so long as it harboureth in the bosom and bowels thereof such a crew and confederacy of most notorious and apostatised Prelates, who have not now declined in some degrees from the faith formerly professed, but have openly oppressed and persecuted the Preachers and preaching of the Gospel, and that even unto blood? And again, to go about to prove the lawfulness of Prelacy by the Word of God, from a word of a dark and figurative signification, against clear and express testimonies of Scripture to the contrary, is most absurd and too presumptuous. For, for angel here to signify a Prelate, cannot possibly, because the Scripture elsewhere (as before) damneth all Prelacy in the Church of Christ. And there be many other reasons to confute them, that these angels were no such Bishops, other than Scripture Bishops, as aforesaid: and that which was spoken to one, was by a Senechdochae spoken to all, as is usually in Scripture, and clear in all those seven Epistles.  
Sixtly, The wisest and learnedest of the prelates at this day among us, do warily decline the Scripture in this point, & dare not stand to their authority, as being point blank against them: but they fly to Custom and antiquity, as the Papists do for all their unwritten Traditions.   

CASE II.  
Whether the next Age immediately succeeding the Apostles, be not a sufficient warrant for prelatical jurisdiction, seeing it may be moved (say they) that there were then Bishops.  
THe Answer is negative: first, because it is not a sufficient warrant to build the government of the Church upon any human example, which hath not express warrant from God's Word. Secondly, Because those who were there called Bishops, cannot be proved to have been Diocesan Bishops, or to have had or exercised such a jurisdiction as our Prelates usurp. Thirdly, could that be proved, yet being not according unto, but directly against the Scripture, we ought not to regard it. Fourthly, the very next age after the Apostles, produced many gross errors and superstitions, as Eusebius tells us, and as the Apostles premonished, Act. 20. 29. yea, they complained of it in their own times, 
2 Thess. 2. 7.  while they yet lived: For the mystery of Iniquity (saith Paul) doth already work, &c. which mystery was, that of Prelacy, as appears clearly from that Text, where the Man of sin who exalts himself over the Church, is set forth as the head and top of that mystery, namely of the Hierarchy, which is and hath been the Lerna or source of all iniquity. And Jerome who lived in the fourth Century said, That Prelation over the rest of the Ministers, was a thing of human presumption, and not of Divine Ordination: and though it was first devised for a remedy against schism, yet it proved in time the greatest schism that ever was, namely the schism of Antichrist, and all his crew of Prelates from Christ; the Hierarchy being a mere enmity against Christ's kingdom, between which two there is as great a Chasma or gulf as between Paradise and Hell.   

CASE III.  
But seeing Episcopacy is of very great and reverend antiquity (as they say) is it not best to reduce the present Prelacy to the ancient condition of Bishops in the Primitive Church.  
NO; unless they can prove these Bishops to be such as God's Word alloweth. We reverence that antiquity which is joined with verity: But antiquity without verity is oldness of error, as said old Tertullian. When one asked Christ, 
Mat. 19 3.  If it were lawful for a man to put away his wife for every cause? Christ gave no indulgence at all, but reduced that ancient abuse among the Jews, to the primitive institution of God in Paradise.  
Secondly, The matter in hand is of higher moment, than to be regulated by any human ordinance, or reduced to any antiquity, other than the Scripture itself. For the thing here in question concerns no less than the honour of Christ's kingdom, and his royal prerogative in the government of his kingdom, as we shall further see.  
Thirdly, that which is originally vicious, cannot by tract of time be made good. Custom, we see, hath not made Prelates better, but worse and worse in all ages. An evil egg brings forth an evil Bird. And Christ saith, 
Mat. 7. 17.  An evil tree cannot bring forth good fruit. And, Every tree that bringeth not forth good fruit, shall be hewn down and cast into the fire. And Every plant which my heavenly Father hath not planted, 
Mat. 15. 13.  shall be plucked up by the roots. 
Mat. 12. 33.  And, Either make the tree good, and the fruit good; or make the tree evil, and the fruit evil. If therefore the tree of prelacy be originally, and in its own nature evil, as having no foundation in Scripture, as being none of God's planting, it ought to be so far from being a pattern for its antiquity, as it ought utterly to be rooted up, as being a novelty, and not antiquity: for that only is truly currant, which is anciently true.   

CASE IV.  
But if the Prelacy be plucked up and quite taken away, what government shall be left for the Church of God?  
FOr resolution whereof we are to consider these necessary things: First, That that Government alone be set forth, which Christ himself hath left us in his Word. For who but the King and lawgiver of his Church and kingdom of Grace, should give laws, and appoint how it shall be governed? Secondly, we are not to think that Christ who was the lawgiver of the Old Testament, was not also the lawgiver of the New, and hath left us sufficient direction therein for the government of his people both for faith and manners. Now in the Old Testament all must be done according to the Pattterne showed to Moses in the Mount, even to the least pin in the Tabernacle. So also for the Temple and the form thereof, David received all in writing by the Spirit of God, 1 Chr. 28. 12. 19 No place is left, nor power given to men to invent any thing, or impose the least ceremony in the worship of God. So in the New Testament is laid down a perfect platform of wholesome words, which is profitable for doctrine, 
2 Ti. 1. 13. & 3. 16.  for reproof, for correction, for instruction in righteousness, that the Man of God may be perfect, throughly furnished unto every good work.   

CASE V.  
But we see great difference in men's opinions concerning that form of Government which Christ hath left in his Word; What then shall we do in this case, or what is that form of government which we shall pitch upon?  
FOr answer hereunto: first, however all such government as is contrary unto, and expressly condemned in the Word of God, such as the Hierarchy is, aught in no case to be admitted or maintained. Secondly, as we cannot doubt but that Christ hath left an exact prescript form of government in his Word, for the Church of the New Testament; so we ought diligently, in the use of all good means, to inquire after that good old way, and to find as much of it as we can, and to follow what we know.  
Thirdly, if after all our search, there be not a full agreement in all godly men's judgements, in some things which seem somewhat more difficult or doubtful; we must not therefore either reject so much as is clear, or yet break Communion and fellowship with those Churches which differ from us in judgement or practice, so long as they maintain not any government which cannot be warranted by the Word of God: holding that rule of the Apostle, 
Phil. 3. 15, 16  Let us (saith he) as many as be perfect, be thus minded, God shall reveal even this unto you. Nevertheless, whereto we have already attained, let us walk by the same rule, let us mind the same thing.   

CASE VI.  
How can the Church be without prelates, in these respects especially: 1. For ordaining of Ministers. 2. For inflicting of Censures. 3. For calling of Synods. 4. For determining of doubts arising in matters of Faith. 5. In appointing of Ceremonies. 6. For Orders sake. 7. For Confirmation of children, 8. For dedication of Churches. 9 For the form of Doctrine.  
FOr answer hereunto, First in general, there is no need at all of any such Officers in the Church as are not of any divine Institution, as prelates are not, as aforesaid: yea, such officers, in stead of any profitable usefulness, are most unprofitable and pernicious: as the Lord saith to false Prophets, 
Ier. 23. 32.  I have not sent them, therefore they shall not profit this people at all.  
Secondly and particularly, First, Prelates are no way requisite or necessary for ordaining of Ministers: First, because they ordain rather a new order of Priests, than true Ministers; for which cause the book of Ordination calls them Priests: whereas true Ministers are never called in the new Testament priests. Secondly, They ordain no true Ministers of the gospel (if we may believe their practice) but rather a sort of dumb Priests: for when they have ordained a full Minister, (as they call it) having put the Bible into his hand, saying, Take thou authority to preach the Word of God; yet for all this he may not; must not preach at all, till he have obtained the prelate's licence, which he must purchase for a good fee. Again, they make such Priests as are dumb dogs and cannot bark, being mere Ignoramuses and Sir John-lack-latins; abusing those words, Receive thou the holy Ghost: And, Take thou authority to preach the Word of God. And lastly, They make no true Ministers of Christ, seeing they bind all with the Oath of canonical obedience, to be subject to their lawless laws, in the execution of their Ministry.  
Secondly, There is no use nor need of Prelates for inflicting of Censures. Their power & practise of Excommunication is altogether unlawful, a mere usurpation, and contrary to God's Ordinance; and that in many respects. First, because the Prelate is not the Pastor of that Congregation whose member is cut off by Excommunication. Because the Prelate doth it alone, he or his Surrogate; and this perhaps either a layman, or a dumb priest, without any consent of the people. Thirdly, he excommunicates a man for every trivial cause, & that without due summons, & rashly, and for his fee absolves him without any repentance or reformation, & without satisfaction to the people offended. Whereas excommunication is the highest censure, & is to be done by the Minister & congregation jointly, 
Mat. 18. 17. & 1 Cor. 5.  after much means used to reclaim the offendor, & for grievous scandals; & not to be restored without hearty repentance, in a sad, serious & solemn manner. Lastly, if prelates for the causes here alleged be of no use for the high censure of excommunication, how much less need is there of them for inflicting corporal or criminal punishment upon reputed Delinquents, as deprivation of liberty by imprisonment, of the ministry by deprivation, degradation, suspension, deprivation of means and livelihood, by imposing of intolerable fines, and restraining men from the exercise of their particular Calling, to the undoing of them and theirs.  
Thirdly, for calling of Synods, cannot this be without a Prelate? may not this be by a Law dormant, giving liberty when occasion shall be, to have a Synod, for the better ordering whereof, a Moderator for the time being is by votes elected?  
Fourthly, For determining of doubts arising in matters of Faith, what need is there for prelates? Are they fit or competent judges in such things? Yea, are they not herein egregious usurpers, presumptuous and arrogant men? Yea Antichrists, in sitting thus in the Temple of God, over men's consciences, as Lords over men's faith? Is not this a mere evacuating of the authority and sufficiency of the Scripture, which is the sole judge and rule of Faith? Yet this Prelates presume to do, and challenge as their proper right: so as in the twentieth Article, which is of the Authority of the Church, these words have been of later days foisted in, namely, that the Church hath authority in Controversies of faith.  
Fiftly, Neither in appointing of Ceremonies are Prelates needful: Yea, for prelates or Church, or any human power to ordain and impose Ceremonies to bind the consciences in the worship of God, this is expressly condemned and forbidden both by Christ himself, 
Mat. 15. 9  and by the Prophets, 
Ecc. 29. 13.  and by the Apostles. 
Col. 2. 8. 18.  Man may not impose the least Ceremony in God's worship: if he do, he therein denies Christ, Col. 2. 19 he holds not the Head. And yet the aforesaid Article boldly affirms saying, The Church hath power to decree Rites and Ceremonies. So as this Article, whether meaning by Church the Prelates (as they mean it) or any other human power, aught to be to Christians no article of Faith, or binding any man's Conscience.  
Sixtly, For order's sake: for what order-sake are Prelates necessary, or any way requisite? what order they keep all men know: & what order can there be in a Babylonish government, as the prelatical altogether is?  
7. For confirmation of children: This also is a Babylonish Sacrament; as if it did confer some grace ex opere operato, or some virtue dropping out of the Bishop's Lawn sleeve. Indeed this confirmation is a pretty knack to win credit to the Prelacy from the blind Vulgar, which to every well taught Christian is both superstitious and ridiculous.  
8 For dedication of Churches; this is a most notorious Romish, Popish superstition, & is rather a mere profanation, than any dedication, except it be to superstition & idolatry, as they at Rome do use their Temples: & they would make the world believe, that by their many superstitious ceremonies, in crossings, censings, adorations, & the like, which they use in their dedication, there goes forth a virtue, by which holiness is infused into the walls & pews, especially into their sacred chancel.  
Ninthly, for the form of Liturgy, if we go no farther than our Service book, which is an extract out of Rome's Latin service, missal, or mass-book, as it is confessed in the book of Martyrs, 
Vol. 2. p. 667. print. ed. 1631  the Roman Latin being turned into English: if there were no more in it than this, that it is the form of Rome's Worship, and so (as King James once called it) an ill said mass, it might a little startle such Christians, as hold that Christianity to be the purest, which hath least conformity with Antichrist and his superstitions. For if we be commanded to come out of Rome, & to have no communion with her idolatrous service; let it then be well considered, whether Christians may with a good conscience be present at the English Liturgy, which is for the main, the mass turned into English. For although it be objected, that it is purged from the Popish dross, yet if it should be brought to the Touchstone, or tried in the Text, let the wisest than judge how free from Popish dross it is, when therein they shall find Romish superstitious Ceremonies maintained and pressed upon men's consciences, as the Surplice, cross in baptism, kneeling at the Sacrament, standing at the Creed, attended with their several significations, as if man had a power to set up any significant Ceremonies in God's worship, 
Gal. 4. 9, 10.  when as we find all kind of signs and ceremonies in God's service under the Old Testament, 
Col. 2. 16.  though ordained by God himself, to be utterly abolished by Christ, and forbidden to Christians under the New Testament: and much more all such as are of human invention: all which are of that nature, 
Gal. 5. 1.  as the Apostle calls them, the Yoke of Bondage, to such as are entangled therein; exhorting all Christians to stand fast in the liberty wherewith Christ hath made us free. And Col. 2. he plainly shows all such ordinances to be an evacuation of Christ's death, and so an apostasy from Christ. And no Christian, I hope, will plead for the use of human ordinances in God's worship, when Christ hath abrogated all ceremonies of divine institution, and hath left no footstep for any one ceremony in the New Testament, and flatly condemns all commandments of men in God's Service: It being also a strange presumption for any man to think, that either he hath authority to prescribe how God should be worshipped, or that God should be pleased with any such will-worship; when in stead of being pleased, he saith, In vain they worship me, teaching for Doctrine the Comments of men. For surely with vain worship God is neither pleased nor honoured.  
Again, seeing we are here fallen upon the consideration or examination of the Service book, let all wise hearted and well instructed scholars in Christ's school, that have learned the art of separating the precious from the vile: but tell me what they think of apocryphal books, publicly read in Churches, as if they were the holy Scriptures? What of the whole litany, so stuffed with Tautologies or vain repetitions? What of the prayer in the litany and of the Collect, wherein Bishops or Prelates are prayed for, being Antichristian and false Bishops; and all other Ministers are prayed for, as being the Curates of those Bishops: than which what can be a greater reproach and shame to the Ministers of the Church of England? What of so many carvings of Scriptures into Epistles and Gospels, with their several Collects, for the maintenance and celebration of Saints days, called holidays? What of the lame and incongruous, yea senseless translations of those sundry Scriptures with the psalms? What of prayers at the burial of the Dead? What of Churching of women, aliâs, Their Purification, as some call it, and which answers to that under the Law? What of Priestly absolution? with many more particulars, too long here to rehearse. And in a word, What of so many prayers enjoined to be read, enough to blunt the edge of any true devotion, and so to tire out the strongest sided Minister, as he hath neither strength nor time left for God's Ordinance, namely the preaching of the Word. And (to say the very truth) this kind of long Service was devised by the Popes successively, to that very end, namely to entertain the people with a blind devotion, and to retain them in ignorance, when now no room was left for preaching, which was by this means thrust by the head and shoulders out of their Churches. And thus what a deal of precious time is taken up with a long, dull, and dead form of prayer, which might and aught to be spent to edification of God's people on the Lord's own Day, which should be sanctified not in human devices, but in God's own Ordinances, to the glory of Him who is the Lord of the day. I say again (for I speak nothing definitively, as passing mine own private judgement of these things) let this wise and grave Senate (now assembled for a thorough-reformation, and removal of all abuses and grievanand primarily in the matters of God and of Christ, maturely judge.   

CASE VII.  
Whether any set form of a liturgy or public Prayer be necessary to be used in the public Worship of God?  
FOr answer: Indeed if it be necessary to have unpreaching Ministers, and dumb dogs over the people of the Lord, who can nor preach nor pray, than it will be no less necessary to have some form of book prayers or Liturgy for such to officiate by. And for this cause the Prelates have had some reason to hold up their Liturgy to the full, as without which there had been nothing for their Mutes to do in the Church. Now though dumb Priests have need of such a Liturgy, yet it doth not follow, that therefore able godly Ministers, that know how to fit their prayers to all such several occasions as do continually present themselves (which a set prayer in a book cannot do) should be tied to any such precise set form. For otherwise, 
1 Thess. 5.  this were to quench the spirit of prayer, and to muzzle the mouth of prayer, and to stop the course of God's spirit, which doth wonderfully improve itself in all those both Ministers and people, on whom God hath poured the spirit of grace and supplication, and who do by daily exercise grow unto such a habit of prayer, and which doth pour itself forth in such a life and power, as is not possible for any set read prayer to exercise or have. For true, fervent, effectual prayer is that which is the heart's expression by the Spirit of God. As the Apostle saith, 
1 Cor. 14. 15  I will pray with my Spirit. and (Phil. 19) Prayer is supplied by the Spirit of Jesus Christ. This is that prayer which is first in the heart, before it come to the mouth, and is dictated by God's spirit, before it be uttered with the lips: whereas a read prayer is in the mouth before it can come unto the heart, which in prayer is a speaking unadvifedly with the lips, before the heart hath first digested and suggested the matter. This is an abortive birth which never had a right conception, But a godly Minister that is best acquainted with the state of his flock, and of the church of God, can accordingly so enlarge and apply his prayer, by the supply of God's spirit, as may be most useful to the Congregation, as being most occmmodate to their spirits, when they find the matter of the prayer to be that, the want whereof they are most sensible of: so as there is here a concurrence of the spirits both of the Minister and people, which causeth a prayer to be so much the more effectual, lively, powerful, and operative, and that not only with God, but in the hearts of all those whose joint prayer it is. Whereas a read prayer is in comparison, a dead and dull formal prayer, without any life or power either to prevail with God, or to profit the people: as being such a prayer as suits only such Readers as are destitute of the spirit of Grace, and supplication, and of faith and sanctification, and therefore such as God regardeth not. So as a true Minister of Christ ought not to be tied with the bonds and lines of a written form of prayer that must be read, forasmuch as hereby the spirit of prayer in him is bound up, and both he and the people of God deprived both of the benefit of such a gift, and of that profit also which the prevailing prayer of Christ's spirit procures of God. Yea, not even a set written prayer which the Minister makes, & saith by heart, though he read it not, and though it be better to say it by heart, than to read it out of a book, yet is▪ or can be so lively and powerful as that prayer which is not tied to a set form of words. From such a prayer as is uttered by heart (as we say) the memory is more exercised, than the understanding and affections within him; there being now a suspension of that work of the spirit of supplication and grace, which breatheth forth with a lively power in a conceived prayer, wherein not the memory so much, as the whole mind, soul, spirit, & affections, have their joint operation.  
But it may be objected, That the Reformed Protestant Churches beyond the seas have their set forms of public prayer and sacraments 'tis true: but I take it that the Ministers are not tied to those forms, further than they will themselves. As we see the Ministers of the kirk of Scotland now in England, use no set forms of prayer, but do discharge the duty of prayer with an excellent freedom of spirit, & with such an apt accommodation thereof to the present condition of the hearers, and of the state of God's church, as that it serves greatly to the edification and raising up of the spirits of God's people sympathising with it, and is first (of all other kinds of prayer) to speed with the Prayer-hearing God, who best knows the meaning and language of that spirit of his, by which such prayers are poured forth. And surely were this well exercised by our Ministers in England, in public, as I know it is by many both Ministers & people in private, it would no doubt much facilitate and hasten the accomplishment of that great work of a thorough-reformation, so happily begun, and hopefully proceeded in, if flesh and blood be not too much consulted with, and human policy (which should have no hand in setting out or authorising any devised form of God's worship, imposed on the conscience) too much relied upon.   

CASE VIII.  
What is the most ready and easy way or Method, of finding out or obtaining Christ's government?  
FOr resolution: It is usual with those that stand for the Hierarchy, to stop all ways of finding this out, by laying many stumbling blocks in our way. But if we will go roundly to work, first of all, of necessity all false government, as that of the Hierarchy, must be quite taken out of the way, as the main stumbling block. As he that intends to build a new house in the place where the old standeth, must first pull down the old, and raze it from the very foundation, that he may lay a new foundation to bear up the new fabric. But because he that thus intends to build, doth usually make a draught or model of his house before named: so it is thought necessary by some, that a model of Christ's government be first drawn up, according to which the new fabric may be in a readiness to be erected presently upon the removal of the old.  
This indeed stands with good reason, especially for the satisfaction of all doubts, and for the better accommodation of the Church, and as a preparation of the materials to the more speedy setting forward of the work of Reformation And yet this I dare say, That if in the first place the Hierarchy, with all the trumpery and baggage of their Ceremonies & will-worship in God's service, were quite abandoned and taken away, so as the ground where these degenerate plants do grow, were cleared and purged, that not a root of them were left, the work of Reformation were more than half done; so as Christ's government would even sponte sua, of its own accord come in, and be set up without the noise of so much as a hammer; especially in all such Congregations where godly and discreet Ministers are. Yet not so, as that we can expect such a perfection at the first, specially in this land, which hath been so long pestered and corrupted with the tyrannous and licentious profane government of the Prelates, and where godly Ministers are so scarce, and most men through long custom, and want of means (as before) are not, by reason of ignorance (though perhaps too quick sighted in worldly matters) so well fitted to apprehend, and to entertain such an exact government as God requires, and his Word prescribes.   

CASE ix..  
Whether, though the Prelacy with its usurped jurisdiction, Lordships, Tempralties, Power, pomp, &c. be quite removed out of the ways, yet it be not expedient at least, if not necessary, to retain the name of Bishops, as a title appointed to those who are to be the principal among, and above other ecclesiastical persons in the government of the Church?  
FOr answer: First, we ought not to abuse those titles which the Scripture appropriates and ties to the persons and office of the true Pastors of the Church, by impropriating them from the true owners, and transferring them to such, as at the best (Being considered as Pastors over their several Congregations respectively) have but a common right with other Pastors, and no peculiar title as proper to themselves alone▪ And wherefore shall such only be still called Bishops more than others? As having the only oversight over all other Churches, and their Ministers, and that by being invested in a perpetuity of such a dignity? What is this, but a clipping of those wings, and a pairing of those claws, which will in time grow again. 
* Ier.  Can the Aethyopian change his skin? or the Leopard his spots? Can we so quickly forget, what spirit the spiritual ambition of these men is of? Or can we imagine that they will leave their old haunt, in frequenting the Court, and in courting the favour of great ones? and from whose corrupt flatteries not the ears of the best Princes can plead an exemption? And may we not justly fear, that if but the stump of this baneful tree be left unstubbed up by the roots, so as not so much as the bare long usurped name thereof do remain, may not the root still spread itself under ground insensibly? and the stem through the sent of water put forth such sprouts and fruits, 
Heb. 12.  as by the bitterness thereof thereof the whole land may be troubled? And may it not be just with God, yet again to bring more plagues upon this State, by its suffering of such miscreant remainders, when he had given so fair an opportunity to cut them off, root and branch? 
1 Sam.  Did not Saul for sparing one Agag lose his kingdom? And did not Ahab for sparing the life of his false brother Benhadad lose his own life? 
1 King.  And were not those Canaanites thorns and pricks in the Israelites eyes and sides? Nor is it so small a matter to alienate the property of a name or title from the right owners, to whom alone God hath made it peculiar and proper: For such an alienation is an alteration not only of the true property of the name, but also of the nature of that office to which it was first given of God. For (as is showed before) the name of Bishop is proper quarto modo, to every Pastor over that Congregation to which he is lawfully called: and the name Episcopus, or in English, Bishop or overseer, sets forth the office of such a Pastor over his flock. So as to take away this name from the Pastor, and to appropriate it to one single man set over other Ministers, to wit, one that is by man styled and denominated a Diocesan Bishop; What is this but utterly to pervert & overthrow Christ's ordinance, and the nature of his true Church, and the office of a true Pastor, who being stripped of his proper title, is withal stripped of his office, and so of his flock, whereof another now is made the Overseer or Bishop, and the title and Office of a Curate only is left him, according to the Collect for Bishops and Curates. Or if there be a mental reservation to every Minister of a congregation, of the office of Pastorship; yet when the title of Bishop is given to one above him, even thus also is an invasion made upon Christ's own title and prerogative, 
1 pet. 5. 4.  who is the only {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the chief shepherd or chief Bishop of his Church, besides whom and above whom all the Pastors acknowledge none. And if of Pastors, some only be called Bishops, and the rest not, here also Christ's sheepehooke is wrung out of his hand, as where he is called the shepherd and Bishop of our souls. 
1 Pet. 2. 25.  So easy a thing it is by the alienation or impropriation of a name, to set up such an office and government in the Church, as whereby Christ's government & the proper office of his true Ministers, are cast to the ground & trampled under foot.  
Moreover, if ever this government of Bishops, falsely so called, shall be set up or continued in manner aforesaid, yet far be it from those Worthies of the land, whose justice is so clear and unpartial in other things, and namely in the cutting off of all Monopolies in the civil State, to erect or ratify, or any way to countenance such a Monopoly in Christ's kingdom, so derogatory to his incommunicable prerogative, and to that stile and office wherein he hath so highly dignified and entrusted all faithful Ministers. For what a Monopoly is this, to take away the title wherein the Office of all true Pastors is comprehended, and to transfer it to one alone among many?  
Ob. But here it may be objected, That the Reformed Churches beyond the seas, as even Geneva itself, have their Overseers, which is a title and office equivalent to our Diocesan Bishops, Episcopus signifying an Overseer: why then is it not as lawful to have the like in England?  
I answer: The case is far different; for such Overseers or Moderators, as in other reformed Churches they are called (as in the kirk of Scotland) are chosen by the Ministers and Elders, and that but for one year, and whose office is to call the Synods at certain fixed times, and to collect the votes, & the like. But some say, that our usurping Bishops shall be perpetual for their lives; and how far the power of their place and dignity may be extended, especially when they have their election from the Court, either immediate and absolute per se, or by the means of a congee de liar, as whom so designed above, the Ministers of the diocese (in stead of the Dean and Chapter) are bound to elect. Or if they be but Triennial, & so to come under the visitation of a triennial Parliament; yet who knows but such spirits may so work as in time to make Parliaments as geason as heretofore? when some of them have confessed, that they never dreamed to see a Parliament again. Or if they shall be continued from three year to three year, yet this is also more than is used in foreign Reformed Churches▪ And however, for them to retain the name of Bishop still (as before) is against God's Word, and not only derogatory to Christ's true Ministers for the present, but also very prejudicial to their liberty, when such Bishops holding their favour in Court, and their nearness to the chair of State, may by that means grow awful to those their Curates, among whom some, and perhaps too many, may be found ready to prostitute their officiousness unto their Bishop, in stead of Christ, out of a hope to be made the heirs apparent of the bishopric; which though it be now cropped and deplumed, yet will be still a bait for ambition, which must be doing, and will rather play small game than sit out. All which considered, I leave it to the Wise to judge what may be the consequents thereof, & whether by this means either we or our children may come to see as great corruption both in doctrine and manners, as now we do. For (as I said before) the time may come, when God in his justice may deny this State the like opportunity (so armed with a necessity of reformation, as we neither could have wished, nor any more can hope for) to reform episcopal insolency. Or suppose a possibility of Prelates to become no worse than as the Parliament shall leave them, yet the least rag of prelacy making a rent in Christ's coat, (as it being the head of such a Government as is condemned by the Word of God) ought no more to be pieced to Christ's livery, seeing it destroyeth Christian liberty, both in Ministers and people. And all this (I say) ariseth from the very name of Bishop so misplaced; for which cause it ought to be with the whole bishopric utterly extirped; and that no less, than the heathen Romans rooted out the very name of the Tarquins, for the tyranny which they had exercised.   

CASE X.  
Whether the whole Hierarchy being abolished, the 39 Articles which were agreed upon in 62, by the Archbishops and Bishops, &c. in both Provinces, do any longer bind? or that Ministers are bound to subscribe unto them?  
I Answer: First, That these 39 articles taken conjunctim together, no man can with a good conscience, rightly informed, subscribe unto them. For secondly, There be some of those articles which are very false; as Article 20, which saith, The Church hath power to decree Rites and Ceremonies, and authority in Controversies of faith. Both which are false (as before is noted) and were added since the same article was first made in King Edward the sixt his days. Again the 36 Article is no less false, which saith, The book of ordination of Archbishops and Bishops; and ordering of Priests, &c. doth contain all things necessary to such consecration and ordering. Neither hath it anything that of itself is superstitious and ungodly. And therefore all so consecrated and ordered according to the Rites prescribed, &c. we decree to be rightly orderly, and lawfully consecrated and ordered. Now to this article all Ministers subscribe, although they be false Bishops consecrated after the order of Rome; and false Priests that are by false bishops so ordered.  
Thirdly, Art. 3. it is said, As Christ died for us, and was buried; so is it to be believed that he went down into hell. Which going down into hell, imports a local going down into the place of hell; which hath no proof in Scripture, nor holds any proportion or analogy of faith, but crosseth the truth of Scripture, and the current of all sound interpreters, and therefore not to be believed as Christ's death and burial.  
Fourthly, some Articles are made of late by the enemies of grace, the Prelates, of so doubtful and double a sense (as those especially about Grace and Freewill) that they have procured a Declaration prefixed before the Articles, in the King's name, prohibiting the free preaching of those points according to the Scriptures. So as Ministers cannot resolve what it is they subscribe unto in the said Article. And therefore it is necessary that the said false Articles be wholly expunged, and the doubtful (as they pretend) more fully explained; and so the said Declaration prefixed, taken away.   

CASE XI.  
Now all this done, and the whole Antichristian yoke in the Prelacy, with the burden of all their Rites and Ceremonies removed from Christians necks: what is that particular form of government which is to be set up?  
FOr answer: First we premised something hereof in general, namely, That Christ's government alone is to be set up in all true Christian congregations, and so his yoke to be borne, as our glory, upon our necks. But secondly, for further, and a more particular unfolding of this government of Christ over every true Church or congregation: First, we are to inquire what the true Church of Christ is. And secondly, what is that government which Christ hath appointed over every such Church.  
For the first: A true Church of Christ is a congregation of true believers men and women, who by the Word of God preached, are separated from the world, and the reigning lusts thereof, and declared to be such by the open profession of the true and right faith, and by the conversation of Christian life conformable thereunto. Such is a particular visible true Church or Congregation, and so is (as far as we can judge) a true branch of the holy Catholic Church, which is invisible, comprehending the number of God's Elect, and is apprehended only by faith, & not by sight. Now every such particular Congregation as aforesaid, consisting of professed believers of the known truth of God, according to which they frame the course of their life and conversation, is in itself an absolute Church, whose only Governor for matters of faith, and the true worship of God, is Jesus Christ. He it is that as King reigneth in this congregation, and in all the members thereof, they acknowledge none other Governor for matters of Religion, but Christ only. For herein stands his kingly Office: and the Laws by which this King reigneth, and governeth his Church, is his written Word. And his Vicegerent, by whom Christ is always present with every one of his several Congregations, is the holy Ghost, which who so hath not is none of Christ's. 
Rom. 8.   
Now having thus defined what a true Church of Christ is, namely a congregation professing the known true faith, every member thereof being able in some measure to give a reason of the main points of faith, and to make proof of their profession by walking in a holy course of life: hence it appears who they be that are not admitted to be members of this congregation or church of Christ, therein to participate of the holy Sacrament, until their repentance and reformation; namely all ignorant and profane persons, which neither believe a right, nor live accordingly. For the congregation of Christ is called the Communion of Saints, 
Act. 26.  being sanctified by faith in Christ, and by his word and Spirit.  
The second thing is, to inquire and consider how this Church of Christ is to be governed. To find this out is no difficulty. First, sure it is, that none but Christ is supreme and immediate Lord, King, and Governor of his Church, whether of the Catholic, or of every particular church or congregation rightly constituted (as aforesaid) so as no power on earth hath any authority to prescribe laws for the government of this Church, whether for doctrine or discipline, whether for faith or worship, but only Christ, whose written Word and Law is the only rule of this government; which Law all Princes (who are therefore called Custodes utriusque Tabulae) are bound by him, whose Vicegerents they are, to see well observed both by Ministers and people. Here than we will speak of the Officers which Christ hath appointed over every Christian congregation: and those are either Ministers or other officers of the people. First for the Ministers, they are called by sundry titles, as 
a Act. 20. Tit. 1. 5. 7.  Bishops or Presbyters, 
b Eph. 4. 11.  Pastors and Teachers, 
c Luke. 1. 2. 2 Cor. 11. 23.  Ministers, 
d Luk. 10. 7. 1 Cor. 3. 9 Act. 6. 4. Mat. 28. 20. Act. 20. 7. Mat. 20. 25, 26.  Labourers, and the like. Their principal office is to* pray to preach the word to administer the Sacraments. And these Ministers, however styled in Scripture, are all of equal authority, not one over another, nor one over many, nor many over one, each being in his place & peculiar congregation under Christ alone, as the King of his Church, to whom he is accountable: 
Heb. 13. 17.  and under Christ, to the civil Magistrate, as being a subject.  
But here a question may be moved, 
Quest.  whether a Synod of Ministers, or of the churches, have not power over any one Minister, and so over all the Congregations, either to censure particular persons or congregations, or to prescribe and impose orders, Rites, Canons, or the like?  
For answer: 
Answ.  Some are of opinion that a Synod hath authority to bind particular churches to such rites as they shall prescribe and impose. And they allege that Synod or assembly of the Apostles, 
Act. 15.  wherein were determined certain observances which they sent and imposed on the churches of the new convert Gentiles, as necessary for them to observe, some whereof were Jewish ceremonies. Hence they conclude, That a Synod collected of the churches, hath power over particular churches, to ordain and impose ceremonies as necessary to be observed. But this act of the Apostles is no precedent or pattern for succeeding ages. The reason is first, because the Apostles were inspired with the holy Ghost, which wholly guided them in all matters of the Church; so as in that their determination they say expressly, 
Act. 15. 28.  It seemed good to the Holy Ghost and to us, to lay upon you no greater burden. Now what Synod in any age after the Apostles could ever say, that they were infallibly inspired and assisted by the holy Ghost? If any can infallibly assure me hereof, that a Synod after the Apostles cannot err, but that they can truly say, It pleased the holy Ghost and us: then I will obey all their Decrees.  
Secondly, That injunction of the holy Ghost and of the Apostles was but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, for that present time, for the avoiding of offences between Jews and Gentiles, who in every city conversed together: Which James the Apostle allegeth for the only reason of that determination. 
Act. 15. 21.  But we read not in all the writings of the Apostles afterward, that they either ordained or imposed the least rite or ceremony to be observed in any of the Churches of God; yea, they expressly condemned all such ordinances, as before is showed.  
But here another question ariseth: If particular congregations be not subject to be ruled by Synods, or the like jurisdiction, what order can be expected, or what means is left for ordaining of Ministers over every congregation?  
For answer, briefly: First for order; What better or surer order can be, than that which Christ's Word hath set down? And if in any thing doubts arise in a Congregation, they have other congregations with the Ministers to consult with. For although every particular congregation be an absolute church, having no jurisdiction over it but Christ's alone, and that immediately; yet it is not separated or divided from the neighbour churches, so as that it should not hold communion with them, or a consociation, communicating together in all mutual offices of help, counsel, comfort, resolution in doubts, advice in difficulties, and the like: this being the privilege and benefit of the communion of Saints, which is not limited to one particular congregation only within itself, but comprehendeth all the Members of the Catholic church, wheresoever they are visible in any assemblies: so as if any one congregation fall into an error, it is by others to be admonished and convinced, that it may be reformed. If it fall into any foul heresy (which yet is not easy in a well constituted Church) it must be dealt withal accordingly as the case shall require: the churches assembled must labour to reduce it, and if after all means it prove incorrigible, when there is no remedy they must renounce communion with that congregation. And if that congregation shall be further troublesome, in breaking the peace of the Churches, or of the civil state, it is liable to such punishments as by the good laws of the land are allotted to such and such offences. For although no power on earth hath power over men's consciences in matters of religion, yet God hath in his ordinance set up civil powers and Magistrates, 
Rom. 13.  whom he hath armed with authority to punish such as do openly transgress either the laws of God, or the just laws of the civil state. For the Magistrate is God's Minister, 
1 Pet. 2. 14.  both for the punishment of evil doers, and for the praise and protection of them that do well. And for the better and more easy way for the civil Power to take cognisance of things of that nature, it will become the duty of all the churches, in a Synod or otherwise to convince the parties offending, and if obstinate, to complain of them to the civil Magistrate. Thus it is with a congregation as it stands in relation to other Churches, and in a subjection to the civil power.  
Now for a congregation considered in itself, if a member thereof do offend in any kind, what is to be done, or who shall censure it? I answer: If the offence be against the Law of Christ, or his government over that congregation, than the same congregation hath power given from Christ to censure the Delinquent; when after all due means he remains obstinate and incorrigible; as 1 Cor. 5. But if the offence be against the law of the civil State, he is then punishable according to that law, by the civil Magistrate.  
But here another question ariseth, Whether the Minister or Pastor of the congregation alone have power of censure committed unto him, or together with the congregation?  
I answer: Together with the congregation; which therefore electeth certain officers, such as are most eminent for integrity, gravity, holiness, knowledge, and judgement in matters of the congregation, to represent the congregation, and to assist the Minister in government and correction of manners: And who fitter to take knowledge of home-delinquents, than such as best know them? And who are likeliest to use mercy, compassion, and moderation in such censures, and better means of the delinquents amendment, than such as are their godly neighbours?  
And these officers, either for the gravity of their years or manners, are called Elders. The 
* D. Hall, in his Episcopacy by Divine right.  prelates cannot endure the name of lay Elders; but in Scripture we find them. For {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, an Elder, is taken both for a Minister of the Word, and for a Lay Elder, as they call it: as, 1 Tim. 5. 17. Let the Elders that rule well, be accounted worthy of double honour, especially they who labour in the Word and doctrine. Where Elders plainly signify both such as rule, and such as preach, distinct one from the other. So Rom. 12. 6, 7, 8. He that ruleth is a distinct officer from him that teacheth & prophesieth. And so, 1 Cor. 12. 28. After Prophets or Teachers, are set Helps, governments, or helps in government, as our Translation hath it. These Governors then simply considered, were not Ministers of the Word, but Lay men, as they call them. We could produce some ancients that speak of these lay governors or Seniors; but at present for brevity's sake we omit them. The ancient Church of the Jews had such Elders, as we read, called Masters of the Synagogue, Act. 13. 15. And if anciently; in and after the Apostles time, there were not such Elders, how came it to pass afterward under Antichrist, that the government of every particular congregation was delivered unto those of the Laity, whom we call churchwardens and Side men, who are to assist the Minister in matters of the Church, though not in matter of censure, which the Prelacy hath wholly usurped and monopolised to itself, having thrust out and utterly exterminated, as much as in them lieth, the very name and memory of Lay Elders, had we not some records thereof in the lasting monuments of the Scripture? Yea, let the Prelates tell us, how all that Lay Eldership (as I may call it) of Chancellors, Commissaries, and the rest, came to be set up, but to supply (in some sort) those ancient Lay Elders, whom the Apostles had set up, and whom Antichrist pulled down, as being the main hindrance of the setting up of his Hierarchy? For how had the prelacy mounted to that height of power over the whole Church, had the Lay Elders still continued in governing, with godly Ministers, the several congregations respectively? So as the removing of the Lay Elders, and the bringing in of Churchwardens and other Lay Officers into the church, all subject to the prelate's jurisdiction, and made their sworn vassals, was the very upsetting of the Antichristian Throne in the Temple of God. And this is that order of government, without which the Prelates cry out, There is no order. Whereas that order which the Apostles left, in governing the Church by Ministers ann Lay officers, is the only true Order. Those words of Christ, go tell it to the Church, do show, That censure of incorrigible faults was in the power of every Congregation. So 1 Cor. 5. 4, 5. &c.  
In the second place, to the former question concerning the ordaining of Ministers in every congregation, in case there be neither Diocesan Bishops, nor Synods to perform it: I answer, first, That most men do greatly mistake that here which they call Ordination of Ministers. The Romanists have screwed it up to one of their seven Sacraments, making the Imposition of hands upon the priest's head by the Prelate, to be the outward sign of that inward grace, which ex opere operato (as they say) is conferred upon the Priest. And even many Protestants are of opinion, that Ordination cannot be performed but by a Prelate, or at least by Ministers only, as without whose imposition of hands it were no Ordination, or as if it did confer such an order. Whereas the prime and proper conferring of this Order is by Christ himself, inwardly calling and gifting a man for the work of the Ministry.  
Secondly then, what is that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, ordaining and appointing of Ministers? and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, the Imposition of hands, which the Scripture speaks of?  
I answer: {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, signifying properly a stretching out of the hand, it was used either in lifting up of the hands in token of suffrage in election of officers, or in stretching out of the hand upon the head of the man chosen, for confirmation. Also when it was used by the Apostles, it pleased God to bestow therewith the gifts of the holy Ghost, 
Act. 8. 17.  and on some recovery of health. 
Mar. 16. 18.  This was very frequent in the Apostles times: But afterwards in successive ages there was no such gift annexed to the laying on of hands. Secondly, Therefore it was of use according to its ancient and ordinary custom in suffrages in elections of officers, to declare assent and approbation of those for such and such places, when after prayer hands were laid on them.  
But by whom was this Imposition of hands used at the choice of Ministers? I answer, By those who gave their suffrages or votes to the election; and those were sometimes the congregation itself, and sometime others at their request joining with them: as we read, Act. cap. 6. 5, 6. And all ecclesiastical stories tell us, that anciently the election of Ministers was by every congregation respectively. So as to them also of right belonged the laying of their hands, as a token of their approbation and confirmation of him that was so chosen to that office. And though we read in one place, That the Apostle laid his hands upon Timothy, as 2 Tim. 1. 6. yet in another we read, (as 1 Tim. 4. 14.) that the presbytery laid their hands upon him. Which presbytery comprehends as well the Elders of the people, as those of the Ministry. Accordingly, we exclude not the Elders or Ministers of other neighbouring congregations from joining in that work, for assistance especially in prayer, for a blessing upon the new chosen Minister. For so far must we be from excluding any in this kind, that we highly commend consociation and communication of gifts for assistance, where it may be conveniently had. Only reserving to each congregation that peculiar interest and right, which every true Church of Christ hath in choosing their own Ministers, and other Church officers.  
And this stands with good reason: for not only antiquity both in and from the Apostles times pleadeth for this, but even natural reason and equity. For reason willeth that such as choose should ratify.  
Secondly, Those who give the maintenance should choose the Officer.  
Thirdly, Who have commonly better Ministers than those Congregations, that upon good advice and counsel choose them themselves.  
Fourthly, Where is greater love between Minister and people, than where the liberty of such a choice is enjoyed.  
Fiftly, What virtue at any time doth a prelate's imposition of hands add to Ministers so ordained by him? Or what be those Ministers whom Prelates usually place over the people? And I would ask any reasonable Christian, whether he would not rather have the approbation, prayer, and imposition of hands, of the poorest godly man, than of the most glorious Prelate? Yea, though he were styled even Grace itself? For as James saith, The effectual fervent prayer of a righteous man prevaileth much. 
Iam. 5. 16.  It is not said, The prayer of a great or learned man.   

CASE XII.  
How far may and aught true reformed Christian Congregations to hold communion among themselves; and with other Reformed Churches?  
FOr answer in general: First in general, it is agreeable to good and approved examples in Scripture, to make firm leagues and faithful Covenants for the maintenance of the true faith and religion of Christ. See for this, 2 Chron. 15. 12, 13. and Chapter 34. 31, 32, 33. Ezra 10. 3, Nehem. cap. 9 38.  
Severally, in particular: It stands both with Christian piety and prudence, for all the members of a particular Church or congregation, to enter into a firm covenant among themselves, to maintain a holy communion together in the profession of the truth, and practise of a holy life, as becometh the communion of Saints.  
Thirdly, It stands with the like Christian piety and prudence, to hold a sweet and inviolable bond and communion with all other churches or congregations rightly constituted, as we conceive, according to Christ's ordinance, and walking according unto it.  
Fourthly, If there be any Christian Churches that do in some small circumstances differ from us, in that form of government which we conceive and believe Christ hath set up in his Word, so as therein they may seem to come short of that exactness that is required, nor yet are able to attain unto it, either in regard of some outward difficulty or human imperfection and frailty, the judgement being as yet not fully enlightened and persuaded (concerning which the Apostles rule is, Let every man be fully persuaded in his own mind) we do notwithstanding not withhold from them the right hand of fellowship; but hold communion with them as the churches of Christ, they holding the Orthodox Truth, and the substance of the government, which is suitable to the Church of Christ, and joining with us against the Common Adversaries of the gospel: concluding with that excellent saying of our saviour Christ, 
Mark. 9 40.  They that are not against us, are on our part.    

The epilogue, or Conclusion.  
HAving thus freely and faithfully (though briefly, as the present straits of time would permit) declared what I have and do conceive and believe concerning Christ's kingdom, and that form and frame of the government thereof in his Church, as I find it recorded in the Scripture, whereof I am in my conscience fully persuaded: as my earnest prayer and trust is, That Christ by his spirit and Word will lead his into all truth necessary to salvation; so my hope is, that however perhaps those things which I have here delivered according to the simplicity of my conscience, will not so be relished of all, but that they will seem bitter, especially to the ignorant and carnal minded, who savour not the things of Christ: yet my confidence is, that all the wise hearted and well affected to Jesus Christ (For, 
1 Cor. 16. 22.  If any man love not the Lord Jesus Christ, (that is, love not to have Jesus Christ set up as Lord over their souls) let him be Anathema Maranatha) will embrace Christ's yoke, and to the uttermost of their power labour to advance his throne in all Churches; or if that, through Satan's malice cannot be effected, yet that they will set him up as sole Lord and King over their own souls, and so will join in communion with all those that do or shall desire here to serve Jesus Christ according to that purity of conscience which is required in every true Christian (as the Apostle professed of himself) 
2 Tim. 1. 3.  and in that way wherein the name of Christ shall be most magnified, and his kingdom exalted here on earth.  
And this shall the better be done, if a Law be made this present Parliament, that as Antichrists kingdom in the Prelacy shall and must be cast out, so Christ's kingdom may be freely set up in this kingdom, while his people (even as many as will) are suffered freely to enjoy Christ's Ordinances in their purity, and so may at length recover that Christian liberty wherewith Christ hath made us free, and for which his precious blood was poured forth, and whereof this Land by the Hierarchy hath been till now deprived: it being our hearts desire, rather to live under Christ's government in this our own native country, than for want thereof, be forced to fly into foreign parts; where how can we so sweetly enjoy Christ, without the bitter remembrance of our Native soil, which we shall never cease to wish worse unto, than to our own souls.  
FINIS.