Ecclesia Enucleata: The Temple Opened: Or, A Clear DEMONSTRATION Of the True Gospel-Church IN ITS Nature and Constitution, According to the DOCTRINE and PRACTICE OF Christ and his Apostles. By I. C.  In that day seven Women shall take hold of one man, saying, We will eat our own bread, and wear our own Apparel; only let us be called by thy Name, to take away our Reproach: Isa. 4.1. 
London, Printed by George Larkin at the lower End of Broadstreet, next to London-Wall. 1684.   

THE PREFACE TO THE READER.  
Candid Reader,  
TRue Religion, and the Church of Christ, are Twins; they were conceived and born together, and have grown up together in the World; and I may say of them, as of all the Sons of God in particular, That they are born, not of Blood, nor of the will of the Flesh, nor of the will of Man, but of God: John 1.13. They are only from God, and for God, and his revealed mind and will. In his Word is the great prescribing Rule of both, and the only Touchstone for an unerring Trial of the Truth of either. All Pretensions of humane Wisdom, Law, and Authority, must here veil their Bonnet; for if these could justly claim a binding Power in matters of this Nature, I know no Reason why the Great Turk hath not as strong Arguments for his Religion in all his Dominions, as Christians have any where for theirs; We find (whatever Prerogative Secular Powers lay claim to) that they are fully assured that Religion never takes place upon men's minds by their Authority only, they must pretend to at least a Divine, as we see. The Turk must have his false Prophet Mahomet, and his Mufti; and the Ten-horned secular Beast must have his two-horned Ecclesiastical Brute. So the Heathen Kingdoms and Pagan, have always had their Diabolick Priests, to influence the Minds, and shame the Consciences of Men, by the awe of some Divinity, or supposed Divine Authority, into a Reverend esteem of that Religion they designed to establish, suitable to their own carnal designs and advantages.  
Since the knowledge of the True God, and the breaking forth of the light of the Gospel in the Kingdoms of the darkness of this world, the Devil's Mask hath b●en much removed, he is found to be what he is: His wiles and deceits, whereby he hath so long imposed upon the minds of men, are very much discovered, in so much that it may be said of him in these latter days, that he is fallen as lightning from heaven, since the Reforming Angels mentioned Rev. 14. have been employed in the Wilderness, the three Gospel flying Angels to bring in that glorious light, and the two Sickle Angels that cut down the Harvest and Vintage, the Thick●ts and shading poisonsome Antichristian Trees have been in a great measure in many places cut down; yea Reformation hath been carried on to such degrees, that the Angels have been seen, having the seven last Plagues, and those that have got the Victory oucr the Beast, over his Image, and over his Mark, and over the number of his name, standing on the Sea of Glass, having the Harps of God, and singing the Song of Moses the Servant of God, and the Song of the Lamb, etc. Yea, the Temple of the Tabernacle of the Testimony hath been open: and I doubt not but the seven Vial-Angels are coming out of the Temple, though Smoak fill it at present, from the glory of God, and his power. In answer to the old enquiry, Where was your Church (according to Article 19 of the Church of England) before Luther? We say, It hath been for above 1200 years in the Wilderness; it was before that, ever since the Apostles tim●s, under the Draconick Tyranny and Persecution, till it fell under the Beast and False Prophet, in the midst of Spiritual Egypt, Sodom and Babylon, out of which it hath been bringing under the conduct of the Angel that was with the Church in the Wilderness; by several removes, steps and degrees of Reformation, sometimes too woefully lusting and turning back again. But God will be a Refiners Fire to all the Sons of Levi, he will throughly purge away all the Church's dross, and take away all her Tin; he will wash away the Filth of the Daughters of Zion, and purge the Blood of Jerusalem from the midst thereof, by the Spirit of Judgement, and Spirit of Burning; by his trying Providences, and bright shining searching Light of the Gospel. In order to the last, I have presumed to cast in some fire from the Altar, have run to and fro a little, ●hat knowledge may increase, and ●hat many may be purified and made ●hite. Reader, what thou seest of ●arkness and ignorance of the Mind ●nd Will of Christ concerning a Sub●●ct of so great concern, overlook it of, but lend thy Light also, as thou ●ast received from the Lord Jesus ●hrist; and remember partiality is to ●e laid aside, and who ever decrea●eth, Christ must increase. If thou ●st no other Argument to resist the ●ght offered, then that the Cross attends ●ruth, deny thyself, and take up ●e Cross and Truth, and follow ●●rist; this Life & World is but for a atle while; take heed of boggling ●th Conscience, and sophisticating ● Word of God, by shifting Glosses, to make it serve thy own corrupt designs and ends; the Word of God ● pure and consonant to itself: Christ is, and will make it manifest and confessed at last, notwithstanding all opposition, that he is the only Lawgiver his Church; he seeks such Wo●shippers as shall serve him i● Spirit and in Truth: he hates a● abhors all Whorish Babylonish Dr●ses of his Worship and Ordinance Let Christ be found and embrace● his Church sought out in the place ●che Wilderness where it hath honourished: Get true Union to Cbr● the Head, becoming a Member of ● Mystical Body, and maintain t● Gospel-communion of Saints, ● none can harm you.  
The noise that some men make ●e World of Schism and Separation, ● nothing but some of Antichrists ●ust, that he throws into the eyes of ●ose that he cannot quite blind; for ●ere was never any Schism in the Mystical Body of Christ, his Vesture ●as never divided, and there was ne●●r any true constituted Gospel-Church ●t by Separation; and as for Schism, it concerns Visible Churches, there none spoken of in the New Testament, but such as was found in a ●●rticular Congregational Church, and ●●ey but superficial Divisions that ●re soon healed. He that walks in ●e bond of peaceable communion with ● particular Gospel-Church of Christ, ●ll never be hurt by all the Nicknames of Schismatic or Dividing-●eparatist, that any of the Worshippers of the Beast or his Image, or o● any carrying the mark or number o● his name, can cast upon him. It's a● easy thing for men of corrupt minds t● call what they please by the name o● Church, and then to stigmatize th● Servants of Christ in not holding communion with it, by all reproachf● names of the Devil's invention: It ● the greatest interest of every true Follower of Christ, to count the cost of h● Profession, and resolve that he must ● through good report and evil, an● must take a share in the Sufferings ● Christ, who is now crowned wi● Glory and Honour, as all his Faithful Members shall be, for he hath sa● that where he is, they shall b● also: and doubtless there is a rewa●● for the Righteous, there is a Go● that Judgeth in the Earth. And ●is is the Faith and Patience ● the Saints, and of him who shall ●eem it honour enough to be found ●e of the least, and am,  
Thy Servant for Christ's sake I. C.   

The Contents of the Chapters contained in this Treatise.  

CHap. 1. The Design of this Undertaking. Page ●  
Chap. 2. Showing that a place of Meaning is no where taken in the New Testament for a Church of Christ Page 1●  
Chap. 3. Of a National Provincial Church. Page 2●  
Chap. 4. Of Parochial-Churches. p. 4●  
Chap. 5. Of the Catholic Visible Church. Page 6●  
Chap. 6. Of the most usual acceptation of the word Church in the New Testament. Page 6●  
Chap. 7. Of a Particular-Church. P. 7●  
Chap. 8. Of the Inferences necessary from the foregoing Chapter. P. 99  
Chap. 9 Of the Bond of Union in the Church. Page 115.  
Chap. 10. of Church-Communion. Page 136.  
Chap. 11. The Conclusion. Page 155.    

ERRATA  
The Reader is desired (before he read the Book) to Correct the following Erratas  

PAge 24. line 21. after Ceremonies, add at. line 22. after Antitype, add were.  
Page 31. l. 2. read destined to.  
Page 37. l. 25. for jugeled, read juggled.  
Page 39 l. 11. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
Page 41. l. 3. after that, add though.  
Page 50. l. 15. for munching read munching.  
Page 72. l. 21. after only, read of.  
Page 78. l. 23. after Churches, add of Judea.  
Page 91. l. 14. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Page 96. l. 24. for who they, read they who.  
Page 100 l. 4. blot out and.  
Page 106. l. 4. blot out in.  
Page 120. l. 14. after one Body, add so also is Christ  
Page 125. l. 23. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Page 126. l. 12. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Page 141. l. 3. for parterition, read preterition.  
Page 142. after Christ, add into.    

THE TEMPLE OPENED: OR A Clear Demonstration OF THE TRUE GOSPEL-CHURCH.  

CHAP. I. The Design of this Undertaking.  
AS the true Church of Christ is the most glorious Fabric that ever God created; in the fashioning of ●hich, his infinite Wisdom, Power, Goodness and Truth did most trancendently appear, and wherein he ●ath and will magnify all his glorious Attributes, and his Son Chri● Jesus the Image of the Father's Pe●son, above what he hath done in a● the Artifice of the Old Creation: S● there is no one thing in the wor● that Satan and his Instruments ha● levied their Counsels, Power, an● Malice more at, since the first appearance of it in the World. B● seeing he could never prevail by a● the powers of Hell to destroy it, ● hath managed and carried on ● design principally for the darkening clouding, and obscuring the Glo● of it; and finding the unbelieving world began to have their Eyes opened, and to behold the Glory ● Christ and his glorious Body t● Church; He provides a Fob Chr●● and Sham-Church, which he set 〈◊〉 the world on wondering after. A● when by the light of the Gospel breaking forth with greater brightness, that spiritual Egyptian darkness which had overspread the Europe●● Hemisphere, began to vanish, & that Church was discovered to be a Synagogue of Satan, and a Diabolical Sheet, by her Heathenish Idolatries, spiritual Whoredoms, and whorish attire; the grand Deceiver betook himself to new measures, and contrived ways and methods for confounding and darkening the minds of men, that upon the dawning of Gospel light were studiously intent ●pon a Reformation. And among other Bombs of Hellish Mixture that ●e fling in and broke among them, ●or the distracting and dividing ●hem in this great Undertaking, this was not the least, To confound ●heir Language. Fain they would ●or the most part have Extricated themselves from the Antichristian Labyrinth; and found the way by the Clue of God's word through that Chymerian Monkish darkness, in matters of Doctrine, and arrived at ●o great a clearness and full Understanding of the most weighty and necessary Points for Life and Salvation, and were so abundantly satisfied in what they believed, and professed, in Opposition to all the Romish Lies and Hypocrisies, that Triumphing in their cause, they loved not their Lives unto Death; and having weathered this Cape of good hope even through a Sea of blood, and many a Hurricane of smart Persecutions: They began anon to be becalmed, just as they should have Entered the Haven of a full Reformation: For falling now under the the Countenance and Favour of Protestant Princes, they found not only that ease and rest from Persecution was very delightful; and that seeing they were safe, through the Faith and Patience of their Predecessors, as to the main points of Salvation, they thought it not advisable to run any further adventure in matters, as they thought, of lesser moment: Seeing the passage was also Hazardous in respect of worldly Pomp and Interest; finding that if they went so far as the humility, plainess and simplicity of the Gospel in the worship of Christ, they must lay aside all that gaudy dress of Church Dignities and Ceremonies which the Courtesan of Rome had bedaubed it with; and hence, because the Love of Money is the Root of all Evil, they came to treat with her for the Mammon of unrighteousness; and it was agreed that the Reformed Religion in all matters of worship, should for the most part appear in the Romish dress & attire, & should be accompanied with the like Profit, Honours & Pleasures, that so the honest woman might not be distinguished from the whore by the Dress, and this exposed in the street. And now I say, behold Satan's great Subtlety; when he hath obtained thus much, that these two Ladies walk up and down in one fashion, he calls them both by one Name; so that now men begin to question their difference, and suspect they are related to each other, as Aholah and Aholibah; and many finding the Reformed Church so like unto the Romish, they doubt whether there be any such thing as a true Church of Christ on Earth; and seeing so many women play the whore, do question whether there is any honest woman living: But many run to and fro, and knowledge increasing, some tell us, and confidently affirm, they have found this Church or Christ; and that all this while it hath been in the Antichristian Wilderness: And others entering into it, say, Surely it is so; there is much of the Sweetness of Christ's Love, and consolations of the Spirit: But yet there are many things dark and obscure, and so will be, until such time as this Babylonish cheat be perfectly discovered to the minds of men, and that whole fabric destroyed.  
Among all the Mists and Fogs that this Mistress of Sorceries hath raised to lose the true Spouse of Christ in it, there's not many hath been greater than the confusion of Languages, and especially about the word Church and Schism, that all Enquirers spoke of the Church, but no two meant the same thing; men generally agreed there was a Church, and a true one; (excluding Rome) but could not tell what a kind of thing it should be; and great contentions have been and are to this day about it. Some say, Here is the Church; and others, that it is there; and every one cries up his Church, and calls others Schismatics; and they that get power into their hands, deal with others as such.  
Now it would be worth our while to search after many (who have found) for confirmation of those that will be persuaded of the Truth, and to examine every Church that pretends to that Name, by the Test of the Gospel, that we may be fully resolved what metal each is made of. I know all Christians of what mould or size whatever, do pretend to lay no other Foundation than Jesus Christ: and it's well if it were true of all professing themselves Protestant's; for that Foundadation is a Rock, and they are so far wise that lay Christ as such in their writings and doctrine; but yet that will not bear an ill Superstructure: as a good one will not long stand on a bad foundation, so a good foundation will not long bear up an ill Superstructure, 1 Cor. 3.11, 12. Other Foundation can no man lay then that is laid, which is Jesus Christ. Now if any man build upon this Foundation, Gold, Silver, Precious-stones, Wood, Hay, Stubble; Every man's work shall be manifest, for the day shall declare it, because it shall be revealed by fire, and the fire shall try every man's work of what sort it is, verse 14. If any man's work abide which he hath ●uilt thereupon, he shall receive a reward, verse 15. If any man's work shall be burnt, he shall suffer loss, but he himself shall be saved, [provided he lay a good foundation] yet so as by fire; I doubt not but many good men's and Ministers Church-works will be burnt, and they will suffer loss; it will be manifest one day to be the great blemish of the Reformation, that so many good men that have Preached Christ clearly as to his Sonship, Natures, Offices, Merits and Satisfaction for Justification and Sanctification, have from interest, prejudice or ignorance, extremely fumbled in most of the concerns of his Gospel-Church. I have much admired to hear some men's Pulpit-zeal against sin in general, and for the advancement of holiness, even to a justifying condition; and when we come to inquire of the particular cases for the practice of it in Gospel and revealed Religion, in duties toward God, they can tell you of nothing but moral natural Religion, and reduce all the Service of God under the Gospel thereto; saying they have no other Rule to direct us there, but such as this, Let every soul be subject to the Higher Powers, Rom. 13.1. So as for revealed Religion under the Gospel, our judgements and practice must be wholly regulated by, and resolved into the wills, laws and commands of men.  
But to come to the matter we intent, seeing the word Church is clothed with so great ambiguity, and so much dust raised about it, to the perplexing of men's minds and Consciences, we shall principally fix our Inquiries for the true sense and notion of the word upon the tenure of the Gospel, and the meaning of the Spirit of God there; knowing that it is That hath the greatest power upon the Consciences of men, when it comes with evidence and demonstration, to convince us of Truth; and whereas fire and sword, yea mens great words and looks, may terrify flesh and blood: yea Pulpit Thunderclaps, discharged on the behalf of Error and Nonsense, do keep many weak judgements and consciences in bondage and thraldom, affrighting them from an impartial search for truth, by hard names, equivocating words, passionate and zealous ways of expression; yet a Conscience truly enlightened by Divine Testimony is very little concerned at such things, any more than to pity such passionate Soul-confounding blind guides, and much more their poor deluded enslaved Followers.  
I shall handle this word Church two ways, for our more distinct understanding its true Gospel meaning.  
1. Show in what sense it is not usually taken.  
2. In what sense it is▪   

CHAP. II. Showing that a place of Meeting is not where taken in the New Testament for a Church of Christ.  
IT's necessary to intimate concerning the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in General, that tho' it be taken for a Congregation or Assembly of people, yet it's not always limited to a religious one, but is used by Classic Authors, for any Assembly; profane, civil or religious; and so it's used expressly, Acts 19 for a profane and tumultuous assembly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and for a civil lawful Court or Assembly, ver. 39 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first of which was dismissed ver. 40. But in the proper and usual sense of the Spirit of God in the New Testament, it's every where, except in the place above mentioned, taken for a Church of Christ in one sense or another; and therefore that we may be assured in what senses it is understood, it's necessary to winnow the Chaff from the Wheat, and set aside such things as through the mistakes of men, error, custom and carnal interest, are usually called so, and imposed as such upon erring or unthinking judgements, when Christ and his Gospel never called them so.  
First there is nothing more frequent among us, then to call a place of meeting for Publick-Worship, a Church: I affirm there is no just reason of understanding it so in the New Testament, no not in a Metonymy-sence: though Learned Mr. Joseph Mede takes a great deal of pains to prove that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [1 Cor. 11.22. Have ye not houses to eat and drink in, but despise you the Church of God?] is there to be understood for the material place of ordinary assembling together for the Worship of God, and saith, that their Oratories where they frequently met, were called Churches; and yet in the beginning of his discourse he saith, It is taken for granted in a manner by the most of our Reformed Writers, and affirmed by some of the other side, that in the Apostles times, and ages next after them; (whilst the Church lived under Pagan and Persecuting Emperors) Christians had no Oratories or places set apart for Divine Worship; but that they assembled here and there promiscuously and uncertainly, as they pleased, or the occasion served, in places of common use, and not otherwise; which thing undoubtedly is justly enough (and upon grounds more evident) believed, than any reasons brought to prove the contrary by that worthy person, wherein he acknowledgeth himself almost singular in this undertaking, and lays his first and greatest stress on that expression, 1 Cor. 11.22. Here (saith he) I take the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Church, to note not the Assembly, but the place appointed for sacred duties, and that from the opposition thereof to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their own houses; these are places proper for common and ordinary repast, and not the Church or hous● of God. This is the only argument which he brings, besides some obscure passages of some Fathers whose opinions will not sway here, but as in other things, so far as we see them consonant to the truth, manifest in Scriptures, compared together; and it seems strange that the word should have a tropical meaning in this place, and every where else a proper one: and besides, the reason from the opposition will not hold, especially if we consider what Mr. Mede understands those Oratories or Churches of theirs to be. It is not to be imagined that in the first three hundred years before Constantine's time, that they were such goodly and stately structures as the Church had after the Empire became Christian— At the first some capable and convenient Room within the walls or dwelling of some pious Disciple, dedicated by the religious bounty of the owner, to the use of the Church, and that usually an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upper room, or Caenaculum; It's very probable that all the Disciples houses were at the service of the Churches; but that any one house (or room in a house) was dedicated so to that religious use, as to be separated for it from common uses when the Church met not, is not probable at all: for in times and places of Persecution, if Churches meet in any certain house or place, though in a private house, they shall be sure to be interrupted and broken in upon by Persecuting Officers and Informers. The only place met in for some time considerable, that we read of, was Paul's own hired house at Rome; but we find not that it was consecrated or called a Church. I am sure consecrated Barns, Garrets, Cellars, or Dining Rooms, would be esteemed by our devout ecclesiastics a great Abomination.  
But how will the Opposition hold, if the Room called the Church, was in the same house they eat and drank ordinarily in? He should have rather said, Have ye not Kitchens or Parlours of common use to eat and drink in, but you must despise or put a Profanation on the Garret, which is the Church of God? Besides, if that Addition had not been made to the Church, I should much rather have inclined to Mr. M●des sense, if he had said only, despise ye the Church? But I take it, that it would be a very audacious and highly abusive Expression, to say, T●at a Meetinghouse is a Church of God, or a Church of Christ: And why is not the Opposition as full thus? Have you not houses to eat and drink in, or Families [for so the word is used] But you must do it in the Church-Assemblies? for they made their Lovefeasts in their Assemblies. It is evident enough that the Apostle takes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Assembling of the Church together, as vers. 18. where its used: when you meet together in Assembly, (i. e. when you are Congregated together) I hear that there have been Divisions (or Schisms) among you, and those he means had the Divisions, who were the Church, for the Gospel ascribes culpable Schisms no where, but to Body Politics, or Assemblies, not to Houses. But if we grant Mr. Mede all that he so industriously labours to squeeze out of the Text, only to favour the Relative Holiness of such places; it's not to be supposed that he intended that they were real and proper Churches, but only Metonymical Churches, by a Trope, and improperly so named; no otherwise allowable names; putting the Continens pro contento, to distinguish places allotted to convenient assembling in Religious Worship, from Town-halls, and other houses of meeting together for public concerns, or more private Society and Conversation. And so we lose nothing by it, if such a place be called improperly a Church, it's not the Church of Christ intended in the Gospel which Christ purchased with his blood; nor built of living stones, nor such as Christ is the Head of; nor such as Paul wrote his Epistles too; nor the Church of Corinth, which he exhorts, rebukes, and commends in the Epistles that he wrote: And therefore we may with the greatest assurance conclude, that no place where Religious Assemblies frequently use to be, is a Church of Christ; or may properly be so called.  
They that plead the Expression in the Ephesian Town-Clerks, Speech, [Act. 19.37. Ye have brought hither these which are neither Robbers of Churches.] Show their little skill in the Original Text, the word is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Robbers of Temples, such as were dedicated to the Heathen Gods and Goddesses, to which they ascribed not only Relative, but inherent Holiness; and therefore adapted that name to them.   

CHAP. III. Of a National and Provincial CHURCH.  
CHrist never instituted any such Church under the Gospel Administration, as a National and Provincial, or Diocesan: there is as much for one as for the other, there's no seeming pretence can be made for any of them, from any Gospel Expression: when I say this, I mean not a Church in a Nation, Province or Diocese, nor all the particular Churches in such place, collectively and co-ordinately considered. But I mean in the usual acceptation of such Churches in our day, as of France, of Spain, of Denmark, etc. and in the sense that a National Church was taken in under the Old Testament, viz. an Organised National, Provincial, or Diocesan Church, that have Officers or Members suited to their respective Natures and Constitution, as Pastors, and other Officers, Exercising National, Provincial, or Diocesan Jurisdiction in Ecclesiastical Courts, or elsewhere; and Members, quatenus Natives of such places, being therefore said to be born within the Pale of the Church, or by virtue of such Nativity have immediate right to baptism, and made so.  
I say, that that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no where signifies such a Church in the New Testament, except when there is mention made of the Church of the Jews, and the word is but once used in Application to them, Act. 7.38. This was he who was in the Church in the Wilderness; this we own was a National Church: but elsewhere in the New Testament, I know not of one place where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 can with any fair pretence be understood of a National Church.  
Besides it may be argued from undeniable reasons, that Christ instituted or intended not such a Church for the days of the Gospel.  
If it be duly weighed, that Christ by his Death put a full Period to the whole Jewish Ceconomy, Nationality being the form of its constitution; Having Officers, Members, Assemblies and Ordinances suited to its Nature. The Aaronick Priesthood was National, a Type of Christ's Priesthood, relating to his universal Church; this Priesthood with all the appertaining Sacrifices, Ordinances, Ceremonies, the Manifestation of the Antitype abolished; yea that kind of Church Membership was utterly abolished, (viz. that none could be a Member of that Church but a Jew born, or one Proselyted to that Nation) it being the only Nation in the Earth that God had chosen, with Exclusion of all other, till Christ came and broke down the Partition-Wall between Jew and Gentile, after which no man was any longer to be reckoned ever the more a Church-member, because he was a Native of this or that Country; Col. 3.11 But in the conforming to Christ's likeness, There is neither Greek nor Jew, Circumcision nor Uncircumcision, Barbarian, Scythian, Bond or Free; but Christ is all in all: and therefore of whatever Nation a man be of, if he believe on the Lord Jesus Christ he shall be saved, and becomes a capable Member of the visible Church; and wherever he is born, without Faith in Christ, he cannot be saved; neither is without a visible credible Profession thereof, capable of communion with the Visible Church in all Ordinances.  
Moreover Christ Jesus abolished all the National Church Assemblies and Ordinances; for the Jews as they were one Organised Church, so they were to be but one Congregation; (which is not known now of any one Nation) assembling together for the Worship of God in one place, where their Ark of the Covenant was, and therefore the Tabernacle of Public Worship was called the Tabernacle of the Congregation; where all the Males were required to appear before the Lord thrice a year, Exod. 14.23, 24. whereby they shown themselves assembled and a Congregated Nation, all in actual communion in the same Church-Administrations, and in one place, all which was duly to be observed during the time of the Tabernacle and standing of the Temple; and though they corruptly retained their high places for offering some Sacrifices during most of that time, till the full Reformation in Hezekiahs and Josiahs' days; yet the Lord still charged it on them as their great sin, and witnessed against it by his Messengers the Prophets as such. And though they had their several Synagogues, they were but for reading of the Law, not for Sacrifice or Burnt-offering, which were National Services, and were to be dispensed only at the Tabernacle of the Congregation, or at the Temple; yea, all Sacrifices & Expiations, Purifications, etc. appertaining to particular Levitical Uncleannesses, or moral transgressions, were there to be performed.  
Now our Lord Jesus Christ never erected such a Gospel-worship after this was abolished, either for matter or form; neither a National Congregation, nor a National Pastor, as Aaron; nor Ordinances adapted to a National communion, as the Sacrifices of old were, he never intended in this way or manner to edify his Gospel-Church.  
Besides, As Christ established the Church of the Gospel, it was not capable of such a constitution, such being impossible to be sustained without the countenance, if not the compulsive power of civil powers; and we see that de facto it came into the ruins, when ever in the Jewish Nation, Wicked Kings swayed the Sceptre; we well enough are assured that our Saviour and his Apostles form the Gospel-Churches every where under Heathen Princes and Governors, who were for the most part severe Persecutors of them, witness their Sufferings in the Apostles days, and during the Christians bloody Persecutions, till Constantine's time, for 300 years, at which time of prosperity, this National or then rather Provincial corrupt grandeur of Church-constitution began to enter, proceeding from the corrupted minds of Church Officers, aspiring to the accumulation of riches & honours. Soon after they fell under the Arrian Heresy, under which the same Church pomp continued, and proceeded to grow with much Persecution, and confusion, and distraction in the world; with the daily increase of all manner of corruptions in doctrine and worship, even to the introduction of Heathenish Abominations in the worship of God, till the mortal wound was given to one of the seven heads of the Romish Empire, and was healed by the eighth, which was the false Prophet the Grand Church Imposter; under which the great Apostasy hath so manifestly prevailed, and during whose Usurpation the true Church of Christ hath been in the Wilderness, and the Witnesses Prophesying in Sackcloth. So that our Blessed Lord and Saviour seeing the present state of his little Flock when he ascended, and foreseeing their future Suffering State for so many Ages to come, under Rome Heathen, and after pretendedly Christian, constituted such a frame of Gospel churches, that were capable of being Spiritual Polities under Heathen and Antichristian Princes and Governors, and fitted Officers and Ordinances for their communion and edification suited to such a state; which constitution was to last by his commission to the end of the world, not alterable to another kind by the will of man in the ensuing prosperous estate that the Church might he blessed withal in after ages; (which hath been very rare hitherto) nor much to be prejudiced as to its truly intended Oeconomy by the afflictions and sufferings that it was destined by faith and patience to encounter withal.  
Hence it will appear, there being a Politic Impossibility, that the Church-constitution Established by Christ and his Apostles, could be National, because of the Power of the Dragon raging so much against it in Governors, and Rulers of the Earth; during the time of the first Ages of it, and afterward for the most part, by reason of the Tyranny and Usurpation of the false Prophet. And when that any time in any Nations, it was favoured with the countenance of Christian Kings and Princes, had it been National, it must have been subject to all the Alterations, Additions, and Diminutions in Form and Worship, which the corrupt and changeable minds of men in Power would invent and impose, especially upon change of Governors and Governments, though Christian, yet divers in their Tempers, Understandings, and Opinions concerning Gods true Worship, as also, in their Interests and carriages towards the Church, that it would be the most difficult thing in the World to have known the manner and Fashion of Christ's house. Wherefore (the Apostle saith, Heb. 3.1.) Holy Brethren, Partakers of the Heavenly calling, Consider the Apostle and High Priest of our Profession, Christ Jesus; vers. 2. Who was faithful to him that appointed him, as also Moses was faithful in all his house, [i. e. in all things appertaining to the Worship of God in his Church,] vers. 3. For this man was counted worthy of more Glory than Moses, in as much as he who builded the house, hath more Honour than the house; vers. 5. Moses verily was faithful in all his house as a Servant, for a Testimony of those things that were to be spoken after; vers. 6. But Christ as a Son over his own house, [in which he is a chief corner stone, and hath a greater Propriety than Moses had upon all respects] whose house are we, etc. i. e. The faithful in the times of the Gospel are the house and Church of Christ, and not this or that Nation or Province, lying continually at the mercy and dispositions of the wills of Princes, guided by carnal interests, and acted by corrupt minds, to the modelling of it, by mutable Laws, as they shall correspond most with their State-designs and purposes, which had been a great ground to have suspected the faithfulness of Christ, if he had left his Church under such a Proteus-like form and constitution, as to be liable to all the models, changes and alterations of future ages, that the powers of the world would form them into; under a pretence of profession of Christianity, when as very few of them, if they were duly weighed in the balance of the Sanctuary, will prove to be much more than almost Christians.  
Lastly, The purpose and design of the Lord Jesus Christ by his Incarnation, Sufferings, Miracles wrought, and Doctrine Preached by himself and Apostles, was the gathering both Jews and Gentiles Elect into one Body, his Church, wherever scattered or dispersed, not respecting one Nation or people more than another, any further than in respect of the Elect Ones among them, nor designing any Kingdom as yet in this world with External Pomp and Grandeur, but rather a continuation of a Suffering State, with very little intermission, under the powers of the Earth, exercising the rage and cruelty of the Dragon against the Church; and afterward the Tyranny and Usurpation of the Seven Headed Romish Beast and False Prophet; neither designed he the calling of many wife men after the Flesh, not many mighty, not many noble, 1 Cor. 1.26. otherwise than which he would certainly have done, had he designed National & Provincial Churches; he would have said, I design a Church that may top, at least give check to earthly Kings & Princes; I will turn their heart & make them mine, both they, and their Subjects: Therefore I will call many wise men after the Flesh, many mighty and many noble persons, who shall rule, manage, and defend my Church, which may be in after-ages, but we see it quite contrary yet. Ver. 27. God hath chosen the foolish things of this world, to confound the wise; and God hath chosen the weak things of this world to confound the things that are mighty, and base things of this world, and things that are despised, to carry on his spiritual rule. Believe it this matter cannot constitute a National Church it must be another sort of men. Whatever men therefore may confidently assert, and however they make a boast, and vaunt themselves of National Churches, Officers, Members, yea, and National Jurisdiction and Judicature, exerted in Spiritual Courts, so called, none of which were of Christ's Appointment and Institution; but were the mere products of Humane Policies, and mere Antichristian sham's put upon the poor carnal blind world, whereby that Wicked One endeavours to carry away the eyes and hearts of the children of men from the true, plain and Spiritual Spouse of Christ; and go a whoring after Harlots that are agreeable to the fashions of this world, in Pride, Pomp, Pleasures, Covetousness, etc.  
And I say, though such Ecclesiastical Powers, as also Civil, may deal very hardly upon this account with the true Followers of the Lamb, and Deluding Pulpiteers may terrify and fright some more weak and less grounded Christians, with ambiguous words, misinterpretation and false application of the Scriptures of Truth; calling light darkness, and darkness light; calling what they please, Church, Charity, Communion, Uniformity, Schism, Separation, Rebellion, Disobedience to Laws, Governments, etc. Yet through the mercy of the most High, there are some that have bought the Truth in these latter days of light at dear rates of Sufferings, with expense of Estates, Liberties and Lives under the Antichristian Tyranny, and tasted so much of the sweetness and excellency of it, that they will not sell it, so as to part with it for worldly interest, or be affrighted from it, by the open mouths of Roaring Lions, nor jugaled out of it by the Sham-Divinity of the sly Foxes that spoil the Vines.  
We have nothing to say to such men, but as Hannah spoke, 1 Sam. 2.3. Talk no more so proudly, let not arrogancy come out of your mouth, for the Lord is a God of Knowledge, and by him Actions are weighed. And as for some good old Ely's who are too much blinded with prejudice, passion and interest, keep a great sputter against Schism, Separation from the Church, etc. and do not seldom grieve the hearts of Christ's Members, by their unwarrantable doctrines and practices in the great concerns of God's Worship, and but gently rebuke Hophni and Phineas, we are very well assured, that however they may have laid a a good foundation in some people, yet their superstructure is but hay and rubbish, which shall certainly be burnt, and the day shall make it manifest what it is.  
The only Plea that is made for a National Church, that is worth our Observation, is from the Prophecies of Old, of calling in the Nations, Sprinkling many Nations, etc. Isa. 5.26. chap. 52.15. chap. 45.1.  
This Argument hath little in it to prove a Gospel National Church, for these and such like Prophecies, reser to the calling of the Gentiles; the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is indifferently rendered Gentiles and Nations, and it intends no more than the Conversion of the elect Gentiles, scattered up and down in all Nations; and if it be to be understood of some whole Nations becoming Christian, it argues nothing of the necessity that the Nation should become one Church Organised; but that the Gospel-Profession of Christianity, and the Gospel-churches, should overspread the most of a Nation, or prevail upon the ruling part of it (though very seldom) to be brought in Subjection to the Crown, Sceptre, and Laws of the Lord Jesus Christ; Erected in visible Churches, planted there.  
And it's no hindrance, but that christian and religious Magistrates have Scope enough to Exert that power which Christ hath entrusted them withal, as such, for his Honour and Interest, in making and Executing Laws for Restraint of Sin, and Encouragement of Virtue, in all matters touching Natural Religion; as likewise, in taking care for the effectual Propagation, as much as may be, in a due way and manner, of the Revealed Religion, and by being Nursing Fathers to the Churches, countenancing and encouraging them in all strict Observation of the commands of Christ, and Exemplary conversation, both as Churches and particular Christians, defending them from the the Rage, Malice, and Persecution of the Professed Enemies of the Lord Jesus Christ.  
But know that a christian Magistrate rightly informed in his Duty as Christian and Magistrate, hath a Heart and Opportunity to use both those capacities for the Honour and Interest of Christ, more than a Heathen Magistrate; yet his being a Christian, adds not unto his Authority as Magistrate, neither doth Christianity de jure, extend his Legislative Power further than it was before: And therefore if the Magistrate, as such, hath a Legislative Power in matters of Religion, than all have, and Heathen as well as Christian; and that power which the Magistrate hath Jure divino, we are bound Jure divino to obey. Ergo required to be of that Religion the Magistrate by Law imposeth of one kind or another. This is an undeniable consequence.   

CHAP. IU. Of Parochial Churches.  
THere is no such things as a Parochial Church deducible from Rules of the Gospel, neither can it be showed that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament doth any where import such a meaning from any Application of it there made by the Spirit of God. What Pleas able and learned men have made for such Churches, you must give us leave to reject, unless they carry Scripture light and demonstration along with them, without which our minds and consciences cannot be bound to Faith and Submission.  
A Parochial Church we take in the most common and candid Acceptation (without binding ourselves to the Term Parochial, or Parish, that being but of latter times) That all Persons cohabiting within such Bounds, Limitations, or Divisions of Ground, becoming a Parish, Township, Village, or going under any other Denomination by the Customs or Laws of the Land where they are▪ I say such Divisions and Limitations of ground, doth not set out the bounds of a Gospel-Church, but that it may extend further than such Landmarks, or be of lesser Extent, according to the Number or Situation of the Professing Believers in those parts, for conveniency of their assembling together, and Communion for mutual Edification; neither is it necessary that all coinhabitants within such limits should be Members of one and the same Congregation; yea that all should be reputed fit matter for any, seeing nothing is more evident and every where experienced, than that there is the greatest mixture of all sorts of men in such limits and neighbourhoods; common and natural Justice allowing every one that habitation that he can claim a civil right and title to, let him be good or bad; it's not Religion that makes men members of this or that Parish, or Irreligion that excludes them. Now if co-habitation in such a Precinct makes a man a member of the Church of Christ there, (if there be any) it is either because it makes him necessarily so, or gives him a due claim: if the first, he must be one whether he be willing or no, and so long as he dwells in those limits, they can enforce him to be so; and then the Church must be supposed to have a compulsive Power, not only internal by moral Persuasions, but a Spiritual, as to the exercise of Censures towards them that are without, which is Nonsense and ridiculous; yea an external compulsive power on men's Persons and Actions to be exerted by themselves, or some by and under them, in order to make men Church-members; and this is so great a contradiction not only to the Tenure of the Gospel, yea wholly without any Precedent under the old or new Testament-constitutions, and to the most common Understanding of the Nature of Religion, that to assert it is most grossly absurd to any understanding Christian Ear, and therefore not worth insisting upon. Or it gives him a right and claim; but co-habitation gives not a man a right and claim; Ergo: For than he may come and challenge his right, and they cannot hinder him, pleading that he hath what is necessary to Church-membership, viz. Cohabitation. Hence no Church would have Power to maintain any Purity of Ordinances and defend them from corrupt communicants, according to the Rules of the Gospel, and therefore there would be no need of Officers and Discipline to this end. Besides, Excommunication must be the Removal of men out of the Parish, and nothing else: for it is the cutting a man off, from the bond of communion. Now if the Parish limits be the bond of Fellowship, than Excommunication must be the cutting a man off from it; but Christ never intended that Church Discipline should cut off any one from civil Rights and Properties▪ and banish men.  
Yea there is nothing makes the Ordinances of Christ so cheap and contemptible as such Church work as this, when there is no other Qualification required to adult Church-membership, than cohabitation in the Precinct where such pretended Church is; and this is so necessary an enforcing reason, that the Inhabitant cannot avoid it without the hazard of the greatest Penalties from Church and State; neither can the Church refuse him, making a Profession of christianity at large, though he be otherwise the greatest known Debauchee in all manner of Wickedness; nor when he is admitted to communion be rid of him, according to the true Nature of this Rule, but by removing him out of the Parish. And therefore I suppose this is the Reason of the Proceeding of such that assert Parish-churches, that after Excommunication, upon non-return Offenders are committed to a Goal, a Severity that Christ and his Apostles never thought of, but in a Spirit of Prophecy, when they foresaw the cruelty and tyranny that would be exercised under the Antichristian Kingdom. Forcible and imposed communion is nauseous to all generous minded men, in natural or civil Societies; no man will be forced to be of a Family by way of Affinity, nor of a Society by incorporation: Nay there's no such Society, Oeconomy, or Body corporate, but look upon it much beneath them to prostitute their Rights and Privileges to every Paltry Townsman or Inhabitant, much less will impose them upon unwilling Persons, though accounted never so worthy.  
Lastly, by this Bond of Church fellowship, viz. Cohabitation, a man is totally deprived of the use of his own Reason, Judgement and Conscience in Spirituals, whereas all Laws leaves us to the use of them in temporal and civil affairs; for if a man is immediately of such a Church, as soon as he hath rent a house, or took Lodgings in such a Parish, the whilst he inhabits there, he cannot upon any terms but of culpable Separation, join himself to another Church, where he may be more edified, tho' but a stones cast from him. And if he was of the other Parish before, where he enjoyed God under an able Godly Minister, and in the communion of a faithful people; and doth upon family-necessity, or conveniency of trade or dwelling, remove but into the next street over the Parish-bounds, where it may be in the next, is an ignorant, scandalous, persecuting and railing Minister, and haply a people not unlike him; (which is no new thing, the Prophets tells us, Like Priests like People) he is necessitated to be a Professed Member of this Synagogue of Satan, and can't remain a Church-member of the former, by reason of his remove. And that this is so de facto, see Can. 28. entitled, Strangers not to be admitted to the Communion; Churchwardens, etc. shall observe,— Whether any Strangers come often and commonly from other Parishes to their Church, and shall show their Ministers of them, lest perhaps they be admitted to the Lords Tahle amongst others, which they shall forbid, and remit such home to their own Parish-Churches, and Ministers; there to receive the Communion with their rest of their Neighbours. Just as one Neighbour doth with the others Dogs, when they run into each other houses a munching: Home you Cur you, &c  
Here's no admission of Members of another Parish; therefore our conclusion holds good, That by this bond of Communion, Christians are cut off from the free Election of their Minister, and Society in holy things: whereas he is not enthralled so in worldly matters; he can go out of the Parish to choose his Physician, Chirurgeon, Wife, Nurse, Apprentice, Tailor; Trade and deal for any Commodities where he will, excepting Spiritual, and in those he must take no better (will he, nill he) than his own Parish-shop affords. Is not this so far from a Gospel constitution of a Church, that it's a miserable, wretched and damnable device of the Devil, to destroy the very nature of Gospel-Churches, and ruin poor Souls to all intents and purposes?  
I know what will be still pleaded for a Parish Church, without respect (some will it may be say) to the bond of Cohabitation; and that is this,  
That wherever the Word and Sacraments are Administered, that is a true Church.  
To which I answer these things: 1. There is no politic Society but hath a bond of Union, and if that be proved null, void and of no effect, as we have done, the whole Society or Corporation falls to the ground; 2. That which is Sauce for a Goose, is for a Gander also; if the Preaching the Word, and Administering the Sacraments, make a Church without any more; why do the Assertors of Parish-Churches deny Separate Congregations, where the Word and Sacraments are Administered, to be such? 3. There may be a Church in a Parish where the Word is Preached, and Sacraments Administered; but it follows not thence the Parish is the Church, It's possible there may be a Church of Christ in Algiers, but than it follows not that the City of Algiers is a Church; 4. The 19th. Can. of the Church of England saith, There should be a Congregation of faithful men, and a due Administration, and the Word of God Purely Preached; Implying, that where the Majority at least, which carries the denomination of the whole in all body politics, are not visibly faithful men, but otherwise, there's not a Church of Christ: likewise where the word of God is corruptly Preached, and the Sacraments unduly administered 5. A Ministers Preaching by a mere Parish-relation, makes him no more a Pastor, than cohabitation makes the Parishioners Members; for a Minister's Parish-relation is only a humane institution, and indeed a matter of Civil Right, (which may be well improved in Reformed Christian Nations) in order to Spiritual Advantage for the interest of Christ and his true constituted Churches, by the countenance of good Magistrates; but that it is a Church-relation settled on Gospel-grounds, it would be absurdly insolent to pretend. That the establishment of a Ruling Preaching Officer in the Church of Christ should be, 1. by the Presentation of a Foreigner, or a Tyrannical Gentleman or Landlord in the Parish, it may be the most professed Enemy to Christ and his Church; and if of the first sort, by one that knows not the temper and disposition of the people, nor the Abilities, Parts and Honesty of him he Presents; never regarding so much those qualifications whereby he might edify the people, but only some carnal ends and advantages, or particular regard to the Person of the Parish-Rector, to prefer him or provide a competency for his Subsistance. This man being presented, is instituted and inducted, takes to the profits for his life, (unless he forfeit them by some Puritan or Fanatic faults) performs Parish-duties as the Law of some people requires, this is his Parish-relation; but not in the least grounded upon the Gospel. 6. A Minister may Preach a great while in any place, to any sort of people, before there is a Church; as for Conversion, or for trial of his Gifts and Parts; but none can be so absurd as to affirm that that constant Preaching renders the Parish a Church: for we know by woeful experience, that the word may be powerfully Preached in Parishes for a great while, and great part, most, or it may be all, be scarcely civilised, but remain in Professed Atheism, or manifest Profaneness; it may be, open Persecuting Enmity to Godliness: And if any say it must be constant Preaching that must denominate the Parish a Church: I would know how long? And what time is required? If it be said till some are brought home to Christ, and by a visible Profession to submit to his Gospel-Rules and Government, than the limits of the Church is no further than the effects of the Gospel, and it comprehends not those Inhabitants that still remain Professed Rebels against Christ. So that if the Preaching the Gospel in a Parish, renders it a Church of Christ, as such, one Sermon will do it as well as a hundred; I say if all the Parishioners, as such, are to be the Church-members without exception, upon the Gospel Preached. 7. A Minister is often sent by Christian Magistrates, for Conversion of People; shall they presently be a Church, whether they receive or own his Doctrine or no? And it may be none of them, or at least most of the Parishioners, capable of judging of him or his Doctrine; or a Minister sometimes is imposed by a Patron or Bishops, etc. upon a capable people, shall they presently fall into a Church-Relation, whether they approve him and choose him or no? Such things carry the greatest absurdities with them. 8. As Preaching may be in a Parish, and no Constituted Church of Christ there, so there may be the Administration of Sacraments, and no Church of Christ there; and if there be in the Parish, it makes not the Parish a Church. Suppose a pretended Minister imposed on a people that evidently enough declares himself by his life and Doctrine never to have been sent of Christ, and challengeth the Parish by virtue of Humane Laws to be his Church (as they call it) which in general, own no other Church-Relation, but by Cohabitation; this man goes on to Preach the Sentiments of his own Brain, abuse Scripture, Reproach Godliness, rail at, Persecute and devour the Sheep of Christ, if there be any; join in with the wicked, ignorant, lewd and debauched part of the Parish, and do all he can to infect the rest with the Scab or Rot; This man Baptizeth and Administers the Lords Supper to his Infected Flock, calls the soundest Schismatics and Separatists: Doth this constitute a Church of Christ, or a Synagogue of Satan? what are all his Admidistrations but an Usurpation? As to the efficacy of the Act done, it's not my Province to determine here; I shall only say as to the matter of Baptism, I roundly affirm, That I believe it no more effectual, than if a Cobbler Tinker or Midwife had done it with some competent Solemnity. Hence it evidently may be concluded, That the Administration of Sacraments constitutes not a Church of Christ, much less makes a Parish a Church. But in the forementioned instances, the whole proceeding of Ministers and People are a mere usurpation of Communion in Church Ordinances, and is no better than Jeroboams worshipping Dan and Bethel, and Conformity thereto no better than the Israelites Conformity thereto in obedience to their lawful civil Governors, in that which is a declared Abomination to the Lord.  
Obj. You do hereby Vnchurch many an eminent Church, where there hath been a Faithful Parish Minister, and holy good people walking as his Parishioners in Communion with him.  
Ans. We unchurch not true Church of Cbrist by this means, for i● one thing to say a thing is Church, and that it's occasional of a Church. I deny not but many Minister's Parish-Relation, and People's cohabitation, have been ocasions of many Reforming Churches, which Christ hath accepted in their degrees of Reformation; but we affirm they were not Churches of Christ as such, i. e. as Members of a Parish; but as a faithul people, related by a Spiritual Bond of Union to Christ, and one to another, in Communion of the Word purely Preached, and Sacraments duly Administered.   

CHAP. V Of the Catholic Visible Church.  
THose that speak of a Catholic Visible Church, speak some at one rate, and some at another.  
If they mean that the Catholic Church is Visible in the largest sense, as such, we deny it; for it is not visible to us, nor can be, till all the Elect are called in, and so must be only at the General Assembly and Church of the Firstborn; for at present the most eminent part of it is triumphant; many true Believers that are militant, not seen or known to us: And so to say the Catholic Church is Visible, is to set our words and senses at variance.  
By Catholic Visible, some will say they mean not the whole Universal Church, but so much of it as is visible; but this cannot, for that reason, have the denomination of Catholic Church, because it's but a very small part of it, and part cannot be called the whole; besides if it be limited to the Visible Saints militant, I say the universality of them are never visible; either in any congregation, or in communion of any Ordinance, or under any Visible Pastoral Jurisdiction; neither are the particular Members of the Church militant visible at the same time, there being no such time when all true Believers are known by their visible Profession.  
Some understand by the Catholic Visible Church, an Organised Church with a visible Pastoral Head, and furnished with Officers suiting a Catholic Ruling Power over all Churches and Saints on Earth; and this is the meaning always of the Papists when they speak of the Catholic Church, calling themselves Catholics as Members of it, which Church they say, Rome is, wherein this universal Pastor and Jurisdiction is placed.  
But it is by a cloud of Witnesses asserted that Christ never Ordained any universal visible Pastor, nor ever promoted Peter above the rest of the Apostles, neither did ever the greatest contend for the Pope's Headship, and Supremacy over all other Pastors and Churches, ever make seeming fair proof of it, for though he sent forth his Apostles as extraordinary Officers, with an extraordinary presence for working Miracles, and healing, in order to the first propagating the Gospel, and Plantation of Churches, yet they had but a  power, neither were they fixed as standing and lasting Officers in the Church, neither was their Apostolic power conveyed to any Successors, but died with them, leaving only ordinary Officers in the Church. Lastly, can you read the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any where to import in the New Testament, a Church of this nature, viz. a Catholic Visible Organised Church. Christ rather pofitively forbade it, and reproved that spirit of Ambition; that was one thing that our Saviour saw working in them, labouring to be Dignitaries; But he that will be chief among you, let him be your Servant, Mat. 20.17. & 23.11.10.24, 25. Which Reprimand the Mother of Zebedee's children received, when she enquired who should be greatest among her children.  
There are six or seven sorts of Churches in the latter days that entitle themselves the Churches of Christ, which the Gospel makes no mention of, viz. Catholic Organised Visible, such the Church of Rome, Patriarchal, National, Provincial, Diocesan, Archdeconary, Parochial. These seem to be the seven women spoken of, Isa. 4.1. that shall take hold of one man [The Lord Jesus Christ] Saying we will eat our own bread, and wear our own Apparel, only let us be called by thy name to take away our reproach. They will have the name of Christ, that they may not be Reproached as the Churches of Antichrist, and yet will be at their own provision for Worship and Ordinances by humane inventions. But for all this, tho' these whorish women make a shift by a common vogue to carry the name of the True Gospel Churches throughout the world, his True Spouse, though small and contemptible as to outward appearance, shall be glorious, ver. 2. In that day the branch of the Lord shall be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel, ver. 3. And it shall come to pass, that he that is left in Zion [in that great Apostasy] and he that remaineth in Jerusalem shall be called holy, even every one that is written among the living in Jerusalem. See what follows from ver. 4. to the end.  
This I take to be the true meaning of that place; for 1. Women in the Prophetic phrase are Churches, as frequent instances may be given. 2. The number may be definite for an indefinite. 3. The Prophecy is manifestly of the latter days, and the Church's state therein, which none will deny.   

CHAP. VI Of the most usual acceptation of the word Church, in the New Testament.  
WE have showed that in one place the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken for any common Assembly, lawful or unlawful, Acts 19.32, 39 and likewise that it's once taken for a National Church, Acts 7.38.  
But in all other places, it's either taken for the Universal Church of Christ, or for particular Congregations; and for no other sorts of Churches.  
The Universal Church of Christ is one Organised Body, Christ being the Head, and all the Saints Triumphant, and Militant, the Members; united together, either by a real Bond, visible or invisible, or both.  
This Church of Christ either is mentioned in the New Testament in the most general consideration; or more particularly, referring to it in the mystical part of it, or to the Visible Externally Organised parts of it, which are the particular Churches. I shall briefly go through the places of the New Testament, where it's used, for the Readers satisfaction. It is taken for the Body of Christ under the most general and comprehensive signification, and so it's to be understood of a Body consisting of Head and Members, made up of visible and invisible, real and professing only.  
The places carrying it in this sense, are, Mat. 16.18. Upon this Rock will I build my Church, i. e. my whole Spiritual Fabric shall be built upon that Person and Doctrine which thou hast born witness to in this Profession.  
Ephes. 1.22, 23. Hath put all things under his feet, and gave him to be Head over all things to his Church, which is his Body, the fullness of him that filleth all in all. Col. 1.24. Who now rejoice in my Sufferings for you, and fill up that which is behind, of the Afflictions of Christ [mystical] in my Flesh, for his Body's sake, which is the Church. Note that where the Church is called the Body of Christ, it is meant of the Universal Church for the most part.  
Eph. 3.10. To the intent that now unto Principalities and Powers in Heavenly Places, might be made known by the Church the manifold Wisdom of God, i. e. by the whole Church both militant and triumphant, by the eminent Grace and Glory shining forth in them, even to the admiration of Angels; even to see, ver. 9 The Fellowship of the Mystery which from the beginning of the world hath been hid in God, etc. And ver. 21. Unto him be Glory in the Church by Jesus Christ, throughout all Ages, world without end.  
Ephes. 5.25. He hath loved his Church, and given himself for it; ver. 27. to make it a glorious Church, 29. No man hateth his own flesh, but nourisheth it and cherisheth it, even as the Lord the Church, i. e. the whole Church; for we are Members of his body, of his flesh and his bones: ver. 32. This is a great Mystery, but I speak of Christ and his Church.  
Heb. 12.23. To the General Assembly and Church of the first born, which must be understood of the Universal Church in its purest and most glorious state, both militant and triumphant; to which every true Believer comes when he is united by Faith to Christ the Head. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is the only word in the New Testament can be rendered Catholic Assembly.  
2. Church is taken in the New Testament for the visible part of the Catholic Church, 1 Cor. 12.27, 28. Ye are the Body of Christ, and Members in particular, and God hath set some in the Church first Apostles, than Prophets, etc. In this and such like places Church is taken primarily for the Universal Church, though there be many things applied thereto, which more immediately belong to the visible parts of it in particular simular Congregations, and differing Members, in respect of Office, Grace, or Gifts. And so i: 's to be understood in the place last quoted; as also, Eph. 4.11, 12, 13. a Parallel Place, and such is, Rom. 12.4, 5, 6, 7.  
Lastly, 1 Tim. 3.15. That thou may'st know how to behave thyself in the house of God, which is the Church of God, [i. e. in a particular part of the Universal Church] which is the pillar and ground of truth [i. e. the Universal Church is the pillar and ground of Truth in the world, to defend and maintain it, and hold forth the light of it; but every particular Church is a Candlestick to hold the Candle of the Gospel-Light, and Profession, and Ordinances, among which Christ walks. These are all the places so near as I can find, which have reference to the Catholic Church, where Ecclesia, or Church, is mentioned, unless those that speak of Paul's Persecuting the Church, which may be understood not only actual Persecuting the Particular Church of Jerusalem, but of the whole Body of Christ, because 1. that Church was all as yet Planted, and 2. because Christ takes his rage and enmity to be levied and managed against his mystical Body, Acts 9 Saul, Saul, why Persecutest thou me? The places are these, 1 Cor. 15.9. Gal. 1.13. Phil. 3.6. Acts 8.3.   

CHAP. VII. Of a Particular Church.  
I come in the next place to show what the word Church importeth in all other Texts of the New Testament, were it is used, not yet mentioned, which is far the greater part.  
And to make it evident, that no other Church is by them intended then such an one which is described in the 19th Article of the Church of England, viz. A Church is a Congregation of Faithful Men, where the pure Word of God is Preached, and the Sacraments duly Administered, according to God's holy Ordinances; which can have no other understanding, then that of a Particular Church. I need not descant upon it, it carries so much plainness and correspondency to the genuine sense of a Church in all places of the Gospel, where a particular Church is intended, that there is no room for exception.  
The first Text is, Mat. 18.17. Tell the Church, which is the particular Congregation of faithful men, etc. It's nonsense to suppose that a National or Provincial Church is here meant; that upon every offence between brother and brother, an address must be made to a Council, Synod, Archbishop or Bishop; and where have we Counsels or Synods, or Pastors called Churches in any place of the New Testament? If any man pre●end to object that our Saviour here intended the Church of the Jews; ●nd that to tell the Church, was to tell the Sanhedrim: Let such an one give one instance, that the Sanhedrim is called the Church in Old or New Testament; I am sure not in the New: neither is it rational to suppose that our Saviour gave here Rules for the Oeconomy of the Jewish Church, which was so soon after to be dissolved as to its whole constitution, our Saviour never intending the erection of a National Church more.  
2. The next Texts are Acts 2.47. 
Of the Church of Jerusalem:  And the Lord added to the Church daily such as should be saved. This was without dispute a particular Congregation, for there was as yet but that one, which was that CXX which Christ left together at his Ascension. This was the Congregation of the Faithful which was added to; which is the same Church that was spoken of, Acts 5.11. Fear fell upon all the Church, or Congregation of the Faithful. The first multiplying of Churches, was occasioned by saul's Persecution, after the stoning of Stephen; scattering a great part of this Congregation, now grown too big for one: Acts 8.1, 3. There was a great Persecution against the Church which was at Jerusalem; against this Church in particular, saul's Persecution was breathed, which he mentions afterward, 1 Cor. 15.9. Gal. 1.13. Phil. 3.6. after which he continues to breathe out threaten and slaughter, and assay's to pursue them to Damascus, and other places, Acts 9.1. near which place Christ stops his Career.  
But notwitstanding this scattering, which God turned to the advantage of the Gospel, and increase of Churches, by the Preaching of Philip and other scattered brethren, so that as chap. 8. and 11. ver. 19 and in ver. 21. The hand of the Lord was with them, and a great number were added to the Lord: So that in Judea, the Churches of Samaria, and Galilee, were gathered, Acts 9.31. It appears also the Body of that Jerusalem-Church still remained, & tidings coming to them of the marvellous success of the Ministry of the scattered Disciples, they sent forth Barnabas, Acts 11.22: Then tidings of these things came to the ears of the Church which was in Jerusalem, and they sent forth Barnabas that he should go as far as Antioch, 
The Church of Antioch  etc. ver. 25. from thence he departed to Tarsus to seek Saul, ver. 26. And when he had found him he brought him to Antioch, and it came to pass, that a whole year they Assembled themselves with the Church, and taught much people, i. e. besides the Churches, this is the First Gospel-Church of the Gentiles we read of. Now that this was a Congregation of the Faithful, converted first by the Ministry of the Scattered, it appears in that Barnabas first fell upon confirming work, v. 23. When he came and had seen the Grace of God, was glad, and exhorted them all that with purpose ●f heart they would cleave unto the Lord; and by his further labours the Church was increased, v. 24. and much people were added unto the Lord; though I will not deny, this expression may intent his first forming them into a Church, before the coming of Saul, after which we are assured it was a Form Church separated from the rest of the people of Antioch, yea, from many that were frequent hearers of the Word, as appears verse 26.  
After this a second Persecution ariseth against the Church of Jerusalem, Act. 12.1. Now about that time Herod the King stretched forth his hands to vex certain of the Church, and killed James, and imprisoned Peter; for whom Prayer was made without ceasing of the Church unto God for him; verse 5, 12. viz. Assembled in a private Meeting.  
Chap 13.1. We have an Account of Certain Prophets in the Church of Antioch, a sort of extraordinary Officers in the Primitive Churches, mentioned next after Apostles, Eph. 4.11. These were charged by the Holy Ghost to set apart Barnabas and Saul to the work whereunto he had called them, which being sent forth, they went their Progress to Seleucia, Cyprus, Salamis, Paphos, Perga in Pamphilia, and from thence to Antioch in Pisidia, chap. 13. verse 14. there Paul preached in the Synagogue with great acceptation of the Proselyte Gentiles, who assembled to hear the next Sabbath from all parts of the City; but the Jews contradicting and blaspheming, they declare the rejection of the Jews, and there turn to the Gentiles, ver. 46, 47. Being Persecuted from this Antioch they came to Iconium, to the great joy of the Disciples, verse 51, 52. Here they Preached with success, chap. 14.1. but were opposed by the Unbelieving Jews, and Persecuted to Lystra & Derbe, verse 20. Cities of Lycaonia: At Lystra cured the Cripple, and like to be worshipped for Gods; but the Jews from Antioch and Iconium change the Scene, ver. 19 and Paul was stoned; but recovered, departed to Derbe, and after Preaching there, returned to Lystra, Iconium and Antioch of Pisidia, 
Churches of Lystra, Iconium, Antioch of Pisidia.  confirming the Disciples, verse 22, 23. ordaining Elders in every Church. These Churches of Lystra, Iconium, and Antioch, were gathered at the Apostles first coming, and at their return to confirm them, they ordained Elders in them. These were not National Churches; Antioch was of the Region of Pisidia; nor was the whole limit of any of these places of the Church, but a few of each that were wrought upon by, and submitted to their Ministry. From Pisidia, they came to the Province of Pamphilia, ver. 24. where they Preached at Perga, went to Attalia, and thence sailed to the first Antioch, where these two Apostles, so called ver. 14. were Ordained, and from whence they were sent to this Apostolic work of gathering Churches, and settling Elders in them; here they give the Church of Antioch an account of what God had done by them, in opening a door of faith unto the Gentiles, verse 27. and abode there a long time. During, their abode there, disturbance was raised by some men that came from Judea, and taught the necessity of circumcision, chap. 15.1, 2, 3. whereupon the Apostles and certain others were sent to the Apostles and Elders at Jerusalem about this question, and were brought on their way by the Church, verse 3. I suppose none can conjecture that here was any Church besides a Congregation of Faithful; no House-church, that could bring the Apostles on their way; no National or Provincial Church; it's not to be supposed, that all the Province or City of Antioch accompanied them, but only those few that were gathered into a Church; and they not taken all in one Parish or Precinct of the City, but here and there, as it pleased God by his Grace to work. When they came, verse 4. to Jerusalem, they were received by the Church, Apostles and Elders, where the question was determined, verse 22. and return made (with the resolves of the Apostles and Church of Jerusalem) to Antioch, and staying some time there, confirmed the Disciples. But some days after Paul and Barnabas agreeing to departed to revisit the Cities where they Preached, they disagreed about taking John Mark, and so parted; Paul then took Silas, and went through Syria and Cilicia, Barnabas took Mark and went to Cyprus; places where they had been, verse 36, 37. confirming the Churches, v. 41. I shall proceed no further in these two Apostles travels; this being enough to show what sort of Churches were first planted by them; and to show where any mention is made of Church, and that's but in two places more in the Acts, Acts 18.22. After he had Landed at Caesarea, 
Church of Caesarea.  and went up and saluted the Church, he went down to Antioch, and chap. 20.17. from Miletus 
Miletus.  he sent to Ephesus and called the Elders of the Church, and charged them, v. 28. Take heed therefore to yourselves, and to all the Fl●ck, over which the Holy Ghost hath made you Overseers, to feed the Church of God, which he hath purchased with his Blood.  
Now what were these but such Congregations that accompanied the Apostles, that was saluted by them; that they confirmed, and were purchased by Christ's blood; is it sense to think they were Houses, or whole Nations, or Provinces, or Cities? no they were those faithful ones, 
Building of living stones.  who being gathered into particular Congregations by the Ministry first of the Prophets, (i. e. the scattered Brethren from Jerusalem) were settled and confirmed by the Apostles, who Ordained Officers respectively among them.  
I proceed in the next place to the Churches to whom the several Epistles were wrote.  
We read not the word Church in any part of the Epistles to the Romans, but in the 16th chapter, and there referring to other Churches, 
The Church of the Romans.  as verse 1. he speaks of Phebe a Deaconess of the Church at Cenchrea, and verse 4: mentions all the Churches of the Gentiles, verse 5. salutes the Church in Aquila's house, vers. 16. The Churches of Christ salute you. Though we have reason enough to believe that there was at this time a constituted Church at Rome, because first he writes to them as beloved of God, and called to be Saints, chap. 1. verse 7. Secondly, because he gives Rules to them for walking towards each other as those in Fellowship, chap. 14. Thirdly, Phebe is recommended to them from the Church at Cenchrea, which would not have been, had they not been a Church.  
In the Epistle to the Corinthians, we have more mention made of the word Church then in any Epistle, 
The Church of Corinth.  importing a Particular Congregation; and we may begin with that description the Apostle gives of it, 1 Cor. 1.2. Unto the Church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be Saints, etc. he writes not to all the Inhabitants of Corinth, but to the Church, which he tells you what they are, sanctified in Christ Jesus, called to be Saints; which words are exegetical of Church; so he directs his second Epistle, 2 Cor. 1.1. Unto the Church of God which is at Corinth, with all the Saints which are in all Achaia: Corinth was a City of the Province of Achaia, and he writes primarily to the Church at Corinth, and likewise to all the Saints which were in that Province, whether they were actually in Church Fellowship or no. I shall briefly mention all the other Texts where Church is taken plainly for such a Particular Congregation as is described in the first Epistle, chap. 1.  
1 Cor. 4.17. I have sent unto you Timotheus,— who shall bring you into remembrance of my ways which be in Christ, as I teach every where in every Church; i. e. every particular Congregation.  
1 Cor. 6.4. If then you have judgement of things appertaining to this life, set them to judge who are least esteemed in the Church; i. e. in the Church of the Corinth's, of them it's primarily intended, and as a rule for other particular Churches, where no such thing as Christian civil Magistrates was in those times. 1 Cor. 7.17. As the Lord hath called every one, so let him walk and so ordain I in all the Churches, i. e. as a Rule for every particular member of each Church.  
1 Cor. 11.16. If any man seems to be contentious, we have no such Custom, nor the Churches of God.  
Verse 18. When you come together in the Church, [i. e. the Assembly, not meant of the meeting place, as before noted; the same sense as in verse 22.]  
Chap. 14.4. He that Prophesieth Edifieth the Church, i. e. the Congregation that heareth him.  
And verse 5. his reason of preferring Prophesying is given, viz. That the Church may receive Edifying; therefore saith, verse 12. Seek that ye may excel, that the Church may receive Edifying; and verse 19 In the Church I had rather speak five words with my Understanding that I might teach others. Verse 23. If the whole Church be come together in one place.  
Verse 28. If there be no Interpreter, let him keep silence in the Church, etc.  
Verse 33. God is not the Author of Confusion, but of Peace; as in all the Churches of the Saints. Verse 34. Let your Women keep silence in the Churches. Verse 35. For it is a shame for Women to speak in the Church.  
Chap. 16.1. Concerning the Collection for the Saints, as I have given Order to the Churches [such as are in the Province] of Galatia, even so do ye. Where should Collections be made, but in particular Congregations? Verse 19 The Churches of Asia, [i. e. of that Region] salute you; Aquila and Prescilla salute you, and the Church in their House; it may be that frequently assembled there, or that was for the most part belonging to their Family; there might be enough for a competent Congregation in such times as those: that Church is mentioned more times.  
2 Cor. 8.1. We do you to wit of the Grace of God bestowed on the Churches of Macedonia; the word is always used in the plural Number, when it's applied to Nations, Provinces [Macedonia was a Province] Regions, as of Galatia, Macedonia, Asia, Judea.  
Verse 18, 19 We have sent with him the Brother whose praise is in the Gospel throughout all the Churches, verse 19 And not that only, but who were also chosen of the Churches to travel with us; the word is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and might be rendered ordained, as well as in other places.  
Verse 23. They are Messengers of the Churches. Verse 24. Wherefore show to them and before the Churches the proof of your Love. Chap. 11.8. I rob other Churches to serve you.  
2 Cor. 11.28. That which cometh upon me daily, the care of all the Churches, viz. as to his Apostolical Office.  
2 Cor. 12, 13. What is it wherein you are inferior to other Churches. It seems there's no superiority of one particlar Church above another, but are all .  
The word is thrice used in the Epistle to the Gallatians, Chap. 2.1, 2. Paul an Apostle— and all the Brethren which are with me, unto the Churches of Galatia [a Province] Verse 13. You have heard of my Conversation, how that beyond measure I persecuted the Church of God, and wasted it; i. e. the Church of Jerusalem, which was only extant when he began his Persecution; and for aught I know, while it lasted, for that was a principal occasional cause of scattering the Jerusalem Church, in order to Propagation; but he tells them of more Churches in the Province of Judea, after his Conversion. Verse 21, 22. Afterwards I came into the Regions of Syria and Cilicia, and was unknown by face unto the Churches of Judea, which were in Christ.  
The Apostle directs the Epistle to the Eph●sians thus, To the Saints which are at Ephesus, and to the faithful in Christ Jesus; which terms have a synonymous acceptation most times with a Church, and we have ground enough to believe there was an Established Church there when Paul wrote, he writing of such high mysteries concerning Christ and his Church; but we are fully assured of it afterward, when John wrote, Rev. 2.1. where he directs his Epistle to the Ephesian Church, as if to the Dutch, or French Church in England, or the Ephesian Congregation at Ephesus; but in all places where Church is mentioned in this Epistle, he treats only of the Catholic Church, as hath been showed, being his design mostly to show the Beauty, Glory and Mystery of Christ Mystical, etc.  
He directs his Epistle to Philippi 
Church of Philippi.  in the same manner, and mentions the word Church but twice; the first is where he speaks of his Zeal in Persecuting the Church, i. e. of Jerusalem, Philip. 3.6. and 4.15. where he saith, No Church communicated with me as to giving and receiving, but ye only: So that the Saints at Philippi were the Church.  
The Epistle to Coloss, is directed to the Saints and faithful Brethren in Christ who are at Coloss, 
Church of Coloss.  chap. i, 2. i e. the Congregation of the faithful there where this Epistle was to be first read, and then in the Church of Laodicea, chap. 4.16. He mentions also the Church in the House of Nymphas; every where else the word relates to the Catholic Church in this Epistle, as hath been showed.  
The Apostle directs his second Epistle to the Thessalonians, verse 1. To the Church of the Thessalonians, 
Church of Thessalonica.  and such a Church as took their pattern from the Churches of God in Judea, 1 Thess. 2.14. and therefore he saith 2 Thess. 1.4. We ourselves glory in the Churches of God for their Patience and Faith in all our Persecutions.  
The Epistle to Timothy speaks of particular Churches, 1 Tim. 3.5. If a man know not how to rule his own House, how shall he take care of the Church of God, i. e. such a one as falls under a Pastoral care in a man's capacity of Government, as a Family doth; and 1 Tim. 5.16. Let not the Church be charged; that is, the particular Congregation, where Church charges arise, as the Context shows.  
In the Epistle to Philemon he speaks of the Church in his House, i. e. that did usually assemble there, as indeed all the Church-Assemblies were in those times in private Houses, and this is the third Church in a private Family that is expressly mentioned by Paul; there was Aquila's, Nymphas' and Philemon's.  
The Epistle to the Hebrews hath the word Church but twice, the first is, chap. 2.12. I will declare thy Name unto my Brethren in the midst of the Church, I will sing Praise unto thee; a place taken out of the Psalms, where in the next and Primary Signification, the Psalmist, so far as he means himself, it's to be understood of a particular Congregation, where God is praised; and so far as it's Prophetically applied to Christ, it's meant of the Catholic Church; in the foregoing verse, saying, He that sanctifieth and who they are sanctified, are all one: for which sake he is not ashamed to call them brethren, saying, etc.  
And chap. 12.23. He speaks expressly of the Catholic without dispute.  
The Apostle James speaks of the Elders of a particular Church expressly, James 5.14.  
So John's third Epistle, verse 6, 9, 10.  
John in the Revelations makes mention of the Word in the singular and plural number, no less than nineteen or twenty times; and always to be understood of particular Churches. I will only name the Texts that the Reader may inspect at his Leisure. Revel. 1.4, 11, 20. Chap. 2.1, 7, 8, 12, 17, 18, 23, 29. Chap. 3.1, 6, 7, 13, 14, 22. Chap. 22.16.  
I find the word Church used in the New Testament, about 85 times in this sense, viz. of a particular Congregation, and cannot by any candid Reader be supposed to have any other meaning, nor with the least show of reason, be understood of any Meetinghouse, National, Provincial, Diocesan, or Parochial constitution, but only of a Congregation of Saints by mutual consent ordinarily assembling together, for Attendance on Christ in all his Ordinances.   

CHAP. VIII. Of the Inferences necessary from the Foregoing Chapter.  
IT being discovered in what senses the word Church is taken in the New Testament; it's an idle and vain thing for Christians to trouble and concern their heads and Consciences about humoursome conceits and imaginations of men's brains; managed for the most part to serve their carnal Interests, or darken the Truth. Let men give up themselves and Understandings impartially to the plain, and genuine Sense and meaning of the Spirit of God, without squeezing or wresting it to a design or prejudicated Opinion, or favouring any beloved Lust, and the truth of the Gospel would shine with full Evidence and Demonstration. And therefore notwithstanding men's great swelling and words of Vanity from Pulpit and Press, in matters of this nature, we shall make bold to lay down these following Assertions as undeniable plain Conclusions from what hath been spoken.  
1. That the Gospel Church Established by our Lord Jesus Christ in the days of the New Testament, is or can be no where understood of any other Church than the Catholic Church, or particular Congregations of faithful men, etc. and that there is no one place that can have any fair pretence to be understood of any other constitution of Churches.  
2. That wherever the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used, it always signifies a Congregation or Assembly of men met together, at least occasionally, upon some civil, spiritual, or sinful Account; and that we need not be beholding to any Tropical Senses, or ungrounded supposal of things, and meanings of Words, so remote, when in the plain and ordinary way of Understanding, things present themselves to our Reasons and Senses; If we be not blinded with Pride, Passion, Prejudice, and Estrangement from the true way of Spiritual Understanding, by comparing Scripture with Scripture, and consonacy of things to the Analogy of Faith.  
3. We infer, That a Congregation of faithful men is the generical material part of a Church, because it comprehends all the matter that is ever found in any Gospel Church of any kind; all fit matter for such a Congregation, are such as are really so, or visibly, (in foro mundi) or both. And also, because there is no Church of Christ spoken of, or mentioned in Old or New Testament, but is so called under the Notion of being a Congregation to be sometime or other Assembled all together; the Catholic Church is so under that Notion, as being all gathered together actually and mystically in Christ, and shall all appear one day in a glorious Congregation, Heb. 12.22, 23. Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be understood as R. St. renders it, Publicus conventus, a general Public Assembly: likewise, wherever the Spirit of God speaks of a Church of his own constituting, it's always so.  
The Old Testament Church was called so under that notion; though National, yet was required to be still Congregational; all the Males being required thrice a year to appear before the Lord in a Visible Congregation at the Tabernacle; (therefore called the Tabernacle of the Congregation) or at the Temple, where it was in standing; and it is so often called the Congregation of the children of Israel; the Reader may turn to these places at leisure, Exod. 16.2.10. Levit. 4.13. ch. 14.2. & 20.1, 22. Jos. 18.1. ch. 22.12, 16, 18. 2 Chr. 6.3. Ezra. 2.64. And the whole Congregation together 42360: these more or less made up one Assembly, these were Preached to by Ezra; and whatever the number of the Nation was, they were to meet all together in one place. And so we have the word applied to the Church in the New Testament, that it always signifies a Congregation that doth ordinarily meet together for their edification, if it be meant of a Particular Church; but if an Universal, such a Church as shortly shall Assemble, and always sit together in a lasting sinless and uninterrupted communion. So that a true Church of Christ under whatever Notion you take it, must be and is a Congregation of Saints, visible, invisible, or both, that do meet together in one place, for the Worship of God in Christ, and communion in one body.  
4. We infer that we have part of the differencing form in that Description, viz. where the pure word is Preached, and Sacraments duly Administered, etc. for it distinguisheth the true Church, distinguisheth the true visible Churches from false and erroneous, it distinguisheth a particular Church from the Catholic, for there is no Church but a particular Congregation capable of having the word preached to it, and Sacraments duly administered in one Congregation, but a particular Church; when the Catholic Church assembles, there will be neither.  
5. We find not the least word in Old or New Testament, of a Representative Congregation, or Church-Representative; the Congregation of the Jews was to be by a Personal Appearance of all the Males, the Females were exempted upon God's special Dispensation, by reason of their unfitness for Travel, as from circumcision by reason of incapacity. But we find that every visible Church of Christ still appeared before the Lord personally, for actual communion in Church Ordinances, in that way and method that God appointed in his Respective Dispensations; and we are fully assured there is no Representative Church of Christ's institution, either Counsels, or Synods, or Presbyteries. We read not of any Presbytery, i. e. Association of Elders called the Church, but the Church is always spoken of distinctly from them. If there had been any Reason to have called any Eldership the Church, there had been Reason to have called that so in the Apostolic Church, which had so many famous Apostles, Prophets, and Evangelists in in it; but they are named distinctly in that great Council held at Jerusalem, Act. 15.22. It pleased the Apostles and Elders, with the whole Church.  
6. The Universal Church doth comprehend all the particular Congregations in all Ages and places, (being simular and  parts of it) of the visible Saints, where (by the Institution of Christ the Head) all the Ordinances are placed, and by his influence there is a supply of Graces and gifts, for the Edification of his Body, as likewise all Officers, and Offices, as appears, Eph. 4.11, 12. of which there were Extraordinary and Ordinary.  
7. The extraordinary Officers were instituted for an extraordinary Occasion, viz. the first Plantation of the Gospel-churches: They were Apostles, Prophets, Evangelists; the call of these, the works and Qualifications, was extraordinary: These continued no longer than the first Age of the Church.  
8. The Ordinary remaining Officers are no more than Presbyters, (which some make a little distinction of) Pastors, Teachers, Ruling Elders,) but there is no need of multiplication of Titles and Offices, where the work doth so much correspond, and is of the same nature) and Deacons; the first sort to give themselves principally to Prayer, and the Ministry of the Word, and Government: the latter to mind the matters of more external concern, called Tables, as the necessities of the Poor, the providing Elements for Sacraments, conveniencies for Church-assemblies, and whatever is necessary upon such Occasions. These Officers are not where found with a capacity to exert their Power as such, but in particular Congregations; tho' they be members of the Catholic Church, they are not Catholic Officers; Christ is now the only Catholic Officer, being the Head of the whole Body.  
9 All the Officers of the Gospel-church were placed in the one Catholic Church, primarily and immediately relating to Christ Mystical, secondarily and mediately, to the several visible militating parts thereof in particular Congregations; and their Officework was either for the planting and gathering in to them, or for the edification of those gathered: The Extraordinary had an extraordinary call, furnished with an extraordinary measure of the Spirit, as with an extraordinary Commission: the Ordinary had not these, but sufficient both of the Spirit and commission for answering Christ's glorious ends and designs in building his Church in future Ages, and gathering more.  
10. It appears that the true actual members of the visible Church are visible Saints and Believers, none that were adult were ever counted so in the Gospel-sence, but underthe Notion of the Profession of Faith and Practice of Holiness. True Faith makes a man a true Member of the mystical Body of Christ, but cannot instate a man in foro Ecclesiae, in the rights of visible communion, till it manifests itself with credibility unto those to whom the Preservation of these Rights and Privileges are committed, the actual Officers and Members of a visible Church. The Rule that Christ hath given for knowing and judging of others is by their Fruits, and if the Church be mistaken for want of Infallibility, (which the Apostles themselves came short in, Simon Magus and Judas being not known to them but by the Discovery of overt Acts) God chargeth them not culpably with it, that being a Prerogative that Christ reserves to himself, and none ever Pretended to it but the false Prophet, the great Spiritual Usurper; and it appears that our Saviour reserved this Diadem to himself in the Embryo of the Gospel-church, by his Behaviour towards Judas, admitting him to visible communion, merely upon an outward Profession, though he knew his Heart; leaving his Practice as an Example to his Ministers and Churches; carrying himself as a visible Pastor, and dealt with men in the case of receiving to, or rejecting from communion, according to the visibility of their Profession: therefore leaving it as a standing Rule to his Church for future proceeding in this kind; not that he esteemed Hypocrites any part of his mystical Body, but yet the present Profession giving them by his own Rules a right to all External Privileges, and a Reputation, nothing inferior to others; he speaks of them in some Phrases which to minds not throughly informed in the Truth, create much difficulty, as John 17.11. Holy Father, keep through thy name those whom thou hast given me, that they may be one as we are; i. e. all those that thou hast given me to be of my mystical Body, that they may be united in Participation of the Divine Nature, as we are one; vers. 12. While I was with them in the World [as a visible Pastor among them] I kept them in thy Name; of those thou gavest me, [that is the charge of, as a visible Pastor, and that I took upon their visible Profession,] I have lost none but the Son of Perdition. So John 15.2. Every branch in me [in the Church by a visible Profession] that beareth not fruit, he taketh away: verse 6. If a man abide not in me, he is cast forth as a branch and withered. So 1 John 2.19. They went out from us, [as a visible Church] but were not of us; as part of the Catholic Body.  
11. Churches of Christ are and may be in Nations, Provinces, Dioceses, Parishes, though those limits of co-habitation are not so, as such; Jerusalem, Corinth, Antioch, Ephesus, Smyrna, Coloss, etc. were not Churches as such, though there was a Church or Churches, in each of those Towns or Cities, therefore we read of the Church in Corinth, and when he speaks of Provinces or larger Tracts, he saith the Churches of such a place, in the plural number, viz. Churches of Galatia, Macedonia, Judea, etc. and therefore, the Language of the Spirit of God now, if he spoke as then, would be to say, The Churches of England, France, Spain, and not the Church, supposing all the Churches in such a Province or Nation, to be Organised into one Body, under one visible Pastor, according to our corrupt Dialect and Understanding.  
12. Hence lastly it is manifest that however it came to pass that by the subtle insinuation of the Mystery of Iniquity, several Antichristian Fabrics have had the Reputation of the Churches of Christ; yet it appearing that they are nothing so indeed by Christ's constitution; They are justly separated from by all truly informed in the mind and will of Christ: And that this Separation is so far from being any thing of Schism, or culpable Separation, that it is a high and Eminent Duty, that all they that are growing up to the Stature of the Fullness of Christ, should be ambitious of; and they need not fear the Unchurching of them, that Christ never made Churches.   

CHAP. IX. Of the Bond of Union in the Church.  
1. WE have showed that the Church of Christ is of the Nature of a Body-corporate, whether considered in its mystical ●r visible State; and therefore must ●ave a Bond of Union, there being ●o body Physical or Politic, but ●ath some peculiar Bond that unites all the parts, whether simu●r or dissimular, into one Body; ●e Integrum or whole being made ●p of all parts, brought into mu●al conjunction and communion ●y the said common Nexus, which 〈◊〉 the Principle of the Life, Office, Motion, and Action of each part in its due Respect to the whole.  
2. The Church of Christ coming under this twofold consideration of Catholic and Visible, in particular Congregations and Polities, we must look upon the Bond or Nexus to be agreeable to each consideration, the Spirit of God having so adjusted it.  
3. Hence the Spirit of Christ is the real true fundamental and indissoluble Bond of Union, in this Catholic Body, between Christ and his Church, and every part and member thereof in Heaven and in Earth, in all Ages and Nations of the World; so that this, whether visible or invisible, is all but one Body: though as for the visible part, in all Ages attended with various Manifestations, Dispensations, and Regiments, according a● Christ in his infinite Wisdom wa● pleased to carry on, and reveal the Glory of his Gospel-mysteries in the World.  
Three States of the Church for its Oeconomy, hath appeared.  
First, In Families, as it continued from the beginning of the world, till the increase of Abraham's Family into a Nation; and then arose by some steps to a National Typical Church, by Christ's own constitution, furnished with a higher Degree of Glory than the former State, and inferior to what was to follow.  
The third and last, was of all most clear, perfect, and glorious; which was the Gospel Establishment, freed from Vails, Types, Figures, Shadows, both in respect of the true Doctrine, leading to Life and Salvation, the Sun of Righteousness shining forth in his full Brightness, no way overshadowed and in respect of Worship, and Order of his House, wherein he excelled all that Moses, or any before him, could do, in right Ordinances and Statutes, for the managing the Form and Regiment thereof  
4. This Bond of Union is purely mystical, and no more visible than the Vital or rather Animal Spirits, that vivifies the whole man in uniting the Soul and Body together, whereby every part conjoined is quickened and enabled to Act in its due place and kind; this we say is the Spirit of Christ, as it will appear from the express words of the Scripture; 1 Cor. 12.3. I give you to understand, that no man speaking by the Spirit of God, calleth Jesus accursed: and that no man ca● say Jesus is the Lord, but by the Holy Ghost.  
Verse 4. Now there be diversity of Gifts, but the same Spirit.  
Verse 5. And there are difference of Administrations under the O● and New Testament, but the same Lord, and Head of the Church; therefore the same Church Essential.  
Verse 6. There are Diversities of Operations; [as in distinct Members, which operate according to their particular Forms and Measures] but it is the same God that worketh all in all, i. e. God by the same Spirit. Verse 7. To another Faith by the same Spirit [to be understood of Faith of Miracles, or more than ordinary measures of Saving Faith, exerting itself in an eminent manner, as abraham's did, in particular trying cases.] To another the gift of healing by the same Spirit; [he goes on to enumerate not only the extraordinary, but ordinary gifts and graces of the Spirit; those given forth in the Primitive Times, and those that are since continued, and saith vers. 11. All these worketh that one and the self same Spirit, dividing to every man severally as he will; and then he goes on to tell us that the Spirit doth not only diffuse itself throughout, and influence all the Members, from the Head with every Gift and Grace, but that it ties all the Members together, to Christ the Head, and one to another; vers. 12. For as the Body [i. e the Natural Body] is one, and hath many Members, and all the Members of that one Body, being many, are one Body, [i. e. Mystical] vers. 13. For by one Spirit are we all baptised into one Body, whether we be Jews or Gentiles [the Jews before Christ's coming were baptised spiritually into this Mystical Body] whether we be bond or free; and have been all made to drink into one Spirit [i. e. all partakers of the operations and influences of one Spirit, in Regeneration and Justification.] Now having showed that the Spirit unites the many Members into one Body, and is the common Nexus, he goes on to show from whence the diversity of parts, in form, shape, use and office doth arise, and the harmony and agreement; yea the necessity of this variety in kinds and degrees for the good of the whole, vers. 14. For the Body is not one Member but many, etc. and vers. 24. God hath tempered the Body together [viz. with this diversity of Gifts, of Parts, of Knowledge] For what end? To make a Schism? No, but that the deficient parts should have the more honour, verse 24. and not be trampled upon, abused and exposed to shame; and verse 25. That there should be no Schism in the Body, but that the Members should have the same care one of another, yea a sympathy and fellow-feeling should be established among all Parts, verse 26. much less any hatred, detestation and enmity betwixt them.  
We argue then, That which works all Gifts and Graces, and knits together all the Members, diversifyes all the Parts, and brings them into an harmonious office and agreement for the good of the whole Mystical Body of Christ under the Old and New Testament, is the Bond of Union of that Body; but it appears the Spirit of Christ doth this; Ergo it's the Catholic Bond. I might mention many other places, I'll only name two or three more.  
Eph. 4.1. The Apostle exhorts to walk worthy of their vocation, and mentioning many Christian Graces; he tells them in the exercise of them, they should keep the Unity of the Spirit in the Bond of Peace [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: this Unity, notwithstanding all diversities is the groundwork of all Uniformity among Christians] There is one Body, one Spirit, even as ye are called in one hope of your calling, etc. and remarkable is Ephes. 2. from the 13th verse to the end, where he tells us, that Christ having abolished in his Flesh all enmity [between God and us, and between Jews and Gentiles] those that were a far off, are made nigh; he hath made in himself [being the common Head] of twain [i. e. Jew and Gentile] one new man [i. e. Christ Mystical] so making Peace, etc. see verse 17. and ver. 18. For through him we both [Jews and Gentiles] have access by one Spirit unto the Father; and then he goes on to tell them, that they are no more Strangers, etc. but made a Spiritual Building upon the best Foundation, fitly framed together, growing up into an holy Temple in the Lord, in whom also ye are builded together [i. e. the whole Catholic Body] for a habitation of God through the Spirit, which is the great Cement of this Spiritual Building that unites all the parts together, and every particular part to the Head.  
5. The eminent uniting Graces which are wrought by the Spirit, is Faith and Love; Faith to our Lord Jesus Christ, and Love to one another. Love indeed is the most extensive Union-Grace, because it reacheth the whole Mystical Body, both the Church Militant and Triumphant; Faith is an Eminent Grace of unspeakable use to Saints, but it's only for their Militant State, 1 Cor. 13. But by Love both Saints Militant and Triumphant dwell in God, and God in them; 1 John 4.7, 16. And hereby we know that we dwell in him, and he in us; because he hath given us of his Spirit, verse 13. But whilst we are here, Faith must be primum movens, as to our Love; we must see him some way or other that we love; nay, we must be made nigh, reconciled in our minds, and embrace him; and this closing, yea, first tasting of Christ, is by Faith; hence the Gospel Ministry and Ministration, Eph. 4.12. is for the building up the Body of Christ further and further, till all that do belong to him do come, verse 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the one-ness of Faith, or full agreement in the Faith of Jesus, to the knowledge of the Son of God [the Head] to a perfect man, [i. e. to make up the perfection of the Mystical Manhood of Christ, as Paul speaks elsewhere of filling up in his Body the Sufferings of Christ that remain; the calling in the Elect, is the perfecting the Mystical Body of Christ] that henceforth ye be no more Children, etc. But speaking the Truth in love; [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, truthing it away in love, or walking sincerely in love] doth grow up towards him, or upon him in all things, who is the Head even Christ; verse 16. From whom [i. e. from the indwelling of whose Spirit] the whole Body is fitly articulated, conjoined and compacted together [so the words signify] by the supply of every Member [receiving of the distributions of the Spirit for the particular Shape, Use, Dignity and Office of each part determined] according to the effectual working, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to the Energy or in-operation (viz. of the Spirit) in every part. We have also here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the same word Philip. 1.19. This shall turn to my Salvation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by the influence or supply of the Spirit, this influential supply is the cause of that excellency and beauty that appears in every part for the good of the whole.  
6. Having proved the Spirit of Christ to be the common Nexus or Bond of Union in the Mystical Body, or Catholic Church; it is not hard to evince a bond of Union also in every particular Church: As the totum contains all the parts, and the parts make up the whole; So the Catholic Church contains all particular Churches, and the same Bond that ties the whole together, ties and limits each part; but as the Catholic Church is yet Mystical, and not Visible; because its Bond of Union is such; so when ever any part of this Church becomes visible, there must be a manifestation and discovery as much (as is possible) of this Bond of the Spirit, working by Faith and Love.  
7. For conveniency of edification, Christ hath instituted several Congregations or Apartments in his Church, with a power of choosing their own Officers, and enjoyment of all Ordinances according to Christ's Will and Appointment.  
These particular Congregations must each of them, as they are parts of the Catholic, have a manifestation of the Bond of the Spirit uniting them to Christ and to his Body; which manifestation, is the visible form of a particular Church, and Church Membership.  
8. This manifestation, if it proceed so far as to be a Bond of Union in a particular Spiritual Body Politic; it must be, first, A probable Profession of this inward Bond of the Spirit working by Faith and Love, that the person or persons so professing may rationally, according to the Rules of Charity be esteemed of the number of the Faithful; which Professing Faithful Ones are the only matter of a Particular Church of Christ; this is doing as Christians, in the same manner as Paul did as a Minister, 2 Cor. 4.2. Renouncing the hidden things of darkness, etc. by manifestation of the Truth commending ourselves to every man's Conscience, in the sight of God; but of this before, viz. That the true matter of a Particular Visible Church, is visible Saints. 2. There must be something or other to determine a man a Member of this or that Congregation, more than another; all men that speak of Churches, say so: As some say Baptism, some say Cohabitation, and that Baptism only unites him to the Catholic Church, but Cohabitation determines him to this or that particular. But we say it must be a voluntary and free submission of a man's self to this or that Society of Christ's Flock, and the Discipline thereof, that can give him, or be to him the form of Visible Church Membership; it's not ●ational or natural, that any man ●hould be a Member, or be capable to claim the privileges of any Society in the world, of what nature soever it be, without his consent. It's therefore a free voluntary consent and agreement, which is the true and proper external form of a particular Church, or Church-Membership. Profession is a visible qualification of the matter, but it's consent and agreement which is the Copula or Nexus.  
For I challenge any man to give me one instance where Christ or his Apostles ever attempted to force any man to hear the Word, much less to believe it when they heard it, or to be of this or that Church. Besides, it's a natural freedom to every man to choose what Government he will put himself under, as to his temporal Concerns; though when he hath done it, he be bound by the Laws thereof: much more a Christian Liberty in respect of Spiritual Regiment. 3. God desires nor accepts of any forced Service, but requires the greatest freedom and voluntary resignation of themselves in this kind. 4. I shall make it evident, that all the Primitive Churches were so gathered: For the Apostles had no external force in any place of the Earth; it was not by power or might, i. e. humane, but by the Spirit of God; which wrought with the Word Preached, whereby their hearts were brought with freeness to embrace it, and with boldness to profess and practise it in the midst of all opposition, and accordingly with the greatest cheerfulness and alacrity to consent to a subjection to Christ, and all his Precepts and Institutions in his Church. See in the first most Apostolical Church, the 120 that Christ left together at his Ascension, Acts 1.14. And all these continued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. with one consent, unanimously in Prayer, etc. Chap. 2.41. And as many as received the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cheerfully or gladly, yielded and submitted to the Truth Preached and advised by Peter, these were baptised and added to the Church by the Apostles Doctrine, and in Fellowship; which they would not have done, if they had not freely and upon choice and profession embraced it. The first Church of the Gentiles that was gathered, was at Antioch. See how they came to be a Church, Acts 11.19, 20. And they that were scattered upon the Persecution that arose about Steven, Traveled so far as Phenice, etc. verse 20. And some of them were men of Cyprus and Cyrene, which when they were come to Antioch, spoke unto the Grecians, Preaching the Lord Jesus, verse 21. And the hand of the Lord was with them; [The Spirit and Power of Christ] and a great number believed [i. e. freely embraced the Truth] and turned unto the Lord. Now when Barnabas was sent from Jerusalem to aid and encourage this great work, verse 23. When he came and had seen the Grace of God, he was glad, and exhorted them all, that with purpose of heart they would cleave unto the Lord; that is, that they would freely, voluntarily and sincerely, without any hypocrisy, submit themselves to Christ and his Ordinances, with manifestation of the fullest assent, and freest consent that might be; now you find, vers. 26. that they were immediately a Church upon this cleaving to the Lord, with whom Paul and Barnabas assembled, Preaching unto much people that attended their Ministry besides, which were not yet of that gathered Church. I need not enlarge on this Point any further, the assertion being not only most agreeable to the best reason, but it being so clear, that this was the only way of Gathering Churches, used by the Apostles, and all their Coadjutors in the times of the Primitive Purity: If any hath practised otherwise since, we are not obliged to be of their minds, or follow their examples; Corruptions of the Church proceeding from Antichrist, and not from Christ.  
This is the day wherein the Lord is washing away the Filth of the Daughters of Zion [The Churches of Christ] and is purging away the Blood [The Antichristian Pollutions of Worship] of Jerusalem, from the midst of her, by the Spirit of Judgement, and Spirit of burning, Isa. 4.4.  
And all the seven women that have laid hold on the Skirt of Christ, and called themselves by his name, shall appear to be Harlots; yea, as for thee O Aholibah, thus saith the Lord, Thou hast walked in the way of thy Sister, therefore I will give her Cup into thy hand; thou shalt drink of thy Sister's Cup deep and large, thou shalt be laughed to scorn, and had in derision, Ezek. 23.31, 32. It containeth much.   

CHAP. X. Of Church-Communion.  
1. UNion according to its Nature, Physical or Politic, or Ecumenical, naturally produceth a Communion suitable thereto; that which we are about to speak of, is of a Spiritual, at least of an Ecclesiastical Nature; we have shown what is the primary Bond of Union in the Church of Christ, that it is the Spirit of Christ that animates, knits and ties his whole Body together, and that this is Mystical: But exerting itself in vital motions and operations in all the Members, it produceth a second Bond, proper and necessary to the establishment of a particular Visible Church, which is a manifestation of this Spirit in a credible Profession, and free consent to the Regiment and Ordinances of Christ, with a resignation of ourselves thereto; and this becomes the Bond of Church-Fellowship, and the Foundation of an orderly Communion.  
Communion is participation in one common benefit, or its mutual Participation or Communication of good things by various subjects.  
So Spiritual Communion is first a common participation in one general good or benefit of a Spiritual Nature; and here where all the Members of Christ's Body partake of the same Head, the same Spirit, as their Unity consists in respect of connexion of Parts, so their Communion consists in it in respect of Participation; and this is the Communion of the Holy Ghost, 2 Cor. 13.14. It's fully expressed as a Mystical Communion, 1 John 1. 3. That which we have seen and heard, declare we unto you, that you may have Fellowship with us; and truly our Fellowship is with the Father, and with his Son Jesus Christ; This Communion in the Spirit is set forth unto us at large in that forementioned place, 1 Cor. 12.4, 5, 6, 7, etc. where he shows, that all the Graces, Gifts, Members, Operations, Offices in the Body, according to their several diversifications, flow from the same Spirit, all the streams take indifferently from the same Fountain.  
This Communion in the Holy Ghost runs through the whole Catholic Church in all Ages and Countries; for where the common Bond of Union is, this Communion must be.  
3. To make Communion in the Body complete, there must not only be this Participation in a common good by all the Members, but a Communication of all good to each other mutually, as they are capable, and fellow-feeling with each other in all Sufferings.  
The Spirit of Christ thus influencing all the Members, appears and manifests itself in Graces and Gifts, variously working towards this mutual fellowship of Parts, both in good and evil of each other, which are called the Operations of the Spirit; as for Graces, the Principal wherein the Catholic Communion doth consist, are Faith and Love; and by these they Communicate with Christ the Head, receiving from him, and making return to him, as it were in a reciprocation, as also a mutual communication to, and with each other; for Faith is the leading Grace of Communion for our present state, by it we receive of the fullness of Christ for Justification and Sanctification, John 1. and by Faith the Saints have communion one with another; for as it is the foundation of the love of God in the heart, so it is of our love to our Brethren, believing them to be Justified in Christ Jesus, and Members of his Body: for Love founded on the Faith of the good estate of another, is properly Charity; the credibility of another's Profession, gives ground of Faith, that he is what he professeth; and this joined with Love, makes Charity; wherefore the Apostle takes it in this sense, when he saith, Philemon 5. Hearing of thy Love and Faith which thou hast toward our Lord Jesus Christ, and all Saints: Moreover by Faith the Saints visible have a kind of Communion, with those that went before, and who are to come after; it being the substance of things [or persons in futurition] hoped for, and the evidence [or demonstration of the Truth] of things not seen, [i. e. removed from sense, by timen parterition, or place in absence;] so thereby we see the Saints and those Truths attested by them in Ages past.  
4. As for Love, it's not only the most eminent Grace of actual communion between Christ and his Members, and of them with each other in the state that we are in here; but it's almost the only remaining when we go hence, 1 Cor. 13.13. John treats much of the transcendent excellency of this Grace throughout his Epistle, etc. 1 John 4.11. If God so loved us, we ought to love one another, 12. If we love one another, God dwelleth in us, and his love is made perfect in us: by this Grace we have communion with all Saints Militant and Triumphant, 1 John 5.1. Every one that loveth him that is begot, loveth him that is begotten of him.  
5. Now by Communion in these two Graces, the Church grows up to its full perfection; the Apostle saying, Ephes. 4.12. That the Ministry and Ministration is for the Building up of the Body of Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [agreement in all points of Faith, and Profession of it] and too the knowledge of the Son of God, [the Head] to the perfect man, to the measure of the Stature of the fullness of Christ [Mystical] filling up his Body, and receiving influentially of his Fullness by Faith, and v. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, do grow more and more sincere in Love; this Love shows itself in its fellow-feeling, also that it works in us, whereby we communicate in each others Sufferings, and supply each others wants, for the good of the whole; this part of Communion is fully discoursed by the Apostle, 1 Cor. 12.13, 14, etc. yea in the most part of the Chapter.  
6. Thus far Communion belongs to the Church under its Catholic consideration in its Mystical State; there must be some external actions and things that are visible, whereby the Communion of these Graces must be manifest, in Ministry, Offices, Gifts, Ordinances, but all for and from the Spirit, and these eminent Graces of Faith and Love.  
7. Communion then of particular Congregations must be by Christ's Ordination visible in those sacred Means and Ordinances appointed by Christ for its growth, confirmation, and building up in Grace and Truth. God having made his Church in its visible state, the Nursery of Grace, and the Knowledge of the Truth, Eph. 4.12. For the perfecting of the Saints, for the work of the Ministry, for the edifying the Body of Christ, [i. e. in the militanting visible part] 13. till we all come in the Unity of the Faith, and the Knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ. Verse 14. That we should be henceforth no more Children.  
8. The Edification of the Church being appointed by Christ in a way of Communion; we are to consider, 1. wherein this visible communion doth consist; 2. what is the ground and end of it: 3. where, and between whom it is. 1. Wherein doth it consist? It doth consist, first in participation of some common benefit and advantages, which a particular Congregation are capable of, and have frequent fellowship together in, and these are Church-Gifts and Church-Ordinances, Acts 2.42. They continued steadfast in the Apostles Doctrine and Fellowship, in Breaking Bread and in Prayers; and for this end hath Christ furnished his Church with Ministry and Ordinances, Ephes. 4. Ministry by erecting extraordinary and ordinary for the planting of his Church; our Saviour thought meet to send them with extraordinary Commission and qualifications those that were such, were especially Apostles, Prophets, & Evangelists, 1 Cor. 12.28. First Apostles, secondarily Prophets, Eph. 4.11. These were all to be Witnesses of the Resurrection and Ascension of our Lord Jesus, and confirm their Doctrine by Miracles, had their inspiration of the Holy Ghost, special Presence of God, and power in the Churches wherever they came, especially the Apostles.  
9 The Apostles were XII, which waited upon our Lord during his Ministry on earth, before his Sufferings; Judas then falling from his Ministry, when our Lord Ascended he left eleven, to which Mathias was added by Lot, and Election of the Church, Act. 1. to these two more were added afterwards, by special command of the Holy Ghost to the Prophets in the Church at Antioch, Act. 13.1, 2, 3. compared with chap. 14.14. Which when the Apostles Barnabas and Paul heard of; and before that Ordination, Barnabas was but a Prophet, sent from the Church at Jerusalem to assist them that were there before; as appears chap. 11.22, 23. and chap. 13.1.  
10. The Prophets, I apprehend to be such, who were furnished with Gifts and Graces, and extraordinary inspiration; their Call and Commission being such, for the calling of the Gentiles, and gathering the Churches: And I suppose them to be those Brethren of the 120 that waited together at Jerusalem, till they were baptised with the Holy Ghost and fire, being all equally with the Apostles furnished with the gift of Tongues (though secondary to them in their power) for the dispensing the Gospel to all Nations, and therefore upon the scattering the Church of Jerusalem after Stephen's Persecution; these Prophets mostly begun the Churches of the Gentiles by their Ministry at first: My Reasons for it are, 1. That its evident all the Brethren as well as the Apostles were extraordinarily furnished for the Ministry, Act. 2.4. They were all filled with the Holy Ghost, and began to speak with other tongues, etc. Now this was for special ends, that they were capacitated to speak to all Nations in their own Languages.  
2. We find upon Stevens Persecution, Act. 8.1. that they were all scattered, except the Apostles; not the whole Church, for we read often of that Church still, but all the Brethren of the 120 were scattered throughout the Regions of Judea & Samaria, by whole means Churches of the Jews were gathered, as it appears, verse 14. and Acts 9.31. After God had taken off that great Informer Saul, then had all the Church's rest throughout all Judea, Galilee and Samaria. Likewise we find that the Church of Antioch, the first among the Gentiles that we read of, was Planted by their Ministry; see Acts 11.19, 20, 22. compare with ch. 13. 1. More might be said on this point but I must keep to the present design, only naming the several Offices.  
11 The third kind of extraordidary Officers, were Evangelists, such as Steven, Philip, Luke, Mark, Timothy, etc. they were men no doubt extraordinarily qualified, and were called Evangelists, as being Assistants to the Apostles, and traveled with them, and sometimes alone, as Philip: It may be doubted whether the seven Deacons were of that 120 Brethren, for they were men full of the Holy Ghost, ch. 6. 3. and afterward being pitched upon for eminent Service to the Church, were called now Evangelists; but being not of the number that were together at our Saviour's Ascension and Pentecost, and though their work might be the same with the Prophets, yet their dignity was inferior to the Apostles and Prophets, as Eph. 4. Some Apostles, some Prophets, some Evangelists; but we need not lay much stress now upon the differences of those Offices ceased; those Officers, especially Apostles and Prophets, are irrecoverably ceased from the very nature of them; for an Apostle, it were requisite to be one who had seen the Lord, and a Prophet (according to what we endeavour to prove) one of those that were baptised with the Ghost and Fire at Pentecost. As for an Evangelist, it's most probable to remain, if any, because the work still remains necessary to the increase of the Church, viz. Preaching to Unconverted people, and gathering of Churches; tho' none can be expected since the Primitive Times with any more than ordinary qualifications which any stated Churchofficer hath, such Evangelists & such Deacons cannot be had: But to supply those Offices necessary now in the Church, those that are to be mentioned are sufficient.  
12. The Ordinary Officers remaining in the Church now, may be reduced to these two heads, Elders and Deacons; Elders, for Ministry and Government; Deacons, to serve Tables, to look after the necessary charges for the Ministry, Ordinances, Assemblies, Poor, etc. I shall not enlarge here, it being evident to every one acquainted with Scripture.  
13. The Ordinances of Ordinary Communion, are Prayer, Preaching the Word, Sacraments, Acts 2. Collections. The Lord's Supper is still spoken of as the most eminent Ordinance of Communion, 1 Cor. 10.16.  
14. If we inquire for the ground and end of Communion in these Ordinances, it is, That this is the way appointed by Christ for the edifying his Body, for the increase of Faith and Love in the Members of Christ; those Ordinances being designed indeed, as to the Church, for edification; for it's not to be supposed that a Church-Member should be an unconverted person; if a hypocrite creep in, he hath nothing of true end and design of Communion. So that by Communion the Body of Christ is nourished, strengthened and perfected, towards its fullness of stature in Christ.  
15. If it be enquired where Church Communion is, and between what kind of persons? I answer, Church Communion in Ornances, can be but in one particular Congregation, at the same time, where all may meet for edification in one place, & we read of no other in the Primitive Church; though some would have that of Jerusalem to be greater than so, after the addition of 3000; but it's expressly said, that they were all together in Fellowship, and met together still before the dispersion, Acts 2.42.44. also chap. 5.12. and other places; but this great Church was scattered afterwards by God's Providence, ordering it for the great advantage of the Gospel, and propagation of Churches.  
16. If it be inquired between whom Church-Communion is exercised? The answer is easy, It's between particular Members, that ordinarily have fellowship in the same particular Congregations; as likewise between one particular Church and another, all Churches comunicating in this, that they are of the same universal Body, have the same Head, Bond of Union, Graces, Ordinances, Privileges, as in the one entire Catholic Body; as every individual person in fellowship is a Member in particular, so every individual Church is a part of that Integrum compacted by that which every joint supplieth, 
Ephes. 4.16.  according to the effectual working in the measure of every part, etc.  
17. Communion we have said, as it stands in copartnership in some common good, so in communication between Member and Member; what of peculiar good is in any part, is communicable to the rest, or fellow-feeling of the Sufferings of each other. As there is a common design carried on by every part for the good of the whole, so by all parts for each other: The Apostle tells us this at large, 1 Cor. 12. Eph. 4.  
18. The mutual communication that is visible in order to spiritual advantage, stands in giving and receiving by the exercise of spiritual gifts and graces in the Word and Prayer, by mutual advice and counsel, by admonition and Church-censures, where required; by contributions to the wants and necessities of each other any way arising, Spiritual or Temporal. This Communion is practicable between Church and Church also, not only by occasional participation in the Word and Ordinances with each other, but in the matters before mentioned of advice and supply of each others wants: In the former case, we have the example of the Church of Antioch, advising with the Church of Jerusalem; in the latter, that 1 Cor. 16.5. 2 Cor. 9.3, 4. Gal. 6.6. etc.   

CHAP. XI. The Conclusion.  
BEing not minded to enlarge this discourse any further at this time, I shall only lay down a few corollary Assertions briefly to obviate some objections that may rise in some men's minds against what hath been spoken, which we shall be ready to defend, if occasion requires.  
1. That that only is a true constituted Church of Christ, which is a house of God's Building; it's not man's fancy or pretensions, that renders any thing so.  
2. That a Christians actual Communion with any one true Visible Church of Christ, makes him a Member in Communion with all the Churches of Christ; though he doth not at present, nor hath occasion to communicate with any Congregated Body, besides what he is actually and immediately in Communion with.  
3. Hence barely Non-Communion as to immediate Participation in Ordinances with this or that Church, doth not Unchurch them, (as some men phrase it) i. e. condemn their standing, neither is it any part of Schism or culpable Separation.  
4. There is a Separation that is absolutely necessary to every True Visible Church of Christ, there can be none without it, and it is the duty of True Churches and Members to practise it.  
5. This Separation is from the World, Flesh and Devil, and therefore from all the children of these, and from all false Churches whatsoever.  
6. That all Antichristian Churches, as well as absolutely Heathen, are Idol-temples, and therefore Communion with them is fellowship with Belial and his Idols, 1 Cor. 6.  
7. That Christ hath had his true Worshippers and Churches during the whole time of the Antichristian Reign and Rage, but in a Wilderness, especially as to Visible Form and Constitution; yea trodden down by the Gentiles for the most part; preserved notwithstanding by Christ in some times and places in its essential mystical state, at least without any visible lustre in Externals, as the Church of Old in Egypt and Babylon; in other times and places he hath secured them in some retirements, so far as to have opportunity to erect Tabernacles of true Gospel constitutions in form and fashion as he primitively appointed.  
8. And thus the true Churches of Christ hath stood during the time of the Woman's militating in the Wilderness, under its several Scatter, Deformations and Reformations, under which God hath owned them all the days of their wander in the Wilderness.  
9 God hath had his degrees of Reformation and Purity of his Church, especially during the last part of the Beasts Reign, and that all such degrees have been progresses in Separation, as to Purity of Ordinances and Worship, till at last there shall be a perfect full and clear Redemption of Zion from all her Captivity in this Spiritual Egypt and Babylon.  
10. Schism is a thing talked more of then understood; we only affirm this concerning it, 1. That Separation from a manifestly false Church is no Schism. 2. Non-communion with a suspected Church, is no Schism, but a duty. 3. That all Schism spoken of in Scripture, is actually and immediately in some particular Congregation, being a Visible Politic Body; and those there mentioned are not all amputations, or renting asunder; most of them are but divisions in some matters of judgement and affection, without a destruction of the whole as in the Church of Corinth, though there may be some tendency thereunto.  
11. Manifest Corruptions in Worship persisted in, especially if such as are taken up again, after they have been abundantly witnessed against, and purged out by former degrees of Reformation, are to be separated from, and witnessed against, and such Churches as maintain them: Yea, such Separation is so far from a just charge of Schism, that it is a necessary Duty of all those whose Minds and Consciences are informed in the truth of the Gospel.   
FINIS.