ECCLESIASTICUM: OR A PLAIN and FAMILIAR Christian Conference, CONCERNING Gospel Churches, and Order.  
For the Information and Benefit of those, who shall seek the Lord their God, and ask the way to Zion, with their faces thitherward; SAYING,  
Come and let us join ourselves unto the Lord in a perpetual Covenant that shall not be forgotten.  
My People have been lost Cheep: their Shepherds have caused them to go astray, they have turned them away in the Mountains, they have gone from Mountain to Hill, they have forgotten their resting place, Jer. 50.5, 6.  
Show me thy ways, O Lord teach me thy Paths, Psal. 25.3, 4. & 27.11. & 119.12, 33.  
How goodly are thy Tents, O Jacob, and thy Tabernacles, O Israel! Numb. 24.6, 7.  
Tell me, O thou whom my Soul loveth, where thou feedest, where thou makest thy flocks to lie down at noon; for why should I be as one that turns aside to the flocks of thy Companions? Cant. 1.7.  
LONDON, Printed by T. S. for the Publisher, and are to be Sold by W. Martial at the Bible in Newgate-street, 1690.   

THE PREFACE TO THE READER.  
HOW small soever the stone cut out without hands, now seems to be, and hath been for many Ages, viz. A poor afflicted People trusting in the Name of the Lord, Zion whom no man regardeth, a Remnant, a Cottage, a persecuted Woman in the Wilderness; Yet it is great in the Eyes of the Lord, and in the Eyes of every one that fears his Name, even exalted above all Mountains and Hills, in regard of its spiritual beauty and preciousness, and shall e'er long in respect of Visible splendour and Prevalency be set on the top of every Mountain, to fulfil those Prophecies, Isa. 2.2, 3. Mic. 4.1, 2. Zech. 8.20, 21, 22. When many People shall say, Come let us go up to the Mountain of the Lord, to the house of the God of Jacob, etc. Which intends the mighty and cheerful gathering and assembling that should be in the last days, unto a Visible Church state and Communion in the Faith and Order of the Gospel; then will the Lord assemble her that halteth, and gather her that is driven out, and her that he hath afflicted, and then he saith, he will make her that halteth [those who are not rightly instructed in the Order of the Gospel] a Remnant [i. e. of living Stones to be built up on the Corner stone in the building of Zion] and her that was cast far off [by Antichristian corruptions] a strong Nation, and the Lord shall reign over them in Mount Zion from henceforth and for ever. In this Glory shall the Lord appear when he buildeth up Zion, Psal. 102.16. And by God's present Providences, seemingly unfolding ancient Prophecies, he is now arising to have Mercy on Zion, the time [of the end of one thousand two hundred and sixty days of her Desolation, and therefore] to favour her being come, yea the set time, ver. 13. and no less seeming to be coming out of his place to punish the inhabitants of the Earth, Isa. 26.21. For all their cruel Persecution, and hellish Idolatry, to destroy Babylon that hath wasted her, and the Children of Edom [Protestant Persecutors of the Egyptian race] that have so long been crying aloud to Babylon, and the Antichristian Fowers against the inward court worshippers, Raze it, race it even to the Foundation, Psal. 137. The building of this Zion will be gradual [for a Nation cannot be born in one day, this Royal Nation] by the accomplishment of the great Prophecies, by wonderful and great Providences, and those of two sorts, in breaking, scattering, and overthrowing the Antichristian Powers, the Feet and Toes of Iron and Clay, and in setting up a Kingdom of Saints which shall not be left to another People. The Inchoation of which hath been already by Preaching the Everlasting Gospel, the auspicious augmentation and growth, will be in gathering the Saints into a Visible Church-state; Churches shall be multiplied and mightily increased, as of old, Act. 2. & 9.21. To hasten this great and expected Glory, what can we do less than contribute by our Prayers and faithful endeavours, to the appearance thereof? and who that loves the Lord Jesus and his glorious appearance can do less than to come to our great Cornerstone, as living stones that they may be built up an Holy Temple in the Lord, and thereto be edified in all holiness, serving him therein Day and Night? And that this may appear to be the duty of every one professing Faith, viz. to join himself in fellowship with a particular Church Visible is all that I intent to do at this time, as a brief Preface to this short Treatise.  
1. It was the practice of Believers in the Primitive times, Act. 2.41. They that were converted to the Faith of the Lord Jesus Christ, by gladly receiving the Word of Promise, ver. 38.39. were added unto the Church to the number of three thousand Souls. And it's most evident that their believing, of itself made them not Members of the Church, for the Text is express in it, that they first believed, and then by another Act of their own and the Churches, receiving them, they were added to them that were before in fellowship, [the hundred and twenty,] and became Church Members, as it follows, ver. 47. And the Lord added to the Church daily such as should be saved. i e. Such as were in a State of Salvation by believing. The Lord is said to add them by his Grace, that wrought effectually upon their Hearts to believe, and believing inclined them also to join themselves unto the Lord in Church fellowship. On the judicial proceeding of Christ by the Mouth of Peter against two Hypocrites that had joined themselves and were discovered, Act. 5.13. That of the Rest [i. e. of the same sort] dared none to join himself; (Ananias and Sapphira having been made so eminent Examples) but the people magnified them, i. e. the Church and the Apostles, ver. 14. And Believers [i. e. sincere-hearted] were the more added unto the Lord, Multitudes both of Men and Women. So that as soon as they believed they looked upon it, as their next duty to join themselves to a Gospel Church. Likewise see the same Practice by the Apostle Paul as soon as he was converted, Act. 9.26, 27, 28. There is also another eminent instance at Antioch, where the Disciples were first called Christians, they that were converted by the scattered Disciples at saul's Persecution, were exhorted by Barnabas, Act. 11.23. To join together in Church fellowship, for it's said, when he came, [being sent for that end by the Church at Jerusalem] and had seen the Grace of God in these converted ones, he was glad, and exhorted them all that with purpose or readiness of Heart, they would join unto the Lord. i. e. In Church fellowship, for these phrases of joining and adding unto the Lord, do express adding or joining to the Church, because the Church is the Lords, and joined unto him by a visible Covenant; and every one that joins to the Church doth primarily and professedly join themselves to the Lord in Church Communion. And the immediate declared event of this Exhortation of Barnabas was, that they joined to the Lord in Church fellowship, and became a Church, ver. 26. See also Act. 16.5.  
2. It appears to be the duty of every Believer to join himself to a particular Church, from the Nature of Conversion; it is the turning the whole man unto God, in all the ways and appointments of Christ wherein he is to be found; but Church fellowship is a Divine Institution where God is to be found, joined with, and submitted unto, as is abundantly manifest from the currant of the Old and New Testament. This seems to be the meaning of the Apostle when he doth beseech the Romans, ch. 12.1. by the Mercies of God to present their Bodies, [i. e. their Persons] to give up their Persons by presenting them to, or before the Lord [viz. in Church Communion] a living Sacrifice [of thanksgiving] Holy and Acceptable unto God, which is your reasonable worship, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] it should be rendered, your word service, or worship; the word is used for the Word of God, 1 Pet. 2. Or a service of Words, As new born babes desire, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the sincere Word, the Milk, or Milk of Word. So that the Exhortation of the Apostle seems to be made to Believers to devote and dedicate themselves unto the Lord in Church fellowship by a Covenant or Obligation of Words, being called their service of Words, viz. their explicate word, the Presentment or Devotement of themselves unto the Lord, according to Hos. 14.2. This Dedication or Devotement is lively signified in Baptism, wherein every Believer doth federally oblige himself, to Father, Son, and Holy Ghost, and thereby doth both bind himself to join unto the Lord in professed Subjection to all his Ordinances, and doth show it, Sign and Seal it before the Lord. And every adult one that professeth himself baptised, and doth not actually join himself unto the Lord in Church fellowship, doth practically deny his Baptismal Dedication, wherein he is devoted to be a living, i. e. visible lively Sacrifice of thanksgiving in his Person, and all his performances unto the Lord.  
3. That Believer that joins not himself in Church Society falls short of many great ends of his professed high, and holy Vocation; for we are called according to God's purpose of Grace to be a choice Generation, a Royal Priesthood, a People, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. for a peculiarity, i. e. unto God for his special visible service, to offer up Spiritual Sacrifices, of a true Gospel Nature, acceptable unto God through Jesus Christ, ver. 5. Wherein the Virtues of Christ are showed forth or declared, ver. 9 Not only perceived in ourselves, but shown forth in Practice and Profession, and this is, or can be no way so much as in Gospel instituted worship, wherein a Believer comes unto, and is built up in the Lord Jesus Christ as a living Stone. The great reason of squaring a stone is, to be laid in the building, as the end of squaring the Stones in Mount Lebanon was to lay them in Solomon's Temple, a Type of a Visible Gospel Church, Such I doubt not but the Holy Ghost means by the Apostle Peter, saying, Ye as lively Stones are built a spiritual House, ver. 5. and so the Apostle Paul, Eph. 2.20, 21.  
Again the Lord Jesus doth declaredly design that Believers should be visibly separated from the World, to come out in the way of Gospel Communion from all unclean things and Persons, 2 Cor. 6.14, 15, 16, 17. From all Heathenish, Antichristian, or false unwarranted worship, and from Communion with professed unbelievers, and enter into a solemn explicit Covenant with the Lord; without doing of which they answer not the end of their calling in Christ. Lastly our Calling is not only to be the Lords singly, but conjunctly with the Saints and redeemed ones, to a mystical Relation to Christ, in a Community of the Elect and called ones, which is answered by us, as in our inward and spiritual, so by our external and visible joining ourselves to the Society of the faithful, to serve the Lord in one Body with them; for we are called to the Peace of God that rules in our Hearts, in one body, Col. 3.15. i e. with other Saints and Believers, and therefore are to walk worthy, as it becometh this vocation, not only as to Moral Duties but instituted worship, Eph. 4.1. etc. Phil. 1.26. Let your Conversation be as it becometh the Gospel of Christ; and this in our Order and steadfastness of our Faith in Christ, Col. 2.5.  
4. There are Duties to be performed by every Believer, by Virtue of his Relation to Christ as such, which cannot be done but in a way of Church Communion; for he is obliged to observe what ever Christ hath commanded, Mat. 28.20. And how great things hath Christ required to be observed in a way of Church Communion? as the exercise of Brotherly love, Heb. 13.1.1 Joh. 3.11. And he there refers to our Saviour's express command, Joh. 13.34. The Obedience to which lies in the sensible Expression thereof, as it appears by what follows, Hereby shall all men know that ye are my Disciples, if ye have love one for another, i. e. In outward visible acts. And the Apostle speaks of the communion of Love, fellowship of the Spirit, Bowels of Mercy, sameness of Mind, etc. Phil. 2.1, 2, 3. Love is a Grace that gives Life to all acts of Communion, it flourisheth and branches itself in the most lively manner in a Society, and Societies are for the sake of it. Destroy love, and not only the ends, but the very bond and Life of a Society comes to nothing. There are great commands of Christ that we are not capable of obeying him in but in Church Communion: As frequent assembling together, provoking one another to love and good works, Heb. 10.24. The remembrance of the Lords Death frequently in the Lord's Supper. And this is to be observed in a Body or Society of Believers. See 1 Cor. 10.16, 17. I might instance also in all Duties that concern brotherly watch, Pastoral watch, each Officers duties by their respective places, and Members to them; all Discipline actively or passively considered, Christ's Church Institution, Ordinances and Statutes are those which are principally intended by David, Psal. 119. And such were those that Zechary and Elizabeth walked in, blameless, Luk. 1.6.  
5. Every one that supposeth himself in a state of Grace should use all endeavours required by Christ, and means instituted by him for growth in Grace. Now that Church fellowship and Ordinances are instituted by Christ for growth in Grace, I think no sound Christian will go about to deny. Believers are exhorted, or commanded to grow in Grace, 2 Pet. 3.18. And that Churches, and their Officers and Ordinances are appointed for that end, which we are to abide steadfast in the use of, is manifest, from Eph. 4.14, 15. compared with the Primitive practice, Act. 2.42. ch. 9.5. See also Eph. 2.19.  
6. All that profess themselves to be translated into the Kingdom of our Lord Jesus Christ should walk as professed Subjects thereof; and this they cannot do but in Communion with a visible Church, for particular Churches are the visible parts of Christ's Kingdom. Here Christ rules as King, Lawgiver, and appears as High priest and Prophet, giving forth himself to the Faith of his People with all his fullness of Grace in Gospel Ordinances and Dispensations. Here than it is that a Believer doth exalt the Lord Jesus Christ most eminently as to visibility, in his regal Power; and therefore so long as a Believer joins not himself to a particular Church, he stays in the Verge of Satan's Kingdom, exposeth himself at no small rate, to his Temptations, Rage and Tyranny; and sals short of one great end of his Faith in the Salvation of his Soul, which is to be a professed Subject of Christ's Kingdom, deals disloyally with Christ, instead of promoting, prejudiceth the Interest of Christ both in respect of himself and others in the World, he may be a Nicodemus like Friend of Christ; but why doth he not professedly and openly practice Obedience to all the Laws and Ordinances of his House, and bear witness thereto? Is it not a  and implicit denying of Christ? and will not Christ take it so? and men's talking of Christ's Kingdom is but a vain show, unless they do him this particular personal service, as to join themselves actually and visibly to a Church of Christ; therein espousing his Interest in giving up their Names unto him, and walking in his Name, as Micah 4.5. All people will walk every one in the Name of his God, and we will walk in the Name of the Lord our God for ever and ever.  
Objections that are made against this practice are very inconsiderable, and should bear little weight in a Mind truly enlightened; some of which are answered in the ensuing discourse, others I should here remove, if there were room for it. I think the Naming them is the shaming of them, to all men that have learned Christ, and tasted that the Lord is Gracious. 1. The scorn and reproach men shall fall under from the profane World. I think no wise man will be laughed out of his Estate, how much less out of his Religion and Souls Salvation? 2. A Suspicion lest they should come under too strict ties and bonds to Holy and Religious Conversation. Read 1 Pet. 1.14, 15, 16, 17, 18, 19 3. Others are kept off, by prejudices arisen by reason of the sins and failings of Churches and Church-Members. But will wise men refuse a good Calling or Estate because there are so many abuse them? And name a Church or Christian without failings, and considerable ones. It is your duty to choose the purest Society, and you are at your Liberty to do it where you may have most Comfort and Edification. Lastly, Many are hindered from their ignorance, or misled apprehensions concerning the Nature of a Gospel Church. For their Information and Rectification, especially, I have published this Christian Conference, that was in my hands, and that it may obtain the desired end, is the sincere wish and prayer of an unworthy Servant of Christ,  
Isa. Chauncy.   

This Conference is managed by Mr. Cornelius Philomathes a Country Gentleman, and Mr. Peter Christophilus a Minister, Neighbour to him.   

The Introduction.  Christophilus. 
Mr. Philomathes, I am hearty glad to see you; methinks you are mightily enjoying yourself in your pleasant and retired walks; will not my company disturb your meditations?  Philomathes. 
I take it kindly, Sir, you are pleased to give me a Visit, for indeed, I live somewhat lonely, I am glad of good company, especially sometimes for divertisement, but there is no friend more welcome than yourself to me, because your cheerfulness revives me, and your discourse profits me.  Christoph. 
Dear Sir, I deserve not so great a character and commendation, it is your generous disposition that leads you to speak these things, for you know we use to differ pretty much in many things, especially in matters of Religion, and in discourse seemingly hot opponents of each other, but I think never the worse Friends.  Phil. 
Sir, I have, so near as I know my own heart, a most cordial love to every one that fears God, though he be not in every thing of my mind; but for you, Sir, I have more than an ordinary respect and esteem, as having been my old acquaintance, and intimate friend and neighbour in all the late Changes in Church and state, for above these forty years we never had any lasting difference, but for the most part a very friendly correspondence.  Christ. 
And to your great honour, with a grateful remembrance, may I often rehearse to the praise and glory of God, the marvellous Christian kindness and commiseration that you shown to me, and my wife and family in our late Persecutions, that you often sheltered me from the rage of my enemies; and when they haled me to Prison, and plundered all my goods, that my Wife and Children had not Beds to lie on, Victuals to eat, nor Vessels to dress any thing in left, you were pleased to take them into your house, and provide plentifully for them; and this you did when you were in a capacity to have done us more hurt than they who did it, and ran no small hazard from time to time in not doing it.  Phil. 
No, no, I hope God will keep me from a persecuting spirit; I bless his name he hath kept me from it hitherto, and it is a change in our Nation much to be admired, that we have such a day of Liberty as we have, that all good men may live quietly and peaceably one by another, and serve God according to their Consciences.  Christ. 
Ay Sir, especially if we consider the stupendous circumstances of Providence these few last years past, that hath wrought about matters to effect that which we so long prayed and waited for.  Phil. 
But my friend, I must whisper a word in your ear, things are not right yet.  Christ. 
No, no, nor will not be yet, as they shall be, but blessed be God they are so well as they are, and that God is going on so fast in the way of his Providence towards finishing his Mystery.  Phil. 
I see you are on your Prophetic hints still, I must confess myself here Asinus ad lyram, for the darkness of Prophecies, and the disagreement of Interpreters, and Events refuting so many that have been very confident, hath quite discouraged me, that as I look not into them myself, so I give little heed to what others say, for all men will abound in their own sense; and a man may be saved whether he be right or wrong in those things.  Christ. 
Well Sir, then we'll let those things alone, I would not introduce any ungrateful discourse, but would rather enter upon something more suitable to your genius.  Phil. 
Say you so? I will be so bold with you then, as to start some matter for our discourse, which may be of use to me, and it is that which I have been just now meditating on, when walking by myself, and I can't tell what is the matter with me (there may be something of God in it) my mind for some months since hath been much running on such things: My Friend, I am thinking about a Church of Christ, whether or no Christ instituted any? or whether there be any Visible Church but what is established by the Laws of Men? our Parson stands very stiffly on this latter Opinion, and truly to give him his due (though a while ago he seemed a little of a Persecuting spirit, which I always chid him for) he is a learned man, a good Divine, an eloquent Preacher, and indeed an indifferent good liver, unless now and then in some company he may drink a glass of Wine too much, which a good man may do. Indeed he was upon this Point Sunday last, and I am thinking he did not give sufficient Scripture ground to prove what he said.  Christ. 
Sir, I am not a little startled at this humour of yours; you know how often you have been moved to great passion upon my starting Disputes upon that Point, and that you looked upon things of this nature (how clearly soever proved from Scripture) to have as little certainty in them as you do the Interpretation of Prophecies now.  Phil. 
It's too true indeed what you say of me, and I thank you for it, but Nemo mortalium omnibus horis sapit; it may be God is fixing my heart to a more serious and impartial consideration of these things, from which two things hindered me. 1. A rooted prejudice took in from the University, and daily company, especially with them of the Gown of both sorts against these things. 2. Worldly Interest; I did not dare to suffer my mind and conscience to be overcome by the light of some Truths, lest they should so far prevail as to prejudice my Estate and Reputation among the leading men of the times; I shall speak two words, which shall introduce you with cheerfulness into this discourse. 1. In our former converses about these things, although I usually (as you know the manner is for discourse sake) gave you much opposition, yet there were many Arguments which you used pinched me very hard, and although I seemed to blow them off with little regard, yet they stuck in my mind afterward, and now recur with no small evidence and demonstration, especially such as flowed so clearly from Scripture, as I know there were many: tho' I made as if I would not see it. And I have had a great veneration for Scripture, and I have often thought that it must be the standard for our Religion, whatever men say, else we must turn Papists or Mahometans. And there was one place among the rest which you pressed upon me for strictness of walking according to Gospel Rules in the service of Christ, Joh. 15.14. Ye are my friends if ye do whatever I command you. From this place I have had many checks of conscience in reading over the Books of the New Testament (in the course I observe in my family) seeing so many things commanded by Christ, which I take no regard to, especially in Gospel Instituted Worship, and I have thought that sure Christ commands Believers much more than mere Morality, which made me to question my true friendship to Christ, and that I was not carried forth in the practice of that little Religion which I pretend to, from a right principle, but from carnal, and did but what a mere prudential moral man might do; viz. to attain to a little seeming negative Holiness; and seeing upon examination I find the fruit no better, I question the goodness of the Tree. Indeed I pleased myself that I was not of a persecuting spirit, and now I find this came from the natural constitution God hath given me; I was always of a compassionate nature, hating cruelty. Likewise I took up from the Gospel a Moral Rule, to do as I would be done by; now in all this I find there was nothing but nature, and mere morality, not any thing of grace; here now I finding myself merely natural, I see the reason why all the mysteries of faith and order (the commands of God in the Gospel) were mere foolishness to me. And I manifested a love to you and others of your persuasion, because you were always the fairest and honestest sort of men to deal with, except here and there an Hypocritical knave. Such will be found among the strictest Professors in this world: though I often had my mouth stopped when your inveterate Enemies condemned all, and your very Religion itself for your sakes. Besides, I did love you, because I saw you good Commonwealths men, & for the most part asserted our Civil Liberties, as well as Spiritual. And lastly, as I may tell you, I had no little condemnation in my conscience by observing the conversation of some of you, and looked upon it as some kind of expiation for my extravagancies and compliances, and so a palliate cure of my stinging conscience to show as much countenance to you as could well stand with my circumstances. And I was willing to have a general reputation among all Parties for a good honest prudent Gentleman of a religious inclination, though differing in some smaller matters, and sometimes carried away by a sort of men to those practices I approved not of, but could not well avoid; and you know I was never no swearer, nor did ever care for healths, and seldom out of the way by a glass of Wine more than ordinary.  Christ. 
Sir, I am sure now you speak like a very honest Gentleman indeed; I have often heard your discourse with delight, but never with so much complacency as now, you have by this got my very heart, for I hope you are through grace raised to a better savour and truer relish of spiritual things than ever I perceived in you.  Phil. 
I wish that be true, God grant that through his rich grace it may be so. I will add a word more concerning my state in grace by and by, but let me first mention the other thing to induce you to proceed in answering my desire, and it is this; I am now willing candidly to inquire into your way of Worship, that which you call Gospel Order, and to lay aside all wrangling disputes and prejudices, and take things calmly, and with a sincere impartial attention, that so I may have the clearest information that may be of the true mind and will of Christ; for now I see it is to no purpose to serve Christ in a way that he never revealed or appointed; such services I am convinced are neither acceptable to him, nor profitable to us: therefore our gracious and wise Lord tells the corrupt worshippers of his day, In vain do ye worship me, teaching for Doctrine the commandments of men. I was much startled at that Text once by an able Preacher (slipping in a strange place into a Conventicle where no body knew me) who did open and apply that place notably; I wished in my mind some of my acquaintance had heard him, but that was not a day for such as I and them to be seen at a Conventicle.  Christ. 
Sir, I shall now most gladly comply with you in the command you lay upon me, but I pray Sir, how came you so in love with the Lord Jesus Christ? you may remember how in your familiar discourses with me at your Table, you would take occasion a little merrily to descant upon my name, and say, it was a marvellous Puritanick name, sure thy Father was a great Puritan, Brownist, or Anabaptist.  Phil. 
Sir, I remember it very well, and I am convinced I did very ill in it to jest with spiritual things, for I find now I had as good have joked on the name Christian, for indeed he is not worthy of that name who is not a friend of Christ, and such I desire to be, and hope through the free grace of God I shall be for ever hereafter; and oh that through the Word of God, and the effectual operation of his Spirit, I may be made wise unto salvation, and then my name will not only be Philomathes, but Polumathes!  Christ. 
Amen; It is my hearty desire and prayer to God for you that you may be saved, and always hath been since I knew you; but I pray how came you all of a sudden to be so great a friend unto Christ, as I hear you now profess, to my unspeakable rejoicing?  Phil. 
On a sudden! no, no, man, it is not on a sudden; God hath been longer dealing with my heart than you, or any one hath known of, though you hear of it but now. It would be too long to acquaint you with the deal of God with me, the many convictions of conscience that I have wrestled with, and at last through the prevailing power of Sin and Satan, palliated with some Religion, or stifled with merry companions, or by resolutely casting off convictions: from reading the Word, from hearing it, from the good Education my good Parents gave me (for indeed to tell you the truth, they were Puritan, and I▪ the Lord forgive me, an Apostate wretch from the Principles I was instructed in: however all was palliated under the name and carriage of a prudential man) convictions from the conversation of good men, from the sins of profane ones, that I was often an eye and earwitness: of convictions, from the preaching of our Parson that preached against some sins that he was too too much guilty of. I was convinced it was my duty to do as he said, not as he did; but all this while I was in the gall of bitterness, and the bond of iniquity, whatever I or others thought of me, for I knew not Christ, and tasted no true savour of him: I had something of a form of godliness, but no power; my Religion, such as it was, was a mere slavery to me; the world, and the lusts of my own heart kept me a slave to the Devil.  Christ. 
When do you think those bonds began first to be broken, and how?  Phil. 
Truly it was by the Word of God; for when I considered some places of Scripture, such as Rom. 10.17. faith comes by hearing, etc. & Jam. 1.18. Of his own will begat he us with the word of truth; it wrought upon me to look out a little (in my prudential way) after good Preaching, that I might find the gates of Wisdom. And I would hear some of the ablest men of our Church, especially when I went to London, and truly I heard many notable discourses for Eloquence and Learning, and they seemed for to make a great jingle in my imagination for the present, but no impression on my heart, that remained very lean still. And the main substance of their discourses was usually to cry up our Church for the purest in the world, and natural Religion, and the power of the natural man's free will to the embracing the things of God, the Doctrine of Nonresistance, and Passive Obedience; and in the hearing of those Doctrines, I was so far from profiting, that my heart told me still while I heard, that I sufficiently knew by mine own experience that they preached Lies, and that they caused the people to err, such as are spoken of, Jer. 14.14. & 23.25, 26, 32. Ezek. 13.8, 9 & 16.29. & 22.28. I pitied the poor Souls that sat constantly under such teaching, and resolved to give them off, and betake myself to Conventicles; but my covetous heart, in love still with the world, was too hard for me, for there was danger yet in it; whereupon I talked with some Whigs that were not so straitlaced, but that they would hear good Preaching in the Church, and Common-prayer too, if need were, but would shake their heads, and make great complaint of the Public Ministry. In brief, I find they were sick of my disease, though I liked them the better for it then; they told me of a man or two which the Whigs that had been affrighted from Conventicles had smelled out, and went to hear, but they are (say some) reckoned but fanatics in a Mask; the true Sons of the Church hate them with a perfect hatred; quoth I, it's no matter for that, I will hear them what they say, if it please God: Indeed I was so dissatisfied in the preaching of some of their London Dons, that I had rather hear our Country Doctor, which I look upon as more orthodox, and was just resolving to leave the Church, and venture it at the Conventicles: No, say my honest Latitudinarian Whigs (as true Blues for the People's Civil Rights as any in the world, but since I find them mere bogglers at the Interest of Christ; and there are some N. C. Divines that give large measures to their consciences too, but no more of that) done't do any thing rashly; consider, you have a plentiful Estate, God be thanked, and you have a Wife and many Children, it becomes you to mind the main chance; these are but Punctilios of difference between the Church of England, and the Dissenters, the great danger is of Popery, let's all combine against that, and not let Protestants break one another by these small Indifferences. We confess we are troubled at this Devil of Persecution that is broke out in the Church, but we think too they are a sort of imprudent rash People, that will be cast into Prisons, and ruin their Estates and Family's for noncompliance in indifferent things, in which cause we believe they could not justify themselves to die. There are many things indeed should be rectified in our Church; but you know our Articles are very sound, and as for the Prayers and Ceremonies, they are as our first Reformers and Martyrs left them. These things being spoken at a noted Coffee-house for whigs, took much impression upon me, and fixed me with more Resolution to adhere to the Church; for I knew they were old Professors, and as cunning Shifters, as I was, or I could be in matters of Religion. I thought myself now but a fool to them, seeing they had studied and practised this Point so thoroughly; and condemned a narrow throated Conscience for one of the worst things in the World for a Wise man, it was fit only for Religious fools. But I told them if I did keep my Church, I would hear some or other that preached Salvation by Jesus Christ, and if I found such an one I would go near to move my Family, and come up to London, so I took my leave and went away, paying my Dish.  Christ. 
And did you go to hear the man or men they directed you to?  Phil. 
Yea, I'll warrant you, and with a greedy appetite; and there was a great crowd of whigs, many of which I knew when they would not have gone to Church for a great deal, sed tempora mutantur & nos, etc.  Christ. 
And what was the Subject he was upon?  Phil. 
Eph. 2.1. And you hath he quickened who were dead in Trespasses and Sins, etc. He insisted on the dead state of the Natural man, showed how all the Imagination of his Heart was evil; he could not of himself do any good, Rom. 3.12. and backed his Doctrine with so many full and plain places of Scripture, that my mouth was fully stopped and my Heart became guilty before God. I said with myself, Blessed be God, I hope some men in the Church have got the cue of the Gospel. I hope all have not abdicated the thirty nine Articles from their Pulpits. I went in the Afternoon to hear a man much commended too, and he was on that Text, Mat. 16.26. What will it profit a man, etc. And he described the excellency and worth of a man's Soul so well, showing nothing could be a valuable ransom for it but Christ; and decried the world at such a rate, especially when it comes in competition with the Eternal welfare of the Soul; that my two great bulwarks were battered down in a manner in one day, and Christ even ready to take possession. I saw now I was but a poor undone, wretched, wicked, condemned creature, and that I had hitherto sold my Soul to preserve my Estate. Whereupon I retired myself to my Lodging, and spent much time in Prayers and Tears, and resolved now if God would give me strength, I would slip into a Conventicle, which accordingly I did next Sunday, where I heard a very awakening discourse upon, Gal. 3.10. As many as are of the Works of the Law, are under the Curse. Whereby I understood the desperate Condition I was in, in Relation to the Law, which he opened exceeding well, Whereby the Law came, Sin revived, and I died, Rom. 7. After this I made a shift to get into a place where I heard a worthy man preach very lively and clearly on Act. 16 31. whence he opened the Nature of Faith, and shown how it saved, viz. Instrumentally by closing with, and laying hold upon the Lord Jesus Christ for Justification and Sanctification, and how Christ was made Sin for us, and bore the Curse: After this I began to savour the preaching of Jesus Christ, and found my Soul more refreshed with one of these Sermons, than with an hundred others. I heard also from Acts 4.12. There is no other Name under Heaven given, whereby we can be saved, and from Heb. 7.25. He is able to save to the uttermost all them that come, etc. from Joh. 14.6. I am the Way, the Truth, etc. It would be endless to acquaint you with the precious discourses, that I have since heard in London when I came up, especially from the time of Liberty; and what warmth of Love was wrought in me to the Lord Jesus Christ, with some measure I trust of a true and lively Faith, that through the strength of Freegrace I hope I shall be a Christophilus now all my days, but I must tell you one thing, that the Devil is a Conventicler too, as well as a Son of the Church, for I see many very lose persons there for hearers, and not a little false Doctrine delivered in many of them.  Christ. 
These things always have and will be; as for profane hearers, I dislike not that, for there is then the more matter for a converting Ministry to work upon; and as for false teachers, they were many in the Apostles time, as Paul and Peter tell us in their Epistles. This should not discourage you; But be faithful to the Death, and you shall have a Crown of Life, Rev. 2.10.  Phil. 
I hope by the help of God I shall, but I will tell you there is one difficulty, I cannot get over yet, and that is this; I have heard you say, it's the Duty of a Believer, to follow Christ fully, to deny himself and take up his Cross, and to add or join himself to some Church; which I have not done any otherwise than to partake sometimes with the Church of England, and sometimes at a Meeting; which I am much dissatisfied in, for many weighty reasons not to be now insisted on. That which keeps me at this day is my great Ignorance of, and Estrangedness to the order of the Gospel, I being not fully satisfied whether Christ hath instituted any Stated Gospel Church, and if he hath, where among all your different persuasions in matters of worship it is to be found. I wish you would be pleased to give me the clearest account you are able in brief of your persuasion and practice in these matters.  Christ. 
Sir, I shall cheerfully endeavour it, but that things may be more clear and plain to your understanding, I pray make your inquiries of the points you would be resolved in, and your objections as they occur.   

Chap. I. Of the Church Catholic.  
CASE II.  Phil. 
I Pray Sir, what doth the word Church import?  Christ. 
Church or Kirk is but an abreviation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; according to the proper idioms of Languages English and Scotch, it signifies the House of God; and hence our places of public assembling are called Churches in Conformity to the Jews of old, who called the Temple, the House of God, according to which Christ speaks, Mat. 21.13. there being a Levitical Holiness ascribed to it, which Holiness of places hath ceased with it, and the Gospel Church is made only of living stones, Heb. 3.8. 1 Pet. 2.4. though when we in England speak of a place for public assembly, we call it a Church, not that any wise Protestants do take it so, in a proper sense, but Metonymically only; as for others they think and speak after the Papists.  Phil. 
What do the Greek and Hebrew words import?  Christ. 
They always signify an Assembly or Congregation, there was two words used for it in the old Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both signify Coetus or Congregatio, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condixit, so that it's taken for the solemn assembly gathered together at God's appointed time, or for the assembly at the appointed place, viz. the Tabernacle, and therefore the Tabernacle of the Congregation, which Congregation was the Church of old, Act. 7.38. Ecclesia in the New Testament is taken for any assembly, though rude and riotous, Act. 19.32. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not used, v. 37. where our Interpreters use our English word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ought to be rendered robbers of Temples,] Heathenish and Jewish, but it is mostly used for, and appropriated to a sacred assembly, as Mat 18.17. Act. 2.47. Ch. 8.1. Ch. 11.26. 1 Cor. 1.2. etc.  Phil. 
What do you say then is a Church of Christ in the most comprehensive sense?  Christ. 
A Church of Christ is a Congregation of Saints associated in Christ Jesus our Lord, Eph. 3.21. In the Church in Christ Jesus.  Phil. 
Why do you say associated?  Christ. 
Because a Church is not a transient and occasional Congregation but fixed, and a joined Society by Union and Communion with Christ and one another, 1 John 1.3. and because the Saints are the members of Christ, and he is the Head, they are said to be gathered together always in Christ Jesus really, or professedly, they are gathered unto him by way of insertion, mystically, or Politically, they are gathered together in his Name or Authority.  Phil. 
Then a Church comes under various considerations?  Christ. 
Yes, Sir, it doth, but the Church of Christ is properly but one, as he is the one Head and only so, the Body is but one, 1 Cor. 12.12. For as the Body is one, and hath many members, and all the members of the one Body, being many, are one body, so also is Christ, i. e. Mystical.  Phil. 
I pray be as distinct as you can upon the several considerations of this one Church of Christ?  Christ. 
I will, you know the most comprehensive consideration of the Church of Christ is under the name of Catholic, and there are two Articles in the Creed called the Apostles, that express our Faith therein; 1. I believe the Holy Catholic Church; 2. I believe the Communion of. Saints, which two words Holy and Saints denote the Matter and Form of this Church, that it is Saints in Christ Jesus, it is a Holy Church made up of Saints; and than that it is comprehensive of all Saints. And lastly, That the formal nature of this Church consists in a certain Union and Communion, for the latter always implys the former.  Phil. 
But is there not particular Churches? do you not call every single Congregation a Church?  Christ. 
Yes, we do so; but that you may have the right and distinct notion of it, we must duly weigh the Catholic Church as to its Relation, to Christ its Head. The Catholic Church is to be considered as to its mystical, and political standing in Christ. In respect of its mystical standing these things belong unto it; 1. That it is the general assembly or collection of real Saints, Heb. 12.23. ye are come, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Catholic assembly and Church or Congregation of first born, whose names are written in Heaven. This is the Heavenly Church to which he saith Believers in the Gospel days are come, to which Church, Jesus the Mediator of the New Covenant is the Head of influence, and to which all Saints as such are spiritually knit, and with whom they have Communion, and in him one with another. 2. The Church in this sense is it, which Christ hath purchased, and are effectually partakers of all his benefits, Eph. 5.25, 26, 27. to it belongs, Election, Redemption, Effectual Vocation, Justification, Adoption, Sanctification, and Glorification, John 17.9, 10, 11. Rom. 8.29, 30. 3. Here in this respect the Church is said to be Catholic in relation to individual Saints only, it's not Catholic as a genus comprehending many species of Churches, but as a totum integrale comprising many parts, and all have a coordinate standing in subordination only to Christ their Head; yea they all conduce to the making up of Christ Mystical one body, being members in particular. 4. This Mystical Body is to be considered according to its manner of existing (secundum modum existendi) and that two ways. 1. In its Militant State or Standing, or in its Triumphant, in Viâ or in Patriâ. In its Militant State it comprehends all the true believers in the world existing at the same time, whether they are visible by professing or not, the compliment whereof are all the Saints actually glorified, or the Spirits of just men made perfect. And this distinction is only of the Church, in respect of the different state in the enjoyment of Christ in the way of Communion, in Grace and Glory; the difference is only gradual, and no more, the Union is the same. 2. It is to be considered in its Invisible and Visible standing. The Church's Invisible standing is wholly in respect of that inward spiritual Relation, which the Saints have to Christ, and one another. It's Visible standing is in professing Saints that are real members of Jesus Christ.  Phil. 
I Pray Sir, give a right understanding of the Church in its relation to Christ as a Political Head.  Christ. 
Thus Christ is to be considered as King and Lawgiver to his Church and People, and he governs his Church either immediately by his ruling Spirit in the heart of every Member of his Body, whereby they are influenced, Eph. 4.4. There is one Spirit, one Body, one Lord, etc. Or he governs mediately as a Politic Head, and that is only so far as the Church is visible and professing, and as such he hath given Immunities, Laws, Officers, Ordinances, for establishment of Visible Polities, Societies, or spiritual Corporations. And here we are to observe diligently these things; 1. That under this consideration the Catholic Church is most large and extensive, for it comprehends all credible Professors, though not real, and all actual Church-Members, though secret Hypocrites, Ephes. 3.15. Of him the whole family is named in Heaven and in Earth, i.e. real and professing. 2. That the Church, so far as it's capable of Visible Communion and Fellowship, is the subject of Christ's mediate Political Rule and Government, and that is only in particular Congregations, to them he hath given his Word, Ordinances and Officers, and to no other, for he suited them to particular Societies, neither hath he substituted any Officers or Ordinances to the mere mystical standing of the Church. 3. All the Instituted External Worship, though it be given to the Church in its visible standing, which it hath in particular Churches, yet it is for the sake of the Mystical Body, for the edifying and building it up by the Means of Grace, Eph. 4.12, 13 and for the multiplying it by calling in the Elect. 4. In this sense and acceptation as the Catholic Church being a Political Body of all Saints mystically and immediately under Christ their Head; so this Political Body shows itself, and becomes visible in some particular parts there-only, which are called Visible Churches, and are under a mediate Rule and Government of Christ, and in this respect the Catholic Church comprehends particular Churches as some distinct parts and parcels thereof.  Phil. 
Then I suppose your apprehensions are, that there is a Catholic Visible Church, which is the next and immediate subject of all Officers and Ordinances.  Christ. 
Mistake me not, I have not said so as yet; I say the Catholic Church becomes in part visible in particular Congregation●s and they are the immediate subjects of visible Ordinances and Officers, which are instituted and placed therein for the edification of the Mystical Body of Christ.  Phil. 
But is not the universality of Saints Militant the Catholic Visible Church of Christ on Earth?  Christ. 
The universality of Saints on Earth doth not constitute a Church in a visible standing; for many are Believers that as yet make not themselves visible by profession. 2. They are not, nor can be bound together in visible Union and Communion. That which makes a Catholic Church is a Catholic Bond of Union and Catholic Communion, which is only mystical and invisible; but there is not, nor cannot be a Catholic visible Bond; for as they cannot appear in one visible Congregation, so they cannot be bound to walk together in Fellowship, nor can have visible Communion as one Church in the same individual Administration, if they profess the same Faith, preach the same Word, pray alike, etc. yet this makes not one particular Church. 3. If there be a Catholic Visible Church, than it must have Catholic Visible Officers, every Officer must relate to the whole Church; every ordinary Officer must be Officer to the whole Catholic Visible Church, and there had need be a Visible Pastor Pastorum over them all. 4. All Visible Members of the Catholic Church are not therefore Members of any Visible Church with Ordinances; for they must be supposed to be Members of the Catholic Church, before they can be made Members of a Visible Church with Ordinances. 5. A Visible Church is Organised with Officers to the whole Church, and not to a part of it: A Pastor, Elder, Deacon, are Officers to the whole; and who will say a Deacon hath as much power in all the Churches on Earth, as in the Church to which he is constituted? he may as well say so, as say a Pastor hath. 6. If Christ instituted a Catholic Visible Church, it was under the Old Testament, or under the New, but he did neither, for there was but one Particular Congregation under the Old, and Christ left but one when he ascended.   

Chap. II. Of a Particular Church.  Phil. 
I Pray Sir come now to the main thing I aim at, viz. to the true nature and constitution of a Gospel Particular Church.  Christ. 
You mean such a Congregation as is the immediate subject of all the Ordinances and Offices of Christ's Institution, where every Believer is bound to wait upon God in Gospel Faith and Order, for the glory of Christ, and his own edification.  Phil. 
Such a Church I mean; may not a National Church be it?  Christ. 
By no means; it's no Church but such whose Members may all meet together in one place for Communion in all Ordinances, for so the first Church at Jerusalem did, the greatest for aught I know that ever was since, and all other that we read of in Scripture since. If any comprised all the Saints in the Nation, Province or Territory, they all assembled for frequent Communion in one place under the same Officers. We read of no Particular Church in Scripture but what was Congregational; for the National Church of the Jews, which was the only one of that kind which ever was in the World of God's Institution, was Congregational; for all the Males came to the Temple, and before, to the Tabernacle three times a year, to appear before God to worship in acts of Communion, therefore it was called the Tabernacle of the Congregation.  Phil. 
I am pretty well satisfied now from the weighty arguments I formerly heard from you, though my thoughts through prejudice passed lightly over them then, that all National, Diocesan and Parochial constitution of Churches was merely from Man, if not from the Man of Sin, which latter I see cause enough to suspect. But I pray, give me a plain description of a particular Gospel Church.  Christ. 
With all my heart Sir, a Particular Gospel Church is a separate company of Visible Believers with their Seed (or Saints) associated together in special bond of Union for the enjoyment of Communion with Christ and one another in all the Ordinances of Christ's appointment for their edification.  Phil. 
You say the allowed matter of this Church is Visible Believers; what understand you by a visible Believer?  Christ. 
I mean one that makes a credible profession, such an one as I am bound by all the rules of Charity to believe he is a true believer on the name of the Lord Jesus Christ; and I do not say, 1. That it is necessary that therefore he be no Hypocrite for so he may be and I not know it. 2. Neither do I say that his mere professing makes him a Church member, for they in Act. 2. believed before they were Church Members and professed their Faith, which gave them right of claim. Yea there are many have right of claim, and do profess, but do not seek to join to a particular Church, and it cannot be without a voluntary offer, and subjection to the Order of the Gospel.  Phil. 
What is required to a credible profession for the due satisfaction of a particular Church of Christ?  Christ. 
The Tree cannot be known to me but by the Fruits, see Mat. 7.17, 18, 19 chap. 12.33. Luk. 6.44. the credible fruits are therefore, Holiness of life, and profession of Faith. It's required there be visible holiness of life, Phil. 1.27. Let your conversation be as becometh the Gospel, i. e. both the Doctrine and Order of it: And this lies in negative and positive holiness appearing in the conversation. 1. Negative that it be without blame, Eph. 1.4. Phil. 2.15. 1 Th. 5.23. 2. A mere negative religion in respect of grosser and more observable sins is no more than what many a Carnal man may attain unto; there must be the practice of positive duties required, and not merely moral in justice and mercy, but such by which a Christian is more peculiarly distinguished from Moral Heathens, such as family duties of reading the word, and daily prayer: those of a more public nature, as constant attendance on the word Preached, sanctifying the Lord's day, free distribution to the necessities of the Saints, and a manifest readiness on all occasions, to follow Christ as his disciple in all things, Tit. 3.8. ch. 2.11, 12. yea in suffering.  Phil. 
But what more profession is needful besides this visible practical walking? is not this enough of itself?  Christ. 
It is as the Church shall judge of it, for they may be so well acquainted with the Faith, as well as the visible holiness of some, that there may not be the least doubt that the person offering himself, is fit matter for the Spiritual building, but the Church will it may be for the edification of others desire to hear the deal of God with such an one, rather than for satisfaction concerning his Spiritual state, which they doubt not of.  Phil. 
But I pray Sir, what is the nature of this verbal profession which you expect?  Christ. 
There are two things besides what hath been said requisite in an adult Church Member. 1. That he have a competent knowledge of God and Christ, Prov. 19.2. He that hath not the knowledge of Christ cannot believe, Rom. 10.14. ch. 3.11. Pro. 9.10. Hos. 4.6. 2 Pet. 1.3. 1 Tim. 2.4. therefore it's requisite that such as are admitted Church Members, do show that they have a knowledge of God in his essence and subsistences, the person, natures and offices of Christ, the state of man by reason of the fall, the nature of Christ's Mediatory Office in his Humiliation and Exaltation, and the great effects thereof in Justification, Sanctification and Glorification.  Phil. 
I think indeed it's very requisite, that Church Members should have knowledge of Divine Mysteries, so far as is necessary to Salvation, or else they will but profane holy things, and turn them into mere superstition or Idolatry, as the Papists have done, who hug Ignorance as the Mother of Devotion, but many a man that hath had good Christian education may give a great account in these matters and not have a Grain of Grace in his Heart.  Christ. 
So he may, nay many ●n one that can discourse with much knowledge in all points of Divinity may be a very lose and wicked man in his life, Rom. 2.17, 18, 19, 20, etc. nay, he may do all externals in Religion, and have no power of Godliness. Wherefore, 2. We go as far as we can to be satisfied, and therefore inquire a reason of his Faith and Hope, which when he hath satisfied us in, we can go no further, but own him fit to become a visible Member of the Church. And these qualifications are expressly laid before us, Rom. 10.10. The reason of the Faith that is in us is to be given when required, 1 Pet. 3.15. be ready to give a reason of the hope that is in you, It is therefore of the greatest weight to give this reason to a Church, for their satisfaction when asked by it, and we find that they that were added to the Church, Act. 2. gave good evidence of their Repentance and Faith in the Lord Jesus Christ, as the effects of Peter's Sermon.  Phil. 
But they were presently added to the Church, they allotted no time to make further inspection into their lives and conversations.  Christ. 
There may be great reason for it, for, 1. It's most probable these were all known to be very devout in the Jewish Religion, such it may be for conversation, as Zechary and Elizabeth, and as Cornelius a Proselyte, for they were Jews that lived at a distance, in remoter Regions, that came up constantly to Worship at the Feasts, and now came to the Feast of 〈…〉. 2. Peter and the rest of the twelve, all presided in the Church, who were extraordinarily inspired, and therefore had a more infallible judgement, or more infallible dictates of the Spirit to direct them in Church administrations, than ordinary Church Officers since have, as appears by many instances in the matter of Simon Magus, Ananias and Sapphira, etc. but we are acquainted by the Spirit of God how true steps they made in receiving of Members, that they were still such as should be saved; we read not of any falsehearted of all that 3000, unless Ananias and Sapphira were of that number.  Phil. 
But is it absolutely necessary, that every adult person be admitted into Church Communion, and give credible evidence that he is a Member of Christ.  Christ. 
Yes, for 1. Visible Membership of the Catholic Church, gives right of claim to Communion with a particular Visible Church, a supposal of a persons mystical union to Christ, is the true ground of claim of Communion with Christ and his People, in instituted Ordinances. 2. We have no other sort of Members but visible Saints spoken of, as admitted, in the primitive Apostolic state of the Churches, Rom. 1.7. 1 Cor. 1.2. Phil. 1.1. Eph. 1.1. Co● 1.2. Saints and faithful Brethren in 〈…〉 Thes. 1.1. Eph. 2.1, 2. those of the Church of Thessalonica were in God the Father and in Christ Jesus. In Solomon's Temple, all the Stones were to be squared and fitted, before laid, a Type of Christ Mystical and Politic in visible Church-state; the Apostle Peter alludes to it, 1 Pet. 2.2.3, 5. he shows the first effects of the Word of God's grace on Converts, and then they come to Christ the cornerstone, as living stones to be built a spiritual house in visible Communion of the Saints. 2. That a Church-Member who ought to be cast out when in, is not to be received in; but if any surreptitiously crope in, & be made manifest not to have the fear of God before his eyes, he is to be cast out; therefore, he that doth not appear to have the fear of God, is not to be admitted a Church-Member. See 1 Cor. 5.11, 12.  Phil. 
Your strictness in this kind keeps off many that would otherwise join themselves.  Christ. 
And doth not the holiness of Gospel-truths' as much or more keep off carnal and wicked men from embracing them, as they will say? but the true reason is their rebellious hearts  to their beloved sins. Besides, it's very necessary there should be a bar to keep off unworthy persons from sacred things; It is not meet to give holy things (i. e. such as are peculiar to God's Children) unto Dogs, and such are Church-Priviledges. 3. We would not willingly debar one, even the least Babe in Christ, from the appointed ways and means of Communion with Christ, and therefore do willingly condescend to the modesty and weakness of any Age or Sex manifesting a spiritual hunger and thirst after the Lord Jesus Christ; if there be a ground to judge there is truth of grace in the heart, it is accepted, and this is ordinarily perceived by them that are spiritual.  Phil. 
But you will ask hard Questions in the points of Knowledge.  Christ. 
No harder than are asked in our ordinary Catechisms which we teach our Children, trying only whether a grown Person understands in any competent measure what he saith, according as Philip dealt with the Eunuch.  Phil. 
But this giving a reason of the hope that is in us, is that which most are against, and are loath to comply with.  Christ. 
They that have it not cannot do it, unless some glozing Hypocrite, that by his Education and Parts hath got much brain-knowledge, and can counterfeit any external part of Religion. But where this hope is you usually see how ready men are to speak of the Grace of God to Friend and Neighbour, why not to a Church or its Officers, that may bring their Relation to the Church? You see how naturally in our discourse, but now, you fell into this; when I took but occasion to ask how you came so suddenly in love with the Lord Jesus Christ, you gave me a very full account of the Grace of God towards your Soul.  Phil. 
Why is it no more than such a poor account as I gave you but now? alas I could have said a great deal more concerning Gods wonderful gracious deal with me, but that I hasted to this discourse with you about Gospel Church and Order, which I have long wished for. I had thought your members must have prepared some set speech in such exact form and manner as some men can do. But alas how many good honest Christians cannot express themselves? but they can tell you in their plain way of speaking, what they were, Drunkards, Liars, Scoffers, Debauched Adulterers, Blasphemers, etc. And one will say, God cast me down under the sense of sin, by awakening my Conscience, by such a Word or such a Providence, and I began to think how I was in hastening to eternal destruction, he will tell of the great struggle he had with Satan, the World, and his Company, to hold him fast in his sinful ways, he will tell you what good tidings to him the Revelation of the Free Grace and Love of God to Sinners was. And how thereby his Heart was drawn forth to Faith in his blood and obedience to all his commands, he will tell you the Sermon, and places of Scripture, some at least of the most remarkable, which were made most effectual for his Soul's benefit and advantage. If this be all you stand upon, I think none that hath tasted that the Lord is gracious, will make any scruple of it. As for my own part I could be willing to make it my frequent discourse to any faithful Friend in Christ, to declare to him, what God hath done for my Soul, and should look upon it as the best entertainment he could give me to hear the like from him. And I know not why any one should question the doing it to a Church of Christ, where so many faithful ones labour under the sense of their own sins and weaknesses, as well as a man's self.  Christ. 
I find bashfulness is a great hindrance to many, in some, especially Women, it is from their Sex, and the natural temper of many of both Sex; there is no remedy for them but to pray against it: and for Church Officers to deal with them in all Tenderness and Condescension, supposing still that there is much of the Grace of God, and sense of Sin in them, which is not expressed by what shows itself. Again, others are ashamed, some upon this account, viz. to tell the World how wicked and vile they have been, others afraid they shall be rejected, and that would be a great disgrace to them. As to the first sort, I say, Churches do not stand upon this, that every one should particularise the individual Sin, that he hath committed, it may be some of an heinous and enormous nature; it is enough that he specifies the sense of the greatness of the sins he lived in, in General, unless he finds it for the honour of God, and the good of others, to declare what a wicked wretch in this or that kind he hath been, which the world and his acquaintance knows as well as he; and in that respect it is necessary for the honour of God, and Paul did so, that great Apostle, I was a Persecutor, etc. And how often doth he aggravate his sin, and magnify the rich Grace of God that called and saved him? That great notorious sin of his known to all, he declares often to the Churches and others. Then as to the declaring our Faith in the Lord Jesus Christ, and in his great and precious Promises, there is no reason any should be ashamed of it, unless a man be ashamed the World should know he is willing to be saved, and not eternally perish. Rom. 10.10, 11. The Apostle anticipates this Objection, when he saith with the Heart man Believes, and with the Tongue Confession, (i. e. of that Faith) is made unto Salvation, it immediately follows, for the Scripture saith, He that believeth on him shall not be ashamed, i. e. To confess with his Mouth what he believeth in his Heart. As for Confession of particular secret sins, it is not expected by the Churches, they have no such custom to require it, but leave it to the wicked practice of the Romish Priests in Auricular Confession.  Phil. 
You have given very good satisfaction in this point, for I have heard many that are not acquainted with the way of your Church's object this very strenuously; as if your Ministers took upon them the practice of those Wicked Varlets, who make Confession a stratagem to creep into acquaintance with men's secrets, for their own advantage. But I would have you answer the other objection that many are afraid they shall be rejected, and I will tell you too many are loath to bewray their own ignorance and unacquaintedness with the things of God.  Christ. 
As for such, who fear they shall be rejected, they are of two sorts. 1. Such as are lifted up in themselves, and put on Religion more for the applause of it than for the love of it; these have not learned Christ, for they know not how to deny themselves; and therefore it's better they stay off than offer themselves, till their Hearts be inclined to love Christ, and his commands more than the applause of men. And these have usually one of these reasons for their fears; first, Either that they have lived in some known scandalous sins, that they cannot give any sufficient grounds to others, to believe, they have thoroughly repent of by a manifest Reformation, and such had better forbear offering themselves, till their Friends and Acquaintance observe some evident change in them. Or it is by reason they fear, as you say, they shall bewray their Ignorance in the things of God; if that be the reason, it is much better for them to discover their Ignorance than to remain in it, being the inquiries upon this account into men's Knowledge, it is only in the great and weighty points of the Gospel, without acquaintance with which a man cannot believe unto Salvation by Jesus Christ. Besides what danger is there of public disgrace? If the way of the Churches be known, no unprejudiced Christian can think there is any, for if a man offer himself to join to a particular Congregation, he goeth to the Pastor or Elder, and acquaints him with his desire, who will, if he think there be reason, first inquire of his knowledge in some great fundamental points, wherein finding him grossly defective, he gives him Information, and desires him frequently to repair to him for the more cherishing all good desires and affections in him, till he arrive at a competency of knowledge; but all this while doth not make him known to the Church, so that his infirmities are not blazoned abroad in the World in the least by this way of proceeding.  Phil. 
My Friend, I pray inform me what you intent by a separate Society; and can you justify separation? you know how it's cried out against by most learned Divines.  Ch. 
Therefore I put in that word, because I am sure Separation is a necessary adjunct that doth belong to every true Constituted Church of Christ, nay is there any that doth pretend to be a Church of Christ, that doth not separate more or less? doth not the pretended Church of Rome separate from Turks and mere Pagans? doth not our Church of England separate from Rome? and why? Either because some say it's no true Church; others because it's corrupted in Doctrine and Worship, though a true Church, and thereby justify their separation from it. And may not other Churches upon the same ground separate from the Church of England, either because, as some will say, it's not a true constituted Gospel Church, but Antichristian. or because, as others will say, they allow it to be a Church of Christ, but polluted in Doctrine, Worship, Manners, both as to the Ministry and People, and therefore to be separated from, for the enjoyment of a purer Church State and Communion? Again, the Church of England in her Catechism teacheth separation, and solemnly vows it, Infants in Baptism, Promise by the Sureties or Vangers, to forsake the World, the Flesh, and the Devil. What is this but separation? And if this were practised as it is promised, the members of the Church of England would be a separate people. Lastly there is nothing clearer than that a visible Church of Christ ought to be separate, 1 Pet. 2.9. What is a choice peculiar people, a holy Nation, to show forth the praises of him that hath called us out of darkness into his marvellous light, but a separate people? a Holy Nation in a world lying in wickedness? a people called out of a dark world into marvellous light, as the Church of old in Goshen had marvellous light while Egypt was in darkness, and the praises of Christ thus separating themselves, they show forth in the Churches. And what can be opposed with any evidence against that plain and full place to this purpose? 2 Cor. 6.14. be not unequally-yoaked together with unbelievers, ver. 15. what part hath he that believeth with an unbeliever? i. e. a visible unbeliever; it ought not to be rendered an Infidel, as if one sort of unbeliever only was meant, for it's the same Word every where else, and v. 14. rendered unbeliever; but our English Divines render the word Infidel, insinuating that none but Turks and Pagans were to be understood by this Text, that we are required to separate from. But the Text is most express that it is from all visible Unbelievers. The Temple of God is the Gospel Church, the fellowship is Church fellowship, therefore he bids us come out from among Unbelievers, and from all false worship, and be separate, v. 17. and then God Promiseth to be their God, to dwell with them, etc. I shall add no more at present on this point though much more might be said.  Phil. 
You have fully confirmed me in this point, I pray tell me whether there be any that are not actual believers that are Church-members.  Christ. 
All Church members come in upon the right of a Visible Profession, but it follows not thence that all Church-members are actual believers; for many Hypocrites come in upon the right of Profession, but are not actual believers. Again, Infants and Children of believing Parents come into Churches, and are justly made and called members upon the right of Profession; but it is of their Parents, not of their own Personal Profession, neither are they actual Believers; their Profession is in the Parents, their Covenant Obligation is in the Parents, the Privileges they are capable of is belonging to them by virtue of a Promise, wherein they are concerned with their Parents, and primarily for the Confirmation of the Parents Faith, and secondarily in order to the Salvation of their Children. But a little more of this when I come to Baptism.  Phil. 
I pray Sir, proceed then to speak to the Visible bond whereby this Church Society is bound together.  Christ. 
I hinted before that Churches are denominated from their bond of Union, as from their Communion; from Mystical Union and Communion, the Church is called Invisible, from Visible Union and Communion it is that Churches are called Visible. It's thus in any civil Corporation and Society, every man doth not come and partake of the Privileges of it at his pleasure, and leave it when he please, no not every one of such a Profession qualified according to the Laws of the Society, none but such as being qualified comes and lays claim to his admission on his qualifications wherein to be approved he puts himself upon the Test, being approved he immediately enters into a mutual bond or obligation, he promiseth by Oath or otherwise to submit to the Laws of the Society, they admit him a member to partake of all the Privileges. So it is in Visible Churches which are so many particular Societies that have given up themselves to Christ, and bound themselves to walk together in a visible submissionto, & constant waiting upon Jesus Christ in all his Gospel Institutions and Appointments, and it's requisite this obligation be explicit; because, first, The Church Society is visible and explicit, such therefore must the bond be. 2. The Profession of his Faith is explicit, such therefore should his obligation be to future walking. 3. As no man can be a member of any Society constituted by voluntary consent, without he voluntarily offer himself, so none is governable there by the Laws of it, without such an obligation, and otherwise the Government of it would be wholly precarious; for a man cannot be a subject duly (unless a man be a slave and under compulsion) to any society but by natural (as a Child to a Family) or voluntary submission and obligation, as here. 1. All societies of this nature do justly expect and demand that a Man be true to them, and submit to their Laws, if he will have protection, and partake of their Privileges.  Phil. 
But they say you have no Scripture grounds for this Bond or Church Covenant as some call it.  Christ. 
It might be enough to say, that a society must be increased the same way, as it is made at first, and that after Members must be joined upon the same terms, on which the first embodied and associated together, but there is no incorporate society but join together at first by mutual agreements, under some Charter, for enjoyment of some privileges, and submit to the prescribed Laws thereof, and on these terms are Members, and capable of being judged by it; so it is here, Christians meet and agree together, to walk in Church fellowship, and what do they promise solemnly to God and one another, to give up themselves to the Lord and one another, to walk in all the ways, ordinances and appointments of Christ. Now I find this is that which is called adding to the Lord, when a people first join themselves to Christ in Church fellowship; and so the first gathering the Church at Antioch is expressed, for Act. 11.19. some scattered upon the persecution by Saul, men of Cyprus and Cyrene, I doubt not but Prophets inspired at Pentecost, Preached to the Grecian Jews the Lord Jesus Christ, v. 20. and the hand of the Lord was with them, and a great number turned unto the Lord, v. 21. Upon the tidings of this success Barnabas was sent from Jerusalem, who was a good man and full of the Holy Ghost, and of Faith. And much People were added to the Lord, i.e. they by mutual consent, gave up themselves unto the Lord Jesus Christ, they turned to the the Lord by Repentance, by the Preaching of these first comers. But now the Spirit tells us the success of Barnabas his coming, and it was upon his exhortation of them thereto, v. 23. and when he was come and saw the Grace of God, (which had prevailed unto conversion) he rejoiced, and exhorts them all with full purpose of Heart [i. e. with sincerity and resolution] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to join themselves for constancy unto the Lord, in Church fellowship, afterward when Paul comes, v. 26. he finds them a Church, and as such abides among them for an whole year, for it's said Paul and Barnabas assembled themselves with the Church, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Preaching to a great multitude, many of which were not yet of the Church, and that this adding or joining to the Lord is entering into the Church obligation, is manifest also from Act. 5. where it appears upon the signal Judgements, that Ananias and Sapphira fell under, v. 13. of the rest such Hypocrites as they, none durst join themselves; the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying to cement and unite into a Body, it's used for joining to the Church of Jerusalem, Act. 9.26. and 1 Cor. 6.17. in the same sense. And it's said here, v. 14. Believers were the more added to the Lord, which must be by some visible overt act, whereby they became Members of the Church after believing, for it cannot be meant of their mystical joining to Christ by believing; for then the Antithesis would not hold between them that durst not and them that did. In the same sense is the adding a Member to a Church, which is joined to the Lord, Act. 2.41, 47. there they were first visible Believers, then added to a society by some overt solemn act, and therefore said to be added to the Church. It would be too long in this way of conference between you and me, to evince this Truth particularly from the method that God used, in the constituting and maintaining a visible Church, from the beginning: to look back but as far as Abraham, how he, and his family, and his seed became a Visible Church, it was by explicit obligations, and overt acts in binding them by Sacrifice. I might mention the several express obligations that Church came under from time to time, in Moses time at Horeb, Joshua's, the Judges, Samuel's, especially, David's, and the rest of the Reforming Kings, remarkably by Josiah, and after the Captivity in Ezra's and Nehemiah's days. And that this was not a dispensation peculiar only to the Old Testament State, and standing of the Church is manifest from Isa. 56.3, 4, 5, 6. for there God speaks of the privileges of the Gospel Salvation, which was near, meaning the Gentile, by the Son of the stranger, and by the Eunuch, any other excluded from the privileges of the Church of the Jews, and incapacitated by Levitical uncleanness; these, saith the Lord, being Believers, and joining themselves to the Lord (the words used in the acts) and taking hold of his Covenant, shall have a place and a name in my house, i. e. to be Church Members, and have right to all Church Privileges. And this is that bond of the Covenant which the Prophet Ezekiel foretells, that the Great and Gospel restauration of the Jews should bring them under, Ezek. 20.37. of which the Prophet Jeremiah, chap. 50.4, 5, 6. and Zech. 2.10, 11. I refer you in this matter to that clear discourse that the Learned Mr. J. Cotton, hath upon this subject in his way of the Churches of N.E. Pag. 59, 60, 61, etc. where you may receive full satisfaction in this point, if what I have briefly spoken be not enough. You may read also Mr. J. Davenport's power of Congregational Churches his answer to Mr. J. Paget, where he shows pag. 27. that this Covenant obligation, is the formal cause of a Church, and showeth the nature, and evinceth the necessity of it to a Churches being; as likewise Mr. hooker's survey, chap. 4. page 45.  Phil. 
Sir, I thank you for discovering these authors to me; I have heard of them that they were Reverend, Pious & Learned Men, who suffered much for the Testimony they bore against our corruptions, prejudice for a long time hath kept me off from reading the works of such men; but I pray Sir, give the heads of the Arguments they insist on for it.  Chr. 
1. Believers are under Church power this way, or quatenus Believers; If quatenus professing Believers, then where ever they come, the Church and Officers there, may challenge power over them as Members; this will be denied by most till they voluntarily submit themselves, it may be some will come for Church privileges, but will not admit of any Church power for their Reformation to be administered towards them. 2. They argue from all Civil Societies of that nature, and Marriage itself cannot have a formal being without mutual compact and agreement; so there is a mutual relation that all Church Members stand in one to another, and all of them to their Officers, and their Officers to them, and reciprocal duties to be performed; these cannot be performed, or will not without mutual consent and obligation. 3. They argue from all the Metaphors whereby a Church is described a House and Temple, is bound and pined together, a natural body hath all the Members knit together by joints and bands, it's represented as a City compact, Rev. 11.2. Eph. 2.19. and what City can become enfranchised, but this way and manner. 4. It's no reason any should challenge privileges of a Society without they be subject to the orders and rules of walking. 5. If this be not, but Members may come in and out as they please, without obligation, Churches have no power to keep themselves pure by Admission or Excommunication, for as a Member can come at pleasure, so he may departed. 6. Lastly the practice of the Primitive Churches seems very clear, as hath been touched, but suppose it had not been so clearly expressed I know not out if God institutes a Society or other thing, what ever is necessarily required to the very nature & essence of the thing without which it would inevitably be destroyed, aught to be done, the general rule in such-cases ought to lead us to the practice of duty in all those particulars, that must necessarily attend obedience thereunto.  Phil. 
But if this bond of visible obligation be the formal Cause of a Church, than there is no true Churches but such where it is; which seems to be hard.  Christ. 
How far the Lord Jesus Christ will own a people professing themselves a Church, and how far he will dispense with their failures and defects in matter of order, especially while it hath been in the Antichristian Wilderness, he himself only knows. Much hath been done by Christ undoubtedly in the latter times of that great Apostasy in the days of Reformation, and that he hath had his true Churches all along, it's not to be questioned, but that for the most part was in a mystical, not a visible organical standing; and in many congregations, where the Word and Sacraments have in some measure of purity been administered, in respect of the matter of the Congregation, visible Saints, and the manner of administration freed from Romish Pollutions and humane Inventions, we will not deny but there may have been a true, though not right regulated Church of Christ, without this express and solemn obligation, it is implicit, and such as is to be supposed as intended by their practice, in attending, and constant waiting upon God in all the Ordinances of his appointment, in one assembly or congregation, especially in that great Ordinance of Communion in the Lord's Supper, wherein they seal their union in one body. 1 Cor. 10 17. And undoubtedly a people that is congregated having explicitly chosen their Pastor, or implicitly subjected to him, and received this Sacred Ordinance from his hands, are bound to abide, as a society mutually related one to another, in constant and frequent Communion by the nature of the Ordinance itself. But the coming of a Church thus together, 1. Is far short of the order of the Gospel. 2. The generality of communicants of this sort, do not apprehend themselves hereby bound to one Congregation more than another, and their Ministers look not upon themselves bound to one People more than another: any more than for external emolument, taking themselves to be Ministers to the Catholic Church, and so may administer the Sacrament to as many people as they Preach to, here or there, without designing a peculiar flock to take charge of. So that their Churches are occasional most times, and but for a while, during their pleasure to administer to them. 3. Such a Congregation is not at all governable, though as to privileges, so called, they take and leave as they please; yet for their disorders, miscarriages and sins, they think themselves not accountable to any. And so liable to no censure, and therefore though we would go as far as possible in allowing the Right Hand of fellowship, to professing Protestant Congregations; yet we cannot do to all promiscuously, but may undoubtedly use the judgement of discretion therein, so as we be careful we do not by our practices in this and other cases, nullify the appointed order of our Lord Jesus Christ, and pollute our Communions.  Phil. 
I pray what is the manner of a People's first entering into a Church State?  Christ. 
I will tell you the usual manner of them in N. E. and other places, who have chosen to practise most agreeably to Gospel order, when a competent number of professing Believers living within a vicinity, desire to join together in a Church State, having good knowledge one of another, and having solemnly sought God together for help and direction in this weighty matter, they appoint a day for it, and acquaint Churches with it, that their Pastors or Messengers, or as many of other Churches as please may be present at the time. After spending some part of the day in such solemn duties, as concern the matter in Hand, they do declare the deal of God with their Souls one after another, then or before, one being chosen by the consent of all to preside for order sake this day, it may be some Brother upon whom they have their Eye for a Pastor, he than declares in the name of all there now intending to associate, naming each of them, (at which they are standing) the speaker addressing himself to the Pastors and Messengers of other Churches present, after this or the like manner. Brethren, you are Witnesses of that great and solemn obligation that we are entering into; that we may have a name and a place within the Walls of the House of God together with you, and may have but the Honour to be reckoned one of the least of the Tribes of Israel. We therefore here upon mature consideration, and cheerfully, do give up ourselves (with Children) to the Lord Jesus and one another, promising in the strength of the Lord, to subject ourselves to all the Commands and Institutions of Christ in the Gospel, and continue steadfastly in fellowship one with another, to the Glory of him that hath called us, and our mutual comfort and edification, and do accordingly receive each other in the Lord, and cleave to each other in Brotherly love and mutual subjection according to God. These words, whether more or less to the same purpose, may be used only to declare their professed subjection to the Gospel of Christ in Faith and Order. Accordingly one of the Pastors or Brethren of other Churches, stands up in the name of the rest of the Brethren of other Churches there present, and declares their joyfulness and gladness of Heart to see their Faith and Order, and accordingly doth reach out unto them the Right Hand of Fellowship, with holy wishes and desires that as their Foundation is laid in Christ Jesus, so they may be Edified in him, walking in the fear of the Lord, and in the comforts of the Holy Ghost, and be multiplied. See Cotton's way to the same purpose.  Phil. 
Sure this practice looks very much as becomes the Gospel of our Lord Jesus Christ. But what is the next thing to be done?  Christ. 
Now the next thing is to Organize this Body with Officers, in order to due administration of Ordinances.   

Chap. III. Of Church Officers.  Phil. 
HAVE they power within themselves to choose their Officers?  Christ. 
They must undoubtedly have, the nature of the society is such that they must have it, for they associate not themselves by the Command or Power of Man, but of the Lord Jesus. If none hath power over them but the Lord Jesus alone, none but himself by their own free act, can constitute a Pastor over them. 2. The power of choosing their Officers, is one of the subordinate ends for which they do associate, because they will not be imposed upon in this kind. 3. This power naturally grows up with, and is inseparable from all free societies gathered by mutual consent, unless they be limited by their Charter in this kind, or be so false to themselves and successors, to give away their Privileges, as many have done to Antichristian and Usurping Powers. 4. Thus you see Officers were chosen by common suffrage Act. 1.23. ch. 6. Act. 14.23. it should be read, that when they had constituted Elders by common suffrage, or lifting up of Hands in every Church, so that it was the usual way. The Apostles or their substitutes one or more might be present to encourage or direct, but the People ordained by choice.  Phil. 
Doth their Power reach to call whom they will into Office?  Christ. 
1. So as he be qualified for them, and the Office they call him to, as the Holy Ghost requires, they are to be very observant of the rule of the Gospel, for that is their Charter, by which they associate, and by which they do act. 2. They are hereby limited to choose men out from among themselves, Act. 6.  Phil. 
But what if as yet they have none duly qualified among themselves.  Christ. 
They may then invite qualified men, that can be spared from other Churches, with the leave of the Church or Churches, from whence they invite or call them.  Phil. 
Doth such an invitation or call of one that is a Member of another Church, or Non-Member to any Church make an Officer?  Christ. 
No, it is but in order to the making such an one an Officer, for he must be incorporated as a Member before he can be chosen and constituted an Officer. It is so in all civil societies of the like nature, an Office is Power and Privilege which none can enjoy in any society but the Members thereof, unless he come to it by force or usurpation.  Phil. 
How many may be a sufficient number to begin a Church Society? some say two or three agreeing in this kind is a sufficient number, from Mat. 18.19, 20.  Christ. 
They misunderstand the place who say so, for the two or three there may be understood of Women as well as Men, and are capable of performing the Duties which our Saviour there intends. But the Holy Ghost allows them no Office, unless of Deaconesses, no ruling Office or Power of suffrage in Election; and therefore if all of them be such, or but two or one, they cannot constitute a Church for the ends Christ hath appointed it. It's plain the words of our Saviour they are only to encourage a Church Duty, and the regular gradual proceeding therein, in case of private offences arising between Brother and Brother. And promiseth his Presence with. And Blessing upon, the smallest number that are found, to exercise themselves in agreement to perform any duty required of them in their capacities for the Honour of Christ, and in this case for the Restoration of a fallen Brother. See Cottons Way. As for the exact number that may begin a particular Church, the Holy. Ghost hath left it indefinite, only it is easily to be supposed that spiritual reason, and Christian discretion must be our guide, that there be such a number as is consistent with the Nature of the thing, the greater, the better. And that we begin not a Church with so small a number as may render the institution of Christ absurd, and his Obedience unto his commands therein impracticable.  Phil. 
I perceive than you allow not women any power in the Church, they are members and incorporated in the same body by mutual obligation to Communion with the Brethren, why have they not equal power with them?  Christ. 
Women are members, and very useful and profitable many ways, in their Graces and Gifts; and capable of performing any admonition between one another according to Mat. 18. for it belongs to mutual watch required of all members indefinitely. But our Lord Jesus Christ hath excluded them from all acts that are not suitable to their Sex in respect of Modesty, and the state of Subjection that they placed in to the man. 1. They are not Ministerially to teach nor speak authoritatively, 1 Cor. 14.34. Let your Women keep silence, for it's not permitted to them to speak, but to be under obedience. Not but there may be occasion for a Woman to speak in way of obedience, as to speak in answer to Questions asked her, as at admission to answer in giving a reason of her Faith when asked, in case of offence to answer for herself, if accused, or to witness for or against another. But to do any ministerial act in teaching, or to speak in the management of any act of power or judicial proceeding, it belongs to the men, and not the women. 2. They may not exert any power of the keys, so much as by public giving their suffrage or vote, for this reason, 1 Tim. 2.12. I suffer not a Woman to teach, or usurp authority over the man, but to be in silence, viz. In the Church, it's plain by the Text and Context, that the Apostle treats of the Woman's carriage in the Church, and that it ought always to be in a way of Submission and Subjection, not with Rule and Power, for such a carriage is Usurpation of that which belongs not to her, the Words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is not where else used in the New Testament, and seldom in other authors; a thing is said to be authentic when it's legal, true, and right, it's used of writings when approved, and so of witnesses and authority, that there is no ground to contradict the one, or question the legality and just right of the other; therefore this kind of Power is denied to the Woman, the Translators render it well by usurping Authority, where any assume Power or Authority to themselves that belongs not to them, there they usurp it, the Apostle saith they have no authentic Power, i. e. Just and belonging to them, neither shall exercise any regularly in the Church of Christ.  Phil. 
I am satisfied that God never intended any ruling Power to Women in any Societies, but in Families over Children and Servants, and there not over their Husbands, therefore not a decisive supreme Power, unless Providence remove their Husbands. But if they should have an equal suffrage with men in civil or ecclesiastic Societies, they must certainly then have exercise of Power over the men so far as they carry their share in the Majority. But I confess it seems odd that members of the same Body each challenging an equal membership, should not have all the same power?  Christ. 
There is nothing absurd in it at all, because Christ hath so appointed, and if we look but into natural Bodies, to which the Church is compared, for there are some members that are ruling as the Head, so the faculties of the Brain and Soul, and others are ruled, as Tongue, Hands, Feet, and the whole Body consents to it, and each of them consents that the ruling Power be in the Head; so it is in Bodies Politic.  Phil. 
I pray Sir where do you place Church Power?  Christ. 
The Power that is in a Church is Christ's, but it is acted in and by the Church, in ecclesiâ, & mediante ecclesiâ. The Church is entrusted with it, as an associated or embodied company of Believers, for the Key of Government was given to Peter and the rest, primarily, as believing Disciples, and associated followers of Jesus Christ. Secondarily as Ministers, and lastly, as Apostles extraordinary Ministers. And that the Power of binding or losing is primarily in the Society, as such without the consideration of Officers appears; 1. Because the Church hath the essence, that is the matter and form of a Church without Officers, and therefore the power of it; for it admits the definition of a Church, and can act as a Church. 2. That body which by mutual agreement of its members gives itself a being, will not deny itself that power and privilege which conduce to it's well being, or integral perfection, such is a Body Politic, especially a Church of Christ. 3. A Church considered only in its membership is the first subject of Christ's power for the exercise of it; because they can immediately after they are associated, (before they have chosen an Officer) admit more members, they can also admonish and excommunicate a corrupt member out of their body, for all such societies have an innate power of increasing themselves, and of purging themselves. 4. An associated or incorporate Body not yet organised, hath power to consult its bene esse and make itself an integrum Organizatum, a Body furnished with Officers as well as Members, and therefore can confer Office Power, where there was none before; now there is Power in that body whatever it is that doth confer Office, Power. 5. If there were not a Power in the Church as a Body Politic, it would be wholly devested of it, whenever it were deprived of its Officers by Death as it often is, but it is not because it can proceed to another choice.  Phil. 
I pray Sir, what kind of Power is this? is it legislative or executive, and where doth it lie, that I may know what you understand by the Keys?  Christ. 
Christ is the only Legislator, and in that respect his revealed Will is the Key of David, who openeth and no man shuts, and shuts and no man opens. And in this respect he doth not communicate his power, but in respect of execution he doth deligate his Power to Churches and Officers to act in his Name. And this is no other than a decisive Power exerted in the Church, according to the rule that Christ hath given. This decisive power passeth always upon matter of fact committed by a particular member, or to be done by the Church in admission or rejection of members, or in choosing of Officers. This decisive power consists in opening and shutting the doors of this spiritual house; and I call it the key of Government, for such is the nature of a Key to open and shut a door; now this key of decisive power is the unanimous suffrage of the brotherhood, or where that cannot be had, it must be the Majority, or else there could be no end of some differences in such Societies.  Phil. 
Then the keys being this decisive power, and lying in the fraternity, there needs no Officers at all.  Christ. 
It is one thing to be a key, and another to have the management of a Key. Christ gave Peter the key, but did not make him the key as a Church Officer, any otherwise than as an Apostle, and as other Apostles were, who had all decisive Church-power in themselves, to exert as occasion required, but for the most part they acted by the management of the Church Key; as Peter in the choice of Mathias, Act. 1. and of Deacons, Act. 6. and Paul in casting out of the incestuous Person.  Phil. 
A key is a dead thing, and cannot open or shut without a hand to manage it.  Christ. 
In a Politic body where the members are intelligent Agents, it is not a dead thing, the Subjects of it being rational creatures, voluntary free agents, and living stones, and the indispensible Law of self preservation is a justifiable reason of acting in this kind, though they do not act in so orderly a manner as they desire, being as yet uncapable for it. But Christ having instituted Officers in his Church for the more orderly and comely management of the keys, they are upon the Terms of congregating bound also to choose them Officers of his appointment, to whose prudent care and watch, the management of the decisive power is committed by Jesus Christ, [through the hands of the people,] and to them Parents, Officers, the Church doth subject themselves in the Lord.  Phil. 
That is, they now give up their power to the Pastor they choose, and the decisive power remains no longer in them; but they are divested of it.  Christ. 
It is one thing what a people do de facto, and another what they may do de jure. It is too true that through Ignorance or being imposed upon by men of name, many Churches do give away their Power, or suffer it to be wrested from them by usurping Officers, such as Diotrephes, who will be the Keys as well as have the management of them; but this is not to be de jure; for. 1. The decisive power being the Key, and this the suffrage of the majority, they break the key, or change it by putting the decisive power into the breast of the minority, which is a single persons or a few at most. 2. They cannot divest themselves without destroying the very formal nature of the Society; for as their first being ariseth by common consent, so their continued acting must be. 3. If they give up this power, they part with their freedom, and are at the mercy of one man, and they set up an Arbitrary Government. 4. They cannot exercise that power which they have given up; and then in case of Maladministration, who shall say to Archippus take heed to thy Ministry that thou fulfil it, etc. for it may so fall out that a Church may see reason to deal with an Officer, and to excommunicate him from his Office Relation and Membership too. 5. What a condition is such a Church in that doth so? For if a Pastor or ruling Elder will be corrupt, how many ill members, at least such as are offensive to the Church may he take in, and how many good may he cast out, as Diotrephes did? 3 John 9 6. What Christ hath joined together none should separate; but Christ hath conjoined Office Power and the Church Power. The Officers are for the due, orderly, honourable and solemn management of the Church Power, not for the taking of it away. Officers are no addition of Power, to a Church, but for the better administration to edification and advantage, and in obedience unto the Lord Jesus Christ, and subordination unto him. And so far as they are entrusted and authorized by the Lord Jesus Christ, the Members are to obey and submit themselves unto them, Heb. 13.17.  Phil. 
You seem to give away all the power from the Officers to the People, and make the Officers insignificant.  Christ. 
I say the power is wholly in the People before there is Officers, and when there is Officers they have not given away their power, but retain it in conjunction with their Officers, I mean as to the decisive power, or key for letting in and out, it is the Officers and Brethren. Though the authoritative management of Church rule, as to declaration of the mind of Christ, the prudential ordering matters, and presiding in all cases belongs to Officers. The management of our civil rights in England, is a great illustration in this case. We choose to be judged by our Peers in matters of Life and Estate, & as to matter of fact the Jury adjudges, the decisive power is committed to them, and the Judge doth but preside in the Court, and see that all things be legally and orderly managed, declares the mind of the Law unto the Jury, and then delivers the Sentence of the Law as the Jury finds the fact. So it is in Churches, the Officers for rule have as much power in a Church according to the nature of that Constitution, as a Judge or a Mayor hath that sits on the Bench to hear and determine civil concerns.  Phil. 
You have greatly satisfied me now, that as our Constitution is the best in the World (were it not abused) for judging civil concerns, so I believe such a Constitution of a Church, must needs be the freest from exception. For 1. A people cannot be offended at such a judgement as is passed by themselves, for who would a Member of any Society be freer to be tried by, than his Peers? And the Apostle blames the Corinthians for seeking a decision in doubtful cases of civil matters, out of the Church, 1 Cor. 6.2. 2. And as for Church Officers, I think the most judicious would not desire an absolute power in themselves, to lie liable to the many censures of men, and the odium that would be cast by reproachful Tongues upon their most righteous and upright proceed.  Christ. 
If the matters of the greatest concern in civil affairs, as to Life and Estate be tried by twelve honest neighbours of ordinary Morality, scarce so much many times, and all men usually acquiesce in it; how much more ought we to be satisfied, that all Ecclesiastical debates should come to decision, as to matter of Fact, by the judgement of so choice a community, as a Church of Christ is, or should be?  Phil. 
But ordinary Christians are to seek in many great and weighty matters of Faith & Order, and cannot determine where the Truth lies, it is fit for Divines to judge.  Christ. 
I distinguish between matter of Fact, and matter of Law, The Church's decision is of matter of Fact, as to matter of the Law, or the mind and will of Christ, it's the Pastor, or Elders place to inform them, and if they are not satisfied therewith, it may be carried as a case to advise upon with other Churches or Elders.  Phil. 
I have little farther to object against the principles of Order which you have laid down; only one thing, which is, I confess, of no great weight to me. I have heard some Church-Members say, they join to this or that Church only, because of the present Pastor, yea, that they joined to the Pastor only, not to the Church and when the Pastor dieth, they are at liberty to go whither they please.  Christ. 
This proceeds from the Ignorance & Corruption of many Members, who are not, or will not be rightly informed in the Principles which they would seem to profess. This is so absurd a thing that the asserters thereof would be ashamed of it in civil Societies of such a Nature. Doth any Man join himself to the Master or Wardens of the Company only, or to the Company itself, when he is made a Member? Officers are changeable, either by the fundamental Constitution of the Society, or by Death; and if this were so, than all Churches were dissolved upon the Death of their Pastor. Besides, the terms of admission into Congregational Societies, speaks plainly otherwise, that they give up themselves to Christ, and the Congregation: put themselves under the Office watch, and the watch of each Member, are admitted by the common suffrage of the Church, therefore such things as these are but some of the Wiles and Subterfuges of Satan, which loose-spirited and Principled Members make use of, for the shaking off the Yoke of Christ.  Phil. 
But when a case falls out to be determined by the decisive power of the Church after due debate, as supposing the choosing of an Officer, or in the Key of rule, in admission or exclusion of a Member; and the Fraternity, or the Elders and Fraternity divide into a Major and Minor part, what should the Minor do?  Christ. 
It is by the known Laws of the Society to acquiesce in what is done by the major part, as that which is the Church's act, or else it's not possible to maintain any Societies of that Nature, yea they must fall. Butif a particular Member or more will not acquiesce in the Church's Act, as he is not fit to continue for the Peace and Order of the Church, so he may peaceably departed at the same door he came in at, to another Church by an express dismission.  Phil. 
What if he will not ask such a dismission, but withdraw from Communion, and reject it in a kind of defiance, and continue incorrigible therein?  Christ. 
Such an one ought to be dealt with in form and manner as in some scandalous sin of another nature, for such an one is herein scandalous. Besides, he is incorrigible, whereupon the Church is to proceed against him as such an one, he appearing to others but a man of Belial which is an ungovernable person, for so the Spirit speaks, 2 Cor. 6.15. What fellowship hath Christ with Belial? viz. a lawless person that is not fit for any Society, especially of the Church, he will not bear the yoke of Christ's Government.   

Chap. IU. Of Officers extraordinary.  Phil. 
I Desire you will now acquaint me what are the Offices and Ordinances which Christ hath Instituted in his Church.  Christ. 
The Officers Instituted by Christ are Pastoral and Diaconal; viz. Bishops and Deacons, Phil. 1.1.  Phil. 
Are not Presbyters and Bishops distinct Orders? Our Church makes them so.  Christ. 
Nay, the Scripture make Presbyters and Bishops the same; there's no difference between them. For a Bishop is but an Overseer of the Church, so is every Presbyter or Elder; see Acts 20.28. and there he is no more than an Elder to a Particular Congregation.  Phil. 
How comes it to pass that our Bishops are exalted so far above Presbyters in Office and Benefice?  Christ. 
From the corruptions of the pretended Church and Ministry; viz. through Ambition, Covetousness, and Human Inventions, whereby also all Antichristian Abominations overspread the whole face of the Christian World.  Phil. 
But did not Christ give other Ministerial Officers to his Church?  Christ. 
The Officers which Christ placed in his Church for Edification were Extraordinary or Ordinary, but both Pastoral; for they that are called Elders, and set for Doctrine and Administration in seals and Government, I call justly Pastoral; for feeding the Flock comprehends both in the true sense of the Spirit of God.  Phil. 
Who were the Extraordinary Officers?  Christ. 
They were Apostolic, and such who were not succeeded after the first Churches were planted, but by ordinary Pastoral Officers, and these were Apostles, and Apostolic helps in the performance of their Office-charge, 
Eph. 4.11.  and were Prophets and Evangelists, and were extraordinarily furnished with the gifts of the Holy Ghost, and Power, for the propagation of the Gospel, and plantation of Churches, but at the disposition and direction, for the most part, of the Apostles, as all other Church-Officers, as well as Churches were during their lives.  Phil. 
And our Bishops say they succeed the Apostles, and all other Ministers are subordinate and subject to them.  Christ. 
They may as well say, the Pope succeeds Peter; for it's plain, they were extraordinarily sent and inspired, and therefore could not be succeeded but by such as were extraordinarily assisted, as they were, which hath been none: or ordinarily, and such are Presbyters, and no others.  
The Charasteristick Notes of the Apostles were, 1. That they were to be such who were ear and eye-witnesses of Christ, from the Baptism of John, to the time of his taking up, Acts 1.22. viz. of his Ministry, Miracles, Resurrection and Ascension. 2. That they should be extraordinarily inspired by the Holy Ghost for the revelation of the mind and will of Christ, since which none ever were. 3. To have the gifts of Tongues, and working Miracles. 4. That they should have the charge of the Churches for the plantation, direction and government of them, every Apostle having the charge of all Churches, & in every Church, whatever power was afterward ordinarily in each Church. And though a Bishop now in an Apish imitation by a pretended plea of Succession would lay claim to power over many particular Congregations, yet each Bishop is not allowed power in another man's Diocese. And as to the former characters where's the Bishop can with a show of any just pretence lay claim unto them.  Phil. 
What were the Prophets that accompanied and assisted the Apostles in their Ministry?  Christ. 
Of this sort it's said, Acts 13.1. there were certain Prophets and Teachers, I suppose not much differing one from another in respect of the extraordinary Mission and Qualification, being Church-Members of the Church of Jerusalem, on which the Holy Ghost fell in the appearance of fiery Tongues, whereby they were furnished with Preaching, Gifts, and those of Tongues, in order to the propagation of the Gospel in all Nations, and to whatsoever People they came, Jew or Gentile, and went forth for this end, in subordination to, and by direction of the Apostles. And the first time we read of the Travels, is Acts 11.19. occasioned by Saul's persecution; some of them men of Cyprus and Cyrene, who when they had passed through other places Preaching, came at last unto Antioch, and spoke unto the Grecian Jews, Preaching the Lord Jesus Christ, the effect of which was the believing and turning of many unto the Lord. These, by the command of the Holy Ghost laid hands on Paul and Barnabas, but we read not that they baptised, or did perform any other Ministerial Act, if that were one. Probably they might convey the Gifts of the Holy Ghost on others by imposition of hands too.  Phil. 
What were the Evangelists?  Christ. 
They were extraordinarily called to assist the Apostles also in Preaching the Lord Jesus, Baptism, and planting Churches, with Ordination of Officers in them. Philip Preached and Baptised, and wrought Miracles, Acts 8.5, 12, 39 But did not convey the extraordinary gifts of the Holy Ghost; they were bestowed by the prayers of Peter and John, as the laying on of hands, verse 15, 16. and Philip is called an Evangelist, Acts 21.8. Timothy was an Evangelist, 1 Tim. 4.5. and Assistant to Paul in his Apostolic Function, and he did lay on hands. Now as to this, that Philip did not, and Timothy did, I judge these secondary Apostolic men acted not as the Apostles, by a general Commission, but by the immediate particular dictates of the Holy Ghost: or by the mediate Commands from time to time given to them by the Apostles to whom they were assistant and subordinate in their Actings; there were some which we call Evangelists, from their writing the History of the Gospel, two of which were primarily Apostles; viz. Matthew and John. Mark and Luke might be Evangelists in the other sense.  Phil. 
Who were left the Pastoral Officers in the Church at Jerusalem upon Christ's Ascension?  Christ. 
The whole Ministerial Office in that Church was left and placed at first in the Apostles, both Pastoral and Diaconal, and either of the Apostles might have presided, but that by consent (it may be) grounded on the words of our Saviour, Mat. 16.19. Peter took the Chair, viz. the orderly management of the Keys. That the diaconal Office was in the said Apostles at first, is manifest from the account we have, Act. 2.4, 5. of the Members bringing their possessions, and laying them at their feet to dispose of, as a Church stock, and from the reason given by the twelve to the multitude, for the choice of Deacons they finding the serving tables to be to great a Burden to them upon such increase of the Church Afterwards also, as the necessity and state of the Church required, there were Elders or Presbyters chosen distinct from the Apostles, which appears from Act. 15.23. And it's most plain the increasing and multiplying Officers, in the Church was according as the necessary reasons thereof did arise from the increase or otherwise, which necessities by the Holy Ghost breathing through the Apostles were provided for and supplied.   

Chap. V Of ordinary Officers.  Phil. 
WHat Officers do completely Organize a particular Congregation?  Christ. 
Pastoral and Diaconal, so that Pastor and Deacon do make a Church completely Organised, but through multiplication of a Church, or for other reasons there may be good ground to choose coadjutors in each Office aforesaid, for the increasing the Officers of one kind or another, that the Church may be edified.  Phil. 
What is the Pastor's Office?  Christ. 
The Pastor's Office is to feed the Church as the flock of Christ, over which the Holy Ghost hath made him an overseer or Bishop. Which Pastoral feeding consists in Gospel Preaching, administration of Sacraments, and Government. In the last respect more especially he is called a Bishop or Overseer, Act. 20.  Phil. 
What do you mean by Gospel Preaching?  Christ. 
I mean a right dividing of the Word of God, according to the revealed Will of God, and it stands in Doctrine, exhortation, and reproof, etc. to bring home the Scripture for the instruction of the Hearts and Minds of Men, by exposition, application, catechism, and defending the Truth against gainsayers.  Phil. 
You give the whole Preaching Office unto the Pastor.  Christ. 
It is in him, and may ordinarily be performed by him, providing his strength and ability can reach to it, and other parts of his Office, lie not too hard upon him, or can be performed to the Churches full edification.  Phil. 
But what if it cannot be performed to the Church's full edification?  Christ. 
Then it is requisite that a Coadjutor, or assistant to him, be chosen in this part of his Office, to wit a Teacher or Teaching Elder, who is to wait mostly on doctrinal, expository, and catechumenal teaching.  Phil. 
But this seems not a distinct Officer.  Christ. 
Though he come into part of the Pastoral or Episcopal Office, yet he becomes a distinct Officer, for he comes in as a governing, feeding Officer, attending more particularly on the part of the Office, to which he is appointed and chosen, for he is to feed the Flock so far as the Holy Ghost hath made him overseer, by the call of the Church for their necessary supply. Neither doth his Office power curtalize at all the power of the Pastor, only acting in conjunction with his Office is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, opitulatio, a help, or assistance, taking off part of the burden from him; and such Teachers were set in the Church, 1 Cor. 12.28. and such an one is to wait on his teaching, Rom. 12.7. Where teaching seems plainly to be specified as a distinct officework in one called thereto; as exhorting in him that is more especially called to exhortation. And Teachers are plainly enough named in distinction from Pastors, as Officers set by Christ in his Churches, Eph. 4.11, 12. For the perfecting of the Saints, for the work of the Ministry, i. e. Officers for the filling up the ministerial office, and edifying the body of Christ. Therefore when this Officer is necessary for full edification of the Church in the work of the Ministry than he is to be added.  Phil. 
Is there no Officer appointed to take up, as a help to the Pastor in ruling and governing the Church? For where a Church is large, the oversight of the flock in way of rule, according to the order of the Gospel will require much labour, diligence, and wisdom.  Christ. 
There are ruling Elders, or Presbyters, called to attend and wait upon that part of the Pastoral Office, to take up with him, and be helps in Governments, I conceive they are to be understood by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Cor. 12.28. which should not be rendered miracles, but ruling Officers, or Powers, as the same word is rendered, Rom. 8.38. Persons in Power, the abstract put for the concrete, and the gifts for the edifying of the Church, first and last are specified under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gifts graciously bestowed, among which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, gubernationes, governing or ruling Gifts.  Phil. 
You make then a Ruling Elder a distinct Officer of the Church?  Christ. 
I do not say that the Pastor or Teacher are not ruling Elders, but that when one or both are not able to manage the ruling part for the sufficient edification of the Church: there ought one or more to be called into that part of the Ministry, and to attend thereto with Diligence. And accordingly the Apostle, Rom. 12.7, 8, 9 calls the whole Ministry of the Church Episcopal and Diaconal by the Name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Ministry, and gives us an account of the several Offices to be attended to, the Teacher that attends on Teaching, the Exhorter that attends on Exhortation, the Deacon that distributes with simplicity, the ruling Elder, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he that presides in governing, let him do it with Industry or Diligence.  Phil. 
But is there any Presbyter or Elder that is not teaching? You seem to be for Lay-Elders.  Christ. 
The distinction between Clergy and Laity comes from Rome, we own it not in the sense it's used by no means, for the people are the Clergy in the sense of the Spirit of God. The Apostle Peter showing the Duty of Presbyters, 1 Pet. 5.3. he saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not Lording it, as Lordbishops over God's heritage. 2. They are no more Laymen than the Pastor and Teacher, yea I may affirm if they that are ordained Officers of Christ in the Church are made thereby the Clergy, than all the Ministers, even Deacons as well as Pastors, for there's but one kind of Ordination to all the Officers, Presbyters and Deacons. 3. We deny not Pastors and Teachers to be ruling Elders, neither do we deny that a ruling Elder may speak and teach, as occasion requires to the edification of the Church, especially in matters that concern his Office in Public or Private. And therefore it's one qualification requisite to all Presbyters or ruling Elders preaching or not, that they be apt to teach, 1 Tim. 3.2. and 2 Tim. 2.24. The Elder must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for a Bishop (i. e. a ruling Elder or Presbyter) must be apt to teach, i. e. so far at least as to be able to give a Word of Exhortation, as he is called thereto. 4. But the Apostle doth speak very clearly in distributing the Elders into them whose ordinary and chief work is to labour in the Word and Doctrine. And such whose more peculiar work is to attend Government, though there never wants those that will endeavour to darken and baffle the expressions of Scripture that are clearest to common sense, 1 Tim. 5.17. The Presbyters that rule well [for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are Presiders or Precedents in rule and Government, as all the Presbyters or Bishops are in the Church] shall be worthy, or let them be counted worthy of double honour; [i. e. by virtue of their Office and well management thereof. Let such have greater honour than any aged person that is but an ordinary Brother, for he had spoken before of our carriage to aged Brethren and Sisters: But such as these we should esteem them for their work sake] but especially they that labour in the Word and Doctrine, the Preaching Presbyters, let them in an especial manner be honoured or esteemed.  Phil. 
How many ruling Elders ought there to be?  Christ. 
Christ hath not limited Churches here, but left them to walk by the rule of edification. The Church may be such as that it may be fully edified by a Pastor or Teacher as the sole Presbyter. And there may be little or no use of a distinct ruling Elder, till the Church increase to a greater bigness, and when it is increased the Church may choose one or more according as is judged necessary to its edification.  Phil. 
What if the Church have not a man or men duly qualified for that Office?  Christ. 
They may pitch upon a Brother (not in Office) of another Congregation, and call him to it. And why not as well as to call one to be a preaching Elder, that is a Brother of another Congregation? for all Church Officers should be taken out of Churches, and first made Members of that Church, wherein they are to serve Christ in Office before they are solemnly set apart thereto.  Phil. 
What reasons may a Church be moved by, to choose a ruling Elder or more?  Christ. 
If there be a Brother aptly qualified, and can attend it, there need be no dispute about it, though the Church be but small, it may be much Comfort and help to the Pastor and tend to much Edification of the Church. 2. The Church may see reason to choose ruling Elders, from the great increase and largeness of the Church, that the management of this part of the Pastoral Office lie not too heavily upon their Pastor. 3. The Church may see reason for it, because their Pastor qualified it may be with much of Grace, Preaching Gifts and Learning, may not be qualified with a Spirit of Government; and it is very seldom that men of retired studious lives have so great an insight into the right ordering of Politic Affairs. A man may be a great Mathematician, but yet an ill Seaman, not know how to work or steer a Ship so well as a Master's Mate or a Boatswain. There is in spirituals, as well as temporals, a skill in practice to have the senses exercised by reason of use, as well as a Knowledge and Understanding of the rule.  Phil. 
What is the Officework of a ruling Elder?  Christ. 
To have a special regard to admissions, to make good enquiry after the Faith, and Holy Conversations of such, who offer themselves to Church Communion, to propound them, and bring them to the Church. 2. To make inspection into the lives and conversations of actual members, frequently to visit them, to rebuke any seemingly walking as not becoming the Gospel, to inquire after the reason of members absentments from Communion, to exhort them to frequent assembling together for mutual edification, to comfort the afflicted, to support the weak, to visit the sick, to inform the ignorant, etc. 3. In all matters of admonition and censure to hear and prepare matters for the Church before hand, that there be nothing done in Confusion, and in Disquietment of Mind in the Church, but with all meekness, unanimity and authority in the Name of the Lord Jesus.  Phil. 
You have showed that the Ministerial Offices of the Church are Pastoral, or Diaconal, and have showed that the Pastoral or such as belong to the Pastoral care are Exhortation, Teaching, Administration of the Seals, Rule and Government; according to all which parts of a Pastor's Office, the Holy Ghost hath provided affisting Officers and helps, such as Teachers and ruling Elders to the full edification of the Church; I pray speak now something of the Deacons Office.  Christ. 
The English word Deacon is derived from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies a Minister or one that serves Christ and his Church in Office, it is used for any Minister at large, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Deaconship is applied to the Apostleship itself, Act. 1.17, 25. or to a part of their Ministry as it was at first, Act. 6.4. It is applied to any particular service of the Church, Act. 11.29. ch. 12.25. And Paul applieth it to his whole Ministry as an Apostle, Act. 20.24. Rom. 11.13. ch. 15.31. 2. Cor. 6.3.  
But it hath its peculiar application to that Ministry which tends to the supply of the Churches and Saints necessities, by way of distribution of Collections made to this end and purpose, to whosesoever care it is committed; and such a service Paul saith he undertaken on the behalf of other Churches, 2 Cor. 8.4. which is called the Deaconship of this Liturgy, 2 Cor. 9.12. rendered the administration of this service. Now we find as Office titles of large significancy, are brought down by the Holy Ghost to denote a single particular Office in the Church as Apostle, Pastor, Bishop, Presbyter, etc. So here the word Deacon is often used for all sacred Ministry, Liturgy or Service, is a Title put by the Spirit of God upon this Officer in the Church, who is called and set apart to the Liturgy (or service) of the Church in this way of Administration, by distribution.  Phil. 
When was the first Institution of Deacons?  Christ. 
It was Act. 6. an Apostolic (i. e. as much as to say) a Divine Institution, and it's not amiss to observe the reason & ground of it, it was to ease the Apostles in that great burden that lay upon them; when those that were converted sold their possessions, and brought the Money and laid it down at their feet; and it was to be given forth again for an equal and necessary support to every one, as need required. This was too great a charge, and burden to the Apostles, and likely afterward to be unto ordinary Pastors; and hence they institute this Office of Deaconship, and therefore is also a more remote Office of Assistance unto the ruling Episcopacy, but being very distinct in nature and kind from that sort of Ministry; wherefore the Apostles speak after that manner. Act. 6.1, 4. That the Church should choose them fit men for this daily care and trust, and they would betake themselves to the Ministry of the Word and Prayer.  Phil. 
What ground have you for this Officer in the Church?  Christ. 
The very nature of such a Society, as a Church requireth it, and I take it to be a very good ground for an Office, when it's founded upon the well being of a Society, and it's ordinary necessities do require it. But the Holy Ghost is most express upon this account, that the Church of Jerusalem by the appointment of the Apostles, chose such Officers for the necessary service of the Church. And that they were afterward stated Officers in other Churches appears from Phil. 1.1. And the Apostle Paul doth expressly call their Ministry, an Office. 1 Tim. 3.10, 13. As the Word is rendered and ought to be by our Interpreters. Their Qualifications and Encouragements are also very particular, v. 8.9, 10, 13. See Rom. 12.8. He it to be grave, sober, exemplary in Faith and Holiness, etc.  Phil. 
What is the Office of a Deacon?  Christ. 
The Holy Ghost calls it serving of Tables, the Lords Table and the Tables of the Saints, in a faithful collection and distribution of the stock of the Church which is given for the maintenance of Ordinances, Ministry, and relief of the Poor, which ought to be done with Simplicity, Prudence and Cheerfulness. And of which they are accountable to the Lord Jesus Christ, and the Church, let that word Cheerfulness be observed, because many are apt to murmur at this Office as a burden to them.  Phil. 
How many Deacons are there to be?  Christ. 
There were seven in the first Church of the Gospel, but there have seldom Churches arrived to the bigness of that since, neither doth the Spirit seem to limit to a certain number. The Church is to Judge how many are requisite to perform the duties required in that Office, according to their present stare and standing, yea they may increase their number if they see need requires.  Phil. 
Is there any help in this Ministration speciffied by the Holy Ghost?  Christ. 
Yes, and it seems to be pretty plain, that there were Widows, or Deaconesses, or Matrons, who were to do that part of the Office, which was not so convenient for men, such as to visit the Sick, especially Sisters, and inquire into their necessities, and bring an account to the Deacons, if any be without necessary supply for food, raiment, physic, attendance and the like; see 1 Tim. 5.5, 9, 10. And Phabe seems to have been a Deaconess to the Church of Cenchrea, Rom. 16.1.  Phil. 
You have spoken to all the fixed Officers in a particular Congregation, & although there are some who would deny some of these to be distinct Officers; yet seeing here is in every Church, these Office services to be performed, and the Holy Ghost speaks of them distinctly under these two Heads, Bishops and Deacons, & that the Pastor, Teacher, and ruling Elder all concur to the fulfilling the Pastoral or Episcopal Office for the Church's Edification; and Men, and Women Deacons make up the Liturgical or Diaconal Office. I have received much satisfaction upon this account, but methinks I am much to seek about one great concern of Christ and his Kingdom, viz. The propagation of the Gospel to the unconverted, for which work and service I cannot see how Christ hath provided since the Apostles times, for all the Officers you have mentioned are Officers only in and to the Church, and so far as men are capable of hearing the Word preached in the Churches, they have a converting Ministry, but they that are remote must be without a Ministry, because there is no Churches.  Christ. 
Christ hath constituted not stated Officers, but in and to a particular Congregation. He hath not called and sent any to the work of the Ministry for Conversion in the purest state and standing of the first Churches, but from the Churches the first Apostles themselves went out from the Church of Jerusalem, Paul and Barnabas from the Church at Antioch, so that it is according to the prophecy of the latter days. The Law shall go out from Zion, and the Word of the Lord from Jerusalem. And Christ hath provided a way to send the Gospel to Infidels and unconverted ones, for Rom. 10.14, 15. How shall they preach except they be sent. And though I doubt not but God hath had his way in a providential manner of sending the Gospel into the blind parts of the Earth, when visible Churches were hardly to be found, through Antichristian Darkness that overspread the Earth, yet Christ hath an instituted way of sending the Gospel to the unconverted world. For men may have a Call and Dedication to some peculiar work and service to be done for Christ out of the Church, viz. To be an Ambassador for Christ to beseech men to be reconciled unto God. The Word of the Lord hath providentially been sent to many places, as the scattering the Church by Persecution was the occasion, Act. 11.19. Of preaching the Gospel at Phoenicia, Cyprus, and Antioch, etc. and when tidings of these things that were done came to the Church at Jerusalem, they sent forth Barnabas that he should go as far as Antioch, and afterward he was sent forth again from the Church at Antioch.  
I shall not enlarge now on this point, I may meet with it again elsewhere; the due and orderly way of going forth to the exercise of the Ministry is by the mission of a particular Congregation by the suffrage and Prayers thereof, and he may be called a Teacher, such as were in the Church of Antioch; and so I distinguish of Teachers: 1. Such as are stated Teachers to the Church wherein they are. 2. Such that are sent forth to open blind eyes, etc. To preach to the World, men lying in their infidelity.  Phil. 
You having given me a distinct account of the several Officers of a Gospel Church, I desire to understand how they are made and constituted in an orderly regular manner.  Christ. 
It can be but by Ordination.  Phil. 
What, all of them by Ordination, Elders and Deacons, the Lay-Officers?  Christ. 
I told you before we own no such Officers, but them that are Ecclesiastically so, and therefore not Lay-Officers; the way of Ordination of ruling Elders and Deacons is the same with that of Pastor and Teacher.  Phillip 
What by laying on of the hands of the Presbytery, it seems to be a mighty profanation of that Sacred ordinance to apply it to men that are illiterate, and have not been at the University.  Christ. 
Christ did not limit any Ordinances to Literate men, and to University men, his practice was quite contrary, but I pray Sir, tell me. 1. Where imposition of hands is called Ordination? 2. Whether the Deacons had not imposition of hands, Act. 6.3. Where any other ordinary Church Officers had imposition of hands? And therefore if there had not been some more reason of the Holy Ghost than ordinary for applying it to Deacons, whether they should have had it? If it was in an ordinary way of Administration, and therefore all Church Officers to have it, than they have eminent right to it still. And then what profanation is it to apply an Ordinance according to its first institution?  Phil. 
You suggest strange notions about Ordination, I must get you to clear them up to me.  Christ. 
Sir, you shall excuse me for the present, I shall do it another time; I only tell you now, that all Church Officers are made by Ordination, and ordained alike, and that imposition of hands is not Ordination; and if the most be made of it, it's but a Ceremony annexed which now is obsolete. And that all Ordination belongs to the Church of whom the Person ordained is a member, yea if imposition of hands be a necessary Ceremony therein, it's not to be performed by the Elders of other Churches; but by the Presbytery or delegated Brethren of the said same Church. These things shall be demonstrated to you according to that measure of light which Christ hath given.  Phil. 
These things look not only Heterodox in respect of the common sentiments of ordinary Professors of the reformed Religion, but contrary to what many, yea most of our Learned Divines have wrote and practised, but I shall wait till you give me further light into them, and demonstration for the assertions you have laid down. In the mean time give a brief account of Gospel ordinances instituted by Christ for a Church's Edification.   

Chap. VI Of Church Ordinances of Christ's Institution.  Christ. 
THe instituted Ordinances of the Lord Jesus Christ, are, 1. Preaching the Word. 2. Prayer and Praises. 3. The Seals of the New Testament. 4. The Keys, which are the Church's exercise of its power. 1. In Election of Officers. 2. Admission of Members. 3. Translating Members to other Churches, Admonition, and Censures. 5. Contribution for the support of Ordinances, Ministry, and necessity of the Saints. 6. I may add unto this, Holy Conference for mutual Edification. These are given either as peculiar Privileges to the Churches, such as the Seals and Keys of Discipline, or primarily (though for the Conversion and in order to the Salvation of others) but for the sake of the Churches, for their Multiplication, growth and Confirmation in Grace.  Phil. 
Speak to these Gospel Ordinances particularly, as to the distinct Nature, End and Use of them.  Christ. 
1. The Preaching of the Word comprehends, 1. The reading of it frequently in the Church. 2. The opening and expounding of it. 3. The applying it unto the Consciences of Saints and unbelieving Sinners, according to the true intent thereof, by Instruction, Reprehension, Exhortation, Direction, Consolation, in the evidence and demonstration of the Spirit. 4. By the instilling, and promoting the knowledge of God in the Mysteries of the Gospel, by Catechising Children & Youth, in such a way and manner as may conduce most to the enlightening their understandings in, and bringing over their affections to, the things of God in their tender years.  Phil. 
Sir, I doubt in the last thing mentioned, many if not most of your Churches have been too defective.  Christ. 
I grant it, and fear the next Generation will have great cause to complain of us, for the Children of Church Members do manifestly grow up in Ignorance, carnality, and looseness, little care is taken of most religious Parents, and less by the Churches, to educate them in the nurture and admonition of the Lord, all, or the chief of Parents care, is how to provide well for them in the World. Besides, every way of Catechising will not answer the end, to learn a Catechism merely by rote, and a preaching upon it, will make no more impression on their Ages, than other preaching, there must be care to instill in to their understandings by little and little, in a plain and familiar way of discourse with them, as they are able to receive: if a great deal of Water be flushed on upon a narrow-mouthed Bottle very little or none will go in, but you may by a small stream, and gradually, fill it. Ignorance in Religion, is destruction of Religion, it hath been the mother of all false Worship and Error in Doctrine, and it's evident it is the cause for the most part of the disorders in, and among Churches.  Phil. 
To what Officers doth the ministration of the word in Churches belong?  Christ. 
To the Pastor, and Teacher, if there be any, they being the Preaching Elders that labour in the Word and Doctrine. The Pastor's work in Preaching seems to lie most in dealing with the Consciences and Affections of the hearers, whether for Conversion or Edification. The Teacher insists most on the enlightening the understanding by doctrinal Truths, Catechising, Argumentation and Conviction of gainsayers. Rom. 12.7, 8. If one Officer according to the present circumstances, can perform his Office to the full edification of the Church in all these things, it's well: if not then both are requisite, as hath been spoken. And the word is to be so preached as hath been said, 2 Tim. 4.2, 3. Eph. 4.12. Act. 2.42. the Apostles doctrine is the word that is to be Preached, and to be attended on by us.  Phil. 
I look upon prayer and praises ab- be great Church Ordinances, as well as duties of a Universal nature to all and individual persons in private and secret.  Christ. 
It is a solemn Church Ordinance, expressed either way in public prayers or in praises, not only in the Prayers of a single person, the mouth of the Congregation: but in Psalms and Hymns. That prayer is a Church ordinance, and a duty to be performed frequently in the Church service, see Act. 1.14. These continued with one accord in Prayer and Supplication, so Act. 2.42. no other Ordinance can be duly administered without it.  Phil. 
I think there is no Christians but hold that Prayer is a Church Ordinance: but I have heard some except against singing of Psalm in Metre as we do.  Christ. 
That singing Psalms is an Ordinance of the Church, I think is plain. 1. That singing Praises to God, with an audible voice, was practised in the Apostles times by the Apostles, Act. 16.25. 2. That they are to be sung in the Church, at the most solemn Ordinance of the Lords Supper is without dispute, Mat. 26.30. Mark 14.26. 3. That singing with words of Psalms and Hymns, at the same time making melody in the Heart is recommended to us, Eph. 5.19. so Col. 3.16. teaching and admonishing yourselves [so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be rendered, and not one another, for thus Interpreters have rendered the same word yourselves, Eph. 5.19.] in Psalms and Hymns and Spiritual Odes in Grace, singing in your Heart to the Lord. From both which places singing Spiritual Psalms and Hymns, for instructing and quickening a gracious Heart sweetly and affectionately carried forth in them, is highly recommended to us by the Spirit of God. And that it's a duty to sing in conjunction with others, appears by what was practised by our Saviour and his Disciples at the institution of the Lords Supper, that they Sang an Hymn. And by Paul and Silas in Prison, but what the Holy Ghost sayeth expressly he expects of us, Rom. 15.6. that you may with one Mind and one Mouth, i.e. with sameness of Words and Heart glorify God.  Phil. 
Some may say this is to use forms.  Christ. 
A. 1. Tho' it be to use a form in Singing, it's not an imposed form, but freely taken and chosen, no more than the Ministers Text is imposed. 2. A form allowed or enjoined by the Spirit of God may and aught to be used as the words of institution in administration of the Seal of Baptism, or of the Elements in the Lord's Supper. 3. The nature of the thing requireth that it be premeditated that the Singing be melodious, i. e. orderly, not with confusion, and not in absurd dissonies.  Phil. 
But some are against singing in mixed Congregations.  Chr. 
They may as well be against public Praying in mixed Congregations. Doth not he that Prayeth endeavour to use such expressions, as most may join with him in? So he that propounds a Psalm or Hymn, endeavours to suit it to the Congregation, where, and the time and occasion when, it is to be sung. It's due to God from all his creatures to praise him; it's his Saints only bless him, but it's not in our power to judge the heart of him that joins in a public duty, and if it be to be performed publicly, as Praying and Preaching, we are not to hinder any that will join with us; if they are not upright in one, or profited by the other, the sin lies on themselves to answer for it.  Phil. 
Which be the Seals of the New Testament, and why called so?  Christ. 
They are Baptism and the Lords Supper. And they are called Sacraments because sacred and solemn ratifications of Gods Promise to us, and ours to him, they are signs, being significant of Invisible Grace and Blessing. They are called Seals, as Circumcision and the Passover were, being for confirmation of the Covenant relation between God and Us.  Phil. 
I pray speak of Baptism; it hath been much controverted upon many accounts.  Christ. 
I shall not detain you upon the most controverted points of it, but tell you now briefly what we believe and practise about it. 1. That it is an instituted ordinance by the Lord Jesus Christ, to remain in the Gospel Churches to the end of the world, as appears by Mat. 28.19. 2. That the Element or significant sign is Water. 3. That it being blessed by Prayer is to be applied in the name of the Father, Son, and Holy Ghost. 4. That the thing signified is the washing in regeneration and renewing of the Holy Ghost, wherein the Lord Jesus Christ his precious Blood is applied for Justification and Sanctification, and the person Baptised dedicated unto the Lord, remission of Sin is eminently signified thereby, Act. 2.38. chap. 10.43.  Phil. 
Then you think a person to be regenerated in Baptism.  Christ. 
It is but a sign of that which is, or should be, in adult persons it's requisite there be credible signs or grounds to think they are regenerated, but many such who are Baptised are not; and therefore it is evident none are regenerated merely by partaking of that Ordinance, unless we allow falling away from effectual grace, and when it is administered to the Infant Seed of a Believer, it is a sign of what is or may be, and is both desired and prayed for.  Phil. 
I see you are for the Baptism of Infants.  Christ. 
We are for it, and do practise it. We doubt not of it, and upon good grounds, for we look upon Baptism to be the right of every Child of a Church Member. 1. As the Infant is a Church Member in the Parents right, the Parent having given himself and Children to be the Lords in Church Relation. 2. That it is a Privilege the Parents challenge by virtue of the Promise which the Spirit of God saith, Act. 2. belongs to them and to their Children; the Promise made to Abraham, is transferred to all the Faithful, who are said, Gal. 4.28. chap. 3.29. to be the Children of the Promise, as Isaac was, and therefore have the Covenant and Seal of the Covenant belonging to them for themselves and Children, as Isaac had. And in the administration it is of use to the Parents. 1. For confirmation of their Faith in that extensive Promise. 2. For a Solemn dedication of the Child unto the Lord. 3. For an obligation to bring it up in the nurture and admonition of the Lord.  Phil. 
May not a professed Believers Child be Baptised that is not actually a Member of any Church?  Christ. 
He that is a Believer ought to claim his right to all Church Privileges, and therefore to join himself to some particular Congregation, where he may enjoy all Ordinances according to the rule of the Gospel. And whilst he doth not, he evidently lives in a Sin of great Omission, if Providence hath given him opportunity so to do. And I know not but a credible Believer, may as well desire the Lords Supper without adding himself to a particular Congregation, as to desire the Baptism of his Child without it: and therefore it renders his profession very hardly credible, whilst he lives in this great Sin of Omission.  Phil. 
Is there any just ground to believe that an Infant Baptised and Dying in his Infancy, is certainly Saved.  Christ. 
By no means, if you understand all Infants of good and bad, as they are usually now promiscuously Baptised, for the Salvation of Infants is a Divine Secret.  Phil. 
But what comfort hath a Believing Parent in this case, any more than a professed Unbeliever or Infidel? Is there no promise that he can take comfort from, upon this account? If not, then it's possible such an affliction may befall a Child of God for which he hath no promise from the Word of God to support him in, for without a promise Faith can take no hold of God, for Comfort.  Christ. 
In case a Believers Child dieth in Infancy, and his trouble be about the Eternal state of his Child: I know no Promise in the Word of God will reach forth Comfort to him, but this, I will be thy God, and the God of thy Seed. Seeing his Child lived not to make a personal and professed Rejection of his Covenant Relation in adult years as Ishmael and Esau did. And thus a Believer by Faith in that Promise can take such Comfort to himself in that Condition which no Unbeliever can. For there's not one Word in Scripture that speaks of the Salvation of an Unbelievers Child dying in Nonage. What God hath reserved in his secret Counsel is not for us to determine.  Phil. 
Is not Baptism a converting Ordinance?  Christ. 
If it be true as your Church saith, that he that is Baptised is certainly saved, it must needs be so most times. But although it's a sign that refers to Regeneration and Initiation thereby in the Covenant, yet it is a confirming Sacrament as the other is, it is always for Confirmation of Faith in the Promise, both in Parents and Children, neither is it improved by the baptised till he believe.  Phil. 
Now I pray speak something of that other great Seal the Lords Supper.  Christ. 
It is called, breaking of bread by a Synech. Act. 2.42. ch 20.7, 11. It is the Supper, John 13.2. ch. 21.20. The Lord's Supper, 1 Cor. 11.20. Because of peculiar Relation to the Remembrance of our Lord's death, as the observation of the first day of the Week hath to his Resurrection, therefore called the Lords day. Christ instituted this Ordinance for a solemn remembrance of his Death in the Churches till he come the second time. And he did it the Night he was betrayed, after he had eat the Passover with his Disciples, Mat. 26.26. The Elements Bread and Wine, the Sacramental Actions are Blessing the Elements distinctly. 2. Breaking the Bread and pouring out the Wine. 3. The delivery of each to the people with the words of Command appropriated by the appointment of Christ. 4. The Order. 1. The Bread blessed, then broken, then distributed. 2. The Wine poured out, blessed, delivered forth; after this a Psalm or Hymn is Sung, as our Lord Jesus Christ did, and that Ordinance is ended. Tho' most Churches conclude with a short Prayer, wherein God's name is further blessed, & particular Cases of the Assembly spread before the Lord, before which Prayer is usual a liberal Collection for the Poor, and support of Ordinances.  Phil. 
What is the great Use and Improvement a Communicant may and should make of his participation of this Ordinance?  Christ. 
1. That as the Bread broken and Wine poured out signify the Body and Soul sufferings of the Lord Christ: they are exhibited in this Ordinance in a lively manner, to our thankful remembrance of Gods and Christ's love to us; therefore by the ancients called the Eucharist. 2. Hereby our acts of Faith are renewed, and our Faith greatly strengthened in the love of God to us, in the Redemption wrought by Jesus Christ for us in his Death and Suffering, for our present Justification and Sanctification, and Future Glory. 3. It is a sign and Seal of our Union to, and Communion with the Lord Jesus Christ, and to one another; our Communion together by a common participation of Christ our Head in his personal Excellencies and mystical Communications; as also our Communion in him one with another as a mystical and visible Politic Body. 4. It is a visible Testimony and Profession of our mutual love, and Obligations therein as members one of another. 5. There is a sweet Communion in each others Gifts and Graces, in order to edification and growth in Grace.  Phil. 
To what Church Officer doth the administration of this Ordinance appertain?  Christ. 
It appertains to the Pastoral teaching Office, for the Seals are teaching Ceremonies, by way of Instruction unto us, for increase in Faith and Love, and by way of Consolation and Confirmation in our right to Covenant Benefits and Privileges. And hence it belongs primarily to the Pastor that is principally called to the whole Office of feeding the flock, for Christ the great Pastor first administered it. And secondarily to the Teacher who is called to bear a share with him in his Teaching work, which is feeding the flock with wholesome Doctrine, and administering such instituted signs and seals as tends to the Confirmation thereof unto their Souls and Consciences, and therefore where there is actually Pastor and Teacher, it may for the ease of the Pastor [that part of this Labour may be born by the Teacher] as well as that of teaching. And in case of the Death of the Pastor the whole pastoral charge as to Teaching and Administering falls upon the Teacher, unless the Church think meet to choose another Pastor.  Phil. 
But I pray what do you think of the practice of our Minister, and if I mistake not some Non-conformists use it still, viz. for the Administrator or Administrators (for I have known several at the same time in one Congregation) to go about from Person to Person, and deliver the Bread and Wine into the hand of each, repeating as oft the Words of institution, Take, eat, etc. Take, drink, etc.  Christ. 
I take it to be an unscriptural usage, for Luke 22.17. Christ said, Take this and divide it among yourselves. And if it be said that is spoken of the Passover Cup, it makes not against us, for in the same manner as that Cup went about, did also the Bread and Wine that followed. And we have no ground to suppose that he delivered the Bread with the Words, This is my Body, take eat, nor the Wine, etc. any more than once. Again it's plain, that this practice came from Rome, from that blasphemous Heresy of theirs, that the Bread is the very Body of Christ after Consecration of the Priest; and therefore not to be touched by the Communicant, but put into his Mouth by the supposed sacred Hands of the Priest. Therefore it hath the same Idolatrous Original as Kneeling in receiving hath, nourisheth much vain Superstition in the people, makes the Ordinance most tedious and troublesome, if not too Comical.  Phil. 
You mention Kneeling; methinks that seems to be a comely gesture enough in so solemn and sacred an Ordinance, though I confess I am not for imposing of it.  Christ. 
I need not tell you the reason and ground of that Innovation, viz. From the Idolatrous worshipping the Bread. And I need not tell you that the posture in receiving was not so from the beginning, but after the eastern manner of sitting at a Feast. It is not proper or comely to kneel at a Feast which is for a sociable rejoicing. Kneeling is a posture of prostration in Prayer, but this is a distinct Ordinance from Prayer, though it be blessed by Prayer. The Prayer is over when the Element is distributed and then our business is not to pray, but to feed in a Feasting Sacramental and Spiritual manner. Neither is the practice of some Communicants to be commended, who after the Element is blessed by the Prayers of the Congregation betake themselves to their particular private prayers before they eat or drink; it's a new Consecration, as if the Element were not sufficiently consecrated. Or as if they were to receive in an act of Prayer. Whereas now they are to receive their spiritual food to the satisfaction of their hungering and thirsting Souls, with rejoicing and gladness of Heart, making it the Bread of Consolation and cup of Salvation; praising the Name of the Lord. The Nature of receiving clearly appears from this, that it is a Feast of Remembrance, and therein for spiritual Repast, Nourishment and Consolation, and it appears in that the distribution of the last Element ends with a Psalm or Hymn of praise before we arise from the Table, and therefore to be performed in the same posture we were in, when we received the Cup, and we use not a kneeling posture in singing.  Phil. 
I have read many considerable Arguments indeed against this posture in receiving, which gives ground to suspect there is too much of Superstition in it; and that it was derived from Rome, but I have not before considered what you say of its great disagreement to the very Nature of the Ordinance, the Act of receiving being a distinct duty from praying, and therefore I believe many that profess to more Knowledge in these things than I do, do they know not what, in betaking themselves to private Prayers, when they should be exercised after another manner, and so do unduly mix one Ordinance with another, or thrust out one spiritual duty by another. I am glad you mention it to me. I hope it will be matter of good instruction to me in my practice for the future.  Christ. 
I am glad to find your Heart so moulded, by the Grace of God that you are ready to receive the impression of Truth. It was otherwise not long ago.  Phil. 
I think the next Head of Church Ordinances, which you mentioned, were the Keys; I pray speak to them.  Christ. 
By Keys I mean Church power of opening and shutting. It is a Scripture Word, but Metaphorical. A Key is used in respect of spiritual Knowledge, or in respect of Power. In respect of Knowledge, Luke 11.52. In this respect Peter had the Key of the Kingdom of Heaven committed to him as an Apostle, as is spoken by our Saviour, Mat. 16.19. Being the first Apostle instructed by God to open the door for preaching the Gospel unto the Gentiles, Act. 10. But this Key, tho' first turned in exercise by Peter, was given to the rest of the Apostles at the same time, and with them to all faithful Ministers. There is another Key of the Kingdom of Heaven, which is in the Church of the Gospel, viz. The Key of Power, which is either of Supreme Church-power, and is the Power of the Lord Jesus Christ which is Sovereign, Absolute, Legislative, and therefore called the Key of David, which he alone hath, Rev. 3.7. And there is the Key of subordinate Power which is delegated by Christ unto his Church, and therefore given by Christ unto Peter, and the rest of the Disciples, as his associated Church on Earth; to which he himself was Pastor, and to which he administered as such the Lords Supper. The twelve Apostles had this Key given them as such, in that for their time they had all Church Power committed unto to them, did exercise it as occasion required, as to Constitution of Officers, receiving, dismissing or excommunicating members. But there being none in Succession unto them, this Key of Power can be found no where lodged but in a particular Congregation built on the Faith which Peter in the Name of the rest professed, Mat. 16.19.  Phil. 
But the great Question is where the Power of the Keys lies in a particular Congregation, whether in the Fraternity, or in the Eldership.  Christ. 
I call the decisive Church Power the Key, and say it lies in the Majority, as in all Societies that arise by mutual Consent or Agreement. But I distinguish between the Keys and the management of them, for a Key is dead, and opens no door if there be not a hand to make use of it. So that in an Organised Church, the orderly managing and making use of the Church's Power lieth in the Elders. But if the Church be not Organised, they are guided by a common rule of self-preservation, and using all means to procure their well being, they act by common consent, as they came together in the Name of Christ, till they be duly Organised with Officers. And therefore they admit members or excommunicate, if necessity require, as they may before they have Officers. But having chosen Officers the orderly way of proceeding is, by the authoritative Power of the Officers in management of this Key, which is the decisive Power. Hence I distinguish between a Churches acting pro necessitate, and pro regula ordinis.  Phil. 
What part have the ruling Elders, viz. the Pastor if there be no more, or if there be, the ruling Presbyters that take part with him, as assistants in admitting of a Member.  Christ. 
The Elder or Elders work is, 1. To speak with the party that desires admission, propound him to the Church, and upon mature deliberation cause the decisive Vote of the Church to pass upon him. Whereby he is received or rejected. If received, the Elder declares the sense of the Church, and doth solemnly in the Name of the Lord Jesus Christ, and the Church, enter into a mutual obligation with the said Member, saying; You are here now to give up yourself, and Children, (if he hath any,) to the Lord, and this Congregation, promising (as Christ shall help you) to walk and abide in, and with this Church in all Gospel Conversation, according to the rules of Faith and order of the Gospel, submitting yourself to the watch of the same, and promise to bring your Children to the Ordinances of the Church, educating them in the nurture and admonition of the Lord. Likewise adds, I do in the Name of Christ and this Congregation, give you the right hand of fellowship, and receive you in the Lord, promising to perform all the duties toward you that are required of us in order to your Edification, as Christ shall enable us.  Phil. 
Hath an Elder no more part in the decisive Power by Vote than an ordinary Brother?  Christ. 
Though the Elders Judgement is usually harkened to, and sways many times much with the Congregation, giving light unto them from the Word, yet when a matter comes by Vote to be determined, his Vote is but single as another Brothers, and therefore we say this Key of decisive power is in the Fraternity, though the orderly management thereof, and authoritative declaration thereof in the Name of Christ belongeth to the Elder.  Phil. 
In what other Cases is this Key made use of?  Christ. 
In letting, shutting out, and turning out of Members. 1. In Letting out, or translating Members from one Church to another, when upon good reasons a Church Member desires to change his or her Communion, and asketh a Dismission, it is granted by the suffrage of the Church approving his reasons for it.  Phil. 
Is there any Scripture ground for a Dismission? may not a Church Member not chargeable with any scandalous Sin go away to another Church without a Dismission?  Christ. 
No! For it will cause Confusion in the Churches, and God is the God of Order, and not Confusion, as in all the Churches of the Saints. Besides, it's contrary to the Nature of such Societies, and the obligation by which the Members stand mutually bound together in one Body. And Christ hath provided as well the orderly departure as stay of Church Members. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used, Rom. 16.1. should be rendered statuo, constituo in coetu vobiscum, I dismiss to you, for tho' our translators render it, I recommend, yet it should more rightly be rendered, I dismiss or place in Church fellowship with you; and so all the Apostle speaks afterward, are terms of a dismission. These Paul needs not he being an Apostle, and having had a Seal of his Apostleship among them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are commendatory Letters with Dismission, 2 Cor. 3.2.  Phil. 
What then are your Letters of Recommendation?  Christ. 
A Letter of Recommendation is but a Certificate under the hand of an Officer, that this or that Brother or Sister is a Member of such a Congregation, walking blamelessly, and as becomes the Gospel, that when any Brother or Sister comes to other Churches in their travels, they may make no scruple to receive them to occasional or transient Communion, but transfers not any as Members to another Congregation.  Phil. 
How is the Key used for Exclusion of a Member?  Christ. 
A Church Member is excluded or put out of Communion by Himself or by the Church, and either amounts to Excommunication, for Excommunication is the putting one out of the Communion of a particular Congregation; which is done when a Member doth disorderly withdraw and divide himself from the Church Communion, obstinately refusing to be reduced to his place and duty in the said Church. This is an usurpation of the Key of Power, and separating of himself; and I call it Indirect Excommunication, because he divides himself violently and schismatically; upon which the Church is to reassume the Key and shut the door of Communion upon him, either by a direct Excommunication which is the regular way, and may be justified from express places of Scripture, such as Rom. 16.17, 18. Or else if this way of Discipline will not be born, Judicially to remark by the decisive Power of the Church, and declare that such an one hath sinfully or disorderly withdrawn and divided himself from the Communion of the Church, whereby he must immediately be looked upon as Ecclesiastically felo de se, and one cut off from the Communion of the Churches of Christ; being separated from that Congregation to which he did belong. For he that challengeth Communion with other Churches, can do it but as a Member of one particular Church, from which being divided by his act, having disclaimed it, and secluded, thereupon by the act of the Church, he is doubly excommunicate, and hath no ground to claim right of Communion any where: but is as a dead branch cut off, a Tree twice dead (in respect of his visible Church-standing) and plucked up by the roots.  Phil. 
I am glad to understand that in the way of Church discipline you do profess to, there is a regular way of proceeding to curb such kind of disturbers of Churches, for it's easier to correct those who are chargeable with scandal. For such make parties, divide Churches, and departed from their Communion bidding defiance to all Rule and Government, and that out of a pretence of Conscience. Now the way you speak of, would tend much to the humbling such proud and prejudiced professors, who under pretence of serving Christ, serve not the Lord Jesus, but their own Lusts, which to gratify, they regard not the defaming and breaking the best Churches on Earth. But other Churches and Elders will countenance, abett and receive them, as I have known some do.  Christ. 
I must acknowledge it, to our great sorrow and shame, that is, of some Elders and Churches, that will be still taking part with the offenders, and censured Members of other Churches, and have no Conscience of the violation of the Communion of Churches, but there is not many of them. It cannot be expected, but as among a great many Churches some will be disorderly and unruly; so among many Churches some will be of that nature, and become Common-shores for Mammon sake, to all lawless ungovernable Members of other Congregations. But a little more of this when we come to speak of the Communion of Churches.  Phil. 
What is that which you call direct Excommunication?  Christ. 
It is when the Church by its decisive power adjudgeth a person an impenitent obstinate offender, or grossly scandalous, layeth him under a sentence of Excommunication.  Phil. 
What Rules are there to proceed by, in that case?  Christ. 
There are two sorts of Offences to be proceeded upon, and accordingly are the Rules of proceeding. 1. Cases of less heinous nature, and privately committed, as one Brother's sinning against another in lying, defrauding, purloining, etc. and so sins not publicly known, not being so criminal and heinous. In this kind of offences Christ hath laid us down the degrees of proceeding, and if at last he is not convinced of his sin, when the Church adjudgeth there is abundant ground of conviction laid before him, it is to proceed to censure, and he is to be looked upon as a Heathen or Publican, that hath no right to Church-priviledges. 2. There are some sins heinous, more criminal, publicly committed and known to the World, such as Blasphemy, Drunkenness, Whoredom, Perjury, etc. These sins are not to be dallied with in a gradual way of proceeding, for they go before the sinner to Judgement, and such are immediately to be proceeded against to Excommunication. 1. Because it was so practised in the case of the incestuous person by the command of the Apostle, 1 Cor. 5.2. It is requisite it should be so for the vindication of the honour of Christ and his Church before the World. 3. That whatever pretences there are of present remorse, it is not meet such a person should be permitted to abide an actual Church Member under the reproach of such a Sin, without suffering the utmost censure, so long time as is requisite to satisfy the Church of the dueness of his remorse and truth of his repentance. The dealing with the incestuous person after Excommunication, is a rule to Churches to walk by in the like cases.  Phil. 
The receiving in, of an Excommunicated person upon due Repentance, is also by the decisive power of the Church.  Christ. 
It is so, for it is the same Key that opens to cast out and shut the Door, and therefore must open it again, to let in the Penitent Sinner upon his Repentance.  Phil. 
For what Sins is a person to be Excommunicated? Some of your persuasion say not for any but heinous crimes, such as the light of Nature condemns, as Murder, Adultery, Theft, Blasphemy. And the Acts of those sins must be clearly proved too, any scandalous actions leading to these sins, will not bear the dreadful sentence of Excommunication: As for example, words of threatening and revenge, and actions manifestly such, lascivious carriages, keeping ill and wicked company, purloining, overreaching, cheating, equivocating, lying; these are not sins with them to be excommunicated for, nor any sins of omission. As for example, never to pray in a family, or read the Word, etc. nor for great errors.  Christ. 
I must confess I have much wondered upon what grounds some men speak and write in this case. But I find it mostly was those that prudentially made this plea an evasion to excuse themselves from the exercising of any censure upon any Church-Member, especially from questioning and dealing with any rich and honourable for any sin. For Pastors are hereby pretty well secured upon this account from this trouble, so long as there is none to be excommunicated, but such as are burnt in the Hand at the Old Bailie, or whipped at the Cart's Tail, or condemned to be Hanged at Tyburn. But we have not this limitation from the Spirit of God, but from corrupt man, for there is no sin specified, Mat. 18. yea any manifest sin is supposed by that text to be cause enough of Excommunication, if a manifest impenitency be found in the offender, and he be not by any due means to be reduced and brought to a sight and sense of the sin he is charged with, and there is sufficient proof of it. As for sins of ordinary infirmity they are watched against to be corrected by the brotherly admonitions of others and frequently bewailed by ourselves, but not made the causes of Church censures.  Phil. 
In case one come under the censure of Excommunication, in what form and manner is it usually denounced in your Churches?  Christ. 
In the very Words, which the Apostle Paul commanded the Corinthians to Excommunicate the Incestuous Person, 1 Cor. 5.  Phil. 
Is not that a dreadful curse to deliver one to Satan for the Destruction of the flesh, etc. I pray what doth these words import?  Christ. 
The Sentence is very terrible and awful, but it's for a good and desirable end, viz. The recovery of a Sinner from Sin, and saving his Soul, the words which you mention are of marvellous spiritual signification. To deliver over to Satan is as much as our Saviour (by whose Spirit the Apostle enjoins the use of this word) expresseth, Mat. 18. that such an one should be accounted as an excommunicate Person was by the Church of the Jews, or as one out of that Church's Communion, viz. An Heathen, or Publican, for such the Jews would not eat with, and condemned our Saviour for so doing. There are but two Kingdoms in the World; Christ's, and Satan's, who is called the Prince of the World, that ruleth in the Children of disobedience, i. e. the Sons of Belial, men that will not come under the yoke of Christ's Government; and with such Christ can have no concord in his Church, 2 Cor. 6.15. And therefore to be put out of the Visible Church as a Child of Disobedience, an incorrigible person, hardened in sin, and to be returned into the World as one that hath no right to the children's Bread: And this is to be a means to humble him, and bring him to shame and godly sorrow, so that his flesh (a Gospel expression for sin, which is corrupt affections and lusts) may be destroyed, and that his Soul may be saved in the day of Christ. And the consequent behaviour required towards such an one abundantly shows it, that intimacy of familiarity is not to be kept with him, 1 Cor. 5.11. And that such a Person is to be put away from Communion in this manner, as to all sacred things peculiar to the Church, ver. 13. And what doth the Apostle intent, 2 Thes. 3.14. but the Excommunication of one that is unruly, that he may be ashamed; for it is setting a mark upon him that others may withdraw from him to his great shame, but yet ver. 15. to take all opportunities to admonish him in order to his recovery.  Phil. 
What rules are to be observed in the Denunciation of this solemn Sentence?  Christ. 
All the rules of Christ according to the Nature of the offence being private, or public, aught to be observed, that all due deliberation be used, and tenderness towards the offending Brother, before the case be put to the suffrage of the Church. That being passed, and the Offender convict as guilty, and ripe for censure, the sin is to be laid open with all the aggravations thereof. Then the nature of the Sentence, and the true end and intent thereof showed. Solemn Prayer is to be made by way of Humiliation to the Church, and Supplication, for the Conviction, Repentance, and Humiliation of the Sinner, that the Ordinance may obtain its true and best effect upon him. Lastly, The Sentence is to be denounced solemnly in the Name of Christ, by a ruling Elder, if any, if none, by the Pastor; and then the Ordinance is to be concluded with Prayer of God's blessing of it unto the Sinner, for his return, and for the Church, that God would preserve it from Impurities, Apostasies and Decays in Grace, and that the fall of this Brother may be a warning Example, that He that stands do take heed lest he fall.  Phil. 
Is there not a lesser Excommunication, which an offending Brother may be tried with before you proceed to this great and tremendous one?  Christ. 
There is with some, that which they call Suspension, but I know no ground for it from the word, for a man that is an adult Member hath right to all Ordinances, or not, and right he hath still, till he be duly convict, and sentence passed upon him. And I know no Power that any Church or Officer hath to debar him from any Ordinance of Church Communion, till he be excluded judicially in the Name of Christ.  Phil. 
You are ready to receive an Excommunicate Person again upon credible manifestation of his Repentance.  Christ. 
There aught to be great readiness to receive a repenting and returning Sinner with all Tenderness, Compassion, and Commiseration, but with a due regard to the Honour of Christ, his Church and Ordinance, to endeavour to get as much satisfaction as may be, concerning the Truth and Sincerity of his professed Repentance, not only by manifested remorse, but in some Cases by experienced Reformation.  Phil. 
You were saying that one that is an unjust divider from the Communion of the Church, aught to be excommunicated by a direct Excommunication.  Christ. 
I do verily believe it's the mind and will of Christ, and though our Churches, that are now but in a declining state as to matters of Order, will not receive it, yet Churches have practised it; and whenever the Churches flourish they will practise it. My Reasons are briefly, 1. That it is Schism of the highest nature, being the actual dividing of a particular Congregation; and there is no other Schism spoken of in Scripture; that in the Church of Corinth was but Factions tending to this Division, else the Apostle would have given command to excommunicate the causers thereof, as well as the incestuous Person. For the contentions and factions that had a tendency thereto they were highly rebuked, 1 Cor. 1.11, 12. ch. 3.3. 1 Cor. 11.18. 2. What way is for marking and withdrawing from a Person, but the Sentence of Excommunication? Rom. 16.17. 1 Thes. 5.14. 2 Thes. 3.14. 3. It's a most scandalous Sin to Jew, Gentile, and Church of Christ; nothing stains the Honour of Christ more in the Congregation. 4. It's a root of bitterness that infects many, and aught to be plucked up by censure, if it cannot be cured, Heb. 12.15. 5. To excommunicate such a person is no wrong, because he hath excommunicated himself, he hath but what he sought after, and hath done. 6. It's fit such an one should be excommunicated judicially, because he hath by usurpation excommunicated himself and the Church. 7. It's plain it's a sin and such an one wherein he heareth not the Church, and therefore to be made as an Heathen and Publican. 8. It's a gross breach of his Covenant at entrance into Church Communion.  Phil. 
Speak something now of the fifth Head of Ordinances, which is Contribution to the support of Ordinances, Ministry, and the necessity of the Saints.  Christ. 
Contribution on these accounts are manifestly the Office charge of the Deacons, to call the Church to its Duty in this kind, and to take care for the faithful distribution of all Collections of this Nature, and to give account thereof to the Church. They are herein the Church's Stewards, it's fully manifest from the first institution of that Office, Acts 6. and by their necessary qualifications spoken of, 1 Tim. 3.8. Now the reason of this Office and Ordinance, is not only the Gospel Institution, which from the places forementioned are without dispute, but from the Nature of the Church Society itself No Societies, if but civil, can be supported according to their Nature without charge, and there are many charges necessarily required to support a Church Society, for a Ministry must be maintained, 1 Cor. 9.9, 10, 11, 12. 1 Tim. 5.17, 18. Gal. 6.6. Luke 10.4. Likewise there is charges as to places for the Church to assemble and meet in. The Primitive Churches assembled in upper rooms of ordinary Houses, Act. 1.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they went up into an upper room. And Paul preached in his own hired house, Act. 28.30, 31. The Churches were at the charge of hiring places to meet in, and so have been ever since the Profession of Christian Religion, they are built, or hired. There are Elements for the Lords Table, which are matter of charge. There are the Poor to be supported and relieved. And that it was the practice of the Churches to have frequent Collections, for these ends and purposes is beyond all dispute, 2 Cor. 9.1. 1 Cor. 16.1, 2. The time and manner for making these Collections seems to be left to the prudent Consideration of each Church, as may be most agreeable to its circumstances, though Paul seems to intimate to the Corinthians that the first day of the week, when the Church assembleth, is a suitable and meet time for it. As for the administration of other Ordinances of Christ, and the proportion that every one is bound in Conscience to give to all such occasions of Contribution, is from time to time, as God hath prospered him, and the manner specified: He that giveth, with simplicity, he that showeth Mercy with cheerfulness, Rom. 12.8.  Phil. 
You seem to add one thing more to be observed and practised in Churches, as an Ordinance of Christ for Edification, the frequent assembling of the Church for Prayer, and Conference.  Christ. 
Whatever may have a manifest tendency to Edification is undoubtedly required, and is to be practised in a Church of Christ. This assembling of the Church all together, or in parts, or neighbourhoods doth undoubtedly do so; and if there were no other place of Scripture to be pleaded for it, that is enough to encourage it, Mal. 3.16, 17. But the Apostle seems, Heb. 10.24, 25. to lay frequent assemblings in this kind, as a great charge upon the Churches of Christ. And we find that there was a practice of this nature frequent in the Primitive Churches, when Brethren spoke by way of Exhortation in Conference one with another, and it was called prophesying, 1 Cor. 14.3, 4, 5. And it's plain that it was but speaking and praying in this manner of the Brethren, for the edifying of the Church; and to this practice doth the Apostles discourse, 1 Cor. 11.2, 3, 4, etc. seem plainly to look.  Phil. 
How were those meetings for Conference or mutual Edification managed?  Christ. 
It was by brethren's speaking one after another (not several talking of spiritual matters in the same roomin divers Companies, as it was before that the Apostle corrected that disorder, 1 Cor. 14.29.) But the regular way of carrying it on is that one speak at once, and the rest judge, viz. That a practical question be propounded, and two or three or more speak briefly in answer thereto one after another; & if that an Officer should be there, or one appointed in chief to Judge, & to review the Consonancy to Truth of what is spoken then. Let others submit thereto according to the light brought, 1 Cor. 14.30.   

CHAP. VII. Of Communion of Churches.  Phil. 
IS the Supreme Jurisdiction Ecclesiastical in every particular Congregation? Is there none Superior to appeal to, Episcopal or Classical?  Christ. 
None but Christ himself. For all Churches are coordinate in Power one with another, nextly and immediately under Christ; neither hath Christ constituted any Officers with Apostolic Power over many Churches.  Phil. 
But what if matter of difficulty arise; ought not Elders of neighbouring Churches to assemble and decide it?  Christ. 
There are two sorts of things wherein matters of Controversy do usually lie, 1. There may be a case in Thesi, which to understand the Mind of God clearly in, is of great concernment to the Church; and if the Pastor and other Officers cannot sufficiently satisfy the Mind of the Brethren, then it's requisite to consult other Churches and Elders; who when they give their Judgement in the Case, it is no further binding, than it carries the light of Truth with it; for no Elders can impose any rule of practice upon the Churches: and their Judgement hath no more force than Ministerial; so far as carrying the Authority of Christ in his declared Mind and Will. Here then it's very necessary and requisite, that in matters of greater and weightier concern other Churches should be acquainted and consulted. Other things are referrible all to matter of fact in elections, admissions, translations, and exclusions And here the Church is the supreme Judge, and none to be appealed to. Why should not a Church of Christ be as able to judge in any case of this Nature, as well as a Jury in Civil Affairs to whose Judgement, as to matter of fact our Lives and Estates are left daily. Therefore if we hold the distinction de jure & de facto, this matter of the Jurisdiction of Churches will be clear. In cases de jure, a Church can be led only by the best light they can have; and the more the better, and knowing this they have a foundation to proceed upon in matter of fact, whereupon the binding and losing lies in themselves.  Phil. 
What if a Member or Minor part of a Church think themselves wronged upon the supposed irregular proceed of the Majority?  Christ. 
He or they may complain to another Church. That Church is to hear what the Sister Church saith in vindication. If it satisfy not, nor is convinced of its error, than another Church (i. e. the Elders with Messengers thereof) to deal with the offending Church. And if it hear not, than the case is to be brought before the vicinity of Churches. All which finding this Church justly chargeable with sin, and incorrigible therein, agree to declare Non-communion with it, which is virtually an Excommunication, for the rule of Churches dealing with each others is of the same nature, as that, Mat. 18. where a rule is laid down by our Saviour for the orderly proceeding of one Church Member with another.  Phil. 
What if an Elder fall under offence in a Church; is it in the power of that Church to deal with him, as with an ordinary Brother?  Christ. 
There is no doubt of it, the Jurisdiction is in the Church as to Officers, who are Brethren, as well as to others, and the manner of proceeding is the same; but an accusation against an Elder is not presently to be received, it must be clearly evidenced by two or three Witnesses. Again, in such cases it's good for the Church to proceed with the advice and approbation (if possible) of other Neighbouring Churches and Elders.  Phil. 
Wherein consists the practical part of Communion of Churches?  Christ. 
1. A concurrence in principles of Faith and Order. 2. In giving each other the Right Hand of Fellowship. As, 1. In receiving each others Members unto transient Communion, as due occasion requires. 2. In dismissing Members to each others, or receiving Members orderly dismissed. 3. In refusal to admit such to Communion, which are under the censure of another Church or disorderly withdrawn from it, signification being made thereof. 3. There is Communion of Churches in mutual advice and counsel, which should be maintained by Elders frequent assembling and meeting together for this end and purpose. 4. By sympathising with each others Poverty and Afflictions, by relieving and supporting as much as possible such as labour in this kind. And this is a Communion in giving and receiving, as the Apostle calls it.  Phil. 
Is there not a Communion of Churches in the office power of the Elders, v. gr. for one Pastor to administer the Lords Supper in another, and for the Elders of one or more Congregations to ordain Elders in another.  Christ. 
Officers have a peculiar relation to the Society that hath called them, and there only they are such, and that society only can constitute and ordain them, and there only they can exercise their particular Office charge. As a Pastor can administer the Lords Supper only in the Church to which he is overseer; neither the ruling Elder can govern, nor the Deacon hath power to distribute any where but where he is a Deacon, or hath that Office charge committed to him, for if the Officer of one Church were thereby made an indefinite Officer to all, it would soon bring confusion to all, and the Elders of one Church might excommunicate in another.  Phil. 
I thank you Sir, for this brief account you have given me of your Church Order. As for the Ordinances of Christ's institution I think all reformed Churches own them more or less, and the Romanists themselves in their way, though with innumerable Superstitions and Idolatrous additions. And for the Church Officers you insist on, methinks I see there is something analogous to them remaining in our parochial Churches, which hath been handed down from the primitive practice through Antichristian Darkness. As in some of our Parishes we have the Parson as Pastor, the Assistant in Preaching, as the Teacher, the Church Wardens as ruling Elders, the overseers of the Poor as Deacons. and though these labour under many abuses now, and irregularities by Popish corruptions, yet it shows that these are the Officers that do fully answer the necessity of a Christian Congregation, and that if it be large none of them can well be spared.   

Chap. VIII. Of Letters of Commendation and Discommendation.  Phil. 
BEfore we break up this conference, I pray inform me of the manner of translating of a Church Member from one Church to another. I have heard some say there is no difference between Letters of recommendation and of dismission.  Christ. 
I have told you a Letter of recommendation is but a Certificate under an Elders Hand, that such an one is a Church Member, and orderly walker, in order to his free admission, to occasional Communion with other Churches; it need not be a Church Act. 2. It's not in order to the parting with a Member. 3. It need not be directed to any particular Congregation. 4. When Members of each Congregation are well known to one another, they are needless, as the Apostle saith of himself, 2 Cor. 3.1, 2. we need not [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Letters of Commendation to you?  Phil. 
I pray in what form doth a Letter of Commendation run?  Christ. 
It may be in these or such like words.  
To the Churches of Christ and their respective Elders, to whom these presents shall come, Grace, Mercy and Peace, etc.  
SEeing God by his Providence hath called this our Brother. A. B. to be conversant in places remote from us for a time, and that he may reap the comfort of Christian Communion in Gospel Ordinances, in any places whither he is lawfully called, and where any Church of Christ is planted, by virtue of Communion of Churches; These are to certify that this our Brother, A. B. is under no censure, but in actual Communion with us, hath walked in all Christian and Holy Conversation, as becomes the Faith and Order of the Gospel, to the great honour of Christ, and our rejoicing. Wherefore you need not doubt to give him the Right Hand of Fellowship in occasional Communion, whensoever he shall desire the same. We greet you well in the Lord.  
C. D. Pastor.  Phil. 
Is not this sufficient for to translate a Member to another Church, and make him an actual Member there?  Christ. 
No, this makes him not a Member of any one Church more than another. 2. Here the Church to which he belongs, gives up no right in him. Neither doth any Church act pass to that purpose, or is desired by him. The end of this, is but to be a Testimonial to other Churches, that they may know him to be a Church Member, and one under no censure but approved, and therefore that no other Churches may scruple to admit him to their Communion as occasion shall require.  Phil. 
I pray then how do you write a dismission, some dismiss Members but to no Church.  Christ. 
It may be wrote with these or such like expressions, as the matter requires, for in some cases variation is required.  Phil. 
What are those cases?  Christ. 
I will tell you. Some dismissions cannot be wrote with so great commendation, as others may, some departing Members giving considerable cause of offence in their carriages, toward the Church and Ministry before, and in their ask dismission.  Phil. 
How do you write a dismission wit● commendation?  Christ. 
A dismission with commendation may be after this manner, and it must be directed to a particular Church.  
To the Church of Christ [in such a place] to which the Reverend Mr. L. P. is Pastor, Grace, Mercy, etc.  
Dear beloved in the Lord,  
WHereas F. D. a Brother in fellowship with us, hath walked in all good Conscience and Holy Conversation, as becometh the Gospel and his profession, continuing steadfastly in attendance on all the Ordinances of Christ in this Congregation; And now having consulted us, and given us reasons why he apprehends it his duty to ask his dismission: Which reasons being duly considered by us, and approved as satisfactory: we think it no less our duty to grant his said request, and do hereby dismiss him unto you, discharging him from his nearer relation, and obligation unto us, and commit him to your particular watch and care, desiring you to receive him in the Lord, and that you will be every way helpful to him, to promote his edification and comfort. For which Spiritual ends, we commend you, and him with you, to the word of his Grace who is able to build you up, and give you an inheritance among them that are sanctified.  
Subscribed by the consent and in the name of the Church of Christ, at K. by A. N. Pastor.  Phil. 
But what kind of dismission can you give without commendation?  Christ. 
There must be some in every one, and charity allows us to give some commendation to a Member that stands under very dissatisfactory circumstances, which we hope proceed from his infirmity only, and therefore can say thus much, That we hope he partakes of the free Grace of God in Christ, though at present labours under these or those infirmities. And though his reasons for his departure do no way satisfy us, yet seeing he cannot be otherwise persuaded, we have granted his dismission in order to his contentment and our peace. But indeed small or no commendation does in these cases, for there is seldom any such departer but the Pastor of some other Church, is prepared for the receiving him right or wrong, with commendation or without, yea with dismission or without, for all is Fish that comes to Net with some men.  Phil. 
Yea they say there are some Pastors will receive Members that run away from other Churches, although they be actually certified that they be under censure. Do you 〈◊〉 to send Letters of discommendation to Churches concerning offending Members?  Christ. 
Yes, there is as much or more reason for it, than for a letter of commendation. For as it concerns a Church to know who it admits to Communion, or rejects, so it's requisite that a due Character be given by the Church, to which the Member belongs. And there is no particular Congregation, will offer to receive a person into stated Communion, at least, without consulting the Church to which he belongs, unless it be such a Church as savours too much of an Algerine Spirit in Ecclesiastic affairs.  Phil. 
Have you seen ever any Letters Discommendatory sent from one Church to another? Show me if you have.  Christ. 
Yes I can show you one. And such a Letter need not be a Church act no more than a bare Letter of Commendation. It may be done by an Elder only, and he is bound by his Office to certify unto other Churches, what capacity a Member is in, whether under censure or no. For when an offending Member is brought under the censure of a Church, other Churches ought to be acquainted with it, that they may not be imposed upon, and that he may be ashamed, being rejected by the unanimous concurrence of all Churches.  
A Letter of Discommendation, may be to this purpose:  
To all the Churches of Christ, in particular to that whereto S. T. is Pastor.  
WHereas E. F. hath been a Member of this our Congregation, and having fallen by a scandalous Sin,— or an offence for which he hath been duly proceeded with according to the rules of the Gospel, but remaining impenitent is to our great grief and humiliation, justly brought under the dreadful Sentence of Excommunication.— Or, Whereas F. B. hath for so long time withdrawn himself from the Commumunion of the Church of Christ in E. whereof he was a Member, to the long distraction, and great grief thereof, and doth persist in his withdrawment, notwithstanding all due means, which hath been used with all tenderness, patience and condescension for the reclaiming of him from the said disorderly walking: And that you may not be imposed upon by such an one, offering himself to partake with you at the Lords Table, and that the Violation of the Communion of Churches ●ay be prevented, as well as the further harden●● of an offender in sin; These are to signify to 〈…〉 that the said person , is fallen 〈…〉 censure of this Congregation, afore 〈…〉 afore according to the known and avowed rules of the Gospel, he can be no longer allowed a just claim to Communion with other Churches, by virtue of any relation to, or right by and under the said Church, or of any other pretences whatsoever, whilst he stands thus divided from it as hath been declared. But that the God of all Grace will incline his Heart to return to his Duty is the unfeigned desire and prayer of the Congregation, and of him especially, who is your unworthy Brother and Servant in Christ Jesus,  
A. B. Pastor.  Phil. 
I thank you for your readiness to satisfy me in these points, wherein I am now made sensible through Grace, the honour of God and a Christians fixed comfort, is most exceedingly concerned. I shall exercise your Patience at this time no longer, but wait another opportunity, when we may further discourse some points of this nature.  Christ. 
Sir, you shall always find me (God assisting) most ready and cheerful in any service of this nature. And though these things seem most strange to most men, and of an abstruse nature, yet the time is coming when all the great truths of the Gospel shall b● cleared up before the World. For when 〈◊〉 Lord shall build up Zion, he will appear 〈…〉 Glory. Expect we must, yet that, th' 〈…〉 retick and Doctrinal part of these 〈…〉 Gospel order, will be ridiculed by many, and the practice thereof browbeaten and scorned, not only by the World, but by carnal and ignorant Church Members, that are biased and led away by their own lusts, and seductions of others, but through Grace none of these things shall move me. Vale.   

There is to be sold by Will. Marshal.  
THE interest of Churches, by J. C.  
The true nature of a Gospel Church, by J. O. D. D.  
A Treatise of the Dominion of Sin and Grace, by J. O. D. D.  
And any other works of the said Author.  
FINIS.