A GUIDE TO Church-Fellowship and Order. According to the Gospel-Institution: WHEREIN These following Particulars are distinctly handled:  

I. The Necessity of Believers to join themselves in Church-Order,  
II. The Subject Matter of the Church.  
III. The Continuation of a Church-state, and of the Administration of Evangelical Ordinances of Worship, briefly vindicated.  
IU. What sort of Churches the Disciples of Christ may, and aught to join themselves unto, as unto Entire Communion.   
By the Late Pious and Learned Minister of the Gospel, John Owen, D. D.  
John 5.39. Search the Scriptures, etc.  
London, Printed for William Martial, at the Bible in Newgate-street, 1692.   
A GUIDE TO Church-Fellowship and Order, According to the Gospel-Institution.  

CHAP. I. The Necessity of Believers to join themselves in Church-Order.  
IT is the Duty of every Believer, of every Disciple of Christ, to join himself, for the due and orderly observation and performance of the Comm●nds of Christ, unto the Glory of God, and their own Edification, Ma●th. 28.18, 19, 20.  
This in general is gr●nted by all sorts and Parties of men; the grant of it, is the ground whereon they stand in the management of their mutual fe●ds in Religion, pleading that men ought to be of, or join themselves unto this or that Church, still supposing t●at it is th●ir Duty to be of one or another.  
Yea, it is granted also that Persons ought to choose what Churches they will join themselves unto, wherein they may have the best advantage unto their Edification and Salvation. They are to choose to join themselves unto that Church which is in all things most according to the mind of God.  
This it is supposed is the Liberty and Duty of every Man; for if it be not so, it is the foolishest thing in the World, for any to attempt to get others from one Church unto another; which is almost the whole business of Religion, that some think themselves concerned to attend unto.  
But yet notwithstanding these Concessions, when things come to the ●ri●l in particular, there is very little granted in compliance with the Assertion laid down. For besides that it is not a Church of Divine Institution, that is intended in these Concessions, when it comes unto the issue, where a Man is born, and in what Church he is Baptised in his Infancy, there all choice is prevented, and in the Communion of that Church he is to abide, on the penalties of being esteemed and dealt with as a Schismatic. In what National Church any person is baptised, in that National Church he is to continue, or answer the contrary at his peril. And in the Precincts of what Parish his Habitation falls to be, in that particular Parish Church is he bound to Communicate in all Ordinances of Worship. I say, in the judgement of many, whatever is pretended of men's joining themselves unto the truest and purest Churches, there is no Liberty of Judgement or Practice in either of these things left unto any of the Disciples of Christ  
Wherefore the Liberty and Duty proposed, being the Foundation of all orderly Evangelical Profession, and that wherein the Consciences of Believers are greatly concerned, I shall lay down one Proposition wherein 'tis asserted, in the sense I intent, and then fully confirm it.  
The Proposition itself is this:  
It is the duty of every one who professeth Faith in Christ Jesus, and takes due care of his own Eternal Salvation, voluntarily and by his own choice to join himself unto some particular Congregation of Christ's Institution, for his own Spiritual Edification, and the right discharge of his Commands.  
1. THIS Duty is prescribed (1.) unto them only who profess Faith in Christ Jesus, who own themselves to be his Disciples, that call Jesus Lord. For this is the method of the Gospel, that first men by the Preaching of it be made Disciples, or be brought unto Faith in Christ Jesus, and then be taught to do and observe whatever he commands, Matth. 28.18, 19, 20. first to believe, and then to be added unto the Church, Act. 2.41, 42, 46, 47. Men must first join themselves unto the Lord, or give up themselves unto him, before they can give up themselves unto the Church, according to the mind of Christ, 2 Cor. 8.5. We are not therefore concerned at present as unto them, who either not at all profess Faith in Christ Jesus, or else through ignorance of the Fundamental Principles of Religion, and wickedness of Life, do destroy or utterly render useless that Profession. We do not say it is the duty of such persons, that is, their immediate duty, in the state wherein they are, to join themselves unto any Church. Nay, it is the duty of every Church, to refuse them their Communion, whilst they abide in that state. There are other duties to be in the first place pressed on them▪ whereby they may be made meet for this. So in the Primitive times, although in the extraordinary Conversions unto Christianity that were made among the Jews, who before belonged unto God's Covenant, they were all immediately added unto the Church, yet afterwards, in the ordinary way of the Conversion of men, the Churches did not immediately admit them into complete Communion, but kept them as Catechumeners, for the e●crease of their knowledge, and trial of their profession, until they were judged meet to be joined unto the Church. And they are not to blame who receive not such into complete Communion with them, unto whom it is not a present duty to desire that Communion. Yea, the admission of such persons into Church-Societies, much more the compelling of them to be Members of this or that Church, almost whether they will or no, is contrary to the rule of the Word, the example of the Primitive Church●s, and a great expedient to harden men in their sins.  
We do therefore avow, that we cannot admit any into our Church Societies, as to complete Membership, and actual Interest in the privileges of the Church, who do not, by a profession of Faith in, and obedience unto Jesus Christ, no way contradicted by sins of life, manifest themselves to be such, as whose duty it is, to join themselves unto any Church. Neither do we injure any baptised Persons hereby, or oppose any of their Right unto, and Interest in the Church, but only as they did universally in the Primitive Churches, after the death of the Apostles, we direct them into that way and method, wherein they may be received unto the glory of Christ, and their own edification. And we do therefore affirm, that we will never deny that Communion unto any person, high or low, rich or poor, old or young, male or female, whose duty it is to desire it.  
2. IT is added in the description of the Subject, That it is such an one who takes due care of his own Salvation. Many there are who profess themselves to be Christians, who it may be hear the word willingly, and do many things gladly, yet do not esteem themselves obliged unto a diligent enquiry into, and a precise observation of all the commands of Christ. But it is such whom we intent, who constantly fix their minds on the enjoyment of God, as their chiefest good and utmost end, who thereon duly consider the means of attaining it, and apply themselves thereunto. And it is to be feared, that the number of such persons will not be found to be very great in the world; which is sufficient to take off the reproach from some particular Congregations of the smallness of their number. Such they ever were, and such is it foretold that they should be. Number was never yet esteemed a note of the true Church, by any but those, whose worldly interest it is that it should so be; yet at present absolutely in these Nati●ns, the number of such persons is not small.  
3. Of these persons it is said, that it is their duty so to dispose of themselves. It is not that which they may do, as a convenience, or an advantage; not that which others may do for them, but which they must do for themselves in a way of duty. It is an Obediential Act unto the commands of Christ; whereunto is required subjection of Conscience unto his Authority, Faith in his promises, as also a respect unto an appearance before his Judgment-Throne at the last day. The way of the Church of Rome to compel men into their Communion, and keep them in it, by fire and faggot, or any other means of external force, derives more from the Alcoran than the Gospel. Neither doth it answer the mind of Christ in the Institution, End, and Order of Church-Societies, that men should become Members of them, partly by that which is no way in their own power, and partly by what their wills are regulated in, by the Laws of men. For it is, as was said, commonly esteemed, that men being born and baptised in such a Nation, are thereby made members of the Church of that Nation; and by living within such Parochial Precincts, as the Law of the Land hath Arbitrarily established, are members of this or that particular Congregation. At least they are accounted so far to belong unto these Churches, as to render them liable unto all outward punishments, that shall be thought meet to be inflicted on them, who comply not with them. So far as these persuasions and actings according unto them, do prevail, so far are they destructive of the principal foundation of the external Being and Order of the Church. But that men's joining themselves in, or unto any Church Society, is, or aught to be, a voluntary act, or an act of free choice, in mere obedience unto the Authority and commands of Christ, is so sacred a truth, so evident in the Scripture, so necessary from its subject matter, so testified unto by the practice of all the first Churches; as that it despiseth all opposition. And I know not how any can reconcile the common practice of giving men the reputation or reality of being Members of, or belonging unto this or that Church, as unto total Communion, who desire or choose no such thing, unto this acknowledged principle.  
5. THERE is a double joining unto the Church; (1.) That which is, as unto total Communion in all the duties and privileges of the Church, which is that whereof we treat. (2.) An adherence unto the Church, as unto the means of Instruction and Edification to be attained thereby. So persons may adhere unto any Church, who yet are not meet, or free on some present consideration, to confederate with it, as unto total Communion; see Act. 5.13, 14. And of this sort in a peculiar manner, are the baptised Children of the members of the Church. For although they are not capable of performing Church duties, or enjoying Church-priviledges in their tender years; nor can have a right unto total Communion▪ before the testification of their own voluntary corsent thereunto, and choice thereof; yet are they in a peculiar manner under the care and inspection of the Church, so far as the outward administration of the Covenant in all the means of it, is committed thereunto; and their duty it is, according to their capacity, to attend unto the Ministry of that Church whereunto they do belong.  
6. THE Proposition respects a visible professing Church. And I intent such a Church in general, as avoweth Authority from Christ; (1.) For the Ministerial Preaching of the Word; (2.) Administration of the Sacraments; (3.) For the Exercise of Evangelical Discipline; and (4.) To give a public testimony against the Devil and the World, not contradicting their profession with any corrupt Principles or Practices inconsistent with it. What is required in particular, that any of them may be meet to be joined unto such a Church, we shall afterwards inquire.  
7. IT is generally said, that out of the Church there is no Salvation; and the truth hereof is testified unto in the Scriptures, Act. 2.47. 1 Pet. 3.20, 21. Matth. 16.18. Ephes. 5.26, 27. Joh. 10.16.  
8. THIS is true both positively and negatively of the Catholic Church invisible of the Elect: All that are of it shall be saved; and none shall be saved but those that belong unto it, Ephes. 5.25, 26, 27. Of the Catholic visible professing Church negatively; that no Adult person can be saved, that doth not belong unto this Church, Rom. 10.10.  
9 THIS Position of Truth is abused by Interest and Pride; an enclosure of it being made by them, who of all Christians in the World can lay the least and weakest claim unto it; namely, the Church of Rome. For they are so far from being that Catholic Church, out of which there is no Salvation, and wherein none can perish, like the Ark of Noah, that it requires the highest charity to reckon them unto that visible professing Church, whereof the greatest part may perish; and do so undoubtedly.  
10. Our enquiry is, what truth there is in this Assertion, with respect unto these particular Churches or Societies, for the celebration of Gospel-worship and Discipline, whereof we treat. And I say,  
1. No Church, of what denomination soever, can lay a claim unto this Privilege▪ as belonging unto itself alone. This wa● the ancient Donatism; They confined Salvation unto the Church's of their way alone. And after many false charges of it on others, it begins really to be renewed in our d●ys. For some dispute, that Salvation is confined unto that Church alone, wherein there is a Succession of Diocesan Bishops; which is the height of Donatism. The Judgements and Determinations made concerning the Eternal Salvation or Damnation of Men, by the measures of some differences among Christians about Churches, their State and Order, are absurd, foolish, and impious, and for the most part used by them, who sufficiently preclaim, that they know neither what it is to be saved, nor do use any diligence about the necessary means of it. Salvation depends absolutely on no particular Church-state in the world; he knows not the Gospel, who can really think it doth. Persons of Believers are not for the Church, but the Church is for them: if the Ministry of Angels be for them who are Heirs of Salvation, much more is the Ministry of the Church so. If a man be an Adulterer, an Idolater, a Railer, a hater and scoffer of Godliness; if he choose ●o live in any known sin, without Repentance, or in the neglect of any known duty; if he be ignorant and profane; in a word, if he be not bo●n again from above, be he of what Church he will, and whatsoever place he possess therein, he cannot be saved. And on the other side, if a man believe in Christ Jesus, that is, know him in his Person, Offices, Doctrine and Grace, trust unto him for all the ends of the wisdom and love of God towards Mankind in him; if he endeavour to yield sincere and universal obedience unto all his co●mands, and to be confirmed unto him, in all things following his example, having for these ends received of his Spirit, though all the Churches in the world should reject him, yet he shall undoubtedly be saved. If any shall hence infer, that then it is all one of what Church any one is: I answer, (1.) That although the being of this or that▪ or any particular Church in the world, will not secure the Salvation of any men; yet the adherence unto some Churches, or such as are so called, in their constitution and worship, may prejudice, yea, ruin the Salvation of any that shall so do. (2.) The choice of what Church we will join unto, belongs unto the choice and use of the means for our Edification. And he that makes no conscience hereof, but merely with respect unto the event of being saved at last, will probably come short thereof,  
2. ON this Supposition, that there be no insuperable difficulties lying in the way of the discharge of this duty, as that a person be cast by the providence of God into such a place or season, as wherein there is no Church that he can possibly join himself unto, or that he be unjustly refused Communion, by unwarrantable conditions of it, as it was with many during the prevalency of the Papacy in all the Western Empire; it is the indispensible duty of every Disciple of Christ, in order unto his Edification and Salvation, voluntarily, and of his own choice, to join himself in and unto some particular congregation, for the Celebration of divine Worship, and the due observation of all the Institutions and commands of Christ; which we shall now farther confirm.  
1. THE foundation of this duty, as was before declared▪ doth lie in the law and light of Nature. Man cannot exercise the principal powers and faculties of his Soul, with which he was created, and whereby he is enabled to glorify God, which is the end of him and them, without a consent and conjunction in the Worship of God in Communion and Society, as hath been proved before.  
2. The way whereby this is to be done, God hath declared and revealed from the beginning, by the Constitution of a Church-state, through the addition of Arbitrary Institutions of worship, unto what was required by the Law of Nature. For this gives the true state, and is the formal reason of a Church, namely, a divine Addition of Arbitrary Institutions of worship, unto the necessary Dictates of the Law of Nature, unto that end. And the especial nature of any Church-state, doth depend on the especial nature of those Institutions, which is constitutive of the difference between the Church-state of the Old Testament and that of the New.  
3. SUCH a Church-state was constituted and appointed under the Old Testament, founded in and on an especial Covenant between God and the People, Exod. 24. Unto this Church every one that would please God, and walk before him, was bound to join himself, by the ways and means that he had appointed for that end; namely, by Circumcision, and their laying hold on the Covenant of God, Exod. 12.48. Isa. 56.4. And this joining unto the Church, is called joining unto the Lord, Isa. 56.6. Jerem. 50.5. as being the means thereof; without which it could not be done. Herein was the Tabernacle of God with men, and he dwelled among them.  
4. AS a new Church-state is prophesied of under the New Testament. Ezek. 34.25, 26, 27. Isa. 66.18, 19, 20, 21, 22. and other places innumerable; so it was actually erected by Jesus Christ, as we have declared. And whereas it is introduced and established in the place and room of the Church-state under the Old Testament, which was to be removed at the time of Reformation, as the Apostle demonstrates at large in his Epistle to the Hebrews; all the commands, promises, and threatenings given or annexed unto that Church-state, concerning the conjunction of men unto it, and walking in it, are transferred unto this of the new erection of Christ. Wherefore although the State of the Church itself, be reduced from that which was Nationally Congregational, unto that which is simply and absolutely so; and all Ordinances of its instituted worship are changed, with new rules for the observation of what we are directed unto by the light of Nature: yet the commands, promises, and threatenings, made and given unto it as a Church, are all in full force with respect unto this new Church-state; and we need no new commands to render it our duty to join in Evangelical Churches, for the ends of a Church in general.  
5. THE Lord Christ hath disposed all the ways and means of edification, unto these Churches; so that ordinarily, and under an expectation of his presence in them, and concurrence unto their efficacy, they are not otherwise to be enjoyed. Such are the ordinary dispensation of the Word, and Administration of the Sacraments. For any Disciple of Christ to live in a neglect of these things, and the enjoyment of them according to his mind, is to despise his care and wisdom, in providing for his eternal welfare.  
6. HE hath prescribed sundry duties unto us, both as necessary, and as evidences of our being his Disciples, such as cannot be orderly performed, but as we are members of some particular Congregation: this also hath been before declared▪  
7. THE Institution of these Churches, is the way which Christ hath ordained to render his Kingdom visible or conspicuous, in distinction from, and opposition unto, the Kingdom of Satan and the world. And he doth not in a due manner, declare himself a subject in or unto the Kingdom of Christ, who doth not solemnly engage in this way. It is not enough to constitute a legal subject of the Kingdom of England, that he is born in the Nation, and lives in some outward observance of the Laws of it, if he refuse solemnly to express his Allegiance in the way appointed by the Law for that end. Nor will it constitute a regular subject of the Kingdom of Christ, that he is born in a place where the Gospel is professed, and so professeth a general compliance therewith; if he refuse to testify his subjection, by the way that Christ hath appointed for that end. It is true, the whole Nation in their civil relation and subordination according to Law, is the Kingdom of England. But the representation of the Kingly power and rule in it, is in the Courts of all sorts, wherein the Kingly power is acted, openly and visibly. And he that lives in the Nation, yet denies his homage unto these Courts, is not to be esteemed a Subject. So doth the whole visible professing Church, in one or more Nations, or lesser precincts of people and places constitute the visible Kingdom of Christ; yet is no particular person to be esteemed a legal true Subject of Christ, that doth not appear in these his Courts with a Solemn expression of his Homage unto him.  
8. THE whole Administration of the Rule and Discipline appointed by Christ, is confined unto these Churches; nor can they be approved by whom that rule is despised. I shall not argue farther, in a case whose truth is of so uncontrollable evidence. In all the writings of the New Testament, recording things after the Ascension of Christ, there is no mention of any of his Disciples with approbation, unless they were extraordinary Officers, but such as were entire Members of these Assemblies.   

CHAP. II. The Subject Matter of the Church.  
THE Church may be considered either as unto his Essence, Constitution and Being; or as unto its Power and Order, when it is Organised. As unto its Essence and Being, its constituent parts are its Matter and Form. These we must inquire into.  
By the Matter of the Church, we understand the persons whereof the Church doth consist, with their Qualifications: And by its Form, the reason, cause and way of that kind of Relation among them, which gives them the Being of a Church, and therewithal an Interest in all that belongs unto a Church, either privilege, or pow●r, as such.  
Our first Enquiry being concerning what sort of Persons our Lord Jesus Christ requireth and admitteth to be the visible Subjects of his Kingdom, we are to be regulated in our Determination by respect unto his Honour, Glory, and the Holiness of his Rule. To reckon such persons to be Subjects of Christ, Members of his Body, such as he requires and owns, (for others are not so) who would not be tolerated, at least not approved, in a well governed Kingdom or Commonwealth of the World, 
Psal. 15.1, 2, 3, 4, 5. Psal. 24.3, 4. Psal. 93.5. 2 Cor. 8.23. Ephes. 5.27.  is highly dishonourable unto him. But it is so come to pass, that let Men be never so notoriously and flagitiously wicked, until they become p●sts of the earth, yet are they esteemed to belong to the Church of Christ. And not only so, but it is thought little less than Schism to forbid them the Communion of the Church in all its sacred Privileges. Howbeit, the Scripture doth in general represent the Kingdom or Church of Christ, to consist of persons called Saints, separated from the World, with man● other things of alike nature, as we shall see immediately. And if the Honour of Christ were of such weight with us as it ought to be, if we understood aright the nature and e●ds of his Kingdom, and that the peculiar Glory of it, above all the Kingdoms in the World, consists in the Holiness of its Subjects, such an Holiness as the world in its wisdom knoweth not, we would duly consider whom we avow to belong thereunto. Those who know aught of these things, will not profess that persons openly profane, vicious, sensual, wicked and ignorant, are approved and owned of Christ as the Subjects of his Kingdom, 
2 Tim. 3.1, 2, 3, 4, 5.  or that it is his will that we should receive them into the Communion of the Church But an old opinion of the unlawfulness of separation from a Church, on the account of the mixture of wicked men in it, is made a scarecrow to frighten men from attempting the Reformation of the greatest Evils, and a covert for the composing Churches of such members only.  
Some things therefore are to be premised unto what shall be offered unto the right stating of this Enquiry: As,  
1. THAT if there be no more required of any as unto Personal Qualifications in a visible uncontrollable profession, to constitute them Subjects of Christ's Kingdom, 
Ezek. 22.26.  and Members of his Church, but what is required by the most righteous and severe Laws of men to constitute a good Subject or Citizen, the distinction between his visible Kingdom and the Kingdoms of the World, as unto the principal causes of it, is utterly lost. No● all negative Qualifications, as that Men are not Oppressors, Drunkards, Revilers, Swearers, Adulterers, etc. are required hereunto. But yet it is so fallen out, that generally more is required to constitute such a Citizen as shall represent the righteous Laws he liveth under, than to constitute a Member of the Church of Christ.  
2. THAT whereas Regeneration is expressly required in the Gospel, 
Joh. 3.3. Tit. 3.3, 4, 5.  to give a Right and Privilege unto an entrance into the Church or Kingdom of Christ, whereby that Kingdom of his is distinguished from all other Kingdoms in and of the World, unto an Interest wherein never any such thing was required; it must of necessity be something better, more excellent and sublime than any thing the Laws and Polities of men pretend unto or prescribe. Wherefore it cannot consist in any outward Rites, easy to be observed by the worst and vilest of men, besides the Scripture gives us a description of it, in opposition unto its consisting in any such Rite, 1 Pet. 3.21. And many things required unto good Citizens, are far better than the mere observation of such a Rite.  
Of this Regeneration baptism is the Symbol, the Sign, 
Joh. 3.5. Act. 2.38. 1 Pet. 3.21.  Expression and Representation. Wherefore unto those who are in a due manner partakers of it, it giveth all the external Rights and Privileges which belong unto them that are Regenerate, until they come unto such Seasons, wherein the personal performance of those Duties whereon the continuation of the estate of visible Regeneration doth depend, is required of them. Herein if they fail, they lose all privilege and benefit by their Baptism.  
So speaks the Apostle in the case of Circumcision under the Law, Rom. 2.25. For Circumcision verily profiteth, if thou keep the Law; but if thou be a breaker of the Law, thy Circumcision is made uncircumcision. It is so in the case of baptism. Verily it profiteth, if a man stand unto the Terms of the Covenant which is tendered therein between God and his Soul; for it will give him Right unto all the outward Privileges of a Regenerate State; but if he do not, as in the sight of God his baptism is no baptism, 
Phil. 3.18, 19  as unto the real Communication of Grace and acceptance with him so in the sight of the Church, 
Tit. 1.15, 16.  it is no baptism, as unto a participation of the external Rights and Privileges of a Regenerate state.  
4. GOD alone is judge concerning this Regeneration, 
Act. 15. ●8. Rev. 2.23.  as unto its internal, real principle and state in the Souls of men whereon the participation of all the spiritual advantages of the Covenant of Grace doth depend: The Church is judge of its evidences and fruits in their external Demonstration, as unto a participation of the outward Privileges of a Regenerate state, 
Act. 8.13.  and no farther. And we shall hereon briefly declare what belongs unto the forming of a right judgement herein, and who are to be esteemed fit Members of any Gospel Church State, or have a right so to be.  
1. SUCH as from whom we are obliged to withdraw or withhold Communion, 
1 Cor. 6.9, 10, 11. Phil. 3.18, 19 2 Thes. 3, 6. 2 Tim. 3.5. Rom. 9, 6, 7. Tit. 1.16.  can be no part of the matter constituent of a Church, or are not mere Members for the first constitution of it. But such are all Habitual Sinners; those who having prevalent habits and Inclinations unto Sins of any kind unmortified, do walk according unto them. Such are profane Swearers, Drunkards, Fornicators, Covetous, Oppressors, and the like, who shall not inherit the Kingdom of God. 1 Cor. 6.9, 10.11. Phil. 3.18 19 2 Thess. 3.6. 2 Tim. 3.5. as a man living and dying in any known Sin, that is habitually, without Repentance cannot be saved; so a man known to live in Sin, cannot regularly be received into any Church. To compose Churches of Habitual Sinners, and that either as unto Sins of Commission, or Sins of Omission, is not to erect Temples to Christ, but Chapels unto the Devil.  
2. SUCH as being in the fellowship of the Church, are to be admonished of any scandalous Sin, which if they repent not of, 
Mat. 18.16, 17, 18.  they are to be cast out of the Church, are not mere Members for the Original Constitution of a Church. This is the state of them who abide Obstinate in any known Sin, 
1 Cor. 5.11.  whereby they have given Offence unto others, without a professed Repentance thereof, although they have not lived in it habitually.  
3. THEY are to be such as visibly answer the Description given of Gospel Churches in the Scripture, so as the Titles assigned therein unto the Members of such Churches, may on good grounds be appropriated unto them. To comp●●● Churches of such Persons as do not visibly answer the character given of what they were of old, and what they were always to be by virtue of the Law of Christ o● Gospel-contitution, is not Church Edification, but Destruction. And those who look on the things spoken of all Church Members of old, as that they were Saints by calling, lively stones in the house of God, justified and sanctified, separate from the World, etc. as those which were in them, and did indeed belong unto them, but even deride the necessity of the same things in present Church Members, or the Application of them unto those who are so▪ are themselves no small part of that woeful Degeneracy which Christian Religion is fallen under. Let it then be considered what is spoken of the Church of the Jews in their Dedication unto God, as unto their Typical Holiness, with the Application of it unto Christian Churches in real Holiness, 1 Pet. 2.5.9. with the Description given of them constantly in the Scripture, as Faithful, Holy, Believing, as the House of God, as his Temple wherein he dwells by his Spirit, as the Body of Christ united and compacted by the communication of the Spirit unto them; as also what is said concerning their ways, walkings and duties; and it will be uncontrollably evident of what sort our Church Members ought to be; nor are those of any other sort able to discharge the Duties which are incumbent on all Church-members, nor to use the Privileges they are entrusted withal. Wherefore, I say, ●o suppose Churches regularly to consist of such persons for the greater part of them, as no way answer the Description given of Church-members in their Original Institution, nor capable to discharge the Duties prescribed unto them, but giving evidence of Habits and Actions inconsistent therewithal, is not only to disturb all Church Order, but utterly to overthrow the Ends and Being of Churches, Nor is there any thing ●ore scandalous unto Christian Religion, than what Bellarmine affirms to be the judgement of the Papists in opposition unto all others; namely, that no internal Virtue or Grace is required unto the Constitution of a Church in its Members. Lib. 3. d● Eccles. cap 2.  
4. THEY must be such as do make an open profession of the subjection of their Souls and Consciences unto the Authority of Christ in the Gospel, 
Rom. 10.10. 2 Cor. 8.5. Chap. 9.13. Matth. 10.32, 33. Luke 9.16. 2 Tim. 2.12. Rom. 15.9. Joh. 12.42. 1 Joh. 4.2, 3, 15.  and their readiness to yield Obedience unto all his Commands. This I suppose will not be denied; for not only doth the Scripture make this Profession necessary unto the participation of any benefit or privilege of the Gospel; but the nature of the things themselves requires indispensably that so it should be. For nothing can be more unreasonable than, that men should be taken into the privileges attending Obedience unto the Laws and Commands of Christ, without avowing or professing that Obedience. Wherefore, our Enquiry is only what is required unto such a Profession, as may render men meet to be Members of a Church, and give them a Right thereunto. For to suppose such a confession of Christian Religion to be compliant with the Gospel, which is made by many who openly live in Sin▪ being disobedient, and unto every good work reprobate, is to renounce the Gospel itself, Christ is not the High Priest of such a Profession. I shall therefore declare briefly what is necessary unto this Profession, that all may know what it is which is required unto the entrance of any into our Churches, wherein our Practice hath been sufficiently traduced.  
1. THERE is required unto it a competent knowledge of Doctrines and Mystery of the Gospel, especially concerning the Person and Offices of Christ. The Confession hereof, was the ground whereon he granted the Keys of the Kingdom of Heaven, or all Church Power unto Believers, Matth, 16.17, 18, 19 The first Instruction which he gave unto his Apostles, was, That they should teach men by the preaching of the Gospel, in the knowledge of the Truth revealed by him. The knowledge required in the Members of the Judaical Church, that they might be translated into the Christian, was principally, if not solely, that of his Person, and the acknowledgement of him to be the true Messiah, the Son of God. For as on their unbelief thereof their Eternal ruin did depend, as he told them, if you believe not that I am he, you shall die in your sins; so the confession of him was sufficient on their part unto their Admission into the Gospel Church State. And the Reasons of it are apparent. With others, an Instruction in all the Mysteries of Religion, especially in those that are fundamental, is necessary unto the Profession we inquire after. So Justin Martyr tells us what pains they took in those Primitive Times, to instruct those in the Mysteries of Religion, who upon a general Conviction of its Truth, were willing to adhere unto the Profession of it. And what was their Judgement herein, is sufficiently known, from the keeping a multitude in the state of Catecumen, before they would admit them into the Fellowship of the Church. They are not therefore to be blamed, they do but discharge their Duty, who refuse to receive into Church Communion such as are ignorant of the fundamental Doctrines and Mysteries of the Gospel; or if they have learned any thing of them from a form of words, yet really understand nothing of them. The promiscuous driving of all sorts of persons who have been baptised in their Infancy, unto a participation of all Church privileges, is a profanation of the holy Institutions of Christ. This knowledge therefore belonging unto profession is itself to be professed.  
2. THERE is required unto it a professed subjection of Soul and Conscience unto the Authority of Christ in the Church, Matth. 28.18, 19, 20. 2 Cor. 8.5. This in general is performed by all that are Baptised when they are Adult, as being by their own actual consent baptised in the Name of Christ. And it is required of all them who are baptised in their Infancy, when they are able with Faith and Understanding to profess their consent un●o, and abiding in that Covenant whereinto they were initiated.  
3. An Instruction in, and consent unto the Doctrine of Self-denial and bearing of the Cross, 
Matth. 10.37, 38, 39 Mar. 8.34.38. Luk. 9.23. Phil. 3.18. Act. 4.10, 11, 20. Act. 24.14.  in a particular manner: For this is made indispensably necessary by our Saviour himself, unto all that will be his Disciples. And it hath been a great disadvantage unto the Glory of Christian Religion, that men have not been more and better instructed therein. It is commonly thought, that who ever will, may be a Christian at an easy rate, it will cost him nothing. But the Gospel gives us another account of these things. For it not only warns us, that Reproaches, Hatred, Sufferings of all sorts, ofttimes to Death itself, are the common lot of all its Professors, who will live godly in Christ Jesus; but also requires, that at our initiation into the Profession of it, we consider aright the dread of them all, and engage cheerfully to undergo them. Hence, in the Primitive Times, whilst all sorts of miseries were continually, presented unto them who embraced the Christian Religion, their willing engagement to undergo them, who were converted, was a firm evidence of the sincerity of their Faith, as it ought to be unto us also in times of Difficulty and Persecution. Some may suppose that the Faith and Confession of this Doctrine of Self-denial and readiness for the Cross, is of use only in time of Persecution, and so doth not belong unto them who have continually the countenance and favour of public Authority. I say, it is, at least as they judge, well for them; with others it is not so, whose outward state makes the public avowing of this Duty indispensably necessary unto them: And I may add it as my own thoughts, (though they are not my own alone) That notwithstanding all the Countenance that is given unto any Church by the public Magistracy, yet whilst we are in this World, those who will faithfully discharge their Duty, as Ministers of the Gospel especially, shall have need to be prepared for sufferings. To escape sufferings, and enjoy worldly advantages by sinful compliances, or bearing with men in their Sins, is no Gospel Direction.  
4, Conviction and Confession of Sin, with the way of deliverance by Jesus Christ, is that answer of a good Conscience, that is required in the Baptism of them that are Adult. 1 Pet. 3.  
5. Unto this Profession is required the constant performance of all known Duties of Religion, 
Matth. 28.19, 20.  both of Piety in the public and private Worship of God, as also of Charity with respect unto others. Show me thy Faith by thy Works.  
6. A careful Abstinence from all known Sins, giving scandal or offence, either unto the World, or unto the Church of God. And the Gospel requires, 
1 Cor. 10.32. Phil. 1.10.  that this Confession be made (with the Mouth Confession is made unto Salvation) against (1.) Fear, (2.) Shame, (3.) The Course of the World, (4.) The Opposition of all Enemies whatever.  
Hence it appears, that there are none excluded from an Entrance into the Church State, but such as are either, (1.) grossly Ignorant, or, (2.) Persecutors, or reproachers of those that are good, or of the ways of God wherein they walk; or, (3.) Idolaters; or, (4.) Men scandalous in their Lives in the Commission of Sins, or Omission of Duties, through vicious Habits or Inclinations; or, (5.) such as would partake of Gospel Privileges and Ordinances, yet openly avow that they will not submit unto the Law and Commands of Christ in the Gospel, concerning whom, and the like, the Scripture Rule is peremptory; From such turn away.  
And herein we are remote from exceeding the example and care of the Primitive Churches. Yea, there are but few, if any, that arrive unto it. Their endeavour was to Preach unto all they could, and rejoiced in the multitudes that came to hear the Word. But if any did essay to join themselves unto the Church, their diligence in their Examination and Instruction, their severe Inquiries into their Conversation, their disposing of them for a long time into a state of Expectation for their Trial, before their Admittance, were remarkable. And some of the Ancients complain, that their promiscuous Admittance of all sorts of persons that would profess the Christian Religion, into Church Membership, which took place afterwards, ruined all the Beauty, Order and Discipline of the Church.  
The things ascribed unto those who are to be esteemed the proper Subject Matter of a Visible Church, are such as in the judgement of Charity entitles them unto all the Appellations of Saints, Called, Sanctified, that is Visibly and by Profession, which are given unto the Members of all the Churches in the New Testament, and which must be answered in those who are admitted into that Priledge, if we do not wholly neglect our only Patterns. By these things, although they should any of them, not be real living Members of the Mystical Body of Christ, unto whom he is an Head of spiritual and vital influance; yet are they mere Members of that Body of Christ unto which he is an Head of Rule and Government; as also mere to be estee●ed Subjects of his Kingdom. And none are excluded but such, as concerning whom Rules are given, either to withdraw from them, or to cast them ●ut of Church Society, or are expressly excluded by God himself from any share in the Prieiledges of his Covenant, Psal. 50.16, 17. But unto the Wicked God saith, What hast thou to do to declare my Statutes, or that thou shouldest take my Covenant in thy Mouth? Seeing thou hatest instruction, and castest my w●rds behind thee.  

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II. Formal Cause of a particular Church.  
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CHAP. III. The Continuation of a Church-state▪ and of the Administration of Evangelical Ordinances of Worship, briefly Vindicated.  
THE Controversy about the Continuation of a Church-state, and the Administration of Gospel Ordinances of Worship, is not new, in this Age, though some pride themselves, as though the Invention of the Error whereby they are denied, were their own: In former Ages, both in the Papacy, and among some of them that forsook it, there were divers who on a pretence of a peculiar Spiritually, and imaginary Attainments in Religion, wherein these things are unnecessary, rejected their Observation. I suppose it necessary briefly to confirm the Tru●h, and Vindicate it from this exception, because though it be sufficiently w●ak in itself, yet what it is, lies against the Foundation of all that we are pleading about. But to reduce things into the lesser compass; I shall first confirm the Truth by those Arguments or Considerations, which will defeat all the Pleas and Pretences of them, by whom it is opposed; and then confirm it by positive Testimonies and Arguments, with all Brevity possible.  
First, therefore I shall argue from the removal of all causes, whereon such a Cessation of Churches and Ordinances is pretended. For it is granted on all hands, that they had a Divine Original and Institution, and were observed by all the Disciples of Christ, as things by him commanded. If now therefore they cease as unto their force, efficacy and use, it must be on some of these Reasons.  
1. Because a limited Time and Season was fixed upon them, which is now expired. So was it with the Church-state and Ordinances of old; they were appointed ●nto the time of Reformation, Heb. 9.10 They had a certain time prefixed unto their duration, according to the Degrees of whose approach they waxed old, and at length utterly disappeared, chap. 8.13. until that time they were all punctually to be observed, Mal. 4.4. But there were many antecedent Indications of the Will of God concerning their Cessation and Abolition, whereof the Apostle disputes at large in his Epistle unto the Hebrews. And from a pretended supposition, that such was the state of Evangelical Ordinances, namely, that they had a time prefixed unto their Duration, did the first opposition against them arise. For Montanus, with his Followers, imagined that the appointments of Christ and his Apostles in the Gospel, were to continue in force only unto the coming of the Paraclete, or the Comforter, promised by him. And adding a new Frenzy hereunto, that that Paraclete was then first come in Montanus, they rejected the Institutions of the Gospel, and made new Laws & Rules for themselves. And this continues to be the principal pretence of them by whom the use of Gospel-Ordinances is at present rejected, as that which is of no force or efficacy. Either they have received, or do speedily look for such a Dispensation of the Spirit, or his Gifts, as wherein they are to cease and disappear. But nothing can be more vain than this pretence.  
1. It is so as unto the limitation of any Time, as unto their Duration and Continuance. For (1.) There is no Intimation given of any such thing, either in the Divine-Word, Promise, Declaration about them, or the Nature of the Institutions themselves. But whereas those of the Old Testament were in Time to be removed, that the Church might not be offended thereby, seeing Originally they were all of immediate Divine Institution, God did by all manner of ways, as by Promises, express Declarations, and by the Nature of the Institutio●s themselves, foresignify their removal, as the Apostle proves at large in his Epistle to the Hebrews. But nothing of this Nature can be pretended concerning the Gospel Church state or Worship. (2.) There is no Prediction or Intimation of any other way of Worship, or serving God in this World, that should be introduced in the room of that established at first; so that upon a Cessation thereof, the Church must be left unto all uncertainties and utter ruin. (3.) The principal Reason why a Church-state was erected of old, and Ordinances of Worship appointed therein, that were all to be removed and taken away, was, that the Son, the Lord over his own House, might have the Pre-eminence in all things. His Glory it was to put an end unto the Law, as given by the Disposition of Angels, and the Ministry of Moses, by the Institution of a Church-state and Ordinances of his own appointment. And if his Revelation of the Will of God therein be not complete, perfect, ultimate, unalterable, if it be to expire, it must be, that Honour may be given above him, unto one greater than he.  
2. It is so, as unth their Decay, or the loss of their primitive Force and Efficacy. For their Efficacy unto their proper Ends, depends on, (1.) The Institution of Christ: This is the Foundation of all Spiritual Efficacy unto Edification in the Church, or whatever belongs thereunto. And therefore whatever Church-state may be framed, or Duties, ways or means of Worship appointed by Men, that have not his Institution, how specious soever they may appear to be, have no Spiritual Force or Efficacy, as unto the Edification of the Church, But whilst this Institution of Christ continues irrevocable, and is not Abrogated by a greater Power than what it was enacted by, whatever defect there may be as unto Faith and Obedience in Men, rendering them useless and ineffectual unto themselves; however they may be corrupted by additions unto them, or detractions from them, changing their Nature and Use; in themselves they continue to be of the same Use and Efficacy as they were at the beginning. (3.) On the Promise of Christ, that he will be present with his Disciples in the Observation of his Commands unto the Consummation of all things, Matt. 28.20. To deny the continued accomplishment of this Promise, and that on any pretence whatever, is the Venom of Infidelity. If therefore they have an irrevocable Divine Institution; if Christ be present in their Administrations, as he was of old, Revel. 2.1. there can be no abatement of their Efficacy unto their proper ends, in the Nature of Instrumental Causes. (3.) On the Covenant of God, which gives an infallible inseparable Conjunction between the Word, or the Church and its Institution by the Word, and the Spirit, Isa. 59.21. God's Covenant with his People is the Foundation of every Church-state, of all Offices, Powers, Privileges, and Duties there unto belonging. They have no other end, they are of no other use, but to Communicate, express, declare, and exemplify on the one hand, the Grace of God in his Covenant unto his People; and on the other, the Duties of his People according unto the Tenor of the same Covenant unto him. They are the Way, means, and Instruments appointed of God for this end, and other end they have none. And hereon it follows, that if it be not in the power of Men, to appoint any thing that shall be a means of Communication between God and his People, as unto the Grace of the Covenant, on the one Hand, or the Duties of Obedience which it requires, on the other●; they have no power to erect any new Church-state, or enact any thing in Divine Worship, not of his Institution. This being the state of Churches and their Ordinances, they cannot be altered, they cannot be liable unto any decay, unless the Covenant whereunto they are annexed, be altered or decayed. And therefore the Apostle to put finally and absolutely his Argument unto an Issue, to prove that the Mosaical Church-State and Ordinances were changed, because useless and ineffectual, doth it on this ground, that the Covenant whereunto they were annexed, was changed and become useless. This I suppose at present will not said concerning the New Covenant, whereunto all Ordinances of Divine Worship are inseparably annexed.  
Men might at a cheaper Rate, as unto the Eternal interest of their own Souls, provide another Covering for their sloth, negligence, unbelief, and indulgence unto proud foolish imaginations, whereby they render the Churches and Ordinances of the Gospel useless and ineffectual unto themselves; thereby charging them with a decay and uselessness, and so reflecting on the honour and faithfulness of Christ himself.  
2. THEY do not cease, because there is at present, or at least there is shortly to be expected, such an effusion of the Gifts and Graces of the Spirit, as to render all these external Institutions needless, and consequently useless. This also is falsely pretended. For (1.) The greatest and most plentiful effusion of the Holy Spirit in his Gifts and Graces, was in the days of the Apostles, and of the first Churches planted by them; nor is any thing beyond it, or indeed equal unto it, any more to be expected in this World. But yet then was the Gospel Church-state erected, and the use of all its Ordinances of Worship enjoined. (2.) The Ministry of the Gospel which compriseth all the Ordinances of Church worship, as its object and end, is the Ministration of the Spirit, and therefore no supplies or Communication of him can render it useleless. (3.) One of the principal ends for which the Communication of the Spirit is promised unto the Church, is to make and render all the Institutions of Christ effectual unto its edification. (4.) 1 Joh. 2.20, 27. is usually pleaded as giving countenance unto this fond pretence. But (1.) The Unction mentioned by the Apostle, was then upon all Believers. Yet (2.) It is known that then they all walked in Church-Order, and the sacred observation of all the Institutions of Christ. (3) If it takes away any thing, it is the Preaching of the Wo●d, or all manner of Teaching and Instruction; which is to overthrow the whole Scripture, and to reduce Religion, into Barbarism (4) Nothing is in●●nded in these words▪ bu● the different way of Teaching, and degrees of Success, between that under the Law, and t●a● now established in the Gospel by the 〈◊〉 effusion of the Spirit, a● 〈◊〉 been 〈◊〉 at large elsewhere. Nor 3. Do they cease in their Administration, for want either of Authority or Ability in dispense them; which is pleaded unto the same end. But neither is thi● pre●en●● of any force; it only begs the thing in Question. The Authority of Office for the Administration of all other Ordinances, is an Institution. And to say that all Institutions cease, b●cause none have Authority to administer them, is to say they must all cease, because they are ceased. (2.) The Office of the Ministry for the continuation of the Church-state, and Administration of all Ordinances of Worship unto the end of the World, is sufficiently secured. (1.) By the Law, constitution and appointment of our Lord Jesus Christ, erecting that Office, and giving waranty for its continuance to the Comsumation of all things, Matt. 28.20. Ephes. 4.13. (2.) By his continuance according unto his promise to communicate Spiritual Gifts unto Men, for the Ministerial Edification of the Church. That this he doth so continue to do, that is is the principal external Evidence of his abiding in the discharge of his Mediatory Office, and of what nature these gifts are, I have declared at large in a peculiar Discourse on that subject. (3.) On the duty of Believers or of the Church, which is, to choose; call, and solemnly set apart unto the Office of the Ministry, such as the Lord Christ by his Spirit, hath made meet for it, according unto the rule of his word.  
If all these, or any of them do fail, I acknowledge that all Ministerial Authority and Ability, for the dispensation of Gospel-Ordinances must fail also, and consequently the state of the Church. And those who plead for the continuation of a successive Ministry, without respect unto these things, without resolving both the Authority and Office of it unto them, do but erect a dead Image, or embrace a dead carcase, instead of the living and life giving Institutions of Christ. They take away the living Creature, and set up a skin stuffed with straw. But if these things do unalterably continue; if the Law of Christ can neither be changed, abrogated, or disannulled, if his dispensation of Spiritual gifts according unto his promise cannot be impeded; if Believers through his grace will continue in obedience unto his commands, it is not possible there should be an utter failure in this Office, and Office-power of this Ministry. It may fail in this or that place, in this or that Church, when the Lord Christ will remove his Candlestiks. But it hath a living root whence it will spring again in other places and Churches, whilst this world doth endure. Neither  
4. Do they cease, because they have been all of them corrupted, abused, and defiled in the Apostasy which fell out among all the Church's in the latter Ages, as it was fully foretold in the Scripture. For (1.) This supposition would make the whole Kingdom of Christ in the world to depend on the corrupt Lusts and wills of men, which have got by any m●●ns, the outward possession of the Administration of his Laws and Ordinances. This is all one as if we should say, that if a pack of wicked Judges should for a season pervert Justice, Righteousness and Judgement, that the being of the Kingdom is so overthrown thereby, as that it can never be restored. (2.) It would make all the d●●ies and all the privileges of all true Believers to depend on the wills of wicked Apostares. For if they may not make use of what they hrve abused, they can never yield Obedience to the c●mmands of Christ, nor enjoy the privileges which he hath annexed unto his Church and Worship. (3.) On this supposition, all Reformation of an Apostarized Church, is utterly impossible. But it is our duty to heal even Babylon itself▪ by a reduction of all things unto their first Institution, if it would be healed, Jerem. 51.9. and if not, we are to forsake her, and reform ourselves, Rev. 18.4.  
There is nothing therefore in all these pretences, that should in the least impeach the infallible continuation of the Evangelical Churches and Worship, as to their right, unto the end of the world. And the Heads of those Arguments whereby the Truth is invincibly confirmed, may be briefly touched on.  
1. There are express Testimonies of the Will of Christ, and his promise for its accomplishment, that the Church and all its Ordinances of Worship should be continued always unto the end of the world. So as to the Church itself, Matth. 16.13. Rev. 21.3. The Ministry, Matth. 28.20. Ephes. 4.13. Baptism, Matth. 28.18, 19, 20. The Lord's Supper, 1 Cor. 11.26. As for other Institutions, Public Prayer, Preaching the word, the Lords day, singing of God's Praises, the exercise of Discipline with what belongs thereunto, they have their foundation in the Law and Light of Nature, being only directed and applied unto the Gospel-Church-state and worship, by Rules of especial Institution, and they can no more cease, than the original Obligation of that Law can so do.  
If it be said, that notwithstanding what may be thus pleaded, yet de facto, the true state of Gospel-Churches, and their whole worship as unto its Original Institution did fail under the Papal Apostasy, and therefore may do so again: I Answer, (1.) We do not plead that this state of things must be always visible and conspicuous, wherein all Protestant Writers do agree. It is acknowledged, that as unto public view, Observation and Notoriety, all these things were lost under the Papacy, and may be so again under a renewed Apostasy. (2.) I do not plead it to be necessary de facto, that there should be really at all times, a true visible Church as the seat of all Ordinances and Administrations in the world; but all such Churches may fail, not only as unto Visibility, but as unto their Existence. But this supposition of a failure of all instituted Churches and Worship, I grant only with these Limitations. (1.) That it is of Necessity from innumerable Divine Promises, and the nature of Christ's Kingly office▪ that there be always in the world a number greater or lesser of sincere Believers, that openly profess subjection and obedience unto him. (2.) That in these Persons there resides an indefeazable Right always to gather themselves into a Church state, and to administer all Gospel ordinances, which all the world cannot deprive them of; which is the whole of what I now plead for. And let it be observed, that all the ensuing Arguments depend on this Right, and not on any Matter of Fact. (3.) I do not know how far God may accept of Churches in a very corrupt state, and of worship much depraved▪ until they have new means for their Reformation. Nor will I make any judgement of Persons as unto their eternal Condition, who walk in Churches so corrupted, and in the performance of worship so depraved. But as unto them who know them to be so corrupted and depraved, it is a damnable sin to join with them, or not to separate from them, Revel. 18.4.  
2. The Nature and Use of the Gospel Church-state require and prove the uninterrupted continuance of the Right of its Existence, and the observance of all Ordinances of Divine Worship therein, with a Power in them, in whom that Right doth indefeazably reside, that is, all true Believers, to bring it forth into exercise and practice notwithstanding the external Impediments which in some places at some times may interrupt its exercise. In the observation of Christ's Institutions, and Celebration of the ordinances of Divine Worship, doth the Church-state of the Gospel, as professing, consist. It doth so in opposition. (1.) Unto the World and the Kingdom of Satan. For hereby do men call Jesus Lord, as 1 Cor. 12.3 and avow their subjection unto his Kingly Power, (2.) Unto the Church-state of the Old Testament, as the Apostle disputes at large in his Epistle unto the Hebrews. And this state of the professing Church in this World is unalterable, because it is the best state that the Believing Church is capable of. For so the Apostle plainly proves, that hereby the believing Church is brought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which it was not under the Law; ●hat is, unto its Consummation, in the most complete Perfection that God hath designed unto it on this side Glory, Heb. 7. ●1, 19 For Christ in all his Offices▪ is the immediate Head of it: Its Constitution, and the Revelation of the ways of its W●rship, are an effect of his Wisdom; and from thence is it eminently suited unto all the ends of the Covenant, both on the part of God and man, and is therefore liable to no Intercision, or Alteration.  
3. The visible Administration of the Kingdom of Christ in this World, consists in this Church-state, with the Administration of his Institutions and Laws therein. A Kingdom the Lord Jesus Christ hath in this World; and though it be not of the World, yet in the World it must be, until the World shall be no more. The Truth of all God's Promises in the Scripture depends on this one Assertion. We need not here concern ourselves what Notions some men have about the exercise of this Kingdom in the world, with respect unto the outward affairs and concerns of it. Rutilio this is certain, that this Kingdom of Christ in the world, so far as it is external and visible, consists in the Laws he hath given, the Institutions he hath appointed, the Rule or Polity he hath prescribed, with the due observance of them, Now all these things do make, constitute, and are the Church-state and Worship enquired after. Wherefore as Christ always h●●h and ever will have an Invisible Kingdom in this world, in the Souls of Elect Believers, led, guided, ruled by his Spirit; so he will have a visible Kingdom also, consisting in a professed avowed Subjection unto the Laws of his word, Rom. 10.10. And although this Kingdom, or his Kingdom in this sense, may as unto the essence of it be preserved in the external Profession of individual persons, and it may be, so exist in the world for a season; yet the honour of it, and its complete establishment, consists in the visible profession of Churches, which he will therefore maintain unto the end. But by Visible in this Discourse, I understand not that which is conspicuous and eminent unto all, though the Church hath been so, and shall yet be so again; nor yet that which is actually seen or known by others; but only that which may be so, or is capable of being so known. Nor do I assert a Necessity hereof, as unto a constant preservation of Purity and Regularity in Order and Ordinances, according to the Original Institution of them in any place; but only of an unalterable Right and Power in Believers to render them visible; which it becomes their indispensible Duty to do, when outward Impediments are not absolutely insuperable. But of these things thus far, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

CHAP. IU. What sort of Churches the Disciples of Christ, may, and aught to join themselves unto as unto Entire Communion.  
WE have proved before that it is the Duty of all individual Christians, to give themselves up unto the Conduct, Fellowstip and Communion of some particular Church or Congregation. Our present Enquiry he●eon is, that whereas there is a great Diversity among professing Societies in the World, concerning each whereof it is said, L● here is Christ, and Lo there is Christ, what Church, of what Constitution and Order, any one that takes care of his own Edification and Salvation, aught to join himself unto. This I shall speak unto first in General, and then in the Examination of one particular Case or Instance, wherein many at this day are concerned. And ●ome things must be premised unto the right stating of the Subject of our Enquiry.  
1. The Diversities an● Divisions among Churches which respect is to be had unto, in the choice of any which we will or aught to join unto; are of two sorts.  
(1.) Such as are ●ccasi●ned by the remaining Weaknesses, Infirmities and Ignorance of the best of Men, whereby they know but in par●, and Prophesy only in part wherein our Edification is concerned, but our Salvation not endangered.  
(2.) Such as are in and about things Fundamental in Faith, Worship and Obedience; We shall speak to both of them.  
2. All Christians were Originally of one Mind in all things needful unto joint-communion, so as that there might be among them all, Love without Dissimulation. Howbeit, there was great Variety, not only in the Measure of their apprehensions of the Doctrines of Truth, but in some Doctrines themselves, as about the continuance of the observations of the Law, or at least of some of them; as also Oppositions from without unto the Truth, by Heretics and Apostates; neither of which hindered the Church Communion of true Believers. But the Diversity, Difference, and Divisions that are now among Churches in the World, is the effect of the great Apostasy which befell them all in the latter Ages, as unto the Spirit, Rule, and Practice of those which were planted by the Apostles, and will not be healed, until that Apostasy be Abolished.  
3. S●tan having possessed himself of the Advantage of these Divisions, whereof he was the Author, he mak●s use of them to act his Malice and R●ge▪ in stirring up and instigating one Party to Persecute, Oppress and Devour another, until the Life, Power and Glory of Christian Religion is almost lost in the World. It require● therefore great Wisdom to depart ourselves aright among these Divisions, so as to contribute nothing unto the Ends of Malice designed by Satan i● them.  
4. In this sta●e of things until it may be cured, which it ●ill never be, by any of the ways yet proposed and insisted on; the Enquiry is concerning the Duty of any one who takes care of his own Soul, as unto a Conjunction with some Church or other. And on the Negative Part I say,  
1. Such an one is boun● not to join with any Church or Society where any Fundamental Article of Faith is rejected or corrupted. There may be a Fundamental Error in a true Church for a season, when the Church erreth not Fundamentally; 1 Cor. 15. 2 Tim. 2.18. But I suppose the Error in or against the Foundation, is part of the Profession of the Church or Society to be joined unto. For thereby the Nature of the Church is destroyed; it doth not hold the Head, nor abide on the Foundation, nor is the Ground and Pillar of Truth. Wherefore although the Solicits under a Pretence of Love, Forbearance, and Mutual Toleration, do offer us the Communion of their Churches, wherein there is somewhat of Order and Discipline commendible; yet it is unlawful to join in Church Fellowship or Communion with them. For their Errors about the Trinity, the Incarnation of Christ, and his Satisfaction, are destructive of the Foundation of the Prophets and Apostles; and Idolotry, in the Divine Worship of a mere Creature, is introduced by them.  
2. Where there is any Church taught or allowed, a Mixture of Doctrines or Opinions, that are prejudicial unto Gospel Holiness or Obedience, no man that takes due care of his Salvation can join himself unto i●. For the Original Rule and Measure of all Church Communion, is agreement in the Doctrine of Truth. Where therefore there is either not a stable Profession of the s●me Doctrine in all substantial Truths of the Gospel, but an uncertain s●u●d is given, some s●ying one thing, some another; or that Opposition is made unto any Truths, of the Importance before mentioned; None can be bound or obliged to hold Communion with it; nor can incur any blame by refraining from it. For it is the Duty of a Christian in all things, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; And to join with such a Church, would (1.) Slain their Profession, (2.) Hinder their Edification; (3.) Establish a new Rule of Communion unknown to the Scriptures; namely, besides Truth; as might easily be manifested.  
3. Where the Fundamentals of Religious Worship, are corrupted or overthrown, it is absolutely unlawful to join unto, or abide in any Church. So is it with the Church of Rome. The various ways whereby the Foundations of Divine Religious Worship, are overthrown in that Church by Superstition and Idolatry, have been sufficiently declared. These render the Communion of that Church pernicious.  
4. Nor can any Man be obliged to join himself with any Church, nor can it be his Duty so to do, where the Eternally fixed Rule and Measure of Religious Worship, namely, that it be of Divine Institution, is varied or change by any Additions unto it, or Subtractions from it. For whereas one principal end of all church's is the joint celebration of Divine Worship, if there be not a certain stable Rule thereof in any Church of Divine Prescription, no Man can be obliged unto Communion therewith.  
5. Where the Fundamentals of Church Order, Practice and Discipline are destroyed, it is not lawful for any man to join in Church Communion. These Fundamentals are of two sorts; (1.) Such as concern the Ministry of the Church; (2.) Such as concern the Church itself.  
There are four things that are necessary Fundamentals unto the Order of the Church, on the part of the Ministry.  
(1.) That all the Ministers or Officers of it, be duly chosen by the Church itself, and solemnly set apart in the Church unto their Office, according unto the Rule and Law of Christ. This is Fundamental unto Church Order, the Root of it, from whence all other parts of it do Spring. And it is that which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or expressly provided for in the Scripture, as we shall see. If there be a neglect herein, and no other Relation required between Ministers, Elders, Rulers, Bishops, and the Church, but what is raised and created by Ways and Rules of men's appointment, or if there be a Temporary disposal of Persons into a discharge of that Office, without a solemn Call, Choice, Ordination, and Separation unto the Office itself and its work, the Law of Christ is violated, and the Order of the Church disturbed in its Foundation.  
(2.) That those who are called unto the Office of the Ministry be duly qualified, by their Endowment with Spiritual Gifts for the discharge of their Duty, is Fundamental unto the Ministry; that the Lord Jesus Christ doth still continue his Dispensation of Spiritual Gifts unto Men, to fit and enable them unto the Office and work of the Ministry; that if he doth not do so, or should at any time cease so to do, the whole Office of the Ministry must cease, and the Being of the Church with it, that it is altogether useless for any Churches or Persons to erect an Image of the Gospel Ministry by outward Rites and Ceremonies, without the enlivening form of these Spiritual Gifts, I have proved sufficiently in my Discourse of Spiritual Gifts and their continuance in the Church. Wherefore a Communication of Spiritual Gifts peculiarly enabling Men unto the Work of the Ministry, antecedent unto their solemn Separation unto the Office, in some good Measure, is absolutely necessary unto the due continuance of the Office and its Work; See Ephes. 4.7, 11, 12, 13, 14, 15. To suppose that the Lord Christ doth call and appoint Men, unto a certain Office and Work in his Church, secluding all others from any Interest in the one or other, and yet not endow them with peculiar Gifts and Abilities for the discharge of that Office a●d Work, is to ascribe that unto him, which is every way▪ unbecoming his Wisdom and Grace, with his Love unto the Church. But when Men look on all Church Order, as a lifeless Machine to be acted moved and disposed by External Rules, Laws, Canons and Orders, without respect unto the Actings of the Spirit of Christ going before in the Rule of his Word, to enliven every part of it, the true Disciples of Christ will receive no advantage thereby.  
(3.) It is of the same Importance that Persons so called do take heed unto their Ministry that they fulfil it, that they give themselves unto the Word and Prayer, that they labour continually in the Word and Doctrine, and all those other Duties which in the Scripture are prescribed unto them; and this not only as unto the Matter of them, but as unto the Manner of their performance with Zeal, Love, Compassion and Diligence. Where there is a great Defect in any of these things, on what Pretence soever it be; where Men esteem themselves exempted from this Work, or not obliged unto it; when they suppose that they may discharge their Office at a cheaper rate, and with less trouble, as unto their present Interest, by such ways as I shall not here express, No Man is, no Man can be obliged to confine his Church Communion, unto such a Ministry.  
(4.) It is required that they be Examples, unto the Flock, in the Expression of the Nature and Power of the Doctrine which they Preach, in their Conversation, especially in Zeal, Humility, Self-denial, and readiness for the Cross.  
Where these things are not, there is such a defect in the Fundamentals of Church Practice, us unto the Ministry of it, that no Man who takes care of his own Edification, can join himself unto a Church, labouring under it. For Ministers and Churches are nothing but instituted means of the Conversion of Sinners, and the Edification of Believers. And when any of them through their own default cease so to be, there is no obligation unto any man to join or continue in their Communion; nor do they contract any Gild in a peaceable departure from them, but discharge their Duty. That this be done peaceably without strife or contention, without judging of others, as unto their Interest in Christ, and Eternal Salvation, the Law of Moral Obedience doth require. That it be done with Love and Compassion and Prayer towards, and for them who are left, is the peculiar Direction of that moral Duty by the Gospel. Such a Practice at present would fall under severe charges and accusations, as also brutish Penalties in some places. But when all Church Craft shall be defeated, and the uses that are made of its imaginary Authority be discarded, there will be little occasion of this Practice, and none at all of Offence.  
Again; There are Things Fundamental unto Church Practise and Order in the Church itself, which where they are neglected, no man ought of choice to join himself unto that Church, seeing he cannot do it without the Prejudice of his Edification, the furtherance whereof he ought to design in that Duty. And these are,  
(1.) That the Discipline of Christ be duly exercised in it, according unto his mind, and by the Rules of his Prescription. There never was any Sect, Order, or Society of men in the world, designed for the Preservation and Promotion of Virtue and things Praiseworthy, but they had Rules of Discipline proper unto the Ends of their Design, to be observed in and by all that belong unto them. Where the Erection of such Societies is continued in the World, as it is much in the Papacy, both their Constitution, and their Conversation, depend on the especial Rules of Discipline which they have framed unto themselves. And this is done by them in great Variety; for being ignorant of the Discipline of the Gospel, and so esteeming it insufficient unto their Design, they have made no end of Coining Rules unto themselves. To suppose that our Lord Jesus Christ, who in this Church-state according unto his infinite Wisdom, hath erected the most perfect Society for the most perfect Ends, of Religion, of Obedience towards God, of Love and Usefulness among ourselves, hath not appointed a Discipline, and given Rules concerning its Administration, for the Preservation of that Society, and the attaining of those Ends, is highly injurous unto his Honour and Glory.  
Where therefore there is a Church or any Society that pretends so to be, wherein there is an utter Neglect of this Discipline of Christ, or the establishment of another, not administered by the Laws and Rules that he prescribed, no Disciple of Christ can be obliged to join unto, or to continue in the Total sole Communion of such a Church. And whereas there are two Parts of this Discipline of Christ; That which is Private, among the Members of the Church, for the Exercise and Preservation of Love; and that which is Public, in and by the Authority of the Rulers of the Church, for the Preservation of Purity and Order, a Neglect in either of them, doth much impeach the Fundamental Constitution of a Church as unto its Practice.  
2. There are sundry other things which belong unto this Discipline in General, which are of great consideration in the Discharge of the Duty we inquire into. Among them are,  
(1.) That constant Difference be put between the Good and the Bad in all Church Administrations;  
(2.) That Persons openly or flagitiously wicked, be not admitted into the Society of the Church, or a participation of its Privileges.  
(3.) That Holiness, Love, and Usefulness, be openly avowed as the Design and interest of the Church. But they are all so comprised in the General Head of Discipline, as that I shall not in particular insist upon them.  
From what hath been thus declared, it will appear on the other hand, what Church it is that a Disciple of Christ▪ who takes due care of his own Edification and Salvation, aught in duty to join himself unto in complete Communion. To answer this Enquiry, is the end of all those Discourses and Controversies which have been about the Notes of the true Church. I shall briefly determine concerning it, according to the Principles before Evinced.  
1. IT must be such a Church as wherein all the Fundamental Truths of the Gospel are believed, owned, and professed, without Controversy, and those not born withal by whom they are denied or opposed. Without this a Church is not the Ground and Pillar of Truth, it doth not hold the Head, it is not built on the foundation of the Prophets and Apostles. Neither is it sufficient, that those things are generally professed or not denied. A Church that is filled with wranglings and contentions about fundamental or important Truths of the Gospel, is not of choice to be joined unto. For these things subvert the Souls of Men, and greatly impede their Edification. And although both among distinct Churches, and among the Members of the same Church, mutual Forbearance be to be exercised, with respect unto a variety in Apprehensions in some Doctrines of lesser Moment; Yet the Incursion that hath been made into sundry Protestant Churches in the last and present Age, of Novel Doctrines and Opinions, with Differences, Divisions, and endless Disputes which have ensued thereon, have rendered it very difficult to determine, how to engage in complete Communion with them. For I do not judge, that any man is, or can be obliged unto constant total Communion with any Church, or to give up himself absolutely unto the conduct thereof, wherein there are incurable dissensions about important Doctrines of the Gospel. And if any Church, shall publicly avow, countenance, or approve of Doctrines contrary unto those which were the Foundation of its first Communion, the Members of it are at Liberty, to refrain the Communion of it, and to provide otherwise for their own Edification.  
2. IT must be such a Church as wherein the Divine Worship Instituted or approved by Christ himself, is diligently observed, without any Addition made thereunto. In the Observation of this Worship as unto all external, occasional Incidencies and Circumstances of the Acts wherein it doth consist, it is left unto the Prudence of the Church itself, according to the Light of Nature, and general Rules of Scripture; and it must be so unless we shall suppose that the Lord Jesus Christ, by making men his Disciples, doth unmake them from being rational Crea●ures, or refuseth the Exercise of the rational Faculties of our Souls in his service. But this is so remote from Truth, that on the contrary, he gives them an improvement for this very end, that we may know how to deport ourselves aright in the Observance of his Commands, as unto the outward discharge of them in his Worship and the Circumstances of it. And this he doth by that Gift of Spiritual Wisdom, whereof we shall treat afterwards.  
But if Men, if Churches, will make Additions in or unto the Rites of religious Worship, unto what is appointed by Christ himself, and require their Observance in their Communion, on the force and efficacy of their being so by them appointed, no Disciple of Christ is or can be obliged, by virtue of any Divine Institution or Command, to join in total, absolute Communion, with any such Church. He may be induced on various considerations to judge, that something of that Nature at some season, may not be evil and sinful unto him, which therefore he will bear with, or comply withal; yet he is not, he cannot be obliged by virtue of any Divine Rule or Command, to join himself with, or continue in the Communion of such a Church. If any shall suppose that hereby too much Liberty is granted unto Believers in the choice of their Communion, and shall thereon make severe Declamations, about the Inconveniences and Evils, which will ensue; I desire they would remember the Principle I proceed upon, which is, that Churches are not such sacred Machine's as some suppose, erected and acted for the outward Interest and Advantages of any sort of men; but only means of the Edification of Believers, which they are bound to make use of, in Obedience unto the Commands of Christ, and no otherwise. Whereas therefore the Disciples of Christ, have not only a Divine warranty justifying them in the doing of it, but an express command making it their indispensible Duty to join in the Celebration of all that Religious Worship, which the Lord Christ the only Law giver of the Church, and who was faithful both in and over the House of God, as the Son, ●ath Instituted and commanded; but have no such warranty or command for any thing else, it is their Duty to stand fast in the Liberty wherewith Christ hath made them free. And if by the same ●reath, in the same Rule, Law or Canon, they are commanded and obliged to observe in the Worship of God, what the Lord Christ hath appointed, and what he hath not appointed, both on the same Grounds, namely, the Authority of the Church, and on the s●●e Penalties of their Omission, no man can be divinely obliged to embrace the Communion of any Church on such Terms.  
3. IT is required that the Ministry of a Church so to be joined with, is not defective in any of those things which according to the Rule of the Gospel are fundamental thereunto. What these are, hath been declared. And because Edification, which is the end of Church Communion, doth so eminently depend on the Ministry of the Church, there is not any thing which we ought to have a more diligent consideration of, in the joining of ourselves unto any such Communion. And where the Ministry of any Church, be the Church of what sort or size it will, is incurably Ignorant or Negligent, or through a defect in Gifts, Grace, or conscientious attendance unto their Duty, is insufficient unto the due Edification of the Souls of them that believe, no man can account himself obliged unto the Communion of the Church, but he that can be satisfied with a Shadow and the Names of things, for the Substance and Reality of them.  
If therefore it be granted, as I think it is, that Edification is the principal End of all Church Communion, it is not intelligible how a Man should be obliged unto that Communion, and that alone, wherein due Edification cannot be obtained. Wherefore, a Ministry enabled by Spiritual Gifts, and engaged by sense of Duty to labour constantly in the use of all means appointed by Christ for the Edification of the Church, or increase of his Mystical Body, is required in such a Church, as a Believer may conscientiously join himself unto. And where it is otherwise, let Men cry out Schism and Faction whilst they please, Jesus Christ will acquit his Disciples, in the Exercise of their Liberty, and accept them in the Discharge of their Duty.  
If it be said, that if all Men be thus allowed to judge of what is best for their own Edification, and to act according unto the Judgement which they make, they will be continually pa●ting from on Church unto another, until all things are filled with disturbance and Confusion; I say,  
(1.) That the contrary Assertion, namely, that Men are not allowed to judge what is mere and best for their own Edification, or not to act according to the Judgement they make herein, may possible keep ●p some Churches, but is the ready way to destroy all Religion.  
(2.) That many of those by whom this Liberty is denied unto professing Christians, yet do indeed take it for granted, that they have such a Liberty, and that it is their Duty to make use of it. For what are all the Contests between the Church of Rome, and the Church of England, so far as Christians, that are not Churchmen, are concerned in them? Is it ●ot, in whether of these Church's Edification may be best obtained? If this be not the Ball between us, I know not what is. Now herein do all the Writers and Preachers of both Parties give their Reasons and Arguments unto the People, w●y Edification is better to be had in the one Church than in the other? And do they not require of them to form a Judgement upon those Reasons and Arguments, and to act accordingly; if they do not, they do but make a Fourish, and act a Part, like Players on a stage, without any determinate design.  
(3.) All Christians actually do so; they do judge for themselves, unless they are brutish; they do Act according unto that Judgement unless they are hardened in Sin; and therefore who do not so, are not to be esteemed Disciples of Christ. To suppose that in all things of Spiritual and Eternal Concernment, that men are not determined and acted, every one by his own Judgement, is an Imagination of men who think but little of what they are, or do, or say, or write. Even those who shut their Eyes against the Light, and follow in the H●rd, resolving not to inquire into any of these things, do it, because they judge it is best for them so to do.  
(4.) It is commonly acknowledged by Protestants, that private Christians have a Judgement of Discretion in things of Religion. The Term was invented to grant them some Liberty of Judgement in Opposition unto the blind Obedience required by the Church of Rome; but withal to put a restraint upon it, and a distinction of some Superior Judgement, it may be, in the Church or o●hers. But if by Discretion, they mean the best of men's Understanding, Knowledge, Wisdom, and Prudence, in and about the things wherein it is exercised, I should be glad to be informed, what other Judgement, than this of Discretion in and ●bout the things of Religion, this or that or any Church in the World, can have or exercise. But to allow Men a Judgement of Discretion, and not to grant it their Duty to act acconding unto that Judgement, is to oblige them to be Fools, and to act, not discreetly, at least not according unto their own Discretion.  
5. The same is to be spoken of Gospel Discipline, without which neither can the Duties of Church Societies be observed, nor the ends of them attained. The neglect, the loss, the abuse hereof, is that which hath ruined the Glory of Christian Religion in the World, and brought the whole Profession of it into Confusion. Hereon have the fervency and sincerity of true Evangelical mutual Love been abated, yea, utterly lost. For that Love which Jesus Christ requireth among his Disciples, is such as never was in the World before amongst men, nor can be in the World, but on the Principles of the Gospel, and Faith therein. Therefore it is called his New Commandment. The Continuation of it amongst the Generality of Christians is but vainly pretended; little or nothing of the Reality of it in its due Exercise is found. And this hath ensued on the Neglect of Evangelical Discipline in Churches, or the turning of it into a Worldly Domination. For one principal End of it, is the Preservation, Guidance, and acting of this Love. That mutual Watch over one another that ought to be in all the Members of the Church, the Principal Evidence and Fruit of Love without Dissimulation, is also lost hereby. Most Men are rather ready to say in the Spirit and Words of Cain, Am I my Brother's Keeper, than to attend unto the Command of the Apostles. Exhort one another daily, lest any be hardened through the Deceitfulness of Sin; or comply with the Command of our Saviour, if thy Brother offend thee, tell him of it between him and thee. By this means likewise is the Purity of Communion lost, and those received principal Members of Churches, who by all the Rules of Primitive Discipline, aught to be cast out of them. Wherefore this also is to be considered in the Choice we are to make of what Churches we will join ourselves unto, as unto constant complete Communion, and in whose Communion we will abide. For these things are matters of Choice, and consist in Voluntary free Acts of Obedience. With those unto whom they are not so, who would on the one hand have them to be things that Men may be compelled unto, and aught so to be; or on the other, that follow no other Guidance in them but outward Circumstances fr●m the Times and Places where they are born and inhabit, I will have no Contest. It follows from hence also, That,  
Where there are many Churches wherein these things are found, whereon we may lawfully and aught in Duty to join with some of them, in particular, every one is obliged to join himself unto such a Church, as whose Principles and Practices are most suited unto his Edification.   

ADVERTISEMENT.  
FOR your further carrying on of this Work, there is another Book Doctor Owen lived to finish, and left it as his last Legacy to the Church, Entitled, The true Nature of a Gospel Church, and its Government, wherein these following particulars are distinctly handled:  

I. The Subject Matter of the Church.  
II. Formal Cause of a particular Church.  
III. Of the Polity, Rule, or Discipline of the Church in General.  
IV. The Officers of the Church.  
V. The Duty of Pastors of Churches.  
VI The Office of Teachers in the Church.  
VII. Of the Rule of the Church, or of Ruling Elders.  
VIII. The Nature of the Polity or Rule, with the Duty of Elders.  
IX. Of Deacons.  
X. Excommunication.  
XI. Of the Communion of Churches.   
In large Quarto, price bound 3 s.  
Other Books lately Published of Dr. Owen's: Left behind him fitted for the Press.  
1. A Treatise of the Dominion of Sin and Grace, Price Bound 1 s.  
2. A Brief and Impartial Account of the Nature of the Protestant Religion, its State and Fate in the World, its Strength and Weakness, with the Ways and Indications of the Ruin or Continuance of its public National Profession. Price 6 d▪  
3. A Brief Instruction in the Worship of God, and Discipline of the Church of the New Testament; by way of Questions and Answers, with an Explication and Confirmation of those Answers. Price Bound 1 s.  
4 Meditations and Discourses concerning the Glory of Christ; Applied unto unconverted Sinners and Saints, under Spiritual Decays, from Joh. 17.24. Bound 1 s.  
These with the rest of Dr. Owen's Works that are in Print are sold by William Marshal at the Bible in Newgate-street; where you may be supplied of other Author's Books following.  
An Exposition of the whole Book of the Revelation, wherein the Visions and Prophecies of Christ are opened and Expounded; By that Late Reverend Divine Hansel knowl. Price Bound 2 s. 6 d.  
Dr. Crisp● Works in large Quarto, four parts. Bound 7 s.  
A Plain and Familiar 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 thitherwards. Price Bound 1 s.  
Ashwood's Heavenly Trade, or the best Merchandise. Price Bound 2 s. 6 d.  
Ashwood's best Treasure, or the unsearchable Riches of Christ. Bound 2 s. 6 d.  
Mr. Mead's Effigies, lately Engraven and Printed on large Paper. Price 6 d.  
Mr. Caryl's Effigies. large Paper 6 d.  
Dr. Owen's Effigies in large Paper 6 d.  
Mr. Bunyan's Effigies, large Paper 6 d.  
Dr. Crisp's Effigies in Paper 6 d.  
There is Newly Printed a Stitched Book, containing six Sheets; entitled, The Sufficiency of the Spirits Teaching: By Sammuel How. Price 6 d.  
Those that send for six Books shall have a seventh Gratis.  
Likewise there is in the Press, and will be Published (if the Lord will) February next, 1692. To Subscribers and others, Bound 12 s.  
The Labours of John Bunyan, Author of the Pilgrim's Progress, late Minister of the Gospel, and Pastor of the Congregation at Bedford, Collected, and Printed in Folio. by Procurement of his Church and Friends, and by his own Approbation before his Death, that these his Christian Ministerial Labours, may be preserved in the World.  
He was an Eminent Convert, and Experienced Christian. He was an Excellent, Eminent and Famous Gospel Minister. He hath Suffered Twelve Years Imprisonment for Gospel Preaching. His Books have sold admirably well. And he behaved himself Wisely, Plainly, courageously, as a Follower of the Great Apostle Paul, as he was a Follower of Christ. And therefore all Christian People, may reckon themselv●● obliged to preserve these his Labours.  
This Folio will contain Ten of his Excellent Manuscripts, prepared for the Press, before his Death: and Ten of his Choice Books already Printed, but long ago, and not now to be had. Their Titles are as followeth, viz.  

MANUSCRIPTS.  
An Exposition on the Ten first Chapters of Genesis.  
Justification by Imputed Righteousness.  
Paul's Departure and Crown.  
Israel's Hope Encouraged.  
Desires of the Righteous granted.  
The Saint's Privilege and Profit.  
Christ a complete Saviour.  
Saints knowledged of Christ's Love.  
The House of the Forest of Labenon.  
A Description of Antichrist.   
BOOKS formerly Printed.  

Saved by Grace.  
Christian Behaviour.  
A Discourse of Prayer.  
The Straight Gate.  
Gospel Truths opened.  
Light for them in Darkness.  
Instructions for the Ignorant.  
A Map of Salvation, etc.  
The New Jerusalem.  
The Resurrection.   
FINIS.