THE True Primitive State of civil and ecclesiastical Government Discussed and Cleared,  
Also a way briefly propounded to reconcile the Saints, by what names (now) soever distinguished. In Unity of Doctrine and Discipline, according to our Covenant in a Government nearest to the Word of GOD.  With all lowliness and meekness, with long suffering, forbearing one another in love. Endeavouring to keep the unity of the Spirit in the bond of peace, Ephes. 4. 2, 3. For by one spirit are we all baptised into one body, whether we be Jews or Gentiles, whether we be bond, or free: and have been all made to drink into one spirit. 1 Cor. 12. 13. 

Imprimatur  
March 12. 1648. Henry Whaley, Advocate   
London Printed by Robert Ibbitson in Smithfield near the Queen's head Tavern, 1649.   

TO THE Right Honourable the Great council in Parliament now Assembled, and the council of State.  
Right Trusty, and Right Honourable Senators.  
I And not I only, but many far more considerable, have been Spectators of those Intricate Mazes, and indefatigable troubles, which you as our Worthies, have for above these six years passed undergone, not to be paralleled to any time, save that of Israel's deliverance from Pharaoh out of the House of bondage, which you as so many Noble Instruments, by the strength of the arm of the Mighty God of Jacob, have performed to the present accomplishment for us, (as great a deliverance.) For the which blessed be the God most High, as also for that after so great winnowing, there yet remains so considerable a number of you found faithful to your trust, and though this may be esteemed by you Honourable Worthies, a boldness in the presenter (Near unto presumption) to mention your honour's Names in this Epistle, for which I have nothing to plead for in excuse, but this, namely, that your Honours are nearly and greatly concerned in the Subject matter of this ensuing Discourse, which if He, that is the Head of all principalities and Powers, the Mighty counsellor, by whom Princes decree just things, shall strengthen and guide you to follow: I, and not I only, but all Conscientious men, and true Christians, shall therein have their desires, and you their prayers:  
So resteth your most humble and devoted Servant, not worthy to be named, as considerable: D. P.   

To the Reader.  
I Had a great dispute in my spirit in this very nick of time, whether▪ I should speak or keep silence, & that not only because in these evil day's vanity and troth, not truth, is either through prejudice or wilfulness approved and extolled amongst men; but also through a sense of my stammering imb●cility, at being unlearned in human Sciences, I was afraid to show in public this my opinion: For I said in my thoughts, that days should speak, and multitude of years should teach wisdom; but since I understood that it is the inspiration of the Almighty that gives understanding; I durst not smother that little light under a bushel, which he hath as a talon given me to improve for his Glory and the Common good: upon this ground than I have adventured to cast my Mite into the public Treasury, presenting these ensuing Lines to thy serious perusal; the principal theme and substance of which is to show how this our tottering fabric both in Church and State, may again be resettled upon the sure Basis of a true Primitive Institution: And here if in this transaction I have not so managed it, as a business of so great importance doth require; I hope my former acknowledged weakness will plead for me a favourable excuse, if not acceptance: And lest a string of reproof by any over-winded expressions in this my book may sound harshly in the ears of some, so as to hinder the melodious harmony of an intended Union by me held forth; I shall endeavour again to lose it by an ingenuous acknowledgement.  
For I profess as in the presence of God, I am no enemy to any man's person, being sorry to see, much more to use either the name of a Leveller, or Presbyter, (having in both very loving friends) if I could by any other names distinguish them to a vulgar understanding, which yet are justly to be blamed and withstood, because they go not the right way to a civil or ecclesiastical Pe●ce. There is only one word that hath escaped me, that probably may give occasion to some to take off●nce; and that is in the 15. Page, towards the end, where quoting the Prophet Hosea, it is said, That God hath justly given up these men, that is to say, some of our conceived wise Diviners, and pretended Prophets to folly, and a dog raging madness rather than a rational or Christian Spirit. And here I could wish I might not say so of some which bite and snarl at their brethren, not showing yet any true reason wherefore: but God forbid I should say so of all; and truly because of offence, if it could have been timely prevented, I would have said so of none: Yet is this a term the holy Spirit hath used in way of reproof of some of the same Function, though in another case, when he calleth them both dumb and greedy dogs▪ and again for fear of mistake, because I have desired there might be no imparity of Persons in the Ministry in reference to human learning, that therefore I should be thought an enemy to learning; no certainly, I could wish the Universities might be kept up and maintained in their former luster, that so as God shall bring forth by the hand of providence, we may by such a common and commendable gift still find instruments that in some cases might be more useful than others either in Church or State.  
And lastly, though I have highly commended the Excellency of this outward form, which indeed ought to be observed; yet I hope none is so ignorant as to think that the true glory and beauty of Christ's Church is not more principally within; but since both are concerned in reference to the outward and inward man; therefore it was that Israel's deliverance out of Egypt was a deliverance in an outward way of worship for both; upon which ground it is not to be doubted that through the great power of our Redeemer, we shall at this time not only have a deliverance in the inward, but also a freedom of the outward man, else should we have nothing wherewith voluntarily to tender as a worship to God: For these Reasons, as also for some occasional faults in the Printing, I have contrary to my intended purpose presented thee with this Epistle, wishing a favourable construction of the whole at least, or of my good intention herein: And so I shall ever rest,  
Thine to command in the Lord. D. P.   

ERRATA.  
Page 1. line 28. for Counties read Countries. p. 3. l. 14: for surplice surface. p. 20. l. last leave out thirdly. page the last, line the 25. r. Secta●●●s truly so called.   

THE True state and form of Government, Civil & Ecclesiastical discussed & cleared.  
NOt long since there was in public, a little book entitled, A Shrill cry, for the resolve of 13 Queries, in which, with many other things touching the Covenant &c. very considerable, there was inserted, the primitive institution and supreme end, of a civil and ecclesiastical Government, in a more full pursuance then of what was there so briefly presented, I shall endeavour in this ensuing discourse, to hold forth these 3 particulars, as very necessary further to be discussed and cleared in these times. First wherein each particular Government, with their distinct and peculiar interest doth a part consist. 2. In what particulars they may harmoniously accord. 3. Some probable means propounded tending to settle each in their primitive glory.  
To begin then with that Government which is called Civil. First acted upon the theatre of this world, yet in force, which as touching the form since, hath been very contingent & uncertain. God sometimes deputing one as supreme to give out laws, and rule the Nations. Sometimes permitting others by right of Conquest to impose Laws, upon the subdued multitude, some were elected Kings, to whose laws the people voluntarily submitted. Others by their Representatives proposing Laws to these elected Kings, by which they would be governed. And lastly some few have been elected in several Counties to govern and transact for the good and benefit of the whole. These and such like, are usually distinguished by the names of Monarchy, aristocracy, democracy, &c. The reason of which variety, hath been the universal corruption of human flesh. Governors being drawn aside by their own concupiscence, through ambition, and self-interest, and other causes, to pursue ends destructive to common-safety. But from the beginning it was not so, for if man had stood, the most pure and primitive had been that of Monarchy. Adam being entrusted under Christ to wield the supreme sceptre of this terrestrial diadem, which probably might have continued to all succeeding Generations. The subject matter for which Government, would have been his own offspring and fellow creatures. The form most excellent, each Minister under him in their proper place, orderly and sweetly dispencing an equal distribution, to God, and each particular being. The rules and bounds for which, was the law of nature, reason, & morality.  
The discipline was by instruction, exhortation, example, and such like, to draw forth and exercise daily the intellect of all intelligible creatures in the things before recited. So as from nonage, to full-age, each particular according to their measure and proper place, might become serviceable to the universal and public good. There being yet this difference in the state of innocency (though continued) between Adam and his progeny, that as he was created a perfect man, his internal faculties was acted readily from himself as several objects and relations were presented in their time and place, whereas his posterity stood in need of a continual inculcation of instruction from others, before they could act their inward principle, dexteriously, and habitually in a way of nature and reason, to which, other parts of discipline before expressed in this state of corruption, is necessarily to be added, sharp reproofs and severe corrections. The next and last particular appertaining to this Government, is the supreme end: Namely the preservation of each man's propriety in name, goods, and other things of this life. And herein the particular and entire interest of this and all other civil sanctions doth consist. A first Testament and Covenant once in the power of man to keep most perfectly, which since through weakness of the flesh, fruits and effects of the fall, is now impossible, precisely to be performed: All men in nature thereupon by a just sentence, as under the first breach of this Law, becoming children of the curse, wrath, and death: we need not wonder then at the revolutions and changes of Government, since every thing else now is restless, until it return to its primitive and supreme centre, from whence there was suddenly so great an apostasy, that the whole earth was filled with violence, insomuch, immediately after, man's commecall scheane of terrestial glory, became dissolved into a watery Tragedy, a few inconsiderate persons for number, only excepted, preserved from being overwhelmed in that universal deluge, which no sooner by multiplying had again filled the surplase of the earth, but the like universal corruption appeared: All fixed principles for pure Nature, Reason, and morality, was by it eaten out, and became obliterate; which doubtless was the cause why God in the next Age did again mind the same through the figure of circumcision, as also, not long after in that terrible manner upon Mount Synaia in Judea, the hemisphere of Nations, give out his Law, to show man once more, not only from whence he was fallen, but to stir him up thereby to his former duty, the matter whereof was engraven in Tables of stone, evidently to be seen and read of all men.  
And although here again, the form of this Government than was monarchical; yet was it not therein an indisputable precedent and pattern for other Nations or succeeding times, for though it should be admitted that this was most Primitive, and in Gods esteem most Excellent, either in Adam, and those other anointed Kings, to whom extraordinary assistance and abilities was given for performance of such a trust, as particular Types of Christ: Yet experience tells us through changes; and reason and providence dictates no less; that where this immediate Divine Assistance is wanting, to guide any single supreme in evil times of defection, that Government proves dangerous, and those governors probably most safest for that people, which shall through providence be admitted to Rule, after a sensible feeling, and late deliverance with them from under a yoke of tyranny: It not to me seeming likely, that such who have seen justice done upon others, themselves in it being instrumental, should through tyranny by any Law, make heavy yokes for their brethren, and in it their own Posterity (which if) they would be most inexcusable, because they of all other, in this latter Age of the world have seen most examples and precedents of the good, and evil of Government: Thus much then of the first particular, in which is briefly showed the Ministers, matter, form, laws, discipline, end, and entire Interest of all civil Government, both at first and since, which because it was held excellently forth in the commonwealth of the Jews: It was called a Sanctuary 
a Heb. 9 v. 1.  yet worldly and fleshly, far different from that, which concerns the inward and spiritual man, which though the ministration of it be in the flesh; yet it is not after, nor for the present, little appertaining thereunto: It being until the day of our bodily redemption, 
b Rom. 3. v. 23.  under the discipline of the first Testament; for corrupt flesh, as all now is, must as grass and the flower of the field, first wither, become dead, & vanish away in the judgement of those, which are to be fit matter for the second and new Testament, for the body 
c Rom. 8. v. 10.  must be dead because of sin, when the spirit is to live for a better righteousness sake.  
And so I come to the second particular, the Government ecclesiastical, which immediately receded the other in the Infancy thereof. The instruments and forms whereof, hath also been various before the time of Christ's fleshly presence; the reason of which was, the good pleasure of the Fathers will, the divine mystery of his Grace, since revealed to us in the fullness of time, for the most part hid in 
d 1 Cor. 2. v. 6, 7.  him, whose dispensations & works always appear most perfect in the end. During the infancy and minority, of the mystical body of Christ the Church then begun; it seemed good to him here and there to enlighten, and by a secret and inward call, to separate and segregate from the Common mass of mankind, such as should hold forth according to the measure of faith then dispensed, the word of life: That in divers ways, manners, 
e Heb. i. v. 1.  and forms of discipline, were made instrumental in their generations, to congregate as time and place afforded, the children of truth. Gradually first preparing, and then through union of affection couching them in their due place, as so many polished stones, upon that precious corner, and first foundation stone of the spiritual Temple Christ Jesus: I purpose not here for brevity sake, to write severally of the particular forms in those Ages past; but rather with the 
* Shrill cry.  author of that forenamed Pamphlet, I shall fall in with his Method in that form since, as a Government for us more practically imitable: It was evident then according to Scripture, when the full time appointed of the Father, for the spiritual liberty and age of the Church was come: He sent forth his son into the world, clothing him with human flesh, and in the substance and shape of man put him under the Law:  
That in his pure flesh, in man's stead, and for his benefit, he might actively and passively perform, what God or man, by any Law could possibly require; and though he knew no sin, neither was a transgressor of any Law; yet he being instrumental in the Creation of man, the first, and supreme 
* Heb. 2. 6. 7. 8.  head of man, by relation a 
* Ver. 13. 14,  brother to man, and by a peculiar right had an interest in man; it was both just and reasonable, that he only as the fittest person should principally transact the affairs of man, and for that end, he was by God in the behalf of all fallen man, imputed a sinner, numbered amongst transgressors, made a curse by suffering upon the cross, as a thief and murderer, that so through this, God's peculiar ordinance and acceptance, he might no more remember or punish eternally the transgressions committed against the first Testament; as also to give a sure ground of future hope, that the bodies of the faithful one day, shall be perfectly redeemed from the power of sin, death, and the devil, unto which by a righteous sentence, they became with others most miserably captivated, with all to give good assurance to all such, by the death and sealing bloodshed of this son of God, which was appointed to be both the testator and Mediator of the new Covenant 
t Heb. 9 15.  eternally stablished upon sure promises, their spirits once cleansed from the filth and guilt of the old: May now by a new and living way through the veil of his flesh, have a free passage into the most holy Sanctuary and presence of our heavenly Father, in the glorious liberty of the sons of God; and for that end this our great high Priest and Apostle of that faith, which we should profess during the time of his abode upon earth, he made it his own; because the father's work, to dispense light according to his will in matters of this Nature, that so by it, he might publicly gather unto himself all those children of God that were capable Subjects for an audible administration; and for that cause he was pleased to elect, not only twelve principal, but many others, to whom he did impart those mysteries, that they might afterwards as good Disciples and Scribes before instructed, communicate the same. Upon whom after his ascension he poured out his spirit, in the dispensation of extraordinary gifts; that so by them the foundation begun, and form prescribed for such a spiritual structure might successively be carried on in all succeeding times, until the very top stone should be laid, and grace, grace, cried thereunto: It's easily conceived then by that's past, who were the Mr. workmen, and what was the matter for this building; but for evincing a double mistake in our pretended Mr. Builders: It's necessary the matter of it be a little further considered: It being affirmed by some on the one hand, that all persons in a Nation; yea infants are fit materials for this celestial fabric: The folly of which opinion appeareth, in that it is not only contrary to the practice and direct precept; but also the true nature and end of this institution by Christ: Besides, what benefit can accrue to Infants, and others almost as uncapable to be made Members by any initiating ordinance, since they are in no capacity (through natural weakness) visibly to do or receive any good, neither hath God at any time, or anywhere (as is falsely by them premised, engaged through an unwarrantable use of baptism, to wash away original sin, Regenerate, visibly unite to himself, and save Infants; for why then doth not answerable effects follow: Time quickly showing that many thousands so baptised, become abominable and Reprobate to every good work: Strange therefore it is to see how these men have been puzzled to evade the clear light of this Scripture; Go discipline and baptise, and that other Scripture, he that believeth and is baptised shall be saved; but to these persons it seemeth fulfilled, if they enjoin others to profess faith for them, which visibly have none; as if one man's bare profession, which is not probably real, were with God meritoriously saving for others, in like manner are they puzzled about Circumcision, which they say baptism cometh in the room of, when its clear to them which will understand, that Circumcision was no initiating ordinance for a Church, and Gospel fellowship? It being but a sign of an external Covenant and stipulation made with Abraham and his Seed, for a revive of the first Testament, touching a civil and unblameable conversation in the flesh: For saith God, my Covenant shall be in your 
g Gen. 17. ver. 13.  flesh: So that all Israel after the flesh, by the Law gendering to bondage, were not Israel after the spirit, borne of the free woman, gendering to a spiritual liberty: And this I am induced verily to believe, for these Reasons, viz.  
First, Because all those that partook of Circumcision, by Scripture proof were rigedly bound to a personal and perpetual performance of the moral Law, in reference to the outward man 
h Gal. 5. 2.  which our Saviour yet testifieth, none of them did 
* Ioh. 4. 19 23.  keep, nor indeed could, as they might the ceremonial and other laws.  
Secondly, From the nature of the law itself, which in Scripture, is compared to fire, hammer, Sword, &c. whereof circumcision was a figurative sign, showing it to be no less than a keen cutting instrument, through the penalty, which by a secret insition was to separate that call, skin or film spread over the Spirit, eye, & judgement of reason, at first occasionally entering in by the senses, & now through custom being so habitually contracted in man's nature, as it proves to some many times an incurable disease. 
i Colos. 2. v. 11. 12. 13.  Necessary it was then, that from the eight day of the womb, 
A good note for a timely instruction of children.  at the first budding of the senses they should be gradually and regularly disciplined accordingly. And as for time, so for place, this sign was very significant, it being done there, from whence instrumentally was to be acted, the strongest and most burning lust of human and natural concupiscence, the difficulty in suppressing which, and the danger of neglecting, was secretly hinted by the pain, sorrow and bloodshed in this ceremonial transaction, neither is the persons less observable, God showing by such an administration, that it was the male, not the female that was first entrusted, from whom as the head and stronger vessel, he chiefly of him required performance, or else his blood must go, or some others for him must do and suffer, what in God's account is a satisfaction equivolent.  
Thirdly, 
isaiah 42. ver. 22,  When circumcision and the Law, was most in force, and highly exalted, and through a sense thereby of man's weakness, though it became instrumental to beget as upon Hagar's knees faithful children unto Abraham: Yet gospel and Evangelical righteousness, as a spring and river of life, sweetly, yet secretly was then running under allegories, tips and ceremonies, in a ministration distinctly differing from the former, for they all drank of the same spiritual rock that followed them, and that rock was Christ, and they all were baptised as well as circumcised, though mystically under a cloud and in the Sea, where water and not blood, was the material substance of this ordanicall Sacrament.  
Fourthly, From the nature and end of baptism itself, which is not to be paralleled so, as to come in the room of circumcision. The matter and manner of which holy institution, presenteth to our view and serious consideration, these several things following. First, That it is neither circumcision, nor any other ceremonial reparation, but an absolute sacramental dissolution of our bodily elements, into their first principles, as best suiting with a visible gospel administration, From which secondly, was lively represented to the eye of faith, not sense, by the death of the body, a spiritual freedom from the imputation of sin, 
* Rom. 6. v. 9, 10, 11.  power of the law, curse, death and the devil. The ground of which, is this, in that God at first gave this Law principally to be binding to the sensitive and weaker part, the inward man from it being destinct, although united, makes but one person 
l For want of a true distinguishing of these nature's lit●le of the Scriptures and heavenly mystery of the gospel is understood.  upon which the outward, being first in the transgression, and by occasion an inlet of sin to the other. It pleased God, to impute that sin, and charge the punishment upon it, when yet by a decreed union. If faith in an unexpected promise had not intervened, the inward had also been in the same predicament, from the nearness of which union of these two destinct natures, there is a communion of operations and proprieties, so that what may be affirmed of one and the same person, at one and the same time, in reference to one nature, may be denied of the other, so that by one he may be said to be earthly, dead under the law, &c. and by the other, he may be said to be yet heavenly, not living under that Law, holy, blessed, and under the protection of God for ever. And yet again, where faith in a promise is not, there a person in both natures is perpetually miserable, but where it is, that person in both Natures, is eternally happy.  
Yet in order, first the one and then the other, this then asserted is cleared, if we observe that when God came to execute judgement, he progressively past sentence upon that which was the first occasion of sin, beginning with the Serpent, than the woman, and last of all, with the earthly man, making good his former threatening, That in the day it did eat, it should die, For earth it was, and to earth it should return, which was the substance of the outward, not the inward 
m For if God had intended to pass a sentence of an eternal death on this breach, since it was pronounced peremptorily without any condition of faith in a promise, which if God had been true of his word (a thing not to be disputed) man necessarily then had in both natures eternally perished. It was the earthly part than that lay under that temporal sentence, which before one thousand years, God's day, it perfectly expired, from which first sentence it was hourly declining, besides this also appeareth in that the satisfaction was made in the flesh of Christ, which through the Union was not without extreme anguish of spirit, Rom. 8. Hebr. 10. and elsewhere.  man. Thus than this exact compounded elementary substance, at first a fit instrument for the celestial Spirit, to transact a terrestrial service, being under the sentence of death, it became not only unserviceable through a declining weakness, but it caused also a spiritual death, dulling the edge and quenching the sparklings in the Intellect of the divine offspring, for the cheering and reviving again of which, he was pleased by a promise in a blessed seed of the same substance, to give hope to the one, by dying, of a better Resurrection, and through the quickening spirit, for the present to give the other deliverance from a sinful captivity. Now a figure of this death of the body was lively held forth by the bodies & blood of Beasts, which were to be offered up in Sacrifice, as a present atonement for the reprieve of all sublimary created things of the same elementary substance, until the substance of that which was chiefly tipified and intended, namely the body of Christ; in which as a spiritual public person, all the bodies of the Saints was included, in the offering up of which, the will of God being done, he hath consecrated for ever (through that will) those which by faith in his blood were sanctified. Thirdly, baptism was also ordained, that it might be not only a similitude of that union and communion of the body of Christ with the faithful, but also that it might hold forth by this union to a visible part in the behalf of the rest of the members of the invisible body, a community of the same Spirit, virtue, life, resurrection and glory, of the Head.  
And this we find excellently set forth to us; worthy our serious perusal, in the sixt and seventh Chapters to the Romans, the Apostle in the seventh showing, That now the first husband the body, to whom the Spirit by union was married, it was dead to the Law in the body of Christ; so that now the spirit without being counted an adulteress, might make choice for a husband him that is raised from the dead: That by such a union it might bring forth fruit unto God, for faith he, when we were in the Flesh, the affections of sin which were by the Law, had force in our members to bring forth fruit unto death, but now we are delivered from the Law, he being dead, that is to say, the body, in whom we were holden, that we should serve him in newness of Spirit, and not in the oldness of the Letter. Fourthly and lastly, by the water in baptism, covering the earth of man's body, it being plunged therein, was further signified, the sanctifying and renewing again of the body through that Spirit, which by a first moving on the surface of the waters, gave being in the creation to all things of the same Elementary substance, which should be as certainly performed, as man's body came forth of the waters; a sure testimony of which was evident in the head, and others the first fruits of the same: by this then as I conceive, hath been confuted the first error, showing that Infants and many others, upon these grounds, are not fit matter for a visible Church or Congregation, and though I have in this exceeded an intended brevity, yet in things so greatly Important; it will I trust be excusable, for this seriously considered will put an end to those bitter long disputes, and voluminous Treatises about the Law, and Gospel. God's seeing, or not seeing sin, in reference to the one, or the other Covenant, &c. The Error on the other hand is, in some that conceive them only fit, which for knowledge and practice are seemingly more eminent, whereas at first a Gospel conviction, and need of a Christ, and a voluntary submission to his government, for a further Instruction through doctrine and discipline was a good ground of admission. For Christ's Kingdom in the Church, is a Kingdom of Grace, long-sufferance, and meekness. The Subjects whereof at first are very rough hewed, not polished stones, weak in knowledge, and many times more in practice. Those Ministers and strong Christians then entrusted, aught to bear the Infirmities of the more feeble, carrying these Lambs in the bosom of Love, leading gently, and guiding these younglings in grace, like good Pastors, so truly knowing the state of their flock, as to distinguish them by their names, natures, and manners, that so he might accordingly feed them with knowledge and understanding; Not in civil contentions, but evangelical conclusions, but how rare are such at this present, & what plenty of those shepherds that God so 
* After the manner of men.  passionately and pathetically reproves in Ezekiel's time, that he said, Eat the fat, and clothed themselves with the fleece of the Sheep, 
Ezek. 34.  but did not care to feed▪ 
Zach. 11. chapters worthy to be observed of all such as are entrusted with the care of Souls.  so as to strengthen the weak, heal the sick, bind up the broken, bring again that which is driven away, neither sought that which was lost, but with cruelty and rigour did they rule them. The Lord himself then the great and living shepherd, there promiseth to supply their place, and do that for his Sheep which was neglected by those evil Shepherds, that is to say, to lead them into green Gospel pastures, refreshing them with the sweet and pleasant springs of salvation, strengthening the weak, healing the sick, &c. As it followeth excellently in the same Chapter.  
The next thing then to the matter, is the form of this government, which was first, those ministerial officers, as to be ordinary and perpetual, were Pastors, to instruct and teach. Deacons, to collect, keep, and disburse the public stock. Elders, among themselves to overrule and end all civil and occasional differences; Seers, to watch over each particular Member, which was to present, as need required, the true state of things to the Church; there was also a form of Sacraments, one of baptism, of which is already spoken. One other and main end of which was to distinguish all visible members within, from them without, putting such into a visible capacity thereby of those benefits before expressed, to which then was added the Sacrament of the Lord's Supper, through which, those before baptised were made to drink into that one Spirit, which spiritually quickened it by faith in the blood of Christ, running through the veins of the whole body, typically represented by way of Communion in the Element of wine, to the very senses of the faithful, all those benefits of Christ's death and resurrection, which upon frequent meeting they were publicly to hold forth in remembrance of the same.  
After these, next in order was the form of doctrine, that is to say, first, To acknowledge God even that Father of whom originally and effentially were all things either temporal or spiritual, according to whose supreme will, all the distinct families in heaven and earth was both ordered and named; As also that Jesus Christ his first begotten son, was that person by whom all things was made, is now preserved, redeemed, and shall again, what belongs to him, be restored; for which cause he descended, suffered, ascended according to the Scripture, sitting now at the right hand of God, until all enemies are made his footstool, which once performed, he shall then deliver up the kingdom to God the Father, which then shall be all in all to the whole body, filling every part according to their measure with his own fullness; as he now doth the head, for the effecting of all which glorious promises, in the behalf of the holy visible, invisible, militant, and at last triumphant Church. That there is one infinite, invisible, incomprehensible, most omnipotent Spirit, which is that of the Fathers, communicated to the Son and from him, as head, to the whole body. The fift was the form of discipline, which was this, every Officer in their proper place, through meekness and love, by exhortation, instruction, reproof, and if need require, with consent of the Church, through excommunication, to use their utmost endeavour to present such, who have voluntarily submitted unto their Government, blameless in the day of Christ; And then the last of all is the supreme end, namely, the preservation of each Saints propriety in their spiritual names, privileges and benefits of an eternal life, so as each member in their proper place, may according to the effectual working and power, which is in the measure of every part, receive the increase of the body unto the edifying itself in love, until we all meet together in the unity of Faith, and that acknowledging of the Son of God, unto a perfect man, unto the measure of the age of the fullness of Christ. Thus as briefly as I could, hath been showed also the governors, Government, matter, form, of doctrine and discipline, with the distinct and supreme end, of this ecclesiastical Government of Christ.  
The third thing promised to be considered was this, In what respect these two Governments, so diametrically opposite, as heaven and earth, may yet agree and dwell together in a Nation, City, Family or person. First, they may agree in this, that the son of God is constituted, and by public inauguration, is Crowned and anointed King and Head of both these principalities and powers, with their several Instruments, and weapons, whither carnal or spiritual. Secondly they may accord in this, that the spiritual deserves the right hand of fellowship, since all sublimary things had a being with the external, for ends subservient to this, which when it shall perfectly be accomplished in the Nations. This exterior Government shall be dissolved and cease. The Kings and Rulers of the Gentiles rejoicing to bring their glory to it; casting their crowns at the feet thereof, as a due homage to this eternal Excellency. 
* isaiah 60 to the end.  Thirdly, they may sweetly echo in this, to pray for, rejoye in, and wishing well, to the prosperity and peace of each other. And Fourthly, They may be unanimous in this, namely to assist and preserve each other, in their distinct sphere and equipage, so that God as supreme may have his due, and man as subordinate his. Fiftly and lastly, That they may and aught to assent in this, that each person in respect of his outward man, is under the command, approbation, and punishment of a civil state, as it shall act publicly for the good, or to the apparent prejudice of the same, when at the same time the inward, in matters of faith, as they concern another life, is under the command, approbation, or punishment of the Church, whereof he is a Member, As it shall publicly act for the good or the apparent prejudice thereof. Thus having past the second, I come to the third.  
Well then, as for the lawful authority of those governors, that through the over ruling hand of the most high, we are at this present under, I dispute not. Of which, those that are doubtful and desire to be informed, may do well to read that forementioned 
* Shrill Cry.  sheet or two, which perfectly speaks my judgement therein. This premised, I proceed to the third and last general head of this discourse, namely first to present by way of proposal to our Honourable Worthies, some probable means whereby their Government may be comfortable to themselves, and prosperous to the people. And here with the beloved Disciple John, I shall mind them of that which was from the beginning, according to that which hath already been in part, showed, that is to say, First, that they would aim at the same end, in all transactions, which God did in the Primitive Institution of a Civil Government, which briefly was this, that they would be ten commandment Magistrates, giving God and man his due, after the two Tables, according to nature and reason.  
Secondly, for pursuing of which, because not ubiquitary, Jethro's counsel might be taken, to choose out in the Nation men fearing God, hating covetousness, which in their places may judge and determine lesser matters.  
Thirdly that accordingly as at first, there may be a Government, not only Magisticall, but sympathetic, and impartial. That so it be not endangered to split upon the Rock either of a just calumny, or a pusillanimious contempt.  
Fourthly, That for the protection and praise of them that do well, they would take notice of evil doers, disturbers of public peace, to make them exemplary for the same, which principally now are the 
* Despise●s of authority.  irreverent impatient restless Levellers 
* Not considerable. , or pretended Reverend Ministerial 
* More considerable in respect of place.  Presbyters. The first of which, upon what male contented ground, or tumour I know not, endeavour machevile and Jesuit like, to divide and distract, and as much as in them lies to confound the counsels of our experienced grave and honourable Sennators, out of a pretended jealousy before trial made, after all their winnowing, may probably betray their trust, which to me, certainly neither the law of Nature, God or Nations, ever gave private persons such a power, to anticipate and prejudge, the transactions in dubious matters of their supreme governor, which doubtless must needs have more knowledge (through experience) in the affairs of State than the most extraordinary private spirit amongst the giddy multitude. And as for those other, which pretend to be Sacred, calling themselves Ambassadors of Christ, which if they were indeed: They would never speak reproachfully evil of the rulers of the people, as they do in Pulpits, and did in their late Letter to the General and Officers of the Army, a Paper, in itself most self and scandalous, since those that they asperse are public persons; And themselves (though presumed public) are in civil things private, which if no more were said, it was a sufficient answer to their Letter. Again, if it should be admitted, that the supreme governors, and those under them entrusted 
* The General.  now in being, were an usurped power, and not agreeing with the law of the Land, as they falsely insert, yet God's bare permission of such a power, were ground enough not only of submission, but their prayers also. If the precept of the Apostle Paul be by them thought imitably practical.  
But these men presume (Doubtless of a more extraordinary spirit) like the Prophets of old, taking upon them to reprove Magistrates, which they by visions, many times confirmed by miracles, they had an immediate Mission. Those being the Gods, to whom peculiarly the word of God then was sent. Which if they can prove such a calling, they shall be no more private but public persons, To whom not only Magistrates, but all others in doubtful exigences should repair as to the divine Oracles of God.  
But seeing they cannot, It is not a groundless, or doubtful title of an Ambassador, or Gospel-minister, that in case of a public civil breach of conscience towards men, that should free them from punishment, when yet liberty of conscience, in doubtful matters of faith towards God, remain still as a Rock unmovable? Therefore I verily think, the day of God's just visitation, 
Hosea 9  spoken of in Hosea, is come upon these men, in that he hath given up these deviners and spiritual persons, 
More like than a ra●ionall or Christian spirit  to a dog-raging* madness, each pretended Prophet, like fools, not knowing the seasons & interchangeable workings of the Almighty. But I spare them, as objects for our pity and Prayers, rather than envy, since through their words already, which everywhere frets like a Gangreen, this their madness is in a manner seen and known of all men.  
Fiftly and lastly, the way to promote a blessed settlement in the civil State▪ is for our Honourable Rulers not as Magistrates, by any coercive power to settle an Ecclesiastical 
* A thing hateful to God as derogatory ro his word and spirit, he standing in no need at all of man, much less a forced obedience especially in spiritual matters.  government, But as Christians eminent in their places, through a prudent and godly example to improve their utmost abilities, to restore the Church to her former beauty, and then shall they be indeed the Repairers of the Antichristian breach, and restorers of the ancient paths for Saints to walk in; so shall God bless their government with Potiphar for a Joseph's sake, and as he did the house of Obed Edom for the Arks sake. But it will be demanded, what is the government nearest to the word of God, since one saith, here it is, others there, and some that there is none at all? I have already showed that God in all ages hath had a visible Church, and that cannot be without a government, although it hath not been alike always in form, nor visibility, but as for that visibility of a national Church, it having neither matter nor form according to the Primitive Institution; it's a government more in name then in reality, the times of the Apostles being then our pattern. I shall therefore in this last Series of my discourse, as a second branch of the last particular, First, sum up all that hath been said touching this Primitive ecclesiastical constitution of government, in a compendious form, as it was then held forth. And then secondly, the grounds and reasons of the first defection and Apostacle from the same. And lastly, propound some means to re-estate the same in its former pureness. As for the first, I think I cannot do better than only word for word to circumscribe what that Author hath set down touching the same, in the Shrill cry, where after he had showed that the Covenant did not require conformity to a national Church, because the word of God acknowledgeth no other, but that one visible Catholic Church, which is in all Nations dispersed into congregations and families, that Congregation then, saith he, or family wheresoever it is, that in matter, form, doctrine, or discipline, shall conform to theprimitive institution, that must needs be the purest Church, which we are bound by Covenant to hold forth in these Nations, and that is conceived to be this: when at the first, by the preaching the sincere word of the Gospel, so many as heard it that were convinced of their lost estate, by reason of sin, were incited thereby publicly to profess repentance from dead works, and faith towards God through the Lord Jesus, desiring thereupon to be baptised into the visible Church, and under his Government, to obey both in doctrine and discipline, what they shall clearly be persuaded to be his will, and for that end frequently to meet in their several Assemblies, and there orderly and decently exercise each others gifts, for the edification one of another, in their most holy faith, that so upon very good experience had upon such gifts, they might out of themselves, and for themselves successively choose, as they stood in need, Pastors and other Officers as they conceived necessary to the well-being and governing those who had voluntarily submitted themselves thereunto, So that then doubtless this constitution, would have continued as a pattern to all succeeding Congregations Those extraordinary Messengers only excepted, that by their Miracles showed their authority from God, to lay this foundation, and prescribe the form for this spiritual building, Thus far the Shrill Cry. But for the second, touching the first grounds of apostasy, its evident, that from those very times this defection began, the Apostle John testifying, that there was then many Antichrists, which by their carriages, doctrines, and cunning practices, did deny the coming of Christ in the flesh, which was in truth no less than to deny both the Father and the Son, for he that doth deny the end of Christ's coming, which was to redeem, enlighten, fanctifie, rule and govern his Church after his own mind: doth in effect deny his very coming, as also both father and son, and is a very Antichrist. To this also the Apostle Paul gives testimony, that then this mystery of iniquity began to work, which first appeared in the defection and apostasy of some of those instruments, that were first entrusted, and furnished with ability to preach the word, which afterward through a satanical pride, and corruption in judgement began to fall off from the true Apostles, usurping authority, not only over them, but to reign as Kings over the consciences of the Brethren, whom then they did in the next place, Secondly seduce from the sincerity of the gospel, pretending yet to be the Apostles of Christ, which Paul calls notwithstanding, false Apostles, Ministers of Satan, transformed into the appearance of Angels of light, because indeed they had a zeal for God, after the righteousness of the law, but not according to knowledge, in that they could not distinguish between that active and passive righteousness of the Law and gospel, the one requiring and exacting obedience, when it gives no power to perform, the other freely giving a power to perform more than it at all times requires an exact performance to.  
Besides from the womb of this error proceeded many more, for as in the Law so in the gospel, there is such a concatination of Gospel truths, that an error in one foundation truth causeth the like in others. So that by falling off to the Law though they did profess faith in Christ. They had no benefit thereby, through the neglect of the Gospel, either of an effectual vocation, justification, true Sanctification, or glorificaon, which was only in this as God's way to be found. The Apostle to the Gallatians testifying, that notwithstanding their profession of faith in Christ, in that they preferred man's righteousness before Gods, they were yet in their sins, Christ's death was in vain to them. And that all his benefits should profit them nothing, which is as was said, all one to them as if they had denied Christ's coming in the flesh. And then thirdly having lost the purity of the gospel, they fell also from the form and discipline of the same, preferring circumcision, before baptism, not assembling themselves as formerly, refusing communion and fellowship, with those purer Churches, despising and contemning those Sacraments, which presented the benefits of Christ's body and blood, insomuch as the Apostle said in way of reproof, that if a temporal death followed the breach of one of Moses Laws, how much shall he be guilty of a sorer punishment, which by the neglect of gospel truths, and Ordinances, trample under foot the blood of the son of God. Finally, After this, corruption in doctrine, there was so great a departure from the faith, that there followed as universal a corruption in manners, and then the man of sin, the Antichrist not long after came indeed to be revealed) whose only work was, to set himself against and above Christ, in all his gospell-ministrations, confounding all primitive order, and form both of doctrine and discipline, admitting none but himself and his corrupt Clergy to be sole Judges in matters of faith, which did assume to themselves only the name of the holy Church, that so he might the better sit in the consciences of those he calls the laity, as if it belonged not to them, either to know or receive any benefit by Christ, through a faith of their own, over which he did so lord it, that he compelled them contrary to their own light implicitly to believe and obey, many times those things that were both contrary to nature, Law, and Gospel. Which together with many more horrid abominations, that for brevity sake is here remitted.  
So then by this, such a thick, and close darkness covered the eyes of the people, that very few had in those days any true understanding in the mystery of the gospel; the gospel then being turned into the Law, and other human traditions, And when that darkness began a little to be expelled about Luther's time, yet by and by after, there was again such a confused mixture, of the Law and gospel, that it was hard to say which was either: Which 
* In Com. on Gal. pag. 201. and elsewhere.  Luther indeed prophetically foretold should come to pass, through the ignorance of Ministers after his time, which since by woeful experience we have found too true, that covering Cherub of Antichristian darkness, still in a great part remaining.  
Thus having showed in the second place, the rise, groweth, and cause, of continuance of this first defection, It remains now that some means be propounded, according to the third particular, for the reinstating the same unto its primitive pureness, which now might more generally and easily be effected, if God shall be pleased to give first to our Magistrates and then more generally to others, a heart to follow the council of our Lord and head Christ Jesus, given to the Church of Ephesus in another case, which consisteth in three things. First to remember from whence we are fallen, that is to say, from the primitive constitution. Secondly to repent of all contrary ways and abominable apostasies. Thirdly, to do our first works that is, to conform in all things to the mind of Christ, which was from the beginning, for we ought in this ecclesiastical Government, as in the other, to make God's aim and end, in such a spiritual constitution our own, which if we would do, we must subscribe to his wisdom, accounting it ours, to follow his direction in the same. We read that Moses in building the Tabernacle, a figure of the Jewish Church he should do all things according to the pattern. Even so now, if we would build this spiritual Tabernacle that is fallen down, so as that the residue of men might seek after God, It must be according to the platform laid down by Christ, and his Apostles, who was faithful in all things as a son, over his own house: and truly it were well, if after the same manner, and way of defection and apostasy we so hastily declined downwards, we might now more liesurely step by step ascend up again into this holy mountain.  
And here then is first to be considered according to that which hath been formerly hinted, that is to say, the foundation being laid and confirmed by miracles, there was afterwards no need of a succession of extraordinary Messengers or Miracles, which was at first to confirm the truth of the gospel among Heathens and Infidels, that then, which was to continue to posterity, unto which if we will conform it is necessary.  
First, that all distinctions brought in by Antichrist, of persons, in reference to human learning, so as to make an imparity touching the office of the ministry, be laid aside, renounced, and repented of. As also that custom of laying on of hands, for the formal constitution of any Gospel Minister, as if he were thereby better enabled to preach the truth, be also omited, since the Apostles in their laying on of hands did convey not ordinary, but extraordinary gifts.  
Secondly, That in regard of our late confusion there might be appointed a certain number, that for their abilities in the knowledge of the mystery of the gospel, as also reputed to be of an holy and unblamable conversation, 
● Tim. 3. 1. &c.  every way qualified according to the rule of the Apostle  
Thirdly that these with the assistance of Godly Magistrates and other Christians might make choice in all parts, without respect of persons, so many as they have good experience of their abilities, 
* In reference to human learning.  agreeing not only in doctrine and discipline, but with boldness and other parts for an Intelligible utterance, that they might be sent forth into all places where there is need, to preach the sincere word of the Gospel, and to perform other offices of the ministry without the intermeddling with the civil Government.  
Fourthly, that all Christians which shall live within the compass of their ministry, being convinced of the truth of baptism, might by initiation, be first congregated into a Church fellowship. And then that all others, as the ministry of the Gospel shall be made effectual, might after profession of repentance, &c. be still added to each particular visible Congregation, 
* And now if yet baptism shall not be thought fit to be an initia●ion into the Church, which doubtlebe is the ordinance of Christ, of which no Christian ought to be ashamed, for if he had commanded a greater thing, should it not have been obeyed, much more than wash and be clean, however let such as are convinced be permitted their Liberty, and let a public profession at least of repentance from dead works &c. be a note of distinction from the multitude, that so there being an agreement in all things else▪ there may be an harmonious Communion in this Nation, in all the Churches of the Saints.  according to the several divisions, either of Parishes or places equally divided by authority of Magistracy, All others, without such a profession and way of admittance, to be accounted as without.  
Fiftly that besides the public Directory for worship, and ordinance of public preaching for converting of men, some other day might be permitted, or weekly allowed, answerable to the first practice for the meeting of the Saints in the participation of Ordinances, as also for an orderly and decent exercise of each others gifts, that so by frequent custom their wits through exercise might discern things that differ, that so upon very good experience had of the manifold wisdom of God seen in the Saints, they might not hastily (as they do now in some Churches otherwise commendable) choose out their Officers, especially the Pastors, publicly to preach, which might successively supply the place of those that should decease, or otherwise be employed.  
Sixtly, that all doubtful points about the Trinity or others, might by fair and meek disputes especially writing be endeavoured to be cleared to vulgar understandings, as things not to be i●posed without a clear conviction, for writing is more advantageous in that many times for want of boldness, quickness of wit, strength of memory, distempered passions, or present assistance, the truth hath been suspended, and the contrary error retained, when by writing such defaults in nature by deliberation may be prevented, and as for enforcing, it ought not to be for these reasons, in that all intellects are not created of one size, all have not one and the same outward means, not the same exercise, not the same impediments to hinder, not the same internal divine Assistance, not alike in darkness through negligence, prejudice, wilfulness. Lastly, all are not by reason thereof given up to ajudiciary 
* Upon which ground it were to be wished the civil State first secured, liberty of conscience in matters of faith may be no more bought and sold either in England or Ireland. This I speak not out of love to Popery, hateful to God and good men, but out of love to this truth that gives Christ this honour to destroy the man of sin, by the word of his mouth, and brightness of his glory, it is permission than not a toleration is desired, as the best way also to a civil peace.  blindness.  
Seventhly, that such Ministers that are employed for the publication of the Gospel, out of some public Stock, might have an equal and considerable allowance, that so they may give themselves wholly to the work of t●e ministry. These and other things seriously pondered and put in practice, it would I believe suddenly put an end to all our differences, whether civil or ecclesiastical, it being according to our Covenant, a government indeed the nearest to the word of God, and the best Reformed Churches, wherein all the faithful by what nicknames soever distinguished, ought thereunto unanimously to accord; and as for all those persons that hold tenants destructive to known principles, or a common profession of faith, that in every thing should be clear not doubtful, are not at first (in any Congregation to be admitted) or if corrupted after by Excommunication cast out▪ where they remain till manifestation of repentance, (as Heathens and Publicans) which yet still had a propriety in what was theirs in outward things, but if any such persons shall yet pertinaciously maintain such opinions, contrary to the light of nature, reason, and the plain letter of the Scripture, to the disturbance of the public peace, they are under the power of the Magistrate to punish.  
But to conclude, these things being of so great importance, although for brevity sake, I can but touch each particular here inserted. Let us every one now in our several places and callings lay aside all envy and bitterness, superfluity of naughtiness, that so through meekness and love, we may promote the good of Church and State, so shall God be our King and dwell amongst us, and bless us, so that we need not to fear if the whole earth were gathered together against us, since he is an all-sufficient refuge to his people, as by good experience we have already found, but if we still go on perversely, and oppose him in making factions to carry on private Interests, against his peculiar Interest, which is the good and welfare of this Church and State, in the behalf of his Saints, he will certainly break us to pieces, so as we shall be a scorn and by word to Nations. O then that our governors would act their part herein, for who knows but they might be distinguished and separated thus unexpectedly from their brethren, and exalted to the high place of judicature for such a time, and season, and work as this, which if they shall not now as wise and godly men improve, they and their houses shall certainly perish: when yet deliverance shall come to God's people some other way.  
Secondly, I wish also that all royalists which hath seen the hand of God lifted up against them and their King, not withstanding all fair glosses on foul matters, would now sit down and consider these are the days of Christ's exaltation in his Saints, to whom belongeth, not only the kingdom, but the greatness of the kingdom, for ever and ever.  
Thirdly, I desire that all Levellers, which in most of their requests hath been already satisfied, that they would not now go about to destroy, what formerly they have endeavoured to 
* That is to say the council of State, and the Parliament, which if dissolved before security of a new election, may be dangerous.  build; but rather quietly sit down and see what gradually God will do amongst us.  
Fourthly, That all Presbyters that are so violent for a Government, as indeed one there ought to be, would comply in this, which is conceived to be nearest to the Word of God, which in many particulars agreeth with that by them held forth. And then  
Fifthly, By this, I suppose, our Brethren of Scotland, that cry up the Covenant, as a thing not in any human power to dissolve, will be satisfied, since Sectaries, by them so spoken against, are in the right way suppressed, yet is that which they call through ignorance, heresy, the true way of worshipping the God of our Fathers,  
But I wish they had alike performed the covenant with us, the letter of which is either conditional in reference to the King or other Delinquents, or with restrictions, touching Reformation in the Church, &c. besides, why not in man to dissolve? Since that which is not in his lawful power to do: namely rashly to mix sacred things with profane, must needs be in his power upon more serious thoughts to undo, neither is there any condition to make this Covenant perpetual as I read in the fame. But surely Scotland will no: through their sense of the Covenant pick a quarrel, and ungratefully invade their brethren in England, which if, the Lord who hath showed himself on our side, will again I doubt nor decide the controversy. Lastly, By such Government the civil State will be settled, Antichrist destroyed, profane converted, the Gentiles fullness accomplished, the Jews through emulation thereat restored, and so then Christ's second coming will be hastened. Even so come Lord Jesus, come quickly.  
FINIS