Ι'ΧΝΟΓΡΑΦΙ'Α. OR A MODEL OF The Primitive Congregational way: Wherein satisfaction is offered, by unfolding (according to the Scriptures) what the right order of the Gospel, and way of the Saints in the visible worshipping of God is, in the days of the New Testament.  
And how the Saints in these days may walk up to it, notwithstanding their present hindrances.  
Together with the main points in controversy, touching the right visible Church-state Christ hath instituted under the Gospel, with the extent of Church-Officers, and power of particular visible Churches, and continuance of Divine Ordinances and Institutions under the defection and Apostasy of Antichrist.  
By W: BARTLET, Minister of the Gospel, at Wapping.  Esay 30.21. And thine ears shall hear a word behind thee, saying, This is the way, walk in it. Ezek. 43.11. And if they are ashamed of all they have done, show them the form of the house, and the fashion thereof, etc. Rev. 18 4, 5. And I heard another voice from heaven, saying, Come out of her my people, that ye be not partakers of her sins, and that ye receive not of her plagues, for her sins have reached to heaven, and God hath remembered her iniquities. Jer. 50.5. They shall ask the way to Zion, with their faces thitherward, etc. Calv. in Epist. ad Sado et. In illa Ecclesiae forma quam Apostoli constituerunt, unicum habemus verae Ecclesiae exemplar: à qu● si quis vel minimum deflectit, aberrat. Echo Nobiliss. viri Pet. Beauvis. Benlosi. Papismus pompatica quaedam est Monarchia, quam genuit ambitio, fovit superstitio, roboravit Tyrannis, propagavit tam ignorantia seculi, quam fallacia pseudo-Cleri. Ergo ab execrandu Antichristi faecibus redeatis, ad Christi sacra. 
LONDON, Printed by W.E. for H. Overton, at the entrance into Popes-head Alley, out of . 1647.   

To all the Saints, and Servants of Jesus Christ, scattered up and down in the Kingdom of England, and throughout the world, that hitherto have been strangers to the paths of Zion, and have not worshipped God according to the right order of the Gospel.  
Dear beloved in the Lord,  
TIll better provision come, In all humility I here present you as from Jesus Christ, (the Head and 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rev. 15.3.  King of Saints) with this plain Treatise, for whose sakes it is composed, and sent abroad into the world. The subject matter of it, (looking directly to the glory of Christ, and the welfare of your souls) is so excellent, that I ingenuously profess, it calls for the richest anointings from ●n high, to declare and hold forth the beauty and lustre thereof: And had I not proved by experience, that the glorious God ordaineth strength out of the mouths of Babes, Psal. 8.2. and as the Apostle saith, 1 Cor. 1.27, 28. chooseth the foolish, the meal, the base things of the world, and things that are despised, yea things that are not, to be instrumental for his praise; I should have been altogether discouraged from setting about it. But in regard the 
* Josh. 6.20 Jericho's wall fall down at the blowing o● Rams horns. 1 Sam. 17. David conquere● Goliath with ● Sling and a stone. Esay 41 14, 15, 16. the Church a poor worm, threateneth the mountains to dust. The Disciples of Christ take● out of Fisher-boats, by no other means then preaching subdue Kingdoms, & nations to Christ  weakness of the instrument, exceedingly advanceth the glory, both of the wisdom and power of God; I was the more encouraged to undertake it. ●ow because of my intending the general good of believers, and profiting the meanest, in publishing this Treatise: I have propounded to myself 3. things in the carrying of it on.  
1 The manner and way of ordering and disposing it.  
2. The grounds and arguments that divinely moved me to it, and were as a fire in my bosom, not suffering me to rest.  
3. The end and scope that I had before me, and at which I aimed: of all which I shall briefly give you an account.  
As for the first of these, I have endeavoured three things.  
1. That the method be plain and easy, by way of Proposition, and Deductions or inferences from them; according to the most usual and ordinary way of preaching observed in the Kingdom, to which people have been accustomed, whereby the truth is not only cleared and defended, but that which is contrary thereunto, and unsound, is discovered, and weakened.  
2. That the style be not lofty, with an affected strain, soaring above the capacity and reach of the ignorant, (a distemper that sticks too close the tongues and Pens of many men, forgetting that of the Apostle, 1 Cor. 14.19. That in the Church he had rather speak five words with understanding, that he might teach others, than ten thousand words in an unknown tongue) but low and familiar, avoiding to the uttermost (according to the same Apostle, 1 Cor. 2.4.) the enticing words of man's wisdom, in handling the sacred mysteries of the Gospel: neither can this be any prejudice I suppose to such as are learned, considering that they (especially if they have learned Christ) do judge of Books rather by the matter then the style. That great Orator (Demostenes) himself could say, that the riches of Greece did not consist in words.  
3. That the matter itself propounded and discussed in this Treatise, be not so much an argumentative as positive way held forth from the authority of the Scripture chief; and sound reason consonant thereunto, which are those spiritual weapons, that are mighty through God, to the casting down those strong holds in the hearts of men, that exalt themselves against the knowledge of God, 2 Cor. 10.4, 5. As for the judgements of the most eminent, learned, and godly men which I have here and there, throughout the Treatise produced, I have not done it in the least, to disparage the authority of the Scriptures; for without controversy, the word of God is greater 
* 
To build upon any Doctor● saying, without Scripture, or reason agreeing to Scripture, were to follow Pythagoras, rather than Christ. vid. Cranmers' confutation of unwritten Verities.  
Be a man never so learned after the Apostles, yet his words without God's word ar● of none authority: id. ibid. And this he abundantly proveth from ancient Fathers and Schoolmen, as chrysostom Jerome, Ambrose, Augustine, Cyril▪ Fulgent. Greg▪ Theophil. Damasc. Bruno, Beda, Ansel. Tho. Aquin. and others, in the Treatise.   than all the testimonies of men, but only to satisfy such as are weak, and conceive that those of the congregational way, are singular and contrary to all men, both in their judgement and practice.  
2. Touching the grounds and reasons that prevailed with me to the setting upon this work, they were such as these following.  
1. The ardent and burning desire of my soul, after the lifting up of Jesus Christ's honour, and furthering Zions welfare, both which at this present time, do not a little suffer, from the tongues and Pens of multitudes in this Kingdom, and other parts of the world.  
2. The stopping in some measure (if it be possible) the mouths of opposers, and giving satisfaction to other more moderate, that inquire after the truth of the congregational way, according to the Scriptures, and vindicating of it also, from those foul aspersions that have been, and are still cast upon it, & those that walk in it: many men not fearing in these days of iniquities abounding, to speak all manner of evil, of the ways & servants of Christ, that will not, dare not comply with them, in their sinful ways: as was the practice of many in the primitive times, 1 Pet. 4.4. Wherein they think it strange that you run not with them to the same excess of riot, 
* Blasphemy in a Greek word, and with the learned in that tongue, a blasphemer is one that taketh away the same, credit, or good name of another; from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Demost.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, blaspheming, or speaking evil of you.  
3. The bleeding condition of the true Churches of Christ, through the violent outrage of divers men, that of late are prejudiced against them, and that right order of the Gospel they walk in: So that the feet of many weak souls begin to slide, and the feeble Lambs of Christ, that of late have been folded and brought in to the beauties of holiness, are thereby in danger to be turned out of the way.  
4. The great danger of Reformations miscarrying, that of late years was so happily begun, there being not only an obstructing thereof at present, but a great and marvellous appearance also of recidivation, and returning to the old and former ways of formality, superstition, and tyranny, in many places of the Kingdom.  
3. As for the ends I have proposed to myself in the publishing this Treatise, they have been such as these.  
1. Not to increase and widen, (the Lord knows) but to heal and abate the present differences that are now on foot in the Kingdom, about the Sacred and Divine Ordinances and Institutions of Christ, touching the right way and order of the Saints in the visible worship of God. The truth is, I have not a little suffered from the tongues of men, as a rent-maker, and peace-breaker, for my endeavours to bring the Saints (in the place where Providence cast me) into the order of the Gospel; but whether justly, I doubt not but my Lord and Master will in due time make evident. In the interim, this is my comfort, that my sufferings in this or any other kind, being for righteousness sake, shall infinitely advantage my internal and eternal peace and welfare, however it shall go with my external condition in this world.  
2. Nor yet to condemn, or contemn in the least, the personal gifts and graces of the servants of Christ, that yet remain in their present questionable Church-state, but only (as duty ●inds me towards Christ and them) to discover, how vain a thing it is for them to expect a right Gospel-Reformation in matters of visible worship throughout the Kingdom, so long as they 
It's greatly 〈◊〉 be desired ●●at this question were thoroughly de●●ted. Qu. Weether ●he Church of ●ngland as it is National, con●●sting of so ●any thousand marshes, that ●●e as branches ●nd members of ●he same, and ●ave no power ●f government ●n themselves, ●ut stand un●er an absolute authoritative ecclesiastical ●ower without ●hem to rule & ●overn them ●n the m●t●er● of God's Worship, be a ●rue Church for matter and ●orme, according to the Scripture, and divine appointment.  remain under a false, visible, Nationall Church-state, and order of worship: because, as long as the right order of the Gospel, instituted by Jesus Christ, for the Saints to walk, and worship God in, is slighted and rejected, the blessing of Christ on our endeavours, after a sound and through Reformation in the Kingdom cannot be expected: the old leaven of a false and Antichristian constitution must first be cast out, as the Apostle reasons with the Corinthians in the point of their Church pollution, 1 Cor. 5.6, 7. before there can be a new lump, that is, a sound Church state according to divine institution.  
We cannot be ignorant, how the whole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or frame of England's visible Church state, and order of worship and government hath been unsound, from the very first day that the Lord was pleased to begin the freedom of this Kingdom from Antichristian bondage and thraldom: And though the Reformation in doctrine and matters of faith (as being the principal) was carefully looked after, (for which we and our posterity after us have great cause to bless God) 
* Though matters of faith are the principal parts of Christ's will, & so ought to be done, yet matters of external worship and Church-order are also commanded, & so not to be neglected, as Christ said to the Scribes & Pharisees in a like-case, Mat. 23.23. and so Cal. Pet. Mart. M. Cartwright, & others judge.  yet in respect of the visible frame and constitution of the Church, and order of worship and government, so there was little or no Reformation, nor separation from Rome: All the separation in England from Antichrist formerly, was more in respect of purity of doctrine, than worship; and the reformation that is now on foot is more in respect of government in the Church of England, then of the Church state of England itself: which I desire may be marked, for the same Nationall form and frame of Church state continues still, and is allowed of, as it was formerly, before ever there was a renouncing of the power and authority of the Pope, in H 8. and Ed. 6. days. The change hitherto is only in point of government, the constitution still the same.  
And therefore I say one chief end I have had in publishing this plain Treatise, is not to despise the godly that yet remain in their old Nationall Church▪ state, or in the least to give a check to the Parliaments proceed hitherto, who doubtless (as charity binds me to believe) have proceeded according to that light they have received, but only to hold forth in a brief manner, according as it hath been desired, what the true visible Church-state is, of Christ's appointment under the New Testament, and how proper it is to him only to institute it, & what necessity lies upon all those that profess the doctrine of the Gospel to embrace it, and submit unto it, and to come off from all other Church states that are of humane constitution, (as I understand a Nationall political Church-state to be) if we will expect Jesus Christ to dwell amongst us, and take pleasure in us for the future.  
3. Another end proposed to myself in composing this Treatise, was not to discover or lay open before the world, the nakedness of any of my brethren, that either walk contrary to the rule of the word, and besides it, in the matters of worship, or that through the wiles of Satan, & cunning craftiness of men, as the Apostle speaks, Ephes. 4.13. have been carried away from their former steadfastness in the use of those pure Gospel's ordinances and institutions, and now live and walk up and down the world, as if Jesus Christ were Church-lesse, & the Saints Christlesse; yea, as if the barrel of Christ's Meal, and Cruse of his Oil, (locked up in his spiritual ordinances and administrations,) were altogether drawn dry and exhausted: but that I might be a poor instrument in the hands of Christ to deliver such from their false ways, that are yet in Egyptian darkness, & reduce those to the Tents of the Shepherds, that are gone from them; where they may again (as formerly) enjoy their beloved, 
Cant. 1.7.8.  and be built up to a further enjoyment of his glory.  
And thus (beloved in the Lord) you have a brief discovery of what I have propounded to myself, touching the method, grounds and ends of this Treatise. I have only a few things to request at your hands, and then I shall dismiss you to the Treatise itself, and commend both it and you to the blessing of Christ. Now that which I have to request of you is this.  
1. That you would not receive with the left hand, what is offered to you with the right, but endeavour to put a candid and fair construction (as in charity you are bound) on the weak endeavours of him, that had nothing in his eye, but Christ's honour and your and the whole Kingdom's welfare.  
2. In the reading of the following Treatise, to take with you the help of the Spirit of truth, who alone searcheth the deep things of God, 1 Cor. 2.10. and can enable us to judge of spiritual things spiritually: If we plough with Christ's heifer, we shall understand his Riddles; whereas, if we consult with flesh and blood, in the things of God, and measure divine mysteries, by the wisdom of this world, we shall be so fare from having our expectation answered, as that we shall stumble, and be offended at them, 1 Cor. 1.18, to 26. and 2.14.  
3. When you meet with an any Scriptures and Arguments that are brought to clear and confirm any point, that you would vouchsafe to take in the whole, and consider them together, and not apart, be cause what may be wanting in some, may be made up in the rest. For if there be but one or two, amongst six or ten Texts of Scriptures, or Arguments that are produced to prove the truth of any one point, that are substantial and to the purpose, its sufficient, though the rest are not so strong: as if ten men were to lift a burden together, though the one half of them were but weak in comparison of the other, yet if the work be done, 'tis sufficient, we look after no more.  
4. Where Scriptures alleged, do not expressly, and in so many words speak out the truth of that they are produced for, yet to remember, if they do it by a sound and good consequence, then that is sufficient, as we may see in the practice of our Saviour, when he would prove the truth of the resurrection to the Sadduces, he doth it not by a Scripture that speaks expressly, but only by sound consequence; as Mat. 22, 31, 32. Mark. 12.26, 27.  
5. Not to take offence, at the short & brief passing through particulars, because I undertook at first to give a draught or platform only, (according to the Title of the Book) of the visible Church state which Jesus Christ hath instituted for the SAINTS to observe in the days of the New Testament. Now in a business of this nature, understanding men will confess, that ●are pointing at truths is sufficient, and therefore I purposely avoided the transcribing of most of the Scripture proofs that are cited in this Treatise.  
6. That wheresover I have been necessitated to speak (in any of the inferences drawn from the Propositions) against those ways and practices which do vary from what is laid down as the truth, whether it be the way of absolute and h●gh classical Presbytery, over the particular Churches and Congregations of believers; or the way of rebaptising; or the way which is (only for distinction sake) styled The rigid Separation; or way of living altogether without visible Ordinances and worship, because of the defectiveness is in the administrators, or above them in the Spirit, as those that look upon the divine institutions of Christ, but as shadows, or things indifferent; or the way of fashioning the sacred orders and ordinances of Christ's Church, to the government of civil States and Commonwealths, or any other mentioned in the following Treatise▪ it hath not been in the least, out of a spirit of contention against those that walk in those different ways; nor to disparage or undervalue their gifts & graces with which they are endowed; or to infringe their christian liberty, by bringing their persons into trouble; but in the discharge of my duty towards Christ, and the giving occasion for a more clear discovery of the truth professing myself (as in the sight of God) always ready to perform any christian duty or office of love, towards any of them, whensoever I shall by providence be called thereunto.  
7. Lastly, if any shall attempt the answering of it, I shall in the Spirit of love request him that he would first of all sit down and consider with himself seriously, that whiles he thinks to strike at an error, he may do what in him lies, to wound the truth, and so make work for repentance: 'tis not for me to boast in the least of what is published by so weak an instrument as myself; but so much I have seen and observed from the first day of the Lords putting me upon it, to the time of its publishing, (besides what I have found in the practice of it) that I cannot but expect the truth therein held forth, for the substance of it shall stand, and take place, notwithstanding all the Batteries and blasts of opposers that shall come against it. I know the age I am cast upon to bear witness to those truths of Christ I have published, cannot easily digest what is set before them; and so I shall be exposed to the deepest censures that men of evil and perverse spirits, (who have only a form of Godliness, but deny the power of it in their walking) can lay upon me: but (through infinite riches of mercy) I have learned in some measure to look above them all, and to cast myself and the work I have published, on him, who is that Alsufficient God, and faithful Creator, that is every way able to keep that is committed to his charge in welldoing, and to bring about his glorious ends, 
1 Pet. 4.19.  by weak and contemptible means.  
Thus having premised these few things, I forbear troubling you any further in this place, having reserved a word of exhortation to you, in the end of the Treatise; only desiring the Father of mercies, and God of all consolation, to make the following Treatise effectual, for the bringing over of your hearts to the beautiful ways of Zion, and accomplishing all those other gracious ends, for which it is intended, which is the constant prayer of him whose greatest ambition is to be instrumental for Jehovahs' glory, and his Saint's happiness.  
WIL BARTLET. March 1. 1646.   

A TABLE to find out the principal matters contained in the following TREATISE.  

A.  
ACts 15. No warrant for Claessical and Synodical ruling power over particular churches, but makes for the privilege of particular congregations, p. 133, 134, 135  
Accidentals of the visible church-state, instituted by Christ, only lost under Antichrist, not the essentials. p. 80.  
Administration of Seals and censures not common and promiscuous, but ordinarily limited to, & bounded within each particular Church. p. 61. to 68 Instances brought to the contrary, shown to be invalid. p. 68▪ 69.  
Apostles practised and declared a visible church state of divine institution to be observed by the Saints. p. 5.  
The next age after, the Apostles observed this visible church-state of Christ's instituting. p. 6.  
Apostles no heads of, but Ministers & servants to the churches of Christ. 21  
Doctor Aims for the power of particular churches within themselves, with out subordination to others. p. 43.  
6. Arguments to prove the being of a visible church-state under the Gospel. p. 6, 7, 8, 9  
11. Arguments or motives to prevail with the Godly in the Kingdom, to submit unto it. p. 88 to 101.  
9 Arguments to prove the power of government in particular congregations. p. 48, 49.  
Assertors of the congregational way, or Primitive order of the Gospel, free from the foul aspersions of Schism, error, heresy, & blasphemy, laid to their charge. p. 28, 61.  
M. Ainsworth for the power of particular Churches within themselves. 43   

B.  
M. Baynes for the power of particular churches within themselves. 38  
Baptism administered out of particular churches unlawful. 69, 70. Repeated, or taken up again the novo, without any warrant, and altogether unlawful. 70. 71, 72. Once administered though corruptly, not to be reiterated, when the Saints enter into church-fellowship. 105  
Believers gifts and graces not so well exercised singly and apart as jointly, united together in church-fellowship. 7. 8. bound to submit themselves to that order of the Gospel Christ hath instituted, and no other. 18 19 & 88, to 101  
M. Brightman for the power of particular churches within themselves. 38   

C.  
M. Caryl against suppressing of errors by external violence and compulsion. 129, 130  
M. Cartwr. for the power of particular churches within themselves, 39  
Visible Church-state under the Gospel, Christ the sole Author of it. 9 to 18  
Christ was qualified with power from his Father, for churchwork above all other, seven ways. 9, 10, 11  
Divers things proper to Christ the Head of the Church which are not communicable to any creature. 22  
Sacred visible Ch●rch state of Chris●s instituting under the Gospel, consists of six parts, viz. matter form, end, rule, quantity or extent, and prerogative. 30  
Parish Church●s in England, sound faulty in all these, and their constitution discovered to be merely civil and humane. 55. to 61  
Right visible particular Churches have power of government within themselves, proved by Scripture, testimony of the choicesest English Writers, & reason. 35. to 49  
Church-state of Christ's instituting proved to be without alteration, or cessation. 78. to 82  
Classical way of governing churches not a plant of Gods planting, shown to be not only unscriptural, but unreasonable also, and sinful in many respects. 52, 53, 54. and 72, 73, 74.  
Compulsion of Conscience proved to be unlawful many ways, both in Magistrates & Minist. 128. to 133  
Commandments of Christ not to be neglected, for want of men's countenance. 135, 136  
Congr●gationall Churches do not swerve from, but come nearest to the practice of the Primitive Churches, 61. No losers by opposition. 115, 116. No cause of errors or licentiousness. 122. Vindicated in their admission of members, and not coming into public 75. 76, 77. have as much power against errors and looseness as the Classical way, and better, and as free from errors. 124 separate only where Christ commands them▪ not from sound doctrine and christian fellowship, but from a false Church-state, and order of administering the holy things of God in England, 121, 122. do not sin in refusing to administer the seals to those are not in the right order of the Gospel, 74 Their way, proved to be according to the Scriptures & sound reason. 138, 139   

D.  
Denyers of Divine Institutions for the right worshipping of God in a sacred visible Church-state, under a great sin. 19, 20  
Dividers between Christ and the creature, in ordering and appointing the spiritual ordinances of God's house, how absurd and injurious also to Christ. 20, 21, 22  
Duties of church-members one toward another set forth in fifteen particulars. 110, 111   

E  
Saints are to embody, and what concerns their practice therein. 101. 106  
Ends of Christ's instituting a visible Church state under the Gospel, 31, 34, 99  
Envy to young ones, that God hath in a more excellent manner gifted in these last days, & given light unto touching the right order of the Gospel, a great cause of men's crying it down. 115  
Epitome of the congregational way according to the Scriptures. 140  
Five Evils that attend those that hold cessation of Ministry, & Ordinances. 85, 86, 87  
A threefold Exhortation to those are out of the order of the Gospel, to those that are against it and to those that God hath brought into the practice of it. 140   

F.  
D. Fenner for the power of particular Churches within themselves. 4●  
No fellowship to be had ordinarily with God, out of a true Church-state. 20  
Right external form of a true visible Church, what. 32, 33 34  
Friends of Christ, cannot well slight the sacred institutions of Christ. 20  
D. Fulke for the power of particular churches within themselves. 43  
Eight sorts of fruit that grow on the lofty tree of high Presbytery. 52, 53.   

G.  
Glory, beauty, & excellency of Christ's instituted Church-state and order of worship under the Gospel, set forth in six particulars above and beyond all other Church-states of men's framing. 93. to 99  
God rejects in his worship whatsoever he commands not in his word. 18.  
Godly, not all so that pretend to be so. 112.  
Godly many times do that, which becomes not their high and holy calling. ibid. make opposition oftentimes against Christ, 112, 113. not enlightened alike, ibid. Are still in a way of learning. 114. great numbers of them for the congregational way. ibid.   

H.  
No Headship properly in any but Christ over his Church. 21.  
Distinction between a supreme and subordinate Headship over the Church of Christ, unsound in many respects. 21, 22.  
Word preached may be heard in mixed Congregations, and parish assemblies, 66. 67, 68  
Heaven and the true visible Churches of Christ, alike in ten resemblances. 94 95 96.  
Many excellent helps for the godly in a right visible church-state 91 92.  
Simple and me●re Heresy not to be punished with death. 26.   

I.  
M. Jacob for the power of government within particular Churches themselves, without standing in subordination to others. 42.  
Eight Impediments that stand in the way of the Saints, and hinder them from coming into the right order of the Gospel, discovered and removed. 112  
Indepency a term most pro●er to God, 27. in what sense Divines give that term to particular Churches. 41 margin, four things that discover those of the congregational way, not properly Independents. 27.  
Why they are so styled, 28. they allow of civil government and reverence, and yield rea●y subjection thereunto in the State. 137. God will clear their innocency. ibid.   

K.  
Five things that concern the Knowledge, and practice of those that enter into a right visible Church-state, and Gospel order. 107. to 112   

L.  
Laws and Ordinances of Christ's visible Churches, and how they are to be administered. 97, 98  
Liberty of particular Churches where in it consists, 1●9, 110.   

M.  
Magistrate's duty in, and about the matters of Religion, and worship of God, set forth in five things. 22, 23, 24 25  
Mar●inus a french Bishop, against punishing errors with death. 26  
Matter of true visible Churches, De j●re, only such as are godly. 30 31  
Men the best of them insufficient for ordering the spiritual matters of Christ's church. 12, 13, 14. No power to bind the conscience, not so much as in things that are indifferent, and of a less concernment. 17  
Proper means by which the true visible churches of Christ are gathered. 96  
Ministers, Multitudes of th●m without either learning or godliness in the church of England. 118. f●w have the teaching of the Spirit. abide. few renounced their Antichristian Ordination. 119. what makes a true and lawful Minister of the Gospel. 121  
Extraordinary gifts of Miracles, not necessary to church officers now. 92, 93, 94   

N.  
A Nationall political church-state not instituted by Christ under the Gospel. 51, 52   

O.  
Objection touching the power of greater assemblies in Classes and Synods, over particular churches, fully answered in four particulars. 46 47 48  
Order of the Gospel according to Christ's ap ointment, what, and wherein it consists. 102 1 3. ●04  
Ordinances of Christ to be administered to Believers, as united together in a church-state, and not otherwise. 8. they best subsist in a church-state. 9  
Ordination of church officers by imposition of hands not of absolute necessity. 107, 108  
Ordination of Ministers by the Prelates in former tim●s, to be renounce now, and the reasons why. 119. objection to the contrary answered. 120   

P.  
Parish-Churches defective in the essentials of their constitution 56. 1071. their false constitution not to be allowed of, nor continued in, though conversion and salvation may be had in them. 116▪ 117  
Master Parker for the power of particular churches within themselves. 40  
Master Perkins for the power of particular churches within themselves. 40, 41  
Power of church-government within each single congregation, without standing in subjection and subordination to the classes or Synods proved by Scripture, testimony of learned men, and argument. 36. to 50. 98.  
Presbyterians found to confess the power of government within particular church's six ways, and so yield the cause to the congregational party. 45 46  
Presbyterians in the Preface to their late Book, styled, Jus Divinum R●g m. Eccles.. found in a manifest untruth touching the Independents. 4●. ma●g.  
Greatest Powers on earth bound to submit themselves to the Laws Christ hath already made touching his visible church and order of worship, and not to make new to themselves or others. 17  
Some Promissory engagement necessary to church union. 106  
Corporal punishments for mental evils, a pernicious invention. 26  
Purity to be preserved in the churches of the Saints, and by what means. 109   

Q.  
A Question worth debating in these times of Reformation, touching the visible church-state of the Kingdom of England, in Epist. Ded. marg.   

R.  
Practise of Rebaptising altogether without warrant. 70, 71, 72. not necessary when Believers are to enter into church fellowship, having been baptised formerly, though the manner of external administration corrupt. 105  
Master Robinson for the power of particular churches within themselves. 43  
Reformation of England from the very beginning only in point of doctrine, not in their Antichristian church state and order of worship and government. Epist. D●d. no ground for comfort to those that reform evils in the church, when they proceed merely out of subjection to the commands of men, and not out of a particular hatred of those evils, and respect to the honour of God. 114, 136   

S  
Saints have a liberty given them from Christ to refuse whatsoever is not agreeable to the word of God 17  
Scriptures, sixte●ne ways give the authority & power of appointing a visible Church-state, with Officers, Ordinances, and worship suitable thereunto, to Christ only, excluding the creature wholly. 15, to 18  
Nine ways they take away from us whatsoever may be thought to ●e a warrant to us from men to worship and serve God by. 17  
They are for the power of particular churches exercising government within themselves. 35, 36, 37  
Separation twofold, 121. Congregational men separate not from the doctrine of faith is received in England, but from their false church-state, and order of worship & government. 122. England's separation from Rome only in matters of doctrine. Ep. Ded.  
Se kers under a great sin in leaving Church-fellowship. 60, 85. 86, 87,  
Doctor Sibbs for the Power of particular churches within themselves. 44  
Submission to the order of the Gospel proved lawful, from the practice of the Saints in the Primitive times, & many other ways. 88, 89, 90  
Synods and Counsels, the very best of them since the Apostles days subject to errors, and seldom or never of any good use▪ 23. of little account amongst the most illuminated and choicest servants of Christ, for learning and godliness. 23, 24   

T.  
Temple of God usually understood in Scripture, for his visible Churches. 79  
Toleration of all Religions, not allowed of by them of the congregational way. 124, 125, 126   

V.  
U●ion of Saints in church fellowship set forth by nine resemblances, and from many words in the original Text. 32, 33. An excellent help against temptations. 8  
Universal, visible, political church, no such instituted by Christ under the New Testament. 51   

W.  
Doctor Whitaker, ten things that he observes concerning Counsels and Synods. 23. For the power of particular churches within themselves. 43  
Wicked persons no fit matter for a true visible church. 31, to 104  
Will of God revealed in the Scriptures the only rule to the Saints in worshipping of God. 34. Not to be departed from in the matters of God's worship, upon pain of God's highest displeasure. 18  
Five things to be observed in the right order of God's visible worship, by those that enter into church-fellowship. 106    

The Heads of the Treatise.  

Chap. I. That there is unde● the New Testament a sacred visible Church-state, order and polity, instituted and appointed by Jesus Christ, and him only, to the observation of which, Believers are every where bound, willingly to submit and subject themselves. p. 1.  
Chap. II. That this visible Church-state is a free society of visible Saints, embodied or knit together, by a voluntary consent, in holy fellowship, to worship God according to his word, consisting of one ordinary congregation, with power of government in itself. p. 30  
Chap. 3. That the several Administrations of this Church-state, especially for seals and censures, are now since the Apostles decease, limited to, and bounded within every particular Church. p. 62  
Chap. IV. That this Church state is of perpetual use to the coming again of Jesus Christ, the Author and institutor of it, without either alteration or cessation. p. 78  
Chap. V That the godly are bound everywhere, to gather themselves into such a Church-state if they are of a competent number, or to join themselves to such Churches as are already gathered. p. 88  
Chap. VI How and in what manner the godly are to embody in the places where they live, and what concerns them to know and practice after embodying. p. 101  
Chap. VII. All the chief impediments, lets and hindrances of the Saints, that lay in their way to the effecting of this so bless and happy a work, are removed, and all the main and chief objections brought against it answered. p. 112  
Chap. VIII. Lastly, a brief Exhortation to three sorts of persons. 1. To the godly out of the way. 2. To opposers of the way 3. To the Saints already in the way. p. 140    

Courteous Reader, thou art entreated to correct such or the like faults, that have escaped the Press, as  
Page 4 〈◊〉 ●s read could bring it to pass. p 6. l. ul●. r. simply. p. 10. l. 16. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 13. l. 24. r. will. p. 14. l. 21. r. strong holds. pag 16. l. 20. r. what and l 21. r. as. p. 32. l. 29 r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 38. l. 26. deal selves. p. 43. l penult. r. contingen●èr. & p 44. l. 1. r contingentèr. p. 63. l. 8 r. relative. p. 72. l. 22. r. it's to believing. p. 85. l. 34. r. an age. p. 122. l. 19 marg. note, r. constitution.   

A Model of the congregational way: OR, Satisfaction offered and endeavoured, by unfolding what the right order of the Gospel, and way of the Saints, in the visible worshipping of God, after the congregational manner and way, (so much opposed,) is.  

CHAP. I. That there is under the New Testament, a sacred visible Church-state, order, or polity, instituted and appointed by Jesus Christ, and him only: to the observation of which believers are every where bond willingly to submit and subject themselves.  
THis Proposition, and the next that follows in the second Chapter, are as the two great Pillars, or groundwork and basis, upon which the weight of the whole discourse (in this small Treatise) lies: And therefore I shall study to be the more punctual, in clearing of them up, and giving satisfaction to those that inquire concerning the truth of them.  
As for the first of these Propositions, (viz.) that I have now in the first place laid down, I shall do these four things.  
1. Show that there is such a sacred visible Church-state, order, and polity, under the New Testament.  
2. That this is instituted and ordained by Jesus Christ, and him only.  
3. That Believers every where are bound willingly to submit and subject themselves thereunto.  
4. Take occasion to discover and confute the errors of those tha● are contrary minded.  
Touching the first of these particulars; That there is such a sacred visible Church-state, etc. b●fore I come to the evincing the truth of it, I shall crave leave to premise thus much.  
1. That I do not lay this down by way of opposition to, but only in distinction from, that which is internal and invisible.  
2. Neither as the chiefest, most excellent and glorious, but only as that which I find in the number of those Credenda & facienda, i. e. those truths of Christ, which by his Word and Spirit, he hath given out to us, to be believed, and practised, and which (I have conceived to be (at this time more especially) seasonable and useful to the Saints in a way of honouring of Christ, and advantaging their own souls.  
Now this being briefly premised, I come to the proof of the first branch of the former Proposition, and this I shall do, these three ways.  

1. From Scripture.  
2. From Examples.  
3. From Reasons and Arguments.   
For the first of these. The Scriptures that make out this truth, are partly from the old Testament, and partly from the New.  
1. The places from the 
* In spirit movendem hic iterum est, de N. Test. acts & cultu, in Ecclesia Christi Deo prestando, non raro allusiones fieri allegoricas, ad ea, qu●e Veteri Testam. propria sunt, & ab his illorum descriptiones sumi. Glass. Philo. Sac. Vol. 3 p. 496.  old Testament, may be referred to promises, and prophecies of this sacred visible Church-state under the Gospel: now among others, (for the old Testament is rich and plentiful this way) take these few. 1. That of Psal. 110.3. Thy People shall be willing in the day of thy power, in the 
* In o●natibus sanctitatis, as Avenar. renders the word, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ornavit, and so Buxto. ph. Pagaine, and others also, because, as I conceive, the visible worship & ordinances of God, are to his Church, as the hang to the house, the beauty and ornament of the house, not the house itself: and so the holy Ordinances of Worship in the Church are not the Church, but a part of the beauty and glory of the Church, as Christ by his Spirit shines forth in them where they are purely administered.  beauties of holiness: now these beauties of holiness can be understood, of no other, than that visible worship, or holy ordinances, wherein the Saints have communion, and fellowship with Christ in his Church; according to Esay 33.17. Hence it is, that we find this title given to the Church, Psal. 29.2. Worship the Lord in the beauty of holiness; because the beauty and glory of the Lord, shines forth most splendently in the Churches and Congregations of the Saints, where this worship is visibly performed: As Psal. 27.4. Psal. 63.2. as it is noted in the margin.  
2. That of the Prophet Esay, chap. 2.2, 3. And it shall come to pass in the last days, that the mountain of the Lords house shall be established in the top of the mountains, and shall be exalted above the hills. Meaning the visible Kingdom and Church of Christ, which should be enlarged by the Preaching of the Gospel; to which the Nations should 
* Mo●e fluminis Oecolampad.  flow, and they shall say, Come let us go up to the mountain of the Lord, to the house of the God of Jacob; alluding to mount Zion, where the visible Church than was: as Psal. 48.1.2.  
3. That of Esay 4.5. And the Lord will create upon every dwelling place of mount Zion, and upon her Assemblies a cloud, and smoke by day, and the shining of a flaming fire by night, for upon all the glory shall be a defence: Which place clearly speaks out to us, not only the truth of this visible Church-state under the Gospel, 
Calv. Maesc. Oecolamp. & alii quamplurimi in loc.  but the excellent and glorious privileges also, that attend it; alluding to God's careful protection over his Church, in his going before them, and carrying them through the waste and howling wilderness. Deut. 32.9.10.  
4. That of Esay 9.6, 7. And the government shall be upon his shoulders, etc. of the increase of his government and peace there shall be no end: Upon the throne of David, and upon his Kingdom, to order it, and to establish it with judgement and justice from henceforth, even forever. By all which can be meant no other than the power of jesus Christ, extending itself both to internals, and externals. By the first he rules internally in the souls of men, by grace and holiness: And by the second, he rules externally the outward man, with the inward, in his visible worship and ordinances.  
5. That of Ezech. 
* Adnuncietur igitur his, qui in babylon sub Antichristo, quanta futura gloria in Christi templo, & quam nos gloriam expectamus quam caput multitudinis templum, quam illustratum luce, quam fundatum in petra, quam ornatum doctoribus & turribus, quanta varietas auditorum, qui tamen omnes ad cognitionem Dei contendent. Oecolamp. in loc.  43.10, 11. And if they be ashamed of all they have done, show them the form of the house, and the fashion thereof, and the go out thereof, and the come in thereof, and all the forms thereof, and all the ordinances thereof, and all the laws thereof, and write it in their sight, that they may keep the whole form thereof, and all the ordinances thereof, and do them. Which Scripture looks to the times of the 
* Vid. Gl●ss. Philog. Sac. vol. 3. p. 563, 564.  Gospel, and days of Christ, by whom the glory of the new Temple or spiritual Church of God, should be erected and set up, as Interpreters for the most part agree.  
6. Lastly, (though many more might be added) take only that of the Prophet Zachary, chap. 6.13. Even he (speaking of Jesus Christ) shall build the Temple of the Lord, and he shall bear the glory, and he shall sit and rule upon his throne: Now it must of necessity be granted, that the Prophet here understands the 
* Fu●t quidem Ch●istus ipse Templis quoad corpus, quia in eo habitavit plenitudo divinitatis: sed aedificatur Templum Deo Patri, dum erexit ubique purum cultum, superstitionibus in nibilum redactis: & dum nos consecravit etiam in regale sacerdotium. Calv. in loc.  Church-work which the honour of was fit for none, but Christ himself, because none but jesus Christ could bring to pass, as I shall abundantly prove, from the next particular.  
2. Come we in the next place to the new Testament, and there we shall find plentiful testimonies to this purpose.  
I shall refer all (for method sake) to two heads.  

1. To what we find from Christ himself.  
2. To what we find to this purpose from his Apostles that succeeded him.   
1. Those Scriptures that respect Christ himself, are of two sorts.  
1. Before his death, as Math. 16 18, 19 And I say unto thee, that thou art Peter, & upon this rock will I build my Church & the gates of Hell shall not prevail against it: and I will give unto thee the Keys of the Kingdom of heaven, and whatsoever thou shalt bind on earth, shall be bound in heaven. Now this must be understood of the visible Church-state, and order we are speaking to, which the Saints enjoy here on earth; because Christ did not give any power to Peter to bind in the world, for the Kingdom of Christ is not of the world, joh. 18.36. But by binding and losing on earth, must needs be understood the executing of the censures and ordinances of the visible Church of Christ on earth, which is distinct from that Kingdom of glory in heaven.  
So that of Math. 18.17, 18. And if he shall neglect to hear them, tell it to the Church: But if he neglect to hear the Church, let him be unto thee as an Heathen, and a Publican: Verily I say unto you, whatsoever ye shall bind on earth, shall, etc. Which place, though there be some difference between the Classical and congregational Divines, whether by Die Ecclesiae, be meant the classical Presbytery, or the congregational, yet they both, and all of all sorts agree in this, that it is meant of the visible Church-state under the New Testament; which is sufficient for us in this place to have granted, because it answers the end for which it is alleged.  
2. After Christ's resurrection, when he had made a glorious conquest over all the powers of darkness, and as the true Samson, the mighty one, had carried away the gates, i. e. all the powers of death and hell on his shoulders, than (by his own mouth) he declares this truth, as in Math. 28.18.19.20. And jesus came and spoke unto them, saying, All power is given unto me in heaven and in earth, go ye therefore and teach all nations, baptising them in the name of the Father, and of the Son, and of the Holy Ghost; teaching them to observe all things whatsoever I have commanded you: and so I am with you always, even to the end of the world. This is so plain to the business in hand, that there needs no explaining of it. And that of Act. 1.3. speaking to them of the things pertaining to the Kingdom of God.  
In the next place we come to what we find delivered by the Apostles of Christ, to whom he gave order, to see his Will, in this, as well as other things fulfilled, and whom he qualified in an extraordinary manner, for the very purpose, that it might be put into execution.  
Now the Scriptures that hold this forth from the Apostles, may be referred to two heads.  

1. To their own practice.  
2. To their declaring it to others.   
1. Their own practice, as will appear throughout the history of the Acts of the Apostles, chap. 1. and chap. 2.42. And they continued steadfastly in the Apostles doctrine and fellowship, (viz. Church fellowship) and in breaking of bread, and prayers: and ver. 46.47. so chapters 4, 5, 6, 11, 14, 15, etc.  
2. Their declaring it to others, wheresoever they went to gather and plant Churches, and this I shall make out four ways.  
1. By instructing them in it, Rom. 12.1, 2, 6, 7, 8. 1 Cor. 12.28. Ephes. 4.11, 12. Heb. 3.1, 2, 3, 6. and 7.12. and 10.1.  
2. By pressing them to it, as 1 Cor. 14. per totum, Col. 2.6, 7, 8. and 2 Thes. 2.15. and 3.4, 6.  
3. By praising and commending them for it, as 1 Cor. 11.2. Col. 2.5.  
4. By admonishing them about it, as the Apostle did Timothy, 1 Tim. 6.14. and this he doth two ways.  

1. Partly from fear of their being seduced, 2 Cor. 11.2, 3.  
2. Partly that he might prevent their seducing, Col. 2.4, 18, 19 and so much for Scripture.   
2. For examples: We may reduce all to three heads.  

1. To what hath been.  
2. To what now is.  
3. To what shall be.   
1. To what hath been, and so two ways.  
1. To the Apostles times: As the Churches of Corinth, Rome, jerusalem, Antioch, 7. Churches of Asia, the Churches of judea, Macedonia, Galatia.  
2. Next after the Apostles death, which we find recorded in the works of 
●useb. Hist. ●l. l. 4. c. 22. ●6. ●r. l 7. c. 26. ●t. in pluri● suis opusc. ●or. in Epist. ●b. de habit. ●. ●. Hom. 5. l. ● de morib. ●es. ●om. li. 5. c. ● with many ●rs that have ●e collect●y Daneus ● other Mo●e Author's ●eir systems divinity.  Eusebius, and other Ecclesiastical writers, and were in the days of Ignatius, justin Martyr, Ireneus, Tertullian, Origen, Cyprian and others, all which were under this visible Church order, and polity, we speak of.  
2. What now is, not only in this Kingdom, but in New-England, and other reformed Churches abroad in the world.  
3. What shall be, and cannot be fare of, when the jews shall be called, and the fullness of the Gentiles brought in, which the Scriptures speak out abundantly.  
3. For reason and Argument to clear this point, I shall refer all to these six heads.  
1. Because it is agreeable to the Law of nature and nations: for we find by experience, that there is scarce in the whole world any Nation, whether Turks, Indians, Romans, but they have still had their external and visible order of worship and government, they have their Temples, Priests, Laws, Ordinances, Sacrifices, Ceremonies, which they visibly observe, and conform themselves to the observation of. Now doubtless jesus Christ is not behind heathens in his Church and Kingdom.  
2. This is no other than is suitable to the practice of the Church of God, in all ages, and conditions before the coming of Christ.  
1. In Paradise, before the fall of Adam, there were two sacramental trees, the tree of life, and the tree of knowledge of good and evil: which were not simple trees, but trees set a part by God's appointment, and divine institution; as water in Baptism, etc.  
2. After the fall, before the Law was given, while the Church of God was in Families, than they had external worship, sacrifices, Priesthood, first borne, etc.  
3. When the Law was given, in the wilderness, there was an external form of worship and Ordinances suitable to their condition, a moving Tabernacle, etc. and after the Israelites came into Canaan, there was a fixed Temple at jerusalem, and a complete form of Worship in externals, that God had prescribed to Moses, and after revealed to David by the Spirit, 1 Chron. 28.11.12.19. Answerable to which, (though in another kind) jesus Christ hath laid down, and given out to his Saints, a platform of Church order under the Gospel, as the Apostle holds forth plainly, in his Epistle to the Hebrews, as Heb. 7.12. where he shows that the old Law, will not serve a new order, but we must have a new one, and he proves tha● Moses and Aaron are met together in Christ: For Christ is not only a Priest, as Aaron, but a lawgiver, as Moses, and he did both their works; a high Priest to succeed Aaron, and an Apostle to succeed Moses: as Heb. 3.1. Christ is Aaron in point of offering up sacrifice, and Moses, in point of prescribing laws, for holy worship. With many other places.  
3. This Church order, and sacred polity, is most consonant to the Church of Christ, as 'tis his visible Kingdom, City, House, or Temple: Now a visible Kingdom, and House, or City, must have an order, and government equivalent, as all men grant 
* Ecclesia es● domus Dei, ait Paulus, 1 Tim. 3.15 atque in dom● Dei nihil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & conf●fieri debet, i● docet idem Pa●lus, 1 Cor. 1● 40. sed omni● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, e● politia aliqu● in ea opus e● ut decenter ordine omni● fiant & ger●tur. Daneus Eccles. .  
4. It is requisite in reference to Christ himself, the master of this house, and King of this Kingdom, in which the glory of his power, wisdom, and goodness, abundantly shines forth, even to the amazement of men and Angels.  
5. It is necessary in respect of the Saints fellowship and communion together in the worship and service of God:  
1. In respect of the exercise of their graces, which cannot so well, nor so conveniently, and with that advantage to one another be performed, as in this order, as the Apostle holds forth in 1 Cor. 14. per totum. For as it is in Civil society or Polity, so it is in Ecclesiastical. Now in Civil Government, that Political virtue that is in a man, cannot be so well exercised and managed in a confused multitude alone by himself, as in a society: So here, these gifts and graces which Christ hath bestowed by his Spirit on the Saints, cannot be so well exercised singly by themselves alone, as when they are united together into a Church state and order, as 2 Cor. 12.7.  
2. In respect of their enjoying the ordinances, for its worth our serious knowledge and observation, that the ordinances of Christ are not due to Christians merely as Christians or Believers, but to Believers as in a Church State, for a Believer is to come under a double consideration, as a man is. Now a man is considered two ways, either as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, as he is rational, or political, that is, as he is a man by himself, or as he is joined to some society, or Corporation: So a believer is to be looked upon, either as a believer, or member of Christ singly by himself, or as a member of some visible Church of Christ: and in this latter sense only is he capable of enjoying fellowship with Christ in his visible ordinances and worship. The reason is this, because the same Christ, that inwardly unites him by the Spirit, and faith to himself, doth outwardly also call him to his body, the Church, to worship, and serve him in the use of his Ordinances.  
3. In respect of those many singular helps, and encouragements that in this Church-state they enjoy, as I shall hereafter in particular show: Which without it they are deprived of; for a man cannot possibly be so happy alone, as he is in company, especially when that society proves a help, not a hindrance to him, as this doth we now speak of: We find that in the very state of innocency, God saw, that it was not best for Adam to be alone; now if society were good for man in a perfect state, how much more than in an unperfect state, as the Saints are now in, whiles they are here below, and absent from the Lord? And the truth of this is further evident from the many enemies the Saints meet with in their walking with God, where they have all the powers of darkness set against them. Now union together in this Church-state, is a singular remedy against those temptations they thus meet withal; we know by experience, that company in travelling makes the way both sweeter and safer, whereas travelling alone singly by a man's self, is not only the more tedious, but dangerous: so here: and therefore without all controversy, this condition of the Saints in this way of the Gospel was foreseen of jesus Christ, as most necessary and useful.  
6. If we look to the Ordinances of Christ, we shall find the truth of this particular very clear; the reason is, because they cannot well subsist but in this Church-state and order, especially since the Apostles times, as I shall speak more fully to, in the following discourse.  
1. The office of a Pastor, how can it be executed but in this Church-state and order? A Shepherd we know cannot be a Shepherd, but to a flock, nor a steward be a steward but to a family: So here to be a Minister in office requires a particular society of believers, to which he must stand in relation.  
2. The administration of the seals, how can they take place, where there is no Church-state? I am not of their mind that say they are ordained to make believers, but rather to confirm and build up those that are believers, when they are brought into Church-fellowship, as we find in the Primitive Churches. The word is to plant Churches, and the Seals to build and establish them.  
3. The censures, which are the Keys of Christ's Kingdom; we know they reach not any till they be in a Church-state, 1 Cor. 5.12. for by being without, there, is properly meant of a visible Church-state. And so much for the first branch.  
2. In the next place we come to the proof of the 2. branch of the former Proposition, which is this. That this sacred visible Church state, order, and polity, under the New Testament, is instituted and appointed by jesus Christ, and him only. No created power in heaven or earth is exalted to this dignity besides himself, nor hath a hand with him in it.  
Now this I shall endeavour, (being a truth of great importance, especially at this time) to make out fully.  
Much might be said from the Prophets 
(a) Esay 9 6. Zech. 6.12, 13▪ Micah 5.2.  foretelling it: from the Churches 
(b) Esay 33.22 James 4.12. Rev. 5.12, 13. & 15.4.  acknowledging it: from the Angel gabriel's 
(c) Luk. 1.31, 32, 33.  message to the virgin Mary: from Christ's 
(d) Phil. 2.8, 9  right to it, and publishing of it. 
(e) Mat. 28.18, 19, 20.  But I shall pass by these, and endeavour to clear it by ●hese six things only.  
1. From God the Father's designing him alone, to this honourable work and employment, he hath set no other apart to it besides jesus Christ: David was a glorious type of this, and Solomon, and so was Eliakim, Esay 22.20, 21, 22, 23, 24. and therefore the Father is said to commit all judgement in to his hands, joh. 5.22. and to put all things under his feet, and crown him with honour and glory, Heb. 2.7, 8. and to make him head over all things to his Church, Ephes. 1.22. Col. 2.10. 1 Pet. 3.22. and to give him a name above every name, Phil. 2.9.  
2. From God the Father's qualifying him for it, above all others; Christ was anointed for this work above all his f●llowes, whether Kings, Priests, Prophets, or Saints in common: as we see in Psal. 45.6, 7. Heb. 1.8, 9 Now Christ was qualifyed with eminency of power from the Spirit for this work, above all others in a sevenfold respect.  
1 In respect of the greatness, strength, glory, and Majesty of it: No other created power can compare with Christ in this: All the power and dominion of men and Angels, is only a finite power & dominion, the power of a poor creature: but this in Christ, as he is Mediator, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God-man, is above a mere creature, and so infinite; and therefore when the holy Ghost speaks of the power and authority of Christ's Kingly office and government, he sets it forth by the titles of Wonderful, Counsellor, the mighty God, the everlasting Father, the Prince of peace, Esay 9.6.  
And though other created powers, as men and Angels, are sometime in the Scriptures called Gods, yet have they not the nature of God, but shall die like men, Psal. 82.6, 7. but Christ hath both name and nature also.  
2. In respect of the latitude and extent of it, it hath no limits or bounds, all the power and authority of men and Angels, is a limited and confined power and authority: like the proud waves of the Sea, thus fare shalt thou go, saith the Lord, but no further: but now the power of this Monarch is universal, it extends to heaven and earth, not only to the persons and estates of men, but to their hearts and consciences also, Dan. 4.34, 35. Psal. 45.11.  
3. In respect of the equity, justice, and integrity of it, all other power and authority is subject to flaws in it, to injustice, and sin, the best Magistrates and Ministers, the best Church and state may possibly be corrupted, Humanum est errare, but now, the Sceptre of Christ is a righteous Sceptre, 'tis not possible for him to be unholy, unjust, etc. Psal. 45.6, 7.  
4. In respect of the solenes of it, he is alone of himself without the creature in his power: all other powers on earth are mined powers, they have others joined with them in commission, as the King and Parliament together, the Lord Major of the City, and Common-council together, the Pastor and People together: But now Jesus Christ is Solus in thronum, he is alone of himself, the Father hath put all power into his hands alone, without joining Angels or men in commission with him, he depends not on any of them, but they all depend upon him: As he is by himself alone, so he is of himself alone, without the help of others: All other created powers are beholding to him, but he to none of them.  
5. In respect of the absoluteness of it, he is exalted to be Lord and King over his Church, to govern it, so that he can do whatsoever he pleaseth: but it is not so with Angels or men, they cannot pro arbitrio command and enjoin to the Saints what they please in matters of God's worship, they have no absolute jurisdiction, they are only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ministers, not Lords, servants to Christ and his Church; they can act no further then by virtue of leave from him, and they shall one day be accountable to Christ for what they now do.  
6. In respect of the fullness, completeness and perfection of it; all created power is defective, and full of weakness and imp●rfections: But in Christ there are none, for in him there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all fullness, and in him are hid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all treasures of wisdom, Col. 2.3. which cannot be said of the creature; what they have is but a drop, to his Ocean, and that little they have, is from him also.  
7. Lastly, in respect of the duration and perpetuity of it: All other power is perishable, uncertain, and fading. The Monarches of the world cannot say of their power and authority that it is everlasting, as Jesus Ch●ist can, 〈◊〉 Dan. 4.34, 35. and Esay 9▪ 6 7. Of the increase of his government there is no end. Now if Christ be so eminently qualifyed for this work, no wonder if it be put altogether into his hands.  
3. F●om Christ undertaking and performing it, as in Mat. 16. and ●8. 17 18. Mat. 28 19, 20. joh. 20.21. Ephes. 4.10, 1●, 12. 1 Cor. 11.23. and 12.28. In wh●c● places we find a Church state appointed by Christ, with offices, officers, gifts, ordinances, and government correspondent.  
4. From the Apostles their disclaiming this power and authority, professing their work was merely a 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Ministry; not a Lordship, Act. 17. and that they were the servants not only of Christ, but of the Churches also, 2 Cor. 4 5. Rom. 15.31. and that they had no power or dominion over the faith or consciences of the people, but helpers of their joy, 2 Cor. 1. ult.  
5. From the insufficiency of all humane abilities to accomplish this work, which I shall make out three ways: 

1. From want of wit and skill to do it.  
2. From want of a mind and will to do it.  
3. From want of power and strength to do it.    
1. Men have no wit nor skill for this work: all the abilities of the creature are too low to reach such Mysteries as these: what could Moses, or David, or Solomon do, towards the building the visible Tabernacle and Temple of old, with the ordinances of worship thereunto appertaining, if God had not first made them acquainted with it by his Spirit? So what could the Prophets and Apostles have done towards the building the living Temple of Chr●sts Church under the New Testament, if Jesus Christ had not acquainted them with the order and manner of it from his own mouth? Who hath known the mind of the Lord? 1 Cor. 2. ult. Doubtless if Christ had left this work to the wit and discretion of men, we should have had sorry Church work. Whence is it that there are so many divisions and differences amongst men in the world in the matters of God's house and worship, but this, that men are dark and ignorant, and not acquainted with the mind of Christ revealed in the word?  
2. As men have no wit nor skill for this business, so neither have they a mind and will to do it. Look we narrowly into the dispositions of men, and we shall find how backward they are this w●y: As the Apostle spoke in his Epistle to the Church at Philippi, Phil. 2.21. All seek their own, but few the things of jesus Christ, men are so taken up with the building their own houses, that they care not what becomes of God's house, as those in the Prophet Haggai●s 
Hag. ●. 2.  days, every man said, The time is not yet come to build the house of the Lord. And doubtless if Jesus Christ did not carry on the building of his temple further than men are disposed thereunto, he might stay long enough for it. We are all of us, even the best of the Saints, of Cranzius disposition and temper, who answered Luther, it were to be wished, that such a work were done he spoke to him about. We could wish that Antichrist were down, and J●sus Christ exalted on his throne; but where is the man that is of Luther's spirit in the things of God? Christ and his Cause may sink for aught that men do, to put themselves forward in preserving and forwarding of it. And if at any time men do begin to set upon this work, do we not see how soon they are discouraged, and draw back, and are ready to cease and give over, as it was with those Jews that God brought out of Babylon to Jerusalem: after they had begun to build, how long was it before they finished? near as many years by computation in building the Temple, as they had been in Babylon from the Temple. There was little heart, little stomach in them to this work. Yea though many of them were good men as well as great men, every small threat of their adversaries was enough to make them cease building, so that the Lord was feign to send Prophet after Prophet to them, to spur and excite them forward to their work they were called unto. And is it not so now in these days? how long have we been building God's house? what murmuring, what repining, what objections, what excuses, what carnal reasonings? Every man is ready to say, The time is not yet come; and so sad consequences come of it, and sadder yet are like to come I fear; and all this I say for want of a will, of a heart in Gods own people to this work. And therefore without controversy this is a truth, that further than Jesus Christ acts in us by his Spirit, men have no mind to the work.  
3. From want of power and strength to do it. If men had skill and wit for the work, yet so long as they want power, how should they bring it to pass? Now that men want power and strength for this work, is evident from hence.  
1. In that there are many and mighty enemies to be thrown down, when this Church-state is to be set up: great and high Mountains that must be made Plains. What a great mountain was there of a Samaritan faction, joined with the power of the Persian Monarchy, before Zerubbabel, when he c●me in the name of the Lord to build his house that had been laid waste? And what a great mountain is the Roman Empire, and that Antichristian State, which now opposeth, and who shall be able to dry up th' great river Euphrates, Rev. 16.12. that the way of the Kings of the East may be prepared? By which River, some understand the Monarchy on which it borders, which is the Turkish Empire. Now this men cannot do, the stilling the rage of adversaries is beyond the power of men: He that shakes the Nations when he comes to this work, Hag. 2.7. he only can build this house amidst all those commotions and tumults that are made in the world against it. This work is the work of a God, and not a poor silly worm, as Man is: And therefore saith the Lord to Zerubbabel, Zech. 4.6. Not by might, nor by power, but by my spirit. And again, in Psal. 2 6. Yet have [I] set my King upon my holy hill of Zion. It is the work therefore of God, and not of men. If the Lord should leave this wo●k to the creature, when would his great name be hallowed? when would his kingdom come? or when would his will be done this way?  
2. In that there is much rubbish to be cast out that stands in the way of building and setting up this work of the Lord, as there was at the building of the wall of Jerusalem, Neh. 4.10. a kingdom within us, as well as without us to be subdued, before this work of the Lord can take place. What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, what strange holds of carnal imaginations and reasonings are there in the hearts of men against this work of the Lord, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, places of defence, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, safe.  as the Apostle calls them, 2 Cor. 10.4, 5. How do men love the relics of Baal, long after the fleshpots of Egypt, their old superstitious ways of worship they have been accustomed unto? how do they to this day mourn for Tammuz? 'tis no easy matter to prepare the hearts of the people to meet the God of their Fathers, and before this be done, it will be hard to build this house and Church of God, and to do this, the arm of the eternal God must appear, or else all is in vain, as the Psalmist hath it, Psal. 127.1. Except the Lord build the house, they labour in vain that build it: So here especially this house of God, that cannot be set up before the hearts of men be prepared Do not we see by sad experience to this day, that people look upon the right order of the Gospel, as a light, vain, novel thing, & those too, that pretend to great knowledge? Now this very opinion of novelty that men have touching this way of Christ, is such a hindrance to this work, that unless the Lord put forth his power on the spirits of men, 'tis not all the men in the world are able to bring them to embrace Reformation, and therefore doubtless this is Christ's work, and not the creatures; Gods, and not man's.  
6. Lastly, to add no more to what hath been laid down for the clearing of this truth, take this only, That the Scriptures do wholly exclude and shut out the Creature from having a hand in this business, and attribute all to the Lord: and this I shall make out I h●pe very plainly, and to abundant satisfaction.  
1. It is evident, that the Scriptures never speak in the plural number of Heads over the Church, primary and secundary, but only in the singular number of one Head, viz. Christ, who hath absolute and sole power, jurisdiction and authority in the matters of Religion and Worship, as Ephes. 1.22.5.23. Col. 1.18. & 2.10, 19 and therefore they speak only of one Lawgiver, James 4.12. and the government on his shoulders only, and not on any other with him, Esay 9 6. & 22.21, 22, 23.  
2. It is evident, that the Scriptures deny all headship and Lordship to any other besides Christ in the Church, 1 Pet. 5.3. Psal. 45.11.  
3. Our Saviour himself forbids it to his Disciples and Apostles that were to follow him, Mar. 10.42. Luk. 22.25. Mat. 23.8. to 13. & Mat. 28.20.  
4. The Apostles themselves after his departure, (who had most right of all other to this power) altogether disclaim it, 2 Cor. 1. ult. professing their work was merely a service and ministry, Act. 1.17. not a Lordship, as we have noted before. And therefore when you meet in reading the Scriptures with such places as these, as I ordain, and as I give order in the Churches, you are not to understand it of any absolute, but only a derived power from Christ, to establish in the Churches what Christ commanded, and gave them in commission, nothing of their own, but as 1 Cor. 11.23. that they received from the Lord, that they delivered to the Saints.  
5. The Scriptures in an express manner forbidden Believers to be the servants of men in this point, as to bow our consciences to their injunctions in the matters of Worship. 1 Cor. 7.23. in Civil things we may and aught, but not in divine and spiritual things, there Christ alone must have active obedience, Psal. 45.11. and hence it is that the Scriptures do charge us, not to serve God after the traditions, doctrines, and commandments of men, let them pretend never so much holiness and zeal for the glory of God, Mat. 15.9. Col. 2.7▪ 8 20, 21. the reason is, because God will be worshipped after his own mind and will, revealed to us in the Scriptures, and not after the wisdom of men.  
6. The Scriptures reprove and sharply rebuke such as stoop and bow their consciences to the precepts and commands of men, in serving and worshipping of God, as Hos. 5.11. Esay 29.13. Gal. 4.9, 10.  
7. The Scriptures hold it forth as matter of commendation to the Saints, when they have withstood the authority of men in the matters of God's worship, and rather suffered their bodies to die, than their consciences to be defiled by yielding to their humane injunctions, as the three Children, Dan. 3. Revel. 3.4. & 14.4.  
8. The Scriptures hold it forth as a property and character of Antichrist, to make Laws, and impose them on the consciences of m●n, 2 Thes. 2.4. and so Rev. 13.16, 17.  
9 The Scriptures take away whatsoever may be thought to be a warrant for us from men to worship God by, besides which, Jesus Christ hath left us a rule to walk by in his written Word.  
1. They take away the wisdom of men, as a warrant for us in the worship of God, as 1 Cor. 3.20. Coloss. 2.20, 21, 22, 23.  
2. They take away whatsoever seemeth good in our own eyes, Deut. 12.8. Esay 66 3.  
3. They take away men's traditions and customs, Mar. 7.9. Colos. 2.8. Act. 21.21. Deut. 18.9. Levit. 18. ult. Jerem. 10.3. and whatsoever inventions of men, as Psal. 1●6. 29, 39 Ps. 99.8. Deut. 4.2. & 12.32. Prov. 30.6.  
4. They take away the very will and commands of men, as Hos. 5.11. Amos 4.4. Mat. 15.9. Mar. 7.7. Col. 2.22. Tit. 1.14. Esay 29.13.  
5. They take away whatsoever word or doctrine comes from Ministers, or any other, which cannot be resolved into the written word of Christ, as in Ezek. 13.3, 7. Esay 8.20. Gal. 1.8 9 1 Cor. 4.6.  
6. They take away all good intentions of men in this business, as ●o 2 Sam. 6.7. & 1 Sam. 13.9, 10, 13. 1 Chro. 15.13. & 2 Chro. 26.16.  
7. It takes away all examples of men, though never so eminent, Ezek. 20 18. 1 Cor. 11.1.  
8. It rebukes the counsels of States for their boldness this way, and lays it as a blot on t●em, showing that by this means people have been brought to Idolatry, as 1 King. 12.26, 27, 28, 29 30. & 2 Chron. 25.16. Jer. 19.5, 7. Mich. 6. ult.  
9 It takes away from men all power to make Laws to bind the Consciences of Believers, so much as in things that are indifferent. 
* Vid. M. Burr. Heart-Divisions, p. 159, 160, 161. where he discourseth excellently to this point.  For where Christ hath left men free, there they are not to be bound. Now if they deny men power for the lesser, then doubtless much more for the greater: but the first is true, therefore the latter. And lest Christians should abuse this liberty of theirs in the use of things indifferent, he himself hath provided divers rules for this purpose in the Word. Rom. 14.19. & 15.2. 1 Cor. 6 12, 23. 1 Cor. 10.32. 1 Cor. 14 40 Rom. 14.13.  
10. It takes away from men the very power of tempting and enticing their brother to follow after their ways and counsels in this business of Worship, as Deut. 13.1, 2, 3, 4, 5, 6 7, 8.  
10. The Scriptures hold forth, that the greatest Powers on earth are to subject themselves to those very Laws and Ordinances for Worship that Jesus Christ hath already made and enjoined, and not to make laws to themselves or others, as they themselves think best, P●al. 45.11. Psal. 2.10, 11, 12 Mat. 28.20. Phil. 2.7, 8 9 1 Pet. 3 22.  
11. The Scriptures show us, that our duty is to hear what the Spirit saith to the Churches, after they are constituted and planted, and not what Angels or men say, as Rev. 2.7, 11 17 & 3.6, 13, 22. so that men have nothing at all to do with these matters, e●●her in the beginning or carrying on of this Church-work, but we are to rest satisfied in what the Spirit by the Word holds forth to us, Esay 8.20.  
12. The Scriptures show that the Saints have a liberty of rejecting and refusing whatsoever they shall find is not agreeable to the revealed mind and will of Christ in the Word, when it is charged on them as matters of faith, and required in conscience to yield subjection thereto, as 1 Thes. 5.22. Col. 2.20, 21, 22. 1 joh. 4.1.2. Act 17 11. Gal. 5.1.  
13. The Scriptures forbidden us to turn to the right hand or to the left in matters of God's worship, Deut. 5.32. & 18.19. Josh. 1.7. Prov. 4 27. and there is a promise's to prevent it, Esay 30.21. and a blessing to the observation of it in Iosh. 1.7.  
15. The Scriptures cha●ge us, upon pain of death, not so much temporal as eternal, not to add to, or diminish from what God hath set down in his written Word touching the matter and mannee of his worship, Deut. 4.1. & 12.32. Prov. 30.6. Revel. 22.14, 19 The reason of it may be this, because to add thereunto, argues God's word to be defective and insufficient, and to diminish from it, argues it to be superfluous: wh●ch for men to do is abominable, and for which we shall be proceeded against as liars, Prov. 30 6.  
15. The Scriptures show us that God rejects whatsoever he commandeth not in his Worship, Levit. 10.1. jerem. 7.31. & 19 5.  
16. Lastly, to add no more, the Scriptures show us the honour that attends this work, is proper only to Jesus Christ, and fittest for him, who is the builder of his own house himself, and not the creature, as Zech. 6.13. and Psal. 22.27, 28 29, 30. and to speak as the thing is, this honour and glory that attends the forming of this Church-state, and right order of worshipping JEHOVAH in the days of the New Testament, is a Crown that becomes not the head of Angels or men, but Christ's alone. And therefore let them all veil Bonnet to him, and cry out with those ten thousand times ten thousand, and thousands of thousands, Rev. 5.11, 12. and say, Worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing. Ver. 13. And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I, saying, Blessing, honour, glory and power, be unto him that sitteth on the throne, and to the Lamb for ever and ever. Ver. 14. And the four beasts said, Amen. And the 24 Elders fell down and worshipped him that liveth for ever and ever. And so let all those do that love the Lord Jesus Christ in sincerity. Amen. And so much for the second branch.  
3. Now I come to the third branch of the Proposition, which is this: That Believers are bound every where to observe what Jesus Christ hath done this way, and to submit and subject themselves willingly thereunto.  
This I need not be large in the proof of, seeing the Scripture is so clear for the truth of it.  
1. 'tis clee●e by way of Prophecy, that they shall do so, as in Psal. ●10. 3. They shall be a willing people in the day of his power, in the beauties of holiness: and 
* Et haec est dignitas Ecclesiae, quod voluntario confluit non tyrannide coacta. Ibunt dicit, non trahentur vi, neque bellis adigentur, sed sua sponte & voluntarii aud●to Evangelio ibunt, tracto nimirum occulto illo & paterno tractu, hilares & non metu, sed amore evocati. Ibunt, non subsistent ad vocationem Dei, non moras trahent, etc. Oecolampad. in loc.  Esay 2 2, 3, 4. Jer. 50.4, 5. They shall not be forced by outward violence to this work, nor have their excuses to delay their coming, as those Luk. 14.  
2. By way of precept and injunction, Psalm. 45.11. Mat. 28.20.  
3. By way of threatening, Psal. 2.12. Kiss the Son lest he be angry, and ye perish from the way. So Luke 19.23. But those mine enemies which would not that I should reign over them, bring hither, and slay them before me.  
4. By way of encouragement, from the many and singular privileges which such shall have that thus honour Jesus Christ, as their only Lord and King: which privileges I shall not here set down, but refer them to their proper place in Chap. 5. where I lay down several Arguments to work and win over the Saints to the practice of their duty this way. And so much for the 3. branch.  
4. Now for the discovering and confuting of those that are contrary minded, there are divers sorts of men that more especially oppose this former Truth.  
The first sort are those that affirm there is no such external visible political Church-order, that Christ hath instituted, 
1. Such as de● Divine Gospel Institutions appointed by Jesus Christ fo● his Saints to observe in the days of the New Test.  to which the Saints ought to conform and subject themselves: But all the government that Christ hath in beleivers, is only internal by the spirit. As for externals (as officers, ordinances and government) either they look on them as forms & shadows that are to vanish and have no more being since the coming of Christ but are swallowed up in the substance, & so deny them altogether: or else as things that are left indifferent to the discretion of the Saints which they may use, if they shall think fit, or forbear if they please. Now how fully is this error confuted by the truth that hath been formerly laid down. For if Christ hath instituted (as we have showed) such an external Church politye, for his Saints to observe to his coming again, how then dare men deny it? may they not as well deny the scriptures themselves, by placing all in the office and work of the spirit within us, without the use of any external rule or means to worship God by? And the truth is, that to this at last men come, speaking very basely and unworthily, if not blasphemously of the scriptures. But before I leave those men▪ (if it may please the Lord to sh●w them the evil of their way) I would feign know of them whether it were not the practice of Jesus Christ himself in the days of his, and his Apostles after him, (whom he substituted in his room, and appointed to give out his divine will concerning the ordinances of his kingdom) to live in the use and practic● of outward worship and ordinances. Did not Christ himself pract ce preaching, praying, Baptism, Supper, etc. and so the Apostles after him? and did they not give the Churches this in charge, that they should tread in their steps, and be followers of them, as they were of Christ? and can it be denied, that the Ordinances of God are those sacred things, in and by which the Saints come to have lively fellowship and communion with God? Neither let men think it sufficient to say, that they have fellowship with God without and above ordinances, for than it would follow, that men should live in fellowship with God without worshipping and serving of him in that way he hath prescribed, (viz.) by observing those duties and ordinances which Jesus Christ hath instituted and commanded in his Word, as preaching, prayer, singing, receiving the Sacraments, executing the censures, etc. in Church fellowship, as hath been and shall be farther noted in the following discourse. And therefore if these men desire to be found in the number of those that Christ calls his friends, 
●●hn 14.15.  let them labour to do what he hath commanded them, and not slight the way of his visible worship and ordinances, which he hath instituted for his Churches to walk in, till his coming again, when he shall deliver up the Kingdom to his Father, and have put down all rule, and authority, and power, in 1 Cor. 15.14.  
2. The other sort of men, contrary minded to this blessed truth, are those that teach and write for sound doctiine, that Jesus Christ hath not sole power of headship over the Church in appointing and ordering this visible Church-state, for all Nations to observe and ke●p, but it is in the power of men also to appoint and set up a frame of Church-Government, and order for men to serve and worship God by, according to the nature and frame of those States and Kingdoms wherein they live: and the foundation they build on, is by distinguishing between a Supreme principal headship, and a Ministerial subordinate headship: They do not deny, but Christ is the supreme Head over all, but then they would feign make the world believe (if it lay in their power) that there is a secondary and subordinate headship, which jesus Christ hath deligated in his room, and hath left power and authority with, to make laws to his Church: and they say, that this Ministerial headship may stand well enough with the Principal and Supreme, as a Viceroy may stand with a King, but I utterly deny it, affirming it to be a distinction coined in the Pope's conclave at Rome, and holy Baines in his Commentary on Col. 2.19. shows it to be altogether unsound.  
1. Because it is contradictory, for it is such an essential property of an head, to be principal, and have rule, that what is not thus, is not an head.  
2. Who ever heard of any secundary ministerial head in a natural body without deformity? Now it is a natural body, with which Christ doth compare himself in this respect.  
3. That which is a ministerial head, must do the work of an head, but that none can do: the work is double, internal or external influence, regiment or direction. Of the first it is granted: for the other of Regiment, 
The Apostle themselves w● not Heads of but servant's 〈◊〉 the Churche● Id. ibid.  the Scripture denyeth it to any but Christ the Prince of Pastors, leaving to all other a power ministerial only to serve the Churches as superior unto them.  
4. No Direction which is dependent is the direction of an Head, as the hand leading and drawing up the foot, directeth it, but is not an head to it, because the direction of the hand cometh from the principality of the head reported unto it. As for those instances that are brought for the upholding of the former distinction, he answers them clearly, and shows, that the union of the Church, the Scripture teacheth to depend on Christ and his Spirit, and not on a visible head. Men may have many names properly attributed to them, but this improperly. King's may suffer men to be called Noble, Wise, Rich, but to be called Kings within his Dominion, is not permitted, because there is nothing more derogatory from the glory of his Crown. So here. And what this learned man hath spoken in the former place, is confirmed both by Ancient and Modern Divines against the Papists, as is easy to prove: And sufficient might be added from the Sermons which have been preached for these several years before the Honourable Houses of Parliament, by learned men of all sorts: but I suppose it is needle's in a business so clear and palpable.  
Now if Jesus Christ be sole Head, and none joined in commission with him, for the ordering of these affairs that concern his own, and his Father's spiritual and eternal Kingdom, then doubtless no Powers on earth, Civil or Ecclesiastical, can challenge that honour and authority to themselves, which is only proper to Jesus Christ, and which he hath reserved to himself alone, and is communicable to none other besides him. Now there are some things which Christ hath reserved to himself: as for example, to erect a spiritual Church and Kingdom to himself, like himself. 2. To appoint a ministry & worship, order & government, both internal and external, suitable thereunto. 3. To give out glorious Gospel's truths and doctrines of salvation for the Saints to believe, and practise. 4. To reign and rule in and over the hearts and consciences of the Saints, by the mighty Sceptre of his Word and Spirit. 5. To forgive sins, to heal diseases, to bless Ordinances, to challenge praises, command homage, duty, service of the whole man from sinners, these and the like things are proper to J●sus Christ, as he is the great high Priest, Prophet, and King of his Church, and not communicable to Angels or men: and therefore let not humane powers take that to them, which is none of their due but belongs to Christ alone.  
Quest. What is their due then?  
Ans. M. Sprig in his Ancient Bounds hath spoken so much, and so ●ully to this particular, that I need not say any thing; however because something will be expected, I shall refer all to these five he●ds, which I desire may be candidly interpreted, as seriously considered.  
1. T●●y are bound by diligent study (in their own proper persons) 〈◊〉 inquire after, and acquaint themselv●s with, what the eternal God by jesus Christ hath already revealed in his word touching the right order of government in his Church, and manner of his visible worship among the Saints, which he hath given them in charge to observe and practise; and not to take up these sacred things by custom or tradition, or depend altogether upon the judgement and information of others: as is evident from Deut. 17.19, 20. And it shall be when he sitteth upon the throne of his Kingdom, that he shall write him a copy of this law in a book, out of that which is before the Priests, the Levites, and it shall be with him, and he shall read them all the days of his life, that he may learn to fear the Lord his God, to keep all the words of this law; and these Statutes, to do them, that his heart be not lifted up above his brothers, and that he turn not aside from the Commandment, to the right hand or to the left, etc. This indeed must be granted, that the supreme Magistrate may crave the help and assistance of counsels and Synods, for information and counsel herein, but not wholly depend and rest on them, to neglect his own personal endeavours: and the reason is, because no Counsels or Synods can now say, that they are so immediately and infallibly guided, and assisted from heaven, as that we may build upon their determinations, without further enquiry, but are subject to errors in the matters of Religion as well as others; as Histories abundantly make manifest. 
* 
Vid. Cranm● who suffered martyrdom for Jesus Ch●●●● in Qu. Mar● days, in his Treatise, called, A Confutation of unwritten Verities, against the Papists, wh● he proves this abundantly from Euseb. Greg. Naz. August. Panormitan. &c So Doctor Whit● sometimes profess. of Di. in Cambr. de Council. p. 12 concilia generalia posse errare et falsa●●piniones amplecti, nam concilium Antiochenum veritatem damnavit, et heresin apertam prop●navit: Similiter Ariminense et Ephesinum secundum, ex quo patet veritatem non esse metiend● ex numero Episcoporum. And this he proves at large, p. 248. ad finem, from Scripture, Reas● Examp. & test. of Fathers. And though he spoke much in the commendations of right gather Counsels, yet in divers places of the Treatise, he delivers these ten things concerning them. 1. That their calling together, is quiddam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 35. et humanum inventum, p. ● that is merely humane. 2. That they cannot frame Articles of faith to bind the conscient p. 19 3. That their end in coming together, is not to feed as Pastors, but to con● what is best for the Churches. p. 85. 4. That they are not simply necessary. p. 23. 5. That they do not give authority to the Scripture, p. 242, 243. 6. That their dec● are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, immediately inspired by the holy Ghost, p 262, 263. 7. T● the ultimate determination and judgement of a General Council may be false, p. 231. 8. That there is no judgement of a Council properly in matters of faith, p. id. 9 T● the truth of things determined in Counsels, may afterwards be called into question, and aga● disputed, p. 283. 10. That the Churches of Christ h●ve been kept found in faith with them, for the first three hundred years, p. 23. And to this agrees M. Owen, a mode● and learned Presbyterian in his Country Essay for Church government, annexed to his Ser● preached before the honourable House of Commons, p. 72. his words (among others) are these. 〈◊〉 judge of heresy since the Apostles days, but have been obnoxious to error in that judgement, ●d those that have been forwardest to assume a judicature and power of discerning between ●th and e● our, so as to have others ●egulated thereby, have erred most foully: Of old it was terally conceived to be in Counsels. Now I should acknowledge myself obliged to any man ●t would direct me to Council (since that of Acts 15.) which I may not be forced from the ●ord to assert, that it (in something or other) went astray, and he produceth testimonies to ●s purpose from Luthe●, Beza, Nazian. &c  
〈◊〉. Luther, (he shows) did not fear to affirm of the very first and best of general Synods, ●t he understood not the holy Ghost to speak in them, and that their Cannons were but plain ●y and Stubble.  
〈◊〉. Beza, that such was the folly, ignorance, ambition, wickedness of many Bishops in the best ●es, that you would have supposed the Devil to have been Precedent in the●r Assemblies.  
〈◊〉. Nazianzene, That he complained, he never saw good end of any Council; and affirmed ●t he was re●olved n●ver to come at them more; with much more that he hath in that place 〈◊〉 this purpose.  
So that although Synods and Counsels of learned and godly men, are not wholly to be re●ted or despised, yet they are not so to be depended upon, as the Scriptures are, which we ●e comm●nded by Christ to search, Joh. 5.39. and which alone in themselves are the rule of ●th, and judge of controversies, as all Protestant Divines do grant.    
2. When God hath so blessed their endeavours, as to reveal and make known his will unto them laid down in the Scriptures, they are bound to publish and declare the same to their Subjects, and require them for the honour and glory of God, to yield willing subjection and obedience thereunto, according to the practice of religious Princes of old, as Asa, in 2 Chron. 14.4. who commanded judah to seek the Lord God of their fathers, and to do the law and the commandment: and so jehoshaphat after him, 2 Chro. 17.7.8.9 and Hezekiah, and josiah, and so did David, and Solomon before them.  
3. They are not to rest here, but the better to encourage their Subjects, th' y are to go before them in exemplary practice, requiring no more of them, than they are forward and willing themselves to do; according to the famous examples of Moses, joshuah, and Samuel And the rather, because that hereby they shall not only publish to men and Angels, that they acknowledge the supremacy and sovereignty of jesus Christ over themselves, though the greatest on earth, but also engage him to the preserving ●nd prospering of them in all their undertake: as the Prophet told K●ng Asa. 2 Chro. 15.1.  
4. They are bound to countenance and encourage all those, that they find the Lord to make a willing people in the ways of his worship, by granting them their liberty, though they be the fewest and meanest, and never so much contemned and despised in and by the world; and though they also differ and vary, (through their weakness) in some small circumstantials about the worship of God, among themselves, yet so long as they hold the head, and strive after the life and power of Godliness, in their walking, and submit to Civil government, they are to be protected, because herein they do well, and so come within the compass of the Magistrates countenance, encouragement, and protection, as Rom. 13.3, 4. Esay 49.23. whereas on the contrary, if they should be discouraged, by denying them their liberty, and exposing them to the rage and fury of malevolent spirits, they should never enjoy the end of their prayers to God, in the behalf of the magistrate, which is, That they may under them, lead a quiet and peaceable life in all godliness and honesty, 1 Tim. 2.2.  
5. Lastly they are bound to the utmost of their strength and authority, to uphold and maintain those sacred Laws and Ordinances of Christ given to the Saints, in their purity, power, and liberty, against all such as by force, or fraud, shall endeavour the extirpation and overthrow of them: and this they are to do, these three ways.  
1. By declaring openly against all such known and manifest errors, that fight against Christ and his truth, and are condemned in the Scripture.  
2. By restraining of all such exorbitant and apparent wicked practices, whereby men do openly resist, and make opposition against those precious ways of the Lord, and his people, that are in the religious practice of them.  
3. By inflicting punishment on the persons of such as shall obstinately persist in their opposition, and will not take notice of the laws either of God or man to subject themselves unto them, 
* Such as the Apostle styles 1 Tim. 1.9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, qui ●ugum om● excutiunt; ta●quam ferae indomitae ad su● cupiditates e●plendas curre●tes. Nam ex lo● ille proprie dicitur, qui refu●git subjici r●cusatque pare● ac repagula omnia t●ansili● Anton. Fa●u● in loc.  these are evil doers, Filii 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, qui nullius sunt usus, aut frugis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fighters against Christ and God, and so come within the compass of justice to be executed on them; otherwise the Magistrate should bear the Sword in vain, which would be his sin, because he is appointed for the punishment of evil doers, as well as the praise and encouragement of them that do well, Rom 13.3, 4. good and evil actions being the proper object of the Madge strates power.  
Yet herein I desire I may not be mistaken, as if I would have the civil Magistrate to proceed so fare in the inflicting of corporal punishment on the persons of men, as the late Printed Paper entitled An Ordinance for the preventing and spreading of heresies, etc. would have him: for I cannot see how ●he sentence of blood can be pronounced in the case of spiritual & mental evils, as simple heresy, or misbelieving any point of Christian faith, where men are otherwise peaceable in the state: And that 'tis not my judgement or the judgement of those that are called Independents alone, I shall refer the Reader to M. Owen mentioned before, in his Country Essay, for the practice of Church government, annexed to his excellent S●rmon preached before the House of Commons, April 29 1646. p. 76. 77. 78. where he hath much to this purpose, and to the purpose: I● would be seriously considered (saith he) upon a view of ●h● state and condition of Christians, since their name was known in the world, whether this doctrine of punishing erring persons with death, imprisonment, banishment, and the like, ●●der the name of heretics, hath not been as useful and advantageous for error as truth? Nay, whether it hath not appeared the most pernicious invention that ever was broached. In the first, second, and third Ages, we hear little of it, nothing for it, something against it; much afterwards against it in Austin, and others: Marlinus that famous French Bishop (he shows) rejected the communion of a company of his associated Bishops, because they had consented with Maximus the Emperor, unto the death of the Priscilianists, as vile heretics as ever breathed. I know the usual pretences, (saith he) such a thing is blasphemy, but search the Scripture, look upon the definitions of Divines, and by all men's consent, you will find heresy, in what head of Religion so ever it be, and blasphemy properly so called, to be exceedingly distant: Let a blasphemer undergo the law of blasphemy: but yet I think we cannot be too cautious how we place men in that damnable series, calling heaven and earth to witness the contrary.  
Obj. To spread such errors will be destructive to souls.  
Ans. So are many things, which yet are not punishable with forcible death, let him that thinks so, go kill Pagans, and Mahumetans, as such heresy is a canker, but a spiritual one, let it be prevented by spiritual means: cutting off men's heads, is no proper remedy for it: if State-physitians think otherwise (and I may add, those that take themselves to be Church-physitians) I say no more, but that I am not of the College: This, and a great deal more, hath that judicious Author.  
3. A third sort of men that walk contrary to the former truth, are such as not only refuse to subscribe to the former truth, in lifting up the Lord Jesus Christ, as the sole orderer and instituter of this visible Church-state, order, and polity; but quarrel with those of the congregational way, for their forwardness and faithfulness in so doing, nick-naming them Independents, as if self and creature denial, and lifting up the name and authority of jesus Christ, in the forementioned things, were blasphemy, and to be numbered among one of the seven deadly sins: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Indeed if such false accusers, fierce ones, despisers of them that are good, as the Apostle calls them, 2. Tim. 3.3. having a form of godliness, but denying the power thereof, v. 5. could justly lay to those of the Congregational way this lofty title of Independency (proper only to the most high God) as men turned in upon themselves, regarding only themselves, living to themselves, depending on themselves, their own wisdom, understanding, council, judgement, and strength, slighting and rejecting him, who is styled Jam. 4.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That one Lawgiver, who is able to save and to destroy: it were another matter: or else if it could be clearly evinced by any of the congregational men's words or writings, opinions, or practices in old England, or new: First that they do altogether exclude the advice and counsel of the servants of Christ in neighbour Churches, when there is occasion for it: or, secondly, That they refuse to be accountable for their actions unto those, who shall in a fair and orderly way, according to the rule of the Gospel in the name of Christ desire them. Or thirdly, deny appeals unto men, as they will appeal to Christ in the Scriptures, as the only Umpire and judge, in matters controversal and dubious. Or Lastly, scorn to accept from men what they bring to them, with the Image and Superscription of Christ upon it, the Lord helping them by his Spirit, with the eyes of their own understanding to see it, I say if these things could be fairly made out against those of the congregational way, it were something; then I confess our brethren (as in words they profess themselves) might justly accuse us before heaven and earth, of Pride, and Arrogancy, of presumption, Blasphemy, and impudence, as they are pleased many of them in the heat of their wrath and indignation to do: but (for ever blessed be the Lord) this they cannot do. Wherefore is it then that the furnace of their displeasure is seven times more heated against those of the congregational way, then formerly, and this title of Independency so abusively given them? For my own part, (all unavoidable infirmities incident to man excepted) I know no other reasons then these, either because they will not subject themselves to their high Presbytery, to their Classical, provincial, and National Churches, and their absolute power of government, over single Congregations of Saints: or secondly, because they will not say God speed to all such as bring the doctrines of blind obedience, and teach the fear of God by the precepts of men, to them. For as for those foul aspersions which are cast on the prime assertors of the congregational way, by the sons of the high and lofty Presbytery, v●z. of error, heresy, blasphemy, etc. are they not well known to truly ingenuous and sober minded men, to be no other than the fruit that comes from the womb of envy, hatred, and discontent? Do not they themselves know (what ever they bear the world in hand to the contrary) that neither Antipaedobaptisme, Rebaptisme, Antinomianisme, Arminianism, Arianisme, etc. (that are made the common evils of the times) can justly be laid to the charge of the former persons, in old England or New? no not all this while they have appeared in this cause of Christ: Let the records of the Assembly be searched, or any other places, and see whether any thing of this nature can be found against the dissenting brothers, living or dead, or those that are of the same judgement with them, touching the right order of the Gospel, and point of visible Church-fellowship and government: What though divers that are erroneous, and hold such Tenets as are destructive to Church and State, do shelter themselves under the name of Congregationalists, shall the way therefore, and those that are the chief assertors, and practisers of it, suffer for it? Is this fair and honest dealing? there are many now possibly among the multitude that are for the Classical way, that are abominable livers, Drunkards, Swearers, Extortioners, Oppressors, Persecutors, Scoffers, if not exact malignants, and some of them it may be also hold as gross errors as any of the former, if not grosser: shall we therefore presently condemn those that are the great Champions for it, to be such? Would not the world cry shame of us, as of men wanting both Reason and Religion? And yet thus the precious servants of Jesus Christ must be dealt with, that are asserters of the Congregational way, by those that are Presbyterians, 
It seems those Presbyterians that are now so hot and violent against those that are not of their own tribe, have forgotten the Prelates practice to themselves of late.  and yet men will not see the unreasonableness and irreligiousness of their proceeding in this manner: But certainly, (if they belong to Christ) he will bring them to see it, and make them ashamed of all their hard Speeches they have uttered this way.  
Wherefore to close this Chapter, however we shall be dealt withal by the Tongues and Pens (or any other ways) of our opposers, we shall not be discouraged, but sit down with our aflictions as with our Crown, blessing Jehovah, that he will count us worthy to suffer for his Name, and Son's sake: Being assured that those that suffer with him, shall also reign with him, but those that deny him, shall be denied of him at the last day. 2 Tim. 2.12.   

CHAP II. That this visible Church-state, Order, and Polity which Jesus Christ only hath instituted and ordained under the New Testament, to the observation of which, etc. is a f ee society or communion of visible Saints, embodied and knit together by a voluntary consent, to worship God▪ according to his Word, making up one ordinary congregation, with power of Government within itself only.  
HEre lies the stress of our business, and therefore I shall endeavour to steer my course the more exactly Chr●sto duce, & auspice Christo.  
Two things I shall, in the strength of Christ, undertake.  

1. To clear and confirm this Proposition.  
2. To draw some inferences from it.   
Touching the first of these. There are six things to be opened and cleared up to us: 

1. The matter.  
2. The form.  
3. The end.  
4. The rule.  
5. The quantity and extent.  
6. The privilege and prerogative of this Church-state.    
All which particular Heads hold forth to us a Summary of the congregational way; in the right understanding of which, Christians may abundantly satisfy themselves and their friends about this way of the Lord, 
〈◊〉 Materia. ●oetas fidelium.  so generally cried down and opposed. I shall open the particulars in order.  
1. I call this Church-state, a society or fellowship of visible Saints, to note the matter or persons that are both to enjoy and exercise it. For we are not to imagine that the Kingdom of Christ is of this world, but chosen out of the world; 'tis in the world, but not of the world. That is, as the world is taken in a moral evil sense, for the wicked of the world, but for those that are called from amongst them to a 
A visible ●●●gregation ●●om the world, ●●d a visible ●●●gregation to ●hrist, is necessary to Church ●ion & communion. Vide ●oyes Temple measured, in p. ●6.  visible profession of, and subjection to the Gospel of our Lord and Saviour Jesus Christ. And this is no more than is evident in the Scripture: For we find that the members of visible Churches, according to their first constitution, were all Saints by calling, as appears Rom. 1.7. 1 Cor. 1.2. Philip. 1.1, 7. Col. 3.12. and 1 Thes 5.27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which was a calling separatim & conjunctim, as Junius observes, a 
* And this is agreeable to the signification of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in English, Church▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ab ●vocando. Leigh, Critic▪ Sac.  calling of those Saints to fellowship in a visible Church externally, as well as to Christ invisibly and internally. And hence it is that those Churches which were planted and gathered by the Apostles in the first and Primitive days of the Gospel, are styled The Churches of the Saints, 1 Cor. 14 33. The Temple is holy, so are the Keys, the Tables of the Law, the Seals, Censures, Officers, Ordinances, 
Noyes, ut sup. p. 6.  all holy, as Christ himself is, that is the instituter of them. When the Temple under the Law was to be built, the materials of it were all hewed, squared and polished; the Tabernacle was curiously wrought; the Candlestick was of beaten gold; the twelve Tribes were represented upon the High-Priests breastplate by twelve precious stones; so the visible members are correspondent to the mystical in outward appearance. And there is great reason for it.  
1. Because Jesus Christ, the King of his Church, requires that all such as are profane and scandalous, should not be admitted to, but driven ●rom the holy things of his house, Mat. 7.6. & 18.18. 1 Cor. 5.5, 7, 13. Revel. 2.20. and therefore no fit matter for this Church.  
2. Because such only as are Saints, can answer to those ends for which Christ hath instituted this Church.  
Now these ends among others are these three.  

1. To perform spiritual worship and service to God, and Jesus Christ their King, 1 Pet. 2.9.  
2. For spiritual communion and fellowship, as with Christ, so one with another, 1 Cor. 1.9. & 10.16.17.  
3. For mutual edification and consolation, as appears in 1 Cor. 14.26. & 1 Thes. 5.11.   
Now this is no work for drunkards, swearers, blasphemers, ignorant and scandalous persons; these serve to dishonour God, and destroy his house, and therefore not fit matter for his house.  
2. I call it a free society of Saints, 
2. Forma. In this divisi● let there be the name of Christ, and fear of God, a gathering of Professors, (visible Saints, men & women of good knowledge, and up●ight conversation, so holding ●orth their communion with Christ) ●y their own ●esire and voluntary consent ●nto one body ●nite themselves. Vide ●wens County Eassy p. 60.  embodied and knit together in one, by a voluntary consent, to note the form of this Church-state. Now this uniting and embodying of the Saints together in Church fellowship, may be cleared and made evident divers ways to us.  
1. From the several Resemblances this Church hath with those things that hold forth near union. As  
1. That of a house, or building, where the materials are not only knit fast to the foundation, but to one another. Ephes. 2.22.  
2. That of a Temple, 1 Cor. 3.17. alluding to the Temple under the Law, where the stones were so knit together, that it seemed to the eye of the beholder, as one entire substance.  
3. That of a natural body, 1 Cor. 12.27. Col. 3.15.  
4. That of a fraternity or brotherhood, 1 Pet. 2.17. compared with Chap. 5.2, 13. & Zech. 11.14.  
5. That of an Army with banners, Cant. 6.4.  
6. That of a City compact, Psal. 122.3.  
7. That of a golden candlestick, in which the shaft and branches are closely knit together in one, Rev. 1.12, 20.  
8. That of the Tent and Tabernacle, which the Lord built for himself to dwell among his people, and filled and sanctified with his glorious presence, Exod. 25. Revel. 21.3. Now the materials of the Tabernacle were so coupled and united together with loops and catches, that they were but one Tabernacle, and so the Saints in Church fellowship.  
9 Lastly, that of the joining together of several grains of corn into one loaf or bread, 1 Cor. 10.17.  
Secondly, from the several words the holy Ghost useth to hold forth this in the Scriptures.  

●ide Leigh in ●is▪ Critic. Sac. ● verbum.  1. That of Ephes. 4.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the injoynting of the Saints.  
2. That of Gal. 6.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, set such an one in joint again.  
3. That of 1 Cor. 1.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies a knitting together in one.  
4. That of Eph. 2.22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when materials of a house are put one within another.  
5. That of Col. 2.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the word signifies to descend one to another, as men that are knit together in the same judgement, ver. 19  
6. That of Acts 2.1. and 5.13. and 9.26, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, &c the word signifies, to glue things together that are unjointed, and at a distance one from the other.  
7. That of Jer. 50.5. Come let us join ourselves to the Lord, etc. where the Hebrew word, to join, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mutuo dedit, accepit, item adhaesit. So Zech. 2.11. Many nations shall be joined to the Lord, in that day, that is, they shall mutual give themselves to the Lord with the consent of one another. For i● the same wor● with the form  signifies mutually to give ourselves, that is, with the knowledge and consent one of another, as Avenarius and others, viz. Pagnine, Sheindler, and Buztorph. observe.  
Thirdly, from sound reason.  
1. Because the godly, without this embodying, are not a Church properly, but a casual lose company, under great disorder and confusion, as a heap of stones thrown together, without any further distinction,  
2. Because without this, there cannot be that beauty shining forth in the Saints and Ordinances, for what are a company of choice materials which are fit for a building, so long as they lie lose one from another? 'tis with the Saints united, as Philosophers speak of the Via lactea, or milky way in the heavens, they yield forth a glorious lustre, and precious light, above what they are single by themselves.  
3. Because without this, the Saints lose not their beauty only, but their strength also, both defensive and offensive.  
1. Defensive, for by their knitting together, they are able to make far more resistance against the common adversaries of their peace, then when they are single and by themselves. Vis unita fortior. A bundle of Arrows together are not easily broken, but taken asunder, and they are easily snapped to pieces. So here.  
2. Offensive, for hereby they are the better able to prevail with God, against those that annoy and hurt them: for the Saints thus together wrestling with God, they do offer a kind of holy violence to his sacred Majesty, and obtain their requests speedily in Christ. As the heat of the Sun, when the beams thereof meet together in a burning-glasse, is greatly strengthened, so it is with the prayers of the Saints met thus together, they prevail much with the strong God, Act. 12.5.  
4. Because without this knitting together in one, the Saints cannot so well discharge and perform those mutual duties Christ hath called them unto, as watching over one another's souls, reproving an offending brother, telling the Church in case of not hearing and receiving admonition, and such like. For where there is no engagement, there men are subject to neglect duty, as we find by sad experience.  

●. Finis.  3. I say to worship God, to note one chief end for which Jesus Christ hath instituted this Church state, not the whole end, for there are divers ends of this institution, but this is the chief end, that so God may receive honour and glory from his people, which he hath called out of the world, 1 Pet. 2.9. Heb. 2.12. Ephes. 3.21. Prov. 16.4.  

●. Regula.  4. I add according to his will, revealed to them in his Word, to note the rule, by which the Saints are to walk in all the worship they are to perform to God, both in respect of the matter and manner of worship, according to Mat. 28.20. 1 Thes. 4.2. 1 Tim. 6.3. 2 Tim. 1.13. for it is not in the power of men, be they never so wise, learned or godly, to prescribe a rule to the Saints to worship God by, besides what is left us in the Word of God, as we have before shown at large.  

Quantitas 〈◊〉 extensio.  5. I call it one ordinary congregation, consisting of so many believers, as can conveniently meet together to worship God in one place, to make it distinct from all other Societies, or Bodies called Churches, of the same kind. So that the Officers and Members of one Church, are not the Officers and Members of another, but as they are knit together among themselves, so they are distinguished from others, being as the similar parts of the Catholic, and have the nature of the whole entire, (viz.) immediate fellowship with CHRIST, and right to all the Ordinances. Thus the Church of Corinth was one in itself, and distinct from Cenchrea, which is conceived to be no other than Pagus vel Portus Corinthi, the Port or Haven Town of Corinth, near adjoining to it, and yet two distinct Churches. And so the seven Churches in Asia, what were they but so many distinct congregations? So the Church of Antioch was but one ordinary congregation, as Act. 14.27. and so the Church at Jerusalem was no other than one such Church, if we will credit the holy Ghost, as Act. 2.46. & 5.12. & 6.1. & 15.25. & 21.22. And hence it is that we find in the first planting of the Gospel, that the Churches were many in number, as we may read 1 Cor. 4.17. & 2 Cor. 8.18, 19, 23, 24. and therefore frequently in the plural number, called the Churches of 
(a) Gal. 1. 1 Cor. 16. 1●  Galatia, of 
(b) 2 Cor. ●  Macedonia, of 
(c) 1 Cor. 1●  Asia, of 
(d) 1 Thes. ● Gal. 1.22.  Judea, of 
(e) Act. 9  Galilee and Samar▪ of 
(f) Act. 15  Cyria and Cylicia. So again, sometimes they are called in the plural number, the 
(g) Rom. 1  Churches of the Gentiles, the 
(h) 1 Cor. ● 33.  Churches of the Saints, the 
(i) 1 Cor. 1  Churches of God, the 
(k) Rom. 1●  Churches of Christ, at least 37. times are they so named in the plural number, to note that they were distinct bodies, and were no larger than could meet together in one place, to worship God, as the Parish Churches do 
* Vid. Bay● Dioc. Trial and Noyes his Temple measured, of the qua● of the Chu●  here in England, some of which congregations consist of divers thousands. All which particular distinct bodies or Churches of Christ, though they be many in number, yet they are all of them but one in nature and constitution. To which purpose we shall find the Scripture often speaketh of the visible Church indefinitely, as of only one, so 1 Cor. 12.13. Mat. 22.2. 1 Tim. 3.5. calling it one body, Eph. 4.4. that is, one in nature and power, though many in number.  
6. I add, having power (under Jesus Christ) of government within itself, to note the privilege 
6. Privilege  and prerogative Christ hath endowed it withal, and to exclude that superiority that some claim to themselves over their brethren in the point of Church power. For if every particular Church of Saints (which here we speak of) have received alike the power of binding and losing, of opening and shutting the Kingdom of heaven, within itself, then certainly no Church whatsoever hath power of government over another. But now this we take to be the very mind of Jesus Christ in the Gospel, that every such particular visible congregation of Saints, as here we speak of, hath received alike this power of government within itself, without standing in subjection and subordination to others.  
Now that this is the very mind of Christ, we shall endeavour to clear, 1. From Scripture, 2. Testimony of the Learned in England, 3. Reason and Argument.  
1. Scripture, and so both in the general and particular:  
1. In general, from whence the truth will appear, in that we find in those Epistles the Apostle doth write to the several Churches of Rome, Cor. Coloss. Thes. etc. he seldom or never singles out the Officers apart from the rest of the body, but takes in the whole, both Officers and Church together, in the ordering and managing of Church affairs, as appears from Rom. 16 1. 1 Cor. 5 4 6, 7, 12, 13. & 14.40. Col. 4.10, 16, 17. 1 Thes. 5.14, 27. and 'tis no more than what we find the Apostles to do in that Church business they went about, Act. 15. where ver. 22, 23. we find the Apostles did not single out themselves from the rest of the Church, but took the Brethren in with themselves, both to their debates and resolutions. And so we find in the several Epistles that Christ sent by John to the Churches in Asia, the words are, Let him that hath an ear, hear what the Spirit saith to the Churches, not to the Angels and Officers alone, and apart by themselves. And if so, then 'tis no rotten foundation, as the 
Vi. Jus Divin. ●egim. Eccles. ●. 108, 109.  Presbyterians say, the 
What name ●ill the Pres●yterians in●ent next for ●s? if we go 〈◊〉 the middle ●ay, let them ●●ke heed they ●e not found on ●e right hand 〈◊〉 the left, in ●e worship of ●od.  Middle-way men take, viz. the Independents, in the practice of Church affairs.  
2. In particular, and so first for the calling and choice of their own officers, as Deut. 1.13. & 16.18. & Act. 1.15, 26. where the Apostles call upon the people to nominate those to the office of Apostleship, whom they judged fittest, by their direction. Where we may behold clearly that the Apostles did not choose joseph and Mathias alone, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sig. ●eare per suf●agia. This is confessed by ●e more god● & moderate ●●esbyterians, we may see a Treatise, ●led, Some ●●lps to Church ●●vernvent, ●m Stafford●re, for the ●ing the Presbyterian way, presented to the parliament, 44. pag 29. M. Byfield, his Treatise, ●led, The po●●r of Christ, ●●g. 31.  but the whole Church chose them by consent, giving out their lots, ver. 26. that is, it was done by the common Suffrage of the Disciples & Brethren, which were members of that body, afterwards expressly called a Church, Chap. 2.57.  
So Act. 6.2, 3. where we see the whole Church was called to look out such as were fit for the Deacons office. The people must choose, and the Apostles appoint, or design, or set apart such as were chosen. Now if the Apostles themselves would not set apart Deacons to their office without the people's approbation and free choice, much less would they obtrude Pastors on them without their consent.  
So that of Act. 14.23. the Original reads it otherwise then the Translation: the Translation reads it ordained, but the Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, they chose Elders by the lifting up of the hands of the people, which is different from ordination, as Coronation is from the election of a King: and therefore when the holy Ghost speaks of election, he useth this word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but when he speaks of Ordination, he useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: which words, though in writing and sound they are near alike, yet in signification otherwise as much as between the lifting up of the hands, and the laying of them on. So that of 2 Cor. 8.19. abundantly proves this power of the whole Church. And to this agreeth the testimony of the Learned, both Ancient and Modern, as (if need were) I could abundantly produce. But my labour is saved herein by a late Treatise to this purpose, wherein the judgements of the Reformed Churches, and Protestant Divines, are abundantly declared touching this, and other matters of like nature.  
2. For the power of administering the Censures, as excommunicating, etc. this also is in the Church, as appears from Scriptures, Mat. 18.17, 18. which is to be understood of such a particular visible Church we now speak of: because when Christ speaks of binding and losing, he understands the Brethren, Whatsoever ye shall bind on earth, etc. meaning those that complain. And doubtless this is a truth we may not departed from, for although the execution of Censures be in the Elders and Officers of a Church, yet it is still in ordine ad Ecclesiam, that is, in reference to the whole Church, whose servants they are. There is no such particular relation between the party offending, and the Eldership, as may advantage the Eldership or Presbytery, of a particular Church, to exercise such an act of power over the party, no more than they may administer the Sacraments to a private person; but to him as a Church member, and with the whole Church, so they are to act, and no otherwise.  
Another place is that of 1 Cor. 5.4, 5. where we find the whole Church is concerned in that business of excommunicating the incestuous person. And 2 Cor. 2.6. to 10. there he writes to the whole Church again, to release, and absolve, or forgive him: The Elders by sentencing his absolution and restitution, the Brethren by consenting thereunto.  
Again, is it not evident from the Asian Churches, where we find Jesus Christ to charge the neglect of censuring their guilty members upon some of them, as the Church of Pergamus, and Thyatira, both in one Chapter, Rev. 2.18, 20. Jesus Christ was displeased with them, because they did not put the power in execution he had given unto them, for the purging out of those that offended. And it is worth observation, that Jesus Christ doth not blame the neighbour Churches for the sins of these Churches, but lays all the blame upon themselves: Which implies clearly they had received power within themselves to cast out those offenders, and reform those abusers: Or else without question, he would not have blamed them, for the neglect of that he never gave them. And therefore reverend M. Perkins in his Exposition on these Chapters saith, that God gave to every one of these Churches, power and authority to Preach the Word, administer the Sacraments, reprove evil men, and exclude all obstinate sinners from all spiritual privileges among them, as will appear from his testimony.  
2. A second sort of proofs, is from the testimony of our English Divines; for what Master Perkins saith of the privilege of particular visible Churches, is confirmed also by many more of our own English Worthies, some that are asleep in Christ with him, and others that are yet living. I will give you a list of some of the chiefest of them, men that have been famous in their generation, not only for their admirable gifts of learning, judgement, and piety, but also for the service they have done to Jesus Christ in this and other Nations. And the rather, 1. because this equality of power in the Churches of Christ, is looked upon by some as a novel and late upstart opinion, held only by such as are poor, weak, injudicious, unlearned men at best, men that are of a factious and schismatical temper. 2. Because others of the moderate sort affirm, that they differ only in the point of Church rule and government, they approve of a communion of Saints, only they suppose the power of Government is not in themselves, but in the Classis and Synod. Now that it may appear to be so, I shall produce these several testimonies following.  

●ghtm. Rev. 2. v. 1. pag. ●. edit. 4.  I shall begin with eminent and famous M. Brightman, who agrees with the Centur. that the Pastors looked every one to the health of his own Flock, and that the Primitive purity of Church government, (which as the Centur. observe, was almost like a popular, every Church having equal power in itself, to transact her own affairs, Cent. 2. c. 7.) was not deflowered with the dregs of men's inventions till Constantine's time, his words are these: The description doth agree very excellently to the Primitive Church, etc. It was most glorious with the clothing that was made of the righteousness of faith, etc. Neither was it yet deflowered with the dregs of man's inventions, but in her whole Worship, Discipline, Life, and manners, she had the Moon under her feet, following the holy truth, as her load-star: There was one form of government in all Churches, namely, that, that is delivered in the Acts of the Apostles, and the rest of their writings, etc. Neither had Satan brought in Prelatical Pomp and Pride, into the Sheepfold of the Lord, but the Pastors having work enough to do, in looking every one to his own flock, etc.  
2. Reverend M. Cartwright, whose works speak out his eminency, in his first reply to Bishop Whitgift, he hath many passages to this purpose; I shall mention only a few: It 
Cartw. 1. R● to Whit. p. ●  is certain (saith he) S. Paul did both understand and observe the rule of our Saviour Christ, (viz. that of Mat. 18.17. tell the Church) for he communicateth this power of Excommunication to the Church: and therefore it must needs be the meaning of our Saviour Christ, that the excommunication should be by many, and not by one, and by the Church and not by the Minister of the Church alone; for he biddeth the Church of Corinth twice in the first Epistle, once by a Metaphor, another time in plain words, that they should excommunicate the incestuous person: And in the second Epistle, understanding of the repentance of the man, he entreateth them that they would receive him again: And therefore considering that the absolution of excommunication doth pertain to the Churches, it followeth, that the excommunication doth in like manner appertain unto them: And so afterwards he showeth, that the People's consent was required in things of this nature, and that the Ministers did not take upon them, of their own authority to excommunicate, etc. and shows the truth of this from the authorities of Cyprian, and Augustine, p. 187. and so before p. 35. of his first reply, in the case of a Churches neglect to call a Minister, or to consent upon one that is unmeet, he showeth, that the power of Elders in other Churches, is no other than of Admonition, or sharply chargeing them that they forbear such an election, or in case it be done, not to confirm it: and in case these Churches neglect their duty, or the Church which is admonished, rest not in their admonition, then to bring it to the next Synod, and if it rest not therein, than the Magistrate is to do his duty: and the same he confirms in his second Reply, Tract. 7. p. 80, 81, 82. where he maintains the Church of Corinth's joining with the Apostle in the excommunication of the incestuous person.  
Thirdly, Master Dudley Fenner, 
Fenner de sac. Theol l. 7. pag. ●77, 278.  that was contemporary with Master Cartwright, and joined with him in the public Ministry to the English Company in Antwerp, in his Treatise De sacra Theolog. (to which Master Cartwright in an Epistle prefixed to it, gives a singular testimony) Lib. 7. p. 277, 278, 279. hath much to th●s purpose. Among other passages, this is not the least for our purpose, that in matters maximi momenti, i. e. of the greatest moment, as Censures, elections of Ministers, etc. they are to be done in the Assembly by the authority of the whole Church. And if the people have any thing to counsel or object, they have liberty to bring it in, and afterwards matters are to be concluded, when they have been heard speak, and have given their consent.  
Fourthly, Master Parker, 
Parker de Eccl. ●olit. l. 3. c. 12.  who is so large and full for what we affirm, that it would require a whole volume by itself to translate what he hath written to this purpose, In his third book De Eccles. pol. Chap. 12. he hath no less than 22. Arguments to prove the superiority of Churches over their own officers: and he that reads him diligently, shall find that from the authority of Scriptures, Ancient and Modern Writers, and other unanswerable reasons, he proves the authority of Churches to be in themselves: and then Lib. 3. Chap. 22. p. 329. and so onwards, he shows that Synods and Classes have no other power over those Churches, then by way of counsel and admonition, & whosoever reads that 22. Chapter shall find him to prove it, six ways, from the ground, from the form, from the matter, from the object, from the manner of proceeding, and from the end of those Classical combinations: All which would be too large to translate. Where let the reader take notice, that he doth not simply deny the use of synods and combination of Churches into Classes, as we do not, but only their superiority that is challenged to be due to them over the congregations of the Saints; which we cannot see to be any other than an usurpation, not given to them by Jesus Christ.  
Fiftly, pious and learned M. Perkins, 
●erk. his Expos. 〈◊〉 Revel. c. 2. ●. 2. and v. 20  in his Exposition on the three first Chapters of the Revelations, affirmeth that Jesus Christ gave to every one of those seven Churches in Asia, power and Authority to preach the Word, administer the Sacraments, to reprove evil men, and exclude all obstinate sinners from all spiritual privileges among them. His words are these, chap. 2. ver. 2. Christ hath given to his Church a power judicial, to suspend evil men from the Sacrament, and to excommunicate them from the outward fellowship of the Church, for else he would not have commended this Minister with his Church, for the execution of his power. And the reasons (saith he) alleged to the contrary, are of no force. And at ver. 20. of the same Chapter, he saith, We may learn two things, 1. The large power that God gave to his Church, which was besides the power to preach the Word, and administer the Sacraments, a farther power to appoint who should preach amongst them, and who should not; and also power to repress evil men and women, and so keep them in order. The like power was given to the 
* Now the C● of Ephesus w● a particular visible Church, having powe● of government within itself, Master Perki● shows, and clear from t●● Scripture.  church of Ephesus, as we have seen (saith he) before, and the like power did God give to all Churches, as we shall see, if we read the Histories of the church. And great cause there is hereof, for without this authority, no church could long stand and be a church.  
Sixtly, Holy Baynes, 
Baynes Dioc● Trial, pag. 1 printed 162  that eminent light, which succeeded Master Perkins. We affirm, saith he, that no such head Church was ordained either virtually or actually, but that all Churches were singular Congregations, equal, 
* This godly learned Author with others, d● use the word Independent not simply, b● in some respect not in respect of God, and Christ, & th● Spirit, the scriptures, & principles of reason and equity, for so we acknowledge all Churches to be dependant but in respect of men only, and as it refers to other Churches or subordination to them, in poi● of power and authority, because we know of no such ordained by Christ in the Word.  INDEPENDENT each of other in regard of subjection. So in pag. 21. touching the Churches of Geneva, he shows by answering to an objection was made from thence, 1. That they have power of governing themselves, but for greater edification voluntarily confederate, not to use or exercise their power, but with mutual communication, one ask the counsel and consent of the other in the common Presbytery. 2. He shows that it is one thing for Churches to subject themselves to a Bishop and Consistory, wherein they shall have no power of suffrage: another thing to communicate with such a Presbytery, wherein themselves are Members and Judges with others. And then afterwards he shows that Geneva made this Consociation, not as if the prime Churches were imperfect, and to make one Church by this union, but because though they were entire Churches, and had the power of Churches, yet they needed this support in exercising of it, and that by this means, the Ministers and Seniors or Elders of it, might have communion, (mark that.) Communion (viz.) among themselves, not jurisdiction over others. So pag. 81. where after a large discourse touching this power that was in the particular Church of Corinth, he concludes with these words, Finally, saith he, the Church●s of Asia, as it is plain, had power of government within themselves. And a little after, pag. 84." Hence it is, that the Governors (sc. of the Church) are in many things of greater moment, to take the consent of the people with them.  
Seventhly, Master Jacob, 
jacob's Treatise, call●d, An Attestation of many learned, godly, and famous Divines, etc.  a man that was excellently qualified for the work of the Ministry, and sometimes Pastor to a gathered Church in London, how many Treatises hath he in print, to prove the point in hand? but above all other, that treatise, called, An attestation of many learned, godly, and famous Divines, Lights of Religion, and Pillars of the Gospel, justifying this doctrine, (viz.) 1. That the Church Government ought to be always with the people's consent. 2. That a true Church, under the Gospel, containeth no more ordinary Congregations but one. In which Treatise, he holds forth these two points. First, from Testimonies of many particular late Writers largely set down, as Beza, Calvin, Viret, Zuinglius, Luther, Bucer, Pet. Mart. Musculus, Bullinger, Gualther, Vrsinus, Daneus, Tilenus, Junius, Piscator, and Chemnicius. 2. From the consent of many public Churches, as the Bohemian, Helvetian, Genevian, Belgic, etc. 3. From testimonies and practice of the best Antiquity, as the practice of the Church of Jerusalem, immediately after the death of the Apostle james, Anno 70. of Christ; from Ignatius to the Church of Philadelphia, Anno 112. so the practice of the Church of Rome, Anno 240. mentioned by Eusebius. The practice of the Church of Carthage, Ann. 250. in Cyprians time. So at Antioch, An. 273. 4. From Counsels, 1. The Council of Nice, An. 330. So from the Council of Carthage, Anno 420. So the Council of Constantinople, An. 682. 5. He sheweth ●he intolerable inconveniences that follow the denying this truth. 6. He answers the chiefest objections are brought against it.  
8. So M. Robinson and Ainsworth, men without exception for their learning and godliness; what large Treatises have they in print to clear this point we have in hand? some of which have not to this day been answered, as that of M robinson's Reasons discussed. 
Ainsw. guide to Zion. Robinson Reas. discussed.   
9 Doctor Ames, 
Ames Med. Theol. l. 1. c. 37. sect. 6.  in his Medulla Theologia, lib. 1. chap. 37. sect. 6. hath these words, Potestas hujus disciplinae, quoad jus ipsum pertinet ad Ecclesiam illam in communi, cujus membrum est peccator ad illos enim pertinet ejicere, ad quos pertinet primo admittere, etc. that is, The power of this Discipline in respect of the right of it belongs to that Church in common, of which the offender is a member; for it belongs to those to cast out, whom it concerns first to take in, etc. And so in his Cases of Conscience he hath much to this purpose: And M. Peter in his last report of the English Wars, saith this of him, That he left his Professorship in Freezland to live with him because of his Church's Independency at Rotterdam, and charged him often even to his death, so to look to it, saying, if there were a way of public worship in the world that God would own, it was that.  
10. Doctor Fulke, against the Remists, 
Fulkes Notes on Remists' test,  on 1 Cor. 5. Sect 3, the authority of Excommunication (he saith) pertaineth to the whole Church, although the judgement and execution thereof is to be referred to the Governors of the Church, which exercise that authority, as in the name of Christ, so in the name of the whole Church, whereof they are appointed Governors, to avoid confusion: which is no other than Paereus, Musculus, Zanchy, and Calvin, have spoken in their writings, with many others, as can easily be produced.  
11. Doctor Whittaker hath much to this purpose in his learned works, as the council. quest. 5. p. 178, 179. 
Whitak. de council. q. 5. p. 178, 179.  where he shows that Ecclesiastical power and authority belongs principally, primarily, and essentially to the whole Church, to each Bishop, or Minister only accidentally, & secondarily, his words are these; Haec quidem authoritas ecclesiastica singulis episcopis convenit sed accidentaliter, et secundariè, et minus principaliter, ecclesiae autem primariò principaliter et essentialiter competit: And he illustrates this from a rule in Philosophy, Cum virtus aliqua duobus inest, uni necessariò et essentialiter alteri contingentur, et accidentaliter; principalius inest ei cui necessario & essentialiter inest, quam ei cui contingentur tantum et accidentaliter convenit, ut calor magis principaliter igni, quam aquae inest, quia inest aquae, gratia ignis. So de Pontif. Rom. 9 q. 1. c. 1. Sect. 1. his words translated are these: We say plainly, that the Churches in the primitive times were so governed of their own Pastors, that they were not subject to others, either Bishops or Churches without them, the Church of Colosse was not subject to the Church of Ephesus, nor the Church of Philippi, to the Church of Thess. nor these to the Church of Rome, nor the Church of Rome to any of them, Sed pares omnes inter se juris exc'llent, i. e. They were all of equal power among themselves.  
12. To these we might add Doctor Reinolds, in his conference with Hart: Doctor Willet in his Synops. Papis. Doctor Tailor, in his Commentary on Tit. But I shall produce only one 
* See Doctor Sibbs.  more, that was famous for his Gospell-anointings, and little thought by the most men to have been of this judgement: And yet you shall find, in a little Treatise of his (printed before these troubles broke forth in England) called A breathing after God, that he speaks fully to this purpose, h●s subject leading him to discover himself herein, being (as I suppose) a little before his death; his words are these, p. 91. speaking of God's house, House (saith he) we take for the persons that are in it, and persons that are ordered, or else it is a confusion, and not a house; it is a company of those that are voluntary, they come not by chance into our house, that are members of our society; but there is an order, there is a Governor in a house, and some that are under government: and there is a voluntary conjunction, and combination: so the Church is a voluntary company of People, that is orderly: some to teach, and some to be instructed, and thereupon it is called a house. And a little after, p. 94. speaking of the Tabernacle in David's time, before the Temple was built, he saith, If we apply it to our times, that that answers the Tabernacle now, is particular visible Churches, under particular Pastors, where the means of salvation are set up: Particular visible Churches now, are God's Tabernacle: The Church of the jews was a Nationall Church, there was but one Church, but one Place, and one Tabernacle, but now God hath erected particular Tabernacles, every particular Church and Congregation, under one Pastor, their meeting is the Church of God, a several Church, 
* Vid. the note before in the margin, at the testimony of M. Baynes.  INDEPENDENT. And as for the Church of England, he saith, it is called a particular Church from other nations, because it is under a government civil, which is not dependant on any other foreign Prince.  
Now what can be spoken more fully for the congregational way, than this famous Minister hath in these words? So then put all these together, (besides multitudes of other choice servants of Christ, that are yet living in this Kingdom, and foreign parts, who are many of them in the practice of this truth, with abundance of the rich blessings of Christ on them) and then see whether it becomes men to say, that none but a company of injudicious, weak, simple, idle, and giddyheaded men, are of this opinion, that the power of Church government, is entirely within a particular Church.  
But that we may leave men for ever without excuse, let us before we leave this particular, see what our brethren themselves of the Presbyterian way do say for this in their piece called Jus Divin. Regim. Eccles. they set forth with all their strength; wherein when I read, me thinks that Scripture of the Apostle is verified, 1. Cor. 3.19. For the wisdom of the world is foolishness with God, for it is written, he taketh the wise in their own craftiness: And my reason is, b●cause when e they should speak most, there they say least, and where they should be strongest, there they are weakest: For whereas the whole Volume consists of near about 32. sheets of Paper, there is not much above 6. sheets that speaks to the point of their Presbytery, and not above a sheet and half to the principal part of the controversy, p. 231. in laying down of which also they have not dealt fairly and candidly, by expressing themselves in full, plain, and ample terms, but equivocally and ambiguously, 
* And in la● down the d●●●rences bet● the Presb. Independ. their Prefer they speak untruth in very first ●ticular; for the Independants have left it upon Record, that a particular Church is a sin part of the Catholic, their own expression. Ames. medulla Theolog. c. 32. De ecclesia stituta, p. 148. Istae enim congregationes sunt quasi parts SIMILARES Ecclesia catholica que adeò et nomen et naturam ejus participant: So M. Wil Sedgwick in his Sermon befor● verse of the Parl. printed by Ralph Smith at the sign of the Bible in Cornhill, hath the s● p. 4. And yet these men in the place before quoted say to the contrary.  reserving more to themselves in their practice, than what is expressed in their Proposition; as I doubt not but will ere long be made out: Now these Gentlemen in the last chapter of their Book, before they come to lay down their own Assertion (which is the thing I produce to the confirmation of the former truth) grant six things to the Independents.  
1. That particular Churches have within themselves, power of Discipline entirely, so fare forth as any cause in debate, particularly and peculiarly concerneth themselves, and not others.  
2. That where there is no consotiation, or neighbourhood of a single Church's, whereby they may mutually aid one another, there a single Congregation must not be denied entireness of jurisdiction.  
3. That every single Congregation hath equal power, one as much as another, and that there is no subordination of one to anoanother, according to that trite and known Axiom, Par in parem non habet imperium: i. e. An equal hath no rule or power over an equal: Subordination Prelatical, which is of one or more Parrishes, to the Prelate and his Cathedral is denied, all particular Churches being collateral, and of the same authority.  
4. That Classical or Synodall authority cannot be by Scripture introduced over a particular Church in a privative or destructive way to the power which God hath bestowed upon it.  
5. That the highest ecclesiastical Assembly in the world, cannot require from the lowest a subordination absolute, and Pro Arbitrio, i. e. at their own mere will and pleasure, but only in some respect; subordination-absolute, being only to the law of God laid down in Scripture.  
6. They grant Charitative, consultative, Fraternal christian advice or direction, either to be desired or bestowed, by neighbouring Churches, either apart, or in their Synodall meetings, for the mutual benefit of one another, by reason of that holy profession in which they are all conjoined and knit together: Now what can be more fully to our purpose, than what these men themselves say?  
Obj. You will say, though they say all this, yet 'tis not all they say, for they say the Presbyteri●ns have a further power, that particular Congregtions have not; which is the power of greater Assemblies, in a Classis or Synod, over a particular Church, to deliver it to Satan, in case of obstinacy.  
Ans. But first, where do these men read in all the New Testament, of these greater Assemblies, and lesser Assemblies, that have this authoritative power over one another, to excommunicate and deliver over to Satan? Let them produce but one plain Scripture for it, by way of precept for it, or practise of it, and we will say something to it; let them not think to put off the matter so easily, as if 3. or 4. 
Recocta cr● be fastidiu● parit et n● seam.  old Arguments that have been at least ten times answered, will serve the turn: God's people have learned to be more wise now then formerly.  
2. Do not these men know, that its a great question amongst themselves, or their friends in the Assembly, whether Traditio Satanae, i. e. The power of delivering over to Satan, were not Apostolical? that is, peculiar to the power of Apostles, so as ordinary Elders had it not: and then the utmost power of all those great classical Presbyterial Assemblies, over the lesser, as they call them in way of censuring, will be at last the same with the Independants non-communion, which the Independants acknowledge (upon good grounds) to be the last means Christ hath appointed in his Church to work upon the heart, and therefore as forcible and effectual, as that formal and juridical delivering over of a particular Church to Satan, which the Presbyterians so stiffly, though ungroundedly pled for.  
3. Let the Assembly of Presbyters be never so great, yet I hope there is none of them that will affirm, that such an Assembly can proceed (by all their authority they claim) to the delivering over a particular Church to Satan, Clave non errante, they are not freed from error, no more than a lesser Assembly: and commonly the truth of Christ is with the fewer, not the greater number: one poor despised Saint, may understand more of God's mind, and see further into some one particular truth, than a whole Synod: And we have examples of it. Indeed if they could, or would claim to themselves an unerring Spirit, as the Pope doth, it were something: Or if they had such a presence of the holy Ghost with them, that they might say as the Apostles did, It seemed good to the holy Ghost, and to us: than it were to the purpose: but before this be done, they do but Oleum et operam perdere, and Jesus Christ will give them but little thanks in the end; and if that those that are champions for these higher Assemblies, as they call them, whereby they would rule the churches of Christ, would but read Doctor Whitaker De council. from p. 248. ad finem, without prejudice, and an evil eye, I am confident they would be more humble in their own eyes, and moderate and gentle towards their brothers they so much scorn. If any desire further satisfaction in this very particular, let him read M. Burroughs his Heart Divisions, p. 43, 44, 45, 46, 47.  
4. Lastly, if the divine right be in the congregational Presbytery, as they acknowledge at large, p. 182. 138. of their Jus divinum: How comes it to pass that they claim such power in higher Assemblies, as the Classical, Provincial, and National Presbyteries? how can these things stand together? are there two divine rights, especially, when the Classical divine right, (as they call it) over the congregational, is merely humane?  
1. In that the preaching Elders of greater Presbytery, were ordained to their office by a questionable power (by the Bishops) which they have not to this day renounced. 2. In that the ruling Elders are made by a power as questionable, (though not so Antichristian) to wit, an Ordinance of Parl. as M. Saltmarsh hath lately observed, in his Reasons discussing the divine right of Presbytery, p. 3, 4. And so much for the testimony of the learned.  
3. In the last place, we come to those reasons and Arguments the learned do usually give, for the confirming the former truth, and confuting the contrary, I shall name only the heads of some of them.  

●od omnes at●git, ab omni● approbari ●et. Whit. de ●e. p. 44.  1. That which concerns all the Church, reason requires should be done by all the Church; but to choose this or that Officer, to excommunicate this or that member, concerns all the Church, ergo.  
2. No adjunct in order of Nature, is before the Subject, nor is it capable of receiving any thing, but as it adheres to, and so from the subject; but administration of Ordinances is the adjunct of the Church, and the Church the subject, ergo.  
3. The Church is the body of Christ, but the Presbytery is not so, but a part of the body, ergo, the power is in the Church primarily, and not in Presbytery.  
4. If the Church hath power to refuse a man, and to cast him out, than she hath power to choose, and put him in: but the first is true, because otherwise she doth not sin in suffering false Teachers, nor can she decline a vicious Elder, Invito vel non curante Presbyterio, ergo.  
5. There is no power that any can have from heaven ordinarily, but by some transaction between God and them; but there is no such transaction between God, and the Presbytery primarily; the Covenant and Promise was not made with them, but with the Church, ergo.  
6. If the Church only, and not the Presbytery, be the Kingly Nation, Royal Priesthood, and Kings and Priests to God, than the power belongs to the Church, and not to the Presbytery: But the Church is the Kingly Nation, and not the Presbytery, ergo. The antecedent is without question, the consequent is evident, because else they should be titular Kings only, without power, and they that are not Kings and Priests, as the Presbytery, Qua tales, they should have Power.  
7. If the Text Mat. 18. Go tell the Church, be not meant of the Presbytery only, but of the Church, consisting of Elders and brothers together, than the power belongs not to the Presbytery alone, but to the whole: But that place, Go tell the Church, is not meant of the Presbytery only, but of the whole, 
Vid. Cottons Keys, p. 40, 41, 42, 43, 44. jacob's divine beginning and institution of Christ's visible Church. Philip's answer to Lamb, p. 150.  consisting of Elders and brothers; as those Divines in the margin have fully cleared, answering all the objections that have been brought to the contrary, which would be too large here to set down; only take these few reasons, why this place cannot be meant of the Presbytery alone.  
1. Because in all the New Testament we cannot find the word Church is given to the Presbytery alone, but sometimes for the Members alone, without it, or distinct from the Presbytery: as Act. 14.23. and 15.4, 22. 1 Cor. 12. and frequently, for the whole Flock, Elders and Brothers together. 1 Cor. 1. Phil. 1.2.1. etc.  
2. Because the relation of the party offending is to the Church, not to the Presbytery, for the fellowship is with the Church, as Church, the covenant and brotherhood is with them; and therefore, though the Presbytery orderly exerciseth the power, yet it is In ordine ad ecclesiam, there is no particular relation between the party and Presbytery, as may advantage the Presbytery to exercise such an act of power over him, no more than they may administer the Seals to a private person, but to him as a Church Member, and with the whole Church.  
3. The Presbytery consisting of a few Elders, are offended by a brother, that is bound up in fellowship with a hundred private brothers: now the Presbytery dealing with him, can go no further, if they be the Church, than themselves, etc.  
4. The Presbytery may be the party offending, and then you must tell the Church, that the Church offendeth: that is, go tell themselv●s.  
O●j. I may tell a higher Classis or Assembly.  
Ans. But what if they join with the offending Presbyters? then I must stay for a general Council, which is not free from error, neither.  
5. If by tell the Church be meant the Presbytery only, then there being but two or three of the Presbytery, a brother offended, cannot take one or two of them for witnesses, because than he should tell the Church before the time come, and so could make no further proceeding. But a brother offended may take one or two of the Elders for witnesses, ergo, Presbytery cannot be the Church; and if so, then much less can it be taken for a Classis, Synod, etc.  
8. If the Church be complete in point of government, without Presbyterian, classical, and Synodical Offices, and callings, than the Church hath power in itself, without such offices and callings: But a particular Church is complete in point of Church power, and exercise of government, as we have showed, and proved abundantly before, and they themselves grant ergo.  
9 Where the sentence administered by the Church of a particular Congregation, is ratifyed and confirmed in heaven by Christ, there the power must needs be granted to be in the Church: But the sentence administered by the Church of a particular congregation, is ratifyed by Christ in heaven, as Mat. 18.18, 19 ergo.  
And thus now by the assistance of Christ, I have gone through all the parts of this second Proposition; whereby the meanest may come to have insight into the reality and excellency of the congregational way, and be able not only to satisfy themselves about it, but others also, and see sufficient ground to suffer for it, as for a principal p●rt of the will and mind of Christ, if ever they should be called unto it.  
Now then, this being so, that the Church to which the Officers and administration of the Seals is limited under the New Testament, is an ordinary congregation of Saints, having power of government within itself under Jesus Christ, 
1. Inference from the former Proposition.  their head and King, than it will follow,  
1. That there is no ground or warrant in Scripture for an universal visible Church, with Officers & government correspondent, a universal visible Church militant on earth, is not denied, but the question is of a universal, visible, political Church, with Officers and Administrations suitable, that is, universal Pastors, universal Elders, universal Deacons, universal Seals and censures, universal Laws, and rules of Government: for such as the Church is, such must her Officers, Ordinances, and Government be: But this we cannot find th● Scriptures to hold out in the least to us, but are altogether silent: and little do men know how much they contribute towards the keeping of the Pope in his chair, by pleading so much as they do for such a universal visible Church, subject to government: for if there be such a Church, of divine institution, than it will necessarily follow, that there must be a universal ordinary Pastor of that Church, and then the Papists will thank them. And to speak truly, let us but once grant that particular Churches are not entire in themselves, nor endowed with the power of government, immediately from Christ, but are parts and dependants of one whole universal Church visible, ministerial, or political; than it will follow, that we must refer ourselves in matters of Religion and Government, to that one body visible, whereon we profess ourselves to depend: and what this leads to, those that have but half an eye may discern. The just extent therefore (without doubt) of a true visible Church under the Gospel, is no other than what we have before shown: to wit, one ordinary Congregation or society of Saints, that can meet together in one place to worship God.  
2. Then it will follow also, that there is as little ground for a Nationall, Diocesan, and Provincial Church: And to speak truly, there is lesser show and ground for these in the Scripture, then for the other we spoke to before: and are therefore justly condemned by divers judicious and learned men in their writings: vide Jacob. Reas. for Reformation, p. 5, 6, 7, 8. etc. Burrough. Vindication against Edward's, p. 23. his words are these.  
I said that we are freed from the pedagogy of the Jews, and now there were no Nationall Churches by institution, as the Jews were, mentioning three things.  
" 1. There are no Nationall Officers, as they had.  
" 2. No Nationall worship as they had.  
3. It was not sufficient now to make a member of the Church, because one is by birth of this or any other Nation, as than it was, because one was born of the Nation of the Jews; and is this (saith he) a doctrine that will not go down with a Presbyterian? Surely it must be a Prelatical Presbyterian who cannot digest this: I am confident all the Presbyterian Churches in the world, will acknowledge what I said here to be true: That we may call the Church in England a Nationall Church, because of the many Saints in it, who are the body of Christ, I deny not, nor ever did, (neither do I know any of his judgement or practice that do;) but that it is by the institution of Christ form into one political Church, as the Nation of the Jews was, this is no Independency to deny. Where are any particular men standing Church Officers to the whole Nation by divine institution? What Nationall Worship hath Christ instituted? Doth our birth in the Nation make us members of the Church? These things are so palpably plain to any that will understand, that 'tis tedious to spend time about them; so also Cottons Keys, p. 31, 32.  
3. It will follow also that the ruling power of Synods and Classes over the particular Churches, which is now so much pleaded for, (not the counselling power, for that is granted by us) is not Jure divino, but a mere usurpation, and such a way and practise as Christ will never own, nor prosper: For what he hath said Mat. 15.13. shall certainly come to pass; which is, That every plant, which is not of his Fathers planting, shall be rooted up; such a government possibly may stand for a time, as the Prelatical did, having the power of the Prince to support it; but doubtless it will (being so near of kin to it) share in the like destiny: And that which moves me to believe and expect it, is not only the non-Scripturalnes of this high Classical way of Government, but the unreasonableness, and sinfulness of it; which will easily appear from these ensuing particulars, which are the natural issues of this government; and by which you may understand from whence it takes its original, 
Several sorts fruits, that ●owes upon ●●e lofty Tree high Pres●●terie.  and derives its pedigree.  
1. This high Classical government makes one ordinary Pastor, or Elder, to undertake the rule of more Churches and Flocks then his own; perhaps twenty or forty, if not more; and so brings in a burden too heavy for the ablest Minister to go under: for if one Flock be work enough for one Shepherd to watch over, he hath little reason to take the care of twenty on him: wise men judge it the safest course to meddle with no more work than they can comfortably go through, especially such work as the care of souls, which is of greatest and highest concernment: and the rather considering that of the Apostle 2 Cor. 2.16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who is sufficient for these things?  
2. It makes the church (which is the body of Christ, and hath all parts and members suited to her condition) to be lame and defective, having no power of discharging her own offices; viz. of receiving in, and casting out members, but by another's leave, that is inferior to her.  
3. It refuseth to have matters heard and determined in that place where they are done and acted; then which, what more unreasonable? it was condemned in Cyprians days, as Doctor Reinolds proves against Hart in his conference with him, p. 570. and Cyprian himself saith, lib. 1. epist. 8. That it is not fit that those over whom the holy Ghost had made them overseers, should go to and fro, speaking of matters that were carried from their own church to others.  
4. It occasions tyranny and oppression, to the free born Subjects of Christ's Kingdom; domineering over their consciences, not suffering them to enjoy their liberty in Church or State, unless they will subscribe to their dictates, and be of their judgement, as he that runs may read, in their late published and printed Petitions, etc. The right garb and strain of Antichrist, that man of sin, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, mentioned in Rev. 13.17. that will not suffer any man to buy or sell, unless he have the mark, or the name of the Beast, or the number of his name: and of that Giant M. Burroughs speaks of, in his Heart divisions, p. 55. who laid upon a Bed, all he took, and those who were too long, he cut them even with his Bed, and such as were too short, he stretched them out to the length of it: and this verily (saith he) is cruelty.  
5. It puts men upon inevitable temptations of wresting the Scriptures, and applying them to another, and clean contrary sense then God appointed them for: e. g. to make them speak out, that there is a pattern of divers single Congregations in one church, and of a Presbyterial government in common over these single Congregations: That differences in matters of opinion are not to be suffered, though in things not destructive to Church or State: that men are to be driven from their errors, Cogendo, non persuadendo, by compulsion, etc. when the Scriptures are directly against these things.  
6. It puts a stop in the way of knowledge, stinting and straitning, if not stifling men's gifts and abilities in searching out divine truths, and the great mystery, which that Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
●phes. 3.10.  that manifold wisdom of God, having such variety in it, as is able to exercise the strongest abilities, even of Angels themselves, to search into, and make discoveries of. Now saith this Classical Government, Thus far you must go and no farther. This is the judgement of the Church of England, and the Assembly and Presbytery in their several Classes have subscribed to it, touching the knowledge of God, and the way of his Worship, and Government in the Church; and no man is to vary or differ from it, nor call it into question, without running the hazard of his precious liberty, etc.  
7. It makes men to build their observation of, and practising obedience to the Divine Laws, Institutions and Ordinances of Christ, upon the principles of humane wisdom and policy, yea the mere wills and commandments of men. For Ministers must not preach, nor administer in the holy things of God to their people, neither must the Saints believe or practice, further than shall the Classis shall judge to be sound and orthodox, and give their consent to, and approbation of: and are these things of God?  
8. Lastly, it so genders to bondage, and begets in the best men such a Diatrophes-like spirit, 
〈◊〉 Epist. of ●oh. 9, 10.  a spirit of pride and bitterness against the Brethren, (like the Prelate's chair, that infected the most pious souls, and ablest Preachers that sat down in it, as we could instance in many.) Yea it so mingles with the world, and introduceth such formality (if not worse) in the worship and service of God, that I cannot but belevee and expect the Lord Jesus root it up, as he did the Prelacy, the difference between them being more in name then nature, show then substance.  

●he 4. Infe●nce from the proposition.  4. From what hath formerly been said touching the nature and privilege of a particular society of Saints united together as the true and proper visible Church of Christ, now under the Gospel. The constitution of the Parish Churches in England, must of necessity be found faulty, and their original to be from beneath, and not from above; from men, and not from God: and therefore not so much to be pleaded for and defended, as true visible Churches of Christ, as they are by the Presbyters in the Preface of their Jus Divinum. Reg. eccles.  
1. For first of all, how do they answer to this Church we have spoken of in this chapter, in respect of the efficient cause and institut●r of it, scil. Jesus Christ, when their original is from men? Now that this is a truth, is evident from the first founding of them, which appears to be from Dyonisius Bishop of Rome, which first ordained Diocesan Churches, as Platina observeth of him, and in England, by one Honorius Bishop of Cant. as Master Saltmarsh hath lately observed out of Master Selden, De decimis. So Polydore Virgil, De invent. rerum, li. 4. c. 9 And 'tis no other than what M. 
* Reas. for Reformation, p▪ 28, 29.  Jacob hath long since noted from M. Hooker in his Ecclesiastical Polity, and Doctor Tooker, both Prelatical men, who affirm the distinction of parishes to be a mere positive law, and not jure divino, i. e. by Divine right. And I find the like in that famous learned man Master Paul Baynes his Dioc. Trial, p. 12. whose words are these: A Parishional Church may be considered, 1. Materially, and 2. Formally. 1. Materially, as it is a Church within such local bounds, the members of which dwell contiguously, one bord●ring upon the other. Now (saith he) this God instituted not, for it is accidental to the Church. If a parishional Church in London should dwell as the Dutch do, one far enough from the other, while the same Believers were united with the same Governors, the Church were not changed, though the place were altered, (which is worth observation against such as cry out against the Independent Churches, because the members of them dwell not contiguously one bordering upon the other, (though in point of convenience (not of absoulte necessity) we judge it fit that Members of Churches should dwell as near together as their occasions and callings will give leave.) 2. Formally, for a multitude which do in manner of a parish ordinarily congregate, Now (saith he) such Churches and such only, we say God erected.  
To this purpose M. Owen also in his Country Essay for Church-government, answering this Objection, By this means, parishes will be unchurched, saith,  
1. If by Churches you understand such entire societies of Christians, as have all Church power both according to right and exercise in and among themselves, as Independents speak of Congregations, than they were never churched by any.  
2. If only civil divisions of men, that may conveniently be taught by one Pastor, and ruled by Elders, whereof some may be fit to partake of the Ordinances, some not, as the Presbyterians esteem them, then, etc. So that here is no other than an humane constitution▪ allowed of to the parish Churches in England.  
2. How do these Parish Churches in England, answer to the former true visible Church of Christ under the Gospel in respect of the right matter of it, which we have showed to be Saints? Now in this they come as short as in the other, for experience tells us, that Parish Churches for the general consist of lose, profane, scandalous livers, such as the Apostle saith are without God, and without Christ, and without hope, Ephes. 2.12. that are strangers to the commonwealth of Israel, and covenant of Promise. Now we may safely argue from that Scripture, that such as are without God, and without Christ, cannot make a Church of Christ. Besides, the Kingdom of Christ, which is his Church, is spiritual, and not of this world, as he himself saith, John 18.36. Now these parishes for the generality of their matter, are of this world, carnal and earthly, and therefore cannot be the Kingdom of Christ. Jesus Christ cannot be the Head of such a Body, nor King of such a Kingdom. Moreover, that cannot be the matter of Christ's Church, which he hath commanded to be cast out of his Church, as we have showed before. But the subject matter of the Parish Churches are such, as aught to be cast out from the Church of Christ. And therefore some of our more godly Brethren of the Presbyterian way, dare not admit of them to Church privileges with the godly, but separate the godly from them, where they have a competent number by themselves to administer the seals to, as we could give instances, if need were. Neither will it be sufficient in this case, to say as many do, that the denomination is from the better part; because we never find in the Scriptures, that holiness is ascribed to a multitude for the sake of a few, if the rest be unholy, lose and profane: As we do not say, that because such a meeting hath three or four Gentlemen or Nobles in it, that the whole company are Gentlemen and Noblemen. We read that unclean persons and things do pollute and unhallow clean persons, as Levit. 14.46, 47. & 15.4, 11, 12. Hag. 2.12, 13, 14. and that a little leaven sours the whole lump, 1 Cor. 1.6, 7. and that by the springing up of one root of bitterness, many are defiled; and that by one dead fly, the whole box of ointment is spoiled; but that clean persons should hollow and sanctify persons that are unholy, or that a little sweet meal should make sweet a sour lump, this we read not of.  
Besides, can it be made out by any man, that the matter of those Parish Churches, for the most part, can answer the ends for which a Church is instituted by Christ, as we have noted before? can a company of dissolute livers, worship God and Jesus Christ spiritually? can there be ability for spiritual and holy services, where the Spirit is not yet given? can there be communion between light and darkness, between Christ and Belial? as 2 Cor. 6.16. can they edify one another in the most holy faith, that have not the work of faith yet wrought and begun in them? I desire to know of any sober-minded and religious-hearted man, whether a company of vile, profane drunkards, swearers, scoffers at goodness, enemies to the power of godliness, ignorant poor souls, that know no more of God and Christ, (I had almost said then the seats they sit on) can do any thing in a Church society, that tends to the honour of God, and edification of the body of Christ.  
1. If you say they are hearers of the Word, that is not sufficient, for Heathens may do that, and yet not be Church members, as 1 Cor. 14.23, 24. The Scribes, and Pharisees, and other wicked Jews, came often to hear Christ himself preach with his Disciples, and yet they were not his Disciples, but enemies, and opposers, seeking to kill him. 'tis not bare hearing the Word, that makes a person a member of Christ and his Church, but his willing and professed subjection to Christ and the Gospel to be ruled and ordered by it, as 2 Cor. 9.13.  
2. If you say, they are Professors of Christ, yet that also, if contradicted in the life, is not sufficient to make a member of Christ & his Church, for 2 Tim. 3.5. we are bid to turn from such.  
3. If you say, they are baptised. I answer, that is not sufficient to make them members of this Church of Christ, because the Church of Rome hath Baptism in it, and yet no true Church, as Master Perkins hath well observed in his Exposition on the Creed. A false Church may usurp Ordinances that hath no right to them, as well as a true church be for a time without them, that hath right to them. Neither is Baptism the form of a church, or the way and means now left to bring men into the church, but a seal of Confirmation rather to those that are already joined to some particular visible Church of Christ. And to add no more, Baptism in itself is so far from making any man a church-member, as that church-membership may be dissolved, though Baptism remain, as in case of Excommunication.  
4. If you add farther, and say, that the primitive visible Churches, as Corinth, Ephesus, etc. had profane wicked men in them: This neither will be to any purpose; for the question is not, whether a true visible Church of Christ may have wicked persons in it? for that is not denied: but whether it is to be constituted & made up of such persons. 'tis one thing what these Primitive Churches may be through degeneration, another thing what they were in their first constitution. And therefore I suppose we are not to produce those Churches for examples as they were in their degenerate estate, but as they were in their first planting, otherwise we do but delude the simple. Indeed if those that plead so hotly for the Parish Churches could make it out, that in the beginning they had a pure constitution, and their first planting was juxta Evangelium Christi, it were something, and their degenerating only from the right, should not hinder us from the upholding of them. But till that be done, they must bear with us, if we labour the bringing of them to the Primitive rule and order of the Gospel, which how it may be effected, I shall endeavour to hold forth in its proper place.  
5. If you add farther, that the Parables of the draw-net, and the tares and wheat together, seem to hold out, that the visible Church of Christ consists of good and bad together. I answer in a word, if by the field it be granted is meant the visible state of the Church, though Christ himself saith, by field is meant the world, which is never called the Church, Mat. 13.38, 39 but suppose it be taken for the visible church of Christ, yet it cannot be understood of the essence and constitution of the church, which here we are disputing of, and what ought to be the matter of such a church, de jure, 1. because Christ saith that those Tares were sowed in the field by the envious man, the Devil, through the carelessness of those that were set over the Field to keep it, Mat. 13.39. So that if they be in the church, he hath no hand in it, 'tis not by his allowance, & much less his appointment and ordination, and therefore to make this more clear, I add this 2. reason, that if Jesus Christ never ordained that wicked men should be matter of his house, stones in his building, because if this should be true, than all those commands of Christ for casting them out of his church, when they are discovered to be in, should be void, & to no purpose: for if that wicked men which are the Tares, be the true matter of a church, & of the true constitution of a visible Church, than they are to be let alone & not cast out; lest in so doing we destroy the church, sin against the commandment of Christ. So that notwithstanding what is said for the matter of the parish churches, we see they cannot be found to be according to the first constitution of the Gospel, and I fear those that go about to set up a new building of Reformation, upon this rotten foundation will find in a short time, that all they do will fall about their own ears.  
3. Again, it may be further demanded, how these parish-churches do answer to the church we have formerly spoken of, in respect of their union and knitting together, by a free and voluntary consent, which is the form of a true visible church of Christ: hath there ever been such a knitting and combination of the Officers and Members, in an holy and unanimous consent and agreement to walk together (as we have formerly showed) according to the rule of Christ in the Gospel? etc. Is not the contrary evident? For  
1. Have not those parishes been time out of mind under one visible Antichristian church-government, and rule, for the outward worship of God, and dispensation of Ordinances?  
2. Have not Prelates and Patrons imposed preachers over those parishes, without, yea, many times against the approbation and consent of the People?  
3. Have not the godly with the wicked in those parishes, been always mixed together in the ordinances and worship of God, making up one church frame and constitution, without any separation?  
4. Hath not co-habitation, and coming within the bounds and precincts of a parish, been sufficient to make a person a member of the Church in their sense, though never so notorious a liver, so he be not poor, and (through his charge of children) burdensome to the parish, never enquiring whether he be capable of communion with Christ, and his Saints in the enjoyment of the Ordinances?  
5. Wherefore else is it, that now in these times of greater light and liberty, that many of our Presbyterian brothers do begin to gather the godly in their parishes into a body of themselves, separating the precious from the vile, in a way of acknowledging what work of grace the Lord hath wrought in them, of which there would (I conceive) be no need, if they were already united and embodied together?  
4. Lastly, to speak nothing of the rule by which they walk in the worship of God, it may be demanded, how these parish Churches, do answer to the pattern before set down, according to the Gospel, in point of Discipline and government? do they enjoy the privileges of church power within themselves, without subordination to others? Have they not generally to this day been without it, standing formerly under the authority of the Lord Bishops, and their Courts, that used them at their pleasure, and led them captive to their wills? Did not both Priest and people dance after their pipe? And if the classical government do now take place, is it not to be feared, that they will be (poor souls) In statu quo priùs, under as great bondage, if not greater than before? But for that, we leave it, till time (the discoverer of all things) make the truth known in this particular.  
5. Another inference from the former position, is this, to show how great the sin is of those that are called Seekers, that have been professed members of such a particular church of Saints rightly constituted according to the order of the Gospel, but now have left it, denying any such church, or churches, and Ministry to be, and so have left all communion with Christ and his Saints, in the ordinances of his worship, expecting a Ministry accompanied with the gifts of Miracles, as in the Apostles days: But such men do not see how much Satan hath blinded their eyes. I shall speak more largely and directly to them in the fourth chapter of this Treatise.  
6. Then it will follow in the last place, that the brothers of the congregational way are not guilty of all those foul crimes of error, heresy, blasphemies, and of making schisms and rents in the church of Christ, as they are accused by the tongues and pens both of Preachers and professors in the Presbyterian way: for the judicious Reader may see by what hath been already, and is yet further to be laid down, that those that walk in this Separated Church-state from the world, do not swerve from the way of the Lord, which he himself hath instituted and commanded: nor from the judgement and practice of those that have been some of the famous lights that have shined in this Kingdom, and therefore after all those former aspersions have been laid, and cast upon them, they will be found in the truth, and God will make their enemies ashamed, that ever they should write such volumes, and waste so many precious hours, to oppose and vex their righteous souls, for Magna est veritas, et praevalebit.   

CHAP. III. That the several administrations of this Church-state, especially for Seals and Censures, are now in these days (since the death of the Apostles, and extraordinary Church-officers and governor's) limited to, and bounded within every particular Church: the Officers of one Congregation, may not ordinarily & in common, (as the Apostles did) administer the Seals and Censures, that belongs to another Congregation.  
Now the truth of this I shall endeavour to make out, in these ten following Conclusions:  
1. THat all Ministerial power for administration of Seals, and execution of Church censures, was first given in commission to the Apostles only; as these Scriptures hold forth, Mat. 20.19. Joh. 20.21, 22, 23. 1 Cor. 11.23. And therefore we read oftentimes of Peter's baptising Cornelius and others, Acts 10. and Paul's excommunicating of Alexander, 1 Tim. 1.20. and such like acts of theirs, which they did by themselves alone, as the first Subjects of this executive Church-power.  
2. That these Apostles were immediately called, and extraordinarily gifted by Christ for this work and employment of their Ministry, Joh. 20.21, 22. Gal. 1.1. Act. 2.4. 1 Cor. 12.  
3. That these extraordinary officers were only Protempore, and so were the last, as well as the first subject of this power and authority; so that when they died, their extraordinary call and commission, together with their extraordinary gifts for the discharge of it, died with them, as may be gathered from acts 20.29. and experience hath manifested soon after their decease.  
4. That Jesus Christ the Head and King of his Church, in admirable wisdom, ordained such to succeed them, which should (though they were not so extraordinarily called and qualifyed) accomplish and effect that great work of gathering and perfecting the Saints, which are his body the Church, as is evident from Eph. 4.11, 12. 1 Cor. 12.28. Rom. 12.7, 8.  
5. That these kind of ordinary officers, as Pastors and Teachers, were (in the very times of the Apostles, and by the Apostles themselves, with the consent of the people) begun to be chosen and settled in particular Churches and Congregations, as appears from Act. 14.23. and 20.28. and appointed to be perpetual, and continue in the Churches of Christ to his coming again, Ephes. 4.13.  
6. That these ordinary officers were charged by the Apostles to look to their own flocks, over which the holy Ghost had made them overseers, as Act. 20.28. and 1 Pet. 5.2. and the People also to obey them, and submit themselves to them, as Heb 13.17. & that notable place, of 1 Thes. 5.12. where he shows how that Church should know them that were over them in the Lord, and did labour amongst them, and admonish them, and how highly they should account of them for their works sake, ver. 13. In which Scripture he excellently and clearly holds forth the truth of the Proposition in hand, by discovering that special relation was between those officers and the members of that Church, three times in one verse, which labour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, amongst you, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are over you; and then again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and admonish you: where we see the Apostle still keeps himself to the pronoun Rolative, Vos, vos, you, you, not others, so much as you (viz.) members of that particular Church, to whom these Pastors and Teachers were related.  
7. That these Pastors and Teachers, did obey for the most part this charge and command of the Apostles, as we see in the former instance; neither can we read that the officers of one particular Church did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, play the Bishops in other men's Dioceses: they did not administer the Seals and censures out of their own Churches: they might preach and pray in other Churches beside their own, but not administer Seals and censures; the reason is, because there is a greater liberty allowed by Christ in the one, then in the other.  
8. That the office of a Pastor and Teacher, is founded in the relation that is between the Church and the officer, or officers thereof: now the Church under the Gospel, to which these officers do belong, is not Universal, and Nationall, or Diocesan (as we in the former Chapter made manifest) but congregational only, (viz.) such a company of believers as can meet together to worship God in one place: and therefore the execution of their office, cannot be universal, but limited to the congregation to which they belong, especially, in the administration of the Seals and Censures.  
9 That no such Officer, as Pastor, etc. can require from any other Church or Congregation besides his own to which he belongs, and over which the holy Ghost hath made him overseer, that respect, maintenance, and obedience, which is due from people to officers, as appears from 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Heb. 13.17. 1 Thes. 5.12, 13. Neither stand they charged with giving account for the souls of any other, than those are committed to them in that particular Church where they are called; nor can any other than those of their particular Church, challenge from them the watching over their souls, and dispensing to them the Ordinances of Christ: This is clear and evident in nature, and civil government of States and Families: one State cannot be charged with the government of another, nor one master of a Family with the rule of another: but as nature hath ordained one to one, 
Arist.  so Christ hath ordained in his Church, to each congregation their proper Pastors and overseers, and they that know what belongs to the work, will not complain they have not enough to go through, and answer for, as I noted before.  
10. That no such Pastor and Teacher (lawfully called to a particular Church and charge of souls) may easily translate himself from such a Church to another; but attend on that office and work he is called unto, notwithstanding many hardships he meets with: the reason is, because ev●ry man, in every place and calling, is to strive to continue and abide with God in it, and to attend that work God hath called him unto; and not out of covetousness or distrustfullnes (as it is with many) get more work into their hands, than they can with a good conscience discharge.  
And though the testimony of the learned doth not in the least add any worth or weight to the Scripture, yet because many men think nothing is authentical, that hath not evidence from learned men, I will add the judgement of two, among many famous writers, M. Calvin of Geneva, and M. Baines of England.  
1. M. Calvin, I shall only quote that in his Institutions lib. 4. cap. 3. sect. 7. The words translated are these; he having spoken of what helps a Minister of one Church may afford to another, by way of council in any dark and difficult matter; he presently adds, But for as much as for the keeping of the Peace of the Church, this polity is necessary, that there be set forth to every man, what he should do, lest all be confusedly dis-ordered, run about without calling, or rashly run all together into one place; and lest such as are more careful for their own commodity, then for the edification of the Church, should at their own will leave their churches vacant: this ordering aught commonly to be kept so near as may be, that every man contented with his own bounds, should not break into another man's charge: And this is no invention of man, but the ordinance of God himself. For we read (saith he) that Paul and Barnabas made Presbyters or Ministers in all the churches of Lystra, Iconium, and Antioch, Act. 14.22, 33. and Paul commands Tytus that he ordain Elders in every town, Tit. 1.5. elsewhere he mentioneth the Bishops which were at Philippi, Phil. 1.1. and Archippus the Bishop of Coloss. Col. 4.17. and there remaineth a famous Sermon of his which he made to the Elders of the Church of Ephesus, Act. 20.28. whosoever therefore shall take upon him (saith he) the government and charge of the Church, let him know that he is bound to this law of God's calling: And so goes on in his discourse to this purpose.  
2. M. Baines in his exposition of the Epistle to the Ephesians, Cap. 3. ver. 2. p. 350, 351, 352. where he is large to this purpose. I shall give you but a taste of what is more fully to be seen in the Book on this place: His point is this; That as the Lord doth give a calling and grace, so a people towards whom it is especially blessed with God's calling and grace: there are a people designed, towards whom it is especially blessed: It is true, the Apostle had a more large flock, the care of all Churches was upon him; but wheresoever God giveth a calling, there he giveth a People of whom the Minister may say, toward you Grace is given me of God, Act. 20.28. 1 Pet. 5.2. God hath assigned every ordinary Minister a portion of his people: For this is the difference between extraordinary, as the Apostles, Evangelists, the seventy Disciples, and our ordinary Pastors: The Apostles had an universal Commission, and the Evangelists were Delegates of the Apostles, Durante beneplacito, that is, as long as they pleased: The seventy, if not Evangelists (which some of the Ancients incline to) yet they were illimited helpers and fellow-labourers in the work of the Lord: But ordinary Ministers, the Lord commanded to fasten them to certain places, Tit. 1.5, ordain Elders, City by City: and in the Council of Chalcedon, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ne ●icatur men●icat in Palae●tra, infelix Clericus. Grec. Scoliast.  the 6. Chap. Let none be ordained at large, lest he prove a wandering Jonathan: Every Minister must be 1. Separated. 2. Authorized. 3. Have allotted to him a certain portion of people, which may be instructed by him, which the Diminutive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, may seem to insinuate: Now as God doth give every Pastor his several flock, so he will that we travel in leading of them; we must not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, be B. B. in other men's Dioceses, lest God say who required this at your hands? When the Lord lighteth candles, he doth find candlesticks on which to set them; when he giveth a calling, he giveth a people amongst whom this function should be exercised, in whose consciences he doth give his Ministers a special report, etc. And thus we see the judgement of both these reverend Divines, full up to the business in hand: There remaineth only one objection to be answered, and then I shall give in the several inferences from what hath been laid down.  
Obj. The objection is this, That from what hath been delivered it will follow, that the word of God should be bound, if every Minister should be tied within the compass of his own Congregation.  
Sol. I Answer, it doth not follow, my reason is, because as I noted before, there is a greater liberty allowed by Christ in the preaching of the Word, than there is in the administration of the Seals and Censures: the one cannot be done, but Virtute officii, the other may be done only 
* vid. A little but learned Treatise of late set forth, concerning preaching by those that are not ordained ministers.  Virtute donorum; one that is not in the number of Wisdoms maidens, by virtue of office, yet may be one of Wisdoms children; whom God may so bless in the exercise of the gifts and graces of the Spirit, to be an instrument of turning many to righteousness, Dan. 12.3. As for those that are in office, and called to particular Churches, doubtless they are not so tied to their own Congregations, but that they may preach in other Churches besides their own, as M. Baines hath well observed out of Clemens, lib. 2. constit. cap. 48. and not only in other churches of the same constitution, or with their own according to the Gospel, but in such assemblies and meetings of people, that are not yet converted to the faith of Christ, if they may be permitted and have liberty given them, especially if they be desired and entreated, as we find the servants of Christ have done in former times, as in Act. 14.7. In which Cities of Lyconia, and the inhabitants were for the time Idolaters, as in ver. 11, 12, 13. of that chapter, so Act. 17.22. where we find that Paul in Mars Hill, a place that was consecrated to Idolatrous worship, takes occasion to preach the Gospel to those heathens: and doubtless so may the Ministers of Christ, that are in office, if they may have liberty given them, take occ●sion to exercise their gifts in preaching Jesus Christ to the Congregations of men and women, yet uncalled, and in an Idolatrous, and Antichristian State.  
Indeed those of the rigid Separation do deny the Ministers of those they call Independent Churches, this liberty, 
A digression touching the rigid Separatists, that will not allow any to preach, or hear in the meeting places, commonly known by the name o● Churches, because they wer● at first dedicated to Idolatrous & superstitious uses.  saying that Paul was forced to that place of Mars Hill, when he preached the knowledge of God in Christ, to the Athenian Idolaters; but I answer, though it should be granted, that by violence he was carried by the Athenians to that Idolatrous place, which the words will not yield to them, ver. 19 but suppose it, yet it seems when he came there, he was not forced to preach, but what he did, he did voluntarily, ver. 22. as one that had a fit opportunity put into his hands to do good; it seems that the former words of their taking him, & bringing him to that place, was no other but their bringing him to a place of greater conveniency to deliver and make known the truth, than the market place was. And without question the Apostle knew under the Gospel, all places were alike to hold forth the truths of Christ: none holy, nor unclean, but one as lawful to preach Christ in, as another, all things being pure, to those that are pure, Tit. 1.15. and for that place of 1 Cor. 8.10. where the Apostle forbids believers to sit at meat in the Idols Temple, it is manifest that it was in case of scandal & offence to them that were weak, not that the thing was simply in itself an evil, as we may see for 9 and Rom. 14.14.15. now as for those places wherein the mixed multitude do meet here in England ordinarily, commonly called Parish churches, though many of them were dedicated to Saints and superstitious uses by the Papists, and the ignorant people have formerly put holiness in them; yet now these abuses being removed, and ignorant people may be better informed in this point if they please, as is evident by the late Ordinance of the honourable house of Commons, for the removing of all scandalous and offensive Pictures, and Monuments of Idolatry, and these places looked upon as only such, where for more conveniency, the worship of God may be performed. I see no reason why Ministers and other gifted men may not preach, and the Saints comfortably, and without sin, come to hear and enjoy the ordinances of Christ in them, so they be performed according to the order of the Gospel, 
* And this was ●he judgement ●f M. Robinson, ●●e his Apology, p. 49.  As for that place of Jeremy, 15.19. where the Lord saith, they should return to him, but not he to them, doubtless the Lord doth not speak it of the Ministry of the word, for that he continued afterwards to those rebellious Jews; but in respect of more special ordinances, wherein the Lord prohibits his Ministers and Saints to have communion with Idolaters: but especially I take it to be understood of the Lords forbidding the Prophet to conform himself in his life and conversation, to their wicked ways; but that he should be such an example and pattern of holiness and righteous walking before them, that they might the better be convinced of the evil of their ways, and so return to the Lord from whom they had departed: not in the least, that he should cease declaring the mind and will of God to them. Now this objection being answered, I come to the inferences.  
Now the truth of the former Proposition being thus cleared and confirmed, these things will then unavoidably follow.  

Inference ●●om the for●er Proposition.  1. That those particular instances which are produced by divers reverend Divines, of the Eunuch, Centurions and Jailers baptism, though not belonging to any particular Church, against what we have laid down, are of little force and validity, in regard that what was done to those persons, was by the hands of extraordinary officers, that were not tied to particular Churches, as ordinary Pastors & teachers were then, & still are: & of like insufficiency, is that instance of circumcision which is brought by some (of high accomplishment in learning and piety) to warrant their practice against what hath been delivered, for it is well known that to the administration of circumcision, there was not required a Church-Officer: but God left it undetermined, and as a thing indifferent in respect of the administrator, whether the Priest, or the Father, or the Mother, so the thing be done, as we see in Moses child, whereas 'tis otherwise in the administrations of the Church under the New Testament, as we have showed before: and though we cannot read of any baptismal administrations in gathered Churches, in the days of the Apostles, yet I suppose we are not to deny it, unless we will deny that children which were members of Churches, (as appears, Eph. 6.1, 2, 3. Col. 3.20.) were not baptised at all, either they must be baptised before the Churches were gathered, or after, not before, for doubtless many of those children were not then born, therefore after, and then without all controversy there must of necessity be baptismal administrations, when and where the Churches did meet; though the holy Ghost (for reasons best known to himself) is pleased to conceal them.  
2. That those are justly blame worthy, that very frequently and ordinarily in these days of the Gospel in which we live, go from place to place to baptise such as are not of their own, nor scarce of any other particular Church of Christ: I shall crave leave to propose these few things to them.  
1. Whether they do not hereby introduce an universal or Nationall church visible, with officers, and ordinances suitable thereunto, taking for granted, ●hat their Parish member-ship being a branch of the other, is sufficient to instate them in church privileges? the insufficiency of which, I have already showed.  
2. Whether they do not by this their practice, not only confound those offices which Jesus Christ, the King of his church hath distinguished, Ephes. 4.11. but also hereby hold forth to the world, 1. That the extraordinary offices of Apostles and Evangelists are not to this day ceased, whose commission did extend itself to all Churches? 2. That they presume to have the same Call, Warrant, and Commission for what they do, which the Apostles had at first from Jesus Christ?  
3. Whether they do not take that to them, and upon them, by this their practice, which the Apostles themselves by all their authority, did never give to the officers and Elders of particular churches? for we never read that ever the Apostles did give in command, that the Elders and Ministers of particular churches, should extend the exercise of the office, especially the administration of the Seals and censures (which is the point we speak to) beyond the bounds of their own congregation?  
4. Lastly, whether hereby they do not only by this their example, occasion from and by others, the pollutions & profanation of the holy things of God's House, but also lay stumbling blocks in the way of many precious and godly souls, that would come off from their old ways of confusion, did they not discern such practices in those that take upon them to be guides and leaders of others: for are we not ordinarily upbraided with these and the like words, Do you not see, how such and such godly men, reverend Ministers, and learned Divines, make no scruple at all of administering the Seals, especially that of Baptism, to those that are not of their own congregation? and thus according to the old saying, Plus prosunt exempla, quam praecepta, multitudes are kept from coming to the enjoyment of the pure ordinances of Christ, in the right order of the Gospel.  
3. It will follow also from hence avoidable, that those many Christians (the truth of whose grace and union with the head and foundation we question not) which of late days (calling into question the truth and lawfulness of their first baptism) have fallen upon the practice of rebaptising, and taking up the Ordinance of baptism, De novo, are utterly void, and altogether to seek of a true and a just ground from the Scripture for their practice herein, and so this latter baptism of theirs, will be found as unlawful upon the same ground they held their first unlawful: (because) unlawfully administered. For if the administration of the Seals be now tied to ordinary officers, and these to a particular Church, since the Apostles times, that give them their lawful and right call to administer the ordinances, than it will follow that there is no lawful baptism, but by him that is an officer of some particular Church, and he that is an officer of some particular church, must have a lawful calling from the Church to which he is an officer, for all extraordinary officers that had their call and commission immediately from heaven, are ceased: now those which rebaptize, cannot prove the taking up of that ordinance again after this manner, but are enforced to hold, that a Disciple in common, that by the exercise of his gifts, doth convert a sinner from the evil of his ways, may also baptise him; which if true, than first of all, what need of Christ's ordaining officers in a Church for these purposes? Secondly, then why may not a godly woman (by her good exhortations and chaste conversation, converting her husband) baptise him also, which I suppose they are fare from maintaining, and yet it necessarily follows, the ground they build their practice upon: wherefore three things I shall here propose (in the spirit of love and meekness) to be seriously and conscientiously considered by them.  
1. Whether there be any lawful baptism, where the administrator hath no lawful calling thereunto.  
2. Whether the lawful call to the dispensing of that ordinance of baptism be not now, (in these days of the Gospel) from or by that particular Church, and society of Saints, to which that administrator or officer doth belong.  
3. Whether a persons entering on such an action of so high a nature, by his own mere private motion, or supposition of an extraordinary and immediate call from heaven, wanting the ordinary instituted way of Christ in the Gospel, be not a strong delusion, and an occasion of leading them into dangerous errors, as we find by woeful experience, to wit, universal grace, freewill, denying original sin, and the decrees of God to be absolute. And of late there is a small Pamphlet that goes under M: Francis Cornwall's name, (a great pleader for rebaptising, and champion against Paedobaptism) that hath divers unsound things in it, deceiving the simple, and among other these two that follow.  
The first is, that those that are not able to make out a confession of their belief in Jesus the Christ, are therefore not born of God, 1 Joh. 5.1. Then it must follow, that there is no salvation where there is no actual profession, and confession of faith; Nay, that there is no work of inherent and habitual sanctification and regeneration, where there is not ability and power to hold it forth, which how false, and against the very letter of the word, those that have but half an eye may discern.  
2. That those that refuse and deny to be baptised, (that is, after that manner he there speaks of all along, by making a confession of their faith, and going into the water to be dipped) have no promise to receive the gifts of the Spirit, but rather shall be given up to strong delusions to believe a lie, 2 Thes. 2.11. Now whether this poor man be not given up to strong delusions in writing as he doth in in this manner, let any understanding man judge: for either he means the extraordinary gifts of the Spirit, as the gifts of Miracles, that such as are not so baptised, have no promise to receive; or else he understands the ordinary and usual sanctifying gifts of the Spirit, that all the elect have in their regeneration, and conversion to God: Now let him take either of these, or both, and he shall find how he is deluded: For as for the first sort of gifts, we have a clear instance that they were poured out upon Cornelius, and those that heard the word with him, from the mouth of Peter, before ever they were baptised, or came near the water, or the water them, as we find Act. 14.44, 45, 46. So that it seems the gifts of the Spirit did precede baptism, not follow it: And if it should be demanded of him, whether since his rebaptising, and other of his way, they have received those gifts of speaking tongues, and healing all manner of diseases, and casting out of Devils; I fear they would be to seek of answering affirmatively: and why then do men speak so confidently of that they have no warrant for, nor experience of? And then for the second sort of gifts, those which are proper only to the Elect, as Faith, Repentance, and the like; it's as clear as the Sun in the firmament, that they are in the hearts, and put forth many times in the lives of elect persons, before ever they were baptised; as we see in the new converts, and the Eunuch, Jailor, Paul himself, and others: and experience shows it abundantly to this day, in those that were never baptised by way of dipping. But to make the vanity of this doctrine to appear fully, is it not evident from Christ's own mouth, that the promise of the Spirit is to believing simply without the least mention of baptism? as in Joh. 7.38, 39 Which they that believe on him should receive, not they that are baptised.  
4. It will unavoidably follow from hence, that the power of Ministers in a Classis or Synod, exercising authority and jurisdiction in the name of Christ, over more Congregations and Churches then their own to which they belong, is altogether unwarrantable, and not from Scripture: for if the administration of the Seals, and execution of Church censures, that officers are entrusted with, be appropriated to their own Congregations, than it must needs follow, when they take upon them the government, ordering and censuring of other Churches, they violate those sacred bonds which Jesus Christ hath tied them to.  
And for this M. Burroughs in his Treatise of Heart Divisions, is very clear, 6.22. p. 157. where having laid down the chief controversy now on foot, he gives two considerations to help us in our thoughts about it,  
1. That the extent of power of jurisdiction, must be by institution, aswell as the power itself; all juridical power whatsoever, either in State or Church, receives limits or extent, from the same authority it first had its rise: this is impossible to be denied. If a man by a Charter be made a Major of a town, he cannot therefore challenge the power of a Major wheresoever he comes, except the authority that first gave him his power shall also extend it: now the Charter by which any Church officer is invested with power is the word, and therefore we cannot straiten or enlarge the power of a Minister, otherwise than we find it in the word, etc.  
2. That a man naturally, is of nothing more impatient, then to have jurisdiction challenged over him, except he sees the claim to be right: & in the point of spiritual jurisdiction, man is the most tender of all, because in that men come in the name of Christ to him, challenging authority to exercise the power of Christ over him, not over the outward man, so much as over his soul, to deliver it up to Satan; surely there had need be shown a clear and full charter, that any men have, that gives them such a power as this, that men in conscience should be bound to submit to.  
Obj. You will say, what help or remedy can there be, if the officers of a Church, or a whole Church should err, as its possible?  
Ans. See what the same M. Burroughs saith in his answer to M. Edward's, p. 31. where he hath this very question.  
The Church (saith he) is a spiritual society, gathered for spiritual ends; it hath within itself no help against spiritual evils, but spiritual, and these can only prevail with men, so fare as they are spiritual & conscientious. If the declaring the mind of Christ by other churches, if the protesting against erring Elders or churches, and withdrawing communion from them, will not strike upon conscience, what shall? Can the adding of an act of formal jurisdiction, whose divine institution few see, (and I may add, which the Presbyterians themselves have no precept from Christ, nor example in all the primitive Churches to show for) and is doubted of by those, with whom it should prevail: can that do it? The former means will remedy evils if men be conscientious, the latter will not do it, if men be not conscientious.  
Obj. But the Magistrate must come in and help.  
Ans. Then in Church help there is little difference between the Presbyters and the Independents, whatsoever they pretend to the contrary, in the point of church power.  
2. If you interest the Magistrate's power, he must then either by himself, or by some commission, take cognizance of the jus and fact wherein his power is to be exercised, he must not act upon an implicit belief, that the acts of the church are right.  
3. Will you call in his power in all matters of difference, wherein yourselves cannot agree, or will you only desire his power to help, when either the heinousness of the matter, or the turbulence of the carriage manifests stubbornness? If in the former case, than you make the Magistrate the judge of all controversies in Religion, which I believe you are not willing to do: If in the latter only, we are agreed. Why then is there such a stir, such an outcry, against that which is called the Independent way? as if there must needs be a confusion of all things, if liberty in it be granted. The Lord judge between us and our brothers in this thing, to him we refer our names, and our cause. Thus that eminent and famous servant of Christ in the conclusion of his Vindication against M. Edward's. And if any desire further satisfaction touching the undue power of the classical way, he may read at large M. Damports Reply to M. Paget, sect 27. p. 226, to 231. and 254, 255.  
5. The next inference from the former position, is this. That those of the congregational way, commonly known by the nickname of Independents; do not walk without a rule for what they do, in appropriating the administrations of Seals and Censures, to their own particular Congregations; nor sin against Christ, in refusing to administer the Seals to such, as are not in fellowship with them, nor any other true visible Church of Christ. I know it is laid to the charge of such, as if they were proud and scornful, but it is no other than an aspersion: for if this be the revealed will of Christ, that the administration of the Seals is limited to Pastors and Teachers, and they to their own particular charge, then if they had all the humility in the world, that is in the hearts of the Saints, yet that would not allow them to go against the least part of the revealed will and mind of Christ, which they should do, if they should administer Church ordinances, to such as are of no Church, and refuse also to sit down in fellowship with them. For as M. Burroughs in his Heart Divisions, p. 166. hath well and rightly observed, In all worship that belongs to Saints, as Saints, they joyfully join with them, that is (as I conceive) in prayer, hearing of the word, holy conference, and duties of such like nature, that concern christian communion: but as for that worship that belongs to Saints as gathered into a society under officers, so they judge it unreasonable that any should have the benefit of the privileges of the Church, and yet be under no power nor discipline of any Church, but live at liberty, and pick & choose ordinances where they please, & if they walk disorderly, have no Church to call them to an account. And therefore hence forward let not men censure us as they have done, for the discharge of our duty to Jesus Christ.  
Indeed if it were mere will and not conscience, that did lead & guide us, it were another matter, but when (through riches of mercy) we can upon good grounds appeal to the Lord, that it is mere conscience and not will that leads and sways us, let them take heed how they pass such unrighteous judgement on their brothers, lest that of our Saviour light on them, Mat. 7.1, 2. judge not that ye be not judged, for with what judgement ye judge, ye shall be judged; and with what measure ye meet, it shall be measured to you again. I would only desire to know this one thing, of such rash and bitter censurers of their brethren, what profit & advantage it can be to us, to expose our names to reproach, our persons to contempt, and all we have to hazard, if we were not persuaded of the truth of what we practise, and that we should sinne against God, if we should (to please men) do the contrary. Besides, is it not well known that we strive to go so fare as we may possibly, with a good conscience, for the satisfying of those that are contrary minded? what would men have yet further of us, unless it be to sin against the light of truth God hath revealed to us? let but a few things be duly considered, & then see whether we are guilty of those abominable and foul crimes that are laid to our charge.  
1. Those of the congregational way, are content to receive such into communion and church fellowship, upon their proffering themselves, that differ from them in their judgement, in things of lesser consequence and moment, so long as they have good evidence and testimony of their upright conversation, and find them willing to sit down with them, and submit themselves to the churches proceed, as fare as God shall give them light.  
2. They are studious of taking notice of the least breathe of Christ, in those that offer themselves to join with them in Church communion, whether poor or rich, condiscending to the meanest work of grace, where they have any the least hintes of truth and sincerity, being assured that Christ hath appointed his green Pastures for his weak Lambs, as well as for his grown sheep.  
3. They are willing to give liberty to any such poor souls to manifest what God hath done for them in uniting them to Christ the foundation, (not to make a confession of their sins, as many report) for the satisfying of those that shall have communion with them in the holy things of God, (which is no more than reason requires) either before the whole Church publicly, or else if they are weak and bashful (as many are) to the 
* And thus much the Presbyterians themselves practise in their admission of men and women to the Sacrament.  Pastor in private, with one or two more of the Church, and they to transmit it to the Church.  
4. If they meet with broken language, and bad and low expressions (as oftentimes it falls out) yet they make not that a ground of refusal, so there be sufficient testimony of the holiness of the life, viz. such a profession as carries with it no palpable contradiction in men's walking, but is accompanied with the power of Religion and godliness.  
5. They bind not any to a formal and express written covenant at their coming in (as they are commonly slandered with) but only, after satisfaction is given, demand their willingness to give up themselves to the Lord, & his Church, & to walk together in the mutual discharge of those duties that concerneth such a Church-state, and Gospel's relation, upon the manifestation whereof, they are admitted to fellowship and use of the ordinances.  
6. If any are not found fit upon trial, they are only desired to wait a while, till God shall bring them into a further capacity. Some Spirits I confess when they see they cannot obtain their ends, fly out, and leave walking with those they would have joined, speaking evil of the way of Christ and his servants that walk in it, and for no other cause, that is truly discovered, but this, that they cannot have their own wills, though it be made (upon good grounds) evident, that they are not fit for such a condition. Now what shall be done in such a case? Either those of the congregational way must act so as to please Christ, or the creature; now if they strive to do the first, than they incur the displeasure of the last, and if they should in a sinful way seek to the pleasing of the creature, than they displease Christ; but this will be their comfort, so long as Christ helps them to discharge their consciences towards him, they need not regard how the creature deals with them: In the world we must have tribulation, but in Christ we shall have peace, Joh. 16. ult. And as our tribulations abound for him, so our consolations shall abound also in and by him, 2 Cor. 1.5.  
O●j. But they will not come into public.  
Ans. 1. Jesus Christ saith, wheresoever two or three are met together in his name, there he will be present with them, 
Mat. 18. ●  he will own them, and bless them: he hath taken away all difference between places under the Gospel, there is not one more holy than another, but all alike now, & Jesus Christ & his Apostles indifferently shown their practice this way in the Synagogue, Temple, Field, Chamber, and doubtless where ever the Church meets to worship, there is a public, not private Assembly.  
2. They shut not the doors where they meet, for the most part, but seave them open for all to come & behold their ways, unless they come to make disturbance.  
3. Some Churches are in public (as you call it) and others have been, but have been forced back again, and all would be more public than they are, (in that sense as you call public) if they might enjoy their liberty, and not endanger their peace or purity: let but Authority allow us that liberty they do the Presbyterians, (as in conscience they stand bound, we walking peaceably) to dispense the ordinances of Christ without molestation, and then see whether we would refuse it. Alas! alas! that ever men should find fault with us for that we cannot remedy but count our affliction.   

CHAP. FOUR That this Church-state, with the Officers, Ordinances, and administrations thereunto appertaining, is of perpetual use, to the coming again of our Lord and Saviour Jesus Christ, the instituter of it, without either alteration, or cessation.  
BEfore I enter on the evidencing and making clear of the truth of this Proposition, I desire to premise this one thing, to wit, that by this Church-state, I do not here understand, any one particular and single Congregation, residing in any one place or country, but the instituted state of Christ's visible Church, in one place or other, consisting of few or many, whether in liberty or bondage, in purity or corruption, according to its several and various conditions to which it is subject, and in which, for the essential and integral parts thereof, it is kept and preserved by the Almighty power and presence of Jesus Christ; for doubtless in respect of this or that particular Church, and single congregation, it may cease and be utterly lost, but in respect of the essentials of that instituted Church-state and order of Christ, revealed to us in his word, and delivered to us by the Apostles, and left by them upon record for us to follow and practice: so it is not lost, but remains and continues to the Saints to his coming again. Now that this is the truth of God, I shall endeavour to make out, 1. from Scripture, 2. from Argument.  
1. For the Scriptures that hold out this truth, they are of three sorts.  
1. Prophecies, as Esay 9.6, 7. and 59.21. Psal. 110.1. compared with 1 Cor. 15.25. Luk. 1.33.  
2. Promises, Mat. 16.18. 1 Cor. 11.26. and Ephes. 3.21. & 4 11, 12, 13.  
3. Precepts, Mat. 28.20. 1 Tim. 6.13, 14. to which I might add the judgements of many learned men, it there were need. All which do clearly show the perpetuity and continuance of this Gospel's Church-state in all ages to the coming of Christ.  
2. For the Arguments that confirm the perpetuity of this Church-state, and confute the contrary that is affirmed by many, viz. the cessation of it, they are such as these.  
1. If the government of Christ's church, which the Father hath given him, and he hath accepted, shall never have an end, than it must of necessity follow, that this Church-state cannot cease, to which this government hath relation, unless we can suppose, that Christ can be a King without a Kingdom, a Head without a Body, a Husband without a Spouse, which once to imagine, is exceeding dishonourable to him, and little less than blasphemy. 
Esay 9.7. Luk. 1.33.  But now the Scriptures are clear, that the government of Christ in his Church shall never have an end, as we have showed before: therefore, etc.  
2. If this Church-state, which Jesus Christ hath instituted, for the essentials of it, should cease, and not be continued in all ages, than it would follow, that there would be a time, when the gates of Hell should prevail against it, and his presence with it, 
Mat. 16.1  to the end of the world, should not continue, 
Mat. 28.2  and so all his promises to the contrary should be void and of none effect: But this cannot be, for he is faithful that hath promised, and not one jot or tittle of his word shall perish, or be made void: and therefore there must needs be a perpetuity, and continuance of this church-state.  
3. If the Temple of God, which is his visible Church, as appears from 1 Cor. 3.16, 17. Rev. 3.12. and 11.1, 2. doth remain where Antichrist sits, even as the Church of Pergamus did, where the seat of Satan was, Rev. 2.13. than this Church-state is not ceased, but remains to this day. But this Temple of God is where Antichrist himself sits, as appears by the Apostle, 2 Thes. 2.4. who opposeth, etc. So that he is as God, sitteth in the Temple of God: where the greek word for Temple, sc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is one and the same with that of 1 Cor. 3.16, 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Know ye not that ye are the Temple of God? so v. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. If any man defile the Temple of God, and that of 2 Cor. 6.16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. For ye are the Temple of the living God: In all which places, with divers other, that word Temple is used for the visible Church, because the Apostle there speaks to, and of the whole Church of Corinth conjunctim, Ye are the Temple of God, etc. So that by Temple here where Antichrist sits, is to be understood the Church of God.  
Obj. You will say, by Temple is meant the consciences of God's people, in that place of the Thessalonians.  
Ans. 1. Grant it, yet that doth not make void the other, but rather confirms it.  
2. We never read in all the Scriptures, that the conscience is so called, but the church of Christ is frequently so styled, as we have showed before: and therefore, either its the Church of God, Antichrist sits in, or it is not; if not, than that Scripture is not true; but if true, as cannot be denied, then there is a church-state remaining under Antichrist.  
Obj. But how can this church-state remain, where there is such a general defection, as there is under Antichrist? Rev. 13.  
Ans. We must distinguish between the corruption of things, and the things themselves, between the essentials of a church-state, and the accidentals: now it cannot be denied, but in respect of the accidentals of a church-state, so all is lost, under this defection of Antichrist, that is, in respect of the right order and administration of Ministry, Ordinances, and government, but not the essentials of these; and so long as these remain, the Church-state is not lost: for we cannot reason from the corruption of a thing, to the nullity and nonbeing of it: as for example, the children of Israel, and vessels of God's House, that were carried captive into Babylon, and profaned by their being there, yet so long as they were not destroyed, and broken in pieces, they were brought back again to Jerusalem, and sanctified from their pollution, and set again in the Temple as before, and the Lord owned and accepted them notwithstanding their being in Babylon: so here the Saints and ordinances, the Ministry, Seals and Censures of this instituted Church of Christ, though they have been under Antichrist, yet so long as the essence of them remains, they may be brought back from Rome, and reduced to their former purity, and first order of the Gospel, not that they have a new being, but rather they are brought to their wont well-being, and primitive institution.  
Obj. But doth not this then make the Church of Rome a true Church, having the essentials of a true Church-state in it?  
Ans. No not a jot, no more than a Thiefs having the goods of an honest man in his house, which he hath stolen, makes him to be true, he is a thief still. So here Rome is still Rome, the mother of Harlots still, notwithstanding her possessing of the essentials of Christ's holy things: we may see it clearly in Babylon of old, the type of Rome, when the Jews were carried away captive with the holy vessels of the Temple, 'twas not the being of these in Babylon that made her the church of God, but she was Babylon still, full of abominations, there was Bel and Merodach, her great Idols and Images still worshipped, jer. 50.2. and as God once overthrew the Type, (as he overthrew Sodom, and Gomorah,) so that not so much as a son of man should dwell there, ver. 40. So shall be it with the Antitype, Rome, the mother of fornications, the habitation of devils, and the hold of every foul spirit, Rev. 18.22, 23. and the good Lord, for his Son, and Zion's sake, hasten it.  
4. If Church-state, and Ministry, and Ordinances be all lost under the defection of Antichrist: then the Scriptures also are lost, which are the church's treasure, and as a Depositum, were once delivered to the church to keep, jud. 3. but we find that the Scriptures are not lost, but by the power of Christ they have been preserved, yea recovered out of Babylon, and freed from those horrible corruptions, they were exposed unto, while they were in the hands of Antichrist, and why may not the Ordinances as well as the Scriptures, the church as well as her treasure?  
5. If this Church-state, and Ordinances, should not continue, but were all lost and ceased, than it would follow, that there were no means left ordinarily for the conversion and salvation of poor lost souls; but the contrary to this appears, as we find by experience, for 1. We have the word of life in the sacred Scriptures to be our Cynosura or rule and guide to direct us in the way to life. 2. We have the holy Ghost accompanying the Ministry and preaching of this word, in an effectual manner, to the calling and conversion of multitudes, and bringing those that are called out of their Antichristian-church-state, to Zion, and to worship God according to his own revealed will. 3. We have Pastors and teachers lawfully called, and set apart to the work of the Ministry, and faithful dispensing of this word of life, and other ordinances, that concern a true visible Church-state, according to the practice of the Primitive Churches, as we before shown: now where there are the same word and ordinances, the same Officers for kind with those in the Apostles days, to dispense and administer them, and the precious presence of Christ in his Spirit, accompanying them, to make them effectual, (though perhaps not in such an ample & large measure as in those Primitive times) there we may conclude the ordinary means for salvation are not lost, but still remain and continue.  
Ob. But it is objected, that those that are called now in these days to administer the holy things of God's house, are not so qualified as these were in the Primitive times, they have not those extraordinary gifts of working miracles as they had.  
Ans. 1. I would feign know, whether all those that were in office in the churches of Christ, in those times, had those extraordinary gifts, as the Officers of the Church of Ephesus, 
1 Cor. 12.29.30  Philippi, Corinth, etc. doth not the Scripture show the contrary?  
2. I would feign know, whether the gifts of working Miracles be so essential to the Ministry, as that there can be no true Ministry where these are wanting. If so, than many in the Primitive times were not true Ministers of Christ, as john the Baptist, Apollo's, and those Pastors and Teachers that were in the several Churches of the Saints, mentioned in the Scripture. For we cannot find in the least of their working miracles, and yet they had a true Ministry. If not, why then do men refuse the Ministry that hath no miracles?  
3. I desire to know, where it appears, or how it can be made out, that the Primitive Saints, Ministers or People, were given to succeeding ages, as patterns for extraordinary gifts of Miracles, that they were left as patterns of grace, and helps of faith, and love, and repentance, and obedience to the truth of Church-fellowship, is without controversy, Eph. 4.12, 13. but not of the former. And the Apostle makes it clear in Heb. 2.3, 4. that the chief end of gifts of Miracles, was to confirm the Gospel of Christ, then sent forth to be preached, which now needs not; for as M. Thomas Goodwin lately in one of his Lectures on the Ephesians, showed, common education serves so fare now, as Miracles did of old, which were not to begin a saving, justifying faith, for that was the office of the Word, but to make men to attend the Word, which now education doth, and therefore there is no such need of a Ministry with Miracles.  
4. Doth not the Scripture abundantly show us, that working of Miracles may be in a false Ministry, as Mark 13.22. 2 Thes. 2.9, 10. Rev. 13.13, 14, Rev. 16.14. and 19.20. and in such as Christ will not own for his at the last day; as Matth. 7.22, 23.  
5. Doth not such an opinion as this, of requiring gifts of working Miracles in those that are called and sent to preach and administer ordinances, bring a great disparagement on the truth itself, for if it be not able to make itself evident without Miracles, is it not a great Argument of its weakness and insufficiency? whereas it's fare otherwise with the truth, as Ephes. 5.13.  
6. Doth not this opinion directly cross and contradict that of our Saviour, Joh. 16.8. and derogate from the authority and power of the Spirit, for there he tells us, that its the office of the Spirit, to convince the world of sin, of righteousness and judgement: now to say that this work cannot be done unless there be Miracles wrought by men, that are the Spirits instruments, what is this, but to derogate from the Spirit, and to make the efficacy of the Ministry to depend more upon the external working of Miracles, then upon the internal working of the Spirit: whereas the greatest Miracles that ever were wrought by the Apostles or others, can never prevail to gain the hearts of wretched sinners, to the embracing of the truth, nor convince them of sin, righteousness, and judgement, if the Spirits presence be wanting, and therefore many times we find amongst the Jews, that notwithstanding all the Miracles that Christ himself, and his Apostles wrought before them, they continued obstinate and hardened in their sins; so that the efficacy of the means depends on the Spirit, and if so, then there is no such necessity for working of Miracles to convince men of the truth: for be the external means or instrument weak or strong, it matters not, so the Spirit employ it: and commonly we find it to be true by experience, that the weaker the secondary cause or means is, the more glorious doth the power of the Spirit appear, according to 1 Cor. 1.26, 27, 28, 29.  
7. Lastly, what greater miracles can there be wrought by men to evince the truth of their calling, then by casting out of the Devil from men and women's souls and consciences, and the opening of the eyes of their understanding, 
Act. 26.1 John. 5. ●  the raising of them from the death of sin, the healing and sanctifying of their corrupt natures, etc. by the power of the Spirit. All which are far greater Miracles, then corporal dispossession, healing of men's bodies, opening of their bodily eyes, etc. and the power of Christ appears far greater in working of these Miracles, then in all other miracles whatsoever: and of these kind of miracles, I conceive that Scripture is to be understood, Joh. 14 12. where Christ promiseth, that his Disciples after he was ascended to the Father, should by the power of the Spirit do greater works than those himself wrought, which I suppose he understands of those spiritual works of wonder that I have formerly mentioned in the raising poor souls out of the grave of sin, opening the eyes of their blind and dark understandings, etc.  
The truth of the Proposition being thus cleared, I now come to some inferences.  
1. In the first place, it will clearly follow, that those men are mightily mistaken and out of the way, that stick not to affirm, that the Church-state and order of Government thereunto correspondent, which Jesus Christ hath instituted, is mutable, and aught to be suited according to the Laws and Government of particular States and Kingdoms, as if the Churches of Christ in the Primitive times had a mixed government and administration of the Ordinances, according to the laws and customs of the countries: As for example, the Church of Christ in Asia had one way of government, the Churches in Galatia another way of order and government, and the Churches in Judea another. Whereas the Scripture affirms the clean contrary, scil. that Jesus Christ hath left but one order of Church state and polity for all his Churches to observe and make use of, which as I have showed in the essentials of it, is unchangeable, and to be observed and kept to the appearing of Jesus Christ, the author and instituter of it, 1 Tim. 6.13, 14. and therefore what the Apostle ordained in one Church, he did in all, as 1 Cor. 7.17. And this is the judgement of learned Whitaker against Duraeus, and Cartwright against Whitgift, who handles this point very largely in his second Reply, his words are these: Thus (saith he to Whitgift) where the Christian Magistrate is given of God, to keep the order which God hath set in his Church: you bring him in as a breaker and changer of the order, which God hath appointed by his holy Apostles: But the godly Christian Magistrates may understand, that as neither our Saviour Christ, nor any wise and well instructed Ministry under him, will meddle with any order or form of Common wealth lawfully instituted of them, for the better government of their people, but leave them as they find them: So they ought to leave whole and untouched, that order that Jesus Christ hath placed in his Church. And as the Author saith truly in another place, that Christ came not to overthrow civil governments; even so, he saith, it is as true, that God sendeth not Kings to overthrow Church Government, planted by Christ and his Apostles. Yea so much more absurd is this latter than the first, by how much they ought to have more firmity, which were set down by the Lord himself, than which were by men. For what son of Adam shall presume to alter that order, which the Lord himself from heaven hath set? etc. And therefore certainly jesus Christ will give such men but little thanks another day, for their endeavour to make his Institutions as a nose of wax, to be altered and changed to whatsoever form and fashion men shall please in every Civil State and Kingdom on earth.  
2. But I shall pass from such Formalists and Time-servers, to another sort of men, who although they allow not of an alteration of Christ's Institutions and Ordinances, yet plainly hold a cessation of them for the present, and therefore forsake the Assemblies of the Saints, to which they were joined, and say there are no Churches, no Ordinances, no Ministry now, to dispense them, but all lost under Antichrist.  
Now that such men may see the evil of their opinion and practice herein, and so (if it be the good pleasure of Christ) they may come to repent, and do their first works, and return to the Shepherd's Tents, where Jesus Christ feedeth and causeth his flock to rest at noon, Cant. 1.7, 8. I shall set these few considerations before them, from the evils that follow this practice.  
1. That this opinion & practice of theirs, 
Five evil effects that attend those th● hold cessation of a visible Church-stat●  directly crosseth the very letter of the Scriptures, is that of Eph. 3.21. formerly mentioned, where the holy Ghost saith, that glory is to be given to God by Jesus Christ, in the Church, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, throughout all generations, or ages. Now how could this Scripture be true, if there be an or generation in which this Church state doth cease and is utterly lost? So that of 1 Cor. 11.26. where the holy Ghost also shows, that the Lords death, that is, the effect and fruit of his death, in the administration of the Supper, is to be observed and made use of by the Saints in Church-fellowship, for their benefit and comfort, to his coming again. Now how can this be, if the Church, and Ministry, and Ordinances are all lost and ceased? And that of Mat. 18.20. and 28. last verse, in which places Christ promiseth to be with his Churches and people in the administration of his Ordinances, to the end of the world, as we have formerly showed.  
2. It discovers men, notwithstanding the high thoughts they have of themselves, to be of a low and sensual frame of spirit; that Thomas-like will not believe, nor give credit to the testimony of the Word, unless they see, and have visible and sensible signs and wonders wrought before them, and so to speak truly, destroy the excellency and liveliness of faith, which our Saviour placeth in this, that it acts and works most properly and genuinely, when it hath no external and visible sign to look on, as joh. 20.29, 30. and the Apostle, Heb. 11.1. The Scribes and Pharisees, Hypocrites, and those hardhearted Jews indeed, in our Saviour's time, stood much upon signs and wonders, that so they might believe; but our Saviour returns them this answer, that an evil and adulterous generation seeketh after a sign, but there shall none be given them, that is, to profit them, etc. Mat. 12.38, 39 And we may much fear, that all those signs and wonders that God hath of late wrought in England to recover us out of our old ways, and to bring us to his own instituted ways of worship, shall not profit such kind of spirits, who walk more after the flesh, than spirit, in the very things of God.  
3. It makes men to place the power and authority of administering the things of God's house, in that which is fallible and deceiving, as gifts of working Miracles are and may be in a false Ministry, as we have showed before: and if it were possible, our Saviour saith, the elect themselves would be deceived by the workers of them, as in Mat. 24.24. for there shall arise false christs and false prophets, and shall show great signs and wonders, in so much that (if it were possible) they shall deceive the very Elect.  
4. Such as are carried on in this way, are unavoidably brought to deny themselves Believers; for if there be no conversion now for want of such a Ministry as they talk of, than they exclude themselves from the number of the faithful, and proclaim to the world that they are strangers to the Promise and Commonwealth of Israel, being without God, and Christ, and hope in the world, and this (at length) some stick not to affirm, not only denying worship, but Believers and Scripture also.  
5. Lastly, It not only leaves upon them the guilt of cursed ingratitude and unkindness to Jesus Christ, for what he hath bestowed upon the Saints, and vouchsafed to them; and they (at least wise some of them) have enjoyed, in the use of church-fellowship and ordinances, for I appeal to them and other of the Saints, whether the highest and sweetest enjoyments from Christ have not been by the Spirit in these. Now this relinquishing of this fellowship I say doth not only render them odiously ingrateful to God, but exposeth them also to most dangerous and dreadful temptations, and at last to Apostasy, and that unpardonable sin against the holy Ghost, as appears from Heb. 10.23. to the end: where he makes forsaking Church-communion, ver. 25. to be the Prodr●mus and forerunner of that unpardonable sin, ver. 26, 27, 28, 29. and a drawing back to perdition, ver. 39 and how just is it with the Lord, to leave us, when we wilfully put ourselves out of his protection! Wherefore let such be entreated, in the bowels of Christ, to take heed, how they tempt the Lord in this kind. I say those that are wilful in their way, and refuse counsel. I shall leave with such men those few Scriptures of 2 Chron. 15.2. Heb. 3.12. and Rev. 2.4, 5. to be considered, which I conceive do in a special manner look to the walking and continuing of the Saints with God, and Jesus Christ, in his Ordinances, and hold forth the danger of relinquishing and forsaking them.   

CHAP. V That the godly in this Kingdom are every where bound to gather themselves into this sacred, visible, political Church-state and order of the Gospel, if they are of a competent number, in those places where they live, or to join themselves to those particular churches of Christ, which are already rightly gathered. One of these must be done by them.  
NOw that this is the duty of the godly, I shall labour to make out from these ensuing Reasons and Arguments, which are as so many soule-quickning and convincing motives, and which (by the blessing of Christ) may be very effectual, to put them upon the practice of it.  

●otive, The 〈◊〉 of Christ.  1. Is taken from the call of Christ, which is to come from Babylon to Zion, that is, not only from gross and sinful practices, but also from communion in special ordinances, as Esay 52.11. Rev. 18.4. 2 Cor. 6.16, 17. Act. 2.40 Ephes. 5.11. he calls them to Zion, that they may be a habitation for the Lord to dwell in. As long as you continue (that are Saints) in your old Babylonish ways of confusion, you can never be a holy temple to Christ, nor a golden candlestick for him to walk in. And therefore the names of Temple, house, tabernacle, candlestick, are given to Believers especially as they are in Church-fellowship, 1 Cor. 3.16, 17. Eph. 2.21.22. Heb. 3.6. Rev. 1.20. & 21.3.  

●otive, The ople of the ●s in the ●itive times  2. Because in so doing, they shall do no more than what the Saints have done before them in the Primitive times; for we find in those days that Believers did not live loosely, and casually, or (as we say) at random, but were gathered and brought into distinct bodies, or church-societies, to live under that discipline and church order or government, which Jesus Christ had commanded and left to his Apostles to settle. For it is worth our observation, that Jesus Christ did not only send forth his Apostles and Disciples to convert sinners to him, 
☞  but he appointed an order of government to be established by them, to which those that were converted should subject unto, as we may see in many places, 1 Cor. 12.28. Ephes. 4.12, 13. Rom. 12.6, 7, 8. and therefore we read so much of churches than were planted and gathered into the order of the Gospel, Act. 14.23. as Corinth. Ephes. Phil. Coloss. and so the churches of Judea, Galatia, Asia, Macedonia, as we have noted before; which were no other than so many distinct bodies, or societyes of believers, which the Apostles after they were converted to Christ, did unite together in those Cities and Countries: So much is evident from the Epistles that the Apostle Paul wrote to those Churches: For he doth not write to all in Corinth, to all in Rome, to all in Philippi, but to the Saints in those Cities, that were called and become a Church to Christ: 'twas not every Town, and City, and Country, that made a Church, as 'tis now in England, but so many as were called and united together: now people become members of a church by virtue of being born in those Towns, and places, and parishes, where they live, but ab initio non fuit sic, i. e. from the beginning it was not so.  
3. Because till the godly do fall upon this work, 
3. Motive. Necessity of yielding obedience to Christ's commands calls for it.  there are many holy and sacred duties that Jesus Christ hath laid down to them in his word, which they will be found to live in the neglect and omission of, viz.  
1. That of Mat. 18.17. Tell the church; but how can those tell the Church, that are not joined to a Church? that is, such a Church, or Congregation of Saints, as we have in the former Chapter set down.  
2. That of 1 Cor. 5.4, 5, 13. In the name of our Lord Jesus Christ to deliver such a one to Satan, etc. but how can they cast out of the Church such as are scandalous, by that authority Christ hath given to it, that are not joined to any church?  
3. That of 1 Cor. 14.12. Seek that ye may excel, to the edifying of the Church; but how can such seek to excel in spiritual gifts for this end, that they may edify the church, when they are of no church?  
4. That of 1 Cor. 14.34. Let your women keep silence in your churches, that is, church-meetings, as Beza and Piscator read it, Mulieres vestrae in conventibus sileant, not that there were several distinct particular churches, standing under one common classical government, as the Presbyterians would have it: but how can godly women keep silence in the churches, when they are members of no churches?  
5. That of Heb. 13.17. Obey them that have the rule over you, and submit yourselves, but how can they obey their Rulers, if they have none to rule and watch over them in the Lord?  
6. That of Rom. 12.6, 7, 8. But how can believers keep up the administration and execution of those offices and ordinances in the churches of Christ, so long as they are not in such churches, where those offices are to be executed?  
7. That of Gal. 5.1, 13. Stand fast in the liberty wherewith Christ hath made you free, & be not, etc. but how can believers stand fast in that liberty which Jesus Christ hath purchased for them, and bequeathed unto them, while they are not in any Church-state, to which this liberty refers?  

●. Motive. Christ hath ordained no other condition for ●elievers to a●ide in here.  4. Another reason is, because there is no other state and condition that Jesus Christ hath appointed for his Saints in this life, in relation to the enjoyment and performance of his public worship, than this, to wit, to b● joined to a particular church, and therefore as Head and King of Saints, he ordained not only a word to call & convert them, but holy offices, and officers, holy laws and ordinances to rule and govern them, and build them up in grace to glory, as Ephes. 4.10, 11, 12. 1 Cor. 12.28. Mat. 16.19 compared with Mat. 18.18. but of this we spoke sufficiently before upon the second argument.  

●. Motive. The Word and Spirit of Christ ●re more especially entailed ●o this church-state.  5. Because the Lord Jesus Christ hath in a more especial manner tied his Word and Spirit, and all his precious Promises, to believers in such a church-state, as Exod. 20.24. 1 Kings 9.3. Esay 4.5, 6. and 25.6, 7, 8. Esay 56.7. Psal. 132.13, 14, 15. Mat. 6.33. Mat. 18.19, 20. Here the Saints may in a more full and excellent manner expect the presence of Jesus Christ by way of assisting, quickening, comforting, sanctifying, and strengthening of them, and therefore this should greatly prevail with them to come into this church-state.  

6. Motive. Christ takes most delight to be with the Saints in this church-state.  6. Because the Lord Jesus Christ doth own such particular churches of Saints, as the places of his greatest delight, as appears,  
1. In that he walks in the midst of them, as Revel. 2.1. 2 Cor. 6.16.  
2. In that he not only walks in them, but lodgeth and dwells in them, they are his resting place, where he takes sweet repose, Psal. 132.13, 14. and 72.2. and 26.8.  
3. In that here he feeds, Cant. 1.7. and 6.2, 3. every particular church of Saints is as a Bed of Spices, full of sweetness & pleasantness to Jesus Christ, here he eats his pleasant fruits, Cant. 4.16.  
4. In that here he imparts his loves, Cant. 7.12. Christ and the Saints do mutually impart their inward bosom delights to each other, a man will not let out his heart to others, as he will and doth to his wife, nor the wife to any as to her husband: Now Christ and the Saints in church-fellowship are as husband and wife. 
2. Cor. 11.2   
5. In that here Jesus Christ doth more than ordinarily hold forth and manifest his glory, as God did of old in the Tabernacle, Psal. 63.2. which was a type of particular churches now under the Gospel, and Christ's appearing in his glory to them, by his word and Spirit. Indeed it cannot be denied but Jesus Christ doth hold forth the glory of his wisdom, and power, and goodness, and holiness, and truth in every place, but no where as in the Assemblies of the Saint: here the Spirit reveals the glory of Christ in all these to and upon the hearts of the Saints in a fare more eminent manner and degree, in pardoning their sins, subduing their corruptions, healing their back-slidings, curing their distempers, supplying their wants, strengthening their weakness, supporting them under their troubles, helping them against their infirmities, defending them against their adversaries, perfecting and increasing their gifts and graces, making them fruitful in holiness, and crowning them with loving kindness, and tender mercies, as they find by experience. All which shows us how much jesus Christ takes delight and pleasure in the right ordered congregations of the Saints.  
7. To make out this more fully, the Scriptures speak of many notable and singular privileges which such shall enjoy in this relation, which may be another argument to move the Saints. 
7. Motive. Many singular privileges th● Saints enjoy i● this church-state.   
1. Here they shall have a feast of far things, Esay 25.6, 7.  
2. Here Death shall be swallowed up in victory. v. 8.  
3. Here they shall enjoy a fuller manifestation of God's love, Psal. 36.8.  
4. Here the Lord will command the blessing to them and theirs, Psal. 133.6.  
5. Here they shall see the King in his beauty, Esay 33.17. that is, in his excellent ordinances and Gospel's administrations.  
6. Here they shall have glorious protection and safety, sitting under under the Banner of Christ's love, Cant. 2.9. Esay 4.5, 6. Joel. 2. ult. And here the glorious Lord, will be a place of broad Rivers and streams, wherein shall go no Galley with Oars, neither shall gallant Ship pass thereby, Jerusalem shall be a quiet habitation, Esay 33.20, 
Qua descripti●ne incolumitas ●cclesiae, et de●ensio divina ●b hostibus in●uitur. Glass. ●n joc. vol. 3. p. 563.  21.  
7. Here they shall enter into Christ's Wine-celler, and be stayed with his flagons, and comforted with his Apples, being sick of love, Cant. 2.5.  
8. Here their souls shall grow up as calves in the Stall, and spread forth their roots as the Trees of Lebanon, Hos. 14.6, 7, 8. yea here they shall flourish and grow fat, and bring forth fruit in their old age, Psal. 92.13, 14.  
9 In a word, here they shall enjoy heaven upon earth, and glory on this side glory, so that they shall say, 'tis good being here, and never repent their condition, nor desire to go back again to the Tents of the Edomites, but go on triumphing in the service of Jehovah, till they come to breathe out their souls into the arms of Christ their everlasting husband.  

●. Motive. The Saints en●oy many excellent helps ●nd advantages ●o their soul's ●n this church-●tate.  8. To make out this more fully as another argument to prevail with this godly hereunto, consider the excellent helps and means they may enjoy in these societies, to further them in the ways of godliness, and advantage their eternal welfare, as  
1. Here they shall enjoy all God's ordinances in Gods own way, after his own mind, and accompanied with his special power to make them effectual to their souls, which they cannot enjoy out of these assemblies: because the Lord hath not annexed his promise of meeting his people out of his own way, where he walks.  
2. Here they shall enjoy Christ's own instituted discipline and government, (the excellency of which I shall speak to in the next place) which is very effectual, to prevent from falling, and to recover when poor souls are fall'n, and which is not where else to be found, Mat. 16. & 18.  
3. Here they shall have the help of the Saints in a more special manner engaged to look after them, to watch over them, that they go not astray; or if they be overtaken at any time, to restore them again, not in a rough, but in a meek and gentle manner, Gal. 6.1. 1 Thes. 5.14, 15. Phil. 2.4.  
4. Here they shall have their burdens borne, their necessities supplied with cheerfulness, their afflictions and temptations laid to heart. If they are in prison, or sick, they shall be visited, and prayers made for them, for their support in, or deliverance out of their troubles. Act. 12.5, 12. If they have unruly passions breaking out, here they shall be warned; if their minds be feeble, here they shall be comforted, 1 Thes. 5.14.  
5. Here they shall have special occasions to exercise those gifts and graces they have received from Jesus Christ, for the edifying themselves and their brethren in love, and building up each other in their most holy faith, 1 Thessaly. 5.11. jude 20. 1 Corinthians 14.12.  
6. Lastly, here they shall find and meet with all the encouragements that their hearts can desire to make them holy, humble, heavenly, cheerful, and abounding in the Spirit, because here they shall enjoy most of God, and be under his continual care, and watchful providence for good, as I have before shown you. And therefore this should be a great encouragement to the godly to join themselves.  
9 In the ninth place, I shall desire the godly to set before them, 
9 Motive. The admiral beauty and g●●ry, that shi● forth in this Church-sta●  the beauty, excellency, and glory of this Church-state, and order of the Gospel, above, and beyond all other Church-states whatsoever, that are false and spurious; to which end and purpose I shall set before them these six things.  

1. The original rise and spring of this Church-state.  
2. The matter of which it is composed.  
3. The means by which it is effected.  
4. The Laws, and Ordinances by which it is governed, and the manner how they are administered.  
5. The power and privilege, with which it is invested.  
6. Lastly, the ends and purposes, for which it is ordained.   
1. The original, rise, and spring of this Church-state: Now this is from above, not from beneath; from heaven, not from earth; from God, not from men. 'tis not in all the power of men and Angels to compass and bring about such a work, as we have showed, Chap. 1. This is a house for none but wisdom herself to build, Pro. 9.1, 2. who is no other then jesus Christ the eternal Son of God, the wisdom of the Father, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the brightness of his Father's glory, and the express image of his person, Heb. 1.3. and therefore this church-state is said to come down from above, 
ecclesia, Do●nus ibi, n●●en habet, quia ●ominus ait, ●i duo vel ●es congregari ●nt in nomine ●o, ibi sum ● medio eorum. ●ecolampad. loc. ●. 17. 14.  from heaven, Rev. 21. a●d the name of it * Jehovah Shamah, the Lord is there, Ezek. ult. ult. All other church-states are from beneath, of men's framing and constituting, they may call corruption their Father, and the worm their Mother and their Sister, as Job said of himself, for they shall all of them perish and be consumed at the brightness of jesus Christ's coming, 2 Thes. 2.8. but Mount Zion, that is from above, endureth for ever.  
2. The matter whereof this church-state is composed: now this is spiritual and heavenly, viz. such as are sanctified in Christ jesus, called to be Saints, 1 Cor. 1.2. spiritual worshippers, joh. 4.24. And hence it is, that the true visible churches of Christ are frequently styled heaven in Scripture, as Mat. 13.24.31.47 and Rev. 12.1. and 12. v. Rejoice ye heavens and ye that dwell in them, woe to the inhabitants of the earth, etc. by which heavens can be understood no other but the visible congregations of the Saints: so Revel. 15.1, 5. and 18.20.19.1.21.1. and there cannot be a more lively picture, or emblem of heaven, than this church-state on earth, which I shall make out, in these brief resemblances.  
1. Heaven we all know is a high place, not only separated from, but elevated fare above the earth: so are the visible churches of Christ, though they be in the world, yet fare above the world, and therefore compared to a mountain, and a City upon a hill, Propter altitudinem, Esay 2.2, 3.30.9. Mat. 5.14.  
2. Heaven is a place of purity and holiness, the inhabitants of it are all pure and holy, for no unrighteous person can enter into it, as 1 Cor. 6.9. So the visible churches of Christ are places of purity and holiness, no unclean person is De jure, i.e. of right, to enter into this church-state, Rev. 21.27. neither is any that worketh abomination to be tolerated in it, but to be put away, and cast out. 1 Cor. 5.13. Rev. 2.2.  
3. Heaven is a place of unspeakable sweetness, and joy, to those that are in it, there being a Sea of boundless and bottomless pleasures, in which the Saints shall bathe themselves to all eternity, Psal. 16. ult. So in this visible church-state the Saints that are upright in heart, are filled and overcome oftentimes with the joys of the Spirit, having fellowship with the Father, and his Son jesus Christ, in the pure and precious ordinances of his worship, 1 joh. 1.3. They are abundantly satisfied with the fatness of his house, and inebriated or made drunk with the Rivers of God's pleasures, Psal. 36.8. they are carried into Christ's wine-cellar, and stayed with his flagons, and comforted with his Apples, being sick of love, Cant. 2.4. in a word, they are made partakers of those joys that eye hath not seen, nor ear heard, neither hath it entered into the heart of man to conceive. 1 Cor. 2.9, 10.  
4. Heaven is a place of great and wonderful dignity, honour & glory, where the Inhabitants have all of them their crowns upon their heads, to set forth their excellent and high condition, 1 Pet. 5.4. so the members of this church-state on earth, are persons of great honour and dignity, though the world seethe it not, and therefore they are styled Kings and Priests to God, Rev. 1.6. and they have crowns of gold on their heads, Rev. 4.4. and 5.10. and they sit on thrones, Psal. 122.5. having power committed to them, both of binding and losing, opening and shutting the Kingdom of heaven, Mat. 18.19 by their officers.  
5. In Heaven there is a l●vely and sweet communion of Saints that live in wonderful love together, taking unspeakable delight & joy in each others society and fellowship: So 'tis with the Saints in this church-state on earth, their hearts are linked together in wonderful love and dear affection one towards another, as brothers and sisters dwelling together; & if they are at any time at variance, through the cunning of the Tempter, or the corruption of their own hearts, to which the best of the Saints are subject, while they are here, yet they are not at rest till they are reconciled, and their hearts closing again sweetly each with other, Psal. 133.1.  
6. In heaven, the Saints and Angels do continually sound forth the praises of the eternal God: So is it in the congregations of the Saints here on earth, there is nothing more they are affected with, and exercised in, Rev. 4.9, 10.11. and 5.8, to 12. and 15.2, 3, 4. and 19.1, 2, 3, 4, 5, 6.  
7. Heaven is the place where God dwells, and doth more especially make himself known to the Saints and Angels: So here the congregations and churches of the Saints, are the places where the glory of God in the face of Jesus Christ, doth more especially shine forth, and his mind is made known by his Spirit, as I have showed in the 5. Motive.  
8. In the lower heavens are placed the Sun, Moon, and Stars, to give light and influence to the earth, without which the earth would soon corrupt and grow inhabitable: So in the visible churches of Christ, is placed the light of the truth, and glorious Ministry of the word, and other shining ordinances, and divine institutions, without which the whole world of mankind, would live rather like Beasts than men, and be in continual danger of sinking under the burden of God's wrath.  
9 The lower heavens are oftentimes darkened, with clouds, storms, and tempests that are generated in the middle region of the air, so that many times, neither Sun, Moon, nor Stars, do appear, but are, as if they were not, to our discerning, and yet they have their being notwithstanding these clouds and storms: So it is with the visible churches of the Saints, they are so clouded many times with the tempests and storms of persecutions, etc. that they scarce seem to be, having no glory, nor beauty, that externally appears to the eye of men, as Cant. 1.5.  
10. Lastly, Heaven is a place that abideth for ever, there is no enemy to overcome & conquer it: so 'tis with this Church-state of jesus Christ's instituting & ordaining, he hath passed his word, which cannot fail, that the gates of hell shall not prevail against it, as in Mat. 16.18.  
By all which we clearly see, of what a spiritual frame and constitution this true Gospel Church-state of Christ's appointment is, but it is far otherwise with all other false Church states that are not gathered according to Christ's order and appointment; for they are made up of the world, cages of all unclean birds, habitations of devils, and all foul spirits, Rev. 18.2. drunkards, swearers, liars, Idolaters, Adulterers, persecutors, and what not? are Church-members.  
3. The next particular that holds forth the beauty and excellency of this true Gospel Church-state of Christ's Institution, is the proper means and way by which it is gathered and brought to pass. 
●d. M. Durie ●earned ●sbyterian) ●is Sermon ●re the ho●rable house 〈◊〉 Com. p. 39  Now these means are no other than the * Word and Spirit, Mat. 28.19. joh. 16.8. as in the Primitive times from the practice of the Apostles is most clear. The visible Churches of Christ were then gathered and planted, Verbo, non Ferro, by the Word, not by the Sword. None were compelled by external force or violence to believe in Christ, and come into church-fellowship, but as the word and Spirit did enlighten them, & sweetly draw them to Christ and his ordinances of worship, so they came in willingly, freely professing their subjection to the Gospel of Christ, 2 Cor. 9 13. Act. 2.37.41. But it is otherwise with false Antichristian church-states, they force men to the faith, and use of church ordinances; the means they use are external, by power and policy, allurements or threatening, the Fox's Skin, or the Lion's Paw, the noise of Axes and Hammers are heard in the building of their churches; so that let persons be what they will, have they conscience or no conscience, knowledge or no knowledge, they must come in and subject to their power, and authority, as is the practice of Antichrist, Rev. 12.15.16, 17. and thus they make whole Nations christians, and churches, (though false ones) suddenly, and in a day.  
4. The Laws and ordinances by which this true Gospel's church state is ordered and governed, and the manner how they are administered.  
1. The Laws and ordinances by which this Gospel's Church-state is ordered and governed. Now these are none other, but divine institutions, such as Christ gave in commission to his Apostles, to teach those that they converted, and made disciples, by the preaching of the word, to observe, Mat. 28.20. Teaching them to observe all that I have commanded you: and therefore saith the Apostle, that which I received of the Lord, that I deliver unto you, 1 Cor. 11.23. but it's otherwise with all false church-states, the laws by which they are ordered and governed, are not simply divine, and fetched from the unerring rule of God's word, but from unwritten Traditions from the Cannons and constitutions of men, carnal ordinances of the creature, not of Christ's appointment.  
2. The manner how these divine Laws and ordinances of Christ are executed and administered in this Gospel's church-state. Now This is done by way of instruction, exhortation, comfort, reproof, and correction, in all meekness, gentleness, long suffering, and forbearance, using the Keys of this Kingdom of Christ, not in a Lordly, and majesterial way, but in all humbleness and fear, as Christ himself the author of them, whose way of dealing with men was in all gentleness, and love: and by this rule he hath charged all the officers of his Kingdom to walk towards his Saints, that are his Subjects, which have as great right in him, as those he hath made rulers over them, for in him they are all but fellow-servants & brothers, & the 
vid Duries Sermon before ●he Ho. House of Commons, ut supra. p. 41.  meanest of them (as M. Dury hath observed in his Serm. before cited) in case of any offence may call the greatest, though he were an Apostle, yea the chiefest of the Apostles, to an account, as we see it fell out in Act. 11. But 'tis not so in other church-states, that are not according to the order of the Gospel, for usually they deal with the souls of men, as with 
vid Duries Sermon, ut supra. p. 40.  Beasts in a mere arbitrary way and manner, binding men to do all they command them Volens nolens, let conscience be for it or against it, requiring no more than a mere implicit faith, ignorantly to obey, only because commanded, as a horse turneth this or that way, because he that rides him, draws the bridle to this or that hand, having no respect to reason or conscience: and herein indeed (as the same M. Dury in his Sermon saith, The great whore of Babylon, the mother of fornication, hath outstripped all the rest of the earth in policy, and shown to all the Kings of the earth, the depth of the mystery of iniquity in this kind of government; so that they have drunk out of the cup of her fornications, and their Statesmen have committed adultery with her.  
5. The Power and Privilege, with which this Church-state of Christ's instituting is invested, This holds forth the beauty of it; here none are higher and greater than other, or standing in subjection and subordination one to another, but are all alike in jurisdiction and authority, (as I have proved before in the second Chapter) all (Sister churches, all golden Candlesticks, all fellow servants and brethren, seeking the welfare and happiness one of another; having thrones of judgement set up within every one of them, and whole Christ to be their King, Priest, and Prophet, by and from whom they enjoy all his power and promises, all his sacred Laws and ordinances, to rule and govern them, to quicken, comfort and establish them in the truth, but it's fare otherwise with those church-states that are not of Christ's constituting and framing, for all their power and privilege is locked up within the compass of the Clergy, that engross all the power to themselves, and among themselves; for they make themselves the prime subject of all church-power and authority, & are a distinct body of themselves from the people, they call the Laity, & hereupon, having all power in themselves, they have all Laws, Ordinances, and administrations in themselves, be they divine or humane, and can add or detract as they please; the congregations under them, being merely passive, further than their authority and injunctions act them; which is little less than mere slavery and bondage, altogether unbeseeming the free Denizens of Zion.  
6. Lastly, The sacred ends for which this Gospel's church-state was ordained. And they are these two.  
1. The exaltation of the great God, and our Saviour Jesus Christ, for here his name is great, Psal. 76.1, 2, 3. Esay 12.4, 5, 6. here he is greatly feared and reverenced, as Psal. 89.7. Here his noble acts are declared, and his praise set forth, Psal. 149.1. Ephes, 3. ult. In this true Gospel's church-state, the eternal God enjoys the perfection of his Saints, his service by them in this state, being far more eminent, rich, and noble, then when performed singly, and by themselves alone, as Rom. 16.6. That ye may with one mind and one mouth glorify God.  
2. The bringing of the Saints into nearer fellowship with God, and Jesus Christ, 1 Cor. 1.9. 2 Cor. 6.16. 1 Joh. 1.3. both which are not carnal but spiritual ends, whereas the ends of a false church-state are carnal, not spiritual: more self, than Christ, is aimed at by those that are the founders of it, viz. their own greatness, power, and dominion, their own pleasure, ease, profit, to have all in subjection to them, not to Christ, so they may have an absolute being of themselves, and have all things in Subjection to them, without control, (for naturally all false and Antichristian government, reacheth to this, and are the only Independants, as they use the word) that's all they care for or look after, as we saw in the Prelates of late, and are like to see in their successors, if the God of all mercy and grace, prevent not.  
10. In the tenth place, 
10. Motiv● Without th● the work of Reforma● will be to 〈◊〉 purpose.  this should move the Saints to this excellent work, because till they do come out from the wicked, and separate themselves, and fall upon the practice of this Church-fellowship, they will not only by their continuance amongst them, endanger themselves by partaking in their pollutions, but also all endeavours to reform the worship of Christ, and exalting his Kingdom here in England, will be greatly obstructed, if not altogether in vain, and to no purpose. For grant the Prelatical government be removed, and the Presbteriall set up in the room of it, which many wise men do much question, and not without cause, yet they will find it a work not so feisable & possible to rule & govern the rude multitude, as they imagine: but notwithstanding all their terrible thunderbolts of excommunication, and delivering them over Brachio seculari, they will be the rude multitude still, if they should sit never so much in the chair of Repentance, of the Presbyterians making, yet that would have no spiritual efficacy upon their hearts, but they would be lose still, and profane still, as woeful experience shows it in Scotland and other places, where this Discipline is on foot.  
11. Lastly, to add no more, Is not this the day of England's Vows, to become the Lords, and his Christ's? Have they not covenanted Reformation in the worship of God, according to the rule of his Word, and not after the will and commands of men, or their own or others inventions? And doth not the Lord now expect that they should perform their vows?  
If any desire further Arguments to move them hereunto, they may read M. Burroughs his Moses Choice, that hath much to this purpose, from p. 260. to p. 335.  
So that all these things rightly and duly weighed, I hope the godly will be provoked every where, speedily to set upon this course of joining together where they live, or to some particular churches near them, where they may enjoy fellowship with Jesus Christ and his Saints, and be built up from glory to glory. How they should be able to set about this excellent work, I shall show in the next Chapter that followeth.   

CHAP. VI How and in what manner the godly are to embody and join themselves together into holy church-fellowship, in the places where they live, and what concerns them to know and practise after their embodying.  
THis Chapter consists of two parts.  

1. How the godly are to embody.  
2. What concerns their knowledge and practice after embodying.   
Touching the first, the embodying of the Saints together. For the better effecting of it, three things are to be done by them.  
1. They are to inform themselves touching the right order of the Gospel what it is, and how it was practised by the churches, in the days of the Apostles, before it was deflowered and abused with the dregs of men's inventions: The Saints are to observe the pattern in the Mount, (that is) they are to look to the Primitive institutions of Christ, and observe them, and walk according to them, in all the worship of God: When Moses was to build the Tabernacle, he was to look to the pattern that God gave him in the Mount, and he did so, and he was judged faithful before the Lord for so doing, Heb. 3. and David after him, and other of the Servants of God, they diligently looked into the Book of the Law, that they might know how to proceed in such a work as this, as building the Temple, and thus Jesus Christ, when the question was put to him about divorce, he brings them to the first institution: and the Apostle Paul in the business of the Supper of the Lord, he raiseth them up to the consideration of the first institution, 1 Cor. 11.24, 25. And so should the godly in this way of becoming a Temple, and House to God, and Jesus Christ: look how and in what manner it was done in the Premitive times; and there is great reason for it, 1. Because as Tertullian saith, Quod primum, optimum, that which is first is best. 2. Because the Primitive order was left to be a pattern to all succeeding generations, till Jesus Christ himself do come. 3. Because in so doing, we give a testimony of our honouring of Christ in following his commands. And lastly, because than we may expect his blessing on our endeavours: but on the contrary, we shall provoke him to anger, as they did of old, that took not the due and right order of bringing the Ark to Jerusalem. 1 Cron. 15.13.  
2. When we have done so, than we are to sit down and compare ourselves in our present stations, with that first order of the Gospel, and see how fare short we have come of it, and then be ashamed and blush, and be confounded before the Lord, for the neglect of our duty all this while, and beg pardon through Christ, as Hezekiah did, for those that have eaten the Passeover otherwise then it was written, i. e. then God had instituted and ordained, 2 Cron. 30 18, 19 and this is requisite to such a condition, Ezek. 43.11, 12. and if they be ashamed of all they have done, show them the form of the house, and the fashion thereof.  
3. When the godly have endeavoured this, then in the strength of the Lord of glory, they are to set upon the bringing of themselves and all they take in hand about this work, to that Primitive order.  
Q. But you will say, we may mistake in this point, unless we be directed, as many do to this day, some going too fare on the right hand, and others too fare on the left, and both are dangerous. It would be necessary therefore to afford us some help, by showing what this order of the Gospel is, which the godly are to come up unto in their practice, for the right worshipping of God.  
Ans. To help therefore in this thing, I shall afford what light I have received from Jesus Christ in the Scriptures, touching this particular, and refer all I have to say touching the true order of the Gospel the Saints are to observe, to three heads.  

1. To right means of worship.  
2. To right persons that are to make use of those means.  
3. To the right manner, or method of putting these means into practice.   
Touching the first of these, the right means of worship. 
Right means 〈◊〉 worship.  Now by these I understand true and pure ordinances, such as Jesus Christ the Head & King of his Church hath alone instituted and commanded, Mat 28. ult. 1 Cor. 11.23. and 12.28. And the reason is this, because if the worship we perform and bring to God, be not of his own ordering and appointing, though it be never so specious and glorious to the eye of man, and pleasing to ourselves, yet it will not please the Lord, for he will be served in his own way, and by his own means and institutions, or else he rejects it, as Commandment 2. Col. 2.  
Quest. But what are those Gospell-Ordinances and means of worship which Jesus Christ hath instituted and ordained for the Saints to use?  
Ans. 1. The pure Word of God preached, as it is contained in the Scriptures of the Old and New Testament, Mat. 28.19. Act. 6.4. Rom. 1.16. & 10.14, 15, 16, 17.  
2. The pure and precious seals of the Covenant of Grace, given to the Saints, viz. Baptism, and the Lords Supper, Mat. 28.19. 1 Cor. 11.23, 24.  
3. The gift of conceived Prayer from the assistance of the Spirit, Act. 6.4. Rom. 8.26, 27.  
4. Singing of Psalms, Mat. 26.30. 1 Cor. 14.15. Col. 3.16.  
5. The administration of the Censures, opening and shutting the Kingdom of heaven, Mat. 16. & 18. 1 Cor. 5.4.  
6. A right Ministry to dispense all these, viz. those offices and officers Christ hath ordained and given to this end, Eph. 4.11.  
7. Lastly, a Church or congregation of Saints, in which all these are to be dispensed, observed and performed, as 1 Cor. 12.28. These I take to be the true and right means of worship.  
2. To right means of worship, there must be right persons to make use of these means. Now these must of necessity be such as can make use of those spiritual means, in a spiritual manner, and they can be none but such as are spiritual, i. e. that are sanctified in Christ Jesus, and called to be Saints, 1 Cor. 1.2. such as are acted by the Spirit, and indeed such only doth the Lord seek to worship him, Joh. 4.23. for they only can worship him in spirit. But as for others that are yet dead in their sins and trespasses, and slaves to Satan and their own lusts, as all natural persons are, he seeketh not after them to worship him, for they cannot make use of those instituted means of worship, though the fault be, not the Lords, but their own, and they shall one day answer for it; they cannot pray, nor fast spiritually, nor perform any duty of God's worship acceptably, for they are destitute of the Spirit, destitute of faith, strangers to the covenant of promise, without God, and Christ, 
Ephes. 2.1▪  and hope in the world. Yea they pollute these holy ordinances of God's worship, when ever they make use of them, and thereby provoke the Lord to wrath, as Psal. 50. ●6, 17 Esay 1.13, 14. Jer. 77.8. they are a burden to the Lord and his people, as the Sodomites were to Lot, and the wicked were to David, and judas was to Christ, joh. 13.21, 31. and therefore as they were not suffered to come near to the Lord of old under the Law, 
●zek. 44.7, 8, 9 ● Cor. 5.13.  so they are to be rejected under the Gospel, and not suffered to remain in fellowship with Christ and his Saints; and as the Lord found fault with the Church of the Jews for suffering the uncircumcised in heart and life, and such as polluted and profaned his great name, in drawing near to him, and put no difference between the clean and the unclean, Ezek. 22.26. So he blamed the Churches in the time of the New Testament, for their indulgence towards such, 1 Cor. 5. and Rev. 2. and therefore Christ of purpose ordained Laws and Ordinances both for the keeping out, and casting out of the Assemblies of the Saints, such as were open and known vicious and scandalous persons.  
By all which it is most clear and certain, that none but such as are holy and sanctified persons, at the least 
●hat is, such a ●fession of ●linesse, as ●h no appa● contradi●n thereunto men and women's conversa● and walk●  professedly so, are in a capacity to use those holy ordinances and means of worship that Christ hath instituted and appointed to be observed and used in his Church. Indeed those that are yet in their natural estates, uncalled and unconverted, unsanctified, and altogether destitute of the spirit of Christ, are to enjoy the liberty of the Word preached, because that is an ordinance which Jesus Christ hath ordained to convert sinners from the evil of their ways, and to put them into a capacity for communion with Christ and his Saints in all the rest of his ordinances, but till they are called and brought home to Christ, by yielding a professed subjection to the Gospel, as those were in the Primitive times, 2 Cor. 9.13. they are not to be admitted to special ordinances and enjoyment of those spiritual privileges, which Christ hath appointed only for the Saints.  
Obj. Are not those that we judge godly, and in a capacity to make use of all the holy ordinances of Worship, to be baptised again, before they be admitted into Church-fellowship, and to the use of those ordinances, as is the judgement and practice of many in these days?  
Answ. Negatively, they are not, and my reasons are these three that follow.  
1. Because 'tis supposed they have been (though corruptly) baptised already, and therefore not to be baptised again. Now the corruption of an administration doth not wholly make it void and null. If they had the essentials of that ordinance when it was first administered to them, that is sufficient, without taking of it up again the novo, though there was an error in the c●rcumstantials. Now the essentials of Baptism the learned conclude to be true matter and form, the matter, water, the form, baptising them in, or into the Name of the Father, of the Son, and of the holy Ghost. And both these cannot be denied, but that the godly in this Kingdom have had, though a right administration, or manner and way of administration, might be, and doubtless was to the most wanting.  
2. Because it cannot be denied, but such godly persons we speak of that were baptised in their infancy, have received the effect and fruit of that ordinance, in a lively manner on their souls, the Lord having added to the outward washing with water, the inward grace, and baptism of the Spirit, by causing them to put on Christ, which is sufficient to cover or make up all the failings that were in the first administration.  
3. Because if the essentials of their first Baptism were all destroyed, and lost in their Antichristian administration, as Re-Sap. hold, but I deny, and have showed to the contrary in the 4. Chap. then it must of necessity follow, that the godly must altogether remain without any Church-state, because there must be the same power to erect this ordinance anew, that first ordained it, and the same or the like officers to administer it, as were before it was lost, but neither Christ, nor any such extraordinary officers are now on earth. And hence it is, that this doctrine and practice of the Re-baptizers, hath made so many to turn Seekers and Waiters, denying all Churches, Ministry and Ordinances, expecting when Christ or his Apostles will come to restore them to their primitive purity and rectitude.  
3. There must be a right manner of performing those ordinances and means of worship, by those that are qualified and called hereunto by Christ, and this must carefully be looked unto, because the best ordinances may be spoiled by the evil handling and managing of them.  
Now the right manner of worshipping God by those that are to enter upon this Gospel-order and Church-state instituted by Christ, consists in these five things.  
1. There must be a 
* Owen's Country Essay for Church Government. p. 60  voluntary union and knitting together in one. This is necessarily supposed, as I shown before, Chap. 2. The godly must be form into one body, or Church-society, as in the Primitive times, distinguished from others. Now this is to be done by the Saints that are to embody these three ways.  
1. They are to separate, or sequester themselves from the lose and profane multitude among whom they live, having no more fellowship with them in special ordinances, whiles they continue such. This is expressly commanded 2 Cor. 6.16, 17. Ephes. 5.11. 2 Tim. 3 5. Rev. 18.4.  
2. They are voluntarily to give up themselves to the Lord, and one another, as those of Macedonia did, 2 Cor. 8.15. to walk together in all the ordinances of Christ.  
3. This is to be done in a mutual consent, covenant, or 
* Some promissory engagements. Owen ut supra.  agreement, as was the practice of the Church of the Jews, and was also prophesied then, should be done now in the days of the Gospel, jer. 50.5. and is now practised in the very Nationall Churches of England and Scotland accordingly. Now if it be (as they take it) lawful for a National Church to enter into such a Covenant to walk with God, and one another, according as he shall make himself known to them in his Word, I cannot see how it can be unlawful for a particular Church thus to do. And for this, Vide Master Burr. Heart Divis. p. 69.  
2. As there must be union, so also communion, that is, they must in the worship of God meet together jointly, as members of one body, tarrying one for another, as 1 Cor. 10.16, 17. & 11.33. 1 Cor. 5.4.  
3. There must be a sweet harmony, consent and agreement in the performance of the holy ordinances of Christ, labouring to the uttermost to be of one heart and one mind, in executing all Church-affaires. Act. 2.1.41, 42. & Act. 4.32.  
4. There must be a free, ready, willing, and cheerful contributing of such blessings, mercies, gifts and graces, temporal and shirituall, as Jesus Christ hath bestowed upon us, for the comfort and edification of the whole body thus united and joined together, 1 Cor. 14.12. Ephes. 4.12. 1 Pet. 4.10, 11. Rom. 12.6, 7, 8. Act. 4.32.  
5. There must be a diligent care had and taken that things be so ordered, and ordinances be so performed, that Jesus Christ do not suffer in his honour, nor the church in her happiness & welfare: which is done 1. By keeping the ordinances pure and free from the mixtures of men's inventions. 2. By keeping close to the rule of the word, in all church actions and administrations, without consulting with flesh and blood. 3. By following the dictates of the Spirit, that J●sus Christ gives to us as our guide, and not our own vain fancies, and carnal imaginations, laying aside, and denying our own wisdom, reason, understanding, further than we see it acted and guided by the word and Spirit of Christ. 4. By being very spiritual and heavenly, meek, and humble, lowly and loving in all our undertake and performances, that Christ may have glory, and the Gospel's credit. 5. Lastly, by aspiring and pressing hard after perfection in holiness, and coming to a full stature in Christ. Ephes. 4.13.  
And thus we have done with the first part of the Chapter, the Saints embodying, and how they are to do it. Now follows the second part of the Chapter, and that is, what concerns their knowledge and practice after embodying.  
Now this I shall endeavour to make out in five things.  
1. There must be choice of their officers, as Pastor, Teacher, Elder, 
Act. 14.23.  Deacon, if they have such provision among themselves, which are to watch over them, & administer to them, in the things of God's house: and these they are to set apart according to the rule of the word, by Fasting and Prayer, craving the help of other churches in such great and weighty affairs, and which may give them the right hand of fellowship, Act. 14.23.  
Q. Are they not to be ordained by imposition of hands?  
A. There is no absolute necessity of it, for we read no precept for it, and but little practice of it in such cases. In other cases we do, but not in this. That of 1 Tim. 4.14. is no institution of it, but only a practice of the Elders of the church of Ephesus with the Apostle, 2 Tim. 1.6. not of the officers of several churches, as it is now used. When that Mathias was chosen an Apostle in Judas room, we read only of his being numbered among the rest of the Apostles. When they made Deacons for the poor, Act. 6. we read, after they had prayed, they laid their hands on them, I say after, but not before, or in the time they were praying, as the presbyterians in their ordination do now, and whether that Timothy had hands laid on him in time of prayer, as it is now used in ordination of Ministers, is more than any I suppose can determine: So that it seems it was used rather in way of blessing of them, as Christ did the little childeren and others that were sick, then setting them apart to the office they were chosen to. And that of Act. 14.23. doth not prove it as we have showed before. And Jesus Christ himself never used it, when he sent forth his Disciples to preach: nor gave it in commission to his Apostles that they should do it; nor have they enjoined such a thing. And therefore as Polanus, Tilenus, Calvin, & other great Divines say, it is a matter indifferent, not absolutely necessary & essential to an officers calling, as many suppose: And 'tis no more than what the church of Scotland hath also declared heretofore. But to clear this business fully, there is a learned Treatise put forth lately, wherein the judgement of the Reformed churches, and Protestant Divines is showed exactly, about this point, so that I need not to speak further of it.  
2. The preservation of their unity, for unity among brothers in church-fellowship, is very lovely, pleasant, and full of beauty, as Psal. 133.1, 2. O quam bonum & jucundum, etc. and there is no one duty more pressed on the Saints in church-fellowship then this of unity, as the Scriptures do abundantly testify, 1 Cor. 1.10. Rom. 14.19. Ephes. 4.2, 3. Phil. 1.27. and 2.3, 4, 5. And if we look no further then to the evil and sad effects which the contrary doth produce, viz. Divisions, and Rents in Churches: The truth both of the excellency and necessity hereof will easily appear. And therefore for this end and purpose, that the godly in this way, and order of the Gospel, may live together in unity and brotherly love, they are to study self-denial, humility, patience, long-suffering, and forbearance towards one another, putting on bowels of mercy, forgiving one another, as God for Christ's sake hath forgiven us, Ephes 4. ult. and Col. 3.12. For this, see more in that excellent Treatise of Heart Divisions.  
3. They are to study the preservation of purity and holiness, amongst them; this in a special manner is to be looked after: what Paul spoke to Timothy in particular, we may say to them in church-fellowship, keep yourselves pure: and the reasons are these two.  
1. Because that purity is the beauty of a church, Psal. 93. ult. as nothing doth more darken and observe a church then sin, so nothing doth more adorn and beautify a church then holiness and purity.  
2. Because that purity is the strength of a church: We never read of any churches that have miscarried, but first it came from suffering themselves to be polluted and defiled, either in opinion or practice: The Vestal Virgins we read could not be overcome before they were deflowered, and therefore the Emperor first caused them to be defiled, & then destroys them: So here therefore let the churches that are as Virgins espoused to Jesus Christ, 2 Cor. 11.2. labour to preserve their purity, and then they need not fear their safety: and to this purpose let them be careful to observe and practise these following directions.  
1. Let every particular member labour to keep their own vessels pure, look narrowly to his own heart and ways, and keep himself from his own iniquity, as David did, Psal. 18.23.  
2. Let them study faithfulness one towards another in their relations, watching over one another, for the good of the whole, Col. 1.1.  
3. Let those whom it concerns look narrowly to the admission of members, not looking to, nor labouring after multitude, so much as cleannesses and purity: a little church with great godliness, is fare to be preferred before a great church (I mean for number) and small purity.  
4. Let there be care taken that no root of bitterness be suffered to spring up to the defiling of any, or if it appear, let it be in a spirit of love and meekness suppressed timely: 'twas the church of Corinth's fault that they did not mourn for the incestuous persons fact, and put him from amongst them, 1 Cor. 5.1, 2, 6, 13.  
5. Let them have a watchful eye to all church administrations, that they be done according to the rule of the word, and not after the wisdom of the flesh.  
4. They are to study the preservation of their liberty, which Jesus Christ hath bestowed upon them, and purchased for them, with his own blood, Gal. 5.1. that they may not be servants to men, 1 Cor. 7.23. Now this liberty consists in these following particulars.  
1. In choosing their own officers, Acts 1.15. and 6.2, 3, 4.  
2. In admission of members, Acts 9. 26.1●.47. & Rom. 14.1.  
3. In trying and examining their own members, that are questioned within themselves, as the church of Ephesus, Revel. 2.2. and debating matters controverted.  
4. In case of difference, to crave the help of other churches, towards the composing it, as the church of Antioch did in Acts 15.2, 3. which practice was not by way of appeal, but only by craving advice and counsel.  
5. In case of an offending members refusal to hear the church, to admonish, or cut him off, by excommunication from the body, 1 Cor. 5.4, 5, 13.  
6. In sending forth in the public service of the church, such as they shall judge most fit, as Phil. 2.25. 2 Cor. 8.19.  
7. In partaking with other churches in those privileges and comforts that Christ hath bestowed upon them, upon due knowledge & recommendation, as 2 Cor. 3.1. Rom. 16.1, 2.  
If any desire further light in this particular, they may read M. Cotton in his Treatise of the Keys, p. 13. to 20. and his Treatise of the way of the churches in New England, p. 102. to 110.  
5. Lastly, They are to look to the diligent performance of those duties mutually, which their relations call them unto, I shall only mention those duties that concern church members in general.  
1. There must be a high esteem one of another, Rom. 12.10. Phil. 2.3.  
2. Unfeigned love one to another, 1 Thes. 4.9. and this love must be pure, 1 Tim. 1.5. Fervent, 1 Pet. 1, 22, 4.8. Impartial to one as well as another, differing in judgement, as well as agreeing, Phil. 2.3. weak as well as strong, Jam. 2.8, 9 Rom. 14. increasing, Phil. 1.9. faithful, 1 Joh. 3.17. constant, 1 Cor. 13.  
3. A care to pray one for another, as well as one with another, Jam. 5.16.  
4. Watching over one another, 1 Cor. 12.25. Phil. 2.4. Rom. 15.14.  
5. Stirring up one another's graces, Heb. 3.13. and 10.24  
6. Imparting and communicating each to other, of what God hath vouchsafed to us, in temporals and spirituals, without grudging. 1 Pet. 4.10. Acts 2.44, 45. and 18.26.  
7. Delighting in one another's society and fellowship, as Psal. 133.1. Acts 2.42.  
8. Sympathising with one another's condition, Rom. 12.15. Heb. 13.2. thereby helping to bear each others burden, as Gal. 6.2.  
9 Bearing with each others unavoidable infirmities, and weaknesses, as, R●m. 14.3.13. Ephes. 4.2. Col. 3.12, 13.  
10. An endeavour to recover such as are fallen, and overtaken with sin, and that in the Spirit of meekness, Gal. 6.1.  
11. A care to preserve the credit and reputation of each other, as Jam. 4 11.  
12. A striving after unity in mind and judgement, as well as affection, Rom. 15.5, 6, 7. 1 Pet. 3.8. that so (if it be possible) there may be no divisions, 1 Cor. 1.10.  
13. A giving to each other a liberty in the use of such things as are indifferent, and not restrained by the word of Christ, Rom. 14.2, 3. not tying up the consciences of one another, where Christ hath left us free.  
14. A maintaining of brotherly affection, where we cannot be of one mind, not grudging against, and censuring one another, Phillip 2.2, 3. Col. 3.13.  
15. Lastly, in being patterns and examples in word and conversation, in faith, in charity, in Spirit and purity, as the Apostle speaks to Timothy, 1 Tim. 4.12. and Phil. 3.17. etc.   

CHAP. VII. This chapter holds forth the several hindrances and impediments that do stand in the way of the godly, whereby they are kept from this Gospel Church-state. All which hindrances are removed, in answering all the principal objections that are made against it.  

impediment.  THe first impediment that stands in their way is this, That there are many learned and godly Ministers, as well as private christians, that both write and speak against this way.  
Now to remove this impediment, I shall desire the godly to consider these few things.  
1. Whether all those are truly godly, that make a profession of godliness, even amongst them that go for Ministers and guides to others. Is not the contrary too true? have not too too many the form of godliness, denying the power of it? according to that of 2 Tim. 3.5. walking up and down in sheep's clothing, but inwardly are ravening wolves, as Jesus Christ spoke of the proud and lofty Pharisees, and other false Prophets, Mat. 7.15. and do not their actions both abroad and at home, speak out aloud the truth hereof? So that the tongues and pens of such men against this way of the Lord, whether Ministers or others, are no slander, but are rather to be looked upon as the discovery of the rottenness of their own hearts, and the fruit of those, the Apostle jude speaks of, that walk in the way of Cain, and run greedily after the error of Balaam, for reward, and shall perish in the gainsaying of Korah, jude 11.  
2. But secondly, grant they are such Ministers and Christians, that is, truly godly, holding forth the power of godliness in their walking, that speak against this order of the Gospel, and way of the Lord. Yet I hope 'tis not an impossible thing even for such men to err, and be drawn aside some times, in some things, to do that which is unworthy their high and holy calling. Is it any new thing to hear of the godly themselves making opposition against Christ, even in the greatest matters that concern his glory? let us look upon that place of the Prophet, Mal. 3.2, 3. where we may see, that when Christ shall come to purge and reform his Temple, he shall meet with opposition from a generation of people, which are not of the vilest and basest sort, but of the precious, such as are like to gold and silver: The sons of Levi, Preachers, as well as private Christians: and these shall scarce endure his coming, but shall make some kind of resistance. And are there not abundant instances for this? did not Peter oppose Christ himself in the work of Redemption, insomuch that Christ called him Satan for his labour, as Mat. 16.22, 23. and told him to his face, that he did not savour the things of God? and yet Peter I hope will not be denied to be truly godly.  
2. Did not the devout women many times rise up (by the instigation of the Jews) against the Apostles and brethren where they came to preach, and practise contrary to the jewish customs, in setting up, and planting this Gospel Church-state?  
3. Have we not experience of many godly men, Conformists, in the late times of the Prelates, that did side with the Bishops, against their godly brethren, the Non-conformists, that wrote against the Ceremonies, Service-book, and hierarchical Government, and pressed those very things at that time, that now these men practice, which speak evil of what we now stir up the godly unto? Now if it be so, than it is not so much to be wondered, that godly men have their hands, and tongues, and pens against this way of the Gospel, which we conceive to be a step or two higher for purity, and nearer to the will and mind of Christ, and practice of the Primitive times, than what is now on foot. The best men are men, & so have their weaknesses, as well as others.  
Thirdly, it is to be considered, that not all men, no not godly men are enlightened equally alike in the mysteries of the Gospel. But as the wind blows when and where it listeth, so the Lord by his Spirit gives light when and where he pleaseth. Gifts of wisdom and understanding in the mysteries of godliness are Gods peculiar goods, (as one saith well) and he may give his own where he listeth; neither must our eye be evil because his is good. Sometimes (as the proverb is) the greatest clarks are not the wisest men, no not in lesser and petty things of this life. Now if they are to seek in these things many times, then much more may they be to seek in the great things of Christ's Kingdom, and therefore our Saviour gives thanks to his Father, that he had hid these mysteries from the wise and learned, and revealed them to babes, Matth. 11.26, 27.  
Fourthly, though there are many godly, both Preachers and others that are against it; Yet it cannot be denied, but there are also multitudes of godly of all sorts and callings in the Magistracy, Ministry, practice of Law, Physic, in Counsels, and Armies, both in City, and Country, that are for it. And not only in this City and Country, but foreign countries, and the number increaseth daily, and is like more and more to increase, till it have prevailed against all other, as Dan. 2 44. intimates.  
Fiftly, We must know, that the godly are in a way of learning still more and more, both Ministers and others, they are not come to that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and top of knowledge, as to proceed no farther, for we all know but in part, 1 Cor. 13.9. So that though they are dark in this point, this year, yet 'tis possible the next year they may be enlightened. Seven years since, many godly Preachers and Professors were for Episcopacy, for the Ceremonies, for the use of the Service-book; what Sermons were preached, what books printed in the defence of them, and against those that opposed them? how were the Bishop's honoured and reverenced, bowed to, vindicated, and stood for, and that with great eagerness and violence, so that those that were against them, were deeply censured by their brethren? but now it is otherwise; and why so? but because their judgement is changed, and men say, that God hath opened their eyes, and convinced them of the evil of those things, which before they saw not; and 'tis well if it be so: and not simply a disclaiming of these evils from the Parliaments removing of them, and enjoining the contrary, which is much to be feared, and as some manifest without blushing, saying, what they now do in renouncing Episcopal Government, leaving the Service-book and Ceremonies, and proceeding according to the order and form of the Directory, and Government established, they do by Law, in obedience and subjection to the Parliament that requires it in their Ordinance affixed to the Directory, not out of any judgement of the evil they have formerly lived in, whilst they used that way of false worship, or out of any more love to this new government, and order of worship according to the Directory. But suppose the best, that what men now do is from the Lords merciful enlightening of them, to see into the evil of their old and former abominations, they yielded to, and so became guilty of, before the Lord; will it not therefore follow, that there is a possibility before seven years come about again, they may see further into this mystery of the Gospel, and so discover the unsoundness of their present standing in the Parish Churches, as they are constituted and receive their life and being from the Civil Laws of the Land? The Air is enlightened by degrees, not all at once, and so are the Saints. So that I say so long as the godly themselves are in a way of learning and going from one step to another in wisdom and knowledge, as Pro. 4.18. men should take heed, how they make peremptory conclusions against this way of the Lord, and speak evil of the things they know not, lest the Lord Jesus Christ (the justifier of his ways and people) make them to eat the words they have spoken, and then they be forced (as Austin sometimes did) to write Books of Recantation, and have as little credit, as comfort in what they have done this way.  
6. If the truth were known, and men would speak out all is in their hearts, it is not to be doubted but a chief ground of many men's crying down this way of the Lord, and those that walk in it, is no other, but their envy at those (especially young ones) to whom the Lord hath in these last days imparted and communicated greater measures of his Spirit, and larger discoveries of the mystery of the Gospel, according to the promise, Joel 2.28. Act. 2.17. wherein young men shall have the priority of old. Because the Lord is good, therefore their eye is evil, as Christ said to them, Mat. 20.15. that took offence at his kindness to those that came into the vineyard after them, and wrought but an hour. But this is an evil frame of heart, and clean contrary to that of Moses, that wished that all the Lords people were Prophets, Num. 11.29.  
7. But lastly, doth not this generality of opposition against this way alleged, conclude and evidence the truth and goodness of it, especially when such opposition tends to the increase and furtherance of it, and that also amongst the most pious and spirituallest Believers? What though the Authors in the 
* D. Bastwick, the Captain of the Presbyterian Army, as he styles himself M. Prinne. M. Edward's. M. Baily. M. Vicars.  Marg. (as men not having yet learned, or else not regarding what Christ in the Scriptures requires of them, Rom. 12.16, 17, 18, 19, 20, 21. James 1.19, 20, 21. 1 Pet. 2.1.) have cried it down, as the most pernicious way; yet all the dirt they have thrown in the face of it, cannot make the Saints out of love with it. In the days of the Apostles, those that embraced the doctrine of the Gospel, and right way of worshipping God, were generally condemned and spoken against, as Sectaries, and Heretics, Act. 14.5, 14. Act. 28 22. yet that could not hinder the prevailing of it, being it was of God. So neither shall the worst that men can do, hinder it now; but maugre all the powers of hell, and the world that oppose it, it shall take place, for Christ must reign.  
Impediment. 2 2. The second impediment that lies in the way of divers godly persons is this, That salvation may be had, in that present church-state they for the present are, and therefore judge it a nee, less thing to come into any other Church-state.  
To such I shall commend these few considerations.  
1. That though it be granted as a truth, (which cannot be denied) that its possible for men to be saved, though they never come into a right visible Church-state and order, because faith and salvation is not so tied to the visible church, as that there is no partaking thereof out of it. And though it be true also, that conversion may be obtained, and is, in many of the Parish Assemblies, as we know by experience, yet how unkindly do such Christians deal with Jesus Christ, that shall as the Head and King of his church, appoint & ordain a holy order for his Saints to observe, in their serving and worshipping of God, and yet they shall refuse to submit thereunto, is it not a disparagement to the wisdom of the Lord Jesus, that hath thus ordained a church order for his Saints to walk in, and yet they shall count it a needless thing?  
2. Such should consider, whether the truth of grace, doth not teach them to have respect to the whole revealed will of God; and not to dispense with themselves in the neglect of obedience to any, the least part of it; and if so, then how dangerous is it for them to sit down and content themselves in their present disordered station, without coming out of it to Zion, as Christ commandeth, Esay 52.11. with Rev. 18.4.  
3. Is not this an argument of a low Spirit, exceeding earthly & carnal, like those Potters that remained of the children of Israel in Babylon, when the rest were returned to Jerusalem, 1 Chron. 4, 23. that preferred their carnal ease in Babylon, before the enjoyment of the true and pure worship of God, in Zion: do not such men exceedingly degenerate from the servants of God of old, spoken of in the Scriptures, ●hat have greatly longed after, and mourned with much bitterness when they have been deprived of the enjoyment of God in his ordinances, as David, and others? Esay 56.3, 4. Psal. 84.  
4. Doth not this plainly discover to the world, that such men are to this day marvellous ignorant of this great mystery of the Gospel? they see not the lustre and beauty that shines forth in the visible Churches of the Saints, a right and true communion of Saints, having fellowship with Christ in his own ordinances, is a mere riddle, a paradox to them, the comely order and sweet harmony of jacob's Tents, and Israel's Tabernacles is not discerned by them, though a Balaam himself was greatly affected therewith. Oh when shall this darkness be removed!  
5. I would feign know whether such poor souls are not great enemies to their own happiness, and hinderers of their own welfare. For first, have they not many precious Talents, Gifts, and Graces, bestowed upon them, for which they shall be accountable to Christ one day, which now are as it were put under a Bushel, & lie asleep, and of no use or benefit to themselves or others? all which, if they were once come into a society of faithful and zealous Saints, would be occasioned frequently to be brought forth, and improved to the glory of God, the benefit of others, and their own great increase and advantage. Secondly, are they not subject to many wander, and out-going from God, and so have need of some to watch over their precious souls, to prevent (as it is possible) such swervings from Christ, by their wholesome and gentle admonitions, exhortations, and reproofs, which privilege they might enjoy if they were in this order of the Gospel, but now are deprived of? Thirdly, are they not many times so overtaken through the subtlety of Satan, & deceitfulness of sin, that they not only fall into sin, but there lie and continue in their back-sliding, and have none to look after them to restore them again, to set their broken bones in joint again: whereas if they were in this way of the Lord the Gospel requires, how sweetly might they be recovered, according to the injunction of the Apostle to the Church of the Galatians, Gal. 6.1. And therefore doubtless those men that thus reason as before, that it's no great matter to come into any other church-state than they are, are no small enemies to their own good.  
6. Lastly, may it not be just with God to leave men to themselves in this thing, and for their slighting of his ways, swear in his wrath, that they shall never enter into this rest of his, that he gives his Saints, that he brings to Zion? Let us fear and tremble.  
Impediment. 3. Another impediment is this, That they have as learned and godly a Ministry over them, as any to this day in the world.  
Now for the removing of this, let these few things be seriously considered.  
1. That it cannot be denied, but divers of those Parish church: have those over them, that are both learned and godly, though withal it must also be granted, that there are in the Kingdom a fare greater number of such as have neither learning nor godliness, that go for Ministers of the Church of England, and are settled in those Parish Churches, such as are not only the shame and blot of this 
●. Whites ●tury of ●isters.  Nation, but have already endangered the welfare of it, and are like to do it the second time, if the Lord from heaven prevent it not.  
2. For many of those that have learning, it's much to be feared, if it were brought to the Test, it would prove rather to be from beneath, then from above, not that of the Spirit, by which men are taught of God, and enabled to speak a word in due season to the weary soul, as Christ and his servants were, Esay 50.4. but only that which is natural, and from men, and they have attained in Nature's School, which natural parts, and acquired learning, not meeting with a sanctified heart, and a true principle of grace, doth oftentimes through the corruption of pride and selfe-co●ceite that attends it, render men blind in the things of God, and lead them aside from the truth; and commonly, (as we see by experience) such men trust chief to other men's works and judgements, looking no further for the Sense and meaning of what Scriptures they preach upon, and produce then, what this or that Father, this or that Commentator speaks of it, not daring to swerve from their interpretation, and the common received opinion of the Church, though oftentimes, quite besides the purpose and mind of Christ, and the holy Ghost.  
3. As learned and godly, as the most and best of the Ministers are, in the Church of England, yet (with grief of heart let it be spoken) very few of them have learned to this very day to disclaim and renounce the evil and error of the way of their coming into the Ministry, I mean their Antichristian ordination, which they received from the Prelates; but allow of it to this day: which cannot but much provoke the Lord, and hinder his blessing of their endeavours for the future, to the People, the charge of whose souls they take upon them. For if the allowing of ourselves in the least sin may justly put a stop in the way of Gods prospering his people, & cause him to withdraw his presence from them, then much more doubtless such an evil as this, for those that bear the vessels of the Lord, are to be clean, Jer. 52.11. and that cleanness respects freedom from Babylonish and Antichristian pollution. And doubtless the Lord looks much to his vessel-bearers, that they be clean and holy, and not contaminated with these, or any other kind of pollutions, as we may see in his exemplary punishment on Nadah, and Abihu, that perished in their will-worship, and false zeal, the great Idol of the world to this day.  
Obj. But you will say, what need this renouncing our Antichristian ordination by the Prelates, seeing the Parliament hath removed and disclaimed the whole Episcopal government, root and branch?  
Ans. There is great need, as may appear in these four things.  
1. Because personal sins must have personal repentance, and humiliation, the Parliaments Act is Nationall, and doth not exclude, but rather intimates and leads to the practice of the other: Now each Minister's sin, being particular and personal, so ought their Repentance also.  
2. Because such Ministers, especially here about London, have lately covenanted to cast off whatsoever belonged to, and was an appurtenance of that Antichristian Hierarchy they were formerly under: Now their ordination was not the least, but a chief part of that power of the Prelates, wherein they so much gloryed.  
3. Because the Lord's detestation of Antichrist is so great, that he will not endure his people should touch with the least of her abominations, as I shown before; and as he would not of old so much as take a stone for a corner, nor for a foundation of his Church, from heathen Babylon, Jer. 51.26. So neither will he now make use of any thing of Antichristian Babylon, in his Church of the New Testament.  
4. Lastly, because God hath required that his people should be humbled and ashamed of all their old sins in this way, before he will show them the right and true pattern of his Gospel's worship, Ezek. 43.10, 11. And who knows but for want of this amongst those that go for Ministers in the church of England, it is, that God suffers them to be so dark as they are even to this day, in the midst of so much glorious light, in the matters of his house and worship? A man may come into 40. places, where they are preaching and praying, even upon days of humiliation, and yet never hear them bewail (among multitude of other sins they confess) this particular evil of their Antichristian ordination.  
Obj. But some are so fare from seeing a necessity of this, that they rather plead for what they have done, and justify themselves in their condition, saying, that though they received their ordination, & so the office of their Ministry from the hands of Antichristian Bishops, (as they are now acknowledged since the Parliaments voting them so) yet they looked on them as Elders and Presbyters, and no otherwise.  
Ans. To this I answer, 1. That it may be some did, though I suppose it will be graneed, that thousands did not, not so much as enquiring or making scruple out of conscience, but as the blind man swallows all, so have they done; and their sin may be lesser than those that have had more light.  
2. But secondly, it's well known to those that have their eyes but half open, that the Bishops did not act in their ordaining of Priests, as they were Presbyters, but as they were a degree above them, to wit, Bishops, which was allowed them in those days by the Ministers of the church of England, and what preaching Elder was there by himself, or with a few other of his brothers, and Colleagues, that could then (as now) without a Bishop make a Minister? Now than those Bishops being Antichristian, their ordination also must needs be so, according to that known Philosophical maxim, Quicquid est agit secundum quod est, the effect must needs have resemblance with the cause, vid. Whites Answer to Prynne, pag. 20. read the Queries about the ordination of Ministers, lately published.  
4. I Answer in the last place, that 'tis not mere learning, no nor learning with godliness, that makes any man a true Minister of the Church of Christ, in these days of the Gospel, (though neither of these is to be excluded in their proper place) for a man may be qualifyed for the place and office of a Minister, and yet no Minister; he may have excellent endowments of humane learning, natural parts, truth of holiness, and yet no Minister. Some women have store of all these, and many Lawyers and Physicians abound in them, and yet no Ministers in office. So that I say, though many men have excellent natural parts, acquired gifts of humane learning, many precious breathe of Christ and the Spirit in him, yet that doth not presently denominate him a Minister in office, and I may add, no not his Ordination by the Classis, nor a Nobleman's or a gentleman's Presentation, or bestowing an Advowson or Benefice upon him, no nor the execution of that office in a parish where he is sent. 'tis not enough to say a man is a Minister, but how truly and lawfully he came to be a Minister.  
Quest. What is it then makes a true and lawful Minister?  
Answ. A true and lawful call to that office, and work of the Ministry, as Heb. 5 4. Now this call in these days is not only internal from God, in qualifying a man, and making him willing to the work, but external, from those he is to take the charge of, whose prerogative it is, they have received from Christ to choose their own officers, which the most learned and judicious 
* Cyp. Ep. 3, 4, & 68 Theod. l. 1. c. 9 Euseb. de vit. Const. l. 3. Azor. the Jes. part 2. l. 3. c. 28 & l. 6. c. 14. Jerom ad Ruff. Ambr. epist. 82 Nazian. Aug. Bazi. Chrysost. So multitudes of Modern Writers, as Cal. Musc. Bulling. Jun. Ames. Cartwr. etc.  Divines of all sides grant, as could with ease be manifested. Now the first of these is not sufficient without the last, and God hath so joined them together, that it were no less than high presumption in any to separate them. So that this being granted for the truth, (as it cannot be denied) than it must needs follow, that most of the Ministers of the Church of England are not Ministers properly in office, being without the call of their people to them, (especially the godly) and not a few of them living where there were never any godly to call them.  
A fourth hindrance in their way, is, That they look upon this way, Impediment. 4 as a way of separation, which hath been and still is such an eyesore to many, that they had rather die then touch with it.  
Now to remove this, I answer in a word, there is a twofold separation the Scripture speaks of.  
1. A good separation, a separation from evil, from evil and sinful ways, and things, and persons, a separation from false worship, from Babel's confusion, a separation of the precious from the vile, of the clean from the unclean.  
2. A Bad separation from good to evil; from Christ to Belial; from God to the Devil; as Jud. 19 Now that Separation we stand guilty of, is of the first sort, and not the last, the separation which God allows, commands and justifyes, and without the practice of which he will not be well pleased with his people, as Jer. 15.19. 2 Cor. 6.18. Rev. 18.4. Ephes. 5.11. 2 Tim. 3.5. and therefore I conceive there is no just cause or reason why the godly in the Kingdom should be offended, at what is now done, and which they themselves are called also to practise.  
Indeed if they could prove their 
By Nationall Church-state ●n the Kingdom of Eng●and, I do not ●nderstand the ●reaching of the word, and administration of ●he Sacraments ●for these make ●o more a Church then ●he ornaments ●f a house make 〈◊〉 house.) But ●hat false visible order, poli●ie, & institution, in which ●hese divine ordinances are performed. The officers & members of the National Church-state, ●ot being framed, regulated ●nd ordered ac●ing to Gospel's ●nstitutions, but ●fter the traditions & inventions of men ●●om whom ●hey receive being and subsistence.  Nation●ll Church-state to be of divine and Gospel's constitution, (as I said before) it were something; but till that be done, they shall find in the end, that they themselves are guilty of the fault they lay to the congregational men's charge.  
* 5. Another stumbling block that lies in the way of many godly persons, is, because they see many, after they have entered on this way, to fall into grievous errors, and some turn Libertines, and grow lose in their w●lking.  
Ans. Now to remove this, consider these following pariculars.  
1. Suppose this be a truth, and so to be greatly lamented, yet dare any man say, that such persons would not have taken such courses, if they had not entered on this way of the Gospel? How many are there which are guilty of gross errors in judgement, and looseness in practice, and yet never knew in all their lives, what this way of the Gospel meant? as in Germany, France, Holland, England, and other parts of the world.  
2. If this way be of God, and hath footing in the Scriptures, example from the Apostles practise, and approved of by many famous servants of God, and purest churches in the world, as we have showed you: then fare be it from any to make it the cause of such abominations: Can the light of the Sun properly beget darkness? Impediment. 5 so as properly, can the way of the Lord be said to beget these evils either in judgement or practice?  
3. Did you ever hear or know of any Church, where the government was most exact according to the Scriptures, and unquestionable, that hath been perfect, and without errors; or hath God promised that here on earth, his Churches should be totally free? Doth not the Scripture speak otherwise, which is left to us for our instruction, as in 1 Cor. 11.19. There must be heresies amongst you, saith the Apostle, and he gives the reason for it, that so those that are approved may be made manifest amongst you: not that these heresies and evils do necessarily flow from the true being and right government of a Church, but only per accidens, (viz.) from the evil disposition of those members that are sinfully tolerated in a Church, and not cast out, and those temptations of Satan, that they are exposed daily unto, by God's permission.  
4. Consider where the Lord is most rightly and purely worshipped, there the Devil is most busy to make Divisions, sow the seeds of error, occasion scandals and offence, and the Lord in infinite wisdom seethe it good to have it so, partly  
1. That his power may appear the more in preserving such a Church and society.  
2. That his wisdom may appear the more, in guiding such a Church.  
3. That his mercy may appear the more in pardoning his People.  
4. Lastly, that his justice may appear the more, in hardening those that do not love, but hate his ways.  
5. Such as fall into errors and lose walking after their entrance on this way of the Lord, come not thereunto from their submitting to that way, but from want of good principles, and sound hearts at the first: If their ends had been good at first, and their hearts upright, they had never gone out to crooked ways of their own, or others▪ but as the Apostle saith, 1 Joh. 2.19. They went out from us, because they were not of us; so such as fall away from the truth, to the embracing damnable heresies, do therefore fall away, because they were never properly of the truth; certainly when men venture on the pure and sound ways of God, with unsound and base ends, the Lord justly suffers them to fall: such as have not the glory of God, but themselves in their eye, the Lord shall in just judgement lead such forth, with the workers of iniquity, Psal. 125. last verse.  
6. Though this way of the Lord, may have such evil weeds to grow up in it, yet it doth not allow of them, but labours either the reforming or casting of them out when they are discovered, as a sound Constitution doth those distempers it lies under, as Mat. 18.11. 1 Cor. 4.4, 5. 2 Thes. 3.6.14. Rev. 2. and as a learned Author saith, What flaming Sword is there in the hand of a classical Presbytery, to keep men out of errors, which may not be in a congregation? In one Congregation there may be as many Presbyters as from many Congregations make a Classis, and why then may they not do the self same acts? their offices & office is the same, & therefore the promise of assistance is the same; and if the council and advice of other neighbour Churches be required, a Congregation may have that as well, 
Anatomist Anatomised, p. ●0.  and perhaps sooner than a Classis can, which must stay for a Provincial Synod.  
7. Lastly, let it be considered, that there have been (as the former Author observes) as great defections both of Ministers and people, unto errors under Presbyterial Government, as under any other, as is clear in the Low Countries, where so many Ministers and People have turned Arminians, Papists, Socinians; greater errors than the denial of Paedobaptism: and yet those of the Presbyterian way here, are not free of that, as is well known, besides other evils of more dangerous consequence, as might be named.  
Impediment. 6 6. Another impediment why the godly do not enter on this way of the Gospel, is, because they s●y, this way cries up toleration for all sorts of Religion, and liberty of men's consciences, and so every man may do as he list, and what confusion and destruction will this soon produce in Church and state?  
For the removal of this impediment, let these few things be considered.  
1. That this is a great untruth, and so nothing but a slander, and an evil report that some evil Spies give out upon the view they have taken of this holy L●nd, from some base private ends (its much to be feared) of their own, which the Searcher of all hearts will in due time reveal and discover.  
And that it is so, is evident from the works of some of no mean abilities for learning and godliness, that have been in the congregational way.  
1. That late precious servant of jesus Christ, M. jer. Burroughs, who was eminent for his Gospel's anointings, in his Heart Divisions, chap. 7. pag. 41. where he spends most of that chapter to this purpose, pag. 42, 43, 44. and at last towards the end of the chapter, pag. 45. he hath these following words. And consider now my brothers, whether the congregational way be such, as if it be suffered, there will be no help to reduce an erring or heretical church, but all Religions, Arianisme, Mahumetism, any thing must be suffered, Surely, men do not deal fairly, in raising such mighty accusations upon such poor and weak grounds: This great aspersion, and huge outcry, that these men would have all Religions suffered, and in their way, there is no help against any heretical Congregations, moulders and vanishes away before you.  
So likewise in his Sermon before the House of Lords, November 26. 1645. pag. 45. where speaking to them excellently in the behalf of the Saints, that have been faithful to them in the trust committed to their charge, though they could not come up fully in some things to them, they have published to the world, and therefore desires them not to listen to any, who should whisper such suggestions, or vent such things, as tend to he exasperating of their spirits against those dear servants of Christ; he hath these words, There is a great outcry against the Toleration of all Religions, and we are willing to join against such a toleration: But that which fills the mouths of many in this, is the heat of their spirits against those that differ from them in any thing that they might with the more strength be able by this to strike at them; suffer not your power to be abused, to serve men's designs; be faithful with God, encourage those that fear him, and God will take care of your honours, etc.  
2. Master Thomas Goodwin, of whose worth (without flattery speak it) the Kingdom is not ignorant, in that notable Sermon of his, before the honourable House of Commons, called The great Interest of States and Kingdoms, p. 53. where pressing that Honourable House to look well to their interest, meaning the Saints that are in England, to maintain and preserve them, and make provision for them, as they meant to preserve the Kingdom: he hath these words, to our purpose; If any man think I am a pleading for a liberty of all opinions, of what nature and how gross soever, I humbly desire them to remember, that I only plead for Saints, and I I answer plainly, the Saints they need it not; The Apostle tells us there are damnable heresies, 2. Pet. 2.1, 2. and they will soon un-Saint men; there are errors that are Capital, not holding the Head, Col. 2. Do but distinguish these from others, and let this be one foundation laid for this union.  
3. Master John Goodwin, whose innocency and integrity in the cause of Christ, and great work and labour of love to Christ and his Churches, I doubt not but in due time shall be cleared and rewarded abundantly: In his Reply with another Brother, to A. S. 2. Edit. pag. 24. whose words to our purpose are these; Nor on the other hand, do I speak this to intimate, that I approve a toleration of the broaching of all opinions, or any toleration of some practices, And that men might see what he says, if they will not shut their eyes wilfully against the light, he reduceth his discourse to 3. Heads.  
1 The least venting of any opinion against Fundamentals, as Judaisme, denying Christ to be the true Messiah; Arianisme, and Socixianisme opposing the Deiety of Jesus Christ, Arminianism, that quest●ons the person of the Holy Ghost, Papism, that holds justication by works; or that Anababtisme that denies the derivation of Adam's original corruption to us, etc. the venting of these and the like opinions he acknowledgeth to be suppressed, and much more the practice of Idolatry. pag. 25.  
2. The spreading and practising of opinions that apparently tend to Libertinism, licentious ungodliness; ought not quietly to be permitted. pag. ibid.  
3 And then shows what opinions are to be tolerated, to wit, such are not against Fundamentals, nor lead to licentiousness, but tend only to the beating out of truths, pag. 26.  
4. Master Sprig, my quondam colleague in the University of Oxford, whose fruitfulness in the grace of the Gospel, hath not a little rejoiced my soul; In his judicious Treatise, called the Ancient bounds, or liberty of Conscience stated, chap. 1. pag. 4. whose words are these. Nor do we question whether the Magistrate may not to this negative discountenance, add positive, viz. to declare against errors, as well as the Ministers to convince and exhort against them: Nor whether (amongst us) errors of manifest scandal and danger to men's souls and consciences, as Arianisme, Socinianism, Familisme, etc. ought not to be restrained by the Christian Magistrate, and the Assertors and maintainers of them, interdicted under penalties, the divulging or spreading of them, by public preaching or printing, with much more to this purpose: So that this being so clear and manifest from the published writings of these precious Saints of Christ, it can appear to be no other than a gross untruth, and apparent scandal and slander that is cast upon this way of the Lord, and those he hath risen and stirred up to assert and maintain it.  
2. If by a toleration of liberty of men's consciences, men understand it of things that are doubtful only, & in controversy amongst the godly, then what hurt can follow, though there should be a declaration of difference of judgement and practice? And doubtless if there should not be a forbearing one another in such things as are not clear, but dubious, all the world (as M. Burroughes truly saith in his Heart-Divisions, Chap. 9 pag. 55.) must needs be quarrelling; and he in that Chapter shows the lawfulness hereof, not only from the judgements of many Protestant Writers, but also from eight (as I conceive) unanswerable and ungainsayable Arguments and considerations, from pag. 57 to pag. 66. which are too large to transcribe, but are very worthy the godlies serious looking into, and search after. See also M. Sprigs Ancient Bounds, c. 4. p. 17.  
3. But if by a toleration of liberty to all men's consciences, we understand it simply of the things of the mind and judgement, as opinions, and not of the external practices of men. What hinders but that it should be granted, without the use of any external ways of compulsion, to force men from them? For my own part, I am so fare from seeing any reason or Scripture for using external violence, to force men from their present judgements, though erroneous, suppose the worst of errors, as Papism, Arrianisme, Socinianism. Turkism, Judaisme, etc. as that I judge such a course both against Scripture and Reason, as I shall endeavour to make out in these following particulars, though in so doing I shall cross, and it may be displease two sorts of men.  
1. Such as would give to the Civil Magistrate a coercive and compulsory power, to enforce men from their present opinions in the matters of Religion, and to change their minds, and alter their judgements by the use of external violent, ways and means, as Imprisonments, Mulcts, Fines, Whip, banishments.  
2. Such as give to Ministers met together in a Classis or Synod, an absolute power not only of judging and determining in matters of Religion, but of imposing their conclusions on the consciences of people to be obeyed; and in case of nonobedience (ipso facto) to cut them off from enjoying the privilege both of Church & state.  
Now to show my reasons against both of these, for the better confirming of my former answer, I shall speak to each of them apart.  
1. To those that cry up compulsion in matters of Religion, to force men by external violent means, from their present judgements and opinions they are of, as proper to the civil Magistrate, and a part of his office: I cannot allow of it for these reasons.  

●sons against ●pulsion of 〈◊〉 science in ●ters of Re●on.  1. Because for any man whatsoever to take such a course, as coercive and compulsory ways to force the minds of men, positively to act contrary to their principles conscientiously held, is to act beyond their commission, and contrary to the rule of Christ laid down in the word, which is to win men by instruction, and not to force men by destruction: 
●id. The ●ly of the 2. ●heren to ●S. p. 23. 24.  as Mat. 28.20. Luk. 9.54, 55. 2 Cor. 10.4, 5. 2 Tim. 2.24, 25. and 4.1, 2.3.  
2. This course were for poor, weak creatures to encroach upon the Prerogative of God himself, whose work, and in whose power alone it is, to change men's minds, as is apparent from Scripture, as 2 Cor. 10.4. 2 Tim. 2.25. 1 Pet. 1.22. 1 Cor. 3.6, 7. joh. 16.8. and the reason is, because the subject to be wrought upon, is too high for any, but God alone, humane power may reach to the bodies of men, to the outward man, but not to their inward, to their souls and consciences, poor weak man cannot make, as Christ saith, one hair white or black: they may restrain from practice by outward means, but convert and change they cannot. No not the glorious Angels that are fair above man, for power and strength, and for suitableness to the Spirits of men, to whom they can in a more easy and familiar way, apply themselves, than one man can to another: and yet these blessed Spirits cannot effect this work: This they can do, they can present things to the fancy, and affect the mind many times, but it is not in their power to make those things they present to the understandings of men to take effectually, so as to work that for which they present them, without the Almighty power of God go with them: they are all but ministering Spirits, but as instruments in the hand of God, as men are; so that this is proper only to God, to convert and change the minds and consciences of men, and not in the power of any creature, and therefore as they encroach on God's prerogative, so they lose their labour in all those violent ways they take, unless the Lord concur with them, which we cannot expect he should do, because it's not a means of his ordaining, but contrary thereunto, as we have showed before.  
3. Because such ways and means of external violent compulsion, are against the very nature of the mind and conscience, the one being spiritual and rational, and the other carnal, and therefore they must be either spiritual, or moral, and rational ways at least, that must be used to work upon the minds and consciences of men. What saith that judicious Minister M. 
* In his Sermon before th● ho. House of Parl. and Cit● on a day of  pag. 23, 24, 2●  Caryl, (whose judgement I suppose, and learning will every way balance M. Prynnes, or D. Bastwick, or M. Edward's, or any of the rest that have appeared in Print against the point in controversy, if we had not the Scriptures on our side)  
To the said objection I answer, 1. Possibly there are more errors named, then are; all is not error that every one thinks to be error. We know who spoke it, After the way which they call heresy, so worship I the God of my Fathers, Act. 24.14. and they were no mean, no unlearned men, who called that way heresy. And I shall never believe all Heresiographers for his sake, who put Aërius into his Catalogue, for opposing Prelacy. There may be an error in taxing some with errors. But Secondly, whatsoever is an error or an heresy, whatsoever is contrary to wholesome doctrine, (such opinions are knowable) else all rules about dealing with them are vain, whatsoever I say is an error or heresy, let all the penalties which Christ hath charged upon it, be executed to the uttermost; if we favour error, I know not how we can with confidence lift up our eyes to Christ for favour: If Chr●st would not have had error opposed, why hath he left us means, both for the opposition and suppression of error? Then presently he shows what those means are: As he (to wit Christ) hath given a complete armour to every christian, wherewith to fight against the wiles and temptations of the devil; so he hath given a complete armour to his church, wherewith to fight against all the errors & unsound doctrines of seducers. Therefore (saith he, excellently) search the Magazine of the Gospel, bring out all the artillery, ammunition, and weapons stored up there, look out all the chains and fetters, the whips and rods, which either the letter of the Gospel, or the everlasting equity of the Law hath provided to bind error with, or for the back of heresy, let them all be employed and spare not. I hope we shall use, (I am persuaded we ought not) Antichrists broom to sweep Christ's house with, or his weapons to fight against errors with. Christ hath form and sharpened weapons for this war, we need not go to the Pope's Forge or File. We (saith the Apostle) have weapons in a readiness to revenge every disobedience: they are ready made to our hands. And a great deal more to this purpose: By which we may see, if errors themselves must not be suppressed by any other than such spiritual ways and means, that Christ hath set down in his word, then much less may the minds and consciences of men, that hold these errors, be proceeded against by any other than such means, and so there will be no place left for these compulsory ways that some men of harsh and legal dispositions stir up the Magistrate unto the practice and use of.  
4. Is not such a course as this, against the golden Rule of charity, 
Luk. 6.35, 36.  and mercy, and to tread in the very steps of Antichristian cruelty? as Rev. 13.15.16. and we have had experience of this but lately, in the Antichristian Prelates, whose best arguments to draw men and women from their judgements, to be of their own minds, were Fines, and imprisonments, the Stocks, Whip, and Pillory, etc.  
5. Nay, is not this course of violent compulsion, against the very law of nature, that our Saviour speaks of, and would have men to practise, Mat. 7.12. Whatsoever ye would that men should do to you, that do y●e unto them, for this is the Law and the Prophets. For suppose one should come upon his ordinary occasions into Turkey, or some other foreign country, would it not be an offence to him if they should compel him to alter his mind and judgement in the matters of Religion, and enforce him by violence to be of theirs? So here: And therefore the Turks are so fare from enforcing men's consciences, as that they permit them to use their consciences, and practise their judgements, though different from them. And though in Spain the Protestants are prohibited the practice of their Religion, yet the Spaniard doth not violently compel men to alter their minds, and to be of their Religion: Temptations by way of Argument, or gifts, etc. they may lay before men, but not outward ways of violence.  
6. Besides all this, doth not this course directly cross the commandment and practice of Christ himself, who bids us to love one another, as he hath loved us? joh. 13.14. that is, for quality, and not for equality or quantity and degree: Now it's as clear as the Sun at noon day, that Christ loved all that believe in him, one as well as another, though they differ one from another in the knowledge of the truth, and are not of the same stature and tallness, in all things he hath commanded, so long as they hold the Head; yea, though they differ from himself in many things revealed, and mistake and mis-understand him in many things, (as who doth not) yet still he loves them, and bears with their weaknesses, and fellowship with them by his Spirit, whilst their hearts are upright with him for the main; and the same he requires of the Saints one toward another, Ephes. 4.2, 3.13.32. Col. 3.12.13, 14. not that they should proceed in a bitter manner, to cut off, and cast one another over board.  
7. To take this course with men that differ from us in judgement, is it not the Highway to make more hypocrites, then sound Christians, and so to introduce a profession of Religion, no way pleasing to God, as all forced profession is? for when men become Proselytes more for fear, than conscience, there is not only a mocking with God, in what they do, but a readiness (when an opportunity is presented) to return to their old and former errors, for outward violence is of this nature, that it rather restrains than changeth, and of this there hath been abundant woeful experience in all ages, and which of the two is worst, heretics or hypocrites, to maintain an error, or counterfeit the truth, is not easily determined.  
8. And doth not this course bring people to be more in love with errors then before? the reason is, because People conceive those errors so persecuted, are the truth of God, in regard that Jesus Christ hath foretell that persecution should attend the truth, and those that are embracers and professors of it: now when men (especially the weak) shall see that such and such persons (otherwise quiet and peaceable in the Land, only differing from others in their judgements) shall be violently opposed, for what they hold, & have cruel means used to take them off from what they conceive is the truth, they presently conclude, this must needs be the very way of God, and so there is more hurt a thousond times done, then good by such violent ways of compulsion.  
5. Lastly, to add no more, how contrary this way is, and hath been not only to the mind of Christ in the Scriptures, but to the judgement of the most ablest servants of God, in all ages, 'ttwere easy to determine. If any desire satisfaction in this particular, let him read M. Spriggs Ancient Bounds, where this particularr is abundantly manifested, with M. john goodwin's Innocency's Triumph, M. Burroughs Heart divisions, etc.  
2. Now for the second sort of persons, that give to Ministers met together in a Classis or Synod, an absolute power of imposing their conclusions and determinations on the consciences of people in particular, or whole Churches in general, to be obeyed necessarily without refusing; I shall propose these few things to be considered.  
1. Whether this doth not cross that command of Christ by the Apostle, 1 Thes. 5.21. Try all things, hold fast that which is good: now to what purpose is this command, if I am necessitated to yield to another's imposition the trial here spoken of respects the mind and understanding, as all wise men know, but how can he exercise his mind this way, that is tied and bound up by another's vote and imposition to obey? Seeing by this means he must yield without any further enquiry or search into the thing commanded, whether it be according to the mind of Christ, or not.  
2. Whether this doth not make the liberty of the Saints less now in these days, then in the days of the Apostles, when we find the Bereans had liberty, first to examine the Apostles doctrine themselves, I say themselves, before they submitted and subjected their consciences to the obedience of it; and they are commended for it, Act. 17.11. whereas now, it's counted a matter of disobedience, and faction, for any the most holiest, and soundest in the faith, so much as to question and inquire, whether what an Assembly or Classis doth impose on them, as necessary to be obeyed, is according to the Scriptures, to Christ's will, and not their own.  
3. Whether such a kind of Imposition, doth not bring such Ministers in their Synods and Classis, under the guilt and condemnation, of being Lords over God's heritage, in exercising authority, power, and dominion over the faith of their brothers, contrary to 2 Cor. 1. ult. and 1. Pet. 5.3. and which we know was the common and usual practice of the Lordly Prelates. And the rather also considering, that no Counsels or Synods, since the Apostles times, can challenge to themselves, an absolute, infallible, and unerring spirit, in the matters of Religion, above the rest of their brothers, that sit not on those Thrones with them.  
4. Whether this practice of such Ministers doth not bring into the Churches of Christ, that Popish doctrine and practice of implicit faith, for if I must take all for granted to be true, that such men command obedience unto, without any further enquiry, than my faith is not an expl cite, but a mere implicit faith, and consequently my obedience blind, and so abominable: which some more moderate Presbyterians themselves, in their Sermons, dispute strongly against; as M. Hill in his Sermon called the good old way.  
5. Whether this be not for Ministers to challenge that power, which Jesus Christ never called them unto, nor bestowed upon them.  
Obj. Did not the Apostles practise it, in that Synod? Act. 15.  
Ans. 1. Grant it, what will follow? Therefore Ministers may now do it, a mere non sequitur. Unless that ordinary Ministers now could expect the same infallible guidance of the Spirit, as the Apostles could: They could say without the least haesitancy or doubting, It seemeth good to the holy Ghost and to us: And can any Assembly or Synod of Ministers do so now? can they say certainly, as the Apostles, that those Synodical and classical constitutions, they impose with such authority, on the consciences of others, to obey and practise, are according to the true mind and meaning of Christ? If they can produce any warrant for it, let them; if they cannot, why do they bear the People of the Kingdom in hand, that it is in their power alone, without the People's consent, to determine and impose as they (by themselves alone) conceive to be right? I am sure that Chamier, that famous French D●vine, in his Panstrat, Cathol. Tom. 3. l. 15. cap. 10. saith, that there is not the same authority of the Apostles, and of other Pastors: with them, he was extraordinarily present, Adeò ut quae illi proponerent a Deo simpliciter manarent: i. e. So as what they propounded did simply proceed of God. But he is not so present with ordinary Pastors, and therefore their Decrees are not to be paralleled with the Decrees of the Apostles: and in matters of conscience, he showeth, that God alone is Judge and binder, and not the creature: and 'tis no other than what we find abundantly in the writings of learned men, both ancient and modern, and agreeable to the Scriptures, as we have before abundantly proved.  
2. But in the next place, can it ever be proved from the fifteenth of the Acts, that the Apostles in that Synod or Assembly, did exercise such a power as the Presbyterians speak of? did the Apostles in that meeting meddle or touch with any act of Church government? nay is it not clear to him that hath but half an eye, that there was no penalty annexed to what they wrote, and sent to the Churches, in case they should not have embraced their counsel? Do not the words declare so much, ver. 29. From which if you keep yourselves you shall do well, etc. And that which is worth observation, the Apostles do not determine, (as M. Burroughs hath well showed) 
●. Bur. Hea. ●isions.  they should observe to do these things from their own authority, but from the reason of the things, for those things they enjoined, were duties before they decreed & enjoined them, & had been, had they never decreed them. As for example, that of forbearing the eating of blood, was a duty in case of offence, though their decree had never been: and otherwise it had been no duty, if there had been no scandal, notwithstanding their decree: For afterwards the Apostle Paul saith, that men might eat whatsoever was sold in the Shambles, ask no question for conscience sake. And we find that every creature of God is Good, when it is sanctified by the word & by prayer, and received with thanksgiving: yea the same Apostle saith in that place, that nothing then is to be refused, 1 Tim. 4.4.  
3. Lastly, if we observe that Scripture which the Presbyterians so much urge and stand upon, for the authoritative power of Synods and Classes, we shall find, that what the Apostles there and then did, as it was not from themselves alone, but from the holy Ghost; so neither by themselves alone, but with the approbation of the whole Church: as appears in Act. 15. v. 22, 23. Then it pleased the Apostles and Elders, with the whole Church, to send chosen men of their own company, (viz. the Church) to Antioch, with Paul and Barnabas, namely, Judas surnamed Barsabas, and Silas, chief men among the BRETHREN, & wrote letters by them, after this manner; The Apostles, Elders, & BRETHREN, send greeting to the Brethren which are of the Gentiles in Antioch, and Syria, and Cilicia: that is, the Churches that were gathered and planted in those Countries. 
Vid. Jus Divin. reg. eccle  Now this is far from the practice & opinion also, of the Presbyterians, in these days, that affirm the authoritative power of Synods and Classis is in themselves, without the joint consent & approbation of particular brothers in the churches: and therefore this instance of theirs which they produce against the congregational way, is altogether without warrant from the Scripture.  
7. Another impediment that stands in the godlies way to this Impediment. 7 blessed work, is this, that they cannot see it to have the Magistrates countenance and allowance, whereas if this were once done, they would not forbear to enter on the practice of it.  
For the removing of this impediment, Let these few things be minded.  
1. That if by the Magistrate's countenance & allowance, they mean an express Warrant and Ordinance for it, as they have done for Presbytery; 'tis granted, there is no such: yet thus much I can say, (and we have cause to bless God for it) that to this day, the Lord hath so fare kept authority in Parliament, that they have not made any express Law against it; nor (we trust in Christ) will they ever do.  
2. Who knows, but by that time the three year's allowance of the other, be fully expired, the Lord may so fare reveal himself to Authority, as that they shall not only countenance the congregational way, but also make a Law for the establishing of it, not only three years, but as the Laws of the Medes and Persians, that shall never be altered or repealed. Jehovah, the Lord and God of truth & peace, hath done, and can do as great things as these, and why should we not believe it? Seeing he hath made a promise, that Kings and Queens, that is, such as are in authority shall be nursing Fathers and Mothers to his People, in the pure ways of his worship, as Esay 49.23.  
3. Suppose that this way of the Gospel should never have the express command and countenance of the civil Magistrate for it, which for my part I cannot believe, (because of the former promise) yet I hope it will be granted, that what Jesus Christ the Head and King of his Church hath ordained and commanded, for his people to walk up to the practice of, (as I take this order of the Gospel, to be that hath been formerly laid down) is not to be left undone, and the practice thereof neglected, because it cannot obtain the countenance of the creature: the reason is, because the practice of God's will, 
Quare in gra●m hominum ●il est agen●m con●●a de●: sed quic●id deus prae●pit, agendum 〈◊〉: etiam si ho●nes eo offen●ntur, seque ●o a nobis ha●i putent, ●d ipsis noli●us contra dei ●cceptum gra●ca i Piscat. ● Mat. 10.37. ●bser. 28.  and worship revealed in the Scriptures, doth not depend on the will and pleasure of men, but merely on the command and injunction of God himself, whom we ought to love and honour above all men: * And therefore we find in the Primitive times, that the Apostles and servants of Christ, when they had no countenance at all from the civil Powers, that were in those days, but rather the contrary, yet they went on in the practice of what Christ enjoined them, against all their opposition: And its worthy our consideration, that if the way of the Lord, that now we plead for the enjoyment of in peace, and holiness, was lawful in those days, when civil Magistrates were no friends, but professed enemies, to Jesus Christ and his Churches: Then doubtless its much more lawful now in these days, wherein civil Magistrates do openly profess themselves friends to Christ, and hold forth to the world (by manifold Protestations) that they place their greatest ambition, in being Servants to Christ, otherwise it would follow, that Christ and his Churches should be losers, and in a worse condition by living under such Magistrates (as we are bound to believe are real in their Protestations and professions of and for Christ) then under those that were Heathen, which were absurd in any to affirm: The reason is, because such Magistrates know themselves to be ordained of God, for the good of the Saints, and not for their hurt; for their encouragement and furtherance in the ways of Godliness, and not for their discouragement and hindrance, Rom. 13.4 5.  
4. Lastly, what ground for comfort can those have to build on, if the Magistrate should approve of it, and countenance it, (as we doubt not as we said before, but in the Lord's time he will) when they enter upon it for that very reason & cause, because its the command of the Magistrate, and he approves of it: I say, for that very cause and reason, and no other, as many of late, that would not part with the Ceremonies and Service-booke, (though never so Popish and Antichristian) till they saw the same Power that set them up, did pull them down, not touch with any other way of worship prescribed in God's Word, before they saw what the Civil Magistrate did authorise: Now I say, what comfort can these men have in what they do, seeing that hereby, 1. They make the order appointed by Christ for his service and worship to depend on the will and pleasure of man? and 2. Their fear of God is taught by the Precepts of men, Esay 29.13. And 3. Their honouring of the creature herein, is a flat dishonouring of God, for this kind of obedience to humane power, diminisheth, if not annihilates the right and true obedience that is due to divine power, setting up the Minister and servant, in the place and room of the Lord and Master. And what comfort can men take in this? doubtless there is a day coming, when the eternal God will make men ashamed of it, and it may cost them bitterly.  
Obj. Then you will say, by this doctrine, Magistrates are not to be reverenced nor regarded.  
Ans. A mere non sequitur, for cannot Cesar be obeyed, unless he be set up in God's room? but this is no other than a vile aspersion that malicious and envious spirits would cast on the faithful servants of Jesus Christ, whose reverence, respect, and just obedience to authority, I make no doubt, shall be found in due time to appear in its beauty and excellency, (through the good hand of our God upon them) when the rottenness of such base malicious selvish spirits, shall be discovered, to their everlasting ignominy and disgrace; For God is faithful, that hath promised, to plead the cause of his people, & cause their integrity and faithfulness (even in this point I doubt not) to shine forth as the Sun at noonday, Psal. 37.6. And doubtless authority is wise as an Angel of God, to discern what such Sycophants aim at, in their seeking to asperse the Godly in the Land withal, as those dealt by Daniel, chap. 6. where it is evident, what a course they took to be rid of him, as we may see from v. 4. to 18. and the cause of all is noted, v. 3. Daniel was honoured above them; because an excellent spirit was in him, and Darius thought to set him over the whole Realm: I need not make application; certainly whatever such men talk in Press and Pulpit, Authority may for ever be assured, that those that faithfully endeavour in all good conscience, as for their lives, to honour the eternal God, and their Saviour Jesus Christ, in one command of his, they will in another: and therefore they need not doubt but those they nickname Independants, will (by the help of Christ) strive to obey the the fift Commandment as well as the first, or any other: and I suppose to this day, (notwithstanding all the aspersions of malevolent tongues and Pens) Authority hath found the truth of this we now speak of in abundance, and I doubt not but so they shall to the end.  
8. The last and great Impediment that lies in the way of the Godly is this; That they are jealous lest this way we plead for, is but the device of man, having not the stamp and image of Christ upon it, whatsoever we pretend, and so, if they should close with it, they cannot expect the Lord's presence with them, & blessing upon them in the practice of it; but the Lord may say to them as he did to the form a Jews in the like case, who hath required these things at your hands? Esay 1.  
Now for removing of this huge mountain, I shall only desire one thing may be seriously considered, which is this, that fare be it from those of the congregational way to persuade any man whatsoever, to walk in obedience to, and the practice of that which Christ himself will not own for his, nor carries his image, and superscription upon: wherefore let it be put to the trial, whether this way of worshipping God, I have pressed the godly in the land to the practice of, do not hold weight in the balance of the Sanctuary, and be not more like to Jesus Christ, than all other ways of worship that are on foot in the Kingdom. I shall for this purpose set before the godly some few brief particulars, that most naturally agree to this way, we press unto the practice of, and undoubtedly prove it to be from Heaven, and hath the eternal God in Jesus Christ for its only author and institutor.  

Arguments ●r the Con●egationall ●ay.  1. That way of visible worship & government in the Church of God, that is most agreeable to the Scriptures, in all its parts and parcels, that must needs be the way of God, but such is the way we have before set down, commonly called the congregational way, and nicknamed Independency, ergo.  
2. That way of etc. That most lifts up Jesus Christ, and throws down and abaseth the creature, that must of necessity be the way of God: but such is the congregational way, therefore,  
3. That way of, etc. that makes most for holiness and advancement of purity in the hearts and lives of men, that cannot be denied to be the way of the Lord, and to carry Christ's image on it: but such is the congregational way, ergo.  
4. That way of etc. that carries most of Christ's glorious power & presence in it, and with it, to the souls and consciences of men, that is without controversy the way of Christ; but so doth the congregational way. ergo, etc.  
5. That way of, etc. that in the very nature and essence of it, not only tends to the preservation of the spiritual liberty of those are within it, but to the safety and welfare also of those that are without it, that must needs be the way of the Lord; but such is the congreg. way, ergo.  
6. That way of worship, etc. that hath not only least of the world in it, but most of the world's hatred and opposition against it, that unavoidably declares it to be of God: but so it is with this way we plead for, therefore  
7. Lastly, That way of, etc. which draws the most choicest and heavenliest souls to the embracing of it, & delighting in it, as most suitable to the workings of the spirit of Christ in them; that none can deny to be the way of the Lord; but so it is with this congregational way we plead for. ergo.  
These and the like Arguments might be produced, and easily confirmed, if need were, to satisfy any ingenious and rational man, for the truth of the way we here press.  
Ob. You will say, Prove but the first of these, and it shall be sufficient.  
Ans. I have already in a great measure done it in the former discourse. 
* Vid. C● of this T●tise, wh● chief an●●stantiall of the Co●gational are opens proved.  However to satisfy (if possible) all that are not obstinate, take a brief view of the truth of the way, in these particulars, from Script.  
1. For the matter of a visible Church. Saints Rom. 1.7. 1 Cor. 1.2. & 14.33. Phil. 1.1, 7. Col. 3.12. 1 Thes. 5.27.  
2. For the form, Uniting together in one spiritual body politic, 1 Cor. 10.17. & 12.12.20, 27. Ephes. 2.22. and therefore compared to a temple, house, candlestick, natural body, etc. as I have showed Chapter 2.  
3. For the quantity, as many as can meet together in one place, Act. 2. & 5. & 6. Chap. & 14.27. & 1 Cor. 14.23.  
4. For the power of government within itself, Mat. 18.17, 18, 19 1 Cor. 5.4, 5, 6, 7, 13. Act. 15.22, 23. Rev. 2.20.  
5. For the office and officers of a particular visible Church, Ephes. 4.11, 12. Rom. 12.6, 7. 1 Cor. 12.28.  
6. For the choosing of officers by the whole Church, Act. 1.15. ult. & 6.2, 3. & 14.23.  
7. For admission of members, the godly and their seed, Act 2.38, 39 as the seed by covenant, 
1 Cor. ●  so themselves by declaration of their repentance, and profession of their faith in Christ, as Mat. 16.16. Act. 2.38, 41, 42. Act. 19.18, 19  
8. For casting out from the Church, Mat. 18.17. 1 Cor. 5.5, 13. 2 Cor. 3.6, 14. Rev. 2.20.  
9 For partaking in Church-fellowship with other Churches upon recommendation, Rom. 16.1. & 2 Cor. 3.1.  
10. For craving the help and assistance of neighbour Churches in difficult cases, by way of advice and counsel, Act. 15.1, 2.  
11. For sending out some of the members in the Church's business, 2 Cor. 8.19. Phil. 2.25. Rom. 16.1.  
12. For the duties of Pastors and People each to other. Abundant Scriptures might be produced, as 1 Thes. 5.11, 12, 13, 14. Heb. 13.17. Act. 20.28. but this I have fully and in particular (especially touching the members duties each towards other) spoken to before.  
So that here we have in a little room given you an Epitome or compendium of the substantial parts of the congregational way according as it is held forth to us in the Scripture: especially that which hath been most of all controverted, and called into question: and so have endeavoured to answer the desire of those that would have us to prove our first Argument. The Lord add his blessing.   

CHAP. VIII. This Chapter contains a short exhortation to three sorts of persons, 1. Such as are truly godly, but are yet strangers to this order of the Gospel. 2. Such as are open enemies to this way of the Lord. 3. Such as God hath showed mercy unto, in bringing them to Zion, and put their souls in possession of this heavenly privilege.  
1. TO such as are godly, but yet remain in their old confusion, and are strangers to the right order of the Gospel, and instituted way of worshipping God: My request is, that they would not slight what hath been laid before them, and brought unto them: but (as they tender the honour of Jesus Christ, and the comfortable condition of their own souls) with all readiness of mind, to receive and entertain what they shall find upon due trial and examination to be the truth: more Arguments than I have formerly given, need not to be pressed upon you; only this I shall make bold to add, and leave upon your souls, whether it be not fully declared from Heaven by signs and wonders, that God is greatly displeased, with your hitherto-neglect of building his house, and contenting yourselves with any forms of worship, and traditions of men, so you may enjoy your outward and temporal accommodations; as if the enjoyment of communion and fellowship with God the Father, and his Son, our Lord and Saviour Jesus Christ, in the right and pure ways of his worship, were not infinitely to be preferred before all these sublunary and earthly things; and if so, why then should you not hasten your repentance and reformation to the purpose in this business? I say to the purpose, because half work cannot, will not please the Lord, Joel 2.12, 13. 'twas the commendation of Caleb and Joshuah, that they followed the Lord fully and wholly, in all that the Lord commanded them, and made known to them to be his will, Num. 14.24. and they found the benefit of it, for they entered into that good Land, whereas the rest that failed of their duty herein, (even a Moses & an Aaron) came short: so I say it will be your commendation, and shall be your righteousness before the Lord, if you halt no longer between God and Baal, and love no longer to abide in the Tents of the Edomites, but make haste to Zion, to jerusalem, to build the house of the Lord: otherwise, if you continue as before, loving the fleshpots of Egypt, and the waters of Abanah, and parphar, rivers of Damascus, before and beyond the milk and honey of this Land of Canaan, and those Wells of salvation that are to be found in Zion; it may be a just and righteous thing with the Lord that you should never live to see better days: You know what Jesus Christ said to the Cripple that he had showed mercy to, go thy ways, and sin no more, 
Joh. 5.1  lest a worse thing happen unto thee; so give me leave to say to you, go your ways and sin no more, after the old way of dishonouring God, and jesus Christ, by worshipping him after the inventions and traditions of men: You know he is a jealous God, and will not give his glory to any other, be he never so great, mighty, or learned, in the World: you know he hath borne long with you, and winked at your former ignorance; 
Act. 17.2 30.  but now he c●ls upon you to repent, even of this sin of false worship: he might have cut you off, and swept you away in the common deluge of the Sword, that was lately on the Land; but he hath dealt more kindly and favourably with you; wherefore be not as the Israelites of old, after such great mercies received, to fall upon new provocations, lest a worse evil befall you then any yet: If our deliverances work us not up to those holy ends for which they are given us, certainly our latter end will be worse than the beginning. Yet God waits to see what his People will do in this work of his pure worship, in the building of his house, in the honouring of his Son, in the setting him up above all, in hi● Kingly and Prophetical, as well as in his Priestly office, which hitherto even the Saints themselves most unkindly have neglected in a great measure: Why should you not therefore, Velis et Remis, with all possible might, hasten to answer the Lords expectation? Oh trust not your own hearts any longer! Oh harken not to the Siren-like songs and enchantments of the world! Oh build not upon the precepts and examples of men, no not the wisest, greatest, learnedest whatsoever; but on jesus Christ, as he hath revealed and made himself known to us in his Word; honour him according to his excellent greatness, and love him according to his excellent goodness, & then you shall be honoured & loved of him, & his father, more than ever you have yet been. Oh, wherefore hath God called you out of the world? Why hath Christ died for you, & by his blessed Spirit married you to himself, & made you partakers of the divine nature, if it be not to honour and serve him as he hath required you in his wor●? When the Deathbed comes, than it will be too late to say, would God I had followed the Lord fully, and honoured him in lifting up of his Son Jesus Christ in all the ways of the Gospel, though it had cost me the loss of all my outward enjoyments. Wherefore that as your lives, so your deaths may be sweet and comfortable to you, resolve upon this work, kiss● the Son, bow to his Sceptre, help build up the wall of Zion, and throw down Babylon, that you may be found in the number of those that follow the Lamb, who are called, and chosen, and faithful, Rev. 17.24.  
2. For you that are open enemies to this holy way of the Lord, and desperately set yourselves, by your Pens and tongues to hinder the progress and prosperity of it, let me tell you from the Lord, that of all other men that shall drink of the cup of the Wine of God's indignation, you are like to have the bottom: for if they shall be cursed, that come not forth to help the Lord, what then shall become of those that come forth in all the strength of their rage and malice against the Lord? If Jesus Christ will be angry with those that refuse to yield him Osculum subjectionis, the kiss of subjection, and will have those brought forth before him and slain, 
〈◊〉 27.  that will not have him to reign over them, what will he do th●n with those, that lay their hands upon his Throne, and openly proclaim before heaven and earth, that they will not give rest to their eyes, nor slumber to their eyelids, till they have brought him low? Ah poor wretches, what shall I say to you, or do for you? would God my soul could weep for ye in secret, and mourn over your sad condition: Give me leave to administer one word of counsel to you, if it be not too late.  
Lay down your Arms, and come in, and submit yourselves to him that hath the Keys of hell and death in his hands, Rev. 1.18. and the sooner the better, the easier it will be for you, why will you provoke the Lord to jealousy? are you stronger than he? 1 Cor. 10.22. was there ever any that hardened himself against the Lord, and prospered? Job. 9.4. Jesus Christ hath rececived gifts for the very rebellious, Psal. 68.18. Gifts of grace, gifts of love, and mercy, he will forgive your past, and present rebellion against him, and remember them no more, if you will submit unto him: and why should you despise his Love? Is it not better to fall down before him, and accept of the golden Sceptre of his grace and mercy, that he freely holds forth to you, then to stand out in a wilful & obstinate way of opposition against him, & ere long be made feel the unsupportable weight of the iron Sceptre of his wrath? Oh be wise betime, certainly Jesus Christ will be too strong for all the powers of darkness, & prevail he will over all the opposition of men & devils, of hell, and Rome, and the Kingdoms of the world, that rise up against him: he will build his Temple, and his Father will set him upon his holy Hill of Zion, do you and all the powers of darkness your worst, God doth but laugh you to scorn in all you do, Psal. 2.4.5, 6. Antichrist must down, the Jews shall be called, and the fullness of the Gentiles brought in, & then the Kingdoms of the earth shall become the Lords and his Christ's, and he shall reign forever; Rev. 11.15. And what will you do then? then you will cry to the mountains and hills to fall upon you, and hid you from the wrath of the Lamb, because the great day of his wrath is come; but all in vain▪ for who can stand? Rev 6. ult. then Mountains & hills themselves shall be made plain before him; they shall be so fare from succouring others, that they shall not be able to secure themselves. Now happy is the man that believes and reputes, and comes in to Christ before that day appears.  
3. Lastly, I have one word to all such as God hath honoured in bringing to Zion, and whose feet have begun to walk in those paths of Paradise. which I shall as the close of all, refer to 3. Heads. 1. To Peace. 2. To purity. 3. To Perseverance.  
1. Labour after peace. Though others make war against you, yet do you study to be quiet. Commit your Name and Cause to him who is your King and Husband, and hath all power in heaven and earth given unto him to defend you, and offend and subdue those that rise up against you. Believe it, there is not a weapon that is form against you shall prosper, nor a word that is spoken in judgement against you, but you shall condemn. Wherefore go on in the work you are called to, 
Esay 54  and fear not them whose breath is in their nostrils, those that only can kill the body, 
Mat. 10.  but fear him that hath power to destroy both body and soul in hell fire. Wherefore if they curse you, bless them, and if they persecute you, pray for them, and then happy shall you be, and great will be your reward in heaven. Mat. 5.44. Rom. 12.17, 18.  
2. Strive after purity. 
Heb. 1●  'tis not enough for you to follow peace with all men, but holiness also. You are called unto holiness, unto sanctification, this is the beauty of Zion, the honour of Religion, 
1 Thes.  the excellency of the Gospel. This commends the ways of Zion to those that pass by, and invites them to come & walk in them. Yea it stops the mouths of those that bear evil will to Zion, and set themselves against her. Oh that the Churches of the Saints were more holy, that they were more like to their Head and Husband, the Lord Jesus Christ, that they could live more in the Spirit, and after the Spirit, and that they might not give occasion to the adversary to blaspheme. What makes many not only to speak evil of, but to avoid and stand off from the ways of Zion, but only the scandalous walking, of many that have submitted themselves outwardly to the order of the Gospel? And therefore let me be the Lords Remembrancer to all such, that they follow after holiness, and labour to adorn the Gospel of our Lord and Saviour Jesus Christ, by walking up to the light of that truth he hath made known to them, and convinced them of, and in so doing, how shall they glorify God, and win, or at least leave without excuse, such that oppose themselves?  
3. Lastly, persevere and hold fast to the end in the practice of what Christ hath made known to you, to be his very mind and will in the right way of his worship: take heed of drawing bacl, Heb. 10.38, 39 remember that counsel of the Apostle to the Church of the Colos. Col. 2.6, 7, 8. As ye have therefore received Jesus Christ the Lord, so walk in him, roo●ed and built up in him, and established in the faith, as you have been taught, abounding therein with thanksgiving. Beware lest any man spoil you through Philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ. As we have been espoused to Christ, as chaste virgins, and not defiled with the pollutions of Antichrist; so let us take heed we be not as Evah, beguiled by the subtlety of the serpent, and corrupted from the simplicity that is in Christ. 
〈◊〉. 11.23.  The promise is to those that overcome, and are faithful to the death. 
〈◊〉. 2.10.  Persecutions should not discourage, but rather encourage us, in regard that our sufferings for Christ shall turn to us for a testimony, as Christ himself saith, Luk. 21.13. Our Lord and Master himself is gone before us, and given us an example to follow; and he hath promised that if we suffer with him, we shall reign with him, 2 Tim 2.12. but if we deny him, he will deny us; and what are all our sorrows and sufferings to that Crown of glory he hath purchased, and is gone before to prepare for us; especially considering, that there are no sufferings we are called unto for his sake, but we shall have strength from him to go through them, 
〈◊〉 8.37.  and to be more than conquerors, in and over them all. I end with that of the Apostle, Heb. 13.20.21. Now the God of Peace that brought again from the dead our Lord jesus, that great Shepherd of the Sheep through the blood of the everlasting covenant; make you perfect in every good work to do his will, working in you that which is well pleasing in his sight, through jesus Christ, to whom be glory forever and ever, Amen.   
FINIS.