■ 
 
 nave, book 
 
 y 
 
 
A N 
 
 APOLOGY 
 
 For the Liberties of the Churches in 
 New England : 
 
 To which is prefix'd^ 
 
 A Dilcourfe concerning 
 
 Congregational Churches, 
 
 By SAMV EL MATHER, M. A. 
 
 Pallor of a Church in Bofion, New England. 
 
 ■ ■ — Sed tamen meotum Tertculorum Rationes Utilitas Reipub~ 
 lies, vincat. CICER. Orat. IV. in Catalin. 
 
 —Delicatus dmator eft CHRISTUS ; Non poteft amare Sy- 
 nagogam prifcis Ceremomis ac vetufta Legis fittdio rugofam — 
 $uod abet rat a facris Volumtnibus non eft CHRIST I. ■ 
 Sed falfa Scripturarum Interpretatto vera Interpretations re~ 
 futanda eft. 
 
 DESIDER. ERASM. Roterod. Symbol. Catechef. IV. 
 
 ^-Require of Chriftians only to believe in CHRIST, and to 
 call no Man Mafter but Him only : Let tboje leave claiming 
 Infallibility, that have no Right to it ; and let them, that in 
 their Words dij claim it, dif claim it likewife in their Aft ions .- 
 In a Word, take away Tyranny, which is the Devil** Inftiu- 
 ment to fupport Errors and Supetftirions and Impieties in the: 
 feveral Parts of the World, which could not otherwife withftand, 
 the Power of truth: I fay, take away Tyranny, and rtftore 
 Chriftians to their j u ft and full Liberty of captivating their 
 Under ft andings to the Scripture only ; that umverfal Liberty, 
 thus moderated, may quickly reduce Chriftendovie to Truth and 
 Unity. 
 
 CHILUNGWORTH, Part I. Chap. IV. Sett. 16. 
 
 BOSTON: 
 
 Printed by T. Fleets for Daniel Henchman, over- 
 againft the Brick Meeting Houfe in Cornhill. 1738, 
 
. 
 
 
 
 
To the Honorable 
 
 Mr. HOLDEN, 
 
 One of the Directors of the Bank of England^ 
 Ac London* 
 
 Honorable Sir, 
 
 I Flatter my felf, that You will not think it any 
 Difhonor to You to be own'd as a Friend, of New- 
 England, efpecially in its beft, its religious, In- 
 terefts : And for this Reafon I venture to dedicate the 
 following Performance to You ; defiring You to re- 
 ceive it as an Acknowledgment of Your many good 
 and kind Offices towards us. 
 
 It may not be amifs to inform You, that many 
 Eminent Perfons, befides Your felf, in our Mother- 
 Kingdom have thought favourably concerning us and 
 fhew'd their Readinefs to ferve us. The catholic and 
 excellent Dr. Tillotson, from his good Opinion of 
 us, frequently concern'd himfelf for the Welfare of 
 New-England^ and intreated His Majefty King Wil- 
 liam to fhew the Marks of his peculiar Favour to- 
 wards his faithful Subjects here, and once particularly 
 was fo free as to declare in the Audience of his Majefty, 
 that it would by no Means do well for Him to take azvay 
 
 from 
 
DEDICATION. 
 
 from the People of New-England any of their Privi- 
 leges. And the meritorious Bifhop of Salifbury, Dr. 
 Burnet, b-fiues many other weighty Expreflions 
 of his Kindnefs to New- England, was once fo good 
 as to proicis before Dr. Mather my honored 
 Grandfather, that he would on the firft Opportunity 
 declare openly in the Houfe of Lords, that there was 
 a greater Sacrednefs in the Charter of New- England 
 than in thofe of the Corporations in England -, becaufe 
 thefe were only Acts of Grace ; whereas the Charter 
 of New-England was a Contract between the King 
 .and the firjl Patentees : They promifed the King to 
 enlarge his Dominions on their own Charges, provided 
 that t'.ey and their Pofierity might enjoy fuch and fitch 
 Privileges : And They had performed their Part : Now 
 for the King to deprive their Pofierity of the Privi- 
 leges therein granted to them, it would carry the Face 
 .cfi Injuflice in it. And the good old Lord Whar- 
 ton, the laft furviving Member of the famous A f- 
 fembiy of Divines that met at Weftminfter, whofe 
 Name mould be very dear to every true New-En- 
 gllflj Man, upon presenting a Petition for New-En- 
 gland by my honored Grandfather, who was then in 
 the Agency lor this Province, was pleas'd to fay 
 with great Zeal and Earneftneis to the King, that, 
 if he were fure to die the next Day, he would, as 
 he now did, appear in behalf of this Country and follicit 
 his Favour for it. And, when one, from whom I 
 have the Honour of immediately defcending, wrote 
 an Account concerning the Affairs of New-England 
 to the late great and good my Lord Chancellor 
 King, he was pleas'd to write a Letter in Anfwer, 
 wherein are thefe remarkable Paflages ; The Account 
 of your Country was very acceptable to me: And, 
 wherein 1 can fcrve dtMr it cr you, I JbaU mways 
 be ready ; It is Matter of J'ov, that the Chrifiian Re- 
 }inon and Learning do make fuch confiderable Advances 
 in thofe Parts of We World. And indeed, wherever 
 
 the 
 
DEDICATION. 
 
 the Chrifiian Religion is propofed in its native Plain* 
 nefs and Simplicity, it is moft likely to fucceed. 
 
 Hence You fee, Honorable Sir, that You are not 
 lingular in Your Regards towards us and in Your 
 Inclinations and Endeavours to ferve us, but have 
 fuch good Company as may be an Encouragement 
 unto You in them. 
 
 I need not mention to You the Claim, which 
 thefe Churches have to their Religious Privileges as 
 Men, as Chriftians, and as Protectants: But I would 
 obferve to You, that thefe Privileges are confirm'd 
 unto them by the Charter, which was granted to 
 this Province by King William and Queen Mary 
 of glorious and immortal Memory. 
 
 And I v/ould further acquaint You, that, fince the 
 Grant of our valuable Charter, the fa?ne was ratified 
 and confirmed by his moft excellent Majefty King 
 George the Firft -, and there has a Law pafs'd 
 in this Province in the fourth and fifth of W i l l i a m 
 and Mary, wherein it is exprelly provided, that 
 the refpetlive Churches in this Province /hall enjoy all 
 their Privileges and Freedoms refpecling Divine Wor- 
 jhip, Church Order and Difcipline, and Jhall he encou- 
 raged in the peaceable and regular ProfeJJion and Prac- 
 tice thereof : Which Law has bin as it were touch'd 
 by the Royal Sceptre: For it has bin approved by 
 his Majefty of Great Britain : So that, Honorable 
 Sir, the Liberties of thefe Churches muft be deem'd 
 to be as Sacred things as the Ecclefiaftical Liberties 
 of the National Churches of England and Scotland. 
 
 Befides, Sir, I can truely affirm , not only Con- 
 cerning the Church of which I am the unworthy 
 Servant, but alfo in behalf of all the Churches of our 
 llejfed SAVIOUR in New-England walking in the 
 
 fame 
 
DEDICATION. 
 
 fame Faith and Order with our /elves, that they main* 
 tain an inviolable Allegiance to his prefent Majefty of 
 Great Brittain, as they did to his Godlike Father 
 before Him, and that they firmly adhere to the Suc- 
 cejjion of the Imperial Crown of Great Britain in the 
 prefent Royal Family : Nor, I am well afTured, is 
 there fo much as one Perfon in the Communion of 
 any of our Churches, but who has a cordial Regard 
 and Affection for the Perfon and Family of our pre- 
 fent moft gracious Sovereign and yields a delightful 
 Subjection to his aufpicious Government, 
 
 Now confidering thefe Things •, and confidering 
 withal, what an honorable, as well as vaftly beneficial, 
 Addition we have made to the wide and extended 
 Empire of the King of Great Britain : I faid, Honorable 
 Addition: For, while the other Britifh Provinces and 
 Colonies have for the moft Part bin fettled by more 
 indifferent Perfons, and for their Nourifhment and 
 Support have bin obliged to the Royal Bounties ; 
 This Province was founded by worthy Perfons, con- 
 fiderable for their Families, Educations and Fortunes, 
 as well as their fuperior Probity, Religion and Good- 
 nefs, who with vaft Hazard and Expence paft the 
 wide Atlantic, and confum'd their Treafures and loft 
 their Lives in thefe, then barbarous and inclement, 
 Regions, that fo their Pofterity might ferve their 
 GOD and their King in the peaceable PofTefTion 
 and Exercife of thofe Civil and Religious Privileges, 
 which they had purchafed and earned for them : 
 Nor did the Crown advance any Sums of Money 
 i >r aflifting and encouraging them in their expenfive 
 and hazardous, but noble, Undertaking : Certainly, 
 upon thefe Confiderations, if we do not challenge and 
 claim as our Due, we may well promife our felves 
 however, the Royal Favour and Protection in the un- 
 oifinrjd Enjoyment of the Liberties of our Churches, 
 and Schools, 
 
 i 
 
DEDICATION. 
 
 I have rehearfed thefe Things to Yon, Honorable 
 Sir, that fo, as You have Occafion for it, You 
 niay improve them to our Advantage and Comfort: 
 In doing which, as You will encreafe our Obligations, 
 which already are very great unto You \ fo, I doubt 
 not, You will add to Tour own Confolation and Joyt 
 For, as the wife Governour of the World has hitherto 
 llafted the Befigns and Attempts of the Enemies to 
 New-England, fo He has liberally rewarded and 
 hlejfed its Friends : And it is our Prayer and Hope, 
 that He would gracioufly continue to do fo, and, in 
 particular, that He would remunerate and pro/per the 
 honored Mr. Hold en according to all the Good 
 which he has done to the Churches and Country of. 
 New-England. 
 
 The Talk which is undertaken in the following 
 Sheets, cannot by any Means be accounted lingular; 
 inafmuch as it is a common Thing in the Republic 
 of Letters for the Learned to apologize for thofe Dif- 
 ciplinary, as well as Doclrinal, Principles, for which 
 they have a peculiar and, as they imagine* juft EJleem 
 and Veneration. 
 
 But, as to the Freedom of this Dedication, akho' 
 it may be a great and probably unbecoming one ; 
 yet You are well acquainted with the Occafion of 
 it-, and, I believe, my Country will judge, that 
 You were highly deferving of this public Manifefta- 
 tion of Refpecl and Honor for You. 
 
 I cannot but hope, from what I have heard and 
 learnt concerning Mr. Hold en's generous Senti- 
 ments, that the following Attempt will be accepta- 
 ble unto You. But, however this may be, give 
 me Leave to beg the further Continuance of Your 
 
 Re-^ 
 
DEDICATION. 
 
 Regards and Kindnefles to my Country, and pleafc 
 to think well of him, who defires to be numbred, 
 
 Honorable Sir, 
 
 among Your mofl: refpe&Ful Friends 
 
 and obedient humble Servants^ 
 
 Bofton, New England, 
 March i, 1738* 
 
 £ Mather* 
 
(O 
 
 THE 
 
 PREFACE- 
 
 BEING fenfible, that long Life is not to be de- 
 fended on here below, I have thought it advife- 
 able to leave fame abiding Teftimonies that I have lived 
 (a) behind me in the World -, and I have determin'd 
 to bear and leave my Teftimony, fuch as it is, to the 
 Order of the Gofpel in the Churches of New-England. 
 
 As many of our Proteftant Brethren abroad, fo moft 
 of our People at Home, mull certainly have fome 
 Knowlege of the Privileges claim'd by thefe Churches 
 and the Reafons of their Attachment unto them. 
 
 But, inafmuch as They may be defirous of a further 
 Acquaintance with our Religious Privileges and what 
 we have to offer in Defence of them ; I have therefore 
 thought it proper for their Sakes to prepare and publiffi 
 the following Apology, wherein I have endeavour'd to 
 ilhtftrate and confirm the more diftinguifhing Privileges of 
 thefe Churches. 
 
 That fo this Attempt might be more fully and effec- 
 tually anfwer'd, I have confulied the publijb'd Works and 
 many of the Manufcripts of the Fathers of New-En- 
 gland, I have fear elf d the Records of the Primitive 
 Churchy I have read a considerable Number of later Wri- 
 ters, and, in fine, I have examined the Writings of the 
 Infpire.d Apoftles with Induftry and Care : And 'hence I 
 have bin enabled to prepare the enfuing Apology, and 
 
 offer 
 
 (aj J%riaie?ms nohii dentgntuv 4iu viycre, tehxgu.imus alh 
 £«/<*» sua noivimp fejltmur* tlw, lib, 3. iipift 8* Caimm* 
 
ii PREFACE. 
 
 offer it to the Confideration of my Countrymen and all 
 our Protectant Brethren. 
 
 By this Apology They will foon fee, that we do 
 not think Churches are fuch Machines, as many on the 
 other Side of the Atlantic take them to be, contrhfd and 
 to he improved for the outward Advantage of fome fort 
 of Perfons ; but that they are Means for the Edification 
 and fpiritual Advantage of the Faithful, which they are 
 oblig'd to refpecl and obferve in Obedience to Jesus 
 Christ our Saviour and fupreme Lord: For, to 
 ufe the Words of the learned Abbot Fleury con- 
 cerning his Hiftory, which may properly be applied to 
 our Apology and ufed concerning it, In This we have a 
 Sort of Politicks, which are Spiritual and all Divine ; a 
 Government that is founded on Charity, the Public Good 
 leing the file End of it : For the Inter eft of the Gover- 
 Tiours is no Way concerned in it(b). 
 
 Befides a particular Defence of the diflinguifhing Pri- 
 vileges ofthefe Churches in the following Attempt ; there 
 follows after this Preface a General Difcourfe Prelimi- 
 nary concerning the Nature, Grounds and Reafons, Anti- 
 quity and Advantages of Congregational Churches ; 
 which, I believe, will be judg'd by the Impartial and 
 Difinterefted a fufficient Vindication of them. 
 
 In the Clofe, and as an Appendix to the Book, I 
 have taken Care to publifh fome Things that were 
 never printed before among us, as well as fome other 
 Things that have already bin given to the Public, but 
 are now fcarcely to be found, concerning the Liberties of 
 the New-Englifh Churches, their catholic and comprehen- 
 five Principles, their declared Regard efpecially to the Life 
 and Power of true Religion and their Duty ayid Inter eft to 
 continue in their refpetlful and affeclionate Attachment to 
 thefe Things. 
 
 Some perhaps may judge, that, in attempting to 
 write an Apology for the Liberties of our Churches, I 
 
 have 
 
 (bj See FUury\ Difcourfe on Ecclefiaftical Hiftory. 
 
PREFACE. iii 
 
 have undertaken a Tafk, to which I am unequal : And 
 
 frobably it may be fo in Reality and Truth: But yet 
 am inclin'd to exprefs my felf concerning my Per- 
 formance, as Tu lly concerning his Orator ; The Work 
 •may be great and arduous % but to him, that is inflamed 
 with Love to it, there is not found any fufficient Difficulty 
 in the Way to difcourage him from it (c). 
 
 However, if the Remarks and Arguments made and 
 collected in the following Pages Ihould be accounted 
 (lender and unfatisfaclory •, yet, if by Means of them 
 fome abler Perfon here or elfewhere mail be excited to 
 fet the Liberties of our Chriftian Brethren in a fairer 
 Light and to Jhew more Strength and Vigor in defending 
 them, I fhall be fo far from repenting^ of my Care and 
 Trouble in preparing and publifhing the following 
 Efifay, that I mail heartily rejoice in the good Succefs 
 of it. 
 
 But, notwithstanding This, I muft be fo free as to 
 declare, that in the enfuing Pages / have endeavour* d 
 faithfully to reprefent the Senfe and Meaning of the firft 
 Planters of thefe Churches : So that, with reference to 
 what follows, I may write in the Style of Ve g e t i us ? 
 I am far from affuming any Thing of Authority to my 
 felf in the following Sheets : If I have collected the Senfe 
 of others right and well epitomiz 9 d their Thoughts {d) 
 which are varioufly difpers*d and reduced them to a clear 
 and natural Order, I fhall think it fufficient. 
 
 There is one Thing for which I expeel: to be fome- 
 what blamed : And this is, that, in illuftrating and con- 
 firming the Liberties of our Churches, I generally write 
 in the Plural Number •, whence fome may conjecture, 
 that it was at the Direction or by the Defire of the Chur- 
 ches here 9 that I write this Apology for them : But, 
 
 wherever 
 
 (c) Magnum Opus conamur & arduum: Fed nihil dijjicife 
 Jmanti puio. Cicer. ad Brut. Orator. 
 
 (d) Nihil mibi AuthoritatU ajfumo : Sei qua, ah aliu difpefA 
 wlut in Ordintm (pitomaja confcrifoi Veget, i, *, q. S. 
 
iv PREFACE. 
 
 wherever I ufe fuch a Way of exprefling my felf, I 
 defire always to be confider'd as reprefenting what I 
 take to have bin the 'Thoughts of the Planters of thefs 
 Churches^ and fo of the Churches themfelves : Nor would 
 I by any means be underftood as directed or advifed 
 by the Churches to enter upon this Performance : For, 
 if it were fa, I fnould lofe the Comfort and Satisfaction^ 
 . it not the Credit and Honour ■, of making my Free-Will 
 Offering to their Service and Advantage. 
 
 Nor is it at all improbable, that fome may find Fault 
 with my frequent Quotations from learned Authors and 
 References to them : But, if the Province undertaken 
 by me did not unavoidably lead me to make thofe 
 Citations and References, I am very much miftaken : 
 And, if it did, it is, I think, a fufficient Excufe 
 for me. 
 
 As to the Pafiages felected from the ancient Fathers* 
 I have only this to fay, that they are generally taken 
 from thofe, which are accounted the beft Editions : And 
 I believe my References to them are exact and punc- 
 tual ; tho' it is poffible, that, in tranfcribing them into 
 my Common- Place Book and this fecond Tranfcription 
 of them, fome accidental Miftake may have occur'd, 
 which any good-natured Man can overlook and forgive. 
 I have one Favour to afk of thole, that fhall read 
 this Book, which, I think, cannot in Reafon be denied 
 me : And this is, that, if any of them fhall think fit 
 to animadvert upon any Part or the whole of it, they 
 would be fo kind as to put their Names to what they 
 p'ublifh : For otherwife they may not expect to have 
 any Notice taken of them ; nor may they expect any, 
 if they do, urileis they write in fuch a Manner as to re- 
 quire a fiiitable Anfwer from me. 
 
 I lhall be very much difappointed, if, by the Publi- 
 cation cf this fmall Volume, I do not gain the Dii- 
 pleaiure and Anger, if not mortal Enmity ', of many ; 
 But however I mail not be forry for it, if I fecure to 
 my llli, as I hope that I fhall, the perpetual Regard 
 
 mi 
 
PREFACE. v 
 
 and Friendship (e) of all the true Lovers of Mankind and 
 of our Chriftian Brethren in particular. 
 
 Since my writing this Book, there has a Pamphlet 
 come to my Hands, which it is faid was written by a 
 Gentleman of the Law in England, the Title of which 
 is, An Examination of the Scheme of Church-Power, as 
 laid down in the Codex Juris Ecclefiaftici Anglicani, &c. 
 As I was highly gratified in reading of this Pamphlet ; 
 fo I cannot help reciting fome PafTages from it, which 
 were peculiarly grateful to me : not doubting but that 
 they will be fingularly pleafmg to my Countrymen, and 
 not the lefs fo for coming from the Pen of an eminent 
 Lawyer. In Pag. 120th, 121ft, 12 2d, 123d, he 
 writes as follows, c If the Gentlemen of Synodical Learn- 
 c ing wdll permit us to carry our Enquiry on this Head 
 c fo far back as to the Apoflolick Age, we mail find 
 
 * that the Laiety at that Time bore a Part in the moft 
 ' folemn Deliberations which concern'd the Intereft or 
 
 * Government of the Church. The whole Number of Be- 
 
 * lievers was confulted in the Choice of a fit Perfon to 
 c fucceed to the Apoftlefhip, which became vacant by 
 ' the Apoftacy and Death of Judas. Matthias was cho- 
 
 * fen, after folemn Prayer to God for His Direction, 
 c by the Suffrage or Ballot of the whole Church (f). 
 
 * The Multitude of Difciples was advis'd with touching 
 c the Inftitution of a new Order of Church Officers, 
 
 * the Order of Deacons (g). The Conftitution it felf, as 
 f well as the Election and Confecration {as it is now 
 c call'd) of the Seven, was the Act of the whole Multi- 
 
 * tude. The Apoftles, Elders and Brethren, (or as 
 
 * it is otherwife exprefs'd in the fame Chapter (£>), the 
 \ whole Churchy or all the Multitude) afiembled at Jem- 
 
 6 falem % 
 
 (e)Nec[ue mep&nitet mortales Inimicitiat fempi tenia* Amichias 
 habere. C JC er. Orar. pro C. ftabirio Pojlbumo, 
 (Q Ms, Chip. 1. 
 (g) JSt, Chap. 6. 
 (h) Ms, Chap, i$. 
 
vi PREFACE. 
 
 c .fakm(i), to deliberate on the great Queftion, How 
 
 * far the Gentile Converts were obliged to fubmit to the 
 c Law of Mofes. And after two of the Apoftles of 
 « the Circumcifion had deliver'd their Opinions ; which 
 
 * they fupported, not by Apoftolical Authority^ but by 
 
 * ftrong Reafoning built on well known Facts, and 
 ? Principles univerially admitted : And after Paul and 
 c Barnabas, Apoftles of the Uncircumcifion, had related 
 
 * to the Affembly a Series of Facts happening within 
 c their own Obfervation ; from whence it might be rea- 
 « fonably concluded, that God approv'd the Converfion 
 6 of the Gentiles* and would receive them into his 
 c Chuch widiout the Rite of Circumcifion : After the 
 
 * AfTembly, I fay, had proceeded thus far in the Way 
 c of rational and free Debate ; they came to a Refolu- 
 c tion, which they communicated to the Churches con- 
 c cern'd, by Letter and MefTage, in the Name of the 
 
 * whole Body. Methinks, by the Way, his Lordfhip's 
 
 * Reafoning for appropriating the Care of Spiritual 
 c Affairs to the Clergy, lofes a great deal of its Weight, 
 t when we reflect on the Behaviour of the Apoftles in 
 c thofe Inftances. As the Apoftles had really that Su- 
 
 * .periority in Gifts and Abilities, which their Succeflbrs 
 « Uefs themfelves withal, ' fbey, of all Men living, might 
 c have claim'd a feparate and exclufive Right of Jurif- 
 c . diction and Legiflature, in Spiritual Matters. But 
 c the Apoftles did not exclude the Brethren, the Body 
 6 of the People, from their Counfels ; nor dictated 
 c magifterialiy to them. They reafon'd as with Men 
 c and Chriftians 5 and made no other Ufe of their fupe- 
 
 * rior Gifts and perfonal Knowledge of Facts, than to 
 ' convince and perfuade. And their Arguments, at- 
 ' tended with the moft evident Tokens in themfelves of 
 
 < a difmterefted Zeal for the Honour of God, and the 
 
 < Good of the Church, had a fuitable Effect on their 
 
 * Hearers, 
 
 (i) VerCe 11. 
 
PREFACE. vii 
 
 4 In Conformity to the Practice of the Apoftolick 
 4 Age, the Laiety continued to have a Share in the 
 j Government of the Church, as Memlers of a volun- 
 4 tary Society, and interefted in its Concerns ; till the 
 
 * Converfion of the Roman Emperors made "Way for 
 4 very conflderable Changes in the Ecclefiaftical Polity. 
 
 * Till that Time, all the Affairs of the Church were 
 4 adminifter'd, at voluntary Affemblies of the Parties 
 4 concern'd ; which foon gain'd the Name of Councils 
 4 or Synods •, whereof the Laiety were always confi- 
 « der'd as Members. At thefe Meetings, Matters of 
 4 Order and Difcipline were tranfacted : And if any 
 4 new Rules appear'd to be neceflary for the Ends of 
 
 * Government, they were here agreed upon. This was 
 4 the Ecclefiaftical Legiflature of the 'primitive Church (/). 
 
 * But when Chriftianity became the eftablifh'd Religion 
 4 of the Empire, and Church and State became one 
 4 Body, confider'd only in different Views and under 
 4 different Relations \ the Ecclefiaftical and Civil Laws 
 4 of the Empire rlow'd from one and the fame Source, 
 4 Imperial Prefcripts. For tho* the Name and Shadow 
 4 of the Senatorial and Tribunitial Powers remain'd, 
 4 thefe Powers had been long extinguifh'd : And the 
 4 whole Legiflative Power of the Empire was really 
 4 veiled in the Emperor. And by this Legiflature 
 
 * were Ecclefiaftical, as well as Civil Laws, ordinarily 
 4 made ; as every one fees, who hath but look'd into 
 4 the Titles of the Juftinian and ^hecdofian Codes. The 
 4 Emperors did indeed, upon extraordinary Occafions, 
 4 call Ecclefiaftical Councils \ fometirnes of the Clergy 
 4 and Laiety r as particularly at the firft Council of Nice \ 
 4 but more frequently, I believe, of the Clergy alone (jw). 
 4 At thefe Councils the Emperors, in Perlbn, or bv 
 
 c their 
 
 (1) Conftitution and Difcipline of the Primitive Church. 
 Edit. 1712. p. 14$, i 44 . Father Paufs Rights of Sovereigns,' 
 p. 44. Treacle of Beneficiary Maurs, Edu x£8o. p 1?. 
 
 (oj) &cp&ut Lib* I q, j» 
 
viii PREFACE. 
 
 4 their Minifters, ufually prefided, and aflfented to the 
 
 * Decrees there made -, and in fome Inftances, did by 
 c a feparate Inllrument, in Form of an Imperial Pre- 
 
 * fcript, ratify the Decrees. The Prefence and Con- 
 
 * currence of the Emperor to the Acts of the Council, 
 c gave them their binding Force, and incorporated 
 ' them into the Laws of the Empire. For the whole 
 
 * Legislative Power being, as I obferv'd, in the Empe- 
 
 * ror, nothing could become Part of the Law, without 
 
 * his Authority. This Principle of the Neceffity of an 
 
 * Imperial Sanction to Synodic al Decrees, feems to be fo 
 
 * well understood in Jufiiniatfs Time, that he exprefly 
 
 * ordain'd, that the Acts of the Councils of Nice, Con- 
 L fiantinople, Ephefus and Chalcedon, mould have the 
 
 * Force of Laws within the Empire, &c. And, after 
 this, the Author proceeds and fhews, from the 124th 
 Page to the 1 3 7th Page of his Book, how, after the 
 univerfal Monarchy fell to Pieces about the Beginning 
 of the fifth Century, the Northern People, who erected 
 independent Kingdoms on the Ruines of it, after their 
 Converfion to Christianity, provided for their Ecclefi- 
 aftical, in the fame Manner as they did for their Civil, 
 Polities; and how this was gradually brought about 
 particularly in England. 
 
 But what can be laid, if, notwithstanding fuch fair 
 Accounts from disinterested and honeft Men, the infa- 
 tuated humane Race will not believe the Truth, but 
 take Pleafure in Unrighteoufiiefs and Oppreffion ? Truely 
 it muSt be accounted a melancholy Thing, and be for 
 a Lamentation among all the fincere Lovers of Man- 
 kind. 
 
 For my Part I can fay with the learned Dr. Henry 
 .More, at the Clofe of his ufeful Expofetion of the Seven 
 Churches, 1 am abundantly taught by Experience, that 
 Ijoih the Finding out and the Receiving of Divine Truths 
 \un& fail by others is a fpecial Gift of GOD. And 
 therefore I conclude this Preface with the Prayer, 
 whiclf the learned Abbot Fleury makes at the End 
 
PREFACE. & 
 
 oF his Difcourfes on Ecclefiaftical Hiftory, and I make it 
 with all my Heart and Soul, GOD grant, that we may 
 reap Advantage by being born in fo knowing an Age ; and 
 that, if we are not able to recover the ancient Difcipline of 
 the Church, we may at leaf know how to efteem it, to 
 reverence it, and to regret the Lofs of it, AMEN ( 
 
^iMi'Ml^^'MiuuL^iii^i^i'J^iSiStMi'^ii' aB S« I '^ '^* ' * & ^* oE) 'm ? ' '^3 
 
 <£o 
 
 ERRATA. 
 
 THE kind Reader is defir'd to correct the Follow- 
 ing Errata. 
 Page 9. Line 4. from Bottom, for Spacious read Specious. 
 P. 14. 1. 19. for Extents read Extent. 
 P. 18. 1.2. in Margin, for ditlatur read dicatur. 
 P. 20. 1. 16. for inftitued read inftituted. 
 P. 2§. 1. 13. for Ambitions read Ambition. 
 
 1. 2. from Bottom, for Commands read Command. 
 P. 29. 1. 3. for Churchts read Churches. 
 
 1. 28. read Chriftianifmo . 
 P. 32. 1. 3. After Christ's —read M»J, w* ^// 
 dtf *fe y2z^ 2»7Ztf declare for the Liberties of parti- 
 cular^ &c. 
 P. 42. 1. 7. for them read £//». 
 
 1. 14. for have read /raw. 
 P. 156. 1 3. from Bottom, read Cordolia. 
 
 ?&'£> vg> sms&smcmrm &p^m?m »-m granting* can ana cmtmw*c&a*i 
 %' > % %• >%' ■$' <*-' '*• -S' * * (J t %' ¥ $■ ■*• 3? a* -f * '1? § 'V 
 
CO 
 
 
 
 
 
 
 
 
 
 
 ^w 
 
 iGr 
 
 
 
 v 7^/^jM» j3^x^^»#^ '«i> 
 
 ^^w* 
 
 a ^^ 
 
 
 
 ifH 
 
 ^j^"^£»if^M?*^|«f '•&$+1&i~£*' 
 
 r M*W" 
 
 
 
 
 5SN3! 
 
 
 
 
 
 
 t^*~~i' - 
 
 ^^^y^^ 
 
 »> ! ^^^^^^^ 
 
 
 
 ^S^siiSI 
 
 
 A DISCOURSE 
 
 Concerning the Nature, Grounds and Reafons, 
 Antiquity and Advantages of 
 
 Congregational Churches* 
 
 Wherein alfo 
 
 An Anfwer is endeavoured to fuch Objections 
 as have bin raifed againft them. 
 
 HE Churches of New England are 
 nominally and profefledly Congregati- 
 onal : They do not approve the Name 
 dilndependent {a), and are abhorrent from 
 fuch Principles of Independency as would 
 keep them from giving an Account of 
 their Matters to their Brethren of neighbouring So- 
 cieties, regularly demanding it of them. 
 
 They apprehend, that a Congregational Church is, h 
 the Inftitution of our great LORD and King JESUS 
 CHRIST, a Part of the vifible Church in its militant 
 State, confifting of a Company of holy Brethren, ■unites 
 
 B 
 
 to?ei. 
 
 W Platform of Church Difcjplim. Chap, Hi 
 
2 A Difcourfe concerning 
 
 together by mutual Engagements for the fublick JVorfhip of 
 GOD? and their common Improvement and Edification in 
 Knowledge and all Goodnefs. 
 
 Nor have they any Thing to object againft that 
 Article of the Church of Engl and, which fpeaks of 
 the vifible Church of CHRIST in fuch a Manner that 
 they can heartily fubfcribe unto it. For they firmly be- 
 lieve it to be, as is there declared (b), a Congregation 
 of faithful Men, in which the pure Word of GOD is 
 preached and the Sacraments be duly adminiftred according 
 to CHRIST'S Ordinance in all thofe Things that of Ne- 
 ceffity are requifite to the fame : So that the Earl of 
 Shaftsbury was exceedingly in the Right, when in 
 a famous Debate He faid before the Houfe of LORDS, 
 that He found the nineteenth Article did define the Church 
 direclly as the Independents do : For really it does to. 
 Onely, if it had bin added in the Article, wherein alfo 
 the Difcipline of CHRIST 9 s Church is duely exercifed, 
 they think that the Defcription would have bin more 
 perfect. 
 
 As to the Churches, which anfwer to this Defcrip- 
 tion, they are Congregational; and, concerning fuch 
 Churches as Thefe, thefe Churches are not afhamed to 
 declare and maintain, that they take them to be infti- 
 tuted by the great Head of the Church : So that, if any 
 mould ask us the fame Queftion which the Roman 
 Catholicks frequently ask our Proteflant Brethren abroad, 
 Where were your [Congregational] Churches before LU- 
 THER ? We have the fame Anfwer to give which our 
 blefTed Saviour gave to an Enquiry of the Jews 
 concerning Himself, Search the Scriptures : For they 
 teflify concerning Them. 
 
 A Dean of Worcefier, we know, has, not long fincey 
 in a Sermon, concerning Ecclefiaftical Authority, declared 
 in thefe Words, He mufi never have looked into Scripture 
 who is capable of thinking it aperfecl Rule of IVorJhip, I 
 mean, external Worjhip and Difcipline: But, adds Mr. ; 
 
 Dean, 
 
 (b) XlXth Anicle of the Church QlEnghnd* 
 
Congregational Churches,, g 
 
 Dean, he that will take in the Writings of the Primitive 
 Church as a Supplement to Scripture in thefe Points, can- 
 not be at a Lofs to know what are the Powers of Church 
 Governours or what the Obedience due unto them (x). But, 
 as for us, we are not fenfible of the Want, nor are we 
 defirous, of any Supplements to the Scriptures in thefe 
 Matters: Nor yet dare we indulge a Tho't of being 
 wife above what is written in fuch Points as Thefe : For 
 we. find fufficient Reafon for falling into the Sentiments 
 of the learned Mr. Abbot Fleury, which are thus 
 cxpreffed in his Difcourfes on Ecclefiaftical Hiftory,—- 
 'There was nothing wanting at that Time [h. e. the Time 
 of Primitive Chriftianity] for the due Government of the 
 Church : No ! When the Apoftles founded it 9 there was 
 without Doubt nothing omitted in laying down PracJical 
 Rules as much for the Conducl of the whole Body, as the 
 Manners of particular Perfons : And thefe Rules were 
 ?ieither imperfetl nor impracticable, but fuch as were ab- 
 folutely necefjary to bring Them to a Gofpel Perfection, 
 more or lefs, according to the different Meafures of GOD's 
 Grace. Thefe Rules were not imperfetl \ fince, as the 
 Chriftian Religion was the Work of GOD, it had all 
 Perfection at firft. It is not like the Inventions of Men, 
 which have their Rife, Progrefs and Fall GOD acquires 
 neither Knowledge nor Power by Degrees, All Things, 
 fays our SAVIOUR, that I have heard of my Father, 
 I have made known unto you : And, fpeaking of the 
 HOLT GHOST, He will lead you into all Truth; 
 And, to fhew that this does not only relate to the Tenets of 
 Religion, He fays further, Go, teach all Nations, teaching 
 them to obferve all Things whatfoever I have com- 
 manded you. Every Thing then was equally eftablifhed 
 at firft, which could be of Ufe to Them in Practice, as well 
 as in Faith. — And therefore we cannot approve of 
 any Humane Supplements to the perfecl Rule of Worjhip 
 B 2 mi 
 
 (x) P. *9 of faid Sermon, 
 
4 A Difcmrfe concerning 
 
 and Order, with which we are favored in the holy Scrip* 
 tares. 
 
 We think indeed, that there are fame Circumftances 
 relating to the Worfhip of GOD and the Government in 
 ihefe Churches, which, agreeable to what is pra&ifed in 
 other Societies, may be regulated by Natural Light and 
 Chriftian Prudence according to the general Rules, of 
 GOD's Word, which ought fog ever to have a partial 
 lar Regard paid unto them, 
 
 But at the lame Time our Churches judge, that they 
 are not left at any Uncertainty about the Effentials of that: 
 Polity, which our Lord Jesus Christ hath fettled 
 and. would have to be obferved : For it appears to them, 
 that there is a Divine Infiitution for the following 
 Things, to wit, that there mould be public Ajfemblies 
 for the Worfhip of God and the Improvement of His 
 People in Knowledge and Vertue, and that none fhould 
 officiate in them but fuch Officers as CHRIST has ap- i 
 pointed ; that Chriftians mould be fated Members of omrr 
 particular Churchy and that particular Churches fhould r 
 have, proper fettled Paftors in them who fhould live 
 among them and inflrud them by their Preaching and 3 
 Example \ that Paftors and People by mutual Confent be- 
 come jelated to one another, and that, by vertue of the fe :r 
 Relations which are of Divine Appointment as well as 
 by their own Choice and Confent, they are formed and 
 conftituted a Spiritual Society of CHRIST'S Inftit.Utiqn ; 
 that none fhould be admitted into the Communion of fuch 
 a Society but fuch as profefs the true Religion and appear , 
 in a Judgment of Charity to be holy Perfons \ that all fuch 
 as are allow'd the Privilege of Communion in fuch a 
 Society mould relieve, comfort and ajjtft one another in 
 outward Refpecls, but that they fhould efpecially be help- 
 ful to one another in their beft Interefts \ and that, if any 
 break in upon the Laws of CHRIST and the Society to 
 which they are related, they arc accountable to the Society - 
 and cenfuralle by it; and, in fine, that all fuch particular 
 Societies fhould live at Peace within themfelves, and hold a 
 
 friendly 
 
Congregational Churches. 5 
 
 friendly Correfpondence and Chriftian Communion with 
 other Churches for their mutual Support, Edification and 
 Comfort. 
 
 This is the Polity which thefe Churches own ; and 
 this is all the Form of Church Government which they 
 can -find in the Scriptures to be infiituted by their great 
 Lawgiver and King : Nor can they imagine, that any 
 can with Reafon deny that 4 fuch Churches as thefe are 
 true Churches of JESUS CHRIST. 
 
 Nay, if thofe are true Churches of CHRIST in which 
 the pure Dotlrines and Precepts of the Gofpel are taught 
 and inculcated, and the Sacraments of the new Covenant 
 are duely adminiftred according to the Inftitution of our 
 greaj Saviour, and a facred Regard is always had to 
 ^ohaifoever our LORD has commanded -, thefe Churches 
 mayj then efteem themfelves to be true Churches of 
 Ch k'lST and even account themfelves the trueft Churches 
 according to our Saviour's Inftitution: For, in their 
 conforming to that Inftitution with inviolable Fidelity, 
 they \ mine with fuperior Glory to others. 
 
 The Principles, upon which thefe Churches are 
 founded, are fuch, that they need not be afraid or aftiam'd 
 of owning them before the whole World : For, accord- 
 ing to the Account of the Bifhop of Condom concerning 
 our Congregational Brethren abroad, thefe Churches 
 believe, that every Chriftian ought to follow the Light of 
 his own Mind, the Conviction of his own Confcience, 
 nor is obliged to fubmit his Judgment to. the Authority of 
 any Perfon or any Ecclefiafiical Affembly. 'Tis true they 
 are for paying a mofi profound Deference to the Word of 
 God.% nor do they refufe to embrace the Decifions of Coun- 
 cils and Synods, if upon a due and impartial Examina* 
 lion they appear to be reafonable and Scriptural : But 
 r.he Thing, which thefe Churches utterly difclaim and 
 refufe to do, is to fubmit their Judgment to that of any 
 AffeiMy however confiderable ; For they are perfuaded, 
 that the mofi confiderable Societies of Men are liable to 
 filiftafas and Errors , and therefore they fubmit to ths 
 
 Word 
 
6 A Difcourfe concerning 
 
 Word of GOD only, the Authority of which is undis- 
 puted and infallible with them. 
 
 And, as thefe Churches afTert and claim the Right of 
 private Judgment as Men, as Chriftians, and as Pro- 
 teftants *, they alfo declare for and maintain the Rights of 
 particular Churches: For they conceive, that every 
 Chrifiian Society or Church ought not to have any Depen* 
 "dance in Ecclefiaftical Matters, nor are obliged to ac- 
 knowledge the Authority of Councils or Synods for 
 their Direction and Government, but ought to be go- 
 verned within itfelf and by its own Laws. They ac* 
 knowledge indeed, that they ought to exercife their pro- 
 per Jurifdiction and Government within themfelves with 
 Dependance upon our Ueffed SAVIOUR, together with 
 His Holy Spirit and unerring Oracles: But they 
 think themfelves by Divine Right excufed from Sub- 
 jection to any other Church, tho' it be a Mother one, 
 and that they may exercife an independent Jurifditlion 
 within themfelves. And the Reafon why thefe Churches 
 give into fuch Sentiments is fufficient : For we cannot 
 fuppofe, that Churches are to he propagated as worldly 
 Dominions -, as tho' Original Churches, which fend forth 
 their Colonies, muft maintain Dominion and perpetual 
 Power over fuch as came from them : For, after this 
 Rate, the Churches of Geneva, Heidelberg and the united 
 Provinces muft claim a Dominion and Jurifdiction over 
 the other Proteftant Churches : But we conceive of our 
 Churches, as of adult Sons, who are not at the Difpofal 
 of their Anceftors, but have a Right to govern themfelves 
 and exercife their Power with refpeft to their own Poffeffi- 
 ens ; or as of Branches taken from true Olive i'rees, 
 which, bei-ng planted and watered, grow and encreafe, 
 without any Manner of Dependance upon the Trees 
 from which they were taken, for Prefervation, Support 
 and Fructifying Vertue (d). 
 
 Thefe Principles are the firm and unmoveable Foun- 
 dations 
 
 (d) Ex Vqqu Dcfperat. Cauf. Papatus. L. Ill Sec. III. Cap IV. 
 
Congregational Churches. * 
 
 clarions of thefe and all Congregational Churches : And, 
 -wherever thefe Principles prevail, as methinks they 
 fhould prevail every where among rational and confide- 
 rate Chriftians *, there the Congregational Form of Church- 
 Government mull be acknowledged and preferred before 
 any other. 
 
 But, while thefe Churches efteem this their Form of 
 Government, inafmuch as it is eftablifhed upon fuch un- 
 fhaken Principles ; they cannot but entertain an indiffer- 
 ent, not to fay a mean, Opinion of National Churches in 
 various Kingdoms and Countries, with an Uniformity of 
 Doclrine and of Difcipline, which are a diflincl Govern- 
 ment from the Civil, their Offices and their Jurifdi&ion 
 being different ; For they apprehend, that fuch Churches 
 have introduced Ecclefiaftical Tyranny and Antichrift into 
 the World *, and they are almoft ready to declare with 
 Dr. Du Moulin, that (e) a National Church has bin, 
 is and will he the Caufe, that there will never be a Church 
 in the World in its true Purity •, unlefs Almighty God re- 
 ferves fome among the Congregational Churches : For in 
 fuch an Eflablifhment it is not Truth nor Goodnefs that 
 influences and governs •, but it is the greateft Number to- 
 gether with worldly Tower and Intereft, that rules and 
 bears down all before it : So that it is not from a blind, 
 partial and unreafonable Regard for the Congregational 
 Way, that thefe Churches do not approve of National 
 Eftablifhments ; but from a clear Apprehenfion of the 
 Mifchiefs arifing from fuch National Eftablifhments. 
 
 Nay fuch is the Value which thefe Churches have for 
 the Congregational Way, that they even prefer it to ail 
 other Eftablifhments, whether Popifh or Reformed, whe- 
 ther Epifcopal or Prefbyterian, as having much the Ad- 
 vantage of them : For thofe Eftablifhments cannot fubfifr, 
 only by the Subordination of one Judicatory to another : 
 And how can this fubfifl, unlefs the Civil Magiftrate ap- 
 
 tro~;c. 
 — i _ 1 
 
 (c) Dr. Leans Du Moulin concerning the Govercmtns of ijie 
 Independents, p, 23-. 
 
8 A Difcourfe concerning 
 
 prove or tolerate it? But now the Congregational Way 
 needs not the Aid of the fecular Powers, but (lands good 
 without it i flourifhing in perfecuting Kingdoms, and 
 under the moft tyrannical, arbitrary and cruel of Princes. 
 
 BlefTed be God this Government have- fufficiendy 
 declared their Approbation of the Congregational Way t 
 But if God our Saviour, as a juft Punifhment for our 
 Unfruitfulnefs and Ingratitude, mould frown upon us by 
 fending us fuch Rulers as are Enemies to the Conftitution 
 cftbefe Churches', we may reafonably hope, that they 
 will not deprive us of the due, the confefTedly due, Li- 
 lerty of Mankind^ to wit, the Liberty of chufing our 
 Religion and of joining with one Church rather than 
 another. 
 
 And, while we have fuch Sentiments concerning the 
 Congregational Way, we cannot but grow confirmed in 
 thefe Sentiments upon finding that feveral learned Pro- 
 teftants^ who are not attached unto it, are even compel'd 
 by the Force of Truth to declare in Favour of it. Not 
 to mention Luther's AfTertion, that there may be 
 weighty Reafons for feparating from Churches which are 
 not erroneous in their Dotlrine (f) : Nor yet to infift upon 
 what Dr. Stillingfleet has obferved, to wit, that 
 a Chrijlian is bound to adhere to that Church that retaineih 
 moft of the Evangelical Purity (g) : I mail only quote the 
 learned Dr. Jackson, who declares /fo juft andneceffary 
 Reafons for which Men, whether few or many, may and 
 aught to feparate from any vifible Church : Thefe are (h) y 
 In the firft Place, becaufe they are urged or conftrained to 
 frofefs or believe fome Points of Dotlrine or adventure upon 
 fome Practices which are contrary to the Rule of Faith or 
 Law of GOD, Sec. And, fecondly, In Cafe they are 
 utterly deprived of Freedom of Conference in prof effing what 
 
 they 
 
 (t) Enamfi yt&ttrta nihil tjfet m Doflrina fontificia', juftas 
 tamen fuijfe Caufas cur ab Ecclefia Romana not Scjungcwnuto 
 Luther* in Cap. IV. Geuef. 
 
 (g) Stiliingfleet'j heme, p J09. 
 
 <» Dr. lawMya of tte Church Chap. XiV, ad Fin. 
 
Congregational Churches^ 9 
 
 • ' they inwardly believe or be bereft of fome other Means tither 
 altogether neceffary or moft expedient to Salvation^ both 
 which may be had in fome other vifible Church. In which 
 Paflages we have a celebrated Divine of the Church of 
 England declaring the Reafons of the Conduct of 
 thefe Churches as exprefsly as they could themfelves and 
 
 : juftifying our Choice of the Congregational Way^ as 
 plainly as if he had by Name recommended it. I faid, 
 that I mould only quote this learned Doctor ; and indeed 
 I need not cite any other : Tho* I could with Eafe pro- 
 duce almoft every Proteftant Writer of Note, who has 
 treated of the Church, as giving into thofe Sentiments 
 which have determined thefe Churches to profefs and 
 practife the Congregational Way and prefer it before any- 
 other. 
 
 But we do not lay any great Strefs upon the Teftimo- 
 nies of Men as weak and fallible as ourfelves : Thefe 
 Churches neither feek nor want the Recommendations of 
 others : We reckon it our diftinguifhmg Honour, that 
 
 : of all the Reformed Churches, we are the moft diftant 
 from the Church of ROME, and the moft conform* d to the. 
 Churches in the Days of the Apoftles and of Primitive 
 Chriftianity. 
 
 It is well known, that thefe Churches have the moft 
 
 "• inveterate Antipathy to the Dominion of the Clergy : And 
 the Reafon of this our Antipathy is, becaufe we conceive 
 that the Myftery of Iniquity was accomplimed by the 
 Tyranny of the Clergy and of the Bifhop of Rome (i) 
 under the Form and fpacious Pretext of Eccleftaftical 
 Power and Catholic Religion (k) : And therefore, as in 
 the Congregational Way the Empire of the Clergy is further 
 forfaken than in any other Form of Church Government, 
 
 C we 
 
 ■ W . i ( \. , . m. 
 
 (i) Si Epifeofm diet pot eft £ .filijcus jlle EccitfiA Da Qf ' Peftit 
 Ov-bu Tsrtarumi fcil. cpitcopus Roinanus, 
 
 Martin tuthvi Prasfar, prefix. lipift. quibufd J. Hufs> im» 
 prefs. JPitttbng. 1 5 57 « 
 
 (k) Roma&ie; Petri, qua Pqftsralh Honcri:, Fa8x Cafut 
 fiiurutoi quist[:iid Win fsfigsi dtW^ follow* **/#*. 
 
to A Difcourfe concerning 
 
 we conclude to our own Comfort and Satisfaction that we 
 are at the moft remote Diftance from the Mother of Abo- 
 minations. 
 
 And we are free to appeal to the World of Mankind, 
 as that thefe Churches are at the greateft Diftance from 
 the Church of Rome, that they alfo come near eft to thofe in 
 the Da\5 of the Apoftles and are moft conformable to Pri- 
 mitive Inftitution : And we defy any Perfon whatever 
 to produce and mention any Church, which is fpoken 
 of in the more ancient Writers for two hundred Tears, 
 ■but what was a Congregational Church. 
 
 The famous Calderwood exprefsly afTerts, that 
 the Word Church in the Scripture is never ufed to fignify 
 the Faithful or Chriftians of a Nation, Province or Diocefe, 
 as it is now ufed when we fay the Church of France, of 
 England or of Scotland : This Way of Speaking, fays he, 
 is not dictated by the Holy SPIRIT in the Scriptures (I). 
 And thefe Churches are entirely fatisfied, that in the 
 New-Teftament where fever al Ajfemblies formed for pub- 
 lic Worfhip are mentioned, they are called Churches, nor 
 are they ever once called a Church in the fingular. Nay 
 we are perfuaded, that a Church cannot once be found, 
 only where the Church univerfal which comprizes all par- 
 ticular ones is mentioned : So that we are not fhy to 
 declare with the great Hugo Grot i us, whofe Autho- 
 rity with many of our Brethren on the Epifcopal Side 
 is inconteftable, tho' not with us, that as of Old there 
 were many Synagogues in one great City, fo there were alfo 
 fever al Churches or Meetings of Chriftians, and that every 
 Church had its Bifhop (7,1). 
 
 If Inftances and Examples of multiplied Churches and 
 Bifhops be defired, there are enow at Hand to be pro- 
 duced: I might mention it, that in Austin's Time 
 there were Nine Hundred Bifhops in Africa (»), tho 5 there 
 
 were 
 
 (1) Nomfi iJIj Pb>afu did: at a a S$t*itu [antio in Sniftum* 
 J)idnclavih AUar. Dmnafcen. p. 281. 
 (m) Grotius '« 1 Tm v. 17. 
 (n) 4u£u#* loin. VII. De Geftis cumEmeiit. 
 
Congregational Churches. |i 
 
 were not half fo many Cities, and many of the Cities in 
 his Time were Pagans : I might obferve, that in Ireland 
 St. Patrick Founded Three Hundred and Sixty- five 
 Churches and as ?nany BiJJjops (o) 5 whereas to be fure 
 there never was that Number of Cities in it : I mio-ht 
 recite the Testimony of Baron 1 us, that, from the 
 Year 1 145, there were a Thoufand Bifhops in Armenia ; 
 adding the Declaration of the Emperor Justinian' 
 that in his Time there were but Twenty Cities in Arme- 
 nia [fj\ and their Number afterwards decreafed. I 
 might repeat what the peevifh old Epiph anius has 
 declared, to wit, that Alexandria never had two Bifhops, 
 as^all other Churches had had. I might offer it as cer- 
 tain, that at Antioch there were two Bijhops together ■, 
 Paul-inus and Eustathius: And it may be de- 
 pended on, that at the Conference at Carthage with the 
 Bonatifts, the Orthodox offered, that if the Donatifts 
 were overcome, their Bifhops upon diiowning their 
 Error fliould continue in their Office ; and if the People 
 could not bear two Bifhops in one Church, a Third was 
 to be chofen (q). 
 
 But, inafmuch as thefe Examples and others of the 
 fame Kind which I might bring, may not have the 
 Stamp of Early Antiquity upon them, and fo may not 
 be much regarded, I mall therefore look further back, 
 and fay what we have found in the more early Times of 
 the Chriftian Church. 7 
 
 Now we are ready to fpeak concerning thofe early 
 Ages, in the Style of Father Paul (r), as thofe happy 
 Times, when the Name of the Church was common to the 
 Congregation of the Faithful, unto whom did belong the Ufe 
 and Propriety of the Goods which are called Ec cleft aftkal 
 And it appears to us, that no ancient Writers for the 
 
 C 2 Space 
 
 To) Sic fcifaii Wmiut & Jtcobut Armuhan in his RcUjmm 
 of the ' Irijh* ■ 
 
 (p) Peuavon. & Novel), ig. C, J. 
 (q) Brevicujuro Collationuro cum Donat|<>, 
 (0 Hiftory Qf iheCouqejl uf Tnn$. p. %,q. 
 
12 ' ; A Difcourfe concerning 
 
 Space oF Two Hundred Tears mention any other Churches 
 but Congregational ones : And this is what the profound- 
 ly learned Joseph Mede, in his Proof for Churches 
 in the Second Century, has clearly and abundantly 
 evidenced : For he hath fhewn, that no Bijhop had then 
 ntore than one Altar, and that one Bijhop and one Altar were 
 Correlates. Nor can we help thinking, that the Report 
 of the Magdeburgenfian Centuriators is well founded, to 
 wit, that the Churches of the third Century were Congre- 
 gational and enjoyed the fame Government, almojl accord- 
 ing to the Manner of the preceeding Age, tho' fo?nething 
 encreafed by Pride and A?nbition{f). And we judge 
 Thorn dick to be in the Right, when he acknow- 
 ledges Bifhops to be fo plentiful in Africa [in the Primi- 
 tive Times] that every good Village muft have bin tJye 
 Seat of an Epifcopal Church (t) : For Sozom e n declared 
 before him, that Villages had their Bifhops (u). And the 
 Abbot Fl e u r y , in his Difcourfe s on Ecclefiaftical Hiftory> 
 has bin fo ingenuous as to own, that in thofe Times the 
 D'iocefes were fo fmall that one Man alone might be fuffi^ 
 dent and know all his Flock himfelf 
 32 We are ready to acknowlege indeed, that Cv prian 
 about the Two Hundred and Fortieth Tear after Ch r ist 
 ufes the Term Church for a Colleftion of many particular 
 Churches (w) : Rut otherwife we cannot recollect, any 
 more than the excellent Author of An Enquiry into the 
 Conftitution of the Primitive Church, that it is ufed in 
 this Senfe by that Father in any of his Writings, or by 
 the reft of the Fathers 3 For it is manifeft unto us, as 
 he that hath Eyes may fee and he that runs may read, 
 that whenever they ipeak of any Christians in any Pro- 
 vince or Kingdom they always fpeak in the Plural, 
 never once in the Singular of the Church in fuch a King- 
 
 doifi* 
 
 (l) t» Ctntur. HI. Cap. j* 
 
 ( ) Thoyuduk's Right ot the Churches Review, p. i$$« 
 
 (u) Socmen. L. VII. Cap. 19. 
 
 (w) Cypuau m Epift. 71. 6. 4. p. 214. 
 
 
Congregational Churches. i£ r 
 
 dom (x)- Nay we find by the fame invaluable Author* - 
 that Eusebius about the Year 'Three Hundred and ' 
 Twenty fixth of our Lord ftyles the Laity the Churchy 
 in Oppofition to the Clergy (y). 
 
 But there is no NecefTity of labouring in Defence of 
 Congregational Churches, which are fo firmly eftablifhed 
 from the Scripture and moft early Antiquity, that it would 
 argue a ftrong Prejudice in favour of fome particular 
 new and unfcriptural Eftablifhment to be againfl them. 
 
 As for thefe Churches, they are fatisfied with the 
 Congregational Way, and judge the Proofs of Congrega- 
 tional Churches from Scripture and the purefi Antiquity 
 to be ftrong and unanfwerable. But however, it we 
 fhould be willing out of Complaifance to the Difciples 
 ofERASTusto allow, that neither our SAVIOUR has 
 inftituted ilor Primitive Antiquity favoured any particular 
 Form of Church-Government, but that every State and 
 Kingdom may regulate the Affairs of Churches and forma 
 Polity for them, juft as mail appear to them to be fit 
 and convenient ; (till we cannot but think it entirely 
 reafonable, notwithstanding fuch a large Concefllon, that 
 there ihould be Congregational Churches, and that thefe 
 Churches mould in a good Meafure have the Govern- 
 ment of themfelves : For it is fuitable to the Nature of 
 Things, the Authority of the Civil Magifirate and the Ob~ 
 ligations of the Paftoral Care, that every Church Jhould 
 all within herfelf as an entire and independent Body (z). 
 And indeed, as particular or Congregational Churches 
 fupport and protect the whole Concerns of Religion, 
 they have an undoubted natural Right to be confulted 
 and act within themfelves ; nor ought they to be re* 
 ft rained by the Civil Magifirate or Lordly Bijhops or Ma- 
 gifterial Synods, 
 
 There are, we are fenfible, various plaufible Pleas 
 and Arguments againft the Right of particular Churches 
 
 to 
 
 (x) Sir Peter King's Conftuution of the Primitive Cbunb. p. 6. 
 
 (y) Ejufd. Author, pag. lo. 
 
 (z) Dr. Burnet'j Expofuionof tbeTbirty-mr.e A)ticUu\> 574. 
 
14 A Difcourfe concerning 
 
 to atl within and govern themfelves. Some infift upon 
 it, that the Apoftles had Tower over particular Churches 
 and that their Succejfors therefore Jhould have Power over 
 them alfo. Others plead, that particular Churches Jhould 
 he abfolutelyfubjetl to their own Elders or to other Churches. 
 And many others argue, that particular Churches Jhould 
 be dependant on Councils and other Judicatories and that 
 they ought to be determined by them, as the Jewijh Syna- 
 gogues were by the Sanhedrim at JERUSALEM. 
 
 Thefe are the chief Arguments that are brought againft 
 the Right of particular Churches to all within themfelves 
 and govern themfelves : And thefe mall be diftinctly pro* 
 pofed, examined and refuted. 
 
 As to the Argument, which is bro't by many againft 
 the Congregational Form of Government , from the Power 
 of the Apoftles over particular Churches^ by which it is 
 concluded that their Succejfors Jhould have Power over 
 them alfo •, This Argument will eafily be enervated by 
 conjidering the Extents and Limits of the Apofiolical 
 Power. 
 
 Now it muft be acknowleged, that the Apofiolical 
 Power reached to every Church as much as to any one : 
 For, as they were empowered to difciple all Nations and 
 baptize through the whole World, they were alfo direct- 
 ed to feed the Sheep and Lambs of Christ's Fold, let 
 it be laid, every where ; and I am ready to grant, that 
 this Feeding them implies in it all the Acts of Pafioral 
 Government. 
 
 But, if all this be allowed -, yet this will be no good 
 Reafon why any pretended Succejfors to the Apoftles 
 mould have fuch an extenfive Power. How indeed 
 iliould they come by it ? For it does not yet appear 
 that our Saviour gave, and His Apoftles tranfmit- 
 ted it unto them : It follows therefore, that, altho 1 the 
 Apoftles might have fuch a wide Power and extenfive 
 Influence, their Power and Influence ended with them> 
 and no ethers may claim it to themfelves and atl in vertue- 
 of it. 
 
 An<j 
 
Congregational Churches, 15 
 
 And befides I am ready to acknowledge the Power 
 of the Apoftles to be extended not only to all Churches ', but 
 alfo to the Performance of the various particular Offices 
 in the feveral Churches : So that, as Paftors, as Teachers^ 
 as Rulers and as Deacons, they might teach and exhort , 
 govern, receive and diftribute the Offerings of the Church : 
 Nay I am willing to grant for the prefent, that any one 
 Apoftle or Evangelift might baptize or cenfure any Offen- 
 der, juft as if the whole Church were prefent and con- 
 curred in thofe Actions. 
 
 But what then? Will it follow, becaufe Philip 
 baptized the Ethiopian Eunuch without any Church, and 
 the Apoftle Paul excommunicated Alexander 
 without any, that therefore this was their conftant Prac- 
 tice ? No furely : For, when the Apoftle Paul could 
 obtain the Confent of the Church and Prefhytery in the 
 Exercife of any Act or Ecclefiaftical Power, he readily 
 took it, as in the Ordination of Timothy and the Ex- 
 communication of the Inceftuous Corinthian. 
 
 It may therefore be fairly concluded, that the Apoftles, 
 
 when they were diftant from all Churches, put forth their 
 
 Power in the Adtninift ration of any Church- Alls, and the 
 
 Power which they had received of Ch r ist was fulB- 
 
 cient to countenance and juftify them in fo doing -, but 
 
 that in Churches, which were regularly formed and 
 
 organical, they did not exert any fuch Power as was zn~ 
 
 confiftent with the Privileges of the People. Nay they 
 
 were fo far from it, that we have Reafon to think, that 
 
 they did not baptize or ordain or excommunicate without 
 
 the Confent of the People. Were not all things belonging to 
 
 the Churches, whether Paul or A poll os or Cephas? 
 
 Did not thefe derive their Power of atling in them from- 
 
 'Them under CHRIST? And were not the Apoftles given 
 
 to the Churches ? Truely the Scriptures affirm fo, nor 
 
 ever fay that the Churches were given to the Apoftles or 
 
 any ether Rulers. And, as for the Inftances which 
 
 have bin produced, from which the Plenitude of the 
 
 Apoftolkal Power is fometimes argued \ it mult firil of 
 
 «u 
 
 •Hi 
 
*6 A Bifcourfe concerning 
 
 all be proved, that there were Churches formed and 
 gathered in the Places where they adminiftred the Ordi- 
 nances of CHRIST and the Difcipline of His Appointment \ 
 before there can be any Thing argued from thofe In- 
 ftances : For, if there were no formed Churches, and it 
 has not yet bin proved that there were in thofe Places ; it 
 is not at all to be wondred at, if the Apoftles did not con- 
 fult the Churches, but atled alone : They could do no 
 ©therwife. 
 
 But, even allowing that the Apoftles in the Fulnefs 
 of their Apoftolical Power did thefe and fuch like Acts 
 v/hen and where they pleafed, without any Regard to 
 the People ; ftill what is all this to fuch as pretend them- 
 felves to be Succeffors of the Apoftles ? For have they any 
 fuch Power and Authority ? Or, ought they to have any 
 fuch ? Or, if any fuch Pretenders are in PofTeflion of it, 
 how came they by it ? — Surely thefe are the Men, that 
 enter not by the Door into the Sheepfold, but they climb up 
 fome other M^ay : They are therefore to be confidered by 
 Mankind as daring Thieves and Robbers of them in their 
 bell Interefts. 
 
 There are others who argue, that particular Churche: 
 Jhould be abfolutely fubjetl to their own Elders or to other- 
 Churches, But to this the Anfwer is eafy, to wit, that 
 particular Churches have an undoubted Liberty to acl 
 within themfelves. Now will you fay, that they derived 
 this Liberty either from their own Elders or from Neigh- 
 bouring Chriftian Societies ? How can you fay from the 
 former, when it was in the Power of the Churches to 
 chufe their Elders and they exercifed their Liberty in the 
 Choice of them P So that the Churches could not derive 
 their Power and Liberty from their Elders ; becaufe, 
 before they had their Elders, they were in the rightful 
 Poffeffion of this Power and Liberty, and f aw meet to ex- 
 ercife it. 
 
 And how can it be faid, that other particular Churches 
 conferred on them this Power and Liberty ? For all par- 
 ticular Churches have equal Power and Liberty within 
 
 them- ' 
 
CoNGREGA? IONAL CHURCHES. IJ 
 
 fhemfelves. There was a Church at Cenchrea, which 
 was but a little Village* a 1 fmall Port to Corinth -, and 
 yet that fmall Church was not fubjetl to the Church of 
 Corinth. _ Nor indeed ought any one particular Church 
 to be fubjedb or fubordlnate to another, however nume- 
 rous, great and eminent : For there is not a Tittle in the 
 Scripture to juftify fuch a Subordination of Churches, 
 
 Nor yet is This the declared Opinion of fuch only 
 as profefs and practife the Congregational Way \ but I 
 find*, that others* who conform to a different Way* have 
 received and expreffed the veiy fame Opinion : Thus, 
 for Inftance* the vaftly learned Gilbert Voet* in 
 Anfwer to this Queftion, Whether Minifters alone * m* 
 fidered by them/elves or as in a Body, that is, as a meeting 
 of a Synod of Minifters % and whether conftant Claffes of 
 the Delegates of Churches whether of Minifters alone or 
 other Elders along with them are the firft Subjeff of 
 Ecclefiaftical Power, fo that from them this Power is 
 derived | to particular Churches and their Confiftories ? He 
 writes in this Manner, No! I am fo far fro?n thinking* 
 that Churches owe their Rife to fuch AJfemblies as their 
 firft conftituent Principles, that all the Power of the 
 Churches is communicated from them and muft finally be 
 refolved into them, and that therefore as to their Rife and 
 continuing to off, they are dependant on fuch AJfemblies z 
 I am fo far from thinking this* that I chufe rather to 
 determine the contrary.— For this I offer no other Reafon. 
 hut the following, that every particular Church is by itfelf* 
 and may be called, a Church, and confequently is the firft 
 and proper Subjetl of Ecclefiaftical Power: As much as 
 every Man is the Subjecl of the Faculty of Underftand- 
 ™& (a). Thus that eminent Dutch Divine. And if 
 u D any 
 
 (a J Tantum abcfi ut Ecclefias ab din Can bus bun tanquam 
 pimisVrincipiii conftituentibus, omnemque earvm Potefiatem 
 inde communicari & m Delegates iUos ultimo rtfolvi,' atqut 
 addo neccjfarjo ab m in Oitu & atlu fuo depcndctcfutevi, ut 
 fotiui contrariumfiatuam. Sent en a am bane meam cxpluaba^ 
 Pat;- * 5 uki 4s CUflibus & Synodic Rativm miU*. adfero, 
 
 - pm* 
 
1 8 A Difcourfe concerning 
 
 any fhouid enquire, well! Granting, that particular 
 
 Churches may be the fir ft Subject of Ecclefiaftical Power % 
 
 ytt may not a Sanhedrim or Synod or a Claffis or the 
 
 Civil Magiftrate take away their Power from them and 
 
 transfer it to themfehes ? To this I mall- only render at 
 
 prefent the Anfwer which is given by the great Divine 
 
 juft mentioned. Now his Anfwer is in the Negative :. 
 
 For fays He, not to repeat the Reafons which may be brd't 
 
 from their Divine and Natural Right ; I Jhall only cite 
 
 thofe two Elements of Right, that Juftice is the conftant 
 
 and perpetual Inclination or Will of giving to every oner 
 
 his own, and that they who have a Right ought not to be 
 
 deprived of it. Now this Right, to wit, of particular 
 
 Churches, is divinely conferred and poffeffed by Divine 
 
 Right : If therefore any, regardlefs of the Fear of GOD, 
 
 Jhould go about to deprive them of it, they may expecl the 
 
 Fulfilment of that Threatning, in Ifa. XXXIII. i . • Wo 
 
 to you that fpoil and deal treacheroufly : Thou Jhalt be 
 
 fpoiled, and They Jhall deal treacheroufly with you ; and 
 
 that, in i Thef. IV. 6. None Jhould go beyond and op- 
 
 prefs or over- reach or defraud their Brethren in any 
 
 Matter -, becaufe the LORD is the Avenger of all 
 
 fuch (b). 
 
 But then, what mall we fay to our Prejbyterian Ere* 
 thren, who argue that particular Churches Jhould be de- 
 pendant on Councils and other Judicatories and ought to be 
 determined by them, juft as the Jewijh Synagogues by the 
 greater Sanhedrim at Jerufalem ? 
 
 We may lay and ftand to it, that particular Churches 
 are not beholden to Councils, Synods or any other Judica- 
 tories for their Liberty. *Tis true the Church of An- 
 t i o c h .borrowed Light from the Synod at Jerusalem, 
 
 and 
 
 prater iftam, quod EccUfiii qu&libet particularti per fe fit & 
 dittatur EccUfia, £f conftquenter Primum ac Propnum &ub- 
 jetfum fit Puteflaits Ecclefi.iftic& : Non minus quam Homo 
 qwlibtt 'ft Suhjeftum Facultatn intelligent. poet- Foiif. 
 
 tcclefiaft. Pan. I. Lib. I. Tutf. II Cap. I. 
 
 (b) V(M< Par, ill Lib. L Tiaft. I. Cap. II, 
 
Congregational Churches. iq 
 
 and by the Decrees of that Synod were eftablified in 
 Truth and Peace : But it cannot be made to appear, that 
 they derived any Liberty at all from them. No ! They 
 had undoubtedly the Power and Liberty of ailing within 
 themfelves. They might indeed in an emergent Cafe 
 fend to Jerusalem for Advice and Afjiftance : But 
 this fending there will neither prove any Jurifdiclion in 
 the Jerusalem Churches over the Church of An- 
 tioch, nor any Want of Jurifdiclion in the Church of 
 Ant ioc h. Any Number of Men or 3ny Council or 
 Synod of Churches may dotlrinally propofe Rules as 
 neceiTary to be obferved •, but yet they may not claim 
 any Authority in a Difciplinary Way to punifh xhok that 
 will not conform to thofe Rules : And therefore, altho 9 
 a Power of explaining and confirming Dot! nines according 
 to the Scriptures might be allowed to be in a Council 
 or Synod, this will not prove that they have any further 
 Authority in a Difciplinary Way to enforce their Decrees 
 on particular Churches : Nor indeed has the Word of 
 God granted to any Councils or Synods or other Ju- 
 dicatories any fuch Jurifdiclion over particular Churches, 
 Our Prefl?yterian Brethren will probably fay here, 
 What ! Shall particular Churches be dependant upon no 
 Judicatories'? Why may they not depend on Councils and 
 Synods and other Judicatories ? 'The Jewifh Synagogues 
 depended on the Sanhedrim at Jeruialem : 'And why 
 fhould not Chriftian Synagogues acknowledge the Jurift 
 ditlion of neighbouring Prejbyteries, of provincial Synods, 
 of national Conventions and General Affemblies ? 
 . I anfwer, that, fuppofmg the Synagogues or particular 
 Congregations in Ifrael did depend upon afuperior Judi- 
 catory ^ it will not therefore follow that particular Chriftian 
 Congregations fhould do fo too i And the Reafon is very 
 plain and obvious, nor is it eafy to enervate it, name- 
 ly, becaufe particular Synagogues or Congregations then 
 were- not complete Churches., as Chriftian particular Chur- 
 ches now are : For the People could mi have the ordi- 
 nary and continual F/orfhip and Ordinances of GOD in 
 D a them* 
 
z& ' A Difcourfe concerning 
 
 thern v but they were obliged to go up to Jerusalem 
 that fo they might attend and enjoy them : Nay they 
 were ftrietly commanded not to keep the Pajfover nor 
 to bring any Sacrifices and Offerings onely at Jerufalem, 
 the Place which God had chofen for the fpecial Seat 
 pf. His Prefence : But now where is our Jerufalem ? 
 We knew of none but thai which is above > the Mother 
 of us all. 
 
 And, as for Qhriftian Churches y They are entirely dif- 
 ferent Things from the Jewifb Synagogues : For all the 
 ordinary Worfhip and all the fpecial Ordinances of God 
 our Saviour may now be enjoyed in particular 
 Churches ; And this fhews them to be $ erf eel and en- 
 tire within themfelves : And in Truth there is nothing 
 to be found in ail the New Teilament of any greater 
 Church inflitued upon which leffer Churches foould de- 
 fend: Nor are any Ordinanpes or Methods of Wor- 
 fhip prefcribed in it, but what may be obferved in every 
 particular Congregation. 
 • Befides •, It is to be confidered, that at Jerufalem 
 there was a fupreme Judicatory, which had an uncon- 
 trollable Power and from the Determinations of which 
 there was no Appeal : So trt^t this was the dehikr 
 Refort upon Earth : Let it be fo : But in the New 
 Teftament we read of no {ych fupreme Judicatory: And 
 therefore, if we pnee depart from a particular Church for 
 JurifdiSliGn, we mall be wife fyeyond what is written and 
 run wild in our Imaginations. All J urifdiclion there- 
 fore fhquld be confined to particular Churches, in whofe 
 Hands our Saviour hath left it; Nor may any par- 
 ticular Churches by any Act of their own or thro' their 
 own Negligence deprive themfelves of tins Power: 
 For, as by fo doing they would betray a great tfrtifi 
 committed to them, fo they would renounce their $)uty 
 alfo by it : For, unlefs they have and keep this Jurifc 
 diftion within themfelves, they cannot faithfully difebarge 
 various Duties, which are required of them by Christ 
 Jesus their Lawgiy^r, 
 
 Thefc 
 
Congregational Churches. g| 
 
 • Thefe Churches indeed acknowledge a Confociation 
 of Churches for mutual Light and Afliftance •, and, u 
 they conceive, that fuch Churches as will not act in 
 Conjunction with others, but confine their Duty within 
 the narrow Limits of their own AfTemblies, cut them- 
 selves off from the external Communion of the Catholic 
 Church ♦, they judge alfo that it will not be fafe or pru- 
 dent for any Chriftian to commit his Soul to the Di- 
 rection and Conduct of fuch an independent Church. But, 
 while thefe Churches acknowledge a Confociation among 
 them, they cannot think that this Confociation forms 
 and conflitutes a new Sort of Church, or a Church of 
 Churches as the famous Mr. Cotton once fpoke, tho* 
 he afterwards fpake and thought otherwife : Nor do our 
 Churches allow, that fuch a Confociation may take away 
 or leffen the Power and Liberty of particular Churches : 
 For they think, that, without any fuch Confociation or 
 Correfpondence of Churches, every particular Church is, 
 effentially and integrally a true Church (c) : And it is 
 their declared Apprehenfion and Judgment, that the" 
 true Ufe of fuch a Confociation is to dire 51 and guide par- 
 ticular Churches, as they may have Occafion for Light 
 and Help : Nor have they any Thing to object againft 
 frequent Meeting in Councils or Synods, to learn the Spi- 
 ritual State of the Churches within the Confociation, 
 and to give Advice for the Amendment of what may; 
 be amiis in one or another of the faid Churches, for pre- 
 ferving Wormip in its Purity and Spirituality, foe 
 maintaining a godly Difcipline and promoting the 
 Power and Evidences of true Religion : Provided, that 
 tl>er 'Churches, convening in fuch Councils or Synods, are 
 careful not to injure them felves, but fee to it that the 
 Liberties of the particular Churches be not invaded by 
 any Determinations and Acts that may be paffed in 
 them. 
 
 This 
 
 fc)>0ff. Par. HI. 1. i. tiift- III. Cap. II- 
 
22 A Difcourfe concerning 
 
 This was the Opinion of the Fathers of New Eng- 
 land, and indeed of all the ancient Non-Conformifts al- 
 moft in England: So one of them in the Name of the 
 Reft has obferved ; and Dr. Down ham, in a Ser- 
 mon at Lambeth, page 5th. fays, 'They, that is, the 
 Non-Conformifts, fay, that every Parijh hath fufficient 
 Authority within it f elf immediately derived from CHRIST 
 for the 'Government of itfelf in all Caufes Ecclefiaftical. 
 
 Bat fome fanguine People cannot be content with 
 fuch a Confociation as has bin mentioned : No ! They 
 want fomething further : They muft have their Judi- 
 catories, they will have their decifive Synods or Convoca- 
 tions, or elfe they will prefently be for condemning the 
 Gofpel as more defetlive than the Law : Nay it is well, 
 if they do not plead for external Force and for Officers 
 and Powers derived from humane Laws, concerning 
 which the Scripture is utterly filent. 
 
 If fuch Perfons as thefe could but be perfwaded for 
 a Moment to look off from their beloved fecular Inte- 
 reft, and to hear what we have to fay upon this Head, 
 probably they might emerge into better Sentiments. 
 Come then, all fuch of you as have hitherto pleaded for 
 Weapons which are not chriftian and fpiritual, but carnal 
 and worldly, thd* ?nighty thro 9 Satan for the pulling 
 down of all iuch as confcientioufly diflike and oppofe 
 your vain unfcriptural Imaginations \ Come, I fry, and 
 let us reafon a little with Calmnefs upon the Head be- 
 fore us. You fay then, that you would have afupre?ne 
 Judicatory for the final JJfuing of Caufes, with a deci- 
 live ungainfayable Power for that Purpofe I Very well. 
 To this it may be anfwered, why may not a particular 
 Church be this Judicatory ? For indeed the new Tefta- 
 • ?nt has not appointed any other. Whereas, according 
 to your Opinion, we mail be at a Lois forever where 
 to find the Judicatory, which you want and for which 
 you ib zealoudy plead : For, from a Congyzgaiion^cnd 
 "Chfifis, you muft go to a Provincial Synod : And where 
 next ? Then to a National Synod: And what will' you 
 
 do 
 
Congregational Churches. 23 
 
 do then ? Afterwards you muft go to a general (ecu- 
 menical Council % by which Means your Caufe will be 
 unreafonably protracted, nor in all Probability ever, 
 come to a final Decifion. 
 
 You will perhaps think it enow to reply, that, nn- 
 lefs there be fated Judicatories for the hearing of ' Caufes, 
 we fhall be continually at Uncertainties and never know 
 in our Difficulties what fhall be done : But it is a fuffi- 
 cient Anfwer to this to fay, that particular Churches are 
 fuch ftanding Judicatories, not of humane Appointment. 
 but of Divine, which always are or mould be ready to. 
 hear and to give Judgment in Cafes that properly come 
 before them : Whereas Synods and other Judicatories, if 
 they had the Supreme Power lodged in their Hands, 
 would not always be ready to confider nor yet to deter- 
 mine, but would be both long in meeting and tedious in 
 determining the Affairs which come before them. 
 
 And, in fine, I would add, in Anfwer to any other 
 Objection that may remain or may poffibly be raifed or 
 drawn from the Advantage of fuch a Supreme Judicatory 
 as is fuppofed to have fat at Jerufalem : Firft of all, 
 That it is very probable, that fuch a Sanhedrim, as the 
 Friends of it fuppofe to be derived down from Moses 
 in an uninterrupted Succeffion to the Fourth Century 
 after Jesus Christ, tho' fome fay not fo late, is a 
 mere Rabbinical Chimera that never had any real Exiftence :■ 
 For the Scriptures never any where exprefsly mention, 
 it: Nor yet does Joseph us or Philo or any other 
 well acquainted with the Jewifh Government ever fpeak 
 of it in fuch a Manner as is ufual on thefe Occafions : 
 There are indeed fome PafTages in the Gofpels, which 
 give us Reafon to think that there was a Sanhedrim to- 
 wards the latter End of the Jewifh State : But the pro- 
 Found Silence of the 'Times foregoing is a ftrong Argument 
 for not admitting any fuch Thing before the Babylomfh 
 Captivity : So that the Proofs of fuch a Supreme Judi- 
 catory to be Divinely inflituted and as fuch fubrnifiively 
 regarded may well be queftioned by us j and therefore 
 
 the 
 
24 A Difcourfe concerning 
 
 the Argument, drawn from the fame, may as to us be 
 considered as inconclufive and frivolous. 
 
 But, if it mould be granted you, that there was foeh 
 
 a Sanhedrim at Jerufalem, in every Refpecl: according 
 to your Imagination -, yet we may fafely affirm* that, 
 in thofe particular Churches inftituted by our SAVIOUR 
 and conforming to His Directions, we have much the Ad- 
 vantage of the Jews in that Judicatory : For now, praifed 
 be God our Saviour, Churches, wherein the Supreme 
 Power upon Earth is lodged, are many : So that Chriftians 
 may have the Advantage of that Power with confide^ 
 rable Eqfe and Convenience : It would therefore be very 
 ilrange, if they were not duely apprehenfive of the glo- 
 rious Privilege enjoyed by them, and thankful to God 
 their Saviour for the Enjoyment of it- 
 
 Thus I have in a general Way pleaded for the Li-* 
 berty of thefe Churches and mewed that they are not 
 fubjecl: to any Judicatories nor ought to be fubject to 
 any : And, upon the whole, I am free to declare, that, 
 fuppofmg ever fo many Convocations or Synods or even 
 General Councils were called, they would have no Jurif- 
 diction at all over thefe or any other particular or Con- 
 gregational Churches : For the great Head of the Church 
 never gave them any fuch Jurifditlion, nor is it in their 
 Power to prove that they have derived any fuch Jurif- 
 diction from Him: Even that worthy Prefbyterian 
 Mr. Ru therfurd himfelf profeffes, that he ' cannot 
 4 fee what Power of Jurifditlion to cenfiire Scandals can 
 4 be in a General Council ', and he adds, * there may be 
 
 * fome ?nerely Dotlrinal Power if fuch a Council could be 
 
 * had, and that is all ? id). Surely then no lejfer Judica- 
 tories can boaft of any more Power : So that, after all,, 
 the Power of Jurifditlion muft be placed where it pro- 
 perly belongs, to wit, in particular Churches of Divine 
 Inftitution, where our Saviour and Lord has placed 
 it. For, as Dr. P'ulk obferves in his Anfwer to the 
 
 Rhemiftss 
 
 (d) Ruiltrfurd\ due Right of Presbyteries* p. 48^ 
 
Congregational Churches. 25 
 
 Rhemifts, Chap. III. p. 381. The Keys of the Kingdom 
 cf Heaven, whatever they are, are given to the whole 
 Church, as all the ancient Doclors agreable to the Scrip- 
 lures do confefs. 
 
 Thefe particular Churches we judge to be the firft: 
 proper Subjecl of all Ecclefiafikal Offices , Gifts and Powers 
 according to Christ's Inftitution and the Primitive 
 Pattern : For, when the Apoftles had founded many 
 Churches in fmall Provinces and appointed ordinary Offi- 
 cers in them to adminifter Christ's Ordinances to all 
 the Church ; we find, that thefe Churches refpeclively 
 met together in the fame Place to impart the various Spi- 
 ritual Gifts with which they were furnifhed and to dif- 
 charge the Duties required of them : Nor can any Thing 
 be more plain than this, that the various Gifts imparted 
 to one particular Church and another by the Holy 
 Sp 1 r 1 t, and the various Offices fuflained in them were 
 to profit withal, as the Apoftle fpeaks, or for the Good 
 cf the Hive, as his Greek figniiies : And it muft be con- 
 fefTed, for it is as clear as the Light, that the feveral 
 Duties enjoyned upon partiadar Churches in the Apoftoli- 
 cal Writings are fuch both in their Nature and the 
 Manner of complying with them that they cannot be 
 faithfully attended and obferved but in particular 
 Chrijlian Societies or Churches : So that we may well 
 form this Conclufion, that it is the common Privilege of 
 all other particular Churches to have various Gifts im- 
 parted, to have thefe Gifts exercifed, to have Offices 
 difpofed of, and Chrijlian Duties performed for them. 
 
 But, having thus faid, that according to Christ's 
 inftitution and the Primitive Pattern we judge particu- 
 lar Churches to be the firft Proper Subjecl of all Ecclefi- 
 afikal Offices, Gifts and Pozvers ; I cannot but think it 
 proper to introduce a PaiTage of the eminent Mr. 
 Claude, who thought it the belt Way cf maintaining 
 the Reformation, in his Defence of it, to efpoufe thefe 
 Sentiments and exprefs them, as follows % 
 
 -. - &L Austin 
 
26 A Difcourfe concerning 
 
 "Austin proved to the Donatifts, that their Prin- 
 
 " ciple was falfe ; and it is worth the while to obferve 
 
 " the Method which he took to convince them of the 
 
 " Falfity of their Opinions. — — He had Recourfe to 
 
 " the Body of the Church, and faid, that the Sacraments 
 
 " were not the Sacraments of the Bijhops or Pallors \ 
 
 u that the Power of the Keys did not belong to them, nor 
 
 " the Power of Binding and Looting, nor the other 
 
 " Acts of the Miniftry or Epifcopal Office; but that 
 
 * £ all thefe Things did belong to the Church : So that it is 
 
 <c the Church that baptizeth, when the Bifhops or 
 
 " Pallors baptize 3 it is the Church that bindeth, when 
 
 " the Pallors bind, it is She that loofeth, v/hen the 
 
 " Pallors loofe: And Jesus Christ gave all thefe 
 
 €C Things to the Church. But what did Austin un- 
 
 " derfland by the Church ? Even the faithful People 
 
 5C wherever they are, the Wheat of GOD, the good 
 
 M Grain, the good Fijhes, as He calls them, in one Word, 
 
 " the Saints, true Believers : It was from this Source 
 
 " that He derived the Validity of the Sacraments and 
 
 fi; other Functions of the Epifcopacy, and not fro?n the 
 
 " Paftors. And I fay the fame Thing. Whatever 
 
 " the Bifhops or Paftors do, They do it in the Name 
 
 " of the Church, and confequently in the Name of 
 
 "Jesus Christ •, for the Na?ne of CHRIST is in 
 
 <c the Church. It is the Church that preaches by them, 
 
 V the Church adminillers the Sacraments by them, 
 
 " governs by them, cenfures, fufpends, abfolves or ex- 
 
 " communicates by them : The Bifhops or Pallors are' 
 
 " her Miniflers and the Difpenfators of her Rights". 
 
 It is very probable, that this Quotation may found a 
 little too Democratical in the Ears of fome genuine Pro- 
 teftants : But there will be no Danger at all of our being 
 the worfe Proteflants for taking it into our ferious Con- 
 fideration. And befides, we may well think ferioufly 
 upon it, efpecially confidering, that Father Paul ofFe- 
 vice, in his Treatiie of Beneficiary Matters, is fo ingenuous 
 as both to affirm that in tbc Beginning the Government 
 
Congregational Churches. 2 * 
 
 of the Church had altogether a Democratical Form, and 
 to give a punctual and obfervable Account alfo how it 
 came by Degrees to be altered. 
 
 But how, will you fay, came particular Churches 
 who are the firft Subjecl of Ecclefiaftkal Offices, Gifts 
 and Powers to be deprived of them, in fuch a Scandalous 
 Manner as they are in the greateft Part of the Chriitiai 
 World I And, alas ! it mud be declared from the bed 
 Writers that this has come to pafs thro' the Negligence of 
 the Churches and the Ambition of their Pafiors: Thefe were 
 the fatal Caufes, why defigning Men, regardlefs of the 
 plain and obvious Senfe of the Apoftolical Writiigs 
 have gone afide from the Simplicity of them, and advanced 
 their own Power upon the Ruins of thole Churches 
 which they have impioufly fubverted : And hence the 
 Obfervation of Aqjjinas, with reference to the Ti?ne 
 when Bifiops became endowed with worldly Honours and 
 Offices, with great temporal Powers and Pcfleffions, 
 may hold good with regard to the Time when the Peo- 
 ple grew utterly negligent of the Privileges belonging 
 to them, "Then arofe the Race of the Giants in the Church, 
 and then raifed the Proud Tower of Babel (e) : For, from 
 that Time, Metropolitan Cities were by Degrees 'raifed 
 to be the Seats of Metropolitan Minifters : And fo, ac- 
 cording to the Preeminence, Note and Superior Power 
 of Places in the Roman Empire, the Order to be obferved 
 among Churches was to be conftituted i Thus at lenath,' 
 from the Divifion of the Commonwealth and the Civil 
 Diftricts, the Political Divifion of the Churches into 
 'Diocejfes and Provinces obtained and was fixed and eflab* 
 lifhed, as feveral learned Men have obfeiVd and provM, 
 and particularly the learned Justellus (f).— — And 
 
 E 2 there 
 
 (e) £x tunc, txorti funt in Ecclefm Ggantes, in magms it 
 muahilibui fuprafe ambulant cs, qui potius videntur fie&s 
 vel Mavchionei quam Epifcopi ,-_ Et ideo nan viirum, Ji p &r 
 Eos Erigatur Siatua Babyloms et tetrena Gipftas dUatciur* 
 T. Jquin. iq Gen. VI. 
 
 (f) Jujlol J. G t jn Not. a4 Cod, Canon, p. *« 
 
2 8 A Difcourfe concerning 
 
 there is a great deal of Truth in the honeft Declaration 
 of Father Paul: He having faid, that the laft Refolu- 
 iion of Ecclefiafticai Matters in the more early Times 
 was in the General Congregation of the Churchy and that 
 this Form was JIM on Foot in the Tear Two Hundred and 
 Fifty ', for which He appeals to Cyprian's Epiftles ; 
 He then proceeds to declare as follows, " The Good- 
 " nefs and Charity of the BiJJoops made their Opinion 
 ct for the moil Part to be followed and by little and 
 " little was the Caufe that the Churchy Charity waxing 
 cc coll, not regarding the Charge laid upon them by 
 " CHRIST, did leave the Care to the Bijhop : And 
 w Ambitions, a witty Paflion, which doth infinuate itfelf 
 <c in the Shew of Vertue, did caufe it to be readily 
 " embraced. But the principal Caufe of the Change 
 " was the ceafing of Ferfecution : For then the Bijhop 
 " did erecl as it were, a Tribunal which was much fre- 
 u quented •, becaufe, as Temporal Commodities ^ fo Suits 
 cc did encreafe.- — - Then the Tribunal of the Bijhop 
 66 began to be a common Pleading- Place, having Exe- 
 " cution by the Miniftry of the Magiftrate, and to gain 
 " the Name of Epifcopal Jurijdiolion and Audience, 
 cc &c ss (g). And perhaps, as the learned Mr. Abbot 
 Fleury has obferved in his Difcourfe s on Ecclefiaflical 
 Hifiory, GOD has permitted thefe Diforders in his Church 
 to inftrucl Men from their own Experience Jlriclly to follow 
 His Precepts and not to endeavour to maintain His Relu 
 gion by the Maxims of Worldly Policy. 
 
 I have obferved already concerning fome Circumftan- 
 ces in the JVcrJhip of GOD and the Government of par- 
 ticular Churches, that natural Light and Chriftian Pru- 
 dence, according to the general Rules of GOD*s Word, 
 may regulate them : And therefore it feems to arife 
 from a captious and quarrelfome Humour, when any 
 cry out upon us, where is your pofitive Commands, pro- 
 duce your exprefs Lijlitution for this Practice and the 
 
 other 
 
 (g) Hifiory of toe Council of Trent, p. 3 Ji.' 
 
Congregational Churches. 29 
 
 ether Cuftpm in your Churches : For in fuch Things the 
 Light of Nature is fufficient to direct and guide us •, and 
 the Obligation of Churchts, as well as particular Perfons, 
 to conform to this is fuch, that it would be impertinent 
 and ufelefs, if not pernicious, to make -permanent Ad- 
 ditions : If therefore any Churches, inftead of conform- 
 ing to their natural Light in fuch Things, mould invent 
 fundry odd Modes and Rites of their own, and require 
 canonical Conformity to them, without fhewing the Ten- 
 dency and ZJjdfidnefs of them towards our Edification and 
 proving the Neceffity of obferving them with Relation 
 to the Duties which they are invented to fubferve •, I 
 am fure, that neither the Word of GOD nor Chrifiian 
 Prudence will jufiify them in finding out and impofmg 
 fuch odd Inventions 9 nor any Chrifiian in fubmitting 
 unto them : And I may not fear to afTert, that a great 
 Part of thofe Diforders, which have arifen in the Chri- 
 ihan World, have bin occasioned by ufurping a Legifla- 
 tive Power ever the Churches in fuch trifling OddnefTes. 
 I could mufter an Army of Proteftant Authors who 
 are of the fame Mind, if there were Occafion : But I 
 mail content my felf with reciting fome PafTages out of 
 a few of them only. The good and worthy ConfefTor 
 and Martyr John Huss faid unto his Bohemians con- 
 cerning many of the Things which the Priefts and Prelates 
 of his Day called Order, that they produced all manner 
 of Confufion among Chriflians : Multa, fays He, quz 
 illi Ordinem dicunt, omnium Rerum in Chriftianijimo 
 Confiijionem pariunt. The learned Wh i t a k e r urges 
 to Bellarmine, What ! were the old Figures taken 
 away thai there might be Room for new ones ? Were 
 thofe that were Divine taken away that fuch as are hu- 
 mane might fucceed them (a) ? And the Magdeburgenfian 
 Centuriators teach us, that, while indifferent Tiring s are 
 left free, we may lawfully, ufe them ; but, when they 
 are impcfed y for the maintaining of our Liberty we fbould 
 
 with- 
 
 it) l^bitaksr.Conu BcUarmin.Tom.zXoni. 4.9. 7. C 3. p. 73 7' 
 
; 
 
 30 A Difcourfe concerning 
 
 withftand and oppofe them{c). Calvin maintains, 
 that, as no Doclrine, fo no facred Sign, Jhould be admitted 
 among the Pious unlefs it appear to come from GOD (o). 
 Luther is free to affirm, that all humane Ceremonies 
 have two Properties of the Devil, Lying and Murther- 
 ing(r). Beza goes fo far as to call fuch Inventions 
 the Enfigns of the Priefts of Baal (s). Zanchv was 
 not afraid to tell Queen Elizabeth, who was more 
 fond of Shew and Pomp in the Worfhip of God than 
 real Devotion and the trueft Lovers of it, that all thefe 
 Pomps and Popijh Ceremonies are nothing elfe but whormY 
 Paintings, invented and devifed to the End that Men 
 might be enticed by them to fpiritual Fornication (u). 
 Nay even Dr. Morton fcruples not to fay, that 
 Ritual Traditions, which pertain to Order and the Rites 
 of Divine Worfhip, are to be received only fo far as 
 they claJJj not with Truth and Piety, Simplicity and Chrif- 
 tian Liberty {z). And I will add fome weighty Para- 
 ges from the great and generoufly good Mr. Howe, 
 who, in mewing The Carnality of Religious Contentions^ 
 fays, that, the lefs Things are, the greater the Sin in 
 making them neceffary, and Chriftians of one Coynmunion 
 and other [to wit, that are fond of their own Inven- 
 tions] do in Effect fay, if you will not take Chrifiianiiy 
 with thefe Additions of ours, you fhall not be Chriftians, 
 you fhall have no Chriftian Ordinances, no Chriftian 
 IVorfJjip : We will, as far as in us is, exclude you from 
 Heaven itfelf and all the Means of Salvation : And he 
 cites a remarkable Paffage of the Emperor Maximi- 
 lian the Second to a certain Prelate, namely, That 
 there was no Sin, no Tyranny more grievous than to 
 affell Dominion over Men's Confciences, and they who 
 
 do 
 
 (c) Magdeburg. Centuriat. Cent. \> Cap. 4. Col. 85, 
 
 (o) Calvi-n. Harmon. Evangel, in Match. XXI. 2.5. 
 
 (') Luther, Tom. 4. Fol. 5?r. 
 
 (-) Bcza in Epift. 8. ad Gmidal p. no. 
 
 (uj Zar.cJiii Epift.ad Regin. Elizabethan. FoJ, 244* 
 
 \z) Morton. Apolog. Par. if, L 1. C 42. p. *l$> 
 
Congregational Churches. qr 
 
 do fo go about to invade the Tower of Heaven: And it 
 may well be accounted a Remarkable Saying, as coming 
 from fo great a Prince, who lived and expired in the 
 Romifh Communion. Nor may I omit the Remark 
 of the warm and zealous Dr. Heidan, that it has 
 bin owing to the Labour of Erasmus and Cassander, 
 [and I may add of Grot i us ; for he followed and 
 vindicated them] that, alt ho 9 they wijh feme fmaller 
 Things might be reformed, neverthelefs feme of the chief 
 Defecls of the Romifh Church are concealed or lightly 
 touched by them : Hence, fays he, it is come to pafs, that 
 in feme Churches, and in the Englifh Church it especially 
 appears very evident, while they have reformed their 
 Dotlrine, they have not at the jame Time amended their ' 
 Order-, but ft ill continue a Government in feme Meafure 
 like that among the Papifts (&}. 
 
 But, to return, altho' fome Circumftances of Worfhip 
 and Government may be regulated by natural Light as 
 I have bin faying, for the Benefit of the Churches, and 
 for this Reafon the Apoflle Paul frequently appeals 
 unto it in Things belonging to the Order of the Churches ; 
 neverthelefs we are fatisfied, that the Ecclefiaftical State, 
 of which I have bin treating, is a Divine Inftitution : 
 For fo it appears to be from its Nature and Tendency, 
 from its peculiar Relation to our great SAVIOUR, from 
 the great Glory refulting to GOD by an accurate Confor- 
 mity to it, and from thofe peculiar Duties and fpiritztal 
 and holy Methods of Worfhip appointed in it. 
 
 If then the Rules of CHRIST be obferved, and Chrifli- 
 ans will but exercife their Reafon and common Prudence 
 
 in 
 
 (&) Erafmi & Cafiandri PonJJimum Labor qui dum hviora. 
 quad am reformat! optant, pr&cpitoi Ecclejis Rom, Nxvot 
 dijjmulant ant tranjiluint : Unde & fattum in quibufdam 
 Ecclefiis, ut i?i Anglicana pr.-iftrtim patet, non fimul cum Re- 
 formations Doftrin.z, Ordoimmutatus efi; fed H. crate hi a fif* 
 Eptfcopatus, quads in Papain ex Parte ccrnittir, r stent a fix:. 
 D Abraham. Heidan Failto Difputar. Thsologie- d? Sbci- 
 nianifoiQ* p« to* 
 
22 A Difcourfe concerning 
 
 in conforming to thofe Rules ; that is, in other Words, 
 if we are but Men and Christians, if we will but be 
 
 governed by Reafon and the Revelation of Christ's 
 Churches , which mine with intaminated Honours from 
 the Light that they have borrowed from the two great 
 Luminaries of the Church and the World, Reafon and 
 Revelation. 
 
 It is to be hoped, that, under the Light and vital 
 Heat of thefe glorious Luminaries, the Churches, that 
 have hitherto bin as it were under thofe Clods of the 
 Valley, their heavy and earthly Priefts, will e'er long 
 arife out of the Earth and blojfcm in a fair Profefllon 
 of Chriftianity and abound in all the Fruits of Right eouf* 
 nefs under a Rational and Scriptural Order. 
 
 But, if other Churches love to continue in a dege- 
 nerate and corrupt State and hate to he reformed-, God 
 forbid, that the Churches of NEW-ENGLAND mould 
 ever return to their miferable Condition : Thefe Churches 
 have come out from among them ; but it is to be wifhed 
 and prayed, that they may never forget the Goodnefs 
 of GOD in bringing them out, nor fail to anfwer the 
 gracious Intentions of our ftrong REDEEMER in fo 
 doing. 
 
 Let thefe Churches then be careful, left Ignorance, 
 Negligence, Sloth and Wickednefs fhould prove their Ruin^ 
 as they have bin the Ruin of other Churches : Let 
 them never blindly refign themfelves to the Direction of 
 iheix Minifters ; but confider themfelves, as Men, as 
 Chriftians, as Proteftants, obliged to judge and acl for 
 thenif elves in all the weighty Concernments of Religion : 
 Bleffed be God, that our Churches have hitherto ma- 
 nifefted themfelves worthy of this Privilege : And may 
 they (till continue fo ! Nor let it ever be faid to our 
 Reproach, as it mufi be if ever it be faid at all, that 
 we were poffeffed of all thofe invaluable Privileges, which 
 particular Churches by Reafon and Christ's Ap- 
 pointment can claim, but were either unacquainted with 
 fchem, or negligent in the Improvement of them, or by 
 
 mr 
 
Congregational Churches! 33 
 
 tar Sin and Impiety have forfeited and loft them : For, if 
 ever this mould be laid, it mufl at the fame Time be 
 proclaimed, that the Glory is departed from NEW- 
 ENGLAND. 
 
 Several Things have bin publifhed by our eminent 
 Predeceffors, of whom the World was not worthy^ in 
 order to ihew thefe Churches their Liberties and fire 
 their Souls with a becoming Affection and Zeal for 
 them: But moft of thofe Compofures are not known 
 among us : Inafmuch therefore as I have the fime fin- 
 cere Regard for the beft Interefts of thefe Churches ; I 
 could not but think it my Duty to produce my Senti- 
 ments concerning the Privileges of thefe Churches, 
 which I know to be conformable to thofe of my ever 
 honoured PredecefFors and Fathers in many of their 
 printed Treatifes and Mamfcripts, and to publijb them 
 for the Benefit of thefe Churches, that fo they might 
 know themfelves and learn to pity and pray for their Bre- 
 thren^ who are groaning under National Eftablifhments 
 and long to be reftored to our Liberties : And, that 
 fo our Churches may by the Divine Bleffing be reftored 
 to their former Glory ^ I have thought it proper to trie 
 my beft Endeavours for the reforming of particular 
 Churches by fetting their diftinguifhing Liberties before 
 them and fiber iy apologizing for them. 
 
 But, to conclude this Prelace or Introduction to the 
 particular Difcourfes which follow, I would make one 
 Gbfervation ? which may not be omitted without a ma- 
 nifeft Injury to thefe Churches : 3 Tis this, that altho* 
 thefe Churches, apprehending the Congregational Way 
 to be eflablillied on the Dictates of Reafon and by the 
 Authority of the great King and Head of the Chare':- ? 
 jthe rcfore prefer it before any other \ neverthelefi they 
 have great Charity arid Efteern tor thofe, who, being 
 unacquainted with this Way, cannot therefore approve 
 of it: It is indeed a Grief to our Churches, that there 
 are fober and hontft Perfons in other Commun; 1 . . 
 who are fo ftrangclv preDolTeOed, not to fay prejudiced, 
 
 F by 
 
34 -A Difcourfe concerning 
 
 by Interefi or Education againft thofe that are of the 
 Congregational Perfuafwn, that they are ready to braad 
 them with the opprobrious Names of Schifmaticks, 
 
 Enthtfiafts and what not. But we have not fo learned 
 
 CHRIST 1 : For, altho' we prefer the Conftitution of 
 thefe Churches before any other •, ftill we think it our 
 Duty to love, and Jhew our AffeElion to all good and well 
 difpofed People of whatever Communion or religioui* 
 Profeflion they may be, to fpeak well and handfbmely 
 concerning them and ferve them to the uttermoft of 
 our Power : Nor indeed have we any Scruple about 
 admitting any pious Baptift^ Prejbyterian or Epifcopalian 
 into our Communion : Not only our Houfes and Hearts^ 
 but our Churches alfo are open to them, as foon as in a 
 Judgment of Charity we have Reafon to think them 
 to be Perfons of goodUnderftanding> Pkty and Vertue, 
 
 TCa@aKBS»^(^Ka^B^B?SCBOfSQBO 
 
 The 
 
 f!3iK-BS^M^ffiO^90^MroEeffiCBB 
 
(35) 
 
 The diJUnguiJhing ^Privileges of 
 
 the Churches in New England 
 maintained. 
 
 TH E Nature, Grounds and Reafons, Antiquity 
 and Advantages of Congregational Churches 
 have in the preceeding Difcourfe bin briefly, 
 but [ hope, honeftly and faithfully reprefented ; and 
 a fliort, tho* I think fufficient, Anfwer has been pro- 
 duced to fuch Objections as are ufually offered againff: 
 the Way of thefe Chiirches. What I now propofe is, 
 more particularly to ft ate, affert and vindicate the diftin- 
 vuifhin? Liberties of thefe Churches from Scripture and 
 Reafon and the approved Records of pure Antiquity : 
 And as there are fome later Writers, who have either 
 inadvertently or from the conftraining Power of truth 
 bore their Teftimony to the Religious Privileges claim- 
 ed by our Churches, I have tho't it my Duty to con- 
 fult thefe Writers and make the beft Ufe of them 
 that I could on this Qccafion, 
 
 Chap^ 
 
Chapter I. 
 
 The Right of thefe Churches to chafe 
 their own Minifiers and other Officers 
 aflerted and vindicated. 
 
 PRopofmg thus to apologize for the diftinguiming 
 Privileges of thefe Churches ; I begin with the 
 
 Power and Liberty of chufing their own Officers : A 
 Power and Liberty, of which they have bin long pof- 
 fefled, and to the Enjoyment of which they have a 
 Satisfactory and valid Title, 
 
 In order to know what Methods and Rules our 
 blefledLoRD and Saviour would have to be ob- 
 ferved by His Churches \ we mud obferve the Conduct 
 and confidi the Writings of His Apojlles, the Prime 
 Minifiers of His Spiritual Kingdom, v/ho were perfect- 
 ly acquainted with His Mind, who fteadily conformed 
 unto it, and in their Writings have clearly revealed it : 
 For it is thro 3 their Word, that we are to believe and 
 judge and act in Ecclefiaflical Affairs*. 
 
 If therefore in their TDays $ without their difcountt* 
 naming luck a Practice, the Churches elected their 0&n 
 Officers •, the Churches have the fame Power and Right 
 ftill and ought to exercife the fame : But this Matter of 
 Fact ihall be rendred mamfeft and inconteftible, that 
 the Churches in the Days of the Apoftles chofe their own 
 Officers : And, when this is made out, methinks there 
 can be no Difficulty in allowing the Conclufion which is 
 drawn from it. 
 
 Nov/ any one, that has Eyes and will fee % may be- 
 hold in the firft Chapter of the Afti of the Apoftles 
 that the Church were mi excluded even in the Choke of 
 
(37) 
 
 m Apoftle, who was to fupply the Place from which 
 Judas by Tranfgreffioii fell : For, altho* an Apoftle 
 was an extraordinary Officer, fo that if the People had 
 not bin concerned in the Eleblion of fuch an Officer, pro- 
 bably they would have bin fatisfied ; yet it is very 
 clear, that the Church appointed two, out of which one 
 was to be chofen to fupply the Place of Judas ; and 
 it is equally clear, that, when the Lot fell upon Mat- 
 thias, he was by the Siffrage of the Church chofen 
 into the Number of the Apoftles : For, altho* to ferve a 
 bafe Defign it was on Purpofe tranflated in our Verlion, 
 at Verfe the Twenty Jixth of that Chapter, he was num* 
 bred with the Apoftles ; neverthelefs all, that underftand 
 any Thing of the Greek, muft needs know the Trudi 
 of what the beft Criticks inform us, namely, that Mat- 
 thias was chofen by all the Votes into the Number of 
 the Apoftles (a). 
 
 And what can our modern boafted SuccefTors from 
 the Apoftles fay to this ? Here was an Officer, an ex- 
 traordinary Officer, who received his Calling and extra- 
 ordinary Authority from Jesus Christ Himself 
 immediately •, and yet the Church, in the Prefence of 
 the Apoftles, firft appointed two Perfons, and then by 
 their common Confent and Suffrage approved the Perfon 
 whofe Lot it was to be chofen by them ! Truely they 
 might as well refift the Light of Euclid's Elements 
 as the Light which appears in this Matter; and, if it 
 were as much for their Inter eft s % it is very probable that 
 they would do fo. 
 
 But furely, from this celebrated Inftance, Chriftians 
 have now fufficient lnftruclion and Authority to chufe 
 their own Officers : For, if the People had a confidcrable 
 Hand in the Choice of an Apoftle, certainly their Right 
 to chufe ordinary Officers cannot well be difputed ; and, 
 if in the Prefence of the Apoftles, the People elected ons 
 into their Number, nor were excluded from this Li- 
 berty, 
 
 W SYNKATt<«iW;3@H, fc§, QmnhmWwlu&W™* 
 
(38) 
 
 berty, nor yet abridged in it by the prefent Apoftles, 
 it would now be a bold Attempt in any to deprive them 
 of their Liberty to chufe their ordinary Officers : I fay, a 
 bold Attempt •, becaufe all fuch as would deprive the 
 People of GOD of their Liberty to chufe their own 
 Officers, and by the Exclufion of them would take this 
 Power into their own Hands, are very affirming and 
 arrogate to themfeives more than the Apoftles of 
 Ch r i s t , whofe Power over the Church was doubtlefs 
 extraordinary. 
 
 This, it muft be confeffed, was a remarkable In- 
 ftance and Proof of it, that the Apoftles were true and 
 hearty Friends to the Liberties of their Chriftian Bre- 
 thren : But this is not the only Inftance, wherein we 
 find them to have bin fo : For, when Deacons were to 
 be appointed, they were far from taking that Affair 
 into their own Hands •, but, as we read in Act. VI. 
 and 2, they called the whole Multitude unto them and 
 advifed them to look out fev'en Men who might be fit for 
 that Bufinefs : And upon this it follows, that the Saying 
 plerfed the whole Multitude, and accordingly they chofe 
 <0;v/rPerfons, whofe Names are afterwards mentioned: 
 And, having proceeded thus far, they then fet the Dea- 
 cons elecled before the Apoftles, who, when they had 
 prayed, laid their Hands upon them. 
 
 And, that the Apoftles continued to be Favourers of 
 the Peopled Right to chufe their Officers, may further 
 be argued from A dr. XIV. 23, where we read of the 
 Apoftles Paul and Barnabas ordaining Elders in 
 every Church : For, whereas our Verfion to ferve a 
 Favourite Turn renders it only ordained, it is certain 
 that the Word fignifies an Election or a lifting up of 
 Hands (c) in every Church accompanying it, as every 
 one tk;\t has but a fmall Acquaintance with the Greek 
 cannot but be fenfible. So that, altho' we can readily 
 r, dw the Truth of what the learned Du Pin ohferves, 
 
 namely^ 
 
(39) 
 
 namely, that, after* the Death of thofe who had bin or- 
 dained by the Apoflles, the People eletled (o) % yet we mufi 
 further infift, that before the Death of the Apoflles and 
 in their Prefence the People elected. 
 
 We fee then, that thefe Churches have the Authority 
 of the Apoflles to countenance them in the Choice of 
 their Officers : If therefore the Apoflles themfelves would 
 not nominate and conftitute Officers in the Churches, but 
 it was their Right according to Christ's Will to 
 chufe their own Officers ; it muft flill be the Right and 
 Liberty of the Churches to elecl their Officers: Well 
 therefore may we fay with Chrysostom (p), So is 
 was then, h. e. in the Days of the Apoflles, and Jo it 
 aught to be now. 
 
 But, altho' thefe Scriptural Teftimonies are enow 
 to convince us, that, as we are in the rightful Pofjejfwn 
 of this Liberty, we ought by all Means to keep it, nor 
 to let it go upon any Account or Pretence whatfoever ; 
 there are however various Reafons befides, which will 
 ferve to betray the Folly and Stupidity of thofe Peo- 
 ple, that can tamely bear to be kept out of this Liberty, 
 and at the fame Time to confirm thefe Churches in their 
 Refolutions not to part with it. 
 
 For it is certainly much more juft and honeft, much 
 more fit and fafe, that the Officers of the Church fhould 
 be chofen by the People, than it can be to have them 
 nominated and appointed by any one Bifiop ; becaufe a 
 Bifhop may with much more Eafe be deceived and cor- 
 rupted than an whole Church, and may be very apt 
 to abufe his arrogated Power : And it is entirely rea- 
 fonable, that the Church fhould chufe thofe that are to 
 be fet over them in the LORD, left other wife ignorant, 
 dronifh, wicked and contemptible Officers ftjould be thrit^ 
 and impofed upon them : And it is furthermore meet y 
 becaufe there is no Likelihood of it, that the People 1, HI 
 
 love: 
 
 — 
 
 (o) Du Pin, Biblioth. Tom. I, prop, ad Fid. 
 (P) QhryfoJlonU ia A& VL u 
 
C4°) 
 
 love and revere, hear with fp'mtual Profit and fubmit 
 with Delight to fetch Perfons as are thruft upon them'~*>a- 
 gainft their Inclinations : And, moreover, there is all 
 the Reafon in the World, that Men fhould have the fame 
 Liberty in Religious Refpecls as they have in Civil : Men 
 can chufe their Friends, their Lawyers, their Phyficians : 
 And can there be any good Reafon affigned, why they 
 fhould be hindred from the Exercife of the like Liberty in 
 Spiritual Regards ¥ Truely no ! They ought to have 
 equal religious Liberty -, nor ought they to be refirained 
 in the Exercife of a Liberty fo reafonable, as this of 
 chufing their own Ecclefeaftical Officers, upon the Choice 
 of which their everlafting Welfare fo nearly depends. 
 
 Befides ; The Remarks of the famous Calder- 
 wood are worthy to be taken into our Confideration. 
 Now He remarks in one Place, that common Senfe 
 teaches us, that a Bifhop is not to be thruft upon an un- 
 willing People, left the unwilling People fhould either de- 
 fpife or hate their undefired Bifhop (a) : — And, in another 
 Place, He lays, that the whole Church ought to be con- 
 cerned about the Means of Salvation {b), of which the 
 Miniftry is one. — And though, writes He, Popes have 
 rob'd the Churches of this Liberty •, [to wit, of chufing 
 their own Miniilers] yet Emyerors and Princes fhould 
 not affume this to themfelves, but, as Nurfeng Fathers to 
 the Church, if indeed they would be glad to bear that 
 Charatler, ihcy fhould reft ore this Liberty to the Chur- 
 ches (c). — And He remarks, that Experience with a loud 
 ■.'proclaims^ that Churches are more or lefs fiourifhing 
 
 as 
 
 (a) Invitis Eccl'fiis -non ohttudendum communis Senfus doctt* 
 ne Piebs invita Epifcopum non optatum aut comemnat aut 
 odeiir, &c. Didoctev. Altar. Damafcen. p. J3*« 
 
 (b) ' Navi de omnibus Mediis Salutjs folliata efle debet : Debet 
 ^igo eligere Paftorein uaum ex mille. Ejulcl. Aut. & Lib. 
 
 F* S3 2 - 
 
 (c) Non >yna Tons' fees He Ubtttate [pl'uvunt Ecckfm, earn ftt 
 z)en^lch)''0lluetvni Impactions &Vt incites, fed ut Ntttritii Mvorati 
 EccM&i ft qujdem his Elogiis gaudenl, 'Ecdefus reftitueie* 
 Ejuft; Auth. & JLitui* ? a ^ ^* ' 
 
(41 ) 
 
 as their Election is With more or lefs Freedom enjoyed (ct)* 
 And, to theie Remarks of one famous Pcrfon, I may- 
 add the Obfervations of another, Grot i us, as I find 
 rhem fcattered up and down in his Book de Imperioi 
 In one Place He lays, That Election is rightly made by 
 the Church according to the Law of Nature : For it is 
 naturally allowed to every Society to procure thofe 'Things 
 that are neceffary for its Confervation t, in the Number of 
 which Things is the Bifpoffition of Offices. Thus many 
 Traders to Sea have the Right of chuffing the Governor of 
 their Ship *, thus Travellers may chufe the Guide of their 
 Journey, and a free People may chufe their King if). In 
 anodier Place, He afTerts, It is altogether certain that in 
 the ancient Church after the Apoftolic Age, tbo* the Peo- 
 ple could rightfully chufe their own Paftors, yet they did. 
 not always and every where improve and exercife their 
 Right (f). And, to cite no farther, in another Place 
 He obferves, that even in later Ages the Right of chuffing 
 their Paftors was often allowed to the People alone : It is 
 fo plain and open, fays He, that 1 need not take Notice of 
 it (g).— Nor may I omit the kind Allowance of the in- 
 genious and fubtle Crellius: For, altho' he, with 
 his Brethren, is for having the Civil Magiftrate to ap- 
 point Officers! over the Churches, yet He thinks it 
 ought to be obferved, that Officers fkould not be com- 
 mitted to any without the Ctmfent of the whole Church : 
 
 G Who- 
 
 (d) Experientia ipfa ehta Voce clamat maqis aut minus florentei 
 ejfe Ecclefi.it, prout magis aut m,nus libeia Eltcl'io* In Pag. ead. 
 iijttfd. Lib. & Author. 
 
 (e) Ab Ecctefia EleSionem rt8e fieri probitur ex Jure natural}* 
 N.*,m naturaluer Cestui unittfifue Permitiitur eaprocware, %ace ad 
 Canfoygtwmm fin funl necrjf.via ; in quo numcrocjl FunSior.um Jp- 
 
 pl'iQatiO. It a vtSorcx multi Jus hibent e'rigendi G uhernatoTcrn Navti 
 fie, vidtom Itinera Ducem, Populist liber Regem. Grot, de Imp. 
 Sum. Poreft. p , t ' } $ 
 
 (f) Omnino cert M m eft in vettre Ecdejla poft Apoftchnim /Extern, 
 vfi Jure potuit Plebt Vajloret fuot deligeie, non id tamen fimptr ac 
 vbique obfawiium — » fijufd. Amh & cib p. 260 
 
 (g) Scd & Jus Prforet Eligtndi -~&&pe [olu Laicit concejfum, 
 ifvjmtjt qiiam u% fam diktat. Ej^id, Anifc & Libit, p. a&?. 
 
C4* ) 
 
 Whoever therefore, foys He, it may he, that has the Choice 
 or Nomination of Perfons to thefe Ecclefiaftical Offices ; 
 yet it ought to be allowed to all in the Church, that if they 
 know any juft Objection againft the Election, they may 
 bring it in proper Time and Place. And there will be 
 Reafonfor it, if they can not only objetl fome Crime, againft 
 them, but alfo prove fuch a Crime as ought defervedly to 
 take him off from his Office. This is clearly to be found 
 in that Canon, wherein it is prefcribed, that fuch as are to 
 le chofen mould be blamelefs. Now how can this be 
 known, unlefs Enquiry be made and all have the Liberty 
 of bringing what they know concerning fuch a Matter. — ■ 
 And truely fuch an Eleclion conftituted in a Church as does 
 not have this Liberty may lawfully be reproved and ac- 
 counted vicious {h). 
 
 Now what is there of Weight to be produced againft 
 fuch Confiderations as thefe ? It would be impertinent 
 to talk of an immediate Call from GOD to Ecclefiaftical 
 Offices : For fuch a Call is not now to be expected : 
 And yet it would be very abfurd to think of officiating 
 in any Church without any Call or Invitation at all : For 
 none may aflume fuch Honours to themfelves but fuch 
 as are called of GOB. 
 
 If then any fhould argue for others, that they Ihould 
 nominate and appoint Officers over the Churches, and not 
 the Churches themfelves : This is what we perempto- 
 rily deny : For we cannot find, that GOD our SAVI- 
 OUR has given fuch Power to any Men, who are not of 
 a particular Church, to appoint Officers in and over it. 
 Nor can we by any Means allow, that a Niwiber of 
 Men of any particular Church, in Exclufion of the Mul- 
 titude of their Brethren, fhould conftitute Officers in that 
 particular Church : For we apprehend, that, in Things 
 
 which 
 
 (h) Iiaqut quifquis tandem fit, qui eligat aut nominet Eos—* 
 femper permitti debet omnibus in Ecclefui y Sec. Et fane qua Eleftio 
 in Ecclefiajam conftituta talent Libcrtatem non rclinquit ilia jure 
 uptebendt & vitwfa cenferi po(eJt % Qsll % Eihic. Chiiftian. L« 
 IV. Cap. XXXI. p. Si*. 
 
(43 ) 
 
 which concern the whole Church, all the Church Jkould be 
 interefted -, unlefs it can be made to appear, that the great 
 Head of the Church has empowered fome only to act in the 
 Matter : Now we know and are allured, that our blejfed 
 SAVIOUR has not committed to any particular Perfons 
 of whatfoever Age or Quality the Power of chufing 
 Officers for the whole Church : Nor has He indulged 
 the Churches with the Liberty of delegating their Power 
 to fome of their Number to chufe for them : For no 
 Part of that Power which ejfentially belongs to the 
 Churches as fuch can be delegated ; but every Part of 
 fuch Power muft be exercifed by the whole Churches. 
 And therefore this Power of chufing, as it belongs to 
 the Churches ejfentially confidered, muft be atled by the 
 Bodies of particular Churches. 
 
 There are fome, who are almoft ready to concede to 
 thefe Things •, but yet they are for excluding the People 
 from the Election of Ecclefiaitical Officers, on the ac- 
 count of their Incapacity and unfitnefs to form a rio-ht 
 Judgment concerning Perfons and to chufe wifely* I 
 remember Sixtus Sinensis was of this Mind ; for, 
 altho' he acknowledges, that both in the Times of the 
 Apoftles and of Pope LEO the People chofe their Bijhops ; 
 yet, he adds (/), that it was eafy for the Multitude of 
 the Faithful to do this then •, for the People were then 
 grave, moderate and concerned for the public Benefit \ — . 
 But now, continues He, the People is a Beaft of many 
 Heads, always intent upon Fatlions and Seditions : So that, 
 if they had this Liberty, it would produce the greateft 
 Difturbance in the Church: And Dr. Thomas Bur- 
 net, Mafter of the Charter Houfe, fpeaks to the fame 
 Purpofe % for He fays, that Eletlions (r), as well as the 
 Manner of Difcipline, were formerly more popular, which 
 infenfibly to avoid Confufion devolved upon thofe who pre- 
 fided over the Church. 
 
 G 2 But 
 
 (i) Sixtus Senenf. Biblioth. San#, L. V. P. ^66. 
 
 (r) Burnt, de Fide & Qfticiis Ghriftianofuai. Cap. I£. 
 
C44) 
 
 But -it is a fufficient Anfwer to a41 that can be fiid 
 to this Effect, that the People- by our great Lawgiver-; 
 and His Apoitles are entrujled with this Privilege, and 
 therefore, for any to fay that they are not meet for this 
 privilege nor capable of dif charging fuch a Trufl, it mult I 
 reflect up w the holy Apoftles, and even upon the Wifdovi 
 cf our great SAVIOUR. And, if it mould be granted," 
 mat the People may grow factious and troublefome in 
 their Elections, and Confufions fhould arife by Means 
 of them j what then? All, that this proves, is, that 
 Churches may degenerate •, and who denies that ? But 
 fuch Degeneracy in them is to be lamented and reformed ♦, 
 and the People jlould fill pofjefs and enjoy their Privi- 
 lege of chufing their Officers. Even Bzovius the Jefui'tc 
 was of this Mind, and he gives three Reafons why it 
 fhould be fo j namely, that fo no Paftor viay be fet 
 ever fuch as are unwilling to have him over them y that 
 fo the Paftor may be loved by his Sheep, and that fo there 
 may be as it were a Spiritual Marriage contracted be- 
 tween them by the Covfent of both. 
 
 The Sum of what has bin faid is, that, both from 
 Scriptural Authority and Examples and from the Reafons ' 
 off the 'Thing, Churches f/:xuld chufe their own Officers , 
 and that the Objections againft their Enjoyment of this 
 Liberty are cf no Force and Validity. 
 
 And, if we fearch the Archives of Antiquity, we - 
 fhall find, that the Primitive Churches were in PofTeiTi- 
 on of this Liberty, which thro' the Divine Goodnefs ' 
 thefe Churches enjoy. 
 
 It appears from Clement's fifft Epiftle to the 
 Corinthians, a valuable and undifputed Remain of An- 
 tiquity, that Bifiops and Deacons were conilituted by •■ 
 the Lonfent and Agreement or good Liking of the Church (t)\ 
 that the Apoftles themfelves appointed qualified Perfons 
 to the Minifteriai Office with the Choice of the whole 
 Church, and indeed that they were not thought lawfully 
 
 called 
 
 ( ) vid. CUmeni. Epift. I. ad Corinth 
 
(45) 
 
 catted or chofen to their Offices, nor might reafonably 
 challenge any Refpett or Subjeclion from the People, unlefs 
 the whole Church concurred in the Election of them. 
 
 It is plain from an Epiftle of Ignatius written to 
 the Fraternity of the Church, that he judged it becoming 
 for them to chufe their own Bijhop (t) : For you muit 
 know, that, however defpifed the Fraternity may be 
 by fome who are very fanguine in their Appeals to 
 Antiquity, yet all the genuine Epiftles of Ignatius, 
 except. one to Polycarp, are direcled to the Brethren : 
 And this efpecially is fo, wherein it is faid to be becom- 
 ing for them as a Church of GOD to chufe or appoint a, 
 Bijhop. 
 
 It is 'not to be doubted, but that Or i gen was of 
 the fame Opinion •, for he, writing concerning the Cities 
 of GOD ', even the Churches of Jesus Christ, and 
 concerning the Rulers of them, affirms that they are to 
 be- chofen (r) to their Office by the Churches which they 
 rule. \ 
 
 Eusebius declares, that in the Year of our Lord 
 236, 'all the Faithful (u) in Rome itfelf did meet toge-- 
 ther in one Place to chufe another Bifiop in the Room of 
 Antprus : And he fays, that Alexander, Bifhop 
 ol.Jerufalefn was chofen in this Manner, and then pre- 
 fented to. the Neighbouring Bifhops tor their Appro-" 
 bation (u). 
 
 Cyprian a little while after teflifies to this Right', 
 of the People, faying, that they have the Power of chufing 
 their own Minifters (w) over and over again ; as every 
 one knows, that has ever confulted his Writings : And 
 he -acknowledges, that he was promoted Bifhop, Populi 
 yniverfi Sujfragio, by the Suffrage of the People (w). 
 
 The 
 
 — — 
 
 (() Ignat. Epift. ad Pbiladelph. 
 
 (r) Orgen. com Ceif. lib. ulc. ad Fin. 
 
 (u) Evfebu J. VI. cap. 22. (u) Eufeh. 1. VI. c. ii. 
 
 (w) Ipfa [Plebs] maxime hahct Potcjlztem eligendi (Hgnos 
 Sacadotcs, &c. Cypria*. Epift. 4. vid. etiam in Epift. 68. & 
 in aliis Uocis. fw) Cypi an, Ep. 55. 
 
C40 
 
 The firft and moft famous general Council of Nice, 
 writing a Synodal Epiftle to the African Churches to 
 warn them againft Arianifm, exhorts them to chufe or- 
 thodox Bijhops in the Room of the Deceafed, provided they 
 he worthy — : From which it mould feem, they thought 
 the Eletlion of the People fo neceffary, that real Merit 
 was not fufficient to make and conftitute a Bifhop with- 
 out their free Election of him. 
 
 And that, in ancient Times a Confpiracy of Bifhops 
 could not choufe the People out of this their Right, 
 we have a remarkable Inftance to produce : For Mar- 
 tin, ufually called Saint Martin, a little after Con- 
 stantino, was made Bifhop of Turon in France by 
 the People's Eletlion and Confent, notwithftanding all the 
 Oppofition that the Bijhops could make againft his 
 Election and Settlement among them : And Abbot 
 Fleury, in his Difcourfes on Ecclefiaftical Hiftory, 
 rightly obferves, that in thofe Times fo great a Regard 
 was had to the People's Confent, that, if they refufed to 
 receive [a Bifhop or Minifter] after he was ordained, 
 they were not forced to have him, but had another who 
 was more agr cable to them. 
 
 Posidonius in the Life of Austin fays, That 
 that Father was of the Opinion that ( x) in ordaining 
 Priejls and Clerks the Confent of the Majority of Chrifti- 
 am and the Cuftom of the Church jhould be followed. 
 
 In the Council at Orleance in the Year of our Lord, 
 540, this Rule was laid down, that he is to be chofen by 
 all who is to be fet over all (y) : So that then the Chur- 
 ches were not lb big but that all the People might join 
 in chufing their Bifhop. 
 
 And Bellarmin himfelf confeffes, that it was the 
 Cuftom in the Time of CHRTSOSTOM, AMBROSE, 
 AUSTIN, LEO and GREGORY for the People to be 
 
 eon- 
 
 (%) Auguitinus in ordinandi: Sacetdotes et Clericis Conftn'um ma° 
 joremCbrifitanomm et Confuetudinem Ecclefa [ecpifjidam Qifritrabatw. 
 Pofidov, i;i Vic. Juguflin. Cap. XXI. 
 
 (yj Cano. $. de oidinand. Epifcop* 
 
(47 ) 
 
 concerned in the Choice of their Bifhop (z). And fome 
 ofthePapifts even go higher : For Lorinus, Sal- 
 me ron and Sanctius, writing upon Act. XIV. 23. 
 acknowlege, that it was the Primitive and Apoftolk 
 Practice for the People to chufe their own Minifters. 
 
 There are feveral Chronologers and Hiftorians who 
 relate concerning Felix the Fourth^ that afcended the 
 Papal Chair in the Year of our Lord 525, that he 
 firft of all by a Law feparated the Clergy from the 
 People, while Divine Service was performing in the 
 Churches; and Boniface the Second did the lame 
 after him : And the fame Thing was decreed and con- 
 firmed afterwards by fucceeding Popes and Synods : 
 Now the very learned Hospinian obferves, that 
 this was done by them for two Reafons, in the firft 
 Place, that at length they might deprive the People of 
 their Voices, their Suffrages and their Places in the E- 
 letlion of their Bifhops -, and, in the next Place, that fo 
 no one might be allowed in any Civil or Criminal Caufe 
 to call a Bifijop or any Clergyman before a Secular 
 Judge (p). 
 
 Nay it feems to have bin the Cuftom of the Churches 
 to be concerned in the Choice of their Minifters for near 
 Thirteen Hundred Years together : For the Emperor 
 Frederic the Second, who deceafed in the Year 
 1250, is thought to be the firft , that was for excluding 
 the Laity from the Election of their Officers : But, that 
 until then the People had their Suffrages, appears from 
 the Decretal Epiftles of GREGORY the Ninth (q). 'Tis 
 true Hildebrand began to fet up the Power of 
 his Cardinals ; but even he denied not the Clergy and 
 the People their Votes in Comitiis : So that until the 
 Twelfth Century, it cannot be difputed, that even in 
 
 Rome 
 
 Tl , 
 
 (z) BeUarmh. 1. I. cap. IX. de Clericis. 
 f p) Hofpman. de Origin. Templor. 1. 2. cap. I. p. 29. 
 (q) Cbamier. de Ecclefia. Tom. V. o. 161.— EU8J9 Clerics- 
 rum efi Fetitio Vlebu % JDecret, Par, I. Diftindt 6 2, 
 
(4? ) 
 
 Rome itfelf the People elected their Bifhop. And 
 Thuanus informs us fb)» that in 585, a Popifh Arch- 
 bifhop allowed the City of Magdeburg? Jus vocandi ac 
 conftituendi Ecclefi ?. Miniftros? ficut ante a habebat •? that 
 is, their former Right of calling and appointing their 
 own Minifters. And I may add, that, in a Gallican 
 Council, convened in 1582, there was a Decree pafTed 
 to this Effect, namely, Thai fo there may be a better 
 Provifwn made for Cathedral Churches and Monafterics 
 than there has bin? especially fence Elections have bin taken 
 away? we befeech and urge his moft Chriftian Majefty 
 by the Bowels of Divine Mercy and the Blood of CHRIST, 
 that? from his fingular Piety towards GOD? he would? 
 for the Divine Glory and the Good of the Church? as 
 alfo for the Freedom of his own Mind from the greateft 
 Scruple and the Deliverance of his Confcience from the 
 greateft; Tortures? reftore to the Church the Power of cha- 
 fing fit and ufeful Paftors(e). 
 
 Now it is very evident from thefe Teftimanies, that 
 in the Primitive Times the Right of the Churches to chufe 
 their own Officers was acknowleged, maintained and 
 exercifed ; and that this was one of the laft Things which 
 the Enemy of the beft Inter efts of Mankind wickedly ra- 
 vifhed from them. 
 
 Thus then we have Scripture? Reafon and Equity? the 
 Nature of Churches in their Infiitution and Ends? and 
 the Practice of the Church in the firft and fome fucceed- 
 ing Ages? all confpiring to confirm this Privilege of the 
 Churches to chute their own Officers : Nor can we 
 judge any otherwife, but that the Robbing the Churches 
 of this Privilege was great and abominable Sacrilege. 
 
 But, if any mould lay, that, altho* the Right of chit- 
 fing and calling their Minifters be in the People?, yet ek 
 Faclo in many Places, and even Places profiling the 
 Reformation, they are deprived of this Right ? and how 
 
 u 
 
 ^>) Thua-n. lib. 8$. Pag. 8*. 
 
 Qc) BichcU, ia Deciei. tcdef, Gallic. I 5, Tit, 8. e. 7. 
 
C 49 3 
 is This come to pafs ? In Anfwer to it, left I mould 
 exprefs , myfelf with an exceptionable Vehemence, I 
 chufe to tranfcribe the Anfwer of the very learned 
 Voet to that Queftion, Whether the Election and Cal- 
 ling of Minifters be in the Power of the Church ? 'Tk 
 this. By Divine Rights fays He, This Pczver is in the 
 Church. That any where This is either wholly or in 
 Part given to Magiftrates, Patrons, thofe who are ho- 
 noured among Men, Bifhops, Ediles or others ; it is owing 
 to humane Doings, Ujurpations and Appointments: If 
 therefore among Proteftant and Reformed Divines you, 
 read of any fuch Thing ; pray think, that they relate the 
 Cuflom of the Place and the Manner there tolerated, 
 which could not be taken away •, not that it is a Divim 
 Right or the Doclrine of the Reformed or the Appoint- 
 ment of Fathers and Councils and the antient Church (/) J 
 And I would take Leave to add, that, as the Divimi 
 Right of People's chufmg their Minifters has bin al- 
 ready confirmed, fo from Fathers and Councils it hag 
 bin fhewn that the Primitive Churches poffeffed and exer* 
 cifed this Right : And to prove that this is the Doctrine 
 of the Reformed, I would put my Reader in Mind, 
 that LuTriER, both in his Book to the Bohemians (ji) 
 and in a German (o) Tracl afferted and maintained this 
 Principle; and not only Pie, but Calvin (/), Zep- 
 
 PI PER, 
 
 (0 An penes Ecclefiam ? Id jure Divino. Quod ahcubi \n 
 otumant ex Parte id tribuitur Mogifitatibns, i'atronis, Mono- 
 
 & moremifibic toieratuvi, tjui iolli vondum fotuit : non Jus Di- 
 vinum aut DoHrinam Reformat am aut Pauum^ (Jwciliornm '-Qf. 
 antiquk EcclefiA Piac'uum. Voet. Par. II. i. ill. Trac. I. C. 1V\* 
 
 (n) Luther, in Lib. de inftituendis Miniftris ad Bohemas. 
 
 {o) Luther, in Scripro cui Tic. g^ioi Ecci^U Vjicftatem f)fa 
 lent EPgendi & Deponendi Miniftwt* 
 
 Q) Calvin.:Evii\'> 8&. 
 
(5o) 
 
 per (;»,)> Baldvin (fj, the Synod of.Dort(d), and 
 the Ley den Divines (e) have held and maintained the 
 lame : And above all, the renowned Flaccius 
 Illyricus in a Trad (/) has laborioufly artd learn- 
 edly proved this Point from every Argument that He 
 could mufter. 
 
 From the whole of what has bin offered, I would 
 conclude this Chapter by faying, that, as thefe Churches 
 are in the rightful PoJfeJJion of the Power and Liberty to 
 chufe their own Officers, which Power and Liberty they 
 have recovered from the Oppreffion of unreafonable 
 Men, while many Churches which are reckoned among 
 the Reformed are not fo happy as to enjoy it •. thefe 
 Churches would do well to keep this Power and Liberty as 
 the Apple of their Eye, nor fuffer themfelves to be 
 wrought upon fo far as to part with a Privilege of fo 
 much Worth and Importance : They ought indeed, in 
 the Ufe and Exercife of their Right, to confult the Edi- 
 fication, Comfort and Satisfaction of their Neighbours : 
 But, confidering their rightful Claim to the Choice of 
 their own Officers and the many ill Conferences which 
 will follow upon their receding from it ; they ought not 
 to allow any to deftroy or betray this their valuable 
 Liberty : And, if any mould facrilegioufy attempt to rob 
 them of this Liberty or by any Means to hinder them 
 in the free and perfetl Exercife of if, they would be very- 
 much in the Right of it to confider them among their 
 great eft Enemies. 
 
 Chap- II. 
 
 (m) Zepper. Polit. Ecciefiaft. 1. *. cap. 3. 
 (c) Baldvin. lib. Cafuum. 1. 4 cap. 5. 
 
 (0) Vide Conftitution Ecclet'. Synod. National. T)ord. 1578. 
 (0 Synopfis LeidenC Frofeffor. Difp 4> Thef. £K, 36. 
 (0 Flaccius lllyric. in Tract, cui Tit. gitod Eleclio Epifco- 
 fotvm -non ad EcclefiaJUcos folum, fad gf ad Laicos (ut vocant) 
 
Chapter II. 
 
 The Right of thefe Churches to ordain 
 their Minifters dated and argued. 
 
 THE Defign of this Chapter is not to deny, that, 
 in Churches which are furnifhed with Prefby- 
 teries, thofe Prefbyteries may ufe Impofition of Hands and 
 ordain : For this is what is readily acknowledged by 
 thefe Churches. 
 
 Nothing can be more plain, than that the Church is 
 before its ordinary Officers ; I lay its ordinary Officers : 
 For our bleiTed Lord might, as He actually did, or- 
 dain Apoftles, when there was yet no Evangelical 
 Church, to difciple the Nations and baptize them and 
 gather Churches out of fuch difcipled and baptized Na- 
 tions : But it does not appear, that the Apoftles either 
 did or could ordain any ft ate d Officers, until there were 
 Churches formed for the Reception of them : So that 
 we judge it an abfurd and extravagant Thing, and the 
 Whim of only fome Ecclefiaftical Bon S$uixofc[ to 
 afcribe the Continuance of the Church to the fucceffive 
 uninterrupted Ordination of Officers : For s if there were 
 any fuch Thing as a fucceffive uninterrupted Ordination 
 of Officers, which there is hardly one found Proteftant 
 that can believe there is -, flill this fucceffive Ordination 
 of Officers wholly and entirely depends upon the Conti- 
 nuance of the Church, and muft be an Atl of the Church ♦, 
 and therefore it can never be a Means of communicating 
 Ecclefiaftical Power to others, without which there would 
 be an End of all Ecclefiaftical Power, as fome fondly 
 imagine or would make us believe that they imagine, — 
 And befldes y It muft be not only a vain and idle, but 
 
 H 2 an 
 
an impious Attempt, to derive a SucceJJion, upon which 
 the Being of a Church fhall depend, thro' the Prefence' \ 
 cf CHRIST with the Bijhops cf Rome, who for an hun- 
 dred Tears together ; namely from the Year 900 to the 
 Year 1000, were Monfiers for Ignorance, Lujl, Pride 
 end Luxury, as Baron ius himfelf acknowledges, 
 A. D. 912. 5. 8. 
 
 And yet there are here and there fome defective Pro- 
 tectants, who are fond of their uninterrupted Line of 
 Succejftcn. But we may fitly enquire of them, Why 
 there is fuch a Thing as a Degradation, and for what 
 Purpofe it is pra&ifed at any Time among them ? Cer- 
 tainly you will all allow, that they, who by Schifm are 
 cut off from the Church, mujl alfo be cut off from that 
 Part of Apoftolical Power to which they made their 
 Pretenfions ; and lb it cannot be indelibly fixed on 
 them, And furely, where no Part of the Apoftolical 
 Power can be claimed, there can be no SucceJJion to it. 
 Now, in the Church of Rome, it has bin proved by 
 Onuphrius an Hiftorian of their own, that there 
 have bin at leaft Thirty Schifms, by feveral, fometimes 
 no lefs than five or fix at once, pretending to the Pope- 
 dom : And one of the Schifms lafted more than Fifty 
 Tears, when one Pope fat at Rome, another at Avignon : 
 Nay Bellarmine is obliged to acknowlege, that* 
 for above Eighty Tears together, the Church for want 
 of a lawful Pope had no other Head than what was in 
 Heaven. And, if Schifm deftroys the SucceJJion of A- 
 poftolical Power, certainly damnable Herefy, Devilifni 
 and Atheifrn will alfo do it. Now what can be faid to 
 the Complaints of Baron i us about the End of the 
 Ninth Century, How deformed, fays he, was the Romifk. 
 Church, when V/hores no lefs powerful than vile bore the 
 chief Sway at Rome, and at their Pleafure changed Sees 
 and dpp'tiinted Bifhops, and which is horrible to mention, 
 did thru ft their own Gallants into the See of Saint Peter, 
 There cannot therefore be any Thing more evi? 
 dent than that the SucceJJion has failed', tho' indeed, if 
 
 « 
 
(S3 ) 
 
 it were not fo, the - uninterrupted SucceJJion can never be 
 proved. " 
 
 But there are fome, who, tho' they could never End 
 in their Hearts to believe the mad Whim of Papal 
 SucceJJion and a JucceJJive Ordination, yet, in order to 
 eftablifh. an Ecclefiaftical Jurifdiction or Government, 
 are for giving the Power oj Ordination into the Hands of 
 the Bijhop or cf a Synod : But it is to be hoped, that 
 thefe Churches will know better than to give fiich an 
 inejlimable Branch of Ecclefiaftical Power out of their own 
 Hands into the Hands of others, who ought not to have 
 it, and who in the PofTefTion of it have always made 
 the word Ufe of it. 
 
 Thefe Churches are far from difowning, that, when 
 a particular Church has Elders of its own, thefe Elders 
 by the lmpofttion of Hands may ordain fuch other Officers \ 
 as that Church may fee Caufe to elect : But our Epif- 
 copal and Prefiyterian Brethren Hill infill upon it, that 
 Ordination is a Part of Ecclefiaftical Jurifdiclion, Jo be 
 difpenfed, by the Bijhop, fay the former, by the Elderjhip 
 and that confociated, fay the latter. 
 
 It is evident, nor has any one yet bin able to prove 
 to the contrary, that Timothy was ordained by the 
 Prejhytery, not by any particular Bijhop alone : And, 
 for ought that yet appears, the Prejhytery which laid 
 Hands upon that Evangelift, might be the Prejhytery 
 of a particular Church, and not of a Synod or inferior 
 Claffis : Nay it is very probable, that it was the Pref 
 by tery of a particular Church : For, altho' Paul and 
 Barnabas were Apoftles, yet they were not ordained 
 [that is to fay, if they were ordained] by any Clajfs or 
 Prejhyterial Synod, nor yet by one Jingle Perfon:, but 
 by the Prejhytery of one particular Church, namely the 
 Church at Antiocb. 
 
 , But you will enquire, it is very likely, how it ap- 
 pears that the Elderjhip, in Aft. XIII, which ordained 
 Paul and Barnabas, was but the Prefoytery of one 
 particular Qongregation ? And I anfwer, that this is 
 
 plain 
 
C?4) 
 
 plain From Act. XIV. 27, which clearly reprefents to 
 us, that the Church of Antioch was not fo great but 
 that it could ajfeniblc in one Place ; and, that the whole 
 Multitude at the Return of Paul and Barnabas 
 from the Synod at Jerufalem met together to hear the 
 Epiftle which that Synod had feni them, this is very ma- 
 nifeft from Act. XV. 30 and 31. Now therefore the 
 Conclufion mult be this, that, the Church at Antioch 
 being but one particular Church, the Prejbytery, by 
 which Paul and Barnabas were ordained, could 
 not be a Sy nodical Prejbytery, but the Prejbytery of a 
 particular Church. 
 
 There is, I confefs, a confiderable Noife made both 
 by our Prefbyterian and Epifcopal Brethren about the 
 Epiftles to Timothy and Titus: For, while the 
 former are endeavouring to fupport and eftablijh their 
 beloved Clajfes and Synods from Timothy's Ordination \ 
 the latter continue to infill upon it, that thefe Epiftles 
 are purely Epifcopal : But the belt Conftruction, which 
 can be made of thofe Epiftles is plainly this ; to wit, 
 that they were not deftgned for thofe Evangelifts alone, 
 nor any Minifters alone, but for a State that was mixed^ 
 wherein the faid Evangelifts, having fome affifting Pref 
 bxiers or other Officers, adminiftred and executed the 
 Affairs of the Chriftian Society with the Allowance, Con-^ 
 fent and good Agreement of the People : For, altho* the 
 Epiftles be written by Name, and fay efpecially, to 
 T 1 m othy and Titus; (till there can be no Queftion 
 but that they were really intended for general Ufe and 
 Advantage: And this is what we may "fairly conclude 
 from the Apoftle's Wifh, Grace be with you, Grace be 
 with you all, which doles one Epiftle and another : 
 For it cannot be well imagined, that thefe Wifhes are 
 only belonging to the Evangelifts, to whom the Epiftles 
 are'directed. Why then mould it be conceeded to our 
 Brethren of the Church of England, that the Apoftle 
 writes his three Epiftles to two Arch-Bifhops or Me- 
 lfopoWdnf\ efpecially when, as the famous Calder- 
 
 wood 
 
a 55 ) 
 
 wood obferves, there is not fo much as one "Thing infert* 
 ed in them that can properly ferve the Arch- Bifhop or 
 Metropolitan? For, adds he, here are no Apoftolical 
 Monitions about convoking Synods of Bifhops, concerning 
 Confecrations of Bifhops, concerning the Correction of the 
 DefecJs and Exceffes of Prelates, and receiving Appeals 
 from Epifcopal Confiftories ; althtf thefe, according to 
 your Hierarchical Gentlemen, are the chief Offices of 
 Arch-Bifhops (x). — And why mould we allow thole 
 Things to be found in thefe Epiflles, which our Pref 
 byterian Brethren fondly value, when no fuch Things 
 are in thefe Epiflles ? If it were actually declared in 
 them, that in Crete and at Ephefus there were Prejby* 
 teries -, yet where do we read of the Powers to be claimed, 
 by thefe Prefby teries or the Subjection of thefe Prefby- 
 teries to other and fuperior Judicatories ? 
 
 As to thofe, who confidently report, that Ordination- 
 cannot be validly and lawfully perfor?ned but by a Bifhop 3 
 we think it a fufficient Anfwer to fay, that we find the 
 flrft Mention of a Bifhop diftincl: from Prefbyters to 
 have bin about Three Hundred Tears after our Sa~ 
 vi our: And this is no more than what many of 
 the more fober and confiderate of the Epifcopalian 
 Writers are free to acknowlege : And we conceive, that 
 even then, for ought that the Friends of Diocefan Epif- 
 copacy have bin able to prove to the contrary, there 
 was no Bifhop who had any Jurifdiclion or Authority over 
 other Minifters, but who in common with other Minifters 
 ruled and governed the Churches according to their Con- 
 lent and Agreement. 
 
 But, if for Argument's fake it mould be allowed, 
 that the Bifhop was a diftincl Order from the Prejlyter ; 
 Hill this will be no Demonft ration, that the Bifhop alone 
 has the Power of ordaining : Flow then mall we be 
 made fenfible of it, that the Bifhop alone fhould bfive 
 this Power # Alas ! Confident Affrtions of a Thing 
 
 uj e yw i . i ■— — 
 
 (xj D;dccUv, Altar. DaiTiafcen, p, 3 
 
will never convince us concerning the Truth of it, efpe- 
 daily of fuch a Thing as this which can never be 
 proved : For in the whole New Teftament there is not 
 fo much as one Inflame of an Ordination that was -per- 
 formed by a fingle Perfon. 
 
 Let us therefore turn to our Prejbyterian Friends and 
 attend to what they have to offer : Now they are ready 
 to object and fay, But, dear Brethren, where do you 
 read of any Ordinations but by Prefbyters ? For Anfwer 
 to thefe our entirely beloved Brethren, there is no need 
 or referring them to the Direction, in Numb. VIII. 10, 
 "Thou floalt bring the Levites before the LORD, and the 
 Children of Ifrael fhall pit their Hands upon the Le- 
 vites ; from which Direction fome have argued, that 
 when a Church is deflitute of Elders and Elders cannot 
 conveniently be had from another Church, then Impofition 
 of Hands may be performed by fome of the confidera- 
 lie Men of the Congregation, altho' they mould not be 
 Elders ; and that therefore, what was performed in the 
 Church of Ifrael, may in the like Cafe be at prefent 
 performed. 
 
 But, waving this Argument, I fhall now remark and 
 fhew, that the Cafe may be fuch as that, if Ordination 
 be redly requifiite, by the Impofition of Hands, then it 
 way be performed by fuch as are not Officers at all in the 
 CbUi-ch : Now this is very clear ; for the State ofThings 
 may be fuch, that there cannot be any Ordination at 
 toll by the Impofition of the Hands of Elders : And in 
 inch a State as this, as there are no Elders or Bifhops, 
 either there mud be no Ordination by the Impofition of 
 I [ands at all, or die the Ordination mufl be performedby 
 uch as are no Officers : And, that this may be the Cafe 
 ot 1 Church, that Ordination cannot be performed by 
 Officers in it, this fhall prefently be made evident. 
 
 To fuch therefore as are of the Opinion, that Ordi- 
 fiation by Officers is fo necefTary that there is no perform- 
 mg it without them, we may calmly addrefs ourfelves 
 ..md expoftulate - 3 Dear Sirs, How will you prove the 
 
 Neceffity 
 
(57 ) 
 
 NeceJJtty of Ordination for Elders or Bimops ? And, if 
 you will have it necefTary, I pray, what jjhall he done 
 where there are no Ecclejiaftical Officers to be had ? For 
 this may be the Cafe of a Society of Chriftians by Ship- 
 wreck thrown upon a Place where there are no Elders % 
 lay, upon the Ifland of Bermuda, which erects its foli- 
 tary Head in the Atlantic at a Diftance from other Pla- 
 ces : Suppofe in this Cafe Mr. Paul mould providen- 
 tially come among them, who had never bin feparated 
 to the Evangelical Miniftry -, might he not teach and 
 inflrucT: them in the Principles of Chriflianity ? And, 
 if Ordination were necefjary in order to his Difpenfatiort 
 of the Word and Ordinances, might not the poor Ship- 
 wrecked Chriftians properly ordain him and feparate him 
 by the Impojition of Hands to the Work of the Miniftry ? 
 or, which to me is the fame Thing, by the laying on of 
 their Hands, commend him to the Grace of GOD in that 
 Work to which they have called him ? Truely it is very 
 plain to me that they might. This is certain, that, at 
 the Beginning of the Reformation in Scotland, the old 
 Manner of electing and ordaining Minifters was performed 
 without Impofition of Hands, as may be feen in Knox's 
 , Forms prefix'd to the old Pfahns : And the ingenious 
 Steuart, in the Fourteenth Page of his Collections > 
 affirms this Ordination was lawful and valid. If there- 
 fore it mould be thought too much for Brethren chofen 
 to it to impofe Hands on elected Officers ; certainly we 
 may claim the eletling and ordaining Power for the Bre- 
 thren without it. And this is what all Men would 
 foon difcover, if it were not for the Inter eft of fome 
 worldly minded Perfons to entangle the Sentiments of 
 Mankind and lead them afide. 
 
 Antiquity is no Stranger to fuch an Opinion as ours: For 
 Frumentius, who v/as not in holy Orders, went and 
 preach'd to the Indians, and afterwards was made a 
 Prieft and Biihop by Athanasiixs: But no one that 
 I know of ever faulted his Conduct : Nor has the King 
 «f the Iberians bin condemned, altho', before he was or- 
 
 I dained 
 
( 52 ) 
 
 Gained by Elders or even baptized, he converted his 
 Subjects, and, according to the ancient Hiftorian, before 
 he was initiated himfelf was the Apoftle of bis Countrey. 
 And it is probable, that many even in the Times of 
 the Apoftles preacffd and received Orders from the 
 Churches to which they came: For Sanctius(V} 
 affirms and acknowleges with Baronius, that more 
 than Fifteen Tboufand went out from Jerufalem to pro- 
 pagate the Gofpel : But we can by no Means fuppofe, 
 that they were ordained canonically and in an atnple 
 Form, as indeed thefe Roman Catholicks tbemfehes are 
 free to declare that they were not thus ordained. To 
 be fure the Bohemian Brethren, whom they call Picards* 
 thought themfelves empowered to ordain their own Mi- 
 nifters : For, in the Year 1456, they form'd themfelves 
 into Chrifiian Churches, and from twelve that were chofen 
 they felecled and conftituted three by Lot for their Mi- 
 nifters (b). And the firft Reformers laid this Principle 
 of the worthy John Huss as the Foundation of the 
 Reformation* that the Law of CHRIST is fufficient for 
 the Government of His militant Church without the Addi- 
 tion of any humane Laws : And, left they or their 
 Poiterity mould fall off from this Foundation, they 
 protefted, that, in order to preferve their AJJemblies Co 
 profefling the pure Doctrine of the Gofpel from being 
 fcattered, they would be careful to keep a Supply of faith- 
 ful Minifters \ and that therefore, without expecting 
 any in Orders to come over to them from the Church 
 of Rome, they were (c) for ordaining them at ho?ne 3 
 whom they chofe for their Minifters. 
 
 And this leads me to demand, how we Jhall do, if we 
 cannot improve the Officers, which we may obtain, to con- 
 fer holy Orders ? For it fometimes happens, that, where 
 
 Officers 
 
 (a) Sana, in Aft. VIII. 4. and XL verf. 19.20. 
 
 (b) Lazicius in Apolog. cont# magn. Ducem Mofcorum* 
 Cap. 9. 
 
 (c; Ordinances ejft Vomh fro mce£itale, Rfgenvoft* Hift. Ecclcft 
 Sclavonic, p. 50, 
 
(59 ) 
 
 Officers may be had to perform this Service, thofe Officer /. 
 as well as the Churches to which they belong, may be 
 fo very corrupt or wicked that it would be better not to 
 improve them : And therefore we need not be afraid or 
 alhamed to declare, that, if our Churches here can have 
 no Minifters but what muft be ordained by Popifh 
 Bifhops, the Cafe appears to us as forrowful, as if the 
 poor Sheep in the Wildernefs could have none but 
 Wolves to appoint Shepherds over them : Blefled be 
 God, this is not the Cafe with thefe Churches. — But 
 let the Cafe be imagined, that there may be a general 
 Combination of degenerate Paflors in a Countrey, who 
 will be for difpenfing Ordination to none but fuch as will 
 partake with them in their Degeneracy or fubmit unto fin- 
 ful 'Terms ; where a particular Church is defirous to have 
 all Things according to the Pattern in the Mount : Now 
 in this Cafe would not the making the Impofition of Hands 
 from fuch Minifters as have bin themfelves ordained, to 
 be effential to the Call of a Minifter, be a Piece of foolifh 
 Bigotry, to which no found Proteftant can fafely and 
 prudently fubfcribe ? Truely it feems to be fo. And 
 we are fure, that Beza, in the famous Conference at 
 Poiffy, clearly and fully renounced fuch an enfnaring 
 Opinion, and maintain'd, that " unto a legitimate Call 
 " Impofition of Hands was not necejfary •■, but that the 
 " chief and fubft ant ial Tokens thereof were a good Life, 
 "found Doclrine and Eleclion [from the People :] Nor 
 ff. was it to be wondred at, if the Reformed had not re- 
 " ceived Impofition of Hands from them, whofe cor- 
 " rupt Life, Superftition and falfe Doclrine they were 
 " to reprove ? Or how could it be expected, they floould 
 " ever be allowed of by them, who v/ere Enemies to the 
 " Truth which they defended" ? 
 
 And, in fine, I would enquire of the Patrons of Or- 
 dination by Officers, whether even good and meet Officer s^ 
 belonging to other Churches, may claim the Power of 
 crdaining Elders over Churches to which they are not 
 related ? Tho 9 there may be very deferable Officers and 
 
 I % in 
 
(6o) 
 
 in every Refpect well qualified near at Hand ; never- 
 thelefs it does not appear, that even thefe have Authority 
 or may affume to them/elves the Power of ordaining Elders 
 to other Churches, of which they are neither Members nor 
 Officers ; unlefs thofe particular Churches, in which the 
 Elders are to be ordained, reaueft their Prefence and 
 Affiiftance : For ordinary Officers are not like the Apof- 
 tles, who might feed all the Flock of our Saviour; 
 but there is one -particular Flock, of which, and of which 
 alone, they are to take the Overfight. 
 
 If indeed it were acknowleged that we read in fun- 
 dry Places of Ordination performed by Elders, tho* the 
 Proof of this is difficult; and that we never read in 
 the New Teftament about the Performance of it by any 
 ethers : This however is nothing at all againft what has 
 bin offered : For, altho* we fhould allow, that, in fuch 
 Churches as are furnifhed with Elders, Ordination fhould 
 be performed by thofe Elders ; we may nevertheless with 
 Safety maintain, that, where there are not Elders as at 
 the firft, nor any that can be conveniently borrowed from 
 Other Churches, Ordination by the Impofition of Hands 
 inay then be validly and lawfully performed by others. 
 And it is no more than what a famous Bifliop of Salif- 
 bury, in his Expofition on the thirty nine Articles, has . 
 freely declared : For He affirms, that, whatever fome 
 bolter Spirits have fine e thought of it ; yet not only thofe 
 who penVi the Articles, but the Body of the Church for 
 above half an Age afterward were of a Perfuafion which 
 implied, that they thought no fpiritual Powers ne- 
 ceffary for the Exercife of the Evangelical Miniftry, except 
 what the People could convey to fuch of their Body as 
 they might judge qualified for it. 
 
 We may alio be free and ready to grant, that Elders 
 meeting in a Council or Synod, with Brethren, may at the 
 Defire of a particular Church, ordain its Officers : But 
 then, as it has bin the Judgment of thefe Churches in 
 Times pail, there is yet no good Reafon why thefe 
 Churches mould change their Judgment, that the El- 
 ders 
 
ders fo convened in Council or Synod with their Brethren 
 for this Service, have no Power or Jurifdiclion of their 
 own, hut acl by vertue of the Tower derived from the 
 particular Churches which fent for them : So that, in 
 lriort, particular Churches are the firft Subjecls of this 
 Power of ordaining ; as it is for particular Churches 
 that Councils or Synods convene, when they meet in 
 order to ordain Officers for them. 
 
 The very learned Fabritius, the Principal Doc- 
 tor of Divinity in the Reformed Church of the Pala- 
 tinate, whofe Life is written and whofe Works are 
 publifhed by the great Heidegger at Zurich, 1698, 
 publifhed two Dialogues in 1685, in the latter of which 
 he endeavours to demonftrate that the Controverfy about 
 Baptifm by a private Man in Cafe of Neceflity does not 
 belong to the fundamental Articles of Faith, but to the 
 Queftion concerning Order, it being appointed by the 
 Divine Law that all things jhould be done in order : 
 Which principally confifts in this, that every one per- 
 form the Duty belonging to his Charge : And therefore if 
 any Man, even a Laic, be appointed by the Church to 
 adminifter the Sacrament, if he does it, he does nothing 
 but his Duty and neither offends againfi the Faith or 
 againft good Order. The learned Fabritius indeed 
 does not lay this down as of himfelf -, but he commends 
 both the Ancients and Moderns who are of this Opinion. 
 And by the fame Rule he would have commended fuch 
 as affert the Right of the Brethren to appoint fome of their 
 Number to confer Orders on Officers calPd and chofen 
 by themfelves >, and fo our generous and noble Parents 
 would have bin applauded by him for their Opinion con- 
 cerning Ordination. 
 
 As our Fathers tho't, that Ordination did not conftitute 
 an Officer nor give him the Ejjentials of his Office : For 
 they judg'd, that the Effence of the outward Call of an 
 ordinary Officer confifled, not in that, but in his free Elec- 
 tion by the Church and his Acceptance of that Choice : So 
 they have declared their Opinion, in the Ninth Chap- 
 ter 
 
(6i) 
 
 ter of their Platform, that, in Churches where there are 
 no Elders, Imposition of Hands on Officers elected may 
 be performed by fome of the Brethren orderly chofen by the 
 Church for that Service : And the Reafon which they 
 there aflign for this is a good one : For, fay they, if the 
 People eletl Officers which is the greater, and wherein the 
 Subftance of the Office doth confift, they may much more, 
 Uccajkn and Need requiring, impofe Hands in Ordina- 
 tion, which is lefs, and but the Accomplijhment of the 
 ether. But, notwithstanding the Claim of this Right 
 for our Churches, they go on afterwards and fay, in 
 the fame Chapter, Neverthelefs in Churches, where they 
 have no Elders, and the Churches defire it, we fee not, 
 why lmpofition of Hands may not be performed by the 
 Elders of other Churches. 
 
 Nor are our worthy PredecefTors fmgular in thefe 
 their Sentiments. The pious and learned Perkins, 
 writing concerning Ordination and Succeffion, in his Com<- 
 mentary on Gal. I. ii. fays, that, if in Turkey or 
 America, or elfewhere the Gofpel be received of Men y 
 by the Counfel or Perfuafion of 'private Perfons, theyjhould 
 not need to fend unto Europe for confecrated Minifters, 
 but have Power to chufe their own from within ihem- 
 felves : And his Reafon is becaufe, where GOD gives 
 the Word, He gives Power alfo. And Philip Me- 
 lancthon, the gracious and excellent, exprefTes him- 
 felf much after the fame Manner in his Anfwer to the 
 Bohemian Minifters, who taught the incorrupt Doctrine 
 of the Gofpel, and refutes the Pretext of Ordination to 
 be taken from Bifhops from the firft Chapter of the 
 Epiftle to the Galatians. And the Author of the va- 
 luable Scotch Difpute againft Englifh Ceremonies, freely 
 declares, in pag. 285th, that, as, when Princes are elec- 
 ted, the Election gives them Jus ad Rem, as they fpeak, 
 without which the Inauguration can never give them Jus 
 in Re ; fo it is as to a Minuter : And Ordination only 
 applied him to the actual exercifing of his P aft oral Office. \ 
 which Ordination fhould be given to him alone that_ # 
 
 e\med % 
 
3 ) 
 
 eleffed, and that becaufe he is fo. And the learned 
 Voet, in his Defperat. Cauf. Papat. L. II. Seel:. IL 
 Cap. XX, has irrefragably proved againft Jansenius, 
 Eleftionem tribuere Minifterium, that it is the Choice 
 which makes the Minifies by fix or feven Arguments. 
 Now, from thefe declared Sentiments of fuch eminent 
 Perfons, it appears very plain to me, that the Tho'ts 
 of our Predeceflbrs may be clear'd from the Charge of 
 Singularity, and with Eafe be fupported and juftified. 
 
 Nay I cannot but think, that even Arch-Bifhop 
 Bancroft has furnilhed us with a good Argument in 
 Favour of the Opinion maintained by our Anceftors : 
 For, before the Confecration of the three Scotch Bifhops 
 at London, Andrews the Bifhop of Ely faid, liey 
 tnuft firfi be ordained as having received no Ordination by 
 a Bifhop : But Bancroft maintain'd, that there was 
 no NeceJJity for it, feeing, where Bifhops could not be had, 
 the Ordination given by Prefbyters mufi be valid and 
 efteemed lawful: For otherwife it might be doubted, if 
 there was any lawful Vocation in moft of the Reformed 
 Churches, Now, by the fame Argument of Ban- 
 croft's, (which is to be found in Spotswood's Hift. 
 1. 7. p. 514.) there will be no Difficulty in maintain- 
 ing the Validity and Lawfulnefs of Ordination by the Peo- 
 fk : For, where Bifhops or Prefbyters cannot be had, 
 Ordinations by them muft be valid and efteemed law- 
 ful : Otherwife it may be doubted whether there be any 
 lawful Vocation in many, if not moft, of the Reformed 
 Churches. 
 
 "Wherefore I cannot but fay with the celebrated Mr. 
 Claude, that the fierce Opinion that goes fo high as to 
 cwn no Miniftry in the World, but where there are Epif- 
 copal Ordinations, and which would make all Religion 
 depend on a difputable Formality •, that Opinion can't be 
 looked upon any otherwife than the very worft Character 
 end the grojfeft Mark of Hypocrijy and worthy of Con- 
 tempt from all the Chriflians in the World. But what 
 he has thus ftrongly, but }uftly 3 exprefled concerning 
 
 the 
 
C*4) 
 
 the hot Opinion about the Neceffity of Epifcopal Ordi- 
 nations -, I would fay and maintain the very fame con- 
 cerning the Opinion about the Neceffity of Ordination by 
 a Prefbytery, as well as a Bifhop : And it will give 
 me very little Uneafinefs, however vex'd and angry or 
 troubled any may be with me for being of this Mind 
 and freely declaring it : For I am latisfied, that their 
 Trouble or Anger mud arife either from groundlefs 
 Fancies or fomething worfe : So that I cannot have any 
 Reafon to be difturb'd or uneafy at it. 
 
 But, after all, fome will challenge us to produce any 
 'texts of Scripture that give Laymen a Right to ordain 
 Minifters in any Cafe. And, as this is the Challenge 
 which the Author of "The Prejudices, &c. made to the 
 Famous Mr. Claude, I mall recite his Reply to it, 
 which to me appears a full and fufficient one : It is to 
 be found in his Defence of the Reformation, P. IV. p. 
 94 and 95. 
 
 " This Demand, fays he, is but a vain Wrangling 
 *' For, when the Scripture recommends to the Faithful 
 " the taking diligent heed to the Prefer vation and Con- 
 *' formation of their Faith and to propagate it to their 
 " Children •, it gives them by that very Thing a fuffi- 
 tc cient Right to make Ufe of all proper Means to thai 
 ■** End : And every Body knows the Miniftry is one 
 4t of thofe Means: And therefore the Obligation the 
 4C Faithful are under to preferve and propagate the 
 * c Faith includes that of creating to themfehes Paftors 
 <c when they cannot have them otherwife : In ihort* 
 " when the Scripture teaches, that the Faithful have a 
 * c Right to chufe their Pallors, it teaches thereby that 
 " they have a Right to inftall them-in their Office in 
 uc Cafe of Neceffity : For that Call confifting much more 
 " ejfentially in Election than in Inflallation, which is but 
 4C a Formality, there is no Reafon to believe, that Gop 
 ** would have given the People a Right to chufe their 
 «« Pallors and to have them inftalled by others, and 
 iC that He has not given them at the fame Time a 
 
 " " " "~ 5? Power 
 
iff 3 
 
 cc Pd«w 0/* inftalUng them themfelves,v/htn it cannot be 
 cc done otherwife. 5;^^ naturally That, which we have 
 " a Right to do by another, we have a Right to do by 
 ct our/elves". Thus he. 
 
 Nay, not only the celebrated Claude, but the 
 learned Dodwel, that mighty Oracle of the diftrac"ted % 
 high-flying Clergy, acknowleges fuch a Right in parti- 
 cular Societies of chufing and inventing their Officers. 'Tis 
 true this is not at all reconcileable with the other Parts 
 of his [Romantic] Scheme: But this is nothing toils. 
 It is in his Separation of Churches , [P. 102 and 52.} 
 that he writes after this Manner; " The Church, with 
 *' whom God has made the Covenant, is a Body Poll- 
 " tic, tho 9 not a Civil one •> and God has defign'd all 
 
 * c Perfons to enter into this Society. It is iufficient 
 
 " for my Purpofe, that the Ecckfiaftical Power be no 
 *< otherwife from God, than that is of every fupreme. 
 " Civil Magiftrate. It is not ufual for Kings to be in- 
 " vefted into their Offices by other Kings, but by their 
 4C Subjetls : Yet, when they are inveftei, that doth not 
 4C in the lead prejudice the Abfolutenefs of their Mo 
 ** narchy, where the Fundamental Confutations of the 
 * c refpe&ive Places allow it to them. — And (in Pag„ 
 522 and 52 3 J he fays, u Whenever a Perfon is invefled 
 4c with the fupreme Power, and the Society over which 
 cc he is placed is independent on other Societies fucli i 
 cc Perfon can never be placed in his Power, if not by 
 * c them who muft after be his Subjects, unlefs by his Pre- 
 * 6 deceffor, which no Society can depend upon for a 
 
 a * conitant Rule of Succeffion. 1 am apt to think, 
 
 * c this muft have bin the Way of making Bilhops at 
 ** firft, how abfolute foever I conceive them to be when 
 
 6C they are once made. This feems beft to agree 
 
 ec with the Abfolutenefs of -particular Churches, before 
 • c they had by Compact united themfelves under Metro- 
 tc politans and Exarchs into Provincial and Diocelan 
 •' Churches. And this feems to have bin fitted for the 
 •* frequent Perfections of thofe earlier Ages, when 
 
 K "euer* 
 
<i eqjer y Church was able to fecure its own Succeffion\ 
 cc without depending on the uncertain Opportunities of 
 " the meeting of the Bifhops of the whole Province.- 
 " And the Alterations of this Practice, the giving of 
 *' the Bifhops of the Province an Intereft in the Choice 
 * c of every particular Colleague* feems not to have bin Jo 
 <c much for want of Power in the -particular Churches to 
 " do it, as for the Security of Compacts, that they might 
 cc be certain of fuch a Colleague as would obferve 
 c< them. It is probable, that it was in Imitation of 
 €t the Phllofophers Succeflions, that thefe Ecclefiaftical 
 ct Succeflions were framed : And, when the Philofb- 
 *' phers fail'd to nominate their own SuccefTors, the 
 ec Election was in the Schools". Now, granting thefe 
 Things, we have all that we defire : For, if every par- 
 ticular Church has originally a Power within itfelf to chufe 
 and inveft its Bifhop, and the Concurrence of other Bifhops 
 herein be not for want of Power in particular Churches? 
 but only for the fecuring an [uncertain] Agreement of 
 [arbitrary and troublefome] Bifhops among the?nfelves\ 
 then certainly all particular Churches, according to the 
 common Principles of all Societies, have a latent Power 
 of elecling and inverting their Officers ; altho', by the 
 Laws of the Community, or thro* Cuftom they may 
 confgn the Exercife of this Power to a particular Order 
 of Men amongft them. — And with this we are fatif- 
 fied. 
 
 But I have not yet exhaufted my Stock : I have other 
 Teftimonies to produce in Confirmation of the Senti- 
 ments of thofe who founded thefe Churches. 
 
 A very valuable and ingenious Scotchman, whofe 
 Name is Alexander Lauder in his Ancient 
 Bifi'Ops confidered has thefe Paflages ; " The People 
 66 had an inherent Right to feparaie from the Bifhops at 
 * c the Reformation *, becaufe the Communion of the 
 cc Bifhops was then Idolatrous? and fo polluted that it 
 *' could not be continued in without manifeft Hazard. — 
 * $ Then they had alfo an inherent Right to fet up another 
 
 J* Com* 
 
(«7 ) 
 
 cc Communion* diftinft from the polluted and hazardous 
 * c Communion of thefe Bifliops, or fet up new Affem- 
 " bites : For their Souls would have bin in Hazard, if 
 " they had lived feparately and had not fet up new 
 <c Communions or AfTemblies, thro' want of Sacra- 
 " ments and other Means of Grace or Accefs to wor- 
 6C fhip God in a public Way. — There is no Right 
 cc more authentic than that which is founded on indif- 
 <c pen/able Neceffity : In that Cafe God has not only 
 u given People a Right to do the Thing, but has laid 
 " an Obligation upon them to do it. — The People had 
 cc alfo an inherent Right to fet up new Bijhops and Pref 
 <c byters to themfelves \ — - fuppofing that not one or- 
 H dained Perfon had joined with them in their Separa- 
 * c tion, and that all the Bifhops and Prefbyters without 
 " Exception had adher'd unto the Pope and the Roman 
 " Church. — What Probability is there, that Christ 
 cc would refufe to give His People a Right or Power 
 "to do what was needful for them •, contrary to His 
 " exprefs Promife, that He will give Grace and Glory 
 cc and wit hold no good 'thing from them that walk up- 
 " rightly? — Bifhops and Prefbyters after their Separa- 
 4C tion were necefiary for them : They could not enjoy 
 tc the Ordinances of the Gofpel without them. — It muft 
 ** be faid, either that CHRIST! gave them a Right to 
 " create Bifhops and Prefbyters to themfelves or obliged to 
 " have Recourfe to the Church of Rome for them. — To 
 " fuppofe that is ridiculous and monftrous \ yea it is a 
 (c Blafphemy* and a Reflection upon the Wifdom of 
 cc God Almighty : For, according to this Suppofition, 
 • c He laid it on them as a Duty to fe par ate from the idola- 
 " trous Popifh Communion and erect diflinel Churches to 
 " no Purpofe at all, and to bring them into as great or 
 " greater Difficulties than they would have bin in if 
 ii they had continued in the Idolatrous Popifh Com- 
 
 " munion'*. And the fame worthy Writer, quoting 
 
 an Order of a Council at Rome* that the Bijkop to be 
 confecrated be chofen by all the Church* and an Order of 
 
 K 2 another 
 
(68) 
 
 another Council at Clermont to the fame Purpofcj 
 makes this agreable Reflection in the Margin ; " Hence 
 " it is evident, that Perfons are constituted or made 
 " Bifhops by the JLlebJion of the People \ and not by Ordi- 
 *' nation which is performed by Bifhops : One is made 
 u or conftituted a Bifhop by that, by which he is ad- 
 « c vanced to the high Dignity of the Miniflry : But, 
 *' according to thefe Councils, the Suffrage of the Peo- 
 *' pie is the Thing, and not an Ordination^ that advances 
 <c one to the high Dignity of the Miniftry : This is 
 * c alfo evident from Canon XXII. of the Council of 
 " Conftantinople : For in it the Election and Promotion 
 *' of a Bifhop are one Thing", Thus he. 
 
 And the worthy Mr. Simon Browne, in an 
 Ordination-Sermon preached not long fince by him, 
 Found hirrifelf obliged to give into fuch Sentiments as 
 thefe i " Neither Ordination by Bifhops nor by other 
 * c Minifter s is abfolutely necejfary to the Being of the 
 <c Miniftry. A Perfon may be a Minifter without 
 " Ordination by other Minifters. This Power is not 
 " green \ but acbioivleged and declared in Ordination. 
 < c And yet in many Cafes a Man may be obliged to 
 cc the Work when he cannot be ordained : And, where 
 " the Obligation is notorious and plain, there is a 
 44 fufRcient and valid Declaration of his Minifterial 
 " Power or of the Will of Ch r ist that he fhould act in 
 " his Office, li a Company of Christians were Ship- 
 " wrecked on a remote and unknown Shore, to which 
 " they were uncapable of fetching ordained Minifters 
 *■' from any other Place •, I think a Man muft be out of his 
 ct Wits to afiert, that this Body of Men muft live like 
 " Hcaibeus^ and not openly ownCH r ist by performing 
 tc all common Chriftian Exercifes in public Affemblies 
 "for *w'0i of an ordained Minifter. Without Doubt he, 
 " who was the moft ca[able among them to teach the 
 " reft and perform the other Duties of a Minifter, zvas 
 i; bound in Conf/cuce to undertake thai IVcrk \ and, if 
 iC obliged to do'' the W¥r% of a Minifter, he had certainly 
 
C*9 ) 
 
 6C Authority From Christ to be a Minifter; unlefs 
 «« we make Christ's Commands contradictory, and 
 " fay, A Man was obliged in Duty to do that, which 
 " when done would be unlawful and a Sin for want of 
 " fufficient Authority. The like may be faid, if Mi- 
 " nifters or Bijbops refufe Ordination to qualified Men+ 
 " unlefs they will fubmit unto unlawful Terms, and no 
 " other Minifters can be procured to do the Work ; 
 * c which was the Cafe of feveral of the firft Reformers : 
 " In thefe and all fuch like Cafes Ceremonies muft be 
 <c waved, whilft a due Regard is had unto what is chief 
 " and principal". 
 
 Nor may I leave the Judgment of the uncommonly 
 
 learned Vo e t untranfcribed, as he has left it, in his 
 
 Defperat. Caufi Papatus. L. II. Sedt. II. Cap. XXI, 
 
 in Anfwer to Jansenius, where he fays as follows, 
 
 " The Succeflion and Calling of Pallors can and ought 
 
 cc to be repaired by the Church, that is to fay, by the 
 
 " Society or Company of the Faithful, tho* they be alto- 
 
 <c gether deftitute of Bi/hops and Prejbyter s : For every 
 
 " Church has effentially and properly the Power of 
 
 " Calling, tho' it may put over fome Acls of that Calling 
 
 " to fome other Perfons : For, as the Pope is created 
 
 <c and confecrated by thofe who are not Popes, and as 
 
 " the High Prieft in the Old Teftament was confecrated 
 
 " by his Inferior -, fo a Bijhop may be proclaimed, con- 
 
 " ftituted and endowed with Minifterial Power by a 
 
 " Prejbyter, and a Prejbyter by any Member of the 
 
 " Church, that is peculiarly delegated to that Service 
 
 " by the Suffrages of his Brethren. And indeed what 
 
 " fhould hinder that the formal Solemnity of Cotife- 
 
 " cration may not in fuch a neceffitous Cafe be laid 
 
 " afide, and that he who is lawfully chofen may not 
 
 " without it perform the Bufinefs of his Miniftry ? 
 
 6C Truely there is nothing at all, that from the Divine 
 
 " Right of fuch Formalities can fhew them to be a 
 
 " ncceffary Mean". And in the fame Chapter He has 
 
 many other Paflages to the fame Purpofe, Wherefore 
 
 I 
 
C7° 1 
 
 I cannot but Fall into the fame Declaration with him, 
 in the fifth Part of his Selecl Difputations, De Ecclef 
 P. 384. Our Belgian Churches, as alfo the French 
 Churches and others are true Churches and indeed pure 9 
 yea and integral •, the? they want Bijhops as at this Day 
 called: And their Minifters are true Minifters, truely 
 and lawfully called -, tho 9 they neither have that pretended 
 Epifcopal Ordination, nor would have it or care at all 
 for it. Thefe Citations, as well as the foregoing ones, 
 are of great Weight and Importance, not only on the 
 Account of the Character and Quality of the Writers, 
 which with many may go pretty far •, but alfo becaufe, 
 Jet their Character and Quality be what it will, their 
 Arguments are well fupported and confirmed. 
 
 And well may Protectants fpeak and write, as I have 
 rehearfed, when even Father Paul, in his Treatife of 
 Beneficiary Matters, fays exprefly, " Pope Leo fhews 
 * c amply, that the Ordination of a Bifkop could not be 
 " lawful or valid, which was net required by the Peo- 
 " pie and approved by them -, which is faid by all the 
 " Saints of thofe 'Times : And St. Gregory thought 
 " Constance could not be confecrated Bifhop of 
 " Milan, being elected by the Clergy, without the 
 < c Confent of the Citizens, who by Reafon of Perfecu- 
 < c tion retired to Genoa > and He prevail'd that they 
 " Should be firft fent unto to know their Will. A 
 l* Thing worthy to be noted, continues He, in our Days, 
 " when that Election is declared to be illegitimate and 
 " null, in which the People have any Share". Thus 
 that rara Avis in the Romifh Communion. 
 
 Thus I have fhewn the Opinion of our difcerning 
 predeceifors concerning Ordination, and recited various 
 Arguments and Authorities by which their Opinion 
 may be defended and juftified s And I am fure, that 
 however amifs any may think of their Opinion on any 
 other Accounts, they can have no Reafon to blame 
 them for being alone and fingular in it : For there has 
 bin a mix'd Company introduced of the very fame Opi- 
 nion with them. It 
 
C?0 
 
 It is needlefs to confirm thefe Things from the anci- 
 ent Writers: One Cyprian is enow for our Pur- 
 pofe, whom we have all reafon to believe in a Matter 
 of Fatty altho' his Authority may not go very far with 
 us \ For he, fpeaking of Ordination by the Suffrage of 
 the whole Brotherhood of the Church > is fo free as to 
 declare upon it, that (d\ according to Divine "Tradition 
 and Apoftolical Practice, this Cufiom is to be diligently 
 kept and preferved among us, as it is throughout all the 
 Provinces almoft : And his Teftimony is fo clear con- 
 cerning this Matter, that it would be fuperfluous to 
 mention any other, de univerfa Fraternitatis Suffragio^ 
 concerning the Right of the Fraternity to give their 
 Suffrages in all Ordinations. 
 
 Inftead therefore of producing any other Citations 
 in Confirmation of the Remarks which have bin made; 
 I mall write in the Style of the foremention'd Author 
 concerning Ordinations, Let thofe Ordinations be ftill 
 accounted lawful and juft which pafs the Suffrage and 
 Judgment of all (e) ; adding the Remark of Origen, 
 in his Sixth Homily upon Leviticus (/) ; Tho\ fays he, 
 the LORD had commanded concerning the Confecration 
 of the Prieft and had chofen him -, yet the People and even 
 all the Congregation was gathered together on that Occa- 
 fwn : For in the Ordination of a Prieft the Prefence of 
 the People is required that they may all know and be 
 certified, &c. and that afterwards there may be no Re- 
 tr ablation and Scruple: From which Words Sixtus 
 Sesensis, a learned Roman Catholic Writer, acknow- 
 leges, that Origen feems to allow the People fome 
 
 Au- 
 
 (6) Ddigenier de Traditions Dwina & ApoftAica Obferva* 
 tionc fervandum eft gf tenendum apud nus quoam, utfe)S per 
 univerfas Provtnciat tenetur. Cyprian. Epift. 68. 
 
 (0 Sit Ordinatio iftajuftaet Ugitima, qua omnium Sujfiagiii 
 
 & Judicio fuetitexammata. °Ejufd. Epift. 68. 
 
 (;) Requititut enim in ordinandi Sneer dote gf Vraftr.tia, 
 Populi, ut omnesfciant Qf ctrtifirJ.—Et hoc aftante Popuh, rte 
 qua poftmodum Retra&atio cu^quam^ W ann ScwPltlus TtfidlMU 
 
 v*d« Origen* HomiL 6. in Levi*. 
 
C-7V-) 
 
 Authority in the Choice of their Bifiops (g\ tho 9 he after- 
 wards endeavours to prove the contrary. But we have, 
 to our Comforr, the Teftimony of the Abbot Fleur y* 
 another learned Roman Catholic Writer, in his Difcourfes 
 on Ecclefiaftical Hiftory, that the People were cenfulted in 
 Things wherein they were any Ways concerned^ as in 
 Ordinations: And of this ^ writes he, we have Inftances 
 in CTPRIANi and the very Form of ordaining fill 
 makes it appear, vid. Pont. Rom. Hift. L. XXIV, 
 N. 40, 
 
 Chap. Ill 
 
 (%) Slxu Senenl BibJiotb* Sanfc 1. V* p. rifi 
 
(73) 
 
 Chapter III. 
 
 The Right of thefe Churches to [end 
 forth their Elders and other Delegates 
 7ipon proper Occafions^ and to call them 
 to an Account upon their Return main- 
 tained* 
 
 AS Churches cannot with Convenience repair to 
 diftant Places upon recurring Occafions •, it is 
 for this Reafon requifite and neceflary, that on fuch 
 Occafions they mould ufe the vicarious Help of others. 
 And, as every particular Church, that hath Elders and 
 odier Members adorned with mental and gracious Qua- 
 lifications fitting them for public Service, hath an un- 
 doubted Right to improve and make Ufe of them in the 
 bell Manner and on the belt Occafions ; {o^ if the 
 Honour of our blejfed Lord and the Welfare of any of the 
 Churches require it, they have then the Liberty of in- 
 ftrucling and fending forth their Elders and other Dele- 
 gates. 
 
 Thus it was unqueftionably in ancient Times : For 
 the Brethren of the Church at Antioch determined that 
 Paul and Barnabas and certain others fhould go up 
 to Jerufalem to confedt the Apoflles, Elders and Brethren 
 there. And the Philippians fent forth the worthy 
 Ep a p h rod i t us to the Apoftle Paul with a Pre- 
 fent •, for this is the meaning of their Fellozvjhip in the 
 Gofpel, for which the Apoftle thanks GOD, in Phil. I. 
 5 and 6 Verfes. It means their contributing or com- 
 municatin? to bis Support while he was in Bands to make 
 
 L Apotm 
 
(74 ) 
 
 Apology for the Go/pel before that roaring Lion Nero : 
 And it appears from Chap. II. Verf. 25th of that 
 Epiflle, that Epaphroditus was their Meffengers 
 who alfo in Return was to act in our Apoftle's Be- 
 half and difcharge his Office to the Philippians : For 
 this is the Senfe of the Verfe, your Apoftle or MefTenger 
 and the Performer of my Office towards you (h), as a very 
 Ingenious Man has juftly expreffed it. And we read 
 of one, whofe Praife was in the Gofpel throughout all 
 the Churches, that was chofen by the Churches to travel 
 with our Apoftle on a charitable Occafion, in 2 Cor. 
 VIII. 18 and 19. 
 
 And, that the Churches continued afterwards to claim 
 this Right, it will abundantly appear from Clement's 
 firft Epiftle to the Corinthians : For this Epiftle, which 
 weareth his honourable Name, was fent by the Church 
 of Rome unto the Corinthians by Claudius, Ephe- 
 bus, Valerius, Bibo, Fortunatus, who were 
 their Apoftle s if) or MefTengers to the Church at Co- 
 rinth : And thefe Perfons, you muft know, were not 
 Officers in the Church at that Time, nor appear to be 
 mention'd at all under that Character ; but they were 
 prudent and fit Memlers of that Chriftian Community 
 to be fent with this Epiftle and act in Behalf of the 
 Church of Rome : It follows therefore, that, as this 
 Letter was fent by the Church and thefe Meffengers were 
 appointed and difpatch'd in the Name of the Church with 
 it, the Church muft be heartily confenting unto the 
 fending of the Letter and the Meffengers -, and that there- 
 fore the Church muft meet together -, for, without this 9 
 how could they confent to the fending Letter or MeJJ'en* 
 gers to the Church of the Corinthians ? 
 
 Particular Churches then are pofTefs'd of this Right 
 and Privilege of appointing and fending forth Elders 
 and other Delegates on fuitable Occafions : And by the 
 
 fame 
 
 (h) Vcjltum auttm Jpcftolum& mc'i muneris vicarium, Cajlsllioi 
 (i) vid.. Vtimsnu Epift. ad Corinth. 
 
( 75 ) 
 
 fame Reafon they may call than to an Account at their 
 Return : And, if upon Enquiry it mail be found, that 
 they have done any Thing prejudicial to the Truth and 
 Peace of the Gofpel, they may juftly expoftulate with 
 them and afk the Reafons of their Conduct and refufe 
 to regard what they have bin doing. 
 
 Nor indeed can any Thing be more fit and fuitable 
 than this, that the MefTengers of particular Churches, 
 who have done amifs? or ly under the Sufpicion of irregu- 
 lar Conduct and a faulty Management of their Affairs, 
 fhould be queftioned by the Churches, whofe MefTen- 
 gers diey are, and in whole Service they are em- 
 ploy'd. 
 
 And as this is fit and fuitable in it/elf, that the Bre- 
 thren in particular Churches fhould call their Delegates 
 to an Account for their Management in their Service ; 
 there is alfo an Inftance to be given from the Scripture? 
 which will ilifficiently juftify the Brethren in the Ufe of 
 this Liberty : It is in Aft. XL 2 and 3 Verfes, where 
 we read, that, when PETER was come up to Jerufa- 
 lem, they that were of the Circumcifion contended with 
 him? or rather caWd him to an Account in order to pafs 
 their Judgment ; faying? Thou went eft in to Men uncir- 
 cumcifed and didft eat with them : And it follows in the 
 next Verfe, that PETER rehearfed from the Beginning? 
 and expounded by Order unto them. 
 
 Now, if the Brethren might demand of an Apoftle 
 the Reafons of his Behaviour, and if the Apoftle tho't 
 himfelf accountable to them and therefore oblig'd to 
 apologize for his Conduct before them -, the Conclufion 
 is ftrong and irrefiftable, that now the Brethren have the 
 Liberty much ?nore to enquire concerning the Manage- 
 ments of their Elders and other Delegates whom they 
 improve, and to require Satisfaction of them concerning 
 any Breaches of Rule into which they may be be- 
 tray'd ? and Elders and other MeJJengers are now much 
 more obliged to render them an Account and fatisfy 
 them s when they properly and honeftly demand that 
 
 K i thev 
 
C ?0 
 
 they mould do fo : And the Rcafcn is plain : For no . 
 Perfons have any Right to confult, vote or act in, 
 behalf of any particular Church but by vertue of a De- 
 legation from that Church : It is this alone that em- 
 powers them : And, if without fuch empowering, any 
 ihall pretend to act as their Delegates, they muft be 
 dpemed bitjy Bodies in other Men's Matters : And, fince 
 thefe Things are fo, furely particular Churches may 
 appoint whom they pleafe to any Truft or Service, and 
 may challenge an Account of their Steward/hip and Ma- 
 nagements for them. 
 
 • But fuppofing, as it is a fuppofeab]e Cafe, that any 
 "Delegates from particular Churches upon emergent Oc- 
 cafipns JJoould fubftitute others in their Room, and fo 
 fhould not be able to give any Account of their Trans- 
 actions ? I anfwer, That, altho' the Cafe may be fuppofed y 
 yet the Thing ought not to be : For none in fuch Cafes 
 have the Power of fubftituting others in their Room and 
 Stead •, any more than an Emhaffador from one Prince 
 or Commonwealth to another Prince or Commonwealth 
 hath the Power of fubftituting whom he pleafes to per- 
 form the EmbaiTy for him (;). 'Tis true the Romifa 
 Bifhops did not appear in fome of their General Coun- 
 cils and other Councils, but fent Meffengers or Vicars 
 in their Room to them : But it is very evident, as that 
 fuch a Method was dij orderly^ fo that there was always 
 feme vile Defign to carry on, and fome peculiar Strata- 
 gem to be forwarded by it. And furely the Churches, 
 if they are ever thus impofed on by fuch Subftitutions, 
 fliould animadvert upon thefe that devolve the Trufts 
 repofed in them upon others, and ought not to mind what 
 thofe, who were not appointed by them, traniact and 
 agree to en their Behalf. 
 
 Animated by fuch Confederations as thefe, fome of 
 the ancient Fathers were not at all backward, but very 
 forward and ready to Jubmit to the Brethren : Nay fome 
 
 of 
 
 (j) Voet. folic. Ecclef. Par. Ill, Jjb f l Tratt. HI Cap. IX, 
 
C/7) 
 of" them were fo fond of making them fatisfied and 
 eafy, that they were ready almoft to comply with any 
 Thing. The angry old Epiphanius, writing a- 
 gainft the Carpocratians, informs us, that, altho' Cle- 
 ment was ordained by Peter, yet he refufed the 
 Biihoprick of Rome as long as Linus and Cletus 
 were living •, and then he gives us the Reafon of that 
 his Refufal : For, continues Epiphanius, he fays in 
 one of his Epiftles, / depart, 1 go my Ways : Only let 
 the People of GOD have Reft and Quietnefs (k) : But, if 
 E p i p h a n i u s means the fir ft Epijlle of CLEMENT 
 here, it muft be confeffed that this PafTage is there, but 
 it is ufed in another Senfe : For Clement, in this 
 Epiftle to the Corinthians, is advifing them upon the 
 Rife of Troubles and Contentions in the Church to 
 fpeak in fuch a Manner, Is there any one, fays he, that 
 is of a noble Spirit among you ? Is there any one that is 
 compajjionate ? Doth any one abound in Charity ? Let 
 him fay, if this Sedition or Contention or Schifin be for me 
 or by my Means, I will depart, / will go my Ways 
 whitherfoever you pleafc, I will do what the Multitude 
 commands : Only let the Sheepfold of CHRIST enjoy 
 Peace (I). This is the Advice of the good Clement 
 in that Epiftle ; and, altho 5 it be directed to the Bre- 
 thren in Corinth, or to fuch as might be in Office, on 
 whole Account there was a Diilurbance and Contention 
 in the Church ; we may however very well fuppofe, 
 that he, would himfelf have followed it rather than have 
 continued with his People when they were difatisfied 
 and uneafy with him. And Chrysostom has a 
 PafTage, which fome conjecture that he ufed with refer- 
 ence to the Claufes that have bin recited out of Cle- 
 men t , If fays he to his People, you conceive or fuft 
 pell theft Things of us, we are ready to depart and deliver 
 up our Power to whomfoever ye pleafe : Only let the 
 
 Church 
 
 (k) Epiphcm, L. I. Hxref. 27. 
 
C 78 ) 
 
 Church be at Unity within itfelf(m). Augustin has; 
 forne where well obferved, we are Chrijiians for our 
 felves and Bijhops for you : And it feems to be his Judg- 
 ment, that the End of every Government in general is 
 the Good of the Perfons governed^ and not of him who 
 governs. And Gregory Nazianzen openly pro- 
 fefTed at Conjlantinople, that, altho' he were innocent 
 and free from Blame, yet he could depart or be caft out 
 rather than they JJoould have Contention among them (n) : 
 And he did fo accordingly (0). The firft Synod indeed 
 of Ephefus, in the Cafe of the aged Eustathius, 
 condemned him for renouncing his Office upon his own 
 Judgment and without feeking Advice : And proba- 
 bly he was to blame in that Affair : But a Synod ? 
 convened under Photius at Confiantinople, declared 
 that fuch a Departure was in fo?ne Cafes lawful (p). 
 
 Upon the whole •, It would be an happy Thing for 
 die Churches of Christ, if all their Elders and all 
 their Meffengers which they improve were of fuch a 
 Chriftian Temper. But, if there be any who are not 
 of this Temper, the Churches, which are unhappily 
 pofTefs'd of them, would do well to watch over them 
 and ftrirtly enquire into their Managements on their Be- 
 half, left they mould abufe the Truft repofed in them and 
 fiibvert their fundamental Rights and Privileges -, and the 
 greater any one is or feems to be, whom they employ, 
 they mould be the more careful of him left the Church 
 iliould be troubled by him and annoyed by his fuperior 
 and excelling Gifts. It is very reafonable, and the lear- 
 ned Abbot Fl eur y, in his Difcourfes on Ecclefiaftical 
 Hiftory, fays it ought to be fo, that in every Society the 
 Inter eft of each particular Perfon, even of him who go- 
 verns, Jhould give Place to that of the whole Body. 
 Wherefore let thefe Churches be fenfible of their Inte- 
 
 reft 
 
 (m) Cljryp.Jlom. Homil. II. ad Epbef. 
 (nj Gyego>. Nizitnzen. Oral. 52,. 
 («■) Gregor. Nazianztn. vit. 
 (i) Synod. ConiUutinopol. Canon* £. 
 
C 79 ) 
 
 reft and take Care of it, nor fuffer that of any particular 
 Perfons to prevail and triumph over it. 
 
 Chapter IV. 
 
 The Liberty of thefe Churches to de~ 
 pofe and withdraw from their Elders^ 
 when they are guilty of Male-Ad- 
 miniftration, defended. 
 
 IT has bin aflerted and proved, that Elder % as well 
 other Delegates, are accountable to the particular 
 Churches who employ them : Bat fome may probably 
 here enquire, Suppofing the Elders of a particular Church 
 jhould be guilty of Male- Adminif ration, what is then to 
 be done ? Has not your Platform given to the Elderfhip 
 the Power of calling the Church together, and allowed 
 them to permit Speech or command Silence in the Church ? 
 How then can the Church come at them ? And after 
 what Marnier fhould they teftify their Diflike of their 
 Proceedings ? 
 
 I anfwer, as our wife and pious Fathers have alrea- 
 dy anfwered, that, altho* Church-Government or Rule 
 be placed by Christ Jesus our Lord in the Officer: 
 of the Church, who therefore may be called Rulers while 
 they rule with GOD ; yet, in Cafe of Male -Adminift ra- 
 tion, they are fubjeel to the Power of the Church (q) ; 
 And, if it fhall appear to the Church that an Elder 
 
 hath 
 
 (q) Platform of Chuich Difcipline* Chap. X. Sect- 7 
 
C8o) 
 
 hath offended incorrigibly, they have Power according to 
 Order (the Couni'el of other Churches where it may be 
 had directing to it J to remove him from his Office ; and 
 being now but a Member, in Cafe he Jhould add Contu- 
 macy to his Sin, the Church, that had Power to receive 
 him into their Fellowfhip, hath Power alfo to caft him out 
 cs any other Member (r) : So that, as the Church puts 
 forth a twofold Aft in receiving a Paftor into Member- 
 Jhip and in chufing him to Office, they may alfo by Parity 
 of Reafon put forth a twofold Aft in removing him from 
 his Office and from his Member Jhip, Some imagine, 
 that there are two diftinct Cafes mentioned in thefe 
 two Sections of the Platform, that in the former Cafe a 
 Plurality of Rulers in a Church is fuppofed, who are 
 guilty of Male-Adminiftration, and that in the latter it 
 is luppofed that a particular Elder is guilty of an 
 Offence and incorrigible under it : And it is very pro- 
 bable, that they are in the Right : But I have put the 
 PafTages together ; concluding, as I think rightly, that, 
 if a Plurality of Elders in a Church befubjeft to the Power 
 of the Church in Cafe of Male-ildminiitration, doubtiefs 
 a particular offending and incorrigible Elder muft be 
 much more fubjeci to their Power: And, if Counfel 
 from other Churches be not requifite in the former Cafe, 
 much lefs in the latter : But, if it be requifite or con- 
 venient in the latter Cafe, why mould it not be in the 
 former alfo? So that, upon thefe Accounts, I may 
 very confidently blend the fixth and feventh Para- 
 graphs recited from the Platform together. 
 
 That the Power of the Church extends to the De- 
 pfition of their Elders, — This feems to be a pretty ma- 
 riifeft Cafe : For, if the Church have Power to chufe 
 their Officers and Minifters -, then, in Cafe of manifefi 
 iJvworthinefs and Delinquency, they have Power alfo to 
 depofe them : For to open andjhut,. to chufe and refufe, to 
 conftituie in Office and remove from Office are Afts be- 
 longing 
 
 (r) Phtfoim. Chap, X, Se&. 6* 
 
( 8i) ' 
 
 longing to the fame Power, as our judicious AnceftorS 
 rightly argue in their Platform (f) of Church-Difci- 
 pline. 
 
 And it is entirely juft and reafonable, that particular 
 Churches Jhould have this Power : For they are Ecclefi- 
 : aftical Societies confederate, that is to lay, they are Chur- 
 ches, before they have Officers and even without them : 
 And, altho 5 they may be in fuch a State as this, yet 
 even then a fuhordinate Ecclefiaftical Power is under our 
 Lord Jesus Christ, and by Him delegated unto 
 them : So that, having the Nature and EJJence of a 
 Church as they furely have, they may act as fuch : And, 
 as it is natural to all Societies and Bodies whatfoever to 
 preferve themfelves, the Churches of CHRIST alio are 
 doubtlefs furnijhed with fujficient Power for their ozvm 
 Prefervation and comfortable Subjiftence{t). It follows 
 therefore, that, if the Elder of a particular Church 
 mould be found guilty of Male- Adminift rat ion and break 
 in upon the known and fundamental Privileges which 
 every Chriftian Society has in common with other 
 Societies, that particular Church may and ought, from 
 a facred Regard to the Law of Self Prefervation, to 
 depofe fuch an arbitrary and tyrannical Elder, if upon 
 their Admonitions he do not repent and give them 
 Satisfaction. 
 
 Nor indeed can it well be difputed, that the Churches 
 in the Days of primitive Chriftianity were pofleiTed of 
 this moil valuable Right and Privilege •, when there are 
 fuch Teftimonies in the ancient approved Writers, 
 which fully demonftrate it. 
 
 It is as clear as the Light from that defervedly prizM 
 Remain of Antiquity, Clement's firlt Epiiije to the 
 Corinthians, which is worthy of frequent Citations from 
 it, that the Church of Corinth ay that Time had a : a! exer- 
 cifed this Privilege : For, he lavs to them in that 
 
 M Epiftle, 
 
 (f) Platform. Chap. VIII. S ' 
 (0 Eiuld, Chap, X, S. *. 
 
(80 
 
 EpUtle, We 'perceive that ye have removed fome, whs 
 have -performed their Office well, from the Miniftry which 
 they were thought to deferve, as having no Fault to be 
 found with them : Te are too contentious. Brethren, and 
 too hot about thefe Things which appertain not to Salva- 
 tion (u) : Now is it not very plain from thefe Paffages, 
 that the Corinthians had depofed and laid afide their 
 Minifters, merely becaufe in leffer or dif put able Points 
 their Judgments did not pleafe them ? 5 Tis true the good 
 Clement blames them, and it mud be confeffed that 
 they deferved to be blamed, for calling off thofe Per- 
 fons, who had holily and unblameoMy performed the Duties 
 cf their Epifcopacy : But Clement never twits or 
 blames them at all for exercifing a Power which did not 
 belong unto them : No, far from it : All that he faults 
 them for, and indeed all that can be objected againft 
 them, is, that they exercifed the Power, of which they 
 were pofTeiTed, in an irregular Manner, when the Occa* 
 /ton did not require it. 
 
 And it is alfo certain, that the particular Churches of 
 our Lord Jesus Christ, enjoy'd this Privilege, at 
 leaft until the two hundred and fifty eighth 2'ear after 
 Christ? For, in that Year, a Synod convened, in 
 which Cyprian prefided : And that Synod approv'd 
 and commended the Proceedings of fome Churches* 
 who had depofed their Bifhops, upon the Application 
 of thofe Churches to the Synod in order to obtain their 
 Opinion concerning their Conduct. 
 
 As for Cyprian*sowu Judgment in this Matter^ 
 it may eafily be feen by reading fome of his Epiftles : 
 For, in one of his Epiftles, he exprefly acknowleges, 
 that in his Time the People had the Power, as of chufing 
 worthy Minifters, fo likewife of refufing and cafting off 
 thofe who were not fo (v) -, and in another Epiftle, he 
 
 affirms, 
 
 (u) vid. QUmcnt. hpift. I, ad Corinth, 
 (v) Cypian* Epift.. 4. 
 
(8 3 ) 
 
 affirms, that this Power belongs to the Churchy and that 
 it was given to the Church by Divine Authority (w). 
 
 And the learned Or i gen was of the fame Mind: 
 For he freely declar'd to his People, If I feem to you to 
 be a right Hand, and am call'd a Prefbyter and feem to 
 -preach the Word of GOD ; yet, if I Jhall do any "Thing 
 contrary to Ecclefiafiical Discipline and the Ride of the 
 Gofpel, fo that 1 give Scandal or Offence to the Churchy 
 let the whole Church confpire and with one Confent cut me 
 off, alt ho' I am their Right Hand (x). 
 
 But, if for the fake of Peace it fhould be granted, 
 that this Power is too great for the Brethren, and that 
 they have not fufEcient Authority for it ; may we not 
 then fay, that they may withdraw from their Male- ad-? 
 miniftring Elders, and that there cannot be any reafona- 
 ble Objection againft fuch a Withdraw from them p 
 Truely we may well fay this, and it may very well be 
 granted us ; For, as every particular Church fets up 
 their Prefbytery by profefjing their Subjection to them in 
 the Lord ; even fo, when they walk diforderly in their 
 Office and are chargeable with Male- Adminift ration in it, 
 then they may avoid the?n and profeffedly withdraw their 
 Subjeclion to them : So that, if according to the Opinion 
 of fome, the Brethren mould not have the Pozver of 
 depofing their Elders ; yet, if they have the Power and 
 Liberty of withdrawing from them on requifite Occali- 
 ons, which cannot be denied them, they have what is 
 tantamount to the Depofing Power, at leaf with refpeel 
 to themfelves. 
 
 And, that the Churches have this Pewer and Liberty^ 
 .we, may fafely argue from our Apoftle's Inftruction to 
 the Church of Rome, in Rom. XVI. 17. where he 
 befeeches them to mark fuch as caufi Divifions, — and 
 avoid them, or withdraw from them 1 For, our Apoftle, 
 forefeeing by the Holy Spirit enli^htning him, the 
 
 M 2 vaft 
 
 (w) Cyprian, Epifo 68. 
 
 fy Qngen, in Job, Cap. VI? V 
 
C8 4 ) 
 
 vaft Occafion of giving this Counfel to the Church at 
 Rome, therefore affectionately and faithfully gave it* 
 and entreated that Church to make Ufe of this Liberty, 
 as there mould be Occafion for fo doing : And it is a 
 juft Obfervation ofALARDus upon the Text, that the 
 Word which we render here mark is a Military Term 
 deriv'd from the Speculator es or Centinels upon a Watch- 
 Tower, who are conftantly to mind and obferve and 
 tell the Motions of an Enemy : So that the Romans 
 are entreated, after their Example, to take fpecial No- 
 tice of their Elders in their Adminiftrations, and proper- 
 ly to withdraw from fuch of them as caufe Divijwns and 
 Offences. 
 
 And this Right and Liberty of the Brethren, for which 
 we plead, is fo fully reprefented by Cyprian, and fo 
 ftrongly proved to belong to them from PafTages which 
 he urges cut of the old and new Teftament that I mall refer 
 you unto him (y) : In the mean Time I cannot but 
 tranfcribe a few Sentences from him ; For this Caufe, fays 
 he, the People obedient to the Commands of the LORD 
 and fearing GOD ought to feparate themfelves from a 
 wicked Bijhop : For they principally have the Power of 
 chufing worthy Priefts and rejecting the unworthy, which 
 comes from Divine Authority (2). Nor may I omit the 
 Teitimony of the prodigioufly learned Grot 1 us with 
 reference to this Right of the People in the early Ages 
 of Chrillianity : Nov/, he teftifi.es, that it was not only 
 the Right of the People to flee and avoid an unfaithful 
 Paftor, but that fuch a Paftor by virtue of the Sentence 
 againfi him loft his P aft oral Right and whatfoever of that 
 Kind was once afcribed unto him (c). 
 
 To 
 
 ■ ■' 1 1 »■ ■ I.. !■ " ' ' ' ■ ■ 
 
 (y) vid."£^jpV/fl», Epift. 68. 
 
 (2) Pfepte* quod Vlebi obfequens T*&ctft'u Dominicis & Deum 
 vmutns a Ie:caiore Vt&pofuo ftp crave fe debet,— qua?ido ipfamaxitne 
 bahtt Vortfrracm vel tl'igtndi dignos Sactt dctes vclind/gnos rccuf~ 
 cndi : £hi~d Qf ipfum videmus de Dimna Juthoritate defcendere, 
 CyptittH Epift. 68. 
 
 (c) Ncquc tantum rajlorcmirfidum fugcre this Jus vat, fed 
 
To conclude; As Jesus Christ has made thefe 
 Churches free in this Liberty ; it is to be hoped, that 
 they will ftand faft in it and exercife it, as Occafion 
 fhall require, nor fitffer their Paftors under their Male- 
 Adminiftrations to deprive them of it. 
 
 
 Chapter V. 
 
 The Privilege of thefe Churches to ex~ 
 cept againji fuch Perfons as are difqua-, 
 lifted for Communion among them, 
 vindicated. 
 
 IN our Opinion the compofng Churches of Habitual 
 Sinners, and that either with refpedt to Sins of 
 Omifllon or Commiffion, inftead of erecling Temples to 
 the Honour of GOD and the Redeemer, would be only 
 the fetting up Synagogues of Satan and Chappels to the 
 Devil. 
 
 Thefe Churches indeed are Far from denying the 
 Communion unto any Perfon whatfoever, whofe Duty 
 it may be to afk the Favour of enjoying it : Nor do we 
 oppofe the Right and Intereft of any baptized Perfon m 
 our Churches \ but, conformably to the univerfal Prac- 
 tice 
 
 Paftor tali: vi Sententia in ipfum yrolata Jus PaJlo>a!e, & quic> 
 quid Mi afcribebatuY % am'ittebaU Grot* De Imper. Sum. Poteft 
 Circ. Sacra, p. *|i. 
 
C86 j 
 
 eke of the primitive Churches after the Deceafe of the 
 Apoftles, we advife them to fuch Methods as will qua- 
 lify them for a Reception to the Glory of CHRIST^ and 
 to partake of Divine Ordinances to their own fpiritnal 
 Edification. 
 
 The Things, which we judge requifite, abfolutely 
 rcquifite, in all thofe that would enjoy the Communion 
 in thefe Churches, are Repentance towards GOD, and 
 Faith towards our LORD JESUS CHRIST, and a fixed 
 Reflation to lead a Life of Piety and Vertue : And we 
 think, that fuch as are fincere in thefe Things, altho* 
 they fhould be but weak Chriftians, hut Bales in 
 CHRIST (&), may not neverthelefs be excluded nor 
 yet difcouraged from attending the Communion with 
 us in our Churches. 
 
 But however we expe6b, and we may well expect, 
 that all, who are fincere in thefe Things and are de- 
 firous of Communion in thefe Churches, mould make 
 Profeffwn of their Faith and Repentance and Refoluti- 
 pns for a good Life : And we proteft, that we cannot 
 admit any into full Communion and an actual Partici- 
 pation in all the Privileges of our Churches, without 
 fuch a Profeffwn, and unlefs this Profeffwn he recojn- 
 mended by a moral and Chriftian Conduit : For, without 
 fitch a Profeffwn, and fuch a correfponding Conduct ^ there 
 is no Perfon, that manifefts himfelf meet and qualified 
 for obtaining an Intereft in the Privileges of any pure 
 Society of Chriftians. 
 
 Thefe Churches therefore may lawfully require the 
 making fuch a Profeffion and that it fhould be adorned 
 in the Conduct of thofe that expect Communion with 
 
 them ; 
 
 {Sc) I have heard or read Comewhere, that my great Grand- 
 father, the holy and learned Mr. COTTON, once faid to his 
 Congregation, th&t t ?fany Per/on, tho* a poor Indian fiould Jlep 
 forth and fay, I love the LORD JESUS CHRISTin Sincerity 
 and Truth, andjhnuld ttfiify his WiUingncfs to walk according to 
 the Go/pelt thq his Defect j \x$rt great for\(^noyance and the Llk^ 
 He jbouldjp for admitting him to the LQRQ't Table* 
 
C3 7 ) 
 
 them : Nay they ought peremptorily to infift upon 
 thefe Things : For particular Churches will never*^--' 
 ferve or recover their bright eft Glory, unlefs they are 
 careful as to thefe Matters. 
 
 And, as particular Churches may and mould demand 
 the witneffing of a good ConfeJJion from thofe that offer 
 themfelves to their Communion •, fo it is reafonable and 
 proper, that the Candidates for Communion mould com- 
 ply with the Demand : For, as is well obferved in one 
 of the Homilies of the Church of England for JVhitfunday, 
 If any Man be a dumb Chriftian, not prof effing his Faith 
 openly, but cloaking and colouring himfelf for Fear of 
 Danger, he giveth Men Occafion juftly and with good 
 Confcience to doubt, left he have not the Grace of the 
 HOLT GHOSF within him, becaufe he is Tongue-tied 
 and doth not fpeak. 
 
 I cannot tell, whether in any of the Reformed Chur- 
 ches abroad fuch an open Profeffion of Chriftianity before 
 the Church be required of the Candidates for Commu- 
 nion : But this I know that the very learned, judicious, 
 pious and modefl Witsius of Utrecht, has wijbed the 
 Cuftom to prevail in their Churches (a), that fuch as are 
 admitted to the holy Communion mould publickly in 
 the Light and Audience of the whole Church profeis 
 the Lord; which, adds he, fuch as refufe to do, either 
 before an Ajfembly, or a Pallor in private, making I 
 know not what Excufes, I would admonifh them again 
 and again to confider what our Lord has pronounced 
 concerning them who are afhamed of Him and His 
 Sayings. 
 
 Some 
 
 (a) Opt andum foret idem noftns quoque in Ecchfus in ufu ej[e t 
 vtl jalttm ut it, qui ad /scram admutuntur Synaxim^ puhius 
 etiam, iofpedante & audiente iota tcclefia, profiferen ur Do* 
 minum -, quod qui vel cot am Syr.edno vclcotam Pafture pnvat m 
 facete rcnuunt^efcia quid cauJiJicantesjEcs moviwi volo a;am atiut 
 etiam cogitent y quid Dominus tie Hi pronuncat^ quos fui acber- 
 
 monum Luorum pudugriu Whuf in Symb, £kcicii. lit De 
 
(83) 
 
 Some, we are fenfible, in the prefent Times of De- 
 generacy and Corruption are bitter Enemies to the 
 Churches having and exercifmg this Privilege, and 
 plead that the Elders of the Churches only are pofTefs'd 
 of this Right and they only mould improve it. 
 
 But j when the Brethren of the Churches are not duely 
 apprized of the Fitnefs of thofe who offer themfelves 
 as Candidates for Communion with them, by the Pro- 
 feffton which they make, and by ordering their Conver- 
 fations according to it ; but, on the contrary, have Rea- 
 fon to be diffatisfied about their Fitnefs, as they will 
 frequently have Reafon to be, where the Elders only 
 have the Management of fuch Affairs, their Liberty in 
 fuch Churches is manifeftly invaded and infringed. 
 
 The Brethren in our Churches may poffibly be 
 wrought upon fo far as to part with this Privilege to 
 nnreafonable Claimers of it : But, befides the Dijhonour 
 fefulting from fuch a tame Refignation of a valuable 
 Right, our Brethren ought to confider the bad Confe- 
 rence, the vaft Mifchief, of parting with it : There 
 cannot indeed be a greater Inlet to Corruption than this i 
 for Churches mufl unavoidably be corrupted and the 
 Ordinances miferably defiled in them, while the unworthy 
 are freely received into them and the Brethren have 
 -not the Power? as they have the Right, of refufingfuch 
 Perfons, 
 
 ihe Reafon of the Thing therefore is fufficient for the 
 Juftification of thefe Churches in the Ufe of their Li- 
 berty to judge concerning the Qualifications of thofe that 
 offer themfelves to their Communion : But we have Scrip- 
 tural Authority and Exa?nple befides, in favour of the 
 Brethren's Power and Liberty to propound any juft and 
 reafonable Exceptions againft fuch Perfons as appear dif- 
 qualified for AdmifTion into their Communion and the 
 Privileges confequent upon fuch an Admiffion : For the 
 Apoflle Piter himfelf would not admit the Family 
 of Cornelius to Baptifm, until he had enquired of 
 
 : Brethren whether any of them had any Thing to 
 
 object 
 
C 89 ) 
 
 Dbjecl againfl the Admiffion of them, as in A<5t. 3£. 47. 
 And we read concerning Saul, that, offering himfdf 
 to the Communion of the Church at Jerufalem, he was 
 not immediately admitted into it, but kept off from it» 
 until the Exception which was taken againft him by the 
 Difciples was removed^ as in Ac~t. IX. 26 and 27 
 Verfes. 
 
 And the moft primitive Antioidty s next to the Days 
 of the Apoftles, has taught theie Churches to be careful 
 clout their Admiffions into Communion: *Tis true in 
 the extraordinary Converfions to Chriftianity which 
 were made among the Jews, they were all immediately 
 added to the Church : And it is not much to be wondred 
 at that they were fo, becauie they were before acquaint- 
 ed with the Law and the Frophets, and were already 
 brought into the Covenant of God : But afterwards the 
 Churches did not make it their ordinary Practice im- 
 mediately to admit Perfons into full Communion ; but 
 kept them as Catechumens^ that fo their Knowlege 
 might be encreafed and the Truth of their ProfefTion 
 might be tried, until they were judged qualified for 
 joining to the Church and enjoying complete Commu- 
 nion in it. 
 
 And this is a Thing that appears, not only from 
 Justin Martyr, who afTerts, that none were al- 
 lowed to communicate in the Church in his Time hut 
 fitch as were baptized and believed the Dotlrines of 
 Chriftianity and lived according to the Laws of JESUS 
 CHRIST; but it is alfo manifeit from numberlefs 
 ancient Writers, that the Baptized were of old confirmed 
 before they were admitted into Communion, and that 
 in feme of the primitive Churches none could be re- 
 ceived into full Communion or be perfecl among them, 
 until he had given fomc Evidence of a Principle of 
 Goodnefs within him. 
 
 Nor is it a Matter of much BllEcultv to prove, that 
 in the Primitive Times none were received to the Pro- 
 feSion of Chriftianity, unlefs they had firil given forne 
 
 N Evidences 
 
(90) 
 
 Evidences of their Sincerity ; either by enduring fome 
 initiatory Penances, as three Bays Fafting, which Was 
 prefcribed in the Time of the Author of the falfe 
 'Clementine Recognitions (o) -, or by giving fome Experi- 
 ment of real Service, Thus Arnobius was not trufted 
 until he had written in Defence of the Chriftian Re- 
 ligion : And Cyril of Jerufale?n in his Homilies to 
 the Ccmpetentes is very earneft in urging the Neceffity 
 cf a fincere and cordial Intention : And it was from the 
 great Caution of admitting the Pagans to the Intuition 
 of their Myfteries, that even Adults were not admitted 
 after all the Manifeftations of their Sincerity without 
 the Testimony of Sufceptors or Godfathers, Perfons of 
 approved Gravity and Sincerity (x) : Tho' this was not 
 always infilled on. But, among the Inftances to be 
 found in ancient Writers of their Care in early Times 
 to keep their Communions pure, perhaps there was 
 fcarce any one more remarkable than that with re- 
 ference to Victorinus: He, you muft know, was 
 a famous Rhetorician at Rome, who, on the Account of 
 his Eminence and Fame, had a public Statue erected 
 to his Honour : And He, by Reading the Holy Scrip- 
 tures, of a ftrong and zealous Pagan, became a Chrifti- 
 an: This He confefTed privately to Simplician: 
 But Pie would not believe Him, unlefs He confefs'd it 
 puHickly in the Church alfo : To this He at firft anfwer'd 
 with Scorn, What I are they then the Walls of a Church 
 that make a Chriftian ? But afterwards He became fen- 
 fible of his Fault, and was afraid of being denied by the 
 blefifed Jesus at the laft among fuch as refufe to confefs 
 Him: Whereupon He came to Simplician and 
 was inftructed and baptized : And, being to make the 
 accuftomed Confeflion, the Liberty of Privacy was then 
 offered Him : But He would not accept of the Offer { 
 
 No, 
 
 (o) Pfcudo Clement. Recog. L. III. &. VI. 
 
 (x; Hen. Dodwel's Pref. to his two Letters of Advice* 
 
(9* ) 
 
 No, faid He, / will make my Confejfwn before all tfe 
 People (z)-. 
 
 It mud be confefifed indeed, that, as it was ufual 
 among the Primitive Chriftians to imitate the Heathens 
 too far in feveral Refpects referring to their facred 
 Rites, they particularly diftributed their Converts into 
 two Clajfes according to the Pagan Style : For, as 
 among the Pagans there were Learners and Hhaninated 
 Perfons ; thus we find in the Fathers thefe two very 
 frequently mentioned : And in them, as the Perfons are 
 diftinguifhed, fo are their Duties and Privileges : And 
 it mull be acknowleged, that the Apoftle Paul fre- 
 quently alludes to thefe Diftinclions, and that the ancient 
 Divines afterwards made an ill Ufe of thofe Allu- 
 fions. 
 
 But, altho' the Improvements which were made of 
 fuch Diftinctions proved in Procefs of Time not only 
 fuperfluous, but alfo very prejudicial to Chriftianity ; 
 neverthelefs, that Things may be done agreable to Rea- 
 fin and Prudence, and that all Things may be performM 
 decently and in Order according to Apoftolical Directi- 
 on, the Churches mould be careful not at once to admit 
 the Learners among the Illuminated : For there is no 
 Divine Warrant nor any Reafon, why fuch as are not ca- 
 pable of witneffmg a good Confeffion and have not mani- 
 fefted their Faith and the Truth of their Profeflion by 
 their Works mould be fovour'd with equal Privileges to 
 thofe who are capable of thefe Things. 
 
 Wherefore, upon the whole, let the Elders of the 
 Churches be as careful as they pleafe in their Examina- 
 tions of fuch as prefent themfelves for Candidates of 
 Communion, and let them endeavour to be fully certw 
 Jied of their Fitnefs for complete Fellowfhip ♦, but, at 
 the fame Time, let not thefe Churches be negligent of their 
 Duty, but except againft all, whom they think to be 
 difqualified for Communion with them, either by Reafon 
 
 N z of 
 
 (?) Jugvjtin, Confeifion 1» § ? c» |» 
 
C 9-- ) 
 
 cf the pernicious Opinions which they may hold and 
 vent, or by Reajbn of the vicious and unchrifiian Lives 
 that they lead : For it is their Duty not to he Partakers 
 in other Men's Sins, but rather to reprove them and keep 
 them/elves pure : And how can they comply with this 
 Puty, unlefs they ieftify againft the deftruclive Opinions 
 end unbecoming Behaviours of fuch as offer themfelves to 
 the Communion among them ? I cannot therefore but 
 conclude this Chapter in the Style of Laurentius; 
 As Negligence, fays He, with refpecJ to Doclrine caufes 
 Herefies •, fo Negligence in Difcipline produces Confufion 
 and Scandals : Nor can the Church of CHRIST conjifi 
 without it any more than a Commonwealth or School or 
 any other Society : Wherefore we ought moft ftudioufly 
 tp exerqfe it (y). 
 
 & .% .% .*. .£• *. *. •£• .% .£. 1 } & •% £• -f .% •% ? •% 1 \ -t • .*. & 
 
 Chap. VI, 
 SI f ■§ ♦*• f § * f § § -$• •*• f f * § -*• *# * f* -? -v 
 
 (y J Siiffif Negligtntia in Doftrina H&refes eavfat, Ua Negligently 
 in 1) i f c i p 1 i n a. Cok/i ijimem &Scanda!a : fleque magisfwe bac Ecclefia 
 CHXiSJI— ucle legipQteJi cut eonfijierc, quam vel He f pub, vel 
 O economic civiln vel Schola vel uUiit Con-centum — ^jt a propter 
 fiudtofijfijue hmc epereeri ju£it in Ecclejiis Dei Jpoftolus Paulus 8 
 (jf ipjceqm exercutt, Laurent* Espofit. Sept* tpiHol. Horn* 
 IK. p ? *o*. 
 
(93) 
 
 Chapter VI. 
 
 The Right of the Brethren in thefe 
 Churches to deal with their Chriftian 
 Brethren in private and to judge in 
 public^ Scandals opened and con- 
 firmed. 
 
 THE Churches of Jesus Christ in this Land 
 are of Opinion, that, not only the Minifters or 
 Elders or Bifhops of the Churches, but all the Chriflians 
 alfo which compofe them, have the Care of their Bre- 
 thren j and that every Chriftian, by the Authority of 
 Jesus Christ, may confirm and efiablijh his Brethren 
 in Knowlege and Faith, and exhort them to proceed in the 
 Ways of Religion and Goodnefs ; and that, if any of his 
 Brethren mould fubfide either into fatal DoElrinal 
 Errors or irregular Behaviours, every Chriftian mould 
 ufe his Endeavour to reduce them from their Errors in 
 Judgment and the Irregularities of their Conduct to 
 the Truth of the Chriftian Doctrine, and a diligent 
 Conformity to the Divine Precepts : This is the Opi- 
 nion of thefe Churches \ and the Reformation of Chur- 
 ches by this Difcipline, wherein Love without Diffimu- 
 lation is exercifed, we judge to be the only Method of 
 recovering Evangelical Love out of its Languifhments 
 and reftoring it to its primitive Vigour and Glory. 
 
 The Necejftty of fuch a Difcipline as this in particular 
 Churches^ appears to us very clear from thofe various 
 Paflfages in the New Teftament which require the ex- 
 grctfe of it among Chriftians, 
 
 Our 
 
(94 ) 
 
 Our blelTed Saviour has exprefly enjoined, as in 
 Mat. XVIII. 15, If thy Brother Jhall trefpafs againft 
 Thee, go and tell him his Fault between Thee and Him 
 done : If He Jhall hear Thee, Thou haft gained thy Bro- 
 ther. Which Injunction, altho' it fpeaks concerning 
 the Offence of a Neighbour againft his Chriftian Brother, 
 neverthelefs, as every true Chriftian cannot but think 
 that every Offence againft GOD is a Trefpafs againft 
 Himfelf, therefore it may well reach, and indeed ought 
 to reach, to every Sin and Tranfgreffion whatfoever: 
 Now, befides the Dignity of the Perfon who gives this 
 Injunction, the good and ineftimable Confequence of it is 
 to be confidered by us: For our gracious Lord fays, 
 If He Jhall hear Thee, Thou haft gained thy Brother, 
 that is, Thou haft brought Him over to Repentance 
 and Reformation, and fo to Salvation and Happinefs. 
 And it is required by the holy and infpired Apoftle, in 
 Gal. VI. 1, Brethren, if a Man be overtaken in a Fault, 
 ye, which are fpiritual, reftore fuch an one in the Spirit 
 of Meeknefs, &c : In which Text, whether we take 
 fpiritual to fignify Chriftians in general, or fuch as were 
 eminent in the Church for fpiritual Knowledge and Gifts, 
 as the Word is fometimes ufed, the Senfe is plain and 
 ^afy ; and the Command is (trong to all Chriftians, 
 efpecially to fuch as are advanced in fpiritual Knowledge, 
 to take a particular Care of their offending Brethren, 
 and fhew all that Tendernefs and Lenity towards them 
 which is becoming the Gofpel. — And how plain is the 
 Precept to the Theft alonians, in 1 Thef. V. 14, to warn 
 them that are unruly, to comfort the feeble-minded, to fup- 
 port the weak, &c •, and in Verfe nth, to exhort and 
 edify one another. 
 
 It appears then to be indifpenfably neceflary, that all 
 fuch as would approve themfelves to be true Chriftians 
 ihould, from a facred Regard to the Authority and 
 Precepts of their declared Lord and Mafter, take the 
 moft watchful Care of their Brethren and continually ex- 
 hort them to every good Office and life their beft Endea- 
 
 VOWS) 
 
C.w.) 
 
 vours, as to tep them from that which is evil, fo to 
 recover them likewiie out of the Snares in which they 
 may be unhappily entangled. 
 
 And, as it is neceflary that Chriftians mould thus 
 mew their Care of their Brethren, their Watchfulnefs 
 over them •, it is alio equally needful, that fuch as are 
 admonifhed, corretled and exhorted by their Chriftian 
 Brethren mould acknowlege the Appointment of Christ 
 and fubmit to His Difcipline, thankfully receiving Bro- 
 therly Admonition and Correction as becomes the Difciples 
 of the lowly Jesus, and ftudioujly conforming to the 
 fame : Nor in Truth will they demean themfelves as i 
 becomes ferious Chriftians, if they defpife fuch as from 
 the Word of Christ admonim and correct them: 
 For, if they defpife fitch, nor will hearken to their pious 
 Reproofs and Exhortations, they are not the Difciples of 
 Jesus Christ : For, whereas it is He that fpeaketh 
 to them by their faithful Reprovers, they do not fee 
 meet to hear Him. 
 
 This is the Difcipline, concerning which we cannot 
 have too good an Opinion nor exprefs ourfelves in too 
 lofty a Strain : For we may fay in the Style of Cy- 
 prian of this Difcipline, that it is wholefome to follow 
 it, whereas Averfenefs to it and Neglecl of it is fatal '(&) : 
 Nor have we any Wonder, that the Bohemians mould 
 be urged to be left afraid of Definition from the Perf- 
 cution of their Enemies than from the Neglecl of fuch an 
 holy Difcipline {a). Wherefore may the great Head of 
 the Church always difpofe and enable us to prize this 
 Difcipline according to its real Worth and Confe- 
 quence, and to conform unto it with the greateft: Care 
 and Religion ! 
 
 It 
 
 (&) Haw gf feftaii falubre eft gf averfari ac negligere ietbale* 
 Cyptiin. Epift. 18. 
 
 (a) Dt8um Lucze Pragenfis— Frattibvs non tarn ab Hnftivm 
 wrfccutionibui quama neglccla Djfcijplina Inttriium ejfe man* 
 
 e »*w- Jfytfrswtfiri ?yftem, H'ft. Chicn©), Eccldt 
 
 kslavon. p. 316. ~ - - . . . ~ 
 
(90 
 
 It has bin obferved already, that this Difcipline & fa 
 "be adminiftred by every Chriftian ie) : But, whereas the 
 Method 'wherein this Difcipline Jbcirfd be exercifed ought 
 to be particularly known, this therefore is now to 
 follow : Now This, both from the Prefcription of our 
 blelTed Saviour and from the conflant Practice of the 
 Primitive Church, appears to be nothing elfe but the 
 Application of CHRIST* s Institution according to the 
 Circumftances which occur (x). 
 
 Wherefore, that fo this Difcipline may rightly and 
 properly be adminiftred, there is a twofold Diftinolion of 
 Offences to be obferved : For, while fome are fecret and 
 private, others are public arid open *, and fome are great 9 
 whereas others are comparatively fmall : According to 
 which Diftin&ions, the Difcipline of Christ is to 
 be privately exercifed towards fuch whofe Offences are 
 private ; whereas, if the Offences of any be public and 
 to the Scandal of the Church, they are to be publickly 
 admonifhed and cenfured. 
 
 If the Offence, that is committed by a Chriftian Bro- 
 ther, be private, provided two or three are obfervers of 
 it, there fhould then be three Steps taken by his Chriftian 
 Brethren in dealing with him : Firft of all, one of thofe 
 who has feen the Offence of his Brother, fhould pri- 
 vately admonifh and reprove him for it : And, if the 
 offending Brother defpife the Admonition and Reproof 
 given him ; then, in the next Place, he, that is ac- 
 quainted with his Brother's Offence and grieved at his 
 flighting his Brotherly Correction, fhould take one or 
 two more of his Brethren with him, that fo by the Mouth 
 of t-v:o or ihnse Witneffes the Regularity of the Procee- 
 ding may be eftablifhed : And, in fine, if the offending 
 Brother Jhall continue to fight the Admonitions which are 
 
 thus 
 
 (e) Communis h&c eft Doftrina, ut nobis Curs, fit Fratrum 
 $&lui. Calvin in i Thef. V. 14. 
 
 {%) Pro divetfit&te Morborum, divofitai aihihenda eft Medi- 
 cines : l:ll corripiendi nt jxreant : Jftj coflfolandt funt, ne d'ft- 
 cianU ffiirotyifti in J Thsl*. Vo 
 
C 97 ) 
 
 thus duely given him, the third and lafl Step to hi 
 taken is, to tell the Church of his Fault and of his Dis- 
 regard of the Chriftian Conduct of his Brethren to- 
 wards him. 
 
 But, if the Offence be at firft public and manifeft 
 unto all, then there is no need offuob a regular and 
 gradual Procefs\ but your open and flagitious public 
 tfranfgreffors are at once to be rebuked before all, that 
 ethers alfo may fear, as in i Tim. V. 20. And yet 
 even this public Difcipline fhould be exercifed according 
 £0 the Diftinclion of great Tranjgreffions or compara- 
 tively //m// ones: according to which Diitinction, there 
 fhould be either a public Admonition and Reproof or a 
 Deprivation of the Privileges of their Chriftian Brethren, 
 who walk orderly : For Admonition and Reproof is a 
 fufficient Correction for fi nailer public Offences . But, 
 as for grojfer Sins, and Stubbornnefs under kind Admo- 
 nitions even tho' for fmaller Faints, thefe deferve to be 
 punifhed with denying the further Enjoyment of Com- 
 munion and Ecclefiaitical Privileges. 
 
 So then the Duty of the Brethren is clear, and their 
 Power is great and invaluable : It is their Duty to ex- 
 postulate with their Brethren, and as fuch to deal with 
 them, when they are guilty of private Scandals, in a pri- 
 vate Way, in a friendly and Chriftian Manner: And 
 it is their Duty, Power and Privilege alfo to hear and 
 judge concerning their Brethren in public Scandals > and, 
 as they may forgive and receive fuch as are truely peni- 
 tent, they may alfo reprove, rebuke, exhort and cenfure 
 notorious Offenders: For, when our Saviour requi- 
 red! a Chriftian, that, if he cannot fucceed fo far as to 
 heal the Offence in private, he iliould then tell the 
 Chunky He certainly means a particular or Congrega- 
 tional Church (b), as the famous Calderwood makes 
 
 O evi- 
 
 Cb) Die EccMiee— Hie Locus prop>.t $? primajie Je Ecclefiii 
 Parucuiaribua inttU-^ndia eft t mn d* Qceumenica ps Bjftntiah 
 
 Uve 
 
C9») 
 
 evident. And the worthy Bu l l i n g e r. has. given a 
 good Reafon, why it muft be fo, which is agreeable 
 to that afligned by Calderwood ; For, fays He, 
 
 the univerfal Church can never convene from all Parts of 
 the World, that rebellious Perfons may be brought before 
 it and fubmit unto it : Therefore to particular Churches 
 muft the Judgment concerning ftubborn Offenders be broH 
 and referred (x). 
 
 And this Direction of our blefTed Saviour necef- 
 forily implies, that the Church fhould hear the Cafe 
 brought before them, make Enquiry into the State of it, 
 that fo they may fee with their own Eyes the Offence 
 which has bin committed, and then judge concerning the 
 Offence as they mould find upon Enquiry. 
 
 Thefe Things are fo plain and obvious to common 
 Under {landings, that Men could never have perverted 
 the Senfe of our Saviour's Words, if they were de- 
 firous of attending to them and obferving them : Nor, 
 if their Love to Truth were equal to their Regard to 
 their Intereft, could they fo mifunderftand our Lord's 
 Direction as by a pretended Regard to it to deviate 
 from the Simplicity of the Gofpel. 
 
 This is the Difcipline, concerning which we heartily 
 fubfcribe to the Declaration of the learned Zanchy, 
 wherein he fays, that no one is exempted from this Difci- 
 pline, whetlier he be an Elder, or a P aft or, or a Ma- 
 giftrate, unlefs they would be exempted from the Number 
 of the Brethren and therefore of the Sons of GOD : 
 Wherefore they were mere Flatterers, who contended that 
 
 the 
 
 five Reprefentativa: Nam deferre ffenfos ai Ecclefiam Oecumerfl- 
 cam Ejfentialem impnj/ibile efl — CHRlSTjJS amandat Fideles ai 
 Corivcntum ordinanum gf Remedium paratijjimum* Didoclav* 
 A'tare Uamafcen. p. io<5. 
 
 (x) Non potcft uviverfalh Ecclejia convenire unquam ex tots 
 Tervarum Orbe, ut Ei deferemur Rebcllei ; Particularibus ergo 
 defertur Judicium de Contumacious. Bullinger, Decad. V° 
 S-im, 1< £e S. Cathol. Ecclef, 
 
(9$>) 
 
 the Pope of Rome could not upon any Account have this 
 Difcipline exercifed upon him (o). 
 To proceed, 
 
 That the Church or Brethren have the Power of Judg- 
 ing y as has bin laid, may be argued from fever al Pajfages 
 upon facred Record , from which PafTages it is abun- 
 dantly evident, that they gave their Determination and 
 Judgment in fuch Cafes as properly came before 
 them. 
 
 Not to mention, that the Brethren of the Circumcifion 
 expoftulated with Peter about his Communion with 
 Cornelius and his Family, and that He was fo far 
 from rejecting their Complaint, as if they had gone be- 
 yond their proper Power and Limits, that He readily 
 undertook and endeavoured to give them fuitable Satis- 
 faction, as has already bin obferved. 
 
 We find, that the Brethren of the Church of Corinth 
 pafs'd their Cenfure upon the Inceftuous Corinthian: 
 And the Apoftle Paul reproved them all, that they 
 had no fooner put him away from among them, as in 
 i Cor. V. 2 •, and, at Verfe 12th, He exprefly afTureth 
 them, that they had the Power of Judging fuch as are 
 within OJ ; and, in the next, the laft, Verfe of that 
 Chapter, the Apoftle requires it of them all, that they 
 put away the wicked Perfon from among them ; and, in 
 2 Cor. II. 7, He advifes the Brethren, upon the Re- 
 pentance of the Offender, to forgive, refiore and comfort 
 him. 
 
 The fame Apoftle alfo towards the Clofe of his 
 Epiftle to the Galatians, inftructing them in the Difci- 
 
 O 2 pline 
 
 (0) Ah hac Difciplhia nemo eximitvr, quicur.que ille fit, five 
 Senior, five Paftor, five fupremus Magiftratus, nji velmt e nu- 
 mero Eratnim toque Fihorum Dei eximu Proinde meri Adulatores 
 fuetunt, qui Pontificem Roman, contenderunt, non polle uila de 
 Caufa excommunicaii. Zanch- De Ecclef. p. MS- 
 
 (x) Hujufmodi autem Difciplina pertinere ad Ecclefim fatu 
 apparet Ex toto. Cap. V. Prior, 3d Corinth* CnH* Ethic* 
 Ghrift. 1. IV. Cap. XXXI. 
 
C ioo ■) 
 
 pline-o^thc Chur-ch, advifes them how to behave with 
 regret 3£&i ^ their -corrupt Teachers: Laying down the- 
 fame Ground and Reafon of proceeding againft them, 
 as^againrt the lncefuous Corinthian, namely, that a little 
 L&,.vm.kaveneth the whole Lump, as in Gal. V. 9 ; 
 aru(^>rduming that they would be of the fame Mind i 
 with, him,, as in Verfe 10 and 11 ; he then declares 
 w&Qt Cenfur-e he wijhed might be paffed upon their cor- 
 rupt Teachers, as at Verfe 12, I would that they were 
 e r jcn xiit off which trouble you : Which PafTage all the 
 Grfek : Fathers and fome of the Latin oddly interpret, 
 J ' jwijh- they were not only circumcifed, but even made 
 likc.Uc£. Priefts of the Mother of the Gods, who was 
 formerly worshipped by you of Galatia (c) : But the 
 rnoft plain and natural ConftrucYion of it is, I wiflj they 
 were cut off from your Fellowfhip and Communion : And, 
 left it. mould be objected, that the Brethren had not 
 Power to do this, therefore the Apoftle annexes this 
 Reafon., for, Brethren, ye are called unto Liberty, And, 
 becaufe it might be argued, that fuch a Liberty of cuU 
 ting. off 1 heir Teachers being allowed would be attended 
 with bad Confequences, therefore the Apoftle advifes, 
 that they do not ufe their Liberty as an Occafion to the 
 Fleff, but fo as that by Love they might ferve one 
 another : Now, if the Brethren have the Power of 
 cenfuring their corrupt Teachers, as appears from thefe 
 Hints, furely they may well have the Privilege of cen~ 
 firing I heir offending Brethren. 
 
 And it was likewife the Direction of the very fame 
 Apoflie to the whole Church at Theffalonica, to with^ 
 draw the mf elves from every Brother that waiketh difor- " 
 deny, as in 2 Thef. III. 6 : And this Direction of ! 
 withdrawing from fitch is much the fame with that 
 wherein he requires them to warn the unruly, m t- 
 Thef. > r . .14, or admonifh fuch: Where the Word 
 which we Deflate unruly is the very fame as this which: ^ 
 
 i5 
 
 •MM. 
 
 {<z) Ft in am nonfolum citcumcidar t tur,fed etiam abfeindantur* 
 
(ioi) 
 
 h tranflated disorderly : For this is a Power belonging 
 to all the Members of the Church, as is manifeft trom 
 thefe Directions to them. 
 
 And it moreover appears, that particular Churches 
 have fuch a Power ♦, becaufe they are chargeable with 
 Guilt, if any Offences are committed by their Members 
 and yet remain uncenfured by them : Thus the Church 
 of Pergamos is reproved as guilty of Offence for fuf- 
 fering BALAAM and the Nicolaitans among them, as 
 in Rev. II. 14 and 15 •, and, at Verfe 20, Christ 
 has a few 'Things againft the Church at Thyatira for 
 fuffering Jezebel among them: But, if thefe Chur- 
 ches had not fufficient Power to turn out the Offenders 
 in them, it would be hard to blame them for the Holer a* 
 tion of them in their Communion. And hence we may 
 conclude, that, what our Saviour wrote to any of 
 thofe Churches, HIS SPIRIT fays to all the Churches: 
 So that, if we would anfwer the Divine Expectations, 
 we lhould beware of Remiffnefs in Difcipline and calmly 
 tolerating the like Offences among ourfelves *, and we 
 lhould alio be careful to admonifh other Churches about 
 us with Love aM Faithfulnefs for the Offences obfervable 
 in them. 
 
 But, befides the Scriptural Direclions and Patterns in ' 
 Favour of fuch a Difcipline, the Reafon of the Thing 
 plainly fpeaks for fuch a Power in particular Churches : ; 
 For, as that animal Body is defective, weak and un- 
 found in its Nature and Conftitution, which has not 
 Strength equal to the Expulfwn of the malignant Hu- 
 mours which are brought into it ; even fo thofe Bodies, 
 particular Churches, would be but in a feeble State, which 
 have not Power to get rid of their vicious, corrupt and 
 off eirfive People : Nor can we think it for the Honour 
 of -our bleffed Saviour to leave His Churches in fuch 
 
 a feeble State : But we have Reafon to be thank- 
 
 fuL, that the great Head of the Church has given His 
 Churches fuch an athletic Conftitution that they have 
 Power -equal to the Purging themfelves of their fuper- 
 
 fluous 
 
fluous and vicious Humours : And bleiTed be Got>7 
 while fome other Churches are complaining for the 
 Want of a godly Difcipline, thefe Churches enjoy it and 
 will not fuffer fuch as are known to be prophane and 
 vile Perfons to efcape it. 
 
 Perhaps it will be demanded here, whether the Chur- 
 ches in the Ages immediately fucceeding the Apoftles 
 Days were in the Pojfeffwn of fuch Power and exerted 
 it upon proper Occafions? Now, in Anfwer to this 
 Enquiry, I would fay, that, fuppofmg they had not nor 
 did exercife fuch a Power, this does not hinder but that 
 it properly belonged unto them, as it appears that it did 
 from the Injunctions and Examples upon facred Record : 
 So that they might lawfully and honeftly take and exer- 
 cife this Power. 
 
 But the Truth is, we find, that the Churches in the 
 Ages after the Apoftles pofTefTed this Power, and on 
 fuitable Occafions ufed the fame. So Clement of 
 Rome ftyles the Cenfures of the Church, the 'Things com- 
 manded by the Multitude (d). And it appears, that all 
 the People of the Diocefs, Church or Bifhoprick were 
 prefent at the Cenfures of the Church from Origen's 
 Defcription of the Appearance of an Offender before 
 the whole Church (e). And Cyprian writes, that, 
 if any were under Cenfure, before they could be ad- 
 mitted to Communion, they were to plead their Caufe 
 before all the People of the Church (f) : And, when 
 feme had committed fome confiderable Faults, he was 
 fo far from fetting himfelf up as a fufficient Judge, em- 
 powered to manage the Affair, that he exprefsly de- 
 clares that they ought to be tried by all the People (g) 3 
 Nay he openly protefls, that from the Beginning of his 
 Mi nift ry he determined to do nothing of his own Head, and 
 
 with* 
 
 (d) Clement. I Epift. ad Corinth. 
 
 (e) Ongen. Comment, in Matth. Tom. XIII. p.^jf*. 
 
 (\) d$uri CaufiviapudPlcbemunivtrJanti Cjipian. EDift. jq, 
 (g) c }? f ian> Epift. 28, 
 
('°3 ) 
 
 without the Confent of his People (h). Thus we fee what 
 the Difcipline of the Primitive Church was: And me*, 
 thinks, as' the Abbot Fleury in his Difcourfes- ,m, 
 Ecclefioftical Hiftory rightly obferves, the ancienter the 
 Difcipline is, it is by fo much the more venerable. 
 
 And, if the Teftimony of later "Worthies may be of 
 any "Weight, we have thefe alfo to produce in Favour 
 if the Difcipline for which we have bin pleading. 
 Lambert faid, that Excommunication ought. to be done 
 by the Congregation affembled together with the Paftors (i). 
 Peter Martyr concludes that none can be ex com* 
 munkated without the Confent of the Church (k). Bucer 
 freely owns, that the Power is in all the Church (I). 
 And Mr. Howe, when he was afked by Dr. Wil- 
 kins concerning the Difcipline of the Church of 
 England, in which the poor People have no Share at 
 all, replied, that in Reality it had no Difcipline at 
 all (m), and therefore he could not be fond of it. 
 
 Nay a celebrated Scotch Prefbyterian {n) acknow- 
 leges, that not only grave BEZA, CALVIN, BUCER, 
 BULLINGER, MELANCTHON, BUCAN, PA, 
 R&US, RIVET, SIBRAND, JUNIUS, TRELCA- 
 <TIUS -, but alfo CYPRIAN, JEROM, AUGUSTIN, 
 NAZIANZEN, CHRTSOSTOM, AMBROSE, THE- 
 ODORE?, THEOPHTLACT require, that all Things. 
 Jhould be done confentiente Plebe, with the Co?ifent of the 
 People. 
 
 But fome will be ready to fay, If the Power of Dif- 
 cipline be in the Churches, how came they to be deprived of 
 it ? And the Anfwer is, that fome vile Perfons, under 
 the fpecious Pretence of raifing the Church and promot- 
 ing its Power, called the Clergy only the Church firft of 
 
 all, 
 
 (h) Cyptia-n* Epift. 6. 
 (i) Fox. z. p. 1017. 
 (k) Loc. Commen. p. 78^ 
 (1) In Maun. XVI. 19. 
 
 (m) Howe's Life. p. 32,, 
 
 ( ) Ruihcrfurd-, 
 
( 104 ) 
 
 all, and then fought to make them Lords over Prince: 
 ly giving them the Power of Excommunication. Hinc ille 
 Lachrymal Hence the Power of Difcipline has bin 
 taken out of the Hands of the People, and infinite 
 Diforders have enfued upon it : For, when a Bijhop or 
 a fmall Number of Minifters have the Supervifion or 
 Overfight and Management of A (Fairs, it is next to im- 
 pofTible but that Pride and Ambition, Faction and Envy, 
 Political Regards and Secular Inter efts mould govern : 
 And indeed this is no more than what is obferved by 
 theHiftorians Socrates and Sozomen, as well as 
 by feveral other Fathers. 
 
 I would not be underflood, notwithstanding all that 
 has bin faid, entirely to exclude the Elders from the Ma- 
 72agement of the Discipline of the Church : For the Duty 
 of admonifhing Offenders 'privately and perfonally belongs 
 to them in common with the reft of the Church \ tho' it 
 does not properly belong to the Elders as filch, but only 
 as Brethren of the fame Society : And yet it muft be 
 allowed, that Elders by Virtue of their OfHce are 
 enabled to do it with more Authority in a moral Senfe^ 
 tho' they do not ftrictly and properly exercife the Power 
 cf their Office. And it muft be acknowkged, that in 
 the Difcharge of their Office they may be capacitated 
 to fee and know the Faults of the Brethren fooner than 
 others ; but yet, in the Exercife of this Difcipline every 
 Member is equally concerned with the Elders, as appears 
 irom the Obligations which lie upon them to watch 
 over and exercife fpecial Love towards one another ; 
 tor their Obligations to this are equal : And indeed this 
 Duty is id incumbent on every Member of the Church, 
 char, if any neglect it, he fins againft the Inftitution of 
 CHRIST and becomes a Partaker in the Sin of the 
 offending Party, and is guilty of his Danger and Ritin> 
 .is well as chargeable with all the Inconveniencies and 
 Injuries accruing to the Church by the Continuance of 
 its Members in Sin and Wickednefs : So that, upon 
 thefe Confiderations; all the Brethren; not only have the 
 
 Liberty 
 
c«oy ) 
 
 Liberty of admonifhing one another ', but it is their plain 
 and indifpenfable Duty fo to do : And whofoever of them 
 neglefts this Duty is chargeable with the Hatred of his 
 Brother. 
 
 But, altho* this Duty be perfonally incumbent on. 
 every particular Member of the Church, this however 
 hinders not but that, if fever -al at the fame Time know 
 the Sin of an Offender and jointly are offended at it, 
 they may together, if they think it prudent, in the firft 
 Inftance admonifh him : And, if they do fo, this is to 
 be confidered as the firft and private Admonition. 
 
 As to the Way and Manner wherein this Duty is to 
 be difcharged, I would only obferve, that it fhould be 
 done with Prudence, Tendernefs and a due Regard to all 
 Circumftances, from hove to the Perfon offending, out of 
 Obedience to JESUS CHRIST, agreably to the Rule 
 which is given for our Direction in it and with a Rea- 
 dinefs to receive Satisfatlion. 
 
 And now the great and good Ends to be propofed in 
 fuch a Difcipline are, that undijfembled Love may be 
 maintained, that the offending Brother may be gained, 
 that he may be preferved from Difhonour by the unne- 
 cessary Divulging of his Failings and Errors^ that the 
 Churches may not be fcandalized by the hafty expofing 
 of the Failings of their Members whether they be real 
 or imaginary, and that the Trouble of a public Hearing 
 may be prevented : And, if thefe Ends be obtained, by 
 the accufed Perfon 9 s manifefting his Innocence as to the 
 Facts alleg'd againil him or by his Acknowlegement, 
 Repentance and Promifes of Reformation, then this Part 
 ot the Difcipline of Christ's Church has obtained the 
 defired Effect. 
 
 But, if thefe good Ends be not anfwered, then the 
 PerjunSyVfho have endeavoured to reclaim their offend- 
 ing Brother by private Methods, are to inform the Elders 
 of the Church concerning their Prcceedure ; and by them 
 the Report fhould be made to the Church, as of the Crime 
 committed, fo of the Teftimonies given co 'prove the Truth 
 
 P of 
 
( ioO 
 
 of it, of the Means ufed to bring the Offender to Ac- 
 knowlegement and Repentance, and concerning the 
 Deportment of the Offender under the private Admoni- 
 tions given him, to wit, his Rejetlion of them and re- 
 fufing to render any Satisfaction on the Account of his 
 Offence. 
 
 And, when Things are thus propofed to the 
 Church and the Offender heard, the whole Churchy 
 Elders and Brethren, are to confider the Nature of the 
 Offence and to judge concerning the Offence, as well as 
 the Demeanour of the Offender : And, if the Offence be 
 evident and glarings the Offender is to be ad?noni/hed 
 with the Gonfent and Concurrence of the Church by the 
 Elders ; But, if the Offender defpife the Admonition of 
 the Church and continues obflinate and impenitent, then 
 it is the Mind and Will of our bleffed Saviour, 
 that he fhould be cut off from the Privileges of the 
 Church and caft out of the Society : And this is the loft 
 Atl of the Difcipline of the Church for the Correction 
 of Offenders: So that, by the Conftitution of Jesus 
 Christ, the Body of the Church or the Multitude of 
 the Brethren are interefted in the Adminiflration of the 
 Difciplinary Power in the Church. 
 
 This is the Difcipline of thefe Congregational Chur- 
 ches, which we apprehend to be mo ft co'nformdble to 
 Reafon and the Holy Scriptures, to the Practice of the 
 Apo files and the Primitive Chrifiians. 
 
 As to a Power faftned to the Keys of the Kingdom of 
 Heaven, a Power of Binding and Loofing, by which. 
 Men can excommunicate and deliver up a Perfon to the 
 Devil in the Name and by the Authority of Jesus 
 Christ, we pretend to no fuch Power : Nor do we 
 approve of any fuch Power, to which fome make their 
 Pretences, by which Paftors or Synods, in Conjunction 
 and Confederacy with the Civil Magiftrate, or by an 
 Ecclefiaftical Power diftincl: from the Magiftrate's, but 
 equal to it, are capable of binding and lofing^ as has bin 
 laid : Nay we deleft it. 
 
 We 
 
C 107 ) 
 
 We know, that Excommunication was an Act of 
 Apoftolical Authority ; but we can fee no Reafon, 
 why Delivering up to Satan to be buffeted mould be 
 made the common Form of Excommunication, and be- 
 come a Precedent for the conftant Pr alike of the Church, 
 
 That this was an All of miraculous Power vifibly 
 lodged with the Apoftles is plain to us ; becaufe, as 
 they could ftrike Men blind and dead, they had the 
 Power alfo of letting evil Spirits loofe to terrify, plague 
 and punifh fucb Perfons as were Enemies of Truth and 
 Righteoufnefs, that fo a terrible Remedy might be in- 
 flicted for a dreadful Evil : We do not therefore won- 
 der, that the Apoftles never mention this among the 
 fianding Appointments for the Church to obferve nor give 
 any Charge or Directions about it : And it appears 
 very ftrange unto us, that this Method of denouncing 
 Anathemas has obtained fo much in Churches, and even 
 among fuch Churches as pretend to elevated Degrees of 
 Reformation ; believing, that the abfurd Notion of the 
 Infallibility of the Church has bin carried on by it, 
 and that it has laid the Foundation for endlefs Animofities 
 and the greateft Uncharitabknefs. 
 
 In fine then ; Altho' theie Churches may be re- 
 proached by many as very defeclive in their Politicks, 
 inafmuch as they did not eretl an infallible Tribunal, 
 but yet expeel the good People to fubmit to their Decifwns, 
 altho' they are fubject to Error •, whereas, in other 
 Eftablifhments, the People are obliged to fubmit to an 
 uncontroleable infallible Authority (x) : It is neverthe- 
 lefs to be hoped, that thefe Churches will not fall from 
 their Stedfaftnefs notwithstanding any Reproaches of this 
 Nature. May God of His great Goodnefs enable us 
 {till to follow the Illuminations of Reafon and Scripture, 
 ftill to keep ourfelves difengag'd from an infallible and 
 incontefiible Tribunal^ and ftill to abhor the 'Thoughts of a 
 
 J? 2 mean v 
 
 (x; Qu&libtt Ecclefiafibi Verbis arrogat Orthodoxjsm, Re 
 Intallibilitttera* Locke in Epift. ad Umborch* 
 
(«o8 ) 
 
 mean) ignominious Subjection to any humane Tyrannical 
 Authority what fever ! For the Confciences of Chriftians 
 are -and- ought to be the laft Refort, wherein our Faith 
 and Worfhip and all religious Matters fhould be judged 
 without any further Appeal : And ? altho' Chriftians 
 may be exhorted and have Perfuafwns ufed with them, 
 none ought to be conjlrained in fuch Things wherein their 
 Confciences are concerned : The Magiftrate may argue, 
 and the Synod may advife and perfuade ; but who gave 
 them either Right or Power to oblige and force Men in 
 rehgious Matters ? Now particular Churches have juft 
 the fame Liberty with refpecl to their Members ? And, 
 if they pretend to any conjlraining Power over their 
 Members, they a<£t as the Civil Magiftrate, not as an 
 Affembly of Chriftians and faithful People: So that, 
 in fliort, tho 9 thefe Churches as fuch and as fincere Chrif- 
 tians think their Members accountable to them and cen~ 
 fur able by them •, neverthelefs they pretend to no more 
 Power and Jurifdiction over them, than a Society of 
 difcreie and grave Philofophers over fuch as are admitted 
 Jntq their Society, whom they fee meet to admit when 
 they are duely qualified \ and they think themfelves 
 obliged to cenfure and exclude from their Society, when 
 they have forfeited the Privileges of it by their exotic 
 Sentiments or indecent Carriages. — 'Tis true, fome of 
 our Congregational Brethren, who verge towards Prefby- 
 terianifm, pretend to much more in their Difcipline 
 than that for which I have bin pleading : But all iuch 
 as are throughly Congregational will be content with 
 this : I mull confefs, that this is all the Power to 
 which I think the Churches have any rightful Claim; 
 and I conceive, all that they pretended to exercife in the 
 early Times of 'Chrijlianity (z) ;• And Go p grant, that 
 
 thefe 
 
 (z)Nt^ut vera ExcomiriunicixiQ aliud turn erat ^uawSeparatio, 
 Nctt*^ommuiiio, Reuunciaito Communionis; nonvevo Dam* 
 uaiio Exec/a'io per Cbndelss Extititist, Campanatum Bontum t 
 nt bod-.efi n falei Roiivje. Horvri. Hift. Ecciel'. p 145. 
 
 Mr. AD uQ 1 Fleuty lays, in his Di/cour/es on Ecelefuftical 
 
C T 09 } 
 
 there Churches may never deftre any further Power and, 
 Liberty than fuch a rational due as they at prefent en- 
 joy ; nor fuffer any\ whether Paftors or Synods, to take 
 ai&ay their Crown, 
 
 ■ 
 
 Chapter VII. 
 
 The Liberty of thefe Churches to fit 
 and aft, in Councils and Synods cleared 
 and vindicated; and the Power of 
 Synods explained. 
 
 IT is entirely confident with Reafon and the Revela- 
 tion of GOD's Mind in His Word, that there 
 mould be Councils and Synods called upon requifite Oc~ 
 cafions : But it is neither agreable to Nature nor Scrip- 
 ture to turn fuch occafional Helps into the Form of a, 
 Carnal State Polity and erecl a Government out of 
 Friendly and Chriftian Confultations for the Inftru&ion, 
 Benefit and Comfort of our Brethren. 
 
 There may be Synods or Meetings of Paftors for pro- 
 moting Peace and Concord -, but there is great Danger, 
 
 left 
 
 Hipry, thai this Curling or Excommunication, as praftifed at 
 
 ^me, is I, ke a feeble old Man, who, perceiving bimfe If flighted, 
 vyhu Children and not being able to come out of his Bed to chaf- 
 tije them as before, throws whatfoever he has in his Hands at 
 them to appeafe hit impotent PaJ/ien, and then, forcing the Tone of 
 ha Foice, ufes all the Imprecations agaivfi them he tan think of. 
 
(no) 
 
 left fuch Meetings fnould be hurtful to the Principles 
 and Liberties of particular Churches and fo degenerate 
 from the good Ends which ought ro be defigned and pur- 
 fned in them: For, as Sutlivius obferves, Nulla in 
 Ecclefia Dei graviora excitata funt Schifmata, nee Harefes 
 exort& funt ab ullo tetriores quam ab Epifcopis, The worft 
 of Schifms and blacked Herefies have bin raifed by 
 Bifhops (»). 
 
 In the Year 1 700, there was publifh'd a Book at 
 Amfterdam by one Peter Shepherd (o), wherein 
 he endeavours to prove by natural, political and mathe- 
 matical Arguments that the Kingdoms, Principalities and 
 Republicks, wherein the Romifh Religion prevails, are 
 in a fair Way of being deftroyed by the Ambition and Ava- 
 rice of the Popes and of their Clergy : But it is as eafy 
 ro prove from the fame Arguments, that the Liberties 
 of all free Churches are in Danger of Deftruclion from 
 the frequent Ajfociations of Minifters : The Refolution of 
 Gregory Nazi anzen therefore is not at all to be 
 wonder'dat: For, faid He to Procopius(/)J, If I 
 muft write the 'Truth itfelf I am of the Mind to be abfent 
 from every Meeting of Bifhops : For J never faw a joyful 
 and happy End of any Council [of them] nor any that did 
 not occafion the Encreafe of Evils rather than the Redrefs 
 or Reformation of them : For pertinacious Contention and 
 the vehement Defire of Lording are fuch as no Words can 
 exprefs. And indeed there is none, who knows any 
 Thing of Antiquity, but is well acquainted with the 
 great Mifchiefs which have arifen from Combinations of 
 domineering Clergymen. One Dioscorus, who was 
 Preiident in the Second Council at Ephefus over Four 
 Hundred Perfons, was fo moved with Rage and Paflion 
 againft Flavian, Bifhop of Antioch, that he rofe up 
 from his Seat and killed him with Blows and Kicks 
 
 and 
 
 (n) Sutliv. de Pontif. Roman. 1 2. cap i<% 
 (0) Works of Learned for the Year 170c. 
 fp) Grcgor, Nazhnzen* Epift. 55- P- 8*4« 
 
Cut ) 
 
 and trampled upon his Body after he was dead.— And 
 it is remarkable, that the Canons, which have the bed: 
 Doctrine and the trueft Morality and Goodnefs in them, 
 were not made by Affemblies of Clergymen, nor by nu- 
 merous Synods and Oecumenical Councils, wherein the 
 Clergy have had the chief Management, but in tbofe 
 Councils and Synods which were private and confified of a 
 few Perfons of the Laity as well as the Clergy : And 
 hence mod of the African Councils were the beft in all 
 the World : For the African Bifhopricks were like our 
 Congregational Churches ; nor did the Bifhops or Mi- 
 mfters drive who mould be greateft in them, according 
 to the Manner of fome in other Places. 
 
 As for particular Churches, we readily concede, that 
 they, as of equal Power, may in fome Cafes appointed 
 by Jesus Christ meet together by themfelves or by 
 their Delegates in a Council or Synod and may perform 
 fundry Acts of Ecclefiaflical Power -, but yet it is our 
 avowed Principle, that the Members of Councils and_ 
 Synods, with all the Power which they exercife and put 
 forth, are all of them primarily given to the fever al par- 
 ticular Churches, on whofe Account they are gathered 
 and employed, either as the firfi Subject in whom they 
 refide or the firft Objecl about whom they are conver- 
 fant : So that, altho' we differ from fome of our Neigh- 
 bours about the Power of Councils and Synods, we have 
 no Difference at all with them about their Being -, for 
 we freely acknowlege, that they ought to be, when pro- 
 per Occafwns require. 
 
 Dr. Humphrey Hody has publifhed an Hiftory 
 of Englifh Councils and Convocations, and of the Clergy's 
 fitting in Parliament, in 1701, in which he has taken a 
 great deal of Pains and Care in turning over ancient 
 Records and collecting PafTages out of them ; but by 
 them it does not appear, where the Original Right of 
 convening Councils and Synods was lodged : He flicivs 
 indeed, that Synods were fcmetimes called by the Aiiij- 
 rity of the Qlergy, and at other "limes convened fflhhe 
 
 Prosit* 
 
Prince : But this does not determine,, where- the Right 
 of Convening them is placed. 
 
 Councils and Synods mould be compofed of.fuch Per- 
 fons as are fit and proper, both of the Eld-rjhip and the 
 Laity ; and both have equal Right to /peak their Senti- 
 ments in them : 'Tis true a particular Regard may 
 fometimes be had to Raft or s and Bifljops in fending De- 
 legates to Synods : But, if the Churches mould only 
 have fuch Bijhops or Paftors as are either not fo well ac- 
 quainted with their Constitution or are Enemies unto it, 
 it is their Duty to keep them at Heme at leift'. 
 
 And, when a Number of. pious, fkilful and prudent 
 Perfons, both Minifters and Brethren, are fent and con- 
 vened in Council or Synod, they ought to have equal 
 Power and Authority in acting and voting : This is the 
 Right of the Fraternity ; and, in order to fupport and 
 eftablifh this Right of the Fraternity in Councils and 
 Synods, there are a few brief Remarks to be offered, 
 which have considerable Weight and Significance in 
 them. 
 
 It is certain, that we have the Authority of the Scrip- 
 tures and the Pratlice of the Church in the Apoftle's 
 Days for this Power of the Brethren: For we read, 
 that the Apoftles and Elders came together to confider of 
 the Matter that was to be laid before them, in Act 
 XV. 6 : And it follows, at Verfe 22, then pleafed i: 
 the Apoftles and Elders, with the whole Church, to fend 
 chofen Men, &c : From which PafTages it plainly ap- 
 pears, that, not only the Apoftles and Elders, bat the 
 whole Church alfo, and lb the Peopk, were prefent in 
 this Council and were concerned in the definitive Sen-^ 
 tence of it : But now this Council, ought to be the Rule 
 and Pattern for all other Councils whether greater or 
 fmaller : Since therefore in this Council, not only^ the. 
 Apoftles and Elders, bat all the People are faid to give 
 rheir Opinion and unite in the definitive Decree ; furely 
 the fame Ride ought to be obferved in all other Councils or 
 Synods : For, as all other Synods are vaftly Inferiour to 
 
 this 
 
tip) 
 
 this Apoftolical one, it may Well be expected that they 
 fhon'kl be conformable to the fame. 
 
 And, befides this Example upon facred Record to 
 juftify the Right of the Brethren to fit and act in Council^ 
 there are feveral Places of Scripture, which allow all 
 the Faithful in Ecclefiaftical Conventions to judge in re- 
 ligious Matters : Not to infill upon that PaiTage, in 
 i Cor. XIV. 24, where it is fold, If all prophefy, and 
 there co?ne that believeth not or one unlearned, he is con- 
 vinced of all, he is judged of all : It is plain both from 
 the old and new Teftament, that Divine Matter's fhculd 
 be puhlickly confidered by the People and the final Judg- 
 ment referring to them mould be left with the People. 
 So we read, in 1 King. XVIII. 21 and 39 Verfes^ 
 that Elijah came to all the People and faid, how long- 
 halt ye between two Opinions ? If the LORD be GOD y 
 follow HIM-, but if Baal, follow him : And the People 
 anfwered Him not a Word. — And when all the People 
 faw [how the Sacrifice Was confumed from above] they 
 fell on their Faces and faid, 'The LORD HE is GOD, 
 the LORD HE is the GOD. And it is written, that, 
 when PHILIP preached to the City of S.unaria, the 
 People with one Accord gave Heed to the Things which 
 He fpake, and there was great Joy in the City, as m A6h 
 VIII. 6 and 8 Verfes. So that it mould feem, as if 
 the People, upon hearing and maturely weighing the 
 Difcourfes of Ph i l i p, publickiy teftified their Appro- 
 bationof what He taught them. 
 
 And it is worthy to be obferved, that this Right of 
 the Laity has bin afYerted and exerciied in later Times : 
 For, not to mention it, that the Temporal Lords and 
 Commons, in the two Reigns that brought on the Refor- 
 mation, were much better Judges of Religion, than the 
 Bifhops and the Convocation •, and, it chey had not pro- 
 moted the Reformation, tho 5 poor Lakhs, the English 
 .Nation to this Day had lain buried in xwt /Egyptian, 
 and worfe than ^Egyptian, Darknefs of Popery. — It is 
 well known, that, when the Calling of that iofamcus 
 
 Q^ Affcmtiy 
 
C" 4 ) 
 
 AfTembly the Council of Trent was propofed at Norim* 
 lerg, in the Year 1522, all the Eftates of Germany 
 defired and infifted, that Admittance might be granted 
 nnto Laymen as well as Clergymen, to be, not only 
 Spectators and Witnejfes, but alio Judges in the Council : 
 Which being refufed, they would not come unto it 9 
 but publifhed the Reafons of their withdraw ; one of 
 which was, becaufe Laymen were not allowed to vote 
 miong them. And what learned Englishman is there 
 that can be ignorant, how our learned Whi taker, 
 our excellent Juel, our fkilful and induftrious Wil- 
 let and other Writers of our Nation, in writing againft 
 the Romanifts, maintain the Right of Laicks to fit and 
 judge in Ecclefiaftical Councils ? And, as the moil famous 
 Councils and Synods in the Churches of the Reforma- 
 tion have admitted fuch Members in them ; fo, in the 
 primitive Times and the Ages next unto the Apoftles, 
 it is unqueftionable that fuch had not only Seats, but 
 Votes in Councils allowed them : And, even in as late 
 a Council as that of Calcedon, we find feven Earls, ten 
 Senators and others, befides Ecclefiafticks. 
 
 But, in Truth if there were no Inflames or Exaj?iples 
 of this, this is very plain and evident, that the Divine 
 Spirit fometimes and very frequently beftows fuch Gifts on 
 the Brotherhood as render them worthy to be heard and 
 make it fit that they mould declare their Judgment : 
 So that the Reafon of the Thing requires, that their Gifts 
 fhould not be' defpifed, but that they mould have the 
 Liberty of exercifing them freely upon requifite Occafiom. 
 
 And Natural Juftice, befides, fupplies us with an 
 Argument in Defence of the Brethren's Right to fit and 
 aft in Councils : For nothing can be more fit and juft 
 and equal, than that the co?n?non Caufe of all the Chur- 
 ches Jbould be determined by the Votes and Suffrages of the 
 Churches: And, inafmuch as the Holy Spirit with 
 His Influences is not confined to any particnlar fort of 
 Men in the Churches, it is fit that every Brother Jhould 
 wercife freely the Gifts vMch he has freely received : For 
 
 that 
 
C»5 ) 
 
 that which" concerneth all ought to be handled in lome 
 good Meafure or Degree by all who are qualified': 
 And, as the Faith of Chriftians, as well as what fhould 
 be their- Praclice, is a Matter of univerfal Concern- 
 ment ; therefore the Brethren, who are qualified as be- 
 fore, fhould in Councils have their Share in difcuffing 
 thefe Things and giving their Determinations upon 
 them. 
 
 Furthermore ; As the Scripture is the fupreme Judge 
 of all Controverfees in Religion and the infallible Rule 
 of all Judgment -, and as they who fit and act in Coun- 
 cils and Synods are only to be Interpreters and Ex- 
 plainers of what is contained in the Word of God ; 
 therefore the Brethren, as well and as much as their 
 Officers, may give their Judgment in Councils and Sy- 
 nods. And indeed the Opinion of one Layman, which 
 is agreable to the Scriptures, is to be preferred before 
 the folemn Judgment of an whole Council of Clergy- 
 men which is contradictory to them. So Gratian 
 acknowleges, that the Authority of Jerom fupported 
 by the facred Scripture is to be valued before that of ah 
 whole general Council (q) : So Panormitan, tho' an 
 Abbot, writes, that the Opinion of even one Idiot, well 
 guarded with 'Teftimonies from the Scripture is altogether 
 preferable to the Decrees of an whole Council or the 
 Pope (r), which are not confonant with them : And 
 Gerson maintains, that every Man of Learning may 
 and ought to refift or wiihftand an whole Council, if 
 he fees that they err either thro' Ignorance or Malice (f). 
 And this is a good Argument in Favour of the Bre- 
 thren's Right to fit and aft in Councils : For what is the 
 
 _. pretended Reafon, why Bifhops and Elders fhould be 
 chiefly called to Councils ? Why truely it is faid, that 
 
 r they are generally more wife and learned than their 
 
 Q^2 Neigh- 
 
 -. j ■ ■ — — 
 
 . (q) Gratian. Queft. g6> Can. ult. 
 
 (r) Panormitan. Comment, in Chronic. 
 (C) Gerfon. de Examinat, Doftiin* paj, h 
 
C m6 ) 
 
 Neighbours > and therefore they fhould efpet tally b^ 
 employed: But it mull be conleffed, that it is ofterif, 
 otherwife : And therefore, if there can be found any>; 
 Laymen more learned than their Minifters or equally- 
 wjie, there can be no good Reafon why they Should 
 not be -called to Councils and aft and judge in them, in 
 all .Refects equally with their Minifters. 
 \ Nor, in fine, is primitive Antiquity a Stranger to this'. 
 Liberty, of the Fraternity. I could quote numerous 
 Pafiages.out of the Hiitorians Eusebius, Sozomen 
 and Theodore t, from which it appears, that not 
 only Bijhops or Minifters, but Laymen alfo, were not s 
 only prefent in Councils, but alfo ftpake their Minis and. j 
 drgue'd ana r gave their Determinations. But it is fuffici- 
 ehtVfor our prefent Purpofe, that, from the Acls'of. 
 ancient cuncils, \\. is very manifeft that the Brethren 
 vrteft and' aeled in them: In- the firft Council of Nice, 
 not .only .Bijhops ana] Elders fat and judg'd, but th&. 
 Lolly alio had equal Liberty with them : And a Lay-: 
 ptan m tlicr Prefence of the whole Council, difputing 
 Wh a pagan Philolbpher, overcame him and.. converted': 
 hvn to • the Qhriftian Faith if) . Laymen, as well ~is 
 Bi/hojs, Elder s and Deacons, reprefented the Churches;: 
 to which they belong'd in the Synod of Antioch, which'.' < 
 coridern n? d Paulus Samoseta n ys(u): And. ' the. 
 Faithful m./jft '4 condemned the Montantfts(v): : And at. ' 
 a great Sypod held at Carthage (w), there were prefent." 
 Eighty ftven Bijhops, Jfrrejbyters and Deacons, with &r. 
 great Part of the Laity (x) : Nay Cardinal Cusanvusv 
 acknowkges, that Emperors and their Judges, who' were 
 Laymen were prejent and acted m the eight Councils which' >' 
 are called general ( y) i And even Nicholas the Pope 
 
 tells 
 
 { ) Mew'. I. i. cap. 5. 
 (>S) Eupb.\. 7 . cap. p. 
 0) : £«ph\.$. UpL 16. 
 Ifw-i tucit. Ann 358. 
 
 (*}£yptijn. Epift. 14. ,_.... 
 
 (y) tic "Concordant. Caiholic* r ; - ' ' 
 
( »7 ) 
 
 tells theEftiperor'MicHAEL to the fame Furpofe-,- 
 an&vhe adds, that the Faith is univerfal and common^ fe- 
 lotiging not only to the Clergy , but alfo to the Laity and to 
 dCwhfo are Chriftians(z). 
 
 ': -Upon fuch Grounds and Reafons as thefe, the Chur- 
 ches in New-England have afferted the Right of the Peo- 
 ple to fit and act in Synods in their Platform of Church- 
 Brfcipline: And agreable to thefe Principles, as well as 
 the /concurring Practice of the Primitive Churches,, 
 thefe Churches have always allow ? d the Brethren their" 
 full Liberty in Councils. And it is worthy to be re-, 
 marked, that in the Synod of thefe Churches, convened 
 iri the Year 1679, fome Elders came from fome parti- 
 cular" Churches to reprefent them without any Brethren •, 
 at, which the Synod was fo far difiatisned, that they 
 would not fuffer thofe Paftors to fit with them, until they 
 had prevailed with their Churches to fend fome Brethren 
 along with them : For they were very jealous of allow- 
 ing any Thing, that might look like an Infringement of. 
 that Liberty which by Divine Inflitution belongs to 
 particular Churches. 
 
 But, if any fhall remain diffatisfied upon this Head, 
 after ail that has bin offered : I rnuit beg leave to Fefer " 
 them for the more full Difplay and Confirmation of it 
 to a;, learned Difquiftion concerning Ecclefeaftical Councils, 
 whidvwas publihYd by my Grandfather Dr. Increase 
 Math-er - 9 wherein there is enow faid to fatisfy any 
 reafonable Man concerning this Right of the Brethren ' 
 for -which 1 have bin pleading. 
 
 -Thefe Churches in New- England have never con- 
 vened .in a General Synod but upon the Motion of the 
 Civil ' hiagijlrate to confider of Affairs wherein all the 
 Churches were concerned ; But they fuppofe, notwith- 
 franding this, that they have a full Liberty to meet in 
 Synods^ without the Direction of the Civil Magiftrate . 
 For fuch a Liberty the primitive Churches had before 
 
 Cont 
 
 (z) vid* Epift. ejus. 1. \% cap. to. 
 
 ~. 
 
T ft ^ 
 
 Const an tine afcended the Imperial Throne : And 
 
 iurely no Chriftian Prince has any Right to hinder thefe 
 Churches in the Exercife of this Liberty, when they 
 judge it requifite for the preferving of their Peace and 
 good Order. 
 
 And this will more efpecially appear, if it be con- 
 fidered, that the Synods of thefe Churches are not like thofe 
 of other Churches : For they have no Weapons but what 
 are fpiritual : They neither pretend to nor defire any 
 Power that is juridical : If they can but inftrucl and 
 terfuade, they gain their End : But, when they have 
 clone all, the Churches are ftill free to accept or refufe 
 their Advice : As they have no fecular Power to enforce 
 their Canons, they neither afk nor defire its Aid. And, 
 ficvee thefe Synods are fuch innocent and inoffenfive 
 c iD:--gs^ none, that have any due Information concerning 
 them, can reafonably object againft their Meeting to- 
 gether or forbid them, without a manifeft Invafwn of the 
 common Liberties of Mankind. 
 
 I have laid, that thefe Churches, when they meet in 
 Synoas, claim to themfeives no Juridical Power : For 
 tiiey are of the celebrated Cham ier's Opinion, that 
 ibe Determination of a Council or Synod is perfuafive, not 
 comtuljive\ a minifterial Judgment, not bringing along 
 idth it ary Authority and Neceffity •, and fo a decifive 
 Suffrage not in itfelf but as it is taken out of the Scrip- 
 \>(&): And they can heartily fall in with the De- 
 claration of the famous Ho mm ius, that the Decrees of 
 Councils ought not to be propounded to the Churches or ob- 
 truded upon them, as Praetorian Sayings or Perfian De- 
 crees, but fhould be fent unto them, that they may examine 
 ihem by the Ride cf GOD'S Word (a): And it is with 
 
 Plea. 
 
 (&) Stvitvt'ia Conal<! per fe iff a Suafionis eft, nonCoaHjunn \ 
 jbaicttiinfamjieriqfe^noH Autbontatem per fe Htceffitaitmqnt ad 
 fertns ' adcuqut Suffragtuth dectfivum von per fi, fed quatenus 
 e^rSrr:hturitdepromtiiir% Chamier. Tom. V. Fanitrat. Carvhol, 
 
 i. :. Ciiv. 9. "ds CoMciliis. 
 (3) feft. H mm, Uc Auihprit. Conciiior, Qityuu 18. Thef.*^ 
 
jC m ) 
 
 Pleafure that, they read the free, and honeft Confeffiong 
 of Dr. Burne T , that the Determinations of Council}, 
 whether the greater or lefs, feem to him to be little differ* 
 ent from the Decrees of Senates or Court s, or from ibc 
 Opinions of learned Men concerning certain Matter s pre** 
 pofed for them to confnlt upon -, to which indeed a due 
 Regard ought to be paid : But? he adds, as for any Obli- 
 gation that lies upon us to receive any Opinions concerning 
 facred Matters and embrace them as Articles of Faith' % 
 every Man's Confcience is to be his Judge in the lafi Ap- 
 peal, GOD being theWitnefs to his Sincerity. Dotlors^m- 
 Congregations ofDoclors, may err as gr of sly as any others* 
 and build upon a Foundation of Hay or Straw, empty and 
 combuflible Matter. 'This I conftantly and fir??ily bel:jve y 
 that, fince the Times of the Apoftles, there has bin no in- 
 fallible Tribunal here below : Nothing of equal Authority ', 
 of equal Certainty with the facred Writings, neither De- 
 termination of Council nor oral Tradition •, and that Me??s 
 Confciences cannot fo far be bound by the Opinions of any 
 Perfons whatever, but that there remains in private Per- 
 fons the Judgment of Difcretion, which is to be direcled by 
 the Rule of holy Scripture (b), &c. Thus he writes, and 
 much more to the fame Purpofe. And, if we confult 
 many other learned Writers of the Church of England? 
 we mail find Caufe to conclude them to be againft the 
 Power and Jurifdiclion of Councils, and that they are for 
 Concord rather than Regimen or Government. Thus in 
 the Scheme of Church-Government, drawn up by the 
 eminently learned Dr. Ush e r, Arch-Bifhop of Armagh, 
 there is not afcribed to Synodical Conventions any proper 
 Jurifdiclion over any Parochial Church. And, whereas 
 ibme affirm the Diocefan Church to be a fingle one of the 
 loweft Sort, and that whatever Power, Authority or 
 Jurifdiclion belongs to a particular Church of the Joweil 
 Rank belongs to the Diocefan Church •, now This the 
 famous Dr. Barrow has endeavoured to prove -o ys 
 
 ■'■ i ' - 
 
 lb)*, 
 
 Burnet, de Fide 8c Qffisiis ChrjfUanm Cap. 
 
independent : So that,, if the Bounds pf particular Chur- 
 ches be made Parochial, it mud needs follbw r tfct^t 
 what is faid to belong to the Diccefan Church muft be 
 feted in "the Parijh Church. And, if fo, what wiM- 
 become of the fuperiour juridical Power? And the 
 worthy Reforming Bifhops Cranmer, Tonstal and 
 others, being required to give their Opinion concerning 
 the Authority of General Councils, freely declared, that 
 this Authority did not floiv from the Number of the. 
 Bifhops, but the Matter of their Beciftons : So' that, by 
 this, they could never by' their Authority make an 
 indifferent Thing to become a Duty : But, as Grot i us 
 expre'rTes it, prceeant ipfi Judicio diretfivo, they may 
 mew Men what they apprehend to be Sin and Duty ; 
 not, like Parliaments, make any Thing finful or a Duty 
 which was not fo before. — '— But having occafxonally 
 mention'd Grot i us, I would take the Occafion here 
 to mention it, that [in his Book Be Imperio Sum. 
 Potefiat: p. 168.] he has fully proved that there was 
 never a tritely General Council called, excepting that at 
 Jeriffalem, that Councils have no governing or legiflative 
 Power by Bivine Right, and that what was written in 
 Synods for the lake of Order are not called Laws, but 
 Canons, and have the Force of Advice only, or oblige by 
 Way cfConfent and Agree?nent. But to return, I would 
 cite a Paffage from tlie learned Mr. Richard 
 Hooker, wherein he delivers, not only his own par- 
 ticular Judgment, but, as he apprehended, the Judg- 
 ment of the Church of England : The Paffage of this 
 zealous AfTertor of the Church's Authority to which I 
 refer, is to be feen in his celebrated Book of Ecclefiafii- 
 cat Polity, and is as follows •, I grant, feys he, thai 
 Proof derived from the Authority of Man's Judgment is 
 not able to work that Affurance, which doth grow by a 
 flronger Proof-, and therefore, alt ho 9 ten thoufand General 
 Councils fhould fet down one and the faine definitive Sen- 
 tence concerning any Point of Religion whatfoever -, yet 
 v'0 demonftrative Reafon alkdged or one Teftimony cited 
 
 from 
 
OkO 
 
 
 from the Word of GOD Him/elf to the Contrary couli 
 not chufe but overfway them all: Inafmuch as for ..them 
 to be decerned it is not fo impojfible, as it is. that Demon- 
 ftrative Reafon or Divine Teftimony fhould deceive. 
 
 And yet, after all, it is of very little Gonfequence 
 unto us, who are for or againft a Juridical Power ia 
 Synods 'or Councils: It is enow for us, that we have /weigh- 
 ty and unto us fufficient and fathfatlory Reafons againft 
 allowing fitch a Power unto them. And the Reafons , 
 which have moved thefe Churches to. give into thefe 
 Sentiments, are fuch as thefe : We know, that our 
 Lord Jesus Christ is the jupr erne Teacher fent from 
 GOD, and that His Word is the fupreme Law of 
 Chrifiians, altogether infallible, and that therefore oicr 
 loft Appeal ought to be to that : We think, that all the 
 Power i which any Servants of Christ ought to havp 
 in the 1 Churches, is minifterial only, and not Praetorian : 
 Our Opinion is, that, if the Embajfadors of earthly 
 Princes may not exceed the Inftructions of their Me- 
 ters, much lefs may any Minifters, or Embafladors.oF 
 the Prince of Peace go beyond the Directions of their 
 great Lord and Mailer: It is our Judgment, that, if 
 the Determinations of Councils be founded upon tht Opi- 
 nions of Men, weak and fallible Men, and not upon 
 the Truth of God's Word, the blefted God would 
 be contrary to Himself: For how can it be con- 
 ilftent for Him, to define and appoint one Thing in 'the 
 Scripture, and to determi?ie otherwife in a Council ? And, 
 in fine. We are confirmed in thefe our Sentiments 
 from the Pratlice of all lawful Councils : For we find 
 in . the Apoftolical Council, James anfvvered , faying, 
 Men and Brethren, hearken to me : SIMEON hath de- 
 clared, how GOD at firft didvifit the Gentiles to take 
 < cut of them a People for his Name : And to this agree the 
 Words of the Prophets, as in' A6t. ..XV. ... 14 /and .1 £, 
 And, agreable to this, has bin the Practice of other 
 approved Councils t For, fo fays ';, Atha^j as i us, 
 m tHe "Council of -Nice? v the Faith of the' Fathers was 
 j R delivered 
 
'delivered according to the Scriptures (c) : And Am b ros£ 
 expreffes himfelf to the fame Effect (d) : And we find, 
 that the Mikviian Council decides the Controverfies 
 raifed by Pelagius only from the facred Scripture: 
 And other Councils befides have followed the fame 
 Method. 
 
 But, if any Councils mould fwerve from the Scrip- 
 tural Directions and Rules, ftill we mould appeal to 
 the Law and to the Teftimony and confult the Mind of 
 our Heavenly Father in His unerring Oracles : So 
 Brentius thought ; and therefore, when Co c h l je u s , 
 in urging the Invocation of Saints, pleaded, that what 
 the Church our Mother had /aid upon this Matter was 
 to be heard, Brentius made this wife Reply, What^ 
 faid He, if my good Father hath commanded me otherwife ! 
 Quid fi Pater diver fum prcecipiat! 
 
 Some of our Brethren, we are fully fenfible, think it 
 not enow for Councils to perfuade and give Advice, 
 but want fomething more for them ; nor can they be 
 pleafed, unlefs they have them clothed with a binding 
 juridical Power : But to thefe our Brethren it is fuffici- 
 ent to fay, that, if they would have this Power of bind- 
 ing and giving Law in indifferent Things, they are for 
 exceeding the Bounds of the Commiffion which was given 
 to the Apoftles themfelves : And a larger Commiffion 
 than theirs cannot with any Modefly be challenged by 
 Elders, Synods or Churches. But, if this binding Power 
 be defired and pleaded for only in Effential Matters, 
 then we may proceed and argue thus, that, as Synods 
 may meet to communicate Light and Peace to fuch 
 Perfbns or Churches as are erronious or contentious, 
 they may aifo at the fame Time have Power not only 
 to give Light and Counfel, but likewife to require them in 
 ■ the Name of JESUS CHRIST to attend and conform to 
 the fame : But, after all, we mufl fuppofe that the 
 
 Decrees 
 
 (c) Athancif. in Epift, ad Epitfet. Epifc. Corinth. 
 (d} Jmhof. de Fide ad Gratia^ I i.cap. 8, 
 
( m ) 
 
 Decrees and Refults of Councils are formed upon Scriptural 
 Grounds : And, if fo, then all the Authority , to which 
 Synods may pretend, is only declarative : And then this 
 Queftion will unavoidably arife, whether the PaJJages, 
 upon which their Decrees and Refults were founded, 
 were well under food and properly applied or no ? And, 
 if it Khali be honeftly conceived, that they had not a good 
 Underfianding of the Scriptures, then, according to all the 
 Principles of Reafon and of Proteftantifm, their Decrees 
 can have no fuch binding Authority : If therefore Infalli- 
 bility be a pure Cheat, the Pretence of a binding juridical 
 Authority in Councils and Synods muft be fo too ; and 
 fuch an unnatural Confequence of Ecclefiaftical Power in 
 any Hands whatfoever muft be entirely unreafonable. 
 
 Many, we are aware, are forward to contend, that 
 Councils and Synods are not fo liable to err as particular 
 Churches, and that therefore Appeals fhould in all Cafes 
 be preferred unto them : This is the Reafon, which the 
 celebrated Ru therfurd gives for fuch Appeals i 
 And, if this be the Reafon of fuch Appeals, it will then 
 follow, that the great eft Ajfemblies fhould err the feldomeft, 
 inafmuch as they have moft Eyes, and fo Appeals fhould 
 be frequently jnade in difficult Cafes unto them : So that, 
 by this Rule, all Matters of Importance will be brought 
 before General and Oecumenical Councils : And what 
 ihali we fay to thefe plaufible Arguings ? 
 
 In Anfwer to them, I could argue and urge it, that, 
 according to this Method and Rule of Proceeding, 
 Caufes would be too long depending, and probably would 
 never come to an Ijfue : Whereas we think, that our 
 blefTed Saviour has made a better Provifion for His 
 Churches than this : But, inftead of prefling this Argu 
 nient, I would obferve, that whole Synods and General 
 Councils are as liable to deceive and be deceived and irr>~ 
 pofed on as particular Churches. 
 
 This is evident from Fact : For not to infift con- 
 cerning the Members and Managements of that famous 
 Synod 3 which the .good old Pa reus wanted fo much 
 
 R % £Q 
 
to fe£$jf|g I -would not maintain.-b^es^hat the &$far3k& 
 
 ches could not well be reprefented by th'em;<Jri< v 
 afmucjv..as the Synod confifted of Seventeen. QefcgntiK 
 who : were-appointed not . by the Churches^ btit by : Jtikgmsi 
 OrdguJGeneral of- the united Provinces., &n& J c£ Eighty ~ ;-, 
 threzfMinifters or Elders or Divines of the united Pi/Or : 
 vinge&and from foreign Parts. Nor would I -cjwell- 
 upoji* the- Teftimony of Dr. Balcanojjal, that. be& \ 
 mil ft* needs fay the Remonftrants had no Favour Jhewn .' : 
 tbevi.(g) ; Much lefs would I mention the Declaration; 
 of Ep i so op i us concerning Them before the Synod; v 
 that They were brought forth tanquam in publici Odii - 
 Viclimas (h), as Viftims of the publick Hatred : Thefe 
 are tender Points : And I therefore let them go. Yet . 
 I cannot omit one Thing determined in this Synod: . 
 By This I mean the Decree of the Synod concerning 
 the Queftion moved by thofe of Amfterdam about ther : 
 Baptifm cf a Child bom of Ethnic Parents : Now this- £ 
 Decifion confided of two Parts: The firfl concerned i 
 Jdulis, and was this, that fetch as were of Tears, OffltpH 
 Capacity -jhoidd be diligently taught and catechized, and. 
 then^if they, did defire it, they fbould be baptized : TheA 
 Second .concerned Infants, and it was, that until they .1 ' 
 came io Tears of Difcretion they jhould by no Means be 
 baptized : Upon which Decree the memorable and ju- 
 dicious Mr. Hales, who was a Member of the Synod, 
 writes/'. to the Right Honourable My Lord Embaffador . 
 Carlton, A ft range Decifion -, and fetch aj, if isp 
 Memory or Reading fails me not, no Church either ancient - 
 or modern ever gave (i).— But not to dwell upon what 
 was amifs in this Synod, or in any other ; T proceed :. 
 to write concerning the Errors, Miftakes and Mifcon- . 
 
 ;du6t 
 
 *■ ■ ■ ■ ' "" " ■ k i . 1 ■■' iiiii 'm ' 
 
 (f) utinam mibi datetur in ultima jam SeneBute venetsndam 
 hanc <^ynodum confpieaii. Pa>&i. Epift. ad Synod, in Aft. Synod. 
 
 (g). Dt Baieanquafs Lettets from the Synod in the Remains 
 of Mr. //.:.'<? j. - - * ' 
 
 (h) Epjfzopv. Ortt. inter Aft a Synodal? 
 
 (i) Set Haiti's Remains- 
 
C »f) 
 
 6nd:o¥fom€ of -the' Conventions, which they call G^- 
 neral&ountils. 
 
 Ntiwir is certain and undoubted, that there was a 
 remarkable Cheat put upon the whole General Council 
 at Afiiminum by V a l e n s and Ursacius and fome 
 few Other Eaftern BifKops, who in the Decree of the 
 Nicene Council read omoioufios for omooufios (<?). And 
 it is "alfo evident from Facl, that fome of the great eft 
 Councils may ufe many mean and trickifh Arts : Such 
 to be'fure were ufed in the great Council at Bafil in 
 the Year 143 1, which ended in the Year 1442, iir 
 which the Bohemians for four Days pleaded four Arti- 
 cles, -namely, the Sacraments in both Kinds , cor reeling 
 public CrimeSy Liberty to preach GOD's Wordy and con- 
 cerning'the Civil Power of the Clergy: And, in this 
 famous Council, after many Petitions and fome fair 
 Promifes and hopeful Approaches upon them, the 
 Bohemians could not obtain their Defire in one Inftance \ 
 but ^Tricks were continually devifed to elude their 
 Hopes' and Expectations, and Inconveniences that 
 would follow upon fuch Conceflions powerfully argued. 
 — And/ Father Paul of Venice, like a wife and honeil 
 Man,' has plainly declar'd the many Quirks and Tricks 
 of the: accurfed Cabal, commonly called the Council of ; 
 Trent: .— ' 7 
 
 Arid, that General Councils are not infallible, may be 
 eafily demonftrated from undoubted Hiftories: Thus 
 the largeft Council that ever was known eftablifhed . 
 Arianifm: And thus That, which the Papifts call the "; 
 Seventh General Council, was fuch an one, that the good 
 and iexcellent Dr. Tillotson remark'd concerning 
 it, that, if a General Council of Atheifts had met together 
 <with 'JViDefign to abufe Religion by talking ridiculoufly 
 concerning -it, they could not have done it more effete- 
 ally (k). Thus in the third Council of the Later an it 
 
 v :bonv2 rsh'i ■ 
 
 % ifm . (t ' ^ as 
 
 (e) Jetonu ad v erf. Lucifer-.* * -*"-*-' '" **-* ' 
 
 (k) tithf/op's Rule of Fail*!, p. i$u 
 
was decreed, that all Princes who favored Hereticks did 
 forfeit their Rights, and a full Indulgence was allowed to 
 ^11 that fought againft them : And, in the fourth Council 
 at the fame Place, it was decreed, that the Pope might 
 declare this Forfeiture and abfolve their Subjetls from 
 their Oath of Allegiance and fo transfer their Domini- 
 ons unto others. In the firft Council at Lyons they 
 joined with the Pope in depofing the Emperor Frede- 
 ric the firft by a Sentence againft him : And in the 
 Council of Conftance, which Luther judged to be 
 tnoft deferving of Reproach (a), it was decreed, that the 
 Faith [or Promife] of fafe Conducl was not to be kept 
 with an Heretic, that fhould come to the Place of Judg- 
 ment relying upon it, &c. 
 
 We may fay therefore, and bring the Confeflion of 
 an .Englifh Synod in Herbert's Hiftory to vouch for 
 O'jr faying it, that there is not, nor can be any Thing in 
 the V/orld more peftilent or pernicious to the Commonwealth 
 cf Chrifendom, or whereby the 'Truth of GOD's Word 
 kaih bin in Times paft, or may be fooner defaced or fub~ 
 verted, or whereof may enfue more Contention or Difcord 
 o" ether DeviliJJj Effecls, than when General Councils 
 have bin or jhall be hereafter ajfembled, not chriftianly nor 
 charitably, but upon worldly or carnal Confederations* 
 And we may take leave to add, that the Obfervation 
 YvYiich Dv. Wake, the late learned Arch-Bifhop of 
 Qanferbuty has made concerning fome Synods will hold 
 good concciYiing all General Councils alio, namely, that 
 *■ there is hardly any Thing in Antiquity, which either 
 c * more expoied our Chriftian Profeffion heretofore, or 
 " may more deferve our ferious Confideration at this 
 f' Day, than the Violence, the Paffion, the Malice, the 
 " Falfenefs and the Oppreffon, which reigned in moft of 
 " the Synods held by CONSTANTINE and the following 
 ^ Emperor/ 3 . Thus he, And Dr. Burnet juftly 
 
 ob« 
 
 (a) Consilio Conftanucufj CoTituuieha Vigwffw* " Utthr* 
 
( m ) 
 
 pbfer-ves* that the Writers of the fourth and fifth, Cen- 
 turies give us difmal Reprefentations of the Councils of 
 thofe Times. And befides, there is Reafon to think that 
 Truth and Right may fometimes be found with, one 
 fingle Perfon as foon as in a Council : SoCyprian., in 
 his Seventy firft Epiftle, allows, that many Things are 
 better revealed to Jingle Perfons : Nay we have a Proof 
 of this in the firft Council of Nice, which is reputed the 
 beft of any ; for there had certainly bin iflued a Canon 
 for divorcing married Priefts, if the old Paphnutius 
 had not flood up and reafoned againft it. 
 
 The Church of England has well determined in its 
 nineteenth Article, that the Churches of Jerufalem, 
 Alexandria, Antioch and Rome have erred in Points of 
 the greateft Confequence : And, in the twenty firft Arti- 
 cle, that General Councils may err. 
 
 But yet, fuppofing that a General Council were infal- 
 lible, we muft then conclude, that the Church has now 
 loft its Infallibility : For, as there has bin no fuch Coun- 
 cil for many Scores of Years, there is alfo no Likeli- 
 hood of another: And, if there might be one, the 
 many Villanies in Trent may fufficiently inftruct the 
 World that no Good is to be expected from fuch a 
 Council. 
 
 Upon the whole then ; Since even General Councils 
 , may trick and be trick'd, and are as liable to err as a 
 Synod or even a particular Church ; Mankind muft be 
 very ftupid indeed to think, that they fhoidd have a 
 binding Power and may force their Decrees upon any 
 Society or Perfon. 
 
 But yet, if after all it mould be allowed for Argu- 
 ment's fake, xhzx. fuch Councils were infallible and all 
 their Decrees were entirely agreable to the Mind of GOD ; 
 it will not never thelefs appear, that they have any juri- 
 dical Power at all : For, if we grant them a Doclrhid 
 Power, by which they could unerringly clear up dje 
 Mind of God our Saviour, (till the Power ofjurif- 
 ditlion, as has bin already explained, would remain in 
 
(iz8) 
 
 the particular Churches , wherein Christ Jesus has 
 placed the fame : And indeed this is no more than what 
 that excellent Prefbyterian Mr. Rutherfurd is rea- 
 dy to acknowlege, as I have before quoted him. 
 
 In fine ; 'The Way of thefe Churches has bin, and it is 
 the left Way that can be obferved, to enquire where our 
 llejfed SAVIOUR has placed the laft Cenfuring and final 
 Determination of Caufes : And, having found this, they 
 ought to reft contented : Councils and Synods, when Ad* 
 vice and Affiftance is needed, may be ufed by them ; but 
 it is not either their not Erring at all or their Erring 
 more rarely, that is a fufficienr Reafon for placing any 
 Power of Jurifdiction in them, unlefs our great Lord 
 and Mailer has ordered that they fhall have fuch a 
 Power : But, as yet, this does not appear. 
 
 Wherefore it is to be hoped, that the Brethren in 
 thefe Churches will always maintain their Right to fit 
 and atl in Councils and Synods -, but yet that they will 
 never think of placing any juridical Power in them, but 
 will always continue to affert the Powers and Privileges 
 of particular Churches, which are f acred Things, by no 
 means to be flighted and undervalued, nor to be left at 
 the Mercy of any Qlajfes or Councils, Synods or General 
 Meetings. 
 
 I was going to tranflate and conclude this Chapter 
 with the Tranflation of fome ParTages from Luther's 
 Preface to the four German Epiftles of the worthy 
 John Huss -, but I believe They will found better in 
 the plain and blunt Language of the Writer, and there- 
 fore I chufe to give them as I find them. 
 
 : — —Having mentioned fome of the vile and mif- 
 chievous Confequences of the Council of Conftance \ He 
 then writes (o), Hifcilicet funt dukes illi Fruclus, qucs h 
 Conftantienfe Concilium tarn venerabile, imo execrabik* 
 protulit. Quare merito de Eo Exemplum fumeremus, ne 
 deinceps, fi quod Concilium fieret, tarn perverfis & infants 
 
 Afinis— 
 
 (o) Luthr* ad Fin* PtasfaL Epift, ?, Hufu 
 
( ■■lip ) 
 
 ' fflfiMtM Catifatri ''ReUgionis committer emus. g)uin tmo 
 Imperatoris, ^Regitm; Principum & Epifcoporum erit y 
 famma Cur a fummoque Studio cavere, ne vet fimilia Jint 9 
 <vel deteriora futuri Concilii 'Alia. Satis enim, opinor y 
 manifefte DEuS in Concilio Mo Conftantienfi declaravi!, 
 auam mn pofit ullam ferre Superbiam, quamque 'fibi ju- 
 cundum fit difpergere fuperbos mente Cordis fui, quah- 
 'tumvis etiam Mi in hoc Mundo Potentia polleant. ~^%i 
 igitur, hoc Exemplo edotlus, non vult fieri cauticr, vi 
 cum a me pr&monitus fit, liberum efto, ut, facfo Peri- 
 ciilo, re ipfa Perverjitatem illorum experiatur. The 
 plain Senfe of which" Paffages, in mort, is, that we 
 ourielves and the Reft of the World fhall be much to 
 
 "■ blame, if, after the Obfervations which have bin made 
 with regard to the Managements of Synods or General 
 -Councils, we fhall be fo unadvifed as to truft them and 
 commit the Caufe of Religion to them. 
 
 5. * A A .f • A A A A A A * * A ■£• .f • A ? A 'A A .& -f • 
 
 Chap. VIII. 
 
 J. 
 
 r*»-c& «*> c«> csv. £T« rep ci£> :£« C5g\ r^ f^2fa trw prvi ego raa cgi rw / ^J3?4E? e]g? 
 
 j£ -f 5 4 f- 'V •$• *• * '£' *' *• **' **■ ■*>* * -v **' •*'* & * T **" 
 
 s 
 
( x3o) 
 
 Chapter VIII. 
 
 The Liberty of thefe Churches to hold 
 Communion with one another afFerted 
 and proved. 
 
 TH rough the Favour of our bleffed Saviour, 
 His Churches may hold Communion with one ayw-- 
 ther : For, altho' no particular Church is fubjecl to 
 another particular Church of however large an Extent, 
 as the Churches in the united Provinces have bin fo 
 free as to declare with us in the firft Article of their 
 Ecclefiaftical Conftitution -, yet all the Churches may enjoy^ 
 mutual and reciprocal Communion among themfelves : 
 And there are fever al Ways, wherein this Communion 
 may be regularly and laudably exercifed ; fome of which, 
 have in fome Meafure bin confidered or hinted at be- 
 Fore -, but yet there will be no great Hurt in making 
 a particular Mention of them here and giving a fair 
 Defcription and Recommendation of them. 
 
 Firft of all\ Thefe Churches may partake with one 
 another at the LORD's Table ; and the Members of 
 one Church, coming occafionally to another where the 
 Eucharifl is to be adminiftred, may at their Defire be 
 admitted to the Privilege of partaking in that holy 
 Ordinance -, provided, that neither they, nor the Chur-- 
 ches to which they belong, are chargeable with any' 
 fcandalous Offence : For we are for receiving the Com- 
 munion in all the Affemblies cf the Faithful, as well as 
 in the particular Churches to which we belong*, con- 
 fidering the Lord's Supper as the Seal of our Com- 
 munion both v/ith Jesus Christ and His faithful 
 People, ■ jtfextlyi 
 
 . 
 
030 
 
 Nextly v Encouraged by the Example of the Apoftle 
 Paul, who recommended Phebe a Member of the 
 Church at Cenchrea to the Church at Rome-, thefe 
 Churches may recommend their Brethren to Neighbour 
 Churches, giving a good Teftimony concerning them 
 and entreating the Neighbour Churches to receive them 
 to their facred Fellowfhip and to watch over them in 
 Brotherly Love : And, if any Brother have real Occa- 
 fion, either on the Account of his Bufinefs or for any 
 other juft End and Motive, to remove with his Family 
 and take up his Abode in fome other Place, and here-n 
 upon acquaints the Church to which he belongs of his 
 Purpofe and the Grounds of his Removal ; the Church 
 may then write more full Letters of Recommendation ta 
 the Church to which he removes, refigning him to their 
 Charge and entreating them to receive him as a Brother 
 and allow him all the Privileges of the Ecclefiaftical 
 State among them : And, when, according to the 
 Tenour of fuch Letters recommendatory, the recom- 
 mended Brother is accepted into the Fellowfhip of the 
 Churchy he is to all Intents and Purpofes a Member of 
 that Church -, fo that he may perform the Duties and 
 enjoy the Privileges of a Member in that Society. 
 —Such Letters of Recommendation the Apoftle Paul 
 fpeaks of in his Second Epiftle to the Corinthians, Chap. 
 III. Verfe i, as needful for others, tho' not for him-, 
 felf. — And befides it is reafonable in itfelf that none, , 
 without any Recommendations from the Churches to which 
 they belong, mould claim or be allowed the Privileges 
 of Societies to which they have no Relation or do not 
 properly appertain. 
 
 thirdly ; If any particular Church, that for a con- 
 fiderable Time has walked in the Few of GOD and the 
 Comforts of the HOLT SPIRIT, has bin edified anl % 
 ?nultiplied to fuch a Degree as to be overcharged with_ 
 Members ; they may fend forth their Members that are 
 qualified for .-it to enter into an Ecclefiaftical State among : 
 themfel ves ; And by the (ame Reafon s if a Number of 
 
 S z Chriftians 
 
C . I3 °. 
 
 Chfiftians tfiduld come from foreign Parts * to a .Place 
 whzfe- the v Chuf-ch may be lb full that they cannot con- 
 veniently -join with it, that Church may warrantabiy 
 encourage them to enter into cm holy Combination among 
 them ^Ivcs : For fuch a Propagation of Churches is' 
 
 f^raablc to Nature and Realbn, confonant with the 
 ra&ice qt the Apoftles and indeed necefifary for the 
 Enlargement of our Saviour's Kingdom in all Na- 
 tions and Generations to the End of the World. 
 *'' Fourthly, When particular Churches have Occafion oft 
 fpiritual Refrejhmeni or te?nporal Succour, Neighbour- 
 Churches may afford it : They may furnifh them witli 
 $m Members or /pare fuitable Officers to them ; and, "if 
 they can conveniently fend fuch to their indigent Neigh- 
 bours, they ought with Readinefs to impart them : For' 
 fo, when 'Tidings came, to the Ears of the Church' at Jeru- 
 idem, [concerning the Succefs of the Gofpei] they'tfeni- 
 forth BARNABAS that he jhould go as far as Antioch, 
 as in A&. XL 22 : And it is entirely fit, that fuch 
 Churches as are/}/// of ufeful Members and Officers mould 
 be ready from their Fulnefs to fupply the Neceffities of 
 their Brethren in other Churches. — And, if any of our 
 prethrcn mould fill into fuch poor external Circumftancet 
 that they cannot fupport ihemfelves and the Gofpel, it' is • 
 then our Duty ioriinifter to their Neceffities as God fhall 
 enable us : For io the Churches of the Gentiles made' 
 their liberal Contributions for the poor Saints at Jeru- 
 falem, as in Rom. XV. 26 and 27; where alio the 
 Reafonablenefs of their fo doing is declared : And to be 
 fure both Reafon and Religion challenge it from Chur- 
 ches to do Good and communicate to fuch Brethren and 
 Churches as are deftitute. 
 - Fifhly > Tbefe Qhurches may lawfully confab with em 
 (mother and ougat to do fo as Gccafion requires : Fob 
 it is ve^y probable, that other Churches may be better 
 acquainted 'with PcV/'ons and Ctiufes than ourfelves ; 'and 
 therefore their Judgment and Court [el ought to be required. 
 Thus particularly, when a new Church is to be gathered, 
 
 or 
 
C m ) 
 
 or Officers tire to be chofen and ordained over any Church* 
 or there is fome Difference among the Brethren about 
 the Adminiftration of the Cenfures of the Churches, it 
 is fit and proper to confult with Neighbour Churches ; 
 and Neighbour Churches fhould be ready to fend their 
 Elders and other Delegates to help them with their 
 Advice and Counfel. — And, if any Church fhould 
 want Light in any Cafe or mould be at Variance y they 
 fhould defire Neighbour Churches to favour them with 
 their Counfel : Whereupon fuch Churches, convening by 
 their Elders and other MefTengers, may confider the 
 Points in Doubt or in Controverfy - 9 and, having accord- 
 ing to their beft Underftanding and Endeavours fought 
 ike Way of 'Truth and Peace, they may communicate by 
 Letters and MefTengers their Sentiments and Advice to 
 the Churches whofe Cafe has bin under their attentive 
 and prayerful Confideration, that fo, if they fee meet, 
 they may conform to the fame and be at Peace. 
 
 Thefe are fome of the Ways and Manners, wherein 
 Churches are to Jhew their Care of one another and ex- 
 prefs their Communion with each other: But to thefe 
 there is another to be added : And the Sixth Way, 
 wherein Churches are to exercife Communion towards 
 one another, is the Way of Communion by Admonition : 
 This is called the third Way of Communion in our Plat- 
 form of Church- Difcipline, Chap. XVth : And, from 
 that Chapter, it appears, that this Method is to be fol- 
 lowed, when any public Offence is to be found in a Churchy 
 which they either difcern not or are flow in proceeding to 
 
 ufe- the means for the Removing and Healing of it. 
 
 I -have referved the Confideration of this Way to this 
 Place, that fo I might enlarge upon it, for the Inftruc- 
 iim of fuch as are unacquainted with it, for the confirming 
 of fuch as are wavering in their Apprehenfwns about it, 
 and that \ might help towards removing the Prejudices 
 £){ fuch. as have diftinguifhed themfelves by their Op- 
 tion ti on unto it, 
 
 If 
 
If therefore there be any Corruption in any Cfafefr 
 iah.ether in Dotlrine or Manners -, a particular Church in- 
 the Neighbourhood, haying received a credible AccoUnf 
 of it and having upon diligent Enquiry found the Re~ 
 fort to be true, they fend Letters or Meffengers or both*- 
 to the Church wherein fuch Corruption is arifen and" 
 prevailing, and admonifh them with Faithfulnefs anfc 
 Speed to amend it : If now the Elder or Elders of theh 
 Church fhould be fo remifs as not to communicate their 
 Admonition, or mould actually be in Fault themfelvesy^ 
 the offended Church mould acquaint the Brethren of the\ 
 Church offending with the Fault and exhort them to calt\ 
 upon their Elders to take heed that they fulfil their Mi-] 
 111ft ry which they have received of the LORD : If the L 
 Church mall hear the Admonition and remove the 
 Scandal, the Procefs flops : But, if the corrupt ancP 
 peccant Church hear not their Brethren-, the Churchy 
 which has bin offended and continues to be grieved, 
 then takes the Help of two or three more Churches, that 
 fo the Admonition difpenfed may by them be jointly en- 
 forced : And, if the Church lying under public Offence 
 Hill perfifi both in the Negletl of their Duty and -their- ^ 
 Slight of the good Counfel and Admonition cf their Bre- 
 thren ; thofe Churches may forbear Communion with the m 
 offending Church in fuch Exercifes as Churches ufually - 
 maintain towards each other ; and they are to make Ufe 
 cf the Help cf a Synod or a large Council of Congrega- 
 tional Churches for their Conviclion : And, if they bear 
 not this Synod or Council, the Council or Synod having 
 declared them obftinate and impenitent in Scandal, par- 
 ticular Churches approving and accepting the Judgment of 
 the Synod or Council, are to declare the Sentence of Non- 
 Co?n?numon refpeclively concerning them, and thereupon, 
 cut of a religious Care to keep their own Communion pure, '- 
 they may jujlly withdraw themfelves from Participation 1 d 
 with- than at the LORD'S 'Table and from fuch: .other--.' 
 Atfs of fieWwjhip as are otherwife allowed and ireqidred fo 
 by the Ccuimnnion of Churches : But however due Care 
 
 is 
 
Ci30 
 
 is to betaken in fuch a Procefs, that the Innocent may 
 nUfuffer with the Offenfive : For, while the peccant, 
 party is to be deprived of the Privilege of Communion., 
 with thefe Churches, thofe particular Members of the. 
 orTeiidmg Church, who do not confent to the Offence of 
 the, Church but in due Sort bear their Teftimony againft it,: 
 may be received to wonted Communion in the Churches^ 
 and, afiw due Waiting in the Ufe of Means for healing' 
 the Offence of the Church, may withdraw from the Com*'., 
 munion of their own Church, with the Allowance of the.. 
 Council of Neighbour Churches, and upon offering them-' 
 felves to the Communion of another Church, may be law- * 
 fidly. received by that Church, as if they had bin regularly . 
 dufaifs'd unto them from their own Church continuing . 
 ft$rin_ Offence. 
 
 -This is what is commonly called the third Way of 
 Communion in thefe Churches, but it would be better . 
 underftood perhaps, if we called it the Way of Commu- 
 nion^ by Admonition. It muft be acknowleged to the 
 Glory of God our Saviour, that, altho' this Difci- . 
 plinary Procefs has bin feveral Times undertook with 
 offending Churches, thefe Churches have but rarely bin , 
 put-to the utmoft Extent of their Duty : For there has 
 hardly bin a Church fo daringly wicked as to hold out . 
 inc ^maintaining the Corruptions and Offences found - 
 among them : But, whenever it does fall out, it is as ... 
 ?tmp, the Duty of thefe Churches thus to be faithful to 
 eadi other as it is the Duty of Brethren in the fame . 
 Church or Communion to be faithful to one another: . 
 Forr thefe Churches enjoy Brotherly Communion with one 
 another, as well as Brethren of the fame Church. The 
 A^oftles had the Care of all the Churches : But it is to 
 be-lxoped, that the public Spirit of Love and Peace and 
 Chpfiian Faithfulnefs is not dead with them ; There is 
 not^ it is true, fo much of this Spirit as there ought to 
 be?,: But, wherever it refides or reigns in Churches, 
 they will have a watchful Eye over other Churches for 
 th&r Benefit;,. and a tender Care and Concern for their 
 - •- • " : Tr " " ' ' '" ~ ~ belt 
 
C"30 
 
 beft Interefls, and willpurfue the fame in the Difcipli- 
 nary Method, which has bin defcribed, as there fhall be 
 Occafion for it. 
 
 I am very fenfible, that many Perfons, and efpe- 
 cially Clergymen, are averfe to a Compliance in the leail 
 with this Procefs of Difcipline, and that for this Reafon •„ 
 becaufe they do not know any fuch Thing as a Confo- 
 ciation of Churches among us : So that, inafmuch as they 
 do not know that there is any exprefs Agreement of the 
 Churches to conform to fuch a Procefs, they cannot think 
 that every Church is obliged to regard the Determination 
 of a Synod in fuch a Cafe. 
 
 In Anfwer to which Pretence, I would fay, that it 
 is doubtlefs a Miftake to declare, that there is no fuch 
 Thing as a Confociation of Churches among us : For our 
 Platfonn of Church- Difcipline is to be deemed a Covenant , 
 by which all our Churches and every Member in them 
 is obliged to conform to the Rules, Directions and 
 Orders laid down in it : And for the Proof of this I 
 would obferve, that this Platform was compofed by thefe 
 Churches in a Body Reprefentative : So that the plain 
 Senfe and Meaning of the Compofers mull be, that 
 they engaged to conform to the Rules and Orders of it., 
 and that they would have their Succeffors, as well a? 
 themfeives, directed and governed by them. Nor can 
 I h-ilp obferving, that Approbation (u) of our Platform 
 wa\ "voted unoAiimoufiy by the Elders and Brethren of 
 cur Churches ; and there was notfo much as one appear* d> 
 
 when 
 
 (u) This rauft not be underftood, as if they abfoluteljr 
 bound themfeives to a perpetual Conformity unto it : For our 
 vious Fathers renounced all Attachment to any mete humane 
 iSyJlems or Forms, and referved an entire and perpetual Liberty 
 for particular Chriftians and particular Churches to fear cb tin 
 snfpired Records and to form both their Principles and VraBicc 
 from thofe Difcoveries they Jb Quid make therein, without impofwg 
 ibem upen others; as you may fee by confulting the New-England 
 Chronology of the ingenious Mr. PRINCE : I have tefei'd so 
 the Pages \a the Append** I© this Apology. 
 
C 137 ) 
 
 when the Vote was put in the Negative in the Synod on 
 Sept. 10. 1679. 
 
 And befides, that this Order of Church-Difcipline is 
 to he deemed an holy Pacl or Covenant, we may argue 
 from thofe Synods and Councils which have met here by 
 Vertue of it and maintained conftant Fellow/hip in many 
 fcederal overt Acts : For, from thefe federal overt Acts 
 of Councils and Synods from Time to Time, it is 
 pretty manifeft, that thefe Churches have all along main- 
 tained their fjrft Principles of Church-Difcipline and fo 
 have tranfmitted the Covenant which they made to fuc- 
 ceeding Generations. 
 
 Furthermore ; It may be remarked, that in the Set- 
 tlement of new Churches, in the Ordination of Officers in 
 the fame Churches, and in giving the Right Hand of Fel- 
 iowfhip, of the Fellowfhip of the Churches, from Time 
 to Time, thefe Churches have fo often plainly, fignifi- 
 cantly and formally renewed their Original Pacl or 
 Covenant. 
 
 And it may, moreover, be mention'd, that even 
 fuch Perfons, as have made this Objeclion, when they can 
 find any Thing in our Platform of Church-Difcipline 
 fuited to their own Humours and Inclinations and that 
 will be ferviceable for a Turn or emergent Occafion, 
 are very ready to cite, improve and conform to it : And 
 this feems to afford fome Evidence, as if they them- 
 felves look'd upon it as a ftanding and general Compaff, 
 until the Churches fhall agree to alter it. 
 
 Thefe Hints are fufficient to render it probable, and 
 more than probable, that there is here a Conformation of 
 Churches, and that between thefe Churches there is ftill 
 a mutual Confederation : But, if to pleafe fome of our 
 good Brethren it mould be allow'd, that there is no 
 fuch Compact between thefe Churches, nor any Ccnfocia- 
 Hon of them -, ftill it may be proved with ~E.iie/ th.t 
 jucb a Procefs of Dijcipline, as lias but now bin ex- 
 plained, Qu%ht to be obferved in thefe Churches, 
 
 T I 
 
( n8 ) 
 
 I mall not here cite any Authority For the Proof of 
 this •, intending in an Appendix to this Book to reprint 
 lbmething referring to this Matter from Dr. Increase 
 Mather's, my Grandfather's, Vindication of the Order 
 of the Churches in New-England ; but I mail briefly 
 mention a Confederation or two, which will be fufficient 
 to eftablifh this Procefs of Difcipline in the good Opinion 
 of all fuch as are the true Friends of thefe Churches. 
 
 Fir ft of all ; This Procefs is entirely agreable to the 
 "Nature and Defign of the Gcfpel, as well as the Reafon 
 of Mankind : For what is it for one Church to ad?ncnifh 
 another on the Account of lbmething judg'd to be 
 amifs in their Society ? It is only for a Neighbour 
 Minifter, or Elder, with a few of his Chriftian Brethren 
 to pay a Vifit to the Neighbour Church and humbly 
 advife and exhort them to feek for the Reftoration of 
 Peace and to retlify their Errors whether in Judgment or 
 Atlion. How rational and how Evangelical is this 
 Method ? What A {Turning, what Domineering is there 
 to be found in this ? Truely, notwithftanding the 
 frightful Drefs in which this Procefs is reprefented, 
 there is nothing more Authoritative in it, than one Bro- 
 ther's admonifhing another, according to the Rules of 
 the Gofpel as well as of right Reafon. 
 
 Again , This Method is well calculated for preferv- 
 ing the Reputation and Honour of particular Churches : 
 For, as particular Chriftians, fo particular Churches, are 
 but Men and by Confequence are liable to Errors : But 
 yet, as all Chriftians make an high Profeffion and 
 therefore mould be careful left there mould be any 
 flur upon it ; even fo all particular Churches, which 
 are corporate Societies making a fplendid ProfefTion of 
 Chriftianity, ought carefully to maintain their Social Ho- 
 nour : And therefore, as with particular Chriftian Bre- 
 thren, fo with particular Churches, fallen into Errors 
 and Scandals, it would be wrong and injurious to take 
 once precipitate and open Meafures : Nor indeed would 
 Wzpofing their Character openly at firft be either a regular 
 
 or 
 
C 139 ) 
 
 er a probable Method of effecting their Amendment t 
 Wherefore, in order to preferve the Reputation and 
 Honour of thefe Churches, it is vaftly better, I mean 
 more rational and fcriptural, in the firft place, to follow 
 this private Method, to which by our Conftitution alfo 
 we are directed, than as the Manner of fome is to bring 
 the Affairs of a Church before a Council and to a public 
 Hearing at once. 
 
 And, in fine, If this Difciplinary Method be not care- 
 fully obferved, thefe Churches have no Remedy at all 
 againft Male-Adminiftratwis in particular Churches : 
 For I cannot find, that by the Conftitution of thefe 
 Churches the Power of calling Councils belongs to any 
 particular Perfons in them, but to the Churches them- 
 felves : So that, according to this Conftitution, if there 
 be Male- Adminift ration in any particular Church, the 
 Aggrieved Members of it may not convoke fuch Affem- 
 blies : But they mould defire the Advice and Afliftance 
 of a Neighbour Church : And, unlefs one particular 
 Church inter pofe in this State of Things and enquire 
 into the Cafe in the Way of Communion by Admonition^ 
 particular Churches may remain at eternal Variance 
 within themfclves without fhewing our Diflike of their 
 Proceedings : For there is no other Procefs that we 
 know of in the pubiiuVd Order of our Churches, by 
 which we can teftify againft them, but in this Difcipli- 
 nary Method. 
 
 But, after all, fome of our good Brethren will con- 
 tinue difpleafed with this Procefs of Diicipline from a 
 peaceable Difpofition, as mould feem from their Difcourfe 
 about it : For they fay, that they cannot by any means 
 approve of this Difciplinary Method ; becaufe the Profe- 
 cution of it will occafion great Difturbance and Confufion 
 in Churches. 
 
 But, for Anfwer to thefe Perfons, it may be worth 
 
 the while to expoftulate a little with them : Say then, 
 
 ,Pear Brethren, why do you think that this Procefs 
 
 fhould occafion more 'Trouble and Confufion than the 
 
 T 2 Method 
 
( iqp ) 
 
 Method 'of calling a Council by a few particular Perfons> 
 or ever, bv one Per/on, diflatisfied or aggrieved ? Or is 
 it, becaufe your own Adminift rations have bin irregular 
 or w: r uitable, that you are therefore difaffedted to this 
 Procefs, from a prevalent Fear of Examination accord- 
 ing ro it ? However, is not this Difciplinary" Method fo 
 plainly prefcribed in the Conftitution of particular Con- 
 gregational Churches that we muft be Brownifts or 
 Nothing if we recede from it ? And, in fine, if it 
 fhould be fo, as you fay, that Churches will be difturbed 
 in the Profecution of this Method \ yet can we fuppofe, 
 that fome Difturbance of the Churches in a Jleepy and 
 indolent State would be amifs and undefirable, if a 
 more eftabliJJfd Order and a more comely Amendment may 
 be occafwrfd thro' this Difturbance in the Churches? 
 Pray, dear Brethren, aniwer thefe Queftions in the 
 Spirit of Meeknefs, as they are propoled ; that fo, if 
 our Fathers erred in the Prefcription of this Method, 
 the Churches may regularly ufe their Endeavours to 
 get their Error rectified. 
 
 Upon the whole, and from the beft Obfervations 
 which I have bin able to make ; I am free to declare 
 my Apprehenfion, and I hope my Brethren will 
 not be offended with me for making this Decla- 
 ration, that the Neglecl and Slight of this Rule 
 of Difcipline by the Paftors and Churches in this Go- 
 vernment has bin the true Reafon, if not the fole Caufe, 
 cf the Bifturbances and Confufwns in many of our 
 Churches, and that, as the great Voet obferved with 
 refpecl to the Want of Correfpondence among the Chur- 
 ches, I fear it much : Time will jhew what will happen^ 
 when the Number of Churches is greatly encreafed, and 
 one will not hear another (x). Nay, without the Spirit 
 
 , . , 
 
 (xj NgL— Wotcticui certare,, quamdiu bene fe hahtnt i Non 
 equniem invtdco ; vtetuo msgis ; & Dies doccbit quid futurum 
 fi , t t H m iugentem Xume> U m exoevexmt ft? OUDEIS OUDENOS 
 JK0U6H. Voct, Par, III. L I. Trad. III. Cap. V. 
 
ef Prophefy, I may venture to fay, that, if this Method 
 be neglected, thofe Things will fall and perijh fooner than 
 we imagine^ which we thought and believed to be firm 
 and lofting (z). And I cannot therefore but wifh to 
 God, that the great Head of the Church might fo 
 influence the Minds and Hearts of thefe Churches as 
 to bring them to an entire Approbation of true Congre- 
 gationalifm, and of this Difciplinary Procefs in particular, 
 by which alone Congregational Churches can be diftin- 
 guifhed from fuch as are BrownijlicaL 
 
 The 
 
 (2) Nifi in Eeelcfia valeat Mmonitio & in quotldiano ufu fti 
 Correftio, Cuius q u am jpfi putemus collabuntur & intereunt ea 
 quoque quae firmiflima credebaiuur. BuUjnger. Decad V, Seim* 
 X. De InQitutisEcclefiae, 
 
( 14* ) 
 
 THE CONCLUSION, in a brief 
 Ac/Jrefs to the Churches of NEW- 
 ENGLAND. 
 
 THUS I have endeavoured to ftate and vindicate 
 the more diftinguifhing Liberties of the Chur- 
 ches in New-England. As theje Privileges have bin 
 purchafed by the Blood of the LORD JESUS, they ought 
 to be very precious in our Efteem, nor upon any Pretence 
 v/hatfoever to be flighted and undervalued by the happy 
 People who enjoy them. 
 
 It is worthy to be always remembred by thefe Chur- 
 ches, that it was not on the Account of any peculiar 
 Sentiments in Doclrinal Matters that our wife and good 
 Fathers left their Native Countrey and came into this 
 then howling Wildernefs : For they agreed to the Doc- 
 irinal Articles of the Church of England as much as the 
 Conformifts to that Parliamentary Church, and indeed 
 much more fo than moft of them : But it was from a 
 pure RejfeM to Ecclefiaftical Difcipline and Order and to 
 a more refined Worffiip, that thofe excellent Men our 
 Aheeftors transported themfelves, with their Families, 
 into this Land. 
 
 The Church of Rome, as far as in them lies, have 
 divejled our great SAVIOUR of His Prophetical, Sacer- 
 d rl and Kingly Offices : Other Churches have bin fo far 
 overcome by the Light of Reafon and Revelation, that 
 they have reftored as one may fay His Sacerdotal Office 
 to Him and His Prophetical Office alfo : But our graci- 
 ous PredecefTors, observing that their Brethren in Eng- 
 land, were not willing to allow our Lord Jesus Christ 
 to be- the King and Ruler of His Church, nobly refolv'd, 
 
 as 
 
C '43 ) 
 
 as the Children of Zion, to acknowlege and rejoyce in 
 their King : And hence they quitted their ungrateful 
 Countrey, that fo they might obferve that refined fVoi- 
 Jhip and Order which their Lord and Sovereign had 
 in His Word appointed to be obferved. 
 
 It follows therefore, that any Degeneracies from the 
 pure Worjhip and Scriptural Order in thefe Churches 
 would be a direct Rejection of the Kingly Authority of 
 CHRIST JESUS, and a Means of fetting up another 
 King or Captain to lead us backward, in the Steps we 
 have taken from Babylon, towards it a Jain : May God 
 of His rich Grace therefore preferve thefe Churches 
 from any fuch Degeneracies ! 
 
 It is evident indeed, that great Pains are taken to 
 draw our People, efpecially our inconfideratc young 
 People, who are too unmindful of the King and God 
 of their Fathers, from their Love and Attachment to thefe 
 firft Principles of thefe Churches, which I have bin ex- 
 plaining and enforcing: But, as N a both laid to 
 Ahab concerning his Vineyard, in i King. XXI. 3, 
 The LORD forbid it me, that I fhould give the Inheri- 
 tance of my Fathers unto Thee ; even fo it is fit, that 
 we fhould fay to fuch as would entice us to part with 
 the pure Order of theie Churches, This was our Fa- 
 ther's Inheritance: And God forbid, that any mould 
 perfuade us to give up our ineftimable Rights : For 
 the very Thought of parting with them is mocking. 
 
 Dear People, The Liberties, which have bin chal- 
 leng'd for you, are the fame as the Brethren in the 
 Times of primitive Chriftianity enjoyed for hundreds of 
 Tears together : And, whatever fpecious Pretences 
 fome may make to the contrary, the Difpoffefjing of the 
 Brethren of thefe their valuable Liberties was a confide- 
 rable Inftance of the Romifh Apoftocy : And indeed they 
 have but a flender Acquaintance with Ecclefiaftica 1 
 Hiftory who do not know, that the Rife of Popery ws 
 owing to the People's tamely giving up their Rights at 
 Privilege^ either thro' Ignorance or Imprudence,,. 
 
( M4 ) 
 
 the Clergy, who unreafonably engrofs'd to themfelves 
 and grafp'd in their own Clutches all Things in the 
 Churches that were of any Worth and Importance. 
 
 There can be no Doubt, that there are many who 
 are [worn and inveterate Enemies to the 'pure Order in 
 thefe Churches ; and, befides thefe, we have Reafon to 
 think that there are many falfe Friends to it •, by which 
 Sort I mean thofe that pretend fome Regard to the Order 
 cf the Go/pel in thefe Churches, but yet at the fame 
 Time would gladly fubvert it : And it is well, if there 
 are not fundry Minijlers in thefe Churches, who are 
 difaffected to it: For, as Luther has fomewhere re- 
 marked concerning Religion, Nunquam magis peridi- 
 tur quant inter Reverendiffimos •, fo it may be faid with 
 refpect to the Order in thefe Churches : Probably it may 
 he in mofi Danger from fome of the Reverend Body. — 
 But furely all fuch in thefe Churches are very unad- 
 vifed and blameworthy : And, if they are not duely 
 fenfible of the Tendency of their Difaffeclion and Under- 
 takings, it is a Pity but their Brethren fhould, and 
 carefully guard againft them. And truely there cannot 
 any Good be expected from them : For, as they do 
 not produce a better Difcipline and purer Order for our 
 Churches in the Room of that, which they unreafona- 
 bly diflike and would throw away •, fo, if they could 
 produce and offer a better Order, which indeed is very 
 unlikely, there is no rational Profpecl of its gaining 
 Ground among us, but with that Difturbance and Con- 
 fufion in our Churches, of which they at other Times arc 
 exceedingly fearful. But, 
 
 Thefe Enemies to our Ecclefiaftical Difcipline and 
 Order feem as if they knew not what they would have. 
 The Scheme, which they would promote, is very far 
 From Prefbyterial : For, if one may judge by their 
 Conduct, they feem to be fond of one Minifter's Ruling 
 and Governing his own Church without the Confent of 
 •the Brethren or any Elders in Conjunction with him : 
 *Wh<?r~as the London Minifters 3 in their Vindication of 
 
 the 
 
( MO 
 
 the Prtjbyterial Government, fay, that for one Minifler 
 to ajfume fuch Power unto him/elf is to make him/elf a 
 Congregational Pope. — Dear Brethren, let not thefe 
 petty Popes then deprive you of your juft Rights and 
 invaluable Privileges : But, like your worthy Anceftors* 
 continue fond of them : For it will be creditable and 
 praife- worthy not to let them go : And it will, in the 
 Style of Pliny, be a moft honeft 'Thing to follow the, 
 Footfteps of our Anceftors, if they have gone before us in 
 a right Path {a). 
 
 And, when you obferve any, who value themfelves 
 upon their Contempt of your eftablijtfd Order and who 
 often fpeak (lightly of your Platform . of Church-Difci- 
 pline which is the Sum of it, Dear Brethren, Set a 
 Mark upon thefe Perfons ; remembring, that better and 
 wifer Men than they, even thofe worthy and famous 
 Prefbyterians, who publiftVd their Jus Divinwn about 
 Eighty Years fince, freely declare, that they agree with 
 the Things of the greateft Concernment in it, and that 
 their Debates about fome Things of lejfer Confequence were 
 not [Contentiones] warm Difputes, but [Collationes] 
 Friendly Conferences. 
 
 And, in fine, Much Honour'd and entirely Beiov'd 
 Churches ; be pleafed to accept of this Attempt of one, 
 the moft unworthy of your Sons y who, being fet for 
 the Defence of the Order of the G of pel among you, has 
 mdeavoured to illuftrate and confirm that Order in its 
 primitive Purity for your Advantage, and, from his 
 Faithfulneis to your beft Interefts, has dared to expoie 
 himfelf to many Mifreprefentations, if not Reproaches 
 and Abufes : And wherein he has fail'd of giving the 
 true Senfe of his and your Fathers, tho' from a diligent 
 Search of their Meaning in Manufcripts and printed 
 Compofures he has endeavoured it, be pleafed to im- 
 
 V pttte 
 
 (i) Hvnffiijjimum ifajarum Vcftigza Feqvi, fi refto Itinve 
 
( X40 
 
 piH it to. humane Frailty and undefined Miftaking 
 For into thefe alone his Failing muft be refolved. 
 
 Ut. defint Vires, tamen eft laudanda Voluntas : 
 Hac Ego [contentum] auguror ejfe [Deum.] 
 Ovid.- de Pont. L. III. Eleg. 4. 
 
 The END of the Apology, 
 
 The 
 
( '47 ) 
 
 The APPENDIX 
 
 To the Apology for the Churches 
 
 in New-England. 
 
 Part the firft, containing fome Evi- 
 dences and Specimens of the Catholic 
 and Comprehenfive Principles of the 
 New-Englifh Churches. 
 
 IN the Thirty-fourth Page of the Preliminary Dif- 
 courfe concerning Congregational Churches 
 I have obferved, that, not only our Moujes and Hearts, 
 but our Churches alfo, are open to Baptifts, Prefbyteri- 
 ans and Epifcopalians, when in a Judgment of Charity 
 we have Reafon to think them of good Underftand- 
 ing, Piety and Vertue. Now, for the Proof of This, 
 I fhall recite fome Particular, and then fome more Ge- 
 neral Teflimonies to the Truth of it. 
 
 Number I. 
 
 I Have a Letter in my Hands, and the very Origi- 
 nal Letter, of the learned and pious and facetious 
 Mr. Charles Morton of Charles-Town in New- 
 England-, a Letter to the Right Honourable Hugh 
 BoscAWEN : Efqs which, as it gives a large and true 
 V 2 " Accoun: 
 
APPENDIX. 
 
 Account of the Countrcy and Churches in New-En- 
 gland, I had jfome Thoughts of Printing : But, finding 
 that it will take up more Room than can well be 
 ajlow'd, I fhall therefore only fele6t a few Paragraphs 
 from it. And, if any upon the Sight of Thefe ihould 
 want to fee the Remainder of the Letter, I would here 
 acquaint them, that I have it in my Library and fhall 
 he ready to give them the Sight of it. The Paragraphs 
 are as follow : 
 
 — — - Give me Leave, Sir, to acquaint you, that 
 I am now in a Countrey, which has bin a friendly 
 jtfylum to me : It gave me a kind Reception, when my 
 Native Land did in a Manner pufh me out. — It's my 
 humble Petition to your Honour, that you would be- 
 come a vigorous Patron for the People of Gov in thefe 
 remote Lands. — God has a great People here, an able 
 and pious Miniftry, and a great many well ordered Chur- 
 ches. Their Church Government is interpendant, as 
 their witty Mr. Ward called it. — I have bin called 
 to fome of their Councils and have feen their good 
 Effecl in healing the Breaches of difturbed Churches. 
 Their Ordination to the public Miniftry is folemn by 
 the Pallors of Neighbour Churches : And, tho' their 
 Cuftom has bin a new Impofition of Hands upon every 
 new Call to the Exercife of the Miniftry ; yet to us, 
 who came from Europe, Mr. Bay ley and myfelf, it 
 was abated. And, for ought I can perceive, they mind 
 more the Subftance of Religion than the Circumftances of 
 fome Meits private Opinions (x). Their public V/orfoip 
 in Praying, Singing and Preaching is plain, but grave 
 and folemn, and, I hope, fincere. — The Influence of a 
 Religious Profeflion upon common and outward Con- 
 verfatioh is very great : So that lewd Profanenefs did 
 never openly appear, till a wretched Crew of Frigateers 
 and Red Coats came among us. — I write not all this,, 
 
 as 
 
 (x) It uas principally for the Sake of this Paffage in Italic^ 
 that 1 ha v e iranfciibed fueh a Pai$ of {his Letter. 
 
A PPNDIX r 4 o 
 
 as if Men were here perfect : For then there were no 
 need of Magiftracy, Miniftry or Gofpel Ordinances for 
 their Edification : But certainly, Sir, if God has a Peo- 
 ple on the Face of the Earth and any Part of the 
 World may be called Emanuel's Land, New-England 
 may well put in for a notable Share in that Denomina- 
 tion. — If your Honour will afford your Afiiftance to 
 thefe Gentlemen, I hope you will never have Caufe to 
 repent it. God has heretofore blefTed the Friends of 
 New- England and blafted all her Adverfaries. May 
 the God of Heaven fo eftablifh your Affairs, as may 
 raife the Hopes of us your Dependants ! May His 
 Wifdom guide your Counfels and His Power be your 
 Protection, that we with you may rejoyce in the Lord. 
 So daily prayeth your Honour's moft humble and 
 many Ways obliged Servant, 
 
 Feb. 3. 1689,-90. Charles Morton. 
 
 Numb. II. 
 
 THe next Teftimony mall be from my own Father, 
 who, in a Letter to Mr. Francis De La 
 Pi llonni ere, which was printed in The Occafional 
 Paper, but never printed and generally known in New- 
 England, writes in the following Manner. 
 
 The Truth is, the Reformation that came on, 
 
 when the Romifh Antichrifi had pafs'd thro' his Time, 
 and his Two times, and was entering into his Half- 
 Time[ % was little better than an Half -Reformation. 
 
 The Reforming Churches, flying from Rome, carried, 
 fome of them more, fome of them lefs, all of them 
 fomething, of Rome, with them ; efpecially in that 
 Spirit. of Impofition, and Perfection, which has too 
 much cleaved unto them All. 
 
 ^ The Period haftens for a New Reformation ; wherein 
 'tis likely that our holy Lord will, in fome Degree, 
 
 reject 
 
i 5 o A V P E N D I X. 
 
 reject All the Parlies oFChriftjans at this Day in the 
 World; and form aNEw People of the good Men 
 in the feveral Parties, who fhall unite in the Articles 
 of their Goodnefs, and fweetly bear with one another 
 in their letter Differences ; leaving each other to the 
 Divine Illuminations. 
 
 Piety will anon be the only Bafts of Union, in the 
 Churches of the revived, refined, reformed Reforma- 
 tion *, and pious Men, in feveral Forms, will come to 
 Love, and live, as Brethren ♦, and the purged Floor of 
 our Saviour will be vifited with Tokens of his Prer . 
 fence, that fhall be very comfortable. 
 
 It is thus very much in my Country ; and therefore, 
 Sir, if Old England prove too torrid a Climate for you, 
 come over to New-England, where I will do my belt, 
 that you fhall be treated with more Chriftian Civilities. 
 
 But I hope that ouk Lord will find greater Employ- 
 ments for you in Europe, than can be expected on the 
 Weftern Side of the Atlantick. He has qualify 'd you 
 for them, and, I hope, what you have feen among 
 feme very Defe olive Proteftants will animate you to 
 
 them. 
 
 Being my fclf a Calvinift, I muft needs differ pretty 
 much from a Gentleman who profefTes himfelf an Ar- 
 )m'niaft'i But I confider what thofe Maxims of Piety 
 are, which engage the Arminian to maintain his dif> 
 tinguifhing Pofitions. Thofe Maxims are, That the 
 Holy and Sin-hating Lord muft not be reproach'd as 
 she Impeller of the Sin, whereof he is the Revenger : 
 Thai our Merciful Father muft not be blafphemed, as 
 if He dealt after an illufbry manner with Men, when 
 He invites them to His Mercy : That none, among 
 the Fallen Race of the Eirft Adam, are to be fhut out 
 from the Hopes of Life, in the Death of the Second 
 Adam : Th&l impenitent Unbelievers muft not caft on 
 ( .-. 1 the Blame of their Unbelief; but the Wicked 
 fftdft lay wholly on themfelves the Fault of their own 
 Dcfiruciion. And, That Men muft work out their 
 
 own 
 
APPENDIX. ISl 
 
 own Salvation with as much Induftry, and Agony, and 
 Vigilancy, as if all turned upon their own Will and 
 Care, whether they mail be faved, or no. Now, thefe 
 are Maxims, which every pious Calvinift will alfo moll 
 heartily confent unto. And, if I fliould repeat the 
 Maxims of Piety, which make me fall in with the Por- 
 tions of a Calvinift, as requifite unto the fupporting of 
 them. I am confident the pious Mr. de la Pillonniere 
 would moft heartily fubfcribe unto them. And we 
 fhall both of us have the Modefty to confefs, that we 
 have alfo to do with Matters which are to us incom- 
 prehenfible. Now, if good Men are fo united in the 
 Maxims, which are the End, for the ferving whereof 
 they declare that they purfue their Controverfies •, why 
 fhould not this Uniting Piety put an End unto their 
 Controverfies ? and beat their Swords into Plough-Shares, 
 and their Spears into Pruning- Hooks ? 
 
 Numb. III. 
 
 BUT, to thefe more particular Teftimonies concern- 
 ing the Catholic and comprehenfive Principles of 
 thefe Churches from a fuperior Regard to the Subftance 
 of Religion, I would take Leave to fubjoin and mention 
 fome more General ones. 
 
 The famous Dury, whofe Heart was very much 
 fet upon a Pacification among Proteftants, having made 
 his propofed Tour in Europe for promoting it, at 
 length wrote a Letter to his Brethren in New- England 
 to know their Sentiments concerning fuch a Pacifica- 
 tion ; which Letter occafioned the following noble 
 Anfwer to it, that was written by the great Mr. 
 Nor ton, Pallor of the firft Church in Bofton, New-En- 
 gland, at the Defire of all the Minifters of this [then] 
 Colony, and afterwards figned by them all. I have 
 here reprinted the Englilh Tranflatign of this Letter, 
 
if* APPENDIX. 
 
 that fo it might be of more general Advantage : But, 
 for the fake of the Learned, I have inferted in the 
 Margin feveral of the Emphatical PafTages in it from 
 the Original Latin, which, I think, was never pub- 
 lifh'd. N. B. If any Perfon has a Mind to fee the 
 Original Latin Letter, with the Names of the Minifters 
 iubfcribing it in their own Hand- Writing, and will be 
 fo good as to repair to me for the Sight of it, I fhall 
 readily gratify them with it. 
 
 The Letter retum'd by the Minifters of New-En- 
 gland to Mr. John Dury concerning his Pacification,, 
 
 To the worthy and eminent Mr. John Dury 
 
 Salutations* 
 
 THAT amongft fo many horrid Alarms of War, 
 amongft fo many fatal Differences of Opinion 
 raifed in Matters of Religion, and that alfo after fo 
 many, and fuch unwearied Labours of famous Inter- 
 ceffors, now fo often in this Caufe undertaken in vain ; 
 you mould O Dury, the moil zealous Friend of Peace, 
 not only be ferioufly thinking of, but are alfo unto this 
 Day ftrongly endeavouring the Efpoufals of Truth and 
 Peace between the Profeffors of the Gofpel •, we verily 
 do largely congratulate you in the conceiving fo great 
 a Defign, with our utmoft, and daily Prayers, helping 
 forward (by God's AfiiftanceJ the Birth of this Man- 
 child. Suffer us to fpeak the very Truth of the Mat- 
 ter, nor is there any need to deny the fame : Even as 
 the Holy Scripture relates how the Olive Branch, 
 brought much Comfort to the Parent of the other 
 World after the Flood, while he was lamenting over 
 the Tremendous Spectacle of the Deluge overflowing 
 all here below; in like Manner did your Letter, 
 breathing a very Spirit of Peace, as another Noab's 
 Dove, fent down from Heaven, wonderfully refrefn the 
 exile Brethren, who were almoit aftonifhed p fee fo 
 
 many 
 
A P P E N D I X tsi 
 
 many Nations, that profefs the Gofpel, making irrecon* 
 cileable War amongft themfelves, together with the 
 many and great DifTentions in the Bufinefs of Religion, 
 and that monftrous FloocTof Error breaking forth, not 
 out of the Cataracts of the Clouds, but the very Month 
 of the Dragon. 
 
 Be it fo, that we are in the utmoft Parts of the Earth ; 
 we have only changed our Climate, not our Minds: 
 We have altered our Place, that we might retain the 
 Faith without alteration. There are indeed fome, that 
 might have been better employed, at leaft meer Strangers 
 to our Affairs, who do therefore impute unto us the Guilt 
 of Schifm, becaufe in the firft Place we have endea- 
 voured after the pure Worfhip of God. But if any fee 
 good to enquire into the Reafon, why thefe Churches in 
 the Wildernefs left their Country, this it was, viz. That 
 the Ancient Faith, and pure Worfhip, might be found 
 infeparable Companions in our Practice, and that our 
 Pofterity might be undefiled in Religion : Neverthelefs, 
 we are never unmindful of the Saying of Auftin to the 
 Brethren in the Wildernefs, as he ftyles them ; There 
 are two Things confideroMe, faith he, Conference and good 
 Na?ne : Conference as neceffary for thy felf good Name 
 for thy Neighbour : He who trufts to his Confcience^ 
 and neglects his good Name, is cruel, efpecially if he 
 be fet in that Place, of which the Apoftle writing to his 
 Difciple, faith, /;; all Things f hew thy felf an Example of 
 good Works. It may not be unlawful for us, who are in 
 the Wildernefs on the further fide of the Seas, as well as 
 thofe, who through Grace are called to the Miniftry, 
 though in our felves the greateft of Sinners, and the 
 leaft of all the Saints, as any others, to Apologize for 
 our felves in the Words of the Tribes beyond Jordan 
 a little changed, for the vindicating or preferving our 
 good Name in a Matter of lb great Moment, both be- 
 fore great ones, Fathers, Brethren, and every gentle 
 Reader, The Lord God of Gcds^ the Lord God of Gods 
 is knazys* and. Ifrael fiall bw-zv, if wittingly and willing- 
 
 X ly 
 
1^4 APPENDIX. 
 
 ly in Rebellion, or treacherous dealing againft the Lord> 
 or in Schifm it be, that we have departed from our Coun- 
 try, fave us not this Day. 
 
 But yet notwithstanding, we are not unmindful of 
 that fo known Oracle, [Love the "Truth and Peace :] 
 We neither flrive for Truth without making Reckon- 
 ing of Peace, neither do we purfue Peace with the Lois 
 of Truth : The former defaceth, this latter teareth the 
 feamlefs Coat of the Church. It is as necefTary to 
 avoid the Rock of Schifm on the Right Hand, as the 
 Quickfands of Confufion on the Left. We renounce 
 Samaritanifn, that deadly fink of falfe Doctrine, as 
 much as we fly from Donatifm, the fore Enemy of 
 Evangelical Temperament, and Devourer (if we may 
 fpeak after Tertullian) of Chriftian Society ; but admire 
 and embrace the Concord, and Agreement of the 
 Gofpel. We are no whit pleafed with Caffanders mak- 
 ing Hands with Papifts at the furtheft Diftance, erring 
 from the Truth •, nor yet with the Romanift renouncing 
 Communion with them that are otherwife minded in 
 leffer Differences : But in ipecial Manner we ought to 
 labour, that we may walk with an even Foot, and not 
 to turn afide an Hair's breadth from the Truth : In the 
 mean Time, it is better to be a Cyprian than a Steven. 
 It is much more grievous to think aright, and be found 
 a Schifmatick, than to think amifs in Things not funda- 
 mental, and be ot a peaceable Spirit. The Spirit of 
 our Lord Jefus Chrift is a Spirit of Truth, of Peace 
 and Communion : So defirous of Peace, that it requi- 
 reth Communion in a true Church, although not pure ; 
 and fo defirous of Truth, that it forbids impurity in any 
 Church whatfoever. That, that is the Mark at which 
 we aim, and which we endeavour and breath after, in 
 him who is the Way, the Truth and Life. 
 
 It is confeffed, there are fome Apices, or lefTer Points 
 in Divinity, which the Church of God hath now for 
 above an hundred Years bewailed, as the obftacles of 
 Peace, concerning which the chief Controverfies main- 
 tained 
 
APPENDIX. i SS 
 
 tained are about Predeflination, Ubiquity, and the En- 
 charift. About thefe Points how many thoufand Pole* 
 mick Writings have been extant all abroad, which the 
 Chriftian World is fcarce able to contain ? Alas ! that 
 ever there mould be a War about the Sacrament ! Alas ! 
 that ever there fhould be any contentious Treatifes 
 about the Eucharift, turning the very Badge of Union 
 into an Apple of Contention ! Who can refrain from 
 Tears at the uttering of fuch , Things ? Yet thefe not- 
 withstanding, that there is Place for the fo much defired 
 Coalition between the Evangelicks and the Reformed, 
 fo called, may eafily be made appear, by running thro 8 
 the chief Heads of Things : 
 
 As namely, Becaufe in the flrft Article, they who 
 were the greateft Favourers of that eminent Worthy of 
 the former Age, do yet afcribe the Work of Converfion 
 wholly unto God, and do likewife ftifty maintain, and 
 accurately defend, Grace to be altogether free \ who 
 were alfo utter Enemies to that peftilent Opinion of the 
 Schoolmen, [That God is hound to him that doth what he 
 can of himfelf.'] And who likewife do defervedly ac- 
 count it meer Pelagian ifm, to make any kind of Quali- 
 fying Fitnefs a Moral Motive unto predetermining 
 Grace. 
 
 As for the Opinion of the Ubiquity of the Humane 
 Nature, by Virtue of the Hypoflatical Union \ it can- 
 not be denied, but that Papers have come abroad, 
 written with too much Gall and fharpnefs. In the 
 mean while it is agreed upon by all, and taken for 
 granted, That the Humane Nature is Perfonally Om- 
 niprefent. According to this Rule likewife are other 
 Proportions about the Perfon to be judged of, under 
 this Head. 
 
 Laftly, As concerning the Lord's Supper •, the Du 
 vines of either Part, do reject Tranfubftantiation, to- 
 
 § ether with worfhipping of Bread. But about the Real 
 , defence, viz. Sacramental, of the Body and Blood of 
 Chrift, it is agreed between both, Thefe fo many and 
 
 X Z great; 
 
iff A P P ENDIX. 
 
 great BnTerences, are to be accounted as fo many Heart- 
 griefs, altho' not to be numbred amongft them which 
 by the Apqiile are called Unlearned Queftions ; yet we 
 judge them not to be or that Moment, as to hinder the 
 giving each other the Right Hand of Fellowfhip, or 
 the Pledges of Ecclefiaftical Brotherhood (a) y building 
 upon that Apoftoiical Canon of holy Communion, Ne- 
 verthelefs, in that thereunto we have attained, let us walk 
 ~by the fame Ride^ let us mind the jame tfhing, Phil. 3. 16. 
 Here alio we may call to Mind that common and 
 received Ditlinclion between Fundamentals and Non- 
 Fundamentals •, and, that Brotherly Fellowfhip is not 
 to be refufed with Men peaceable, and otherwife Or- 
 thodox, for the fake of Non-Fundamentals. 
 
 .We account it very unequal to fatten upon any one 
 that holds an Opinion all the Gonfectaries, which to 
 him that argues according to the exa&eft Grounds of 
 Reafon 5 feem to follow upon fuch Premifes, efpecially 
 if thole Confequences be difowned by him : In which 
 refpect there are no fmall Errors on both Sides, while 
 tliofe oi our Side impeach the other of Eutyches his 
 Opinion^ tho' refuting to own it, for the fake of Con- 
 fubftantiation \ and they on the other Side go about to 
 make ours guilty of making God the Author of Sin, 
 altho' we never fo much difclaim it, in the Point of 
 Predeifinanon. The Difputes about the Confequences 
 of thefe, whether rightly inferred or not, from the Pre- 
 mifes, belong not to this Place to be examined, yea 
 the Matter itfelf requires rather that we fhould for- 
 bear, 
 
 But this Tragedy is not yet at an End. For, as to 
 Polity, and indifferent Things, they have taken up 
 divers Opinions ; who it were to be wifhed that they 
 \vpuld embrace that Concord one with another,, which 
 
 hath 
 
 (3) Tot & talia Dijjidia tot fatemur Cordelia ;—Tanti autent 
 eje_ t quo mnuis dextsai datetur jungere Dextris, & mutua niidnc 
 fij 3 reddits fraiernitatit EccUfnJlicz Symbola, nuaime judicamm* 
 
A'PP EN D I X. i 57 
 
 hath been fo often endeavoured after. Bift the Differ- 
 ences of this Nature, as they are not fo fmall, that the 
 Lovers of Truth fhould be fileftt about them -, fo nei- 
 ther are they fo great, that they need be any hindrance 
 to. the Seekers of Peace and Quietnefs in the prefent 
 Undertaking -, as may appear by the unquetlioned Ex- 
 ample of our Saviour, who refufed not to celebrate the 
 Worfhip of God in the Jewifh Church, defaced at that 
 Time with more grievous Corruptions. They who are 
 united to Chrift by Heart-converting Grace, are Mem- 
 bers of his Myftical Body ; and whofoever, but in 
 appearance at leait, are joyned to the Head, and have 
 added themfelves to the Polity of Ifrael, are to be re- 
 ceived Members of the Political Body. Now Com- 
 munion follows upon Union. Befides the Nature of 
 Political, as well as Chriftiah Society, doth utterly for- 
 bid to deny the Privileges of Fellowihip to fuch Mem- 
 bers as are found without Scandal, 
 
 Thus much we thought good to fpeak briefly about 
 this Point, that Honoured Perfons, and Refpecled 
 Brethren, might underftand what Realbns moved us to 
 entertain the fame Opinion with themfelves. We have 
 been taught, that the Idea, or Pattern of holy Co?n?nunion 
 ought to be fetched from Divine JVrit> and not to he framed, 
 after our own Pleafure (b). 
 
 The Rules of Sacred Society are certain ; beyond 
 which, or fhort of which, it is not in our Power to 
 extend, or withold the Right Hand of Brotherhood. 
 Whoever having attained thefe mall acknowledge them ; 
 and having acknowledged them, fhall walk: according 
 unto them ; fo holding Communion with Sinners, as 
 he doth not in the leafc communicate with their Sins, 
 fo as he is wanting neither to the Truth, nor to him- 
 felf, nor his Brethren, him we defervedly efteem both 
 as a Guide and Pillar of the Church : Whether we will 
 
 or 
 
 (b) Commuvionis &an8& ldeam a Divjna Pagina $ct6Jidam t non 
 po 4)b\tnQ nofiio cudendm didicimuu 
 
y 5 S APPENDIX. 
 
 or no, we are Brethren •, and feeing we are Brethren, 
 lzt us acknowledge our felves what we are, namely, 
 Brethren in the Lord. A Day would fcarce fuffice, to 
 rehearfe how many and how great incitements do call 
 for, and require this. To account the weak in Faith for 
 none, is indeed itielf a greater Weaknefs. The Name 
 of Brethren is fweet : It is Matter of great Delight to 
 b^ fuch indeed. But it is much to be lamented, that 
 thofe who are fo, mould not be acknowledged to be fo. 
 So to ft and for Truth, that by too tenacious infifting upon 
 Dotlrinc, we make no reckoning of the Rights of Society, 
 is to be carried with the Study of Parties^ not of the 
 Truth (c) •, and to undertake the Patronage of an Opi- 
 nion, rather becaufe it is our own, than becaufe it is 
 true. 
 
 Sounder Philofophy determines, that the excellency 
 of Union is to be efteemed according to the Dignity of 
 the Caufe. We here pafs over in Silence the confpiring 
 together of the Waters and dry Land to make one 
 Globe ; as alfo that of the Frame of the Heavenly and 
 the Earthly Globe, to make one Sphere of the World, 
 There may be found an heap of Miracles in the quiet 
 gathering the living Creatures into the Ark, and there 
 abiding in it, where the mod favage of them laid afide 
 their favagenefs •, being ready to acknowledge Noah 
 for their Lord (not much other wife than Adam in giv- 
 ing Names unto them) where might be feen the Wolf 
 {landing amongft the Sheep, neither do the Flocks feem 
 afraid of the great Lyons: Thefe are indeed very 
 great Things •> but yet if they be compared with the 
 Myftical Union, mining forth in one of the very lead 
 of Chrifl's Members, there would want W^ords to ex- 
 prels how great the Diftance is. To proceed there- 
 fore, if the Union of a very few Believers be of ip 
 
 great 
 
 (c) Feritctevi item Operant dare^ ut Dofirina tcr.dcius *ȣ*- 
 rendo Societatti Jura [ufqie degus facijmut, efi Partes agev' 9 
 yfaTyetitati ftudetf* 
 
APPENDIX j S9 
 
 great Moment, of how great Account fhould be the* 
 Uniting of all Proteflants in the Faith ? But let us here 
 paufe a while, and not think much to weigh this Mat- 
 ter a little more ferioufly, and we mail find (unlefs we 
 are much deceived,) this very Union about which we 
 are treating, if it be without Hypocrify and Deceit, 
 but as the very OfT-fpring and Image of the Hypofta- 
 tical Union, and only next unto it on Earth (as to the 
 Kind) and like unto which there will not be found any 
 in Heaven, no not when Angelical Nature remained in 
 its Perfection. We do believe indeed, and not out of 
 a vain Conceit, That this Agreement is a bright Look- 
 ing-Glafs made of the Blood of the Lamb, wherein 
 Jefus himfelf, the Prince of fo great a Peace, clearly 
 fhines forth : In pafling through which alfo, he doth 
 irradiate the World with its brightnefs, while it fted- 
 faftly beholds this clear Looking- Glafs, and by irradi- 
 ating, ingenerates Faith therein. In which refpeel; we 
 need not fear to affirm, That the perpetual Conjunction 
 of all Mankind, eftablifhed by the Bond of the fir ft 
 Covenant, would be by infinite Degrees exceeded by 
 it ; That they all may be one, as thou Father in me, and 
 I in thee, that the World may know that thou haft fent 
 me, Joh. 17. 21. 
 
 If the poffibility of fuch a Peace fhould appear, we 
 could not do much in the purfuing the Neceflity there- 
 of. Notwithflanding (if we may have Leave) that 
 this Neceflity may be faflned in our Minds, as they 
 fay, with the ftrongeft Nail, before we leave this ex- 
 hortatory Part of our Difcourfe, we think meet, for a 
 Conclufion, to adorn and ftrengthen it with the Sayings 
 of fome famous Men, tending much unto Peace, 
 
 At Marpurg, Luther long fince profeffed, Thai he 
 would not yield this Praife to the Adverfe Party, that 
 they Jhould be more ftudious of Concord and Peace than 
 himfelf. From whence arofe that famous Concord of 
 Marpurg. We find alfo Calvin thus expr effing him- 
 felf, that he might compofe Minds, and allay fo great 
 
 Com- 
 
i6o APPENDIX. 
 
 Commotions, at a Time when Contention was grown 
 much too hot ; But I defire you to confider, firft, How 
 great a Man Luther is 9 and in what great Gifts he doth 
 excel, and with how great r ourage and Conftancy of 
 Mind, with hew great Dexterity, with how great Efficacy 
 of Learning, he hath hitherto endeavoured to put to Flight 
 the Kingdom of Antichrifi, and propagate the Dotlrine of 
 Salvation. I have been often wont to fay, That if he 
 fhould call ?nc Devil a thoufand Times, that I would yet 
 give him that Honour, as to acknowledge him the eminent 
 Servant of God. But our Davenant moft fevereft of 
 all •, If the Schifms of Churches 7night be taken away, as 
 without Dsubt they may, I would rather have a Mill- 
 Stone hanged about my Neck, and be cafl into the Sea, than 
 either hinder a Work fo acceptable unto God, and fo ne- 
 ceffary to avoid Scandals, or not promote it with my whole 
 Heart, and all my utmoft Endeavours. 
 
 Epiphanius would not that Chriftians mould have 
 any By-Name. Let the Nick-Name of Zuinglians and 
 Calvinifts then ceafe, the Marks rather of Fatlion, than 
 of Brotherly Union. What fhould we have to do with 
 Luther? What fhould we have to do with Calvin? Wc 
 profefs the Gofpel, we believe the G of pel (d). Bellarmine 
 fomewhere hath a Catalogue of a great many King- 
 doms that fell oft' from the Papacy : Whofe Defection 
 from the Myflery of Iniquity, if it hath troubled the 
 Cardinals of Rome, how much more would their Unit- 
 ing together in the Myflery of Piety, be a Terror to 
 the Roman Party ? When the truly holy League fhall 
 wholly Hand for the Lamb •, when Humane Endea- 
 vours and DiiTenfions being laid afide, they fhal] only 
 intend that one Thing, to afford their mutual Help 
 for the promoting of Religion \ when they fhall 
 
 una- 
 
 (d) Noluit Epiphanius, ut Cljrifiiam gejlarent EpUhtton No- 
 run. Faeeffant Zuinglianorum gr* Calvinianorum, Cognontenta 
 Fifaoviii potius quam f rater n% Unionis infigr.ia. Quid nobis 
 cum Lutbero ? J^ud nobu cum Calvino I Evwgeiicifumui : 
 Credimus Evangelic, 
 
APPENDIX i6t 
 
 unanimoufly carry on the War of the Lord againft the 
 Whore, as if they were indued with the very Spirit of 
 the Revelation ; when they mall be called neither Eri- 
 glifh, nor Butch, nor Swedes, nor Banes, but only 
 Chriftians. 
 
 If Poets Writings any Truth contain, 
 Ages fierce Wars fhall never more maintain. 
 But it is not in our Power 5 moil excellent Bury, to 
 add our Counfel, either to the beginning or the prefer- 
 ving this Agreement. You are not ignorant, that we 
 are Exiles, Britains, altogether divided from the reft of 
 Europe-, wherefore we are lefs fit to perform this 
 Tafk : Neither are we fo unfenfible of our own Weak- 
 nefs, as not readily to confefs our inability for fo great a 
 Service •, nor is there need, feeing we muft thankfully 
 acknowledge and own, that this Office hath been abum 
 dantly performed, both by Strangers, as well as by our 
 own Countrymen. 
 
 We may here call to Mind, and not without fome 
 focred Sympathy, thofe BlefTed Souls, Melanclhon and 
 Parens, now amongft the BlefTed ; the one no lefs fa- 
 mous amongft the Reformed, than the other amongft 
 the Evangelicks ; The firft of whom going towards 
 Haganoa, with fighing utter'd thefe Words, 
 In Synods hitherto we lived have, 
 And now in them return unto the Grave (e). 
 The other ferioufly meditating on the Controverfy of 
 the Eucharift, brake forth into thefe Words ; / am 
 weary with disputing. Thus, if thefe Men might be 
 judges, we ought rather to Pray than Difpute, and 
 irudy how to Live than to Contend. And perhaps ths 
 Divines of either Part, after they have been wearied, 
 and broken in their Spirits with daily and continual 
 Contentions, will more readily accept of the Counfels 
 of Peace, which hitherto have been lefs acceptable, 
 *Z$uIe the Senfe of Anger remained freih : Alter by 
 
 Y long 
 
 (fe) Viximus in SynQdit y & jam mnrjemur in iUu. 
 
i6t APPENDIX. 
 
 long Ufe they have been taught, they may prefer thfl 
 Waters of the Pacifick Sea before thofe of Meribah. 
 Nor need we fay, That thofe Honoured Perfons, and 
 Brethren, will more kindly entertain the Gounfels of 
 Peace, feeing there are, we know not how many Say- 
 ings, Writings, Deeds of Princes, Churches and Uni- 
 verfities, openly teftifying, That eminent Men of both 
 Orders, and that not of the loweft Rank, have not only 
 received, but taken Counfel together, and engaged 
 their helping Hand, as Need mall require: From 
 which Beginnings it is but meet to hope the beft. God 
 is able to make them Workers of Peace, whom he hath 
 given to be Seekers of Peace : If otherwife, fuch emi- 
 nent Endeavours mall not want their Reward in Hea- 
 ven, and their Honour in Ifrael. Thefe are pioufly 
 Heroick Enterprifes, which as they do oblige all good 
 Men, lb are they to be admired of them. Their 
 Praifes, how great, or how little foever, as the prefent 
 Age is not altogether filent about them -, fo will Pofte- 
 rity declare the reft, and perhaps the unknown Parts of 
 the World. 
 
 We give Thanks unto the Father of Lights with ail 
 our Hearts, who hath put this Work into the Mind of 
 purji favouring of a Spirit more than Humane j and 
 hath added alio fuitable Courage to the promoting fo 
 Pious and Apoflolical a Matter ; Which Talk, whofo- 
 ever fhall effect, if we may be judges, will deferve 
 a more than ordinary Triumphant Statue j and whofe 
 Monument will fo far excel the Trophies of Achilles, as 
 if they were not worthy to be mentioned in the fame 
 Day. However the IfTue of the Matter fall, yet it is 
 a great deal, to have attempted in a great Defign. Seek 
 the Peace of Jenifalem, they fhall profper that love thee. 
 
 We give Thanks unto the God of Peace, who would 
 not fufter the Labours of his Servant endeavouring after 
 Peace, to be undertaken altogether without Succefs, 
 Therefore, moft worthy Sir, go on in this your Strength, 
 rcfting on the. Prophecy for the denred Concord, fhat 
 
 it 
 
APPENDIX. i*3 
 
 it /hall he in its own appointed Time. The Powers which 
 have obeyed the Roman Harlot, mall hate her, make 
 her naked, and burn her with Fire ; for God hath put 
 it into the Hearts of the Kings, that they mould fulfil 
 his Will. It doth not become thofe that have a meet 
 Underflanding of Things, to doubt of their Agreement 
 in the Faith, who are to burn to Afh.es the Metropolis 
 of the laft Head of the Bean:, as an Enemy to the 
 Faith. The Difcord of the Kings detains the Whore 
 on her Throne, and keeps the Woman in the Wilder- 
 nef$, while they are contending amongft themfelves. 
 It 7?iakes all Priamus his Houfe rejoyce, 
 And other Trojans to lift up their Voice. 
 But this their facred Concord, the renowned Sons of 
 Sion cannot but look upon, as a forerunner of the De- 
 ftrudtion of Rome, now at the very Doors •, and accord- 
 ingly with their daily and moll ardent Prayers breathe 
 after, hope, and long for the fame. 
 
 Laflly, We give Thanks to Mr. Bury, into whofe 
 Heart it came to remember Jofeph, feparate from his 
 Brethren at fo great a Diftance, both by Sea and Land \ 
 and who hath vouchfafed with fo comfortable a Mefllige 
 to vifit us poor Wretches, clothed in Sackcloth for cur 
 Warfare \ yet. as we truft, the Sackcloth of the Gol- 
 pel : who hath not refufed to put New- England, as a 
 part of the Skirt of Aaron's Garment, upon which hath 
 defcended fome of the precious Oyl, into the Catalogue 
 of the fo much famed Agreement : And who hath by 
 his Letter exhorting unto fuch an Agreement, given 
 us an Occafion to bring in this Teflimony, fuch as it is, 
 for our brotherly Communion with the whole Company 
 of Proteftants profeffing the Faith of Chrift Jeius. 
 For we muft ingenuoufly confefs, that then, when all 
 'Things were quiet, and no threatning Signs of War ap- 
 peared, feeing we could not be permitted by the "Bijbops at 
 that Time prevailing, to perform the Office of the Miniftry 
 in Publick, nor yet to enjoy the holy Ordinances without 
 '■ Stubfiription^ qnd Conformity, (as they were wont to fpeak) 
 
 y z w 
 
i6 4 APPEND IX. 
 
 nor without -the- mixture of Humane Inventions with DU 
 vin& Institutions, we chofe rather to depart into the remote 
 and? unknown Coajls of the Earth* for the fake of a -purer 
 Worfiip, than to lye down under the Hierarchy in the 
 abundance cf all Things, but with the prejudice of Con- 
 fidence. Bui Wat in flying from our Country* we fhould 
 renounce Communion with fitch Churches as profefs the 
 Gofpcl, is a T'hing which we confidently and folemnly deny. 
 
 Certainh, fo far as concerns our fielves, in whatever 
 Sffiemblies ■ among ft us the whole Company of them that 
 profefs the Gof[el, the Fundamentals of' Doctrine, and 
 Efjentials of Order are maintained, altho 9 in many niceties 
 cf con! rover [al Divinity they are at lefs Agreement with 
 its, we do hereby make it manifeft (which yet we would 
 alwa a have under/food, fo as the leaft part of Truth, ac- 
 cording to the Nature of that Reverence which ought ex- 
 nelly to be yielded thereunto, may be preferved) that we 
 do acknowledge thijn all, and every one for Brethren-, and 
 that we Jhallle 'ready to give unto them the Right Hands 
 cf Fellow /hip in the Lord, if in other Things they be peace- 
 able, and walk orderly (f). 
 
 We humbly befeech the God and Father of our Lord 
 Jcfus Chrjfl, in whofe Lips is only Power to perfwade, 
 that he would enlighten Princes, Divines, and even all 
 who are rightly called Chrifiians from die Name of 
 Chriit, with the lively Splendor ol fuch an Agreement, 
 and draw them with a Soul-moving' Energy to the 
 divine Love of himfelf. As for that which concerns 
 your fclf, the iweetefl Follower of Peace, We fhould 
 
 account 
 
 (f) Cette ad t,o$ quod attinct {quod tamen vel Ungula vcritd- 
 tn pio Ratiove Rtligwnii illi ad Amuljhi} a&hibends. ftmpjr falva 
 djtfum -columns) quofeunque apud Czius per uvivefum Evange- 
 licoritm Cbomm frundanicMtaiia Doitrinac & EfTemialia Ordinis 
 vgeatit, qujinvh in pleriltjue Controverts 1 neologise Apici- 
 bus nobil'cum juxta minus Sentiant ', Illos tamen ad Wnii*t 
 cmnes pro Ftatribiis cgnofctmus : Iifqite ccttera I\:cfcis^. or* 
 dmate incedentibus Dcxiram Communionis in Dommo goti'i- 
 gti c pat atij/imos nos tjfc Li fee paiani fecitnui. 
 
APPEND IX. 165- 
 
 account it an heinous Crime to be wanting unto you in 
 our Prayers to the very God of Peace, That he would 
 fo preferve your Life, your Courfe, and your Work, 
 that you may bring unto a Conclufion your fo eminent 
 Undertaking, with fo many Sighs, Labours, Sweatings, 
 Dangers, and with fo great Charges hitherto carried 
 on : If otherwife, and that it feem good to the great 
 Determiner of Things, before this come to pafs to ad- 
 vance him that hath been a follower of Peace on Earth, 
 to the State of a BlefTed Saint in Heaven ; that then 
 he would raife up other Duryes, who may bring the 
 Work fo happily begun to its defired End. 
 
 Your mod obfervant Brethren in Chrift, The Minifters 
 of the Churches, and Preachers of the Word, Militant 
 for the Faith of Jcfus in New- England: 
 
 John Wilfon Paftor of B oft on. 
 John Norton Teacher of the fame. 
 John Mayo Paftor of Neve-Bofton. 
 Richard Mather Teacher of Dorchefler. 
 John Mm Paftor of Dedbam. 
 John Eliot Teacher of Roxhury. 
 Samuel Dan forth Paftor of the fame, 
 William Thorn/on Paftor of Braintry. 
 Henry Flint Teacher of the fame. 
 Thomas Thatcher Teacher of Weymouth* 
 Peter Hubbard Paftor of Hingham. 
 John Miller Paftor of Tarmouth. 
 John Wilfon junior Paftor of Medfield. 
 Zechariah SymmCs Paftor of Charlejlown, 
 Thomas Shcpard Teacher of the fame. 
 Samuel Stone Teacher of Hartford. 
 Jonathan Mitchel Paftor of Cambridge* 
 John Sherman Paftor of Water town* 
 Edmund Brown Paftor of Sudbury. 
 Edtvard Bulkly Paftor of Concord. 
 Thomas Carter Paftor of Wobomt» 
 Samuel Haugh Paftor of Reding. 
 John Fuke Paftor of Chelmsford* 
 John Reyner Teacher of Dover. 
 Ezekiel Rogers Teacher of Rowlj. 
 Samuel Philips Teacher of the fame- 
 Samuel Whiting Paftor of Ljh. 
 
j66 APPENDIX. 
 
 John Higginfon Paftor of Salem. 
 
 Thomas Collet Paftor of Ipfwich. 
 
 William Hullard Teacher of the fame. 
 
 Francis Dane Teacher of Andover. 
 
 William Worcefier Paftor of Silishury* 
 
 John Ward Paftor of HaverbU. 
 
 Timothy Dalton Teacher of Hampon* 
 
 Sealorn Cotton of the fame. 
 
 Jofeph Emerfon Paftor of York. 
 
 Michael Wigglefvoorth Paftor of Maldon. 
 
 William Walton Minifter of the Word. 
 
 Kalfh Smith Minifter of the Word. 
 
 Charles Chauncy, Prefident of Harvard College* 
 
 Gerjbom Bulkly } 
 
 Thomas Grave ( p u f fa m Ql] 
 
 ^ecb. oymmes C ° 
 
 Zech. Brigdcn j 
 
 Numb. IV. 
 
 I Might fitly fubjoin to the Letter Foregoing ano- 
 ther Letter of the famous Mr. John Daven- 
 port Batchelor of Divinity, who was Minifter of 
 New Haven and afterwards Paftor of the firft Church 
 in Bofton New-England, to the pious Dury upon the 
 fame Occafion that the foregoing Letter was written ; 
 which Letter was figned by the Minifters of Connefticut 
 Colony. This Letter breathes the very fame good and 
 catholic Spirit with the foregoing one. But, left the 
 Appendix mould fwell too much upon us, I confent to 
 the dropping it. N B. As I fignified concerning the 
 former Letter -, fo I would advertize concerning this, 
 that if any Gentlemen or others defire to fee the Original 
 Copy of it, I have it at their Service. 
 
 A 
 
 Numb. V. 
 
 ND, as a farther Demonftration of the Catholic 
 and Generous Principles of the firft Founders of 
 
 theft 
 
APPENDIX. 167 
 
 thefe Churches, I would alk Leave of the Reader to 
 refer him to the New-England Chronology of the learned 
 and accurate Mr. Prince of Bofton-, in Pages the 
 Eighty eighth. Eighty ninth 9 Ninetieth, Ninety firft, 
 Ninety fecond and Ninety third of which Chronology he 
 will find abundant Satisfaction upon this Head. 
 
 Part the fecond, containing the Proofs 
 and Evidences of a Consociation of 
 Churches among thefe Churches for 
 their mutual Light and Affiftance. 
 
 IN the twenty Jirfi Page of tfhe Difcourfe concerning 
 Congregational Churches I have affirmed, that thefe 
 Churches acknowledge a Confociation of Churches, for 
 imparting mutual Light and Affiftance: And in the 
 Eighth Chapter of this Book I have maintain'd the 
 fame Thing. Now, for the more full Proof and Con- 
 firmation of this Point, I fhall here reprint from my 
 honoured Grandfather's Book, entitled, "The Order of 
 the Churches in New- England vindicated, his Anfwer 
 to this Queftion, Is it expedient that Churches Jhould 
 enter into a Confociation, or Agreement , that Matters of 
 more than ordinary Importance, fuch as the Gathering of 
 a New Church, the Ordination, Depofition, or 'Tranfation 
 of a Paftor be done with common Qonfent ? 
 
 Anfw. This is both Expedient and NecefTary. The 
 Synod which Convened at Bofton Anno 1662. has fuffi- 
 ciently cleared this Point, And although there was in 
 
 that 
 
j 68 APPENDIX. 
 
 that Synod fome difTent as to the Qiieftioh about the 
 Subjecl of Baptifm then difcufs'd \ in the Anfwer to the 
 other Queftion relating to the Confociation of Churches, 
 there was an unanimous Concurrence. The Defipn of 
 which is not fas has been well obferved by Dr. (a) 
 Ames and Mr. (b) Parker) to infringe the Liberty of 
 particular Churches, but from the Word of God to 
 direct and itrengthen them in the regular Exercife 
 thereof. The Reafons for it are fuch as thefe. 
 
 i . The Churches of Chrift Hand in a Sifterly Rela- 
 tion each to other under Chrift their Head, having the 
 fame Faith, and ought to have the fame Order. EpL 
 4. 5. Col. 2. 5. Phil. 3. 16. This Union implies 
 a fuitable Communion, and that they ought to have 
 a mutual Care each of other. Ca?it. 8. 8. 
 
 2 . The Scripture teacheth that in weighty Cafes we 
 mould afk Counfel. 2 Sam. 20. 18. Prov. 3. 5. and 
 15. 22. and 24. 6. , Which General Rules concern 
 Polities as well as particular Perfons, and Churches as 
 well as civil Societies. 
 
 3. There are Scripture Examples to inftrucl us in 
 our Duty herein. We find, that when the Church in 
 Antioch had a weighty Cafe before them, they fent to 
 another Church for Counfel, Atl. 15. 2. The Apoftle 
 Pad fought for the Concurrence, and Right Hand of 
 Fellow/hip of other Apoftles, Gal. 2. 9. Ordinary 
 Elders and Churches have no lefs need of each other to 
 prevent their running in vain. Gal. 2. 2. 
 
 4. Such a Communion of Churches as that which we 
 plead for, is no Innovation, but that which has ever 
 been the Profeflion and Practice of thofe that have been 
 called Congregational. There is a Book which bears 
 the Title of, An Anfwer of the Elders of the feveral 
 Churches in New-England to Thirty two Queftions, Prin- 
 ted in the Year 1643. Of which Book my Father 
 
 Mather 
 
 (a) Medul.Tbeol. L. is C. 39. TheC. tfp 
 It) Dspl, cctlef. L, 3, C. Hi 
 
APT E N D T X. 169 
 
 Mather was the fole Author And he wrote it in the 
 Primitive Times of thefe Churches, (viz. in the Year 
 1639.) as himfelf affured me. What he wrote was ap- 
 proved of by other Eiders, efpecially by Mr. Cotton, 
 unto whom he communicated it. Now in Anfwer to 
 Q^ 18. p. 64. are thefe Words, The Confociation of 
 Churches into Clajfes and Synods, we held to be lawful, 
 and in fome Cafes necejfary : As namely, in Things -that 
 are not peculiar to one Church, but common to them all. 
 And likewife, when a Church is not able to end any Mat- 
 ter which concerns only themfelves, then they are to feek 
 for Counfel and Advice from Neighbour Churches, as the 
 Church at Antioch did fend unto the Church at Jerufa- 
 lem, Act. 15. 2. The Ground and Ufe of CI a lies and 
 Synods with the Limitations therein to be obferved, is 
 fummarily laid down by Dr. Ames, unto whom we do 
 wholly confent in this Matter. This was, and is the 
 Judgment of all that adhere to the Order of the Gofpel 
 profeffed in the Churches of Nezv- England. The World 
 is much miftaken in thinking that Congregational Chur- 
 ches are Independent. The Name has indeed been 
 faftned upon them by their Adverfiries -, but our Plat- 
 form of Difcipline Chap. 2. Seel. 5. difciaims the Name. 
 And fo does our renowned Hooker (c) in his Survey of 
 Church Difcipline. Likewife thofe famous Apologifts in 
 the AfTembly at Weflminfler, viz. Dr. Goodwin, Mr. 
 Nye, Mr. Simpfon, Mr. Burroughs, and Mr. Bridge, 
 fay, that // is a Maxim to be abhorred, that a fugle and 
 particular Society of Men frofefftng the Name of Chrift, 
 flmdd arrogate to themfelves an Exemption from giving an 
 Account to, or being cenfurable by Neighbour Churches 
 about them. That Apoftle of his Age, (as Dr. Goodwin 
 calls him) Mr. Cotton, the firft and forever famous 
 Teacher in this Boflon, when he in the Name ot the 
 Elders and Meilengers of the Churches, gave to Mr. 
 Mitchei the Right Hand of Fellowfhip, at his Ordina- 
 
 Z tiori 
 
 (c) Part z. Chop J« 
 
iro APPEND! X. 
 
 tion to the Paftoral Office in the Church of Cambridge, 
 he did in a lingular Manner recommend to him (and 
 that excellent Man was to his dying Day mindful of 
 Mr. Cotton's Advice) Endeavours for the eftablifhment 
 of a Confociation amongft the Churches of Chrift through- 
 out this Colony, that wife Man forefeeing that without 
 this, Diforder and Confufion would in Procefs of Time 
 "inevitably happen ; as I have more largely declared in 
 (d) another Difcourfe in which Mr. Cotton's Propofals 
 refpecting the Confociation mentioned, are publifh'd to 
 the World. Moreover, that the concurring Judgment 
 of thofe who are Congregational is according hereunto is 
 evident from the Declaration of Faith and Order which 
 was agreed unto by the MefTengers of One hundred and 
 Twenty Congregational Churches in England, who met 
 at the Savoy in London, Anno 1658. They thus de- 
 clare, (e) In cafe of Difficulties and Differences in Point of 
 Doclrine, wherein either the Churches in general are con- 
 cerned in their Peace, Union and Edification, or any 
 Member or Members of any Church are injured in, or by 
 any Proceeding in Cenfures not agreeable to 'Truth and 
 Order : It is according to the Mind of Chrift, that many 
 Churches holding Cojnmunion together, do by their Mejfen- 
 gers meet in a Synod or Council to confider and give their. 
 Advice in, or about the Matter in Difference. But the 
 Teftimony of that BlefTed Jeremiah Burroughs puts the 
 Thing beyond all Difpute. For his Words are thefe, 
 (/) Thofe in the Congregational Way acknowledge, 
 
 1 . That they are bound in Confcience to give Account 
 cf their TVays to Churches about them, or to any other 
 who Jhall require it. This not in an Arbitrary way, but 
 as a Duty which they owe to God and Man. 
 
 2. They acknowledge that Synods of other Minifters and 
 Elders about them are an Ordinance of Jefus Chrift for 
 the helping the Church againft Errors, Schifms and Scan- 
 dals. ! 3. Tl:ai 
 
 (d) In my fir ft Principles of N. E. p.zS. &c, 
 if) In hii Iienicum. $< 43, 44,-47, 
 
APPENDIX. i 7r 
 
 3. That thefe Synods may from the Power they have 
 from Chrijl, admonijh Men and Churches in his Name, 
 when they fee Evils continuing in, or growing upon the 
 Churchy and their Admonitions carry with them the Autho^ 
 rity of Jefus Chrijl. 
 
 4. As there fhall be Caufe, they may declare Men or 
 Churches to he fubverters of the Faith, or otherwife ac- 
 cording to the Nature of their Offence, to Jhame them 
 before all the Churches about them. 
 
 5. They may by a folemn Atl in the Name of Jefus 
 Chrijl, refufe any further Co?n?nunion with them till they 
 repent. 
 
 6. They may declare alfo in the Name of Chrijl, that 
 thofe erring People or Churches are not to be received 
 into Fellowfhip with any of the Churches of Chrijl, nor 
 to have Communion with any other in the Ordinances of 
 Chrijl. 
 
 If it fhall be faid, furely they do not come up to thefe 
 fix Things mentioyied. To that I anfwer, (Yays Mr. Bur- 
 roughs) I do not in thefe deliver only my own Judgment, 
 but by what I know of the Judgment of all thofe Brethren 
 with whom I have Occafion to converfe by Conference 
 both before and fince, I ft and charged to make it good to 
 be their Judgment alfo ^ yea, it has been theirs and mine 
 for divers Tears, even then when we never thought to 
 have enjoyed our own Land again. We fee by thefe 
 Teflimonies that Congregational Men in general, as well 
 as the Churches of New -England in ipecial, are no fuch 
 Independents, no fuch Brownifts, no fuch Morcllians, as 
 fome have-reprefented them to be. 
 
 5. If we admit not a Confociatton of Churches, there 
 will be no Remedy againil the Male Adminiftrations of 
 particular Churches; nor any Cure of Schifms, or 
 Errors that may happen in our Churches. This has 
 been objected (but injurioully) as a Scandal attending 
 the Congregational Church Discipline, and that therefore 
 it is a Way not practicable. Indeed if we refufe this 
 part of Church Co?nmunion, the Objection would be 
 
 Z 2 un~ 
 
i 7 i A PP E N D IX. 
 
 unanfwerabb. And who would be. willing to be a 
 Member of that Church, in which altho' he mould be 
 never fo much wrong'd, there would be no Relief for 
 him upon Earth ? There was once a Church in New- 
 England, which having cenfured one of their Members, 
 he complain'd of the fuppofeci Wrong done him, to 
 Neighbour Elders, who thought he had receiv'd hard 
 Meal u re. The Pallor and major part of the Church 
 were not willing the Cafe mould have a re-hearing 
 before the Elders and MefTengers of other Churches. 
 Upon this, great Clamours were raifed, and Prejudices 
 taken up againic the Congregational Difcipline. Mr. 
 C&wdfey got this Story by the End, and in his Epiftle : 
 lo the Dijfenting Brethren, p. 10. He fiys that a Mi- 
 niller in N. E. writes over to England, that this injured 
 Perfon would have no remedy until the Churehes in 
 New- England were become Prefbyierians, and that if 
 Independency does not break all the Churches in New- 
 England excepting a few Semi- Prefbyterians, fome are 
 deceived. Who the Miniiler was that wrote thus to 
 England, Mr. Caw drey tell us not. But it is a great 
 Wrong to the Churches of New -England, and to the 
 way Congregational to reprefent them, and all that are 
 of that way, as being ' or fucli Independent and Unaccoun- 
 table Principles, which they utterly dilclaim. Dr. Owen 
 in his Difciplinary Catechijm, and efpecially in the Ad- 
 dii.ament thereunto, (which was written on Occafion of 
 a harm and rath Cenfure. in the Independent Church in 
 Cambridge in ' England) has with great Evidence of 
 Reafon, refuted the maintainers ot fuch an Indepen- 
 dency. 
 
 6. The Order afferted is (as has been truly obferved 
 by the Learned Dealer laft mention'd) confirm'd by the 
 Practice of the frit Churches after the Apoilles : For 
 when the Church In Co rim \b had by an undue Exercife 
 of DiT&pdine dtpoied fome of their Elders, the Church 
 cf Route taking Cognizance of it, wrote to them, Fe* 
 proving their '■ raihnels, and advis'd their Reftorauo^ 
 
 • as 
 
AP PENDIX. 173 
 
 as it is to be fecn in the Epiftle of Clement then Pallor 
 of the Church in Rome, which Clement is thought to be 
 the fame whom Paul fpeaks of, Phil. 4. 3. And 
 when the Church of rfntiocb was afterwards troubled 
 with the Herefies of their Paftor Samofetanus, the 
 Neighbouring Paftors came unto the Church, and joinM 
 their Concurrence in his Depofition. It is certain that 
 in the nex£ Ages to the Apoftles, a Paftor was not 
 fettled in any Church without the Concurrence of others. 
 When the Church had Elected a Paftor, they prefented 
 him to the Neighbour Paftors for their Approbation, 
 nor could he be legally conhrm'd without it. (g) Eufe- 
 bius tells us that when Alexander was chofen Paftor of 
 the Church in Jerusalem by the Brethren of that Place, 
 he had the common Confentof the Circumjacent Paftors. 
 And thus (as Cyprian informs us) it was pracufed in all 
 the Churches throughout Africa. He fpeaks particu- 
 larly concerning Sabinus, who was Elected a Paftor of 
 Eremita in Spain, that Neighbour Minifters concurred 
 in his Ordination, after the Fraternity had Elecled him. 
 His Words are, (h) Quod fallum videmus in fabini Or- 
 dinatione ut de univerfs Fraternitatis fuffragio, & de 
 Epifcoporum judicio, Epifcopatus ei deferetur. We find 
 in Ecclefiaftical Story, that in the Primitive Times the 
 Names of Perfons to be ordained were publifh'd abroad 
 that lb if any one had ought to object they might pro- 
 duce it. Which Cuftom of the Chriftians in the Elec- 
 tion of their Paftors was fo highly approv'd of by the 
 Emperor Severus, as that he would have it put in Prac- 
 tice in eftabliihing Gov ernours of Provinces throughout 
 the Empire. 
 
 7. Neither do the Reformed Churches ordain a 
 Minifter without the concurrence and approbation of 
 Neighbour Minifters. To give the Right Hand of Fel- 
 lovfhip to a new ordain'd Minifter, was a uilul Cuftom 
 
 mjDilgflj 
 
 (g) Lib. s. C. ii. 
 
174 APPENDIX. 
 
 amongft the Churches in Bohemia, for which they alledg'd 
 this Scripture, Gal. 2. 9. as is teftify'd by (/) Co- 
 menius. In the beginning of the Reformation in the 
 Church of Scotland, one Article of their Difcipline, is, 
 That when a Minifier is ordain* & the reft of the Minifters 
 jhall take the Elefted by the Hand in fign of their Confent, 
 as is related in the Hiftory of the Reformation (h) y which 
 goeth under the Name of Mr. Knox. I find alio, that 
 there is the like Practice in the Proteftant French 
 Churches, &c. 
 
 Part the third ; containing a Vindica- 
 tion of the New-Englifh Churches in 
 fundry Inftances, taken from A Let- 
 ter of Advice to the Churches of the 
 Non-Conformifts in the Englifli Na- 
 tion, endeavouring their Satisfaction in 
 that Point, who are the true Church of 
 England; which Letter was, written 
 by Dr. MATHER my honoured 
 Father and publifh'd at London in 
 the Year 1700. N. B. The infamous 
 Wefley, in his printed Abufes of Mr* 
 MORTON's Academy, where the 
 Alms of the Diflenters, efpecially of 
 
 . - . -the 
 
 (i) Ratio. Difci£lm, p. 33. 
 
APPENDIX i 7 j 
 
 the renowned Dr. OWEN, had 
 
 given him his Education, laments 
 the Danger of the Church of England 
 from Three, whom he makes confi- 
 derable Adverfanes, whereof the 
 Writer of this Letter of Advice is 
 one : But he concludes with com- 
 forting himfelf, that the Intercefllon 
 of K. CHARLES the Martyr in the 
 Heavens for it will preferve it. 
 
 THE Author of this Letter having fhewn, that the 
 DifTenters in England are more ftricl Adherers to 
 the DoEirinal Articles of the Church of England than fome 
 who make the greateft Noife in behalf of that Churchy then 
 proceeds as follows. 
 
 But the Non-conformifts cannot be fincere Mem- 
 bers of the Church of England, becaufe they do not ac- 
 knowledge the Divine Right of the Modern DIOCE- 
 SAN EPISCOPACY. No! I pray, why not ? Let 
 us a little enquire into the Judgment of the Old and the 
 True Church of England upon this Matter, and it will 
 prefently appear, that you are far more of the Church of 
 England , than thok Fanaticks (of late fo much increafed) 
 that not only advance the Jus Divinum of their Diocefan 
 Epifcopacy, but alio queftion the validity of the Sacra- 
 ments adminiftred by any that have not received their 
 Ordination from it. Albeit the prefent Form of making 
 and confe crating Bifhops, Priefts, and Deacons, aflerts. 
 That Bifhops and Priefts are diftincl Orders, and they 
 muft be publifhed as Excommunicate, who affirm, T'hat 
 this Book does contain any thing in it repugnant to the 
 Word of God ; Yet, my Brethren, from the Beginning it 
 
 was 
 
j y6 APPENDIX. 
 
 was not fo. Behold, The Church of England it felf 
 (lands Excommunicate by its own Canons, as much as 
 you. It is notorious, that the Diocefan Epifcopacy and 
 the National Church-Government by Bijhops, was*never 
 own'd to be Jure Divino until K. James I. came to be 
 King of England. It was he, who upon the Enchant- 
 ments of Bancroft, firft yielded unto that, which his 
 PredecefTors would never have endured, (d) Even in 
 King Elf rick's Days, (e) the Church of England plainly 
 denied Bijhops and Priefts to be diftincl Orders. But I 
 will not carry you back to fuch early Days. In the 
 Days of King Henry the Eighth, Tindal(f) exprefly 
 maintain'd, c That the ApofiTes following the Rule of 
 4 Chrift, ordained in his Kingdom and Congregation 
 
 * Two Officers ; one called Bijhop, which fame was cal- 
 c led Prieft and Elder ; and another called Deacon. All 
 
 * that were called Elders or Priefts f he fays) were called 
 c Bijhops alfo. Thus wrote the Martyr who was own'd 
 by his Enemies themfelves, Homo doclus, pius, £f? bonus. 
 
 Lambert exprefly maintain'd, (g) ■ That in the Primi- 
 c tive Church there were no more Officers than Bijloops 
 ' and Deacons ; and Hierom faith, Thofe we call Priefts 
 € are all one, and no other but Bijhops, and the Bijhops 
 
 * none other but Priefts. One of the Articles againft 
 
 * Barnes, was (h) his holding, That they who in one 
 8 Place are called Epifcopi, or Bijhops, you mall find in 
 
 * many that they be called Prejhyteri, or Elders ; and 
 c that according to Aihanajius, every City fhould have 
 
 * its proper Paftor -, and according to Chryjoftom, the 
 
 * Teachers were not to be diffracted with the governing 
 ' many Churches, but have the Care and Charge of one 
 4 Church only. And this Perfuafion wherein you thus 
 follow vour Fathers, the BieiTed Martyrs of the Church 
 
 (t) See this proved in Mr, Lob's Tiue D]fcntcr t Chtp. *. 
 
 (?) Spelman, p. 576. I. 17. 
 
 (\) la his rn a ice of p pijb Prelaw, 
 
 (e) In ABi and A/wi. Vol, t. 
 
A P P E N D I X. 177 
 
 of England* at laft prevail'd fo far, that Cranmer himfelf, 
 with others, embraced it. Yea, 'twas not long before 
 this became a Point eftablifh'd by Authority ; and, in 
 The necejfary Erudition of a Chriftian Man, a Book then 
 publilh'd by Authority, as the Doctrine of the Church 
 of England, it is exprefly affirm'd, That of thefe two 
 Orders only [Priefts and Deacons] Scripture makes ex- 
 prefs mention. The (i) Declaration about the Inftitution 
 of Bijhops and Priefts, then alio fubfcrib'd by the brave 
 Lord Cromwel and the Archbijhops of Canterbury and 
 Yor^ and other Bijhops and Civilians, denied any Supe- 
 riority of a Bi/hop above a Prieft, to be found in the 
 New Teftament, and allow'd unto a Prieft the Power of 
 Ordination, and of Excommunication. In the very firft 
 Year of Edward the Sixth's Reign, there was an Acl of 
 Parliament, which (k) as Heylin complains, forced the 
 Epifcopal Order from their ftrong hold of Divine Infti- 
 tution, and make them no other than the King's Mmif- 
 iers only. Dr. Poinet, the Bifhop of Winchefter, then 
 writing againft Gardiner, mews, That the Reformers in 
 thofe Days, were willing even to lay afide the Name 
 of Bifhop, and fay Elder inftead of it. And the in* 
 comparable Cranmer in his Refolutions to the King's 
 Queftions, approv'd by other Bifhops, has thefe exprefs 
 Words, (/) The Bijhops and Priefts were not two diftir'ci 
 Things, but both one Office in the beginning of Chrhfs 
 Religion; and he farther makes it maniicit, th.it the 
 great Reformers own'd not Epifcopacy as a diftintl Order 
 trom Prefbytery to be of Divine Right, bun only as a 
 prudent Constitution of the Magiftrates for [he letter 
 governing of the Church. Beacon alfo, a famous Pro- 
 tectant Refugee in Q^ Mary's Time, in his Cdtethtfrn, 
 dedicated to both Archbijhops, puts the Queftion, What 
 
 A a difference 
 
 (i) Sec tht Addenda to Dr. Burners Hftory of Rtfoimuicn, 
 
 (k) Hiftory 0? Edward VI. p. J*. 
 (I) Refoi so £. to. 
 
t 7 8 APPENDI X. 
 
 difference is there "between a Bijhop and a Prejbyter? 
 And anfwers, None at all ; their Office is the fame, their 
 Authority and Power is one. Upon the revival of the 
 Reformation, at Q^ Elizabeth's coming to the Crown, 
 the mod acknowledg'd and celebrated Writers of the 
 Church of England, ftill made the very fame Conceffion. 
 Dr. Alley, the Bifhop of Exeter, in his Mifcellanea, (m) 
 proves, both from the Acls of the Apoftles, and from the 
 Epiftle to the Philippians, That the Scriptures make no 
 difference between Bijhops and Elders-, and he fays, 
 That before Factions, by the inftincl of the Devil, be- 
 gan in Religion, the Churches were govern'd by the 
 Common Council of the Pr lefts, or Elders. Dr. Pilkinton, 
 Bifhop of Durefme, in his Confutation of the Addition, 
 affirms, That the Priviledges and Superiorities which 
 Bijhops have above other Minifters, be rather granted by 
 Man for maintaining of Quietnefs in the Commonvjealth, 
 than commanded by God in his Word. The rare Dr. 
 Whitaker, (n) making his Remarks on Jerom's Con- 
 feffion, That the Difference between Prejbyters and 
 Bijhops, was brought in by Men long after the Apoftles, 
 as a Remedy againft Schifm -, affures us, Hhat it is a 
 Remedy worfe than the Malady. And Bifhop Morton 
 (o) tells the Papifts, That the Power of Order and of 
 Jurijaiofion which they afcribe to Bijhops, doth De Jure 
 Divino, belong to all other Prejbyters. But, that I may 
 fuperfede a vail Number of other Quotations to this 
 Purpofe, let it fuffice, That the excellent Bifhop Jewel 
 delivers this not as his private Opinion, but as the lenfe 
 of the Church of England : (p) c In Saint Jeronih time, 
 
 * (faith he) there were Metropolitans, Arch-Bijloops, and 
 
 * Arch-Deacons, and others ; but Chrift appointed not 
 
 * thefe Diftinclions of Orders from the Beginning. This 
 
 'is 
 
 (m) Alley's Poor Man 's Library, Tom. i. p. 95, 96. 
 (0) De Ecclef. Regim. cont. 4. q. 1. §, i£. P» 540« col. 2, 
 (o) ApoI.Catbol. 1. 1. c. il. p. ^s, 
 lp) Jfol, Part *, ch, 5. Div. 5. 
 
APPENDIX 179 
 
 * is the Thing which we defend. St. Jerom faith, Let 
 * Bijhops underftand, that they are in Authority over 
 c Priefts, more by Cuftom than by Order of God's Truth. 
 6 Erafmus fpeaking of the Times of Jerom, faith, Id 
 6 temporis idem erat Epifcopus, Sacerdos & Prejbyter •, 
 
 * thefe three Names, Bijhops, Prieft, and Prejbyter at 
 8 that Time were all one -, and unto this Teftimony of 
 
 * Jerom, the Bijhop adds that of St. Auftin, That the 
 
 * Office of a Bijhop is above the Office of a Prieft, not 
 c by Authority of the Scripture, but after the Names of 
 ' Honour, which the Cuftom of the Church hath now 
 ' ohtain'd. Yea, Archbilhop Whitgift himfelf, fpeak- 
 ing of the Government of the Church of England by 
 Bijhops, in his Time, (q) fays, ' It is well known, that 
 
 * the Manner and Form of Government ufed in the 
 6 Apoftles Time, and exprefs'd in the Scripture, is not 
 ' now obferv'd ; but hath of Neceffity been alter'd ; 
 c and that any one kind of external Government perpe- 
 ' tually to be obferv'd, is no where in the Scripture 
 c prefcrib'd unto the Church, but the Charge thereof is 
 ■ left unto the Magiftratc. 'Neither do I know (faith he) 
 
 * any Learned Man of a contrary Judgment. 
 
 You fee, Sirs, that Cranmer and Jewel, and the 
 Chief of the Reformers, are as good as Excommunicated 
 by the New Church of England •, but you will, I know, 
 readily receive them into your Communion, and may 
 now in this Point value your felves, as being of the 
 fame Church of England with them. Indeed very few 
 of the Bijhops themfelves afferted any other than what 
 you afTert about this Matter, until all Things were to 
 be put into the Hands of a Party, that in purfuance of 
 certain fecret Articles, were to effect an Accommodation 
 with Rome ; and then by the Jus Divinwn of Prelacy, 
 the Power of Oppofition muft be taken out of the Hands 
 of the Inferiour Clergy, who generally abhorred that 
 vile Befigtu But it hath ever fincc been growing upon 
 
 A a 2 the 
 
 (q) Tract, 17, ch. u D19. ** 
 
1S0 APPENDIX. 
 
 the Nation : ( * ) Tho' I am informed the prefent 
 Learned Bifnop of Salifbury hath learnedly and couragi- 
 oufly appeared on your Side againft it. (+) We will 
 then pafs to another Article, viz. That of your DIS- 
 CIPLINE, which is too fevere a Thing to be allow'd 
 by fome that would be offended, if you mould not 
 aliow them to be the only Church of England. It will 
 doubtlcfs be as great a Satisfaction as Vindication, for 
 you to find the True Church of England approving and 
 applauding that very Difcipline which is in your Chur- 
 ches pra&ifed : Now we all know what the Liturgy of 
 the Church of England requires of all its Communicants : 
 c Examine your Lives and Converfations by the Rule 
 
 * of God's Commandment, [Thefe are the exprefs 
 Words in the Order for the Adminift ration of the Lord's 
 Supper :] c And whereinfoever ye fhall perceive your 
 
 * lelves to have offended, either by Will, Word, or 
 
 * Deed, bewail your own Sinfulnefs, and confefs your 
 
 * felves to Almighty God, with full purpofe of amend- 
 
 * ment of Life. And if ye fhall perceive your Offen- 
 
 * ces to be fuch as are not only againft God, but alfo 
 c againft your Neighbours, then ye fhall reconcile your 
 
 * ielves unto them. If any of you be a Blafphemer of 
 
 * God, an Hinderer, or Slanderer of his Word, an 
 ' Adulterer, or be in Malice, or Envy, or any other 
 
 * grievous Crime, repent you of your Sins, or dk 
 
 * come not unto that Holy Table, left after the taking 
 4 of that Holy Sacrament, the Devil enter into you as 
 
 * he entred into Judas, and bring you to Defiruclion both 
 
 * of Body and Soul. 
 
 Now, my Brethren, all the firilTnefs ufed in your 
 Churches about the Terms and Ways of admiflion to the 
 Lord's Table with you, is nothing more nor lefs but a 
 Trial of your Communicants, whether they have thofe 
 Qualifications which the Liturgy of the Church of En- 
 gland 
 
 () See Def, of Mr Henry of Schifm, p. $5. 
 (t) Vind. ofihe Church of Scotland, p. $o5<. 
 
APPENDIX. i8r 
 
 gland hath prefcrib'd. Indeed, in' fome of your Chur- 
 ches the Candidates of the Communion have not their 
 Admijfon, without certain Publick Circumftances of ex- 
 prefiing their Confent unto the Covenant of Grace. But 
 this is no more than what I find the more pious Divines 
 in the Church of England wifhing and writing for. 
 And one of them not Seven Years ago, hath publifh'd 
 his Mind in thefe Terms : (r) ' Would it not very 
 i much conduce to the Honour of God, and the Edifi- 
 6 cation of the People, in their mod holy Faith, if 
 c every Perfon baptized into the Chnftian Faith, fhould 
 ' be oblig'd, when he comes to Years of Difcretion, 
 ' to appear in the Publick Congregation, there to make 
 
 * a Confeffion of his Faith, to recognize his Primitive 
 c Engagement, to avow that in his own Perfon which 
 c was done for him by Proxy •, and that the Minifter of 
 c the Conores-ation fhould recommend the Perfon to 
 ' the Grace of God. I durfl fay, that the Uriel: Chur- 
 ches of New-England it felf, which wifely chufe to be 
 as explicit e as may be, in managing their Church-mat- 
 ters, do not afk for any thing more than what this 
 Learned Son of the Church of England has thus pro- 
 pounded. And whereas you are for maintaining a 
 Godly Difcipline in your Churches towards thofe who 
 fcandaloufly break the Laws of our Lord Jefus Chrift, 
 is this any more than the very Common-Prayer-Book of 
 the Church of England has encourag'd ? You know that 
 the firft Words of the Commination againft Sinners in. 
 that Book are thefe : ' Brethren, in the Primitive Church 
 ' there was a Godly Difcipline, that fuch Perfons as flood 
 
 * convicted of notorious Sin, were put unto open Pc- 
 c nance 3 — inflead whereof, until the faid Difcipline 
 6 may be reftored again, which is much to be wifhed, \t 
 c is thought good that at this Time mould be read the. 
 c General Sentences of God's Curling againft impeni- 
 
 * tent Sinners. Now, I hope, you will not be denied 
 
 your 
 
 (0 Snode ns Plea for Abatement, p. 41. 
 
181 APPENDIX. 
 
 your being a part of the Church of England, meerly 
 becaufe you have actually Reftored that which the 
 Church of England advifes us, // were much to be wiped 
 that it might be reftored. I believe the Churches of 
 New- England it Mf, in their Platform of Church Dif- 
 cipline, hath not a more fevere Parfage than that in the 
 Homilies of the Church of England : (s) ' According to 
 *. the Example of our Saviour Chrift, and the Primi- 
 
 * tive Church, which was moil holy and godly, and in 
 4 the which due Difcipline with feverity was againit the 
 
 * wicked, open Offenders were not admitted unto the 
 
 * ufe of the Holy Sacrament with other true Christians, 
 c until they had done open Penance before the whole 
 c Church : And this was practifed not only upon mean 
 c Perfons, but alfo upon the Rich, Noble, and Mighty. 
 Behold, Sirs, your Difcipline is by the Church of England 
 it felf, called, A due 'Difcipline. The Church of England 
 having thus allow'd your Difcipline, I hope now a few 
 CEREMONIES, which by its own Confeffion were 
 never Lift i tut ed by the Lord Jefus Chrift, will never 
 be counted ib EJfential to it, that for the want thereof 
 you muft be call out of Doors. Believe it, Sirs, an 
 Houfe built meerly upon Ceremonies, or Parts and Means 
 of Worjhip, not Inftitnted in the Sayings of our Lord 
 Jefus Chrift, will doubtlefs one Day fufrer a Storm 
 wherein it will Fall, and great will be the Fall of it, 
 .But that for your aveifion to the Uninftituicd Ceremonies, 
 
 gu -.iay have as clear a Direction from the Church cf 
 Englan d as may be, I defire to be inform'd, Whether 
 the Confeffion of Faith in an hundred Articles on the 
 C -eed, compofed by Dr. Hooper, the excellent Bifhop 
 of Glocefter, were not then agreeable to the fenfe of the 
 Church ? Nov/ in the Eighty-fifth of theie Articles there 
 j • is remarkable Paflage : ' "They are not only Idola- 
 ■ ten which worfhip and ferve Idols, and ft range Gods, 
 ' as trie Elhnicks, and lbch like, but alio all thofe that 
 
 (s) The Second F*U of ch: ihmily of Tot %*/ ufe of tht 
 
 'Much. 
 
APPENDIX. 183 
 
 4 worfhip and ferve the true God of Heaven, after their 
 « own Fantafie, or after the Traditions of Men, without 
 4 Faith, without the Word of God, and otherwife than 
 
 * God hath commanded them. This is indeed a terrible 
 Pajfage -, and it is the Terrour of what is in it, that hath 
 made you to be what you are : But it is none of you, 
 'tis a very Reverend Bifhop of the Church of England 
 that hath written it ; and in the fame Confefjion hath he 
 alfo written, ' That upon pain of deadly Sin, to forbid 
 l and command Things that indeed are but Indifferent, 
 6 is the only Note and Mark by which to know Anti- 
 \ cbrift. Our more conformable Friends in the Church 
 of England hear not you calling them Idolaters^ and yet 
 they, as well as you, will own, That the Surplice made 
 an Appurtenance of Divine Worfhip, the Crofs in Bap- 
 tifm, and Kneeling before the Eucharifi, and the like, 
 are Things introduced in the Service of the true God of 
 Heaven, after their own Fantafie, and after the 'Traditi- 
 ons of Men, and without the Word of God, and other- 
 wife than God hath commanded. If therefore you decline 
 fuch Things, the Church of England will certainly ex- 
 cufe you, while you have the Confeffion of Faith pub- 
 lifh'd by its own Bifhops, thus charming you fo to dc ; 
 efpecially fince there are of the Bifhops Dr. Taylor for 
 one, who acknowledg'd, That the Sign of the Crofs , 
 as now retain'd, is a Part of external Worfhip, tho 5 it 
 be an Uninftituted Ceremony. The Church of England, 
 with all Proteftants^ will grant you, That all Worfhip 
 of God, not appointed, is unlawful ; and that no Power 
 on Earth can add any Thing to the Worfhip of God. 
 Dr. Sherlock (/) himfelf will grant you, ' That fuch 
 
 * fignificant Ceremonies as are meerly lor Signification in 
 c the Chriftian Religion, do only obfcure and debafe 3 and 
 c are only fit for the Entertainment of Children. And 
 you, finding that the Ceremonies now ufed by the Con- 
 formable in the Church of England , are ufed and urged 
 
 ft) Anfwcr to Trot. Rtsoiciltr, p, 51$, 
 
184 APPENDIX. 
 
 as direcl Expreffions of the reverence of the Heart unto 
 God, cannot look on them as any other than Parts of 
 external Worjhip, the Invention whereof is forbidden in 
 the Second Commandment. Now, if you are deliver'd 
 from the Yoke of thefe unhappy Ceremonies, I know 
 not why you mould thereby come to be by the Church 
 of England worfe look'd upon than the moft famous 
 Divines of that Churchy who in their beft Writings are 
 flill groaning for a Deliverance. Will the Church of 
 England renounce Bifhop Bilfon for faying, 4 That the 
 ' Reformed Churches are fo far from admitting the full 
 
 * Dofe of the Herefies of the Papifts, that by no Means 
 c they can digeft a Dram of their Ceremonies ? Will 
 they renounce Dr. Humphrey ', for fayihg, fc That we 
 6 ought to refufe to conform unto the Enemies of God 
 
 * in any of their Ceremonies, and that he wifhed and 
 
 * hoped for the utter abolifhing of all the Monuments 
 6 of Popifh Superflition which yet remain in our 
 
 * Church ? Will they renounce Dr. More, for faying, 
 That, 'It is an Antichrifiian ufe of Church-Govern- 
 
 * ment, to direct it unto the upholding of Scandalous 
 c Ceremonies, and the enfnaring Inventions of Men ? A 
 thoufand more fuch PafTages occur in the Writings of 
 the Divines, who have all along been reputed the Fa- 
 thers of the Church of England, iu) Will the Church 
 now renounce thefe Divines ? Let them ! And you, my 
 Brethren, I am confident, will be glad of their Com- 
 pany. But I fuppofe there is another Thing that a 
 little (tumbles you •, and that is this : If Conformity to 
 the Ceremonies be neceffary to render one a Church of 
 England Man, why mould not Non-conformity exclude 
 one as well as another from that Character ? Supra- 
 conformity is no lefs Non-conformity than Subter- confor- 
 mity. Multitudes in England continually Go beyond the 
 Rule of Conformity •, why mould not thefe be Non-con- 
 fonmfts as well as they that fall Jhort of it f It is Enac- 
 ted, 
 
 &) Sec "a Collection in Vtlaun'% Plea fgr ihz Non.confof mifts. 
 
APPENDIX. 185- 
 
 ted, e That no Form or Order of Common- Prayer, 
 ' Adminiftration of Sacraments, Rites, Ceremonies, 
 c fhall be openly ufed in any Church, Chapel, or other 
 
 * publick Place, of or in any Colledge or Hall, in 
 
 * either of the Univerfities, the Coliedges of Weftmin- 
 c fter, Winchefter, or Eaton, or any of them, other than 
 ' what is prefcribed and appointed to be ufed in and 
 c by the Book of Coimnon-Prayer. Now in that Book, 
 there are no where found feveral Ceremonies now prac- 
 tifed, nor Orders ufed in many of the publick Churches. 
 Non-conformity being indeed nothing but a varying from 
 the Rule eftabliifi'd ; the Addition made by fome to 
 that Rule, one would think fhould be Non- conformity, 
 as well as the Subftraclion made by others : And the 
 Churches that perform the Worfhip of Chrift with 
 Organs be Non-confor?nifis as well as they that omit the 
 Crofsy and fome other Superfluities. I'll only touch 
 upon this One Inftance inftead of many ; the Kubrick 
 requires, That the Communiontable mall Hand in the 
 Body of the Church, or in the Chancel^ and the Prieft 
 Jhall ftand at the North-fide of the Table •■> lb making it 
 a Table according to the other Churches of the Refor- 
 mation -, ( which accordingly they obferve in the Temple, 
 where the Law is beft underftood and practifed -,) and 
 yet in oppofition to Authority in moil Places, they fet 
 it North and South, clapping it unto the Wall at the 
 Eaft-end of the Church, with Rails before it, as if ("ac- 
 cording co the Church of Rome) it were an Altar. This 
 is contrary to the haw ; and I have read, 6 This one 
 
 * Thing may well be thought for to have given Encou- 
 
 * ragement unto the Non-conf or miffs in fome other Cafes. 
 Briefly, If you mtift be no Part of the Church of En- 
 gland, becaufe you don't kneel at the Communion, I pray 
 let the Prieft who does not ftand where by the Law of 
 Conformity he ought to ftand at the Communion, be dif- 
 •carded alfo! Tho' furious Bigots for Conformity will 
 give no Anfwer but Railing to all of this Reofm ; yet 
 you, my Brethren, will calmly afford a reafonable At- 
 
 B b tendon 
 
tU APPENDIX. 
 
 tention to it. But you muft by the way be prevailed 
 withal to ceafe wondring at fuch Contradictions. If they 
 feem wonderful to you, you'll find continual Matter of 
 Wonderment : For Inftance, The Scripture commands 
 us, Be not forgetful to entertain Strangers ; but the 
 Apocrypha contradicts it, Ecclef. n. 34. difluading us 
 from Receiving a Stranger into our Houfe. The Scrip- 
 ture commands us, Love your Enemies, do good to them 
 ihat hate you ; he like your heavenly Father, who makes 
 the Sun to rife upon the evil and the good ; but the Apo- 
 crypha contradicts it, Ecclef 12. 4, 7. Give to the 
 godly Man, and help not a Sinner -, and again, Give to 
 the Good, and help not the Sinner. No Argument could 
 prevail with our Unreformables to expunge thefe Lef- 
 fons ; but in the Month of Oclober thefe LefTons of the 
 Apocrypha muft be read as the Dotlrines of the Church 
 of England : And then you muft fubfcribe, That no- 
 thing is ordain 9 d to be read, but the very pure Words of 
 God, or that which is agreeable to them. An abundance 
 of fuch Contradictions will accoft you, in that which 
 with a Contradiction equal to the reft, would be call'd, 
 The only Church of England. 
 
 If it be now objected againft you, That the Di/Jike 
 of the COMMON-PRAYER is a Thing that will 
 utterly debar you from any Part in the Church of En- 
 gland -, it will be no Defence for you to plead, That 
 Old King James himfelf, a great Patron to the Church 
 of England, called the Co?nmon- Prayer, An ill-faid Mafs 
 hi Englifh ; for he was yet with the Kirk of Scotland 
 when he fo called it. But you may defend your felves 
 by this, That feveral Bifhops in the Church of England, 
 namely, Williams, Prideaux, Brownrig, Hacket, with 
 Arch-Bifhop Ufher in the Head of them, diiliked the 
 Common- Prayer fo much, as to prefent unto the Englifh 
 Parliament no lefs than Thirty-five Exceptions againft 
 ieveral Things in it, calling for a Refor?nation. It their 
 Exceptions did not forfeit their Claim to be of thfi 
 Church, why fhould yours ? 
 
 Per- 
 
APPENDIX. 187 
 
 Perhaps they'll complain of you, That you do not ufe 
 the LORD'S PRAYER as a Form. If they do, you 
 may ftop the Complaint, by citing to them not only 
 an Army of the Ancients, but one who has been a great 
 Oracle to the Church of England, even Grotius himi'elf, 
 declaring, That our Lord bound not his Bifciples to the 
 life of thofe Words and Syllables. If he did, why does 
 the Church of England it felf prefume to alter them? In 
 the Common- Prayer-Book the Form ftill is, Forgive us 
 our Trefpajfes as we forgive them that Trefpafs againft us. 
 The Church of England herein varies from the Words 
 of our Lord Jefus Chrift : In Matthew his Words are. 
 Forgive us our Debts as we forgive our Debtors : In 
 Luke his Words are, Forgive us our Sins, for we forgive 
 every one that is indebted unto us. Why muft you be 
 tied unto a Form of Words ? The Church of England, 
 even when moft pretending to a Form, will not be tied, 
 even to That for which there is the moft pretence. The 
 Infatuation difcover'd by the Common-Prayer thus al- 
 tering the Form and Phrafe of the Lord's Prayer, de- 
 ferves to be confider'd! It may be, when you have 
 filenced fome of thofe froward Children in Chriftianity\ 
 from infifting on all their other Impertinencies, they 
 will ftill refufe to vifit your AfTemblies, becaufe the 
 Houfes wherein you hold them, are not fo Fine and 
 Gay as many of their publick Churches. But you may 
 prefently friew them, That the Gawdy Trimmings be- 
 ftow'd on fome of their Churches are directly contrary 
 to the Church of England. For the Homily againft the 
 Peril of Idolatry, exprefly declares againft the Abufes 
 of Churches and Temples, by too coftly and fumptuous 
 decking and adorning of them, (w) 
 
 Thefe and fuch Points might be improv'd much 
 more largely, to demonftrate, That you are indeed 
 among the TRUEST SONS of the True Church of 
 England ; But what needs any more, fince 'tis a Maxim, 
 
 B h 2 (and 
 
 (w) The Third Pare of the Homfy »gtir*ijt th Vmi QfthlWfr 
 
iS8 APPENDIX. 
 
 ("and there is no need of quoting Avicen for the Maxim) 
 Quicquid fufh 'dentin additur, fuperfluitati afcribitur ? All : 
 that you will now demand of me, is to defer ibe clearly 
 and fairly to you, What is that NEW CHURCH of 
 England whereto you do not belong, and I fuppofe, are 
 not very willing to belong ? 'Tis very certain, there is 
 a- Party in the Englijh Nation ufurping the Name of 
 the Church of England, whereto it will be as little your 
 Honour as 'tis your Dcfire to be United ; and which fas 
 one fays) differs as much from the OLD CHURCH 
 cf England, as Nebuchadnezzar grazing among Beafts 
 in the Field, from Nebuchadnezzar fitting on his glit- 
 tering Throne. 
 
 Know then, my Brethren, That by a prevailing Fac- 
 tion in England, the Canon-Law which pretends to 
 Form the Church of England, hath been more than once 
 alter'd, fince the Family of the Stewarts came to fit 
 on the Throne of Great Britain ; and the Alteration 
 hath now made a New Church in England of quite ano- 
 ther kind, than what was beiore. There is now efta- 
 blifh'd by Law a National Church, which the Canons 
 do ((ho' Arch-Bifhop Whitgift a little before durft not) 
 affirm to be a True and Apoftolical Church. The Bijh- 
 ops, which before then, durft as well have eaten Fire as 
 have pretended to be as Diocefan Bifijops, any other 
 than the Ki)ig y s Officers, do by the Canons now lay 
 Claim to a Divine Right. But becaufe it puzzles them 
 to make the King, who is not a Perfon in Orders, the 
 Head cf the Church, having thefe Officers under him, 
 and yet for to make the Arch-Bifhop of Canterbury the 
 Head of the Church, is Treafon -, here they are in Con- 
 fufion : And I fuppofe, you my Brethren, will not afk 
 to be of this Church till you fee them extricated out of 
 this Confufion. To proceed, In the National Church 
 thus eftablifiAl, there are Twenty-fix Diocefies, which 
 the Canons make particular Churches of the loweff. 
 Rank \ and tho* there be luch vail Numbers of Pa~ 
 rifhes in thefe DioceJ/es, the Canons have utterly divefted 
 
 them 
 
APPENDIX, 189 
 
 them of the Character of particular Churches, whic 1 
 once they had fomething of, and they make no mor e 
 than twenty-fix Churches, and no more than twenty-fix 
 Paftors in the whole Kingdom of England. The Parifh- 
 Preffiyters are by the Canons altogether ftrip'd of all 
 Power to Ordain, or to Confirm, or to Excommunicate •, 
 tho' once there was a Power of J-urifdiclion conceded 
 unto them, which then made the Old Non-conformijls to 
 look on the Parifh-Minifters as Paftors, and the Pa- 
 rifhes as retaining the Subftantials of -particular Churches. 
 You, my Brethren, have been ready to fay with Dr. 
 Goodwin, ' In fome of the Parifhes of the Kingdom, 
 * there are many godly Men that conftantly give up 
 " themfelves unto the Worfhip of God in publick, and 
 ' meet together in one Place, to that end, in a conftant 
 c way, under a godly Miniftry whom they themfelves 
 c have chofen to cleave unto, ftho' they did not chufe 
 c him at firft ;) thefe, notwithstanding their mixture 
 4 and want of Difcipline, I never thought, for my part, 
 ' but they were true C hurches of Chrift. But now the 
 Diocefan Church-Government being by Canon eftabliuYd, 
 the Parifhes are no more allow'd any of them to be 
 particular Churches. Arch-Bifhop Laud labouring for a 
 full Settlement of this New Church- State, periftid hi 
 the way : But upon the Reflauration of King Charles 
 II. the Labours of the New Set, for to obtain Laud's 
 Model, found more Succefs. In thofe places of the 
 Common-Prayer, where they found the Word \_Paftor] 
 they blotted it out, and put in Prieft, or Curate. And 
 in the New Book of Ordering Bifhops, Prieft s, and 
 Beacons, not only the Execution of the Office, but the 
 very Office of a Prieft is taken away from all that have 
 not Epifcopal Ordination. ■ The Epiftles and Gofpels to 
 be formerly read at the Ordination of Priefts, which re- 
 ferred unto the Paftoral Office, are now to be read only 
 at the Confecration of a Bifhop. All Prefbyterian Ordi- 
 nations were declar'd null and void by the memorable 
 Aul- of Uniformity, and they that had no move were pro- 
 
 noune'd 
 
i 9 o APPENDIX. 
 
 nounc'd as naturally Dead. This Diocefan Church of 
 England, according to Canon, receives to Bapiifm the 
 Children of all Parents, (be they Jewijh or Pagan) 
 that are brought unto the Minifter. And every Bap- 
 tized Inhabitant within the Diocefs, if he be not Excom- 
 municated, or doth fay, That he heartily defires the 
 Lord's Supper, is admitted unto that Sacrament alfo, if 
 he will take it according to the Form in the Liturgy , 
 (by the common Cuftom of the Church) altho' he be 
 never lb ungodly. Whatever Admonitions the Rubric 
 or Canons do give againft admitting the Wicked unto 
 the Sacraments, 'tis yet abundantly provided in them, 
 That the Adminiftrator fhall be uncapable of excluding 
 the wickedefl alive. But at the fame Time, (x) all 
 thofe who refufe to Kneel at the reception of the Sacra- 
 ment, or who refufe to be prefent at Publick Prayers, 
 according to the Order of the Church of England ; which 
 Orders be, (y) Reverently to Kneel, when the General 
 Lonfeffion, Litany, and other Prayers are read, and Stand 
 up at the faying of the Belief, and Bow at the Name of 
 Jefus^ and Say in their due place, and audibly with the 
 Minifter, the Confejfwn, the Lord's Prayer, and the Creed, 
 and make fuch other Anfwers to the Publick Prayers as 
 are appointed in the Book of Common-Prayer -, all fuch 
 a i re ufe to do any of thefe 'Things, are to be denied the 
 Conwiunion ; and what Minifter foever fhall wittingly 
 • them, he is liable to Sufpenfwn. Yea, whofoever 
 lis, That the Church of England, as by Law thus 
 'ijh% is not form'd according to Divine Inftitu- 
 tion, (or Apcfiolical) is ipfo fatlo to be look'd upon as 
 Excommunicated, (z) This is the Roaring of the Eccle- 
 fiafticai Canons, and the Clergy by their Oath of Ca- 
 nonical Obedience, are fworn to obferve thefe as well as 
 the reft of the Canons. My Brethren, while you be- 
 
 long 
 
 (x) Sec Can. 27. 
 (y) See Can. 18. 
 (z) Sec Can. 3, 4, 6, 7, 
 
APPENDIX. i 9 r 
 
 long to the CHRISTIAN CHURCH OF EN- 
 GLAND, you have all the Reafon imaginable to 
 hear it, and bear it, and own it patiently, if you be 
 told that you do not belong unto this DIOCESAN 
 CHURCH OF ENGLAND. For, Firft, If I be 
 not miftaken, this prefumptuous CANONICAL 
 CHURCH OF ENGLAND has Excommunicated 
 the beft of Princes, (nctwithftanding its pretended Loy- 
 alty) if they do but offer to conteft any Part of its 
 Conftitution -, and it will be no Difhonour unto you to 
 be partakers with fach illuftrious Heads, in fuffering 
 thefe Contradictions of Sinners. Perhaps you'll be fur- 
 priz'd at this ; but if any Princes or Parliaments, who 
 declare, That they who cannot ufe the Ceremonies of 
 the Church of England, may be Men of very good Con- 
 fcience, efcape an Excommunication by the Sixth Canon 
 of the Church, which is, Whofo ever Jhall hereafter affirm* 
 That the Rites and Ceremonies of the Church of England 
 by Law eftabliflfd, are fuch as being commanded by law- 
 fid Authority, Men who are zealoufly and godlily affeMed* 
 may not with any good Confcience approve them, ufe them, 
 or fubfcribe unto them, let him be Excommunicated ipfo 
 faclo : I doubt the Eighth Canon bears too hard upon 
 them. According to that, Whofoever Jhall hereafter 
 affirm or teach, That the Form and Manner of making 
 and confecrating Bi/hops, Priefts, or Deacons, containeth 
 any Thing in it that is repugnant unto the Word of God* 
 let them be Excommunicated ipfo facto, and not be re- 
 jlor*d until he repent, and publickly revoke fuch his wicked 
 Error. That Form does affert, That Bifhops and Priefts 
 are diftinct Orders in ChriJPs Church ; and that it is 
 evident unto all Men diligently reading the Holy Scrip- 
 tures, that from the Apoftles Time they have been ic\ 
 Now fuppofe any Princes give the Royal Ajfent unto 
 an Acl for the extirpation of Bijhops in one of the Three 
 Kingdoms ; have they not very emphatically Taught us, 
 That this Affertion in the Form of confecrating Bifhops 
 end Priefts^ is not according to the Word of God ? H 
 
 they 
 
192, APPENDIX. 
 
 they not very fufficiently affirm'd, That the Word of 
 God obliges us not for to acknowledge Bijhops of an 
 Order dijtincl from other Minifters in the Church of 
 Chrift ? We'll fuppofe they have fomewhere or other 
 in exprefs Terms, (a) abolijtfd Prelacy and Superiority 
 in any Office in the Church above Prejbyters ; and de- 
 clar'd and ordain'd the (b) Government of the Church 
 there, by Prejbyters without Bijhops, to be the only true 
 end proper Government thereof. I am certain, this is to 
 proclaim it with a witnefs, That the Superiority of 
 Bijhops, as an Order above Prejbyters, is not Inftituted in 
 the Word of God. And at the fame Time it is to 
 maintain, That the Doclrine of the Form of making 
 BiJJoops and Priefts, which afferts that Superiority of Or- 
 der to be of Divine Right, is repugnant unto the Word 
 of God. Thefe Princes it feems, (which indeed I abhor 
 to mention) (land excommunicated ipfo fatlo, by the 
 Eighth Canon of the Church of England, until they 
 repent and publickly revoke the wicked Errors committed 
 in abolifhing that Prelacy. 
 
 This CANONICAL CHURCH continuing to 
 offer fuch Affronts unto Majefty, you may well de- 
 cline to be any Part of it, until they repent and publickly 
 revoke their wicked Canons. But that which may con- 
 firm you in this averfion to that Church, is the Wrong 
 which thofe Canons do to all the Minifters of the Lord 
 Jefus Chriil in the World. For according to them> 
 none of the Scotch, or Butch, or French Minifters, nor 
 any of your cwn, are true Minifters of the Lord Jefus 
 Chrift, while they want Epifcopal Ordination. Albeit, 
 the famous Mr. Selden has out of Eutychius prov'd, 
 That not only Bijhops, but Patriarchs themfelves, were 
 in the Primitive Times Ordain'd by Prejbyters-, yet 
 now, foriboth, according to our New Church, none 
 
 may 
 
 I - -I ii J t i _ - , L " 
 
 (») They are the exprefs Words of the M alolijb'wg Hrelacj t 
 July J. 1689. 
 
 ft) The AS ruling PrtfyWy, July 15, 168$. 
 
APPENDIX. xp3 
 
 may be own'd for fo much as Prefbyters, but fuch as 
 have been Ordain 9 d by Biocefan Bijhops. And there- 
 Fore, altho' this Canonical Church will admit a Popijh 
 Prieft upon his Abjuration, to be a Minifter without 
 Re-ordination, it will not without Re-ordination, admit 
 any of thefe who are the bell of Proteftants. Yea, 
 and when this Church has admitted any unto its Mi r 
 Tiiftry, it prefently ft rips them of their Rights that 
 are effential to all true Minifter s of the Lord Jefus 
 Chrift. And here I will not infift on this, That by 
 the Canons of this Church, its own Miniilers have not 
 fo much as Liberty for one Occafional Prayer of their 
 own left unto them. All the Conformifts are by the 
 Tloirty-fixth Canon to fubfcribe ex animo, a Covenant^ 
 That they will ufe the Form in the Book of Common- 
 Prayer, pre/crib' d in Publick Prayer and Adminiftration 
 of the Sacraments, and NONE OTHER. Indeed a 
 Cuftom for Miniilers to pray without Book in the Pulpit, 
 is conniv'd atj but in as much as they are Publick 
 Prayers, I know others befides Mr. Baxter, who doubt 
 Jhem to be a Breach of the Canon-Covenant. I pafs 
 from this, to fay, I fuppofe you are dcfirous to ac- 
 knowledge all the PariJh'PreJbyters faithfully feeding 
 their willing Flocks in the Realm, notwithstanding their 
 Conformity to be True Minifter s of the Gofpel ; but 
 their own Canons, even thofe to which they themfelves 
 have fworn, do all they can to forbid your doing fo. 
 For you, and they too, muft readily own, That unto 
 the Office of a Minifter of the Gofpel, here are two 
 Things EJfential, namely, Obligation to Teach, and Au- 
 thority to Rule the Flock. Whereas the Canons, what- 
 ever they require in fome Claufes, do evidently releafe 
 the Pariih-Minifter from Obligation to Teach, by pro- 
 viding, That the Sacraments are not to be refufed at the 
 Hands of Unpreaching Minifters. And the whole Au- 
 thority to Rule, is by the Canons referv'd unto the 
 BiJJjop, to be executed by his Lay-Chancellor ; fo that 
 the Pariftj-Minifter cannot exclude the veritd bifida in 
 
 C c : the 
 
194 APPENDIX. 
 
 the World from the Sacraments, if a certain Lay- 
 Chancellor do order his Reception. Briefly, No Or- 
 dain'd Prieft may take upon him, to Expound any 
 Scripture, or Matter, or Dotlrine, (or do any more 
 than read) fo much as to his own Family, till he have a 
 Licenfe from his Ordinary. And he then too has no 
 more Power than any Lay-man to cenfure an Offender, 
 or to judge who are worthy to be cenfur*d. Tho* the 
 Rubric and Canon do feem fometimes to favour the 
 Signijicancy of the Curates, yet elfewhere it the more in- 
 excufably renders them utterly Infignificant. Doubtlefs 
 you will wonder how that the Clergy themfelves can 
 with Patience endure to be fo nullified, as they are by 
 this their Canonical Church, or to fee themfelves more 
 honour'd by you that are Non-conformifts than they are 
 by their own Canons ! But you are fenfible what Force 
 it is that obliges them unto their Patience. To fee the 
 Minifters of the Gofpel fo Degraded as they are by the 
 Canons, gives Offence unto you, if not unto them ; and 
 methinks it mould be no Offence unto them, that you 
 take this Offence on their behalf. 
 
 A Third Prejudice that you'll eafily take up againft 
 this CANONICAL CHURCH, is the Number and 
 Figure of thofe many other good Men, (befides Princes 
 and Parliaments) whom they have Excommunicated. 
 This Laodicean Church may admire her own Charity, 
 (that is to fay, the Eaftnefs of her Bifcipline as well as 
 the Opennefs of her Communion towards the word of 
 Men) but me has the mod Excommunicating and moil 
 Anathematizing Charity that ever was in the World, 
 For by the Canons of that Church, 6 Whoever mall 
 4 affirm, (c) That the Church of England by Law efta- 
 
 * blifh'd, is not an Jpoftolical Church, or that its Wor- 
 4 fhip is Corrupt, or that any of the 39 Articles are in 
 
 * any part Erroneous, or that the Rites and Ceremonies 
 
 * of the Church of England may not be .ufed with a 
 
 4 gooi 
 
 (c) See Can, 3, 4, J, 6 9 7, 8 9 
 
APPENDIX. 19? 
 
 c good Confcience, or that the Government of the 
 
 * Church by Arch-Bijhops, Bijhops, &c. is repugnant to 
 c the Word of God, or that the Form or Manner of 
 
 * making or confecrating of Bijhops, Priefts, and Deacons, 
 
 * containeth any thing in it repugnant to the Word of 
 
 * God, all thefe are to be Excommunicated ipfo fafto. 
 Now, Sirs, you'll find perhaps the bigger Part of the 
 godly People in England, even among the Conformifts 
 themfelves, to be by one or other of thefe Claufes 
 Excommunicated : That is to fay, they are Excommuni* 
 cated out of the CANONICAL CHURCH into the 
 CHRISTIAN CHURCH OF ENGLAND : And 
 I hope they will be content with their Condition, and 
 not thruft themfelves upon the Party that has Excom- 
 municated them. However, that you may be fure of 
 being driven both out of, and into the fame Church with 
 them, hark how thefe Canons do further Thunder ! (d) 
 c Whofoever mall maintain, That there are within the 
 
 * Realm [and Note by the way, That all the Englijh 
 Plantations, particularly Barbadoes, Jamaica, Bermudas, 
 New-England, New-York, Virginia, Carolina, all which 
 have Non-conformifi Meetings in them, do belong to the 
 Ecclefiajlical Realm of England, as being Part of the 
 Bifhop of London's Diocefs *,] ' other Meetings, AfTem- 
 
 * blies, or Congregations of the King's-born Subjects, 
 
 * than fuch as by the Law of the Land are held and 
 
 * allowed, which may rightly challenge to themfelves 
 6 the Name of true and lawful Churches, let them be 
 ' Excommunicated, and not reftored but by the Arch- 
 ' Bifhop, after Repentance and Publick Revocation of 
 
 * fuch their wicked Errors. You fee, Sirs, that either 
 you are that Church of England which the Law holds 
 and allows, or elfe you (land Excommunicated But I 
 allure my felf, you are not ambitious to be reckon'd 
 of that Party which has Excommunicated all the Con*- 
 gregations of the Non-conformifts. Nor will it bring 
 
 C c 2 you 
 
 (d) See Cap, tu 
 
196 APPENDI X. 
 
 you under the Brand of Schifmaticks, if being thus Ex- 
 communicated ipfo faffo, you fettle your felves in the 
 Communion of Churches that will receive you. And 
 this the rather, left you mould be found in the TREA- 
 SONABLE PLOT, whereof the famous Mr. Baxter 
 among others, has convicted that Party, namely, That 
 of attempting a Revolt unto a Foreign Jurifditlion. 
 Albeit the Canons of the Church, (and the Articles alfo) 
 whereto thefe Men are /worn, do mod expreily re- 
 nounce all fuch Foreign Jurifdiclion ; yet fuch is the 
 Confufion whereinto the perfidious Builders of Babel run 
 them felves, that according to the New Church of En- 
 gland, (e) ' The Colledge of Bi/hopi through all the 
 4 World, are the Supream, Univerfal, Vifible Sove- 
 
 * reign of the Catholick Church, having Power of Uni- 
 
 * verfal Government ; That they are to exercife it in 
 
 * General Councils, where every Bifhop is by Office 
 
 * the Reprefentative of his Diocefan Church •, That thefe 
 c Bifhops are to have Metropolitans and Patriarchs, and 
 
 * the Pope of Rome is to be their Uniting Head, and ex 
 c officio the Prefident of the Councils •, That in the Inter- 
 
 * vals of thefe Councils, they are per literas formatas, to 
 4 exercife their Power over all the World -, That all 
 
 * that will not unite with the Church of Rome, (which 
 4 is to be diftinguifh'd from the Court of Rome) on 
 4 thefe Terms, are Schifmaticks -, but they that will, are 
 4 no Papifts -, none being Patifts but they that are for 
 4 the Pope's ahfolute Power above Canons or Councils ; 
 4 That the Church of Rome is a true Church, and if it 
 4 will not impofe the Innovations of the lad Four Hun- 
 4 dred Years, it may be united with *, but the Proteflant 
 4 Churches, which are deftitute of Diocefan Bijhops, are 
 4 no true Churches, nor their Paftors true Mimfiers, nor 
 4 have they any true Sacraments, nor Covenant-Pro- 
 4 mile of Salvation. Of 
 
 (i-) See Mi. B.ixiet's true Hi^ory of Councils defended, p. 
 lp. Ai d Ins whole Book, Jgnrjl Revolt unto a Foreign Jum 
 tifdifiion, dedicated unto the iate A- B. oi Canterbury. 
 
APPENDIX. io 7 
 
 OF fuch a Church as this, methinks I hear you, and 
 the bigger and better Part of your Brethren, yet groan- 
 ing under the Shackles of Conformity, refolve, Come not 
 into their Secret, O my Soul! unto their Affemhly, my 
 Tongue, be not thou united ! The moil: flourilhing and 
 glorious IJland in the World, will be in perpetual Dan- 
 ger of becoming a French Province, except the Non- 
 conformifts be counted better Parts of the Church of 
 England, than the Men of fuch dangerous Principles ; 
 and except the Sacramental TEST be therefore taken 
 off. But there is the True CHRISTIAN CHURCH 
 of England, which would have the Reformation of Re- 
 ligion carried on according to the Direction of the Sacred 
 Scriptures, and the Intention of the firft Reformers, and 
 counts not Chrifiianity to lye in vain Ceremony ; which 
 looks on Diocefan Bifhops as made fuch by the King and 
 the National Church-Government, as an human, tho' 
 fome fay ufeful Policy ; which owns the reft of the 
 found Proteftants in the World for Brethren, and would 
 have the Qualifications for the Paftoral Office, and for 
 Communion in fpecial Ordinances, to be no other than 
 what the Lord Jefus Chrift hath inflituted ; which, in 
 fine, is againit bringing a Yoke of Slavery upon the 
 brave Engiifh Nation in Spirituals or Temporals. And 
 of this Church ye are. God, and the King, and the 
 Parliament, and all fober Men, will reckon you a valu- 
 able Part of this Church ; while a certain Hectoring fort 
 of People in the World, that would be thought the 
 only Church of England, deferve to be counted rather 
 the Wens, than any Parts of it, and indeed know not 
 what it is. I befeech you, Sirs, let not the CHURCH 
 OF ENGLAND become a Name of fuch a Treafon- 
 able Importance, that it muft belong to none but that 
 Faction, whofe Religion lyes in Sainting their Martyr 
 Charles I. whofe Reign was fpent in an unnatural 
 Manner, plotting and contriving to under mine and fub- 
 vert the Religion, Laws} and Liberties of the Engiifh 
 
i 9 8 APPENDIX. 
 
 Nation ; (h) and who notwithftanding the Sham oF the 
 Icon Bajtlike, it's fear*d would have been another John 
 Bafilovitz, if he had profpered in his unnatural War 
 againft the Parliament, 
 
 And now, my Brethren, if any go to feduce you 
 from your own REFORMED CONGREGATI- 
 ONS into the more CEREMONIOUS ASSEM- 
 BLIES in the Church of England, you are furniuYd 
 with an Anfwer. Let your Anfwer be, That you are 
 of the Church of England, and that you cannot better 
 exprefs your being fo, than by keeping with your own 
 REFORMED CONGREGATIONS. IftheBifhop 
 of London mould be offended at the Governours of 
 Barbadoes, or Bermudas, or Carolina, for worfhipping 
 of God in the Meetings of the Non-conformifts there, 
 die Gentlemen may truly fay in their Defence, That 
 they worfhipped God with the truefi Part of the Church 
 of England in thofe Parts of America. 
 
 Be advifed, my Brethren, to carry it with all pofiible 
 Moderation and Civility towards thofe that can conform 
 unto Ceremonies farther than you ; Be gentle unto all 
 Men. But yet continue ftedfaft in your prefent Non- 
 conformity. The Day is at Hand that will juftify your 
 Siedfaflnef. Even at this Day, the moft Conformable 
 themfelves confefs, That the Rites whereto you are 
 Non-conformijls, are indifferent Things, and the Worfhip 
 of the Lord Jefus Chrift is as well without them as 
 with them. Why mould you then add thofe Rites, 
 which in your Confciences are not fo indifferent as the 
 Confeffion of the Conformable would render them, and 
 which will defile your Wcrjlnp ? Even Bifhop Sander- 
 [on himfelf exprefly fays, If any Man Jhall life them 
 with an Opinion, as if God's Service could not be rightly 
 perform 9 d without them, doubtlefs the Ufe of fuch Cere- 
 monies by Re.afon of fuch his Opinion, would be fuperfiitious 
 
 unto 
 
 (h) [The Wotdsof the Earl of Bclismont t in a Speech to 4 
 Cstnaal Aflfembiy] 
 
APPENDIX 199 
 
 unto him. Thus by the Confeffion of the Conformable* 
 you are well as you are. Know when you are well. 
 More Conformity won't make you letter. And if the 
 Rites are fo Indifferent, why Ihould thofe that urge 
 them for the fake thereof, make a Difference ? Let them 
 return unto you ; there is no Caufe why you Jhould go 
 over unto them. Reafon and Juftice will one Day take 
 place : The Day foretold by the Bijhop of JVorcejler 
 before he was a Bijhop, c God will one Day convince 
 c Men, That the Unity of the Church lyes more in the 
 4 Unity of Faith and Affection, than in the Uniformity 
 * of doubtful Rites and Ceremonies (i). You will then 
 be own'd in the Church of England , yea, the Partition- 
 Wall between j0# and all the other fmcere Protejiants 
 in the Englijh Nation, will be taken down. 
 
 .% •% A & * •& A -% * A A ? H $$$!$ A .£• A A .$• 
 
 Part 
 
 ^^^^^^^^^^^^^^^ f^^^^ff: 
 
 (i) StiUivg fleet'* 2m* p. nr 
 
aoo APPENDIX. 
 
 Part the fourth and laft, containing 
 fome faithful Tejtimonies to the Caufe 
 and Wor^ of GOD in the New-Englifh 
 Churches. 
 
 Number I. 
 
 The Great END and INTEREST of 
 NEW-ENGLAND, Stated by the 
 Memorable Mr. JONATHAN 
 MITCHEL, Extracted from an In- 
 ftrument of His, which bears Date,, 
 Decemb. 31. 1662. 
 
 ryiHE CAUSE of the People of GOD in New- 
 X England, is, RELIGION; That is, the 
 Profeffion and Practice of the Truths and Rules of the 
 Word of GOD. 
 
 As, 1 King. VIII. 5$, 59. That He may incline our 
 Hearts unto Him, to walk in ALL HIS WATS, and 
 i.o keep His Commandments, and His Statutes, and His 
 
 'Judgments, which He commanded our Fathers, The 
 
 CAUSE of His People Ifrael at all Times. 
 
 More particularly, REFORMATION of RELI- 
 GION* There was Religion in the Places whence we 
 came. But New-England's Defign in this vaft 
 Undertaking was REFORMATION ; that is, The 
 avoiding of feme fpecial Corruptions, and the vigorous 
 and more Exact Profeffion and Practice of the contrary- 
 Truth's and Rules, according to Scripture-Pattern. 
 
 Hence, 
 
APPENDIX. iot 
 
 Hence, Our Caufe is not Separation from any thing 
 Good in other Churches ; ..whether Truth of Church- 
 State, or any Doctrine rightly profeflfed, or Ordinance 
 rightly adminiftred in them. 
 
 But it is REFORMATION, only of what was 
 Amifs or Defective in the Churches we came from. 
 
 Yet more Specially \ if it be afk'd, what REFOR- 
 MATION ? Or, what Particular we are here to feek 
 and fct up REFORMATION in ? I folly clofe with 
 Mr. Hooker's Difcourfe, in his Preface before, Survey 
 of Church-Difcipline ; That as the Prophetical and Prieft- 
 h Office of CHRIST, was compleatly Vindicated in 
 the Firft Times of Reformation, fo now the Great 
 CAUSE and WORK of GOD's Reforming People* 
 is, to Clear the Rights of CHRIST'S Kingly Office, 
 and in their Pratlice to fet up PI is Kingdom. 
 
 The KINGDOM of CHRIST, tho' it be now difc 
 
 tailed as a Fanatic Notion ■ by the Prophanenefs of 
 
 Mens Hearts, which is ready to catch at any Occafion, 
 to blemifh it, and to rife up in Rage againft the In- 
 tereft thereof: [Pfal. II. j, 3, 6.1 Yet the True 
 KINGDOM of CHRIST, (as the Scripture Rates it; 
 is Glorious, and Divine, and that for which GOD will 
 Overturn, Overturn, Overturn, until it be Erected in 
 its Glory -, and Clay Men what they will J I will flill 
 Pray, *thy Kingdom Come. 
 
 The KINGDOM of CPIRIST is, in general, no- 
 thing elfe but "The Flourijhing of RELIGION, Or that 
 whereby the WORD of CHRIST in the SCRIP- 
 TURE, (which is called the Word of the Kingdom,) is 
 fully fobmitted to. In a Word, Then ftis Kingdom 
 Comes in its Glory, when the Will of GOD is done on 
 Earth as it is in Heaven : And fo far that Kingdo?7t 
 Comes, as this Will is done. 
 
 The KINGDOM of CHRIST, or the Reception 
 and Ereding thereof, is more Inward and T'evjbnal, in 
 the Hearts and particular Convolutions of M.;n ; more 
 Outward and PubUck in BoeiUm 
 
 D d The 
 
20i APPENDIX. 
 
 The Former is, when any Perfons are Converted, and 
 help'd to Walk in New- Obedience •, tho' they be never 
 fo Few and Obfcure. Thus CHRIST has always had 
 a KINGDOM on Earth. And when this reaches unto 
 Many, it cannot but become Vifible, in one Degree or 
 other, and fo Infeparable from the Latter. Hence the 
 General Converfion of Jews and Gentiles, will be the 
 Inlet of the Greater! Glory of CHRIST'S Kingdom on 
 Earth. Hence alfo, CHRIST has always had a King- 
 dom in fome Degree Vifible in fome Societies of Men ; 
 tho' fometimes very Thin, Low and Obfcure, and kept 
 under by Corruptions and Perfecutions. 
 
 The Latter Erecting of CHRIST'S Kingdom in 
 whole Societies, ("whereby CHRIST is feen Ruling all 
 in a Confpicuous and open, in a prevailing and peace- 
 able manner,) was OUR DESIGN and is OUR IN- 
 TEREST in this Country : tho' with Refpecl to the 
 Inward and Invifible KINGDOM, as the Scope there- 
 of. The Public fetting up of CHRIST'S Kingdom, 
 and Enjoyment of thofe Ordinances and Ways of His, 
 which can only be enjoy 'd in whole Societies, and that 
 with Purity and Liberty, was OUR END in coming 
 hither. And this alfo is CHRIST'S Defign in thefe 
 Latter Days} To fet up His Kingdom, in a Public 
 and Openly prevailing manner, in all the Parts and 
 Ways thereof. 
 
 In the Church, CHRIST'S Kingdom is clearly and 
 glorioufly fet up, when ONLY and ALL His Infiitu- 
 tions, both in Worfloip and Bifcipline are attended and 
 obferved in their Purity and Power, according to Scrip- 
 ture Pattern. [Mat. XXVIII. 18, 23.] THIS is, 
 the Great CAUSE and Intereft of GOD's People in 
 this Country, and was the Great END of their Under- 
 taking, and hath been the great Matter of this TESTI- 
 MONY, in their Synodical Atts, and other Writings 
 Publifhed unto the World. 
 
 Hence our Great DUTY is to keep and feel all the 
 Commandment $ of GOD, [p Chron. XXVIII. 8. J in 
 
 that 
 
APPENDIX. 203 
 
 that refpect ; that is, all the Inftitutions and Ordinances 
 of His Houfe ; To hold faft what we have attained, 
 that is according to Scripture- Pattern therein, and to 
 come up unto what we yet want or are defective in. 
 
 Hence alio thofe among us, that defire to fet up in 
 this Country, any of the Ways of Men's Invention fas, 
 Prelacy ', Hinted Liturgies, Humane Ceremonies in Wor- 
 fhip,) they will bid Defiance to the CAUSE and In- 
 tereft of Christ and of His People, in thefe Ends of 
 the Earth ; and will (I perfwade my felf ) but lay 
 them/elves as Potters Veffels under the Iron Rod. For, 
 CHRIST, who has taken this poffeffion of thefe uttermofi 
 parts of the Earth, will not Endure it. Let us Go 
 forward to any of thofe Things of CHRIST, that we 
 are wanting in. But to Go backward unto thofe Things 
 which we know, and have openly Teftified [Platform, 
 c. 1. and c. 7. Sect. 6.] to be not of GOD, and 
 which we departed from, will be fuch a Wickednefs as 
 the Lord's Jealousy will not bear withal. 
 
 Our Work is not only to depart from Mens Liven* 
 tions, but to fet up All [ALU] GOD's Inftitutions in 
 their Beauty and Power ; that we may Exhibit a clear 
 and complete Copy thereof before the World ; and that 
 we and ours may have that full Enjoyment of GOD, 
 in all His Ordinances, that we came hither for. 
 
 In the Common Wealth CHRIST'S Kingdom is fet up, 
 when all Things therein are fo ordered, (Laws and all 
 Civil Adminift rations) as doth moft fitly and effectually 
 tend to advance, promote, and maintain Religion and 
 Reformation. 
 
 Let us faithfully cleave to the Whole Interest 
 and Kingdom of Christ, and He can make us a 
 Burdenfome Stone to all Oppofers, as He has done hi- 
 therto, [Zech. XII. 3, 5. Ban. II. 44, 45. Matth, 
 XXI. 44. Ifa. LIV. 17.] and make Good to us, His 
 Promife to Philadelphia \ To keep our Door open, and 
 to preferve us in the Hour of Temptation that is upon 
 all the World, 
 
 D d z Nynv 
 
ao4 APPENDIX. 
 
 Number II. 
 
 The CAUSE of GOD, and His People 
 in New-England j Stated in a SER- 
 MON of the Memorable Mr. JOHN 
 H1GGINS0N, unto the General 
 
 Court of the ^affadjufctts^Co- 
 
 lonp, May 27* 1663, 
 
 [On 1 King. VIII. sj, 5S, 59.] 
 
 6 npHE CAUSE of GOD and His People among 
 
 1 ' us, is, The Caufe of RELIGION. — That 
 
 c every Thing in Doctrine, Worfhip, and Difcipline^ 
 
 < be Conformed to and Regulated by, the Rule of the 
 
 < WORD. 
 
 * When the Lord ftirred up the Spirits of fo many 
 jj of His People to come over into this Wildernefs, it 
 c was not for Worldly Wealth, or a better Livelihood 
 
 * for the Outward Man. The Generality of the People 
 c that came over, profefs'd the contrary ; Nor had we 
 
 * any Rational Grounds to expect fuch a Thing in fuch 
 c a Wildernefs. Tho* GOD hath bleffed His poor 
 
 * People here, and there are that have increafed here, 
 c from fmall Beginnings to great Eftatcs ; That the 
 c Lord may call this whole Generation to witnefs. — ■ 
 c O Generation fee f Look upon your Towns and 
 c Fields, Look upon your Habitations and Shops, and 
 
 * Ships, and behold your Numerous Pcvterity, and 
 ? Great Lcreale in the BlerTings of the Land and Sea; 
 fc Have I Men & WMer.nejl unto you ? We muft needs 
 ' anfwer, No, Lord, I'bcu Jxift been a Gracious GQD> 
 c and Exceeding Good unto thy Servants, even in tbefi 
 c Earthly Bleffings i we Ike in a more Plentiful and 
 
 1 Com- 
 
APPENDIX. 20^ 
 
 4 Comfortable manner than ever we did expect, But thefc 
 4 are but Additions ; they are but Additional Mercies ; 
 4 It was Another and Better Thing, that we followed 
 \ the Lord into ike Wildemefs for. This is never to be 
 4 forgotten, That New- England is Originally a Planta- 
 4 tion of Religion. And if any Man amongft us, make 
 4 Religion as Twelve, and the World as Thirteen, Let 
 4 inch an One know, he hath neither the Spirit of a 
 1 True New- England Man, nor yet of a Sincere Chrif- 
 4 tian. 
 
 " 4 And the Caufe is not Separation from any thing 
 4 Good in other Churches. The End of our Coming 
 4 hither was a Reformation only of what was Amifs cr 
 4 Defective in the Churches we came from. We diftin- 
 4 guifh between the Corruptions and Diforders of Chur- 
 4 ches, and the Churches themfeives. So much for the 
 Negative. 
 
 Now for the Affirmative. c If my weaknefs was 
 4 able to fh.ew, v/hat the Caufe of GOD and His Peo- 
 4 pie in New-England is, according to its Divine Ori- 
 4 ginal and Native Beauty, it would dazzle the Eyes of 
 4 Angels, daunt the Hearts of Devils, ra villi and chain 
 4 fail the Affections of all the Saints. 
 
 4 Firft, This was and is our CAUSE, that CHRIST 
 4 alone might be acknowledged by us, as the only 
 4 Head, Lord, and Lawgiver in His Church ; That 
 4 His Written Word might be acknowledged as the 
 4 Only Rule ; That Only and All His Inftitutions might 
 c be obferved, and Enjoyed by us, and that with Purity 
 4 and Liberty, with Peace and Power. 
 
 c Secondly, I conceive our CAUSE is not barely a 
 c Reformation, but a Progress in Reformation-, To 
 4 go on unto Perfection. A conceit of having already 
 c attain'd a Per feci Reformation, mould be far from us. 
 c — Our Fathers fled into this Wilder nefs from the face 
 1 of a Lording Epifcopac\\ and Humane Injunclions in the 
 ' ' Worfhip of GOD. Now, if any of us their Chil- 
 6 dren mould yield unto, or be Inftruniental to kt up 
 
zo6 APPENDIX. 
 
 c in this Country, any of the Ways of Men's Invention, 
 f fuch as Prelacy, impofed Liturgies, Humane Cere- 
 c monies in the Worfhip of GOD, or to admit Ignorant 
 c and Scandalous Perfons to the Lord's Table ; This 
 4 would be a Backfliding indeed ! It would be a Back- 
 4 Hiding to the Things which we and our Fathers have 
 c departed from, and have openly teftified againft, to 
 c be not of GOD. 
 
 * Thirdly, The Union of Reformers belongs unto this 
 c CAUSE ; For there is not any one Duty more 
 
 < prefs'd by our Saviour CHRIST and His Apoftles, 
 
 * than this of an holy and clofe Union among thofe 
 c that profefs His Name, The beft of Men may err j 
 c and there being divers Meafures of Light and Grace, 
 ' there cannot but be Different Apprehenfwns in fome 
 c Things : And therefore, where there is not fo full an 
 
 * Agreement as is to be defired, it is our Duty to 
 c forbear one another in Love, Endeavouring to keep the 
 
 < Unity of the Spirit in the Bond of Peace. 
 
 'This is the Chief Inter eft of New-England; 
 ' the Matter of greateft Importance in itfelf, and of 
 ' greateft Concernment unto us. Whatever may be 
 ' faid of our Inter eft in other refpecls, yet v/e may be 
 
 * Ibre of This, that here lies our predominant Inter eft 
 c and CAUSE ; and the Great END for which we 
 c came into this Wildernefs, and continue in it. 
 
 NUM- 
 
APPENDIX. 2,07 
 
 Number III. 
 
 NEW-ENGLANTfs True Intcreft ; fur- 
 ther Declared, in the Words of the 
 Honourable WILLIAM STOUGH- 
 TON, Efq ; in a SERMON preach'd 
 by Him, (in the Audience of the 
 General Court,, April 1 663.) when 
 He was a Preacher of the Gofpel at 
 Dorchefter : 
 
 From which he was call'd Succeffhely to many 
 Stations of the higheft Figure in the Civil 
 Government ; and when he died was Comman- 
 der in Chief of the PROVINCE. 
 
 The Bifcourfe is Entituled, NEW-ENGLANBh "True 
 Inter -eft , From thofe Words, Ifa. 63. 8. He /aid 
 furely they are my People^ Children that will not lie : 
 So He was their Saviour. 
 
 1 f~Tp HIS we muft know, that the Lord expecls great 
 X c Things of NEW-ENGLAND, above any 
 
 * Nation or People in the World. And His Expecta- 
 6 tions herein are juft and righteous. For 
 
 ' As for fpecial Relation to GOD ; whom hath the 
 
 * Lord more fignally exalted than His People in this 
 8 Wildernefs ? 
 
 -— c As for Extraction and Befcent ; O what Parents 
 c and Predeceffors may we the moft of us look back 
 ' unto ? Thro' whole Loins the Lord hath ftretch'd 
 
 * forth the Line of his Covenant to take us in. — 
 
 i ■ , r 
 
*o8 APPENDIX. 
 
 c for Reftipulaiions and Engagements back again to 
 «GOD-, What Awful Publick %rMaclions of this 
 « kind have there been among us ? — As to cur Advan- 
 c tages and Priviledges in a Covenant State, here Time 
 c and Strength would fail me, to reckon up what we 
 c have enjoy'd of this kind. — And then, As to New- 
 ' England's FIRST WAYS;, What Glorious Things 
 
 * might be fpoken to the praife of Free Grace. 
 
 6 But, O ! what a fad Metamorphofis hath there of 
 
 * later Years pail upon thefe Churches and Plantations ? 
 c — It muft ba fpoken in the Name of the Lord, O 
 ' New-England, Thy God expects better Things from 
 c thee and thy Children •, not Worldly nefs ; — not an 
 
 * itching after new 'Things and Ways — -, not a drawing 
 « loofe in the Yoke of God ? 
 
 ' Alas ! How is New- England, in Danger of being 
 6 loft even in New-England? How fadly may we la- 
 c ment it, that All are not Ifrael that are now in Ifrael ? 
 
 * The Firft Generation have been ripen'd Time after 
 6 Time, and the moll of them gather'd in as Shocks of 
 c Corn in their Sea/on ; But we that rife up to tread out 
 4 the Footfteps of them that are gone before us, Alas ! 
 6 what are we ? It is a fad Name, to be ftiled Children 
 <- that are Corrupters. {If a. i. 4.] But are we not in- 
 
 * deed many of us Corrupted, and that which is far 
 
 * worfe, Corrupters ? How is our Wine mixed with 
 c Water ? Many, (as we may juftly fear) would but too 
 c Coon and too eajily entertain a Lie in the Worfhip of 
 •God, and return to the Onions and Gar lick of Egypt 
 *• again . 
 
 4 The common Interred of the People of God, and 
 4 of Us the Lord's People in fpecial, is, the Inrerefl of 
 c practical Piety and Holinefs -, — the Intereft of Unmixed 
 <- "Spiritual Go/pel WorfJjip ; — the Intereft of Unity and 
 
 * Peace in the Ways of Reformation : The Intereft of 
 -." t Things, and of juft and righteous Liberties in 
 
 '• order thereunto -, The Tim^s are coming and haften- 
 . \g more and more, wherein Faithfulnef to God in all 
 
 ' thefe 
 
APPENDIX *o 9 
 
 c thefe Things, will be the moil glorious Crown that 
 ' can be worn upon Earth ; A Crown upon which it 
 ' jfhaJl be graven, Here is the Faith and Patience of the 
 
 * Saints. This then is the Word of the Lord to His 
 c New-England Churches, Let no Man take this your 
 ' Crown from you. 
 
 This Eminent Perfon goes on, and earneftly Advifes 
 the rifen and rifing Generation of this Land, to make 
 Confcience, not only of being rightly informed in that 
 Caufe of GOD which we are here wrapt up in, and in 
 adhering to thofe Things wherein the Lord hath hither- 
 to preferved and blefTed His Churches and People, but 
 alfo of getting a Sight and View of the Divine Beauty and 
 Glory thereof ' And truly, fays He, As to this Caufe 
 \ and Intereft of GOD, there can be no other Founda- 
 4 tions laid than thofe which have he en laid. New-En- 
 6 gland's true and main Intereft, tiie Caufe of Chrift in 
 
 * His Churches here, It is a fixed and unalterable 
 
 * Thing : It is not now to be found out by any new 
 
 * Eight, Let us take heed of inquiring of, or liftening, 
 
 * in this Matter, unto, the Determinations and Glojfes of 
 4 fuch as have had no Standing in the Ways ot God 
 c here, but have been grafted in upon By- Accounts, or 
 
 * move in the Eccentrick Orb of fome private Intereft, 
 
 * diftincl from that of the whole. And let us alfo lay 
 
 * down this as a Rule, That whatfoever it is that hath 
 
 * been unanimoufty Rejetled and Condemned in its Claims 
 
 * by the acknowledged moft eminent Reformers in each Age 9 
 
 * fince the Apoftacy of Antichrift prevailed, this can never 
 
 * in thefe our Days, juftify its Title to that Caufe of Chrift* 
 
 * that is to be maintained and contended for. 
 
 E e Nuni' 
 
iio APPENDIX. 
 
 Number IV. 
 
 The TESTIMONY Finilhcd, 
 By Dr. INCREASE MATHER. 
 
 Now tbefe be the Lafi Words 
 
 FAVING reviewed the Harmonious TESTIMO- 
 NY of thofe "Three Worthies in our Jfrael, our 
 Memorable MITCHEL, our Venerable HIGGIN- 
 SON, and our Honourable STOUGHTON, unto the 
 CAUSE of GOD in the Churches of NEW-EN- 
 GLAND, and the Great END of thefe Plantations, 
 I do now with my DYING HAND Sign my Con- 
 currence thereunto. I am now in the Eighty Fourth 
 Year of my Age, and under a Feeblenefs in the Valley 
 cf the jhadow of Death, wherein the LORD is yet a 
 Light unto me, and makes it but a Shadow of Death ; 
 and I am every Hour waiting and longing for my 
 Difmiffion to a* Better World. In thefe very fingular 
 Circumita-ices, I am willing to add my TESTIMONY 
 concurrent with the foregoing, and I do Declare, That 
 the Principal DESIGN upon which thefe Colonies 
 were at firft Planted, was to Profefs, and Praclice and 
 Enjoy, with undifturb'd Liberty, the Holy RELIGION 
 of GOD our SAVIOUR, Exhibited in the Sacred 
 Scriptures, and Reformed and Refcued from the 
 Inventions and Abufes, which the Man of Sin has intro- 
 duced •, And, more particularly, To fet up CHUR- 
 CHES [Even of the Aboriginal Natives, as well as of 
 Englijh Chrijlians] for our Lord JESUS CHRIST, 
 that fhall keep themfelves Loyal to Him, their Glorious 
 KING, in His Word, giving Law unto them -, and 
 
 faith- 
 
APPENDIX. in 
 
 FaithfuJ to the Religion of the SECOND COM- 
 MANDMENT ; and free from thofe Offenfive Things 
 From which our UNITED BRETHREN, of the 
 
 Pre/byterian and Congregational Denomination in the 
 Englijh Nation have withdrawn themfelves ; and which 
 our Honoured and Beloved BRETHREN, in the 
 Renowned Church of SCOTLAND, have abolifh'd 
 and abandon'd. 
 
 It was equally defign'd by thofe Followers of the 
 Lord into the Wildernefs, when it was a Land not fown y 
 That the pure and undefiled Religion deliver'd unto us 
 in the Sacred Scriptures, (and Exhibited afterwards in 
 our Confeffion of Faith,) mould be continually Preach'd, 
 and our Doclrines of Grace particularly alTerted, by 
 MINISTERS of Good Abilities •, and Exemplary God- 
 linefs and Watchfulnefs, freely and fairly cholen by the 
 Churches whereof they are to be the Paftors. And it 
 alfo belongs unto the Glory of thefe Churches, to be fo 
 Conftituted, as Livelily to Exhibit the Kingdom of 
 Heaven to the World ; Both Debarring from their 
 Communion fuch Ignorant and Scandalous Perfons (who 
 can't or won't Examine themfelves) as are to be fhut out 
 from the City of GOD •, And Admitting of all thofe 
 (tho* in different Perfwafions about leffer Points,) of 
 whom it may be Judged, That CHRIST has received 
 them to the Glory of GOD, Our Foundation is in thefe 
 Holy Mountains. 
 
 It is now accordingly die DYING WISH, of One 
 that has been about Threefcore and Six Years, after 
 a poor manner, but I hope, with fome Sincerity, fer~ 
 ving the beft of Mafters, in the bleffed Work of the 
 Gofpel; That the CHURCHES may Stand f aft in 
 the Faith and Order of the Gofpel, and hold faft what 
 they have received, and Let no Man take away their 
 Crown. And, that the PASTORS would more Dif- 
 {inclly from Time to Time, and with proper Inculca^ 
 tions, acquaint the Churches with their True Inter eft \ 
 ' $$& thofe Things which will be their Beauty and their 
 Ee? Safety, 
 
%\% APPENDIX. 
 
 Safety. And confidering the Relation which I have here- 
 tofore fuftain'd as a Prefident for Twenty Years, it is 
 highly proper for me to leave it as alfo my more parti- 
 cular Dafire, that the Tutors in our COLLEGES, from 
 whence the Churches expect their Supplies , would fee to 
 have the Students well informed in the Points, which 
 they muft Know and Serve, that fo the WORK of 
 GOD among us may not be marr'd by falling into Un~ 
 ikilful and Unfaithful Hands. 
 
 Indeed, I cannot but go away Rejoicing in it, That 
 the Means, which are indefatigably ufed, for the draw- 
 ing of unwary People into the Things that will not profit 
 them, have had fo little Succefs ; and that the Body of 
 the Sober People throughout the Country, (To far as I 
 underftand) generally continue to diicover fuch a confpi- 
 cuous Averfion to the Things, from the Face whereof 
 their Fathers fled into the Wildernefs : tho* at the fame 
 time, a too general Decay of that Real and Vital God- 
 lineis, which is to be the main Intention of all, is greatly 
 to be bewailed. But there may be Danger of Another 
 Generation arifing, which will not know the Lord, nor 
 the Works done by Him, and for Him, among His Peo- 
 ple here. 
 
 And therefore from the Suburbs of that Glorious World, 
 into which I am now Entring, I earneftly Teitify unto the 
 Rijvng Generation, That if they finfully Forfake theGOD, 
 and the Hope, and the Religious Ways of their pious An- 
 ceftors, the Glorious LORD will feverely punilh their 
 Jpofiacy, and be Terrible from His Holy Places unto them. 
 
 Now, The Lord our GOD be with you, as He was 
 with your Fathers-, Let Him not leave you, nor forfake 
 you. LORD, Let thy Work appear unto thy Servants^ 
 end thy Glory unto their Children I 
 
 Novemb. 10. 1722. 
 
 The END of the Appendix. 
 
 THE 
 
("3 ) 
 
 The CONTENTS. 
 
 The General Difcourfc of CONGRE- 
 GATIONAL CHURCHES. 
 
 C 
 
 Ongregational Church what. Page 
 
 Congregational Churches inilituted. 
 
 Principles on which they are founded. 5 
 
 Thefe prefcr'd to National Churches. 7 
 
 Sentiments leading to the Congregational Way. 8 
 How the Tyranny of the Clergy forfaken in it ; 
 
 and its Advantages. 9 
 
 Primitive Churches Congregational. 10 
 
 Reafonablenefs of Congregational Way. 13 
 
 Arguments againft it anfwer'd. 13 
 Congregational Churches the firft Subject of 
 
 Offices, Gifts and Powers. 25 
 
 The Reformation beft defended from This. 25 
 How particular Churches came to be depriv'd 
 
 of their Powers. 27 
 Natural Light and Chriftian Prudence to be 
 
 ufed by the Churches in fome Circumftances. 28 
 
 But no finding and impofing odd Inventions. 29 
 Call to the Churches to obferve the Rules of Rea- 
 
 fon and Revelation and take Care of their 
 
 Liberties. 32 
 
 Reafons of writing the Apology. 33 
 Charity of the New-Englifh Churches towards 
 
 them that are not of their Way. 34 
 
 The Diftinguifhing Liberties of the New-Englifh 
 Churches maintain'd. 35, 
 
 Chapter I. Their Right to chufe their Officers. 36. 
 Scriptural Proofs tor it. sy» 
 
 Reafons for it. 39. 
 
 Objections anfwered. 42 • 
 
 Proofs 
 
« 4 CONTENTS. 
 
 Proofs From ancient Writers. 44, 
 
 Whence Churches depriv'd of this Right. 49. 
 
 Proteftant Writers for it. 49, 
 
 Call upon Churches to abide by it. 50. 
 
 Chapter II. Their Right to ordain their Minifters. 
 Churches before their Officers ; and no uninter- 
 rupted Succeffion and Ordination. 51, 52, 
 Ordination by a Bifhop or an Elderfhip. $%, 
 Epiftles to 'Timothy and Titus neither Epifcopal 
 
 nor Prefbyterian. 54, 
 
 People may ordain their Minifter. *^ 
 
 Antiquity no Stranger to This. J $'' 
 
 Officers of Neighbour Churches may be cor- 
 rupt or wicked. 59, 
 If not, they have abfolutely no Right to ordain 
 
 Minifters over Neighbour Churches. 60. 
 
 Elders of particular Churches may ordain. "^ ^ 
 So may Elders meeting in Council or Synod J 2 
 Fabritiufs Thoughts of Ordination. \ ^ 
 
 Our Fathers' Thought of it. J 
 
 Arguments and Authorities for it. 62, 
 
 Teftimonies of the A ncients. 71 
 
 ""ChapteFTlI. Their Right to fend forth Delegates 
 
 and call them to an Account. 73, 
 
 Scriptural and other Proofs of it. 74. 
 
 No 'Subftitutions of Delegates. 76. 
 
 PafTages from ancient Authors. yy t 
 
 The Churches exhorted to Watchfulnefs. 78. 
 
 ~~ Chapter IV. Their Right to depofe and to with- 
 draw from their Elders. 
 The Sentiments of our Fathers. 79. 
 
 The Reafon of it. 80. 
 
 Antiquity for it. §1. 
 
 They" may certainly withdraw from Elders. "^ g 
 The Scriptural Warrant for it. Jf 3" 
 
 Teftimonies to it. 84. 
 
 Exhortation to maintain the Right, 85. 
 
 Chap* 
 
CONTENTS. xi; 
 
 Chapter V. Their Right to except againft the 
 Approach of the Difqualified to Communion. 
 
 The Sentiments and Expectations of thefe 
 
 Churches. $5. 
 
 What reafonable for Candidates of Communion. 87. 
 
 Reafon for the Right we claim. 88. 
 
 Scriptural Authority &primitive Antiquity. 88,89. 
 
 Churches exhorted to perform their Duty. 91. 
 
 Chap. VI. The Brethren's Right to deal with their 
 
 Brethren in Private and to judge in Public. 
 The Opinion of thefe Churches. <)%. 
 
 The Divine Warrant. 94. 
 
 How Difcipline adminiftred. 96. 
 
 Sacred Proofs of the Church's Power. 99. 
 
 Reafon of the Thing for it. 101, 
 
 Teftimonies from Ancients. 102. 
 
 Teftimonies from Moderns. 103. 
 
 How Churches and Brethren depriv'd of ") n . , 
 
 their Right. J 
 
 Elders not excluded from their Right. 104. 
 
 Manner and Circumftances of Difcipline 
 
 And Ends of it. 105. 
 
 When the Ends not anfwer'd, what then ? 106. 
 Excommunication what. 107. 
 
 Againft claiming infallible Authority and 
 
 ufmg Force. 108. 
 
 Chapter VII. Their Right to fit and act in Councils 
 and Synods - 9 with the Power of Synods explain'd. 
 
 There fhould be Councils and Synods, but no 
 
 State Policy. icq. 
 
 Meetings of the Clergy dangerous. 1 10. 
 
 Power of calling Councils in Churches. 1 1 1 - 
 
 Perfons compofing Councils and Synods. 112. 
 
 Right of Fraternity from the Scripture. IMS, 
 
 Their Right afferted in later Times. 113. 
 
 Reafon of Thing and natural Juftice for it. -114- 
 
ii6 CONTENTS. 
 
 The Scripture the Rule & Judge of Controverfies.i 1 5. 
 
 Antiquity no Stranger to Brethren's Right. 1 1 6. 
 
 Our Churches for this Right: They have it and 
 ought to have it. 117. 
 
 They have not, nor want any Juridical Power. 118. 
 
 Teftimonies againft fuch a Power. Ibid. 
 
 Reafons againft it. 121. 
 
 Synods and General Councils may deceive and 
 
 be deceived. 123. 
 
 Proofs and Inftances of it. 124. 
 
 Teftimonies againft Synods & General Councils. 1260 
 
 If General Councils infallible, they have no Ju- 
 ridical Power. 127^ 
 
 Luther's Advice and Caution applied to thefe 
 Churches. 128% 
 
 ■ * ■ " ■ 1 ■ ' 1 
 
 Chapter VIII. The Right of thefe Churches to hold Com- 
 munion with one another. 
 
 They may partake with one another. 150. 
 
 They may recommend their Brethren* 151. 
 
 They may propagate Churches. Ibid* 
 
 They may communicate temporal and fpiritual Relief 
 
 andSupport unto them. iiz* 
 
 They may lawfully confult with one another* Ibid* 
 
 They may admonifh one another. 133. 
 
 The Method of admonifhing. 134. 
 
 There is a Confociation of thefe Churches* 1 $6, 
 
 There ought to be fuch a Confociation. 158. 
 
 Nogreat Confufion to be fear'd from it. i$q« 
 
 Our Appre henfion of this Method and its Negleft. 140., 
 
 The Conciufton f in a brief Addrel's to the Churches. p. 141. 
 
 The Appendix. 
 Part I. Specimens of the Catholic Principles of the New- 
 
 Englilh Churches. 147* 
 
 One Evidence of them. 148* 
 
 Another particular Teftimony to them. I49» 
 
 More General Teftimonies to them. !$*• 
 
 Fart II. Proofs and Evidences of a Confociation of thefe 
 
 Churches. %07' 
 
 Part III. Containing a Vindication of the Ncw-Englifb 
 
 Churches in fundry particular Inftances. *74* 
 
 Part IV. Some Teftimonies to the Caufe and Woik of 
 
 GOD in the Churches of New£ngland* *ce« 
 
 F I tf I $. 
 

\ 
 
■ 
 
V 
 

 
Sv