Article 1.

IN the first place we are to hold, that God hath built the Chri­stian Church on no other foun­dation but Iesus Christ, who by the price of his bloud hath purchased her to himself for a peculiar possession, as being her Lord, Husband, and Lawgiver: and therefore that all right and authority of lawfull and due Ecclesiastick Admi­nistration ought to be derived from Him alone; and consequently that the meanes and manner of that Administration neither can nor ought to [Page 2]be any other, then such as argue Christ to be their Author: so that if in the right, authority, meanes, or manner of the Administration, both heretofore, and at this day used, there occurre a­ny thing, of which it is certain that it was never instituted, commanded, or well-pleasingly per­mitted by Christ, or at least whereof it may just­ly be doubted, that very thing neither, can nor ought to be made use of to the lawfull and due administration of the Church.

2.

Wherefore since the promise of Christ, where­by he hath engaged himself to the Church, beha­ving her self faithfully in the Covenant of God, that he will be present with her to the end of the world, graciously and effectually to conferre and continue the things aforesaid, consisteth herein, that his Spirit and Word never depart from that Church: It is to be considered by all and singular Assemblies of Christians, who ac­knowledge the Scripture of the Old and New Testament for the only Rule of faith and man­ners, especially such as are under persecution, whether that promised Spirit and Word of Christ be present with their Churches, lest by the absence of both they appear to have broken the Covenant, and to be without due and lawfull Ecclesiastick Administration, and consequently so far forth without Christ.

3.

As Christ is sole and singular, in that he admit­teth no other person or persons to share with himself in the speciall worke for which he was given to the Church by the Father: so is the Word of Christ sole and single, because it admit­teth no other word or words to share with it self in the aforesaid speciall work, for which it was given to the Church by God.

4.

It is agreed upon amongst all Assemblies, that acknowledge none but the Scripture of the Old and New Testament for the only Rule of faith and manners, that that promised VVord of Christ was therefore, amongst other things per­taining to that work, given to the Church by God, that it might be a wholly, intrinsically, un­doubtedly, and meerly true outward meanes, whereby in an ordinary way she might attain to salvation.

5.

For if that VVord were not such a meanes, the belief of all things built upon it must needs stag­ger; neither could any man thence challenge to himself that undoubted certainty of faith; and consequently no true certainty of faith, but only opinion should possesse the minds of all Chri­stians; which God forbid.

6.

Since therefore the ordinary outward means gi­ven to the Church by God, for the attainment of faith and salvation, is that sole and single promi­sed Word of Christ, wholly, intrinsically, un­doubtedly, and meerly true, whose native chara­cter it is, to be free from all, even the least error, and to be meer truth: It is to be considered, whether God and Christ to this end would have the cheife worship of the New Testament (to wit, the due and lawfull preaching of the Gospel, which is to be performed in the Name of God, by Ministers specially and duly called thereunto, as the chief part of Ecclesiastick Administration) begun and set on foot by that promised Word only, or not.

7.

Certainly if you consider the first preaching of the Gospell, performed by John the Baptist, by our Lord himselfe, and his Apostles, you cannot deny, that God would have it at the first begun with that promised Word only, being, as it hath been said, wholly, intrinsically, undoubtedly, and meerly true.

8.

VVherefore the first lawfull preaching of the Gospell was performed by word of mouth, and that such as was sincere, sound, unblamable, abi­ding for ever and of which it might be truly and undoubtedly said, Thy Word is Truth.

9.

In like manner you cannot deny, that the a­foresaid Beginners and Preachers of the Gospel, being specially and duly called thereunto, prea­ched that Word in the name of God, or in the stead, and by the authority of God; so that being Embassadors for God, they sustained his person, and consequently, to hear them, was as much as to hear God himself speaking by them; so that their word was wholly, intrinsically, undoubted­ly, and meerly true, and both they that preached it, and they that received them for Ministers preaching in the name of God, were infallibly assured of the truth of that word, as of the very VVord of God.

10.

Now as there is but one Gospel, ^a Gal. 1. ver. 6, 7. so there is but one true and genuine word of the Gospel, ^b ver. 8, 9. which is, and is called the truth, ^c Ioh. 17. v. 14.17. the word of truth, ^d Eph. 1. ver. 13. the sincere rationall milke, ^e 1 Pet. 2. v. 2. not the word of men, but as it is indeed the word of God, ^f 1 Thes. 2. v. 13. which was not yea and nay, but yea, ^g 2 Cor. 1. v. 18, 19, 20. with chap. 7.14 also the word of God that abi­deth for ever, ⁱ 1 Pet. 1. v. 25. that is, the promi­sed word of Christ, wholly, intrinsically un­doubtedly, and meerly true: to declare which, they that were sent as Embassadors for Christ, [Page 6]had an expresse Commission, and were furnisht with sufficient gifts for the due performance of their Embassie, as cannot be denied, vid. ^l 2 Cor. 5. v. 20. 1 Thes. 2. v. 13. ^m Eph. 4. v. 11. ⁿ 1 Cor. 2. v. 12, 13, 16. Acts 5.20. Rom. 6.17. and chap. 16. v. 17. 1 Cor. 4. v. 17. 2 Ioh. v. 9, 10. Iude v. 3. ^o 2 Cor. 3. v. 5, 6. and chap. 4. v. 1, 2. and chap. 6. v. 4, 7. and chap. 7. v. 14.

11.

Now for as much as the Ministers of particu­lar Churches were in the Apostles times given by Christ, ^a Ephes. 4.11. Tit. 1.5, 6, 7. 1 Cor. 14.37. to preach the true and genuine VVord of the Gospell, ^b Tit. 1.5.6, 7, 9. and cap. 2.7, 8. 2 Tim. 2. v. 2. Ephes. 4.12, 13, 14, 15. by way of Embas­sage for Christ, ^c 2 Cor. 1.19. and chap. 5.20. Tit. 1.5, 6, 7. and 1 Cor. 4. v. 1, 2. 1 Thes. 1.1. and chap. 2. v. 13. ^d 2 Tim. 4. v. 2. and cha. 2. v. 2. Tit. 1. v. 9. It is evident that they also had an expresse Com­mission, ^e 1 Cor. 1. v. 1. with chap. 2. v. 12, 13, 14, 15, 16. also 2 Tim. 1.13, 14. and chap. 2. v. 2. Tit. 1.9, 10, 11. Acts 15.24. Rom. 6.17. and chap. 16. v. 17. 2 Ioh. v. 9, 10. and were furnisht with gifts sufficient for the discharge thereof, ^f 2 Cor. 1.1.19. with chap. 3. v. 5, 6. Acts 14.22, 23. and chap. [Page 11]20. v. 17, 18, 20, 21. &c. 2 Tim. 2.2. Tit. 1.9, 10, 11. and consequently were able to performe it in a due manner, ^g Acts 20.28, 31, 32. 2 Tim. 2.2. and did accordingly performe it, (as it shall by and by be related) ^h 2 Cor. 1.19. with chap. 4. v. 1, 2. and 1 Cor. 16.10. Acts 15.35. Apoc. 2.8, 9, 10, 12, 13.18, 19. and chap. 3.7, 8, 9, 10, 11.

12.

Since therefore the doctrine of the aforesaid Beginners and Preachers of the Gospell, as also of the particular Ministers, to which both were called and gifted by God, and which they could rightly discharge, was that sole and single pro­mised [Page 22]VVord of Christ; there can be no diffe­rence therein, as to the meere essentiall truth thereof: but the persons which ought to preach it in the Name of God, did herein differ from one another, that some of them did alwayes con­tinue in the meere purity of that word, and nei­ther would, nor could depart from it, such as were the Apostles, and their like: but others might either depart, or not depart from it, such as were the aforesaid Ministers of particular Churches: Againe, of these persons, some, though they might depart, yet did not depart, such as were those who kept the mysterie of the faith deposited in a good conscience, and made use of it to the publick Ministery in the Name of God, as Timothy (1 Cor. 16.10. 1 Tim. 4.6.) Titus, (2 Cor. 8.23. and chap. 12.18.) Epaphras, (Col. 1.7.) Tychicus (Col. 4.7.) and their like, (2 Cor. 8.23.) but others, though they might have con­tinued in the meere purity of that word, yet ei­ther through the neglect of their gifts, or through the losse of a good conscience, or by the abuse of their affections, or of set purpose, did depart from it, such as they may be accounted, who built wood, hay, and stubble upon the foundation, (1 Cor. 3.10, 11, 12.) who taught strange doctrine, (1 Tim. 1.3, 4.) and were deceitfull workers, (2 Cor. 11.13.) and grievous wolves, not sparing the flock; and speaking perverse things to draw away the Di­sciples [Page 23]after them; (Acts 20.29, 30.) as ambiti­ous and prating Diotrephes, (3 John ver. 9, 10.) Hymenaeus, Alexander and Philetus, (1 Tim. 1.19, 20. 2 Tim. 2.16, 17, 18.) and other false tea­chers of that age: (1 John 2.18, 19, 26.) Finally, others, though they continued in the meere puri­ty of that word, yet being indulgent to some particular affection, did not procure the unani­mous edification of the Church together with o­ther Ministers, such as they may be accounted, of whom the Apostle speaketh, Philip. 1.12, 13. &c.

Philip. 1. v. 12. But I would ye should understand, brethren, that the things which happened unto me, have fallen out rather unto the furtherance of the gospel.

v. 13. So that my bonds in Christ are manifest in all the palace, and in all other places.

v. 14. And many of the brethren in the Lord waxing confident by my bonds, are much more bold to speake the word without fear.

v. 15. Some indeed preach Christ even of envie and strife, and some also of good will.

v. 16. The one preach Christ of contention, not sincerely, supposing to adde affliction to my bonds:

v. 17. But the other of love, knowing that I am set for the defence of the gospel.

v. 18. What then? notwithstanding every way, [Page 24]whether in pretence, or in truth, Christ is preach­ed, and I therein do rejoyce, yea, and will rejoyce.

v. 19. For I know that this shall turn to my sal­vation, through your prayer, and the supply of the Spirit of Jesus Christ.

13.

But since the people of that age had an infal­lible oyntment, and knew the truth, (1 John 2.20, 27.) were confirmed therein, (1 Pet. 5.12. 2 Pet. 1.12.) were replenished and enriched with all necessary knowledge, (Rom. 15.14. 1 Cor. 1.5, 6, 7, 8.) had mutuall faith with the A­postles, alike precious, and most holy, (Rom. 1.8, 12. 2 Pet. 1.1. Jude ver. 20.) had learnt the doctrine of the Apostles, and had beleeved it as it was preached by them, and had received it, (Rom. 16.17. 2 Thes. 2.15. 1 Cor. 15.11. Heb. 10.26. Acts 8.14.) could retaine that do­ctrine as it had been delivered to them, (1 Cor. 11. 2. Acts 2.42.) did altogether abound in faith, and utterance, and knowledge, and all di­ligence, (2 Cor. 8.7.) had the truth of the Go­spell abiding with them, (Gal 2.5.) had beene sealed with the holy Spirit upon the word of truth, or Gospell of their Salvation, (Ephes. 1.13.) had the sanctification of the Spirit, and be­liefe of the truth, (2 Thes. 2.13.) had the form of the Apostles doctrine, (Rom. 6.17. Jude v. 3.) could try the Spirits whether they were of God, [Page 25](1 John 4.1, 2, 3. 2 John v. 9, 10. Heb. 9.10.) might be, and was sound in the faith, (Titus 1.13. Apoc. 2, 25.) might continue in the faith, groun­ded, and setled, and not moved away from the hope of the Gospel, which they had heard, (Col. 1.23.) knew how they ought to walke and please God, (1 Thes. 4.1, 2.) and consequently knew that one only faith, (Heb. 11.6. Ephes. 4.5.) &c. since, I say, the people of that age were en­dued with the aforesaid faculties, they could ea­sily observe what particular Ministers did depart from the purity of that Word; and therefore though the Ministers of particular Churches, by the neglect of their gifts, or otherwise, might depart from the truth, yet were not the people, using their gifts to the end aforesaid, endangered thereby, since they could easily detect it. ^a 1 John 2 20, 21, 24, 26, 27, 28. and 2 Ioh. v. 9, 10.

14.

Neverthelesse, though some Ministers did re­volt, yet the integrity of the gift it selfe where­with they were instituted and endued, remained safe and sound with all other particular Ministers, who kept the mysterie of the faith in a good con­science, inasmuch as they both might and did duely performe that Embassage to which they were called and furnished by Christ: for though the particular Ministers of that age might revolt, and there were some amongst thē that did indeed [Page 27]revolt, yet that doth no more derogate from the integrity of their institution, which was with the word of the Gospell wholly, intrisincally, un­doubtedly, and meerly true, then the fall of our first parents derogateth from the truth of their originall integrity, wherein they were created by God; for as their fall hindreth not but that they were created in a spotlesse condition, and were able to have persisted in it: so likewise though those particular Ministers might revolt, and did revolt, yet it cannot be denied that they were instituted with the word of the Gospell, wholly, intrinsically, undoubtedly, and meerly true, and might accordingly have persisted in it.

15.

Besides, as there were some amongst those particular Ministers that did indeed revolt, so also were there others that did not revolt; to wit, those who by patient continuance in well doing proved themselves, to be good trees by their good fruits, such as many then were, and in the first beginning of the Gospell all, (though af­terwards some by degrees revolted.) so as the faithfull of that age were not wont to try the spirits of those Ministers of the Gospell, whom they had found by experience to be true and faithfull servants of God, as it is evident from 1 John 4. 1. for it is not said there, that they should not beleeve any, but not every spirit, and [Page 28]that not because of the true and faithfull Mini­sters of the Gospell, who were already known and received, but by reason of false Ministers and Prophets, who had either revolted, or intruded themselves into the Church: for it was a diffe­rent case, when those lawfull Ministers were not as yet received for such by the people, and known by experience, as it is manifest both by our Sa­viours speech to the Jews, (John 7.14, 15, 16, 17, 18.) and the example of the Beroeans, (Acts 17.10, 11, 12.) for in that case the word of the law­full Ministers of the Gospell was left to be exa­mined by the people that doubted of it, not as if any errour either were, or were to be found by the people therein; but that the doubting examiner after a due search might be infallibly assured that no errour either was, or was to be found there; which is so true, that whether the examiner of that word said or beleeved that he had found an errour therein, or affirmed that he had found no errour therein, yet their word re­maineth, as before, wholly, intrinsically, undoub­tedly, and meerly true: (1 Cor. 14.37, 38.) but after they had found those Ministers to be true and lawfull, that of the Apostle taketh place, [1 Thes. 2.13. For this cause also we (Paul, Syl­vanus and Timotheus) give thanks to God inces­santly, in that when ye received the word of God, preached by us, ye received it not as the word of [Page 29]men, but, as it is indeed, the word of God, which also effectually worketh in you that beleeve.] Where­fore as at this day none suspecteth godly. Mini­sters, who are known and received for such, that they in their preaching wilfully depart from the known truth, but is rather perswaded that their whole endeavour is to keepe close to it: so likewise it is to be granted, that the people of that age were fully perswaded of their Ministers, who were known to be godly, that they rightly imployed their gifts: which Ministers, since they might continue in the meer purity of that word, and not depart from it, must needs performe that which they desired, and were able to do, and consequently there was no reason that the faithfull of that age should have any sinister sus­pition of such Ministers, untill by contrary proofs of evil life and doctrine they had rendred themselves unworthy to be accounted lawfull Ministers of God: which if they did, it could easily be discovered by the faithfull of that age, as we have already shewn in the thirteenth Ar­ticle.

16.

But though some particular Ministers in the time of the Apostles did indeed revolt from the word of the Gospell, yet did they not presently forfeit their Ministery, because as they might re­volt, so they might repent, and returne againe [Page 30]into the right way; [^a Apoc. 3.1, 2, 3, 14, 15, 16, 17, 18, 19, Col. 4.17. 1 Tim. 1.3, 4.] and there­fore there was hope that they would revert to the integrity of their first institution, wherein Christ had given them a faculty to preach the Gospell by way of embassage for God; which faculty they had both reduced into act in the be­ginning of their preaching, and though they had afterwards revolted, yet, if they were not wanting to themselves, might again renew it: and therefore, because according to the institu­tion, and will of Christ they had been furnished with a word that was wholly, intrinsically, un­doubtedly, and meerly true, and had been spe­cially, and duly called by Apostles, or Apostolick men to officiate for God; likewise, because they might persist in the originall truth of their insti­tution, or if they revolted, return unto it again; for this reason, I say, they did not presently for­feit the title and function of Ministers of the Gospel, because there was hope that they would again return to those divine beginnings: which would have had no place, if either their doctrine had not at first been instituted by Christ, that they by it might officiate for God; or they had not gotten a faculty to preach a word wholly, intrinsically, undoubtedly, and meerly true; or they could not have persisted in that truth, though they endeavoured it never so much; or there [Page 31]had been no hope that they could attain to the truth of the first institution of the Ministers of Christ; or in a word, if they had never before really performed, or were not as yet able to per­form the things that were requisit to the first in­stitution of Christ; [Ephes. 4.11. &c.] for in these cases it necessarily followeth, that they who had never stood in such or such a condition, cannot be said to fall from it, much lesse that they are able still to persist in it.

17.

Wherefore, since in the institution of Christ, regard is to be had to the gifts wherewith par­ticular Ministers were instituted by him, and not [Page 33]to the willfull or carelesse abuse of those gifts; and since it is certain that Christ gave to the Mi­nisters of particular Churches a power to preach such a word as was wholly, intrinsically, un­doubtedly, and meerly true, and that all those who were godly and faithfull amongst them, ac­cordingly could and did perform their message; but those who did not cannot be reckoned in the number of faithfull and godly Ministers of Christ: let us omit those who negligently or purposely departed from the known truth, and consequently from the first institution and gifts of Christ, and consider them only, who at that time conformed themselves to their first institu­tion, such as were the Apostles, and their like, as also the Ministers of particular Churches, faith­fully using their gifts in officiating for God; both which were instituted and gifted by Christ, and began and continued their commission with such doctrine as was wholly, intrinsically, un­doubtedly, and meerly true; and therefore those that heard them might in a maner be said to hear God himself speaking by them; insomuch that their doctrin was wholly, intrinsically, undoub­tedly, and meerly true, and both the Ministers themselves, and those that received them for Ministers, preaching in the Name of God, might be and wee infallibly assured of their doctrine, as of the very Word of God.

18.

These things being premised touching the due and lawfull Word of the Gospel, and the com­mission of Ministers speaking in the name of God, and their abilitie to perform the same: It seemeth necessary, in a plain style to propose un­to you certain questions, as most grave cases of conscience, to be examined seriously and with­out prejudice, according to the Scripture, in the fear of God who searcheth the hearts and reines; that by the true and clear decision of them, the light of the Gospel may more evidently appear. To this end therefore, it is first to be enquired; whether God hath any where in the Scripture commanded, or wellpleasingly permitted to the Ministers of his Church, or others, that the due and lawfull preaching of the Gospel, which was at first instituted in the name of God with none but the promised word of Christ, wholly, intrin­sically, undoubtedly, and meerly true, of which both they that preached, and they that heard it were infallibly assured, as of the very Word of God; I say, that the due and lawfull preaching of the Gospel, should afterwards be continued by them in the name of God, with a word which was not wholly, intrinsically, undoubted­ly, and meerly true, and of which both the con­tinuers themselves, and those that received them for continuers in the name of God, cannot be in­fallibly [Page 35]assured as of the very word of God? Likewise, whether God hath commanded, or welpleasingly permitted that any preaching of the Gospel should be begun and continued in his name by Ministers, specially and duly sent, given and called thereunto, which should be perfor­med by them or others, with a word which was not wholly, intrinsically, undoubtedly, and meerly true?

Now in a matter of so great consequence, as is the quality and administration of the Gospel to be preached in the name of God, it ought not to seem strange, when the question is concerning it, that some previous institution, or some com­mand, or at least some welpleasing permission of God should be brought from Scripture, ac­cording to which the Christian Church may be­have her self: for it cannot be that God hath built this most weighty Article of Christianitie, and chief worship of the New Testament, toge­ther with the reason thereof, upon none of the things aforesaid.

19.

If to the aforesaid question it be answered, that God hath somewhere in Scripture comman­ded or welpleasingly permitted, that it should be begun and continued, let the place or places be produced, and we will throughly examine the matter.

20.

But if it be answered, that God hath no where in Scripture commanded, or welpleasingly per­mitted it: Then both the Ministers and people of your Churches may be asked, whether, since there is no command, or welpleasing permission of God touching this matter extant in Scripture, it be lawfull for any one to continue the genuine preaching of the Gospel, in the name of God, with a word not wholly, intrinsically, undoubted­ly, and meerly true, though it were begun and instituted with a word wholly, intrinsically, un­doubtedly, and meerly true? Also, whether it be lawfull for any one, to begin, continue, institute, and perform with a word not wholly, intrinsi­cally, undoubtedly, and meerly true, any preach­ing of the Gospel in the name of God?

21.

If it be said, that it is lawfull for some body, let the place or places of the Scripture, together with the reasons whereby it may be proved, be produced, and then we will accurately consider of the whole matter.

22.

But if it be answered, that it is not lawfull for any man: Then it is to be enquired, whether they, who without any command, institution, or welpleasing permission of God in Scripture, continue the genuine preaching of the Gospel [Page 37]in the name of God, with a word not wholly, intrinsically, undoubtedly, and meerly true; though it were begun & instituted in the name of God with none but a word that was wholly, in­trinsically, undoubtedly, & meerly true? Also, who first begin, continue, institute, and perform any preaching of the Gospel, in the name of God, with a word not wholly, intrinsically, undoub­tedly, and meerly true; whether, I say, they do thereby administer the worship of the preaching of the Gospel as God would have it administred in his name, or only as it seemeth good to them­selves, and they please?

23.

If it be said, that they do therby administer the worship of the preaching of the Gospel as God would have it administred in his name, let them produce that will of God, and the reasons there­of, that we may waigh them.

24.

But if it be answered, that they do thereby administer the worship of the preaching of the Gospel not as God would have it administred in his name, but only as it seemeth good to them­selves: Then it is to be enquired, whether they who administer the chief worship of the New Testament in the name of God, from the be­ginning thereof and so forwards, not as God would have it administred in his name, but only [Page 38]as it seemeth good to themselves, do not thereby incur the crime of wilworship? Especially after they once know, that God would have it otherwise done, than they do it; also, after they are able to take that worship of theirs a­way.

25.

If it be said, that such persons do not incur the crime of wilworship, let the reasons be produ­ced, that we may consider of them.

26.

But if it be answered, that such persons do by that worship of theirs commit the very crime of wilworship: Then it is to be enquired, whether God hath any where in Scripture commanded, instituted, or welpleasingly permitted any missi­on or calling to perform worship in his name, which from the first originall thereof, and so forwards, is tainted with the crime of wilwor­ship?

27.

If it be said, that God hath somewhere in Scripture instituted, commanded, or welpleasing­ly permitted such a mission or calling, let the place or places be produced, that we may con­sider of them.

28.

But if it be answered, that God hath instituted, commanded, or welpleasingly permitted no such mission or calling in the Scripture: Then it is [Page 39]to be enquired, whether they who are tainted with the aforesaid crime of wilworship in that service which they perform in the name of God, have any lawfull calling, and such as is welplea­sing to God, to perform such a service, by means of such a preaching of the Gospel, used to the people in the name of God?

29.

If it be said, that such persons have the afore­said mission or calling, let the reasons of such an Assertion be produced, that we may consider of them.

30.

But if it be answered, that such persons have no such mission or calling: Then it is to be enquired, whether such persons, using such preaching in the name of God, may erect or gather Churches in the name of God, with any command, or well-pleasing permission of his, by such preaching to which they have no lawfull calling?

31.

If it be said, that they may neverthelesse erect and gather Churches, let that command, or wel­pleasing permission of God, together with the reasons thereof be produced, that we may con­sider of them.

32.

But if it be answered, that such persons by means of such preaching, cannot in the name of [Page 40]God erect and gather Churches, with a com­mand, or welpleasing permission of God: Then it is to be enquired, whether they, who gather Churches in that manner, be condemned of themselves therein and sin against their owne conscience? Namely, after they know, that they in their preaching ground neither upon any command, nor wel pleasing permission of God; as also, after they refuse to take away that will-worship of theirs, when they are able to doe it.

33.

If it be said, that such persons are not condem­ned of themselves, nor sin against their own con­sciences, let the reasons be produced, that we may consider of them.

34.

But if it be answered, that they are therein condemned of themselves, and sin against their own conscience: Then it is to be enquired, whe­ther the people, after they are ascertained that the Ministers of their Churches, are condemned of themselves, in that they ground on no com­mand, or wellpleasing permission of God in their preaching; as also, because they refuse to take way that will-worship of theirs, when they are able to doe it; whether I say, such a people may then be perswaded according to the com­mand, or welpleasing permission of God, that [Page 41]they may be gathered by such Ministers into a Church in the name of God?

35.

If it be said, that such a people may be perswa­ded thereof, let the reasons be produced, that we may consider of them.

36.

But if it be answered, that such a people can­not be perswaded thereof: Then it is to be en­quired, whether such a people who suffer them­selves to be gathered into a Church in the name of God, by such persons, and by such preaching, do well therein, or not?

37.

If it be said, that such a people do well there­in, let the reasons be produced, that we may consider of them.

38.

But if it be answered, that such a people doth not well therein: Then it is to be enquired, whe­ther it agree with the command, or wellpleasing permission of God, that a people should be ga­thered to God, and in the name of God, by such a word, as is intrinsically, and undoubted­ly of the same truth and nature with that word, by which God began and instituted the preach­ing of the Gospel in his own name, or by such a word as is not so?

39.

If it be said, that it agreeth with the command, or welpleasing permission of God, let it be pro­duced, together with the reasons thereof, that we may consider of them.

40.

But if it be answered, that it agreeth with the command, or welpleasing permission of God, that a people should be gathered to God, and in the name of God, by such a word as is intrinsical­ly, and undoubtedly of the same truth and nature with that word by which God began & institu­ted the preaching of the Gospel in his own name: Then it is to be enquired, whether the holy Text of the Old and New Testament be intrinsically, and undoubtedly of the same truth and nature with that word by which God began and insti­tuted the preaching of the Gospel in his own name, or not?

41.

If it be said that a word not wholly, intrin­sically, undoubtedly, and meerly true, is intrin­insically, and undoubtedly of the same truth and nature with that word wherewith God in his own name began and instituted the preaching of the Gospel, let the reasons thereof be produced, that we may consider of them.

42.

But if it be answered, that the holy Text [Page 43]of the Old and New Testament is so: Then it is to be enquired, whether it agree with the command, or welpleasing permission of God, that a people should be gathered to God, and in the name of God, by the very Text of the Old and New Testament, wholly, intrinsically, un­doubtedly, and meerly true; or by a word not wholly, intrinsically, undoubtedly, and meerly true?

43.

If it be said, that it agreeth with the command, or welpleasing permission of God, that it should be done by a word not wholly, intrinsically, un­doubtedly, and meerly true, let that command, or welpleasing permission, together with the reasons thereof be produced, that we may con­sider of them.

44.

But if it be answered, that it agreeth with the command, or welpleasing permission of God, that a people should be gathered to God, and in the name of God, by the meer Text of the Old and New Testament: Then it is to be en­quired, whether there be any word as yet a­mongst men, besides the written word of the Old and New Testament, which is intrinsically, and undoubtedly of the same truth and nature with that word wherewith God began and in­stituted the preaching of the Gospel in his own name?

45.

If it be said, that there is such a word as yet a­mongst men, let it be declared and produced, that we may consider of it.

46.

But if it be answered, that there is no such word as yet amongst men, (besides the written word of the Old and New Testament) which is intrinsically, and undoubtedly of the same truth and nature with that word, wherewith God be­gan and instituted the preaching of the Gospel in his own name: Then it is to be enquired, whether that written word of God, as it is, and lyes, without any explications thereof, be a means to beget faith in the name of God, or by way of embassage for God, as that word was, wherewith God began and instituted the prea­ching of the Gospel in his own name?

47.

If it be said, that that written word of God, as it is, and lyes, &c. is not such a means, let the reasons be produced, that we may consider of them.

48.

But if it be answered, that that written word, as it is, and lyes, is such a means, in that it is in­trinsically, and undoubtedly of the same truth and nature with that word of mouth, wholly, intrinsically, undoubtedly, and meerly true: [Page 45]Then it is to be enquired, whether the hearing of that written word, as it is, and lyes, be the hea­ring of the word of God, by which hearing in the name of God, saving faith is procured to a man; as the hearing of that word was, where­with God began and instituted the preaching of the Gospel in his own name?

49.

If it be said, that the hearing of the written word is not such a hearing, let the reasons there­of be produced, that we may consider of them.

50.

But if it be answered, that the hearing of the written word is such a hearing: Then it is to be enquired, whether the bare hearing of that written word be sufficient to procure that faith to a man in the name of God?

51.

If it be said, that the bare hearing of the written word be not sufficient thereunto: Then it is to be enquired, whether those things which ought to supply the bare hearing of the written word, used in the name of God to the aforesaid end, be better, equall, or lesse than the aforesaid hear­ing?

52.

If it be said, that they are better, let them shew where they be, and produce them, that we may consider of them.

53.

If it be said that they are equall, let them like­wise shew where they be, and produce them, that we may consider of them.

54.

But if it be said, that they are lesse then the a­foresaid hearing: Then it is to be enquired, whe­ther those lesse things be intrinsically, and un­doubtedly of the same truth and nature with the word of that hearing, that is, wholly, intrinsi al­ly, undoubtedly, and meerly true; or else not wholly, intrinsically, undoubtedly, and meerly true?

55.

If it be said, that those lesse things be intrin­sically, and undoubtedly of the same truth and nature with the word of that hearing, let them be produced, that we may enquire whether they, if they be such, may by right be termed lesse? And when that is dispatched, we will then consider of them.

56.

But if it be said, that those lesse things are not intrinsically, and undoubtedly of the same truth and nature with the word of that hearing: Then it is to be enquired, whether God in his writ­ten word hath any where commanded, or well-pleasingly permitted, that to his written word, wholly, intrinsically, undoubtedly, and meerly [Page 47]true, should be added the supplement of a word not wholly, intrinsically, undoubtedly, and meerly true, whereby that which is wanting to the written word of God, to procure saving faith, by the bare hearing thereof, might be sup­plyed?

57.

If it be said, that God hath somewhere in his written word commanded, or welpleasingly permitted it, let the place or places be produ­ced, that we may consider of them.

58.

But if it be answered, that God hath no where in his written word commanded, or welpleasing­ly permitted it: Then it is certain, that such a word is not by way of supplement to be added to the written word, by meanes whereof the hearing of faith cometh in the name of God; and consequently, the affirmative of the questi­on, set down in the 49^th. Article, is to be held, namely, that the bare hearing of the written word of God is sufficient to procure saving faith to a man, in the name of God, without any o­ther additions whatsoever.

59.

But if to the question of the 49^th. Article it be answered, that the bare hearing of the written word of God, as it is, and lyes, without any Comments, Expositions, or Glosses, is sufficient [Page 48]to procure saving faith to a man in the name of God: Then it is to be enquired, whether the hearing of the written word of God be publike­ly to be used as the true and genuine publike meanes of saving faith, in the publike worship performed by that hearing in the name of God?

60.

If it be said, that that hearing ought not to be publikely used to that end, let the reasons there­of be produced, that we may consider of them.

61.

But if it be answered, that that hearing ought to be publikely used to the end aforesaid: Then it is to be enquired, whether another publike hearing besides that, may according to the insti­tution, command, or wellpleasing permission of God, be used as a true and genuine publike meanes to procure saving faith to a man in the name of God?

62.

If it be said, that another publike hearing be­sides that may be used, let the place or places of the Scripture, together with that hearing, be produced, that we may consider of them.

63.

But if it be answered, that another publike hear­ing besides that, cannot, according to the insti­tution, command, or well pleasing permission of God in the Scripture, be used in the name of [Page 49]God: Then it is to be enquired, whether hereto­fore, & at this day, it come to passe, according to the institution, cōmand, or welpleasing permissi­on of God in the scripture, that the concionatory hearing of Ministers is publickly used; as the true and genuine publike means to procure saving faith to men in the name of God, and is varni­shed with the title of the true word of God preached, and preferred before the publick hea­ring of the written word of God? since it is ap­parent that that hearing, which is by meanes of such Sermons, is not the hearing which may and ought to be used in the name of God, since such a hearing ought to be of a word wholly, intrin­sically, undoubtedly, and meerly true, such as was that word of mouth, whereby the true and genuine preaching of the Gospel was at first be­gun and instituted in the name of God, and con­tinued in the time of the Apostles; as also the written word of the Old and New Testament: and not the hearing of a word not wholly, in­trinsically, undoubtedly, and meerly true, such as your Ministers themselves confesse their con­cionatory word to be.

64.

If it be said, that this notwithstanding commeth to passe according to the institution, command, or welpleasing permission of God in the Scripture, you must produce the places of the [Page 50]Scripture, together with the reasons thereof, that we may consider of them.

65.

But if it be answered, that this commeth not to passe according to the institution, command, or welpleasing permission of God in the Scripture, and therefore neither can nor ought to be used to the true and genuine administration of the Church, which ought to be performed in the name of God: Then it is to be enquired, by what means that concionatory word, which is used in the name of God, as a true and genuine publick meanes to procure faith to men, may fitly (as the state of things now is) be taken a­way, that it may not hence forward be obtruded in the name of God, as the genuine word of God, and chief worship of the New Testa­ment?

66.

If there be any means, I would have them pro­duced, and we will weigh them.

67.

But if nothing be produced concerning that matter: Then it is to be enquired, whether the written word of God, as it is, and lyes, be a suf­ficient outward means to make children, yong­men, and fathers in Christ, each whereof may obtain salvation thereby as a means used in the name of God to procure it?

68.

If it be said, that the word is not sufficient thereunto, let the reasons be produced, and then we will consider, whether the same argu­ments will not refute whatsoever hath been pro­duced for the sufficiencie of the Scripture from the 49^th. Article to the 57^th.

69.

But if it be answered, that the written word of God is sufficient for the things aforesaid: Then it is to be enquired, whether in the written word of God, as it is, and lyes, there be milk for chil­dren, bread for yong men, and wine for fathers in Christ?

70.

If it be answered, that the things aforesaid are to be found therein: Then it is to be enquired, whether children in Christ, by the bare hearing of the Scripture in publick or private, used in the name of God, may obtain their milk, and young men their bread, and fathers their wine, without any other outward means, used in the name of God?

71.

If it be said, that they cannot obtain thence the things aforesaid: Then it is to be enquired, whether that happen, either through the insuffi­ciencie of the Scripture, or through the obscuri­tie thereof, as to children, young men, and fa­thers [Page 52]in Christ, or through the diffused latitude and bignesse of the Scripture, or for some divine prohibition served on the persons aforesaid, to the intent that (as the case of Christiany now standeth) they might not fetch milk, bread, and wine, from the meer reading of the Scripture?

72.

If it be said, that it hapneth through the insuf­ficiencie of the Scripture: Then it is to be enqui­red, wherein that insufficiencie lyeth? since it hath alreadie been confessed, that milk, bread, and wine for those three states of Christianitie, are to be found in the Scripture. Next, who can, and ought to supply, in the name of God, that insufficiencie of the Scripture, and with what word?

73.

If it be said, that it may and ought to be sup­plied with a word wholly, intrinsically, undoub­tedly, and meerly true: Then it is to be enqui­red, whether there be any such word extant, be­sides the Scripture? And if so, let it be produced, that we may consider of it.

74.

But if be said, that that insufficiencie of the Scripture may and ought to be supplied with a word not wholly, intrinsically, undoubtedly, [Page 53]and meerly true: Then it is to be enquired, whe­ther the written word, being wholly, intrinsi­cally, undoubtedly, and meerly true, can, accor­ding to any command, or welpleasing permission of God, be supplied with such a word in the name of God?

75.

If it be said, that it may be done in that man­ner: Then certainly this assertion is coincident with that which was before alledged for the in­sufficiencie of the Scripture; for there we saw that the Scripture neither can nor ought to be supplied, in the name of God, with a word not wholly, intrinsically, undoubtedly, and meerly true; I likewise crave that a divine command or welpleasing permission touching that matter be produced out of the Scripture, and then we will consider of the whole businesse.

76.

But if it be answered, that the Scripture cannot in the name of God be supplied with a word not wholly, intrinsically, undoubtedly, & meerly true; then it is certain, that the Scripture is not insufficient for the procuring of milk, bread, and wine, to all those states, by the bare hearing thereof.

77.

But if it be said to the question of the 70^th. Article, that children, young men, and fathers [Page 54]in Christ, cannot from the bare hearing of the Scripture, used either publikely or privately in the name of God, get milk, bread, and wine, by reason of the obscuritie of the Scripture in re­lation to those states: Then it is to be enquired, wherein that obscuritie lyeth, and why the Lord left it in the Scripture to that end? Next, by what meanes, and in what manner that obscuri­tie may, and ought most certainly to be taken away? And finally, whether there be any per­sons, given, called, and ordained by Christ, to take away that obscurity, in the name of God, and who they be?

78.

If it be said, that the concionatory word at this day used, is that means, whereby that obscu­ritie may and ought to be taken away, in the name of God: Then it is to be enquired, whe­ther the Ministers of that word were given, cal­led and ordained by Christ, to take away, in the name of God, all obscuritie of the Scripture whatsoever, or only to take away some part thereof?

79.

If it be said, that the Ministers of that concio­natory word are given, called and ordained by Christ, to take away, in the name of God, all obscurity of the Scripture whatsoever: Then it is to be enquired, whether all in grosse, or at [Page 55]least some of them, are able duly to perform that thing? If it be said, that they can; you must shew and produce those Ministers that we may consider of their lawfull calling, ordination, commission, and abilitie thereunto.

80.

But if it be said, that those Ministers are given, called, and ordained by Christ, to take away, in the name of God, some part only of the obscu­rity of the Scripture: Then it is to be enquired, whether any Ministers of that concionatory word precisely know what is that part of the ob­scuritie of the Scripture, to take away which, in the name of God, they say they are given, called, and ordained by Christ?

81.

If it be said that they precisely know that part: Then it is to be enquired, whether those Ministers are given, called, and ordained by Christ, to take away, in the name of God, none but the obscuritie of things precisely necessary to salvation; or of them also which are not pre­cisely necessary to salvation?

82.

If it be said, that they are given, called, and or­dained by Christ, to take away, in the name of God, none but the obscurity of things precisely necessary to salvation. Then it is to be enquired, whether they are there clearly enough pro­posed [Page 56]by God himself, according to the capaci­citie of every Christian of the three foresaid states, hearing or reading the Scripture in the fear of God?

83.

If it be said, that they are not there cleerly enough proposed by God for them: certainly, then you recede from the publike confessions of your Churches, and go over into the tents of the Papists, whom your Churches blame upon that very ground. But if notwithstanding you per­severe in that opinion, Then it is to be enquired with what word they will do that; with one wholly, intrinsically, undoubtedly, and meerly true, or with one that is not so? Again, whether they exactly know what things are precisely ne­cessary to salvation? for instance, whether the same things are necessary for every man, or di­vers, whether more, or lesse, or which, how ma­ny, and of what kinde? As also, which, how many, and of what kind those things are, which are precisely necessary to salvation?

84.

If it be said, that those Ministers precisely know, which, how many, and of what kind those things are, which are precisely necessary to the salvation of all and every man: Then it is to be demanded of them, that they would set down those Heads and Articles in writing, and plainly shew that none but those things precisely, nei­ther [Page 57]more or lesse, are precisely necessary to the salvation of all and every man.

85.

But if it be answered, that those Ministers do not know what those things precisely are, which are precisely necessary to the salvation of all and every man: Then it is to be enquired, how they can here precisely know, what they are given, called, and ordained to explain in the name of God? since they cannot tell the bounds of that their calling and ordination, and consequently they may perhaps be called to more or lesse than they think: in which doubtfull case nothing can or ought to be performed in the name of God.

86.

But if it be said to the 80^th. Article, that those Ministers are given, called, and ordained by Christ, to take away, in the name of God, the ob­scuritie of those things which are not precisely necessary to salvation: Then it is to be enquired, how they can precisely know those things, since they know not the things that are precisely ne­cessary to salvation? Again, whether they were ordained by Christ to explain all those things, in the name of God, or only some part of them?

87.

If if be said that they are ordained by Christ to explain all: Then it is to be enquired, whe­ther those Ministers can duly explain, in the name [Page 58]of God, the whole Scripture, as to all those things not precisely necessary to salvation and if it be said, that they can; then those Ministers are to be desired, that they would in that manner explain the whole Scripture in all those things not precisely necessary to salvation, and when they have done that, when we will consider of the whole businesse.

88.

But if it be said, that they are ordained by Christ, to explaine, in the Name of God, none but a part of those things not precisely necessary to salvation: Then it is to be enquired, whether they exactly know what that part is?

89.

If it be said, that they exactly know what that part is: Then those Ministers are to be desired, that they would set down that part in writing, and make it plaine, that they are ordained by Christ, to explaine, in the Name of God, that part alone precisely, and neither more nor lesse of that kind; and when they have done that, we will consider of the whole businesse.

90.

But if it be answered, that those Ministers do not know, what part precisely of the things not precisely necessary to salvation they are ordain­ed by Christ to explaine in the Name of God: Then it is to be enquired, by what meanes they [Page 59]can rightly know, that they neither straighten nor go beyond the limits of that their Ordinati­on and calling, in quality whereof they give out that they come by way of embassage for God to explaine such things? for this thing ought to be rightly known and performed, when any come by way of embassage for God. Such an Interoga­tory would soone puzzle those Ministers; and therefore since they are not ordained by Christ to preach in the Name of God such a word as is not wholly, intrinsecally, undoubtedly, & meerly true, nor to explaine the whole scripture, or any part thereof in things precisely necessary or not precisely necessary to salvation, Certain it is that nothing either ought or can be explained by them in the Name of God, or by way of embassage for God, by the mediation of such a concionatory word, not wholly, intrinsecally, undoubtedly, and meerly true, in favour of children, young men, and fathers in Christ. Wherefore to that which was demanded in the sixty ninth Article, it is to be answered affirmatively, namely, that children, young men, and fathers in Christ may draw and fetch, milk, bread, and wine, from the bare publick or private hearing of the scripture, performed in the Name of God; since it is certaine, that the sufficiency and clearnesse of the scripture, (as it is and lyes,) as to the salvation of those three sorts of Christians, being asserted, no hinderance [Page 60]but rather helpe can be alledged from the large­nesse of the scripture, wherein the same things are frequently repeated, and inculcated, and to contract which, in the Name of God, there is at this day no man given: especially considering that there is no prohibition extant in the scrip­ture, whereby the aforesaid persons are forbid­den to procure their salvation in that manner, as the case of Christianity now standeth.

91.

Wherefore (that we may at length directly answer to the question of the 64^th. Article, touching the due removall of that concionatory word, hitherto used in the name of God,) it is to be enquired, whether in the stead of that concio­natory word, not wholly, intrinsically, undoubt­edly, and meerly true, which neither ought nor can serve those three states of Christians, in the Name of God, it be agreeable to the command, or well pleasing permission of God, that his written word, wholly, intrinsically, undoubtedly, and meerly true, should be substituted, since it is profitable to all of them: or whether it be agree­able to the command or welpleasing, permission of God, that in the publick worship, which ought to be performed in the Name of God, in stead of the written word of God, wholly, intrinsically, undoubtedly, and meerly true, there should be substituted that concionatory word, not wholly, [Page 61]intrinsecally, undoubtedly, and meerly true?

92.

If it be said, that either word, according to the command, or welpleasing permission of God, may and ought in the Name of God to be used in the publick worship: Then it is to be deman­ded that some command, or welpleasing, permis­sion of God, be produced out of the scripture touching that matter, and then we will weigh them.

93.

But if it be said, that it is agreeable to the command, or welpleasing permission of God, that in the publick worship, which ought to be performed in the Name of God, that conciona­tory word should be substituted in stead of the written word of God: Then it is to be enquired of them that say so, whether they do not as yet observe the mystery of iniquity, to strengthen which there can be nothing found in the written word of God? or if they think there is somthing there concerning that matter, I would have it produced, and then we will weigh it.

94.

But if it be answered, that it is agreeable to the command, or welpleasing permission of God, that in the publick worship, which ought to be performed in the Name of God, the writ­ten word of God should be substituted, in stead of that concionatory word: Then it is to be [Page 62]enquired, whether that written word alone (since it sufficiently and clearely affordeth milke for children, bread for young men, and wine for fa­thers in Christ) may and ought to be, in the Name of God, a sufficient catechisme, and confes­sion for all Christians, serving them in stead of the analogy of faith to limit and direct their pri­vate and publick worship in the Name of God?

95.

If it be said, that the written word alone by it selfe neither can nor ought to be the things a­foresaid: Then it is to be enquired, whether there be any other word extant, that may in the Name of God performe and fulfill the aforesaid office of a catechisme and confession, either bet­ter and more coneniently, or a like well and conveniently?

96.

If it be said, that there is another word extant: Then it is to be demanded, that that word should be produced, to the intent we may consider of it.

97.

But if it be answered, that there is no other word extant: Then it is to be enquired, whe­ther heretofore and at this day it come to passe according to the institution, command, or wel­pleasing permission of God, that another word then that of God is used in Churches in the name of God, for a sufficient catechisme and confession, [Page 63]serving them instead of the analogy of faith to limit and direct their publick and private wor­ship in the Name of God?

98.

If it be said, that this is done according to the institution, command, or welpleasing permission of God. Then it is to be demanded, that the reasons be produced, as also, that the institution, command, or welpleasing permission of God, be alledged out of the Scripture, about making a catechisme and confession, not wholly, intrinsi­cally, undoubtedly, and meerely true, to serve Christians as the analogy of faith to limit and direct their private and publick worship in the Name of God? And when that is done, we will consider of the whole businesse.

99.

But if it be answered, that this commeth not to passe according to the institution, command, or welpleasing permission of God; and conse­quently neither can nor ought to be made use of to the due and genuine administration of the Church, which ought to be performed in the Name of God: Then it is to be enquired, by what meanes those catechismes and confessions may now be duely removed from that authentick Station which they have gotten in the Church.

100.

If there be any meanes, let them be produced, and we will weigh them.

101.

But if nothing be produced concerning that matter: Then it is to be enquired, whether, as the case of the Church now standeth, the Scrip­ture it self be sufficient, as it is, and lyes, to per­form all worship, wholly, intrinsically, undoub­tedly, and meerly true, in the name of God?

102.

If it be said, that the Scripture is not sufficient thereunto, let the reasons be produced, that we may consider of them.

103.

But if it be answered, that the Scripture is sufficient thereunto: Then it is to be enquired, whether, since by means of the Scripture, (as it is, and lyes) there may be had in the name of God such a word preached, as is wholly, intrin­sically, undoubtedly, and meerly true, wherein milke, bread, and wine, for children, young men, and fathers in Christ, are afforded; with songs and prayers, wholly, intrinsically, undoub­ly, and meerly true, and such a means of making vowes, and entering into Covenant with God, as is wholly, intrinsically, undoubtedly, and meerly true: whether, I say, by meanes of the Scripture alone (as it is, and lyes there may be had, in this state of the Church, by those points, the entire worship of God, wholly, intrinsically, undoubtedly, and meerly true, and consequent­ly [Page 65]an authentick catechisme and confession in the name of God, serving as the due analogy of faith to limit and direct the private and publick wor­ship of Christians.

104.

If it be said, that the things aforesaid, may not then be had, let the reasons thereof be produ­ced, that we may consider of them.

105.

But if it be said, that it may be doubted there­of: Then it is to be enquired, whether it may be doubted, that he, who upon all the promises and threats contained in the Scripture, entreth into a covenant with God, to direct his knowledge, faith and manners, according to none but the prescript of the Scripture, and that, as he heartily desireth and wisheth to be made partaker of those promises, and to be freed from those threats: whether, I say, such a man (since there is milk, bread and wine for all states of Christi­ans in the Scripture,) hath then his authentick catechisme and confession, then which none ei­ther better or so good, to the end aforesaid, can be given.

106.

If it be said, that it may notwithstanding be doubted, whether such a man hath those things, let the reasons be produced, that we may consi­der of them.

107

But if it be answered, that such a man hath the things aforesaid: Then it is to be enquired, whe­ther in stead of those catechismes and confessi­ons, not wholly, intrinsically, undoubtedly, and meerly true, and not authentick, which cannot serve as the analogy of faith to regulate the pri­vate or publicke worship of Christians, in the name of God: whether, I say, it be agreeable to the institution, command, or welpleasing per­mission of God, that in stead of them there should be substituted in the Church the very written word of God, wholly, intrinsically, un­doubtedly, and meerely true, as the authentick catechisme and confession of Christians, to be used by them in the name of God as the true and genuine meanes to regulate their private and publick worship: or whether it agree with the institution, command, or welpleasing permission of God, that in stead of the very written word of God, as the authentick catechisme and con­fession of Christians, wholly, intrinsically, un­doubtedly, and meerly true, there should be sub­stituted in the Church in the name of God those catechismes and confessions, neither wholly, in­trinsecally, undoubtedly, and meerely true, nor authentick?

108.

But if it be said, that catechismes and confessi­ons [Page 67]of both kindes may and ought, according to the institution, command, or welpleasing per­mission of God, to be used in the Church in the name of God, to the end aforesaid: Then it is to be enquired, whether any proofe of such an institution, command, or wellpleasing permission of God can be produced out of the Scripture? and when it is produced, we will consider of it.

109.

But if it be said, that it agreeth with the in­stitution, command, or welpleasing permission of God, that in stead of the written word of God, wholly, intrinsically, undoubtedly, and meerly true, as the authentick catechisme and confession of Christians, there should be substi­tuted in the Church in the name of God to the end aforesaid those catechismes and confessions, not wholly, intrinsically, undoubtedly, & meerly true, and not authentick, let that institution, command, or welpleasing permission concerning this thing be produced out of the Scripture, that we may consider of it.

110

But if it be answered, that it agreeth with the institution, command, or well pleasing permission of God, that in stead of those catechismes and confessions, not wholly, intrinsically, undoubted­ly, and meerly true, & not authentick, there should be substituted in the Church in the name of God, [Page 68]the very written word of God, as the authentick, and wholly, intrinsically, undoubtedly, & meerly true catechisme and confession of Christians to the end aforesaid: Then it is to be enquired, whether those formes of catechismes and confes­sions, wherein men heretofore and at this day are bred up and instructed in the name of God, and wherewith as well their private as publicke worship is regulated in the name of God, ought to be abolished as such, and to be laid aside out of their hands? since the very written word of God, wholly, intrinsecally, undoubtedly, and meerely true, performeth all that to Christians by it selfe.

111

If it be said, that those catechismes and con­fessions ought not to be abolished, and laid a side out of mens hands, let the reasons thereof be produced, that we may consider of them.

112.

But if it be answered, that those catechismes and confessions ought to be abolished, and laid a side out of mens hands: Then it is to be enqui­red, whether all and singular Ministers of Chur­ches heretofore and at this time being, who from the begining of their preaching and so forwards, either wittingly or unwittingly, publish to the world another word (as the publicke service of the true and genuine preaching of the Gospell,) then that wherewith God at first began and [Page 69]instituted in his own name the preaching of the Gospell; againe, who preferre the pub­licke hearing of their own word, varnished with the title of the true word of God preached, before the publicke hearing of the written word of God, wholly, intrinsically, un­doubtedly, and meerly true; finally, who use in the name of God another catechisme and con­fession then the very written word of God, and yet are not able to produce any lawfull mission or calling to performe such things, and present them to men in the name of God, by any divine institution, command, or welpleasing permission of God in the Scripture: whether, I say, they be able to produce any warrant from the Scrip­ture, wherin God and Christ institute, command, or welpleasingly permit, that such men should have right and authority to erect and to gather Churches in the name of God by the meanes aforesaid, and to governe them according to their liturgies and formes, and consistoriall, classicall and synodall acts, not wholly, intrin­sically, undoubtedly and meerly true; and con­sequently either by themselves or others to in­stitute and dispense the calling, ordination, mis­sion, administration, office and cure of Bishops, Pastors, Doctors, Presbyters, Deacons and other Ecclesiasticall Officers?

113.

If it be said, that such an institution command or welpleasing permission can be produced out of the Scripture for their aforesaid proceedings, let it be produced, that we may consider of it.

114.

But if it be answered, that there is no institu­tion command, or welpleasing permission ex­tant in the Scripture, concerning such kinde of men: Then it is to be enquired, whether the Ministers of Churches, heretofore and at this time being, proceed according to the institution, command, or welpleasing permission of God and Christ in the Scripture, in assuming to them­selves a right and authority, by such meanes, and in such a manner, to erect, gather, and governe Churches in the name of God?

115.

If it be said, that they do the things aforesaid, according to the institution, command, or wel­pleasing permission of God and Christ in the Scripture: let the reasons and places of the Scripture be produced, that we may consider both: which we will likewise doe, if perhaps they doubt whether they proceed therein accor­ding to the institution, command, or welpleasing permission of God, and produce the reasons of their doubting.

116.

But if it be answered, that those Ministers do [Page 71]not performe the things aforesaid according to the institution command, or wellpleasing per­mission of God and Christ in the Scripture; and therefore that they neither can nor ought to be made use of to the true and genuine administrati­on of the Church, which ought to be performed in the name of God: Then it is to be enquired, whether it be not expedient, that the usurped right and authority of those Ministers, as also the erection and gathering of Churches, together with the government of the same, performed by them in the name of God, should be taken away?

117.

If it be said, that it is not expedient, let the reasons thereof be produced, that we may consi­der of them.

118.

But if it be answered, that it is expedient: Then it is to be enquired, in what manner it may conveniently be done, as the case of the Church now standeth?

119.

If there be any expedients, let them be pro­duced, and we will weigh them.

120.

But if nothing be produced touching that point: Then it is to be enquired, whether a Church which from the first beginning of her preaching and so forwards, is destitute of that [Page 72]word of mouth, wherewith the Gospell was at first begun and instituted in the name of God; againe, which substituteth her own word, varni­shed with the title of the true word of God preached, in stead of that word, wholly, intrinsi­cally, undoubtedly, and meerly true, wherewith the Gospell was at first instituted and begun in the name of God; again, which preferreth the publick hearing of her own word, not wholly, intrinsically, undoubtedly, and meerely true, be­fore the publick hearing of the written word of God, wholly, intrinsically, undoubtedly, and meerly true; againe, which useth catechismes, confessions, liturgies, formes, together with her consistoriall, classicall and synodall acts, not wholly, intrinsically, undoubtedly, and meerely true, and consequently, neither can nor ought in the name of God to erect, gather or governe Churches by the meanes aforesaid in the usuall manner; whether, I say, such a Church, can with any reason deny, that she hath departed, and revolted from the first institution of Christ as touching his promised word, and from the ere­ction, gathering, and government of Churches thereby in the name of God, and is so far forth apostolicall?

121.

If it be said, that it may with reason be denied, let the reasons be produced, that we may consi­der of them.

122.

But if it be answered, that such a Church can­not with any reason deny that she hath in that manner departed, revolted, and apostatized: Then it is to be enquired, whether such a Church can duely take away and amend her revolt and apostacy, by restoring, amongst other things, that word of mouth, wholly, intrinsically, undoubted­ly, and meerely true, wherewith the preaching of the Gospell was at first begun and set on foot?

120.

If it be said, that she can even at this time due­ly performe that: Then such a Church is to be desired that she would be pleased to performe it in that manner out of hand; and after that, we will consider of the whole businesse.

124.

But if it be answered, that such a Church can­not at this time duely performe it: Then it is to be demanded, whether God hath instituted, commanded, or welpleasingly permitted in the Scripture, that such a revolted Church, should in any wise erect, gather and governe Churches in the name of God?

125.

If it be said, that God hath instituted, com­manded, or welpleasingly permitted it in the Scripture, let that institution, command, or wel­pleasing permission be produced, that we may consider of them.

126.

But if it be answered, that God hath neither instituted, commanded, or welpleasingly per­mitted it in the Scripture: Then it is to be enqui­red, whether God hath instituted, commanded, or welpleasingly permitted in the Scripture, that that such a revolted Church should gather and govern Churches, not indeed in the name of God, but only by Ecclesiastick authority, in the name of the respective members of the Church, and by right of common calling?

127.

If it be said, that God hath instituted, com­manded, or welpleasingly permitted it in the Scripture, let that institution, command, or wel­pleasing permission be produced, that we may consider of it.

128.

But if it be answered, that God hath neither in­stituted, commanded, nor welpleasingly permit­ted it in the Scripture: Then it is to be enquired, whether God hath instituted, commanded, or welpleasingly permitted in the Scripture, that such a revolted Church should gather and go­vern Churches in the tolerance of God, and connivence at the aforesaid defects of his peo­ple: not indeed in the name of God, but (as I said) in the previous connivence of God, and as neer as may be in such a manner and by such [Page 75]means as are wholly, intrinsically, undoubtedly, and meerly true: yet by meer Ecclesiastick au­thorititie, in the name of the respective mem­bers of such a Church, and by right of the com­mon calling of such Christians, so that error both may and ought to be tolerated in such a Church?

129.

If it be said, that God hath instituted, com­manded, or welpleasingly permitted it in the Scripture, let that institution, command, or wel­pleasing permission be produced, that we may consider of them.

130.

But if it be answered, that God hath neither instituted, commanded, nor welpleasingly per­mitted it in the Scripture: Then it is to be en­quired, whether in this revolted state of the Church, any Churches may be erected gathered, and governed, or not?

131.

If it be said, that no Churches can then be in­stituted, let the reasons thereof be produced, that we may consider of them.

132.

But if it be answered, that in this revolted state of the Church, Churches may be gathe­red and governed: Then it is to be enquired, in what manner that may conveniently be done?

133.

If there be any wayes, let them produced, that we may consider of them.

134.

But if nothing be produced touching this matter: Then it is to be enquired, whether there be any places in the Scripture, (wherein it is not indeed instituted, commanded, nor welpleasing­ly permitted, but) from whence it may be in some measure collected, that it is tolerated by God, that in the aforesaid revolted state of the Church, Churches should be gathered and go­verned, by such members thereof, with the grea­test submission of mind, in the tolerance of God, and connivence at the aforesaid defects of his people: not in the name of God, for that ought to be done in such a manner, and by such meanes as are wholly, intrinsically, undoubtedly, and meerly true, of which requisites, both in for­mer times, and at the present we are destitute: but (as I said) in the previous toleration and connivence of God, and as neer as it may be in such a manner, and by such meanes as are wholly, intrinsically, undoubtedly, and meerly true: yet notwithstanding by meer Ecclesiastick authori­tie, in the name of the respective members of such a Church, and by right of the common calling of such Christians, so that error both may, and ought to be tolerated in such a Church?

135.

If it be said, that there is nothing set down in Scripture concerning that Ecclesiastick manner of gathering, and governing Churches in the to­lerance and connivence of God: Then it is to be desired, that they which say so, would first accurately advise with the Scripture touching that matter; as also that they would shew in what other manner Churches may be gathered and governed, as the case of Religion now stan­deth, and then we will consider of it.

136.

But if it be answered, that there are places extant in the Scripture, which warrant the ga­thering and governing of Churches in the tole­rance and connivence of God, by meer Ecclesi­astick authority, and right of the common calling of such Christians: Then it is to be enquired, whether those places are extant in one part of the Scripture, or scattered through the whole volume?

137.

If it be said, that those places are extant in one part of the Scripture, let them be produced: which done, it may be enquired, whether it be certain, that there are no other places to be found else where in the Scripture concerning that matter? And when that is performed, then we will consider of the whole businesse.

138.

But if it be answered, that those places are scattered up and down through the whole Bible: Then it is to be enquired, whether we ought to judge of that matter according to some part of the places, or according to all and singu­lar places, extant in the Scripture concerning it?

139.

If it be said, that we ought to judge of that matter, according to some of those places con­tained in the Scripture, let the reasons thereof be produced, that we may consider of them. But by what meanes can they, who speak so, be cer­tain in their own judgement? since it may be, that in other places passed by, more may be spoken for the contrary part, than is spoken on their side in the places which they alledge; or at least since the places passed by may suggest some meanes, not found in the places which they have taken notice of; and therefore how can a solid judgement be made concerning the whole businesse, when only a part of the places hath been considered and weighed?

140.

But if it be answered, that judgement ought to be made according to all and singular places found in the Scripture touching that matter: Then it is to be enquired whether all and singu­lar places touching that gathering and governing [Page 79]of Churches may be exactly known, (according to the rate of the gifts that are extant in this revolted state of the Church;) unlesse those things that are expressed or implied in the Scrip­tures, according to their originall tongues, Chaldee Paraphrases, Greek, Syriack, Arabick, Aethiopick, Armenick & other Translations, (for as much as this thing concerneth all Christians, being now revolted,) together with ancient and modern Commentaries of what language soe­ver, and other helps both literall and spirituall; I say, unlesse all the things set down in Scripture touching that matter be without prejudice ar­gued on both sides pro and con, and the weight and force of every place accurately scanned, to the intent that all those places being set down, discussed, and weighed on both sides, judgement may at length be made, according as the manifest truth shall present it self to the view in some one of those parts, immediatly confronted to­gether?

141.

If it be said, that there is no need of so labori­ous an enquiry after the truth in this matter, let another way to search it out alike certain (in this revolted state of the Church) be produced, and then we will consider of it.

142.

But if it be answered, that in this state of the [Page 80]Church nothing can be certainly known or de­termined concerning that matter, unlesse we proceed in the manner aforesaid: Then it is to be enquired, whether any men either have been, or are now known, who, in this revolted state of the Church, have so performed that thing?

143.

If it be said, that there are some, let the per­sons be named who have sought out and endea­voured that gathering and governing of Chur­ches, by all the meanes that have heretofore been, or now are.

144.

But if it be answered, that none either have bin, or are now known, who, in this revolted state of the Church, have taken that course: Then it is to be enquired, whether it can any longer be doubted, whence so many and so great content­ons and schismes have sprung up in the Christian Church, and do as yet spring up; since it is ap­parent, that the neglect of this search hath been, & still is the cause of those stirs, in that Ministers, not observing, or not regarding the want of fit persons and gifts for the administration of the Church in the name of God, have yet adventu­red to continue in the name of God those Chur­ches that were at first duely gathered and go­verned in the name of God, or to erect new ones in the name of God by such means as were [Page 81]not wholly, intrinsically, undoubtedly, and meerly true. Whereupon it came to passe, that every one pretending to be a lawfull Minister in the name of God, did captivate the people with his doctrine as duly proposed in the name of God, and consequently to be strickly observed; and so divided the people, being zealous for their Ministers, into divers factions: whereas they ought to have measured themselves by their own module, and after the want of fit persons and gifts, to have gathered and governed Chur­ches, not in the name of God, but only by Ec­clesiastick authority, and right of common cal­ling, and in the name of the respective members of the Church, (but as neer as might be in such a manner, and by such meanes as were wholly, intrinsically, undoubtedly, and meerly true,) according as God in the Scripture gives a tole­ration in such cases? Also, it is to be enquired, whether the aforesaid collection and ranging of places of Scripture be esteemed a thing impossi­ble, or not?

145.

If it be said, that it is esteemed a thing impossi­ble: Then I say, that it is also impossible, in this revolted state of the Church, to gather and go­vern Churches in any convenient manner; for how will it appear that it is done in a convenient manner, if you proceed otherwise?

146.

But if it be answered, that the collection a­foresaid is not esteemed a thing impossible, since few places are found in Scripture concerning this gathering and governing of Churches, in that the Scripture was given to institute, conserve, and introduce the exactnesse of worship to be administred in the name of God, and not to prescribe the worship of the apostolicall Church in the tolerance and connivence of God: Then it is to be enquired, whether the Churches, which during the want of fit persons and gifts for the due administration of the Church in the name of God, have been, and still are gathered and go­verned, neglecting to enquire the aforesaid man­ner of constituting Churches could and can ac­curately know, whether they have been, and are well gathered and governed?

147.

If it be said, that they could and can accurately know it, let the reasons there of be produced, that we may consider of them.

148.

But if it be answered, that they neither could, nor can accurately know it, and therefore justly ought to doubt, whether that administration and constitution of Churches, which hath heretofore passed, and at this day passeth in the name of God, be instituted, commanded, or welpleasingly [Page 83]permitted by Christ: Then it is to be enquired, whether all and singular persons, who after the foresaid want of gifts and persons, have not followed that course of searching out and consti­tuting Churches, but have continued in the name of God those Churches, that were at first duely gathered and governed in the name of God, or erected new ones in the name of God, by such meanes, as were not wholly, intrinsically, un­doubtedly, and meerly true; whether, I say, all such persons, and their Churches ought to have been very shie of preaching in the name of God, a word not wholly, intrinsically, undoubtedly, and meerly true; of making in the name of God catechismes and confessions, not wholly, intrin­sically, undoubtedly, and meerly true; of admi­nistring Sacraments in the name of God; of slighting and excommunicating other Churches; of calling, ordaining, and sending Ministers in the name of God; of examining men about their faith; of governing the Church; of exer­cising Ecclesiastick discipline in the name of God; of framing and imposing liturgies, and consisto­riall classicall and synodall acts, and Ecclesiastick decrees, in the name of God: of imploring the secular arme to punish such as they call Hereticks and Schismaticks; of publickly blessing the peo­ple in the name of God; of praying publickly for all the people, as if they were Ministers sent [Page 84]to discharge an embassage for Christ; of making hymnes to be publickly sung in the Church as a part of divine service; of making formes of ad­ministration of baptisme and the Lords Supper, of ordination of Ministers, Elders and Deacons; of making formes of marriage, excommunication, reception and admission into the Church, of the deposition of Ministers, of the visitation of the sick, and of private prayers; of making formes to bid publicke fasts and dayes of humiliation; of making formes to appoint holy dayes, rites, and ceremonies in the Church; all which formes have beene made as by Ministers sent in the name of God: Moreover they ought to have been shie of translations of the Scripture, of written com­mentaries, of written Sermons, of common Pla­ces, Theses, and the like, made and proposed to the people as by Ministers officiating for God; also of opening, erecting and governing Schooles and Universities; of callings, elections, confir­mations, and ordinations of Doctors, Bachelors, and Professors of Divinity; of licencing books; of opening and shutting the presse; of ordaining publicke Readers of the Scripture, Clerks, and Visiters of the sick; of forbidding to converse with Christians of other societies; of forbidding the mutuall edification of Christians in publick; of requiring of Christians a publicke profession of their faith; of prescribing a way to convert [Page 85]those that go astray, and those that are ignorant; also of all other things, which ought not to be done either in the name of God, without a pre­vious due mission and calling; or in the tolerance and connivence of God, by Ecclesiastick authori­ty, in the name of the respective Members of the Church, and by right of common calling, without that accurate search and direction of the Scripture.

149.

If it be said, that they ought not therefore to ab­staine from such things; let the reasons thereof be produced, that we may consider of them.

150.

But if it be answered, that these persons and their Churches ought to be very shie of such things; Then it is to be enquired, whether they are not worthy of great pity, because in this re­volted state of the Church, they notwithstanding beare Ecclesiastick offices; stoutly and zealously maintaine their Ecclesiastick government and discipline, together with those other proceeding of theirs adorned with specious titles, and exer­cise them in a proud magisteriall manner against those that are of a different opinion; and either directly or indirectly draw to themselves the spirituall rights of the true Ministers of God, and (as much as they can) the secular rights of the civill Magistrates, (in all which they have neither [Page 86]part nor portion,) and that under pretence of continuing, gathering, and governing the Church in the name of God, or in the stead, and by the Authority of God.

151.

If it be said, that such persons and their Chur­ches are not worthy of great pity, let the reasons thereof be produced, that we may consider of them.

152.

But if it be answered, that such persons and their Churches are worthy of great pity: Then it is to be enquired, In what esteeme a Christian now a dayes (since all, either more or lesse, have continued, or gathered and governed Churches in the name of God, without any previous insti­tution, command, or welpleasing permission of his in the Scripture) in what esteeme, I say, a Christian ought to hold such a Church and so­ciety wherein he liveth?

153.

If any thing be produced hereupon, we will consider of it.

154.

But if nothing be produced; Then it is to be enquired, whether all and singular Churches, which in the revolted state of the Church, have neither been erected, gathered, nor governed in the aforesaid manner by meere Ecclesiastick au­thority, but vaunt themselves to be either con­tinued, [Page 87]or gathered and governed in the name of God, ought to be accounted imperfect and presumptuous? Imperfect, because amongst o­ther things their Ministers want a word of mouth, wholly, intrinsically, undoubtedly, and meerly true, to be uttered in the publicke wor­ship in the name of God; Presumptuous, be­cause in stead of a word, wholly, intrinsi­cally, undoubtedly, and meerly true, which ought alone to be uttered in the publick wor­ship in the name of God, they substitute their own concionatory word, not wholly, intrinsi­cally, undoubtedly and meerly true, and having excluded all the people, claime to themselves alone a power and right to speake in the Church contrary to the custome both of the ancient Jewish and primitive Christian Church, which manner of the primitive Christian Church was subordinate to the direction of the Apostles, wholly, intrinsically, undoubtedly, and meerly true, and consisted not in the promiscuous expli­cation of any texts whatsoever, destitute of such an effectuall direction, (as it hath been hereto­fore, and is at this day corruptly done in Chur­ches by means of Sermons:) Moreover, whether they ought to be accounted presumptuous, be­cause they perform their gathering, government and discipline of Churches, and all their aforesaid practises in the name of God?

155.

If it be said, that they ought not to be accoun­ted for such Churches and societies, let the rea­sons thereof be produced; and let it be declared what manner of Churches they ought to be ac­counted, that we may consider of it.

156.

But if it be answered, that all those Ecclesia­stick societies ought to be accounted for such: Then it is to be enquired, whether, and in what manner one may notwithstanding continue and communicate with them?

157.

If there be any expedients, let them be produ­ced, and we will weigh them.

158.

But if nothing be produced concerning that matter: Then it is to be enquired; (since the wor­ship of such societies, being not wholly, intrinsi­cally, undoubtedly, and meerly true, cannot, for the reasons often specified, be accounted for the genuine worship, performed in the name of God, according to his institution, command or welpleasing permission, although those societies were by their authors erected according to the Scriptures alone, as well as they were able:) It is, I say, to be then enquired, whether, all such societies, as long as they sinne out of ignorance, [Page 89]may by the judgement of charity in some sort be accounted for societies erected, gathered and governed, meerly by Ecclesiastick authority, and right of common calling, and in the name of the respective members of the Church, in the tole­rance and connivence of God, as it hath been said? that is, for such societies, wherein none either ruleth the Church, or speaketh in the name of God, or by way of embassage for God; and wherein error both can and ought to be to­lerated; and with which societies ignorantly vaunting in the name of God, (though imper­fect, because amongst other things they want a word of mouth, wholly, intrinsically, undoubt­edly, and meerly true; and presumptuous, be­cause they boast their own concionatory word, not wholly, intrinsically, undoubtedly, and meerly true, for divine service performed in the name of God; and because Ministers alone speak therein, and that concerning any points whatsoever, and performe the gathering, government, and disci­pline of their Churches in the name of God;) yet notwithstanding, in regard of the edificative wor­ship performed there by their Ministers and peo­ple, though defectively and abusively, a Christian may in charity communicate with them, applying to them (as neare as it may be) that of the Apo­stle, Despise not prophesyings, prove all things; hold fast that which is good; 1 Thes. 5.20, 21. and [Page 90]making use of the Sacraments there, as they are publick professions of the salvation of God got­ten by the death and resurrection of Christ, and common to all Christians; without any regard had of the persons that administer them, and their calling.

159.

If it be said, that we ought not to account the foresaid societies for such, by the judgement of charity, let the reasons thereof be produced, and let it be declared what manner of Churches they may by the judgement of charity be accoun­ted, that we may consider of it.

160.

But if it be answered, that they may be ac­counted for such Churches, wherein edificative worship is performed, by every Christian respe­ctively, that abideth in them without reluctancy of conscience: Then it is to be enquired, whether one ought perpetually to communicate with those societies in that manner, or not?

161.

If any thing be produced touching this matter, we will consider of it.

162.

But if nothing be produced; Then it is to be enquired, whether it be lawfull to communicate with those societies in that manner any longer, then is sufficient for them, being informed of the foresaid way of gathering & governing Churches [Page 91]by Ecclesiastick authority, duely to examine their gathering and governing of Churches in the name of God, and publickly to declare their opinion touching the same, whether those things are ge­nuine that are done in the name of God, or not; again, then is sufficient for them, after they have found and published that these things are unlaw­full, which have been done in the name of God, to institute in their stead, in the connivence of God, a publick worship drawn out of the Scrip­ture; that by this meanes, the members of those societies, abiding every one in his own society respectively, may decently, and in order, without any seditions or schismes addict themselves to that worship of connivency, and persist unani­mously therein, being backt with the concurrence of other like societies? For if they either neglect or protract that examination, or when they have made it, refuse to declare and publish their opi­nion touching the usuall gathering and governing of their Churches, but on the contrary traduce, vexe, and persecute those who have perswaded them to it, and admonish them to publish it, and so adde obstinacy to their error; or after they have found and published that those things are unlawfull which they have hitherto practised, causing them to be performed in the Church in the name of God; yet notwithstanding neglect, protract, or refuse to institute that worship of [Page 92]connivence: in short, if such selfe condemned societies neverthelesse neither forsake their for­mer worship, nor institute the aforesaid worship of connivence; Then, I say, it is to be enquired, whether it be necessary in that case for Christians to seperate themselves from such societies, every one from his own respectively, accounting them not longer Churches of God, but malignant so­cieties; whereinto the soule of a man fearing God and onely following the written word of God, wholly, intrinsically, undoubtedly, and meerly true, ought not to enter.

163.

If it be said, that it is not necessary for a Chri­stian in such a case to separate himself from his own society, let the reasons thereof be produ­ced, that we may consider of them.

164.

But if it be answered, that it is necessary for him to do so; Then it is to be enquired, whether he ought to depart silently from that society, without any declaration? or having first used a declaration? or first silently, and afterwards using a declaration?

165.

If it be said, that he ought to depart silently [Page 93]without any declaration, let the reasons be pro­duced, and we will weigh them.

166.

But if it be answered, that he ought to depart, having first used, or presently after using a de­claration, or first silently, and afterwards using a declaration: Then it is to be enquired, How a Christian ought to behave himself in point of religious worship, after he hath duly forsaken that vain society?

167.

If there be any expedients, let them be pro­duced, and we will weigh them.

168.

But if nothing be produced touching this mat­ter; Then it is to be enquired, whether it be not better for a Christian, with a good conscience, to performe privately a worship, wholly, intrin­sically, undoubtedly, and meerly true, by making use of the Scripture as it is, and lies; than con­trary to his conscience to be present with an as­sembly, publikely performing, in the name of of God, a worship no wholly, intrinsically, un­doubtedly, and meerly true, though convin­ced in their own hearts of the unlawfulnesse thereof?

169.

If it be said, that it is not better for him, let the reasons thereof be produced, that we may consider of them.

170.

But if it be answered, that it is better for him to perform privately a worship wholly, intrinsi­cally, undoubtedly, and meerly true: Then it is to be enquired, whether in the case aforesaid, namely, when there is no publick worship found whereof a Christian can partake with a good conscience; where, I say, it can be doubted, but that pivate worship performed by meanes of the Scripture, wholly, intrinsically, undoub­tedly, and meerly true, doth then supply the place of true publick worship?

171.

If it be said, that it may be doubted concerning that matter, let the reasons be produced, that we may consider of them.

172.

But if it be answered, that it cannot be doub­ted concerning that matter: Then it is to be en­quired, whether or no, or how long a Christian fearing God ought to continue in that practise of private worship only?

173.

If any thing be produced touching this mat­ter, we will consider it.

174.

But if nothing be produced; Then it is to be enquired, whether since the very Scripture, as it is, & lyes, is publickly proposed for the only cate­chisme & confession in the name of God; also for the only means of the whole publick worship, to be performed in the tolerance and connivence of God, in this revolted state of the Church, meerly by Ecclesiastick authority, and right of common calling, and in the name of the respective mem­bers of the Church; also for the only meanes, wholly, intrinsically, undoubtedly, and meerly true, of Ecclesiastick government in common fundamentalls, and of mutuall publick edifica­tion by speech, which are subordinate to the ve­ry Scripture it selfe, and in their exercise come neerest to be wholly, intrinsically, un­doubtedly, and meerly true; also for the fitting meanes of mutuall tolerance; since, I say, the very Scripture it selfe is proposed in the foresaid manner by some Christians fearing God, who in this revolted state of the Church, have canvased the whole Scripture pro and con, touch­ing that gathering and governing of the Church in the tolerance and connivence of God, and have sincerely communicated their collections to [Page 96]all the world; and all Church gathering, worship, edification, government, and tolerance, accor­ding to the most evident determination of the Scripture in those collections, is setled meerly by Ecclesiastick authoritie, and right of common calling, & in the name of the respective members of the Church, with a ear alwaies open readily and thankfully to receive better information; whe­ther, I say, it be then seasonable and profitable for a Christian, having proved the things afore­said the best he can, and sincerely and freely ap­proving them, to joyne himself to that societie, to worship, praise, and professe God in a pub­lick manner unanimously with many; and mu­tually to edifie his neighbour in conference, with those common fundamentalls; to the intent that others may do in like manner; and consequently according to the rate of the gifts in every age of such a Church, the will of God may be done by all Christians unanimously in the earth as it is unanimously done in the heaven?

175.

If it be said, that even then a Christian can­not joyne himselfe to such a society: let the rea­sons thereof be produced, that we may consider of them.

176.

But if it be answered, that a Christian then [Page 97]may do it, and it is profitable for him; Then it is well, and we have enough: for now they are brought to another publicke worship; namely, from that which is now in use, and is in its owne nature turbulent, imperfect, and presumptuous, not wholly, intrinsically, undoubtedly, and meerly true, and yet by meanes of a word of mouth, government, catechisme and confession, not wholly, intrinsically, undoubtedly, and meerly true, boasteth it selfe for the genuine worship of God; to a worship in its own nature peaceable, erected indeed meerly by Ecclesia­stick authority, and right of common calling. and in the name of the respective members of the Church, in the tolerance and connivence of God: yet notwithstanding by the very written word of God, wholly, intrinsically, undoubtedly and meerly true, and by meanes of government, subordinate to the very Scripture it selfe, and in its exercise coming nearest to be wholly, intrinsi­cally, undoubtedly, and meerly true, both Mi­nisters and people are now brought.

177.

And these indeed are the questions, that were first to be proposed, as well to the people, as to the Ministers of your Churches: there should now follow a fuller deduction & explication of them, as also a consideration of all and singular [Page 98]states of mans life; likewise the other helpe of due Ecclesiastick administration promised by Christ to the Church, I mean the Spirit of Christ; together with a proofe and enumeration of the sundry uses and commodities of the worship of connivence, and of the many discommodities of the worship at this day performed in the name of God; after that, a solution of objections, and many other things: But because I would not be tedious, and in that your answer to the questions proposed ought to go before, I will now omit those matters, which (if God permit) shall be communicated to you in their season. Farewell; and laying aside all prejudice, remember to give to God the things that are Gods.