A vindication of the government of New-England churches. Drawn from antiquity; the light of nature; Holy Scripture; its noble nature; and from the dignity Divine Providence has put upon it. / By John Wise A.M. Pastor to a church in Ipswich. ; [Seven lines of Scripture texts] Wise, John, 1652-1725. Approx. 184 KB of XML-encoded text transcribed from 117 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI : 2008-09. N01635 N01635 Evans 1941 APV6931 1941 99002447

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.

Early American Imprints, 1639-1800 ; no. 1941. (Evans-TCP ; no. N01635) Transcribed from: (Readex Archive of Americana ; Early American Imprints, series I ; image set 1941) Images scanned from Readex microprint and microform: (Early American imprints. First series ; no. 1941) A vindication of the government of New-England churches. Drawn from antiquity; the light of nature; Holy Scripture; its noble nature; and from the dignity Divine Providence has put upon it. / By John Wise A.M. Pastor to a church in Ipswich. ; [Seven lines of Scripture texts] Wise, John, 1652-1725. Higginson, John, 1616-1708. Hubbard, William, 1621 or 2-1704. 105, [1], 12, [2] p. ; 15 cm. (4to) Printed by J. Allen, for N. Boone, at the Sign of the Bible in Cornhill,, Boston, : 1717. "A testimony to the order of the Gospel, in the churches of New-England: left in the hands of the churches, by the two most aged ministers of the Gospel, yet surviving in the countrey."--12 p. at end; signed: John Higginson. William Hubbard.

Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford.

EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO.

EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org).

The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source.

Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data.

Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so.

Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor.

The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines.

Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements).

Keying and markup guidelines are available at the Text Creation Partnership web site.

eng Church polity. Congregational churches -- New England -- Government. 2007-08 Assigned for keying and markup 2007-09 Keyed and coded from Readex/Newsbank page images 2007-12 Sampled and proofread 2007-12 Text and markup reviewed and edited 2008-02 Batch review (QC) and XML conversion

A VINDICATION OF THE Government of New-England Churches. Drawn from Antiquity; the Light of Nature; Holy Scripture; its Noble Nature; and from the Dignity Divine Providence has put upon it.

By John Wiſe A. M. Paſtor to a Church in Ipſwich.

There is none to guide her among all the Sons whom ſhe hath brought forth; neither is there any that taketh her by the hand of all the Sons that ſhe hath brought up, Iſa. 51.18.

Say ye unto your Brethren Ammi, and to your Sisters Ruhamah, Hoſ. 2.1.

BOSTON, Printed by J. Allen, for N. Boone, at the Sign of the BIBLE in Cornhill, 1717.

The Conſtitution of New-England CHURCHES, as ſettled by their Platform, may be fairly Juſtified, from Antiquity; The Light of Nature; Holy Scripture; and from the Noble and Excellent Nature of the Conſtitution it ſelf. And laſtly from the Providence of God dignifying of it.

1. The firſt Demonſtration contains the Voice of Antiquity in the following Chapters.

CHAP. I To Distribute the whole Chriſtian Aera into three Parts may ſerve to Raiſe a Clearer Light, and make a Brighter Aſpect in this Eſſay.

1. THE firſt Diviſion contains the firſt Three hundred years of Chriſtianity, which may be accounted the moſt Refined and pureſt Time, both as to Faith and Manners, that the Chriſtian Church has been Honoured with; for that within this ſpace, is contained the Miniſtry of the Apoſtles and Holy Evangeliſts, and other Emment perſons Authorized by them; and ſuch others who ſucceeded in Office-Truſt through the ſeveral Ages, within the ſpace before named. This was the time of an Immenſe Effuſion of the Spirit of God upon the World, when there was ſuch a Flux and Inundation of the Waters from the Sanctuary, mentioned, Ezek. 47. This was the Age of Miracles; A time of Extraordinary Gifts, and when Grace and true Piety was in the greateſt Elevation. Chriſtian Religion was now a Dangerous Buſineſs; Every Man that took it up, lays down his Life, Honour and Fortune at Stake; He that owns Chriſt muſt bid defiance to all the Celebrated Deities of the Roman Empire; and thereby Run Counter to the Religion of the Imperial Court. So that Rationally we may expect to find the Churches of Chriſt in the pureſt Capacity they were ever in; In all points, both of Principles and Practice. That whatever their Government was if they continue the ſame from the days of the Apoſtles, we may fairly conclude it to be Authentick, and Agreeable with their Grand & Original Copy. It is moſt Apparent, that the Churches in thoſe Ages, were under too good an Influence Internally, and the Eye of too direful a guard, externally to prevaricate with God in the known Principles of their Order, any more then in their Faith, tho' they were not without Errors. Two or three hundred years, is a long time in the World, to keep up our conſtant Mode, and Cuſtome, either in Religious or Civil affairs amongſt Men, who are ſo inclined to Err, and apt to Change their faſhions; Nam eſt Natura hominum Novitatis Avida. That for the Churches through thoſe many Ages and in their ſeveral Communities, to agree in their Diſcipline amongſt themſelves; and not Eſſentially to differ from thoſe Churches that were truly Apoſtolical, invincibly Infers, that their Original was Divine. But this will appear more plainly when we have made and finiſhed our Survey.

2. The Second Grand Diviſion of Time, contains the ſpace of the next Twelve hundred years, downward, more or leſs: within which Circuit is included the Commencement, and Progreſs of a Direful Apoſtacy, both as to Worſhip, and Government in the Churches. Some Symptoms of theſe things were riſing within the former Diviſion of time; but, in this they grew a great pace, and to that degree, that the Chriſtian World became a Notorious Apoſtare. For as we have it in the Idea of the Reformation, the Great Lord of time allowed a ſpace, wearing the Denomination of Time, Times, and half a Time: or in plainer Expreſſions, twelve hundred and ſixty years; in which ſpace, all the Effects of a horrible Apoſtacy made a very Gehennon of that which was called Chriſtendom. And ſays Dr. Owen, [in his Preface, to the Inquiry, into the Original of the Churches] Ambros judged, that it was the Pride, or Ambition of the Doctors of the Church, which Introduced the Alteration in its Order. And moreover ſays the Dr. ſomewhat after this manner, viz. the Ambition of Church Rulers, in the fourth & fifth Centuries openly proclaimed it ſelf to the ſcandal of the Chriſtian Religion; for that their Intereſt lead them to a Deviation from the Order and Diſcipline of the Church according to its firſt Inſtitution? For that the Directions given about it in Scripture, make it a matter ſo weighty in it ſelf, and attended with ſo many Difficulties, it being laid under ſuch ſevere Interdictions of Lordly power, or ſeeking either of Wealth or Dignity; That it's no pleaſant thing to Fleſh, and Blood, to engage in the conduct, and overſight of Chriſt's volunteers; to bear with their manners; to exerciſe pacience towards them in all their Infirmities; and in all their weakneſſes, to continue a high valuation for them, as the Flock of God, which he hath purchaſed with his own Blood: All this requires abundance of ſelfdenial; And if ſo, then it's no wonder, that many of their Prelates were willing gradually to Extricate themſelves out of this uneaſy Condition; and embrace all Opportinities of Introducing another Order into the Churches, that might tend more to the Exaltation of their own power and Dignity. And this was done accordingly; for the Biſhops by their Arbitrary Rules ſhared the Flock of Chriſt amongſt themſelves, and that without the conſent of the People, as though they had Conquered them by the Sword. For thus they divide the ſpoil. This Biſhop ſay they, ſhall have ſuch a ſhare and number of them under his power; And that Other Biſhop ſhall have ſo many; And ſo far ſhall the Juriſdiction of one Extend, and ſo far another; that they ſoon Canton out the whole Roman Empire under a few Patriarchs, and head Men. Theſe things were the ſubject of their Decrees and Laws, which [thoſe of Chriſts being thrown by] were now become a Rule for the Churches. But yet neither did the Biſhops long keep within thoſe Bounds and Limits, which their more modeſt Ambition had at firſt Preſcribed unto them; but went on, and took Occaſion from theſe beginnings to contend amongſt themſelves about Preheminency, Dignity, and Power: in which Conteſt, the Biſhop of Rome, at length remained Maſter of the Field; And ſo Rome obtained the ſecond Conqueſt of the World. And then his Holineſs the head of it came to ride Admiral of all the Sees; and then ſoon became Lord of Heaven and Earth by the ſame Rule of Proceſs which brought him to his high Truſt. Hence

Quaery. What can't wakeful Ambition, Learning and Fraud do, if joyntly agreed, at rifling the greateſt Treaſures bequeathed to Mankind; eſpecially when the World is generally gotten into a ſleepy fit?

3. Towards the latter End of this ſpace of time began a glorious Reformation. Many famous Perſons, memorable in Eccleſiaſtical Hiſtory, being moved by the Spirit of God, and according to Holy Writ, lead the way in the face of all danger; ſuch has Wickliff, who openly Decryed the Pope, as the very Antichriſt; in the fourteenth Century, and others in that Age. And in the next Century Martin Luther purſued the Reformation with great Boldneſs, Reſolution, and Conſtancy; This is that famous Luther, ſays my Author, of whom they who acknowledge the leaſt, muſt yet make as much as Dr. More makes of him; for ſaith the Dr. I cannot think ſo very highly of Luther as ſome do; and yet I think him to have been, a very happy Inſtrument in the hand of God, for the good of Chriſtendom againſt the horrid Enormities of the Papal Hyrarchy. And though he might not be allowed to be the Elias, the Conducter & Chariot of Iſrael, as ſome have ſtiled him; yet I think at leaſt he might be accounted a faithful Poſtilion in that Chariot, who was well accoutred with his Wax Boots, Oiled Coat, and Hood; & who turned the Horſes Noſes into a direct way from Babylon toward the City of God, and held on in a good round Trot, through thick and thin, not caring to beſpatter others in this high fogg, as he himſelf was finely beſpattered by others: About which Time Zuinglius, Occolampadius, Melancthan and other Chriſtian Heroes alſo Liſted into the ſame Quarrel, and with great bravery and ſelf denial went forward with the Reformation. Yet after the endeavours of ſuch Men, and others without number, through ſeveral Ages downward; the Churches, which are called Reformed, attained to a very imperfect Reformation, as Dr. Increaſe Mather ſays. And the defect has not been ſo much in Doctrine, as in Worſhip and Diſcipline. And nowithſtanding ſays the Dr. in this Reſpect alſo, ſome Churches have gone beyond others Now to come to what I aim at; Theſe Churches in New-England, as to their Order and Diſcipline have ſurpaſſed all Churches of the Reformation. And under the head of Diſcipline, it ſeems to me, that Chriſt the Captain of Salvation, has given out his Word to theſe Churches, as to his Troops coming up in the Reer of Time; And his Word of Command is, — as you were; make good the Old front; or place your ſelves in that Regimental Order, which the Primitive Churches were in, whilſt they march't under my Banners, & encountred the Devil in their heathen Perſecuters for the firſt Three hundred years. For that the Churches in New-England; and the Primitive Churches are Eminently parallel in their Government. Thoſe firſt Ages of the Church it is certain were many times much annoyed with many Peſtilent and Damnable Hereſies; and many Uſages in Worſhip, too Superſtitious crept in amongſt them; yet they continued in the Conſtitution of their Church Order very Uniform and Apoſtolical; And it is very Obvious that theſe Churches in this Wilderneſs, in the Eſſentials of Government; are every way Parallel to them.

I ſhall Repreſent this Buſineſs by a Collection of Parallel Notes out of ſeveral Authors of unqueſtionable veracity; and ſhall principally follow the Guidance of one who has concealed his Name; and ſtiles his Treatiſe, An Inquiry into the Conſtitution, Diſcipline, Unity and Worſhip of the Primitive Churches. This Author in his Praeface gives this fair account of his doings; ſays he, What I have written I have wholly Collected out of the Genuine, and Ʋnqueſtionably Authentick Writing's of thoſe Ages; meaning ſuch as writ in, or of the Three firſt Centuries of Chriſtianity. And ſays he, I have been every may Honest and Ʋnbiast. And being well aſſured of his Fidelity; I ſhall endeavour to imitate his Faithfulneſs, in Tranſcribing what I find in him ſuiting my preſent purpoſe. And I ſhall be well and ſufficiently furniſhed when I have laid before the Reader the notion which the Ancients had of the Church in its Conſtituent parts both of Officers and People, with the ſeveral Authorities, Powers, Rights, Immunities and Prerogatives belonging unto each. And if we find that the Primitive Churches in their Order and Diſcipline, did exactly agree in the Eſſentials of Government; with the Churches in New-England; we may Rationally then conclude that if they were Apoſtolical, ſo are we.

CHAP. II. Of the Church.

TO Paſs over all other Obſervations, the moſt uſual and common Acceptation of the word Church, of which we muſt chiefly Treat, is that of a Particular Church; which conſiſts of a Society of Chriſtians, meeting together in one Place, under their proper Paſtors, for the performance of Religious Worſhip, and the Exerciſing of Chriſtian Diſcipline. This deſcription of a Church is agreeable with the Idiom both of Scripture and Antiquity. Thus Tertullian, who Lived about the End of the Second Century, gives us an account of the State, Order & Worſhip of the Churches. (Apol. ad Gen. Cap. 39.) The Deſcription of a Church he firſt lays down in theſe words, viz. Corpus ſumus de Conſcientia Religionis, et Diſciplinae Ʋnitate, et Spei Foedere. We are a Body united in the Conſcience of Religion, or for the Conſciencious Obſervation of the Duties of Religion; by an Agreement in Diſcipline, and in a Covenant of Hope. For whereas ſuch a Body, or Religious Society could not be United but by a Covenant; he calls it a Covenant of Hope, becauſe the principal reſpect therein was had unto the things hoped for. This Religious Body, or Society thus United by Covenant, did meet together in the ſame Aſſembly, or Congregation. For ſays he, Corpus ſumus, Coimus in Coetum, et Congregationem ut ad Deum, &c. We are a Body, and meet in an Aſſembly, and Congregation, to offer up our Prayers unto God, and attend the Duties of the Chriſtian Religion. So Iraeneus alſo in the Second Century, tells us, That ſome of the Brethren, and ſometimes the whole Church of ſome certain Place,—by Faſting and Prayer have Raiſed the Dead. Thus our own Platform agrees in ſenſe with the Opinion of the Ancients. Plat. Chap. 2. Sect. 6. A Congregational Church, is by the Inſtitution of Chriſt, a part of the Militant Church, Conſiſting of a Company of Saints by Calling, Ʋnited into one Body by an holy Covenant, &c. But as to the Independency, or real diſtinction between Church and Church; this will more clearly appear in what follows. Therefore I ſhall proceed to conſider the Conſtituent Parts of a Church, as divided,

1. Into the People who Compoſed the Body of the Church, called the Elect, or the Called and Sanctified by the Will of God; and ſometimes they are called the Brethren, becauſe of their Brotherly Love, &c.

2. Into thoſe Perſons who were ſet apart for Office, or for a Peculiar and Eccleſiaſtical Improvement. And each Party under this diſtribution, had their particular Immunities and Imployments And under theſe Heads, I ſhall confine the Diſcourſe to a parallel in the Eſſentials in Government or Church Order, between the Churches of Chriſt in the Firſt Ages of Chriſtinity, and the Churches of New-England, as ſettled by their Platform

CHAP. III.

I Shall Proceed to diſtribute & Enumerate the Operations and Immunities of the Churches.

1. With relation to the Peculiar Acts of the Officers.

2. The Peculiar Acts of the Laity, or Fraternity.

3. The Joynt Acts of them both; as performing the Work and Buſineſs of an Organick Church, or compleat Corporation. And

4. I ſhall Laſtly, make ſome Obſervations upon the Union of Diſtinct Churches, by Acts of Siſterly Fellowſhip or Communion. And hereby I ſhall compleat the Parallel, in the Eſſentials of Order, between the Primitive Churches, and thoſe of this Country.

1. The Peculiar Acts of the Officers or Clergy. Under this Head might be conſidered the Functions of every Particular Order, and Degree of the Clergy; which we may ſay were according to the pureſt Antiquity, but three, viz. Biſhops, Prieſts or Presbyters, and Deacons. I ſhall principally conſider the Biſhop as the Chief Officer in Truſt and Dignity, in the Primitive Church. And in order to it,

1. In general Obſerve, That tho' there were ſome Diſtinctions in point of a Titular Dignity and Degree, between a Biſhop and Presbyter; yet they were really equal in Order, and in the Nature of their Truſt. For that in an Eccleſiaſtical Senſe, Biſhop and Presbyters are Synonimous Terms, ſetting forth the ſame Office; and ſignifie no more but an Elder, a Paſtor, Ruler, or Overſeer of a Church. Ignatius calls the Apoſtles themſelves the Presbyters of the Church; and Theodonet renders the reaſon of the Appellation, for ſaith he, The Holy Scriptures called the Chief Men of Iſrael, the Senate or Elderſhip Wilſ. Dict. And indeed according to the Apoſtle himſelf, Presbyters, or Elders, and Biſhops, are plainly Terms of Office; and of equal ſignification. As in Tit. 1.5, 7. For this cauſe left I thee in Crete, that thou ſhouldeſt —Ordain Elders.—For a Biſhop muſt be Blameleſs, as the Steward of God, &c.

In this Diſcourſe I ſhall repreſent the Biſhop in the ſenſe of the Primitive Churches, as Head and Chief Officer of the Church; for according to Cyprian, there was but one Biſhop, ſtrictly ſo called, in a Church at a time, tho' at the ſame time there were many Elders or Presbyters in the ſame Church; and the Biſhop in a peculiar manner was Related to his Flock, as a Paſtor to his Sheep and a Parent to his Children. Cyp. Epiſt. 38. § 1. p. 90. And the Titles of this Supream Church Officer, are moſt of them reckoned up in one place, in Cup. Epiſt. 96 viz. Biſhop, Paſtor, Preſident, Governour, Superintendant or Prieſt. And this Officer is he, which in the Revelation, is called, The Angel of the Church, at Origen thinks.

2. We may conſider more diſtinctly, the Object of his Care, or the Dimenſions of the Biſhops Dioceſs. It's very obvious, that this Great and Superiour Officer, as has been ſaid; had but one Church under his Paſtoral Care. The Dioceſſes Government or Dominion of theſe Reverend Prelates, are never [according to Antiquity] ſaid to contain Churches, in the Plural, but only a Church, in the Singular Number. And the Biſhop was uſually called the Biſhop of this or that Church. As Tertullian ſaith, Polycarp was Ordained Biſhop of the Church of Smyrna, &c. And moreover it is accurately to be obſerved, that the moſt frequent word uſed to Denominate the Extent of the Biſhops Care, or to ſet out the Limits of his Dioceſs, was that of a Pariſh. So in the Synodical Epiſtle of Irenaeus to Victor. The Biſhopricks of Aſia are called Pariſhes: And in the Hiſtory of Exſebius the word is ſo applied in ſeveral hundred places. It's very uſual there to Read of Biſhops of this and that Pariſh. As the Biſhop of the Pariſh in Alexandria, the Biſhop of the Pariſh in Epheſus, and in Corinth, &c. For that the word Paroikia, which we render Pariſh, ſignifies Houſing, or Living together. And in Ordinary and Civil Uſe, it notes a Village, ſmall Town, or part of a Town, of People or Perſons Dwelling together. And in a Church ſenſe it ſignifies a competent Number of Chriſtians Dwelling near together, and having one Biſhop, Paſtor or Miniſter, or more, ſet over them; with whom they meet at one Time or Place, to Worſhip and Serve God. So that Pariſh in this ſenſe, is the ſame with a Particular-Church or Congregation. And this is plainly agreeable with the Senſe, Cuſtome & Platform of New-England Churches.

3. That the Biſhops Dioceſs exceeded not the Bounds of a Pariſh, or a ſmall Town, or part of a Town, is very evident from the following Demonſtrations, according to Antiquity.

Dèmonſt. 1. For that all the People of a Dioceſs did every Sunday, meet together in one Place, to Celebrate Divine Service. Thus ſaith Juſtin Martyr, [Apol. 2. p. 98.] All Aſſemble together in one Place, where the Biſhop Preaches, and Prays.

Demonſt. 2. The Biſhop had but one Altar, or Communion-Table in his Dioceſs, at which his whole Flock Received the Sacrament from him. There is but one Altar ſays Ignatius [Epiſt ad Phila. p. 41.] as there is but one Biſhop. So ſays Cyprian, we Celebrate the Sacrament; the whole Brotherhood being preſent. And thus it was in Juſtin Martyrs Days. The Biſhops whole Dioceſs met together on Sunday, when the Biſhop gave them the Euchariſt.

Demonſt. 3. All the People of a Dioceſs were preſent at Church Cenſures; as Origen deſcribes an Offender, as appearing before the whole Church. In Mar. Tom. 13. Pag. 133. Vol. 1. So Clemens Romanus calls the Cenſures of the Church, the things Commanded by the Multitude.

Demonſt. 4. No Offenders were Reſtored again to the Churches Peace, without the Knowledge and Conſent of the whole Dioceſs; they were to plead their Cauſe before the whole People, &c.

Demonſt. 5 When the Biſhop of a Church was Dead, all the People of that Church met together in one Place to Chuſe a new Biſhop. So Sacinus was Choſen Biſhop of Emetria, by the Suffrage of all the Brotherhood. The whole Dioceſs of the Biſhops did meet together to manage Church Affairs. Thus when the Schiſm of Feliciſſimus, in the Biſhoprick of Carthage was to be Debated, it was to be done according to the Will of the People, & by the Conſent of the Laity. And when there were ſome hot Diſputes about the Reſtitution of the Lapſed, Cyprian promiſed his whole Dioceſs, that all thoſe things ſhould be Examined before them, and judged by them. So that from the Premiſes, it is very evident, that that Dioceſs cannot poſſibly be more than one ſingle Congregation; nor that Church more than a Congregational Church, where all the People and Members of that Church meet together at one time, and in one place to Pray together, to Receive the Sacrament together; Aſſiſt at Church-Cenſures together, and Diſpatch Church-Affairs together. And it is very apparent, that this was the Method and Way of the Primitive Churches, according to the Preceeding Obſervations. And New-England Churches harmonize exactly in their common Practice, as tho' they had taken their Directions from them.

4. The Biſhops Duty, or the ſeveral Particular Operations of his Honourable Office, were ſuch as theſe, viz. Preaching of the Word, Praying with his People, Adminiſtring the Sacraments, taking care of the Poor, Ordaining of Miniſters, Governing his Flock, Excommunicating of Offenders, and abſolving of Penitents. In a word, Whatever can be comprized under thoſe three General Heads of Preaching, Worſhip, and Government, were parts of the Biſhops Function and Office. And this alſo is very agreeable with our Platform: Cap. 10 Sex. 8. The Power which Chriſt hath Committed to the Elders, is to Feed and Rule the Church of God, &c.

CHAP. IV. The Prerogatives, or Peculiar Immunities of the Laity.

THE Fraternity or Body of the People had ſeveral high Immunities Inherent in them; and Exerciſed by them as a Church. As,

1. Voting and giving their Suffrage, for the Admiſſion and Cenſure of Members. To this purpoſe before.

2. The Electing their own Officers. For when a Pariſh, or Biſhoprick was vacant through the Death of the Incumbent, the Members of that Pariſh met in Church to chooſe a fit perſon for his Succeſſor; to whom they might commit the Care and Government of the Church. When Alexander was choſen Biſhop of Jeruſalem, [ſays Euſebius, Lib. 6. Cap. 11.] it was by compulſion or choice of the Members of that Church. And ſo in the Church of Rome when their Biſhop was deceaſed; all the People met in the Church to chooſe a Succeſſor. Euſeb. Lib. 6. Cap. 28. Though it is certain that after ſome time the aſpiring Clergy rob'd the People of this as well as of other of their Rights. As it is well Repreſented by a late very worthy Anomolous Author, writing de Ordinatione P. 30. Creſcente Paulatim Cleri Potestate ad ſe magis indies, &c. The Power of the Clergy gradually increaſing, they daily drew more new Rights to themſelves, which they took from the People; Thinking that the dignity which they had obtained, was not ample enough, if the People had any ſhare with them in Elections. Therefore at length ſnatch or take the whole Buſineſs into their own hands; The People through their ſupine negligence not much oppoſing of them. Yet that the People might be huſht into quiet [with much Grace] they grant them the favour of Beggars, viz. Poſtulare; To ask for an Officer. But this plundering of the Churches falls within the Second Grand Diviſion of Time. Not within the firſt three hundred years.

3. Of Approbating of Ordination. All the People were conſulted; and none were Admitted into holy Orders without their Approbation. As we are aſſured by Cyprian [Epist. 33.] who tells us it was his conſtant cuſtom, in all Ordinations to conſult his People, and with their conmmon Counſel to weigh the Merit of every Candidate of the Sacred Orders.

4. Of Depoſing of their own Officers the way. Pag. 96. Sect. 2. For if their Biſhops proved Scandalous and Wicked in Life; Heretical and Apoſtates from the Faith, the Churches had Power to degrade and depoſe them, and chooſe others in their Room. There is a peculiar Example of this kind in a Letter from the Church of Rome to the Church of Corinth, written by Clemens Romanus Euſeb. Lib. 3. Cap. 14. upon which Dr. Owen makes this Obſervation, viz. That the Church of Corinth was fallen into a ſinful Exceſs in the depoſition of their Elders, whom the Church of Rome judged to have preſided amongſt them Laudibly — But yet in the whole Epiſtle the Church of Corinth is no where reproved, for aſſuming the Authority to themſelves which did not belong 〈◊〉 them. It ſeems what Cyprian afterward affirmed, was then acknowledged, namely, that the Right of chooſing the Worthy, and Rejecting the Ʋnworthy was in the Body of the People. But the Corinthian Church is ſeverely reproved for the abuſe of their Libertie and Power, State of Churches, P. 94. Alſo when two Spaniſh Biſhops were depoſed by their Churches, that the ſaid Churches might not ſeem to act by a Power which belonged not to them; they ſent into Africa to ſeveral Biſhops to know their Judgment thereupon, who being Convened in a Synod [Anno. 258.] whereof Cyprian was Preſident; they commended, and approved their Procedings; aſſuring them it was according to the Divine Law, which was Expreſs, that none but thoſe that were holy and blameleſs, ſhould approach Gods Altar; that if they had continued to have communicated with their Prophane Biſhops, they would have been acceſſary to their Guilt and Villany, and would have contradicted thoſe Examples, and Commands in Scripture, which obliged a People to ſeparate from Wicked, and Ungodly Miniſters, that they had not acted Irregularly in what they had done; ſince the People had the chief Power in chooſing worthy Biſhops, ſo alſo of refuſing thoſe who were unworthy. And many other paſſages there are in that Epiſtle which flatly aſſert the Peoples Power of depoſing ſcandalous Biſhops. Yet where the Churches were Aſſociated to render their action more unqueſtionable, they had aſſiſtance from others; but yet the Power is plainly acknowledged to be inherent in the Church. Epiſt. 68. Apud Cyp. §. 1.2.3. P. 200. Theſe Premiſes are very Harmonious with the Conſtitution of theſe Churches. Platf. C. 10. Sect. 5.6. The Power which is granted by Chriſt to the Body of the Church, and Brotherhood is a Prerogative.

1. In chuſing their own Officers.

2. In the Admiſſion, and Cenſures of their own Members. And,

3. In caſe an Elder offend incorrigibly &c. as they had Power to call him to Office; ſo they have Power according to Order to remove him from his Office, &c.

CHAP. V.

3. WE come nextly to conſider the Joynt acts of Officers and People, carrying on, as an Organick Body. And theſe Peculiarly referr to the Diſcipline, and good Government of the Church. And though Miniſterial truſt [preciſely conſidered] was ſolely devolved on the Officers; yet ſtill the Fraternity ſtood intereſted in, and poſſeſſed of a ſhare in the Juridical part of Government, the whole Church in ordinary Caſes were the Judges which compoſed the Eccleſiaſtical Conſiſtory. So that the Power of the Keys was ſo lodged both in the Biſhops and People, as that each had a ſhare to Exerciſe and Improve in Joynt acts of Judicature, and thus the Clergy and Laity conjunctly made up that Supream Court which was in every Pariſh, where all Church Offenders were tryed, and when found Guilty, were Sentenced and Condemned. That the Laity did Exerciſe Judicial Power in the Church, is further evident from ſeveral Teſtimonies. As in that of Clemens Romanus. [Epist. 1. Ad Corinth, p 69.] where he writes: Who will ſay according to the Example of Moſes. If Seditions, Contentions, and Schiſms are happened becauſe of me, I will depart, I will go whetherſoever you pleaſe, and I will do what ſhall be injoyned me by the People, ſo the Church of Christ be in Peace. So Origen deſcribes a Criminal appearing before the whole Church. In Mat. Tom. 13. Cyprian, when ſome had committed ſome great miſdemeanours, profeſſes himſelf not a ſufficient Judge, but they ought to be tryed by all the People, Epist. 28. p. 64. And to the ſame purpoſe, he writes of other Delinquents; viz. That ſuch matters ſhould be adjusted according to the Arbitrament, and common Council of the People. And that the Lapſed in admitting them to Communion, ſhould plead their cauſe before the Clergy, and before all the People. And concerning ſuch matters he writes to the People, that when it ſhould pleaſe God to restore Peace to the Church, and reduce him from Exile, then the caſe of the Delinquents ſhould be examined in their Preſence, and according to their Judgment. And Cyprian writes in another Place, that all things were debated in common amongſt them. And that whoever was Excommunicated it was by the Suffrages of the People. And though the Elders were Principally concerned, in preparing caſes for the Churches Cognizance; yet its plain that the Deciſive Suffrage was [in part] the Prerogative of the People. To this purpoſe we have an inſtance in ſome that joyned in the Schiſm of Novatus; who being ſenſible of their fault, came into the Presbitery, and deſired the Churches Peace; the Presbytery accepted their ſubmiſſion, and propoſed it to the whole Church, who readily embraced it. Now it is to be obſerved, that agreeably with the fore-cited Practice of the Primitive Churches, our own Platform has decided the Queſtion concerning the Subject, and Exerciſe of Government, Platf. C. 10 Sect. 11. The Ordinary Power of Government belongs only to the Elders; and Power of Priviledge remaineth with the Brotherhood, [as the Power of Judgment in matters of Cenſure, and Power of Liberty in matters of Liberty] thence it follows, that in an Organick Church, and Right Adminiſtration, all Church acts proceed after the manner of a mixt Adminiſtration, ſo that no Church act can be conſummated, or perfected without the conſent of both.

CHAP. VI.

4. I Shall nextly conſider the Fellowſhip and Communion that Diſtinct Churches had & held one with another.

It is very obvious by this Time, [and he muſt blind his own Eyes that won't ſee it] That the Primitive Churches [according to the Account we have of their Regiment for the firſt three hundred years from Chriſt] were diſtinct Political Bodies; and neither Diocaeſan, National, Provincial nor Claſſical, but properly Congregational Churches. And as ſuch, were perfect and compleat Societies Incorporate; ſo that they had a Power, and Capacity of carrying on all Church-work within themſelves, and wanted not to borrow, or receive from others, for the ſupport of their Being, and ſo were Independent. Yet conſidering they were imperfect in their Matter, and therefore to help, forward their Well-being, wanted the advantage of all good means; with the influence of the Grace, Love, Knowledge, Experience, Wiſdom, and Counſel of each other; ſo they were dependent, and became mutually Officious, and accountable each to other: Somewhat after the manner, as Mr. Hooker diſtinguiſhes on the Independency, and Dependency of Goſpel Churches. Pol. Lib. 2. Chap. 3. Says he, Independency implies two things. Either,

1. An abſolute Supremacy, oppoſed to Subordination; and ſo a Particular Church is not Independent, it being accountable to Civil Government, &c. and alſo to the Conſociation of Churches. Or,

2. Independency ſignifies a ſufficiency in its kind, for the attainment of its End. And in this ſenſe, Independency is oppoſed to Imperfection: And if we take it thus, then a Particular Church may be ſaid to be Independent, it being ſufficient to attain the end it was Inſtituted for; it having compleat power, when rightly Conſtituted, to Exerciſe all the Ordinances of God. And thus we find, that the Primitive Churches in this ſenſe were Independent Churches: That is, every Particular Church had a ſufficient Right and Power, without the Concurrence and Authority of any other Church, to carry on the Worſhip of God, and Exerciſe of Diſcipline in their diſtinct Society. And yet as they were Parts of the Ʋniverſal Church, held themſelves obliged to a ſuitable Communion. And for the ſupport of Ʋ nity, Love, and Concord amongſt them, and to adviſe about their common Circumſtances and Condition; and alſo to Regulate their Eccleſiaſtical Affairs within their general Limits, for their mutual advantage; did therefore form themſelves into Synodical Aſſemblies, and were governed in common by them; for that their Synodical Decrees, Canons or Inſtitutions, were accounted Obligatory to all the Churches, who had their Repreſentatives in the Synods. For indeed to what purpoſe elſe did they draw up their Reſolves, but for the good and benefit of the whole Community. And it would have been very fruitleſs to have made we ariſome Journeys, with great coſt and pains to determine ſuch things, as they judged expedient for the Churches Well-being; if after all, it were indifferent whether they were obeyed or no: Or that when the whole was agreed, ſome ſhould reluct, & remonſtrate; & eſpecially when things were fairly ſettled by a joynt Suffrage in Synods, ſome ſmall ſeat of Wiſe Men ſhould hold themſelves wiſer than whole Synods; and afterward ſhould of their own heads in their more private Apartments ſet forward new Schemes, which in it ſelf is diſorderly, and a way to keep the Churches conſtantly fluctuating, and reſtleſs, like the unſtable Ocean. And indeed, conſidering the Regularity, Wiſdom and Ʋnion in Synodical Settlements, whilſt that all ſorts of perſons intereſted, both Officers and People having had their full liberty in Debates, and their free Votes and Suffrages, in drawing up the Decrees and Settlements; it is a bold intruſion, and little better than defying and trampling under foot the Ʋnity, Love, Honour and Authority of the Churches, to run counter with Synodical Settlements, till they are fairly Repealed by the like Power which made the Settlements. And thus we come to conſider the Members of the Synods of the Primitive Churhes.

And theſe were Biſhops, Presbyters, Deacons, and Deputed Lay-men, in behalf of the People of their Reſpective Churches. At a great Synod at Antioch, which condemned Paul •• Samaſatenus, there were preſent Biſhops, Presbyters, Deacons, and the Church of God; that is Laymen, who repreſented the People of their ſeveral Churches. Euſeb. l. 7 Cap. 30. Alſo when the Hereſie of the Montaniſts, was fixed and preached, the Faithful in Aſia met together ſeveral times to Examine it, and upon Examination condemned it. Euſeb. lib. 5. cap. 16. Alſo there being ſome heats in the Church of Carthage, about the Reſtitution of the Lapſed, Cyprian, Biſhop of that Church, writes from Exile, That there ſhould be Convened a Synod of Biſhops, and of the Laity, who had ſtood firm thro' the Perſecution, to Conſult about, and Determine their Affairs. Epiſt. 14. And moreover at a great Synod held at Carthage, Anno 258. there were preſent Eighty Seven Biſhops, together with Presbyters and Deacons, and a great part of the Laity. Apud Cypri. p 443.

The Principles of the Churches in New-England, Aſſerting the Right of the People in Synodal Meetings, is fully ſet down in the Chapter concerning Synods. Platf. And the Practice of theſe in Harmony with the Primitive Churches has been all along agreeable to it. In the laſt Synod which was in New-England, in the year 1679. Some Churches ſent only their Elders without their Brethren, with which the Synod was ſo far unſatisfyed, as that they would not allow thoſe Paſtors to Sit with them, until they had prevailed with their Churches to ſend Brethren alſo; being very tender of Admitting any thing, that ſhould look like the Infringement of that Liberty and Priviledge, which does by the Inſtitution of Chriſt belong to the Brotherhood in Particular Churches. Dr. Mathers Order. Q. 11. I ſhall conclude this Head or Demonſtration with theſe Weighty and Solemn Words of the Learned and Famous Mr. Oakes, Praeſident of the Colledge, in his Election Sermon. Conſider (ſays he) what will be the End of Receding, or making of a Defection from the way of Church Government Eſtabliſhed amongſt us. I profeſs that I look upon the Diſcovery and Settlement of the Congregational Way, as the Boon, the Gratuity, the largeſs of Divine Bounty, which the Lord graciouſly beſtowed on this People, that followed him into this Wilderneſs, and who were, ſeparated from their Brethren. Thoſe Good People who came over had more Love, Zeal, and affectionate deſire of Communion with God, in pure Worſhip and Ordinances, and did more in order to it, than others; and the Lord did more for them than for any People in the World, in ſhewing them the Pattern of his Houſe, and the truer Scriptural-way of Church-Government and Adminiſtrations. God was certainly in a more than ordinary way preſent with his Servants, in laying of our Foundations; and in ſettling Church-Order, according to the Will and Appointment of Chriſt. Conſider what will be the ſad iſſue of Revolting from the way fixed on to one extream or to another, whether it be to Presbyterianiſm or Browniſm. As for the Presbyterians, it muſt be acknowledged, that there are amongſt them, as Pious, Learned, Sober, Orthodox Men, as the World affords; and that there is as much of the Power of Godlineſs among that Party, and of the Spirit of the good old Puritans, as among any People in the World. And as for the Ways of their Church Government, it muſt be confeſſed, that in the day of it, it was a very conſiderable ſtep to Reformation. The Reformation in King Edward's Days, was a bleſſed work; and the Reformation of Geneva and Scotland, was then a larger ſtep, and in many reſpects purer than the other. And for my part, I fully believe that the Congregational-way far exceeds both, and is the higheſt ſtep that has been taken towards Reformation; and for the ſubſtance of it, it is the very ſame way that was Eſtabliſhed and Practiſed in the Primitive Times, according to the Inſtitution of Jeſus Chriſt. Thus ends my firſt Demonſtration in a fair parallel drawn up between the Holieſt Churches that ever were in the World, and the Churches of New-England; and however they may differ in their Morals, they are very harmonious in their Order. And conſidering that the former cannot rationally be thought but they derived their Conſtitution from the Apoſtles, and ſo it muſt needs be of a Divine Original: And if ſo, then theſe in New-England who are faſhioned ſo exactly like them, muſt needs be of the ſame Pedigree, &c. But I ſhall wave all Improvement of the Premiſes, and leave the whole to the ſerious and judicious thoughts of every Impartial Reader, not doubting but he will find ſufficient evidence of the Divine Original of theſe Churches in what has been ſaid. And that I might now obtain a Superſedeas, and forbear adding any further Plea in their Defence. But yet to gratifie my own Curioſity, and divert the Reader, I ſhall proceed to Inquire into the Natural Reaſon of the Conſtitution of thoſe Churches we have been comparing, In this Queſtion I ſhall go out of the Common Road, and take into an unuſual and unbeaten Path; wherein poſſibly I may fall into ſome Thickets now and then, and be ſomewhat intangled; yet I hope the Candid Reader will afford ſome ſuccour by his tender Clemency, and his friendly Interpretation of my good Intentions. For tho' I may in ſo devious a way, miſs of ſome part of the Truth; yet I have a great preſumption that I may open a Road to Men of greater Learning, and a deeper Search, that will lead to a rich Treaſure of Knowledge, and Wiſdom, for Eaſe and Relief under thoſe many Queſtions and crabbed Debates concerning Church-Government in the Chriſtian World; for to me it ſeems moſt apparent, that under Chriſt the reaſon of the Conſtitution of theſe and the Primitive Churches, is really and truly owing to the Orginal State and Liberty of Mankind, and founded peculiarly in the Light of Nature. And thus I come to the

2. Demonſtration in Defence of our Platform, which is founded in the Light of Nature.

CHAP. I.

THE Divine Eſtabliſhment in Providence of the fore-named Churches in their Order is apparently the Royal aſſent of the ſupream Monarch of the Churches, to the grave Deciſions of Reaſon in favour of Mans Natural ſtate of Being, and Original Freedom. For it we ſhould make a new Survey of the Conſtitution before named under the brighteſt Light of Nature, there is no greater Example of natural Wiſdom in any ſetlement on Earth; for the preſent and future ſecurity of Humane Beings in all that is moſt Valuable and Grand, then in this. That it ſeems to me as though Wiſe and Provident Nature by the Dictates of Right Reaſon excited by the moving Suggeſtions of Humanity; and awed with the juſt demands of Natural Libertie, Equity, Equality, and Principles of Self-Preſervation, Originally drew up the Scheme, and then obtained the Royal Approbation. And certainly it is agreeable that we attribute it to God whether we receive it nextly from Reaſon or Revelation, for that each is equally an Emanation of his Wiſdom, Prov. 20.27. The Spirit of Man is the Candle of the Lord, ſearching all the inward parts of the Belly. There be many larger Volumns in this dark Receſs called the Belly to be read by that Candle God has Light up. And I am very well aſſured the fore named Conſtitution is a Tranſcript out of ſome of their Pages, Joh. 1.4, 9. And the Life was the Light of Men, which Lighteth every Man which cometh into the World. This admirable Effect of Chriſts Creating Power in hanging out ſo many Lights to guide man through a dark World, is as Applicable to the Light of Reaſon, as to that of Revelation. For that the Light of Reaſon as a Law and Rule of Right, is an Effect of Chriſt's goodneſs, care and creating Power, as well as of Revelation; though Revelation is Natures Law in a fairer and brighter Edition. This is granted by the London Miniſters, P. 8. C. 3. That, that which is evident by, and conſonant to the true Light of Nature, or Natural Reaſon, is to be accounted, Jure Divino, in matters of Religion. But in the further and more diſtinct management of this Plea; I ſhall,

1. Lay before the Reader ſeveral Principles Natural Knowledge.

2. Apply or Improve them in Eccleſiaſtical affairs.

3. Inferr from the Premiſes, a Demonſtration that theſe Churches, if not properly Formed; yet are fairly Eſtabliſhed in their preſent Order by the Law of Nature.

CHAP II.

1. I Shall diſcloſe ſeveral Principles of Natural Knowledge; plainly diſcovering the Law of Nature; or the true ſentiments of Natural Reaſon, with Reſpect to Mans Being and Government. And in this Eſſay I ſhall peculiarly confine the diſcourſe to two heads, viz

1. Of the Natural [in diſtinction to the Civil] and then,

2. Of the Civil Being of Man. And I ſhall Principally take Baron Puffendorff for my Chief Guide and Spokeſ-man.

1. I ſhall conſider Man in a ſtate of Natural Being, as a Free-Born Subject under the Crown of Heaven, and owing Homage to none but God himſelf. It is certain Civil Government in General, is a very Admirable Reſult of Providence, and an Incomparable Benefit to Man-kind, yet muſt needs be acknowledged to be the Effect of Humane Free-Compacts and not of Divine Inſtitution; it is the Produce of Mans Reaſon, of Humane and Rational Combinations, and not from any direct Orders of Infinite Wiſdom, in any poſitive Law wherein is drawn up this or that Scheme of Civil Government. Government [ſays the Lord Warrington] is neceſſary — in that no Society of Men can ſubſiſt without it; and that Particular Form of Government is neceſſary which beſt ſuits the Temper and Inclination of a People. Nothing can be Gods Ordinance, but what he has particularly Declared to be ſuch; there is no particularly Form of Civil Government deſcribed in Gods Word, neither does Nature prompt it. The Government of the Jews was changed five Times. Government is not formed by Nature, as other Births or Productions; If it were, it would be the ſame in all Countries; becauſe Nature keeps the ſame Method, in the ſame thing, in all Climates. If a Common Wealth be changed into a Monarchy, is it Nature that forms, and brings forth the Monarch? Or if a Royal Family wholly Extinct [as in Noah's Caſe, being not Heir Apparent from Deſcent from Adam] is it. Nature that muſt go to work [with the King Bees, who themſelves alone preſerve the Royal Race in that Empire] to Breed a Monarch before the People can have a King, or a Government ſent over them? And thus we muſt leave Kings to Reſolve which is their beſt Title to their Crowns, whether Natural Right, or the Conſtitution of Government ſettled by Humane Compacts, under the Direction and Conduct of Reaſon. But to proceed under the head of a State of Natural Being, I ſhall more diſtinctly Explain the State of Humane Nature in its Original Capacity, as Man is placed on Earth by his Maker, and Cloathed with many Inveſtitures, and Immunities which properly belong to Man ſeparately conſidered. As,

1. The Prime Immunity in Mans State, is that he is moſt properly the Subject of the Law of Nature. He is the Favourite Animal on Earth; in that this Part of Gods Image, viz. Reaſon is Congenate with his Nature, wherein by a Law Immutable, Inſtampt upon his Frame, God has provided a Rule for Men in all their Actions, obliging each one to the performance of that which is Right, not only as to Juſtice, but likewiſe as to all other Moral Vertues, the which is nothing but the Dictate of Right Reaſon founded in the Soul of Man. Malloy, De. Mao, Praef. That which is to be drawn from Mans Reaſon, flowing from the true Current of that Faculty, when unperverted, may be ſaid to be the Law of Nature; on which account, the Holy Scriptures declare it written on Mens hearts. For being indowed with a Soul, you may know from your ſelf, how, and what you ought to act, Rom. 2.14. Theſe having not a Law, are a Law to themſelves. So that the meaning is, when we acknowledge the Law of Nature to be the dictate of Right Reaſon, we muſt mean that the Underſtanding of Man is Endowed with ſuch a power, as to be able, from the Comtemplation of humane Condition to diſcover a neceſſity of Living agreeably with this Law: And likewiſe to find out ſome Principle, by which the Precepts of it, may be clearly and ſolidly Demonſtrated. The way to diſcover the Law of Nature in our own ſtate, is by a narrow Watch, and accurate Contemplation of our Natural Condition, and propenſions. Others ſay this is the way to find out the Law of Nature. ſcil. If a Man any ways doubts, whether what he is going to do to another Man be agreeable to the Law of Nature, then let him ſuppoſe himſelf to be in that other Mans Room; And by this Rule effectually Executed. A Man muſt be a very dull Scholar to Nature not to make Proficiency in the Knowledge of her Laws. But more Particularly in purſuing our Condition for the diſcovery of the Law of Nature, this is very obvious to view, viz.

1. A Principle of Self-Love, & Self-Preſervation, is very predominant in every Mans Being.

2. A Sociable Diſpoſition.

3. An Affection or Love to Man-kind in General. And to give ſuch Sentiments the force of a Law, we muſt ſuppoſe a God who takes care of all Mankind, and has thus obliged each one, as a Subject of higher Principles of Being, then meer Inſtincts. For that all Law properly conſidered, ſuppoſes a capable Subject, and a Superiour Power; And the Law of God which is Binding, is publiſhed by the Dictates of Right Reaſon as other ways: Therefore ſays Plutarch, To follow God and obey Reaſon is the ſame thing. But moreover that God has Eſtabliſhed the Law of Nature, as the General Rule of Government, is further Illuſtrable from the many Sanctions in Providence, and from the Peace and Guilt of Conſcience in them that either obey, or violate the Law of Nature. But moreover, the foundation of the Law of Nature with relation to Government, may be thus Diſcovered. ſcil. Man is a Creature extreamly deſirous of his own Preſervation; of himſelf he is plainly Expoſed to many Wants, unable to ſecure his own ſafety, and Maintenance without the Aſſiſtance of his fellows; and he is alſo able of returning Kindneſs by the furtherance of mutual Good; But yet Man is often found to be Malicious, Inſolent, and eaſily Provoked, and as powerful in Effecting miſchief, as he is ready in deſigning it. Now that ſuch a Creature may be Preſerved, it is neceſſary that he be Sociable; that is, that he be capable and diſpoſed to unite himſelf to thoſe of his own ſpecies, and to Regulate himſelf towards them, that they may have no fair Reaſon to do him harm; but rather incline to promote his Intereſts, and ſecure his Rights and Concerns. This then is a Fundamental Law of Nature, that every Man as far as in him lies, do maintain a Sociableneſs with others, agreeable with the main end and diſpoſition of humane Nature in general. For this is very apparent, that Reaſon and Society render Man the moſt potent of all Creatures. And Finally, from the Principles of Sociableneſs it follows as a fundamental Law of Nature, that Man is not ſo Wedded to his own Intereſt, but that he can make the Common good the mark of his Aim: And hence he becomes Capacitated to enter into a Civil State by the Law of Nature; for without this property in Nature, viz. Sociableneſs, which is for Cementing of parts, every Government would ſoon moulder and diſſolve.

2. The Second Great Immunity of Man is an Original Liberty Inſtampt upon his Rational Nature. He that intrudes upon this Liberty, Violates the Law of Nature. In this Diſcourſe I ſhall wave the Conſideration of Mans Moral Turpitude, but ſhall view him Phyſically as a Creature which God has made and furniſhed eſſentially with many Enobling Immunities, which render him the moſt Auguſt Animal in the World, and ſtill, whatever has happened ſince his Creation, he remains at the upper-end of Nature, and as ſuch is a Creature of a very Noble Character. For as to his Dominion, the whole frame of the Lower Part of the Univerſe is devoted to his uſe, and at his Command; and his Liberty under the Conduct of Right Reaſon, is equal with his truſt. Which Liberty may be briefly Conſidered, Internally as to his Mind, and Externally as to his Perſon.

1. The Internal Native Liberty of Mans Nature in general implies, a faculty of Doing or Omitting things according to the Direction of his Judgment. But in a more ſpecial meaning, this Liberty does not conſiſt in a looſe and ungovernable Freedom, or in an unbounded Licence of Acting. Such Licence is diſagreeing with the condition and dignity of Man, and would make Man of a lower and meaner Conſtitution then Bruit Creatures; who in all their Liberties are kept under a better and more Rational Government, by their Inſtincts. Therefore as Plutarch ſays, Thoſe Perſons only who live in Obedience to Reaſon, are worthy to be accounted free: They alone live as they Will, who have Learnt what they ought to Will. So that the true Natural Liberty of Man, ſuch as really and truely agrees to him, muſt be underſtood, as he is Guided and Reſtrained by the Tyes of Reaſon, and Laws of Nature; all the reſt is Brutal, if not worſe.

2. Mans External Perſonal, Natural Liberty, Antecedent to all Humane parts, or Alliances muſt alſo be conſidered. And ſo every Man muſt be conceived to be perfectly in his own Power and diſpoſal, and not to be controuled by the Authority of any other. And thus every Man, muſt be acknowledged equal to every Man, ſince all Subjection and all Command are equally baniſhed on both ſides; and conſidering all Men thus at Liberty, every Man has a Prerogative to Judge for himſelf, viz. What ſhall be moſt for his Behoof, Happineſs and Well-being.

3. The Third Capital Immunity belonging to Mans Nature, is an equality amongſt Men; Which is not to be denyed by the Law of Nature, till Man has Reſigned himſelf with all his Rights for the ſake of a Civil State; and then his Perſonal Liberty and Equality is to be cheriſhed, and preſerved to the higheſt degree, as will conſiſt with all juſt diſtinctions amongſt Men of Honour, and ſhall be agreeable with the publick Good. For Man has a high valuation of himſelf, and the paſſion ſeems to lay its firſt foundation [not in Pride, but] really in the high and admirable Frame and Conſtitution of Humane Nature. The Word Man, ſays my Author, is thought to carry ſomewhat of Dignity in its ſound; and we commonly make uſe of this as the moſt proper and prevailing Argument againſt a rude Inſulter, viz. I am not a Beast or a Dog, but am a Man as well as your ſelf. Since then Humane Nature agrees equally with all perſons; and ſince no one can live a Sociable Life with another that does not own or Reſpect him as a Man; It follows as a Command of the Law of Nature, that every Man Eſteem and treat another as one who is naturally his Equal, or who is a Man as well as he. There be many popular, or plauſible Reaſons that greatly Illuſtrate this Equality, viz. that we all Derive our Being from one ſtock, the ſame Common Father of humane Race. On this Conſideration Boethius checks the pride of the Inſulting Nobility.

Quid Genus et Proavos Strepitis? Si Primordia Vestra, Auteremque Deum Spectas, Nullus Degener Extat Niſi vitiis Pejora ſovens, Proprium Deſerat Orturn. Fondly our first Deſcent we Boast; It whence at first our Breath we Drew, The common ſprings of Life we view, The Airy Notion ſoon is Loſt. The Almighty made us equal all; But he that ſlaviſhly complyes To do the Drudgery of Vice, Denyes his high Original.

And alſo that our Bodies are Compoſed of matter, frail, brittle, and lyable to be deſtroyed by thouſand Accidents; we all owe our Exiſtence to the ſame Method of propagation. The Nobleſt Mortal in his Entrance on to the Stage of Life, is not diſtinguiſhed by any pomp or of paſſage from the loweſt of Mankind; and our Life haſtens to the ſame General Mark: Death obſerves no Ceremony, but Knocks as loud at the Barriers of the Court, as at the Door of the Cottage. This Equality being admitted, bears a very great force in maintaining Peace and Friendſhip amongſt Men. For that he who would uſe the Aſſiſtance of others, in promoting his own Advantage, ought as freely to be at their ſervice, when they want his help on the like Occaſions. One Good turn Requires another, is the Common Proverb; for otherwiſe he muſt need eſteem others unequal to himſelf, who conſtantly demands their Aid, and as conſtantly denies his own. And whoever is of this Inſolent Temper, cannot but highly diſpleaſe thoſe about him, and ſoon give Occaſion of the Breach of the Common Peace. It was a Manly Reproof which Charact cus gave the Romans. Num Si vos Omnibus &c. What! becauſe you deſire to be Maſters of all Men, does it follow therefore that all Men ſhould deſire to be your Slaves, for that it is a Command of Natures Law, that no Man that has not obtained a particular and ſpecial Right, ſhall arrogate to himſelf a Larger ſhare then his fellows, but ſhall admit others to equal Priviledges with himſelf. So that the Principle of Equality in a Natural State, is peculiarly tranſgreſſed by Pride, which is when a Man without ſufficient reaſon prefers himſelf to others. And though as Henſius, Paraphraſes upon Ariſtotle's Politicks to this Purpoſe. viz. Nothing is more ſuitable to Nature, then that thoſe who Excel in Ʋnderstanding and Prudence, ſhould Rule and Controul thoſe who are leſs happy in thoſe Advantages, &c. Yet we muſt note, that there is room for an Anſwer, ſoil. That it would be the greateſt abſurdity to believe, that Nature actually Inveſts the Wiſe with a Sovereignity over the weak; or with a Right of forcing them againſt their Wills; for that no Sovereignty can be Eſtabliſhed, unleſs ſome Humane Deed, or Covenant Precede: Nor does Natural fitneſs for Government make a Man preſently Governour over another; for that as Ʋlpian ſays, by a Natural Right all Men are born free; and Nature having ſet all Men upon a Level and made them Equals, no Servitude or Subjection can be conceived without Inequality; and this cannot be made without Uſurpation or Force in others, or Voluntary Compliance in thoſe who Reſign their freedom, and give away their degree of Natural Being And thus we come,

2. To conſider Man in a Civil State of Being; wherein we ſhall obſerve the great difference betwen a Natural, and Political State; for in the latter State many Great diſproportions appear, or at leaſt many obvious diſtinctions are ſoon made amongſt Men; which Doctrine is to be laid open under a few heads.

1. Every Man conſidered in a Natural State, muſt be allowed to be Free, and at his own diſpoſe; yet to ſuit Mans Inclinations to Society; And in a peculiar manner to gratify the neceſſity he is in of publick Rule and Order, he is Impelled to enter into a Civil Community; and Diveſts himſelf of his Natural Freedom, and puts himſelf under Government; which amongſt other things Comprehends the Power of Life and Death over Him; together with Authority to Injoyn him ſome things to which he has an utter Averſation, and to prohibit him other things, for which he may have as ſtrong an Inclination; ſo that he may be often under this Authority, obliged to Sacrifice his Private, for the Publick Good. So that though Man is inclined to Society, yet he is driven to a Combination by great neceſſity. For that the true and leading Cauſe of forming Governments, and yielding up Natural Liberty, and throwing Mans Equality into a Common Pile to be new Caſt by the Rules of fellowſhip; was really and truly to guard themſelves againſt the Injuries Men were lyable to Interchangeably; for none ſo Good to Man, as Man, and yet none a greater Enemy. So that,

2. The firſt Humane Subject and Original of Civil Power is the People. For as they have a Power every Man over himſelf in a Natural State, ſo upon a Combination they can and do bequeath this Power unto others; and ſettle it according as their united diſcretion ſhall Determine. For that this is very plain, that when the Subject of Sovereign Power is quite Extinct, that Power returns to the People again. And when they are free, they may ſet up what ſpecies of Government they pleaſe; or if they rather incline to it, they may ſubſide into a State of Natural Being, if it be plainly for the beſt. In the Eaſtern Country of the' Mogul, we have ſome reſemblance of the Caſe; for upon the Death of an abſolute Monarch, they live ſo many days without a Civil Head; but in that Interregnum, thoſe who ſurvive the Vacancy, are glad to get into a Civil State again; and uſually they are in a very Bloody Condition when they return under the Covert of a new Monarch; this project is to indear the People to a Tyranny, from the Experience they have ſo lately had of an Anarchy.

3. The formal Reaſon of Government is the Will of a Community, yielded up and ſurrendred to ſome other Subject, either of one particular Perſon, or more, Conveyed in the following manner.

Let us conceive in our Mind a multitude of Men, all Naturally Free & Equal; going about voluntarily, to Erect themſelves into a new Common-Wealth. Now their Condition being ſuch, to bring themſelves into a Politick Body, they muſt needs Enter into divers Covenants.

1. They muſt Interchangeably each Man Covenant to joyn in one laſting Society, that they may be capable to concert the meaſures of their ſafety, by a Publick Vote.

2. A Vote or Decree muſt then nextly paſs to ſet up ſome Particular ſpeecies of Government over them. And if they are joyned in their firſt Compact upon abſolute Terms to ſtand to the Deciſion of the firſt Vote concerning the Species of Government: Then all are bound by the Majority to acquieſce in that particular Form thereby ſettled, though their own private Opinion, incline them to ſome other Model.

3. After a Decree has ſpecified the Particular form of Government, then there will be need of a New Covenant, whereby thoſe on whom Sovereignty is conferred, engage to take care of the Common Peace, and Welfare. And the Subjects on the other hand, to yield them faithful Obedience. In which Covenant is Included that Submiſſion and Union of Wills, by which a State may be conceived to be but one Perſon. So that the moſt proper Definition of a Civil State, is this. viz. A Civil State is a Compound Moral Perſon. whoſe Will [United by thoſe Covenants before paſſed] is the Will of all; to the end it may Uſe, and Apply the ſtrength and riches of Private Perſons towards maintaining the Common Peace, Security, and Well-being of all. Which may be conceived as tho' the whole State was now become but one Man; in which the aforeſaid Covenants may be ſuppoſed under Gods Providence, to be the Divine Fiat, Pronounced by God, let us make Man. And by way of reſemblance the aforeſaid Being may be thus Anatomized.

1. The Sovereign Power is the Soul infuſed, giving Life and Motion to the whole Body.

2. Subordinate Officers are the Joynts by which the Body moves.

3. Wealth and Riches are the Strength.

4. Equity and Laws are the Reaſon.

5. Councellors the Memory.

6. Salus Populi, or the Happineſs of the People, is the End of its Being; or main Buſineſs to be attended and done.

7. Concord amongſt the Members, and all Eſtates, is the Health.

8. Sedition is Sickneſs, and Civil War Death.

4. The Parts of Sovereignty may be conſidered: So,

1. As it Preſcribes the Rule of Action: It is rightly termed Legiſlative Power.

2. As it determines the Controverſies of Subjects by the Standard of thoſe Rules. So is it juſtly Termed Judiciary Power.

3. As it Arms the Subjects againſt Foreigners, or forbids Hoſtility, ſo its called the Power of Peace and War.

4. As it takes in Miniſters for the diſcharge of Buſineſs, ſo it is called the Right of Appointing Magiſtrates. So that all great Officers and Publick Servants, muſt needs owe their Original to the Creating Power of Sovereignty. So that thoſe whoſe Right it is to Create, may Diſſolve the being of thoſe who are Created, unleſs they caſt them into an Immortal Frame. And yet muſt needs be diſſoluble if they juſtly forfeit their being to their Creators.

5. The Chief End of Civil Communities, is, that Men thus conjoyned, may be ſecured againſt the Injuries, they are lyable to from their own Kind. For if every Man could ſecure himſelf ſingly; It would be great folly for him, to Renounce his Natural Liberty, in which every Man is his own King and Protector

6. The Sovereign Authority beſides that it inheres in every State as in a Common and General Subject. So farther according as it reſides in ſome One Perſon, or in a Council [conſiſting of ſome Select Perſons, or of all the Members of a Community] as in a proper and particular Subject, ſo it produceth different Forms of Common-wealths, viz. Such as are either ſimple and regular, or mixt.

1. The Forms of a Regular State are three only, which Forms a riſe from the proper and particular Subject, in which the Supream Power Reſides. As,

1. A Democracy, which is when the Sovereign Power is Lodged in a Council conſiſting of all the Members, and where every Member has the Priviledge of a Vote. This Form of Government, appears in the greateſt part of the World to have been the moſt Ancient. For that Reaſon ſeems to ſhew it to be moſt probable, that when Men [being Originally in a condition of Natural Freedom and Equality] had thoughts of joyning in a Civil Body, would without queſtion be inclined to Adminiſter their common Affairs, by their common Judgment, and ſo muſt neceſſarily to gratifie that Inclination eſtabliſh a Democracy; neither can it be rationally imagined, that Fathers of Families being yet Free and Independent, ſhould in a moment, or little time take off their long delight in governing their own Affairs, & Devolve all upon ſome ſingle Sovereign Commander; for that it ſeems to have been thought more Equitable, that what belonged to all, ſhould be managed by all, when all had entered by Compact into one Community. The Original of our Government, ſays Plato, [ſpeaking of the Athenian Commonwealth] was taken from the Equality of our Race. Other States there are compoſed of different Blood, and of unequal Lines, the Conſequence of which are diſproportionable Soveraignty, Tyrannical or Oligarchycal Sway; under which men live in ſuch a manner, as to Eſteem themſelves partly Lords, and partly Slaves to each other. But we and our Country-men, being all Born Brethren of the ſame Mother, do not look upon our ſelves, to ſtand under ſo hard a Relation, as that of Lords and Slaves; but the Parity of our Deſcent incline us to keep up the like Parity by our Laws, and to yield the precedency to nothing but to Superiour Vertue and Wiſdom. And moreover it ſeems very manifeſt that moſt Civil Communities aroſe at firſt from the Union of Families, that were nearly allyed in Race and Blood. And though Ancient Story make frequent mention of Kings, yet it appears that moſt of them were ſuch that had an Influence rather in perſwading, then in any Power of Commanding. So Juſtin diſcribes that Kind of Government, as the moſt Primitive, which Ariſtotle ſtiles an Heroical Kingdom. viz. Such as is no ways Inconſiſtent with a Democratical State. De Princip. Reru. 1. L. 1. C.

A democracy is then Erected, when a Number of Free Perſons, do Aſſemble together, in Order to enter into a Covenant for Uniting themſelves in a Body: And ſuch a Preparative Aſſembly hath ſome appearance already of a Democracy; it is a Democracy in Embrio] properly in this Reſpect, that every Man hath the Priviledge freely to deliver his Opinion concerning the Common Affairs. Yet he who diſſents from the Vote of the Majority, is not in the leaſt obliged by what they determine, till by a ſecond Covenant, a Popular Form be actually Eſtabliſhed; for not before then can we call it a Democratical Government, viz. Till the Right of Determining all matters relating to the publick Safety, is actually placed in a General Aſſembly of the whole People; or by their own Compact and Mutual Agreement, Determine themſelves the proper Subject for the Exerciſe of Sovereign Power. And to compleat this State, and render it capable to Exert its Power to anſwer the End of a Civil State: Theſe Conditions are neceſſary.

1. That a certain Time and Place be Aſſigned for Aſſembling.

2. That when the Aſſembly be Orderly met, as to Time and Place, that then the Vote of the Majority muſt paſs for the Vote of the whole Body.

3. That Magiſtrates be appointed to Exerciſe the Authority of the whole for the better diſpatch of Buſineſs, of every days Occurrence; who alſo may with more Mature diligence, ſearch into more Important Affairs; and if in caſe any thing happens of greater Conſequence, may report it to the Aſſembly; and be peculiarly Serviceable in putting all Publick Decrees into Execution. Becauſe a large Body of People is almoſt uſeleſs in Reſpect of the laſt Service, and of many others, as to the more Particular Application and Exerciſe of Power. Therefore it is moſt agreeable with the Law of Nature, that they Inſtitute their Officers to act in their Name, and Stead

2. The Second Species of Regular Government, is an Ariſtocracy; and this is ſaid then to be Conſtituted when the People, or Aſſembly United by a firſt Covenant, and having thereby caſt themſelves into the firſt Rudiments of a State; do then by Common Decree, Devolve the Sovereign Power, on a Council conſiſting of ſome Select Members; and theſe having accepted of the Deſignation, are then properly inveſted with Sovereign Command; and then an Ariſtocracy is formed.

3. The Third Species of a Regular Government, is a Monarchy which is ſettled when the Sovereign Power is confered on ſome one worthy Perſon. It differs from the former, becauſe a Monarch who is but one Perſon in Natural, as well as in Moral account, & ſo is furniſhed with an Immediate Power of Exerciſing Sovereign Command in all Inſtances of Government; but the fore named muſt needs have Particular Time and Place aſſigned; but the Power and Authority is Equal in each.

2. Mixt Governments, which are various and of divers kinds [not now to be Enumerated] yet poſſibly the faireſt in the World is that which has a Regular Monarchy; [in Diſtinction to what is Diſpotick] ſettled upon a Noble Democracy as its Baſis. And each part of the Government is ſo adjuſted by Pacts and Laws that renders the whole Conſtitution an Eliſium It is ſaid of the Britiſh Empire, That it is ſuch a Monarchy, as that by the neceſſary ſubordinate Concurrence of the Lords and Commons, in the Making and Repealing all Statutes or Acts of Parliament; it hath the main Advantages of an Ariſtocracy, and of a Democracy, and yet free from the Diſadvantages and Evils of either. It is ſuch a Monarchy, as by moſt Admirable Temperament affords very much to the Induſtry, Liberty, and Happineſs of the Subject, and reſerves enough for the Majeſty and Prerogative of any King, who will own his People as Subjects, not as Slaves. It is a Kingdom, that of all the Kingdoms of the World, is moſt like to the Kingdom of Jeſus Chriſt, whoſe Yoke is eaſie, and Burden light. Preſent State of England 1ſt Part 64 p Thus having drawn up this brief Scheme concerning Man, and the Nature of Civil Government, he is become ſole Subject of. I ſhall nextly proceed to make Improvements of the Premiſes, to accommodate the main Subject under our Conſideration.

2. I ſhall now make ſome Improvement of the foregoing Principles of Civil Knowledge, fairly deduced from the Law of Nature. And I ſhall peculiarly referr to Eccleſiaſtical Affairs, whereby we may in probability diſcover more clearly the Kind, and ſomething of the Nature of that Government, which Chriſt has plac't in and over his Church. The Learned Debates of Men, and Divine Writ ſometimes ſeems to caſt ſuch a Grandure on the Church & its Officers, as tho' they ſtood in Peerage with Civil Empire. Rev. 1.6, 9 1 Pet. 2.9. 1 Cor. 4.8. 1 Cor. 12.28. 2 Cor. 10.8. But all ſuch Expreſſion muſt needs be other-ways Interpreted. God is the higheſt Cauſe that acts by Council; and it muſt needs be altogether repugnant, to think he ſhould fore-caſt the State of this World by no better a Scheme, than to Order two Sovereign Powers, in the ſame Grand Community, which would be like placing two Suns in the Firmament, which would be to ſet the Univerſe into a Flame: That ſhould ſuch an Error happen, one muſt needs be forthwith Extinguiſhed, to bring the Frame of Nature into a juſt Temper, and keep it out of harms way. But to proceed with my Purpoſe, I ſhall go back upon the Civil Scheme, and inquire after two things: Firſt of Rebellion againſt Government in general, and then in ſpecial; whether any of the aforeſaid Species of Regular Government can be predicable of the Church of God on Earth.

1. In General concerning Rebellion againſt Government for Particular Subjects to break in upon Regular Communities duly Eſtabliſhed, is from the premiſes to Violate the Law of Nature; and is a high Uſurpation upon the firſt grand Immunities of Mankind. Such Rebels in States, and Uſurpers in Churches affront the World, with a preſumption that the Beſt of the Brotherhood are a Company of Fools, and that themſelves have fairly Monopolized all the Reaſon of Humane Nature. Yea, they take upon them the Boldneſs to aſſume a Prerogative of trampling under foot the natural original Equality & Liberty of their Fellows; for to puſh the Proprietors of Settlements out of poſſeſſion of their old, and impoſe new Schemes upon them, is vertually to declare them in a ſtate of Vaſſalage, or that they were Born ſo; and therefore will the Uſurper be ſo gracious as to inſure them they ſhall not be Sold at the next Market: They muſt eſteem it a favour, for by this time all the Original Prerogatives of Man's Nature are intentionally a Victim, ſmoaking to ſatiate the Uſurpers Ambition. It is a very tart Obſervation on an Engliſh Monarch, and where it may by proportion be applied to a Subject muſt needs ſink very deep, and ſerve for evidence under this Head. It is in the Secret Hiſtory of K.C. 2. and K J. 2. p. 2. Says my Author, Where the Conſtitution of a Nation is ſuch, that the Laws of the Land are the Meaſures both of the Sovereigns Commands, and the Obedience of the Subjects, whereby it is Provided; that as the one are not to Invade what by Conceſſions and Stipulations is granted to the Ruler; ſo the other is not to deprive them of their lawful and determined Rights and Liberties; then the Prince who drives to ſubvert the Fundamental Laws of the Society, is the Traytor and the Rebel, and not the People, who endeavour to Preſerve and Defend their own. It's very applicable to particular Men in their Rebellions or Uſurpations in Church or State.

2. In ſpecial I ſhall now proceed to Enquire, Whether any of the aforeſaid Species of regular, unmixt Governments, can with any good ſhew of Reaſon be predicable of the Church of Chriſt on Earth. If the Churches of Chriſt, as Churches, are either the Object or Subject of a Sovereign Power intruſted in the hands of Men, then moſt certainly one of the fore-cited Schemes of a perfect Government will be applicable to it.

Before I purſue the Enquiry, it may not be improper to pauſe, & make ſome Caution here, by diſtinguiſhing between that which may have ſome Reſemblance of Civil Power, and the thing it ſelf; and ſo the Power of Churches is but a faint Reſemblance of Civil Power; it comes in reality nothing near to the thing it ſelf; for the one is truly Coercive, the other perſwaſive; the one is Sovereign Power, the other is Delegated and Miniſterial: But not to delay, I ſhall proceed with my Enquiry, and therein ſhall endeavour to humour the ſeveral great Claimers of Government in the Church of Chriſt. And

1. I ſhall begin with a Monarchy. It's certain, his Holineſs, either by reaſonable Pleas, or powerful Cheats, has aſſumed an abſolute and univerſal Sovereignty; this fills his Cathedral Chair, and is adorned with a Triple Crown, and in Defence thereof does proteſt, The Almighty has made him bath Key-keeper of Heaven and Hell, with the adjacent Territories of Purgatory, and veſted in him an abſolute Sovereignty over the Chriſtian World. And his Right has ſo far prevailed, that Princes and Civil Monarchs hold their Crowns and Donations as his Dutiful Sons, and Loyal Subjects; he therefore decks himſelf with the Spoils of the Divine Attributes, ſtiling himſelf, Our Lord God, Optimum, Maximum et ſupremum numen in Terris; a God on Earth, a viſible Deity, and that his Power is abſolute, & his Wiſdom infallible. And many of the great Potentates of the Earth have paid their Fealty, as tho' it was really ſo. One of them Clad in Canvas, going Bare-foot in the depth of Winter, [in Obedience to the Decree, ſtinting the Pennance in proportion to the Wickedneſs of Princes] has waited many days for abſolution at hpious Gates. Another has thrown himſelf down proſtrate a humble Penitent before him: He has placed his Holy Foot on the Monarchs profane Neck as cruſhing a Vermine, crawling out of the Stable of his Soveraighty; and others frequently kiſs his Toes with very profound Devotion. Theſe and ſuch like Triumphant Signals of his Sovereign Power does he wear. And indeed if he is the Univerſal Monarch of the Catholick Church, Princes that are Members of it muſt needs knock under; for that in one World there can not poſſibly be two Moſt High's, any more than two Infinites. Thus you ſee the Clergy, or Goſpel Miniſtry of the Chriſtian World have ſo wiſely handled buſineſs, and managed the Goſpel, that they have fairly [as they avouch] ſound a Sovereign Power bequeathed in it to the Miniſtry of Chriſt, and romaging more warily and nicely, at laſt found a Spiritual Monarch, very compleatly furniſhed with the Keys of all ſorts of Power hanging at his Girdle; and may we not pronounce the wiſer they! ſeeing the World growing weary of Religion, was willing to loll it ſelf down to Sleep, and leave them in ſole Truſt with the whole Intereſt of God's Kingdom. But the ſad Enquiry is, Whether this ſort of Government has not plainly ſubverted the Deſign of the Goſpel, and the end for which Chriſt's Government was Ordained, viz. the Moral, Spiritual, and Eternal Happineſs of Men?

But I have no occaſion to purſue this Remark with tedious Demonſtrations: It's very plain, it's written with Blood in Capital Letters, to be Read at Midnight by the Flames of Smithfield, and other ſuch like conſecrated Fires. That the Government of this Eccleſiaſtical Monarch has inſtead of Sanctifying, abſolutely Debaucht the World, and ſubverted all good Chriſtianity in it. So that without the leaſt ſhew of any vain preſumption we may Infer, That God and wiſe Nature were never Propitious to the Birth of this Monſter.

An Ariſtocracy which places the Supream Power in a Select Company of choice Perſons. Here I freely acknowledge were the Goſpel Miniſtry Eſtabliſhed the Subject of this Power, viz. To Will and Do, in all Church Affairs without controul, &c. This Government might do to ſupport the Church in its moſt valuable Rights, &c. If we could be aſſured they would make the Scripture, and not their private Will, the Rule of their Perſonal and Miniſterial Actions: And indeed upon theſe terms any Species of Government, might ſerve the great deſign of Redemption; but conſidering how great an Intereſt is imbarkt, and how frail a bottom we truſt, though we ſhould rely upon the beſt of Men, eſpecially if we remember what is in the hearts of Good Men, [viz. Much ignorance, abundance of ſmall ends, many times cloked with a high Pretence in Religion; Pride Skulking and often breeding revenge upon a ſmall affront; and blown up by a pretended Zeal; Yet really and truly by nothing more Divine then Intereſt, or ill Nature] and alſo conſidering how very uncertain we are of the real goodneſs of thoſe we eſteem good Men; and alſo how impoſſible it is to ſecure the Intail of it to Succeſſors: And alſo if we remind how Chriſtianity by the foreſaid Principle has been peel'd, rob'd and ſpoiled already; it cannot conſiſt with the Light of Nature to venture again upon ſuch Perils, eſpecially if we can find a ſafer way home. More Diſtinctly.

It is very plain [allowing me to ſpeak Emblematically] the Primitive Conſtitution of the Churches was a Democracy, as appears by the foregoing Parallel. But after the Chriſtian Churches were received into the favour of the Imperial Court, under the Dominion of Conſtantine the Great; there being many Praeliminaries which had furniſhed the Miniſters with a diſpoſition thereunto, they quickly deprived the Fraternities of their Rights in the Government of the Churches, when they were once provided of a plentiful maintenance through the Liberality of Conſtantine, that when Chriſtianity was ſo Luxuriantly treated, as by his great Bounty, and Noble ſettlement, it is ſaid there was a Voice heard from Heaven, ſaying, Now is Poyſon poured into the Church. But the ſubverſion of the Conſtitution, is a ſtory too long now to tell. Take therefore part of it, out of a late Author well verſed in Antiquity, which may give ſome brief Image of the whole.

Non Multa ſecula jus Plebis Illaeſum Manſit, neque Aliter Evenir Potuit, Quin Illud, vel amittatur, vel ſaltem diminuatur, &c. De Ordina; Diſſ. Hystorica. P. 36.40.41.

The Right of the People did not remain unhurt through many Ages; neither could it well be otherways, but that it muſt be loſt, or much diminiſhed. Zonaras does confeſs that heretofore Byſhops were choſen by the Suffrage of the People. But many Seditions happening among them; it was Decreed that every Biſhop ſhould hereafter be choſen by the Authority of the Biſhops of every Province. The cauſe ſeemed to be ſo very ſpecious, that nothing could be more Decent, or more Conducive to the ſafety of the Common-Wealth.

Yet [ſays my Author] if you do well weigh the buſineſs, you muſt needs acknowledge nothing could have happened more Pernicious or Deſtructive to the Church of God. For ſoon after theſe things came to paſs, it is very obvious, that Tyranny over the Conſciences of the faithful; and an Intolerable Pride every where grew Rampant among the guides of the Church. Yet there was one thing ſtill very needful to be done; and that was to Eſtabliſh or Confirm the Power which the Metropolitans and Biſhops had acquired to themſelves. Therefore they fell to it Tooth and Nail to drive away the Fraternity from all Intereſt in Elections: And alas Poor hearts! They began to ſleep with both Ears; that then was ſcarce any Enemy left to Interrupt, or Controul the Conquerors. This was the manner of the Clergy till they had made themſelves the Subjects of all Power and then acted Arbitrarily, and did what they pleaſed in the Church of God.

But let the learned, knowing World, conſider, what the Iſſue of all this was, ſcil. what a wretched capacity the drowſineſs & cowardize of the People; and the Uſurpation and Ambition of the Miniſtry brought the Profeſſing World into. If thoſe who were truely Godly on both ſides had in a few Ages lookt down from Heaven, and had Eyed the following Centurys, they might have beheld a world of matter for ſorrowful Impreſſions; to think that they themſelves had Occaſioned the Ruin of Millions, by their remiſs and paſſive temper in one ſort; and too much humouring, and nouriſhing Pride, and high conceits of themſelves and others, in the other; when as if they had ſtood firm to the Government as left ſettled by the Apoſtles; they had certainly prevented an Apoſtacy that has damned, and confounded a great part of about Thirty Generations of Men, Women, and Children. That for my own part I can upon Experience, in ſome meaſure truly ſay [to the Hiſtory of the Primitive Churches in the loſs of their Government; and the Conſequents which followed, when I am Impelled to repeat it to my ſelf] as one Eneas ſaid to Queen Dido.

Infandum Regina Jubes Renovare Dolorem — Quis taliae fando Temperet e Lacrimis! —

So doleful a Contemplation is it to think the World ſhould be deſtroyed by thoſe Men, who by God were Ordained to ſave it!

In a Word, an Ariſtocracy is a dangerous Conſtitution in the Church of Chriſt, as it poſſeſſes the Presbytery of all Church Power: What has been obſerved ſufficiently Evinces it. And not only ſo but from the Nature of the Conſtitution, for it has no more Barrier to it, againſt the Ambition, Inſults, and Arbitrary meaſures of Men, then an abſolute Monarchy. But to abbreviate; it ſeems moſt agreeable with the Light of Nature, that if there be any of the Regular Government ſettled in the Church of God it muſt needs be.

3. A Democracy. This is a form of Government, which the Light of Nature does highly value, & often directs to as moſt agreeable to the Juſt and Natural Prerogatives of Humane Beings. This was of great account, in the early times of the World. And not only ſo, but upon the Experience of ſeveral Thouſand years, after the World had been tumbled, and toſt from one Species of Government to another, at a great Expence of Blood and Treaſure, many of the wiſe Nations of the World have ſheltered themſelves under it again; or at leaſt have blendiſhed, and balanced their Governments with it.

It is certainly a great Truth, ſcil. That Mans Original Liberty after it is Reſigned, [yet under due Reſtrictions] ought to be Cheriſhed in all wiſe Governments; or otherwiſe a man in making himſelf a Subject, he alters himſelf from a Freeman, into a Slave, which to do is Repugnant to the Law of Nature. Alſo the Natural Equality of Men amongſt Men muſt be duly favoured; in that Government was never Eſtabliſhed by God or Nature, to give one Man a Prerogative to inſult over another; therefore in a Civil, as well as in a Natural State of Being, a juſt Equality is to be indulged ſo far as that every Man is bound to Honour every Man, which is agreeable both with Nature and Religion, 1 Pet. 2.17. Honour all Men. — The End of all good Government is to Cultivate Humanity, and Promote the happineſs of all, and the good of every Man in all his Rights, his Life, Liberty, Eſtate, Honour, &c. without injury or abuſe done to any. Then certainly it cannot eaſily be thought, that a company of Men, that ſhall enter into a voluntary Compact, to hold all Power in their own hands, thereby to uſe and improve their united force, wiſdom, riches and ſtrength for the Common and Particular good of every Member, as is the Nature of a Democracy; I ſay it cannot be that this ſort of Conſtitution, will ſo readily furniſh thoſe in Government with an appetite, or diſpoſition to prey upon each other, or imbezle the common Stock; as ſome Particular Perſons may be apt to do when ſet off, and Intruſted with the ſame Power. And moreover this appears very Natural, that when the aforeſaid Government or Power, ſettled in all, when they have Elected certain capable Perſons to Miniſter in their affairs, and the ſaid Miniſters remain accountable to the Aſſembly; theſe Officers muſt needs be under the influence of many wiſe cautions from their own thoughts [as well as under confinement by their Commiſſion] in their whole Adminiſtration: And from thence it muſt needs follow that they will be more apt, and inclined to ſteer Right for the main Point, viz. The peculiar good, and benefit of the whole, and every particular Member fairly and ſincerely. And why may not theſe ſtand for very Rational Pleas in Church Order?

For certainly if Chriſt has ſettled any form of Power in his Church he has done it for his Churches ſafety, and for the Benefit of every Member: Then he muſt needs be preſumed to have made choice of that Government as ſhould leaſt Expoſe his People to Hazard, either from the fraud, or Arbitrary meaſures of particular Men. And it is as plain as day light, there is no Species of Government like a Democracy to attain this End. There is but about two ſteps from an Ariſtocracy, to a Monarchy, and from thence but one to a Tyranny; an able ſtanding force, and an Ill-Nature, Ipſo facto, turns an abſolute Monarch into a Tyrant; this is obvious among the Roman Caeſars, and through the World. And all theſe direful Tranſmutations are eaſier in Church affairs [from the different Qualities of things] then in Civil States. For what is it that cunning and learned Men can't make the World ſwallow as an Article of their Creed, if they are once inveſted with an Uncontroulable Power, and are to be the ſtanding Oratours to Mankind in matters of Faith and Obedience? Indeed ſome very wiſe and learned Men are pleaſed to Inveigh, and Repraoch the Notion of a Democracy in the Church, which makes the Cetu fidelium or Community of the Faithful the firſt Subject of the Power of Government. This they ſay tends to Browniſm, and abhorred Anarchy; and then ſay they upon ſuch praemiſes, it muſt needs follow that very Member of the Body muſt be an Officer; and then every one muſt Preach and Diſpence the Sacraments, &c.

Reply. Certainly ſuch Gentlemen, either deſigns to poſe and baffle their Reader with fallacy; or they themſelves never took up, or underſtood the true Ideas of the ſeveral Species of Government; in that a Democracy is as Regular a form, and as particular as any other. For,

1. An abſolute or limited Monarch can't manage the Power or Government Devolved upon him, without the great Officers of the Crown, or a large Sett of Miniſters; tho' poſſibly he may with quicker diſpatch iſſue out his Decrees, yet he muſt Execute all by his Miniſtry. And why may not a Democracy be indulged the ſame Liberty? and this will prevent all Anarchy or Confuſion moſt apparently. But,

2. The bitter Pill to ſwallow in this Doctrine of a Democracy in the Church, is the terrible power of Life and Death; or the accountableneſs of particular Members to the Aſſembly, and eſpecially thoſe in the Miniſtry; but yet this is agreeable with the Nature of the Conſtitution, and eaſily managed without Anarchy, or popular Confuſion alſo, which would be made very Evident, if we ſhould but run the parallel in all points between the Democracy of the State and Church. But nextly from the Premiſes, I ſhall

3. Infer, That if theſe Churches are not properly formed, yet are fairly Eſtabliſhed in their preſent Order by the Law of Nature. And will they be adviſed, I would Exhort them to try who will be ſo bold as to dare to diſſeize them. A Monarchy has been tryed in the Church with a witneſs, but it has abſolutely failed us. An Ariſtocracy in a deep Calm threw the Democracy Overboard, and took not only the Helm in hand, but ſeized Ship and Cargo as their Right and Title; but after ſome time brought all to Ship-wreck, and that in a good Harbour too.

A Democracy was the noble Government which beat out in all the bad Weather of Ten Bloody Perſecutions under the management of Antiquity. And this is our Conſtitution, and what can't we be pleaſed? This Conſtitution is as agreeable with the Light and Laws of Nature as any other whatſoever, as has been fairly laid down, and fully Evinced, and more accommodated to the Concerns of Religion than any other. Therefore I ſhall now conclude my Demonſtration with this brief Appeal to the common Reaſon of Mankind, viz.

How can it conſiſt with the Honourable Terms man holds upon here on Earth; that the beſt ſort of Men that we can find in the World; ſuch men as are adorned with a double ſett of Enobling Immunities, the firſt from Nature, the other from Grace; that theſe men when they enter into Charter-party to manage a Trade for Heaven, muſt ipſo facto be clapt under a Government, that is Arbitrary and Diſpotick; yea that carries the plain ſymptoms of a Tyranny in it, when the Light of Nature knows of a better Species, and frequently has made uſe of it? It wants no farther Demonſtration, for it's moſt apparent, that Nature is ſo much Miſtreſs of her ſelf, that man in a Natural State of Being, is under God the firſt Subject of all Power, and therefore can make his own Choice, and by deliberate Compacts ſettles his own Conditions for the Government of himſelf in a Civil State of Being: And when a Government ſo Settled ſhall throw its ſelf from its Foundations, or the Subjects of Sovereign Power ſhall ſubvert or confound the Conſtitution, they then degrade themſelves; and ſo all Power returns again to the People, who are the firſt Owners. And what! Is Man become ſo unfortunate, degraded and debaſed, as to be without all Power in ſettling a Government over himſelf, relating to the Matters of his Eternal Well-Being? Or when he comes back to a Fathers Houſe, muſt he fall into the Capacity of a meer paſſive Being, and be put under ſuch Tutors, as can eaſily turn Tyrants over him, and no relief left for him in his own hands; this is certainly moſt repugnant to the Light of Nature, and very diſagreeable with the liberty and free Genius of a Goſpel State. Nay, In a word, If the Government of the Churches be ſettled by God, either in the hands of a Church Monarch, or Ariſtocracy, and the People are no ways the Subject of Church-Power: Nay, if they are not under Chriſt, the fountain of Power; then the Reformation ſo called, is but a meer Cheat, a Schiſm, and notorious Rebellion; neither is there room left for the leaſt palliation, or ſhadow of Excuſe, for the Reformers in renouncing their Obedience to their Publick Governours. And the Martyrologies which pretend to immortalize the Fame of eminent Heroes, muſt be changed into Chronicles, handing along an account of the juſt and deſerved fate of a crew of Rebels againſt God and Government; for what buſineſs had ſuch a Company of illeterate and crack brain'd fellows to meddle with their Rulers, or Examine into their Adminiſtrations? For if they have no right of Power in Government, they ſtand abſolutely bound to yield a paſſive Obedience and Non-Reſiſtance; and if they are ſo hardy and daring as to oppoſe their lawful Rulers, the ſharpeſt penalty in this World, is too eaſie for them; the Inquiſition is but dallying and playing with them, Hell is their deſert. But how it comes about that a ſtate of Grace, when in want of a ſuitable Government, is become ſuch a Vaſſal, and wiſe and cunning Nature is by her Creator intruſted, and adorned with more enobling Prerogatives, I muſt leave; and reſign unto thoſe Learned Men to Solve, who plead for an Ariſtocracy in the Churches of Chriſt.

But to wind up the whole Diſcourſe in a few words, I acknowledge many Objections may be here made, and ſeveral Queſtions of Moment might here fall under Debate; but having obtained what I have principally ſought for, in traverſing the paths of Nature, in the three following Particulars; therefore with them, and with one Objection anſwered; and alſo with ſome brief Improvement of the Grand Hypotheſis in this Demonſtration, I ſhall finiſh the Argument.

1. Three Particulars; or ſo many golden Maxims, ſecuring the Honour of Congregational Churches.

Particular 1. That the People or Fraternity under the Goſpel, are the firſt Subject of Power; or elſe Religion ſinks the Dignity of Humane Nature into a baſer Capacity with relation to Eccleſiaſtical, then it is in, in a Natural State of being with relation to Civil Government.

Particular 2. That a Democracy in Church or State, is a very honourable and regular Government according to the Dictates of Right Reaſon. And therefore,

Particular 3. That theſe Churches of New-England, in their ancient Conſtitution of Church Order; it being a Democracy, are manifeſtly Juſtified and Defended by the Law & Light of Nature.

2. The Objection. The Plea from the Law of Nature for a Democracy in the Church, is as forceable for any other Species of Government; becauſe Nature is furniſhed with ſuch a variety of Schemes as has been pleaded to: And why may not the wiſe Chriſtian Nations take which likes them beſt?

Anſw. We muſt diſtinguiſh between man left ſolely to the Direction of the Law of Nature, and as the Subject of Revelation, wherein Divine Wiſdom may interpoſe; and determine on ſome particular Species, without hurting or croſſing the Law of Nature. Therefore,

1. I readily grant and acknowledge, a Chriſtian People may ſettle what Species of Government they pleaſe, when they are ſolely left to determine by the Law of Nature, what Government in the Church they will have. But then we muſt remember, that by the Argument or Conceſſion, the Power is originally in the People; and then our own Caſe is ſecure and ſafe enough; both on the account of the Reverſion of Power, and eſpecially, for that the People the firſt Subjects of Power, have been pleaſed to ſettle a Democracy for their Government, in the Churches of this Country. And if after the peaceable Poſſeſſion of about an hundred years, any perſons can perſuade them to alter their Government into any other Species, this will be leſs worthy of blame, then craftily, or unfairly to force it out of their hands.

2. It's granted, that according to the Light of Nature, there be various regular Models of Government; but if Divine Wiſdom is pleaſed to interpoſe and over-rule Natures agitations, and caſt the Scales for this or that particular Form, Nature will be but fair mannered to ſubmit to its Author and Rector. So that if we find that God has Diſcloſed his Mind by Revelation, that his Churches be the Subjects of a Democracy, then all ſtand obliged to comply under a double Bond. And ſo we come under a proper Criſis to enquire in the next place for Scripture-evidence in the Juſtification of theſe Churches.

But before I proceed to it, I ſhall

3. Make ſome brief Improvement of the main Hypotheſis in the Demonſtration; that is to ſay, If the Government of the Goſpel Churches, be a Democracy, theſe Conſequences muſt neceſſarily follow, ſcil.

1. Conſ. That the Right of Convoking Councils Eccleſiaſtical, is in the Churches.

2. Conſ. That ſuch a Council has only Conſultative, not a Juridical Power in it. A Juridical Power committed to ſuch a Repreſentative Body is both needleſs, and alſo dangerous to the diſtinct and perfect States they derive from. Compleat States ſettled upon a Body of immutable and imperial Laws as its Baſis, may want Council; but to Create a new Subject of Juridical Power, is ſome way to indanger the Being of the Creators.

3. Conſ That all the Members of an Eccleſiaſtical Council, deriving from a Democracy are Subjects of equal Power. Whatever the Power is, the ſeveral Delegates muſt from the nature of the Government they derive from, be equal ſharers in it. Democratical States, in their Repreſentative Body can make but one Houſe, becauſe they have but one Subject of Supream Power in their Nature, and therefore their Delegates, let them be who or what they may be, are under equal Truſt; ſo that none can juſtly claim Superiority over their Fellows, or pretend to a higher power in their Suffrage. Indeed, in ſuch Kingdoms, where the Sovereign Power is diſtributed and ſettled in divers Subjects, that the ballance of Power may be more Even, for the ſafety of the whole, and of all parts under all Acts of Sovereign Power: From ſuch a Settlement of Power, there ariſes ſeveral diſtinct States in the ſame Government, which when Convened as one Subject of Sovereign Power, they make different Houſes in their Grand Seſſions; and ſo one Houſe or State can Negative another. But in every diſtinct Houſe of theſe States, the Members are equal in their Vote, the moſt Ayes makes the Affirmative Vote, and moſt No's the Negative: They don't weigh the intellectual furniture, or other diſtinguiſhing Qualifications of the ſeveral Voters in the Scales of the Golden Rule of Fellowſhip; they only add up the Aves, and the No's, and ſo determine the Suffrage of the Houſe.

Demonſtration III. From Holy Scripture.

THis Plea has with ſuch variety of Argument, and Illuſtration, and by many Repetitions, been purſued, by a great Number of Perſons eminent for Learning and Piety, that I might here very fairly releaſe my ſelf from this task. But yet to compleat the Number of my Arguments, I will briefly ſum up the Demonſtration for the Readers uſe under a few heads.

1. Head. It muſt needs be allowed, as a fundamental Principle relating to Government, that [under God] all Power is Originally in the People. No Man I think will deny it to be a very ſound Principle in Civil Knowledge. But if any Man will, I imagine it is ſufficiently ſet forth in the former Demonſtration. And it is very plain that Religion does always Cultivate, and Increaſe rather then Diminiſh any of Natures juſt Prerogatives. That it muſt needs ſtand for a Paradox, or a Riddle not to be Expounded; if Man is more of a Slave by his Religion then by his Nature. But let us take a brief view of Man by Scripture Account under a Religious Notion, as the Subject of Grace, and he ſeems then not to have the leaſt ſpeck of Vaſſalage in him; but is repreſented as though Lord of himſelf and owner of Heaven and Earth both, 1 Cor. 3.22. — all are yours.

And though its very certain that Man has greatly debaſed himſelf by his Apoſtacy; yet ſtill God puts abundance of Honour upon him in his Reduction. As we may conſider Man in a remark or two, under the meaſures of Divine Grace in reſtoring him 〈◊〉 favour. Firſt, God treats him as a Creature of a very Honourable Character, as tree and at his own diſpoſe. Or as though he were ſome high and mighty State placed at the Top of this Glob: Therefore he Courts him into an Alliance as though he were likely to yield great Honour to the Crown. We are Ambaſſadors — as though God did beſeech you by us; we pray you in Christs ſtead — be reconciled to God, 2 Cor. 5.20. This is much the Tenour of Gods Heralds in their Addreſſes of Capitulation. That certainly if God did not highly eſtimate Man, as a Creature Exalted, by his Reaſon, Liberty and Nobleneſs of Nature, he would not careſs him as he does in order to his Submiſſion; but rather with ſome peeviſh and haughty Monarch, or the Bloody Mahomet, ſend his demands at the Mouth of his Cannon. But inſtead of ſuch harſh meaſures, they are treated with the higheſt Reaſon, attended with Lenity and great Acts of Condeſcention. Nay, Divine Menaces are frequently cloathed with ſuch ſoft Language as this; Turn ye! Turn ye! Why will ye Dy? Yea under all impulſive means, which God Wiſely and Graciouſly makes uſe of to gain Mans conſent, he ſets the Will to turn about it ſelf without forcing it, that ſo mans Religion may be the free and candid Emanations of his Noble and Exalted Nature. But when God has thus gained Man; may we rationally imagine that in Erecting his Trophies he will aſſign and make him over to ſome Petty and Arbitrary Potentates in matters of Religion? or ſettle him under a Diſpotick Government as tho' he was the ſpoils of a ſpiteful War? No certainly, but Man muſt now be conſidered as ſome high Allie inveſted with more Power then ever. This would ſtill be more evident if we ſhould conſider what Chriſt has done and how they ſtand Joynt Heirs with him in his Purchaſe and Kingdom, Rom. 8.1, 16, 17.

2. Head. The Power placed in Man that enables him to manage Religious affairs, is not Sovereign, but limited and confined Power. (1.) All Laws are Enacted already, and, (2.) There is no Coercive Power needful in the Church. The higheſt Act in Adminiſtring Judicature, is Excluding a Perſon out of the Society. In the Church there is no fees or fines, &c. In Civil Empire to keep Mankind in any good Daecorum, there's much hard work to be done, in Peace and War; under mein Proceſs, and in Criminal Cauſes. There's forming of Armies, raiſing the poſſe Comitatus, building of Caſtles &c. Cropping of Ears, Chopping off of heads and what not! So that Civil Government has need of an Immenſe Power as well as Treaſure, and to be cloathed with Braſs, and Iron. But as for the Church of God, Faith, Prayers & Tears, are generally their beſt Weapons againſt the Hoſtility of Foreigners; & in the Government of their home-born, it may be done by ſoft words, or hard words, 1 Theſ. 5. 12. Heb. 3.13.— 10.24.25. So that the buſineſs does not require abundance of External force, or form of Government. That it's a Thouſand pitties to make ſuch a great noiſe and buſtle in the World about Church Power, as tho' the Subjects of it were to furniſh Armies and Navies to encounter half the Potentates on Earth in defence of the Church. When alas good men! As to all Occaſion for Power its quite another thing; and the Exerciſe of it generally falls within reach of an ordinary Reaſon. That certainly whatever the Right of the Brotherhood is as to the Original of Power; there cannot be abundance of bad Omens in allowing them ſome ſhare in Church Judicatory.

3. Head. Power — this Word ſeems to be all thunder. But however; it is very Copious and may be applyed to God and his Creatures. It is predicable of the latter, in their differing Claſſes and Orders of Being, and none ſo weak but have ſome ſhare of it. But to confine the Word to Polity, &c. It is by ſome thus defined. viz.

Power or Authority — Is that whereby a Man may claim, or challenge any thing to ones ſelf, without the Injury of another, upon a ſuppoſition: This is a true definition.

Query. Whether Christian People may not claim or challenge the following Rights or Prerogatives without doing injury to any. viz.

1. Whether if they are pleaſed [a ſuitable number of them] to enter into a Religious Society, by punctual and voluntary Compacts to ſupport the Worſhip of God in the World; whether this may not be done without injuring any? and then

2. When ſo united, whether they may not chuſe their own Officers. (3.) Diſcipline their own Members (4.) Repreſent themſelves upon Proper Emergencies, by their Delegates; [all which are the Principle Pillars of a Democracy,] whether I ſay, they can't do all theſe, without injury done to any others? But to proceed a little farther in opening the Nature of Power. If we unite Dunamis and Exouſia, viz. Strength of Nature, and Authority of Inſtitution into one Propoſition. Then Political Power may be thus defined. ſcil.

Power is an Ability, furniſhed with a Lawful Right to Act. Now upon a preſumption of the validity of this Propoſition; Power may be eaſily apprehended as veſted in every Church, and in every Member and Officer of a Church, according to the Nature, Degree and Duty of each Subject of Power; and may act and exert their ſeveral Powers and Authorities without any Incongruity, or Interfering one with another.

4. Head. That a Goſpel Church Eſſentially conſidered as a Body Incorporated, is the Subject of all Church Power. Though a Church thus conſidered cannot formally Exerciſe all Branches of Power belonging to it: Neither can the Subject of Sovereign Power it ſelf exert all Acts of Power till fitted with proper Organs or a ſuitable Miniſtry, and yet it can't be denied but that all Power really, and all Acts of Power Virtually, muſt needs be in it. And ſo in a Church.

Therefore as to Church Power in the Exerciſe of it; it may be diſtributed into what belongs (1.) To the Combination of many, viz. The Power of Judgment and Donation. Or, (2.) To what belongs to one or more ſet off for that end, viz. The Power of Office. This Diſtribution Mr. P cker purſues with great Illuſtration. Sur . P. 1. p. 187. Here I ſhall confine my ſelf to the conſideration of the Exerciſe of that Power which belongs to the Brotherhood in diſtinction to Office Power. Which Principle I ſhall purſue by evincing the Truths of the following Propoſition. ſcil.

That the Scripture does Warrant a Government in Goſpel Churches, conſiſting of the Exerciſe of ſeveral diſtinct Powers Inherent in the Fraternity, in diſtinction to Office Truſt. This may be Evinced.

1. By the Recitation of the ſeveral diſtinct Powers themſelves.

2. By the Dignity which the Scriptures puts upon the Churches as free States, and Subjects of Power in diſtinction from their Officers.

1. By the Recitation of the ſeveral diſtinct Powers; both Preparatory to, and Reſulting from their Combination.

1. There is a Preparatory Power in them both as Rational and Sanctified Beings of forming themſelves into Churches. This Affirmation ſeems to me as fully contained in the genuine ſence of Scripture, as though written in ſome Divine Manifesto, in ſuch terms as theſe. viz. Let this be proclaimed through all the Earth, that I the Lord Jeſus Christ, have invested all Holy and good Chriſtian People, both by Nature and Grace with Power, to enter into Church Order, for the advance of my Name, and their own Edification. If we had ſuch an Article in Scripture written in terms, we ſhould have made great uſe of it in juſtifying our Conſtitution; for it plainly ſettles all Power Originally [under Chriſt] in the People. And then if ſuch a Power or Faculty be in them when in ſeparate parts, as to Aſſemble, and enter into ſolemn Engagements, and thereby to enter into a Church State; it neceſſarily follows, that having imbodied they may eaſily go forward and provide for their own well-being. He that hath read the Goſpel, and obſerved how many Churches are mentioned, without Notice taken, of the manner of their Origination, muſt needs allow the obſervation to be a fair Conſequence from it. It being ſo agreeable with the Light of Nature.

2. The Powers Reſulting from their Combination may be more diſtinctly Recited.

1. Power. The Election of Officers. Officers are for the well-being, and compleating of any State. There is no Regular Government can well ſubſiſt without them; theſe are the Hands, the Eyes, the Ears and Feet of Government in Adminiſtration. To ſeparate Qualifyed Perſons to the higheſt Office Truſt in a State, is by Civilians attributed to the Creating Power of Sovereignty. So that it muſt needs be a great Power belonging to the Church under this head, and that it is the Churches Prerogative I might Reaſon; Ex Jure Superioritatis. For that the Church is Superiour to its Officers; and not the Officers to the Church. For that Churches are not made for Officers, but Officers for Churches; therefore ſays the Apoſtle, 1 Cor. 3.22. All things are yours — whether Paul, or Apollos or Cephas. But I ſhall principally depend upon the Example and Practice of the Apoſtolical Church under this head. It is a Celebrated ſaying of Cyprian in preſſing, Acts 1.26. To confirm the Power of the People in chuſing and refuſing their Officers. Plebs Chriſtiana maxime potestatem habet, vel Dignos Sacerdotes Eligendi, vel indignos Recuſandi. The higheſt Power of Electing worthy Officers and Rejecting unworthy is in the People. For the whole Church, ſays Turrettinus [de Jure Vo.] Duos Eligit, chuſes two to undergo the Lot for the Apoſtleſhip, that they might ſupply the vacancy by the Death of Judas, Act. 1. 23, 26 And indeed it is contrary to all Civility and Reaſon to imagine the Apoſtles would be ſo trivial in their Miniſtry, or prodigal of their own Authority, as to indulge the Fraternity in ſuch actions, viz. Such as Electing an Extraordinary Officer, if the Election of Officers did not belong to them. So in the choice of the Deacons mentioned, Act. 6. 2, 3, 5. The twelve called the Multitude of the Diſciples unto them, and ſaid — Brethren look you out ſeven Men, whom we may appoint over this Buſineſs. The ſaying pleaſed the whole Multitude and they choſe Stephen &c. It muſt needs be very ſurprizing, if the Apoſtles ſhould thus Dignify, and Intruſt the Brethren with a Prerogative of Electing theſe Officers, if the Power of Election was not Inherent in them. That unleſs any one can fairly make it out that the Apoſtles were either in Jeſt, or did they know not what, in directing the Brethren, to do as they did in the Recited Examples; it muſt needs ſtand for a Truth, that the Power of Electing Officers is in the Fraternity of the Church, by the Judgment of Chriſt's Apoſtles.

2. Power Judicatory, Mat. 18. 15, 20. This Paragraph of Holy Writ, lays open a Scheme of Juridical Power in the Subject of it; that is the Church: And this is to be obſerved, That from the firſt Commencement of the Proceſs to the final iſſue in the Execution of the obſtinate 〈◊〉 criminal Member, all is to be aſcribed to 〈◊〉 Authority of the Church; for what buſineſs has one man to interrupt another in his Crimes and unlawful Pleaſures, unleſs he has power ſo to do? And how comes one man to have power over another, unleſs Conqueſt, Hoſtility, or Compacts have made them liable, as Members of the ſame Community, or Subjects of the ſame Government? Therefore the offended Perſon, proceeding regularly for detecting a Delinquent, muſt needs be ſuppoſed to derive his power from the ſame fountain, viz. the Seſſions where the Caſe is finally to iſſue by Execution. And the Subject of this Power is the Church. Tell the Church.

But moreover, let it be conſidered, That to ſpeak by way of alluſion, there be ſeveral Removes of the Action of Treſpaſs, from one hearing to another; as tho' it go from an Inferiour to a Superiour Seſſions, and that Chriſt was here in this Precept, ſettling Inferiour and Superiour Aſſizes in his Kingdom. And indeed there cannot be a wiſer Scheme drawn up, that ſhall carry the aſpect of more Grace, Love, Humility, tender regard to Honour, and alſo Juſtice then this; both for the encouragement of Religion, the awing of Spectators, and keeping the Church pure. But to proceed,

1. In making out Proceſs, the firſt Tryal is to be had at the Aſſizes of a mans own intellectual Powers, Reaſon, Conſcience, &c. being Aſſembled, are to Sit in Judgment, hear the Pleas, and the Indictment being read and juſtified, muſt paſs Sentence; and at this Bar the Caſe may be fairly Iſſued. If he ſhall hear thee, thou haſt gained thy Brother. So that moſt certainly the Plaintiff has a right to enter his Caſe at this Seſſions, and here we ſee it may be iſſued; then certainly this is a Branch of the Power of Judicature; otherwiſe an agrieved perſon might expect a very ſevere Repulſe from a ſturdier Offender, for interrupting a mans repoſe of mind in his own actions. What ſaucy Clown is that? who dare challenge my Conſcience with the Cognizance of any Crime? Bold-face! where's your Commiſſion; Who made thee a Ruler, Acts 7.27. In Civil Affairs particular men when injured, muſt not make bold to correct an ordinary Treſpaſs upon their Perſons, or Intereſts, but by Forms of Law; if they do, eſpecially if by meaſures which are grievous, they may be Indicted themſelves for diſturbers of the Peace: That certainly this branch of the Text refers to a legal Bar, and lawful Power. So that the complaining Party may Commence his Suit with boldneſs, produce his Pleas, and demand Juſtice. But the critical Queſtion is, Who is Judge of this Court? Certainly it is ſome Lay-mans Powers, ſuppoſed to be very competent Judges, as ſufficiently skilled in the Rules of Court, and how to apply them. And why may not all the Judges contained in the whole Series of Judicatory laid open in this Text, be of the ſame ſort? for that the Caſe is not ſo deep, but that the firſt Judges & Seſſions it comes before, are ſuppoſed by our wiſe Saviour & Law-giver, capable fully to underſtand and traverſe it; and do Judgment and Juſtice upon it; and bring it to a final Iſſue. But,

2. Upon a Defeat the Proceſs goes forward, by removing the Suit by an Appeal, to a more impartial Hearing. The next Seſſions therefore by Review, is to conſiſt of one or two of the Brethren. [Take one or two more] But poſſibly ſome may be ready to ſay, Ah! We are like to have very good Juſtice, before ſo wiſe a Seſſions! Well, it is what Chriſt has appointed, and let us keep his Path, and it will bring us ſafe home; for that theſe perſons are Commiſſionated by Chriſt, as capable Judges, and therefore are to Exerciſe one branch of the Power fixed in the Church. But when the Caſe is gone thus far thro' the Law, and the adverſe Party will not ſubmit to the laſt Verdict that is brought in, the Caſe moſt be Removed again. For that,

3. It is allowed to have one Tryal more, and no more; and that is to be before the Church. For if he hear not the Church, he ſhall be as an Heathen man, &c. that is to ſay, the Church ſhall then Iſſue out Execution, which is the End of the Law.

Object. But the great and ſtupendous Objection, which croſſes our way, is, That the Governing Church is here meant; that is to ſay, The Presbytery in their Claſſes, and ſeveral Seſſions, till you come to the laſt Appeal?

Anſw. 1. It is very Unſcriptural to force ſuch an Interpretation on the Text; for if we conſider the Etimology, and univerſal Acceptation of the word Church, the Objection will be found very defective, both in its Rhetorick and Divinity. There being no harbour for it, within the ſence of Farniby's, Tropes or Figures. And as for its Divinity, let the Objection but Cite one Text more, wherein Church is mentioned, and Officers are intended, and we will Reſign. But without it to yield ſo great an Intereſt upon ſo ſlender a Claim is repugnant to Juſtice and Honour. But,

2. How can Wiſe Men manage their Souls, or bring them into ſuch a figure as to think that Chriſt ſhould have ſuch a far reach in his thoughts in ſuch eaſie Caſes as are plainly contained in the Text? The Notions in the Objections are plainly ridiculous to the Light of Nature, in that Civil Meaſures adjuſt according to the Degree and Nature of Suits and Caſes. A Cauſe of Twelve-pence is Tryable by a ſingle Juſtice, and one Appeal brings the Suit to the end of the Law. Indeed Caſes which are of greater weight and value have a larger ſcope in the Law allowed them, &c. And what! Is there the leaſt ſhaddow for a pretence that ſuch Caſes is are within our Text, viz. ſuch as may be Iſſued by one ſingle Brother making his Suit to his Brothers Reaſon and Conſcience, &c. or by two at the moſt, and that at the ſole Charge of a few honeſt Pleas from the heads of Charity or Piety? I ſay, Are theſe Caſes ſo Grand as to be Tranſmitted from one Claſſis to another, till they arrive at the chief Seat where the definitive Sentence is to be given forth? There is apparently ſome great fallacy in the Objection, or certainly our Bleſſed Saviour did not ſtate his Caſes right; for let us again conſider, who muſt ſign the Bill of Coſt at laſt? or who muſt bear all the Charges of Writings, Witneſſes, Travels of Horſes and Men; and for all Expence of Time and Money, from the Seſſions firſt mentioned, and ſo from Seſſions to Seſſions, and from Claſ •• to Claſſis, until all is brought to a final 〈◊〉 ? When as poſſibly the Original Writ of Proceſs, or firſt Action, might not contain i real Civil Damage, a Farthing more than about a Great or Six-pence. And what can we think that our wiſe Saviour would adjuſt his Settlements at no better a rate than this comes to? vah! proh Dolor! Men have plainly made a Fool of Mankind by corrupting this Text, whereby they have ſet the Diſcipline of the Church at ſuch a Charge, that Millions of Millions have run out in waſte, to humour their Ambition; when as the wiſe and innocent Churches of God in their ſingle Capacities would have done better Juſtice, and have drained nothing more from you, than ſome Tears of Contrition. For,

3. What is more natural, than to imagine a Church of Believers, with their ſett of Graces, and common Prudence, [eſpecially when under the influence of a Regular Miniſtry] ſhould be held capable to Execute this Rule, according to the full ſence of it; yea, tho' they bring the Delinquent in the Traverſe of the Caſe, to the higheſt Cenſure. Indeed it muſt be acknowledged, that Excommunication, major or minor, is an awful Reſult of Authority; yet not really in every reſpect, and in all degrees quite ſo bitter as Death it ſelf: And yet Death is very frequently diſpenc'd to Capital Sinners, and that ſolely by the Verdict of their Peers, viz. Twenty four good & lawful men of the Vicinage, are in forms of Law a ſufficient Judicatory to take away a Mans Life, and the Venerable Bench of Judges muſt not Over-rule, but ſtand and ſay, Amen, in that good Juſtice is done in the World by ſuch a ſmall Company of illiterate Men, the Law having aſſigned them to this Service. To the fore-going Precept, let us joyn Col. 4.17. 1 Cor. 5.12. Rev. 2.20. 1 Theſ. 5.14 Gal. 6.1.

Now to conclude, Let the Reader lay all theſe Scriptures together, which contain Rules of Judicatory for the Churches; and then let him anſwer me with good reaſon if he can, and tell me why theſe Scriptures may not be eſteemed the Churches Magna Charta, in matters of Cenſure and Judicature; as well as that be held ſuch a Golden Rule in the Judicial Proceedings of Engliſh Government, mentioned in the Great Charter of Engliſh Liberties, Chap. 29. No Freeman ſhall be Taken, or Impriſoned, or be Diſſeiſed of his Freehold, Liberty or free Cuſtoms, or be Out-Law'd or Exiled, or any other ways deſtroyed, nor will we preſs upon him, nor condemn him, but by lawful Judgment of his Peers. Now Gentlemen! Don't you think that the Lord Jeſus Chriſt, the King of Heaven, is as careful and tender of his Subjects, as the King of England is of his? And indeed, why ſhould not each ſett of Subjects be equally and alike guarded from the hazzard of Oppreſſion, or the Arbitrary Meaſures of each Miniſtry? unleſs thoſe that belong to the Goſpel, are formed out of a Diſtinct Clay from each other?

3. Power. To repreſent themſelves in Synodical Conventions, for the Eſtabliſhment of this Power in the Churches. See Acts 15.2.22, 23. And for a more ample Diſplay and Confirmation of this Point, I Refer the Reader to the Excellent Treatiſe of Dr. Increaſe Mather, in his Diſquiſition concerning Eccleſiaſtical Councils.

2. The Dignity which the Scripture puts upon the Churches as Free States, and Subjects of Power in diſtinction from their Officers.

It is very plain that moſt of the Epiſtles of St. Paul which make up a great part of the Canon of Scripture, were directed to the Body of the Brotherhood, and peculiarly adapted for their uſe, with little or no Notice at all taken of the Miniſtry therein,

In ſum, when he was juſt concluding his Letter and winding up his diſcourſe with his Grace and Reſpects to ſome choice Chriſtian Friends, he puts the Officers in with them, and Orders the Brotherhood to give his Salutations to them as Perſons unconcerned with the Contents of the Epiſtle, Heb. 13.24. In the laſt Verſe but one in the whole Epiſtle, ſays the Apoſtle, Salute all them that have the Rule over. That what ever other meanings may be in ſuch Methods of Divine Writings, they muſt needs Reſpect ſome high Powers and Truſt veſted in the Churches. Thoſe Epiſtles ſent to the Angels of the Churches of Aſia; the Principal ſhare of thoſe Letters, litterally taken, which belonged to the Officers, is but the Superſcription; the Contents of the Letters are immediately directed to the Fraternity. Where there is any thing amiſs the Fraternity is Reprehended: Where there is any thing worthy of Credit, they are Commended. Or if there is any thing in point of Order or Diſcipline to be done they are directed and Commanded. All is to the Churches. Therefore it is ſaid again and again, He that hath an Ear to hear, let him hear what the Spirit ſaith unto the Churches, Rev. 1.7. &c. Finally, Let any conſiderate Man but read and well ponder the Epiſtles to the Corinthian, Epheſian, &c. Churches, and obſerve the Characters of the Brotherhood; with the Precepts how they ſhall Act Perſonally and with Authority one towards another &c. he muſt then needs ſubject of his mind to the force of this Concluſion, ſcil. That Chriſts Goſpel Churches in their Fraternities, are not ſuch Cyphers as they ſtand in ſome Mens accounts; but are really and truly proper Bodys full of Powers, and Authorities, for the Government of themſelves and all their concerns, as all Democracys are.

Demonstration IV.

From the Excellent Nature of the Conſtitution, in that it exceeds all that have been yet Extant in the Chriſtian World. This I ſhall endeavour to Illuſtrate by three Pleas.

Plea. I.

In that it beſt ſuits the Great and Noble Deſigns of the Goſpel, and that in a peculiar manner as it tends to the promoting Holineſs in the World; not only from the ſtrict Nature of the Conſtitution in the Admiſſion of Members, whence the Churches become a more exact Emblem of Heaven, both for the illuminating and dreading of others, that beholding their Goodneſs, may Glorify God in the day of Viſitation. 1 Pet. 2.12. But from the great advantage put into the hands of the beſt ſort of men, [ſolid, pious, wiſe and unbyas'd men] of furniſhing a Country with Perſons eminently Qualified for the Miniſtry, and keeping them ſo. There is no lurking place for Symony in this Conſtitution. There is no buying and ſelling of Offices, whereby the World has been miſerably cheated, and debauched Here is no back Stairs for Couſins and Favourites to Climb up to high Seats without Deſert; it is merit and intrinſick Worth ſet the value, and holds the ſtrongeſt plea for Preferment here. Hence every Village, and corner of a Town, where Religious Congregations are Settled, are furniſhed with Perſons for the Goſpel Miniſtry of ſuch Learning, and bright Saints, and of ſuch real and diſtinguiſhing Vertue and Zeal, that they muſt needs be very prevalent in carrying on the main deſign, &c. But this Plea is fully purſued by Dr. Owen, in his Enquiry, &c. [p. 120 and ſo on] whither I refer the Reader that wants more ſatisfaction.

Plea II.

For that it has the beſt ballance belonging to it of any Church-Government in the World. Other Governments have generally too high a Top, and are very lopſided too: Nay the beſt we can meet with without vanity or Envy it may be ſaid, that not only ſeemingly like Grantham Steple, but really it ſtands awry, and being ſo over loaded on Natures corrupt ſide, with Learning, Power and high Truſt it plainly hangs over ſeveral Degrees from a true perpendicular, towards Babylon: And if it falls it burys you; and then you muſt remember it has Monopolized all Power, ſo that you have none left to ſtir under your load, or creep out with. But here's a Government ſo exactly poyzed, that it keeps its Motions Regular like the ſtupendous Spheres, unleſs ſome Phaeton chance to mount the Chariot Box, and becomes the driver. I have ſufficiently, I think, evinced the Power in the Brotherhood; and though every Church is a Body conſiſting of very numerous Parts and a noble Miniſtry, yet the ballance of Power is very exactly and with great advantage preſerved; both between the Members of the Body in general, and between themſelves, and their Publick Miniſtry in ſpecial.

1. Between the Members of the Body. For beſides, the Wiſdom, Love and other enobling Principles, in ſome meaſure actuating every member. The Venerable Major Vote, which Guides and Governs the Auguſt States of Parliaments; nay all Aſſembly's, Superiour and Inferiour, that have any Equality of Power diſperſed amongſt the Members, Ordinarily keeps the whole Body, in all points of Adminiſtration, in an exact Equipoize.

2. And as for the ſtate of the Miniſtry; there is no grain of allowance wanted on their ſide, to make their Office Power, if not an even ballance Arithmetically upon an accurate, and diſtreſſing Tryal: Yet in the ſeries of a laudable Miniſtration, it is an Equivalent of Power; at leaſt according to the terms of our Conſtitution, Platf. C. 10 Sect. 11. But let the caſe be ſtated as accurately as may be; and let every fair Principle which grants the Power to be Originally in the People, be yielded: and alſo Eſtabliſh a proper Judicature in the Brotherhood; yet its apparent in all Examples, that the Miniſtry of this Conſtitution are held, if not in proper ſpeaking; yet in Conſcience, and Religious Courteſie, as though all Power were inveſted in them; or at leaſt to ſuch a Degree that there is no appearance of what may render the Government grievous to them, if they are but contented, to be the Maſters of an Aſſembly of Free Men, and not of Slaves. Amongſt abundance of Illuſtrations I will mention two.

1. The great Veneration in Mans mind towards thoſe who are ſenſibly cloathed with Authority. If I am a Father where is my Honour, if a Maſter where is my Fear, Mat. 1.6. The Prophet Reaſons from the Law of Nature; there being ſuch a property planted in the Soul by its Maker to revere Superiours, and eſpecially Men in publick truſt. And alſo the Authority ſhining in them, being ſuch bright Rays both of the Divine Majeſty and Benignity, there being ſuch a ſenſible Good and Benefit accruing thereby, to the reſt of Mankind, hence ſprings a univerſal diſpoſition to Obedience and Submiſſion, this is obvious through the whole Civil Miniſtry of the World; there is no need to make every Judge in Commiſſion, or chief Magiſtrate a Sovereign Prince to gain Homage to him. No! but as ſoon as a Man appears veſted with Authority, there is that in the Soul of another which teaches Reverence and Obedience to him in his Truſt, both from the Suggeſtions of fear and ſence of Intereſt. So that a Learned, Painful and Pious Miniſtry Intruſted with the Souls & happineſs of Men; and taking Indefatigable care to ſecure Eternal Life for them, has a moſt charming and endearing Aſpect and Influence upon all the Rational Powers. In ſo much that Nature it ſelf has a high value for ſuch Subjects of Truſt. And as for Grace its ready to be laviſh of its Victims. — ye — received me as an Angel of God even as Chriſt Jeſus. — If it had been poſſible ye would have plucked out your own Eyes, and have given them to me, Gal. 4.14, 15. If any Man doubts of the validity this Plea, let him but view what Conqueſts have been made by the abuſe of theſe Principles, and you will find the Miniſtry of the Chriſtian World have far exceeded Caeſar, in ſubduing Mankind; for from an honeſt Obedience they have brought them to lie down, & be trampled on by their Spiritual owners. That there is no danger on the Peoples ſide when things are well ſtated, if there be but a wiſe and due management on the other. And ſtill it is more evident.

2. From the Extent of Commiſſion, with the many enobling Prerogatives fixed in their Truſt. Though they are the Miniſtry, and but the Miniſtry of a Democracy, their Commiſſion is ſo Large, and High-Prerogatives ſo numerous, they carry ſo great an appearance, as though in reality they were the Subjects of all Power. And I think it is ſo from the Nature and Modes of all Regular Government; for when a Government has Enacted their Laws and Precepts, and ſetled their Miniſtry, they leave the ſway of things to them; that it is as though they had Reſigned all the Power to their Miniſtry: So it is peculiarly in the affairs of Goſpel Churches. That let men at their leiſure view this Illuſtration by the Scripture, our Platform, and by the Laws and Cuſtoms of Nations, and they will find it a Truth. That certainly a painful Miniſtry may eaſily be reconciled to our Conſtitution, unleſs they are raiſed to that Temper of mind as he was, who had this for his Motto, Aut Caeſar aut Nihil, A Caeſar or nothing.

Plea III.

From the near Affinity our Conſtitution holds with the Civil Governments of ſome of the moſt flouriſhing Common-wealths in the World. It's certain, every Species of Government ſimple and mixt, have their various Excellencies and Defects; much may be ſaid in honour of each, and alſo every Conſtitution may have ſomething wanting; at leaſt it may ſeem ſo, under a more critical ſurvey of its Nature, Principles, Ill-conveniencies, corrupt Miniſtry, Misfortunes, &c. And many times a Government falls under Scandal from Diſtemper of Mind, from falſe Ends and corrupt Intereſts, which ſway and over-rule mens tho'ts relating to Government, more than from the Conſtitution it ſelf. But however, to Evade all circular Diſcourſes, we may very fairly Infer, where we find Nations flouriſhing, and their Liberty and Property, with the reſt of the great Immunities of Man's Nature nouriſhed, ſecured, and beſt guarded from Tyranny, we may venture to pronounce this People to be the Subjects of a noble Government, and there be many ſuch on Earth, whoſe Conſtitution will ſerve to juſtifie ours. I ſhall inſtance in three, and no more.

1. The Venetian Common-wealth; tho' ſome are pleaſed to call the Government of this free State, an Ariſtocracy; but it ſeems more properly a limited Democracy; for that the Seat of Sovereign Power is their ancient Commons, called their Families, Enrolled in the Golden Book; theſe make up the grand Council of the Nation, ſettle the Publick Miniſtry, and Enact Laws, &c. This People have by this mode of Government raiſed themſelves into ſo auguſt and flouriſhing a Capacity, that from a very obſcure Original, they are grown to that degree, as to bridle and curb the pride and haughtineſs of Turk and Pope This Example muſt needs be no ſmall Honour to our Conſtitution. But,

2. The Belgick Provinces are without Interruption allowed to be the Subjects of a formed Democracy, They in ſome Ages paſt being inſulted, and unmercifully trampled upon by that auguſt Tyrant, the Spaniſh Monarch; they being his Subjects broke looſe from him, and ſet up for themſelves. They aſſumed to themſelves their Original Power, and when they had got it into their hands, had the wit, and kept it, & have improved it in the form of a Democracy to this day, and God has bleſt them: That from the poor States of Holland, they are now grown to wear the ſplendid Title of Their High Mightineſſes, and are a Match for moſt Monarchs on Earth. Says Gordon of their Government: The ſeven Provinces of Holland being under a Democratical Government, are as it were ſeveral Common wealths; each Province being a diſtinct State; yea, and every City having an Independent Power within it ſelf to Judge of all Cauſes, whether Civil or Criminal, and to inflict even Capital Puniſhments; but all joyning together, make one Republick, the moſt conſiderable in the World.

Query. Whether ſuch Examples of Popular Governments now Extant on Earth, and yielding ſuch vaſt advantages to the Subjects, and being ſo regular and practicable; I ſay, whether they may not juſtly deter all men from reproaching our Conſtitution with the ſcandalous Title of Anarchy, unleſs they will allow us to prepare a Chronicle for them, and therein publiſh to the World their profound Ignorance of the ſeveral Species of Governments; & the diſtinct way of Placing and Exerciſing various Powers in them.

3. The Engliſh. This Nation is reputed to be the Subjects of the fineſt and moſt incomparable Government in the World. And this Original happy Form of Government, is [ſays one] Truly and properly called an Engliſh Mans Liberty: A priviledge to be freed in Perſon and Eſtate from Arbitrary Violence and Oppreſſion and a greater Inheritance than we derive from our Parents. And this Birth right of Engliſh Men ſhines moſt conſpicuouſly in two things.

1. In Parliaments; wherein the Subject has by his Repreſentatives, a ſhare in Legiſlative Power: And ſo makes his own Laws, and diſpoſes of his own Money.

2. In Jury's; whereby he has a ſhare in the Executive part of Law, ſo that no Cauſes are Tryed, nor any man Adjudged to loſe his Life, Member or Eſtate, but upon the Verdict of his Peers; his Equal or Neighbours, and of his own Condition. Theſe two grand Pillars of Engliſh Liberty, are the fundamental vital Priviledges whereby we have been, and are ſtill preſerved more free and happy, than any other People in the World; and we truſt ſhall ever continue ſo. For whoſoever ſhall deſign to impair, pervert, or undermine either of theſe, do ſtrike at the very Conſtitution of our Government, and ought to be proſecuted and puniſhed, with the utmoſt zeal and vigour. For to poyſon all the Springs and Rivers in the Kingdom, could not be a greater miſchief; for this would only affect the preſent Age, but the other would Ruine and Inſlave all our Poſterity. I ſhall improve this Example by three Quaeries.

Quaery 1. Ah! What's the matter with Engliſh Men, Men of ſuch Courage to be ſurprized with ſuch fear, as tho' they were like to be taken Captive, and turned into Slaves in their own Home? Why, in good truth, there may be a Reaſon for it; therefore it becomes them to be very careful under this head; for if they make themſelves Slaves in their own Country, or let others do it for them, when they can prevent it, they both deny God who Made and Redeemed them, and plainly Violate the Law of Nature?

Quaery 2. Who is it Engliſh Men are thus afraid of? Who do they thus Reflect upon in their frights and fears? It is neither France nor the Great Turk which dreads them! therefore it muſt needs be ſome body or another nearer home that threatens their Liberty. And may not New-England's Goſpel Liberties deſerve ſo much fear and caution, although it ſhould ſo happen that ſome body ſhould be Reflected upon by their Cautiouſneſs.

Quaery 3. If the ſettling ſuch Immunities, as the priviledge of Parliaments and Juries in the hands of the People be ſuch effectual Barriers to preſerve a Nation from Tyranny and Slavery; then whether when Goſpel Churches have the Means in their own Power, it been't their wiſdom to keep up the like Barrier, or ſomething equivalent thereto; that they may preſerve themſelves ſafe from the Arbitrary Meaſures of their own Miniſtry? or thus, Whether for Engliſh Men, when their Liberties in Church or State are faſt lockt up for them and their Poſterity by Law and regular Settlements, it been't their beſt way to beware how they Repeal thoſe Laws, or weaken thoſe Settlements?

But at preſent I ſhall leave it to other men to run the Parallel between our Conſtitution, and the ſeveral Governments I have mentioned, and infer what more they ſhall think proper; only leaving to my ſelf the liberty to conclude, that the ſeveral Examples of Civil States, which I have named, do ſerve abundantly to juſtifie the noble Nature of our Conſtitution in Church-Order; for that the ſeveral famous & auguſt Nations which I have mentioned, in all their Glory at Home, & Succeſs in Arms & Trade Abroad; their ſeveral Governments which have brought them to all this, are either a perfect Democracy, or very much mixed and blendiſhed with it.

Then why ſhould we in New-England be any more aſhamed, or leſs careful of our Church-Government, which keeps us from Tyranny and Slavery in the concerns of our Conſciences, then thoſe Nations are of their Civil Government, whereby they are preſerved from the like damnable Circumſtances in the Concerns of their outward Life, and Natural Rights and Fortunes?

Demonſtration V.

FRom the Dignity which the Providence of God has put upon the Conſtitution, both in the Firſt Ages of the Chriſtian Churches, and in the laſt Century.

1. In the firſt Ages of the Chriſtian Churches God has put many Marks of diſtinguiſhing Favour upon this Conſtitution, both in the ſmiles and frowns of his Providence.

1. In the ſmiles of Providence upon the Churches whilſt they continued compleat in their Conſtitution. I ſhall offer but three Particulars, to juſtifie this Obſervation.

1. In the great and admirable Succeſs of the Goſpel, in the Converſion of ſo many Nations.

2. In their ſingular Purity, and Vertuous Deportment in the midſt of a corrupt World. That [as Mr. Cotton obſerves] was a general Eulogy belonging to their Members, and aſcribed to them by the wiſer ſort of Heathen, ſcil. Bonus vir, tantum Chriſtianus, He is a Good Man only is a Chriſtian.

3. They were eminently ſupported & carried on by the Grace & Providence of God thro' all their direful Sufferings; the more they were waſted and deſtroyed, the more they grew and increaſed, as Iſrael in Egypt Indeed whilſt they remained firm to their Conſtitution, they were not only like an Army in Banners, but in reality the greateſt Conquerours that ever appeared on Earth. They meerly baffled the bravery of the old Roman Spirit, and were quite too hard for thoſe who had vanquiſhed the World. I have ſeen, ſaith Euſebius, the Executioner [tyred with tormenting them] lie down panting and breathing, &c. But I never ſaw the Martyrs weary of Sufferings, nor heard them deſire a Truce: Nay, were rather ambitious of the longeſt and moſt terrible Sufferings, that they might be Martyrs in every Member. Thus the Churches endured hardneſs as good Souldiers of Chriſt, thro' ten bloody Perſecutions; and at laſt Retreated by Divine Providence, under the Umbrage of the Great Conſtantine. And there the Churches of God made the fineſt ſhow that ever was ſeen on Earth, next to Chriſt in his Transfiguration. Till this time the Churches remained the Subjects of their Democratical Government in ſome good meaſure tho' there were ſome ſymptoms of an alteration in the laſt Century, but indeed after the Churches were freed from the rage of Heathen Perſecutors, there quickly followed the perfect ſubverſion of their Order. So we come,

2. To Conſider the frowns of Providence that purſued the Chriſtian World after the Subverſion of their Primitive Conſtitution. Sufficient obſervations have been made under the foregoing Demonſtrations, ſetting forth the Change of Government which was made in the Churches. And in ſhort, it was really and properly the altering the Miniſtry of a Democracy into an Ariſtocracy; for to ſpeak plainly, the Publick Officers to gratifie their ambition, took all the Power into their own hands, and ſettled all Affairs and Concerns according to their own minds without controul. But let us Eye the Providence of God, and we may obſerve that God did ſoon ſtain the pride and glory of theſe men; eſpecially in two eminent Inſtances of his Diſpleaſure, which I ſhall only mention.

Inſtance 1. In the fatal Arian Haereſy, that ſpread it ſelf like ſome mortal Contagion, thro' the Chriſtian World; that it was ſaid the whole World was become an Arian. Arius, was the Author of this Damnable Doctrine, viz. That our Saviour Chriſt was neither God, nor Eternal, but a Creature; and that he aſſumed only the Body, not the Soul of Man, &c. This Damnable Haereſy ſoon ſpread it ſelf far and wide; the Author was in the heighth of his wickedneſs, and fell a Victim to Divine Vengeance in the latter part of Conſtantine's Reign: But his Haereſy continued and prevailed, and eſpecially amongſt the Clergy. But this is very awful to obſerve, That when theſe men by their wit and cunning had once couſened and cheated the Fraternity of their ancient Rights and Prerogatives, and left the Devil to cheat and deceive them, as Wiſe and Learned as they were, of their true Religion and Souls together. What good did all their Legerdemane do them now? had not they better have kept holy and humble Paſtors, confined to their Parochial Dioceſſes, and known and Loved and Preach't Chriſt the Eternal Son of God, and him Crucified, rather then ſtretcht their Boundary like Sovereign Princes, and ſo left to periſh under ſuch a dreadful Diſpenſation, as the fruit of their Ambition and Infidelity?

To me [conſidering the Commencement, the deadly Nature, the Rage, the univerſal Prevalence and Continuance of this damnable Hereſy] it ſeems as though God had lookt down from Heaven, and viewed the Sacrilegious Robbery committed upon the Churches with Deteſtation. And therefore ſummoned a Congreſs of the ſeveral States of the other World. [1 King. 22.19, I ſaw the Lord ſitting on his Throne] and iſſuing out Proclamation. Be it known! That never has a Nobler Cauſe been ſo baffled and Sacrilegiouſly betrayed by the Dignified Trustees of it as this. I have been down amongſt my Golden Candleſticks, my famous Churches; I find the Fraternity drowſie and remiſs, ſetting too low a value on their ineſtimable Rights. And thoſe who ſhould rowſe them from their Security and Incogitancy, rather eſteem it a Lucky Omen; and therefore to ſatiate their own Ambition [inſtead of adviſing, and directing the Churches in the ſtudy of their Constitution; and ſo plead their Cauſe for them] they conſult how to defraud them, they wrest the Scripture, darken all places which ſettle their titles, and to end all diſputes threaten them Diotrephes like, [3 Joh. 10.] with the ſecular Power that is now on their ſide. That they have at laſt abſolutely ſupplanted them, ſtript and taken away the Rights belonging to the Churches, and purchaſed at ſo dear a Rate. That as though the Almighty ſhould ſay, my Patience is out! And my Justice has prepared a Cup of Confuſion for them; Who! of all this Convocation will go and hand it to them; And there came forth ſeveral Legions with an Arch-Devil at the head of them, and ſtood before the Lord, and ſaid, we will go and perſwade them; and God ſaid, you ſhall perſwade them, and prevail alſo; therefore go forth and do ſo, 1 King. 22.22. As though God ſhould ſay, I have now in diſpleaſure abandoned them to Ruin; they who ſhould have had a zealous regard to my ſettlements; 〈…〉 Chief end of their Miniſtry, ſhould have ſought the happineſs of the People, and not their own eaſe, vain Glory, Pride and Luxury: now leave them expoſed to obliterate the Eſſentials of their Faith, and ſo fall a Sacrifice to Divine fury. Go you malignant Powers do your worſt, the Hedges are now down.

Inſtance 2. The univerſal Apoſtacy that has followed the ſubverſion of the Old Conſtitution. We may in ſome degree date Gods departure from his Churches when they began to ſubvert the order them, and ſo gradually withdrew, till he — at laſt left them to periſh by whole Ages together. It muſt not, indeed, be thought, or ſaid, but that God had a Remnant through many Ages, who continued Orthodox in Faith, both in the Miniſtry and Brotherhood. But yet it is very obvious that Chriſtianity Grada im, declined till all was ſwallowed up in a Univerſal and Direful Apoſtacy, never ſufficiently to be deplored; neither fully Expreſt, unleſs we Tranſcribe the Volumns that contain it. I do account indeed that the deſtruction of the Churches, in moral ſpeaking, may be attributed immediately and nextly, to other Cauſes, as Ignorance, Pride, Hypocraſy, &c. But remotely to the diſſolution of the Order of them. For that the Conſtitution forenamed was adjuſted by Divine Wiſdom for preventing and remedying ſuch Maladies as proved the ruin of the Churches; that when the remedy was quite taken away, bad Humours Predominate, & Symptoms of a deadly Aſpect appear, and ſo Death inevitably follows.

2. In the laſt Century God has been very Admirable in the works of Providence, and has therein highly Dignifyed our Conſtitution. And we want no other evidence under this head then the Recognition of what God has done for theſe famous Engliſh Colonys in North-America; who have all along diſtinguiſhed themſelves, from all the World, by their ſingular regard both to the Faith and Practice of the true Religion. Now let any other Conſtitution on Earth but Parallel ours; in the eminent ſhines of Providence and in Religious Effects, and we will reſign the whole Cauſe. But whilſt then, we will go on, and rejoyce in the Grace of God, that we in theſe Countrys, are by his good Providence over us, the Subjects of the moſt Ancient, Rational and Noble Conſtitution in Church Order that ever was, will be, or can be; whilſt the Laws of Nature and Grace remain unrepealled. For that it is a Conſtitution which Infinite Wiſdom hath Authorized and founded in the Law of Nature; and his Omniſcient Providence has eminently Honoured, and Dignifyed, both by the Smiles and Frowns of his Countenance, through all the Ages of the Chriſtian World to this very Morning. And though ſome of the Reverend Churches within this grand Conſociation [who ſettled upon the ſame Platform with us] have with too great a Precipitation made a Defection from the Conſtitution: Yet this is our Comfort, that their alteration is not ſo firm, as the Laws of the Medes and Perſians; for that thoſe who turn'd them off, may by the ſame Power bring them on to their old Baſis again. And let Chriſt pitty, and help them. For certainly their preſent State is Portentous, from what may be obſerved from the Proceedings of Providence through the whole Chriſtian Aera, unto this Day.

The Concluſion.

I ſhall now Conclude my whole Eſſay, by annexing the Joynt Teſtimony of thoſe eminent Men, Fathers in theſe Churches, now in Glory. viz. The Reverend Mr. John Higginſon, and the Reverend Mr. William Hubbard. And the rather becauſe Mr. Hubbard did ſome time before his Death, deſire to have their Teſtimony Re-printed, and Live with ſome other Book which it might properly accompany. I am well ſatisfyed the foregoing Subject is the moſt proper Companion, their Teſtimony could have Light on, in its Travels through the World: I therefore make bold to invite the ſaid Teſtimony, to ſet out again with freſh Courage, and improve its Excellent Language, together with former acceptance it found with the Churches, to ingraciate and beſpeak favour for this ſmall Treatiſe, its new Allie and Fellow-Traveller.

And let the Holy Churches [for whom theſe now appear in Joynt Teſtimony, to confirm their Divine Pedigree] flouriſh in their Strength, Beauty and Order, after this Triumvirate ſhall ſink under the Tyranny of Moths, and Humane forgetfulneſs, and lye down in the Houſe of oblivion; where I hope the Enemies of the Conſtitution will be gotten down before them, and there faſt Buried in their own Bones and Duſt.

But leaſt any ſhould think it abſurd, that I here produce ſuch Venerable Authority in way of Epilogue, which ſhould rather in Honour have been placed in the front of this attempt. To this I reply, that in Honour and Prudence I chuſe here to place theſe Worthies. For you muſt note; I am now Retreating out of the field of Battle, and I hope upon Honourable terms too; and then the Reer is the higheſt place in dignity; ſo that though they are bringers-up, its no diminution to them. And not only ſo, but out of Prudent Conduct; for though I preſume the Enemy is fairly Vanquiſhed, yet ſome forlorn party may rally, and to gratify their deſperate fortune may diſturb us, but I hope theſe valiant and wiſe. Commanders thus poſted, will ſecure our Reer, beat back the Enemy, and bring all off with Triumph.

FINIS.
A TESTIMONY To the Order of the Goſpel, in the Churches of New-England: Left in the Hands of the Churches, by the two moſt Aged Miniſters of the Goſpel, yet ſurviving in the Countrey.

1. ABove Seventy Years have paſſed away, ſince one of us, and above Sixty, ſince the other of us came into New-England, and having obtained Help from God, we continue to this Day.

We are therefore capable to make ſome Compariſon, between the Condition of the Churches, when they were firſt Erected in this Countrey, and the Condition into which they are now Fallen, and more Falling every day.

But we wiſh, that in making this Compariſon, we had not cauſe to take the place, and the part of thoſe Old Men, that ſaw the Young men ſhouting aloud for Joy, at the New Temple, Ezra. 3.12. Ancient men that had ſeen the Firſt Houſe; when the Foundation of this Houſe was laid before their Eyes, Wept with a loud Voice.

2. We are under a daily Expectation of our call to appear before our Lord Jeſus Chriſt; and we have reaſon to be above all things concerned, that we may give up our Account with Joy unto Him That we may be the better able to do ſo, we judge it neceſſary for us, to leave in the Hands of the Churches, a brief Teſtimony, to the Cauſe of God, and His People in this Land. And this the rather, becauſe we are ſenſible that there is Riſen and Riſing among us, a Number who not only forſake the Right wayes of the Lord, wherein theſe Holy Churches have walked, but alſo labour to carry away as many others with them as they can.

We are alſo informed, that many Younger men of great worth, and hearty Friends unto the Church-State of the Country, ſcarce know what Interpretation to put upon it; but find it a ſenſible Diſadvantage unto them, that the Elder Men are ſo ſilent, and remiſs upon the manifeſt occaſions, that call aloud for us to open our Mouth in the cauſe of Churches that we ſhould be loth to ſee Led unto Deſtruction.

3. We that ſaw the Perſons, who from Four Famous Colonies, Aſſembled in the Synod, that agreed on our Platform of Church-Diſcipline, cannot forget their Excellent Character. They were Men of Great Renown in the Nation, from whence the Laudian Perſecution Exiled them; their Learning, their Holineſs, their Gravity, ſtruck all men that knew them with Admiration. They were Timothies in their Houſes, Chryſoſtomes in their Pulpits, Auguſtines in their Diſputations. The Prayers, the Studies, the Humble Enquiries, with which they ſought after the mind of God, were as likely to proſper as any mens upon Earth. And the Sufferings where in they were Confeſſors for the Name and the Truth of the Lord Jeſus Chriſt, add unto the Arguments which would perſwade us, that our Gracious Lord would Reward and Honour them, with Communicating much of His Truth unto them. The Famous Brightman had foretold, Clariorem lucem adhuc Solitudo dabit, &c. God would yet Reveal more of the true Church-State unto ſome of His Faithful Servants, whom He would ſend into a Wilderneſs, that He might there have Communion with them. And it was Eminently accompliſhed in what was done for and by the Men of God, that firſt Erected Churches for Him in this American Wilderneſs.

We do therefore in the firſt place, Earneſtly Teſtifie, That if any who are given to Change, do Riſe up to Unhinge the well Eſtabliſhed Churches in this Land, it will be the Duty and Intereſt of the Churches, to examine, whether the men of this Treſpaſs, are more Prayerful, more Watchful, more Zealous, more Patient, more Heavenly, more Univerſally Conſcient. 〈◊〉 and Harder Students, and better Scholars, and more willing to be Informed and Adviſed, than thoſe Great and Good men, who Left unto the Churches what they now enjoy: If they be not ſo, it will be Wiſdom for the Children to forbear pulling down with their own Hands, the Houſes of God, which were Built by their Wiſer Fathers, until they have better ſatisfaction.

It is not yet forgot by ſome ſurviving Earwitneſſes of it, that when the Synod had finiſhed the Platform of Church-Diſcipline, they did with an Extraordinary Elevation of Soul and Voice, then Sing together, The Song of Moſes the Servant of God, and the Song of the Lamb, in the fifteenth Chapter of the Revelation: God forbid, that in the loſs of that Holy Diſcipline, there ſhould be hereafter occaſion to Sing about breaking down the Carved work of the Houſes of God, with Axes and Hammers; or take up the Eightieth Pſalm for our Lamentatious.

4. It was a Joy unto us, to See and Read, a Book which the Reverend Praeſident of our Colledge lately Publiſhed, under the Title of The Order of the Goſpel, Profeſſed and Practiſed by the Churches of Christ in New-England: A Book moſt highly needful, and Uſeful, and Seaſonable; a moſt Elaborate and well-compoſed work, and well ſuited unto thoſe two worthy deſigns; 1ſt, the maintaining the Congregational-Church-Diſcipline; and 2dly, the maintaining the ſweet Spirit of Charity and Communion towards Reforming Presbyterians, who are our Ʋnited Brethren. But we muſt herewithal Teſtify, that in that worthy Book, there is nothing obtruded upon the Churches, but what they who were here, capable of obſerving what was done Sixty Years ago, do know to have been Profeſſed and Practiſed in the Churches of New-England; (except in one or two) Then and ever ſince, until of late, ſome who were not then Born, have ſuggeſted otherwiſe. Yea, 'tis well known, that the Churches then Publickly maintained thoſe Principles, in ſeveral Judicious Diſcourſes, which were never confuted by any men whatever, unto this preſent time. And we do therefore moſt Heartily commend that Book, of the Order of the Goſpel, unto the peruſal and acceptance of the Churches of the Lord.

5. It was one of the Songs (as the Jewiſh Maſters tell us) in the Feaſt of Tabernacles, Bleſſed be our Youth, which have not made our Old Men aſhamed. But alas, we that are Old men muſt confeſs our ſelves Aſhamed, when we ſee after what manner ſome of our Youth, have expreſſed and behaved themſelves, and with what Scoffs they have aſſaulted the Order of the Goſpel, in ſome things lately Publiſhed, and Scattered about the Country: Which have been ſo far from Anſwering the Arguments brought for our Church Order, That they have been by the wonderful Providence of Chriſt, made uſeful to Eſtabliſh the minds of Serious Chriſtians, in thoſe very points, which they ſee ſo weakly and ſo rudely oppoſed. We have taught our Children in the Catechiſm, called Milk for Babes, that there is to be a Covenant of God in the Churches, wherein they give up themſelves, first unto the Lord to be his People, and then to the Elders and Brethren of the Churches to ſet forward the Worſhip of God, and mutual Edification. And it cannot but be grievous unto us, as well as unto all ſerious Chriſtians, for my Children of New-England, Scornfully to vomit it up their Milk with Scoffs upon that and other Sacred Actions in our Churches, too Horrible to be repeated.

If they take away from us, one of the Songs among the Ancient Jews, they would however leave us room for one of the Sighs uttered by a Rabby among them; The worst Fruit which we Eat in our Youth, Excelled the beſt which we now Eat in our Old Age, for in our days the World is changed.

6. Concerning all Sinful Attempts to overturn the Order of the Goſpel, hitherto upheld in the Churches of New-England, and to ſpoil that Glorious Work of God, which we have ſeen him doing, with a Series of Remarkable Providences, in erecting ſuch Congregational Churches in theſe ends of the Earth; We would now therefore bear our Testimony, that they are doubtleſs Diſpleaſing to our Lord Jeſus Chriſt, who walks in the midst of theſe Golden Candlesticks, and they will prove Bitterneſs in the latter End.

And this we Declare with the more concern upon our minds, becauſe of an obſervation, ſo plain, that he that runs may Read it.

It is too obſervable, that the Power of Godlineſs, is exceedingly Decaying and Expiring in the Country; and one great point in the Decay of the Power of Godlineſs, is mens growing weary of the Congregational Church-Diſcipline, which is evidently Calculated for to maintain it.

If that Church-Diſcipline were more thoroughly and vigorouſly kept alive, even by thoſe that make profeſſion of it, it might be hoped, that the Lord would Sanctify it, for the Revival of all Godlineſs in the Land.

But if this Church-Diſcipline come to be given up, we think it our Duty, to leave this Warning with the Churches, that probably the Apostaſy will not Stop there: For the ſame Spirit that will diſpoſe the next Generation to change their way, in one point, will diſpoſe them to more, and more changes (even in Doctrine and Worſhip as well as in Manners) until it may be feared, the Candleſtick will quickly be removed out of its place.

7. We do therefore Humbly propoſe it, unto all the Churches, as a great Expedient, for the preſervation of our Church-State, that more Prayer (even in whole days of Prayer ſet apart for that end) with other appointed means, may be uſed in the Churches to obtain from the Lord, the Out-pourings of the Spirit of Grace on the Riſing Generation. If ſo Rich a Bleſſing were obtained, (and our Heavenly Father will give his Holy Spirit unto them that ask it,) and if the Riſing Generation might be a Praying, Pious, Devout and Regenerate Generation, there will not be ſuch danger as now there is, of their Eaſily giving away the precious Legacy which their Father's (now beholding the Face of the Lord Jeſus Chriſt in Glory,) leſt unto them, or of their Doting upon Innovations Fatal to the Order of the Goſpel among us.

8. Now as Aged Joſeph ſaid, I Dy, and God will ſurely viſit you; Even ſo, we the unworthy Servants of the Lord, whoſe Age bids us every day look for Death, and our Call to that World, where to be is by far the best of all, do Conclude with our Prayers unto the Lord for theſe Holy Churches, that He would Surely viſit them, and Grant much of His Gracious Preſence and Spirit in the midſt of them; and Raiſe up from time to time, thoſe who may be Happy inſtruments of bringing down the Hearts of the Parents into the Children. The Lord Bleſs theſe His Churches, and keep them Steadfast, both in the Faith and in the Order of the Goſpel, and be with them, as he was with their Fathers, and never leave them nor forſake them.

John Higginſon. William Hubbard.
Poſtſcript.

THat our Teſtimony to the Old Principles of New-England, may be the more diſtinctly apprehended, we recommend unto Conſideration, three Pages in the Life of Mr. John Cotton, written by his Grand-Son, Mr. Cotton Mather. p. 33, 34, 35.

NOW that the World may know, The Firct Principles of NEW-ENGLAND, it muſt be known that until the Platform of Church-Diſcipline, Publiſhed by a Synod in the year 1648. next unto the Bible, which was the profeſſed, perpetual, and only Directory of theſe Churches, they had no Platform of their Church Government, more Exact than their Famous JOHN COTTONS well known Book of The Keys; which Book, endeavours to lay out, the Juſt Lines and Bounds, of all Church Power, and ſo defines the matter; That as in the State, there is a Diſperſion of Powers into ſeveral Hands, which are to concur into all Acts of common concernment; from whence ariſes the Healthy Conſtitution of a Common-Wealth: In like ſort, he aſſigns the Powers in the Church, unto ſeveral Subjects, wherein the United light of Scripture, and of Nature, have placed them with a very Satisfactory Diſtribution.

He aſſerts, That a Presbyterated Society of the Faithful, hath within it ſelf, a compleat Power of Self-Reformation, or if you will, of Self-Preſervation; and may within it ſelf, manage its own Choices of Officers, and Cenſures of Delinquents. Now a ſpecial Statute-Law of our Lord, having excepted Women and Children, from enjoying any part of this Power, he finds only Elders and Brethren to be the Conſtituent Members, who may Act in ſuch a Sacred Corporation; the Elders he finds the First Subject entruſted with Government; the Bretheren endowed with Priviledge, in ſo much that though the Elders are to Rule the Church, and without them there can be no Elections, Admiſſions, or Excommunications, and they have a Negative upon the Acts of the Fraternity, as well as 'tis they only that have the Power of Authoritative Preaching and Adminiſtring the Sacraments: Yet the Brethren have ſuch a Liberty that without Their Conſent, nothing of Common Concernment may be Impoſed upon them. Nevertheleſs, becauſe Particular Churches of Elders and Brethren may abuſe their Powers, with manifold miſcarriages, he Aſſerts the Neceſſary Communion of Churches in Synods, who have Authority to Determine, Declare and Enjoyn, ſuch things as may Rectify the Male-Administrations, of any Diſorders, Diſſentions and Confuſions of the Congregations which fall under their Cognizance. But ſtill ſo as to leave unto the Particular Churches themſelves, the Formal Acts, which are to be done purſuant unto the Advice of the Council; upon the Scandalous and obſtinate Refuſal whereof, the Council may Determine to withdraw Communion from them, as from thoſe who will not be counſelled, againſt a Notorious Miſmanagement of the Juriſdiction which the Lord Jeſus Chriſt has given them. This was the Deſign of that Judicious Treatiſe, wherein was contained the ſubſtance of our Church-Diſcipline; and whereof we have one Remarkable thing to Relate as we go along. That Great Perſon, who afterwards proved one of the Greateſt Scholars, Divines and Writers in this Age, then under Prejudices of converſation, ſet himſelf to write a Confutation of this very Treatiſe, of the Keys; but having made a conſiderable Progreſs in his undertaking, ſuch was the ſtrength of this Ʋnanſwerable Book, that inſtead of confuting it, it conquered him; and this Book of the Keys, was happily ſo Bleſſed of God for the conveyance of Congregational Principles into the now Opened mind of this Learned man, that he not only wrote in Defence of Mr. Cotton, but alſo expoſed himſelf to more than a little Sorrow and Labour all his days, for the maintaining of thoſe Principles. Upon which occaſion the words of the Doctor [Owen, in his Review of the true Nature of Schiſm] are, This way of Impartial Examining all things by the Word, and laying aſide all prejudicate Reſpect unto perſons, or preſent Traditions, is a courſe that I would Admoniſh all to beware of, who would avoid the danger of being made (what they call) Independants. Having ſaid thus much, of that Book, all that we ſhall add concerning it, is, That the Eminent Mr. Rutherford himſelf, in his Treatiſe Entituled, A ſurvey of the Spiritual Antichrist, has theſe words, Mr. Cotton in his Treatiſe of the Keys of the Kingdom of Heaven, is well ſound in our way; if he had given ſome more Power to Aſſemblies, and in ſome leſſer points.

John Higginſon. William Hubbard. FINIS.