An Apology for the Non-Conformists, Part 1 · Chapter 1
CHAP. I. Of the Nature and end of a Church, with the ſeveral ſorts of Churches.
THat we may the more diſtinctly ſet forth the Perſons and cauſes of our Diſſent and Separation from them, who appropriate to themſelves the name of the Church of England, as well as its revenues and preferments, it will be needfull by way of preparative, briefly to conſider, what is the nature and end of the Church? what the ſeveral ſorts of Churches be? what Communion we muſt have with them? and what Separation from them is Lawfull or Unlawfull?
Firſt, Then for the nature and end of the Church, It is a ſacred Society, or Common-Wealth, whereof Jeſus Chriſt is the Head, King and Governour, vnited unto him firſt, and then to each other, for theſe two great ends, viz to Glorifie God in him, and that they may be ſaved from ſin and Satan, and at laſt glorified with him. I call it a ſacred Common-Wealth to diſtinguiſh it from all other aſſemblies, civil, or military, or natural, which may, and often and ſignified by the Hebrew, Greek and Latin Names of a Church. The Church is a ſociety or Common-Wealth, i. e. ordered and conſiſting of governour and governed, not an accidentall, confuſed Congregation of men: Chriſt is the head, King and Governour of this Society; hence it is called his body, and his fullneſs; as a People be to their King, Eph. 1.24. His Kingdome, his People, yea his Houſe and Temple, Eph. 2.21.22. And he is alſo cal'd the Head of the Church, or King, Prince, Lawgiver, Lord, &c. As Union is the bond of all ſociety, ſo the Church alſo is an united policy: the Union of ſocieties is voluntary conſent and agreement among themſelves; but whereas men in civil ſocieties may firſt unite among themſelves, and then chuſe a common Head or Governour, and unite with him; this ſociety is made up of ſingular Members, of whom each one ſingly and for himſelf, doth firſt unite with Chriſt, his Head and Governour, by agreement and conſent, and then ſecondly doth joyn with all thoſe that have, or ſhall ſubject themſelves to the ſame Governour: order is good for ends, and orderly ſocieties do combine for proper ends, to be attain'd by ſuch combination; and as thoſe ends are good or bad, ſo is that Corporation of men to be adjudged good or evil. The Church is United for ſacred and holy ends, and therefore it is a ſacred Common-wealth; the proper ends which this combination of Chriſt and his Church reſpect are, that God may be glorified through Jeſus Chriſt, viz immediately and directly in acknowledging him, worſhipping and honouring him, ſeeking his Love, favour and bleſſing, &c. In thoſe ways and by thoſe means which he the head and Lawgiver ſhall preſcribe: natural and civil ſocieties if combined for honeſt ends, are for the Glory of God, remotely in lower things, but the Church is immediately concerned in gloryfiing him, and that not as a Creatour only but as a Redeemer alſo by Jeſus Chriſt; and as the end of all good ſociety is the good of the community, and of every perſon in it, (as far as can be attained) and not of one part only; ſo the Church is united to Chriſt, and every Member to the Church; for their own ſpiritual good immediately and directly, viz that they may be every one everlaſtingly happy in ſerving and enjoying him, which muſt be brought about by recovering them out of the miſery that they are in by ſin, which is their Salvation, and putting them into the poſſeſſion of the Kingdom of Heaven, which will be their Glorification: civil and natural ſocieties are for civil and natural good and advantage; but the Church is a ſpiritual Common-Wealth, for ſpiritual ends only; hence it hath its name in the New Teſtament foreign, a company of men called out for ſome ſpecial end, called whence? out of this world; not out of the place preſently, but out of the concerns and deſigns of this world; they are not of this World, as I am not of this world; John 17.16. And to whom are they called? to Jeſus Chriſt as their Head and King, to ſerve him and be ſubject to him, and that not in managing the buſineſs and intereſt of this world, but in obeying and honouring him immediately in order to the world to come, leaving the management of worldly things to other ſocieties, or combinations of men under other Governours and other Laws; The Kingdom of Chriſt is not of this World; i. e. as Mediatour and Head of the Church; this Kingdom cometh not with obſervation, but is within us, Luke 17.20, 21. Hence it follows, that Chriſt doth not, cannot delegate this Power to any other, neither in whole, nor in part; and who ſhall preſume without his appointment to uſurp h…s dominion? he call's the Church to himſelf immediately, and not to men, and they give themſelves immiedately to him and not to deputies, they firſt gave themſelves to the hLord, and unto us by the will of God; 2 Cor. 8. ver. 5. And as Chriſt is the only Head of the Church, ſo he only gives Laws to it, whereby it ſhall be governed, and by his Spirit procureth and maintaineth love, and obedience to himſelf, and to his Laws. It followeth alſo that all other Governments and their Laws, with the deſigns and ends of them, are extrinſecal to the Church, as ſuch, and muſt not intermeddle in the ſpiritual peculiar ends and government thereof: they may joyn their perſons to the Church, by giving up themſelves to Chriſt, the King thereof, for the Spiritual ends of his Kingdom, but they may not mix, or interweave the intereſt and ends of their Kingdoms or governments, with thoſe of Chriſts in his Church; for ſo it would become a Kingdom of this world, and the concerns of this world would greatly hinder, if not ſwallow up thoſe of the World to come, which the Church is deſigned for. Moreover the Church conſiſts of Members called indifferently out of all Nations, Kindreds, Sexes, Ages, diverſities of worldly intereſts, through the ſucceſſion of all Generations from the beginning to the end of the World, whereof one part is in Heaven already, the Church of the firſt born which are written in Heaven, Heb. 12.23. (for they yet wait for the coming up of their Brethren, till when, they do not receive the compleat benefit of their aſſociation, and union to Chriſt, and each other) the other part is yet on Earth purſuing the ſame general deſign of their Common-Wealth, the Glory of their King and their own Happineſs; yea among theſe, ſome are yet Infaunts and Children, capable only of the immediate influence government, and protection of their Heavenly King without being able to do any thing for themſelves; and others there are yet unborn, who, though they are not actuall Members of this ſociety, yet are known to the King of it, and their names contained in his Role, and he will not reckon his Kingdom compleat, or the ends of it accompliſhed, till theſe alſo are brought into it, even to the laſt man: (John 10.16.) what then are the Intreſts and deſigns of this world? or the Princes of this world? or the Laws, Methods and Inſtruments by which they purſue thoſe deſigns, to this Kingdom of Chriſt? they are diverſe in every age; this is one throughout all ages they are contrary to; and do ſubvert each other, and one ſucceeds another; this is one uniform, moſt conſiſtant government; they are temporary but for the preſent, for the ſhort lives of Governours, or for the uncertain continuance of their Families, and then they paſs to others, perhaps their enemies; but the dominion of Chriſt is an everlaſting dominion, and his Kingdom an overlaſting Kingdome; Dan. 2.24.
Thus we have the true definition of the Church of Chriſt, which is but one in Heaven and Earth, diſperſed throughout all Countreys, and Ages, from the beginning to the end of the world, Ruled by his Laws contained in the Scripture, influenced by his Spirit according to thoſe Laws, and protected by his power againſt all their enemies: to this we muſt reduce all Diſcourſes and Notions of a Church, and examine them by it, as by the firſt truth in that kind, the Rule and ſtandard of the reſt.
Wee are next to conſider the diſtributions, or ſeveral ſorts of Churches.
And Firſt, the Church is diſtinguiſhed into Triumphant and Militant, as a whole into integral parts; the Church Triumphant is that part of the Church of Chriſt which is already in Heaven, having got the victory over ſin and Satan, yet not fully Triumphant, becauſe it waits for deliverance from Death, or the Redemption of the Body; the Church Militant is that other part which is yet on Earth conteſting with all her Spiritual Enemies; both theſe make up the Catholick Church, which we profeſs in the Creed, and is immediately ſubject to Chriſt, and immediately govern'd by his Word and Spirit, and all the Members of it as Members of this Church are equal, none having authority over others, being all equally and immediately united to Chriſt, and guided by him to the proper ends of this Society.
Secondly, The Church Militant is Ʋniverſal or Catholick on earth, ſc. all the Chriſtian Members of the Catholick Church, that live on Earth, diſperſed through all Countreys, mixed with all ſocieties of Civil Government; with whom alſo are mixed many perſons, who profeſs Chriſt, but are not really united to him by conſent, and real ſubjection of the heart, and therefore are not living Members of the Church, but accidental acceſſions to it; as Forreigners that live in any ſtate or Common-Wealth, in ſome general things conformable to their Laws, ſeem to be Members of that Society, but indeed have their Relation and Union to another: Or elſe this Church is particular, as 'tis diſtributed into ſeveral leſſer ſocieties, for their convenience and edification; now theſe are not diſtinct Churches, but diſtinct Conſiderations of the Church on Earth, either as collectively conſidered, as one Company united by the ſame Bond to Chriſt the Governour of all, though divided and diſperſed in place; or diſtributively in reſpect of place only, being divided into ſeveral leſſer Companies; theſe alſo thus conſidered, have all an equall Relation to Chriſt, as their Governour; to his Law, as their Rule: to his Spirit, as there Internal Living Guide; and to each other, as Brethren without any authority over each other.
Thirdly, Theſe particular Churches, if they be conſidered only in reſpect of place and vicinity, may be, and are by ſome, diſtinguiſhed into National, viz all the Chriſtians that live in one Nation, or under one conſtitution, or form of civil government; or provincial, viz the Chriſtians that live in one Province or County; or City Churches, thoſe that live in one City or Pariſh Churches, viz the Chriſtians that live in a leſſer Neighbourhood: yea thus Churches may be diſtinguiſhed or divided into as many ſorts as there be ſocieties of men, any way divided or diſtinguiſhed from each other: but all theſe diviſions are but accidentall, and extrinſecall differences of the ſeveral parts of the ſame Church, thus divided into diverſe leſſer parts, which are all equally Churches, and that upon no other account then their Relation to Chriſt, and to the univerſal Common-Wealth to which he is Head. From hence we infer 3 things.
1. All particular Churches being but integral, homogenious or equal parts of the Catholick Church, they have all an equal intrinſecal power of forming themſelves into Congregations or leſſer bodies, for their own ſpiritual edification, according to the Laws which Chriſt hath preſcribed to that purpoſe; for being all Brethren, equally and immediately related to Chriſt, and the diviſion betwixt them being meerly accidental and external, (from the place of their dwelling, or other circumſtances,) they muſt all have an equal right to all the ordinances and priviledges of a Church, and equal authority to diſpoſe of themſelves for their own good.
2. That the only end of Chriſtians combining into ſeveral leſſer ſocieties is, that they may ſerve Chriſt together, and help each other in their Spiritual concerns; for they are a ſpiritual Common-Wealth aſſociated for Spiritual ends only, when they are conſidered as one body under Chriſt; therefore if they divide themſelves into leſſer bodies, it muſt be only that they may more eaſily and conveniently attain the ends of the Whole Body, and generall Aſſociation.
3. And that the deſigns of civil governours, Laws and intereſt, with the conveniances of civil bodies, greater or ſmaller, ought to have no influence or concern upon the conſtitution of theſe particular Churches; for if they imbody themſelves in leſſer companies, only to ſerve Chriſt, and edify each other with the beſt advantage to their Souls, then they are ſtill in ſuch incorporating only to reſpect the honour of Chriſt, their own edification, and the beſt execution of Chriſts Laws among them, leaving other governours to proſecute the ends of their Laws and Government, in ways proper to themſelves and diſtinct from theirs; and therefore if civil Governours model theſe Churches in ſubſerviency to their civil ends, they do really alter the nature of Churches, and take them out of their immediate ſubordination to Chriſt, and his Spiritual Government; or elſe they make Chriſt and his Government and Common-Wealth ſubſervient to theirs, and the concerns of Mens Souls, to be not other ways regarded then as they may promote worldly and temporary deſigns.
But further, that part of the Church which is on earth, being abſent from their King and Lord, and in a ſtate of imperfection, hath therefore need of guides and helps, that it may underſtand the Law of Chriſt, and yield obedience to it; though all are equally Members of Chriſt, yet all are not able to guide and help themſelves; from whence ariſeth the neceſſity of Guides and Governours in the Church; whence it is called an Organical Church, as a body conſiſting of different organs, for different uſes; thus the Church is made up of governours and governed; but 'tis ſtill the ſame Church under the ſame Head Chriſt, and his word as its Law; only the interpretation and application of this Law of Chriſt, is committed to ſome for the better edification of all, viz the preſerving and perfecting thoſe that are preſent Members, and the continuing of the Church by bringing in more that ſhall be ſaved, Church Governours therefore are in no wiſe ſupream, Chriſt being ſtill the immediate head, both of power and influence, both to make Laws and to make them effectual upon the hearts of men; they are appointed only to expound and apply Chriſts Laws for the good of his People, for his Glory only, and to leave both the ſucceſs and the account to Chriſt of themſelves and of the people.
Hence ariſeth a Fourth Diviſion of the Church, in reſpect of the Government and order of it, into Oecumenical, National, Provincial, Dioceſan, Claſſical, Parochial or Congregational, but all theſe and each one alike, are taken in a double ſence, ſingularly or collectively; ſingularly for one individual Church or Body under one Government, whether of one or more perſons, and thus the Oecumenical or Ʋniverſal Church on Earth, muſt be but one great body of Chriſtians aſſociated with the ſame Governours, for the edification of each other; as Iſrael of old being one Family, multiplyed into a People, and theſe gathered into a great Aſſembly at Mount Sinai, was there framed into one ſpiritual ſociety, under the Guidance and Government of the Tribe of Levi, ſo that when they were afterwards diſperſed over all Canaan, they were yet but one polity, and accordingly thrice a year at leaſt, all met to worſhip God together, to teſtify their Unity, this the Pope claimeth, viz, that the whole Church is one Congregation committed to him, as the only Paſtour or Head of all. In like manner a National Church thus ſingularly underſtood, is all the Chriſtians of that Nation making up but one Congregation and Polity, all immediately under the ſame Governour.
Alſo the Provincial Church is all the Chriſtians of one Province: the Dioceſan of one Dioceſs, or ſmall circuit; and the Parochial or Congregational, the Chriſtians of one ſmall Neighbour-hood, or that without reſpect of Neighbour-hood, voluntarily gather into one ſmall Aſſembly under the ſame Guides or Governours reſpectively. The Church collectively taken; if Oecumenical is the aſſociation of all Churches in all Nations under one general Head and Government; the National Church is made by the Union of all the Churches of ſeveral leſſer Diviſions, under the general National Officers; the Dioceſan is all the Churches of a Dioceſs or ſmaller circuit, as the Provincial is thoſe of a larger circuit, under one Common Head or Biſhop. A Claſſis is the ſame thing with a Dioceſs, ſaving that by common uſe the Dioceſs is appropriated to one Head or Biſhop, and a Claſſis to thoſe Churches that are govern'd by the common Conſent and Councell of the Miniſters of the ſeveral Congregations. And a Parochiall or Congregationall Church is a ſociety of ſo many Chriſtians, as living in one Neighbour-hood, or in ſome convenient nearneſs may ordinarily meet together for the worſhip of God and all other offices of a Church.
Here we muſt obſerve, that if the Church be taken for one individual Congregation, immediately under the ſame Governours, then.
1. The Oecumenical Church was never inſtituted by Chriſt, he never gathered them into one Congregation, as he did Iſrael, nor ever appointed one Governour or Colledge of Governours over them. For ſeeing the Church was to be called, and gathered out of all Nations, and that ſucceſſively, ſome at one time and in one place, and ſome at another, one Colledge of Governours (much leſs one ſingle perſon) could not take charge of it, to teach it or rule it; nor could Chriſtians ſo diſperſed perform the duty of Fellow Members to each other.
2. Nor did Chriſt ever conſtitute a National or Provincial Church; Henever called a Nation or Province at one time to the Profeſſion of his Goſpel, nor can one perſon or ſociety of Governours teach ſuch a body, or adminiſter the Sacraments to them, or know their caſes; nor can the people know and help one another, or come to their Governours upon every neceſſary occaſion, eſpecially not in times of perſecution, which for the moſt part hath been the lot of the Chriſtian Church; and ſhould ſuch a thing be neceſſary our Bondage would be greater, and means of edification much leſs, then they were to the Jews, who were confin'd to a little countrey, and were an intire people among themſelves, and all tyed to each other by the Bonds of nature, as one great Family deſcending naturally from one man and woman.
3. Nor did Chriſt inſtitute Dioceſan Churches, viz, that all the Chriſtians in ſome conſiderable circuit (leſs then a Nation or great province,) ſhould be one Congregation, ruled by one or more Governours immediately. There were no ſuch companies or aſſociations of men called, converted, or formed into Churches, by Chriſt and his Apoſtles; but the firſt Believers were ſcattered and independent perſons, called as God pleaſed; beſides ſuch a flock cannot ordinarily meet together, know and help each other, or repair to their Governours, or be acquainted with them as they ought; nor can the Governours know, teach and feed them, and when we have once exceeded the bounds of a regular aſſembly, to make up one Church of many Towns, of a whole County, or more, we may by the ſame reaſon extend it without end, to a whole Province, a whole Nation, or Empire; and ſo make the duties of Paſtours and People impoſſible; and the ends of the Church impoſſible to be attained, which is contrary to the nature of it.
4. A Parochial or Congregational Church, is the only Organical Church; directly and immediately appointed by our Lord Jeſus Chriſt. For thus the Apoſtles collected the Believers in every City and place where they had preached, into one Church or Society, ordaining them Elders in every Church; Acts 14. ver. 23. If theſe Churches were companies of Believers in ſeveral Cities and Towns, as the Hiſtory in the 13 and 14 Chap. ſhews, and the Apoſtles ordained them Elders in every Church, then they did conſtitute them ſeveral Congregations, and no common Governours over them all; nor have we any command to do ſo, when the Churches ſhould be increaſed into multitudes of Members. It muſt be remembred that the whole Church in Heaven and Earth is one Common-wealth, becauſe of its Union to Chriſt, and the ſame general end of that Union; in like manner every particular Church being but a part of the whole, muſt unite only to attain the ſpecial ends of the whole Church, with more eaſe and convenience, and therefore they muſt be no more then the ſame Governours may exerciſe a true paſtoral care over, and as may perform the Offices of Brethren ordinarily to each other; and alſo may aſſemble together in one place ordinarily for the worſhip of God, and their mutual edification. To what purpoſe is the name of a Church, or Society, to ſerve Chriſt together, and edify each other, when the perſons are ſo numerous, or ſo diſtant that they cannot poſſibly perform theſe offices? ſuch combinations are uſeleſs, yea burthens and ſnares. Even our oppoſites confeſs this, viz, that the firſt Churches, and thoſe for 200 years after Chriſt at leaſt, were but ſeveral Congregations, which when the number of Chriſtians were multiplyed, they ſay were called Dioceſſes; be it ſo, yet what warrant had they to keep the Chriſtians of one city or place to one Congregation, and one Paſtour perſonall or collective, when the number was ſo increaſed, that the ends of that ſociety could not be attained? 'tis the beſt conſtruction we can make of the proceedings of thoſe antient Churches in this eaſe, that out of deſire to keep up the unity of thoſe Congregations which the Apoſtles planted in great Cities, they ſtill obliged all that were afterwards converted in thoſe Cities, to be Members of the ſame Congregation, and then the converts in the Villages about; And laſtly, all the Chriſtians that were within the civil juriſdiction of thoſe Cities, whether it was leſſer or greater, provinces or whole Countreys, till they made government impoſſible to themſelves, and to the edification of the People, and made way at laſt for Primates, Patriarks and the Pope, and turned the ſpiritual government of Chriſt by his Miniſters and Word into a civil government of their own, maintaining what they had gotten by their own Cannons, and the Laws of Princes; and why muſt we not take warning by them? now if the Churches appointed by Chriſt are only the Congregations of ſuch Chriſtians that can ordinarily meet together, and with their Paſtours, for the proper ends of a Church, it follows that they muſt judge for themſelves, what Congregation, and how large or ſmall is for their own edification; it is their own choice and conſent that makes them Members of the Catholick Church, and this Congregation is but a part of that, to proſecute the ſame ends, therefore it is their buſineſs and concern to frame their own ſociety; alſo theſe Congregations have the ſole right of chuſing their own Paſtours, admitting their own Members, and altogether of governing themſelves; elſe they have not the power of a Church, but are a company of Chriſtians ſubject by right or wrong to thoſe that exerciſe this power over and amongſt them; it alſo follows, that Congregations cannot be juſtly compelled to combine or unite into larger aſſociations, (as Dioceſſes, Provinces, Nations, or the like) for the ends of civil governours; for this alters the nature and deſign of a Church, and is a great diſhonour to Chriſt, that he muſt not Reign among his people but as men pleaſe; but if ſeveral Congregations do aſſociate for mutual help and ſtrength, into ſmaller or greater Congregations (as Claſſes, Dioceſſes, Provinces, or even all that are of one Nation) yet they muſt unite, but as formerly the Cities of Achajah, or at preſent the United Netherlands for great and common caſes, and for generall defence, leaving the ſelf preſerving and governing power intire to every Congregation, and they alſo are to be judges, how far 'tis for the good and edification of the Church to inlarge or contract ſuch aſſociations, how long to continue them, and when to break them off; for thoſe aſſociated aſſemblies govern only by aſſent, and have not other authority over particular Congregations farther then as they approve of it; we may illuſtrate this by the civil governments of the world. There was at firſt but one Family, and but a ſmall one, all mankind was made of one blood, to dwell on all the face of the Earth; Acts 17. ver. 26. was there any obligation when they were multiplyed, that they ſhould ſtill continue in one Family: or was it conſiſtent with the ends of Family Government? other Families had the ſame intire authority within themſelves, as the firſt had, and authority to ſever themſelves from the firſt, when that was too numerous, and they a ſufficient number to make diſtinct families: again when families were multiplyed, were they obliged to live all in one Country? and to continue in one civil ſociety? what then muſt have become of all the other parts of the earth, which they were commanded to repleniſh and poſſeſs; Gen. 1.28. Surely one company or a certain number of Families, had full authority to remove and plant Colonies where they pleaſed, as well as another; yea we ſee God compelled them to it by confounding their Languages at Babel; and farther, when one colonie removed into another Country, were they bound ſtill to adhere to thoſe they departed from, as a part of their ſociety: if ſo then all Nations muſt ſtill have been parts of that ſociety, from which they firſt deſcended, and ſo at length the whole world muſt have been but one Common-wealth, under one Government, which was impoſſible and would overthrow all the ends of government; if then the race of mankind, which are one body in ſome ſence more then the Church is, viz, linked by the indiſſoluble Bond of Nature, (whereas the Church is united by free conſent,) I ſay if they having the general gift of the earth and all that is in it to poſſeſs, have free liberty and authority to ſhare the world amongſt them, to conſtitute various ſocieties greater or ſmaller as they pleaſe, for the end of civil Life, (provided they wrong not one another, and ſo hinder the ends of civil government,) why may not the Church, though it is one body, as united to Chriſt, it being too great to live in one ſociety, multiply it ſelf into ſo many, as are for it's own edification, and the ends it was made for? and not be obliged ſtill to adhere as parts, to thoſe firſt Congregations that were planted in every country, as it were the firſt Families, till they are a burthen to themſelves, till their very ſociety makes them a diſorderly confuſed multitude, and their government degenerates into Anarchy, eſpecially when we have neither command or Scripture example to the contrary?
By this we may Anſwer the Dr's Queſtion, viz, What neceſſity there is to reduce Churches to ſeveral Pariſhes or Congregations, any more then to reduce Kingdoms to the ſeveral Families of which they were at firſt made up?
Anſw. Becauſe Congregations have an original right of governing and preſerving themſelves, even as Families have a natural and unalterable right of government within themſelves, which he that takes from them, makes them ſlaves and deprives them of their Birth-right; he himſelf ſaith upon the diſſolution of the Roman Empire, the Nations that before compoſed it, reſumed their antient rights, and formed themſelves into ſeveral Kingdoms and Common-wealths, yea and as he would have it into National Churches alſo: grant this; have Nations ſuch an immutable right to their civil liberties and government, that they may lawfully reſume them, when they have opportunity without the guilt of Rebellion? why then may not Pariſhes reſume their right of government within themſelves, for their own edification, when they have opportunity or neceſſity calls them to it? alſo wanting the benefit of protection and government from them that undertake them? why ſhould this be Schiſm in them, more then Rebellion in the other? and that ſelf Government is the right of eueryevery Pariſh or Congregation, he confeſſeth, when he ſaith that antiently a Church and Dioceſs was all one, under one Biſhop and a company of Preſbyters, for thoſe did officiate in common among the whole people, and when by reaſon of Multitude they began to divide them into ſeveral companies for meeting together at the ordinary times of worſhip, nevertheleſs they all met together at the ſame Sacrament, and all made uſe of the ſame Miniſters as occaſion ſerved, they being not tyed to any one, or any one to them, ſo that this Dioceſs was but a great Pariſh or Congregation, and if the original right of Government were in theſe, it is ſo ſtill in our leſſer Congregations, and to reſume this right is no ſinfull ſeparation: nevertheleſs we deny not, but the Congregations may and ought to unite for their mutual help and defence, eſpecially in times of peace; even as civil ſtates combine for mutual defence and commerce; but then this muſt be voluntary, and not to impoſe a yoak on the ſeveral Congregations, by taking away their ſeveral liberties, or bringing them all to the ſame Liturgies or Ceremonies, for this is all one as if confederate Nations or States, muſt therefore oblige each other to the ſame form of Government, and the ſame rights and cuſtoms of living; and why may not all the Pariſhes in one County with us, combine for their mutuall help and edification, in certain times of meeting each other, by their Miniſters or Delegates, yet every one reſerving to themſelves the Government of themſelves in their own cuſtoms and uſages, according as they find moſt meet for themſelves? as well as the ſame County have their Quarter-Seſſions for civil Affairs, wherein the Governours and Countrey concerned have a generall meeting, and yet every Town hath its own ſupreme Officers with ſeveral rites and cuſtome, without any Breach of Peace or Good Neighbour-hood among them?