their own parish. But no such like covenant of God, nor any other religious tie lieth upon them to attend the worship of God, in their own parish church, as did lie upon the Jews to attend upon the worship of God in their temple and synagogues.

2. Though the Jewish temple-church at Jerusalem was to be abolished, yet that doth not make the desertion of it by the members to be lawful, till it was abolished. Future abolition is no warant for present desertion, unless it be lawful, in some case, whilst the church is yet in present standing, to desert it; to wit, either for avoiding present pollutions, or for hope of greater edification, and so for better satisfaction to conscience in either. Future events, or foresight of them, do not dissolve present relations, else wives, children, servants, might desert their husbands, parents, masters, when they be mortally sick.

3. What the members of the Jewish church did, in joining to the church at Antioch in time of persecution, it may well be conceived the members of any Christian church may do the like for satisfaction of conscience. Peace of conscience is more desirable than the peace of the outward man; and freedom from scruples of conscience is more comfortable to a sincere heart, than freedom from persecution.

If it be said, those members of the Christian church at Jerusalem that joined to the church at Antioch, removed their habitations together with

their relations; which if the brethren of the congregational way would do, it would much abate the grievance of their departure from their presbyterial churches :

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We verily could wish them so to do, as well approving the like removal of habitation, in case of changing church relations, provided that may be done without too much detriment to their outward estates: and we for our parts have done the same. But to put a necessity of removal of habitation in such a case, it is to foment and cherish a corrupt principle of making civil cohabitation, if not a formal cause, yet at least a proper adjunct of church relation, which the truth of the gospel doth not acknowledge. Now to foment an error to the prejudice of the truth of the gospel, is not to walk with a right foot, according to the truth of the gospel, as Paul judgeth, Gal. ii. 14.

4. We do not think it meet or safe, for a member of a presbyterial church forthwith to desert his relation to his church, [and] betake himself to the fellowship of a congregational church, though he may discern some defect in the estate or government of his own. For,

(1.) Faithfulness of brotherly love in church relation, requireth that the members of the church should first convince their brethren of their sinful defects, and duly wait for their reformation, before they depart from them. For if we must take such a course for the healing

of a private brother, in a way of brotherly love, with much meekness and patience; how much more ought we so to walk with like tenderness towards an whole church.

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Again, (2.) By the hasty departure of sound members from a defective church, reformation is not promoted, but many times retarded, and corruption increased. Whereas on the contrary, while sincere members breathing after purity of reformation abide together, they may, by the blessing of God their faithful endeavours, prevail much with their elders and neighbors towards a reformation, it may be, so much as that their elders in their own church shall receive none to the seals but visible saints; and in the classis shall put forth no authoritative act, but consultative only, touching the members of other churches, nor touching their own, but with the consent (silent consent at least) of their own church: Which two things, if they can obtain with any humble, meek, holy, faithful endeavors, we conceive they might, by the grace of Christ, find liberty of conscience to continue their relation with their own presbyterial church without scruple.

5. But to add a word further, touching the gathering of churches out of churches: what if there were no express example of such a thing extant in the scriptures? That which we are wont to answer the antipado-baptists, may suffice here; it is enough, if any evidence

thereof may be gathered from just consequence of scripture light. Dr. Ames' judgment concerning this case passeth, for aught we know, without exception, which he gave in his fourth book of conscience, in answer to two questions, chap. xiv. num. 16. "If any," saith he "wronghe" ed with unjust vexation, or providing for his own edification, or in testimony against sin, depart from a church, where some evils are tolerated, and join himself to another more pure, yet without condemning of the church he leaveth, he is not therefore to be held as a schismatic, or as guilty of any other sin." Where the tripartite disjunction, which the judicious doctor putteth, declareth the lawfulness of the departure of a church member from his church, when either through weariness of unjust vexation, or in way of provision for his own edification, or in testimony against sin, he joineth himself to another congregation more reformed: any one of these, he judgeth a lawful departure, though all of them do not concur together.

Neither will such a practice despoil the best ministers of the parishes of their best hearers. For,

1. Sometimes the ministers themselves are willing to join with their better sort of hearers in this way of reformation, and then they and their hearers continue still their church relation together; yea, and confirm it more straitly and strongly, by an express renewed covenant

though the ministers may still continue their wonted preaching to the whole parish.

2. If the ministers do dislike the way of those whom they otherwise count their best members, and so refuse to join with them therein; yet if those members can procure some other ministers to join with them in their own way, and still continue their dwelling together in the same town, they may easily order the times of the public assembly, as to attend constantly upon the ministry of their former church; and either after or before the public assembly of the parish, take an opportunity to gather together for the administration of the sacraments and censures, and other church ordinances amongst themselves. The first apostolic church assembled to hear the word with the Jewish church in the open courts of the temple; but afterwards gathered together for breaking of bread, and other acts of church order, from house to house.

3. Suppose presbyterial churches should communicate some of their best gifted members towards the erecting and gathering of another church, it would not forthwith be their detriment, but may be their enlargement. It is the most noble and perfect work of a living creature, both in nature and grace, to propagate and multiply his kind; and it is the honor of the faithful spouse of Christ to set forward the work of Christ, as well abroad as at home