A Christian Directory, Part 3: Christian Ecclesiastics

13. They are the attendants of Christ at his coming to judgment, and his ministers to gather his elect, and sever the wicked from the just, in order to their endless punishment or joy. 1 Thess. iv. 16, "The Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God, and the dead in Christ shall rise first: then we which are alive and remain shall be caught up," &c. Matt. xiii. 41, 42, 49, "The Son of man shall send forth his angels, and they shall gather out of his kingdom all offences or scandals, and them which do iniquity; and shall cast them into a furnace of fire. At the end of the world, the angels shall come forth, and sever the wicked from among the just, and shall cast them into the furnace of fire," &c.[201 - 2 Thess. i. 7, 8; Mark viii. 38; Matt. xxv. 31.]

Direct. III. Understand our near affinity or relation to the angels, and how they and we are concerned in each others' condition and affairs. As to our nature our immortal souls are kin or like unto the angels, though our bodies are but like the brutes. Those souls that are created after the image of God, in their very natural essence, (as rational and free agents,) besides his moral image of sanctity, Gen. ix. 6, may well be said to be like the angels: "He made us a little lower than the angels," Psal. viii. 5. And God hath made us their charge and care; and therefore no doubt hath given them a special love unto us, to fit them to the due performance of their trust. As ministers have a special paternal love to their flocks, and as christians are to have a special love to one another to enable and engage them to the duties appointed them by God towards each other; so these excellent spirits have no doubt a far purer and greater love, to the image of God upon the saints, and to the saints for the image and sake of God, than the dearest friends and holiest persons on earth can have. For they are more holy, and they are more perfectly conformed to the mind of God, and they love God himself more perfectly than we, and therefore for his sake do love his people much more perfectly than we. And therefore they are more to be loved by us than any mortals are; both because they are more excellent, pure, and amiable, and because they have more love to us. Moreover the angels are servants of the same God, and members of the same society which we belong to. They are the inhabitants of the heavenly Jerusalem, of which we are heirs: they have possession, and we have title, and shall in time possess it. We are called to much of the same employment with them; we must love the same God, and glorify him by obedience, thanks, and praise, and so do they. Therefore they are ministers for our good, and rejoice in the success of their labours, as the ministers of Christ on earth do, Heb. i. 14. There is not a sinner converted, but it is the angels' joy, Luke xv. 10, which showeth us how much they attend that work. "We are come to mount Zion, and unto the city of the living God, the heavenly Jerusalem, and to myriads of angels," &c. Heb. xii. 22-24. They are especially present and attendant on us in our holy assemblies and services of God; and therefore we are admonished to reverence their presence, and do nothing before them that is sinful or unseemly, 1 Cor. xi. 10; Eccles. v. 6. The presence of God, and the Lord Jesus Christ, and the elect angels, must continually awe us into exact obedience, 1 Tim. v. 21. With the church they pry into the mystery of the dispensations of the Spirit to the church, 1 Pet. i. 12. And so "by the church," that is, by God's dealings with the church, is "made known the manifold wisdom of God," even to these "heavenly principalities and powers," Eph. iii. 10. In conclusion, Christ telleth us that in our state of blessedness we shall "be equal to the angels," Luke xx. 36, and so shall live with them for ever.

Direct. IV. When your thoughts of heaven are staggering or strange, and when you are tempted to doubt whether indeed there is such a life of glory for the saints, it may be a great help to your faith, to think of the world of angels that already do possess it. That there are such excellent and happy inhabitants of the superior orbs, besides what Scripture saith, even reason will strongly persuade any rational man: 1. When we consider that sea, and land, and air, and all places of this lower, baser part of the world, are replenished with inhabitants suitable to their natures; and therefore that the incomparably more great and excellent orbs and regions should all be uninhabited, is irrational to imagine. 2. And as we see the rational creatures are made to govern the brutes in this inferior world, so reason telleth us it is improbable that the higher reason of the inhabitants of the higher regions should have no hand in the government of man. And yet God hath further condescended to satisfy us herein, by some unquestionable apparitions of good angels, and many more of evil spirits, which puts the matter past all doubt, that there are inhabitants of the unseen world. And when we know that such there are, it maketh it the more easy to us to believe that such we may be, either numbered with the happy or unhappy spirits, considering the affinity which there is between the nature of our souls and them: to conquer senseless Sadducism is a good step to the conquest of irreligiousness; he that is well persuaded that there are angels and spirits, is much better prepared than a Sadducee to believe the immortality of the soul: and because the infinite distance between God and man, is apt to make the thoughts of our approaching his glory either dubious or very terrible, the remembrance of those myriads of blessed spirits that dwell now in the presence of that glory, doth much imbolden and confirm our thoughts; as he that would be afraid whether he should have access to and acceptance with the king, would be much encouraged if he saw a multitude as mean as himself, or not much unlike him, to be familiar attendants on him. I must confess such is my own weakness, that I find a frequent need of remembering the holy hosts of saints and angels, that are with God, to imbolden my soul, and make the thoughts of heaven more familiar and sweet, by abating my strangeness, amazedness, and fears; and thus far to make them the media (that I say not the mediators) of my thoughts, in their approaches to the most high and holy God (though the remembrance of Christ the true Mediator is my chief encouragement). Especially when we consider how fervently those holy spirits do love every holy person upon earth, and so that all those that dwell with God, are dearer friends to us, than our fathers or mothers here on earth are, (as is briefly proved before,) this will imbolden us yet much more.

Direct. V. Make use of the thoughts of the angelical hosts, when you would see the glory and majesty of Christ. If you think it a small matter that he is the Head of the church on earth, a handful of people contemned by the satanical party of the world, yet think what it is to be "Head over all things, far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come," (that is, gave him a power, dignity, and name, greater than any power, dignity, or name of men or angels,) "and hath put all things under his feet," Eph. i. 21-23. "Being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they;" of him it is said, "Let all the angels of God worship him," Heb. i. 4, 6. Read the whole chapter. Our Head is the Lord of all these hosts.

Direct. VI. Make use of the remembrance of the glorious angels, to acquaint you with the dignity of human nature, and the special dignity of the servants of God, and so to raise up your hearts in thankfulness to your Creator and Redeemer who hath thus advanced you.[202 - Magna dignitas fidelium animarum ut unaquæque habeat ab ortu nativitatis in custodiam sui angelum deputatum: imo plures. Hieron. Luke xx. 36.] 1. What a dignity is it that these holy angels should be all ministering spirits sent for our good! that they should love us, and concern themselves so much for us, as to rejoice in heaven at our conversion! "Lord, what is man, that thou art mindful of him, and the son of man that thou visitest him? For thou hast made him a little lower than the angels, and hast crowned him with glory and honour," Psal. viii. 4, 5. 2. But yet it is a higher declaration of our dignity, that we should in heaven be equal with them, and so be numbered into their society, and join with them everlastingly in the praise of our Creator. 3. And it is yet a greater honour to us, that our natures are assumed into union of person with the Son of God, and so advanced above the angels. "For he took not on him the nature of angels, but the seed of Abraham: " nor hath he put the world to come in subjection to the angels, Heb. ii. 5, 16. This is the Lord's doing, and it is wondrous in our eyes.

Direct. VII. When you would admire the works of God and his government, look specially to the angels' part. If God would be glorified in his works, then especially in the most glorious parts: if he take delight to work by instruments, and to communicate such excellency and honour to them as may conduce to the honour of the principal cause, we must not overlook their excellency and honour, unless we will deny God the honour which is due to him. As he that will see the excellent workmanship of a watch or any other engine, must not overlook the chiefest parts, nor their operation on the rest; so he that will see the excellent order of the works and government of God, must not overlook the angels, nor their offices in the government, and preservation of the inferior creatures, so far as God hath revealed it unto us. We spoil the music if we leave out these strings. It is a great part of the glory of the works of God, that all the parts in heaven and earth are so admirably conjoined and jointed as they are; and each in their places contribute to the beauty and harmony of the whole.

Direct. VIII. When you would be apprehensive of the excellency of love and humility, and exact obedience to the will of God, look up to the angels, and see the lustre of all these virtues as they shine in them. How perfectly do they love God and all his saints! even the weakest and meanest of the members of Christ! With what humility do they condescend to minister for the heirs of salvation! how readily and perfectly do they obey their Maker![203 - Heb. i. 14; Psal. ciii. 20, 21.] Though our chiefest pattern is Christ himself, who came nearer to us, and appeared in flesh, to give us the example of all such duties, yet under him the example of angels is also to be observed, and with pleasure to be imitated. And ask the enemies of holiness, who urge you with the examples of the great and learned, whether they are wiser than all the angels of God?

Direct. IX. When you are tempted to desire any inordinate communion with angels, as visibly appearing or affecting your senses, or to give them any part of the office or honour of Jesus Christ, then think how suitable that office is to your safety and benefit which God hath assigned them, and how much they themselves abhor aspiring to, or usurpation of, the office or honour of their Lord: and consider how much more suitable to your benefit this spiritual ministration of the angels is, than if they appeared to us in bodily shapes.[204 - Timet angelus adorari ab humana natura, quam videt in Deo sublimatam. Gregor.] In this spiritual communion they act according to their spiritual nature, without deceit; and they serve us without any terrible appearances; and without any danger of drawing us to sensitive, gross apprehensions of them, or enticing us to an unmeet adhesion to them, or honouring of them: whereas if they appeared to us in visible shapes, we might easily be affrighted, confounded, and left in doubt, whether they were good angels indeed or not. It is our communion with God himself that is our happiness; and communion with angels or saints, is desirable but in order unto this: that kind of communion with angels therefore is the best, which most advanceth us to communion with God; and that reception of his mercy by instruments is best, which least endangereth our inordinate adhesion to the instruments, and our neglect of God. We know not so well as God, what way is best and safest for us: as it is dangerous desiring to mend his word by any fancies of our own, which we suppose more fit; so it is dangerous to desire to amend his government, and providence, and order, and to think that another way than that which in nature he hath stated and appointed, is more to our benefit. It is dangerous wishing God to go out of his way, and to deal with us, and conduct us in by-ways of our own; in which we are ourselves unskilled, and of which we little know the issue.

Direct. X. When you are apt to be terrified with the fear of devils, think then of the guard of angels, and how much greater strength is for you than against you. Though God be our only fundamental security, and our chiefest confidence must be in him, yet experience telleth us how apt we are to look to instruments, and to be affected as second causes do appear to make for us or against us; therefore when appearing dangers terrify us, appearing or secondary helps should be observed to comfort and encourage us.

Direct. XI. Labour to answer the great and holy love of angels with such great and holy love to them, as may help you against your unwillingness to die, and make you long for the company of them whom you so much love. And when death seemeth terrible to you because the world to come seems strange, remember that you are going to the society of those angels, that rejoiced in your conversion, and ministered for you here on earth, and are ready to convoy your souls to Christ.[205 - Simus devoti, simus grati tantis custodibus: redamemus eos quantum possumus, quantum debemus effectuose, &c. Bernard. Væ nobis si quando provocati sancti angeli peccatis et negligentiis, indignos nos judicaverint præsentia et visitatione sua, &c. Cavenda est nobis eorum offensa, et in his maxime exercendum, quibus eos novimus oblectari: hæc autem placent eis quæ in nobis invenire delectat, ut est sobrietas, castitas, &c. In quovis angulo reverentiam exhibe angelo, ne audeas illo presente, quod me vidente non auderes. Bernard.] Though the thoughts of God and our blessed Mediator should be the only final object to attract our love, and make us long to be in heaven, yet under Christ, the love and company of saints and angels must be thought on to further our desires and delight: for even in heaven God will not so be all to us, as to use no creature for our comfort; otherwise the glorified humanity of Christ would be no means of our comfort there; and the heavenly Jerusalem would not then have been set out to us by its created excellencies, as it is Rev. xxi. xxii.; nor would it be any comfort to us in the kingdom of God that we shall be with Abraham, Isaac, and Jacob, Luke xiii. 28; Matt. viii. 11.

Direct. XIII. In all the worship you perform to God, remember that you join with the angels of heaven, and bear your part to make up the concert. Do it therefore with that holiness, and reverence, and affection, as remembering not only to whom you speak, but also what companions you have; and let there not be too great a discord either in your hearts or praises. O think with what lively, joyful minds they praise their glorious Creator; and how unwearied they are in their most blessed work! And labour to be like them in love and praise, that you may come to be equal with them in their glory, Luke xx. 36.

CASES OF CONSCIENCE, ABOUT MATTERS ECCLESIASTICAL

Reader,

I have something to say to thee of the number of these cases, somewhat of the order, and somewhat of the manner of handling and resolving them. I. That they are so many is because there are really so many difficulties which all men are not able to resolve. That they are no more, is partly because I could not remember then any more that were necessarily to be handled, and I was not willing to increase so great a book with things unnecessary.

II. As to the order, I have some reasons for the order of most of them, which would be too tedious to open to you. But some of them are placed out of order, because, 1. I could not remember them in due place. 2. And great haste allowed me not time to transpose them. If you say that in such a work I should take time, I answer, You are no competent judges, unless you knew me and the rest of my work, and the likelihood that my time will be but short. They that had rather take my writings with such defects which are the effects of haste, than have none of them, may use them, and the rest are free to despise them and neglect them. Two or three questions about the Scripture, I would have put nearer the beginning if I could have time; but seeing I cannot, it is easy for you to transpose them in the reading.

III. The resolution of these cases so much avoideth all the extremes, that I look they should be displeasing to all that vast number of christians, who involve themselves in the opinions and interests of their several sects as such, and that hold the faith of our Lord Jesus Christ with respect of persons. But there will be still a certain number of truly catholic, impartial readers, whose favourable acceptance I confidently prognosticate; and who, being out of the dust, and noise, and passions of contending sides and parties, and their interests, will see a self-evidencing light in those solutions, which are put off here briefly, without the pomp of formal argumentation, or persuading oratory. The Eternal Light revealeth himself to us, by Christ who is the Light of the world, and by the illumination of the Spirit and word of light; that we may walk in the light, as the children of light, till we come to the world of glorious everlasting light. And what other defect soever our knowledge have, if any man hath knowledge enough to kindle in him the love of God, the same is known of him, and therefore is beloved by him, and shall be blessed with and in him for ever, 1 Cor. viii. 1-3.

Quest. I. How to know which is the true church, among all pretenders, that a christian's conscience may be quiet in his relation and communion

I have written so much of this already in four books, (viz. one called, "The Safe Religion," another called, "A Key for Catholics," another called, "The Visibility of the Church," another called, "A true Catholic, and the Catholic Church described,") that I shall say now but a little, and yet enough to an impartial, considerate reader.

The terms must first be opened. 1. By a church is meant a society of christians as such. And it is sometimes taken narrowly, for the body or members as distinct from the head, as the word kingdom is taken for the subjects only as distinct from the king; and sometimes more fully and properly for the whole political society, as constituted of its head and body, or the pars imperans et pars subdita.

2. The word church thus taken, signifieth sometimes the universal church called catholic, which consisteth of Christ and his body politic, or mystical; and sometimes some part only of the universal church. And so it is taken either for a subordinate, political part, or for a community, or a part considered as consociate, but not political; or as many particular, political churches agreeing and holding concord and communion without any common head, save the universal Head.

3. Such political churches are either of divine constitution and policy, or only of human.

2. By christians, I mean such as profess the essentials of the christian religion. For we speak of the church as visible.

3. By true, may be meant, either reality of essence, opposite to that which is not really a church in this univocal acception; or else sound and orthodox, in the integrals, as opposite to erroneous and defiled with much enormity. And now I thus decide that question.

Prop. I. The true catholic church consisteth of Christ the Head, and all christians as his body, or the members. As the kingdom consisteth of the king and his subjects.[206 - 1 Cor. xi. 3; xii. 12; Eph. i. 22, 23; 1 Cor. vi. 15; xii. 27.]

Prop. II. As all the sincere heart-covenanters make up the church as regenerate, and mystical or invisible; so all that are christened, that is, baptized, and profess consent to all the essentials of the baptismal covenant, not having apostatized, nor being by lawful power excommunicated, are christians, and make up the church as visible.[207 - Eph. iv. 4, 5; Matt. xxviii. 19, 20.]

Prop. III. Therefore there is but one universal church, because it containeth all christians; and so leaveth out none to be the matter of another.[208 - Eph. iv. 4, 5; 1 Cor. xii. 12; Mark xvi. 16.]

Prop. IV. It is not ignorance or error about the mere integrals of christianity, which maketh them no christians who hold the essentials, that is, the baptismal covenant.[209 - Rom. xiv. 1, 6, 7; xv. 1, 3, 4.]

Prop. V. That the baptismal covenant might be rightly understood and professed, the churches have still used the creed as the explication of the covenant, in point of faith; and taken it for the symbol of the christian belief. And no further profession of faith was or is to be required, as necessary to the being of christianity.[210 - 1 Cor. xv. 1, 2, &c.; Matt. xxviii. 19, 20.]

Prop. VI. If proud usurpers or censurers take on them to excommunicate, or unchristian, or unchurch others, without authority and cause, this maketh them not to be no christians, or no churches, that are so used.[211 - Rom. xiv. 3, 4.]

Prop. VII. Therefore to know which is the true catholic or universal church, is but to know who are baptized, professed christians.[212 - Rom. vi. 1, 2, &c.]

Prop. VIII. The reformed churches, the Lutherans, the Abassines, the Coptics, the Syrians, the Armenians, the Jacobites, the Georgians, the Maronites, the Greeks, the Moscovites, and the Romanists, do all receive baptism in all its visible essentials, and profess all the essentials of the christian religion, though not with the same integrity.[213 - Eph. iv. 4, 5.]

Prop. IX. He that denieth any one essential part, in itself, is so a heretic as to be no christian, nor true member of the church, if it be justly proved or notorious: that is, none ought to take him for a visible christian, who know the proof of his denying that essential part of christianity, or to whom it is notorious.[214 - Tit. iii. 10; 3 John.]

Prop. X. He that holdeth the essentials primarily, and with them holdeth some error which by unseen consequence subverteth some essential point, but holdeth the essentials so much faster, that he would forsake his error if he saw the inconsistence, is a christian notwithstanding; and if the name heretic be applicable to him, it is but in such a sense, as is consistent with christianity.[215 - James iii. 2; Phil. iii. 15, 16; Heb. v. 1, 2.]

Prop. XI. He that is judged a heretic and no christian justly by others, must be lawfully cited, and heard plead his cause, and be judged upon sufficient proof, and not unheard, or upon rash presumption.[216 - Tit. iii. 10; Matt. xviii. 15.]

Prop. XII. Christianity and heresy being personal qualities, and no where found but in individuals, nor one man guilty of another's error, it followeth that it is single persons upon personal guilt that must be judged.[217 - Ezek. xviii. 17; Gen. xviii. 23-25.]

Prop. XIII. Any man may judge another to be a christian or heretic, by a private judgment of discerning, or the reason which guideth all human actions; but only church rulers may judge him by that public judgment, which giveth or denieth him his public privileges and communion.[218 - 1 Cor. x. 15; Acts i. 19; 1 Cor. v. 3-5; xi. 3.]

Prop. XIV. If by notorious injustice church rulers condemn christians as no christians, though they may thereby deny them communion with those public assemblies which they govern, yet do they not oblige the people to take such injured persons for no christians. Else they might oblige all to believe a lie, to consent to malicious injuries, and might disoblige the people from truth, righteousness, and charity.[219 - Matt. v. 11, 12; John xvi. 2.]

Prop. XV. There is no one natural or collective head and governor of all the churches in the world (the universal church) but Jesus Christ; and therefore there is none that by such governing power, can excommunicate any man out of the universal church; and such usurpation would be treason against Christ, whose prerogative it is.[220 - 1 Cor. xii. 27-29; Eph. iv. 5-7; 1 Cor. i. 12, 13; iii. 22, 23; Eph. v. 23; iv. 15; Col. i. 18; ii. 19.]

Prop. XVI. Yet he that deserveth to be excommunicated from one church, deserveth to be excommunicated by and from all, if it be upon a cause common to all; or that nullifieth his christianity.[221 - 3 John.]

Prop. XVII. And where neighbour churches are consociate and live in order and concord, he that is orderly excommunicate from one church, and it be notified to the rest, should not be taken into the communion of any of the rest, till he be cleared, or become fit for their communion.[222 - Eph. v. 11; 1 Cor. v. 11.] But this obligation ariseth but from the concord of consociate churches, and not from the power of one over the rest; and it cannot reach all the world, where the person cometh not, nor was ever known; but only to those who through neighbourhood are capable of just notice, and of giving or denying communion to that person.

Prop. XVIII. From all this it is clear, that it is not either papists alone, or Greeks alone, or protestants alone, or any party of christians, who are the universal church, seeing that church containeth all christians.[223 - 1 Cor. xii. 12; John xiii. 35; 1 Cor. xiii. 1, 2, &c.] And that reviling others (yea, whole nations) as heretics, schismatics, and no christians or churches, will no more prove the revilers to be the only church or christians, than want of love will prove a man to be one of Christ's disciples, who by love are known to all men to be his.

Prop. XIX. It is therefore the shameful language of distracted men, to cry out against other christian nations, It is not you, but we that are the catholic or universal church. And our shameful controversy, which of them is the catholic, is no wiser than to question, Whether it be this house or that which is the street? Or this street or that which is the city? Or whether it be the kitchen, or the hall, or the parlour which is the house? Or the hand, or foot, or eye which is the man? O when will God bring distracting teachers to repentance, and distracted people to their wits?[224 - 1 Cor. xii. 12; vi. 17; x. 17; Eph. iv. 3, &c.]

Prop. XX. There is great difference in the purity or soundness of the several parts of the universal church; some being more orthodox and holy, and some defiled with so many errors and sins, as to make it difficult to discern whether they do not deny the very essentials.[225 - Gal. iv. 11, 12.]

Prop. XXI. The reformed churches are the soundest and purest that we know in the world, and therefore their privilege exceeding great, though they are not all the universal church.

Prop. XXII. Particular churches consisting of lawful pastors and christian people associated for personal communion in worship and holy living, are societies or true churches of Christ's institution, and the chief parts of the universal church; as cities and corporations are of the kingdom.[226 - Rev. iii. 8-12; ii. 10, 11; Acts xiv. 22; Tit. i. 5; Rom. xvi. 4, 16; 1 Cor. vii. 17; xi. 16; xiv. 33, 44; 2 Thess. i. 4; Rev. ii. 23.]

Prop. XXIII. There are thousands of these in the world, and a man may be saved in one, as well as in another; only the purest give him the best advantages for his salvation; and therefore should be preferred by all that are wise and love their souls, so far as they are free to choose their communion.

Prop. XXIV. The case then being easily resolved, (which is the true church?) viz. All christians as christians are the catholic or universal church;[227 - 1 Cor. i. 13; Rom. xvi. 17; Acts xx. 30.] and all congregations afore described, of true pastors and christians, being particular true churches, differing only in degrees of purity, he is to be suspected as a designing deceiver and troubler of the world, that pretending to be a learned man and a teacher, doth still perplex the consciences of the ignorant with this frivolous question, and would muddy and obscure this clear state of the case, lest the people should rest in the discerned truth.

Prop. XXV. The papal church as such, being no true church of Christ's institution, (of which by itself anon,) it followeth that a papist as a papist is no member of the church of Christ, that is, no christian.[228 - Acts ii. 44; 1 Cor. i. 10; 1 Thess. v. 12, 13.] But yet, whether the same person may not be a papist and a christian, and so a member of the catholic church, we shall anon inquire.

Prop. XXVI. There are many things which make up the fitness and desirableness of that particular church, which we should prefer or choose for our ordinary personal communion:[229 - Heb. x. 25; 1 Tim. iii. 7; 3 John 12.] as, 1. That it be the church of that place where we dwell; if the place be so happy as to have no divided churches, that it be the sole church there; however, that it be so near as to be fit for our communion. 2. That it be a church which holdeth communion with other neighbour churches, and is not singular or divided from them; or at least not from the generality of the churches of Christ; nor differeth in any great matters from those that are most pure. 3. That it be under the reputation of soundness with the other churches aforesaid, and not under the scandal of heresy, schism, or gross corruption among those that live about.[230 - Acts xvi. 32, 34; x. 2, 22; xviii. 8; Col. iv. 15.] 4. That it be under the countenance and encouraging favour of the christian magistrate. 5. That it be the same church of which the rest of the family which we are of be members; that husband and wife, parents and children, masters and servants, be not of several churches. 6. That the pastors be able teachers, prudent guides, and of holy lives, and diligent in their office. 7. That the pastors be regularly called to their office. 8. That the members be intelligent, peaceable, and of holy, temperate, and righteous lives. But when all these cannot be had together, we must choose that church which hath those qualifications which are most needful, and bear with tolerable imperfections. The most needful are the first, second, and sixth of these qualifications.

Prop. XXVII. He that is free, should choose that church which is the fittest for his own edification; that is, the best pastors, people, and administrations.