leave the Diffenters as much in the Mift, and at as great a Lofs, as those they diffent from; both being no better than blind Men, hitting at Random, which will turn Chriftianity into Scepticism. And though we may acknowledge, that this Uncertainty prevails in the Generality of those called Churches; yet we do firmly believe, for the Reasons above declared, and many more that might be given, that the true Church of Chrift has a more folid, ftable Foundation; and being never separated from Christ her Head, walks in a more certain, fteady, and unerring Path.

THE

THE

CONCLUSION.

TH

HE Subftance then of what is afferted and proved in this Treatise, refolves in thefe following Particulars:

Firft, That in the Church of Chrift, when it consists of a visible People (for I fpeak not here of the Church in the dark Night of Apoftacy, that confifted not of any Society vifibly united) gathered into the Belief of certain Principles, and united in the Joint-performance of the Worship of God, as meeting together, Praying, Preaching, &c. there is, and ftill muft be, a certain Order and Go

vernment.

Secondly, That this Government, as to the outward Form of it, confifts of certain Meetings, appointed principally for that End; yet not fo, as to exclude Acts of Worship, if the Spirit move there

unto.

Thirdly, The Object of this Government is twofold, Outwards and Inwards. The Outwards relate mainly to the Care of the Poor, of Widows, and Fatherlefs; where may be alfo included Marriages, and the removing of all Scandals in Things undeniably wrong: The Inwards refpect an Apoftacy either in Principles or Practices, that have a Pretence of Conscience, and that either in denying fome Truths already received and believed; or afferting new Doctrines, that ought not to be received. Which again, to sub-divide, may either be in N Things

A Sum mary Re.

collection of the whole.

I.

II.

III.

IV.

V.

VI.

Things fundamental, and of great Moment, or in Things of lefs Weight in themfelves, yet proceeding from a wrong Spirit, and which in the natural and certain Confequence of them tend to make Schifms, Divifions, Animofities, and in fum, to break that Bond of Love and Unity, that is fo needful to be upheld and established in the Church of Chrift. And here come allo under this Confideration all Emulations, Strifes, Backbitings, and evil Surmifings.

Fourthly, That in the true Church of Chrift, according to the Definition above given of it, there will in fuch Cafes of Differences and Controverfies ftill be an infallible Judgment from the Spirit of God, either in one or other, few or more.

Fifthly, That this infallible Judgment is only and unalterably annexed and feated in the Spirit and Power of God; not to any particular Perfon or Perfons, Meeting or Affembly, by Virtue of any fettled Ordination, Office, Place, or Station, that fuch may have, or have had, in the Church; no Man, Men, nor Meeting, ftanding or being invested in any Authority in the Church of Chrift upon other Terms, than fo long as he or they abide in the living Senfe and Unity of the Life in their own Particulars which whofoever one or more inwardly departs from, ipfo facto, lofes all Authority, Office or certain Difcerning, he or they formerly have had; though retaining the true Principles and found Form, and, may be, not fallen into any grofs Practices, as may declare them generally to be thus withered and decayed.

Sixthly, That Jefus Chrift under the Gofpel hath ordinarily revealed his Will in fuch Cafes through the Elders, and Minifters of the Church, or a General Meeting; whofe Teftimony is neither to be defpifed or rejected without good Caufe. Neither

is their taking upon them really to decide, any juft Ground to charge them with Impofition, or to quarrel with their Judgment; unless it can be proved, that they are decayed, and have loft their Difcerning, as above.

Seventhly, That to submit and obey in fuch Cafes, VII. is no detracting from the common Privilege of Chriftians to be inwardly led by the Spirit, feeing the Spirit has led fome heretofore fo to do, and yet may. And that every Pretence of Unclearness is not a fufficient Excufe for Difobedience, feeing that may proceed from Obftinacy, or a Mind prepoffeffed with Prejudice: Yet fay I not, any ought to do it, before they be clear; and who are, every Right will not want Clearness, in what they ought to do,

And lastly, That these Principles are no ways VIIL tainted with Impofition, or contrary to true Liberty of Confcience: And that they fundamentally differ from the Ufurpations both of Popery, Prelacy, and Prefbytery, or any other of that Nature.