Coetus or Congregatio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condixit so that it 's taken for the solemn assembly gathered together at Gods appointed time or for the assembly at the appointed place viz. the Tabernacle and therefore the Tabernacle of the Congregation which Congregation was the Church of old Act. 7.38 Ecclesia in the New Testament is taken for any assembly though rude and riotous Act. 19.32 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not used v. 37. where our Interpreters use our English word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ought to be rendred robbers of Temples Heathenish and Jewish but it is mostly used for and appropriated to a sacred assembly as Mat 18.17 Act. 2.47 Ch. 8.1 Ch. 11.26 1 Cor. 1.2 c. Phil. What do you say then is a Church of Christ in the most comprehensive sence Christ A Church of Christ is a Congregation of Saints associated in Christ Jesus our Lord Eph. 3.21 In the Church in Christ Jesus Phil. Why do you say associated Christ Because a Church is not a transient and occasional Congregation but fixed and a joyned Society by Union and Communion with Christ and one another 1 John 1.3 and because the Saints are the members of Christ and he is the Head they are said to be gathered together always in Christ Jesus really or professedly they are gathered unto him by way of insertion mystically or Politically they are gathered together in his Name or Authority Phil. Then a Church comes under various considerations Christ Yes Sir it doth but the Church of Christ is properly but one as he is the one Head and only so the Body is but one 1 Cor. 12.12 For as the Body is one and hath many members and all the members of the one Body being many are one body so also is Christ i. e. Mystical Phil. I pray be as distinct as you can upon the several considerations of this one Church of Christ Christ I will you know the most comprehensive consideration of the Church of Christ is under the name of Catholick and there are two Articles in the Creed called the Apostles that express our Faith therein 1. I believe the Holy Catholick Church 2. I believe the Communion of Saints which two words Holy and Saints denote the Matter and Form of this Church that it is Saints in Christ Jesus it is a Holy Church made up of Saints and then that it is comprehensive of all Saints And lastly That the formal nature of this Church consists in a certain Union and Communion for the latter always implys the former Phil. But is there not particular Churches do you not call every single Congregation a Church Christ. Yes we do so but that you may have the right and distinct notion of it we must duly weigh the Catholick Church as to its Relation to Christ its Head The Catholick Church is to be considered as to its mystical and political standing in Christ In respect of its mystical standing these things belong unto it 1. That it is the general assembly or collection of real Saints Heb. 12.23 ye are come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Catholick assembly and Church or Congregation of first born whose names are written in Heaven This is the Heavenly Church to which he saith Believers in the Gospel days are come to which Church Jesus the Mediator of the New Covenant is the Head of influence and to which all Saints as such are spiritually knit and with whom they have Communion and in him one with another 2. The Church in this sence is it which Christ hath purchased and are effectually partakers of all his benefits Eph. 5.25 26 27. to it belongs Election Redemption Effectual Vocation Justification Adoption Sanctification and Glorification John 17.9 10 11. Rom. 8.29 30. 3. Here in this respect the Church is said to be Catholick in relation to individual Saints only it 's not Catholick as a genus comprehending many species of Churches but as a totum integrale comprizing many parts and all have a coordinate standing in subordination only to Christ their Head yea they all conduce to the making up of Christ Mystical one body being members in particular 4. This Mystical Body is to be considered according to its manner of existing secundum modum existendi and that two ways 1. In its Militant State or Standing or in its Triumphant in Viâ or in Patriâ In its Militant State it comprehends all the true believers in the world existing at the same time whether they are visible by professing or not the complement whereof are all the Saints actually glorified or the Spirits of just men made perfect And this distinction is only of the Church in respect of the different state in the enjoyment of Christ in the way of Communion in Grace and Glory the difference is only gradual and no more the Union is the same 2. It is to be considered in its Invisible and Visible standing The Church's Invisible standing is wholly in respect of that inward spiritual Relation which the Saints have to Christ and one another It s Visible standing is in professing Saints that are real members of Jesus Christ Phil. I Pray Sir give a right understanding of the Church in its relation to Christ as a Political Head Christ Thus Christ is to be considered as King and Law-giver to his Church and People and he governs his Church either immediately by his ruling Spirit in the heart of every Member of his Body whereby they are influenced Eph. 4.4 There is one Spirit one Body one Lord c. Or he governs mediately as a Politick Head and that is only so far as the Church is visible and professing and as such he hath given Immunities Laws Officers Ordinances for establishment of Visible Polities Societies or spiritual Corporations And here we are to observe diligently these things 1. That under this consideration the Catholick Church is most large and extensive for it comprehends all credible Professors though not real and all actual Church-Members though secret Hypocrites Ephes 3.15 Of him the whole family is named in Heaven and in Earth i.e. real and professing 2. That the Church so far as it 's capable of Visible Communion and Fellowship is the subject of Christ's mediate Political Rule and Government and that is only in particular Congregations to them he hath given his Word Ordinances and Officers and to no other for he suited them to particular Societies neither hath he substituted any Officers or Ordinances to the meer mystical standing of the Church 3. All the Instituted External Worship though it be given to the Church in its visible standing which it hath in particular Churches yet it is for the sake of the Mystical Body for the edifying and building it up by the Means of Grace Eph. 4.12 13 and for the multiplying it by calling in the Elect. 4. In this sense and acceptation as the Catholick Church being a Political Body of all
be imposed upon in this kind 3. This power naturally grows up with and is inseparable from all free societies gathered by mutual consent unless they be limited by their Charter in this kind or be so false to themselves and successors to give away their Priviledges as many have done to Antichristian and Usurping Powers 4. Thus you see Officers were chosen by common suffrage Act. 1.23 ch 6. Act. 14.23 it should be read that when they had constituted Elders by common suffrage or lifting up of Hands in every Church so that it was the usual way The Apostles or their substitutes one or more might be present to encourage or direct but the People ordained by choice Phil. Doth their Power reach to call whom they will into Office Christ 1. So as he be qualified for them and the Office they call him to as the Holy Ghost requires they are to be very observant of the rule of the Gospel for that is their Charter by which they associate and by which they do act 2. They are hereby limited to chuse men out from among themselves Act. 6. Phil. But what if as yet they have none duly qualified among themselves Christ They may then invite qualified men that can be spared from other Churches with the leave of the Church or Churches from whence they invite or call them Phil. Doth such an invitation or call of one that is a Member of another Church or Non-Member to any Church make an Officer Christ No it is but in order to the making such an one an Officer for he must be incorporated as a Member before he can be chosen and constituted an Officer It is so in all civil societies of the like nature an Office is Power and Priviledge which none can enjoy in any society but the Members thereof unless he come to it by force or usurpation Phil. How many may be a sufficient number to begin a Church Society some say two or three agreeing in this kind is a sufficient number from Mat. 18.19 20. Christ They misunderstand the place who say so for the two or three there may be understood of Women as well as Men and are capable of performing the Duties which our Saviour there intends But the Holy Ghost allows them no Office unless of Deaconesses no ruling Office or Power of suffrage in Election and therefore if all of them be such or but two or one they cannot constitute a Church for the ends Christ hath appointed it It 's plain the words of our Saviour they are only to encourage a Church Duty and the regular gradual proceeding therein in case of private offences arising between Brother and Brother And promiseth his Presence with And Blessing upon the smallest number that are found to exercise themselves in agreement to perform any duty required of them in their capacities for the Honour of Christ and in this case for the Restoration of a fallen Brother See Cottons Way As for the exact number that may begin a particular Church the Holy Ghost hath left it indefinite only it is easily to be supposed that spiritual reason and Christian discretion must be our guide that there be such a number as is consistent with the Nature of the thing the greater the better And that we begin not a Church with so small a number as may render the institution of Christ absurd and his Obedience unto his commands therein impracticable Phil. I perceive then you allow not women any power in the Church they are members and incorporated in the same body by mutual obligation to Communion with the Brethren why have they not equal power with them Christ Women are members and very useful and profitable many ways in their Graces and Gifts and capable of performing any admonition between one another according to Mat. 18. for it belongs to mutual watch required of all members indefinitely But our Lord Jesus Christ hath excluded them from all acts that are not suitable to their Sex in respect of Modesty and the state of Subjection that they placed in to the man 1. They are not Ministerially to teach nor speak authoritatively 1 Cor. 14.34 Let your Women keep silence for it s not permitted to them to speak but to be under obedience Not but there may be occasion for a Woman to speak in way of obedience as to speak in answer to Questions asked her as at admission to answer in giving a reason of her Faith when asked in case of offence to answer for her self if accused or to witness for or against another But to do any ministerial act in teaching or to speak in the management of any act of power or judicial proceeding it belongs to the men and not the women 2. They may not exert any power of the keys so much as by publick giving their suffrage or vote for this reason 1 Tim. 2.12 I suffer not a Woman to teach or usurp authority over the man but to be in silence viz. In the Church it 's plain by the Text and Context that the Apostle treats of the Womans carriage in the Church and that it ought always to be in a way of Submission and Subjection not with Rule and Power for such a carriage is Usurpation of that which belongs not to her the Words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no where else used in the New Testament and seldom in other authors a thing is said to be authentick when it 's legal true and right it 's used of writings when approved and so of witnesses and authority that there is no ground to contradict the one or question the legality and just right of the other therefore this kind of Power is denied to the Woman the Translators render it well by usurping Authority where any assume Power or Authority to themselves that belongs not to them there they usurp it the Apostle saith they have no authentick Power i. e. Just and belonging to them neither shall exercise any regularly in the Church of Christ Phil. I am satisfied that God never intended any ruling Power to Women in any Societies but in Families over Children and Servants and there not over their Husbands therefore not a decisive supream Power unless Providence remove their Husbands But if they should have an equal suffrage with men in civil or ecclesiastick Societies they must certainly then have exercise of Power over the men so far as they carry their share in the Majority But I confess it seems odd that members of the same Body each challenging an equal membership should not have all the same power Christ There is nothing absurd in it at all because Christ hath so appointed and if we look but into natural Bodies to which the Church is compared for there are some members that are ruling as the Head so the faculties of the Brain and Soul and others are ruled as Tongue Hands Feet and the whole Body consents to it and each of them consents that the ruling Power be in the
Head so it is in Bodies Politick Phil. I pray Sir where do you place Church Power Christ The Power that is in a Church is Christs but it is acted in and by the Church in ecclesiâ mediante ecclesiâ The Church is entrusted with it as an associated or embodied company of Believers for the Key of Government was given to Peter and the rest primarily as believing Disciples and associated followers of Jesus Christ Secondarily as Ministers and lastly as Apostles extraordinary Ministers And that the Power of binding or loosing is primarily in the Society as such without the consideration of Officers appears 1. Because the Church hath the essence that is the matter and form of a Church without Officers and therefore the power of it for it admits the definition of a Church and can act as a Church 2. That body which by mutual agreement of it's members gives it self a being will not deny it self that power and priviledge which conduce to it 's well being or integral perfection such is a Body Politick especially a Church of Christ 3. A Church considered only in it's membership is the first subject of Christs power for the exercise of it because they can immediately after they are associated before they have chosen an Officer admit more members they can also admonish and excommunicate a corrupt member out of their body for all such societies have an innate power of increasing themselves and of purging themselves 4. An associated or incorporate Body not yet organized hath power to consult it's bene esse and make it self an integrum Organizatum a Body furnished with Officers as well as Members and therefore can confer Office Power where there was none before now there is Power in that body whatever it is that doth confer Office Power 5. If there were not a Power in the Church as a Body Politick it would be wholly devested of it whenever it were deprived of it's Officers by Death as it often is but it is not because it can proceed to another choice Phil. I pray Sir what kind of Power is this is it legislative or executive and where doth it lye that I may know what you understand by the Keys Christ Christ is the only Legislator and in that respect his revealed Will is the Key of David who openeth and no man shuts and shuts and no man opens And in this respect he doth not communicate his power but in respect of execution he doth deligate his Power to Churches and Officers to act in his Name And this is no other than a decisive Power exerted in the Church according to the rule that Christ hath given This decisive power passeth always upon matter of fact committed by a particular member or to be done by the Church in admission or rejection of members or in choosing of Officers This decisive power consists in opening and shutting the doors of this spiritual house and I call it the key of Government for such is the nature of a Key to open and shut a door now this key of decisive power is the unanimous suffrage of the brotherhood or where that cannot be had it must be the Majority or else there could be no end of some differences in such Societies Phil. Then the keys being this decisive power and lying in the fraternity there needs no Officers at all Christ It is one thing to be a key and another to have the management of a Key Christ gave Peter the key but did not make him the key as a Church Officer any otherwise than as an Apostle and as other Apostles were who had all decisive Church-power in themselves to exert as occasion required but for the most part they acted by the management of the Church Key as Peter in the choice of Matthias Act. 1. and of Deacons Act. 6. and Paul in casting out of the incestuous Person Phil. A key is a dead thing and cannot open or shut without a hand to manage it Christ In a Politick body where the members are intelligent Agents it is not a dead thing the Subjects of it being rational creatures voluntary free agents and living stones and the indispensible Law of self preservation is a justifiable reason of acting in this kind though they do not act in so orderly a manner as they desire being as yet uncapable for it But Christ having instituted Officers in his Church for the more orderly and comely management of the keys they are upon the Terms of congregating bound also to choose them Officers of his appointment to whose prudent care and watch the management of the decisive power is committed by Jesus Christ through the hands of the people and to them Parents Officers the Church doth subject themselves in the Lord. Phil. That is they now give up their power to the Pastor they choose and the decisive power remains no longer in them but they are divested of it Christ It is one thing what a people do de facto and another what they may do de jure It is too true that through Ignorance or being imposed upon by men of name many Churches do give away their Power or suffer it to be wrested from them by usurping Officers such as Diotrephes who will be the Keys as well as have the management of them but this is not to be de jure for 1. The decisive power being the Key and this the suffrage of the majority they break the key or change it by putting the decisive power into the breast of the minority which is a single persons or a few at most 2. They cannot devest themselves without destroying the very formal nature of the Society for as their first being ariseth by common consent so their continued acting must be 3. If they give up this power they part with their freedom and are at the mercy of one man and they set up an Arbitrary Government 4. They cannot exercise that power which they have given up and then in case of Male-administration who shall say to Archippus take heed to thy Ministry that thou fulfil it c. for it may so fall out that a Church may see reason to deal with an Officer and to excommunicate him from his Office Relation and Membership too 5. What a condition is such a Church in that doth so For if a Pastor or ruling Elder will be corrupt how many ill members at least such as are offensive to the Church may he take in and how many good may he cast out as Diotrephes did 3 John 9. 6. What Christ hath jâ—â—ned together none should separate but Christ hath conjoyned Office Power and the Church Power The Officers are for the due orderly honourable and solemn management of the Church Power not for the taking of it away Officers are no addition of Power to a Church but for the better administration to edification and advantage and in obedience unto the Lord Jesus Christ and subordination unto him And so far as they are
Wine poured out signifie the Body and Soul sufferings of the Lord Christ they are exhibited in this Ordinance in a lively manner to our thankful remembrance of Gods and Christs love to us therefore by the ancients called the Eucharist 2. Hereby our acts of Faith are renewed and our Faith greatly strengthned in the love of God to us in the Redemption wrought by Jesus Christ for us in his Death and Suffering for our present Justification and Sanctification and Future Glory 3. It is a sign and Seal of our Union to and Communion with the Lord Jesus Christ and to one another our Communion together by a common participation of Christ our Head in his personal Excellencies and mystical Communications as also our Communion in him one with another as a mystical and visible Politick Body 4. It is a visible Testimony and Profession of our mutual love and Obligations therein as members one of another 5. There is a sweet Communion in each others Gifts and Graces in order to edification and growth in Grace Phil. To what Church Officer doth the administration of this Ordinance appertain Christ It appertains to the Pastoral teaching Office for the Seals are teaching Ceremonies by way of Instruction unto us for increase in Faith and Love and by way of Consolation and Confirmation in our right to Covenant Benefits and Priviledges And hence it belongs primarily to the Pastor that is principally called to the whole Office of feeding the flock for Christ the great Pastor first administred it And secondarily to the Teacher who is called to bear a share with him in his Teaching work which is feeding the flock with wholesome Doctrine and administring such instituted signs and seals as tends to the Confirmation thereof unto their Souls and Consciences and therefore where there is actually Pastor and Teacher it may for the ease of the Pastor that part of this Labour may be born by the Teacher as well as that of teaching And in case of the Death of the Pastor the whole pastoral charge as to Teaching and Administring falls upon the Teacher unless the Church think meet to choose another Pastor Phil. But I pray what do you think of the practice of our Minister and if I mistake not some Non-conformists use it still viz. for the Administrator or Administrators for I have known several at the same time in one Congregation to go about from Person to Person and deliver the Bread and Wine into the hand of each repeating as oft the Words of institution Take eat c. Take drink c. Christ I take it to be an unscriptural usage for Luke 22.17 Christ said Take this and divide it among your selves And if it be said that is spoken of the Passover Cup it makes not against us for in the same manner as that Cup went about did also the Bread and Wine that followed And we have no ground to suppose that he delivered the Bread with the Words This is my Body take eat nor the Wine c. any more than once Again it 's plain that this practice came from Rome from that blasphemous Heresie of theirs that the Bread is the very Body of Christ after Consecration of the Priest and therefore not to be touched by the Communicant but put into his Mouth by the supposed sacred Hands of the Priest Therefore it hath the same Idolatrous Original as Kneeling in receiving hath nourisheth much vain Superstition in the people makes the Ordinance most tedious and troublesome if not too Comical Phil. You mention Kneeling methinks that seems to be a comely gesture enough in so solemn and sacred an Ordinance though I confess I am not for imposing of it Christ I need not tell you the reason and ground of that Innovation viz. From the Idolatrous worshiping the Bread And I need not tell you that the posture in receiving was not so from the beginning but after the eastern manner of sitting at a Feast It is not proper or comely to kneel at a Feast which is for a sociable rejoycing Kneeling is a posture of prostration in Prayer but this is a distinct Ordinance from Prayer though it be blessed by Prayer The Prayer is over when the Element is distributed and then our business is not to pray but to feed in a Feasting Sacramental and Spiritual manner Neither is the practice of some Communicants to be commended who after the Element is blessed by the Prayers of the Congregation betake themselves to their particular private prayers before they eat or drink it 's a new Consecration as if the Element were not sufficiently consecrated Or as if they were to receive in an act of Prayer Whereas now they are to receive their spiritual food to the satisfaction of their hungring and thirsting Souls with rejoycing and gladness of Heart making it the Bread of Consolation and cup of Salvation praising the Name of the Lord. The Nature of receiving clearly appears from this that it is a Feast of Remembrance and therein for spiritual Repast Nourishment and Consolation and it appears in that the distribution of the last Element ends with a Psalm or Hymn of praise before we arise from the Table and therefore to be performed in the same posture we were in when we received the Cup and we use not a kneeling posture in singing Phil. I have read many considerable Arguments indeed against this posture in receiving which gives ground to suspect there is too much of Superstition in it and that it was derived from Rome but I have not before considered what you say of its great disagreement to the very Nature of the Ordinance the Act of receiving being a distinct duty from praying and therefore I believe many that profess to more Knowledge in these things than I do do they know not what in betaking themselves to private Prayers when they should be exercised after another manner and so do unduly mix one Ordinance with another or thrust out one spiritual duty by another I am glad you mention it to me I hope it will be matter of good instruction to me in my practice for the future Christ I am glad to find your Heart so moulded by the Grace of God that you are ready to receive the impression of Truth It was otherwise not long ago Phil. I think the next Head of Church Ordinances which you mentioned were the Keys I pray speak to them Christ. By Keys I mean Church power of opening and shutting It is a Scripture Word but Metaphorical A Key is used in respect of spiritual Knowledge or in respect of Power In respect of Knowledge Luke 11.52 In this respect Peter had the Key of the Kingdom of Heaven committed to him as an Apostle as is spoken by our Saviour Mat. 16.19 Being the first Apostle instructed by God to open the door for preaching the Gospel unto the Gentiles Act. 10. But this Key tho' first turned in exercise by Peter was given to the rest of the
Saints mystically and immediately under Christ their Head so this Political Body shews it self and becomes visible in some particular parts there-only which are called Visible Churches and are under a mediate Rule and Government of Christ and in this respect the Catholick Church comprehends particular Churches as some distinct parts and parcels thereof Phil. Then I suppose your apprehensions are that there is a Catholick Visible Church which is the next and immediate subject of all Officers and Ordinances Christ Mistake me not I have not said so as yet I say the Catholick Church becomes in part visible in particular Congregationâ—s and they are the immediate subjects of visible Ordinances and Officers which are instituted and placed therein for the edification of the Mystical Body of Christ Phil. But is not the universality of Saints Militant the Catholick Visible Church of Christ on Earth Christ The universality of Saints on Earth doth not constitute a Church in a visible standing for many are Believers that as yet make not themselves visible by profession 2. They are not nor can be bound together in visible Union and Communion That which makes a Catholick Church is a Catholick Bond of Union and Catholick Communion which is only mystical and invisible but there is not nor cannot be a Catholick visible Bond for as they cannot appear in one visible Congregation so they cannot be bound to walk together in Fellowship nor can have visible Communion as one Church in the same individual Administration if they profess the same Faith preach the same Word pray alike c. yet this makes not one particular Church 3. If there be a Catholick Visible Church then it must have Catholick Visible Officers every Officer must relate to the whole Church every ordinary Officer must be Officer to the whole Catholick Visible Church and there had need be a Visible Pastor Pastorum over them all 4. All Visible Members of the Catholick Church are not therefore Members of any Visible Church with Ordinances for they must be supposed to be Members of the Catholick Church before they can be made Members of a Visible Church with Ordinances 5. A Visible Church is Organized with Officers to the whole Church and not to a part of it A Pastor Elder Deacon are Officers to the whole and who will say a Deacon hath as much power in all the Churches on Earth as in the Church to which he is constituted he may as well say so as say a Pastor hath 6. If Christ instituted a Catholick Visible Church it was under the Old Testament or under the New but he did neither for there was but one Particular Congregation under the Old and Christ left but one when he ascended Chap. II. Of a Particular Church Phil. I Pray Sir come now to the main thing I aim at viz. to the true nature and constitution of a Gospel Particular Church Christ You mean such a Congregation as is the immediate subject of all the Ordinances and Offices of Christ's Institution where every Believer is bound to wait upon God in Gospel Faith and Order for the glory of Christ and his own edification Phil. Such a Church I mean may not a National Church be it Christ By no means it 's no Church but such whose Members may all meet together in one place for Communion in all Ordinances for so the first Church at Jerusalem did the greatest for ought I know that ever was since and all other that we read of in Scripture since If any comprized all the Saints in the Nation Province or Territory they all assembled for frequent Communion in one place under the same Officers We read of no Particular Church in Scripture but what was Congregational for the National Church of the Jews which was the only one of that kind which ever was in the World of God's Institution was Congregational for all the Males came to the Temple and before to the Tabernacle three times a year to appear before God to worship in acts of Communion therefore it was called the Tabernacle of the Congregation Phil. I am pretty well satisfied now from the weighty arguments I formerly heard from you though my thoughts through prejudice passed lightly over them then that all National Diocesan and Parochial constitution of Churches was merely from Man if not from the Man of Sin which latter I see cause enough to suspect But I pray give me a plain description of a particular Gospel Church Christ With all my heart Sir a Particuler Gospel Church is a separate company of Visible Believers with their Seed or Saints associated together in special bond of Union for the enjoyment of Communion with Christ and one another in all the Ordinances of Christs appointment for their edification Phil. You say the allowed matter of this Church is Visible Believers what understand you by a visible Believer Christ I mean one that makes a credible profession such an one as I am bound by all the rules of Charity to believe he is a true believer on the name of the Lord Jesus Christ and I do not say 1. That it is necessary that therefore he be no Hypocrite for so he may be and I not know it 2. Neither do I say that his meer professing makes him a Church member for they in Act. 2. believed before they were Church Members and professed their Faith which gave them right of claim Yea there are many have right of claim and do profess but do not seek to joyn to a particular Church and it cannot be without a voluntary offer and subjection to the Order of the Gospel Phil. What is required to a credible profession for the due satisfaction of a particular Church of Christ Christ The Tree cannot be known to me but by the Fruits see Mat. 7.17 18 19. chap. 12.33 Luk. 6.44 the credible fruits are therefore Holiness of life and profession of Faith It 's required there be visible holiness of life Phil. 1.27 Let your conversation be as becometh the Gospel i. e. both the Doctrine and Order of it And this lies in negative and positive holiness appearing in the conversation 1. Negative that it be without blame Eph. 1.4 Phil. 2.15 1 Th. 5.23 2. A meer negative religion in respect of grosser and more observable sins is no more than what many a Carnal man may attain unto there must be the practice of positive duties required and not merely moral in justice and mercy but such by which a Christian is more peculiarly distinguished from Moral Heathens such as family duties of reading the word and daily prayer those of a more publick nature as constant attendance on the word Preached sanctifying the Lords day free distribution to the necessities of the Saints and a manifest readiness on all occasions to follow Christ as his disciple in all things Tit. 3.8 ch 2.11 12. yea in suffering Phil. But what more profession is needfull besides this visible practical walking is not this enough