That therefore it ought to be so among us, is as plain: for the dangers and difficulties that they were involved in without a government, and for which God caused that government to be set up among them, are as great if not greater among us, and therefore why should we want the same means of prevention and cure? Are not we in greater danger of heresies now in the time of the New Testament, the churches therein being thereby to be exercised by way of trial, as the apostle foretells, 1 Cor. xi. 19? Doth not ungodliness in these last times abound, according to the same apostle's prediction? Is there not now a more free and permitted intercourse of society with infidels than in those times? Nor are the exceptions against this argument of any strength: as, 1. That arguments for the form of church government must yet be fetched from the Jewish Church; the government of the Jews was ceremonial and typical, and Christians must not Judaize, nor use that Judaical compound of subordination of churches: the Mosaical polity is abrogated now under the New Testament. Not to tell those that make this exception, 1. That none argue so much from the Jewish government as themselves for the power of congregations, both in ordination and excommunication, because the people of Israel laid hands on the Levites, and all Israel were to remove the unclean; 2. We answer, the laws of the Jewish church, whether ceremonial or judicial, so far are in force, even at this day, as they were grounded upon common equity, the principles of reason and nature, and were serving to the maintenance of the moral law. 'Tis of especial right, that the party unjustly aggrieved should have redress, that the adverse party should not be sole judge and party too, that judgment ought not to be rashly or partially passed upon any. The Jewish polity is only abrogated in regard of what was in it of particular right, not of common right: so far as there was in their laws either a typicalness proper to their church, or a peculiarness of respect to their state in that land of promise given unto them. Whatsoever was in their laws of moral concernment or general equity, is still obliging; whatsoever the Jewish Church had not as Jewish, but as it was a political church, or an ecclesiastical republic, (among which is the subordination of ecclesiastical courts to be reckoned,) doth belong to the Christian Church: that all judgments were to be determined by an high-priest, was typical of Christ's supremacy in judicature; but that there were gradual judicatories for the ease of an oppressed or grieved party, there can be no ceremony or type in this. This was not learned by Moses in the pattern of the Mount, but was taught by the light of nature to Jethro, Exod. xviii. 22, and by him given in advice to Moses. This did not belong unto the peculiar dispensation of the Jews, but unto the good order of the church.