THE
APOLOGIE
OF
THE
Conformable
Ministers
of
England
,
for
their
Subscription
to
the
present
Church
Gouernement
.
CHristian
brethren
,
let
it
be
lawfull
for
mee
by
your
fauourable
leaue
,
with
the
same
words
to
speake
vnto
you
,
with
the
which
the
holy
Apostle
,
once
spak
vnto
the
Christian
Corinthians
:
saying
,
let
a
man
so
esteeme
of
vs
,
as
of
the
Ministers
of
God
,
and
the
disposers
of
the
manifold
mysteries
of
Iesus
Christ
.
And
hows●euer
some
others
esteeme
of
y●u
&
you
esteeme
of
your selues
,
to
be
only
conscionable
,
and
the
friends
of
God
;
in
that
you
haue
offered
vp
your
Liberties
,
and
Liuings
,
for
the
discipline
,
and
the
●●●ertie
of
the
Church
:
and
doe
iudge
of
vs
that
haue
subscribed
,
to
b●e
but
●●me
seruers
,
and
men
pleasers
:
yet
doe
vs
(
we
bese●●h
you
)
this
fauour
,
to
thinke
that
we
haue
read
,
and
in
some
part
●o●●now
,
the
S●riptures
as
you
doe
:
at
the
l●ast
we
know
this
,
tha●
i●
man
hath
once
●asted
the
good
word
of
God
,
and
the
powers
o●
the
life
to
come
and
h●th
bene
enlightened
,
and
partaker
of
the
holy
Ghost
:
that
if
such
a
one
fa●l
away
,
it
is
impossible
that
euer
he
should
be
re●●ued
by
repentance
.
And
the●
▪
i●
knowing
these
things
,
wee
should
for
filthy
lucre
sake
,
speake
thing
,
that
wee
ought
not
,
or
against
the
open
light
of
our
consc●ence
,
subscribe
to
open
,
and
manifest
darkenesse
then
might
you
w●ll
co●de●ne
vs
in
deed
:
yea
our
owne
consciences
would
cond●mne
vs
in
the
sight
of
God
.
But
we
hope
to
be
approued
of
God
,
vnto
wh●●e
iudgement
seat
we
appeale
,
from
so
vniust
iudgment
of
Christian
men
:
&
in
the
meane
time
,
we
haue
labored
by
this
our
Apologie
,
to
shew
our selues
approoued
to
your selues
,
and
to
the
whole
Church
of
God
:
and
to
let
you
see
with
how
vniust
iudgement
,
we
are
condemned
for
subscribing
to
the
present
Church
Gouernment
,
and
for
entertaining
the
imposed
ceremonies
of
this
our
English
Church
.
And
though
loth
,
(
because
we
would
not
be
thought
to
speake
for
Baal
,
)
yet
from
the
bitternesse
,
and
very
griefe
of
our
heart
,
as
men
weary
of
hearing
,
and
bearing
such
things
,
we
haue
at
last
consented
,
to
draw
forth
out
of
our
secret
bosomes
,
our
hidden
motiues
,
and
to
lay
open
our
priuate
reasons
,
which
being
secret
,
kept
inward
peace
;
but
being
not
open
,
haue
gotten
no
good
report
,
And
herein
dealing
plainely
,
as
in
the
sight
of
God
,
we
lay
open
,
and
vnfold
our selues
to
the
world
,
that
our
aduersaries
sitting
as
iudge
ouer
this
our
cause
,
might
giue
sentence
ouer
vs
,
according
as
we
shall
cleare
,
or
not
cleare
our selues
,
by
this
Apologie
,
and
defence
of
ours
:
which
that
we
might
the
better
make
,
wee
must
remember
according
to
their
two
fold
accusation
,
to
answere
first
,
(
which
wee
intend
if
God
permit
)
for
our
subscription
to
the
present
Gouernment
:
and
secondly
,
to
answere
for
our
taking
vpon
vs
the
vse
,
of
the
lawfull
,
and
laudable
ceremonies
,
that
by
authority
a●e
established
in
this
our
English
Church
.
And
first
,
to
answere
to
the
first
,
I
plainely
find
,
concerning
our
Church
Gouernment
,
two
diuerse
sorts
of
people
,
differing
in
their
iudgement
,
and
man●festly
opposed
one
against
the
other
:
the
first
sort
whereof
,
are
they
that
some
call
Nouelists
,
and
some
call
Puritanes
,
but
vpon
what
ground
I
know
not
:
for
mine
owne
part
,
I
call
them
,
and
count
them
,
our
Christian
brethren
,
though
in
this
particular
they
differ
from
vs
,
and
are
men
possessed
with
an
other
opinion
,
then
we
are
:
and
the
opinion
of
these
men
is
,
that
in
the
Primitiue
Church
,
there
were
set
vp
by
God
,
as
gouernours
of
the
Church
,
neither
Archbishops
,
nor
Bishops
:
neither
Archdeacons
,
nor
Deacons
:
nei-Commissaries
,
nor
Officials
:
neither
Kings
,
nor
Princes
:
for
that
they
might
haue
added
in
like
manner
:
but
the
whole
sway
of
the
Church
Gouernment
,
was
committed
vnto
the
Minister
in
euery
Church
▪
and
to
certaine
godly
and
choice
men
of
the
Church
,
which
were
called
Elders
,
who
iointly
with
the
Ministers
were
to
ouersee
the
flocke
of
Christ
▪
to
censure
,
and
punish
by
excommunication
,
the
notable
,
and
the
obstinate
sinners
:
and
to
bee
custodes
vtriusque
tabulae
,
that
is
,
to
bee
holy
meanes
to
see
,
that
either
table
of
Gods
law
were
diligently
kept
and
obserued
of
the
whole
Church
of
God
.
Such
a
Gouernment
(
say
they
)
was
there
set
in
the
Church
of
God
,
by
the
spirit
of
God
,
and
by
the
power
of
Iesus
Christ
:
and
such
a
Gouernement
say
they
,
now
is
to
be
set
by
the
same
power
of
God
in
euery
particular
Church
of
the
world
.
And
this
is
that
godly
shew
,
and
that
plausible
reason
of
theirs
,
whereby
we
were
carried
very
farre
in
our
affections
to
imbrace
,
and
incline
to
that
opinion
,
and
iudgement
of
theirs
.
Now
in
a
contrary
opinion
to
this
,
are
our
reuerent
Bishops
,
the
very
Fathers
of
the
Church
,
and
the
rest
,
which
are
the
greatest
part
both
of
the
Vniuersities
,
&
the
whole
land
beside
:
and
these
hold
that
no
such
Gouernment
was
in
the
Church
,
and
yet
that
albeit
such
a
Gouernement
were
established
in
the
Primitiue
Church
,
as
hath
by
them
beene
spoken
off
:
yet
the
same
was
not
thereby
necessarily
imposed
,
vpon
this
our
Church
,
and
all
other
Churches
of
the
world
.
Onely
that
it
was
for
those
times
,
and
then
necessary
,
when
persecution
oppressed
the
Church
:
but
vnder
a
Christian
prince
,
and
in
a
publique
we●le
,
imbracing
from
the
King
,
to
the
Pesant
,
the
Gospell
of
God
,
that
it
was
arbitrary
,
and
at
the
pleasure
of
the
Prince
to
be
held
still
,
or
to
bee
disanulled
,
as
was
most
behouefull
for
the
whole
land
:
and
this
is
that
opinion
of
theirs
,
that
(
inforced
better
to
consider
)
we
haue
looked
into
,
and
as
we
verily
thinke
vpon
sounder
iudgement
,
and
vpon
better
,
and
weightier
reasons
we
haue
of
late
yeelded
vnto
:
and
as
the
truth
of
God
together
with
them
imbraced
,
and
now
come
forth
,
in
this
our
publike
Apologie
to
answere
for
,
against
the
gainesayers
,
and
reprouers
both
of
them
,
and
vs.
And
heere
(
because
we
that
desire
not
to
be
wronged
by
them
,
would
in
no
case
wrong
them
)
we
willingly
yeeld
vnto
them
this
,
that
for
the
ouerthrow
of
this
present
Church
Gouernement
,
they
haue
in
some
sort
shewed
,
that
this
of
ours
,
and
the
Primitiue
Church
Gouernment
,
doe
not
iumpe
both
together
;
nor
in
euery
particular
name
,
and
circumstance
agree
:
but
whither
the
Primitiue
Gouernment
were
perpetuall
,
and
of
necessitie
to
bee
imposed
vpon
all
Churches
,
&
people
of
the
world
,
as
the
Word
and
Sacraments
were
;
in
that
point
as
we
verily
thinke
they
haue
vtterly
failed
:
and
therefore
we
haue
vtterly
fallen
away
from
them
.
And
indeed
brethren
,
they
that
will
thrust
vpon
a
land
,
a
newe
kind
of
Church
Gouernement
,
and
that
in
the
name
,
and
authority
of
the
Lord
Iesus
:
They
that
by
the
authority
of
God
,
would
cause
the
King
to
lay
downe
his
power
,
and
authority
,
and
intertaine
that
which
they
say
to
be
of
the
Lord
,
&
to
alter
,
and
wholly
to
chaunge
,
all
his
pollicie
Ecclesiasticall
:
They
that
will
inforce
the
Lords
,
the
Peeres
,
and
the
Princes
of
the
land
,
which
are
otherwise
aboue
,
and
set
ouer
all
,
next
vnder
God
,
and
the
King
,
to
submit
thems●lues
,
not
onely
to
be
taught
,
but
to
be
gouerned
by
their
particular
Ministers
,
&
by
Laymen
of
baser
allay
,
though
they
haue
the
name
of
Elders
put
vpo●
them
:
and
so
cause
all
men
now
to
stoope
to
them
,
as
once
they
vniustly
and
vnwisely
did
,
vnto
the
Pope
,
vnder
the
name
of
Christs
Vicar
,
and
by
the
thunderbolt
of
excommunication
:
They
that
will
constraine
the
Lord
Bishops
,
&
others
interessed
in
the
patrimony
,
&
power
of
the
Church
,
to
lay
down
al
their
power
,
&
present
●ight
,
&
that
in
the
word
of
the
liuing
God
,
&
by
the
commandement
of
the
great
,
and
euerlasting
King
:
They
that
will
haue
all
Ministers
(
as
once
Thomas
of
Becket
foolishly
did
,
for
the
vpholding
of
the
Romish
Church
)
together
with
them
,
for
the
vpholding
and
bringing
in
of
the
Primitiue
Church
Gouernment
,
striue
against
the
commaundement
of
the
King
,
and
lay
downe
their
liuings
,
their
liberties
,
and
their
liues
,
(
as
once
the
Martyrs
did
,
for
the
testimonie
of
the
Gospell
of
Iesus
Christ
:
)
had
neede
to
come
mightily
armed
,
by
the
two
edged
sword
,
which
is
the
word
of
God
,
and
is
able
indeede
,
and
of
power
,
to
subdue
all
things
:
and
from
thence
by
demonstratiue
,
and
vnanswerable
arguments
,
to
perswade
thereunto
:
and
to
shew
,
that
such
a
gouernment
once
there
was
,
and
that
such
a
gouernment
,
being
perpetually
imposed
vpon
all
people
,
by
the
liuing
God
,
is
vnder
the
paine
,
and
curse
of
God
,
to
be
retained
where
it
is
,
and
intertained
where
it
is
not
.
For
this
wee
hold
,
that
wee
are
no●
bound
to
refuse
the
present
Gouernement
wherein
we
haue
beene
called
,
and
whereby
wee
haue
beene
richly
blessed
of
God
:
nor
necessarily
to
imb●ace
that
offered
by
you
:
nor
for
the
imbracing
thereof
,
nor
bringing
●f
that
in
,
to
aduenture
to
open
daunger
,
our
Liues
,
Liberties
,
or
Ministeries
vntill
you
haue
demonstratiuely
proued
,
that
this
onely
discipline
,
and
besides
it
no
other
,
is
permitted
,
nor
commanded
of
God
,
perpetually
to
be
in
vse
,
in
all
Churches
,
and
ages
for
euer
.
Now
this
we
must
tell
you
brethren
,
that
you
haue
not
done
,
yea
in
steed
of
prouing
this
,
which
was
your
parts
to
haue
done
:
hauing
shewed
that
it
was
once
in
vse
(
whereupon
you
insist
,
and
wherein
very
eloquently
,
and
copiously
you
dwell
,
to
the
possessing
of
the
Reader
,
with
a
very
full
perswasion
,
that
your
assertions
are
grounded
wholy
on
the
word
of
God
)
hauing
I
say
,
shewed
,
that
it
was
once
in
vse
,
you
require
vs
to
shew
where
it
was
first
,
or
last
,
or
at
all
abolished
:
which
is
,
when
you
faile
in
prouing
the
affirmatiue
,
to
put
vs
(
which
is
a
hard
prouince
indeed
,
and
a
heauy
taske
;
)
to
proue
t●e
negatiue
.
Nay
in
requiring
vs
to
shew
,
being
once
in
vse
,
when
it
was
abolished
(
that
is
so
taken
awa●
,
as
that
it
might
neuer
be
in
vse
againe
▪
●
is
a
further
matter
,
then
in
equitie
you
ought
to
desire
:
or
in
reason
we
need
to
performe
.
Fo●
hereby
you
manifestly
go
about
to
draw
from
vs
a
most
vnchristian
verdit
,
and
an
open
reproofe
against
all
the
Christian
Churches
of
the
world
,
that
heretofore
haue
,
or
at
this
present
doe
imbrace
,
the
Primitiue
Church
discipline
:
a
thing
so
farre
from
our
hearts
,
as
that
it
neuer
once
entred
thereinto
.
No
,
respeake
all
peace
vnto
them
,
and
wish
them
to
prosper
,
and
fare
well
with
that
their
desired
,
and
wished
kind
of
Church
Gouernment
:
and
oh
that
there
were
a
heart
in
you
likewise
,
not
to
enuy
our
good
,
nor
to
trouble
that
peaceable
estate
;
which
by
the
manifest
leaue
,
and
approbation
of
God
,
we
doe
,
by
the
same
mercy
and
fauour
of
God
,
with
them
,
inioy
:
which
is
the
point
that
wee
meane
to
labour
in
,
and
to
shew
,
not
that
the
Primitiue
Church
Gouernement
is
vtterly
abolished
:
but
that
it
is
arbitrary
,
and
e●ther
may
,
or
m●y
not
,
bee
retained
in
a
Christian
Kingdome
:
which
being
once
openly
shewed
,
will
vtterly
cleare
vs
that
haue
subscribed
to
this
present
Church
Gouernment
:
ouerthrow
your
assertion
,
and
cut
the
sinewes
of
that
Ecclesiasticall
discipline
,
that
of
necessity
you
would
thrust
vpon
vs
:
and
vtterly
take
away
the
maine
,
and
〈◇〉
ground
●f
your
principall
reason
,
which
is
this
.
-
Such
a
kind
of
Church
Gouernment
●s
was
vsed
in
the
Primitiue
Church
,
●s
to
be
●●t
vp
in
this
,
●nd
in
all
the
Churches
of
the
w●rld
:
-
But
in
the
●rimitiue
Church
,
there
was
a
speciall
kind
of
Church
Gouernement
exercised
by
the
Minister
and
certaine
chosen
Elders
:
-
Ergo
,
Such
a
Gouernement
is
to
bee
set
vp
in
this
,
and
in
all
Churches
of
the
world
.
The
Minor
part
of
this
sillogisme
,
you
stand
very
long
vpon
,
to
make
the
Reader
beleeue
,
that
your
discipline
is
a
part
of
the
word
and
Gospell
of
Iesus
Christ
.
But
the
Maior
which
is
the
maine
part
,
that
is
false
,
and
can
haue
no
show
out
of
the
word
,
with
a
prettie
kind
of
rhetorike
,
you
shift
off
,
and
passe
ouer
,
and
thereby
leaue
it
open
to
our
bare
deniall
.
To
this
therefore
being
the
onely
weake
part
,
and
wanting
his
armour
of
proofe
,
I
meane
to
giue
an
assault
,
and
making
a
breach
here
,
to
enter
in
,
and
to
ouerthrow
that
,
which
you
hold
to
be
your
strong
,
and
inuincible
hold
,
and
to
this
point
,
to
bring
the
whole
force
of
my
disputation
,
and
by
strong
and
inuincible
arguments
,
to
let
you
see
,
that
the
Ecclesiasticall
discipline
of
the
Primitiue
Church
,
vnder
a
Christian
King
,
is
altogether
alterable
,
and
may
wholly
,
either
be
changed
,
or
taken
away
.
REASON
I.
NOw
for
the
better
shewing
hereof
,
I
will
compare
,
the
Gouernment
of
the
Primitiue
Church
,
with
an
other
Gouernment
,
altogether
of
the
same
nature
,
and
like
vnto
that
.
I
meane
the
Iewish
pollicie
,
euen
the
Gouernment
of
their
Church
combined
with
their
kingdome
,
by
the
iudiciall
law
:
which
was
giuen
vnto
them
by
God
,
set
vp
in
the
middest
of
his
owne
people
,
charged
vpon
them
perpetually
by
the
commandement
of
God
,
in
vse
with
them
,
in
the
dayes
of
Moses
,
the
Saint
of
God
:
and
after
him
,
in
the
dayes
of
Iosuah
,
the
faithfull
seruant
of
God
:
and
after
them
in
the
dayes
of
all
the
Iudges
of
the
land
,
and
a●ter
them
,
in
the
dayes
of
all
the
Kings
of
Iuda
,
which
sprung
vp
successiuely
one
after
another
:
euen
vntill
the
vtter
dissolution
,
and
desolation
of
the
Iewish
Empire
:
all
which
notwithstanding
,
it
is
confessed
by
our
enemies
themselues
,
that
this
ciuill
pollicie
,
and
Iewish
Gouernment
,
is
not
thereby
of
necessity
,
to
bee
brought
in
,
and
to
be
set
vp
,
in
this
kingdome
of
ours
,
&
in
all
other
kingdomes
of
the
world
:
and
if
a
man
from
hence
should
reason
thus
,
and
say
.
Such
a
kind
of
Pollicie
,
and
Ciuill
Gouernement
as
was
in
the
land
of
Iurie
,
set
vp
there
by
God
himselfe
,
and
in
vse
for
so
many
hundred
yeeres
together
:
such
a
kinde
of
Pollicie
,
and
Ciuill
Gouernement
,
ought
to
be
in
this
our
land
,
and
kingdome
.
Would
not
trow
you
,
euery
reasonable
man
,
easily
perceiue
,
how
feeble
,
and
weake
this
argument
,
and
reason
of
his
were
?
now
altogether
like
vnto
this
was
the
Ecclesiasticall
Pollicie
of
the
Primitiue
Church
,
which
was
in
like
manner
giuen
from
Iesus
Christ
,
set
vp
in
the
middest
of
the
Christian
Gentiles
,
Charged
vpon
them
for
the
vpholding
of
the
persecuted
Church
,
in
vse
with
them
,
in
the
dayes
of
Paul
,
and
other
the
blessed
Apostles
of
Christ
,
and
after
them
in
vse
in
the
Church
of
God
for
many
hundred
yeeres
:
euen
during
the
whole
time
of
the
persecution
of
the
Church
,
now
he
that
from
hence
reasoneth
thus
.
Such
a
kind
of
gouernment
was
in
the
Primitiue
Church
,
Ergo
,
Such
a
kind
of
Gouernement
ought
to
be
in
our
Church
:
Reasoneth
as
hee
that
saith
,
Such
a
kind
of
Gouernment
was
in
the
Common-weale
of
Iurie
,
Ergo
,
Such
a
kind
of
Gouernement
ought
to
be
in
our
Common-weale
.
Now
by
the
weakenesse
of
this
latter
,
you
may
easily
perceiue
the
falsenesse
of
the
former
.
And
indeed
,
if
a
Gouernment
Ciuill
,
g●uen
by
God
himselfe
charged
vpon
,
and
vsed
by
his
own
people
,
be
notwithstanding
alterable
,
and
to
vs
altogether
arbitrary
,
and
a
matter
wholly
indifferent
:
Then
by
the
same
reason
,
a
Gouernment
Ecclesiasticall
,
set
vp
by
the
spirit
of
God
,
and
vsed
in
the
Primitiue
Church
,
is
to
vs
in
like
manner
arbitrary
,
and
may
be
vsed
,
or
not
vsed
,
as
best
fitteth
our
Church
,
and
Common
weale
.
REASON
.
II
.
ANd
yet
further
,
I
looke
into
the
Iewish
sacrifices
:
which
being
a
part
of
the
Ceremoniall
law
,
together
with
the
whole
,
were
charged
vpon
the
people
of
the
Iewes
,
by
the
commaundement
of
God
,
in
the
top
of
mount
Sinai
:
from
that
time
forth
,
to
be
in
vse
,
and
exercised
,
of
all
Israel
,
from
time
,
to
time
;
from
age
,
to
age
;
throughout
their
generations
for
euer
:
all
which
notwithstanding
,
without
reproofe
,
and
that
in
the
presence
of
God
that
dwelt
in
the
cloud
,
that
would
not
reprooue
them
for
that
their
Sacrifices
were
not
alwayes
before
him
:
and
in
the
presence
of
Moyses
the
faithfull
seruant
of
God
,
and
in
the
presence
of
Aaron
,
the
Priest
of
God
:
by
the
space
of
fortie
yeeres
in
the
wildernesse
,
(
as
Stephen
sheweth
in
the
Actes
of
the
Apostles
)
they
were
wholly
,
and
altogether
omitted
.
Whence
I
gather
,
that
if
the
Sacrifices
of
the
law
,
which
were
a
part
of
the
visible
seruice
of
God
,
being
giuen
,
(
as
Moyses
well
saw
)
for
the
setled
estate
of
the
Church
,
might
(
without
speciall
licence
,
the
generall
commaundement
being
to
the
contrary
)
in
the
vnstaied
,
and
wandering
estate
of
the
Church
,
be
lawfully
omitted
:
then
by
the
like
reason
,
on
the
contrary
side
,
may
a
speciall
kinde
of
Church
Gouernment
,
(
being
no
publique
part
of
Gods
worship
,
and
but
onely
a
fence
,
or
a
hedge
for
the
same
)
giuen
by
God
himselfe
,
in
,
and
for
the
dayes
of
the
troubled
estate
of
the
Church
,
in
the
peaceable
estate
of
the
Church
,
vnder
a
Christian
King
,
be
wholly
omitted
:
much
more
altered
,
and
changed
,
at
the
p
easure
of
the
King
,
to
the
fittest
estate
,
and
the
best
b●hoofe
,
of
the
whole
land
and
Church
:
euen
as
those
citie
walles
,
whic●
in
the
dayes
of
warre
,
are
diligently
repaired
,
watched
,
and
warded
▪
may
in
the
dayes
of
peace
,
be
regarded
lesse
:
yea
wholly
at
the
pleasure
of
the
King
be
demolished
,
and
vtterly
ouerthrowen
.
I
will
not
apply
the
similitude
,
onely
this
I
say
,
that
Poperie
knew
well
how
to
abuse
the
edge
of
the
Ecclesiasticall
sword
,
that
in
the
dayes
of
the
Church
warre
,
was
put
into
,
and
after
that
le●t
in
hand
,
to
the
cutting
of
the
Emperours
throat
,
to
the
paring
away
,
and
impairing
of
his
authoritie
,
and
the
vtter
subduing
of
him
:
and
to
the
repairing
,
or
rather
building
vp
of
the
Popes
Supremacie
:
the
Lord
giue
euery
man
a
wise
heart
to
applie
it
,
and
to
consider
what
I
say
.
REASON
III
.
ANd
here
because
they
precisely
presse
vpon
vs
the
iumping
with
the
Primitiue
Gouernment
,
I
would
faine
know
,
which
they
hold
to
be
the
Primitiue
Gouernment
.
Doe
they
hold
the
Presbitery
that
is
receiued
of
the
r●fo●med
Churc●es
,
&
which
they
desire
to
be
the
Primitiue
Gouernement
?
I●
so
they
hold
,
they
deceiue
themselues
,
exceeding
much
,
and
all
their
followers
.
For
the
Primitiue
Gouernment
was
in
aristocra●ie
▪
the
chiefe
ruling
power
being
in
t●e
hands
of
the
chief
men
of
the
Church
,
as
the
Apostles
of
C●rist
,
and
the
Euangeli●●s
:
but
theirs
is
a
meere
democratie
:
the
rule
of
the
Church
b●●ing
equally
partaked
of
their
lay
Elders
,
and
Church
Ministers
all
equall
,
as
they
hold
,
in
power
to
gouerne
the
Church
▪
their
Gouernment
therefore
is
not
the
Primitiue
Gouernment
,
but
the
Gouernment
of
the
Apostles
:
with
which
our
gouernm●nt
is
more
neerely
proportioned
then
theirs
:
but
they
refuse
that
as
the
Primitiue
,
lest
ours
should
be
more
like
to
the
Primitiue
,
then
that
of
theirs
.
And
that
which
more
is
,
they
would
make
vs
beleeue
,
that
that
of
theirs
was
in
vse
vnder
the
godly
Kings
of
Iuda
,
and
established
by
Moyses
vnder
the
law
,
if
it
be
so
;
why
doe
they
not
call
their
Gouernment
,
the
Gouerment
of
the
Iewish
Church
,
rather
then
the
Gouernment
of
the
Primitiue
Church
?
why
doe
they
not
call
it
aswell
the
Gouernment
of
Moyses
,
as
the
Gouernment
of
Christ
?
and
the
Gouernment
of
the
law
,
aswell
as
a
parcell
of
the
Gospell
?
but
they
are
afraid
that
this
name
would
signifie
vnto
men
the
abolishing
,
and
determination
thereof
,
aswell
as
the
chaunge
of
the
other
Iewish
Pollicie
.
But
to
come
to
my
intended
purpose
,
I
find
diuers
sorts
of
Church
Gouernments
,
&
all
of
them
with
times
changeable
,
the
first
Gouernment
was
that
of
the
Iewish
Church
vnder
the
godly
Kings
,
who
(
without
Presbetry
of
the
reformed
Churches
)
gouerned
their
Churches
in
all
godlines
,
&
peace
,
only
by
their
authority
ciuill
:
and
this
their
Gouernment
was
wi●h
the
peaceable
dayes
of
the
Church
chaunged
into
the
Gouernment
vnder
the
Sannedrim
,
who
in
the
dayes
of
the
heathen
Kings
(
that
gouerned
the
weale
publike
,
but
persecuted
the
church
)
rose
vp
to
gouerne
the
dispised
church
,
by
another
,
&
a
new
kind
of
pollicy
:
only
,
&
meerely
Ecclesiasticall
&
here
a
little
stay
with
me
,
and
consider
what
chaunged
t●e
first
Gouernm●nt
Temporall
of
the
Kings
,
into
the
second
Gouernement
Ecclesiastical
,
vnder
the
Sannedrim
,
was
it
not
peaceable
dayes
turned
into
persecution
?
&
then
why
may
not
persecution
turned
into
peaceable
dayes
,
change
the
second
,
into
the
first
,
the
Ecclesiastical
Gouernment
of
the
Church
,
vnder
the
eldership
(
which
was
that
of
the
Sannedrim
)
into
the
ciuill
Gouernment
of
the
Church
(
which
is
vnder
the
godly
kings
?
)
But
yet
further
I
find
after
the
Sannedrim
,
another
,
and
a
third
kind
of
Church
Gouernment
rising
vp
instead
of
th●
abolished
,
and
taken
away
:
and
that
was
the
Gouernment
of
the
Primitiue
Church
:
where
the
affaires
of
euery
Church
,
were
gouerned
by
the
Eldership
of
the
Church
,
as
by
the
vnder
officers
of
the
Church
:
the
Eldership
was
gouerned
by
the
Euangelists
:
and
the
Euangelists
by
the
Apostles
of
Christ
,
and
this
is
properly
called
the
Primitiue
Gouernment
.
This
third
kind
,
which
was
the
Primitiue
Gouernment
,
was
with
the
next
age
changed
:
For
the
Apostles
were
taken
away
.
and
the
Euangelists
taken
away
,
and
of
the
Gouernm●nt
remained
not●ing
but
the
very
taile
,
and
baser
part
thereof
,
which
was
the
vnder
Eldership
,
and
instead
of
the
Apostles
,
and
Euangelists
,
rose
vp
Bishops
to
gouerne
the
eldership
,
&
the
succeeding
Churches
.
And
therefore
which
way
soeuer
I
looke
,
I
see
with
the
times
all
Church
Gouernem
nts
chaungeable
,
yea
chaunged
:
that
of
the
Kings
was
chaungeable
,
yea
chaunged
:
that
of
the
Sannedrim
changeable
,
yea
chaunged
;
that
of
the
Primitiue
Church
(
which
is
the
point
I
stand
vpon
,
and
maintaine
in
this
my
booke
)
changable
,
yea
changed
;
and
why
may
not
the
l●tter
,
wh●ch
is
but
the
taile
of
the
former
,
be
chaunged
,
as
well
as
the
former
?
why
may
not
the
one
halfe
,
as
well
as
the
other
halfe
?
the
whole
,
as
well
as
the
part
?
the
Elders
as
well
as
the
Apostles
,
and
the
Euangelists
of
Christ
?
or
what
vnchangeable
nature
haue
the
Elders
,
aboue
the
Apostles
,
&
Euangelists
of
Christ
?
or
this
peece
more
then
all
the
other
Gouernments
had
?
All
this
speaketh
,
that
Church
Gouernments
are
things
different
,
and
indifferent
,
according
to
the
times
,
and
that
they
must
all
serue
the
times
:
and
the
times
,
and
they
,
serue
the
Churches
:
and
not
the
Churches
serue
them
.
And
here
obserue
with
me
,
that
if
the
officers
of
the
Primitiue
Church
(
who
onely
might
administer
the
Church
censures
)
b●e
alterable
:
then
the
censures
also
of
the
Primitiue
Church
,
are
alterable
as
well
as
the
officers
are
.
REASON
IIII
.
BVt
here
,
I
heare
them
say
,
that
God
in
not
sufficing
of
other
,
in
stead
of
the
former
Apostles
,
and
Euangelists
,
hath
by
his
speaking
worke
shewed
his
pleasure
,
and
will
;
for
the
abolishing
of
that
kind
of
Gouernment
,
and
leauing
onely
Pastors
,
and
Elders
to
abide
in
the
Church
,
hath
left
them
as
examples
,
and
patternes
for
vs
,
thereby
to
fashion
vnto
our selues
,
and
to
forme
for
euer
,
the
Gouernment
of
all
our
Churches
.
Very
well
,
by
the
same
reason
I
shew
,
that
the
Lord
not
sufficing
in
many
Churches
of
our
land
,
able
Ministers
,
and
godly
Elders
for
the
Gouernment
of
their
particular
Churches
,
hath
by
that
his
manifest
,
and
reuealing
speaking
worke
,
in
like
manner
,
shewed
his
pleasure
,
for
the
abolishment
of
their
rule
,
and
Gouernement
in
those
particul●r
Churches
.
And
then
if
God
by
his
speaking
worke
,
hath
let
the
world
see
,
that
he
will
not
haue
these
particular
Churches
to
be
gouerned
by
Pastors
,
and
ruling
Elders
,
as
the
Primitiue
Church
was
,
then
from
thence
we
can
farther
see
,
by
this
light
,
that
God
hath
giuen
from
heauen
,
that
the
same
is
the
reason
of
the
whole
,
and
the
part
,
and
if
it
may
by
Gods
oracle
,
and
voice
,
speaking
in
his
worke
,
be
changed
in
some
Churches
:
then
as
well
in
other
some
,
and
so
by
consequent
in
euery
Church
of
the
land
.
For
God
speaketh
as
well
by
his
worke
,
as
by
his
word
,
and
this
word
of
God
in
his
worke
going
before
,
and
speaking
,
and
directing
vs
,
is
euer
to
be
followed
,
and
hearkened
vnto
,
when
there
is
no
direct
commandement
vnto
vs
for
the
contrary
,
as
the
case
standeth
in
this
matter
now
in
hand
,
as
we
presently
meane
to
shew
,
if
God
permit
.
REASON
V.
ANd
here
I
might
stand
to
shew
how
many
things
may
alter
the
Gouernment
of
God
;
and
first
I
find
that
it
may
be
altered
by
a
contrary
dispensation
from
God
:
as
the
law
of
Moyses
by
the
comming
of
Christ
,
and
by
the
establishment
of
the
Gospel
of
God
:
secondly
it
may
be
altered
by
the
worke
of
God
,
abolishing
it
quite
and
cleane
,
as
the
Gouernement
by
the
Apostles
.
Thirdly
by
necessitie
,
which
maketh
many
things
lawfull
,
which
were
otherwise
vtterly
vnlawfull
,
for
that
made
it
lawfull
for
Dauid
to
eate
of
the
shew
bread
,
and
for
the
Disciples
to
plucke
the
eares
of
corne
,
on
the
Sabboth
day
.
Fourthly
,
by
the
troubles
of
the
land
,
and
Church
,
in
which
case
it
was
lawfull
for
the
Machabees
to
fight
on
the
Sabboth
,
and
to
breake
euen
a
morall
commaundement
.
Now
what
if
I
should
step
one
step
farther
,
and
say
,
that
it
might
vnder
a
godly
prince
be
chaunged
also
by
the
consent
of
the
land
,
and
Church
?
fearing
great
hurt
by
retaining
of
it
,
(
which
they
euidently
sawe
in
the
Popish
Church
,
armed
with
the
Ecclesiasticall
power
)
seeing
also
much
inconuenience
thereby
,
in
those
places
of
the
world
,
where
it
was
imbraced
:
and
lastly
,
that
it
could
nor
stand
with
the
Kings
Supremacy
,
and
the
present
estate
,
without
a
wonderfull
,
and
a
dange●ous
alteration
,
and
chaunge
:
which
are
reasons
altogether
equiualent
,
either
to
present
troubles
,
or
to
vrging
necessitie
:
And
reason
in
this
case
,
as
once
Christ
reasoned
in
another
,
not
altogether
vnlike
vnto
this
,
&
say
?
that
pollicies
were
made
for
men
,
and
not
men
for
pollicies
:
that
Gouernments
of
lands
,
and
Churches
,
were
made
for
the
vpholding
of
lands
,
and
Churches
:
and
not
lands
,
and
Churches
,
for
the
vpholding
of
Gouernements
.
And
that
all
Gouernments
whatsoeuer
,
must
of
necessitie
giue
place
to
the
health
,
and
good
estate
of
their
land
and
Church
:
and
what
if
I
should
subscribe
to
this
position
?
were
I
(
thinke
you
)
worthy
of
so
great
blame
,
as
is
laid
vpon
me
and
others
,
for
doing
so
?
But
I
meane
not
to
stand
vpon
this
,
we
haue
other
,
and
other
manner
of
reasons
,
to
beare
vs
on
,
and
to
iustifie
our
subscription
,
then
this
is
,
although
for
mine
owne
part
,
I
see
not
how
to
answere
this
.
REASON
VI
.
BVt
to
omit
these
generals
,
and
to
come
to
the
particular
Church
Gouernement
in
question
:
I
see
they
vrge
the
example
,
but
I
looke
into
the
co●maundement
,
that
must
warrant
,
and
ground
the
example
:
and
I
finde
in
all
the
word
,
not
one
word
,
for
the
perpetuity
thereof
.
In
the
fourth
Chapter
to
the
Ephesians
,
verse
11.12.13
.
The
Apostle
reckoneth
vp
precisely
,
the
particular
officers
,
that
Christ
hath
giuen
vnto
his
body
,
which
is
the
Church
,
for
the
edifying
thereof
,
vntill
wee
come
to
a
pe●fect
man
,
euen
vnto
the
full
measure
of
Christ
,
full
growen
:
which
onely
shall
be
at
the
resurrection
of
the
iust
,
and
the
officers
that
there
hee
mentioneh
,
so
long
to
endure
,
are
first
Apostles
,
then
Prophets
,
then
Euangelists
,
then
Pastors
,
and
Doctors
:
and
these
are
all
that
there
are
mentioned
,
to
continue
in
their
succession
,
vntill
the
appe●ring
of
Christ
.
As
for
ruling
Elders
,
it
seemeth
the
Apostle
had
forgotten
himselfe
:
for
hee
m●keth
of
them
no
mention
at
all
.
In
the
Epistle
to
Timothie
(
a
chiefe
ruler
in
the
Church
)
where
hee
professedly
teacheth
him
how
to
behaue
himselfe
in
the
Church
of
God
,
and
instructeth
him
in
the
whole
estate
▪
and
affaires
thereof
,
and
how
hee
ought
to
gouerne
,
and
rule
it
,
hee
speaketh
not
one
word
,
for
to
charge
vpon
him
the
perpetuitie
of
the
Eldershippe
.
In
the
sixt
Chapter
the
eleuenth
,
twelfth
,
and
thirteenth
verse
:
he
chargeth
him
to
follow
righteousnesse
,
godlinesse
,
faith
,
loue
,
patience
,
meekenesse
,
to
fight
the
good
sight
of
faith
,
&c.
And
concerning
this
commaundement
,
hee
saith
,
I
charge
thee
in
the
sight
of
God
,
who
quickneth
all
things
,
that
thou
keepe
this
commaundement
without
spot
,
and
vnblameable
,
vntill
the
appearing
of
our
Lord
Iesus
Christ
.
But
speaking
of
the
ruling
Elder
,
and
giuing
vnto
him
by
his
authoritie
double
honour
,
hee
chargeth
him
not
,
as
hee
did
in
the
case
before
,
to
obserue
that
commaundement
without
spot
,
and
vnchaungeably
,
vntill
the
appearing
of
our
Lord
Iesus
Christ
:
much
lesse
doth
hee
commaund
the
perpetuall
setting
of
him
in
the
Church
●●
God
.
Onely
hee
dooth
acknowledge
vnto
him
double
ho●our
,
while
hee
is
in
being
,
and
ruleth
well
in
the
Church
:
but
●ee
doeth
not
acknowledge
him
worthy
to
abide
for
euer
;
●nd
to
beare
rule
in
the
Church
of
God
for
euer
.
And
yet
,
(
if
e●●r
)
here
,
(
remembring
the
ruling
Elder
)
had
beene
a
fit
place
,
t●at
would
haue
required
the
Apostle
to
●aue
giuen
this
commaundement
vnto
Timothie
.
I
read
the
second
Epistle
to
Timo●●e
,
where
the
Apostle
might
haue
remembred
what
hee
had
●orgotten
in
the
former
,
but
I
finde
not
a
word
for
that
poynt
●●all
that
second
Epistle
of
his
.
I
read
diligently
the
Epistle
to
●itus
,
whom
Paul
left
for
that
purpose
in
Crete
,
that
hee
might
●●ll
and
fully
order
the
Church
there
:
I
finde
that
hee
com●●undeth
him
to
ordaine
Ministers
i●
the
Churches
that
wan●ed
.
But
hee
giueth
no
charge
for
the
ordering
of
the
ruling
E●ders
:
no
,
not
so
much
as
any
commaundement
,
for
the
euer●asting
abyding
of
them
in
the
Church
of
God
.
Neither
doe
I
●●de
in
all
the
Scriptures
,
that
are
able
sufficiently
to
teach
the
●hole
will
of
God
,
any
commandement
at
all
,
for
the
euerlasting
continuance
●f
the
consistorian
Eldership
.
Now
brethren
,
for
the
Lord
to
will
the
perpetuity
of
the
ruling
Eldership
,
&
not
to
reueale
his
will
for
the
perpetuitie
thereof
;
is
not
answerable
to
the
ordinarie
manner
of
God
,
who
neuer
spareth
in
expresse
wordes
to
reueale
his
will
,
for
the
perpetuitie
of
that
,
which
hee
is
pleased
to
haue
perpetuall
in
his
Church
.
In
the
twelfth
Chapter
of
Exodus
,
and
the
fourteenth
verse
,
when
he
doth
for
euer
establish
the
Passeou●r
,
he
saith
in
expresse
words
:
this
day
shall
be
vnto
you
a
remembrance
,
and
yee
shall
keepe
it
an
holy
Feast
vnto
the
Lord
throughout
your
generations
yee
shall
keepe
it
an
holy
Ordinance
for
euer
.
Againe
,
in
the
foure
and
twenty
Chapter
of
Exodus
,
the
●i
eteene
and
twent●e
verse
,
wh●n
hee
will
tie
A●ron
to
the
perpetuall
vse
of
the
brest-plate
●n
his
appearing
before
God
,
hee
saith
:
so
shall
Aaron
beare
the
names
of
the
children
of
I●raell
in
the
brest-plate
of
Iudgement
,
vppon
his
heart
,
when
hee
goeth
into
the
holy
place
,
for
a
remembrance
continually
before
the
Lord
.
And
the
like
charge
is
in
the
next
verse
for
the
continuall
putting
on
of
the
V
●●
,
and
Thu●m●m
,
when
hee
appeareth
before
the
L
●d
con●inually
.
And
againe
,
in
the
same
Chapter
,
speaking
of
the
holy
apparrell
of
Aaron
,
and
of
his
seede
,
he
saith
:
this
shall
be
a
law
for
euer
vnto
him
,
and
to
his
seede
after
him
.
And
againe
in
the
next
Chapter
,
verse
23.
establishing
the
Priesthood
for
euer
vnto
Aaron
,
and
his
seed
,
he
saith
:
and
Aaron
and
his
seed
,
shall
haue
it
by
a
statute
foreuer
of
the
children
of
Israel
.
In
like
manner
▪
when
hee
doth
ordaine
the
perpetuitie
of
the
Morning
,
and
Euening
sacrifices
:
Exod
29.38
.
The
perpetuitie
of
the
incense
:
Exod
.
30.8
.
The
washing
of
the
Priestes
hands
,
and
f●ete
:
Exod
.
30.21
.
The
sweet
oyle
:
ver
.
31.
The
vse
of
the
Sabb●th
.
Exod
.
31.13.17
.
In
expresse
words
hee
commandeth
the
perpetuitie
thereof
,
the
time
would
faile
me
,
and
it
would
be
needlesse
,
to
bring
forth
all
the
particular
places
of
Scripture
,
for
the
confirmation
of
this
point
:
in
these
,
being
but
a
few
,
you
may
see
the
trueth
of
the
whole
,
and
how
euer
the
Lord
vseth
to
tie
to
a
perpetuall
ordinance
,
a
perpetuall
commandement
.
And
this
being
in
all
other
things
the
ordinary
course
of
the
Lord
,
doth
it
not
seeme
strange
and
wonderfull
in
your
eyes
,
that
the
Lord
should
not
in
like
manner
by
a
plaine
commaundement
,
for
the
perpetuitie
of
your
Church
Gouernment
,
establish
,
and
set
it
vp
for
euer
?
doth
it
not
amaze
you
,
and
make
you
dumbe
,
and
mute
,
that
the
Lord
should
be
vtterly
mute
,
and
silent
in
this
point
:
and
yet
vsually
in
all
other
perpetuall
ordinances
,
vse
so
many
,
and
so
plaine
words
,
for
the
perpetuitie
of
them
?
Pardon
vs
Christian
brethren
,
if
we
dare
not
auouch
it
to
be
perpetua●l
,
when
the
Lord
doth
not
speake
it
,
if
we
suspect
it
not
to
hee
his
will
,
when
himselfe
doth
not
say
that
it
is
his
will
,
if
we
be
suspicious
,
where
the
Lord
is
silent
:
if
we
doubt
,
where
the
Lord
is
dumbe
:
if
we
make
no
conscience
to
obey
,
when
you
can
shew
no
:
we
see
,
any
commandement
,
which
we
are
tyed
to
obey
.
And
therefore
to
conclude
this
point
,
I
say
of
Ecclesiasticall
Discipline
,
as
once
Paul
said
of
an
other
indifferent
thing
;
namely
of
marriage
,
that
concerning
this
thing
,
neither
I
,
nor
you
,
haue
any
commandement
at
all
:
and
therefore
,
though
as
faithfull
men
,
you
may
giue
councell
to
entertaine
that
,
yet
you
can
giue
,
in
the
name
of
God
,
no
commandement
so
to
doe
.
But
as
Paul
left
marriage
,
so
must
you
leaue
the
Primitiue
Church
Discipline
at
libertie
,
and
hold
it
to
bee
free
for
the
Church
peaceably
to
receiue
,
or
not
to
receiue
it
at
all
.
REASON
.
VII
.
ANd
that
which
is
yet
a
farther
point
,
the
Scripture
hath
not
precisely
defined
,
what
sinnes
the
ruling
Elders
of
the
Church
are
to
intermeddle
in
,
as
whither
they
are
to
lay
the
cen●●re
of
excommunication
vpon
murder
,
theft
debt
,
rebellion
,
and
such
like
sins
as
were
seuerely
punished
euen
by
the
heathen
Kings
,
and
whereof
the
Scriptures
,
and
all
succeeding
ages
haue
giuen
not
any
one
example
:
or
whither
they
were
to
draw
the
sword
of
excommunication
onely
against
adulterers
,
couetous
persons
,
extortioners
,
railers
,
idolaters
,
and
prophaners
of
the
Sabboth
:
which
being
esteemed
the
lesser
sinnes
,
were
neglected
of
the
●eathen
Kings
,
but
seuerely
punished
of
the
Church
of
God
:
as
●ppeareth
both
by
expresse
commaundement
,
and
manifest
ex●●ples
in
the
word
of
God
.
Neither
is
it
plainely
reuealed
in
the
Scripture
,
whither
onely
the
Minister
,
or
iointly
with
the
Mini●●er
,
the
Lay
be
to
Elder
minister
excommunication
:
if
the
Lay
●●der
may
excommunicate
,
then
how
is
that
saying
of
Christ
spo●●n
onely
to
the
Ministers
,
whose
sinnes
ye
remit
,
they
are
remit●ed
;
and
whatsoeuer
ye
bind
in
earth
,
is
bound
in
heauen
?
if
he
●ay
not
excommunicate
,
how
is
he
a
gouernour
Ecclesiasticall
,
that
hath
not
the
power
of
the
Ecclesia●ticall
sword
to
gouerne
,
a●d
rule
withall
?
and
thus
the
Scripture
hath
left
vs
in
a
doubt
,
●●at
hath
neede
of
an
Apostle
to
determine
:
neither
is
the
time
〈◇〉
the
Lay
Elders
rule
,
limited
by
the
Scripture
,
as
whether
it
be
to
●edetermined
yeerely
,
or
wh●ther
it
bee
to
endure
his
whole
life
.
And
thus
hath
the
Scripture
,
not
determining
the
office
of
the
●ay
Elder
,
as
it
hath
the
office
of
Aaron
,
the
King
,
the
Pastor
,
the
Deacon
and
the
aged
Widowes
,
made
vs
of
necessitie
to
doubt
of
●●and
to
suspect
that
it
was
not
the
pleasure
of
the
Lord
,
that
such
●one
should
bare
for
euer
office
in
the
Church
,
whose
office
for
●●e
Church
is
so
barely
,
or
rather
not
at
all
,
in
many
points
determined
.
And
surely
it
seemeth
an
incre●●ible
thing
to
me
,
that
the
Lord
should
set
an
o●ficer
perpetually
in
the
Church
,
and
not
●●e
him
nor
shew
him
his
office
,
in
plaine
and
open
words
,
pre●●el●
determined
.
And
that
which
more
is
,
the
Lord
hath
not
vouchsafed
to
set
●●m
forth
no
,
not
by
his
particular
g●ifts
,
n●r
what
manner
of
●●n
he
ought
to
be
,
th●●
should
beare
the
office
of
the
Church
Elder
.
In
the
first
Epi●●le
●o
Timothie
,
Chapte●
3.1
.
the
Lord
hath
particularly
described
the
Bishops
by
their
seuerall
guifts
:
and
so
he
hath
described
the
speciall
guifts
of
the
Deac●●s
,
and
of
the
Church
widowes
,
Chap.
3.8
.
&
5.2
.
Where
also
had
bene
a
fit
place
to
haue
described
in
like
manner
,
the
guif●s
of
the
●ay
Elder
.
But
the
Lord
by
his
spirit
in
deepe
silence
passeth
ouer
him
,
and
toucheth
not
his
required
guifts
,
no
not
in
one
word
.
In
the
Epistle
to
Titus
,
Chap.
1.7
.
The
Apostle
te●eth
vs
what
manner
of
man
the
Elder
must
bee
:
but
least
we
should
take
him
to
speake
of
the
lay
Elder
,
hee
presently
vnfoldeth
hims●l●e
,
and
saith
,
for
a
Bishop
must
be
without
blame
,
&c.
And
here
I
m●ke
the
challenge
to
all
on
the
contrary
side
,
if
they
can
to
shew
,
where
the
lay
Elder
is
described
by
his
particular
guifts
:
which
I
know
already
they
shall
neuer
be
able
to
doe
.
Now
whence
was
it
tr●w
ye
,
that
the
Lord
doth
not
vnfolde
vnto
vs
,
nor
set
downe
the
the
particular
guifts
of
the
lay
ruling
Elders
?
was
it
thinke
you
of
forgetfulnesse
,
or
of
contempt
,
or
of
neglect
?
was
it
no
matter
what
manner
of
person
he
were
,
that
beate
office
,
a●d
rule
in
the
Church
of
God
?
God
forbid
that
we
should
esteeme
so
.
What
was
it
then
?
Surely
I
can
in
equitie
,
and
reason
,
see
no
other
reason
of
it
,
then
this
:
that
the
Lord
did
foresee
,
that
he
was
,
but
for
a
season
to
endure
:
euen
till
Kings
spr●nge
vp
that
should
according
to
their
office
rule
the
Church
in
all
the
wayes
of
God
,
as
once
without
the
kings
,
the
ruling
Elders
did
.
And
that
this
was
the
meaning
of
the
Lord
,
I
gather
by
the
reasons
of
our
aduersaries
,
that
argue
the
perpetuitie
of
the
Deacon
,
and
the
rest
of
the
Church
officers
,
because
they
are
set
into
the
Church
,
with
their
particular
guifts
,
and
call●ngs
from
G●d
.
Whence
I
reason
,
that
if
the
Pastors
,
and
Deacons
,
being
set
out
in
their
guifts
,
are
thereby
set
vp
in
the
Church
for
euer
:
then
on
the
contrary
,
ruling
Elders
being
not
set
out
in
their
guifts
,
are
not
to
be
set
vp
for
euer
,
and
that
of
necessitie
,
in
euery
particul●r
Church
:
and
then
,
if
the
rulers
be
needles
:
the
rule
it selfe
,
the
Primitiue
Gouernement
is
needlesse
in
like
manner
,
as
well
as
they
are
.
REASON
VIII
.
BVt
omitting
these
things
:
I
come
to
c●nsider
the
persons
that
were
in
the
Primitiue
Church
gouerned
,
by
Ecclesiastical
Discipline
and
I
find
them
to
be
all
brethren
:
●ll
b●gotten
of
one
,
and
the
same
seede
of
the
word
:
all
Saints
,
as
●he
Apostle
calleth
them
:
all
called
by
the
Gospell
of
God
:
and
separated
from
the
multitude
of
the
vnbeleeuing
Gentils
;
and
ioyned
vnto
the
Church
of
God
:
all
open
professors
therof
,
and
such
as
had
at
the
least
,
a
temporary
faith
.
All
these
voluntarily
gaue
themselues
first
vnto
God
,
and
then
vnto
the
Apostles
,
and
to
the
Church
of
God
,
to
be
gouerned
by
that
.
And
vnto
these
men
,
the
Ecclesiasticall
censure
of
Excommunication
,
and
the
power
of
the
Church
seemed
to
be
,
and
was
indeede
vnto
them
,
of
very
great
power
,
to
keepe
them
in
awe
,
to
restraine
them
from
sinne
,
and
to
leade
them
forth
in
all
the
right
wayes
of
God
.
For
these
men
to
be
seperate
from
the
brethren
,
whom
they
loued
as
their
own
soules
:
to
be
cast
out
of
the
Church
,
where
one
day
was
better
then
a
thousand
else-where
;
where
to
be
a
doore-keeper
,
was
better
then
to
be
a
king
in
another
place
,
was
a
heauy
cen●ure
,
and
a
grieuous
punishment
indeede
;
for
these
men
to
be
counted
as
Heathen
,
whom
Christ
,
and
themselues
counted
as
dogges
:
to
be
giuen
by
excommunication
vnto
the
Diuell
:
to
haue
their
sinnes
bound
in
heauen
,
as
the
Church
had
bound
them
in
the
earth
,
was
a
terrible
coertion
,
and
a
punishment
in
their
iudgement
equall
to
hell
,
and
vnto
eternall
death
;
and
therefore
as
bad
,
nay
farre
worse
then
temporall
death
.
But
this
censure
of
the
Church
,
that
was
to
the
brethren
,
&
vnto
the
Church
so
terrible
,
&
so
fearful
a
thing
,
was
to
the
Gentiles
,
and
to
the
rest
that
were
without
,
a
most
contemptible
,
and
dispised
thing
:
it
concerned
not
,
nor
touched
their
bodies
;
and
they
,
of
a
certainty
did
not
know
,
that
they
had
soules
,
it
was
the
binding
of
them
in
their
sinnes
,
that
were
slaues
,
and
vtterly
sold
vnto
sinne
:
it
was
a
spiritual
punishment
,
and
they
were
carnall
men
:
for
them
to
be
shut
out
of
the
Church
,
that
despised
the
Church
,
and
persecuted
it
:
for
them
to
be
seperated
from
the
brethren
,
that
of
themselues
,
did
seperate
themselues
from
the
brethren
,
and
did
hate
them
,
and
s●e
from
them
,
as
from
a
Toade
,
or
a
Snake
,
was
a
most
absurd
thing
.
In
a
word
,
that
which
to
the
beleeuers
,
was
a
censure
as
heauy
as
death
,
to
these
men
,
was
not
so
much
as
a
slea-biting
;
and
therefore
these
men
were
not
by
the
Iudgement
of
the
Apostle
,
lyable
,
to
the
gouernment
of
the
Church
.
I
wrote
vnto
you
(
saith
the
Apostle
,
in
his
Epistle
to
the
Corinthians
.
5.
ver
.
9.10
11
,
12
,
13.
)
that
ye
should
not
company
together
,
with
fornicators
,
and
not
altogether
with
the
fornicators
of
this
wo●ld
,
or
with
the
couetous
,
or
with
extortioners
,
or
with
idolaters
,
for
then
ye
must
go
out
of
the
world
.
But
now
I
haue
written
vnto
you
,
that
ye
companie
not
together
;
if
any
that
is
called
a
brother
be
a
fornicator
,
or
couetous
,
or
an
idolater
,
or
a
rayler
,
or
a
drunkard
,
or
an
extortioner
with
such
a
one
eate
not
;
for
what
haue
I
to
doe
,
to
iudge
them
also
which
are
without
?
Do
not
you
iudge
them
that
are
within
?
But
God
shall
iudge
them
that
are
without
:
where
the
Apostle
plainely
sheweth
,
that
the
censure
of
excommunication
,
did
not
appertaine
to
the
despising
Gentiles
,
nor
the
wicked
of
the
world
,
that
were
without
,
and
were
not
,
nor
could
not
bee
called
brethren
:
for
these
men
were
to
bee
left
to
the
fearefull
iudgements
of
God
onely
,
hauing
none
from
the
Church
that
they
regarded
;
nor
none
from
the
King
that
he
inflicted
:
and
therfore
he
permitteth
none
to
be
gouerned
by
the
Church
,
but
them
that
were
first
within
;
and
secondly
were
called
brethren
:
so
the
censure
of
excommunication
fitteth
none
in
the
Apostles
iudgment
,
but
them
that
were
within
.
Now
it
is
plaine
,
that
the
greatest
parte
of
our
Church
,
are
no
such
manner
of
men
:
they
came
not
voluntarily
vnto
the
Church
,
but
came
by
compulsion
:
they
were
not
specially
called
,
but
turned
Christians
with
the
King
:
they
haue
not
so
much
as
a
temporary
faith
,
but
are
drowned
as
deepe
in
vnbeleefe
,
as
the
very
Gentiles
were
:
they
make
not
so
much
as
a
profession
of
the
Gospell
,
but
despise
the
professors
and
the
profession
,
as
much
as
euer
the
Gentiles
did
:
they
are
some
of
them
as
grosly
ignorant
,
as
euer
the
Gentiles
were
:
they
delight
in
sinne
,
and
are
as
prophane
,
as
euer
the
Gentiles
were
:
they
despise
the
brethren
,
the
Church
,
and
the
censures
of
the
Church
,
as
much
as
euer
the
Gentiles
did
:
In
a
word
,
in
name
they
are
Christians
,
but
in
deede
,
and
truth
,
they
are
Gentiles
:
and
if
wee
may
rightly
count
him
a
heathen
,
that
is
excommunicate
by
the
Church
:
much
more
may
we
esteeme
so
of
him
,
that
is
excommunicate
ipso
facto
,
as
the
law
speaketh
:
That
is
,
that
of
himselfe
,
by
his
notable
sinnes
,
without
the
immediate
authority
of
the
Church
,
is
an
excommunicate
person
.
Now
such
men
as
these
;
who
can
cal
them
brethren
?
And
therfore
to
punish
these
men
by
seperating
them
from
the
Church
,
that
hold
it
a
punishment
to
be
tyed
&
brought
vnto
the
Church
:
to
cast
out
these
men
from
the
Church
,
that
desire
to
be
lawfully
absent
from
the
Church
:
to
seperate
these
by
excommunication
from
the
brethren
,
that
seperate
themselues
from
them
,
and
flie
from
them
,
as
from
a
serpent
,
and
vtterly
despise
excommunication
;
is
in
the
iudgement
of
our
aduersaries
,
a
very
vnfit
thing
:
and
therefore
if
in
the
Apostles
iudgement
,
the
censure
of
excommunication
(
the
very
sword
of
Ecclesiastical
gouernment
)
pertained
only
vnto
brethren
;
and
the
greatest
part
of
our
Church
are
none
such
:
then
I
cannot
see
,
how
that
gouernment
can
be
thrust
of
necessity
vpon
such
a
people
.
I
confesse
,
that
our
prophane
men
are
worthy
,
and
fittemen
to
be
excommunicate
,
but
excommunication
fitteth
them
not
,
nor
is
not
worthy
of
them
:
it
is
not
fitte
to
giue
holy
things
vnto
dogges
;
not
to
cast
pearles
vnto
swine
;
not
to
set
vp
the
holy
gouernment
Ecclesiasticall
,
as
vpon
a
Stage
to
be
made
contemptible
,
and
despised
of
the
greatest
sort
of
men
.
And
if
it
be
not
now
fit
in
the
hand
of
the
great
men
of
the
Church
,
armed
with
the
power
of
the
king
,
and
countenanced
by
him
;
and
that
in
the
eyes
of
our
aduersaries
:
how
would
it
be
despised
among
our
prophane
persons
,
in
the
hands
of
the
poore
Ministers
,
and
baser
men
of
the
Church
?
And
if
now
it
fitteth
not
our
estate
,
by
their
owne
confession
;
how
would
it
fit
the
estate
of
the
Primitiue
Church
Gouernement
?
And
therefore
to
hold
that
such
a
Gouernement
,
by
the
will
,
and
commandement
of
God
,
is
to
be
set
vp
ouer
such
a
people
,
as
by
the
expresse
will
and
commaundement
of
God
,
are
exempted
from
that
gouernement
;
is
to
hold
contraries
,
things
impossible
,
monstrous
absurdities
,
in
very
reason
:
and
therefore
to
conclude
this
point
;
I
hold
,
that
if
there
were
now
(
as
the
Brownists
haue
begunne
,
and
as
it
was
in
the
Primitiue
Church
)
a
seperation
made
of
the
brethren
,
from
the
rest
of
the
Prophane
;
these
brethren
which
would
be
but
a
poore
few
,
a
small
number
God
wot
,
might
be
gouerned
by
Ecclesiasticall
Discipline
,
with
more
reason
:
but
the
rest
,
which
are
the
most
parte
of
the
land
,
were
vtterly
vncapable
thereof
;
and
therefore
to
tie
to
a
people
,
mixed
together
,
the
discipline
Ecclesiasticall
,
is
not
according
to
the
Apostles
rule
;
nor
euer
sprang
of
the
holy
spirit
of
God
:
as
there
is
one
King
,
one
Church
,
one
people
of
all
;
so
there
must
be
a
gouernement
fitted
for
all
,
that
may
feare
all
,
Christians
in
name
,
and
Christians
in
truth
;
that
may
gouerne
all
,
and
that
may
be
reuerenced
of
al
sorts
of
men
:
which
cannot
be
(
as
the
case
,
and
people
stand
)
the
gouernement
Ecclesiasticall
.
REASON
IX
.
ANd
yet
further
,
I
looke
vpon
the
persons
that
did
gouerne
,
and
bare
the
whole
sway
in
the
Primitiue
Church
,
and
I
find
that
the
principal
ruler
there
▪
was
the
preaching
Elder
:
which
was
the
Minister
of
the
Church
.
And
I
find●
that
it
is
no
essentiall
part
of
the
Ministers
function
,
to
rule
the
people
with
the
sword
Ecclesiasticall
:
and
that
the
Lord
vnder
the
word
〈◇〉
,
which
is
to
feede
the
flocke
,
hath
not
giuen
a
necessary
,
and
essentiall
power
to
the
Church
,
to
rule
,
and
to
gouerne
the
same
,
for
euer
.
For
if
to
rule
be
as
essentiall
to
the
Minister
,
as
it
is
to
preach
,
and
to
minister
the
Sacraments
,
then
it
is
as
notable
a
sinne
in
the
Ministers
to
omit
ruling
,
as
it
is
to
omit
preaching
,
then
let
them
looke
to
this
.
Then
the
Apostle
tha●
charged
Timothie
as
hee
would
answere
before
God
,
and
his
blessed
Christ
,
to
preach
the
word
,
should
also
haue
charged
as
earnestly
vpon
him
,
the
like
diligence
,
and
care
,
in
ruling
the
slocke
.
Then
would
Christ
also
in
like
manner
haue
charged
his
Disciples
,
to
go
out
into
all
the
world
,
and
to
preach
and
to
Baptise
,
and
to
rule
,
and
gouerne
the
Church
also
:
which
yet
it
is
plaine
that
he
did
not
.
If
to
rule
be
of
the
essence
of
the
Minister
,
then
the
same
power
being
iointly
,
and
in
equall
manner
,
in
the
lay
Elder
,
the
name
of
the
Minister
,
(
which
is
euer
giuen
by
the
form●
,
and
essentiall
part
)
must
be
giuen
to
the
lay
Elder
:
yea
,
and
if
a
part
of
the
essentiall
function
of
the
Min●stery
,
bee
essentiall
to
the
lay
Elder
,
and
doe
sticke
,
and
abide
really
in
him
,
then
must
also
the
whole
essence
,
and
the
forme
it selfe
of
the
Minister
essentially
dwell
in
the
lay
Elder
,
for
the
forme
cannot
be
diuided
:
nor
suscipere
magis
,
aut
minus
:
and
then
by
consequent
the
lay
Elder
,
shall
bee
made
a
Clergie
man
,
and
a
lay
man
,
at
the
same
instant
,
which
to
hold
,
is
too
absurde
and
grosse
.
To
punish
sinne
is
an
essentiall
part
of
the
Kings
office
:
if
thou
doe
euill
(
saith
the
Apostle
to
the
Romanes
,
Chap
13.4
.
)
Feare
,
for
the
King
beareth
not
the
sword
in
vaine
.
For
he
is
the
Minister
of
God
to
take
vengeance
on
him
,
that
doth
euill
.
Whence
it
appeareth
that
to
punish
sinne
,
is
essentiall
to
the
King
,
and
therefore
but
accidentall
to
the
Ministers
,
except
you
will
haue
all
ministers
,
as
Melch●sedeth
,
to
be
Priests
and
Kings
.
The
Priests
vnder
the
Law
,
were
full
Priests
;
and
yet
they
neuer
had
authoritie
to
rule
,
or
gouerne
the
Church
,
nor
to
punish
sinne
by
any
censure
at
all
.
Neither
did
they
euer
intermeddle
therewith
;
vntill
the
kingly
power
was
taken
from
among
their
tribes
and
put
into
the
hands
of
strangers
,
that
did
not
punish
sinne
according
to
the
law
of
God
.
Yea
,
Iesus
Christ
,
as
he
was
a
Minister
of
the
circumcision
,
and
but
a
Priest
onely
,
by
vertue
of
that
office
alone
,
neuer
tooke
vpon
h●m
power
,
to
rule
the
Church
.
And
therefore
,
neither
did
he
inte●meddle
in
diuiding
the
inheritance
,
(
being
thereunto
r●ques●ed
)
betweene
two
brethren
:
neither
did
he
condemne
to
death
the
●ou
an
taken
in
adultery
:
neither
did
he
establish
,
before
hee
●as
seated
in
his
kingdome
,
that
gouernment
of
the
Church
,
that
he
set
vp
afterward
.
In
a
word
it
is
confessed
of
all
,
that
to
go●e●ne
t●e
Church
,
doth
belong
to
the
princely
;
and
therefore
not
●nto
the
Priestly
office
of
Iesus
Christ
,
and
therefore
if
it
belong
●ot
vnto
the
office
of
Christ
,
as
hee
is
a
Priest
,
to
gouerne
the
Church
:
I
cannot
see
how
it
can
belong
to
the
Ministers
of
Chr●st
,
by
vertue
of
their
ministeriall
function
:
except
wee
hold
●●e
Priesthood
of
the
seruants
,
to
be
more
ample
,
and
large
,
then
the
Priesthood
of
their
Lord
,
and
master
was
:
which
to
hold
,
I
●old
,
to
be
too
absurde
,
and
grosse
.
I
conclude
therefore
,
that
as
●●e
kingly
office
of
Christ
,
is
not
essentiall
to
the
ministery
:
so
●●e
ruling
office
to
gouerne
the
Church
,
is
not
essentiall
,
but
one●y
accidentall
thereunto
:
and
therefore
may
bee
absent
from
●●em
,
or
present
with
them
,
without
any
hurt
or
wrong
vnto
them
at
all
:
and
that
it
is
no
perpetuall
function
,
euerlastingly
adioyned
to
the
Ministerie
,
and
an
ordinary
thing
,
appeareth
:
●or
that
the
Priests
vnder
the
law
were
neuer
at
all
possessed
thereof
●ordinary
daies
For
that
the
Apostles
of
Christ
,
for
many
daies
,
●ere
not
indu●d
with
this
ruling
power
:
and
for
that
Christ
as
he
●●s
an
ordinarie
Minister
,
neuer
intermedled
there
with
.
It
is
●ame
therefore
,
that
it
was
not
in
the
ministers
of
the
Church
,
●●er
an
essentiall
,
or
an
ordinary
matter
:
but
only
a
braunch
of
the
kingly
power
of
Christ
that
extraordinarily
,
(
by
reason
that
●●dinarie
●ouerners
could
not
be
had
)
was
deriued
from
Christ
,
●o
the
Ministers
of
Christ
,
by
reason
of
the
present
necessitie
.
And
therefore
,
that
is
was
to
endure
but
for
a
season
in
them
:
euen
vntill
the
ordinary
,
which
is
the
godly
king
;
●ight
be
set
up
in
the
Church
of
God
.
And
therefore
was
then
to
bee
de●●●mined
,
when
kings
became
Christians
:
and
neuer
after
that
,
●
th●m
,
to
be
held
as
a
matter
of
necessitie
.
And
as
for
the
word
〈◇〉
,
as
it
signifieth
to
gouerne
,
and
to
rule
:
so
it
is
most●●
properly
applied
to
the
king
,
and
therefore
Homer
in
his
Iliades
,
vsually
calleth
Agamemnon
,
〈◇〉
,
that
is
the
ruler
,
&
the
prince
of
the
people
.
But
as
it
signifieth
to
feede
,
as
the
shepheard
feedeth
the
flocke
:
so
it
is
most
properly
appertaining
vnto
the
Ministers
.
To
rule
,
and
to
preach
,
is
a
double
worke
,
and
therefore
the
Apostle
tied
to
the
ruling
preacher
,
double
honour
:
the
honour
of
a
Priest
,
and
the
honour
of
the
prince
of
the
people
:
both
which
the
Pope
still
vnlawfully
challengeth
to
himselfe
vnder
,
and
against
the
Christian
Emperour
.
But
for
our
Ministers
,
it
were
more
seemely
with
vs
,
in
peace
,
and
humilitie
to
want
it
:
then
contentiously
,
I
will
not
say
ambitiously
,
vnder
a
Christian
King
,
with
the
Pope
to
pursue
it
.
And
seeing
they
see
it
to
be
a
part
of
the
princely
,
and
no
part
of
the
Priestly
office
of
Christ
:
how
is
it
,
that
they
doe
not
see
it
to
bee
much
lesse
any
part
of
their
Priestly
,
or
ministeriall
function
?
and
being
they
see
it
to
be
no
part
of
their
ministeriall
office
,
but
a
part
of
the
Kingly
office
of
Christ
,
which
is
put
ouer
to
the
Kings
and
Princes
of
the
Church
:
how
is
it
,
that
not
contented
with
their
ministeriall
function
,
they
desire
,
nay
dare
,
to
take
vpon
themselues
,
and
intermeddle
with
a
Kingly
office
,
and
incroach
vpon
the
office
of
the
King
,
whereunto
(
it
being
no
part
of
their
calling
)
they
haue
no
extraordinary
calling
by
God
,
in
these
our
dayes
of
peace
,
nor
ordinarie
,
by
the
Church
by
God
?
And
being
they
see
it
to
be
a
matter
accidentall
,
befalling
the
minister
extraordinarily
,
as
the
fittest
man
to
gouerne
the
persecuted
Church
,
in
the
absence
,
and
totall
want
of
the
Christian
King
:
how
is
it
,
that
they
see
it
not
as
an
accident
of
that
nature
,
to
be
lawfully
absent
from
them
,
vnder
a
godly
King
?
And
then
if
vnder
a
godly
King
,
it
may
lawfully
be
absent
from
the
Minister
,
that
claimeth
a
speciall
interest
therein
:
much
more
may
it
be
lawfully
absent
from
the
inferior
flocke
,
and
the
lay
people
,
from
out
of
whom
the
lay
Elders
were
taken
:
and
therefore
can
claime
a
lesser
interest
therein
,
then
their
superiour
Ministers
:
which
are
in
this
case
euery
way
priuiledged
aboue
them
.
If
then
it
may
bee
wanting
in
the
Minister
and
in
his
flocke
,
then
it
may
be
wanting
in
that
one
Church
,
then
in
euery
one
;
and
if
it
may
be
wanting
in
the
parts
,
then
the
same
being
the
reason
of
the
whole
,
and
the
parts
,
it
may
be
wholy
wanting
in
the
whole
Church
,
that
is
gouerned
by
a
godly
King
.
REASON
.
X.
ANd
yet
further
,
I
looke
into
the
procreant
cause
,
that
first
brought
forth
Ecclesiasticall
Discipline
,
&
I
find
that
to
be
●●e
want
of
godly
kings
,
and
the
want
of
care
,
and
iustice
,
in
the
●eathen
Kings
:
&
so
by
consequent
,
the
meere
necessitie
of
such
Gouernment
to
be
established
,
first
brought
it
into
the
Church
●f
God
.
For
in
the
dayes
of
Dauid
,
Salomon
,
Ezekias
,
Iosias
,
and
or●inarily
of
all
the
Kings
of
Iudah
,
the
Sannedrim
,
that
is
,
the
●uling
Councell
of
Elders
,
and
excommunication
,
the
very
sword
and
power
Ecclesiasticall
,
was
not
so
much
as
once
named
,
much
●esse
in
vse
in
the
Church
,
by
any
commaundement
from
God
:
but
all
sinnes
were
there
,
and
then
punished
,
by
no
Ecclesiasticall
,
●ut
by
the
ciuill
magistrate
,
and
by
power
meerely
ciuill
,
according
to
the
Law
of
Moyses
.
But
when
persecution
raged
in
the
Iewish
Church
,
when
the
kingdome
was
departed
from
Iudah
,
and
a
law-giuer
from
betweene
his
legges
,
when
straungers
rose
vp
,
&
bore
rule
,
that
feared
not
God
,
nor
looked
to
the
execution
of
iustice
,
according
to
the
law
of
God
:
then
for
want
of
other
Iustices
,
and
Iusticers
,
rose
vp
the
Sannedrim
:
to
bridle
by
the
censures
of
the
Church
,
(
which
onely
were
left
free
for
them
lawfully
to
vse
)
the
lesser
sinnes
so
accounted
:
for
as
for
the
greater
which
were
punished
by
the
Kings
of
the
Gentiles
,
them
they
intermedled
not
with
.
Then
wee
read
that
the
high
Priests
had
determined
to
vse
excommunication
,
(
a
thing
neuer
before
heard
of
among
the
Iewes
)
against
them
that
beleeued
in
Christ
.
Whence
it
appeareth
that
Ecclesiasticall
Discipline
sorted
not
with
godly
and
Christian
Kings
,
that
it
stood
not
with
the
peaceable
estate
of
the
Church
,
and
that
it
was
no
ordinary
kinde
of
Gouernement
:
but
altogether
extraordinarie
,
accompaning
the
troubled
,
and
persecuted
estate
of
the
Church
.
And
as
it
neuer
was
in
vse
during
the
time
of
the
godly
Kings
:
so
neither
could
it
,
nor
should
it
haue
beene
in
vse
,
had
the
like
godly
rulers
still
carried
the
sway
in
the
Iewish
Church
.
For
that
pollicie
of
God
that
was
for
the
former
times
,
and
vnder
the
former
kings
,
all
sufficient
for
the
absolute
Gouernement
of
the
Iewish
estate
:
should
haue
bene
vnder
the
like
,
for
after
times
,
as
suffiicient
for
the
absolute
gouerning
of
them
:
and
therefore
being
as
sufficient
for
those
latter
,
as
for
the
former
times
,
it
should
haue
bene
as
needlesse
in
the
last
dayes
,
as
it
was
in
the
first
:
and
therefore
as
well
haue
bene
wanting
in
the
latter
dayes
,
as
it
was
in
the
former
:
and
so
,
as
a
needlesse
Gouernement
,
in
the
full
light
of
the
former
all
sufficient
,
haue
beene
still
put
out
,
and
wholly
wanting
in
the
Ecclesiasticall
estate
of
the
Iewes
.
And
yet
further
it
is
confested
by
our
brethren
,
that
the
Ecclesiasticall
Gouernement
by
them
so
desired
,
is
in
effect
the
same
,
that
the
Iewish
persecuted
Church
,
gouerned
by
the
Sanneorita
,
first
brought
into
vse
:
which
being
so
,
plainely
sheweth
,
that
the
Ecclesistaical
Discipline
was
not
first
brought
into
the
Church
by
the
power
of
Iesus
Christ
.
Neither
was
it
then
set
vp
as
a
parcell
of
the
Kingdome
of
Christ
.
Neither
was
held
as
any
part
of
the
Gospell
of
Christ
:
for
it
was
brought
into
the
Church
before
the
father
had
giuen
all
power
to
his
sonne
in
heauen
,
and
in
earth
,
before
hee
had
receiued
as
yet
the
kingdome
.
Yea
before
the
dayes
of
the
Gospell
:
yea
before
Christ
Iesus
was
as
yet
come
in
the
flesh
.
And
therefore
it
was
not
brought
into
the
Church
,
first
by
Christ
as
our
brethren
would
seeme
to
beleeue
,
and
perswade
vs
with
them
to
beleeue
,
as
the
power
of
Iesus
,
for
the
perpetuall
Gouernement
of
his
kingdome
the
Church
:
but
it
was
first
brought
in
by
the
Iewish
Church
,
in
the
mere
want
of
the
other
Gouernement
of
God
,
by
the
Gentile
Kings
by
strong
hand
with-held
.
Seeing
therefore
that
this
Ecclesiasticall
Discipline
was
neuer
brought
in
by
Moyses
,
the
first
law-giuer
:
nor
yet
at
the
first
by
Christ
,
the
second
law-giuer
:
nor
neuer
in
vse
in
all
the
dayes
of
the
godly
Iewish
kings
:
no
nor
neuer
should
haue
beene
in
vse
in
all
their
peaceable
estate
:
And
in
that
it
came
first
into
the
Church
in
the
persecuted
estate
thereof
,
and
when
all
godly
kings
were
vtterly
taken
away
and
wanting
:
It
must
needes
follow
,
that
onely
very
necessitie
,
and
the
want
of
godly
kings
to
gouerne
the
Church
,
first
,
brought
it
into
the
Church
of
God
.
And
this
will
the
better
appeare
,
if
we
looke
into
the
Primitiue
Church
,
where
this
Ecclesiasticall
Discipline
was
in
the
greatest
vse
:
for
in
that
it
will
more
manifestly
appeare
,
that
meere
necessity
there
set
it
vp
;
for
there
was
thē
a
Church
:
Ergo
,
a
body
.
A
body
,
if
it
keepe
his
good
constitution
,
must
be
gouerned
well
:
this
body
therefore
of
the
Church
that
it
might
be
well
;
must
be
gouerned
well
:
that
it
might
be
gouerned
well
,
there
must
be
good
gouernours
,
and
good
lawes
,
by
the
which
the
gouernours
must
gouerne
well
,
this
good
and
well
composed
body
of
Christ
.
But
where
should
they
haue
gouernours
to
looke
to
this
body
of
God
?
The
Kings
and
Princes
of
the
earth
,
the
ordinary
rulers
to
whom
it
belonged
,
refused
it
;
and
all
the
Gentill
rulers
refused
it
;
ordinary
rulers
therefore
there
were
not
any
to
bee
had
:
Nay
,
where
should
they
haue
rulers
Christian
for
the
body
of
Christ
?
Should
they
,
or
could
they
fetch
them
from
Gentile
,
and
Heathen
Kings
?
There
was
vtterly
then
a
want
of
all
ordinary
rules
,
and
rulers
for
the
gouernement
of
this
body
Ecclesiastical
,
which
was
the
Church
of
Christ
;
the
ordinary
therefore
being
wanting
,
Christ
extraordinarily
from
heauen
reached
them
foorth
lawes
,
and
raised
them
vp
gouernors
extraordinary
from
among
themselues
,
their
ruling
Pastors
,
or
chosen
Elders
:
and
withall
,
put
into
their
hands
a
sword
Spirituall
and
Ecclesiasticall
(
excommunication
I
mean
)
which
he
borrowed
of
the
former
Iewish
Church
.
And
to
make
it
exceeding
sharpe
,
he
tyed
thereunto
a
curse
,
far
more
fearefull
then
temporall
death
:
and
thus
in
the
want
of
ordinary
,
Christ
for
those
dayes
raised
vp
extraordinary
rulers
,
to
gouerne
the
body
of
the
Church
;
all
which
plainely
speaketh
,
that
for
the
very
want
of
the
ordinary
Magistrate
to
gouerne
the
Church
,
the
Ecclesiasticall
gouernment
sprung
vp
first
And
for
the
better
beholding
of
this
,
consider
,
I
pray
you
,
what
sinnes
the
Apostle
in
the
fift
to
the
Corinthians
chargeth
the
Church
of
Corinth
to
censure
by
excommunication
,
and
you
shall
finde
them
to
be
idolatrie
,
adulterie
,
couetousnesse
,
extortion
,
rayling
,
and
drunkennesse
:
all
which
to
bee
no
sinnes
,
the
Heathen
Gentiles
were
fully
perswaded
,
or
at
the
least
sinnes
of
that
small
account
,
as
that
the
Kings
and
rulers
of
the
Heathen
needed
not
to
intermeddle
therewith
.
All
which
I
could
well
proue
out
of
Heathen
Authors
,
if
I
thought
that
any
man
would
once
make
a
question
thereabout
.
These
sinnes
then
being
not
punished
by
the
Heathen
Kings
,
must
of
necessity
bee
punished
by
rulers
of
the
Church
,
or
else
it
must
be
left
●ree
for
the
men
of
the
Church
to
runne
without
bridle
into
these
notable
sinnes
:
had
the
ordinary
Magistrate
therefore
punished
these
sinnes
,
as
they
did
the
other
,
that
they
counted
the
grosser
sinnes
,
the
extraordinary
Magistrates
of
the
Church
should
not
haue
needed
no
more
to
punish
those
lesser
sinnes
then
they
needed
to
haue
punished
the
other
which
were
the
greater
;
for
why
did
not
the
Church
as
well
punish
the
greater
sinnes
as
the
lesser
?
was
it
not
because
the
ciuill
Kings
did
that
?
The
want
therefore
of
the
ciuill
Gouernement
brought
in
,
and
set
a
foote
the
Ecclesiasticall
:
This
want
therfore
being
taken
away
,
and
the
ordinary
godly
King
being
set
in
the
Chuch
of
God
,
the
procreant
cause
of
their
Ecclesiastical
gouernment
is
vtterly
taken
away
;
and
so
the
ground-worke
and
pillar
thereof
being
taken
away
,
it
must
needes
,
as
the
Philistims
house
pulled
downe
by
Sampson
,
fall
vtterly
to
the
ground
:
and
if
without
this
his
first
,
his
right
and
his
iust
cause
it
standeth
;
without
any
right
,
iust
or
necessary
cause
it
standeth
in
the
Church
of
God
:
the
Christian
Magistrate
is
not
taken
out
,
and
therefore
no
cause
now
is
,
as
then
was
,
to
bring
Ecclesiasticall
Discipline
in
.
REASON
XI
.
AND
yet
I
goe
further
,
and
I
looke
into
the
m●ine
body
of
the
Church
,
as
it
stood
in
grosse
,
in
his
first
and
Primitiue
times
;
and
I
see
that
it
was
a
kind
of
body
,
cleane
differing
from
that
which
now
it
is
:
for
in
regard
of
the
multitude
of
beleeuers
whereof
it
confisted
,
it
was
called
a
pure
body
,
but
now
there
be
many
open
sinners
therein
:
then
the
Church
was
a
body
simple
,
of
it selfe
:
absolute
without
any
composition
;
but
when
it
came
vnder
a
Christian
King
that
brought
with
him
a
Kingdome
beside
,
of
people
al
vnbeleeuing
before
then
it
did
manifestly
degenerate
into
another
nature
;
and
of
a
simple
,
became
a
compound
body
;
for
both
the
Church
and
the
Common-wealth
,
grew
into
one
compound
body
:
mixed
together
of
the
Church
,
and
the
weale
publique
,
the
visible
head
whereof
was
the
King
:
which
being
but
in
a
word
spoken
,
I
desire
at
large
to
lay
open
to
euerie
mans
view
;
and
therefore
I
boldly
auouch
,
that
in
the
Primitiue
time
there
was
a
plaine
difference
,
and
an
open
seperation
,
betweene
the
Common-wealth
and
the
Church
they
were
as
two
seuerall
Cities
;
the
one
heauenly
,
the
other
altogether
earthly
.
And
as
two
diuers
Cities
,
they
had
their
two
diuers
regiments
:
they
were
as
two
diuers
standing
campes
,
hauing
their
seuerall
Generals
,
their
seuerall
Collonels
,
their
seuerall
Captaines
,
and
their
seuerall
Standard
bearers
;
they
were
as
two
seuerall
Kingdomes
,
hauing
their
seuerall
Lawes
and
constitutions
,
their
seuerall
Kings
and
vnder-officers
;
they
had
their
diuers
Gods
,
their
diuers
faith
,
their
diuers
rites
and
ceremonies
,
their
diuers
professions
,
their
diuers
religions
and
worshippings
of
God
,
their
diuers
members
,
their
diuers
companies
,
their
diuers
and
seuerall
places
for
Church-assemblies
,
their
diuers
officers
and
rulers
seuerall
,
differing
one
from
the
other
.
In
Ierusalem
,
there
was
the
Church
of
Christ
,
gouerned
by
the
Apostles
,
the
Euangelists
,
and
the
Elders
of
the
Church
,
and
this
was
one
body
:
Againe
in
the
same
Ierusalem
,
there
was
Pontius
Pilate
,
the
high
Priests
,
the
Scribes
,
and
Pharises
,
together
with
the
rest
of
the
vnbeleeuing
Iewes
.
and
this
was
another
bodie
,
hauing
another
head
,
another
spirit
,
and
other
kind
of
members
.
But
now
,
especially
with
vs
,
this
diuision
and
seperation
betweene
the
Church
,
and
the
weale
publique
,
is
vtterly
abolished
,
and
taken
away
;
the
King
doth
not
diuide
himselfe
from
the
Minister
;
nor
the
Common-weale
doth
not
seperate
it selfe
from
the
Church
;
neither
are
the
members
of
the
Common-weale
one
,
and
the
members
of
the
Church
another
:
they
haue
not
their
seueral
Churches
,
their
seueral
Synagogues
,
their
seuerall
professions
,
their
seuerall
rites
,
and
ceremonies
;
they
are
not
disiomed
in
their
God
,
in
their
faith
,
in
their
spirit
,
in
their
bapt●sme
,
in
their
body
,
in
their
head
:
the
King
commeth
to
the
Church
,
and
the
Church
commeth
to
the
King
:
they
ioyne
together
in
one
Church
in
one
God
,
in
one
faith
,
in
one
baptisme
,
in
one
spirit
,
in
one
Christ
,
in
one
holy
profession
,
in
one
body
:
they
are
all
builded
as
Ierusalem
,
that
is
at
vnity
in
itselfe
:
they
are
all
one
army
;
the
hoast
of
the
great
God
:
they
are
all
one
Kingdome
;
and
that
is
the
Kingdome
of
Christ
:
all
the
members
of
the
Church
,
are
the
members
of
the
Common-weale
:
and
all
the
members
of
the
Common-weale
,
are
the
members
of
the
Church
;
the
same
with
vs
,
is
the
Common-weale
and
the
Church
:
al
the
people
are
as
the
people
of
the
Iews
;
a
holy
nation
,
a
royal
Priesthood
,
a
kingly
people
,
by
profession
&
baptisme
.
And
albeit
there
be
with
vs
a
multitude
of
cast-awaies
,
that
to
euery
good
worke
are
reprobate
;
yet
these
make
not
a
diuers
body
,
for
in
the
visible
Church
there
be
Goates
as
well
as
Sheepe
;
chaffe
as
well
as
corne
,
cockle
as
well
as
wheate
;
and
yet
but
one
Church
:
Yea
,
there
be
diuers
offices
,
and
seuerall
functions
;
some
spirituall
,
some
temporall
and
yet
but
one
body
.
In
the
Common-weale
there
be
some
Counsellers
,
some
Chancellers
,
some
Iudges
some
Iustices
,
some
Captaines
,
and
one
King
;
and
yet
these
diuers
offices
make
not
a
diuers
body
politique
.
In
the
Primitiue
Church
,
there
were
some
spirituall
Ministers
,
some
Lay
Elders
(
as
they
say
)
some
Deacons
for
the
poore
,
and
some
aged
Widdowes
;
and
yet
but
one
body
Ecclesiasticall
.
In
the
body
of
a
man
there
be
diuers
seuerall
parts
,
hauing
seuerall
functions
;
there
is
the
mouth
,
there
is
the
nose
,
there
are
the
eyes
and
the
hands
,
there
is
the
flesh
that
is
earthly
,
and
the
spirits
that
are
heauenly
;
and
yet
all
make
not
two
bodies
,
but
one
body
:
In
a
man
there
is
his
visible
,
and
materiall
body
,
and
his
spirituall
soule
;
and
yet
these
diuers
natures
make
not
two
,
but
one
man
.
There
are
in
the
Parliament
that
representeth
the
whole
estate
,
the
Burgesses
of
the
lower
house
,
the
Lords
temporall
,
and
the
spirituall
Lordes
,
and
there
is
one
King
the
head
of
all
this
body
:
the
Ministery
is
a
seuerall
calling
;
but
it
maketh
not
now
a
seueral
state
,
a
seueral
body
,
as
it
did
in
the
Primitiue
times
,
but
it
is
coupled
with
the
Weale
publique
,
and
groweth
with
it
into
one
body
,
vnder
one
head
,
which
is
the
Christian
King
,
as
once
did
the
whole
Iewish
estate
vnder
Dauid
their
head
and
King
:
and
thus
the
whole
Kingdome
of
the
land
,
is
become
the
Kingdome
of
Christ
,
and
the
Kingdome
of
Christ
,
is
the
kingdome
of
the
land
,
which
could
not
be
said
of
the
Primitiue
Church
.
And
thus
of
two
states
before
the
faith
,
they
are
become
one
state
in
the
faith
:
of
two
bodies
before
,
they
are
growne
into
one
newe
body●
;
exceeding
much
differing
euery
way
,
from
the
Ecclesiasticall
bodie
of
the
Primitiue
Church
.
For
now
this
new
body
,
comming
into
composition
with
the
Weale
publique
,
hath
therby
receiued
a
member
,
higher
,
and
nobler
then
the
former
visible
head
;
and
that
which
in
the
new
making
of
this
body
must
not
be
set
below
the
former
head
,
but
according
to
his
highnes
,
be
placed
aloft
,
and
be
made
the
head
of
this
new
composed
body
:
and
this
eminent
member
,
excelling
the
head
of
the
former
visible
Church
,
is
the
Christian
King
,
who
,
as
we
all
subscribe
,
is
become
the
head
of
this
our
English
Church
.
This
body
therefore
must
needes
be
chaunged
,
for
it
hath
changed
his
head
,
the
very
maine
and
principall
parte
of
the
body
:
for
the
head
of
the
Primitiue
Church
were
the
Apostles
,
and
after
them
the
Bishops
(
as
we
say
)
(
the
Eldershippe
,
as
our
brethren
say
)
but
the
head
of
this
Church
is
the
King
,
as
we
all
say
:
Yea
,
with
the
new
head
,
answerable
,
and
proportionable
thereunto
;
it
hath
receyued
other
,
and
new
organicall
members
,
I
meane
the
Nobles
and
the
Peeres
of
the
land
;
the
Councell
and
the
Chanceller
of
the
Kings
;
the
Captaines
of
warre
,
and
the
Iudges
of
the
land
:
all
which
beeing
once
the
members
organicall
of
the
Common-weale
,
are
now
with
their
head
,
become
the
members
organicall
of
our
English
Church
▪
seruing
euery
one
of
them
,
as
hands
directed
by
their
own
head
,
to
defend
the
faith
,
to
maintaine
the
Gospell
,
to
vphold
the
sinceritie
,
and
puritie
of
Christian
Religion
,
the
profession
,
and
the
Preaching
of
the
word
of
God
.
Yea
to
beat
downe
all
the
enemies
of
the
Gospell
,
by
the
power
of
the
sword
:
whether
they
be
forraine
,
in
other
lands
,
or
the
domesticall
enemies
of
the
church
:
whither
they
be
the
disobedient
in
life
,
or
erronious
in
doctrine
.
Aduetie
once
belonging
to
the
Eldership
;
but
now
made
common
to
them
:
which
thing
was
not
so
in
the
Primitiue
Church
:
and
that
which
is
more
,
all
the
lawes
of
the
land
,
are
in
right
the
lawes
of
the
Church
,
and
the
Ecclesiasticall
lawes
,
are
the
kings
Ecclesiasticall
lawes
:
&
no
longer
the
lawes
proper
to
the
church
;
and
all
the
rulers
of
the
Church
,
are
at
the
kings
pleasure
,
to
attend
the
affaires
of
the
commonweale
.
And
that
which
is
yet
a
farther
point
;
this
new
formed
body
hath
receiued
not
only
new
organicall
members
:
but
other
inferior
members
,
of
lesser
&
baser
note
:
in
their
very
nature
differing
from
the
ancient
&
proper
members
of
the
Primitiue
Church
:
members
,
led
with
another
spirit
,
and
moued
with
another
spirit
,
(
and
therefore
to
be
gouerned
with
another
spirit
)
then
those
of
the
Primitiue
Church
.
For
there
were
no
visible
members
,
but
such
as
came
thereunto
by
a
speciall
calling
:
being
wonne
thereunto
,
and
brought
thither
,
by
the
power
of
the
Gospel
,
and
mighty
worke
of
the
spirit
.
But
now
there
is
a
great
number
added
vnto
our
Church
,
that
neuer
came
by
any
speciall
calling
;
but
onely
for
company
came
,
and
turned
of
necessitie
with
the
king
their
head
:
men
(
their
baptisme
onely
excepted
)
vtterly
irreligious
,
and
heathen
,
and
nothing
like
vnto
the
auncient
members
of
the
auncient
Primitiue
Church
.
And
these
are
they
that
astonish
and
amaze
our
brethren
,
the
Ministers
especially
,
as
not
knowing
what
to
say
vnto
them
,
how
to
rule
them
,
how
to
deale
with
them
,
how
to
Minister
vnto
them
the
Lords
Supper
.
These
are
to
them
heteroclites
,
that
is
men
out
of
their
rule
,
and
without
the
compasse
of
their
carde
;
to
admit
them
to
the
Lords
Supper
they
are
afraid
,
for
they
iudge
them
not
worthy
;
and
to
cast
them
out
of
the
Church
they
dare
not
,
least
they
should
iumpe
with
the
Brownists
,
that
would
cut
them
off
,
and
throw
them
out
of
the
Church
againe
,
and
set
them
in
that
their
old
place
,
wherein
they
stood
before
their
comming
for
company
with
the
king
:
and
then
as
they
shall
be
called
specially
,
so
to
receiue
them
into
the
Church
,
as
the
Primitiue
Church
did
:
that
the
members
of
this
Church
,
and
that
,
might
bee
alike
.
For
herein
they
plainely
,
and
truely
see
;
the
members
of
this
Church
,
and
the
members
of
the
Primitiue
Church
,
do
differ
exceedingly
:
and
thereby
giue
vs
,
and
all
to
vnderstand
:
that
these
must
bee
gouerned
by
other
rulers
,
then
those
of
the
Primitiue
Church
:
and
by
other
rulers
,
then
the
Eldership
:
euen
by
that
head
,
whereof
they
are
members
,
and
that
head
is
the
king
;
seeing
then
that
this
bodie
is
of
a
simple
,
become
a
compound
;
and
hath
receiued
more
members
,
and
that
of
another
bodie
,
and
of
another
sort
and
kind
;
and
hath
receiued
another
head
,
and
so
is
become
a
new
,
and
another
kind
of
body
,
then
that
of
the
Primitiue
Church
:
It
followeth
,
that
this
new
body
must
not
be
gouerned
with
the
old
forme
of
the
Primitiue
Church
,
but
altogether
with
another
,
and
a
new
forme
.
For
this
is
euer
vsuall
,
and
euer
constant
,
in
the
whole
course
of
nature
,
and
in
euery
worke
of
God
,
to
giue
vnto
a
new
body
,
another
,
and
a
new
forme
,
to
gouerne
and
rule
it
by
.
See
it
in
man
,
whom
God
made
of
the
clay
of
the
ground
;
and
yet
is
not
ruled
by
the
forme
of
the
ground
,
but
by
the
breath
which
the
Lord
breathed
into
the
face
of
man
:
which
is
another
forme
,
differing
cleane
from
that
of
the
earth
.
All
the
trees
,
and
plants
of
the
earth
,
God
made
to
grow
and
to
spring
out
of
the
earth
;
and
to
euery
one
of
these
,
he
gaue
his
diuerse
forme
:
the
tree
of
life
had
his
,
the
tree
of
knowledge
had
his
,
the
rose
hath
his
,
the
violet
hath
his
;
yea
euery
bird
of
the
aire
,
made
of
the
aire
,
hath
his
;
euery
fish
of
the
sea
,
hath
his
forme
diuerse
from
the
sea
;
the
Whale
hath
his
,
the
Salmon
hath
his
,
the
Carpe
hath
his
,
the
Pike
hath
his
:
yea
the
foure
Elements
being
simple
,
haue
their
simple
,
and
their
seuerall
formes
.
But
comming
into
composition
,
they
loose
and
let
goe
their
seuerall
formes
;
&
submit
themselues
to
another
,
&
a
new
forme
:
the
Mouse
that
is
made
of
the
slime
of
the
Egyptian
Nilus
,
liueth
not
by
the
forme
of
the
Nilus
slime
;
nor
the
Bee
,
that
is
made
of
the
heyfer
,
is
not
ruled
by
the
forme
of
the
heyfer
;
nor
the
Worme
that
is
bred
of
man
,
liueth
not
by
the
reasonable
soule
of
man
,
euery
new
body
hath
to
rule
it
,
a
new
forme
.
Yea
our
brethren
corrupted
in
their
old
man
,
are
become
a
new
,
and
strange
sort
of
men
&
labouring
to
bri●g
in
a
new
Gouernement
,
haue
lost
their
old
light
of
reason
,
to
gouerne
their
iudgement
by
,
and
pretending
to
set
vp
the
Gospell
▪
deface
the
law
of
God
,
&
the
law
of
nature
,
imprinted
in
al
things
,
that
euer
God
made
.
Oh
how
are
our
●isemen
become
fooles
,
and
the
auncient
men
become
children
●n
vnderstanding
?
where
is
their
wise
heart
,
and
vnderstanding
●n
all
other
things
?
what
is
become
of
their
enlightned
minde
?
●ow
haue
their
eyes
lost
their
wonted
light
,
and
become
dimm
?
●hat
they
cannot
see
this
work
of
God
,
imprinted
in
euery
worke
●f
God
,
and
euer
before
their
eyes
,
which
way
soeuer
they
turne
●●eir
eyes
;
whether
they
looke
vpon
the
elements
,
or
vpon
the
Sea
,
or
vpon
the
earth
,
or
vpon
the
plantes
of
the
earth
,
or
vppon
●●e
beasts
of
the
earth
,
or
vpon
the
fowles
of
the
ayre
,
or
vpon
the
fishes
of
the
Sea
,
vpon
man
,
or
wormes
bred
of
man
,
or
vpon
●ay
of
the
workes
of
God
;
they
cannot
,
whithersoeuer
their
eyes
all
,
but
see
,
that
euery
body
made
new
,
is
euer
gouerned
●ith
a
new
forme
;
&
yet
they
that
can
see
it
in
euery
other
thing
,
●●e
blinded
,
and
cannot
see
it
in
this
.
But
if
they
haue
any
eyes
●eft
,
or
any
light
in
their
eyes
;
if
they
are
not
become
blind
and
●inke
not
;
I
will
shew
them
this
,
by
my
conclusion
,
which
is
this
:
Namely
,
that
the
Church
,
of
a
simple
element
before
,
being
to
come
into
composition
and
to
be
coupled
with
another
element
,
simple
before
,
which
was
the
Common-weale
,
and
so
being
ioy●ed
with
another
,
to
become
another
,
and
a
new
body
,
is
to
bee
gouerned
after
another
manner
,
and
with
a
new
forme
of
gouernment
,
differing
from
the
old
forme
of
the
Primitiue
Church
gouernement
:
that
this
worke
of
God
,
might
be
answerable
vnto
,
and
conformable
with
the
worke
of
God
,
in
euery
worke
of
God
,
and
not
become
,
being
the
most
comely
of
the
creatures
of
God
,
a
Monster
in
nature
,
in
his
nature
,
differing
from
the
ordinarie
,
●●e
vniuersall
,
perpetuall
,
constant
,
and
euer
one
,
and
the
same
course
of
nature
;
which
nature
,
is
the
very
created
power
of
God
,
&
the
very
power
of
Iesus
the
Lord
to
gouerne
aright
,
and
to
his
●ight
end
,
this
his
Church
,
and
euery
other
creature
of
God
.
And
being
that
this
body
hath
changed
his
head
,
and
the
former
head
is
become
a
lower
member
in
this
body
:
how
standeth
it
with
reason
,
that
any
inferiour
member
should
gouerne
the
head
and
the
whole
body
besides
,
and
hauing
lost
his
old
place
,
should
gouerne
still
,
as
if
he
had
not
lost
his
old
place
?
and
being
not
the
head
;
should
rule
still
the
whole
,
as
if
he
were
the
head
?
And
being
this
bodie
hath
members
,
as
iudges
and
Captaines
,
that
the
olde
head
cannnot
inspire
with
life
,
and
being
,
how
standeth
it
with
nature
,
that
this
head
should
rule
still
as
head
,
these
members
that
are
inspired
with
another
spirit
,
and
with
the
spirits
of
another
head
then
that
?
And
seeing
that
the
Church
,
and
the
Common-weale
are
ioyned
together
,
and
growen
into
one
bodie
:
how
is
it
,
that
our
brethren
hold
a
necessity
of
two
heads
to
gouerne
this
one
body
?
as
a
Pope
or
a
Presbytrie
to
gouerne
the
Church
:
and
a
king
to
gouerne
the
Common-weale
?
or
how
standeth
it
with
nature
,
and
Philosophie
,
Diuine
,
or
Humane
,
to
hold
a
necessitie
of
two
formes
,
(
a
Ciuill
,
and
an
Ecclesiasticall
forme
)
to
gouerne
one
,
and
the
same
body
?
Fie
,
let
them
for
shame
leaue
of
to
hold
such
straunge
,
and
monstrous
assertions
.
REASON
XII
.
ANd
heere
,
the
better
to
shew
this
new
chaunge
,
in
this
new
body
,
I
will
offer
to
your
consideration
the
particular
changeable
partes
,
of
the
Primitiue
changeable
,
and
chaunged
Church-Gouernement
:
and
herein
first
I
will
let
you
see
,
that
excommunication
,
the
very
sword
,
the
scepter
,
and
power
of
the
Primitiue
Church
Gouernment
,
is
in
the
iudgement
of
all
,
to
be
exchanged
with
other
more
effectuall
coercions
,
in
this
confused
,
and
mixed
Church
of
ours
.
And
as
for
the
Iudgement
of
the
King
,
the
Iudgement
of
the
Counsell
of
the
land
,
and
the
Iudgement
of
the
learned
fathers
of
the
land
,
it
appeareth
,
by
the
conference
that
is
extant
,
which
his
excellent
maiestie
had
,
together
with
his
honourable
,
gratious
,
and
wise
counsell
,
with
the
reuerent
Fathers
,
the
Lord
Bishops
of
the
land
:
that
they
were
resolued
,
insteede
of
excommunication
,
to
set
vp
some
other
coertion
,
that
had
in
it
,
a
more
effectuall
power
to
redresse
and
to
represse
sinne
.
It
seemed
no
doubt
vnto
their
wisedomes
,
an
vnreasonable
thing
,
that
the
vnbeleeuing
part
,
that
were
with
the
ancient
Kings
of
the
land
turned
Protestants
,
should
againe
by
excommunication
bee
cast
out
of
the
Church
:
but
rather
that
they
should
bee
brought
vnto
the
Church
:
whether
they
were
brought
,
and
whether
they
came
to
bee
taught
.
by
the
Church
.
It
seemed
no
vnlawfull
thing
vnto
them
,
to
exchange
excommunication
,
the
weighty
censure
of
the
Church
,
with
other
more
effectuall
:
but
this
rather
seemed
vnto
them
,
an
vnlawfull
thing
,
to
make
contemptible
the
holy
censure
Ecclesiasticall
:
or
to
vse
,
or
rather
abuse
the
auncient
censure
of
the
Church
,
to
ouerthrow
the
Church
,
&
the
spredding
of
the
Church
;
&
to
the
making
of
a
Schisme
in
the
Church
:
and
a
separation
,
betweene
the
Church
againe
,
&
the
Common-weale
,
as
the
Brownists
do
;
and
so
to
the
ouerthrowing
againe
of
the
vnion
:
&
by
the
meanes
of
the
Church
,
that
,
other
Kings
,
&
God
by
other
Kings
,
had
builded
:
&
therfore
that
it
were
better
,
that
excommunication
should
be
thrust
,
&
shut
out
the
Church
,
then
that
excomunication
shold
thrust
and
shut
out
the
Church
:
and
that
the
vse
of
it
could
not
stand
,
nor
as
it
was
once
,
be
now
put
i●
vse
,
except
it
thrust
out
from
the
Church
,
the
disobedient
part
whic●
is
the
greatest
part
of
the
Church
;
out
of
the
which
the
Church
must
gather
a
multitude
,
and
a
farther
increase
to
it selfe
:
and
therfore
that
excommunicat●on
sleeping
,
some
other
fit
censure
,
meerely
Ciuill
,
should
be
put
in
vse
,
that
should
gouerne
the
beleeuing
,
&
the
vnbeleeuing
part
:
&
further
altogether
,
&
no
whit
impaire
,
or
impeach
the
growth
,
&
good
estate
of
the
whole
Church
,
as
now
it
standeth
.
And
as
for
our
aduersaries
:
themselues
hold
(
as
appeareth
by
their
owne
profession
,
&
by
their
often
suits
to
the
Parliament
)
that
excommunication
,
the
only
censure
Ecclesiasticall
,
in
the
cases
of
adulterie
,
Idolatry
,
Heresie
▪
&
such
like
,
as
being
too
light
,
vnder
a
Christian
king
,
is
to
be
exchanged
with
death
.
So
that
in
the
iudgement
of
all
,
excommunication
the
principall
part
of
Ecclesiasticall
Gouernment
,
is
a
matter
changeable
,
vnder
a
Christian
prince
.
If
then
the
principal
part
therof
be
changeable
,
no
question
,
but
the
whole
gouernment
it self
is
changeable
,
&
altogether
mutable
,
as
wel
as
that
is
And
heere
I
hope
,
that
our
aduersaries
will
easily
graunt
,
that
these
men
were
not
ignorant
of
the
power
of
Iesus
,
and
the
gift
of
the
keyes
,
bestowed
by
Iesus
vpon
the
Church
.
All
which
power
notwithstanding
,
and
gift
of
the
keyes
,
they
saw
,
and
that
wisely
,
and
truely
,
that
the
sword
of
excommunication
might
be
closed
vp
in
his
sheath
,
and
as
a
needlesse
one
,
be
laid
aside
;
vnder
a
godly
and
Christian
king
.
For
the
gift
of
Christ
doth
not
make
excommunication
perpetuall
vnto
the
Church
.
Christ
ascending
vp
on
high
,
saith
the
Apostle
,
led
captiuitie
captiue
,
and
gaue
gifts
vnto
men
;
and
the
gifts
that
he
gaue
,
are
there
reckoned
vp
by
the
Apostle
:
he
gaue
some
Apostles
,
some
Prophets
,
some
Euangelists
,
&c.
And
:
yet
notwithstanding
the
gift
of
the
Apostles
,
Apostles
are
ceased
,
and
Prophets
,
notwithstanding
the
gift
of
Prophets
,
are
ceased
,
and
Euangelists
,
notwithstanding
the
gifts
of
Euangelists
are
ceased
:
and
the
key
of
excommunication
,
notwithstanding
the
gift
of
that
key
may
surcease
vnder
a
Christian
king
.
The
office
of
the
high
Priest
was
giuen
by
God
vnto
Aaron
,
and
his
seede
,
by
a
perpetull
decree
,
and
yet
notwithstanding
the
perpetuity
thereof
,
by
expresse
words
,
confirmed
to
Aaron
by
God
himselfe
,
the
Priest-hood
was
altered
with
the
law
,
and
transferred
to
another
,
euen
to
Iesus
,
that
was
of
the
tribe
of
Iuda
,
by
an
euerlasting
decree
of
God
.
Much
more
excommunication
being
tied
to
the
Church
by
no
perpetuall
decree
of
God
,
or
of
Christ
,
may
bee
altered
with
the
visible
estate
of
the
Church
,
and
may
bee
taken
away
from
the
peaceable
,
that
was
giuen
to
the
persecuted
Church
of
Christ
.
Who
knoweth
not
that
there
are
gifts
temporary
,
and
eternall
;
for
liues
,
and
for
euer
:
estates
onely
for
certaine
termes
,
and
perpetuities
.
Especially
,
that
vnder
offices
are
arbitrary
,
and
remoueable
from
person
to
person
,
at
the
pleasure
of
the
high
and
chiefe
Lord
and
king
,
Iesus
.
But
be
it
that
excommunication
by
the
gift
of
Christ
is
affixed
to
the
Church
by
a
perpetuall
decree
,
so
that
it
may
not
be
taken
vtterly
away
:
yet
the
vse
of
it
may
be
discontinued
,
though
the
right
,
and
interest
therein
,
doe
abide
perpetually
in
the
Church
,
For
the
gift
of
it
to
the
Church
by
Christ
,
doth
not
binde
the
Church
vnseasonably
,
or
without
vrgent
,
and
iust
cause
to
put
into
vse
this
power
,
or
to
draw
out
the
sword
of
excommunication
:
euen
as
the
word
,
&
the
gift
of
the
Sacraments
,
by
Christ
bestowed
vpon
the
Chur●h
,
are
not
euery
day
,
or
euery
houre
of
the
day
.
or
euery
minute
of
the
houre
,
to
be
put
into
execution
by
the
Church
▪
because
that
by
Christ
they
are
giuen
to
the
Church
,
but
onely
then
,
when
necessitie
,
and
iust
occasion
so
requireth
:
a
father
bestoweth
a
dagger
vpon
his
sonne
,
not
that
he
should
euer
be
stabbing
therewith
.
A
master
giueth
his
seruant
a
sword
,
not
that
hee
should
carry
it
euer
drawen
in
his
hand
,
or
euer
be
fighting
,
or
smiting
therewith
:
bu●
onely
then
,
when
necessitie
,
or
iust
occasion
offereth
it selfe
:
So
Iesus
hath
giuen
vnto
his
Church
the
sword
of
excommunication
onely
then
to
●ee
vsed
,
when
necessitie
&
vrgent
occasion
so
requireth
.
But
vnder
a
Christian
p
ince
,
punishing
all
sinnes
by
his
sword
ciuill
,
there
can
be
no
such
necessary
vse
,
or
vrgent
occasion
,
to
vse
that
sword
of
excommu●ication
.
It
may
therefo●e
he
closed
vp
in
his
scabberd
,
and
be
l●yd
aside
in
such
dayes
,
and
vnder
such
Kings
:
and
yet
againe
be
drawne
out
,
and
put
into
vse
,
in
the
dayes
of
persecuting
kings
.
And
this
is
not
to
take
away
that
which
Christ
hath
giuen
to
his
spouse
,
the
Church
:
but
onely
to
vse
it
in
his
fit
time
,
and
place
;
euen
then
,
and
there
,
and
onely
then
,
and
there
,
to
vse
it
,
when
and
where
,
there
is
fit
vse
for
it
.
And
thus
you
see
vpon
how
weake
principles
,
and
vnsound
ground
,
our
brethren
build
the
necessitie
,
and
perpetuall
vse
of
excommunication
in
the
Church
:
and
thus
you
see
,
that
notwithstanding
the
gift
of
the
keyes
,
which
is
their
maine
proofe
,
for
the
●●tting
vp
of
discipline
,
the
key
of
excommunication
may
bee
●●yd
by
,
vnder
a
Christian
King
.
And
then
if
excommunication
which
is
the
power
of
Iesus
,
for
the
Gouernement
of
his
perse●●ted
Church
,
and
the
very
sword
,
and
principall
part
of
the
Primitiue
Church
Gouernement
,
may
be
wanting
,
&
abolished
,
vnder
a
Christian
King
:
out
of
all
question
,
the
very
Primitiue
Gouernement
,
which
cannot
bee
without
this
,
may
bee
taken
a●ay
in
like
manner
,
and
vtterly
abolished
in
the
peaceable
dayes
of
the
Church
.
And
if
the
Apostle
in
the
Epistle
to
the
Hebrewes
,
soundly
prooueth
the
abolishing
of
the
ceremoniall
●●w
,
by
the
abolishing
of
the
Priest-hood
,
which
was
the
principall
part
thereof
,
and
serued
for
the
execution
of
the
law
ceremoniall
:
then
this
reason
of
ours
,
that
prooueth
the
lawfull
●aking
away
of
excommunication
out
of
the
Church
,
vnder
a
●odly
King
▪
soundly
proueth
the
lawfull
taking
away
of
the
Primitiue
Church
Gouernement
vnder
a
godlie
,
and
a
Christian
King
.
REASON
XIII
.
IN
the
next
place
,
I
looke
into
the
Ecclesiasticall
officers
,
of
the
Primitiue
Church
;
I
meane
the
ruling
Elders
:
and
I
see
,
that
●●ey
,
in
like
manner
are
in
a
Christian
Kingdome
,
iustly
exchanged
,
with
a
more
excellent
ruler
,
which
is
the
godly
,
and
the
christian
King
;
whom
our
aduersaries
acknowledge
by
their
●●bscription
to
the
supremacy
,
to
be
the
principall
,
and
supreme
gouernour
in
the
church
ouer
all
persons
:
that
is
ouer
the
Mini●ters
,
ouer
the
Elders
and
ouer
all
th●
flocke
,
that
before
were
vn●er
the
ruling
Elders
:
and
that
in
all
causes
,
whither
they
are
matters
of
instance
,
〈◇〉
matters
of
crime
;
in
matters
of
Whoredome
●f
Sla●●er●or●●●●●nne●ie
,
of
vsury
;
and
in
a
w●●●
,
of
all
those
causes
,
wherein
the
Elders
sat
as
Iudges
,
in
the
Primitiue
Ch●rch
;
in
all
those
causes
,
now
sitteth
the
King
,
and
the
officers
vnder
the
King
,
as
Iudges
,
to
giue
righteous
iudgement
therein
.
To
him
therefore
comming
into
the
Church
,
the
ruling
Elder
resigned
,
and
gaue
vp
his
sword
:
To
him
,
and
to
his
rule
,
the
church
that
before
was
vnder
the
Eldershippe
,
submitted
it selfe
;
and
looked
,
and
waited
for
iustice
,
from
his
handes
:
of
the
Primitiue
Church
one
of
the
fathers
said
,
that
the
Church
knewe
nothing
greater
therein
then
the
Bishoppe
,
but
wee
know
one
greater
then
the
Bishopp
,
euen
the
sacred
person
,
and
power
of
the
king
.
For
doe
you
suppose
,
that
when
the
King
came
to
the
Church
,
that
then
there
came
but
a
priuate
person
,
that
was
to
be
vnder
the
rule
and
power
of
the
Church
,
and
to
be
topped
by
the
Eldershippe
?
I
tell
you
noe
:
he
came
a
publique
person
,
to
rule
,
and
to
take
into
his
hand
,
out
of
the
hand
of
the
Elders
,
the
whole
gouernement
of
the
Church
of
God
;
to
gouerne
them
,
that
before
were
gouerning
Elders
,
to
gouerne
all
them
,
that
before
were
gouerned
by
the
Elders
:
yea
,
and
to
gouerne
them
in
the
same
cases
,
and
in
all
the
same
affaires
,
wherein
they
were
gouerned
before
by
the
ruling
Elders
of
the
Church
.
There
is
therefore
another
ruler
sprung
vp
in
the
Church
,
and
that
planted
by
God
,
that
the
Primitiue
Church
neuer
knew
:
and
that
is
the
King
,
that
hath
authority
from
God
to
rule
there
,
and
a
sword
for
that
purpose
giuen
him
of
God
:
as
the
Elders
before
him
had
authority
to
rule
there
,
and
a
speciall
sword
giuen
vnto
them
for
that
purpose
from
God
The
King
therfore
now
is
to
gouerne
the
church
by
his
power
,
and
to
be
Custos
viriusque
tabulae
:
which
is
all
that
the
ruling
Elders
had
to
doe
in
the
Primitiue
Church
.
And
this
is
so
apparant
,
that
it
cannot
be
denied
:
the
light
hereof
shineth
vppon
our
enemies
,
and
they
confesse
the
King
to
be
such
a
one
indeede
.
The
Lord
that
before
put
Pastors
and
Elders
in
trust
with
his
body
,
which
is
the
Church
,
and
committed
the
rule
therof
into
their
hands
,
hath
now
in
stead
of
them
,
made
choice
of
more
excellent
guardians
:
euen
of
the
Kings
,
and
Princes
of
the
world
,
and
hath
committed
to
their
trust
,
the
same
body
of
his
,
that
before
he
put
into
the
hands
,
and
custody
of
the
ruling
Elders
:
and
of
these
dayes
,
and
of
this
change
,
spake
the
Prophet
before
,
forewarned
thereof
,
by
the
spirit
,
and
forewarning
vs
thereof
by
the
spirit
of
God
,
saying
,
thou
shalt
sucke
the
breasts
of
Kings
,
and
Princes
shall
giue
thee
milke
,
Esa
.
60.10.16
.
And
againe
,
I
will
make
Kings
thy
nou●sing
fathers
,
and
Queenes
thy
noursing
mothers
,
Esa
.
49.23
.
Where
it
is
plaine
,
that
the
Prophet
told
aforehand
of
these
daies
,
and
that
the
after
times
should
come
,
wherein
God
would
chaunge
the
hearts
of
the
Gentile
Kings
,
and
out
of
them
raise
vp
gouernours
,
that
should
feede
,
as
nourses
,
his
chosen
in
Israell
,
with
the
milke
of
iudgement
,
and
with
the
rodde
of
iustice
:
and
rule
them
prudently
with
all
their
heart
,
as
once
Dauid
did
the
people
of
God
.
The
holy
man
of
God
therefore
,
l●d
by
the
spirit
of
God
,
hath
prophesied
afore
hand
of
these
times
,
and
of
this
new
gouernor
to
come
from
God
,
and
hath
thereby
giuen
vs
a
sure
warrant
from
God
,
that
the
will
of
God
is
,
that
the
baser
officers
of
the
persecuted
Church
,
should
in
better
daies
,
be
exchaunged
,
with
more
excellent
ones
:
namely
,
with
Kings
,
and
Princes
,
which
being
not
to
gouerne
with
the
Ecclesiasticall
sword
,
but
with
the
ciuill
,
haue
power
(
by
consequent
)
in
stead
of
the
Ecclesiasticall
sword
taken
away
,
to
set
vp
,
as
all
sufficient
,
their
owne
rule
in
the
whole
Church
of
God
:
and
in
place
of
the
former
,
that
must
giue
place
to
theirs
,
to
place
,
and
set
fast
their
owne
.
So
that
with
the
new
Gouernour
of
the
Church
,
the
old
gouernement
must
needes
be
changed
:
and
in
stead
of
the
Ecclesiasticall
,
which
onely
was
in
the
handes
of
the
ruling
Elders
,
must
be
set
vp
the
ciuill
sword
,
which
onely
,
by
God
,
is
put
into
the
hands
of
the
King
,
therewith
to
gouerne
the
whole
land
,
and
Church
.
And
indeed
by
necessary
consequent
it
followeth
,
that
if
by
God
there
be
set
vp
a
new
kinde
of
ruler
,
with
a
new
kind
of
sword
,
to
rule
the
Church
withall
:
then
there
must
needes
be
set
vp
a
new
kind
of
rule
,
a
new
sword
,
a
newe
scepter
,
a
new
gouernement
,
in
the
whole
Church
of
God
:
and
so
euery
part
of
the
Primitiue
gouernement
,
being
changed
,
the
whole
of
nece●sity
must
be
changed
in
that
.
And
here
I
must
admonish
our
aduersaries
of
three
thinges
;
first
that
the
common
distinction
of
the
ciuill
,
and
the
Ecclesiasticall
sword
,
doth
not
destroy
,
nor
ouerthrow
this
argument
of
mine
:
for
though
the
King
may
not
rule
with
the
Ecclesiasticall
sword
,
whereof
he
hath
no
neede
;
yet
he
may
as
sufficiently
rule
the
Church
with
his
ciuill
sword
,
without
the
Ecclesiasticall
;
as
the
Ecclesiasticall
ruler
could
gouerne
it
,
with
his
Ecclesiasticall
sword
,
without
the
ciuill
:
yea
,
in
stead
of
destroying
of
our
reason
,
it
doth
strengthen
it
more
;
for
in
that
they
confesse
that
the
King
may
gouerne
the
Church
by
his
ciuill
sword
:
the
bringing
in
of
that
argueth
the
throwing
out
of
the
other
:
the
setting
vp
of
that
,
argueth
the
pulling
downe
of
the
other
:
euen
as
the
bringing
in
of
the
new
law
of
Christ
,
argued
the
disanulling
,
of
the
old
law
of
Moses
,
as
the
Apostle
reasoneth
to
the
Hebrewes
.
Secondly
,
the
distinction
of
the
ciuill
,
and
Ecclesiasticall
persons
,
doth
not
dissolue
this
argument
of
mine
.
For
though
the
king
be
not
a
meere
Ecclesiasticall
person
;
yet
we
haue
made
a
question
of
it
,
and
proued
,
that
being
but
a
ciuill
person
,
he
may
for
gouernement
in
the
Church
,
d●e
all
that
the
Ecclesiasticall
Elders
might
doe
:
for
he
is
now
,
what
they
were
before
.
Hee
is
now
,
as
they
were
once
,
custos
vtriusque
tabulae
:
that
is
,
the
executioner
of
eyther
table
of
the
Law
.
And
here
it
is
now
too
late
to
runne
in
a
ring
,
and
to
runne
backe
to
the
distinction
of
the
Ecclesiasticall
sword
,
and
the
ciuill
;
which
to
preuent
,
we
haue
taken
away
that
before
.
It
is
enough
for
vs
,
that
hee
may
doe
the
same
,
being
a
ciuill
Magistrate
,
that
the
Church
elder
might
doe
before
;
though
he
may
not
doe
it
,
the
same
way
,
nor
with
the
same
manner
of
instrument
.
For
what
helpeth
it
them
,
or
what
hurteth
it
vs
,
to
say
,
that
the
King
may
gouerne
as
the
Elder
did
,
and
in
stead
of
him
?
marry
he
must
not
doe
it
with
a
leaden
dagger
,
but
with
a
bright
and
a
sharpe
two
edged
sword
,
of
steele
:
he
may
not
gouerne
the
Church
with
the
blunt
sword
of
excommunication
,
but
with
the
guilded
,
shining
,
glittering
,
and
in
ameled
sword
of
ciuill
iustice
.
Thirdly
,
I
admonish
our
aduersaries
,
that
the
question
betweene
vs
,
is
not
principally
,
about
the
censures
of
the
Primitiue
Church
,
which
they
denie
not
,
but
that
we
doe
enioy
;
But
the
maine
question
is
about
the
persons
,
that
should
censure
the
Church
,
and
the
manner
or
kinde
of
censures
to
bee
vsed
in
the
Church
Gouernement
:
the
persons
that
should
censure
the
Churc●
,
they
denie
to
be
Arch-bishopps
,
B●shops
,
commissaries
,
or
officials
;
and
affirme
,
to
be
the
pastors
,
and
their
supposed
seuerall
Elders
of
euery
Church
.
But
I
hold
that
the
very
Pasto●s
and
elders
,
dreamed
of
vnder
a
Christian
king
,
are
not
to
gouerne
of
neces●ity
without
commission
from
the
King
.
And
that
it
is
the
King
,
that
may
,
and
ought
to
censure
all
offenders
in
the
Church
as
once
the
ruling
Elders
did
:
and
that
not
by
the
censures
Ecclesi●sticall
,
whereof
he
hach
no
neede
,
but
onely
by
his
power
and
authority
ciuill
,
which
is
of
it selfe
all
sufficient
thereunto
without
the
ecclesiasticall
,
REASON
.
XIIII
.
AND
now
to
shew
this
,
and
yet
to
goe
on
with
my
entended
purpose
,
I
must
in
the
very
entry
encounter
an
opinion
,
by
our
brethren
broached
,
exceeding
derogatory
to
the
Kingdome
of
Christ
:
which
holdeth
,
that
the
Kingdome
of
Christ
,
is
confined
within
the
bounds
of
his
Church
,
&
there
determined
,
where
he
ceaseth
his
medi●●ion
;
but
these
men
that
thus
shutte
vp
his
Kingdome
within
the
limits
of
his
Priesthood
,
speake
at
Randome
,
and
without
all
sound
ground
of
the
word
:
for
his
Priesthood
is
not
for
the
world
:
but
for
the
beleeuers
of
the
world
:
his
med●●aion
is
for
his
friends
:
but
his
kingdome
is
for
his
enemies
,
that
he
might
d●stroy
and
ouercome
them
:
according
as
it
is
writtt●n
be
thou
ruler
in
the
middest
,
euen
among
th●ne
enemies
●●en
among
the
Iewes
,
that
crucified
thee
,
the
King
of
the
Iewes
●mong
the
Gentiles
,
that
persecuted
thy
body
;
which
is
the
Ch●●ch
;
among
the
Turkes
,
which
sight
against
the
beloued
citie
.
All
power
,
saith
Christ
,
is
giuen
to
me
,
in
heauen
,
and
in
earth
,
Mat
.
28.18
.
The
Kingdome
then
is
not
diuided
betweene
the
father
and
●he
sonne
,
with
these
conditions
:
that
the
father
should
gouerne
the
Iewes
,
the
Turkes
and
the
Gentiles
,
and
the
sonne
,
the
beleeuers
,
and
the
faith
ull
:
for
then
all
power
were
not
giuen
to
the
sonne
,
but
some
power
,
and
that
the
greatest
,
reserued
to
the
father
.
The
father
(
saith
Iohn
the
Baptist
,
Iohn
3.
ver
.
35.
)
loueth
the
sonne
,
and
hath
giuen
all
things
into
his
hands
.
Iesus
(
saith
Iohn
chap.
13.3
.
)
knew
that
the
father
had
gi●en
all
into
his
handes
:
not
some
things
,
but
all
things
;
not
the
Church
onely
,
which
is
but
some
parte
of
his
all
things
:
but
all
Churches
,
all
nations
,
all
tongues
,
all
people
,
all
realmes
,
and
Kingdomes
whatsoeuer
,
euen
all
.
The
Father
iudgeth
no
man
,
(
saith
Christ
,
Iohn
.
7.22
,
23.
)
but
hath
committed
all
iudgement
to
the
sonne
,
ver
.
27
,
Yea
,
euen
as
he
is
the
Sonne
of
man
,
that
all
men
might
honour
the
Sonne
,
as
they
honour
the
Father
.
The
kingly
seat
then
,
and
throne
of
iudgement
,
which
once
the
fathers
was
,
and
wherin
as
Souereig●e
and
King
,
he
sat
to
rule
,
and
iudge
all
nations
,
and
kingdomes
of
the
world
,
this
kingly
seate
,
and
●oyall
power
,
hath
the
fa●her
giuen
ouer
vnto
his
●onne
Christ
:
but
the
power
of
God
was
o●er
all
nations
:
Erg●
,
the
power
of
Christ
is
ouer
all
nations
:
the
father
iudgeth
no
man
:
the
Turke
is
a
man
,
the
Iew
is
a
man
,
the
Heathen
man
is
a
man
:
none
of
these
are
Iudged
,
none
therefore
ruled
by
the
father
,
but
all
by
the
sonne
Christ
;
the
Father
hath
giuen
that
honour
of
the
kingdome
,
that
royall
,
and
kingly
power
to
the
sonne
,
which
once
was
his
,
that
all
men
might
honour
the
sonne
,
as
they
honour
the
father
.
Aske
of
me
(
saith
the
father
,
to
his
king
Christ
,
set
downe
vppon
his
holy
hill
,
Psal
.
2.8
,
9.
That
is
,
residing
in
Ierusalem
that
is
aboue
,
euen
at
the
right
hand
of
his
father
)
and
I
will
giue
thee
the
Heathen
for
thine
inheritance
,
and
the
vttermost
partes
of
the
earth
for
thy
possession
.
His
kingdome
then
is
ouer
all
the
nations
of
the
earth
:
Yea
,
ouer
the
very
Heathen
:
and
it
is
not
,
as
the
Church
is
,
shut
vp
in
a
little
corner
of
the
earth
:
but
stretcheth
it selfe
to
the
furthermost
parts
of
the
earth
:
and
that
not
to
gouerne
them
as
his
Church
,
by
his
word
and
spirit
;
but
with
an
iron
rodde
to
breake
them
in
peeces
like
a
Potters
vessell
;
not
like
his
children
,
whom
being
broken
,
he
healeth
againe
by
his
owne
blood
.
Dauid
notably
defineth
the
very
breadth
,
and
length
,
the
greatnesse
,
and
the
exceeding
largenesse
of
the
kingdome
of
Christ
,
Psal
.
72.8.9.10.11
.
His
Dominion
,
saith
he
,
shall
be
from
one
sea
,
to
the
other
:
from
the
floods
,
round
about
vnto
the
ends
of
the
world
.
Before
him
shall
the
Barbarians
bow
themselues
;
his
enemies
shall
licke
the
dust
,
the
Kings
of
the
Oceane
,
and
the
Islands
,
shall
bring
him
gifts
:
the
Kings
of
Sheba
,
and
Seba
,
shall
doe
him
seruice
.
Finally
all
Kings
shall
bow
themselues
to
him
;
all
Nations
shall
doe
him
seruice
.
What
can
be
more
plainely
spoken
for
his
kingdome
ouer
all
Churches
,
and
Realmes
,
Iewes
,
and
Gentiles
,
yea
ouer
all
the
world
,
I
cannot
possibly
see
,
or
imagine
.
There
is
a
kingdome
ascribed
vnto
Christ
,
that
is
an
euerlasting
kingdome
,
Psal
.
45.7
.
Dan
.
2.44
.
&
7.14
.
Thy
throne
O
God
,
saith
Salomon
,
(
speaking
of
Christ
)
is
for
all
ages
world
with
out
end
.
And
there
is
a
kingdome
ascribed
vnto
Christ
,
that
he
shall
resigne
againe
to
his
father
,
and
that
shall
haue
an
end
.
Then
commeth
the
end
,
saith
the
Apostle
,
when
he
shall
deliuer
vp
the
kingdome
to
God
the
father
.
1.
Cor
.
15.24
.
That
kingdome
,
that
shall
haue
no
end
,
is
ouer
his
saued
,
and
redeemed
onely
.
Ouer
whom
,
being
his
bodie
,
Christ
shall
euer
abide
the
head
.
yea
after
the
vniuersall
dissolution
of
the
world
.
Ergo
,
that
kingdome
that
shal
be
resigned
,
being
another
,
differing
from
this
,
cannot
be
that
his
kingdome
that
is
only
ouer
his
bodie
,
the
Church
:
but
it
must
be
that
his
vniuersall
kingdome
ouer
his
enemies
.
As
it
is
said
,
he
must
raigne
,
till
he
haue
put
all
all
his
enemies
vnder
his
feet
:
his
kingdome
therfore
,
and
that
which
shall
haue
an
end
,
is
ouer
his
friends
to
saue
them
,
and
ouer
his
enemies
,
to
destroy
them
.
It
is
a
part
of
his
kingdome
,
to
raise
from
dead
,
and
bring
into
iudgement
all
flesh
,
2.
Tim
.
4.1
.
and
ouer
them
,
as
a
King
,
to
sit
in
his
glorious
throne
,
and
iudgement
seat
,
and
pronounce
a
sentence
irreuocable
of
life
,
or
death
euerlasting
.
But
this
power
to
iudge
,
is
ouer
all
Nations
;
yea
ouer
quicke
,
and
dead
:
for
therefore
he
died
,
and
rose
againe
,
that
he
might
be
Lord
ouer
quicke
,
and
dead
.
Ergo
,
His
kingdome
is
as
large
as
his
iudgement
is
,
2.
Tim
.
4.1.2
.
Which
is
ouer
more
,
then
ouer
his
Church
:
and
far
larger
,
then
his
office
of
mediation
is
,
for
he
is
the
Sauiour
of
his
Church
,
but
iudge
of
all
.
Because
hee
humbled
himselfe
saith
Paul
,
to
the
death
of
the
Crosse
:
therefore
he
hath
a
name
,
(
that
is
a
power
,
and
authority
giuen
him
)
aboue
all
names
(
whither
they
be
the
names
of
Churches
,
or
of
Common-weales
:
whither
they
be
the
names
of
Emperours
,
or
Kings
)
that
at
the
name
of
Iesus
all
knees
should
bow
:
of
things
in
heauen
,
and
things
in
earth
,
&
things
vnder
the
earth
.
Philip
.
2.8.9.10
.
He
meaneth
that
God
hath
giuen
him
a
kingdome
ouer
all
Angels
,
ouer
all
Diuels
,
ouer
all
Churches
,
and
Common-weales
:
ouer
all
things
on
the
earth
,
bee
they
men
,
or
others
.
Else
how
should
hee
bee
the
fift
Monarch
of
the
earth
,
that
should
take
to
himselfe
the
kingdome
from
the
rest
of
the
kingdomes
,
and
giue
it
to
the
high
Saincts
.
Dan
.
7.14.27
.
and
2.34.35.44
.
The
Angel
told
his
mother
Marie
,
that
vnto
him
should
bee
giuen
the
kingdome
of
his
father
Dauid
,
Luke
1.32.33
.
But
the
kingdome
of
Dauid
did
not
gouerne
the
Church
onely
,
but
the
weale
publike
;
the
gouernement
therefore
of
the
kingdome
of
Christ
,
reacheth
not
onely
to
the
Church
,
but
to
the
Commonweale
:
else
the
kingdome
of
Christ
,
is
not
as
ample
,
as
the
kingdome
of
Dauid
was
.
Thou
art
a
Priest
,
saith
God
to
his
Christ
,
after
the
order
of
Melchisedech
;
Heb
.
7.1
.
But
Melchisedech
was
King
of
Salem
,
a
little
Citie
of
Canaan
,
and
the
Priest
of
the
strong
high
God
,
such
a
one
therefore
must
Christ
be
:
euen
a
ruler
,
not
onely
ouer
the
Church
;
but
a
king
ouer
the
weale
publique
:
or
else
the
shadow
shall
be
greater
then
the
body
.
The
time
would
faile
me
,
if
I
should
stand
to
alleage
all
the
proofes
pregnant
in
the
Scripture
,
to
giue
witnesse
to
this
controuersie
in
hand
,
these
are
all
sufficient
,
to
let
our
aduersaries
see
,
that
not
onely
the
Church
is
the
kingdome
of
Christ
:
but
weales
publike
are
a
part
of
the
kingdome
of
,
Christ
,
as
wel
as
Churches
are
:
and
that
his
kingdome
is
ouer
all
,
both
Churches
,
and
Common-weales
.
So
ample
and
so
large
,
the
kingdome
of
Christ
is
;
howsoeuer
our
aduersary-brethren
,
(
that
of
all
men
would
seeme
most
desirous
to
set
vp
the
Kingdome
of
Christ
,
to
their
greater
sin
,
&
to
the
great
dishonoring
of
Christ
,
vpon
small
reason
God
wot
)
denie
this
.
But
by
this
it
appeareth
,
that
faining
to
bee
the
greatest
friends
of
that
their
Master
and
Lord
Christ
,
they
betray
him
,
and
the
greatest
part
of
his
kingdome
:
which
with
one
consent
,
they
conspire
to
take
away
from
him
,
&
to
yeeld
vp
again
into
the
hands
of
the
father
;
that
before
had
yeelded
this
into
the
hands
of
his
first
begotten
,
and
beloued
,
the
heire
of
this
world
,
and
all
worlds
to
come
:
and
going
about
to
establish
their
owne
kingdome
,
they
destroy
the
kingdome
of
Christ
,
and
labouring
to
inlarge
their
owne
Dominion
,
and
rule
,
they
curtaile
and
diminish
the
kingdome
of
the
Lord
Christ
.
And
therefore
I
cannot
but
in
the
zeale
of
my
Lord
,
and
king
Christ
,
bid
defiance
vnto
,
and
wage
battell
with
this
their
opinion
,
that
denieth
the
kingdome
of
my
Lord
and
king
Iesus
.
And
hold
him
,
if
it
were
an
Angell
from
heauen
,
accursed
,
that
should
preach
me
another
Gospell
then
this
that
I
haue
receiued
,
from
the
mouthes
,
and
liuely
voices
of
all
the
holy
Scriptures
,
consenting
to
this
all
in
one
,
that
Iesus
is
the
king
,
and
Lord
ouer
all
things
.
But
I
see
what
droue
them
to
this
,
and
made
them
run
into
this
foule
starting
hole
,
they
desired
to
sit
their
doctrine
of
the
kingdome
of
Christ
to
their
opinion
of
Ecclesiasticall
gouernement
,
therfore
indeede
they
fitted
their
sho●e
according
to
their
foote
.
For
teaching
their
Ministers
,
and
Elders
,
to
be
the
onely
officers
of
Christ
to
rule
the
Church
,
which
is
the
kingdome
of
Christ
;
of
necessitie
,
they
must
except
the
king
from
being
any
officer
of
the
kingdome
of
Christ
.
That
they
might
do
this
:
first
they
warily
teach
,
that
the
kingdome
of
Christ
is
onely
ouer
his
Church
:
and
secondly
,
that
they
might
not
offend
the
Christian
kings
,
they
giue
them
,
as
they
would
seeme
to
thinke
,
a
higher
place
:
and
that
they
might
remoue
them
out
of
the
kingdome
of
Christ
,
and
out
of
all
office
in
the
Church
of
Christ
,
and
so
haue
elbow
roome
enough
for
themselues
,
they
giue
them
their
place
immediatly
vnder
God
the
Father
:
and
set
them
to
raigne
in
common-weales
:
that
they
might
not
intermeddle
with
the
Church
Gouernement
.
And
answerable
hereunto
,
they
teach
,
that
the
kingdome
of
Christ
is
a
spirituall
kingdome
;
that
is
,
gouerned
by
spirituall
men
,
and
by
spirituall
meanes
,
that
is
,
the
word
,
and
the
censures
Ecclesiasticall
:
that
they
might
exclude
the
sword
,
and
the
censures
ciuill
out
of
the
Church
of
Christ
,
and
make
it
glad
to
stand
armed
at
the
Church
doore
,
to
keepe
them
in
safetie
,
and
peace
,
dominering
within
,
in
the
Church
:
and
this
is
all
the
power
they
giue
to
the
ciuill
king
,
in
gouerning
the
Church
of
Christ
,
and
this
is
good
Poperie
indeed
.
Although
all
this
geere
will
not
hold
,
for
to
gouerne
the
spirituall
kingdome
of
Christ
,
they
call
in
meere
lay
men
:
and
giue
them
place
,
and
power
,
and
office
,
in
the
kingdome
of
Christ
,
and
call
them
by
the
name
of
Church
Elders
:
and
how
will
they
then
shut
out
the
king
,
being
a
person
more
interessed
in
the
Church
gouernement
,
then
any
of
his
subiects
,
from
being
an
officer
in
the
Church
,
&
kingdome
of
Christ
,
and
that
only
for
being
no
spirituall
person
,
but
a
lay
man
?
at
the
least
let
him
be
as
capeable
of
office
in
the
Church
,
as
his
vnder
subiects
,
your
chosen
Elders
,
be
.
Nay
,
how
stand
together
these
two
doctrines
of
theirs
?
That
the
King
should
not
bee
an
Officer
of
the
Kingdome
of
Christ
:
but
the
Officer
of
the
Father
:
and
yet
as
they
subscribe
,
bee
supreame
Gouernour
in
the
Church
,
which
is
not
the
kingdome
of
the
Father
,
as
they
say
,
but
the
kingdome
of
the
sonne
Christ
?
Can
the
king
bee
the
Gouernour
of
the
Church
,
which
is
the
Kingdome
of
Christ
,
as
they
subscribe
:
and
yet
be
no
officer
of
the
Church
,
as
they
teach
?
Is
a
Gouernour
of
the
Church
,
no
Officer
of
the
Church
?
can
the
king
be
the
Vice-roy
of
the
father
,
whose
kingdome
the
Church
is
not
,
as
they
teach
,
and
yet
gouerne
the
kingdome
of
Christ
;
which
is
not
the
kingdome
,
as
they
say
,
of
the
father
,
but
of
the
son
;
and
yet
be
no
officer
of
the
kingdome
of
the
sonne
Christ
neither
?
can
the
Chauncellour
of
king
Iames
,
our
Soueraigne
Lord
,
be
the
Chauncellour
of
the
Romane
Empire
,
and
yet
not
deputed
to
that
office
by
the
Emperour
?
or
can
the
Chauncellour
of
England
,
be
the
Chauncellour
of
Spaine
,
and
yet
not
substituted
by
the
king
of
Spaine
?
or
can
the
Vice-roy
of
Spaine
,
bee
the
Vicegerent
of
the
king
of
England
,
and
yet
not
receiue
this
office
,
and
power
from
the
king
of
England
?
Fie
,
what
stuffe
is
here
?
what
trash
,
what
hay
and
stubble
is
heere
,
built
vpon
the
foundation
of
gold
?
or
what
(
to
reconcile
these
their
contrarieties
)
shall
we
say
,
that
the
father
is
supreame
Gouernour
ouer
common-weales
,
and
that
the
king
is
his
substitute
to
gouerne
that
:
and
that
the
sonne
is
supreame
gouernour
ouer
Churches
,
and
that
the
king
is
his
Deputie
also
for
him
to
gouerne
that
?
Indeed
thus
we
shall
reconcile
them
:
but
then
we
shall
vndoe
them
▪
for
this
distinction
then
will
do
them
no
good
.
For
it
will
not
except
(
as
faine
by
this
they
would
)
the
king
,
from
being
an
officer
of
the
Church
of
Christ
,
it
will
vtterly
cast
downe
that
their
strong
hold
,
that
holdeth
the
Ministers
,
&
the
Elders
,
to
be
the
only
Church
officers
:
&
thus
,
either
,
their
doctrine
must
be
contrary
to
their
subscription
:
or
if
these
disagree
not
,
they
must
confesse
,
that
kings
,
&
princes
,
be
aswell
the
officers
of
the
Church
,
as
the
Ministers
,
or
lay
Elders
be
:
and
that
they
must
rule
it
as
well
with
their
sword
,
as
the
Elders
with
their
sword
:
&
therfore
,
that
the
Church
may
aswell
be
gouerned
by
the
ciuill
sword
,
without
the
Ecclesiasticall
:
as
it
was
once
gouerned
by
the
Ecclesiasticall
,
without
the
ciuill
.
Yea
if
we
shall
thus
reconcile
them
,
they
must
be
driuen
to
confesse
,
that
this
their
distinction
,
is
friuolous
,
and
therfore
cast
it
away
,
as
a
vaine
one
,
which
neither
doth
them
any
good
,
nor
our
cause
any
harme
at
all
,
only
it
seperateth
,
and
diuideth
,
the
father
,
&
the
son
,
in
their
raigne
,
&
kingdome
:
&
disioineth
them
asunder
,
like
two
earthly
kings
;
hauing
either
of
them
one
kingdome
seuerall
to
himselfe
:
the
one
sharing
the
Church
for
his
kingdome
,
and
the
other
sharing
Common-weales
for
his
kingdome
.
Yea
it
distracteth
vs
,
for
it
teacheth
vs
,
that
we
are
not
all
subiects
vnto
one
king
,
which
is
Christ
:
nor
all
to
one
God
,
which
is
the
father
:
some
be
the
subiects
of
the
father
,
and
some
of
vs
bee
the
subiects
of
the
sonne
:
those
of
the
commonweale
,
are
the
subiects
of
the
father
,
and
those
of
the
Church
,
are
the
subiects
of
Christ
.
(
Now
I
pray
you
whither
bee
greater
the
people
of
the
Common-weale
,
that
be
the
subiects
of
the
father
:
or
the
people
of
the
Chur●h
,
that
be
the
subiects
of
Christ
?
)
And
no
maruell
if
this
doctrine
of
diuision
,
(
which
dooth
not
subordaine
the
one
,
vnder
the
other
;
the
sonne
vnder
the
father
:
but
doth
deuide
in
two
the
kingdomes
,
and
the
kings
of
heauen
)
doe
make
diuision
,
and
deuide
asunder
the
kings
and
the
people
of
the
earth
.
And
thus
hauing
cast
downe
that
their
strong
hold
,
that
stood
in
our
way
,
we
will
goe
on
with
the
maine
force
of
our
argument
,
and
inferre
,
that
the
Kingdome
of
Christ
,
reaching
not
ouer
Churches
only
,
but
ouer
Common-weales
too
,
for
the
fit
gouernment
thereof
,
shall
neede
not
onely
censures
ecclesiasticall
,
as
our
brethren
beleeue
,
which
will
fit
onely
the
members
of
the
Church
:
but
beside
these
coertions
ciuill
,
and
meerely
temporall
which
will
fitly
serue
both
for
the
members
of
the
Church
&
of
the
Common-weale
,
to
gouerne
them
both
;
as
they
did
vnder
the
gouernement
of
the
Iewish
Common-weale
.
And
therefore
accordingly
,
the
father
,
for
the
better
and
more
effectuall
gouerning
of
his
whole
Kingdome
,
hath
furnished
his
sonne
Christ
,
not
onely
with
censures
ecclesiasticall
,
but
with
an
iron
rodde
;
therewith
to
breake
in
peeces
his
enemies
,
like
a
potters
vessell
.
And
this
rodde
is
either
the
multitude
of
temporall
afflictions
,
comming
from
the
immediate
hand
of
Christ
,
vpon
the
disobedient
of
the
world
;
or
those
which
are
brought
vpon
the
heads
of
the
wicked
,
by
the
hands
of
the
ciuill
Kings
;
who
bearing
not
the
sword
for
nought
,
are
the
Ministers
of
God
for
to
execute
his
wrath
vpon
all
them
that
doe
euill
.
And
therefore
in
the
second
of
the
Reuelation
,
the
Lord
Christ
threatneth
that
woman
Iesabell
,
not
with
suspension
,
or
with
excommunication
,
that
are
the
censures
ecclesiasticall
:
but
to
cast
her
into
a
bedd
;
which
is
,
to
punish
her
sinnes
with
sickenesse
,
and
other
diseases
of
the
body
;
and
her
sonnes
he
threatneth
to
kill
with
the
sword
.
And
in
the
third
of
the
same
booke
,
the
same
Lord
,
and
King
Iesus
auoucheth
,
that
he
chasteneth
,
and
correcteth
euery
sonne
whom
he
loueth
.
Chastisements
therefore
,
and
afflictions
,
whither
ecclesiasticall
or
ciuill
,
are
the
censures
of
the
King
Christ
.
And
in
the
nineteenth
of
the
same
booke
,
Saint
Iohn
saw
a
mighty
army
of
men
follow
the
word
of
God
;
who
had
a
name
written
on
his
thygh
,
to
be
the
King
of
the
Kings
,
and
Princes
of
the
earth
;
and
with
this
army
attending
him
,
their
leader
and
King
,
he
slewe
a
mightie
army
of
his
enemies
;
to
eate
vp
whose
flesh
,
an
Angell
that
stood
in
the
Sunne
,
called
together
al
the
beasts
of
the
earth
,
and
the
birds
of
heauen
.
To
gouerne
therefore
his
Kingdome
,
the
Lord
Christ
hath
Angels
,
Deuils
,
armies
of
Kings
&
Princes
,
fire
,
sword
,
famine
,
thunder
,
lightning
,
earthquakes
,
haile
,
stocks
,
whippes
,
prisons
,
bootes
,
rackes
,
gallowes
,
hurdels
,
axe
,
losse
,
pouertie
,
banishment
,
sickenesse
,
shame
,
death
,
excommunication
,
suspension
,
and
a
number
els
:
so
many
,
and
of
so
sundrie
sorts
,
are
the
censures
,
and
coertions
of
the
Kingdome
of
Christ
.
And
of
all
these
,
so
many
in
number
,
in
the
greatest
want
of
the
Church
,
the
Lord
Christ
put
ouer
vnto
the
rulers
of
the
Church
onely
two
principall
the
most
vsuall
whereof
was
excommunication
,
being
a
kind
of
banishment
for
a
time
from
the
Church
of
Christ
;
and
being
trusted
onely
with
one
or
two
at
the
most
:
how
they
face
it
out
,
as
if
all
had
beene
put
into
their
hands
.
Thus
far
then
hitherto
haue
wee
traced
out
steppe
by
steppe
the
truth
of
this
point
:
and
by
testimonies
apparant
out
of
the
holy
Scriptures
haue
brought
the
matter
to
this
issue
,
that
the
Lord
Christ
is
King
ouer
all
realmes
and
Churches
:
and
that
to
gouerne
them
,
he
hath
censures
,
not
onely
ecclesiasticall
,
but
ciuill
.
But
now
the
question
is
,
whither
the
Lord
doeth
gouerne
these
his
kingdomes
here
in
earth
,
by
his
royal
presence
on
earth
;
or
by
his
Vicegerents
,
and
substitutes
:
and
by
the
answere
of
Christ
to
Pilate
,
this
question
receiueth
a
manifest
and
a
plaine
answere
.
For
to
Pilate
Christ
plainely
telleth
,
that
his
Kingdome
is
not
of
this
world
:
not
meaning
heereby
to
denie
the
interest
that
he
had
in
the
Kingdomes
and
the
Churches
of
this
world
:
but
his
meaning
is
to
tell
Pilate
,
that
his
imperiall
citie
,
which
being
the
principall
of
his
Kingdome
,
hee
calleth
metaphorically
his
Kingdome
,
his
throne
of
glory
,
his
kingly
seate
,
his
pallace
royall
,
is
not
seated
in
this
world
:
and
that
his
meaning
is
not
to
reigne
in
Ierusalem
,
as
their
king
,
nor
at
Rome
as
their
Emperour
,
nor
yet
in
any
other
of
the
Kingdomes
of
this
world
:
but
in
heauen
;
where
he
shall
not
hinder
the
reigne
of
the
kings
of
this
earth
.
This
king
therfore
sitteth
and
raigneth
in
heauen
,
and
giueth
place
to
the
kings
of
the
earth
to
reigne
as
kings
vnder
him
.
But
then
not
gouerning
these
his
kingdomes
by
his
residence
heere
on
earth
:
it
must
needes
follow
,
that
as
other
kings
residing
in
their
imperiall
cities
,
doe
gouerne
those
their
kingdomes
that
are
a
farre
off
by
Proconsuls
,
Deputies
,
or
Vice-royes
,
which
are
their
Vicars
,
and
doe
represent
their
person
:
so
this
King
Christ
doth
visibly
gouerne
these
Churches
and
Kingdomes
of
his
,
by
his
Vice-royes
and
earthly
deputies
.
The
further
question
then
is
,
which
of
all
the
officers
and
rulers
of
the
Common-weale
and
Church
,
are
the
Vice-royes
and
deputies
of
this
King
of
heauen
,
to
gouerne
and
to
rule
his
whole
realme
on
earth
?
What
is
the
Pope
the
Vice-roy
of
Christ
,
for
the
gouernement
of
his
whole
Kingdome
on
earth
?
Indeede
this
power
and
great
honour
he
doth
arrogate
vnto
himselfe
;
but
in
no
case
can
we
yeelde
him
this
.
And
as
for
our
brethren
,
they
had
rather
take
it
themselues
,
then
giue
it
to
him
.
What
then
are
the
Ministers
the
Vice-royes
,
and
next
deputies
vnder
Christ
,
to
gouerne
this
his
Kingdome
of
the
earth
?
Indeede
they
are
his
Vicars
to
teach
his
Church
,
and
so
Priests
vnder
the
high
Priest
Christ
.
And
they
say
,
that
they
are
the
Vicars
and
Vice-royes
of
Christ
immediate
to
gouerne
his
whole
Kingdome
,
which
as
they
say
,
is
onely
the
Church
:
they
are
then
belike
,
like
vnto
Christ
▪
a
King
,
and
a
Priest
,
such
as
was
Melchisedech
,
a
Prince
,
&
a
Priest
of
the
strong
high
God
.
But
let
all
this
be
graunted
vnto
them
,
that
they
assume
vnto
themselues
,
yet
dare
they
not
intermedle
with
the
earthly
Kingdomes
,
nor
ciuill
censures
of
the
King
,
which
they
falsly
denie
to
be
any
parte
of
the
Kingdome
of
Christ
:
and
therefore
they
are
not
full
Vice-royes
indeede
of
the
King
of
heauen
▪
but
we
seeke
a
full
Vice-roy
of
the
king
Christ
,
if
he
haue
●ny
:
and
being
that
the
Pope
is
not
,
nor
the
Minister
is
not
,
it
followeth
,
that
the
Kings
onely
of
the
earth
,
are
the
deputies
,
the
Ministers
,
the
substitutes
,
the
Vice-royes
,
of
this
great
and
migh●y
king
Christ
.
And
howsoeuer
they
will
not
teach
it
in
their
doctrine
,
yet
to
●●is
they
haue
subscribed
,
that
the
king
,
next
,
and
immediately
vnder
Christ
,
is
the
supreame
gouernour
,
both
of
the
Church
,
and
the
Weale
publique
:
and
with
them
subscribeth
S.
Iohn
to
this
point
,
Apoc
.
1.
calling
Christ
the
chiefe
of
the
Princes
of
the
earth
:
Ergo
he
is
a
Prince
of
the
earth
;
and
that
the
chiefe
one
:
and
other
Princes
hold
of
him
in
chiefe
:
and
man
other
place
afore
cited
,
he
calleth
him
the
king
of
the
kings
of
the
earth
:
if
he
be
●heir
king
,
then
they
are
not
immediately
the
subiects
of
the
father
,
but
of
Christ
:
if
they
be
kings
,
&
his
subiects
,
they
are
depu●ed
and
su●stituted
by
him
to
be
kings
vnder
him
;
they
hold
then
●heir
kingdome
of
him
,
and
are
his
Vice-royes
and
substitutes
;
euen
as
Herod
a
King
,
being
the
subiect
of
the
Romane
Emperour
,
held
his
deputation
,
and
Kingdome
,
of
the
Emperour
of
Rome
,
whose
Vice-roy
and
substitute
he
was
,
for
the
gouerning
of
that
parte
of
his
Iewish
Kingdome
;
wee
therefore
conclude
,
that
as
the
Minister
is
the
substitute
of
Christ
,
to
teach
the
Church
:
so
the
King
is
the
substitute
,
and
Vicar
of
Christ
,
to
gouerne
the
Church
:
and
as
it
is
the
office
of
the
Minister
to
teach
the
Church
;
so
it
is
the
office
of
the
King
to
gouerne
the
Church
:
and
as
it
is
essentiall
and
ordinary
to
the
Minister
,
to
minister
the
word
;
so
it
is
ordinary
and
essentiall
to
the
King
,
to
minister
iustice
,
and
to
gouerne
the
whole
Church
of
Christ
.
But
so
,
as
if
the
King
doe
,
or
shall
neglect
this
parte
of
his
duety
;
I
meane
the
holy
rule
,
and
good
gouernement
of
the
Church
of
Christ
:
and
in
stead
of
well
gouerning
the
Church
,
shall
become
a
persecutor
of
the
Church
:
then
in
the
contempt
and
persecution
of
the
King
,
extraordinarily
,
the
Lord
deputeth
the
Eldershippe
,
as
his
Vice-roy
,
to
gouerne
for
him
that
part
of
his
persecuted
Church
.
And
(
ouer
,
and
beside
that
which
hath
beene
said
)
this
may
be
well
prooued
out
of
other
portions
of
the
holy
Writ
:
for
,
that
it
belongeth
to
the
ordinary
office
of
the
king
,
to
gouerne
in
his
daies
the
Church
of
God
,
by
his
ciuil
sword
,
appeareth
plainely
,
by
the
example
of
all
the
godly
kings
of
Iudah
;
who
all
,
as
their
prerogatiue
royall
,
euer
had
,
and
held
this
power
and
authority
,
by
their
ciuill
sword
onely
,
without
the
Ecclesiastical
,
to
gouerne
as
the
weale
publique
,
so
the
whole
Church
of
God
,
that
was
vnder
them
.
And
againe
that
,
in
the
persecution
and
contempt
of
the
king
,
the
Eldership
might
gouerne
the
Church
of
Christ
,
for
Christ
;
appeareth
by
the
example
apparent
of
the
Church
Primitiue
:
which
in
the
want
of
godly
kings
,
receiued
power
from
Christ
,
to
gouerne
for
Christ
,
the
Church
of
Christ
.
Godly
kings
therefore
in
their
daies
,
as
the
chiefe
Officers
of
the
Church
of
Christ
,
are
to
gouerne
the
peaceable
Church
of
Christ
:
but
in
the
want
of
godly
kings
,
the
Eldershipp
of
the
Church
,
is
,
in
the
persecution
of
the
Church
,
to
gouerne
the
persecuted
Church
of
Christ
.
There
are
therefore
two
estates
of
the
Church
;
the
one
peaceable
,
and
the
other
persecuted
:
and
according
to
these
two
estates
,
two
kindes
of
Gouernours
,
and
two
kindes
,
as
I
may
in
some
sort
say
,
of
Gouernements
:
to
gouerne
the
peaceable
Church
,
there
is
the
ciuill
king
,
and
the
ciuill
sword
;
to
gouerne
the
persecuted
Church
,
there
is
the
Eldershippe
Ecclesiasticall
,
and
there
is
the
sword
Ecclesiasticall
;
and
neither
of
these
must
intermeddle
in
the
time
,
or
in
the
place
of
the
other
;
but
eyther
of
them
must
keepe
his
place
and
his
time
:
in
the
dayes
of
peace
,
let
the
king
raigne
,
and
let
the
Eldershippe
sleepe
;
in
the
daies
of
persecution
the
king
sleepeth
,
let
the
Eldershippe
then
awake
,
and
the
sword
Ecclesiasticall
.
For
in
the
Primitiue
times
they
had
their
seuerall
times
,
and
their
seuerall
places
,
to
bestirre
and
occupy
themselues
in
:
when
godly
kings
raigned
in
the
Primitiue
Church
of
the
Iewes
,
the
Eldership
was
not
in
vse
.
Againe
in
the
Primitiue
Church
of
Christ
,
when
the
Eldershippe
raigned
,
the
kings
of
the
Gentiles
,
and
the
Iewes
raged
against
the
Church
,
they
raigned
not
ouer
the
Church
,
as
they
ought
:
when
kings
slept
,
the
Church
gouernement
awaked
;
againe
when
the
kings
awaked
,
the
Church
Gouernement
slept
.
And
thus
in
their
Primitiue
times
,
they
were
not
both
iumbled
together
,
as
our
brethren
would
haue
:
but
they
had
their
seuerall
standing
,
and
vse
apart
one
from
the
other
;
they
had
their
interchaungeable
raigne
and
their
successiue
vse
and
place
;
and
so
let
them
stand
still
:
let
them
keepe
their
first
place
,
and
their
fitte
time
,
and
their
gouernements
may
both
st●nd
,
both
agree
,
both
haue
their
being
,
and
their
euerlasting
vse
,
in
some
time
or
in
other
;
in
some
place
or
in
other
.
The
Discip●ine
ecclesiasticall
may
haue
his
vse
in
Turkey
,
in
Fraunce
,
in
the
persecuted
Churches
of
the
Low-countries
,
or
in
the
Territories
of
Geneua
,
or
Berne
,
where
there
is
no
king
to
gouerne
.
But
the
Discipline
ciuill
may
haue
his
place
in
England
,
in
Denmarke
,
and
vnder
al
godly
and
christian
kings
.
Distinguish
times
,
saith
one
,
and
the
Scriptures
will
agree
:
Distinguish
the
times
and
the
places
,
&
the
diuers
gouernments
wel
agree
:
runne
not
on
on
a
head
,
without
the
consideration
of
the
times
,
and
the
places
;
and
this
controuersie
shall
haue
an
end
.
And
thus
you
shall
haue
a
wedge
for
this
hard
knotte
:
but
if
you
will
vnseasonably
set
them
vp
both
at
one
time
to
raigne
:
and
make
them
,
being
different
,
to
be
as
one
;
and
being
of
diuers
natures
,
to
agree
both
in
one
gouernement
,
in
one
place
,
in
one
kingdome
,
you
will
attempt
almost
impossibilities
,
breede
confusion
,
bring
in
disorder
,
make
contentions
,
as
betweene
contraries
;
and
the
one
will
iustle
out
the
other
,
as
by
wofull
experience
hath
beene
found
in
the
Gouernement
of
the
Pope
,
and
the
Emperour
:
and
therefore
when
the
kings
rage
,
then
must
the
Church
raigne
:
againe
when
kings
raigne
,
then
must
the
Church
cease
to
raigne
:
and
of
a
raigning
Q●eene
,
become
an
obedient
subiect
,
vnder
the
gouernement
of
a
godly
king
.
And
heere
I
challenge
o●r
aduersa
ies
,
if
they
can
,
to
shew
mee
out
of
the
word
of
God
,
where
these
two
gouernements
euer
were
in
vse
at
one
time
,
and
in
any
one
kingdome
of
the
world
.
REASON
XV
.
ANd
here
the
better
to
deduce
this
from
the
former
grounds
,
we
must
beware
,
that
wee
doe
not
childishly
imagine
,
that
because
the
Kingdome
of
Christ
reacheth
vnto
two
sortes
of
estates
,
the
Church
,
and
the
Common-weale
:
and
because
it
hath
beene
executed
by
two
kind
of
swords
;
therefore
,
that
(
as
a
fooles
coate
is
made
of
two
kinds
of
cloath
,
so
)
the
one
kingdome
of
Christ
,
is
made
of
two
sorts
of
kingdomes
;
and
that
the
one
part
of
his
kingdome
is
made
,
&
consisteth
of
one
kind
,
and
the
other
part
of
another
kind
:
that
the
one
part
of
his
kingdome
is
an
Ecclesiasticall
kingdome
;
and
that
this
was
executed
by
Ecclesiasticall
men
,
and
by
a
sword
Ecclesiasticall
;
and
that
the
other
part
,
is
a
ciuill
kingdome
;
and
that
this
was
and
is
executed
by
ciuill
kings
,
and
by
a
sword
ciuill
;
and
so
that
it
was
one
Office
of
Christ
,
that
was
executed
by
the
ministery
gouerning
the
Church
:
and
another
office
of
Christ
,
that
was
executed
by
the
king
,
gouerning
the
Church
.
No
,
it
is
plaine
,
that
the
power
to
gouerne
the
Church
,
that
is
giuen
to
the
king
,
and
to
the
Eldershippe
,
is
the
one
and
selfe
s●me
kingly
power
of
Christ
;
and
that
the
one
kingly
office
of
Christ
,
to
gouerne
the
Common-weale
,
and
the
Church
is
notably
put
ouer
to
one
person
,
I
meane
the
king
:
so
that
the
office
of
the
king
Christ
abiding
in
him
,
the
office
,
and
the
duetie
to
gouerne
the
Realme
,
and
the
Church
really
abideth
in
him
;
although
the
execution
of
that
part
of
his
Office
,
that
concerneth
the
Church
,
be
neglected
of
him
;
and
therfore
put
ouer
by
Christ
vnto
the
Minister
,
to
execute
for
him
,
and
that
by
another
,
which
is
the
Ecclesiasticall
sword
:
so
that
to
gouerne
the
Church
,
is
a
part
of
the
office
,
the
royaltie
,
and
prerogatiue
of
the
king
,
euer
abiding
in
him
,
while
he
is
a
king
;
yea
,
though
he
persecuteth
:
and
that
the
gouernment
of
the
Church
that
the
ministery
executed
,
was
a
branch
of
the
Kings
duetie
,
and
that
which
by
the
King
should
haue
beene
put
in
execution
by
his
owne
sword
ciuill
;
whereupon
doe
depend
these
consequents
:
First
,
that
it
was
no
new
power
that
was
put
ouer
to
the
Minister
for
the
gouernement
of
the
Church
:
but
the
very
selfe
same
that
was
put
ouer
to
the
King
before
:
and
therefore
the
Church
gouerned
by
the
king
,
is
gouerned
by
the
same
power
whereby
it
was
gouerned
vnder
the
eldershippe
:
Secondly
,
that
this
power
to
gouerne
the
Church
ordinarily
,
as
his
essentiall
office
,
doth
belong
,
and
appertaine
vnto
the
King
;
and
the
dispising
King
shall
answere
to
God
for
his
negligence
herein
;
but
he
is
not
thereby
depriued
of
the
office
.
Thirdly
,
that
being
ordinary
to
the
King
,
and
essentiall
to
him
:
it
could
not
be
,
but
bee
extraordinary
,
and
onely
accidentall
vnto
the
Minister
.
Fourthly
,
that
the
power
that
the
Minister
had
to
exercise
this
office
of
the
King
,
was
extraordinarily
made
lawfull
by
the
power
of
Christ
:
who
onely
(
necessity
so
requiring
)
might
l●wfully
transferre
for
a
time
,
the
exercising
of
this
royaltie
,
to
the
Ministers
of
the
Church
:
Fiftly
,
that
the
Lord
Christ
might
leaue
the
royaltie
in
the
king
,
and
yet
giue
the
honour
and
the
practise
of
his
duty
to
the
Minist●r
.
The
Lord
left
the
sword
ciuill
in
the
handes
of
the
King
,
and
framed
vnto
the
Church
a
sword
ecclesiasticall
,
for
the
execution
of
the
ciuill
duety
of
the
king
:
and
thus
in
persecution
to
gouerne
the
lay
men
of
the
Church
,
he
framed
an
ecclesiasticall
sword
:
as
otherwise
in
peace
he
framed
a
ciuil
sword
,
to
gouerne
Ecclesiasticall
men
,
and
Ecclesiasticall
affaires
:
so
that
the
distinction
of
the
sword
made
no
disti●ction
of
the
office
:
Sixtly
,
eyther
of
these
two
were
inabled
by
God
to
gouerne
the
Churches
in
their
times
,
without
the
other
:
and
therefore
to
this
end
are
as
powerfull
now
,
as
euer
they
were
before
.
Whence
I
inferre
,
that
seeing
it
is
ordinary
,
and
essential
to
the
King
to
gouerne
the
Church
,
and
extraordinary
to
the
Minister
,
and
but
only
accidentall
:
that
the
king
executing
his
gouernement
,
the
Church
must
n●t
execute
it
too
:
the
king
executing
it
by
his
ciuil
sword
,
the
Church
must
not
execute
it
by
his
ecclesiasticall
sword
.
For
this
is
an
infallible
rule
,
that
when
that
office
is
set
vp
in
the
Church
,
to
which
it
belongeth
ess●ntially
to
gouerne
:
that
then
the
gouernement
must
departe
from
that
office
wherunto
it
was
but
accidentall
,
and
cleaue
vnto
that
,
vnto
which
it
is
essentiall
,
and
ordinary
:
for
the
Church
is
not
to
content
it selfe
with
accidents
,
which
are
the
baser
and
lesse
noble
,
when
it
may
enioy
the
very
essence
and
substance
of
things
:
and
extraordinary
thinges
must
then
cease
,
when
ordinary
may
be
had
.
And
seeing
that
the
right
and
duety
to
gouerne
the
Church
abideth
still
in
the
King
:
and
ther●
being
nothing
wanting
in
him
,
but
the
ex●cution
of
his
owne
office
,
which
is
the
good
Gouernment
of
the
Church
:
when
he
shall
take
vp
this
;
the
Church
must
let
it
fall
:
and
when
he
claimeth
it
asking
but
his
own
,
the
Church
must
not
wrangle
,
nor
contend
with
the
king
for
it
;
clayming
it
by
their
wrong
,
when
they
cannot
by
their
right
,
pleading
possession
of
some
hundred
yeres
,
against
the
ancient
euidences
of
kings
,
registred
for
an
eternall
memorandum
in
the
holy
writings
of
God
.
All
which
with
one
consent
auouch
this
Gouernment
to
be
the
kings
,
and
would
you
depriue
him
of
his
inheritance
,
and
his
right
,
because
of
his
want
,
and
your
obtained
possession
?
The
king
lost
onely
the
pr●ctise
of
his
duety
,
&
this
practise
of
the
kings
duty
is
all
the
Church
found
,
so
that
the
Minister
was
euer
but
the
kings
Vicar
to
gouerne
for
him
,
but
extraordinarily
deputed
by
Christ
therto
,
not
by
the
king
.
The
king
did
not
execute
his
office
,
&
the
Church
found
leaue
,
fauour
and
power
from
Christ
,
to
execute
his
office
for
him
:
and
therefore
this
power
of
the
Church
to
gouerne
for
the
king
,
in
reason
could
no
longer
continue
,
then
till
the
king
would
gouerne
himselfe
,
and
with
his
owne
sword
ciuill
,
as
with
his
owne
handes
execute
his
owne
office
.
For
what
reason
,
or
what
need
,
had
the
Church
,
by
her
sword
Ecclesiasticall
to
gouerne
the
Church
for
the
king
:
when
he
was
willing
and
able
of
himselfe
to
gouerne
it
by
his
owne
sw●rd
ciuill
?
I
conclude
therfore
,
that
he
being
but
the
kings
Vicar
,
may
be
deposed
at
the
kings
pleasure
.
The
case
therefore
st●ndeth
thus
betweene
the
kings
,
and
the
Church
:
the
persecuting
kings
through
their
carelesse
security
lost
the
kingdome
:
vigilant
and
Christian
kings
found
the
kingdome
,
that
their
predecessors
lost
:
the
Ministers
of
the
Church
lost
a
kingdome
,
that
their
predecessors
found
:
and
found
peace
,
that
their
predecessors
lost
:
the
members
of
the
Church
lost
their
ruling
Elders
;
and
found
kings
their
noursing
fathers
,
and
Queenes
their
noursing
mothe●s
:
so
when
kings
lost
the
Gouernement
,
the
Church
found
it
;
when
the
kings
found
it
,
the
Church
lost
it
.
And
thus
in
right
,
these
Gouernements
were
euer
disioyned
,
the
Gouernment
of
the
Church
being
a
branch
of
the
kingly
office
of
Christ
,
ordinarily
put
ouer
to
kings
,
but
extraordinarily
to
the
Eldership
.
REASON
XVI
.
ANd
this
distinction
for
the
seuerall
times
of
their
Gouernement
must
be
kept
,
(
if
our
brethrens
doctrines
bee
sound
,
that
teacheth
the
Church
to
be
the
onely
kingdome
of
Christ
)
vnlesse
we
will
lift
vp
the
Minister
,
aboue
the
king
:
and
extoll
the
office
of
the
person
,
and
the
power
of
the
Minister
,
aboue
the
office
of
the
person
,
and
the
power
of
the
king
Christian
:
(
and
extoll
him
aboue
all
that
is
worshipped
,
and
aboue
all
that
is
called
God
,
as
the
kings
of
the
earth
are
.
For
the
Prophet
saith
of
them
I
sayd
that
you
are
Goddes
:
but
ye
shall
die
like
men
.
)
For
if
you
will
put
vpon
,
&
giue
vnto
the
Minister
in
the
dayes
of
peace
,
the
whole
person
,
&
office
of
the
king
Christ
:
and
make
him
the
full
Vice-roy
,
of
the
king
Christ
,
ouer
his
Church
,
which
you
hold
to
be
his
whole
,
and
his
onely
kingdome
:
you
giue
him
,
and
put
vpon
him
,
the
very
office
,
and
person
of
a
king
:
yea
of
the
king
Christ
,
who
is
the
king
of
the
kings
of
the
earth
.
And
a
greater
person
then
this
,
no
king
of
the
earth
euer
had
,
or
euer
shall
haue
;
and
so
by
consequent
the
office
and
the
person
of
the
Minister
is
as
great
as
the
office
,
and
the
person
of
the
king
:
and
beside
this
office
,
equall
to
the
kings
;
you
put
vpon
the
Minister
another
office
,
more
then
the
kings
,
and
that
is
,
the
person
,
and
office
of
the
Priest
Christ
:
and
so
make
him
a
very
Antichrist
,
another
Christ
vpon
the
earth
;
the
full
Image
and
Vicar
of
Christ
:
such
as
the
Pope
holdeth
himselfe
to
be
;
and
such
a
one
,
as
is
higher
then
all
the
kings
of
the
earth
.
A
Christian
Minister
therfore
can
not
hold
this
office
vnder
Christ
,
immediatly
in
the
rule
of
a
godly
king
,
except
he
wil
make
himselfe
a
greater
person
then
the
king
.
Of
the
king
he
may
hold
this
power
,
if
the
king
will
,
and
at
his
pleasure
,
and
so
be
vnder
the
king
,
as
the
Deputie
of
the
king
;
who
is
the
Deputie
,
and
Viceroy
of
Christ
:
but
to
ho●d
it
,
as
our
brethren
bold
,
immediatly
from
Christ
,
as
his
Vicars
,
and
Deputied
immediatly
by
Christ
,
to
gouerne
for
him
,
they
cannot
,
except
they
lift
vp
themselues
aboue
all
that
is
called
God
,
and
is
worshipped
.
In
the
dayes
of
persecution
,
there
being
then
no
feare
,
least
the
Minister
should
lift
vp
himselfe
in
the
greatnesse
of
his
person
ouer
kings
,
might
such
an
office
,
with
more
reason
be
put
vpon
him
:
Especially
need
so
requiring
.
But
now
no
need
so
requiring
,
for
a
minister
to
beare
an
office
vnder
a
Christian
king
(
that
denieth
the
Minister
no
part
of
his
honour
)
greater
then
the
office
of
the
king
;
is
a
way
to
lift
him
vp
aboue
the
king
,
and
so
to
make
him
Antichrist
:
and
therefore
in
the
Thessalonians
,
the
hindering
of
Antichrist
,
is
truely
ascribed
to
the
persecuting
Emperour
,
that
withheld
the
reuelation
,
that
is
the
setting
of
him
vp
.
For
he
euer
kept
this
person
,
that
would
be
counted
so
great
a
person
,
vnder
:
but
when
he
was
taken
away
,
then
the
Ministers
being
(
as
they
held
)
so
great
persons
,
and
honoured
by
kings
Christian
,
according
to
their
pretended
greatnesse
,
lifted
vp
themselues
aboue
kings
;
and
thus
sprung
Antichrist
vp
:
so
that
if
our
brethrens
doctrine
bee
true
,
then
they
must
let
fall
their
claime
to
the
Church
Gouernement
,
vnder
a
Christian
king
,
or
else
be
greater
then
the
king
.
But
if
our
doctrine
be
true
,
&
theirs
be
false
;
then
must
they
needs
let
the
claime
fall
too
,
for
the
reasons
aboue-said
:
and
now
let
them
chuse
,
which
they
will
doe
.
For
which
soeuer
be
true
,
I
will
still
hold
,
&
conclude
,
that
vnder
a
Christian
king
,
the
Church
lost
his
Primitiue
Gouernment
Ecclesiasticall
,
and
that
the
raigne
of
the
Eldership
is
determined
in
the
raigne
of
godly
kings
Christian
:
this
the
Pope
not
knowing
,
holdeth
still
his
power
like
Saul
,
that
hauing
seased
on
the
kingdome
,
would
not
part
from
it
,
to
his
neighbor
Dauid
,
&
so
is
become
Antichrist
;
this
the
Popish
kings
not
knowing
,
doe
slauishly
leaue
this
power
in
the
Popes
hands
:
and
this
our
brethren
not
knowing
,
forgoe
their
Ministery
,
because
they
may
not
obtaine
this
their
desired
,
and
now
long
thirsted
after
kingdome
.
But
my
labour
,
and
desire
is
,
that
all
men
may
see
with
me
this
truth
,
and
take
knowledge
,
that
there
is
something
in
the
Ministery
that
is
essentiall
:
which
they
receiued
both
then
,
and
now
,
from
the
Church
,
by
vertue
of
their
Ecclesiasticall
function
:
and
that
is
the
ministration
of
the
word
,
and
Sacraments
:
and
there
was
something
which
was
accidentall
,
and
altogether
mutable
,
and
that
was
a
branch
of
the
regall
,
and
ruling
power
:
which
departed
from
them
,
when
the
ordinary
ruling
power
came
into
the
Church
,
that
was
wanting
before
.
And
hauing
lost
this
power
,
they
cannot
hold
it
now
,
but
at
the
pleasure
of
the
king
:
who
if
he
will
,
may
giue
it
ouer
vnto
others
:
or
returne
againe
vnto
the
Church
,
the
power
ouer
all
,
sauing
ouer
himselfe
.
For
I
hold
,
that
the
king
is
not
to
loose
his
place
,
nor
to
suffer
himselfe
to
be
topped
by
any
subiect
,
in
his
kingdome
.
And
sith
some
must
bee
free
from
all
rule
vnder
heauen
,
in
some
things
:
as
the
Pope
would
be
;
it
is
most
fit
,
that
the
king
should
be
exempt
from
all
vnder
rule
,
and
left
vnto
the
immediate
power
and
rule
of
God
.
As
the
Apostle
left
the
vnbeleeuers
,
that
were
without
,
in
some
things
,
neither
to
the
rule
of
the
heathen
kings
,
that
would
not
,
nor
to
the
Church
that
should
not
iudge
them
:
but
onely
vnto
the
iudgement
of
God
,
saying
,
doe
not
yee
iudge
them
that
are
within
?
them
that
are
without
God
shall
iudge
:
and
here
obserue
their
contrariety
,
that
hold
a
necessity
of
their
discipline
in
all
the
Church
,
and
yet
except
from
discipline
the
head
of
the
Church
;
which
is
the
king
,
and
if
they
except
the
head
,
I
will
except
the
body
;
for
the
same
is
the
reason
of
the
whole
and
the
part
.
REASON
XVII
.
BVt
our
aduersaries
haue
subscribed
,
not
onely
vnto
the
Gouernement
,
but
vnto
the
supremacie
also
of
the
king
:
with
the
which
I
plainely
see
that
Ecclesiasticall
Discipline
cannot
stand
.
Without
Ecclesiasticall
Discipline
,
the
king
is
supreme
Gouernour
of
all
persons
,
as
well
Ecclesiasticall
,
as
Ciuill
:
but
with
Ecclesiasticall
Discipline
,
the
king
is
vnder
the
rule
of
the
pastors
,
and
Elders
of
the
Church
.
For
in
Ecclesiasticall
Discipline
,
the
whole
congregation
of
euery
particular
Church
,
consisteth
of
the
rulers
thereof
,
and
of
the
people
that
are
vnder
their
rule
.
The
rulers
are
,
either
the
Bishops
,
or
the
Elders
of
the
Church
:
all
the
rest
,
whither
they
be
iudges
,
or
rulers
of
the
land
,
Whither
they
be
Lords
,
or
Councellours
,
whither
they
be
Kings
,
or
Queenes
,
are
to
be
ruled
;
and
so
by
consequent
,
to
be
vnder
the
rule
of
the
Pastors
,
and
Elders
of
the
Church
.
Now
the
king
being
no
Elder
,
for
that
is
to
be
lesse
then
the
Pastor
;
nor
no
Pastor
,
for
that
sorteth
not
with
his
calling
:
must
needes
bee
vnder
the
rule
of
his
particular
Pastor
,
or
Bishop
;
if
he
be
vnder
,
he
cannot
be
aboue
him
,
then
not
his
supreme
head
.
Then
being
vnder
his
rule
,
here
must
needs
at
the
least
arise
a
controuersie
(
as
betweene
the
Bishop
of
Rome
,
and
the
Emperour
)
whither
of
these
two
should
be
the
chiefe
,
and
vnto
whom
the
supremacie
should
incline
.
The
Emperour
he
challenging
it
,
because
the
Bishop
was
his
subiect
;
the
Bishop
challenging
it
,
because
the
Emperour
being
a
member
,
&
a
child
of
his
Church
,
was
vnder
the
rule
of
him
,
the
head
and
father
of
all
his
particular
Church
.
Now
to
ende
this
controuersie
,
the
Emperour
he
draweth
his
Ciuill
sword
:
and
the
Pope
draweth
his
Ecclesiasticall
sword
;
and
there
begi●●●th
array
:
the
Emperour
he
sighteth
against
the
Church
,
and
p●secuteth
it
the
Pope
he
rebelleth
against
his
king
,
and
excommunicateth
him
.
And
say
,
that
it
breake
not
forth
into
open
warres
:
yet
the
seede
,
and
sparke
of
this
fire
lying
hidde
within
cannot
but
kindle
inward
grudge
,
in
the
king
:
because
his
subiects
would
rule
him
:
and
in
his
subiects
;
I
meane
,
his
Pastors
,
and
Elders
:
because
hee
will
not
bee
ruled
by
them
.
Therefore
the
king
must
needs
keepe
vnder
,
or
curbe
Ecclesiasticall
Discipline
,
or
else
bee
kept
vnder
,
and
curbed
by
Ecclesiasticall
Discipline
.
And
either
loosing
his
supremacie
ouer
the
Pastors
,
&
Elders
of
his
Church
,
put
himselfe
vnder
them
,
and
vnder
their
authoritie
;
or
else
putting
them
downe
,
set
vp
himselfe
,
and
his
rule
ouer
the
Pastors
,
and
Elders
of
the
Church
.
I
haue
a
heard
a
Papist
say
,
that
the
Ecclesiasticall
Discipline
could
not
stand
with
an
absolute
Monarchy
.
For
that
it
taketh
away
the
supremacie
from
the
king
:
and
shareth
halfe
the
kingdome
(
which
is
the
absolute
rule
of
all
the
Church
,
which
is
not
halfe
,
but
all
the
kingdome
)
with
the
king
:
and
againe
,
I
haue
heard
some
of
our
aduersaries
say
,
that
Popery
could
not
stand
with
a
Monarchy
:
for
that
it
taketh
away
the
supremacie
from
the
king
,
and
vsurpeth
authority
ouer
the
whole
Church
in
his
kingdome
,
which
is
the
whole
kingdome
of
the
land
.
The
Pope
,
as
Christ
his
Vicar
,
challengeth
an
immediate
power
from
Christ
,
ouer
all
,
yea
ouer
kings
,
and
princes
:
and
so
our
aduersaries
challenge
ouer
all
,
yea
ouer
kings
and
Princes
,
a
power
immediate
from
Christ
,
to
gouerne
them
all
in
the
Church
,
as
the
Vicegerents
,
and
rulers
of
Christ
,
yea
as
the
Vicars
of
Christ
:
and
then
if
they
haue
rule
ouer
the
king
,
in
like
manner
must
they
haue
rule
ouer
all
the
subiects
of
the
king
:
&
indeed
in
a
Church
,
confounded
as
ours
is
with
the
Common-weale
,
if
the
Pastors
rule
ouer
all
the
Church
,
then
they
rule
ouer
all
the
kingdome
:
and
yet
farther
,
if
excommunication
may
bee
vsed
in
all
criminall
causes
,
as
our
aduersaries
hold
:
then
haue
they
power
to
rule
ouer
all
the
kingdome
,
in
all
causes
,
as
well
Ecclesiasticall
as
Ciuill
.
And
thus
of
them
both
,
is
brought
forth
this
monster
in
nature
:
that
the
king
should
bee
ouer
all
,
and
yet
vnder
his
subiects
:
that
the
king
should
gouerne
in
all
causes
,
Ecclesiasticall
and
Ciuill
:
and
yet
the
Church
gouerne
in
all
causes
,
as
well
Ecclesiasticall
,
as
Ciuill
.
And
I
wonder
that
a
Papist
can
see
this
monster
in
our
aduersaries
,
and
not
in
the
Pope
.
And
againe
,
that
our
aduersaries
can
see
this
in
popery
,
and
not
in
their
Discipline
Ecclesiasticall
.
And
thus
I
heare
either
,
to
accuse
each
other
,
and
if
either
of
both
say
true
,
then
neither
of
both
is
sound
,
and
a
friend
to
the
Kings
suprem●cie
:
although
to
speake
for
our
brethren
:
I
thinke
that
they
are
prooued
to
hold
against
the
supremacie
,
more
by
force
of
reason
:
then
by
any
experience
of
disloyaltie
.
And
although
they
cannot
hold
their
discipline
,
with
the
supremacie
:
yet
before
,
they
thought
,
in
the
error
of
their
iudgement
,
that
well
they
might
vphold
both
.
Onely
this
in
our
brethren
is
to
be
misliked
:
that
hating
Popery
:
in
this
point
they
should
be
rancke
Papists
,
though
ignorantly
.
And
that
praying
against
,
and
laboring
to
discouer
Antichrist
:
themselues
●●ould
ioyne
with
,
and
vphold
Antichrist
:
yea
in
that
wherein
he
is
Antichrist
?
For
if
this
ma●eth
the
Pope
Antichrist
:
for
that
he
lifteth
vp
himselfe
in
his
rule
aboue
all
that
is
worshipped
,
or
called
God
:
and
they
ioyne
with
them
in
this
,
and
say
,
that
the
Church
,
that
is
the
Bishoppes
of
the
Church
haue
this
power
indeede
,
ouer
Kings
and
Princes
:
and
so
vphold
them
in
that
:
doe
they
not
vphold
the
Pope
,
in
that
very
thing
,
that
maketh
him
very
Anitchrist
?
And
thus
I
see
,
how
zeale
without
knowledge
,
and
a
desire
to
set
vp
the
Church
discipline
ouer
kingdomes
,
and
Kings
,
set
vp
vnawares
Antichrist
himselfe
:
and
mounted
the
man
of
pride
to
that
great
and
wonderfull
height
.
And
euen
then
,
when
in
Rome
was
set
vp
the
authoritie
of
the
Bishoppe
,
or
chiefe
Pastor
of
Rome
,
ouer
the
Emperor
:
then
was
set
vp
Antichrist
in
Rome
.
And
here
if
any
man
aske
of
me
?
why
it
being
the
will
of
God
that
the
rule
of
the
Church
should
then
cease
,
when
Emperors
became
Christians
,
that
it
was
not
plainely
so
mentioned
,
and
expresly
reuealed
in
the
Scriptures
?
my
answere
is
:
that
the
Lord
would
leaue
a
way
by
hiding
this
for
a
time
,
(
which
hee
would
open
in
his
time
)
for
to
let
in
,
and
to
set
vp
Antichrist
:
whom
he
would
reueale
in
his
time
:
euen
as
in
hiding
the
end
of
the
law
of
Moyses
,
he
laid
a
snare
,
to
take
therein
the
vnbeleeuing
Iewes
,
whom
of
old
hee
purposed
to
cast
of
.
And
heere
brethren
consider
,
what
a
grosse
error
it
is
,
to
hold
a
discipline
against
the
supremacy
of
the
King
:
which
is
in
your
owne
iudgement
,
to
hold
treason
:
and
to
hold
an
opinion
against
the
proportion
of
faith
.
And
how
little
it
becometh
Christian
men
,
to
vphold
the
raigne
of
the
Popes
,
and
the
Bishop
of
Rome
,
ouer
the
Emperour
and
ouer
the
Kings
of
the
earth
.
And
therfore
for
my
part
hauing
subscribed
to
the
Supremacy
,
I
make
no
bones
of
it
,
to
subscribe
to
the
present
Gouernement
established
by
our
godly
,
and
Christian
King
.
REASON
XVIII
.
ANd
here
because
our
Brethren
be
delighted
with
Quaeres
I
will
propound
a
few
vnto
them
.
And
here
first
I
demaund
,
Whither
the
Apostles
during
the
Primitiue
times
were
not
the
supreme
heades
of
the
Church
next
and
immediately
vnder
Christ
Iesus
?
2.
Whither
the
Bishops
or
Eldership
next
succeeding
them
,
were
not
as
they
were
,
the
supreme
heads
of
the
Church
?
3.
Whither
in
these
dayes
there
be
no
alteration
from
those
dayes
,
but
that
the
Bishops
or
Eldership
of
England
be
now
,
as
they
were
thē
,
the
supreme
heads
of
the
Church
of
England
,
next
and
immediatly
vnder
Iesus
Christ
?
4.
There
being
(
as
one
of
their
side
saith
)
no
vniuersall
▪
nor
nationall
nor
diocesian
Church
:
but
euery
Church
being
a
P●rishionall
Church
:
I
demaund
whither
I.
S.
being
the
Minister
of
Saint
Clements
,
be
the
supreme
head
of
the
Church
of
S.
Clements
,
next
and
immediate
vnder
Iesus
Christ
?
5.
Whither
euery
particular
Minister
be
not
the
supreme
head
of
euery
particular
Church
of
his
,
as
well
as
I.S.
is
the
particular
head
of
his
?
6.
Whither
the
Minister
being
the
s●preme
head
of
the
Church
,
the
king
can
be
supreme
head
of
it
too
?
whither
can
there
be
two
supreme
heads
on
the
earth
,
of
one
and
the
same
Church
?
7.
There
being
no
nationall
Church
in
England
whereof
the
King
can
be
head
,
and
being
head
of
no
parishionall
Church
in
England
,
what
is
become
of
the
Kinges
supremacie
ouer
the
Church
of
England
?
The
second
Question
.
SEcondly
,
I
demaund
whither
a
body
merely
Ecclesiasticall
,
and
not
any
way
politike
,
can
haue
,
as
it
is
a
body
Eccl●siasticall
,
a
head
,
that
is
merely
politike
,
and
not
any
way
Ecclesiasticall
?
Whither
the
head
,
and
the
body
must
not
be
of
the
same
kind
,
nature
,
and
sort
?
What
manner
of
body
they
make
,
that
sowe
a
mans
head
,
to
an
Asses
bodie
?
2.
Whither
two
bodies
really
being
in
nature
;
and
being
both
of
a
different
nature
:
and
seuer
done
,
from
another
:
and
both
liuing
can
haue
●nd
liue
both
,
but
by
one
head
?
much
more
,
whither
500000
bodies
all
seuerally
,
can
bee
sufficed
by
one
onely
head
,
&
that
of
another
sort
,
&
kind
as
they
hold
the
king
to
be
?
3.
Whither
doth
not
this
argument
well
hold
?
the
Church
,
and
the
Common-weale
,
haue
but
one
head
,
Ergo
they
are
but
one
bodie
?
Whither
the
bodie
being
a
bodie
mixed
,
and
a
compound
,
of
parts
Ecclesiastique
,
and
Politique
:
the
head
must
not
bee
a
me●ber
answerable
thereunto
?
that
is
a
head
,
a
Gouernour
,
or
an
officer
,
partly
Ecclesiasticall
,
and
partly
politique
,
some
thing
like
to
your
lay
Elder
,
whom
you
hold
to
be
a
lay
man
:
and
yet
a
Church
officer
.
4.
Whither
the
King
being
a
Person
,
mixed
of
a
lay
and
a
Clergie
gouerning
man
,
be
not
as
fit
a
head
to
gouerne
lay
and
Clergie
men
,
by
his
owne
sword
,
as
their
gouerning
Eldership
,
much
weaker
,
&
baser
then
the
king
,
was
to
gouerne
thē
by
a
borowed
sword
?
&
whither
he
may
not
fitly
stand
in
the
place
of
that
pulled
downe
?
and
what
losse
should
the
Church
haue
,
if
so
it
were
?
The
th●rd
Question
.
THirdly
,
I
demaund
whither
it
belongeth
not
to
the
King
,
as
a
part
of
his
kingdome
,
to
gouerne
all
the
people
of
the
kingdome
in
all
affaires
of
the
land
?
2.
Whither
discipline
doth
not
claime
a
right
in
the
authoritie
and
name
of
Iesus
Christ
,
to
gouerne
all
the
people
of
the
kingdome
,
&
that
by
no
authority
nor
sword
of
the
king
,
in
almost
half
the
affaires
of
the
kingdome
,
as
in
the
matter
of
witchcraft
,
idolatry
,
heresie
,
blasphemie
,
swearing
,
profaning
of
the
Sabboth
,
wrath
,
vsurie
,
couetousnesse
,
whoredome
,
drunkennesse
,
backbiting
,
slandering
,
and
such
like
?
3.
Whither
Iesus
Christ
came
into
the
world
to
take
from
Caesar
,
those
things
that
are
Caesars
?
to
take
from
euery
king
Christian
,
the
one
halfe
of
his
kingdome
,
and
to
giue
it
to
the
Church
?
4.
Whither
the
power
and
office
of
the
king
be
not
out
of
all
question
,
of
God
?
5.
Whither
that
power
that
giueth
all
to
the
king
,
be
of
God
?
and
that
power
that
giueth
not
all
to
the
king
,
but
onely
halfe
to
the
king
and
halfe
to
the
Church
,
be
of
God
too
?
6.
Whither
you
thinke
him
the
kings
friend
,
that
layeth
claime
to
halfe
his
kingdome
?
Whither
he
that
claimeth
a
right
to
gouerne
halfe
the
affaires
of
the
kingdome
,
doe
not
claime
a
right
to
gouerne
halfe
the
kingdome
?
The
fourth
Question
.
FOurthly
,
I
demaund
what
necessitie
there
is
,
that
the
king
should
punish
some
sins
,
&
not
the
Church
:
&
that
the
Church
should
punish
some
sins
,
&
not
the
king
:
as
vsually
was
,
&
is
done
and
yet
,
that
both
the
Church
and
the
king
,
should
punish
all
sins
iointly
?
as
some
hold
&
how
can
these
contraries
stand
together
?
2.
Whither
the
Primitiue
Church
punished
all
sinnes
?
And
againe
,
whith●r
it
ioyned
with
the
king
,
in
punishing
all
sinnes
?
If
it
did
not
,
whither
they
that
vrge
,
and
presse
this
,
and
stand
for
this
,
doe
vrge
,
and
presse
,
and
stand
for
the
Gouernment
of
the
Primitiue
Church
?
3.
Whither
the
Church
punishing
all
with
the
king
,
doth
not
iointly
gouerne
all
with
the
king
?
and
so
shareth
the
whole
kingdome
with
the
king
?
4.
Whither
if
it
so
fall
out
that
the
Church
will
not
punish
,
and
the
king
will
punish
a
man
,
what
wi●l
follow
▪
5.
Whither
the
king
be
the
sole
king
of
that
kingdome
,
where
the
Church
shareth
the
kingdome
with
the
king
?
The
fift
Question
.
FIftly
,
I
demand
,
whether
the
kingdome
of
the
king
doth
consist
rather
in
outward
honor
,
&
wealth
,
thē
in
power
,
&
rule
?
2.
Whither
he
that
deuideth
the
rule
with
the
king
,
doth
not
deuide
the
kingdome
with
the
king
?
3.
Whither
tne
Church
doth
not
claime
as
absolute
authority
,
&
right
,
and
that
not
in
right
nor
authority
of
the
king
,
but
in
her
owne
authority
and
right
,
to
gouerne
by
her
owne
sword
,
and
her
owne
lawes
,
all
the
subiects
of
the
kingdome
:
as
the
king
doth
to
gouerne
them
by
his
sword
and
his
lawes
?
4.
Whither
all
the
s●biects
of
the
king
,
be
not
also
the
subiects
of
the
Church
,
if
their
challenge
be
good
?
Whither
the
Church
be
not
then
halfe
ruler
,
and
halfe
king
,
with
the
king
?
Whither
the
king
be
any
more
then
halfe
king
,
and
the
Church
halfe
king
?
Whither
but
halfe
the
kingdome
be
Christs
?
why
doth
not
the
Church
claime
all
the
kingdome
,
sith
Christ
will
not
be
contented
with
halfe
.
The
sixt
Question
.
Whither
al
heathen
kings
,
in
whole
kingdom
the
Church
is
not
be
not
without
the
Church
,
sole
rulers
ouer
their
subiects
?
Whither
then
Christian
kings
should
not
bee
sole
rulers
as
well
as
they
?
Whither
the
heathen
king
turning
Christian
must
loose
his
former
praerogatiue
,
his
monarchy
,
and
sole
rule
?
whither
for
becomming
a
Christian
,
must
he
be
punished
with
the
losse
of
halfe
his
kingdome
?
Whither
Christian
Religion
doth
indeed
depriue
kings
of
any
part
of
their
kingdome
?
The
consequents
and
conclusions
inferred
vpon
these
Questions
.
FRom
the
first
I
inferre
,
that
this
Church
hath
lost
the
supreme
Gouernment
,
that
the
Primitiue
Church
had
,
it
is
deuolued
to
the
king
.
From
the
second
I
conclude
,
that
their
ruling
Elder
meerely
spiritual
,
as
a
head
not
fitting
a
mixed
body
,
is
taken
away
,
and
insteed
of
him
another
fitter
,
and
worthier
set
vp
to
gouerne
this
combined
Church
.
From
the
rest
I
conclude
,
the
Gouernment
to
be
departed
from
the
Church
,
or
else
the
Church
to
bee
halfe
Gouernour
of
the
kingdome
with
the
king
.
It
they
deny
that
they
haue
power
and
right
in
the
immediate
authoritie
of
Christ
to
rule
ouer
the
Church
of
England
,
which
containeth
and
includeth
all
the
subiects
of
the
king
,
they
yeeld
me
the
question
,
and
denie
their
Primitie
Gouernment
,
and
the
Church
Discipline
.
For
the
Primitiue
Gouernment
,
or
Church
Discipline
,
as
they
hold
it
,
is
nothing
but
a
certaine
power
,
immediately
by
Iesus
Christ
,
giuen
to
the
Elders
of
the
Church
to
gouerne
the
Church
,
by
the
censures
of
the
Church
:
now
he
that
denieth
this
right
,
denieth
his
Primitiue
Discipline
.
If
they
auouch
that
such
authority
and
right
they
haue
:
they
take
halfe
the
kingdome
from
the
king
:
they
equall
&
shole
themselues
with
the
kin●
,
in
the
Gouernement
of
his
kingdome
:
they
deuide
the
kingdome
with
the
king
:
and
make
them●elues
halfe
kings
,
and
the
king
the
other
halfe
king
Now
if
they
haue
such
a
right
,
let
thē
speake
it
out
,
and
claime
their
right
,
&
if
they
can
,
let
thē
proue
it
vnto
vs
,
let
thē
challenge
it
boldly
as
the
Pope
doth
.
I
conclude
the
fore
that
the
Church
must
loose
her
kingdome
,
or
the
king
his
kingdome
;
the
one
halfe
of
it
at
the
least
now
whither
hath
most
reason
to
yeeld
vp
his
kingdome
,
iudge
you
?
And
here
note
that
the
contention
is
who
shall
be
king
,
a
sweete
contention
for
Christian
Ministers
,
that
pretend
all
humility
and
lowlines
of
Christ
;
and
whither
doe
better
the
subscribers
that
yeeld
it
,
or
the
gainesayers
that
refuse
it
?
The
seuenth
Question
.
Whither
did
not
the
Primitiue
Church
exercise
her
Gouernement
,
without
the
leaue
of
the
kings
of
the
earth
?
Whither
may
not
the
Church
now
exercise
the
same
Gouernment
without
the
leaue
of
the
king
?
If
they
say
that
it
may
,
they
ioine
with
the
Brownist
,
that
setteth
vp
the
gouernement
without
the
king
.
If
they
say
it
may
not
,
they
denie
the
Church
to
haue
the
same
power
to
rule
now
vnder
a
Christian
king
,
that
it
had
vnder
the
heathen
kings
,
and
so
they
giue
me
the
Question
.
Whither
they
,
that
haue
all
authoritie
to
gouerne
the
Church
from
Christ
immediatly
:
haue
any
mediatly
from
the
king
?
If
they
haue
no
authoritie
from
the
king
,
why
doe
they
expect
the
King
?
The
eight
Question
.
WHither
doe
you
not
hold
,
that
the
king
may
neither
alter
,
nor
yet
immedi●tly
by
himselfe
exercise
the
Church
Gouernement
?
onely
he
must
establish
it
,
and
vphold
it
?
Whither
he
that
may
not
immediatly
,
but
onely
mediatly
,
administer
or
exercise
the
Church
Gouernment
be
the
next
,
and
immediate
gouernour
of
the
Church
vnder
Christ
?
This
opinion
therefore
denieth
part
of
the
Supremacy
.
And
heere
,
I
pray
answere
mee
this
argument
,
that
seemeth
in
mine
eyes
very
reasonable
.
That
Gouernment
of
the
Church
,
that
the
king
(
being
Christ
his
Deputie
)
may
not
administer
,
he
is
not
tied
by
Christ
to
vphold
or
establish
:
The
Primitiue
Gouernment
he
may
not
by
himselfe
administer
:
Ergo
,
he
is
not
tied
to
vphold
the
Primitiue
Gouernement
.
And
heere
for
my
resolution
,
giue
me
an
instance
,
but
not
in
eodem
,
of
a
Gouernement
established
by
the
chiefe
Lord
and
king
,
to
the
vpholding
whereof
he
createth
a
Viceroy
,
or
Deputie
,
that
may
not
by
himselfe
administer
,
or
execute
that
Gou●
nment
:
me
thinketh
it
a
very
vnreasonable
thing
,
that
a
Dep●●ie
should
be
inioyned
to
doe
that
vnder
paine
of
life
,
that
himse●fe
if
neede
be
,
may
not
doe
.
That
the
Lord
Christ
should
commaund
his
Deputie
the
king
to
see
that
the
Gouernement
of
the
Primitiue
Church
should
vnder
him
be
administerd
,
&
exercised
:
and
yet
restraine
him
from
the
administration
,
and
exercise
thereof
:
this
is
as
if
he
should
bid
him
run
,
and
then
tie
his
legges
.
The
ninth
Question
.
IN
the
Primitiue
Church
all
the
sinnes
of
the
Parish
were
punished
in
the
consistory
of
the
same
Parish
,
as
you
say
:
and
this
approued
by
the
Apostles
.
In
Scotland
the
sinnes
of
twenty
Parishes
in
one
Consistorie
;
and
this
is
approued
by
you
in
the
latter
Iewish
Church
:
all
the
sinnes
almost
of
the
Church
in
the
one
Consistorie
of
the
Sannedrim
:
why
may
it
not
be
so
in
England
?
Is
the
place
a
matter
of
essence
,
or
circumstance
?
is
the
person
that
punisheth
,
be
he
Lay
,
or
Clergie
man
,
a
matter
of
essence
,
or
circumstance●
both
punished
in
the
Primitiue
Church
,
as
you
say
.
Is
the
instrument
a
matter
of
essence
,
or
circumstance
?
as
whither
sinne
be
punished
by
a
Whip
,
a
Halter
,
a
sword
,
fire
,
or
excommunication
?
cannot
God
be
satisfied
if
sinne
be
punished
,
except
it
be
punished
by
a
Lay
,
and
Clergie
man
,
or
by
excommunication
?
REASON
XIX
.
ANd
heere
to
grow
to
an
end
,
I
demaund
whither
the
iudiciall
Law
of
Moyses
being
giuen
in
the
wisedome
of
God
,
as
the
fittest
pollicie
,
in
iustice
,
to
gouerne
the
Iewish
kingdome
,
may
not
by
Christian
Kings
be
brought
into
,
and
set
vp
in
their
seuerall
Dominions
?
And
heere
I
know
,
that
howsoeuer
they
hold
it
not
a
matter
of
necessitie
,
yet
they
will
not
denie
,
but
that
it
is
lawfull
for
Christian
kings
to
set
it
vp
in
their
seuerall
Domitions
.
If
this
be
graunted
,
then
I
see
there
may
be
a
Christian
Kingdome
of
Priests
,
a
great
and
flourishing
Church
,
gouerned
exceeding
well
,
and
flourishing
with
all
goolinesse
,
and
yet
wholy
want
,
and
be
altogether
without
Ecclesiasticall
D●scipline
.
For
the
Iewish
kingdome
,
and
Church
ioyned
both
together
,
and
gouerned
according
to
the
iustice
and
pollicie
of
God
,
for
many
hundred
yeeres
together
prospered
,
and
was
without
all
exception
passing
well
gouerned
,
vnder
the
god●y
Kings
,
and
yet
●ltogether
without
Ecclesiasticall
Discipline
.
Yea
I
see
there
may
be
a
kingdome
,
(
plotted
by
God
himselfe
,
and
a
Church
ioyned
with
a
kingdome
(
from
which
sort
wee
must
take
our
patterne
)
planted
by
the
pollicie
of
God
him
●elf●
and
by
the
same
pollicie
of
God
gouern●d
euen
as
th●
Primitiu●●●urch
was
gouerned
by
another
pollicie
of
God
with
the
which
Ecclesiasticall
Discipline
cannot
stand
.
For
in
the
Iewish
kingdome
,
all
sinnes
being
iustly
punished
,
according
to
the
iudiciall
law
of
Moyses
,
by
the
ciuill
Magistrate
,
there
were
no
sinnes
left
to
be
punished
by
the
Ecclesiasticall
censures
:
there
was
then
no
vse
,
nor
place
at
all
,
in
such
a
kingdome
as
that
,
left
for
the
Discipline
of
the
Primitiue
Church
.
Now
then
if
the
kingdome
of
Iewrie
,
and
the
Church
affixed
thereunto
,
might
be
gouerned
by
another
policie
of
God
,
then
the
Primitiue
Church
pollicie
was
,
and
yet
bee
allowed
,
nay
planted
of
God
,
and
flourish
without
Ecclesiasticall
Discipline
:
may
not
trow
you
,
the
kingdome
of
England
,
and
the
Church
affixed
there
vnto
,
be
gouerned
by
some
other
pollicie
then
the
Ecclesiasticall
pollicie
,
and
yet
be
gouerned
by
the
very
pollicie
of
God
:
planted
by
God
himselfe
:
and
flourish
passing
well
,
without
Ecclesiasticall
Gouernment
?
If
with
the
kingdome
and
Church
of
the
Iewes
,
gouerned
by
the
pollicie
of
God
,
this
their
Ecclesiasticall
pollicie
of
God
,
could
not
possibly
stand
:
then
the
like
kingdome
being
here
,
as
there
was
;
with
our
pollicie
of
God
,
could
not
bee
placed
,
nor
stand
their
pollicie
of
God
.
And
thus
the
pollicie
of
God
,
should
not
stand
with
the
pollicie
of
God
:
the
Ecclesiasticall
pollicie
of
God
,
with
the
Ciuill
pollicie
of
God
.
And
therefore
they
were
neuer
made
both
by
God
to
stand
both
together
:
but
the
one
,
that
I
meane
of
the
Primitiue
Church
,
to
haue
his
place
in
a
single
Church
,
where
the
kings
were
wanting
:
the
other
,
I
meane
that
pollicy
of
the
Iewish
kingdome
,
to
haue
his
place
in
a
Church
compounded
,
as
ours
is
,
with
a
Common-weale
,
where-ouer
one
Christian
king
beareth
the
whole
sway
.
And
thus
God
in
mercy
hath
giuen
a
pollicie
in
his
word
,
for
a
Church
persecuted
:
which
is
to
haue
his
place
in
a
Church
persecuted
:
and
a
policie
for
a
Church
peaceable
,
vnder
a
Christian
king
:
that
is
to
haue
place
in
such
a
kingdome
.
And
I
wonder
that
our
aduersaries
see
not
this
distinction
:
and
consider
not
how
God
hath
giuen
a
seuerall
kind
of
Gouernment
,
to
these
seuerall
and
diuerse
kinds
of
Churches
,
and
what
reason
they
haue
to
thrust
vpon
a
Church
peaceable
,
that
kind
of
Gouernment
,
that
God
gaue
to
a
persecuted
Church
,
and
so
confounding
the
order
of
God
,
and
nature
of
things
,
to
giue
the
forme
of
one
thing
,
to
a
diuerse
,
and
almost
contrary
thing
:
the
forme
of
a
persecuted
Church
,
t●
a
Church
that
is
peaceable
;
and
florisheth
vnder
a
goly
king
.
And
herefully
and
finally
to
determine
the
question
.
I
demaund
whether
,
a
Christian
king
may
not
punish
all
sinnes
whatsoeuer
,
by
the
Ciuill
Magistrate
:
as
the
kings
of
Iudah
did
,
by
the
law
of
God
?
And
I
doubt
not
,
but
that
they
will
easily
yeeld
vnto
me
this
.
If
then
the
king
may
punish
all
sinnes
by
the
Ciuill
Magistrate
:
then
are
there
none
left
to
be
punished
by
the
Discipline
of
the
Church
.
If
there
be
no
sinnes
to
be
punished
by
it
,
then
is
there
no
vse
of
it
;
nor
nothing
at
all
for
it
to
do
there
:
if
it
hath
there
nothing
to
doe
,
and
if
there
be
no
vse
of
it
;
then
is
it
vtterly
laid
on
the
ground
,
ouerthrowen
,
and
made
void
,
and
vaine
in
such
a
Common-weale
.
And
therefore
in
some
Common-weales
there
is
made
a
meere
nullitie
of
Ecclesiastical
Discipline
;
but
our
Common-weale
is
such
,
or
may
be
easily
made
such
:
Ergo
,
in
our
Common-weale
there
is
,
or
may
be
a
meere
nullitie
of
Ecclesiasticall
Discipline
.
And
so
it
is
plaine
,
that
it
is
not
of
neces●i●●e
imposed
by
God
vpon
all
Commonweales
.
for
it
is
not
by
God
imposed
vpon
such
a
one
,
as
I
mentioned
now
.
And
then
,
if
our
Gouernment
be
,
or
may
be
,
in
that
number
,
and
of
that
sort
,
and
kind
:
then
is
it
not
of
necessitie
imposed
vpon
our
Church
,
and
kingdome
;
All
sinnes
may
be
heere
punished
by
the
Ciuill
Magistrate
:
Ergo
,
there
neede
to
bee
none
left
to
the
Ecclesiasticall
censures
:
Ergo
,
there
may
bee
no
vse
of
them
,
in
this
Church
,
and
kingdome
of
ours
:
Ergo
,
they
may
bee
vtterly
taken
away
,
or
suffered
to
sleepe
,
in
this
kingdome
of
ours
.
And
heere
I
charge
our
aduersaries
,
before
the
liuing
God
,
that
shall
iudge
all
flesh
,
that
if
euer
they
meane
to
reply
,
besides
the
rest
,
that
they
remember
to
shape
me
a
sound
answere
,
without
cauelling
,
to
this
argument
of
mi●e
,
or
else
to
subscribe
with
vs
to
this
Gouernment
of
ours
.
For
I
hold
the
argument
to
bee
demonstratiue
,
and
vtterly
vnanswerable
;
and
to
confesse
the
truth
,
it
is
that
reason
that
fully
resolued
me
,
that
hung
ind
ff
rent
before
,
and
was
swayed
onely
that
way
,
whither
I
was
carried
by
the
force
of
●rgument
.
And
if
any
man
be
not
obstinate
,
nor
wilfully
blind
,
it
may
let
him
see
,
that
Ecclesiasticall
Disciplin●
is
not
of
necessitie
to
be
set
vp
in
this
,
and
in
all
other
kingdomes
of
the
world
,
as
our
aduersaries
would
make
all
men
,
and
vs
too
,
if
they
could
to
b●l
eue
:
for
surely
,
if
all
sinnes
(
to
repeat
it
once
againe
)
may
be
p●ni●●ed
by
the
Ciuill
sword
:
then
there
are
none
to
bee
punished
by
the
Ecclesiasticall
:
then
there
is
made
a
meere
nullitie
of
it
in
a
kingdome
,
as
this
is
.
And
thus
it
is
plaine
,
that
there
can
bee
no
place
for
their
Eccl●siasticall
Discipline
,
but
onely
where
kings
gouerne
ouer
loosely
:
which
is
a
thing
altogether
vnlawfull
for
Christian
kings
.
But
men
being
by
nature
hold-fast
of
their
opinion
,
and
in
loue
with
the
child
and
daughter
of
their
owne
braine
:
and
being
loth
to
be
taken
in
such
a
fault
,
and
to
haue
it
discouered
,
being
hardly
brought
to
beleeue
that
they
haue
erred
thus
long
and
to
confesse
it
;
being
ashamed
to
be
conui●ced
as
deceiuers
of
the
people
,
and
to
haue
it
proued
that
they
vented
vntruth
,
&
set
abroach
errors
,
in
steede
of
the
Gospell
:
enuying
this
,
that
a
weake
man
,
and
a
man
of
my
place
,
should
see
that
light
,
that
for
so
many
yeeres
hath
bin
hidden
from
them
:
rather
then
they
will
haue
this
Discipline
of
theirs
(
for
the
obtaining
whereof
they
haue
suffered
so
many
things
)
thus
to
be
set
packing
:
and
as
an
Idle
one
to
bee
banished
out
of
Christian
kingdomes
;
they
will
set
it
a
worke
,
and
find
something
for
it
to
doe
,
yea
in
such
a
kingdome
as
wee
haue
already
spoken
of
.
And
therefore
,
though
without
it
a
Christian
kingdome
may
be
gouerned
passing
well
,
and
abound
in
all
godl●nesse
,
and
religion
:
yet
they
perchaunce
will
hold
(
though
it
be
absurde
,
and
too
grosse
)
that
it
is
a
matter
of
necessitie
,
that
with
the
Ciuill
,
should
bee
ioyned
the
Eccl●siasticall
Discipline
:
and
that
the
king
may
not
punish
all
sinnes
by
the
Ciuill
Magistrate
onely
.
And
that
it
is
a
notable
sinne
,
to
diuorce
these
two
Gouernments
asunder
:
and
that
in
no
case
,
it
is
lawfull
for
the
Ciuill
Magistrate
,
to
proceede
to
censure
,
or
to
giue
sentence
,
without
the
Ecclesiasticall
:
and
so
they
will
finde
a
place
for
euer
in
all
Common-weales
,
for
their
Ecclesiasticall
Discipline
.
But
if
it
be
a
sinne
for
the
Church
,
with
the
censures
therof
,
not
to
ioyne
in
punishing
sinne
,
with
the
Ciuill
Magistrate
:
Oh
Lord
how
long
haue
euen
our
aduersaries
themselues
liued
in
this
sin
?
that
haue
all
this
while
(
being
fully
perswaded
that
this
had
bene
their
dutie
)
and
that
against
the
light
of
their
consciences
,
omitted
this
their
bounden
dutie
.
If
it
be
a
sinne
for
these
two
Gouernments
to
be
diuorced
:
then
for
many
hundred
yeeres
together
,
vnder
Moyses
,
and
all
the
Prophets
,
the
whole
kingdome
of
the
Iewes
sinned
,
and
that
by
Commission
from
God
,
that
ordained
all
sinnes
to
be
punished
onely
by
the
Ciuill
Magistrate
,
without
the
Ecclesiasticall
:
and
setting
not
vp
the
Ecclesiasticall
Discipline
,
diuorced
these
two
Gouernements
asunder
.
And
heere
I
would
know
how
or
when
kings
Christian
lost
this
power
to
rule
the
whole
Church
and
Common-weale
,
by
the
sword
Ciuill
,
without
the
Ecclesiasticall
:
who
,
as
all
godly
kings
set
vp
and
approued
by
God
,
euer
had
power
and
authoritie
so
to
doe
.
Yea
the
whole
Primitiue
Church
sinned
in
this
point
,
and
that
by
commandement
from
Paul
:
who
forbidding
them
to
excommunicate
them
that
were
without
,
did
not
suffer
the
Church
,
to
ioyne
with
the
Common
weale
,
in
punishing
of
sinne
.
Yea
the
Sannedrim
,
Iesus
Christ
our
Lord
,
and
the
Apostles
of
our
Sauiour
Christ
,
sinned
,
in
that
they
ioyned
not
with
Herod
,
with
Pontius
Pilate
,
and
the
rest
of
the
Romane
gouernors
in
punishing
of
sinne
:
but
we
feare
not
to
sinne
with
the
Churches
of
all
ages
,
for
so
many
hundred
yeeres
together
:
with
the
blessed
Apostles
and
with
our
Lord
and
Sauiour
Iesus
Christ
himselfe
.
If
it
be
a
sinne
,
in
punishing
sinne
,
to
diuorce
these
two
Gouernements
:
let
them
bring
forth
the
commaundement
of
God
for
the
combining
of
them
together
,
and
we
will
feare
,
and
confesse
our
sinne
.
But
if
they
cannot
bring
forth
any
commandement
,
as
I
know
vndoubtedly
that
they
cannot
:
yet
let
thē
bring
forth
some
one
example
out
of
the
word
,
for
the
approuing
hereof
.
I
aske
them
,
did
the
Iewish
Church
and
Common-weale
,
both
plan●ed
by
God
,
euer
do●
so
?
And
it
is
plaine
that
they
did
not
:
all
sinnes
were
punished
there
by
the
Ciuill
Magistrate
onely
,
without
the
Eccles●asticall
.
Nay
,
did
Christ
,
the
high
Preiests
,
the
E
ders
,
and
the
Sannedrim
,
proceede
against
the
two
theeues
crucified
with
Christ
,
by
Excommunication
,
when
Herod
,
and
Pontius
Pilate
proceeded
,
to
giue
against
them
the
sentence
of
death
?
and
I
know
that
they
are
not
able
to
shew
this
.
Nay
did
afterward
the
Primitiue
Church
ioyne
,
with
the
princes
of
their
land
,
in
punishing
the
sinnes
of
the
land
,
and
it
is
plaine
that
they
did
not
;
they
were
forbidden
so
to
doe
,
as
we
said
before
.
Nay
those
sinnes
of
the
Church
,
that
were
punished
by
the
heathen
lawes
,
as
treason
,
murder
,
theft
,
and
such
like
,
did
the
Church
punish
,
in
the
members
,
and
in
the
b●ethren
of
the
Church
?
And
it
is
plaine
that
it
did
not
,
they
were
stinted
and
concluded
by
Paul
,
1.
Cor
.
5.
within
their
compasse
:
and
he
named
vnto
them
the
particular
sinnes
,
that
they
should
punish
with
excommunication
:
and
they
were
adulterie
,
couetousnesse
,
idolatry
,
rayling
,
drunkennesse
,
and
extortion
:
all
which
were
made
lawfull
ynough
by
heathen
kings
,
especially
extortion
,
was
a
thing
vs●all
in
their
Publicans
,
and
in
many
of
their
officers
,
but
was
intoll●rable
in
a
Christian
man
:
and
as
they
medled
not
with
the
sinnes
punished
by
the
Church
:
so
the
Church
medled
not
with
the
sinnes
punished
by
them
But
their
iurisdictions
remained
dist●nct
,
and
this
distinction
of
either
iurisdiction
hath
bene
continued
from
hand
to
hand
euen
f●om
the
P●imitiue
,
to
this
Church
of
ours
:
where
you
see
this
diuorce
of
the
seuerall
iurisdictions
to
be
continued
,
as
we
receiued
it
of
auncient
time
,
from
the
former
Churches
.
And
yet
fur●her
,
looke
into
the
Churches
of
Scotland
,
France
,
and
Flaunders
:
and
you
shall
in
no
time
,
and
in
no
age
,
and
in
no
place
of
the
world
,
find
in
all
things
,
this
combination
of
Gouernments
,
that
some
men
of
ours
haue
dreamed
of
.
Now
then
,
if
they
can
shew
for
doing
of
it
no
commaundement
out
of
the
word
,
nor
no
example
,
neither
out
of
the
auncient
Church
of
the
Iewes
,
nor
out
of
the
latter
Church
of
Iewry
:
nor
out
of
the
Primit●ue
Church
,
(
whose
onely
example
they
presse
vpon
vs
)
neither
out
of
any
ancient
,
or
newly
planted
Commonweale
.
(
though
our
newer
Common-weales
be
more
corrupt●d
then
the
auncient
were
)
nor
yet
out
of
all
ages
of
the
world
:
how
will
they
tye
vs
to
ioyne
together
these
,
that
the
word
,
and
the
world
,
neuer
did
before
?
and
goe
about
to
make
vs
beleeue
,
in
diuorcing
of
these
,
that
wee
are
guilt●e
of
s●ch
a
sinne
,
as
the
word
,
the
world
,
and
all
the
Church
of
God
,
neuer
knewe
before
?
Surely
before
I
would
holde
such
stuffe
,
to
holde
in
Discipline
:
and
before
I
wou●d
broach
a
lye
,
to
vent
a
shadow
of
t●uth
:
before
I
would
holde
such
paradoxes
,
to
make
men
beleeue
,
that
the
moone
is
made
of
greene
che●se
:
I
would
l●y
my
hand
vpon
my
mouth
,
and
dash
my
pen
against
the
wall
.
If
I
could
not
defend
Discipline
,
but
by
defending
this
position
:
I
would
rather
a
thousand
times
subscribe
,
and
I
should
therein
commit
a
hundred
times
lesse
absurdities
,
then
in
holding
of
these
tearmes
:
but
we
must
let
goe
words
,
and
come
to
reasons
.
Wee
haue
shewed
before
,
and
that
from
the
example
of
the
Iewish
kingdome
,
and
Church
,
that
a
kingdome
,
and
a
Church
combined
as
ours
is
together
,
without
their
Ecclesiasticall
Discipline
,
may
florish
,
and
be
gouerned
by
another
pollicie
,
that
is
of
God
,
as
well
as
theirs
is
:
and
may
without
all
exception
be
ruled
passing
well
,
yea
exceeding
well
.
And
is
it
a
sinne
,
if
our
kingdome
and
Chur●h
be
not
gouerned
better
then
passing
well
?
If
it
be
not
better
gouerned
then
it
is
possible
to
be
gouerned
?
If
it
be
not
better
,
th●n
the
best
that
euer
was
?
Be●ng
a
bo●
,
I
learned
no
degree
aboue
the
sup●rl●tiue
;
and
being
growen
a
man
,
I
can
reade
of
none
higher
.
If
they
haue
another
Grammer
,
or
another
Art
,
th●t
teach●th
a
higher
degree
▪
let
them
vent
their
new
found
,
I
had
almost
said
,
new
fond
Art
,
and
we
will
bee
glad
to
learne
any
true
,
though
it
be
a
new
thing
.
For
mine
owne
part
,
I
neuer
fancied
Platoes
Common-weale
,
nor
Sir
Thomas
Mores
Utopia
:
n●r
any
such
Common-weales
,
or
Churches
,
as
dwell
in
the
cloudes
:
and
are
fetched
from
beyond
the
Moone
.
If
th●re
be
such
a
necessity
for
the
coupling
of
thē
both
together
:
then
it
is
,
for
that
the
one
without
the
other
,
is
not
in
iustice
sufficient
,
for
the
reuenge
of
sinne
:
or
in
mercy
,
for
the
preseruation
of
the
sound
,
from
the
infection
of
the
sower
leauen
:
or
in
power
,
for
the
eff●ctuall
working
of
repentance
.
For
beside
these
I
can
see
no
other
end
,
for
the
necessarie
combination
of
these
two
.
And
first
,
concerning
the
punishment
of
sinne
,
I
hold
,
that
it
is
a
suffi●ient
punishment
,
to
punish
treason
,
and
murder
,
two
of
the
greatest
sinnes
,
with
death
:
and
so
it
once
seemed
in
the
wisedome
,
and
iustice
of
God
:
that
proportioning
the
punishme●●
,
to
the
sinnes
,
ordained
by
the
iudiciall
law
of
Moyses
,
no
othe●
punishment
for
these
two
sinnes
,
but
onely
death
,
without
the
excommunication
of
the
Church
.
And
then
was
it
ynough
in
those
dayes
:
and
is
it
not
ynough
now
in
these
dayes
and
times
of
ours
?
was
it
iustice
then
:
and
is
it
not
iustice
now
?
how
is
that
become
a
sinne
now
:
that
was
i●stice
,
and
very
righteousnesse
then
?
and
that
by
the
sentence
,
and
iudgement
of
God
himselfe
:
or
what
,
shall
we
condemne
God
of
vniustice
:
that
giuing
lawes
,
and
punishments
for
his
people
,
appointed
not
punishments
,
iust
,
and
sufficient
ynough
,
for
the
sinnes
of
his
people
?
In
sinnes
of
the
lesser
nature
,
to
vse
excommunication
(
the
greatest
punishment
of
the
Church
:
)
and
besides
this
,
to
adde
to
excommunication
,
some
other
ciuill
puni●hment
,
to
make
it
more
sharpe
:
is
not
iustice
:
which
euer
proportioneth
the
punishment
to
the
sinne
:
but
extreame
crue
ty
.
In
the
greater
sinnes
,
which
death
(
then
with
there
was
none
more
heauy
ordained
for
his
owne
people
the
Iewes
)
to
ioine
excommunication
(
then
which
there
was
no
greater
punishment
,
ordained
by
God
,
for
the
beleeuing
Gentiles
)
is
to
lay
that
vpon
one
which
God
ordained
as
sufficient
,
to
be
laid
vpon
two
:
namely
vpon
a
sinning
lew
,
&
vpon
a
sinning
Christian
Gentile
;
&
so
to
be
twice
as
seuere
as
God
is
,
twice
as
iust
as
God
is
;
which
is
not
to
be
iuster
then
God
,
but
to
be
too
too
cruell
indeed
.
When
the
iudge
bindeth
the
hands
of
the
t●iefe
,
for
the
Church
also
to
bind
his
sinnes
in
heauen
,
and
earth
:
when
the
ciuill
iudge
giueth
his
body
to
the
hangman
:
thē
for
the
Elders
to
giue
his
body
&
soule
to
the
diuell
:
when
the
Shiriffe
hangeth
&
killeth
the
body
;
then
for
the
church
to
hang
,
&
to
kil
his
soule
,
in
hel
fire
,
is
not
iustice
,
but
a
meere
butchery
of
body
and
soule
,
that
my
soule
abhorreth
,
and
a
punishment
,
which
the
Lord
reserueth
to
his
last
,
and
to
his
owne
iudgement
seate
:
and
for
vs
being
men
,
is
farre
more
vnmercifull
,
then
to
seeth
a
Kidde
(
that
is
a
poore
sinner
)
in
his
mothers
milke
:
which
is
the
excommunication
,
of
his
mother
the
Church
:
and
b●side
,
it
is
cleane
contrary
to
the
practise
of
the
Primitiue
Church
▪
that
in
matters
of
death
did
neuer
vse
excommunication
at
all
.
For
the
Primitiue
Church
vsed
excommunication
onely
in
those
sinnes
,
where
ouer
the
Chu●ch
had
power
.
But
the
Church
had
neuer
power
ouer
the
cases
of
death
:
Ergo
,
the
Church
did
neuer
vse
it
in
the
cases
of
death
.
But
being
mercifull
men
,
perchance
they
will
hold
one
of
them
to
bee
ynough
for
punishment
:
but
both
of
them
,
to
bee
little
ynough
,
for
to
breede
repentance
.
And
therefore
,
they
will
haue
them
to
be
ioyned
together
onely
▪
to
worke
repentance
effectually
:
very
well
,
then
they
must
be
ioyned
together
onely
in
those
cases
,
where
the
law
respiteth
the
death
of
the
sinner
:
which
falleth
not
out
in
a
thousand
cases
,
in
one
yere
;
and
then
in
these
cases
by
their
own
confession
,
without
sinne
they
may
be
diuorced
,
Ergo
,
by
their
owne
confession
,
in
some
cases
,
without
sinne
,
they
bee
separate
,
and
put
asunder
,
the
one
from
the
other
.
And
what
if
vpon
this
we
should
conclude
,
(
that
the
ease
standing
alike
,
in
the
whole
,
and
in
the
parts
)
that
in
all
other
cases
,
without
sinne
,
they
may
stand
apart
,
and
one
without
the
other
bee
put
in
execution
.
But
how
haue
our
brethren
forgotten
their
owne
rule
?
Nay
the
rule
of
the
Apostle
:
which
is
,
that
wee
may
neuer
doe
euill
,
that
good
may
come
of
it
.
And
therefore
,
that
wee
may
neuer
vse
vngodly
cruelty
,
to
beget
most
godly
repentance
thereby
.
But
what
?
is
it
true
indeede
,
that
without
excommunication
,
death
inflicted
by
the
Ciuill
Magistrate
,
is
not
sufficient
,
to
beget
repentance
?
De●th
inflicted
vpon
Ach●n
,
brought
forth
a
most
humbled
confession
,
without
excommunication
.
Death
,
without
exc●mmunication
,
wrought
repentance
in
the
thiefe
,
that
was
crucified
with
Iesus
Christ
.
Death
,
without
excommunication
,
hath
wrought
it
,
as
our
eyes
haue
seene
,
in
many
thousand
sinners
,
that
haue
suffe●ed
death
,
by
the
onely
hand
of
the
ciuill
iudge
:
and
how
hath
the
ciuill
Magistrate
,
and
his
imposed
death
,
lost
his
auncient
,
and
his
wonted
force
?
how
,
hath
it
of
a
sudden
become
weake
,
that
in
all
ages
hath
bene
so
powerfull
to
effect
repe●tance
?
How
many
of
the
children
of
God
,
being
neuer
touched
by
the
ciuill
Magistrate
,
but
being
smitten
only
,
by
the
immediate
hand
of
God
,
and
that
with
some
lesser
punishment
,
haue
taken
this
smiting
of
God
to
the
heart
,
and
haue
beene
truely
touched
in
their
hearts
,
with
godly
sorrow
,
that
bred
repentance
,
neuer
to
be
repented
of
?
Remember
saith
Salomon
thy
latter
end
,
and
thou
shalt
not
sinne
for
euer
.
If
the
bare
remembrance
of
death
,
as
witnesseth
the
ho●y
Ghost
,
be
able
to
driue
a
man
from
sinning
,
and
so
by
consequent
,
to
driue
him
vnto
repentance
:
what
can
the
presenting
of
it
to
the
view
doe
,
and
the
setting
of
it
before
the
eye
of
the
seeing
,
and
beholding
sinner
?
The
houre
of
de●th
is
the
farthest
,
and
the
last
time
,
that
the
sinner
taketh
with
himselfe
,
for
the
beginning
,
and
accomplishment
of
his
repentance
:
so
that
when
the
houre
of
death
is
come
,
the
very
prefixed
time
is
come
,
that
he
set
to
himselfe
,
to
repent
in
:
and
then
either
he
must
indeed
repent
,
or
else
without
all
help
of
●fter
repentance
,
be
damned
for
euer
.
And
although
the
ciuill
Magistrate
,
neither
doth
kill
,
nor
intend
to
kill
the
soule
:
yet
without
repentance
,
the
Lord
,
who
on●y
may
lawfully
do
it
,
then
killeth
the
soule
,
when
the
ciuil
Magistrate
killeth
the
body
:
then
doth
God
seperate
the
vnrepentant
sinner
from
himselfe
;
and
from
the
company
of
the
blessed
soules
,
and
from
the
Saints
on
earth
;
when
the
ciuill
Magistrate
,
doth
seperate
the
sinner
,
from
the
land
of
the
liuing
:
and
then
doth
God
giue
ouer
the
soule
of
the
wicked
man
by
excommunication
from
himselfe
,
to
the
diuell
:
when
the
ciuill
iudge
,
doth
giue
ouer
his
body
,
vnto
the
executioner
:
and
therefore
excommunication
is
really
contained
in
the
ciuill
punishment
:
and
with
greater
power
inflicted
by
God
,
and
by
his
hand
;
by
meanes
of
the
Ciuill
Magistrate
,
then
it
can
be
inflicted
,
by
the
Church
of
God
.
For
the
church
doth
but
represent
it
,
but
death
doth
present
it
;
the
Church
doth
but
foreshew
it
,
but
death
doth
really
shew
it
:
the
Church
doth
but
put
in
the
feare
,
but
death
putteth
in
the
feeling
of
it
;
the
Church
doth
but
giue
the
sentence
,
but
death
giueth
the
present
sence
of
it
:
and
is
the
very
executioner
of
excommunication
.
So
that
if
excommunication
be
of
that
force
,
to
breede
repentance
;
it
is
not
wanting
in
the
Ciuill
censures
:
though
the
Ecclesiasticall
censures
be
wanting
there
.
And
when
it
is
without
imputation
of
vniustice
,
ministred
by
God
,
more
effectually
,
by
the
hand
,
and
meanes
,
of
the
Ciuill
Magistrate
,
and
euery
sinner
euidently
knoweth
,
and
seeth
,
and
heareth
this
:
alas
to
what
end
shall
it
,
with
lesse
power
,
and
that
with
the
blot
of
vnmercifull
dealing
,
be
ministred
by
the
Church
of
God
?
and
he
that
feareth
not
God
,
that
he
may
repent
:
h●w
will
he
be
afraid
of
the
Church
of
God
?
and
if
a
sinner
feare
not
to
be
excommunicate
,
and
seperated
by
God
:
how
will
he
feare
,
and
be
brought
to
repent
,
by
the
bare
excommunication
of
the
Church
?
An●
when
the
Ciuill
Magistrate
doth
it
with
more
power
,
and
all
sufficiently
:
it
is
too
iridiculous
,
to
doe
the
same
thing
by
the
Church
,
and
lesse
in
effect
,
and
more
farre
vnsufficiently
.
In
a
cast-away
,
both
ioyned
together
,
are
not
able
to
worke
repentance
:
in
the
child
of
God
,
one
alone
,
without
the
other
,
is
of
power
sufficient
,
able
ynough
to
worke
it
:
in
a
cast-away
,
both
are
bootelesse
,
in
the
child
of
God
,
both
are
needlesse
:
and
therefore
neither
in
the
good
,
nor
in
the
bad
,
is
required
a
necessary
coniunction
of
both
these
.
And
howsoeuer
they
will
not
acknowledge
this
sufficiency
to
the
Ciuill
Magistrate
onely
:
yet
I
hope
they
wi●l
not
denie
it
to
Ecclesiasticall
censures
alone
,
which
we
see
wrought
repentance
in
the
incestuous
person
of
Corinth
;
without
the
Ciuill
Magistrate
:
which
wee
see
by
experience
to
be
of
power
to
conuert
some
,
which
they
themselues
would
therfore
ioyne
with
the
Ciuill
sword
,
that
it
might
bring
foorth
repenta●ce
,
and
which
they
hold
to
be
a
holy
meanes
,
giuen
of
God
,
to
this
end
,
that
it
might
beget
repentance
in
the
man
,
that
hath
fallen
away
by
sinn●
:
will
they
so
disgrace
their
owne
censure
,
that
it
shall
not
be
all
sufficient
without
the
addition
of
the
Ciuill
sword
?
And
surely
,
had
this
combination
beene
a
matter
of
that
importance
,
and
of
that
necessitie
,
I
assure
my selfe
,
that
the
Lord
would
not
haue
denied
both
,
to
his
owne
,
and
peculiar
people
the
Iewes
.
Nor
to
his
owne
,
which
was
the
first
,
and
the
Primitiue
Church
,
but
in
that
he
giueth
to
them
both
,
but
either
of
them
both
:
he
plainely
lets
vs
see
,
what
the
iudgement
of
God
is
in
this
case
:
and
that
is
,
that
either
of
them
both
,
is
of
power
,
and
all-sufficient
,
to
worke
repentance
,
in
all
that
belong
,
and
appertaine
to
the
calling
of
God
:
and
then
if
one
,
without
the
other
,
be
sufficient
to
worke
repentance
:
In
vaine
is
it
to
vse
more
meanes
to
worke
that
,
which
by
fewer
meanes
may
be
wrought
as
effectually
.
And
as
for
the
preseruation
of
the
sound
,
from
the
infection
of
the
wicked
,
there
can
be
no
better
meanes
to
effect
that
:
then
to
make
an
vtter
seperation
betweene
them
,
and
of
seperations
,
there
can
bee
none
either
more
full
,
or
more
finall
,
then
that
,
which
is
made
by
death
:
by
the
which
the
corrupter
of
men
,
is
vtterly
taken
from
among
men
:
and
seperated
finally
from
the
sonnes
of
men
.
And
being
cut
off
from
the
earth
,
can
neuer
hurt
the
men
of
the
earth
any
more
.
Now
this
seperation
being
made
by
the
Ciuill
Magistrate
,
is
farre
more
full
,
then
the
seperation
,
that
is
made
by
excommunication
:
and
therefore
to
effect
this
by
the
addition
of
excommunication
,
to
the
Ciuill
sword
,
is
more
then
palpable
folly
.
I
conclude
therefore
,
that
if
for
the
reuenge
of
sinne
:
or
for
the
breeding
of
repentance
:
or
for
the
preseruation
of
the
good
:
there
be
no
necessary
coupling
together
,
of
the
Ciuill
,
and
of
the
Ecclesiasticall
censures
required
:
then
is
there
no
necessary
reason
that
may
,
or
can
inforce
,
the
necessary
coniunction
of
these
two
at
all
.
But
wee
haue
shewed
before
,
that
for
none
of
these
causes
is
required
,
any
necessary
coniunction
of
those
two
censures
:
and
therefore
,
it
followeth
,
that
of
those
two
,
there
is
required
no
necessary
coniunction
at
all
.
REASON
.
XX
.
ANd
yet
further
,
if
of
necessitie
the
Church
,
and
the
Ciuill
power
,
must
be
ioyned
together
in
all
things
:
then
they
must
ioyntly
proceede
,
not
onely
to
punish
sinne
:
but
also
,
to
iudge
betweene
brother
and
brother
,
in
matters
of
controuersie
,
and
in
cases
of
right
and
law
.
And
indeede
,
the
Apostle
,
that
in
the
fift
to
the
Corinthians
,
and
the
latter
end
therof
;
inuested
the
Church
in
the
right
,
and
power
to
punish
sinne
by
excommunication
:
in
the
very
next
words
,
which
is
in
the
beginning
of
the
sixt
,
giueth
power
,
and
authoritie
to
the
Church
,
to
iudge
betweene
brother
and
brother
,
in
matters
of
law
;
so
that
the
Church
,
by
the
authoritie
of
the
Apostle
,
hath
as
good
right
,
to
iudge
in
matters
of
law
:
as
it
hath
,
to
iudge
in
matter
of
sinne
.
If
then
,
they
must
ioyne
with
the
Ciuill
Iudge
in
cases
of
right
:
then
must
wee
pull
downe
our
seates
of
iudgement
,
and
build
gr●ater
:
that
may
containe
,
not
onely
the
Iudges
of
the
Law
,
the
Iustices
of
Peace
,
and
their
Officers
:
but
also
,
the
Ministers
,
and
Elders
of
the
whole
Shire
:
then
must
the
Ministers
turne
their
studies
,
to
looke
out
what
is
right
,
and
law
in
matters
of
controuersies
:
then
must
they
cease
,
to
waite
onely
vpon
the
Ministerie
of
the
word
:
and
intermeddle
with
all
cases
,
and
controuersies
of
the
whole
land
▪
then
must
they
deale
in
all
those
cases
,
wherein
the
iudges
,
and
Iustices
of
peace
,
are
tied
by
their
office
to
deale
;
a
thing
which
they
permit
not
,
no
not
to
the
Bishops
of
the
Chu●ch
.
And
little
reason
shall
they
haue
to
condemne
the
Pope
,
for
vsurping
authoritie
in
Ciuill
cases
;
when
they
themselues
hold
it
still
to
bee
the
right
of
the
Church
:
&
themselues
intermeddle
therein
.
But
if
vnder
a
Christian
King
,
and
vnder
Christian
Iudges
,
they
hold
this
to
be
no
necessary
duety
of
the
Church
;
how
doe
they
hold
it
,
vnder
a
Christian
king
,
and
vnder
Christian
Iudges
,
a
matter
of
necessitie
,
for
the
Church
,
with
the
ciuill
Iudge
,
to
punish
sinne
?
And
if
they
can
see
,
that
the
power
to
iudge
in
matter
of
right
,
was
but
extraordinary
,
and
onely
for
the
times
of
persecution
,
and
for
want
of
Christian
Magistrates
:
how
commeth
it
to
passe
that
they
cannot
see
that
the
power
to
punish
sinne
,
was
only
extraordinarie
,
and
for
the
dayes
of
persecution
,
and
f●r
the
want
of
Christian
Magistrates
?
For
they
haue
no
more
power
to
doe
the
one
,
then
they
haue
to
doe
the
other
;
and
the
power
to
doe
the
one
,
they
must
hold
to
haue
ceased
:
or
else
they
must
hold
the
absurdities
afore
mentioned
:
now
let
them
choose
of
these
two
,
which
they
will
hold
.
And
here
I
might
stand
to
bring
forth
those
particular
cases
,
wherein
the
Church
ought
not
to
ioyne
with
the
Ciuill
Magistrate
,
in
punishing
of
sin
;
as
in
the
cases
of
death
,
of
present
repentance
,
and
such
like
:
and
here
I
might
shew
the
great
questions
that
might
arise
about
their
manner
of
proceeding
:
the
fittest
places
,
and
the
fittest
times
;
the
great
also
inconueniences
,
the
manifold
absurdities
,
and
the
meere
impossibilities
,
implied
herein
,
all
which
I
omit
:
hauing
dwelt
already
ynough
,
if
not
too
long
,
in
this
point
.
And
thus
I
haue
plain●ly
prooued
,
th●t
it
is
no
sinne
to
d●sioyne
,
nor
no
matter
of
necessity
to
conioyne
together
,
both
these
aforenamed
censures
.
But
though
they
cannot
hold
it
to
bee
a
matter
of
necessitie
,
yet
perchaunce
they
will
hold
it
to
bee
a
matter
of
expediencie
,
and
that
it
were
meete
for
the
better
Gouernment
of
the
Church
,
to
be
set
vp
in
this
,
and
all
other
kingdomes
of
the
world
.
But
whither
it
be
meete
,
or
not
meete
,
I
will
be
no
iudge
in
this
case
:
but
leaue
the
t
iall
of
that
,
to
men
of
more
wisedome
,
and
of
better
iudgement
then
my
se●fe
am
.
For
if
they
hold
it
a
matter
of
no
necessitie
,
but
onely
of
indifferencie
;
and
that
where
it
is
found
expedient
,
it
may
be
vsed
:
where
it
is
found
a
matter
of
inconueniency
,
there
it
may
be
refused
;
they
giue
me
my
question
,
and
hold
with
me
,
that
vnder
a
Christian
king
,
it
is
a
matter
meerely
indifferent
:
and
that
there
is
no
necessity
laid
vpon
the
king
,
to
entertaine
it
,
or
to
set
it
vp
,
in
this
land
and
kingdome
of
his
.
If
therefore
they
hold
it
but
a
matter
of
expediency
:
they
giue
me
my
question
.
If
th●y
hold
it
a
matter
of
necessitie
,
I
shewed
them
their
error
,
and
therefore
vpon
the
praemises
I
conclude
,
that
the
king
by
the
Ciuill
sword
onely
,
may
punish
all
sinnes
,
without
the
Ecclesiasticall
:
and
so
leaue
no
vse
no
place
;
nor
nothing
for
Ecclesiasticall
Discipline
to
doe
,
in
this
Realme
,
and
kingdome
of
his
.
And
thus
my
argument
remaineth
firme
,
demonstratiue
,
and
is
not
,
by
any
possible
meanes
,
to
be
answered
.
And
thus
they
graunting
,
that
the
Gouernment
of
the
Iewish
kingdome
,
and
Church
;
is
not
to
vs
necessary
:
and
wee
hauing
proued
,
that
the
Gouernment
of
the
Primitiue
Church
,
is
neither
a
matter
of
necessitie
to
vs
:
it
followeth
,
that
it
is
free
for
the
king
to
set
vp
either
of
them
both
,
or
to
ioine
together
either
of
them
both
,
or
to
receiue
neither
of
them
both
:
and
therefore
,
that
it
is
lawfull
for
the
king
to
set
vp
some
other
(
if
it
may
be
)
more
fit
,
for
Godlines
,
and
peace
,
then
either
of
them
both
bee
.
And
then
,
if
it
be
lawfull
for
the
king
,
without
sinne
to
set
it
vp
;
it
i●
lawfull
for
vs
,
without
sinne
,
to
subscribe
thereunto
:
and
thus
it
is
plaine
,
th●t
we
in
subscribing
to
this
godly
and
peaceable
Gouernment
of
the
King
▪
haue
committed
no
sinne
,
neither
are
we
guiltie
of
Apostacy
,
or
of
treason
to
God
,
to
his
Church
,
or
to
his
holy
truth
.
But
of
sound
knowledge
,
and
of
faith
,
&
of
infallible
grounds
out
of
the
holy
word
of
God
,
in
peace
of
conscience
,
and
in
the
peace
of
the
Church
,
haue
lawfully
subscribed
to
the
holy
Gouernment
of
the
Land
,
and
Church
.
And
thus
,
wee
haue
spoken
in
regard
of
the
apparent
trueth
of
the
cause
,
something
too
much
;
in
regard
of
our
enemies
and
friendes
,
fully
ynough
:
but
in
regard
of
our selues
,
something
too
little
.
For
we
desire
at
full
,
to
let
the
world
see
,
with
what
feare
of
God
,
with
what
care
of
our
consciences
,
and
vpon
what
sound
grounds
,
wee
haue
proceeded
.
How
diligently
wee
haue
searched
out
the
trueth
,
&
how
we
haue
looked
into
euery
●ooke
and
corner
of
the
cause
.
And
therefore
in
a
word
,
wee
will
handle
one
point
farther
:
for
the
satisfying
of
our
enemies
,
and
for
the
clearing
of
our selues
:
and
that
is
,
that
this
Gouernement
of
ours
,
onely
in
a
necessarie
circumstance
,
a●d
in
no
materiall
point
,
differeth
from
the
Primitiue
Gouernement
of
the
Church
.
And
this
necessary
circumstance
,
is
in
the
onely
addition
of
the
officers
,
and
the
power
of
the
King
,
to
the
auncient
officers
,
and
the
power
of
the
Church
.
And
that
to
this
end
;
that
the
king
,
as
his
duetie
,
and
place
requireth
,
may
see
,
that
the
censures
of
the
Church
be
iustly
,
without
all
partiality
,
put
in
execution
.
And
heere
to
shew
you
this
,
I
must
tell
you
first
:
that
in
this
our
Church
,
wee
haue
in
vse
all
the
censures
of
the
Primitiue
Church
.
For
wee
haue
in
vse
admonitions
:
lawfull
for
the
ministers
,
and
the
Elders
of
the
Church
:
we
haue
suspension
from
holy
things
in
vse
,
and
lawfull
for
the
minister
alone
;
and
we
haue
in
vse
excommunication
,
lawfull
for
the
minister
to
administer
:
but
so
as
the
approbation
,
and
coniunction
of
the
king
,
and
the
officers
of
the
king
,
for
the
faithfuller
,
and
more
forcible
proceeding
be
first
had
,
and
obtained
:
and
these
are
all
the
censures
,
that
euer
were
in
vse
in
the
Primitiue
Church
.
And
as
we
haue
all
the
ruling
censures
in
vse
,
that
euer
the
Primitiue
Church
had
;
so
haue
we
all
the
same
officers
,
that
the
Primitiue
Church
had
,
for
the
putting
in
execution
of
the
Primitiue
censures
.
For
the
officers
of
the
Primitiue
Chu●ch
,
that
onely
,
or
principally
intermedled
in
the
administration
of
the
Church
censures
,
were
either
lay
,
or
else
ministeriall
Elders
:
the
ministeriall
Elders
were
either
the
Pastors
of
the
Church
;
or
els
the
holy
Apostles
and
Euangelists
of
Christ
,
to
whom
it
was
giuen
to
ouersee
,
and
ouer-rule
the
whole
Church
:
as
for
the
lay
Elders
,
they
haue
their
being
,
&
standing
place
in
this
Church
of
ours
,
vnder
the
name
&
title
of
Churchwardens
,
and
Sidemen
,
to
whom
it
is
made
lawfull
to
ouer-see
the
maners
of
the
whole
Church
,
to
giue
to
the
offensiue
parties
,
holy
and
wholesome
admonitions
,
&
of
the
greater
offences
,
to
informe
themselues
,
their
particular
Pastor
,
&
together
with
their
Pastor
,
to
informe
the
officers
of
the
King
;
&
so
iointly
to
proceede
to
the
execution
of
punishment
,
vpon
the
offensiue
perso●
:
the
Elders
therfore
of
our
Church
are
the
first
,
that
espie
&
detect
the
fault
,
that
giue
countenance
,
and
consent
,
to
the
punishing
of
the
fault
,
&
desire
vnder
their
hands
,
the
help
of
the
king
,
for
the
punishing
of
the
fault
,
and
this
is
,
as
I
can
soundly
gather
,
all
that
the
Elders
had
to
doe
in
the
Primitiue
Church
.
And
if
any
be
iniured
,
or
haue
cause
to
complaine
,
it
is
the
particular
Minister
;
but
let
vs
see
what
iust
cause
of
complaint
is
ministred
to
the
Ministers
.
First
,
as
watchmen
,
they
haue
power
to
spie
out
the
sinnes
of
the
whole
flocke
:
they
haue
power
to
admonish
,
to
reproue
,
to
exhort
,
and
to
rebuke
them
that
sinne
openly
.
Secondly
,
they
haue
authority
to
suspend
,
and
for
a
time
to
seperate
from
the
supper
of
the
Lord
,
the
offensiue
man
:
onely
the
absolute
and
free
power
to
put
in
execution
excommunication
(
the
weightest
censure
of
the
Church
)
for
the
causes
afore
mentioned
,
is
restrained
,
till
the
king
be
fully
informed
;
of
the
needfull
,
and
the
iust
vse
thereof
.
And
the
sinne
being
once
made
knowen
vnto
the
king
(
that
is
to
the
officers
of
the
king
)
and
the
sinn●
b●i●g
found
to
deserue
so
,
the
king
as
the
first
in
place
,
giueth
his
consent
,
and
his
sentence
first
:
and
the
minister
as
the
second
vnder
God
,
and
the
king
,
ioineth
in
the
next
place
his
sentence
,
and
power
with
the
power
of
the
king
,
and
thus
the
offensiue
man
is
seperate
from
the
Church
,
and
cast
out
thereof
,
in
the
name
of
God
,
and
the
king
.
So
the
minister
,
is
the
first
,
that
with
the
Elders
,
seeth
the
fault
;
the
king
is
but
the
second
,
that
searcheth
out
,
and
looketh
into
the
accused
sinne
:
the
Minister
,
with
the
Elders
,
are
the
first
that
detect
the
sinne
:
the
king
is
but
the
second
,
that
examineth
the
detected
sinne
;
the
Elders
,
with
the
ministers
,
are
the
first
,
that
thinke
the
sin
to
be
worthy
of
punishment
,
that
giue
their
allowance
,
&
countenance
therunto
:
the
king
is
but
the
second
that
well
waigheth
,
first
the
cause
,
&
considereth
,
whither
it
deserue
excommunication
;
the
minister
,
first
consenteth
,
and
in
his
priuate
iudgement
,
excommunicateth
the
person
;
craueth
and
desireth
the
authority
,
and
consent
of
the
king
:
the
king
is
the
second
in
all
this
,
and
consenteth
not
,
but
vpon
reasonable
and
iust
cause
:
and
so
maketh
a
wise
stay
of
all
rash
and
partiall
proceeding
,
and
layeth
a
bridle
vpon
all
sinister
affections
of
the
ministery
.
But
the
king
vpon
sound
deliberation
,
and
weighing
well
the
matter
,
consenteth
to
the
minister
;
and
as
he
is
first
in
power
so
onely
in
this
one
thing
is
he
the
first
,
that
pronounceth
the
sentence
;
and
the
minister
onely
in
this
is
but
the
second
:
and
thus
,
where
the
cause
is
iust
,
there
ioyne
together
,
the
king
and
the
minister
,
in
throwing
out
of
the
Church
,
a
wicked
man
;
the
king
first
pronounceth
him
,
then
the
minister
denounceth
him
,
to
be
an
excommunicate
person
:
and
thus
the
minister
hath
his
share
,
and
interest
in
excommunication
,
as
had
the
Pastors
of
the
Primitiue
Church
:
but
restrained
,
as
needs
must
be
;
that
the
authoritie
of
the
king
,
may
come
in
betweene
,
and
haue
his
iust
place
in
the
Gouernment
of
Gods
Church
,
and
though
by
this
meanes
,
there
be
made
some
stay
;
yet
the
stay
is
recompenced
,
with
the
sound
,
and
more
adui●ed
proceeding
:
and
with
the
addition
of
the
power
of
the
king
,
to
the
power
of
the
Church
;
and
if
in
this
circumstance
,
there
be
any
other
proceeding
then
iust
,
the
fault
is
in
the
corruption
of
the
persons
;
and
not
in
the
sinne
of
the
course
.
And
here
what
other
cause
haue
our
ministers
to
complaine
,
as
if
they
were
wronged
;
saue
onely
that
they
are
ouer-looked
,
and
ruled
by
the
king
,
and
be
not
as
absolute
monarches
in
their
Church
,
as
the
Pope
is
in
his
,
or
the
king
is
in
his
?
and
now
let
our
aduersaries
speake
,
if
such
a
one
be
an
intollerable
circumstance
:
and
whither
a
man
,
by
reason
of
this
,
is
iustly
,
and
with
a
good
conscience
,
withheld
from
subscription
to
the
present
estate
.
And
thus
,
because
the
Church
is
increased
with
the
person
,
and
the
power
of
the
king
:
therefore
the
Church
,
beside
the
auntient
officers
thereof
,
hath
receiued
the
increase
of
the
officers
,
of
the
king
;
and
these
are
the
seuerall
Bishops
,
of
euery
seuerall
diocesse
:
which
our
aduersaries
hold
,
to
be
an
ouerplus
,
and
an
vnnecessary
burden
to
the
Church
.
But
I
hold
them
,
in
,
and
ouer
the
Church
,
as
necessary
,
as
is
the
officers
,
and
power
of
the
king
.
For
they
bare
the
office
,
the
rule
,
and
the
person
of
the
king
,
in
,
and
ouer
,
the
whole
Church
.
And
therefore
more
plainely
,
to
lay
out
this
,
to
the
vnderstanding
of
the
simple
:
they
must
know
,
that
in
the
person
of
the
king
,
(
who
is
,
as
our
lawes
hold
him
,
a
person
mixed
,
of
a
lay
,
and
a
spirituall
man
)
is
inuested
,
the
Gouernement
of
spirituall
,
and
of
lay
men
:
the
Gouernment
therefore
of
the
land
,
and
the
Gouernement
of
the
whole
Church
of
the
land
.
Now
the
hands
of
the
king
,
being
by
nature
too
short
,
to
reach
forth
his
Gouernement
from
one
end
of
so
great
a
kingdome
,
to
the
other
:
are
by
Arte
Politique
,
made
exceeding
long
:
by
ioyning
thereunto
,
the
armes
of
inferior
men
:
all
which
fastened
together
,
lengthen
out
the
armes
of
the
king
,
and
make
him
able
for
the
smiting
of
a
sinner
,
to
reach
,
from
one
side
of
the
kingdome
,
to
the
other
:
and
from
one
end
of
the
Church
,
to
the
furthermost
part
thereof
.
The
king
therefore
,
being
not
able
to
ouersee
his
subiects
,
without
his
subiects
:
for
the
better
ruling
of
his
subiect
Church
,
and
land
:
(
according
to
the
councell
of
Iethro
,
to
Moyses
)
communicateth
,
and
imparteth
,
to
some
sufficient
,
among
his
subiects
,
a
little
beame
of
that
his
imperiall
rule
,
and
Gouernment
,
ouer
the
whole
Church
.
And
the
persons
to
whom
the
king
hath
giuen
of
his
spirit
,
that
is
,
of
his
power
to
gouerne
the
Church
,
the
men
,
the
affaires
,
and
the
censures
of
the
Church
,
are
the
Lords
spirituall
:
that
is
the
Reuerend
Bishops
of
the
land
,
whom
the
king
hath
increased
,
&
made
great
by
giuing
vnto
them
so
great
a
power
,
by
imposing
vpon
thē
so
great
a
person
as
his
owne
is
;
&
answerably
thereunto
,
by
indowing
them
,
with
Barronies
,
and
with
the
wealth
and
titles
of
great
,
and
mighty
Lords
.
Now
these
by
the
authority
,
and
power
of
the
king
,
being
set
ouer
a
whole
Diocesse
;
that
consisteth
perchance
,
of
many
hundred
parishes
:
are
not
possibly
able
,
with
their
own
eyes
,
to
view
and
ouersee
the
manners
,
and
seuerall
sinnes
,
of
so
many
hundred
Ministers
,
and
of
so
great
a
multitude
of
men
:
nor
yet
in
all
those
places
,
the
right
execution
of
the
Primitiue
Church
Gouernment
,
without
the
helpe
of
their
inferiour
men
:
they
therfore
are
inforced
againe
,
to
set
vnder
●hem
,
some
Commissaries
,
some
Archdeacons
,
&
some
Officials
.
And
these
setting
●p
,
and
holding
for
the
purpose
a
Court
Spirituall
,
receiue
information
,
of
all
open
,
and
notorious
crime●
:
and
these
men
(
the
consent
o●
the
Pastors
,
and
Elders
first
had
,
by
thei●
pr●●entment
:
the
cause
so
requiring
)
doe
in
the
name
of
the
king
,
and
in
the
name
of
the
ministers
,
and
the
Elders
,
draw
out
the
sword
Ecclesiasticall
,
and
put
it
againe
into
the
hands
of
the
minister
:
therewith
to
smite
in
the
name
of
God
,
and
the
King
,
the
offending
man
.
And
thus
it
appeareth
,
that
an
addition
of
some
such
officers
,
must
of
necessitie
,
vnder
a
Christian
king
be
had
,
to
ouersee
the
right
execution
of
the
Primitiue
Church
Gouernment
:
or
else
,
the
Church
of
England
must
be
exempted
,
and
set
free
,
from
the
supreame
authoritie
of
the
king
:
as
the
Church
of
Rome
,
and
the
Pope
is
;
but
our
aduersaries
by
their
subscription
approue
not
this
.
And
although
the
laying
of
this
bridle
vpon
the
ministers
,
layeth
open
a
gappe
,
to
many
inferior
Officers
,
of
much
bribery
,
and
partiall
dealing
:
yet
for
any
thing
I
see
,
it
openeth
thereunto
,
no
greater
gappe
,
no
,
nor
in
reason
,
so
great
as
it
would
;
if
the
bridle
were
taken
away
,
and
the
Ministers
left
,
to
Lord
it
ouer
their
seuerall
flockes
.
And
therefore
,
if
the
king
;
then
the
officers
of
the
king
,
be
necessarily
added
to
the
Church
of
God
:
and
if
the
king
be
not
,
how
shall
wee
count
the
officers
of
the
king
,
a
burden
,
to
the
Church
?
but
the
spirit
of
Antichrist
would
be
free
,
and
bee
set
aloft
,
would
rule
,
and
ouerlooke
all
,
but
would
be
ruled
,
and
ouerlooked
of
none
.
But
heere
ariseth
a
question
,
where
about
our
aduersaries
wrangle
exceeding
much
,
&
that
is
:
whither
the
king
may
not
take
of
the
ministers
of
the
Church
,
as
wel
as
of
lay
men
,
&
set
them
in
his
place
,
to
rule
ouer
the
Church
;
to
ouersee
the
particular
proceedings
of
euery
Church
,
and
indue
these
ministers
,
representing
his
person
,
with
the
honour
,
the
titles
,
and
liuings
of
Lords
.
And
howsoeuer
it
is
vnsauery
in
the
sense
of
our
aduersaries
:
yet
to
me
it
seemeth
a
thing
exceeding
harde
,
that
the
ministrie
of
Iesus
Christ
,
and
the
publike
seruice
of
God
,
should
keepe
him
from
all
worldly
preferment
,
and
for
euer
after
,
(
as
if
he
had
bene
conuinced
of
some
notable
crime
)
make
him
vncapable
of
all
Ciuill
honour
.
But
heere
to
prooue
the
Ministers
vtterly
vncapable
of
all
Ciuill
honour
,
they
alleage
the
saying
of
Christ
to
his
D●sciples
,
contending
for
the
supremacie
.
Mat
.
20.26
.
You
know
(
saith
Christ
)
that
the
Princes
of
the
people
bare
rule
ouer
them
;
and
they
that
are
great
men
exercise
authoritie
ouer
thē
:
&
(
as
Luke
sayth
,
Luk
.
22.29
)
are
called
gratious
Lords
:
but
it
shal
not
be
so
among
you
.
From
hence
they
inferre
,
that
by
Christ
it
is
forbidden
to
the
Ministers
of
the
Church
,
to
beare
the
titles
,
or
the
office
of
gratious
Lords
:
and
verely
so
well
might
they
seeme
to
doe
,
if
these
were
words
of
commandement
,
and
spoken
indifferently
to
all
the
ministers
of
Christ
.
But
for
my
part
,
I
hold
,
(
first
)
these
words
to
concerne
the
after
Ministers
of
Christ
nothing
at
all
:
but
to
be
spoken
onely
to
his
Disciples
,
as
many
other
things
were
.
For
these
words
were
spoken
onely
to
them
,
the
people
being
absent
;
and
that
not
vpon
any
doctrine
before
deliuered
:
but
by
occasion
of
a
priuate
controuersie
betweene
themselues
moued
,
and
that
was
,
which
of
all
thē
twelue
,
Christ
being
a
temporall
king
,
(
for
so
they
often
before
,
and
euen
then
dreamed
)
should
carry
the
greatest
sway
,
and
be
the
most
gratious
,
and
honorable
Lord
;
matters
,
out
of
all
controuersie
,
onely
concerning
themselues
,
and
their
priuate
honours
:
and
touching
the
after
Church
of
Christ
,
nothing
at
all
;
to
this
Christ
maketh
that
answere
before
mentioned
:
and
therein
telleth
them
,
that
vnder
him
,
and
in
his
kingdome
,
which
was
not
of
this
world
,
they
must
neuer
hope
for
,
nor
expect
,
those
honourable
titles
nor
that
lordly
nor
earthly
rule
:
that
in
the
courts
of
earthly
kings
,
and
princes
of
this
world
,
such
honourable
titles
might
be
had
,
but
in
his
kingdome
it
was
not
so
.
And
therefore
their
honour
should
not
consist
in
the
possession
of
offices
,
and
titles
that
were
of
that
nature
:
but
rather
in
the
painefull
worke
of
their
Ministery
,
in
the
which
,
whosoeuer
was
the
most
painfull
man
,
should
be
the
most
honourable
man
.
So
that
if
their
controuersie
was
onely
concerning
themselues
,
and
touched
the
Church
of
God
no
farther
,
then
onely
in
the
knowledge
hereof
,
as
out
of
all
doubt
it
was
;
and
if
the
answere
of
Christ
was
direct
to
their
question
,
as
out
of
all
controuersie
it
was
:
then
it
must
needes
be
spoken
to
the
Disciples
of
Christ
onely
,
as
many
other
things
were
:
and
therefore
not
to
touch
,
nor
to
bind
the
after
ministers
of
Christ
any
thing
at
all
:
no
more
,
then
they
are
conmaunded
to
preach
the
Gospell
to
all
nations
of
the
world
,
because
the
Disciples
of
Christ
were
commaunded
so
.
And
yet
this
better
appeareth
,
by
the
answere
it selfe
,
that
Christ
maketh
to
his
Disciples
:
for
that
,
the
answere
of
Christ
teacheth
plainely
an
equallitie
betweene
those
persons
to
whom
he
speaketh
,
he
(
saith
Christ
)
that
will
be
the
greatest
among
you
,
let
him
be
inferior
or
seruant
vnto
all
:
but
among
the
Apostles
only
in
office
,
&
honor
,
there
was
an
equallitie
:
and
not
betweene
the
Apostles
,
and
Prophets
;
nor
betweene
the
Apostles
&
Euangelists
;
nor
betweene
the
Apostles
and
Pastors
of
the
Church
.
There
are
diuersitie
of
gifts
in
the
Church
:
an
Euangelist
,
is
more
then
an
ordinarie
Minister
of
the
Church
;
a
Prophet
is
more
then
an
Euangelist
:
and
an
Apostle
,
is
more
then
a
Prophet
,
and
more
then
euery
Minister
else
of
the
Church
.
They
are
Ministers
of
Christ
(
saith
the
Apostle
)
I
speake
like
a
foole
,
I
am
more
.
There
being
therefore
difference
betweene
the
Apostles
,
and
the
after
Ministers
:
and
this
being
spoken
only
to
thē
where
there
was
no
difference
,
but
an
equallitie
:
could
not
equally
be
spoken
to
the
Apostles
,
and
to
the
after
Ministers
of
the
Church
:
and
therefore
are
these
wrongfully
applied
vnto
them
.
Secondly
,
I
say
,
that
euen
these
words
thus
spoken
by
Christ
,
to
the
Disciples
of
Christ
,
are
not
a
simple
forbiddi●g
of
them
to
take
this
honour
,
but
a
pl●ine
foretelling
of
them
,
that
they
should
not
inioy
this
honour
:
to
you
(
saith
Christ●
it
sha●l
not
bee
so
.
This
word
shall
,
is
a
word
of
the
Indicatiue
Moode
,
a●d
the
Future
tence
which
foretelleth
onely
that
it
shall
not
be
so
;
and
not
a
word
of
the
Imparatiue
Moode
,
which
indeede
fo●biddeth
,
th●t
it
be
not
so
.
If
I
say
to
Iohn
a
N●kes
,
you
shall
not
e
Bishop
of
Canterbury
,
I
meane
not
to
forbid
him
,
but
only
foretell
him
,
that
he
shall
not
inioy
the
place
:
so
Christ
only
foretelleth
them
,
that
they
shall
not
enioy
honor
:
but
he
doth
not
in
one
word
forbid
them
to
receiue
it
,
if
any
would
make
the
man
offer
therof
:
&
yet
this
better
appeareth
,
for
that
in
vaine
it
were
for
Christ
to
forbid
thē
,
the
entertaining
of
such
honor●●s
in
his
foreknowledg
he
saw
should
neuer
so
much
,
as
once
be
tendered
,
or
offered
vnto
them
.
Persecution
&
Bonds
waited
for
thē
&
of
this
he
foretold
them
:
but
lordships
,
and
honour
attended
them
not
:
and
of
this
in
this
place
,
he
foretold
them
,
but
forbad
it
not
.
A
Prophet
(
as
Elias
)
well
might
,
and
indeed
did
take
vnto
himselfe
,
the
title
of
a
lord
,
when
it
was
giuen
him
by
Obadaiah
,
one
of
the
lords
of
Achab
:
much
more
,
may
an
Apostle
,
who
is
more
then
a
Prophet
,
if
it
were
tendered
vnto
him
,
by
any
of
the
Emperours
,
or
kings
of
the
earth
.
The
Elder
that
ruleth
well
,
saith
the
Apostle
to
Timothy
,
is
worthie
of
double
honour
:
especially
such
as
labour
in
the
word
,
and
in
doctrine
.
I
aske
,
what
this
double
honour
is
?
is
it
not
worldly
wealth
?
is
it
not
authoritie
ouer
the
Church
?
is
it
not
reuerence
?
the
putting
of
the
capp
?
the
bowing
of
the
bodie
a
reuerent
,
yea
,
an
honourable
appellation
,
or
title
?
or
what
?
doth
the
word
honour
,
that
is
to
be
giuen
by
all
,
exclude
an
honourable
title
,
that
is
giuen
by
the
king
,
and
taken
of
our
Bishops
?
this
were
strange
.
Pardon
me
,
Christian
brethr●n
,
if
I
interprete
these
words
by
you
brought
,
in
a
sence
something
differing
from
the
exposition
of
other
,
but
agreeing
with
the
words
of
Christ
,
the
occasion
of
the
Apostles
,
the
proportion
of
faith
,
the
very
proprietie
of
Grammer
,
the
vse
of
the
Church
,
and
the
very
light
,
and
manifestation
of
reason
.
And
yet
further
,
if
these
words
of
Christ
forbid
the
office
,
and
title
of
a
gratious
Lord
,
to
the
ministers
of
Christ
:
then
they
forbid
also
to
them
,
the
exercise
of
authority
ouer
others
.
For
he
that
saith
,
they
are
called
gratious
Lords
:
saith
also
,
they
exercise
authoritie
ouer
others
:
and
by
that
commaundement
,
that
sayth
,
it
shall
not
be
so
with
you
,
forbiddeth
both
alike
.
If
so
,
then
as
the
Ministers
must
not
be
called
gratious
Lords
:
so
they
must
not
exercise
authoritie
ouer
others
.
If
they
must
not
exercise
authoritie
ouer
others
,
neither
must
they
exercise
that
Discipline
Ecclesiasticall
that
they
presse
vpon
vs
so
much
:
for
Discipline
Ecclesiastical
,
is
authoritie
Ecclesiasticall
.
But
you
will
not
denie
,
that
Christ
denieth
vnto
you
the
exercise
of
your
authoritie
Ecclesiasticall
ouer
your
Churches
,
any
thing
in
those
wordes
to
the
contrary
notwithstanding
:
and
then
may
not
(
thinke
you
)
the
Bishops
,
with
as
good
reas●n
thinke
,
that
Christ
doth
not
in
those
wordes
denie
vnto
them
,
the
offices
,
or
titles
of
gratious
Lordes
,
any
thing
in
those
wor●es
to
the
contrary
notwithstanding
?
or
are
you
not
partiall
in
the
interpretation
of
those
wordes
?
interpreting
that
which
seemeth
against
you
for
your selues
:
and
setting
that
vpon
the
racke
,
(
giuing
leaue
to
no
reasonable
interpretation
,
)
which
maketh
against
the
Bishops
.
And
here
brethren
,
let
me
a
little
wade
with
you
in
this
your
exposition
of
this
place
:
wee
vrge
you
,
that
Christ
forbiddeth
,
euen
s●
,
and
no
otherwise
,
the
exercising
of
authority
ouer
others
,
then
as
he
doth
the
t●king
of
the
titles
of
gratious
Lords
:
the
answere
of
some
of
you
to
this
is
,
that
Christ
forbiddeth
onely
the
exercising
of
Lordly
,
or
tyrannicall
authoritie
ouer
others
:
and
not
the
exercise
of
lawfull
Ecclesiasticall
authority
;
and
is
not
this
I
pray
you
the
very
answere
of
the
Bishops
to
these
words
,
and
for
the
other
part
of
the
sentence
also
?
and
doe
you
not
see
,
that
you
are
driuen
to
the
very
same
interpretation
,
for
the
vpholding
of
your
Discipline
,
that
they
are
for
the
vpholding
of
their
Lordships
?
and
yet
is
the
answere
good
,
as
it
commeth
from
,
and
serueth
for
you
?
and
is
it
naught
,
as
it
commeth
from
,
and
serueth
for
them
?
brethren
,
this
is
no
good
dealing
.
But
others
answere
,
that
Christ
forbidding
the
exercising
of
authority
,
forbiddeth
them
only
the
exercising
of
ciuill
authoritie
.
And
these
men
you
see
plainely
answere
,
by
making
a
distinction
:
and
shewing
,
that
there
are
two
sortes
of
authoritie
;
the
ciuill
,
and
the
spirituall
:
and
that
Christ
forbiddeth
onely
to
his
Disciples
the
one
,
and
not
the
other
;
very
well
,
heere
you
take
libertie
to
answere
by
a
distinction
.
And
if
you
may
take
libertie
to
doe
this
in
one
part
of
the
sentence
:
may
not
the
Bishops
take
libertie
to
answere
the
other
part
of
the
same
sentence
,
by
the
same
distinction
?
and
say
likewise
,
that
as
there
is
a
ciuill
and
a
spirituall
authoritie
:
so
there
are
ciuill
,
and
spirituall
Lords
to
exercise
those
authorities
:
and
that
the
Lord
forbiddeth
them
onely
to
be
Lords
Temporall
:
but
not
to
be
Lords
spirituall
;
and
so
by
this
your
owne
answere
,
you
must
receiue
an
answere
to
your
owne
obiections
.
And
so
by
this
answere
of
yours
,
if
it
be
right
,
the
meaning
of
Christ
must
be
to
forbid
his
Disciples
,
of
poore
fishermen
,
&
Disciples
persecuted
,
to
become
great
,
and
honourable
Lords
Temporall
:
and
to
intermeddle
with
the
greatest
offices
and
sway
of
the
Iewish
Common-weale
.
A
thing
in
my
iudgement
,
so
farre
from
the
meaning
of
Christ
,
that
I
may
say
of
this
,
that
recitasse
,
is
r●futasse
:
to
repeate
it
,
is
vtterly
ynough
to
refute
it
.
For
who
seeth
not
,
that
Christ
vseth
,
as
others
,
to
forbid
such
things
,
as
men
are
likely
to
fall
into
?
but
there
was
no
likelihood
that
euer
the
Disciples
of
Christ
should
become
Temporall
gratious
Lordes
:
that
is
Dukes
,
or
Peeres
of
the
land
,
and
carry
the
Gouernement
of
the
Iewish
Realme
:
no
the
Lord
often
foretelleth
them
this
will
neuer
bee
:
it
is
therefore
ridiculous
to
thinke
that
the
meaning
of
Christ
was
to
forbid
this
:
but
it
is
not
so
to
thinke
that
he
did
foretell
this
.
So
that
if
for
the
vpholding
of
your
authority
,
you
expound
those
words
,
as
spoken
of
tyrannicall
authoritie
,
you
lumpe
with
the
Bishops
,
if
as
spoken
of
ciuill
authoritie
:
you
make
your selues
an
answere
:
and
what
farther
answere
shall
you
neede
?
And
yet
farther
,
let
it
be
graunted
,
that
Christ
forbiddeth
to
his
Disciples
the
rule
and
the
titles
of
Ciuill
Lords
:
because
hee
would
not
haue
his
Church
erected
by
countenance
,
and
authoritie
Ciuill
:
least
the
worke
should
seeme
to
come
of
man
,
and
not
of
God
:
Yet
how
doth
it
follow
,
that
in
a
Church
erected
by
pouertie
,
there
can
bee
no
place
for
riches
,
and
Ciuill
authoritie
?
and
sith
Christ
forbadde
it
to
the
twelue
:
how
doth
it
follow
,
that
therefore
hee
forbad
it
to
all
the
after
Ministers
of
Iesus
Christ
?
as
if
the
Lord
did
enuie
all
riches
,
and
worldly
honour
to
those
,
that
he
hath
made
heires
with
Christ
,
of
this
world
,
and
the
world
to
come
.
And
yet
further
,
say
that
a
Minister
,
as
he
is
a
Minister
of
Christ
,
may
not
inioy
the
title
of
a
Lord
:
yet
how
is
he
heere
forbidden
,
as
he
is
the
minister
of
the
king
,
and
beareth
his
person
,
to
receiue
the
●ame
,
if
by
the
king
it
be
put
vpon
him
?
I
conclude
therfore
,
that
this
place
of
Christ
proueth
it
not
to
be
vnlawfull
for
the
ministers
of
Christ
,
to
receiue
the
wealth
&
titles
,
of
gratious
Lords
.
The
second
place
that
is
brought
by
our
aduersaries
against
the
Lordship
of
Bishops
,
is
taken
out
of
the
first
Epistle
of
Peter
,
5.3
.
where
the
Apostle
exhorteth
the
Elders
of
the
Church
,
to
feed
the
flock
which
dependeth
on
them
:
and
to
take
care
of
it
,
not
by
compulsion
,
but
willingly
;
not
as
lording
it
ouer
the
lords
heritage
,
but
as
ensamples
of
the
flocke
:
all
which
,
it
is
plaine
,
that
the
Apostle
giueth
not
as
a
law
,
to
forbid
ciuill
lordships
to
a
Bishop
:
but
imperious
,
and
stately
rule
,
to
a
minister
.
For
the
Apostle
forbiddeth
that
sin
that
was
incident
,
not
only
to
aftertimes
:
but
that
which
was
incident
to
the
times
that
were
present
then
.
But
though
the
sinne
(
as
they
call
it
)
of
ciuill
lordship
,
be
incident
to
our
dayes
:
yet
was
it
not
incident
to
those
troubled
,
and
persecuted
daies
,
of
the
Primitiue
Church
.
Secondly
,
the
Apostle
giueth
this
precept
to
the
particular
ministers
of
euery
seuerall
,
and
lesser
flocke
,
and
not
to
the
ouerseers
of
the
Church
:
such
as
Timothie
.
Titus
,
and
our
Bishoppes
are
:
and
therefore
it
is
falsly
wrested
against
them
.
Thirdly
,
it
is
giuen
to
the
lawfull
Elders
of
the
Church
:
and
then
if
our
Bishops
bee
not
,
as
our
aduersaries
hold
it
,
the
lawfull
elders
of
the
Church
,
this
precept
concerneth
them
nothing
at
all
:
and
though
the
lesser
and
inferior
ministers
,
may
not
be
Lords
:
yet
how
doth
it
follow
,
that
the
ouerseers
&
rulers
of
the
Church
,
may
not
be
Lords
?
fourthly
,
the
Apostle
doth
not
forbid
lordship
in
,
or
to
the
Church
:
but
lordly
raigning
ouer
the
Church
:
a
Bishop
may
be
a
Lord
,
and
yet
not
Lord
it
,
nor
Lord-like
raigne
ouer
the
Church
:
but
in
all
vprightnesse
,
humility
,
and
high
lowlinesse
,
rule
ouer
it
.
A
Barony
,
is
a
priuate
honor
to
the
Bishop
:
and
not
a
publique
power
or
lordship
,
ouer
the
Church
:
and
the
Apostle
forbiddeth
n●t
the
rule
,
but
the
corrupt
manner
of
rule
,
ouer
the
Church
.
Lastly
,
it
is
plaine
,
that
the
word
lording
is
a
Metaphor
,
taken
from
euill
and
vnciuill
,
ciuill
lords
,
and
applied
to
the
Ministers
of
the
Church
,
forbidding
them
,
so
to
raigne
and
rule
ouer
Gods
flocke
,
as
euill
lords
raigne
ouer
their
flocke
.
But
heere
let
vs
a
little
examine
this
point
.
What
?
doth
the
Apostle
here
forbid
that
rule
of
the
Primitiue
Church
,
that
else
where
is
permitted
?
And
it
is
p●aine
,
that
he
doth
not
;
how
then
?
doth
hee
forbid
the
Elders
to
rule
their
flocke
aright
,
&
withall
vprightnes
,
as
godly
lords
rule
ouer
their
subiect
people
?
no
neither
:
how
then
?
Doth
he
forbid
the
Elders
to
rule
the
Church
with
the
ciuill
sword
,
as
godly
Lords
rule
their
flocke
?
if
this
be
the
sinne
that
the
Apostle
forbiddeth
to
the
Elders
;
then
of
this
sinne
,
are
not
our
Bishops
guiltie
.
Who
gouerne
the
Church
by
the
Ecclesiasticall
,
and
not
by
the
ciuill
sword
:
what
is
it
then
?
Surely
,
the
Apostle
forbiddeth
the
Elders
of
the
Church
,
so
to
rule
their
flocke
:
as
euill
Lords
,
rule
their
people
;
but
how
doe
euill
lords
rule
their
people
?
Surely
thus
,
they
commaund
others
to
giue
to
the
poore
;
but
themselues
will
giue
nothing
:
they
informe
others
to
keepe
the
law
;
but
they
breake
it
themselues
:
they
by
maine
power
,
and
by
very
force
compell
other
to
doe
well
:
but
by
no
godly
example
of
life
.
Now
thus
to
gouerne
and
to
rule
the
flocke
,
the
Apostle
forbiddeth
the
Elders
of
the
Church
,
and
chargeth
them
,
not
to
goe
about
by
the
meere
Discipline
of
the
Church
,
●wher●●●uer
they
had
power
)
to
driue
imperiously
the
people
of
God
to
obedience
:
but
rather
,
by
their
godly
ex●mple
of
life
,
to
draw
the●
thereunto
,
and
therefore
to
lording
ouer
the
flocke
,
which
he
forbiddeth
●he
opposeth
the
example
of
godly
life
:
which
hee
commaundeth
;
an●
therefore
,
by
the
opposition
of
godly
exa●ple
,
to
lording
ouer
the
flocke
,
wee
may
(
as
by
the
contrary
)
see
,
what
is
meant
,
by
lording
it
ouer
the
heritage
of
the
Lord
:
and
this
being
the
true
sence
of
the
place
,
let
vs
see
,
how
out
of
this
sence
,
they
can
draw
an
argument
,
to
ouerthrow
the
honor
,
and
lordships
of
Bishops
.
And
therefore
to
conclude
this
point
,
I
reason
thus
,
if
a
Lord
Temporall
(
which
I
thinke
no
man
will
denie
)
may
be
made
a
minister
,
and
yet
hold
his
Lordship
:
then
may
Ecclesiasticall
Ministery
,
and
ciuill
Lordship
stand
together
.
If
he
may
be
first
a
Lord
,
and
then
created
a
Minister
:
then
may
he
be
first
a
Minister
,
and
after
created
a
Lord
.
And
h●ere
I
omit
the
example
of
the
high
Priest
,
among
the
Iewes
,
the
example
of
Samuel
a
Prophet
,
and
a
Iudge
of
the
land
;
the
example
of
Elias
,
putting
vp
this
at
the
hand
of
Obadaiah
;
to
be
called
my
Lord
El●as
:
and
many
other
examples
beside
.
these
are
sufficient
,
to
proue
that
it
is
no
sinne
for
the
king
to
giue
,
or
for
the
Bishops
to
take
,
or
for
vs
to
subscribe
to
the
Bishops
Lordships
.
And
thus
as
it
appeareth
,
hath
the
king
giuen
ouerseers
,
and
rulers
ouer
the
Church
:
and
indued
them
lawfully
with
riches
,
and
titles
honourable
:
but
the
question
is
,
whither
God
,
beside
the
ordinary
ministers
,
euer
gaue
ouerseers
,
and
rulers
ouer
the
Church
?
if
he
hath
,
then
the
next
question
is
,
what
their
office
is
,
and
how
fa●re
it
doth
extend
,
and
stretcheth
it selfe
?
to
these
questions
,
for
the
cleering
of
our selues
;
and
for
the
satisfying
of
our
aduersaries
must
we
needs
make
an
answere
:
because
,
it
is
the
opion
of
our
aduersaries
,
that
God
neuer
set
any
Bishops
ouer
his
Church
:
and
that
their
place
is
not
of
God
,
but
altogether
Antichristian
.
And
for
mine
own
part
,
this
I
hold
;
and
meane
by
Gods
grace
to
proue
:
that
God
neuer
left
his
Church
,
without
generall
ouerseers
,
and
rulers
ouer
the
Church
:
that
is
,
ouer
the
standing
Pastors
,
and
people
of
the
Church
:
and
so
by
consequent
,
that
an
ouerseer
,
or
Bishop
of
the
Church
,
hath
his
standing
,
and
place
in
the
Church
,
as
good
,
and
euery
way
as
allowable
,
and
approued
of
God
as
euer
the
ruling
Elders
had
.
And
heere
before
I
enter
into
the
proofe
of
mine
opinion
,
it
is
needfull
,
that
first
we
should
agree
about
the
name
of
a
Bishop
,
or
the
ouerseer
of
the
Church
:
and
to
dispatch
this
in
a
word
,
a
Bishop
in
the
Scripture
phrase
,
is
put
for
the
ordinary
Pastors
of
the
Church
;
but
in
our
phrase
,
it
is
put
for
the
ouerseer
,
or
ruler
of
the
Church
:
that
is
,
for
such
a
one
,
as
hath
a
speciall
interest
in
the
creation
of
Ministers
,
and
in
the
administration
of
the
Church
censures
that
ouerseeth
the
life
,
and
the
doctrine
of
the
Pastors
,
that
looketh
to
the
peace
,
and
good
order
of
the
Church
Such
are
our
Bishops
,
and
ouer
seers
of
our
Church
,
and
such
Bishops
,
and
ouerseers
,
I
meane
to
shew
,
were
set
into
the
Church
by
God
,
and
as
concerning
the
word
Bishop
,
which
is
made
of
the
Greeke
wo●d
,
Piscop
,
by
taking
away
the
former
,
and
latter
Letters
,
if
it
offend
any
man
,
they
may
,
f
they
please
,
call
thē
superintendents
,
in
Latin
:
or
overseers
in
English
.
If
we
agree
about
the
matter
:
I
loue
not
to
contende
about
the
name
,
and
here
I
meane
to
prooue
first
,
that
euer
God
gaue
ouerseers
to
his
Church
,
and
neuer
left
it
free
,
from
superior
rule
,
and
that
it
is
a
matter
conuenient
,
to
follow
the
forme
,
and
patterne
that
God
gaue
to
his
Church
,
for
the
Gouernment
thereof
,
in
this
point
.
Secondly
that
the
Gouerners
,
and
ouerseers
that
God
gaue
,
weare
altogether
of
the
same
nature
,
and
had
the
same
power
ouer
the
Church
that
our
Bishops
haue
.
And
now
to
proue
that
God
gaue
ouerseers
to
his
Church
,
I
alleage
,
the
manifest
,
&
expresse
example
of
the
spirit
of
God
,
that
first
gaue
Apostles
to
take
vpon
them
the
care
,
and
Gouernement
of
all
the
Churches
.
Yea
then
,
when
the
Churches
were
replenished
,
both
with
sufficient
Pastors
,
and
with
ruling
Elders
.
As
appeareth
by
the
example
of
Paul
,
that
being
from
the
Church
of
Corinth
,
reprooueth
the
Church
there
;
for
suffering
among
them
that
incestuous
,
and
offensiue
man
:
and
ouer-ruleth
them
by
his
authoritie
,
and
commaundeth
them
,
together
with
himselfe
,
to
cast
him
out
of
the
Church
of
God
.
Secondly
,
this
more
euidently
appeareth
,
in
that
the
Apostles
,
in
their
absence
,
set
Titus
ouer
the
whole
countrey
of
Crete
:
and
Timothie
ouer
the
whole
Ephesian
Church
:
and
so
it
appeareth
,
that
in
the
dayes
of
the
Primitiue
Church
,
ouer-seers
had
their
place
and
standing
,
in
the
Church
of
God
,
by
the
apointment
and
ordinance
of
God
himselfe
.
Now
if
such
a
Gouernment
were
,
by
the
very
confession
of
our
aduersaries
,
such
a
Gouernement
ought
to
be
now
.
If
such
Gouernours
to
vse
our
aduersaries
reason
)
by
God
were
giuen
his
Church
:
such
Gouernours
ought
to
be
giuen
to
our
Church
now
.
For
the
Church
euer
being
,
the
Gouernous
of
the
Church
must
of
necessitie
euer
be
.
But
to
take
away
this
plaine
,
and
manifest
example
of
God
,
and
proofe
of
ours
;
they
haue
no
other
escape
,
nor
st●rting
hole
;
but
onely
to
alleage
:
that
Timothie
and
Titus
,
were
Euangelists
,
and
that
by
vertue
onely
of
that
calling
,
they
held
the
ouerseeing
power
,
and
generall
rule
ouer
whole
Churches
.
But
now
,
they
simply
,
and
truely
hold
that
,
those
gifts
are
taken
from
among
men
of
the
Church
:
and
therefore
,
they
falsly
inferre
,
that
for
want
of
those
gifts
,
the
Bishoplike
office
,
is
perished
out
of
the
Church
.
In
which
answere
of
theirs
,
there
are
as
many
vntruths
,
as
there
be
full
periods
.
The
first
whereof
is
,
that
Titus
and
Timothie
,
did
hold
the
ouersight
of
those
Churches
,
by
vertue
of
their
Euangelicall
functions
.
For
the
Apostles
,
that
were
not
Euangelists
,
held
it
as
well
as
the
Euangelists
did
:
and
againe
,
the
Euangelists
hold
it
,
as
well
as
the
Apostles
did
:
which
argueth
,
that
it
appertaineth
not
to
either
of
them
,
by
vertue
onely
of
their
different
callings
:
for
then
it
must
haue
beene
kept
proper
to
either
,
and
seuerall
,
as
their
callings
were
:
and
not
made
common
to
both
,
but
being
by
the
Apostle
set
ouer
,
to
the
Euangelists
,
it
is
plaine
,
that
it
was
proper
to
neither
of
their
callings
;
but
common
to
more
.
To
be
an
Euangelist
,
is
to
be
free
;
and
to
follow
the
steps
of
the
Apostles
:
and
to
build
further
,
by
the
preaching
of
the
Gospell
;
and
not
as
ouerseers
of
some
larger
Churches
to
bee
perpetually
affixed
thereunto
.
But
it
is
plaine
,
that
Timothie
was
affixed
to
the
Ephesian
Church
;
and
if
he
were
euer
remoued
,
let
our
aduersaries
(
against
the
testimonie
of
the
auncient
,
and
vnparciall
Church
,
that
is
,
to
the
end
of
that
Epistle
to
Timothie
affixed
)
shewe
that
:
but
heere
I
must
admonish
them
,
that
if
they
intend
to
shew
that
,
they
must
bring
better
reasons
,
and
proofes
,
then
to
shewe
,
that
Timothie
was
afterward
sent
for
by
Paul
.
For
the
sending
for
him
to
come
to
Paul
,
argueth
no
more
,
the
remoouing
of
him
,
from
his
affixed
place
:
then
to
send
for
the
Bishoppe
of
Saint
Andrewes
to
the
court
,
argueth
the
putting
him
out
of
his
Bishopricke
there
.
It
is
in
reason
to
bee
thought
,
that
Timothie
so
excellent
an
Euangelist
,
and
of
so
long
standing
in
his
calling
,
knewe
before
hee
was
affixed
to
Ephesus
,
what
did
appertaine
to
his
Euangelicall
office
.
But
what
did
appertaine
to
the
Gouernement
of
the
Ephesian
Church
,
he
sufficiently
knew
not
,
before
the
Apostle
,
with
a
new
doctrine
,
and
new
rules
,
for
the
new
place
had
furnished
him
:
&
therfore
he
writeth
vnto
him
saying
;
these
things
,
haue
I
wrote
vnto
thee
,
that
thou
mightest
know
how
to
behaue
thy selfe
in
the
Church
of
God
:
that
is
in
the
Gouernment
,
and
rule
of
the
Church
of
God
.
E●go
,
he
giueth
him
precepts
for
the
Gouernment
of
Gods
Church
:
which
was
to
Timothie
a
new
,
and
other
office
,
then
the
Euangelicall
office
was
,
wherein
he
was
so
well
experienced
before
.
And
yet
further
,
that
this
was
the
standing
calling
of
the
Bishop
put
vpon
him
,
for
his
whole
life
,
I
argue
:
because
Paul
giuing
him
precepts
for
his
particular
behauiour
there
:
chargeth
him
,
saying
,
I
charge
thee
before
the
Lord
Iesus
,
keepe
this
commaundement
without
blame
,
and
spot
to
the
appearing
of
our
Lord
Iesus
Christ
:
that
is
at
the
least
,
to
Timothies
dying
day
.
Secondly
,
for
that
he
giueth
to
Timothie
,
and
in
him
,
to
the
Church
perpetuall
,
and
euerlasting
rules
to
proceede
by
,
in
the
Gouernment
of
the
Church
:
which
I
thinke
that
our
aduersaries
themselues
will
not
,
nor
cannot
denie
.
Thirdly
,
for
that
sitting
there
,
the
Apostle
writeth
vnto
him
a
second
Epist●e
,
(
being
now
the
second
time
to
answere
at
Rome
,
before
Nero
,
which
was
a
very
little
before
his
death
)
and
chargeth
him
to
looke
to
that
his
Depositum
,
or
office
,
in
trust
committed
vnto
him
.
2.
Tim
.
1.14.15.16.17.18
.
And
the
subscription
to
the
Epistle
.
2.
Tim
.
4.6
.
All
which
argueth
a
long
time
of
his
sitting
ouer
the
Ephesian
Church
,
there
he
sat
when
Paul
went
to
Macedonia
,
and
there
he
sat
,
when
Paul
was
to
die
at
Rome
.
2
Tim
.
1.18
.
with
the
2.
Tim
.
4.19
.
and
2.14.15.16
.
Fourthly
,
for
that
,
if
his
placing
there
,
had
bene
onely
to
adde
some
things
left
imper●ect
,
and
so
to
haue
left
the
Church
,
to
the
other
officers
of
the
Church
,
as
the
Pastors
and
Elders
:
in
a
short
time
,
he
might
haue
dispatched
this
businesse
,
and
followed
the
Apostles
steps
.
But
the
Apostle
giueth
him
charge
to
ouersee
the
life
,
and
the
doctrine
of
the
setled
Pastors
:
and
therefore
though
the
Pastors
,
and
Eldership
were
setled
;
yet
ouer
them
still
,
was
Timothie
to
abide
an
ouerseer
:
and
not
vpon
the
setling
of
them
,
to
depart
:
and
therefore
there
could
no
iust
cause
of
his
after
remoue
be
alleaged
,
which
was
not
euen
then
in
being
,
when
yet
it
appeareth
that
he
was
not
remoued
at
all
.
And
so
it
appeareth
,
that
he
had
not
the
wandring
function
put
vpon
him
of
an
Euangelist
:
but
altogether
a
newe
office
,
which
was
the
standing
office
of
a
Bishop
,
as
the
subscription
to
the
Epistle
calleth
him
.
Timothie
was
set
to
ouersee
the
Church
of
Ephesus
;
therefore
he
executed
this
office
of
his
,
as
an
ouerseer
of
the
Church
of
Ephesus
:
but
the
office
of
an
Euangelist
is
one
,
and
the
office
of
a
Bishop
,
is
an
other
;
differing
therefrom
.
For
if
the
office
of
an
Euangelist
,
and
the
office
of
a
Bishop
be
all
one
,
then
so
many
sufficient
Bishops
as
we
haue
;
so
many
Euangelists
we
haue
:
but
we
may
let
you
easily
see
,
and
meane
afterward
,
so
to
doe
,
that
wee
haue
many
suficient
Bishops
,
for
the
ouersight
of
the
Church
:
we
should
therefore
haue
so
many
Euangelists
,
which
I
hope
our
aduersaries
will
neuer
graunt
the
king
:
a
temporall
Lord
,
set
by
the
king
;
a
superintendant
,
set
by
the
reformed
Church
:
are
sufficient
ouerseers
of
the
Church
;
and
yet
no
Euangelists
I
hope
.
It
followeth
therefore
,
that
an
Euangelist
,
and
an
ouerseer
of
the
Church
,
be
different
offices
.
It
thē
they
be
different
offices
,
&
Timothie
did
execute
his
office
,
at
Ephesus
,
as
an
ouerseer
,
then
hee
did
not
execu●e
it
,
as
an
Euangelist
;
as
falsely
our
aduersaries
replied
to
our
former
argument
.
The
second
error
●n
their
answere
is
,
that
this
ouersi●ht
of
the
Church
,
being
tyed
to
the
greater
callings
,
is
perished
with
them
:
all
which
opinion
of
theirs
,
is
vtterly
false
.
For
the
greatest
gifts
dwelt
in
the
Apostles
,
in
whom
was
first
set
this
gouerning
power
:
the
lesser
gifts
,
were
in
the
Euangelists
,
in
whom
also
this
gouerning
power
after
dwelt
:
and
therefore
,
necessarily
,
and
plainely
,
I
inferre
from
thence
:
that
this
gouerning
power
,
is
not
proper
onely
to
the
greatest
gifts
,
but
common
to
these
of
lesser
measure
.
Secondly
euen
in
these
dayes
of
ours
,
there
are
men
sufficient
ynough
,
and
very
able
,
to
performe
all
that
the
Apostle
in
Timothie
requireth
to
the
ouersight
of
the
Church
:
which
what
it
is
,
we
meane
to
shew
in
our
answere
to
the
next
question
:
if
then
there
be
in
our
Church
,
men
of
sufficient
gifts
,
for
the
execution
of
the
ouerseers
office
:
then
how
is
this
function
perished
,
as
our
aduersaries
say
,
for
want
of
sufficient
gifts
?
For
there
being
able
,
and
sufficient
gifts
,
for
that
office
:
I
cannot
see
,
that
an
ouerplus
,
or
that
gifs
more
then
sufficient
,
are
of
necessitie
required
thereunto
.
Thirdly
,
hauing
the
patterne
of
the
Primitiue
Gouernement
giuen
vs
,
and
the
gifts
not
giuen
vs
:
I
thinke
it
better
,
and
more
safe
,
to
keepe
the
patterne
,
though
we
haue
lost
the
gifts
:
which
is
to
keepe
one
,
when
we
cannot
haue
both
:
then
hauing
lost
the
gifts
,
to
cast
away
the
patterne
,
&
so
,
because
we
cannot
haue
that
one
,
to
cast
away
both
:
and
that
it
is
more
true
wisdome
,
to
keepe
in
our
Church
,
the
patterne
that
God
gaue
,
without
the
gifts
:
then
with
the
want
,
ot
the
losse
of
the
gifts
:
to
loose
,
&
to
want
,
the
image
,
and
resemblance
,
of
the
Gouernment
of
God
,
and
that
it
is
better
to
proportion
ours
to
that
;
and
to
come
vnto
it
as
neere
as
we
can
:
though
we
cannot
fully
shole
it
,
and
match
it
euery
way
.
And
thus
doth
our
argument
,
taken
from
the
Patterne
of
the
Primitiue
Church
,
stand
firme
,
and
sure
;
their
cauelling
reply
to
the
contrary
notwithstanding
:
&
thus
haue
we
,
by
a
particular
&
manifest
ex●mple
,
that
cannot
be
denied
,
taken
from
the
word
of
God
,
plainely
proued
,
that
ouerseers
,
&
Bishops
,
were
by
God
,
giuen
to
the
Primitiue
Church
.
Now
it
is
not
in
reason
to
bee
thought
,
but
that
(
these
Bishops
,
Timothy
I
meane
,
and
Titus
,
liuing
&
dying
,
in
the
midst
of
the
Church
)
the
Church
would
inquire
,
and
aske
of
them
the
will
of
God
,
concerning
their
succession
;
&
concerning
the
perpetuity
of
the
office
,
that
they
bore
,
&
that
they
resolued
the
Church
,
that
the
will
of
God
was
,
that
others
after
them
should
sit
in
their
seat
:
and
hold
the
helme
,
as
they
did
in
all
the
dayes
of
their
life
,
of
the
troubled
,
and
persecuted
Church
of
Christ
,
&
that
by
their
appointment
,
successors
were
decreed
,
and
agreed
on
.
For
I
dare
not
perswade
my selfe
,
that
either
the
church
then
,
being
in
his
sincerity
,
would
be
so
carelesse
,
or
negligent
,
as
not
to
inquire
of
this
point
,
hauing
the
opportunity
of
an
Euangelist
,
to
giue
them
an
answere
:
or
so
bold
,
&
peruerse
,
as
contrary
to
the
resolution
of
Timothy
,
to
set
vp
in
his
place
,
an
ouerseer
to
succeed
after
him
.
But
what
do
we
need
,
to
run
to
reasonable
coniectures
,
when
we
haue
an
expresse
commaundent
to
Timothy
,
for
doing
so
?
For
Paul
,
that
charged
Timothy
in
his
first
Epistle
,
1.
Tim
.
6.20
.
to
keepe
that
which
of
trust
was
committed
vnto
him
:
that
is
,
the
sincere
Gouernment
,
and
doctrine
of
the
Church
:
againe
,
in
his
second
Epistle
(
to
let
the
world
know
,
that
the
same
office
at
the
time
of
his
second
Epistle
,
was
still
in
the
hand
of
Timothie
)
remembreth
vnto
him
the
speciall
care
afore
commaunded
,
saying
,
O
Timothy
,
2.
Tim
,
1.14
.
Keepe
the
excellent
thing
that
thou
art
put
in
trust
with
.
And
a
few
words
after
,
he
addeth
,
saying
,
2.
Tim
.
2.2
.
What
thou
hast
heard
of
me
among
many
witnesses
,
those
things
commit
to
faithful
men
,
which
are
fit
also
to
teach
other
men
.
So
that
it
is
plain
,
that
it
was
commanded
vnto
Timothie
,
to
set
ouer
the
thing
,
in
trust
committed
vnto
him
,
to
others
,
that
are
fit
,
and
able
men
.
But
the
thing
in
trust
committed
to
Timothie
,
was
the
Gouernement
of
the
Church
,
and
the
doctrine
of
Christ
.
The
ouersight
therefore
of
the
Church
,
and
the
sincere
doctrine
of
Christ
,
was
by
commaundement
of
God
,
to
be
set
ouer
by
Timothie
to
others
:
able
and
fit
men
,
not
onely
to
gouerne
(
for
that
must
bee
vnderstood
by
his
relatiue
also
)
but
also
to
teach
others
:
and
what
can
bee
more
plaine
then
this
,
to
the
proouing
of
a
succession
of
Bishoppes
,
after
Timothie
,
I
cannot
see
.
And
yet
farther
,
to
argue
the
vse
,
and
gift
of
Bishops
vnto
the
Church
;
I
vse
the
like
reason
,
that
our
aduersaries
vsed
,
for
the
prouing
of
the
perpetuitie
of
their
ruling
Elders
,
and
I
reason
thus
:
that
officer
that
by
God
is
set
into
the
Church
,
and
hath
there
his
gifts
described
,
his
office
at
large
defined
,
hath
his
place
of
God
,
in
the
Church
of
God
:
But
an
ouerseer
,
or
Bishop
,
in
the
person
of
Timothie
,
was
set
into
the
Church
by
God
:
and
he
hath
in
the
word
,
his
gifts
,
and
his
office
,
at
large
expressed
,
namely
,
in
the
whole
Epistle
of
Timothie
:
Ergo
,
an
ouerseer
,
or
a
Bishop
,
hath
his
place
,
in
the
Church
of
God
,
by
God
.
Againe
,
the
office
of
Timothie
,
was
to
ouersee
the
Church
(
namely
of
Ephesus
:
)
But
the
office
of
Timothie
,
did
not
die
with
Timothie
:
ergo
,
the
office
of
ouerseeing
the
Church
,
did
not
die
with
Timothie
.
If
the
office
of
Timothy
had
beene
to
die
with
Timothie
,
is
it
like
that
the
spirit
,
to
shewe
an
office
of
so
short
continuance
,
would
haue
indited
an
Epistle
,
of
so
great
a
length
:
&
haue
giuen
it
to
the
Church
,
as
a
parcell
of
Gods
word
,
that
indureth
for
euer
?
If
the
office
of
Timothie
,
being
set
out
in
a
particular
Epistle
to
Timothie
,
was
made
priuate
,
and
particular
to
Timothie
onely
,
and
not
common
to
more
:
then
the
other
offices
of
the
Church
,
by
the
same
particular
Epistle
established
,
and
appointed
to
be
created
,
and
ouerseene
by
Timothie
,
are
to
die
,
and
to
bee
determined
with
him
:
the
offices
then
of
the
Elders
,
the
Pastors
,
the
Deacons
;
the
Widdowes
,
that
were
to
be
erected
,
and
gouerned
by
Timothie
,
must
die
with
Timothie
;
when
beside
Timothie
,
after
his
death
,
none
such
may
arise
that
hath
like
power
,
as
hee
had
,
to
ordaine
,
to
create
,
to
erect
,
and
ouersee
such
officers
,
and
such
offices
.
For
the
creating
cause
being
taken
away
:
the
creature
it selfe
,
must
needes
bee
taken
away
also
with
it
.
The
Apostle
speaketh
to
Tim●thie
the
ouerseer
of
the
Church
,
concerning
the
fit
gifts
of
himselfe
,
being
to
ouersee
the
Church
,
1.
Ti
.
6.14
.
&
saith
,
I
charge
thee
in
the
sight
of
God
,
who
quickneth
all
things
,
that
thou
keep
the
commandement
without
spot
,
&
blame
,
vntill
the
appearing
of
our
Lord
Iesus
Christ
.
But
how
could
Timothy
,
that
was
to
the
before
the
comming
of
Iesus
Christ
,
keepe
that
commandement
till
the
comming
of
Iesus
Christ
:
and
therefore
,
that
it
might
be
perpetuall
,
and
till
that
time
obserued
,
it
must
bee
obserued
of
a
Timothie
:
not
in
name
,
but
in
nature
:
not
in
the
person
,
but
in
the
office
and
succession
of
Timothie
:
that
can
make
onely
this
rule
perpetuall
,
to
the
comming
of
Christ
.
But
the
nature
,
the
office
,
and
succession
of
Timothie
:
was
the
nature
,
the
office
,
and
the
succession
of
ouerseers
:
that
therefore
was
to
keepe
that
commaundement
,
till
the
day
of
the
Lord
.
And
therefore
,
if
that
commaundement
implieth
in
it
the
Ecclesiasticall
Gouernement
,
and
chargeth
the
perpetuitie
thereof
,
as
some
of
our
aduersaries
haue
vnderstood
it
:
then
as
it
chargeth
the
perpetuity
of
the
Gouernment
,
so
the
perpetuity
of
the
person
,
that
must
keepe
the
Gouernement
;
and
the
person
that
must
keepe
it
,
was
the
ouerseer
,
or
Bishop
of
the
Church
:
whom
yet
our
aduersaries
would
throw
out
of
the
Church
,
and
retaining
the
rule
,
cast
out
the
ruler
;
and
so
vse
,
and
refuse
,
at
their
pleasure
;
what
pleased
their
owne
humour
:
but
vpon
what
reason
let
the
reader
iudge
.
In
the
Church
which
is
the
best
estate
,
there
must
not
be
a
democraty
,
which
is
the
worst
estate
:
But
where
ouerseers
are
taken
out
of
the
Church
,
and
all
are
left
in
an
equallitie
of
power
:
there
is
a
democratie
,
or
a
popular
state
:
Ergo
,
ouerseers
must
not
be
taken
away
out
of
the
Church
.
Whatsoeuer
good
order
requireth
in
the
Church
,
that
must
be
there
:
But
good
order
requireth
a
prioritie
in
calling
,
and
a
Gouernment
ouer
a
body
:
whither
Naturall
,
Politique
,
or
Ecclesiasticall
:
Ergo
,
such
a
calling
,
such
a
Gouernement
,
and
such
Gouernors
must
be
there
.
In
all
ages
since
Christ
,
the
Ministers
of
the
Church
haue
had
their
ouerseers
:
in
the
time
of
Christ
,
Christ
held
it
ouer
his
Disciples
;
in
the
dayes
of
the
Apostles
,
the
A●ostles
●eld
it
ouer
all
the
Church
:
after
them
,
the
Euangelists
held
it
ouer
the
whole
Church
,
all
their
dayes
:
and
after
them
,
the
godly
Bishops
,
that
were
the
most
notable
and
choice
men
of
all
ages
,
held
it
,
vntill
this
day
of
ours
:
and
had
this
bene
so
vnlawfull
a
calling
,
and
so
Antichristian
,
as
our
aduersaries
hold
it
,
would
Iesus
Christ
haue
held
it
?
would
the
Apostles
,
Euangelists
,
the
Martyrs
,
and
Bishops
of
all
ages
,
haue
held
it
,
so
many
hundred
yeeres
together
?
or
must
now
the
Ministers
bee
set
free
:
that
so
many
ages
of
the
world
,
haue
euer
beene
vnder
the
Gouernement
,
of
superior
Bishops
?
God
hath
giuen
ouerseers
to
his
Church
,
the
King
giueth
ouerseers
to
the
Church
:
themselues
set
vp
superintendents
ouer
the
Church
:
and
yet
must
ouerseers
,
or
Bishops
needes
be
taken
away
from
out
of
our
Church
?
But
I
hope
,
that
by
this
time
,
they
see
their
error
:
I
leaue
therefore
to
prosecute
this
point
,
and
I
come
to
see
,
what
manner
of
Bishops
they
were
,
that
God
gaue
to
his
Church
:
and
how
farre
their
office
did
extend
it selfe
.
And
this
we
may
best
see
,
in
Timothie
,
whom
God
gaue
an
ouerseer
of
the
C●urch
:
and
in
the
Epistles
to
Timothie
,
which
for
that
p●rpose
were
specially
written
,
by
the
holy
Ghost
,
and
left
as
teachers
for
euer
vnto
the
Church
,
to
let
the
Church
know
,
what
the
office
and
duetie
is
,
of
the
ouerseers
of
the
flocke
of
Christ
.
And
first
in
those
Epistles
,
I
plainely
see
,
and
it
cannot
be
denied
,
but
that
Timothie
and
Titus
were
by
their
calling
,
preachers
of
the
word
,
and
so
to
doe
,
haue
a
speciall
charge
giuen
them
by
the
spirit
of
God
.
2.
Tim
.
4.1.2
.
An
ouerseer
therfore
,
or
a
Bishop
of
the
Church
,
by
his
calling
,
must
be
a
Minister
,
and
dispenser
of
the
Mysterers
of
God
.
Secondly
,
as
touching
his
life
,
he
must
be
an
ensample
of
the
flocke
in
word
in
conuersation
,
in
charity
,
in
the
spirit
,
in
faith
,
in
puritie
.
1.
Tim
4.12.13
.
and
6.11.12
.
He
must
follow
piety
,
faith
,
loue
.
patience
,
and
meekenesse
:
he
must
fight
the
good
fight
of
faith
,
&c.
Thirdly
,
as
concerning
his
exercises
,
he
must
giue
attendance
to
reading
,
1.
Tim
.
4.13
.
but
bodily
exercise
,
as
that
which
profiteth
but
little
,
he
must
but
little
vse
.
Fourthly
,
as
concerning
his
office
,
to
gouerne
the
Church
:
it
stretcheth
it selfe
partly
ouer
the
vnder
officers
of
the
Church
:
and
partly
ouer
the
people
.
His
office
ouer
the
vnder
officers
,
is
either
ouer
the
preachers
of
the
word
;
or
ouer
the
others
that
preach
not
the
word
:
the
other
officers
that
preach
not
the
word
,
are
either
men
or
women
,
bearing
office
in
the
Church
:
the
men
are
Elders
and
Deacons
,
the
women
are
the
aged
widdowes
concerning
all
which
,
(
excepting
the
lay
Elder
)
the
Apostle
instructeth
Timothie
,
what
manner
of
persons
they
must
be
,
that
must
by
Timothie
,
to
those
functions
be
chosen
:
&
what
care
is
to
be
taken
in
the
choice
of
them
:
and
this
is
the
first
part
of
the
Bishops
office
,
to
make
a
fit
choice
of
able
,
and
sufficient
men
,
to
occupie
those
roomes
.
Secondly
,
hee
is
to
haue
a
speciall
stroke
in
the
creation
of
Ministers
,
lay
hands
,
saith
the
Apostle
,
rashly
vpon
no
man
.
1.
Tim
.
5.22
.
Thirdly
,
being
once
created
ministers
,
he
is
first
to
looke
to
their
doctrine
,
that
they
teach
not
peruerse
,
and
false
doctrine
:
that
they
teach
not
fables
,
and
genealogies
.
1.
Tim
.
1.3.4
.
Especially
,
that
about
indifferent
things
,
as
meate
,
and
marriage
,
they
teach
not
that
vnsound
,
and
false
doctrine
,
that
was
foretold
by
the
spirit
,
to
be
broached
in
the
latter
dayes
.
1.
Tim
.
4.3
.
Thirdly
,
they
must
see
,
that
Ministers
make
prayers
,
and
supplications
,
and
thankesgiuing
,
for
all
sorts
of
men
:
especially
,
for
kings
,
and
Princes
.
1.
Tim
.
2.1.2
.
Fourthly
,
he
must
looke
vnto
the
life
of
the
Ministers
,
and
punish
them
if
they
be
found
in
fault
:
receiue
no
accusation
against
an
Elder
,
saith
the
Apostle
,
vnder
two
,
or
three
witnesses
.
1.
Tim
5.19
.
Fiftly
,
if
the
Ministers
labour
in
the
word
,
and
are
faithfull
,
he
must
see
that
due
honour
,
and
maintenance
be
giuen
vnto
them
,
the
Elders
that
rule
well
,
saith
the
Apostle
,
are
worthy
of
double
honor
,
especially
,
such
as
labor
in
the
word
,
and
doctrine
.
1.
Tim
.
5.17.18
.
And
these
are
his
particular
dueties
,
in
regard
of
the
Church
Ministers
:
Ergo
,
here
is
an
ouerseer
of
the
Ministers
,
a
Bishop
of
Bishops
.
In
the
next
place
he
is
to
looke
vnto
the
peace
of
the
Church
,
if
any
man
,
saith
the
Apostle
,
teacheth
diuerse
doctrine
,
and
commeth
not
vnto
the
sound
doctrine
of
our
Lord
Iesus
Christ
,
and
to
the
doctrine
that
is
according
vnto
godlines
:
he
swelleth
,
and
knoweth
nothing
,
but
is
mad
about
questions
,
and
the
contentions
of
words
.
1.
Tim
.
6.3.4.5
.
Whereby
riseth
enuie
,
euill
speaking
,
euill
suspicions
,
peruerse
practises
,
of
men
corrupted
in
mind
,
&
which
are
depriued
of
the
truth
,
and
make
gaine
of
godlines
,
depa●t
from
such
.
Sixtly
,
he
must
looke
vnto
good
order
,
and
vnto
comelinesse
in
the
Church
.
I
permit
not
a
woman
,
saith
the
Apostle
,
●o
teach
,
nor
to
vsurpe
authoritie
ouer
the
man
,
&c.
But
the
greatest
matter
of
doubt
is
,
whither
the
Bishop
might
censure
the
offending
Christians
,
that
liued
vnder
the
Gouernement
of
seuerall
Elderships
,
&
vnder
the
power
of
their
standing
,
and
their
ordinary
Pastor
.
And
for
my
part
,
I
plainely
see
,
from
the
doctrine
,
and
practise
of
Paul
:
that
Timothie
and
Titus
,
had
a
gen●rall
commaundement
to
ouerlooke
both
the
Pastors
,
and
all
their
particular
flockes
:
and
therfore
the
Apostle
giueth
them
in
charge
:
to
looke
vnto
the
rich
men
,
and
vnto
seruants
,
to
ouerlooke
women
,
and
generally
all
men
.
1.
Tim
.
6.17.18.19
.
and
6.1.2
.
Them
that
sinne
,
saith
the
Apostle
,
reproue
openly
,
that
the
rest
may
feare
.
1.
Tim
.
5.20
.
If
he
may
openly
reproue
the
open
sinner
,
I
make
no
question
,
but
that
he
might
also
punish
them
,
if
the
case
so
require
,
with
excommunication
.
Exhort
,
improoue
,
rebuke
,
saith
Paul
to
Titus
,
2.15
.
with
all
authoritie
:
but
without
the
administration
of
the
censures
,
he
could
not
withall
authority
rebuke
:
the
vse
of
thē
.
Therfore
,
was
permitted
vnto
Titus
.
An
Heretick
after
the
first
,
or
second
admonition
,
saith
Paul
,
eschew
.
Tit
.
3.10
.
Knowing
that
such
a
one
sinneth
,
being
damned
of
himselfe
:
he
giueth
him
in
those
words
expresly
,
power
,
to
excommunicate
Heretiques
:
if
any
man
teacheth
diuerse
doctrine
,
saith
Paul
to
Timothie
,
as
we
cited
the
place
before
,
him
eschew
:
he
giueth
in
like
manner
to
Timothie
,
authoritie
,
to
cast
out
of
the
Church
by
excommunication
,
the
Schismaticke
,
and
the
troublesome
man
:
and
yet
this
is
made
plaine
,
by
the
practise
of
Paul
:
that
of
himselfe
deliuered
vnto
Sathan
,
Hymeneus
,
and
Philetus
,
that
they
might
learne
not
to
blaspheme
.
1.
Tim
.
1.20
.
And
yet
is
it
made
more
plaine
by
his
proceeding
against
the
incestuous
person
,
among
the
Corinthians
.
Of
whom
Paul
hauing
intelligence
by
common
report
,
determineth
thus
,
saying
:
For
I
verely
,
as
absent
in
body
,
but
present
in
spirit
,
haue
determined
already
,
as
though
I
were
present
,
that
he
that
hath
done
this
thing
,
when
ye
are
gathered
together
,
and
my
spirit
,
in
the
name
of
our
Lord
Iesus
Christ
,
that
such
a
one
,
I
say
,
by
the
power
of
our
Lord
Iesus
Christ
,
be
deliuered
vnto
Sathan
:
where
wee
plainely
see
,
that
Paul
the
generall
ouerseer
of
the
Church
,
being
absent
,
ioyneth
with
the
Eldership
,
in
casting
out
,
that
incestuous
person
,
giueth
them
commandement
to
do
it
;
and
first
pronounceth
by
h●s
writing
,
and
word
,
the
excommunication
against
that
sinfull
man
:
and
this
authoritie
of
his
,
he
put
ouer
to
Timothie
,
and
to
Titus
ouer
those
s●u●rall
Churchs
,
where-ouer
they
had
authoritie
and
power
:
and
they
set
it
ouer
againe
to
the
after
Bishops
,
and
this
is
the
very
power
,
and
all
the
power
,
that
is
put
in
vse
,
and
practised
by
our
Reuerend
fathers
,
the
Bishops
of
England
.
And
thus
not
running
to
the
fathers
,
which
are
but
the
lesser
stre●mes
;
b●t
to
the
scriptures
,
which
are
the
very
fountaines
of
truth
,
we
find
at
large
described
,
the
office
of
the
Bishop
,
or
the
oue●seer
of
the
Primitiue
Church
:
yet
safe
,
and
pure
,
and
without
all
spot
,
&
blot
of
humane
corruption
.
Now
what
Christian
heart
is
there
,
that
considering
all
these
parts
,
so
specially
,
and
manifestly
deliuered
,
can
once
thinke
or
perswade
it selfe
,
that
all
this
was
written
for
one
Timothie
,
or
for
one
Titus
onely
,
and
for
no
more
:
a●d
that
with
them
,
this
doctrine
,
the
vse
of
all
these
holy
duties
,
the
practise
of
all
these
holy
commaundements
,
this
power
of
ouerseeing
the
Church
,
this
holy
,
and
profitable
office
,
was
to
liue
,
and
to
die
,
and
after
them
,
neuer
more
to
haue
his
vse
,
or
power
in
the
Church
of
the
li●ing
God
?
and
that
onely
for
the
guiding
of
one
or
two
men
,
and
for
no
more
,
was
all
this
scripture
inspired
by
God
?
and
that
it
serued
for
no
after
age
for
euer
?
or
who
rather
doth
not
beleeue
,
that
to
this
end
,
was
all
this
written
,
to
teach
for
euer
vnto
the
Church
,
what
is
the
office
,
and
the
dutie
of
the
ouerseers
of
the
Church
,
that
should
in
all
ages
of
the
world
spring
vp
for
euer
.
And
now
out
of
all
this
,
it
appeareth
:
first
,
that
the
gifs
,
the
calling
,
and
the
office
of
a
Bishop
,
is
particularly
,
&
at
large
desciphered
by
the
holy
Scriptures
,
inspired
by
God
:
&
that
this
was
another
office
,
then
the
office
of
the
Euangelelist
was
:
namely
,
the
office
of
a
Bishop
,
or
the
office
of
an
ouerseer
of
the
Church
;
and
the
selfe
same
office
,
that
of
trust
is
committed
to
our
Reuerend
Bishops
,
the
ouerseers
of
the
English
Church
.
O
could
our
aduersaries
,
out
of
the
Scriptures
of
God
,
shew
the
office
of
their
ruling
Elder
,
thus
particularly
and
plainely
,
at
large
described
:
How
would
they
triumph
,
and
conclude
,
that
he
was
set
into
the
Church
by
God
;
that
he
had
his
place
,
his
office
,
and
his
calling
,
at
large
giuen
him
by
the
power
of
our
Lord
Iesus
Christ
:
and
therefore
that
he
was
to
abide
for
euer
in
the
Church
of
God
.
Secondly
,
this
being
the
office
of
a
Bishop
,
it
is
apparent
,
as
I
sayd
before
;
that
for
the
execution
hereof
,
there
is
no
necessity
of
the
gifts
of
an
Euangelist
:
or
of
the
Apostles
of
Iesus
Christ
,
and
that
God
in
mercy
,
hath
giuen
to
our
Church
,
many
excellent
men
,
that
for
gifts
are
made
able
,
and
sufficient
to
bare
and
to
execute
this
ouerseers
office
.
Thirdly
,
that
the
office
of
a
Bishop
,
giuen
by
God
,
and
the
office
of
a
superintendent
giuen
by
the
reformed
Churches
,
is
not
all
one
:
&
that
God
neuer
gaue
,
as
our
aduersaries
fancy
to
themselues
,
Titular
Bishops
,
that
is
Bishops
,
in
title
,
and
name
:
but
not
Bishops
in
office
,
and
power
:
such
as
our
Bishops
be
.
Fourthly
,
that
Bishops
are
no
Antichristian
creation
:
but
that
they
had
their
first
ordinance
,
and
institution
of
God
:
and
that
had
they
kept
themselues
,
within
the
compasse
that
was
set
them
by
God
,
there
had
bene
no
feare
,
of
a
Pope
,
to
spring
out
of
their
of-spring
:
But
ranging
out
of
their
stinted
place
,
and
adding
to
Bishops
,
Patriarkes
,
and
Cardinals
:
and
to
those
adding
Popes
:
out
of
the
addition
of
man
,
and
not
out
of
the
creation
of
Bishops
,
which
were
of
God
,
Antichrist
sprung
vp
:
by
the
principall
,
if
not
onely
helpe
of
Ecclesiasticall
Discipline
retained
,
vsed
,
or
rather
abused
by
the
Pope
:
powers
therfore
,
in
,
and
of
the
Church
,
aboue
the
Bishops
of
the
Church
,
the
Church
of
God
neuer
knew
neither
was
it
lawfull
,
sith
God
gaue
B●shops
,
for
the
Church
to
giue
Patriarkes
,
or
Popes
.
No
the
ordinance
,
and
the
patterne
of
God
,
is
closely
to
be
sticked
vnto
,
&
it
was
not
lawful
to
go
an
inch
from
the
example
of
God
,
in
setting
vp
ouerseers
,
ouer
the
Church
.
Fiftly
,
that
the
office
of
a
Bishop
,
all
the
daye
of
the
persecuted
Church
at
the
least
,
had
his
perpetuall
,
&
necessary
place
,
in
the
Church
of
God
In
which
time
he
sat
as
a
king
,
in
the
want
of
Christian
kings
,
to
gouerne
the
whole
Church
,
that
was
vnder
him
.
And
euen
now
in
the
dayes
of
Christian
kings
,
he
hath
as
good
,
if
not
far
better
place
,
by
God
giuen
him
in
the
Church
,
thē
the
ruling
Elder
hath
:
and
sith
it
hath
pleased
the
kings
Maiesty
,
when
he
might
vtterly
haue
banished
the
discipline
Ecclesiastical
,
to
let
it
,
(
it
being
first
made
fit
for
his
kingdome
)
haue
his
seat
,
and
footing
within
this
kingdome
of
his
:
I
see
no
reason
,
why
the
other
parts
therof
should
be
left
in
vse
,
and
the
ouerseers
of
the
Church
,
the
principall
part
thereof
,
be
discontinued
,
and
banished
out
of
the
land
.
The
reformed
Churches
therefore
,
by
cutting
away
of
Bishops
,
haue
made
a
maime
in
the
body
of
Christ
,
and
haue
imperfectly
,
and
to
halfes
retained
,
and
set
vp
the
Primitime
Gouernment
of
the
Church
.
And
heere
,
least
my
arguments
as
a
loose
broome
,
should
not
sweepe
cleane
,
and
carry
all
before
them
,
I
will
fasten
them
a
litle
closer
,
and
presse
them
into
a
few
short
,
and
plaine
conclusions
.
Where
first
I
will
lay
downe
this
,
as
the
ground
of
the
rest
,
that
the
office
of
Timothie
,
(
which
I
will
proue
to
be
the
office
of
a
Bishop
)
is
perpetuall
.
I
meane
to
the
persecuted
,
yea
&
to
the
peaceable
Church
:
so
farre
forth
,
as
is
requisite
for
the
creating
,
and
for
the
well
gouerning
of
the
created
ministery
:
though
not
for
the
gouerning
of
the
people
;
which
I
hold
as
the
rest
of
the
Primitiue
Gouernment
,
vnder
a
Christian
king
,
to
be
altogether
arbitrary
.
For
there
euer
being
a
ministery
to
teach
,
though
not
to
gouerne
the
people
:
I
hold
a
necessitie
of
a
Bishop
to
create
,
and
to
gouerne
this
ministery
:
which
indeed
was
the
principall
office
of
Timothie
,
though
I
thinke
that
at
the
first
,
and
in
the
persecuted
church
,
he
had
a
speciall
stroke
in
the
gouernment
of
the
people
,
as
our
Bishops
haue
at
this
day
:
and
my
arguments
for
the
p●ouing
of
the
perpetuity
of
Timothies
office
are
these
.
-
1.
D
A.
Whatsoeuer
is
described
and
taught
in
the
first
Epistle
to
Timothie
,
is
perpetuall
.
-
R
I.
But
the
office
of
Timothie
is
there
described
,
and
taught
.
-
I.
Ergo
,
it
is
perpetuall
.
The
Maior
of
this
sillogisme
,
may
not
bee
denied
by
our
brethren
:
for
it
is
their
owne
,
and
it
is
grounded
vpon
those
wordes
to
Timothie
,
1.
Tim
.
6.14
.
I
charge
thee
to
keepe
those
things
vnblameable
to
the
day
of
the
Lord
,
whence
they
conclude
that
all
things
in
that
Epistle
must
be
kept
to
the
day
of
the
Lord
.
The
Minor
is
appaernt
by
that
description
of
Timothies
office
before
described
,
and
particularly
set
downe
as
it
is
gathered
out
of
that
Epistle
.
The
conclusion
followeth
vpon
the
praemises
.
-
2.
D
A.
The
principall
subiect
matter
of
the
Epistle
to
Timothie
is
perpetuall
.
-
R
I.
But
the
office
of
Timothie
is
the
principall
subiect
matter
of
that
Epistle
.
-
I.
Ergo
,
the
office
of
Timothie
is
perpetuall
.
The
Minor
of
this
sillogisme
is
proued
by
these
words
to
Timothie
in
that
Epistle
,
1.
Tim
.
3.14.15
.
These
things
haue
I
wrote
vnto
thee
,
that
thou
mightest
know
how
to
behaue
thy selfe
in
the
Church
of
God
till
I
come
:
the
which
wordes
plainely
shew
that
it
was
the
maine
intent
of
Paul
in
that
Epistle
to
teach
Timothie
his
duetie
in
the
Church
Gouernement
.
The
Maior
is
proued
thus
.
-
D
A.
Euery
part
of
the
word
of
God
that
is
a
parcell
of
the
Gospell
is
perpetuall
.
-
R
I.
But
the
principall
subiect
matter
of
that
Epistle
is
a
part
of
the
word
of
the
Gospell
.
-
I.
Ergo
,
the
principall
subiect
matter
of
that
Epistle
is
perpetuall
.
3.
If
that
Epistle
to
Timothie
,
concerne
onely
Timothie
,
and
bind
not
the
Church
after
him
,
then
some
parts
of
the
Gospell
by
their
owne
confession
are
particular
,
and
concerne
onely
priuate
persons
,
and
bind
not
the
after
Church
any
thing
at
all
.
Ergo
,
those
words
of
Christ
to
his
Disciples
,
they
are
called
gratious
Lords
,
but
it
shall
not
be
so
with
you
,
may
be
particular
,
and
concerne
onely
the
Disciples
of
Christ
,
and
bind
not
the
after
Church
,
any
thing
at
all
.
I
alleage
this
reason
to
let
them
see
how
partiall
they
are
,
that
can
make
at
their
pleasure
some
words
,
for
their
owne
aduantage
,
particular
,
that
are
generall
:
and
some
againe
of
the
same
nature
for
their
aduantage
,
generall
,
that
are
particular
.
-
The
offices
that
are
alike
and
equally
established
in
the
same
Epistle
to
Timothy
,
are
of
alike
,
and
of
the
same
continuance
,
and
perpetuitie
.
-
But
the
office
of
Timothie
is
a
like
,
and
equally
established
in
that
Epistle
to
Timothie
,
as
is
the
office
of
the
Minister
,
and
the
Church
widdow
.
-
Ergo
,
it
is
of
the
same
continuance
,
and
perpetuitie
.
But
they
hold
the
office
of
the
Minister
,
the
Widdow
,
and
Deacon
to
be
perpetuall
,
ergo
,
so
must
they
hold
the
office
of
Timothie
,
to
be
perpetuall
.
Thus
hauing
proued
the
office
of
Timothie
to
be
perpetuall
,
I
inferre
,
that
the
office
of
Timothie
in
that
Epistle
put
vpon
him
,
was
the
office
of
the
Bishop
.
I
proue
it
thus
.
-
The
office
there
put
vpon
Timothy
was
the
office
of
an
Apostle
or
Euangelist
,
or
Pastor
,
or
Doctor
,
or
Bishop
.
-
But
not
the
office
of
Apostle
,
Euangelist
,
Pastor
,
or
Doctor
.
-
Ergo
,
the
office
of
a
Bishop
.
That
the
office
put
thē
vpon
Timothie
,
was
not
the
office
of
an
Apostle
,
that
I
take
as
graunted
:
for
it
was
too
great
.
Againe
,
that
it
was
not
the
office
of
an
ordinary
,
and
vnder-Pastor
,
or
Docto●
,
that
I
take
as
graunted
:
For
it
was
to
abase
him
ouer
much
:
but
whither
it
was
the
office
of
the
Euangelist
,
is
the
maine
question
:
but
I
will
out
of
all
question
take
away
that
question
,
by
this
argument
.
-
The
office
put
vpon
Timothie
there
,
was
perpetuall
.
-
But
the
office
of
the
Euangelist
was
not
perpetuall
.
-
Ergo
,
the
office
there
put
vpon
Timothie
,
was
not
the
office
of
the
Euangelist
.
Thus
my
argument
standeth
firme
,
that
concluded
,
that
Timothies
office
,
which
was
the
Bishops
office
,
is
perpetuall
:
and
from
hence
I
inferre
one
thing
farther
,
and
that
is
this
.
-
Such
a
Bishop
as
Timothie
was
,
were
the
Bishops
of
the
Primitiue
Church
.
-
But
Timothie
was
not
a
bare
Titular
Bishop
.
-
Ergo
,
The
Bishops
of
the
Primitiue
Church
were
not
bare
Titular
Bishops
.
The
king
therefore
,
as
he
found
the
Discipline
of
the
Church
by
hand
deliuered
vnto
him
:
so
hee
againe
,
dealing
with
all
faithfulnesse
,
del●uereth
the
same
;
without
maime
,
and
without
all
courtailing
thereof
,
to
this
age
,
and
Church
of
ours
:
and
those
whom
God
gaue
ouerseers
to
his
Church
:
euen
of
those
hath
the
king
made
choice
,
and
hath
giuen
them
ouerseers
for
himselfe
:
whom
God
once
chose
,
the
king
hath
chosen
:
whom
God
set
to
ouersee
the
Church
;
them
hath
the
king
set
,
to
ouersee
the
Church
,
and
to
gouerne
it
for
him
;
and
them
whom
God
gaue
in
the
want
of
Kings
,
to
raigne
as
Kings
,
and
to
rule
his
Church
:
euen
them
hath
the
king
giuen
to
raigne
,
vnder
,
and
for
him
,
in
and
ouer
the
ancient
Church
,
of
Iesus
our
Lord
,
and
king
.
So
that
the
Bishops
had
their
first
place
of
God
:
but
now
they
haue
it
of
the
king
also
;
&
so
there
is
some
thing
of
the
Bishop
,
that
was
of
God
:
and
that
is
their
first
institution
,
and
creation
:
and
something
that
is
of
the
king
;
and
that
is
their
Baronies
,
and
their
power
also
,
to
rule
in
steed
of
the
king
,
ouer
the
Church
of
England
.
We
therefore
,
that
haue
subscribed
to
the
booke
of
the
ordination
of
Bishops
and
Deacons
haue
subscribed
only
to
the
ordinance
,
and
to
the
institution
of
God
,
and
the
king
:
and
so
we
haue
committed
no
euill
,
nor
done
any
sinne
at
all
,
in
that
out
of
so
good
grounds
of
the
word
of
God
,
we
haue
subscribed
first
to
the
ordination
of
Bishops
:
and
by
consequent
,
to
the
established
Gouernment
of
this
our
Church
:
which
we
haue
shewed
to
come
more
neare
to
the
Primitiue
Gouernement
,
which
was
in
the
Apostles
dayes
,
then
that
of
the
reformed
Churches
:
and
which
differeth
euen
from
that
which
followed
immediately
,
nohing
at
all
:
or
else
in
no
materiall
point
,
but
onely
in
a
necessarie
circumstance
.
And
thus
much
for
our
answere
touching
subscription
to
the
booke
of
ordination
of
Bishops
,
and
Deacons
.
And
now
,
in
a
word
to
answere
for
our
subscription
to
the
Booke
of
Common
Prayer
,
reformed
:
I
confesse
,
that
I
see
many
cauels
brought
against
it
but
no
obiection
of
any
weight
,
or
any
worth
;
or
that
deserueth
an
answere
:
and
yet
hath
bin
already
sufficiently
answered
,
by
men
of
farre
more
excellent
gifts
,
then
my selfe
am
:
vpon
whose
answere
,
vnanswered
,
I
repose
my selfe
contentedly
,
and
therunto
I
wish
for
answere
,
all
others
to
referre
themselues
:
onely
I
admonish
all
men
of
this
,
that
as
in
reading
of
the
Scriptures
,
there
must
be
a
construction
had
,
of
the
places
that
seeme
to
differ
,
answerable
,
and
agreeing
,
to
the
proportion
of
faith
:
least
there
be
a
place
left
for
the
Atheists
,
and
Heretiques
,
to
cauill
there
against
:
so
in
reading
all
other
Authors
,
and
Bookes
;
especially
that
of
Common
Prayer
,
there
must
bee
vsed
the
like
,
and
a
gentle
construction
:
which
being
in
loue
,
and
duty
afforded
thereunto
,
they
shall
find
therein
nothing
disagreeing
,
or
differing
one
iot
from
the
proportion
of
faith
:
and
let
them
remember
,
that
Atheistes
and
Heretiques
,
haue
picked
quarrels
,
and
found
matters
of
cauil
,
euen
against
the
holy
booke
of
the
Bible
:
and
therefore
no
maruaile
,
if
a
cauilling
spirit
,
may
find
some
matter
of
cauill
,
against
the
Booke
of
Common
Prayer
:
the
prouerbe
is
true
,
it
is
an
easie
matter
to
find
a
staffe
to
beat
a
dogge
.
And
thus
much
concerning
subscription
.
FJNJS
.