A
FRIENDLY
TRIALL
OF
THE
GROUNDS
TENDING
TO
SEPARATION
;
In
a
plain
and
modest
Dispute
touching
the
Lawfulnesse
of
a
stinted
Liturgie
and
set
form
of
Prayer
,
Communion
in
mixed
assemblies
,
and
the
Primitive
subject
and
first
receptacle
of
the
power
of
the
Keyes
:
Tending
to
satisfie
the
doubtfull
,
recall
the
wandring
,
and
to
strengthen
the
weak
:
By
JOHN
BALL
.
ISAIAH
8.
20.
To
the
law
and
to
the
testimonie
:
if
they
speak
not
according
to
this
word
,
it
is
because
there
is
no
light
in
them
.
PSAL.
119.
105.
Thy
word
is
a
lamp
unto
my
feet
,
and
a
light
unto
my
path
.
¶
Printed
by
Roger
Daniel
printer
to
the
Universitie
of
Cambridge
;
For
Edward
Brewster
,
and
are
to
be
sold
at
his
shop
at
the
Bible
on
Fleet-bridge
.
1640.
To
the
Christian
Reader
,
sound
judgement
,
the
spirit
of
wisdome
,
uprightnesse
of
heart
,
and
sweet
communion
with
GOD.
Christian
READER
,
IT
is
commonly
professed
,
though
not
so
well
known
and
observed
as
it
ought
,
that
Satan
is
alwayes
busie
to
solicite
,
and
our
own
deceitfull
hearts
ready
to
turn
aside
from
the
wayes
of
peace
and
comfort
,
either
to
the
right
hand
or
to
the
left
.
To
say
nothing
of
the
lamentable
state
of
heathen
Infidels
,
Turks
,
and
Jews
,
who
know
not
God
,
nor
believe
the
Gospel
of
JESUS
CHRIST
;
Amongst
them
that
professe
Christianity
,
some
are
so
deeply
plunged
into
superstition
,
that
the
truth
of
God
and
the
ordinances
of
grace
are
not
prized
in
comparison
of
their
own
vain
and
fruitlesse
traditions
.
And
others
,
on
the
contrary
,
do
so
farre
distast
all
inventions
whatsoever
(
as
they
speak
)
in
Gods
worship
,
as
they
reject
that
which
beareth
the
stamp
and
image
of
God
,
and
might
be
greatly
profitable
to
their
souls
.
Many
come
profanely
to
the
Lords
table
,
and
pollute
the
holy
things
of
God
to
their
own
destruction
:
Others
,
through
groundlesse
fears
of
defilement
,
do
withdraw
themselves
from
ordinances
Divine
,
and
the
society
of
the
godly
,
because
some
unworthy
are
not
debarred
.
To
satisfie
this
latter
sort
,
who
offend
out
of
weaknesse
&
misguided
judgement
not
of
stubbornesse
and
contempt
,
and
to
settle
them
that
are
staggering
,
I
have
penned
this
poore
&
rude
treatise
,
nothing
doubting
but
the
truth
will
be
able
to
maintein
it self
,
and
that
the
beauty
thereof
will
procure
favour
and
acceptance
,
though
it
come
arayed
in
a
very
homely
garment
.
A
stinted
form
of
prayer
hath
been
challenged
as
an
image
forbidden
in
the
second
commandment
,
a
forged
and
devised
worship
,
unlawfull
both
in
them
that
use
it
,
and
those
that
joyn
therein
.
To
remove
this
scruple
,
I
have
shewed
the
use
of
a
stinted
Liturgie
,
lawfull
and
allowable
by
the
word
of
God
,
of
ancient
use
in
the
churches
of
Christ
,
approved
by
all
reformed
churches
at
this
day
:
Upon
which
occasion
many
things
are
disputed
touching
the
meaning
of
the
second
commandment
,
the
nature
of
true
and
false
worship
;
and
what
it
is
to
pray
by
the
Spirit
.
Many
are
the
objections
which
are
made
against
set
forms
of
prayer
,
and
particularly
against
our
book
of
common
prayer
:
all
which
I
have
endeavoured
to
answer
severally
;
and
not
because
they
are
of
so
great
weight
,
but
because
I
desired
fully
to
satisfie
every
doubt
,
and
roll
away
every
stone
I
met
withall
.
If
one
and
the
same
thing
be
oft
repeated
,
I
desire
it
may
be
considered
that
one
and
the
same
objection
for
substance
is
often
brought
forth
,
though
perhaps
in
new
aray
,
and
every
plain-hearted
Reader
(
for
whose
use
I
principally
intend
this
labour
)
is
not
able
to
apply
an
answer
once
given
to
sundry
objections
in
colour
diverse
though
for
substance
the
same
.
And
I
suppose
the
prudent
will
think
it
more
reasonable
that
the
wise
in
heart
be
burdened
with
over-much
,
then
that
the
weak
should
remain
unsatisfied
through
some
defect
.
Some
stagger
at
this
,
that
ignorant
,
profane
,
notorious
offenders
are
admitted
to
the
Lords
table
,
and
conceive
that
communicating
with
such
in
the
ordinances
of
religion
they
are
partakers
of
their
sinne
.
And
sure
it
is
a
thing
to
be
lamented
with
tears
of
bloud
,
that
the
body
and
bloud
of
our
Saviour
CHRIST
should
be
profaned
,
the
house
and
church
of
God
defiled
,
the
name
of
the
Lord
dishonoured
,
religion
blasphemed
,
and
the
blind
,
notorious
,
profane
permitted
to
rush
upon
their
own
perdition
.
But
it
is
not
for
private
persons
to
take
that
upon
them
which
belongeth
not
unto
their
place
;
nor
,
being
invited
by
CHRIST
,
to
excommunicate
themselves
,
because
such
as
are
notoriously
wicked
be
not
admonished
,
kept
back
,
or
censured
.
The
main
ground
of
the
former
doubt
and
all
others
tending
to
Separation
seemeth
to
be
this
;
That
the
power
of
the
keyes
is
primitively
given
to
the
community
of
the
faithfull
,
as
the
first
receptacle
.
For
then
they
conceive
that
it
perteineth
to
them
to
censure
offenders
,
or
else
to
separate
from
them
.
Then
likewise
it
will
more
probably
be
concluded
,
as
they
think
,
That
that
society
which
hath
not
the
power
of
CHRISTS
keyes
is
not
the
true
church
of
CHRIST
.
Therefore
to
raze
the
foundation
of
Separation
,
and
at
once
to
overthrow
their
main
objections
,
this
question
is
more
largely
disputed
:
wherein
is
shewed
by
evidence
of
Scripture
,
That
the
power
of
the
keyes
is
given
by
Jesus
Christ
,
the
Lord
and
King
of
his
church
,
and
great
Shepherd
of
his
sheep
,
to
the
church-governours
whom
he
hath
appointed
to
rule
and
feed
his
flock
in
his
name
,
and
to
whom
they
must
give
account
.
If
any
man
shall
think
these
things
are
small
and
not
to
be
insisted
upon
,
he
may
please
to
consider
;
How
small
soever
the
things
in
themselves
seem
to
be
,
the
evil
consequences
that
follow
thereupon
be
both
many
and
great
:
It
is
no
small
matter
to
bury
that
under
the
condemnation
of
false
worship
,
which
the
Lord
the
authour
of
all
truth
,
the
determiner
of
his
true
,
pleasing
and
acceptable
worship
,
doth
allow
in
his
service
.
It
is
no
small
offense
to
forsake
the
prayers
of
the
congregation
,
to
depart
from
the
table
of
the
Lord
when
he
calleth
to
feast
with
himself
,
and
to
break
off
society
and
communion
with
the
churches
of
Christ
,
where
he
doth
cause
his
flock
to
rest
at
noon
;
to
fill
the
hearts
of
weak
Christians
with
doubts
and
distractions
,
as
not
knowing
what
to
do
,
or
which
way
to
take
;
to
spend
time
in
reasonings
and
disputations
of
this
kind
,
which
might
much
more
profitably
be
employed
in
the
practice
of
repentance
and
holy
obedience
:
to
expose
religion
to
contempt
,
and
the
truth
of
God
to
reproch
,
amongst
them
that
delight
to
speak
evil
:
These
are
sad
effects
of
this
Separation
which
is
here
opposed
.
Is
it
not
lamentable
to
see
poore
Christians
,
who
sincerely
thirst
after
the
waters
of
life
,
and
long
to
meet
the
Lord
in
his
holy
ordinances
,
cast
into
doubts
and
fears
about
the
things
which
so
nearly
concern
their
comfortable
walking
with
God
and
salvation
of
their
souls
?
May
not
this
tend
to
the
discouragement
of
divers
that
are
coming
on
,
and
turn
them
who
are
halting
clean
out
of
the
way
?
The
rents
and
divisions
which
have
been
in
the
church
have
evermore
been
one
advantage
which
the
enemies
of
the
truth
have
taken
to
speak
reprochfully
.
And
if
the
credit
of
religion
,
the
glory
of
God
,
and
the
souls
of
our
brethren
be
dear
unto
us
,
what
can
we
do
lesse
then
by
a
just
and
mild
defense
of
the
truth
seek
the
reclaiming
of
such
as
are
gone
astray
,
the
establishing
of
them
that
be
weak
in
judgement
but
zealously
affected
to
the
wayes
of
God
;
stop
the
stream
of
seducing
,
free
the
godly
from
unjust
imputations
,
and
settle
peace
and
unitie
in
the
truth
amongst
brethren
?
I
heartily
wish
we
had
not
so
much
experience
to
lesson
us
,
that
when
men
have
once
begun
to
neglect
the
publick
exercises
of
religion
,
and
to
separate
from
the
churches
of
Christ
,
they
have
run
from
one
errour
into
another
after
the
fond
imaginations
of
their
own
seduced
hearts
untill
they
have
dashed
themselves
upon
the
rocks
.
They
that
break
off
communion
in
the
particulars
mentioned
,
have
not
proceeded
to
a
totall
Separation
from
our
congregations
and
assemblies
,
as
no
churches
of
Jesus
Christ
:
This
rigid
Separation
they
condemn
,
as
that
which
was
never
approved
or
blessed
of
God
.
But
they
have
gone
further
then
the
word
of
truth
doth
warrant
them
,
or
they
have
the
Lord
Jesus
for
their
guide
:
whereas
it
is
the
duty
and
safety
of
Christians
to
follow
after
but
not
to
go
before
their
Lord
and
Captain
.
The
first
entrance
into
an
erroneous
way
is
dangerous
:
for
in
the
track
thereof
there
is
no
stop
,
unlesse
God
of
his
infinite
mercy
do
prevent
.
Errours
are
lapped
up
together
in
a
bundle
,
and
many
times
the
least
onely
appear
,
which
yet
serve
to
bring
on
and
usher
in
the
greater
.
At
once
men
fall
not
into
strange
and
monstrous
opinions
,
no
more
then
into
outragious
evils
:
but
by
degrees
they
insensibly
are
drawn
from
bad
to
worse
,
untill
they
come
to
a
great
height
.
At
the
first
sight
many
a
mans
conscience
would
have
been
affrighted
with
that
errour
which
after
some
tampering
he
highly
admireth
and
is
bewitched
withall
.
How
many
of
great
hopes
and
excellent
parts
have
been
overthrown
hereby
,
is
too
evident
by
lamentable
observation
in
all
ages
.
Rents
and
divisions
are
the
disease
,
Separation
the
wound
of
the
church
,
unto
which
of
long
time
she
hath
been
obnoxious
;
but
it
is
the
sinne
of
them
who
either
lay
stumbling-blocks
of
offense
before
their
brethren
,
or
separate
rashly
or
unjustly
,
being
carried
away
rather
with
prejudice
then
strength
of
argument
,
and
commanded
more
by
the
examples
of
others
then
by
the
authority
of
the
rule
of
righteousnesse
.
There
is
but
one
body
,
the
Church
;
and
but
one
Lord
,
or
head
of
the
body
,
Christ
:
And
whosoever
separateth
from
the
body
the
Church
,
separateth
from
Christ
in
that
respect
.
And
if
we
withdraw
our selves
from
Christ
where
he
graciously
inviteth
us
to
feast
with
him
,
may
we
not
justly
fear
that
he
will
withdraw
himself
from
us
,
and
make
us
seek
,
when
we
shall
not
find
him
?
Voluntary
Separation
from
the
Lords
table
and
prayers
of
the
congregation
,
what
is
it
but
a
willing
excommunication
of
our selves
from
the
visible
tokens
of
the
Lords
presence
and
love
?
And
if
it
be
a
grievous
sinne
in
church-governours
,
to
deprive
any
member
of
the
church
of
all
communion
with
the
visible
church
upon
light
and
unnecessary
occasions
;
is
it
not
a
greater
sinne
in
the
members
,
to
deprive
themselves
of
the
same
communion
upon
the
like
or
lesse
occasions
?
Zeal
and
tendernesse
of
conscience
must
be
nourished
by
all
good
means
;
but
they
are
not
to
move
alone
without
their
guide
,
that
is
,
the
word
of
God
.
Perhaps
this
kind
of
writing
may
occasion
more
disputes
.
If
so
,
it
is
contrary
to
my
hearts
desire
,
who
intend
onely
the
satisfaction
of
them
that
stagger
,
the
reclaiming
of
them
that
are
gone
too
farre
,
and
the
maintenance
of
peace
,
truth
,
and
communion
in
the
worship
of
God
,
as
it
furthereth
communion
with
Jesus
Christ
.
If
I
may
obtein
this
end
,
I
have
that
which
I
beg
of
the
Lord
.
Willingly
I
would
not
offend
any
that
fear
God
,
but
endeavour
onely
to
remove
the
blocks
at
which
I
see
some
stumble
,
and
to
further
the
more
comfortable
walking
of
others
,
who
desire
to
please
God
in
all
things
,
but
are
kept
under
in
the
means
of
comfort
with
vain
scruples
.
And
happy
were
it
,
if
,
doubtfull
disputations
laid
aside
,
we
might
joyn
together
with
one
heart
and
soul
to
advance
religion
,
worship
the
Lord
purely
,
edifie
one
another
in
our
most
holy
faith
,
and
walk
unblameably
in
the
fear
of
God
and
comfort
of
the
holy
Ghost
.
I
take
no
pleasure
in
controversies
of
this
kind
,
and
could
heartily
wish
that
,
these
matters
rightly
composed
,
we
might
give
heed
to
that
one
thing
which
is
necessary
:
But
if
it
seem
good
to
any
man
to
reply
,
I
earnestly
beg
that
he
would
take
the
word
of
God
truly
understood
for
his
warrant
,
make
proof
of
what
he
saith
,
keep
himself
to
the
points
in
hand
without
impertinent
digressions
,
and
proceed
on
in
love
and
meeknesse
,
as
becometh
them
that
professe
the
truth
,
and
desire
to
preserve
the
peace
of
a
good
conscience
.
A
good
cause
is
no
way
advantaged
by
heat
and
passion
.
We
must
so
write
and
speak
in
controversies
of
religion
,
as
that
we
remember
we
must
give
account
to
God
of
that
which
we
say
.
And
if
passionate
and
distempered
speeches
in
common
talk
be
no
light
offense
;
in
matters
of
religion
,
which
are
soberly
to
be
debated
as
in
the
presence
of
God
,
to
give
way
to
humane
rashnesse
and
distemper
is
much
more
disgracefull
.
God
will
not
hold
him
guiltlesse
that
telleth
a
lie
for
the
glory
of
his
name
.
To
bear
false
witnesse
in
civill
contentions
betwixt
man
and
man
,
is
odious
and
abominable
:
Therefore
it
behooveth
us
to
fear
and
stand
in
aw
,
lest
being
transported
with
misguided
zeal
we
call
evil
good
and
good
evil
,
and
misapply
the
scriptures
,
when
we
speak
of
our selves
.
Let
us
weigh
all
things
,
and
hold
that
which
is
good
.
The
Lord
in
mercy
look
down
from
heaven
upon
his
poore
church
and
people
,
bring
his
truth
to
light
more
and
more
,
dispell
the
mists
of
ignorance
,
remove
all
occasions
of
offense
,
settle
peace
and
truth
,
prosper
the
means
of
grace
,
build
us
forward
in
faith
and
holinesse
,
and
unite
the
hearts
of
his
people
in
love
,
that
they
may
direct
their
course
by
one
rule
(
if
they
cannot
be
all
of
one
mind
in
every
thing
)
and
as
one
man
may
walk
together
in
heaven-way
,
untill
they
receive
the
end
of
their
faith
,
the
salvation
of
their
souls
.
CHAP.
I.
Of
a
stinted
form
of
Prayer
.
PRayer
is
the
sweet
and
familiar
conference
of
a
faithfull
soul
with
the
Lord
his
mercifull
Father
:
Or
,
A
calling
upon
God
in
the
name
of
Christ
with
the
heart
,
and
sometimes
with
the
voice
,
according
to
his
will
,
for
our selves
and
others
.
In
it
(
to
let
passe
other
matters
not
pertinent
to
this
purpose
)
foure
things
come
to
be
considered
:
the
Subject
recipient
,
Authour
,
Matter
,
and
Manner
thereof
.
The
honour
of
invocation
is
due
to
God
onely
in
and
through
Jesus
Christ
:
Psal.
50.
15.
To
God
onely
,
1.
Tim.
2.
5.
as
the
chief
,
best
and
most
perfect
good
;
through
Christ
,
John
10.
23.
as
our
Mediatour
,
in
whom
we
have
accesse
to
the
throne
of
grace
.
Ephes.
2.
18.
Prayer
is
not
a
work
of
nature
but
of
grace
.
Rom.
8.
26.
The
principall
authour
thereof
is
the
holy
Ghost
.
Man
indeed
doth
poure
out
his
soul
unto
the
Lord
,
but
he
is
first
taught
,
moved
,
and
enabled
thereunto
by
the
Spirit
of
grace
;
so
that
prayer
is
Gods
gift
,
and
mans
act
.
The
matter
of
our
prayer
is
diverse
,
according
to
the
sundry
occasions
which
happen
in
this
life
;
but
ever
it
must
be
agreeable
to
the
word
and
will
of
God
.
Understanding
,
faith
,
humilitie
,
reverence
,
fervencie
,
holinesse
and
love
are
required
to
that
prayer
which
is
acceptable
unto
God
,
and
doth
procure
audience
.
In
prayer
with
others
,
especially
in
publick
prayer
,
1
Cor.
14.
16
,
28.
Orig.
contra
Celsum
,
lib.
8.
where
the
minister
is
the
mouth
of
the
people
,
the
use
of
the
voice
is
necessarie
for
the
edification
of
the
hearers
:
for
they
cannot
joyn
in
supplication
,
Ambr.
in
1
Cor.
14.
Hieron
.
ad
Heliodor
.
Epitaph
.
Nepotian
.
and
yield
their
consent
unlesse
they
heare
and
understand
what
is
prayed
for
.
In
solitary
prayer
the
voice
and
words
are
very
usefull
,
August
.
De
Magist
.
lib.
1
Idem
,
De
catechiz
.
rudib
.
cap.
9.
Justinian
.
De
Ecclesiast.
divers
.
capitul
.
Constit
.
123.
Concil.
Lateran
.
sub
Innoc.
III.
c.
9.
Innoc
.
III.
Extravag
.
de
offic
Judic
.
ordinar.
Quoniam
in
plerisque
.
Decret.
Gregor.
l.
1.
tit
.
31.
cap.
14.
but
not
necessary
:
usefull
,
to
stirre
up
affection
and
prevent
rovings
;
not
necessary
,
because
it
is
the
soul
only
that
doth
animate
prayer
.
A
man
may
pray
fervently
and
speak
never
a
word
:
but
words
be
of
no
worth
if
the
heart
be
absent
.
Prayer
endited
by
the
Spirit
and
poured
out
by
a
sanctified
soul
is
ever
sweet
and
pleasant
melodie
in
the
eares
of
God
,
though
the
tongue
keep
silence
,
and
the
phrase
of
speech
be
rough
and
unpolished
:
But
let
the
outward
frame
of
words
be
never
so
smooth
and
well
set
together
,
the
prayer
is
not
pleasing
unto
God
if
therein
we
crave
things
unlawfull
and
impertinent
,
if
it
be
read
or
uttered
without
intention
of
heart
,
understanding
,
faith
,
&c.
Neverthelesse
,
in
prayer
with
others
,
specially
in
the
publick
assemblie
,
words
and
decent
phrase
must
not
be
neglected
;
because
all
things
must
be
done
gravely
and
to
edification
.
To
place
devotion
in
words
,
is
superstition
;
to
hunt
after
quaint
terms
,
is
foolish
vanity
;
but
to
neglect
a
decent
and
comely
manner
of
speech
,
is
barbarousnesse
.
Seeing
then
the
use
of
the
voice
is
not
of
the
essence
of
prayer
,
no
man
of
understanding
will
deny
that
to
be
an
holy
and
acceptable
prayer
which
proceedeth
from
a
sincere
and
upright
heart
,
feeling
its
own
or
others
wants
,
and
craving
supply
thereof
according
to
Gods
will
,
whether
the
petitions
be
put
up
in
the
self-same
or
in
other
words
.
Matth.
26.
44.
And
yet
because
the
ordinances
of
God
must
be
kept
from
contempt
,
in
the
publick
assembly
it
is
good
neither
to
be
over-neat
,
nor
over-homely
,
but
to
use
such
a
mean
as
doth
most
tend
to
the
glory
of
God
and
good
of
Gods
people
.
Here
a
question
is
moved
,
Whether
a
stinted
Liturgie
or
set
form
of
prayer
,
publick
or
private
,
be
lawfull
in
the
deviser
or
user
?
A
penned
or
stinted
prayer
I
call
Prayer
in
respect
of
the
matter
and
externall
form
(
because
the
matter
is
delivered
in
form
of
a
prayer
or
supplication
tendred
to
God
)
though
properly
it
is
not
a
prayer
as
it
is
penned
or
printed
,
but
as
it
is
rehearsed
as
our
prayer
with
understanding
,
feeling
of
our
wants
,
humilitie
,
confidence
,
&c.
The
controversie
is
not
of
this
or
that
prescript
form
in
particular
,
much
lesse
of
one
faulty
or
erroneous
,
but
of
a
prescript
form
in
generall
;
Whether
it
be
lawfull
,
especially
in
the
publick
assembly
,
to
appoint
any
prescript
or
set
form
of
prayer
,
though
for
matter
never
so
sound
and
allowable
.
For
if
the
exception
be
against
this
or
that
form
in
respect
of
the
matter
or
maner
of
imposing
,
then
the
question
should
be
,
Whether
this
prayer
for
matter
or
manner
of
imposing
be
erroneous
;
not
,
Whether
a
stinted
form
of
prayer
or
Liturgie
be
lawfull
.
It
is
not
questioned
,
whether
a
man
may
ask
things
unlawfull
or
impertinent
in
prayer
:
for
the
matter
of
our
prayer
must
be
agreeable
to
the
word
of
God
and
our
present
occasions
.
A
prayer
for
matter
and
externall
form
holy
and
fit
,
may
by
accident
be
sinfull
in
the
user
;
viz.
when
it
is
repeated
without
understanding
or
intention
of
the
heart
.
Of
this
there
is
no
doubt
.
It
is
granted
also
,
that
no
one
prescript
and
stinted
form
of
prayer
or
Liturgie
is
simply
necessary
,
either
in
publick
or
private
:
for
then
our
Saviour
Christ
,
who
would
not
be
wanting
to
his
church
in
things
necessarie
,
would
by
his
Apostles
expressely
have
set
down
one
to
be
an
exact
and
unchangeable
rule
to
all
Christians
and
churches
to
the
worlds
end
,
both
for
matter
and
form
,
words
and
method
,
whereunto
they
should
have
been
tied
,
and
that
alwayes
.
But
seeing
our
Saviour
hath
commanded
no
such
unchangeable
form
,
it
is
not
the
Necessity
,
but
the
Lawfulnesse
of
a
stinted
Liturgie
or
set
form
of
prayer
that
is
pleaded
for
;
and
that
as
a
matter
of
order
,
not
of
religion
or
substantiall
means
of
worship
.
For
in
this
sense
,
there
is
no
means
of
worship
expedient
which
is
not
necessary
by
commandment
.
It
was
never
held
,
that
a
man
should
so
tie
himself
or
be
tied
alwayes
to
a
set
form
without
variation
,
that
he
should
never
offer
up
any
prayer
unto
God
,
as
occasion
is
offered
,
and
necessitie
requireth
,
but
what
he
findeth
in
his
book
.
Such
use
of
a
set
and
stinted
form
of
prayer
we
do
not
acknowledge
nor
seek
to
perswade
:
But
to
reade
prayer
as
a
prayer
upon
a
book
,
or
to
make
known
unto
God
the
desires
of
our
heart
in
a
set
form
of
words
devised
by
others
or
our selves
,
when
the
things
we
beg
are
allowable
,
fit
and
necessary
,
and
when
it
is
done
with
right
affection
,
is
contrary
to
no
precept
or
commandment
directly
or
by
lawfull
consequence
.
Amongst
them
that
oppose
a
set
form
of
prayer
we
may
observe
differences
in
opinion
.
Greenw
.
Against
Giff.
pag.
8
,
9.
I
onely
laboured
to
shew
all
men
this
errour
of
reading
mens
writings
in
stead
of
praying
,
that
they
might
learn
how
to
converse
,
&c.
The
ancient
brethren
of
the
Separation
(
as
Mr
Smith
calleth
them
for
distinction
)
condemn
all
stinted
forms
of
prayer
to
be
used
as
a
prayer
.
Thus
they
dispute
against
set
or
stinted
forms
of
prayer
,
that
it
is
a
devise
of
man
,
an
Idole-prayer
,
a
stinting
of
the
Spirit
,
the
substituting
of
a
book
in
the
room
and
stead
of
the
holy
Ghost
,
Smith
,
Differences
of
the
Separation
.
Epist.
Johns
.
Against
Carpent
.
They
communicate
together
in
a
false
and
idolatrous
outward
worship
of
God
,
which
is
polluted
with
the
writings
of
men
,
viz
st●nted
prayers
,
homilies
,
catechismes
,
&c.
a
drawing
nigh
to
God
with
the
lips
,
when
the
heart
is
removed
farre
from
him
:
That
if
set
forms
be
lawfull
,
then
one
may
make
anothers
prayer
,
buy
his
prayers
at
a
book-binders
shop
,
carry
them
about
in
his
pocket
,
with
many
the
like
.
Which
arguments
,
whatsoever
their
weight
be
,
strike
at
all
set
forms
,
and
not
at
this
or
that
onely
,
prescribed
in
this
or
that
manner
.
Mr
Robinson
hideth
the
matter
as
much
,
as
well
he
may
,
by
such
like
additions
as
these
of
matter
and
manner
.
The
thing
,
saith
he
,
you
should
have
endeavoured
to
prove
,
Robinson
,
Against
Bern.
pag.
456.
is
,
That
your
Divine
service-book
framed
by
man
,
and
by
man
imposed
to
be
used
without
addition
or
alteration
,
The
stinting
,
imposing
mens
writings
upon
publick
assemblies
,
to
have
them
read
over
by
number
and
stint
,
or
any
other
way
,
as
a
worship
of
God
instead
of
true
invocation
,
is
a
mere
device
of
man
,
and
so
carnall
worship
;
as
also
all
other
reading
of
mens
writings
,
publickly
or
privately
in
this
abuse
,
for
praying
to
God
,
Greenw
.
Answer
to
Gifford
.
Robinson
,
Justif
.
against
Bern.
pag
424.
Idem
,
pag.
419.
Idem
,
pag.
473.
as
the
solemn
worship
of
your
church
,
is
that
true
and
spirituall
manner
of
worshipping
God
which
he
hath
appointed
.
Again
,
That
these
stinted
and
devised
forms
do
quench
the
spirit
of
prayer
which
God
would
have
them
use
,
stinting
the
minister
,
yea
all
the
ministers
of
the
kingdome
,
to
the
same
measure
of
the
spirit
,
not
onely
one
with
another
,
but
all
of
them
with
him
that
is
dead
and
rotten
:
and
so
stinting
the
spirit
,
which
the
Lord
giveth
to
his
ministers
for
his
church
,
and
that
so
strictly
,
as
till
the
stint
be
out
,
it
may
not
suggest
one
thought
or
word
otherwise
,
or
when
it
is
out
,
one
more
then
is
prescribed
.
Neverthelesse
his
drift
is
,
plainly
to
disprove
all
stinted
forms
,
as
it
is
evident
by
that
he
writeth
in
answer
to
some
objections
.
For
,
Grant
,
saith
he
,
that
these
words
of
Christ
,
PRAY
AFTER
THIS
MANNER
;
AND
WHEN
YE
PRAY
,
SAY
,
are
to
be
interpr●ted
as
these
men
would
have
it
:
yet
do
I
except
against
their
service-book
in
a
double
respect
:
The
first
is
,
That
the
reading
of
prayers
upon
a
book
hath
no
justification
from
them
.
If
it
be
said
,
that
to
commit
a
certain
form
of
words
to
memory
,
and
from
it
to
utter
them
,
and
to
reade
them
upon
a
book
,
be
all
one
;
I
deny
the
consequence
:
and
though
I
approve
not
the
former
,
yet
is
the
latter
farre
worse
.
And
in
another
place
;
Idem
,
pag.
425.
You
speak
not
properly
,
no
nor
truly
,
in
saying
,
you
Pray
stinted
prayers
;
for
you
Read
them
:
and
who
will
say
Reading
is
Praying
?
or
if
you
so
say
or
do
,
is
it
agreeable
either
to
his
ordinance
or
common
reason
?
And
in
the
page
cited
last
before
,
He
that
readeth
hath
another
speaking
to
him
as
it
were
,
even
him
whose
writing
he
readeth
,
and
himself
speaketh
not
to
God
but
to
the
people
.
Thus
also
he
speaketh
concerning
the
Lords
prayer
,
Pag.
472.
We
may
use
a
petition
,
two
or
more
,
or
all
,
in
or
of
it
,
even
word
for
word
,
if
so
the
holy
Ghost
(
by
whose
immediate
teachings
and
suggestions
all
our
requests
must
be
put
up
)
do
direct
us
,
and
that
we
apply
the
same
words
to
our
needs
.
And
in
the
same
section
,
So
neither
is
the
reading
of
this
prescript
,
or
repeating
it
by
memory
,
praying
.
Now
let
the
indifferent
consider
and
give
sentence
,
whether
this
be
not
to
condemn
all
set
forms
of
prayer
to
be
used
as
prayer
.
And
if
more
then
down-weight
be
required
,
his
fourth
reason
against
the
stinted
form
of
service
in
use
in
our
church
,
will
put
this
beyond
all
exception
.
For
thus
he
disputeth
;
As
it
were
a
ridiculous
thing
for
a
child
,
Id.
pag.
478.
when
he
would
ask
of
his
father
bread
,
fish
,
or
any
other
thing
he
wanted
,
to
reade
it
to
him
out
of
a
paper
:
so
it
is
for
the
children
of
God
,
especially
for
the
ministers
of
the
Gospell
in
their
publick
ministrations
,
to
reade
unto
God
their
requests
for
their
own
and
the
churches
wants
out
of
a
service-book
,
wherein
they
are
also
stinted
to
words
and
syllables
.
So
that
all
other
respects
and
considerations
laid
aside
,
for
what
advantage
soever
alleadged
,
the
simple
use
of
a
stinted
Liturgie
or
form
of
prayer
,
to
be
used
as
a
prayer
,
is
disallowed
of
them
.
And
if
this
be
once
accorded
,
the
other
respects
will
easily
be
wiped
away
,
at
least
in
regard
of
the
users
and
them
that
joyn
in
prayer
and
participation
of
the
sacraments
.
In
the
copie
of
a
letter
lately
published
against
stinted
Liturgies
,
the
Authour
willeth
us
to
consider
,
Copie
of
a
letter
,
pag.
5.
That
the
Liturgie
he
excepteth
against
was
devised
by
men
,
viz.
other
men
whom
God
hath
not
called
to
such
a
work
as
to
invent
forms
of
prayers
which
should
be
used
by
all
the
churches
in
the
land
for
their
prayers
;
and
,
That
it
is
imposed
upon
the
minister
and
the
people
of
necessity
;
That
it
is
stinted
both
in
matter
and
words
,
to
be
used
without
variation
;
and
,
That
the
service
is
read
out
of
a
book
many
wayes
faulty
and
corrupt
.
But
look
to
most
of
the
reasons
brought
to
shew
the
justnesse
of
this
exception
,
and
they
make
against
all
sorts
of
stinted
forms
used
as
prayers
,
and
not
against
a
form
corrupt
and
faulty
,
imposed
in
such
or
such
a
manner
:
Pag
▪
5.
as
namely
these
;
God
did
never
command
to
use
,
nor
promise
to
accept
such
a
worship
;
in
which
respect
it
is
the
manifest
breach
of
the
second
commandment
.
Pag.
13.
God
hath
appointed
other
helps
for
prayer
,
which
are
sufficient
without
this
.
Pag.
21.
Publick
prayers
offered
up
by
the
minister
in
church-assemblies
must
be
framed
according
to
the
present
and
severall
occasions
of
the
church
and
people
of
God
(
as
also
mens
private
prayers
ought
to
be
ordered
)
which
cannot
be
done
when
men
are
stinted
to
forms
.
If
you
draw
any
conclusion
from
these
premises
,
it
must
be
,
That
all
stinted
forms
are
unlawfull
;
not
,
That
a
form
corrupt
and
faulty
is
to
be
disallowed
.
But
if
the
foresaid
cautions
be
added
.
by
way
of
distinction
or
limitation
,
as
if
all
stinted
Liturgies
were
not
disliked
,
but
such
onely
as
be
imposed
as
necessary
to
be
used
without
variation
,
and
for
matter
or
form
corrupt
and
faulty
;
then
the
reasons
fight
directly
with
the
conclusion
,
and
hang
no
otherwise
together
then
if
a
man
should
thus
dispute
;
All
stinted
forms
of
prayer
are
not
to
be
disliked
,
but
corrupt
onely
,
imposed
as
necessary
;
because
God
did
never
command
,
nor
promise
to
accept
any
stinted
service
or
devised
worship
.
For
what
purpose
therefore
these
cautions
were
added
,
let
others
judge
;
whether
by
way
of
aggravation
onely
,
or
to
set
the
greater
lustre
upon
the
position
,
or
for
some
other
advantage
.
Some
others
professe
,
That
they
oppose
not
all
nor
any
set
form
simply
as
such
;
but
are
perswaded
in
many
cases
there
is
a
lawfull
use
to
be
made
of
them
:
but
such
a
set
form
as
is
prescribed
amongst
us
for
matter
and
manner
they
affirm
to
be
against
the
second
commandment
,
and
a
sin
in
the
maker
and
deviser
of
it
to
such
an
use
,
and
a
sin
in
the
user
of
it
according
to
that
devise
or
making
.
But
the
lawfull
use
of
such
forms
,
publick
or
private
,
they
allow
onely
in
some
case
of
necessity
,
which
cannot
fall
out
in
a
minister
of
the
Gospel
,
or
any
man
else
who
deserveth
the
name
of
a
strong
Christian
.
For
they
suppose
abilities
in
all
ministers
,
and
in
every
man
else
who
hath
his
wits
exercised
to
discern
good
and
evil
,
and
deserveth
to
be
esteemed
a
strong
man
in
Jesus
Christ
.
Their
words
be
these
;
Set
forms
have
their
proper
place
and
lawfull
use
onely
where
abilities
are
not
,
as
a
naturall
means
and
help
to
further
some
branch
or
other
of
that
we
call
Prayer
or
conceived
prayer
,
as
to
supply
defect
of
invention
,
memory
,
utterance
,
or
the
like
:
So
the
lawfulnesse
of
it
lieth
onely
in
a
case
of
some
necessity
.
The
difference
then
betwixt
them
,
so
farre
as
I
can
gather
,
standeth
in
this
one
thing
,
That
these
latter
allow
some
lawfull
use
of
a
stinted
private
form
of
prayer
in
some
cases
of
necessity
,
which
the
others
altogether
condemned
.
But
whether
they
dissent
in
any
other
particulars
or
no
,
it
is
needlesse
to
enquire
further
;
or
whether
the
latter
take
away
again
what
they
seem
to
grant
.
In
these
things
they
consent
:
First
,
that
all
publick
Liturgies
and
stinted
forms
of
prayer
be
unlawfull
,
a
breach
of
the
second
commandment
both
in
the
deviser
and
user
.
Secondly
,
that
private
forms
of
prayer
,
if
lawfull
for
weak
Christians
and
babes
in
Christ
,
are
unlawfull
for
strong
men
in
Christ
,
or
Christians
that
have
received
some
growth
in
godlinesse
.
Thirdly
,
that
a
Christian
,
weak
or
strong
,
may
not
lawfully
be
present
at
the
prayers
of
the
congregation
read
or
rehearsed
out
of
a
stinted
Liturgie
,
nor
at
the
sacraments
administred
in
a
stinted
form
of
Liturgie
as
it
is
with
us
.
The
Question
then
hath
three
branches
:
First
,
whether
a
set
form
of
prayer
,
sound
and
pertinent
for
substance
of
matter
,
grave
and
simple
for
the
order
and
manner
,
not
prejudicing
,
abbridging
or
hindring
by
the
length
thereof
the
preaching
of
the
word
and
prayer
fitted
to
the
speciall
occasions
,
may
in
any
sort
be
tolerated
in
the
church
,
or
read
by
the
minister
of
the
word
in
the
publick
assembly
and
congregation
of
Saints
.
Secondly
,
whether
it
be
lawfull
,
specially
for
a
strong
Christian
,
to
use
a
set
form
of
prayer
as
prayer
;
or
upon
any
occasion
to
reade
as
prayer
a
prayer
upon
a
book
.
Thirdly
,
in
case
it
should
be
unlawfull
for
the
minister
or
master
of
the
family
to
reade
or
use
a
prescript
form
of
prayer
,
whether
it
should
be
unlawfull
also
for
the
people
,
children
,
or
servants
to
be
present
at
such
assemblies
where
the
said
prayer
is
read
or
used
.
To
these
a
fourth
may
be
added
,
to
prevent
all
exceptions
,
whether
it
be
lawfull
for
a
Christian
to
be
present
at
that
service
which
is
read
out
of
a
book
in
somethings
faulty
either
for
matter
or
form
.
In
the
affirmative
the
assertion
is
,
That
a
stinted
Liturgie
or
form
of
prayer
both
publick
and
private
is
lawfull
,
and
in
some
respects
necessary
,
both
in
the
congregation
,
family
,
and
closet
;
That
a
minister
godly
,
learned
,
and
faithfull
,
may
sometimes
stand
in
need
of
the
help
of
a
publick
Liturgie
or
stinted
form
of
prayer
in
publick
,
and
may
make
use
of
a
stinted
form
at
other
times
when
it
is
not
necessarie
in
respect
of
inabilitie
or
indisposition
;
That
though
it
should
be
unlawfull
for
the
minister
or
governour
of
the
family
to
use
such
stinted
forms
,
yet
may
the
people
in
the
congregation
and
inferiours
in
the
family
be
present
at
such
prayers
without
sinne
or
scruple
of
conscience
,
yea
though
the
prayers
be
read
out
of
a
book
in
somethings
questionable
for
matter
or
form
:
So
that
voluntarie
and
willing
Separation
from
the
prayers
of
the
congregation
and
ordinances
of
worship
for
that
cause
onely
,
is
sinfull
in
many
respects
.
Thus
I
have
laboured
plainly
to
state
the
question
,
that
I
might
neither
be
misled
my self
,
nor
lead
others
into
any
by-path
,
whiles
they
take
their
aim
amisse
.
And
these
particulars
I
purpose
to
discusse
in
the
fear
of
God
,
with
the
spirit
of
meeknesse
,
according
to
the
scriptures
;
and
trust
by
plain
,
sincere
and
upright
dealing
to
make
it
evident
that
I
seek
nothing
but
the
maintenance
of
the
truth
,
the
puritie
of
Gods
worship
,
the
increase
and
exercise
of
all
holy
gifts
and
grace
in
his
servants
,
and
the
peace
and
comfort
of
his
people
.
CHAP.
II.
All
things
essentiall
to
prayer
may
be
observed
in
a
prescript
form
.
THe
two
former
points
may
be
confirmed
joyntly
and
severally
by
these
reasons
following
.
1.
That
is
a
lawfull
prayer
wherein
the
desires
of
our
hearts
are
lifted
up
or
poured
out
unto
God
for
Divine
blessing
according
to
his
will
,
in
the
name
of
Jesus
Christ
,
by
the
help
of
the
Spirit
of
grace
:
But
in
a
set
or
stinted
form
of
prayer
the
desires
of
the
heart
may
be
lifted
up
or
poured
out
unto
God
according
to
his
will
,
Publick
Prayer
is
not
made
with
understanding
and
in
faith
,
unlesse
it
be
in
a
known
tongue
.
Nor
can
a
man
pray
in
saith
,
and
purely
lift
up
his
soul
to
God
,
who
prayeth
before
or
unto
an
Image
.
&c.
Or
,
That
form
of
prayer
is
just
and
lawfull
,
wherein
all
things
essentiall
to
prayer
,
or
necessarily
required
in
the
word
of
God
,
may
be
observed
:
But
all
things
essentiall
to
prayer
,
or
necessarily
required
in
the
word
of
God
,
may
be
observed
in
a
prescript
form
or
read
prayer
.
What
is
required
in
holy
prayer
more
then
this
,
That
the
matter
be
allowable
and
fit
;
the
manner
holy
,
reverent
,
fervent
and
faithfull
;
our
wants
laid
open
,
and
petitions
forced
with
as
strong
or
stronger
reasons
and
arguments
then
we
are
able
of
our selves
to
presse
them
with
?
Psal.
25.
1
,
2.
And
may
not
a
prayer
,
Mark
11.
24
,
25.
Joh.
14.
1●
.
holy
and
meet
for
the
matter
thereof
,
Jam.
5.
15.
be
read
,
Psal.
145.
18.
or
uttered
with
humility
,
feeling
of
our
wants
,
earnestnesse
of
desire
,
holinesse
of
affection
,
and
faith
in
Gods
promises
?
In
reading
the
scripture
the
eye
doth
lead
the
heart
,
and
yet
it
may
be
read
with
judgement
,
reverence
,
meeknesse
and
joy
:
why
may
not
the
same
affections
be
moved
in
a
prescript
form
and
read
prayer
?
What
necessitie
is
there
that
the
heart
and
eye
should
be
at
variance
in
this
duty
,
when
they
may
be
conjoyned
in
the
other
?
Asaph
and
his
brethren
could
praise
God
in
a
form
of
words
set
down
by
the
prophet
David
:
And
if
a
prescript
form
of
words
may
be
allowed
in
Thanksgiving
,
1.
Chron.
16.
8.
which
is
one
part
of
prayer
,
1
Sam.
2.
1
,
2.
it
cannot
be
condemned
in
Petition
.
Jon.
2.
1
,
2.
The
matter
of
our
requests
must
fit
the
occasion
;
so
must
the
matter
of
our
thanks
and
praise
:
The
Spirit
of
grace
teacheth
us
to
pray
;
and
the
same
Spirit
moveth
us
to
return
praise
for
benefits
received
:
1.
Cor.
14
▪
15.
We
must
pray
with
the
spirit
;
and
we
must
praise
with
the
heart
.
2.
Chron.
6.
41
,
42.
In
the
dedication
of
the
temple
Solomon
used
the
very
words
of
the
psalme
which
David
vowed
to
use
at
the
bringing
in
of
the
Ark
into
his
house
.
Psal.
132.
9.
Jehoshaphat
in
that
excellent
thanksgiving
which
he
made
,
2.
Chron.
7.
6.
appointed
the
priests
and
Levites
to
use
a
prescript
form
of
words
.
2.
Chron.
20.
21
,
22.
So
did
Hezekiah
,
2.
Chr.
20.
30.
Zerubbabel
and
Jehushua
.
And
if
we
may
sing
psalmes
with
the
spirit
and
with
understanding
,
Ezra
3.
10
,
11.
with
feeling
and
joy
of
heart
,
1.
Co●
.
14.
15.
as
it
is
commanded
,
Ephes.
5.
19.
in
a
form
of
words
stinted
and
prescribed
,
Col.
3.
16.
it
cannot
be
thought
a
thing
impossible
,
to
pray
with
affection
in
a
stinted
and
prescribed
form
.
The
differences
which
some
put
between
Praysing
God
with
a
psalme
and
Calling
upon
Gods
name
are
little
to
the
purpose
,
do
not
at
all
touch
the
force
of
the
argument
.
For
thus
the
reason
standeth
;
In
singing
psalmes
penned
by
the
prophet
David
or
other
holy
men
of
God
,
the
eye
doth
lead
the
heart
no
lesse
then
it
doth
in
a
stinted
form
of
prayer
,
and
yet
they
may
be
sung
after
an
holy
manner
with
grace
in
the
heart
:
therefore
a
stinted
form
of
prayer
may
be
read
or
said
without
book
with
that
affection
of
heart
which
God
requireth
in
prayer
.
And
let
the
differences
be
as
broad
as
they
will
in
other
things
;
in
this
they
do
agree
.
This
reason
may
be
drawn
into
another
form
,
thus
;
Whatsoever
hath
the
true
matter
and
form
of
prayer
,
that
is
truly
and
properly
a
prayer
.
For
where
the
true
matter
and
form
of
a
thing
is
found
,
there
follow
all
necessarie
requisites
to
the
true
and
complete
being
thereof
:
If
in
the
administration
of
Baptisme
no
errour
be
committed
against
the
matter
or
form
inward
or
outward
,
the
worship
it self
or
substantiall
means
of
worship
is
approved
of
God
and
acceptable
.
But
a
prescript
from
of
prayer
,
sound
and
fit
for
matter
,
grave
for
the
manner
of
penning
,
and
read
or
uttered
as
our
prayer
with
knowledge
,
faith
,
reverence
,
and
fervencie
of
affection
,
hath
the
true
matter
and
form
of
prayer
.
For
the
matter
of
our
prayers
are
,
those
common
blessings
and
speciall
good
things
which
according
to
the
will
and
pleasure
of
God
we
are
to
beg
of
him
for
our selves
and
others
.
The
true
form
of
prayer
(
I
speak
of
prayer
uttered
with
the
voice
)
is
the
outward
disposition
and
frame
of
words
,
and
the
inward
elevation
and
lifting
up
of
the
heart
to
God
by
the
holy
Ghost
.
Will
any
man
say
,
that
all
these
things
cannot
be
observed
in
a
stinted
form
of
prayer
?
common
experience
will
confute
him
.
Who
knoweth
not
the
matter
of
many
prescript
forms
of
prayer
to
be
good
and
necessary
for
all
men
?
All
our
wants
and
particular
occasions
are
not
mentioned
or
laid
open
in
the
prayers
conceived
by
the
minister
or
governour
of
the
family
;
and
yet
no
man
judgeth
them
for
that
cause
unlawfull
,
though
imperfect
.
It
is
not
then
prejudiciall
to
the
lawfull
use
of
a
prescript
form
,
that
many
particulars
which
we
stand
in
need
of
are
not
therein
mentioned
.
Can
it
not
be
read
or
uttered
with
right
disposition
of
heart
?
A
man
that
readeth
a
form
of
prayer
in
a
book
,
may
be
so
affected
with
it
,
as
in
the
desires
of
his
heart
to
go
along
with
it
,
and
to
us●
it
for
his
present
prayer
.
As
it
may
thus
fall
out
in
reading
one
of
Calvines
prayers
printed
after
his
Lectures
,
or
the
like
.
how
then
can
we
sing
with
joy
,
or
praise
God
with
cheerfulnesse
in
a
stinted
or
set
form
of
words
.
Is
it
not
easier
to
cry
for
what
we
need
with
feeling
,
then
to
return
praise
with
love
and
joyfulnesse
for
what
we
have
obteined
?
He
that
will
confesse
it
possible
to
give
thanks
aright
in
a
set
form
of
words
devised
by
others
or
invented
of
himself
,
cannot
deny
the
same
in
prayer
with
any
shew
of
truth
or
colour
of
reason
.
Ainsworth
,
touching
the
use
of
the
Lords
prayer
.
See
Mr
Paget
his
Arrow
against
Separ
.
chap.
3.
pag.
63.
Men
may
read
it
(
viz.
the
Lords
prayer
)
and
humane
liturgies
with
understanding
and
feelling
,
saith
Mr
Ainsworth
.
Again
,
If
in
the
ordinary
use
of
the
Lords
prayer
,
publick
and
private
,
without
addition
or
variation
,
all
things
required
in
prayer
by
the
word
of
God
may
be
observed
;
then
a
stinted
form
of
prayer
may
have
the
true
matter
and
form
of
prayer
,
or
all
things
required
in
prayer
may
be
observed
in
a
stinted
form
:
Coronidis
vice
omnibus
orationibus
oratio
Dominica
ad●cienda
,
quae
omnium
rerum
precandarum
Epi●ome
à
Cypriano
rectè
appellatur
,
He●●s●ach
.
Orandi
formula
.
But
in
the
ordinary
use
of
the
Lords
prayer
,
publick
and
private
,
without
addition
or
variation
,
all
things
required
in
prayer
by
the
word
of
God
may
be
observed
.
For
the
matter
,
there
is
no
word
in
the
Lords
prayer
which
doth
not
ordinarily
in
great
measure
,
and
in
the
main
alwayes
concern
every
Christian
mans
estate
,
though
he
cannot
reach
unto
all
things
comprehended
in
this
prayer
.
And
all
our
wants
are
conteined
within
the
compasse
of
the
Lords
prayer
,
and
may
be
deduced
thence
,
though
they
be
not
in
●lat
terms
expressed
.
Infinite
things
are
included
in
the
Lords
prayer
,
which
the
weak
and
imperfect
faith
of
the
godly
cannot
reach
unto
:
but
such
and
so
much
reach
the
weak
faith
hath
,
that
the
child
of
God
doth
and
may
with
comfort
and
profit
use
the
Lords
prayer
as
a
prayer
.
Hierom
affirmeth
that
Christ
taught
his
Apostles
to
consecrate
the
sacrament
of
the
Eucharist
by
the
Lords
prayer
,
Lib.
3.
cont.
Pel●g
.
cap.
5.
Greg.
l
▪
7.
epist.
63
B.
Rhen.
in
Tertull.
De
corona
militis
,
Dominica
oratio
habetur
in
omnibus
Liturgiis
.
The
Lords
prayer
is
both
the
foundation
of
our
godly
prayers
,
and
the
prayer
of
prayers
.
Some
weights
and
measures
may
be
as
rules
to
others
,
and
used
as
weights
and
measures
themselves
.
Concupiscence
is
both
sin
,
and
the
cause
of
sin
.
Of
ancient
times
the
Lords
prayer
was
used
in
all
publick
Liturgies
,
and
was
of
frequent
use
among
private
Christians
.
Tertullian
fitly
calleth
it
,
The
law
of
prayer
,
and
breviary
of
the
Gospel
:
Calvine
,
The
rule
.
That
it
may
be
used
with
right
disposition
and
affection
of
soul
,
is
confessed
by
them
that
dislike
all
stinted
forms
,
Cyprian
De
orat
.
Dom.
&
August
.
Ench●rid
.
cap.
71.
call
it
quotidianam
.
and
testified
by
the
experience
of
all
Christians
:
Therefore
the
Lords
prayer
may
lawfully
be
used
as
a
prayer
,
both
in
publick
and
private
,
by
ministers
and
people
,
weak
and
strong
.
In
Constitut
.
Apost.
lib.
7.
cap.
25.
Monentur
Christiani
omnes
ter
quolibet
die
orationem
●anc
fundere
,
Chemnit.
Exam.
par.
2.
tit
.
De
Can.
Miss.
&
De
Miss.
Pontif.
pag.
273.
But
first
we
are
willed
to
note
,
Object
.
1.
Copy
of
a
letter
&c.
pag.
5.
How
fond
and
corrupt
is
the
reasoning
of
these
men
,
from
Gods
example
and
authority
unto
their
own
practised
power
,
&c.
Why
do
not
these
men
also
plead
,
that
God
gave
a
law
by
Moses
,
therefore
there
may
be
a
law
given
likewise
by
the
Bishops
,
Ainsw
.
Against
Bern.
pag.
237.
That
the
forms
mentioned
in
scriptures
of
the
old
Testament
are
but
for
some
speciall
occasions
,
and
commanded
to
the
church
,
not
from
every
ordinary
church-officer
,
priests
,
and
Levites
,
but
onely
from
the
Prophets
,
who
had
an
extraordinary
&
immediate
calling
from
God
,
&
who
might
as
well
deliver
for
scripture-oracles
the
truth
of
God
taught
by
them
,
as
any
forms
of
prayers
and
praises
.
This
we
have
observed
,
Answ.
and
do
acknowledge
the
forms
of
psalmes
,
prayers
and
praises
given
by
the
Prophets
immediately
called
and
chosen
of
God
,
to
be
parts
of
the
sacred
Canon
,
to
which
it
is
not
lawfull
for
particular
churches
,
or
the
whole
church
in
generall
,
to
adde
the
least
jot
or
tittle
.
But
this
is
not
to
the
point
in
hand
:
For
we
do
not
reason
thus
,
That
seeing
the
Prophets
by
extraodinary
and
immediate
calling
gave
speciall
forms
of
prayer
or
praises
to
the
church
upon
speciall
occasion
,
which
are
parts
of
the
Canon
;
therefore
the
church
may
do
the
like
:
But
thus
we
conclude
,
and
that
according
to
the
truth
,
That
seeing
holy
men
have
prescribed
and
the
faithfull
have
used
these
forms
,
not
by
extraordinary
inspiration
or
speciall
prerogative
,
but
upon
grounds
common
to
them
and
us
,
the
like
forms
may
be
prescribed
and
used
without
speciall
commandment
:
And
seeing
the
Prophets
and
holy
men
of
God
,
by
inspiration
gave
certain
psalmes
or
forms
of
prayer
and
praise
unto
the
church
,
to
be
use
upon
speciall
occasion
,
which
have
the
true
matter
and
form
of
prayer
and
praise
,
when
they
be
used
as
a
prayer
or
thanksgiving
,
in
faith
,
reverence
,
humility
,
&c.
according
to
the
present
occasion
;
therefore
prayer
uttered
in
a
stinted
form
of
words
,
or
read
upon
a
book
as
a
prayer
,
may
come
from
the
spirit
,
and
be
tendred
to
God
with
right
affection
.
A
man
may
reade
when
he
prayeth
,
and
the
eye
may
guide
the
heart
,
when
the
holy
Ghost
doth
lift
up
,
and
make
it
able
to
poure
forth
its
desires
unto
the
Lord
.
And
if
those
forms
of
prayers
and
praises
which
are
parts
of
the
scripture
may
have
the
true
nature
,
matter
,
&
form
of
prayer
,
&c.
when
they
be
used
in
faith
,
and
by
the
power
of
the
holy
Ghost
enabling
us
to
pray
or
praise
the
Lord
in
that
form
;
other
forms
of
prayers
or
praises
fit
for
matter
,
may
have
the
true
matter
&
form
of
prayer
,
or
praise
,
when
they
be
used
in
faith
,
by
the
power
of
the
holy
Ghost
,
as
occasion
requireth
.
For
the
prayers
recorded
in
holy
scripture
,
have
not
the
true
nature
and
form
of
prayer
in
respect
of
us
because
they
are
recorded
in
scripture
,
but
as
they
are
used
by
us
in
holy
manner
upon
fitting
occasion
;
and
other
forms
fit
for
the
matter
,
used
in
such
manner
as
God
commandeth
,
in
faith
,
humility
,
reverence
,
&c.
by
the
quickening
power
of
the
Spirit
,
have
the
true
matter
and
form
of
prayer
as
well
as
they
.
But
those
forms
are
not
the
devise
of
man
,
Object
.
2.
as
be
the
other
.
True
;
Answ.
as
they
be
part
of
holy
scripture
they
are
of
God
,
both
in
respect
of
matter
and
form
:
but
as
they
be
applyed
without
speciall
commandment
to
be
the
matter
of
form
of
a
stinted
prayer
or
thanksgiving
at
this
time
,
they
are
the
devise
of
man
,
that
is
,
they
are
so
applyed
by
man
,
without
the
extraordinary
guidance
&
direction
of
the
holy
Ghost
.
Let
us
suppose
a
stinted
form
of
Liturgie
or
prayer
to
be
framed
of
the
very
words
and
sentences
of
scripture
,
wherein
nothing
is
to
be
read
by
way
of
prayer
,
praise
,
exhortation
,
or
declaration
of
the
end
and
use
of
the
sacraments
,
but
the
very
text
of
scripture
,
if
it
be
demanded
whether
this
stinted
Liturgie
be
the
devise
of
man
or
no
;
I
conceive
our
brethren
will
answer
,
That
the
matter
and
form
both
is
of
God
,
as
they
are
parcells
of
holy
writ
;
but
as
they
are
prescribed
and
used
as
a
stinted
form
,
it
is
the
devise
of
man
.
This
may
be
concluded
from
their
grounds
:
for
all
stinted
forms
of
prayer
and
administration
to
be
used
in
the
publick
congregation
,
not
commanded
of
God
,
be
the
devises
of
men
,
as
they
hold
:
But
this
foresaid
stinted
form
is
not
commanded
of
God
,
as
they
affirm
:
Therefore
it
is
the
devise
of
men
.
There
is
now
no
form
commanded
of
God
,
as
they
professe
;
and
therefore
to
prescribe
any
text
of
scripture
to
be
read
in
the
administration
of
the
sacraments
,
or
the
Lords
prayer
to
be
used
as
a
prayer
,
is
the
devise
of
man
.
What
is
more
constantly
affirmed
by
them
then
this
,
That
a
stinted
form
of
Liturgie
is
no
necessry
means
of
Gods
worship
;
because
in
time
of
the
Law
God
prescribed
none
to
his
people
when
they
were
in
their
minority
.
In
times
of
the
Gospel
,
Gr●enwood
,
Against
Gifford
pag.
6.
&
19.
Johnson
,
Qu.
〈◊〉
precib
.
&
lit
.
pag.
24
,
25.
Robins
.
Justis
.
against
Bern.
pag.
470
,
471
,
472.
our
Saviour
Christ
,
who
would
not
be
wanting
to
his
church
in
the
necessary
means
of
worship
,
hath
given
no
form
to
be
used
of
all
churches
throughout
the
world
,
nor
tyed
any
one
member
of
the
church
precisely
to
this
or
that
form
of
words
in
prayer
,
and
none
others
.
That
we
are
not
necessarily
bound
to
the
very
words
of
the
Lords
prayer
;
Copy
of
a
Letter
,
pag.
18.
because
the
Evangelists
do
not
tie
themselves
to
the
same
words
,
or
number
of
words
,
in
recording
that
form
of
prayer
;
the
Apostles
did
not
bind
themselves
to
those
words
,
but
used
others
according
to
their
severall
occasions
;
nor
do
we
reade
in
scripture
that
they
laid
any
bond
upon
the
churches
to
repeat
over
those
very
words
.
Though
therefore
the
prayer
it self
was
taught
by
Christ
,
the
matter
be
of
God
,
and
the
form
,
as
it
is
canonicall
scripture
;
and
though
it
be
left
as
a
perfect
and
genuine
rule
of
prayer
:
yet
the
application
and
use
of
it
in
such
and
such
manner
,
Deut.
5.
29
,
32
,
33
&
12.
32.
Quod
praecipitur
,
imperatur
;
quod
imperatur
,
necesse
est
fieri
,
Tert.
ad
uxor
.
l
▪
2.
Ubi
praeceptum
,
necessitas
est
servi●ntis
,
Ibid.
at
such
or
such
times
,
in
prayer
,
in
respect
of
the
words
themselves
,
that
is
of
men
and
not
of
God
by
particular
institution
.
Thus
the
reason
may
be
contracted
briefly
;
the
ordinary
use
of
the
Lords
prayer
without
variation
or
addition
is
either
commanded
of
God
,
and
so
necessary
,
or
devised
by
men
,
and
so
free
and
arbitrarie
;
either
it
is
a
naturall
help
(
as
some
speak
)
to
supply
some
defect
,
or
taken
up
upon
free
choice
:
But
it
is
not
commanded
of
God
,
it
is
not
necessary
necessitate
praecepti
or
medii
,
nor
an
help
naturall
to
supply
some
defect
:
Therefore
it
is
free
and
arbitrarie
,
as
that
which
may
be
done
onely
;
but
it
is
not
necessary
to
be
done
.
Copie
of
a
●etter
,
pag.
1●
.
This
being
observed
,
it
will
easily
appear
how
little
that
distinction
of
using
forms
inspired
by
the
holy
Ghost
,
but
not
of
forms
devised
by
men
,
will
avail
:
because
there
is
no
form
at
all
prescribed
by
God
,
as
they
maintein
.
Secondly
,
if
that
distinction
be
granted
,
it
is
here
impertinently
alleadged
,
because
it
cannot
be
applyed
to
any
part
of
the
reason
.
For
forms
of
prayer
inspired
by
the
holy
Ghost
,
and
recorded
as
parts
of
the
sacred
Canon
,
be
not
of
necessary
use
for
us
because
they
are
recorded
,
have
not
the
true
matter
and
form
of
prayer
as
they
are
there
registred
,
but
as
they
are
put
up
in
faith
to
God
,
being
suitable
to
our
occasions
:
and
a
devised
form
of
prayer
,
fit
for
the
matter
,
tendred
unto
God
in
holy
affiance
by
the
work
of
the
holy
Ghost
,
hath
the
true
matter
and
form
of
prayer
.
God
never
gave
commandment
that
all
our
petitions
should
be
presented
unto
his
Majesty
in
a
form
of
words
inspired
by
the
holy
Ghost
immediately
:
God
never
disallowed
the
prayers
of
the
faithfull
,
because
the
externall
form
or
phrase
of
speech
was
devised
by
man
.
If
the
devised
form
of
prayer
before
and
after
sermon
be
worship
acceptable
to
God
,
because
it
is
devised
of
him
who
is
called
of
God
to
devise
and
endite
it
;
then
all
men
living
are
called
and
commanded
to
devise
the
worship
of
God
,
and
not
for
themselves
alone
,
but
others
in
some
cases
:
Then
the
forms
of
prayer
publick
or
private
,
morning
and
evening
:
the
forms
of
thanksgiving
before
and
after
meals
,
is
devised
worship
,
but
acceptable
for
the
foresaid
reason
.
But
that
God
hath
called
and
authorized
every
man
living
,
or
all
in
the
church
,
to
devise
a
worship
acceptable
to
his
Majesty
,
is
most
strange
.
And
so
this
first
reason
stands
firm
,
That
all
things
essentiall
to
prayer
,
or
necessarily
required
in
prayer
by
the
word
of
God
,
may
be
observed
in
a
stinted
from
devised
by
men
.
CHAP.
III.
A
stinted
Liturgie
or
publick
form
of
prayer
is
no
breach
of
the
second
commandment
.
THat
which
is
the
breach
of
no
commandment
,
2.
Argument
.
which
is
no
where
disallowed
in
the
word
of
God
either
in
expresse
words
or
by
necessary
consequence
,
1.
John
3.
4.
that
is
no
sin
:
Gal.
3.
10.
For
sin
is
a
transgression
of
the
law
;
and
where
there
is
no
law
,
there
can
be
no
sin
.
But
a
prescript
form
of
prayer
of
Liturgie
is
the
breach
of
no
commandment
,
is
no
where
disallowed
in
the
word
of
God
.
The
exposition
of
the
commandments
is
to
be
found
in
the
Prophets
and
Apostles
;
but
the
Lord
by
his
Prophets
and
Apostles
doth
in
no
place
restrain
us
to
the
use
of
conceived
prayer
,
so
to
call
it
.
Prayer
is
Gods
ordinance
,
but
whether
our
prayers
be
uttered
in
our
own
or
others
words
,
whether
by
pronouncing
or
reading
,
that
is
not
appointed
.
God
requireth
that
we
lift
up
our
hearts
unto
him
,
and
ask
of
him
in
the
name
of
Christ
whatsoever
we
stand
in
need
of
and
is
agreeable
to
his
will
:
But
when
spake
he
one
word
of
praying
within
book
or
without
,
in
this
or
that
precise
form
of
words
?
More
particularly
,
a
stinted
form
of
prayer
,
for
matter
and
externall
form
lawfull
and
pure
,
fit
in
respect
of
our
occasions
and
the
necessities
of
the
church
,
read
or
uttered
with
knowledge
,
affiance
and
intention
of
heart
,
is
not
a
breach
of
the
second
commandment
either
in
the
deviser
or
user
.
All
use
of
images
is
not
condemned
in
the
second
commandment
:
for
carving
and
cutting
is
the
gift
of
God
;
and
therefore
a
lawfull
use
thereof
may
be
made
,
&c.
Memorative
signes
or
monuments
of
Gods
mercies
are
not
unlawfull
.
All
images
simply
forbidden
must
not
(
as
I
conceive
)
be
referred
to
that
commandment
,
Deut.
4.
15.
but
images
made
to
be
worshipped
,
or
ad
cultum
.
And
if
the
speciall
and
the
generall
be
of
the
same
common
nature
,
not
all
inventions
,
but
fained
worship
or
service
is
forbidden
.
For
if
all
stinted
forms
of
publick
prayer
be
a
transgression
of
the
second
commandment
,
then
in
their
common
nature
such
stinted
forms
agree
with
images
devised
for
worship
:
But
stinted
forms
or
prayer
agree
not
in
their
common
nature
with
images
devised
for
worship
.
False
worship
forbidden
in
the
second
commandment
is
opposite
to
the
true
worship
which
must
in
speciall
be
instituted
by
God
:
But
a
stinted
form
of
prayer
is
not
opposite
to
that
worshop
which
must
in
speciall
be
instituted
by
God
.
False
worship
forbidden
in
the
second
commandment
is
in
common
nature
,
use
and
end
one
with
that
positive
worship
which
is
there
commanded
:
But
a
stinted
form
of
prayer
is
a
matter
of
order
,
and
not
for
common
nature
,
use
and
end
one
with
the
true
and
pure
worship
of
God
there
commanded
.
The
pure
worship
of
God
in
spirit
and
truth
is
set
against
the
worship
of
images
:
But
the
pure
worship
of
God
in
spirit
and
truth
is
not
opposite
to
the
worship
of
God
in
a
stinted
form
of
words
.
Against
a
generall
negative
commandment
no
speciall
act
affirmative
is
lawfull
,
unlesse
the
same
be
specially
warranted
by
the
Law-giver
.
But
some
stinted
forms
of
prayer
are
lawfull
which
are
not
in
speciall
warranted
by
the
Law-giver
;
viz.
such
as
we
have
liberty
to
use
,
but
are
not
tyed
to
use
by
any
necessity
of
precept
.
If
a
publick
stinted
form
of
prayer
be
a
breach
of
the
second
commandment
,
then
all
publick
stinted
forms
whereof
there
is
the
same
formall
reason
and
consideration
,
Semper
specialia
generalibus
insunt
,
Pandect.
lib.
50.
tit
.
17.
reg.
147.
both
for
persons
and
things
,
are
breaches
of
the
second
commandment
at
all
times
and
in
all
men
:
(
for
it
cannot
be
,
that
a
perpetuall
commandment
should
be
interpreted
to
forbid
an
act
to
one
man
,
when
,
if
the
formall
reason
and
consideration
be
the
same
in
all
,
it
doth
not
forbid
the
same
to
every
man
.
)
But
every
publick
stinted
form
of
prayer
whereof
there
is
the
same
formall
reason
and
consideration
,
is
not
a
breach
of
the
second
commandment
in
all
men
and
at
all
times
.
For
there
is
the
same
formall
reason
and
consideration
of
a
publick
stinted
form
of
prayers
to
Christians
now
that
there
was
formerly
to
the
Jews
:
The
same
formall
reason
and
consideration
,
I
say
,
not
of
this
or
that
particular
rite
or
ordinance
which
did
peculiarly
agree
to
them
in
respect
of
the
speciall
manner
of
dispensation
proper
to
those
times
;
but
of
a
stinted
form
in
generall
,
which
was
proper
to
them
in
no
consideration
,
but
common
to
us
with
them
.
As
for
example
,
If
the
priests
might
blesse
in
a
stinted
form
of
words
,
the
ministers
of
the
Gospel
may
do
so
likewise
;
If
the
Levites
might
praise
God
in
a
stinted
form
of
thanksgiving
,
the
ministers
of
the
Gospel
may
use
the
Lords
prayer
as
a
prayer
without
addition
or
variation
.
But
all
use
of
a
stinted
form
of
prayer
and
thanksgiving
was
not
a
breach
of
the
second
commandment
in
the
priests
and
Levites
.
If
a
stinted
arbitrary
prayer
be
the
breach
of
the
second
commandment
,
then
is
conceived
prayer
,
when
uttered
,
a
sin
likewise
:
For
they
both
agree
in
the
matter
,
as
of
God
;
in
externall
phrase
of
speech
and
words
,
bo●h
are
of
men
:
in
that
which
maketh
stinted
prayer
a
breach
of
the
second
commandment
,
if
it
be
a
breach
,
there
is
no
difference
.
Therefore
we
conclude
,
That
a
stinted
form
of
prayer
is
not
a
breach
of
the
second
commandment
.
Means
of
Divine
worship
not
ordained
of
God
be
unlawfull
:
Object
.
1.
See
Copy
of
a
Letter
,
pag
5.
&
32.
But
a
stinted
form
of
prayer
is
a
means
of
Divine
worship
not
ordained
of
God
.
Means
of
worship
(
not
to
contend
about
words
)
are
of
two
sorts
.
Answ.
Some
substantiall
;
which
are
so
means
of
worship
,
as
they
be
worship
it self
;
as
the
word
is
used
,
when
we
speak
of
worship
taught
in
the
2.
commandment
:
So
the
sacraments
are
means
of
worship
,
&
branches
of
positive
worship
taught
in
that
precept
.
And
in
this
sense
all
means
of
worship
allowable
are
necessary
by
Divine
precept
,
and
we
are
bound
in
conscience
to
apply
our selves
to
them
as
Gods
ordinance
,
and
not
we
onely
,
but
all
the
churches
throughout
the
world
.
For
such
ordinances
of
God
pertein
to
the
substance
of
worship
,
whereof
nothing
can
be
changed
or
taken
away
but
the
worship
is
changed
,
and
another
made
.
Others
are
mere
accidents
to
the
substantiall
means
,
See
Calvin
.
Inst.
l.
4.
c.
10.
§
14
,
30
▪
31.
Jun.
Animad.
〈◊〉
Bellar.
contr.
3.
l.
4.
cap.
16.
not
.
86
,
87.
&
cap.
17.
not
.
m
,
10
,
11
,
12.
Zinch
.
De
Redempt.
l.
1.
De
cult.
4.
propos
.
Car●wr
.
Answ.
to
the
Rhe●
.
Matth.
15.
§
4.
Whittak
.
De
Pontif.
Rom.
Qu.
7.
pag.
851.
852
,
853.
Calvin
.
opuse
.
De
ver●
reform
.
&
necessi●
.
reformat
.
Calvin
.
Epist.
259.
Zepp●r
.
De
sacraments
,
lib.
3.
cap
12
,
13.
and
deserve
not
to
be
called
means
of
worship
,
and
if
so
called
,
it
is
very
improperly
,
concerning
which
God
hath
given
no
particular
commandment
in
his
word
,
whereunto
the
conscience
is
not
bound
either
to
apply
it self
unto
them
,
or
to
witnesse
against
them
:
and
of
this
sort
are
the
circumstances
of
time
,
place
,
order
,
method
,
phrase
and
stinted
form
of
words
in
the
administration
of
the
holy
things
of
God
;
which
are
no
parts
of
the
worship
,
but
honest
circumstances
of
the
celebration
;
consonant
to
the
generall
rules
given
in
scripture
for
the
right
administration
of
Divine
ordinances
,
but
not
commanded
or
disallowed
in
particular
.
For
generall
rules
are
not
commandments
of
this
or
that
in
particular
,
but
approbations
of
any
particular
,
this
or
another
,
agreeable
to
those
rules
.
The
apostle
in
commanding
that
all
things
be
done
in
order
,
doth
not
command
this
or
that
particular
order
,
nor
forbid
this
or
that
in
particular
because
it
is
not
ordained
of
God
.
In
times
of
persecution
it
is
probable
that
the
Deacon
gave
notice
to
the
faithfull
when
and
where
the
assembly
was
to
be
held
,
Ignat.
ad
●●olycarp
.
&
ad
Hieron
.
or
appointed
it
at
the
present
assembly
,
Walafrid
.
De
reb.
eccles.
c.
5.
Rut
in
times
of
peace
,
by
the
sound
of
a
bell
:
which
invention
some
attribute
to
Sabinian
the
Pope
,
anno
Dom.
604.
Polydor.
Virg.
de
Javent
.
l.
6.
cap.
12.
Others
to
Paulinus
Bishop
of
Nola
,
contemporarie
to
Hierome
,
because
Hierome
mementioneth
this
use
.
Hieron
.
De
regul.
monach.
cap.
33.
&
39.
For
if
all
such
means
or
worship
shall
be
properly
worship
,
then
not
onely
preaching
,
but
the
church
,
pulpit
,
bells
,
bell-man
,
the
phrase
and
method
of
sermons
,
then
each
particular
form
of
prayer
,
the
hower
and
order
shall
be
worship
,
because
they
are
furtherances
thereof
.
If
all
such
means
of
worship
must
be
ordained
of
God
,
or
they
shall
be
unlawfull
,
God
must
have
no
worship
at
all
from
us
,
in
the
means
which
he
himself
hath
ordained
:
because
it
is
impossible
to
use
the
means
he
hath
ordained
,
and
not
to
do
many
things
which
he
hath
not
instituted
.
Book-prayer
is
a
manifest
breach
of
the
second
commandment
.
Object
.
2.
The
reason
,
Answ.
I
conceive
,
is
,
because
words
are
signes
of
our
conceits
,
and
notes
of
the
things
themselves
;
writing
is
a
signe
or
picture
of
the
thing
signified
:
and
so
words
devised
by
men
,
and
books
of
stinted
prayers
,
are
images
or
pictures
of
our
own
devising
.
Smith
,
Differ
.
chap.
6.
And
in
this
sense
onely
can
a
stinted
prayer
be
called
a
devised
worship
.
For
the
matter
of
the
prayer
is
of
God
;
it
is
the
frame
of
words
and
method
onely
that
can
be
challenged
to
be
of
man
:
and
if
devised
words
be
not
images
condemned
,
I
cannot
comprehend
how
the
externall
form
should
be
an
apparent
breach
of
the
second
commandment
.
But
if
this
reason
be
ought
worth
,
it
is
a
manifest
breach
of
the
second
commandment
,
to
preach
,
pray
,
administer
the
sacraments
,
or
reade
the
scriptures
in
a
prescribed
translation
,
nay
in
a
vulgar
tongue
.
For
in
preaching
and
prayer
the
matter
is
of
God
,
holy
and
good
;
but
the
words
and
phrases
,
of
men
.
In
translations
the
matter
is
immediately
inspired
of
God
;
but
the
words
are
devised
of
men
.
The
sacramēts
are
Gods
ordinances
by
speciall
and
expresse
institution
:
but
what
shall
we
say
of
the
outward
form
of
words
used
in
the
administration
?
If
words
devised
by
men
be
images
condemned
by
the
commandments
,
do
we
not
make
one
commandment
of
God
crosse
to
another
,
when
we
say
that
God
requireth
these
things
at
our
hands
,
and
yet
condemneth
all
devised
words
,
without
which
they
cannot
be
performed
?
Particular
duties
affirmative
against
a
generall
negative
commandment
must
have
expresse
warrant
by
way
of
prerogative
and
derogation
from
the
generall
commandment
,
In
toto
ju●e
generi
per
speciem
derogatur
;
&
illud
potissimum
habetur
quod
ad
speciem
directum
est
,
Pandect.
lib.
50.
tit
.
17.
reg.
80.
Cypr.
lib.
1.
epist.
8.
wherein
we
must
not
go
one
jot
beyond
signed
commission
:
Thus
Abraham
was
commanded
to
offer
up
his
son
Isaac
,
which
otherwise
had
been
against
the
sixth
commandment
:
Thus
the
sacraments
are
commanded
to
the
church
,
which
for
the
church
to
devise
of
her self
is
against
the
second
commandment
;
Adulterum
est
,
impium
est
,
sacrilegum
est
,
quodcunque
humano
furore
instituitur
,
ut
dispo●●io
divina
violetur
Ambr.
in
1.
Cor.
11.
Indignus
est
Domino
qui
aliter
mysterium
celebrat
quam
à
Christo
traditum
est
.
Non
enim
potest
devotus
esse
qui
aliter
presumit
quàm
datum
est
ab
Autore
.
and
therefore
it
is
unlawfull
to
institute
other
sacraments
then
God
hath
appointed
,
or
adde
sacramentall
signes
to
them
which
the
Lord
hath
instituted
.
But
to
affirm
the
same
of
devised
words
in
prayer
,
preaching
,
administration
of
the
sacraments
,
and
reading
of
the
scriptures
;
sc.
that
they
were
instituted
of
God
by
particular
warrant
,
and
by
speciall
prerogative
and
derogation
,
would
be
exceeding
strange
.
Signes
religious
then
are
of
two
sorts
:
1.
Vocall
(
if
they
may
be
called
signes
metaphysicall
)
under
which
I
comprehend
naturall
gestures
,
as
they
are
expressions
of
the
inward
affection
;
and
these
are
not
simply
forbidden
or
commanded
in
the
second
commandment
,
nor
do
simply
pertein
to
the
second
commandment
,
but
to
the
precept
rather
which
requireth
the
inward
affection
it self
.
2.
Reall
,
and
such
as
in
common
nature
,
use
and
end
be
one
with
the
positive
ordinances
of
God
;
and
these
are
the
images
forbidden
in
the
second
precept
.
And
seeing
for
the
affirmative
part
,
positive
worship
,
as
it
is
to
be
approved
,
mainteined
and
exercised
purely
according
to
the
institution
is
the
object
of
that
commandment
,
it
seemeth
that
prayer
,
as
it
is
directed
unto
God
onely
,
in
the
mediation
of
Jesus
,
whether
inward
or
outward
,
conceived
in
heart
or
declared
by
word
or
gesture
,
cannot
be
referred
,
as
a
branch
of
positive
worship
,
to
the
second
commandment
.
When
men
pray
to
idols
or
saints
departed
inwardly
or
outwardly
,
they
sinne
against
the
first
commandment
:
If
with
carnall
imaginations
before
an
image
,
they
break
the
second
;
if
lightly
,
vainly
,
irreverently
,
with
the
lips
alone
,
they
sinne
against
the
third
:
But
the
method
,
words
or
phrase
of
speech
,
as
such
,
is
neither
condemned
in
the
second
commandment
,
nor
doth
belong
unto
it
.
Mens
inventions
in
Gods
worship
are
forbidden
in
the
second
commandment
:
Object
.
3.
Johnson
ubi
suprà
,
pag.
33.
Greenwood
,
Against
Gifford
.
pag.
8.
&
18.
But
stinted
prayer
is
the
invention
of
man
,
never
instituted
nor
approved
of
Christ
in
his
Testament
.
Must
this
go
for
currant
without
limitation
,
Answ.
proof
or
explication
,
That
all
inventions
of
men
in
Gods
worship
are
forbidden
in
the
second
commandment
?
What
then
shall
we
say
to
all
devised
words
and
phrases
used
in
Gods
service
?
What
to
all
set
forms
of
catechismes
,
studied
sermons
,
interpretations
of
the
scriptures
,
the
contents
of
chapters
,
the
titles
of
sundry
books
of
scripture
?
What
to
the
divisions
of
them
into
sections
,
Jun.
Animad.
in
Bella●m
.
contr.
5.
l.
2.
cap.
16.
not
.
18.
Rivet
.
Catholic
.
orth.
tract
.
2.
qu.
37.
chapters
and
verses
,
the
interlineary
glosses
,
divers
readings
,
marginall
references
,
the
reading
of
one
part
this
week
,
another
the
next
?
What
of
the
building
and
ordering
of
synagogues
for
the
sanctification
of
the
sabbaths
,
Humane
inventions
forbidden
in
the
second
commandment
,
are
for
common
nature
and
use
one
with
the
positive
worship
of
God
,
unlawfull
because
they
be
not
in
particular
instituted
and
commanded
of
God
:
and
in
that
respect
matters
of
order
,
method
and
phrase
in
themselves
allowed
and
warranted
,
if
done
as
parts
of
positive
worship
are
in
that
respect
unlawfull
.
Act.
15.
21.
&
13.
27.
See
Jun.
Annot.
in
Act.
13.
15.
Buxtorf
.
Com.
Masoret
.
cap.
8.
Mercer
in
Gen.
c.
1.
v.
6.
pag.
16.
&
in
Gen.
6.
8.
pag.
149.
&
cap.
50.
26.
pag.
747.
Sixt.
Senens
.
Biblioth.
lib.
3.
meth.
4.
Rainold
.
de
Idololatr
.
Admonit
.
ad
lectorem
.
Ainsworth
on
Gen.
6.
8.
The
Jewes
under
Antiochus
devised
to
reade
a
portion
of
the
prophets
instead
of
the
law
.
Elias
Thisb
.
in
verb.
Pat.
Hooker
Eccl.
pol.
lib.
5.
§
20.
Cartwr
.
Reply
,
1.
part
.
pag.
157
,
158.
In
the
christian
assemblies
they
had
lectures
out
of
the
prophets
and
apostles
.
Justin
.
Apol.
2.
pag.
162.
Cypr.
l.
2.
Ep.
4.
&
lib.
4.
Ep.
5.
Ambr.
l.
1.
Offic.
cap.
8.
&
Ep.
75.
Concil.
Laodic
.
cap.
16.
Grahan
.
dist.
15.
cap.
3
The
writings
of
the
apostles
are
otherwise
distinguished
by
the
Russians
then
by
us
:
For
in
their
language
there
is
in
S.
Matthew
an
hundred
and
sixteen
chapters
,
the
most
of
them
so
little
that
sometimes
there
is
but
three
little
verses
therein
according
a●
the
sense
of
the
discourse
requireth
;
and
all
that
was
done
by
one
Cyrillus
a
priest
of
the
church
of
Constantinople
:
See
Cathol.
Trad.
qu.
9.
In
times
past
the
Greeks
divided
Matthew
into
sixtie
eight
titles
,
and
three
hundred
fiftie
five
chapters
:
Mark
into
fourtie
eight
titles
,
and
two
hundred
thirty
five
chapters
,
as
Sixtus
Sen●nsis
hath
it
:
John
into
eighteen
titles
,
and
two
hundred
thirtie
two
chapters
.
See
Causabon
initio
suar
.
in
Evangel.
Not.
In
〈◊〉
the
Apoc.
in
distinguished
into
seventy
two
chapters
,
of
Andreas
Cesariensis
into
four
and
twentie
parts
,
and
each
of
these
subdivided
into
three
chapters
.
Amongst
the
Latines
the
Gospel
of
Matthew
was
divided
into
ninety
four
chapters
▪
of
Luke
,
into
one
hundred
an
seven
;
the
Epistle
to
the
Romans
,
into
fiftie
.
The
first
author
of
that
division
which
we
now
follow
,
some
would
have
Hugo
Cardinalis
to
be
,
about
the
year
of
the
Lord
,
1254.
See
Rivet
,
Isagog
ad
Script
.
cap.
29.
§
21.
usque
ad
3●
.
No
man
put
the
verses
in
the
latine
bibles
before
Robert
Stephan
,
and
for
the
new
Testament
,
he
performed
that
first
,
being
holpen
by
no
book
greek
or
latine
,
〈◊〉
.
Stephan
.
Lector
.
in
Concordant
.
Graec.
N.
T.
the
fashion
of
gathering
for
the
repair
of
the
temple
in
Joash
his
time
,
the
swearing
to
the
covenant
under
Asia
,
the
ordination
of
holy
feasts
and
fasts
upon
occasion
?
What
of
the
forms
and
gestures
used
in
oathes
,
of
conceived
prayer
it self
,
of
set
forms
of
worship
,
studied
before
,
and
kept
in
memory
,
as
some
distinguish
;
in
the
same
form
and
with
like
truth
,
we
may
argue
against
them
;
mens
inventions
in
the
worship
of
God
are
forbidden
by
the
second
commandment
:
But
set
forms
of
catechismes
,
studied
sermons
,
interpretations
of
the
scripture
,
&c.
are
mens
inventions
.
The
conclusion
that
followeth
from
these
premisses
is
evidently
false
;
therefore
some
one
of
them
,
if
not
both
,
is
false
also
:
For
of
truth
nothing
but
truth
can
follow
.
And
what
they
can
answer
to
the
premisses
of
this
latter
argument
,
the
same
will
be
sufficient
to
overthrow
the
other
.
Catechizing
is
Gods
ordinance
:
but
this
or
that
form
of
catechisme
in
respect
of
method
and
phrase
of
speech
is
the
collection
and
composition
of
man
.
Reading
the
scripture
is
allowed
of
God
:
but
the
division
of
the
law
into
fiftie
three
or
fiftie
foure
greater
sections
,
and
the
subdivision
of
these
into
lesser
sections
;
the
partitions
of
severall
books
into
chapters
,
and
the
division
of
them
into
verses
;
the
appointing
of
this
or
that
portion
of
the
law
,
the
prophets
,
and
the
evangelists
to
be
read
ordinarily
upon
this
or
that
day
,
is
the
invention
or
devise
of
man
.
Preaching
is
commanded
of
God
,
so
is
the
interpretation
of
the
scripture
;
but
the
phrase
and
method
of
sermons
is
of
men
.
The
matter
of
scripture
is
the
immediate
truth
of
God
,
but
the
words
and
phrases
which
are
as
vessels
to
convey
this
truth
unto
us
(
I
speak
of
translations
,
not
of
the
originall
text
)
are
humane
,
and
not
of
God
by
immediate
inspiration
.
God
commandeth
us
to
call
upon
his
name
both
in
publick
and
private
;
but
the
words
wherein
we
expresse
our
desires
are
our
own
both
in
conceived
and
stinted
prayer
.
These
are
humane
in
respect
of
the
word
and
form
;
Divine
in
respect
of
the
matter
.
And
here
it
must
be
observed
,
that
positive
worship
or
means
(
for
these
two
in
this
sense
are
all
one
)
opposed
to
humane
inventions
,
Thou
shalt
not
make
to
thy self
,
s●
without
commandment
from
God
expresse
and
particular
:
As
by
his
commandment
Moses
made
the
C●rubims
in
the
Sanctuary
,
Ex.
25.
1●
.
&
the
brasen
serpent
in
the
wildernesse
,
Numb
.
21.
8.
If
we
speak
of
humane
inventions
forbidden
in
the
second
commandment
,
they
are
such
devised
worship
as
is
not
commanded
&
determined
by
God
,
and
ca●not
be
opposed
to
such
things
as
have
warrant
and
allowance
onely
from
the
generall
rules
of
s●ripure
.
is
that
which
must
be
warranted
by
particular
institution
,
and
not
by
the
light
of
reason
,
according
to
the
generall
rules
of
scripture
.
As
for
example
,
the
sacraments
are
positive
worship
or
means
of
worship
,
and
they
have
particular
expresse
institution
:
but
the
form
or
manner
of
administration
,
as
it
respecteth
decency
,
order
and
edification
,
is
not
positive
worship
or
means
thereof
in
the
sense
before
mentioned
;
and
therein
it
sufficeth
,
if
all
things
be
done
according
to
the
generall
rules
of
scripture
,
the
light
of
reason
directing
in
particulars
what
is
decent
and
to
edification
.
So
then
devised
worship
is
unlawfull
:
but
it
is
lawfull
to
worship
God
in
a
form
of
words
devised
;
for
the
form
is
not
worship
,
but
the
prayer
tendred
in
that
form
.
Mens
inventions
in
Gods
worship
that
be
of
the
same
nature
and
use
with
true
worship
or
means
of
worship
ordained
of
God
,
be
unlawfull
:
but
method
,
order
,
phrase
of
speech
devised
by
man
,
was
never
judged
an
invention
unlawfull
.
Book-prayer
in
an
image
or
similitude
of
spirituall
prayer
,
Object
.
4.
All
〈…〉
for
〈◊〉
is
idolatry
,
Greenwood
,
pag.
8.
Johnson
,
ubisup●●
.
which
indeed
it
is
not
:
and
the
book
,
as
idoles
,
supplyeth
the
place
of
the
world
and
spirit
.
The
accusation
is
grievous
:
Answ.
but
if
we
crave
a
reason
thereof
,
we
shall
find
them
as
farre
to
seek
as
forward
to
accuse
.
Is
it
onely
a
similitude
of
prayer
,
because
it
hath
onely
the
externall
form
of
prayer
,
but
wanteth
the
soul
and
life
thereof
?
They
might
easily
answer
themselves
;
As
it
is
penned
or
printed
it
hath
onely
the
externall
form
,
and
so
it
is
not
properly
a
prayer
:
but
as
it
is
rehearsed
with
understanding
,
affiance
of
heart
,
and
fervency
,
it
hath
the
true
and
whole
nature
of
prayer
.
And
by
what
reason
can
a
book-prayer
be
called
an
image
of
true
prayer
which
will
not
agree
to
prayer
first
conceived
and
then
uttered
?
For
if
it
be
uttered
with
the
lips
without
the
intention
of
the
heart
,
it
is
a
bare
similitude
:
and
if
the
other
be
read
or
uttered
after
an
holy
manner
,
with
that
affection
which
God
requireth
in
prayer
,
it
is
true
and
acceptable
prayer
.
Words
without
the
heart
are
but
empty
sounds
,
whether
read
,
or
pronounced
out
of
the
memory
,
or
ex
tempore
:
and
if
the
voice
be
joyned
with
the
heart
it
is
pleasant
melody
,
though
our
petitions
be
read
out
of
a
book
.
But
the
book
then
(
saith
he
)
supplieth
the
room
of
the
word
and
spirit
.
Nothing
lesse
:
For
the
word
of
God
directeth
us
what
to
ask
,
even
when
we
reade
our
prayers
upon
a
book
,
so
long
as
we
crave
with
understanding
things
agreeable
to
the
will
of
God
:
And
the
spirit
doth
enable
and
stirre
us
up
to
desire
that
which
is
according
to
Gods
will
and
our
necessity
.
We
may
utter
requests
with
our
lips
in
conceived
prayer
without
the
aid
and
assistance
of
the
holy
Ghost
,
and
so
we
may
in
a
penned
prayer
;
but
offer
up
the
sighs
and
grones
of
the
heart
we
cannot
without
his
grace
.
It
is
no
more
lawfull
to
use
any
strange
manner
of
prayer
,
Object
.
5.
then
it
was
to
use
strange
fire
or
strange
incense
in
time
of
the
law
:
Johnson
,
〈…〉
God
not
as
himself
commandeth
,
but
after
your
〈…〉
,
Ainsw
.
Considerat
.
exam.
pag
▪
4.
Psal.
141.
2.
Apoc.
8.
3
,
4.
But
a
stinted
form
of
prayer
is
a
strange
manner
of
prayer
.
The
proposition
we
grant
,
Answ.
if
rightly
understood
:
otherwise
symbolicall
and
analogicall
arguments
,
if
the
proposition
be
not
rightly
taken
,
are
very
dangerous
.
But
a
stinted
form
of
prayer
is
no
strange
manner
of
worship
;
because
in
it
all
things
required
to
the
nature
of
true
prayer
may
be
observed
.
In
the
word
of
God
we
have
direction
given
,
to
whom
,
for
what
,
with
what
heart
and
affection
,
to
what
end
a
man
ought
to
pray
:
but
in
what
method
or
frame
of
speech
he
is
to
be
a
petitioner
,
we
find
nothing
prescribed
in
particular
,
neither
do
we
judge
any
thing
necessary
,
more
then
this
,
That
order
,
decency
,
and
edification
be
observed
.
That
which
hath
the
common
nature
,
definition
,
use
and
end
of
worship
,
but
wanteth
Divine
authority
and
institution
to
make
it
approved
and
true
worship
,
that
is
strange
in
the
worship
of
God
:
But
the
method
and
phrase
of
speech
hath
not
the
common
nature
,
definition
,
use
or
end
of
worship
or
prayer
belonging
unto
it
.
As
conceived
prayer
so
a
set
form
of
prayer
is
for
substance
and
nature
agreeable
to
the
rules
of
direction
delivered
in
the
word
of
truth
,
though
for
method
and
words
both
the
humane
.
Let
our
brethren
set
down
out
of
the
word
of
God
what
is
necessarily
and
essentially
required
to
the
nature
and
being
of
true
prayer
,
&
shew
(
if
they
be
able
)
that
some
one
or
other
condition
or
requisite
cannot
be
observed
in
a
prescript
or
stinted
form
.
If
this
cannot
be
done
(
as
I
think
it
never
hath
nor
can
be
)
how
dare
they
esteem
or
style
it
a
strange
worship
?
They
tell
us
,
God
hath
not
ordained
that
manner
of
worship
.
But
this
phrase
,
the
manner
of
worship
,
is
used
two
wayes
:
first
,
as
it
noteth
the
substantiall
means
of
worship
ordained
of
God
by
speciall
institution
:
secondly
,
as
it
is
put
for
the
outward
order
or
form
how
this
worship
or
means
of
worship
is
performed
.
A
third
signification
might
be
added
,
as
when
we
say
the
third
commandment
teacheth
in
what
manner
the
name
and
ordinances
of
God
are
to
be
used
.
Now
if
it
be
taken
in
the
first
or
third
signification
,
the
outward
frame
of
words
,
order
,
and
method
is
neither
means
nor
manner
of
worship
,
either
in
preaching
,
prayer
,
or
administration
of
the
sacraments
.
If
in
the
second
,
the
word
of
God
doth
not
prescribe
any
particular
form
,
Aug.
in
epist.
121.
cap.
12.
stinted
or
not
stinted
,
as
necessary
,
but
doth
warrant
both
as
allowable
:
For
where
nothing
is
in
particular
commanded
touching
the
externall
form
of
words
and
order
in
which
our
petitions
should
be
presented
to
the
Lord
,
Quam
libèt
〈◊〉
verba
dicimus
,
nihil
aliud
dicimus
quam
in
ista
Dominica
oratione
positum
est
,
si
reet●
&
congruenter
●ramus
.
there
we
are
left
at
liberty
.
And
to
put
religion
in
reading
or
uttering
words
in
a
stinted
or
conceived
form
,
where
God
hath
laid
no
bond
upon
the
conscience
,
what
is
it
lesse
then
superstition
?
〈◊〉
,
ubi
〈◊〉
,
pag.
29.
If
the
phrase
of
speech
be
modus
or
medium
cultûs
,
as
it
is
referred
to
the
second
commandment
,
〈◊〉
certum
est
,
Deum
ipsum
〈◊〉
requi●
〈◊〉
neque
accepta●e
superstitionem
〈…〉
.
then
it
is
instituted
,
commanded
and
determined
of
God
in
particular
,
then
that
and
none
other
is
lawfull
and
necessary
:
for
so
it
is
in
all
parts
of
his
positive
worship
.
Those
sacramentall
signes
which
God
hath
designed
in
the
covenant
,
are
necessary
,
and
those
onely
lawfull
:
and
if
method
and
phrase
of
speech
be
medium
cultûs
in
the
same
sense
,
the
like
must
be
said
of
that
also
.
In
substance
a
prayer
read
and
conceived
is
all
one
,
and
the
one
is
no
more
a
strange
manner
of
worship
then
the
other
.
And
here
let
it
be
observed
,
that
all
these
objections
are
made
against
all
use
of
stinted
or
read
prayers
,
publick
or
private
,
voluntary
or
imposed
,
sound
and
pertinent
as
well
as
corrupt
,
and
cannot
be
restrained
to
a
form
imposed
upon
the
minister
of
the
congregation
to
be
used
continually
,
and
that
corrupt
and
faulty
.
The
matter
,
Object
.
6.
if
supposed
to
be
alike
from
God
,
as
being
truth
and
according
to
sound
doctrine
;
the
manner
(
in
that
we
call
conceived
prayer
)
is
the
same
which
nature
teacheth
and
scripture
approveth
,
and
is
the
onely
way
in
which
the
prayers
of
all
holy
men
recorded
in
scripture
since
Christ
have
been
carried
,
as
the
Papists
themselves
grant
.
But
for
the
manner
or
way
of
book-prayer
,
we
have
not
so
much
as
example
in
scripture
for
it
.
The
strength
of
this
reason
let
us
view
in
the
like
:
Answ.
Mr
Smith
would
prove
the
originals
not
to
be
given
as
helps
before
the
eye
in
worship
,
Smith
,
Difference
of
the
church
,
chap.
10.
pag.
6.
Because
upon
the
day
of
Pentecost
and
many
yeares
after
the
churches
of
the
new
Testament
did
use
no
books
in
time
of
spirituall
worship
,
but
prayed
,
prophesied
,
and
sung
psalmes
merely
out
of
their
hearts
,
Acts
2.
4
,
42.
&
10.
44
,
48.
&
19.
6.
1.
Cor.
14.
15
,
17
,
26
,
37.
Because
no
example
can
be
shewed
of
any
man
,
ordinary
or
extraordinary
,
that
at
or
after
the
day
of
Pentecost
used
a
book
in
praying
,
prophesying
and
singing
of
Psalmes
:
if
yea
,
let
it
be
done
,
and
we
yield
.
And
against
the
use
of
translations
for
the
hearers
thus
he
argueth
;
Idem
,
cap.
17.
The
Prophets
and
Apostles
wrote
books
,
but
did
never
divide
their
books
into
chapters
and
verses
:
Seeing
therefore
that
chapters
and
verses
were
of
mans
invention
,
hence
it
followeth
,
before
chapter
and
verse
came
in
,
the
hearers
could
not
turn
to
search
their
books
in
time
of
hearing
.
The
Apostles
in
quoting
testimonies
of
the
prophets
do
not
quote
chapter
and
verse
,
but
onely
say
,
It
is
written
,
The
scripture
saith
,
The
holy
Ghost
saith
:
thereby
teaching
us
that
there
is
no
use
of
chapter
and
verse
for
searching
in
time
of
hearing
.
Never
was
there
mention
made
of
any
hearer
that
ever
had
his
book
to
search
in
time
of
hearing
.
The
reasons
be
the
same
,
and
yet
I
perswade
my self
,
they
that
dislike
a
stinted
form
of
prayer
will
not
allow
of
the
conclusion
which
Mr
Smith
would
inferre
.
As
for
the
reason
it self
,
whatsoever
can
be
truly
spoken
of
the
excellency
,
profit
and
use
of
conceived
prayer
,
we
freely
and
willingly
admit
:
but
betwixt
it
and
stinted
prayer
there
is
no
such
disagreement
,
that
if
the
one
be
praised
,
the
other
must
needs
be
cast
out
of
doores
;
if
the
one
be
allowed
,
the
other
must
needs
be
a
breach
of
the
second
commandment
.
Nature
teacheth
,
that
from
the
abundance
of
the
heart
the
mouth
should
speak
:
and
in
the
use
of
a
stinted
form
,
repeated
by
memory
,
or
read
upon
a
book
,
the
mouth
speaketh
from
the
abundance
of
the
heart
;
else
in
the
stinted
use
of
psalms
,
prayers
or
prayses
the
saints
of
God
recorded
in
scripture
spake
not
from
the
heart
.
If
no
example
of
any
holy
man
since
Christ
be
recorded
in
scripture
who
hath
tendered
his
prayers
to
God
in
a
stinted
form
of
words
,
or
read
them
out
of
a
book
,
is
this
any
thing
against
that
practice
?
Is
not
the
approved
practice
of
the
church
of
the
Jews
grounded
upon
reasons
common
to
them
and
us
,
and
of
perpetuall
equity
,
sufficient
to
justifie
an
act
or
order
,
though
no
example
can
be
brought
for
it
out
of
the
new
testament
?
I
have
not
heard
nor
read
of
such
an
exception
in
a
matter
of
this
nature
in
any
writer
,
old
or
new
,
Popish
or
Protestant
;
and
consider
,
I
pray
,
what
dangerous
consequences
would
follow
thereupon
?
I
will
not
presse
them
,
because
upon
second
thoughts
(
I
make
no
question
)
it
will
appear
farre
amisse
.
If
in
that
particular
of
stinted
prayer
we
find
not
example
,
will
it
not
suffice
if
from
grounds
of
scripture
we
can
prove
it
lawfull
,
and
that
all
things
required
in
prayer
may
be
observed
in
a
stinted
form
?
If
in
that
particular
there
be
none
examples
,
will
it
not
suffice
that
analogicall
examples
of
things
of
the
same
nature
and
kind
may
be
produced
?
And
then
it
will
not
be
hard
to
find
examples
since
Christ
for
the
use
of
stinted
prayer
,
as
we
shall
shew
hereafter
.
But
what
if
none
example
could
be
produced
of
that
or
the
like
practice
?
The
scripture
doth
not
descend
to
give
particular
commandment
or
example
for
every
thing
perteining
to
order
or
manner
of
administration
of
Divine
things
:
It
is
sufficient
that
there
be
generall
rules
found
for
that
purpose
,
according
to
which
particulars
must
be
directed
.
Nay
,
which
is
more
,
sundry
things
are
not
onely
lawfull
but
necessary
,
for
which
you
can
bring
no
example
out
of
the
word
of
God
,
neither
before
nor
since
Christ
.
I
will
spare
to
mention
particulars
,
because
I
would
not
teach
profane
men
to
wrangle
.
God
may
have
as
much
honour
or
more
in
our
publick
assemblies
,
Object
.
7.
if
a
stinted
form
were
not
used
.
And
this
is
a
certain
truth
,
That
whatsoever
the
worship
and
service
of
God
may
spare
without
detriment
either
to
the
honour
of
God
or
edification
of
Saints
,
is
superfluous
,
and
so
but
a
vain
invention
.
If
all
this
be
granted
,
it
will
not
follow
,
Answ.
that
a
stinted
form
is
against
the
second
commandment
,
of
the
same
common
nature
with
an
image
.
For
in
publick
administration
of
Gods
service
,
in
the
outward
order
,
method
and
phrase
many
things
are
laid
aside
by
the
most
,
and
might
be
spared
by
all
men
,
which
are
against
no
commandment
.
And
the
like
may
be
said
of
sundry
observations
.
The
custome
of
godfathers
and
godmothers
in
baptisme
,
of
calling
an
assembly
by
the
sound
of
a
bell
,
of
buriall
in
church-yards
might
be
spared
,
and
yet
not
against
the
second
commandment
.
When
there
be
many
wayes
or
means
whereby
a
thing
may
be
atteined
,
it
is
not
an
idle
invention
ordinarily
to
choose
the
one
or
other
,
as
seemeth
expedient
.
Mr
Robinson
disputeth
thus
against
our
stinted
form
of
prayer
;
It
cannot
be
an
ordinance
of
Christ
,
because
the
church
may
perfectly
and
entirely
worship
God
without
it
,
with
all
the
parts
of
holy
and
spirituall
worship
,
as
did
the
apostolick
churches
for
many
yeares
before
such
Liturgie
was
devised
or
imposed
.
I
should
think
both
these
reasons
carry
the
same
sense
,
sc.
That
that
may
be
spared
without
which
the
church
may
perfectly
and
entirely
worship
God
with
all
parts
of
holy
and
spirituall
worship
.
And
if
that
be
the
meaning
,
then
I
deny
that
to
be
a
superfluous
or
vain
invention
which
might
be
spared
without
detriment
either
to
the
honour
of
God
or
edification
of
Saints
.
For
set
forms
of
blessing
,
catechismes
,
administration
of
the
sacraments
,
be
not
superfluous
and
vain
inventions
,
and
yet
all
parts
of
Gods
spirituall
worship
may
perfectly
and
entirely
be
performed
without
them
.
It
is
not
from
God
by
particular
institution
as
a
substantial
means
or
help
of
worship
,
that
this
or
that
division
of
scripture
be
observed
,
much
lesse
that
which
the
Jews
used
,
or
is
now
observed
in
our
church
:
But
the
division
is
of
God
,
as
that
which
is
done
according
to
the
generall
rules
of
scripture
may
be
said
to
be
from
him
:
which
is
not
to
the
purpose
.
The
use
of
a
set
translation
of
holy
scripture
to
be
read
in
the
congregation
by
such
or
such
portions
or
sections
,
is
no
vain
invention
:
the
distribution
of
it
into
chapters
and
verses
,
the
quotation
of
chapter
and
verse
,
the
marginall
references
,
are
no
superfluous
devises
:
and
yet
the
church
may
perform
all
parts
of
Gods
worship
entirely
and
perfectly
without
these
,
as
did
the
apostolick
churches
.
The
prescribing
of
a
set
form
of
psalmes
to
be
sung
by
all
the
people
jointly
together
,
is
no
superfluous
devise
,
and
yet
it
may
be
spared
without
detriment
either
to
the
honour
of
God
or
edification
of
the
people
,
as
it
was
in
the
apostolick
churches
for
many
years
:
Of
which
more
in
the
next
chapter
.
Set
forms
of
confessions
of
churches
,
set
forms
of
professions
of
faith
to
be
used
in
the
publick
worship
of
God
,
be
not
vain
inventions
,
and
yet
you
may
say
of
them
as
you
do
of
stinted
forms
of
prayer
,
They
may
be
spared
,
There
is
no
example
for
them
in
scripture
since
Christ
.
The
word
consubstantiall
is
not
necessary
,
as
without
which
the
doctrine
of
that
truth
of
the
Divinity
of
our
Saviour
Christ
cannot
be
mainteined
;
(
for
that
were
to
accuse
the
holy
pen-men
of
scripture
)
yet
was
it
not
an
idle
or
superfluous
invention
.
In
some
reformed
churches
before
preaching-time
the
church
assembled
hath
the
scriptures
read
in
such
order
that
the
whole
canon
thereof
is
oftentimes
in
one
yeare
run
through
:
In
others
there
is
no
such
order
of
simple
reading
,
but
,
besides
their
set
sermons
,
two
chapters
are
paraphrastically
expounded
,
The
scriptures
of
God
are
not
all
of
one
sort
:
some
part●
be
easie
,
some
parts
be
hard
:
Direction
where
to
begin
in
reading
,
and
how
to
proceed
,
is
not
altogether
superfluous
.
●ustinian
the
Emperour
appointeth
an
order
for
the
reading
of
the
Laws
;
what
books
and
titles
he
would
have
read
the
first
yeare
,
and
what
the
second
,
&c.
Justinian
.
in
Prooem.
Pandect.
Caluin
.
epist.
87.
Quod
ad
formulam
precum
,
&c.
val●è
probo
ut
illa
certa
exstet
à
qua
pastoribus
discedere
in
functione
non
liceat
,
tam
ut
consulatur
quorundam
simplicitati
&
imperitiae
,
quàm
ut
certiùs
ità
constet
omnium
inter
se
ecclesiarū
consensus
,
&c.
with
the
principall
points
thereof
taken
and
applyed
unto
their
auditours
:
Neither
of
these
simply
necessary
,
nor
yet
superfluous
inventions
.
To
kneel
in
prayer
,
yea
to
prescribe
that
men
shall
ordinarily
kneel
in
publick
prayer
,
if
with
conveniency
they
may
,
is
not
an
idle
invention
;
and
yet
men
may
pray
sitting
,
standing
,
falling
upon
the
face
.
Men
may
meet
together
to
worship
God
at
fit
time
,
in
convenient
place
;
observe
due
order
,
method
,
moderation
in
length
,
according
to
the
abilities
and
necessities
of
the
people
,
without
rules
and
prescriptions
for
that
purpose
:
and
yet
rules
,
prescriptions
and
precedents
are
not
idle
inventions
.
And
though
it
be
possible
to
worship
God
aright
and
further
the
edification
of
his
Saints
as
much
without
as
with
a
set
form
,
yet
a
set
form
of
prayer
devised
and
consented
unto
(
if
it
were
possible
)
by
all
the
sound
,
true
,
orthodox
churches
in
the
world
,
is
in
many
respects
expedient
;
such
a
form
as
being
free
from
all
exception
,
apprved
of
all
,
might
testifie
their
sweet
harmonie
and
concent
.
And
the
like
may
be
said
of
forms
of
catechismes
,
See
Calvin
Opuse
.
epist.
catechis
.
&
epist.
87.
confessions
,
&c.
A
stinted
form
then
of
publick
prayer
is
not
one
in
common
nature
with
images
devised
for
worship
,
nor
opposite
to
the
worship
which
must
in
speciall
be
instituted
of
God
;
it
is
no
vain
or
superfluous
devise
,
much
lesse
an
humane
invention
condemned
in
the
second
commandment
.
It
is
not
strange
at
all
,
Object
.
8.
that
one
and
the
same
thing
should
be
a
sin
in
one
and
not
in
another
;
If
by
the
same
thing
you
mean
the
same
materially
onely
.
And
if
that
which
was
lawfull
to
all
people
,
priests
and
Levites
in
the
old
Testament
,
cannot
be
unlawfull
now
,
then
neither
circumcision
nor
any
other
Jewish
rite
is
now
unlawfull
to
us
.
True
it
is
,
Answ.
that
one
and
the
same
thing
may
be
sin
in
one
and
not
in
another
,
when
the
reasons
and
considerations
be
not
the
same
:
as
that
which
a
man
is
bound
to
do
by
speciall
calling
or
office
,
may
be
sin
in
another
which
is
not
called
and
appointed
pointed
to
that
service
.
And
many
things
were
lawfull
in
the
old
Testament
,
being
according
to
Gods
word
,
that
are
not
so
now
,
viz.
things
that
were
proper
and
peculiar
to
them
and
those
times
in
respect
of
the
manner
of
dispensation
Divine
.
Privilegia
quaedam
causae
sunt
,
quaedam
personae
:
et
id●o
quaedam
ad
haeredem
transmittuntur
,
quae
causae
sunt
;
quae
personae
sunt
,
ad
haeredem
nontranseunt
,
Pandect.
lib.
50.
tit
.
17.
reg.
196.
But
things
which
have
grounds
and
reasons
common
to
those
and
our
times
,
in
respect
of
persons
and
things
,
and
do
not
in
peculiar
respects
belong
unto
them
onely
,
these
,
if
lawfull
to
them
,
are
lawfull
to
us
;
and
,
if
forbidden
to
us
,
they
are
forbidden
to
them
.
And
of
this
sort
is
a
stinted
form
of
prayer
or
blessing
,
not
peculiar
to
them
but
common
to
us
with
them
,
not
a
priviledge
of
the
persons
but
of
the
cause
.
It
is
given
for
a
rule
concerning
examples
,
That
a
reason
drawn
from
them
doth
necessarily
conclude
,
See
Jun.
in
Jud.
v.
6
,
7.
&
Append.
parall
.
sacr.
par.
11.
Rainold
.
Censur
.
tom.
2.
praelect.
188
,
189
,
190
,
&c.
sc.
cùm
unum
particulare
ab
alio
particulari
probatur
vi
similitudinis
communis
toti
generi
sub
quo
ea
particularia
continentur
:
But
the
publick
use
of
a
stinted
,
free
,
arbitrarie
form
of
prayer
,
praise
,
or
blessing
,
is
grounded
upon
reasons
and
considerations
common
to
the
priests
or
Levites
and
the
ministers
of
the
Gospel
;
the
things
are
like
,
and
this
likenesse
is
common
to
the
whole
kind
;
not
materiall
circumstance
can
be
named
which
should
appropriate
it
unto
them
onely
.
Therefore
if
the
publick
stinted
use
of
prayer
or
blessing
was
not
a
breach
of
the
second
commandment
in
them
,
it
is
not
a
sin
against
that
commandment
in
us
.
It
is
objected
,
that
their
forms
were
not
as
ours
,
strictly
imposed
,
ordinarily
to
be
used
without
so
much
as
the
variation
of
a
word
.
But
this
unlooseth
not
the
knot
,
but
rather
tyeth
it
the
faster
.
For
if
it
be
a
sin
against
the
second
commandment
to
use
such
a
form
,
it
must
not
be
done
once
:
If
it
be
no
sin
,
it
is
not
made
sinfull
by
this
,
that
it
is
used
this
week
,
or
the
next
,
as
occasion
is
offered
.
If
it
be
lawfull
to
use
the
Lords
prayer
as
a
stinted
form
,
it
is
not
made
unlawfull
,
that
I
use
it
in
these
precise
words
without
addition
or
alteration
.
And
if
the
priests
were
not
tyed
to
one
precise
form
of
blessing
without
addition
or
alteration
,
yet
might
they
lawfully
use
one
form
without
addition
or
variation
;
and
that
which
was
allowable
in
them
,
is
not
unlawfull
in
us
,
upon
the
same
grounds
and
considerations
.
So
that
we
may
summe
up
this
reason
thus
;
If
publick
stinted
forms
of
blessing
,
prayer
,
or
praise
,
might
be
used
ordinarily
by
the
priests
,
Levites
,
and
ministers
of
the
Gospel
without
addition
or
alteration
,
then
all
stinted
forms
to
be
used
ordinarily
without
addition
or
alteration
be
not
a
breach
of
the
second
commandment
,
in
common
nature
one
with
an
image
devised
for
worship
.
But
the
priests
and
Levites
in
the
time
of
the
Law
,
and
the
ministers
of
the
Gospel
in
the
New
Testament
,
might
ordinarily
use
a
stinted
form
without
addition
or
alteration
.
Or
thus
it
may
be
framed
;
If
a
publick
stinted
form
of
prayer
be
unlawfull
,
then
either
simply
and
absolutely
all
stinted
forms
to
be
used
in
publick
,
or
such
onely
as
are
to
be
used
ordinarily
without
alteration
or
addition
,
or
such
onely
as
be
corrupt
and
faulty
:
But
a
publick
stinted
form
is
not
simply
and
absolutely
unlawfull
:
for
then
this
exception
,
That
it
is
to
be
used
ordinarily
and
without
alteration
,
is
vain
and
superfluous
;
not
onely
because
it
is
ordinarily
to
be
used
without
alteration
or
addition
:
for
then
that
consideration
taken
away
,
a
stinted
form
should
be
just
and
lawfull
;
as
also
then
it
should
be
lawfull
at
one
time
to
use
this
or
that
phrase
of
speech
,
unlawfull
at
another
,
when
yet
the
same
occasion
requireth
it
.
If
onely
because
corrupt
and
faulty
,
then
a
stinted
form
is
not
an
humane
invention
,
a
breach
of
the
second
commandment
,
an
idole-prayer
,
a
superfluous
devise
to
be
condemned
;
then
the
fault
and
corruption
removed
,
the
form
it self
is
lawfull
to
be
used
without
addition
or
variation
.
A
stinted
form
of
prayer
is
not
unlawfull
to
him
that
needeth
it
,
Object
.
9.
as
not
able
largely
to
expresse
his
own
desires
,
or
lay
open
his
wants
particularly
:
but
to
him
that
is
able
and
needeth
it
not
it
is
unlawfull
;
because
in
such
case
a
set
form
of
prayer
is
an
arbitrary
help
or
furtherance
forbidden
by
the
second
commandment
.
But
then
a
set
form
of
prayer
in
words
devised
by
others
or
by
a
mans
self
,
Answ.
is
not
unlawfull
because
stinted
or
devised
,
not
of
it self
,
nor
to
all
,
but
by
accident
onely
.
Then
it
is
not
a
devised
worship
,
strange
incense
,
an
idole-prayer
,
an
image
of
prayer
,
forbidden
in
the
second
commandment
:
for
whatsoever
is
verified
of
a
generall
as
generall
,
is
verified
of
all
underneath
it
.
Then
they
must
not
say
,
Humane
inventions
in
Gods
worship
are
forbidden
;
but
,
Humane
inventions
in
the
worship
of
God
are
lawfull
to
them
that
need
them
,
unlawfull
to
them
that
need
them
not
,
because
arbitrarie
.
Then
the
exception
of
using
a
stinted
form
ordinarily
without
alteration
or
addition
is
altogether
fruitlesse
:
for
the
form
is
unlawfull
because
arbitrarie
.
And
for
the
thing
it self
,
it
is
an
unwritten
tradition
,
because
it
hath
no
ground
in
scripture
.
For
it
is
a
received
rule
,
That
all
distinctions
in
Divinity
not
grounded
upon
the
word
of
God
,
are
unwritten
traditions
,
indeed
humane
unwarrantable
inventions
and
additions
.
But
this
distinction
,
That
a
stinted
form
of
prayer
is
warrantable
to
him
that
needeth
it
,
because
of
his
inability
,
unwarrantable
to
him
that
needeth
it
not
,
is
grounded
upon
no
text
of
scripture
,
or
solid
consequence
drawn
from
thence
.
All
arbitrarie
helps
and
furtherances
in
Gods
service
are
not
forbidden
in
the
second
commandment
;
nor
any
help
or
furtherance
,
because
arbitrarie
in
this
sense
;
that
is
,
no
help
or
furtherance
devised
in
Gods
worship
that
is
lawfull
to
one
because
he
needth
it
,
is
forbidden
to
another
by
the
second
commandment
because
he
needeth
it
not
.
Wille●
,
Contr.
11.
qu.
1.
Append
.
&
Cont.
12.
qu.
2.
Piscat
.
in
Matth.
28
▪
19.
Schol.
M●ldonat
.
in
Matth.
28.
19.
Cham.
Panstr
.
tom.
4.
De
Bapt.
l.
5.
c.
3.
§.
5.
Johnson
,
De
prec
.
&
●turg
.
pag.
28
,
29.
The
method
of
sermons
and
prayers
,
set
forms
of
catechismes
,
blessings
,
and
baptizing
are
arbitrarie
helps
and
furtherances
,
as
they
are
called
;
(
as
whether
we
preach
by
doctrine
,
reason
and
use
,
or
in
another
method
;
begin
with
confession
or
thanksgiving
;
use
this
precise
form
of
words
,
I
baptize
thee
&c.
or
,
Be
thou
baptized
,
&c.
)
but
not
forbidden
in
the
commandment
.
Helps
and
furtherances
in
Gods
worship
(
so
to
speak
,
because
I
would
not
contend
about
words
)
are
of
two
sorts
:
Some
necessary
,
and
in
nature
and
use
the
same
with
the
true
worship
of
God
instituted
by
his
Highnesse
particularly
;
and
these
are
unlawfull
if
devised
by
men
,
because
devised
,
Jer.
7.
31.
&
19.
5.
neither
can
any
necessity
be
pretended
to
excuse
them
.
Col.
2.
22
,
23.
For
in
the
point
of
Gods
worship
,
Deut.
12.
30
,
31
,
32.
what
is
of
the
substance
of
worship
and
in
conscience
necessary
,
that
if
it
be
not
determined
of
God
and
instituted
by
him
,
is
unlawfull
.
Others
are
mere
circumstances
concerning
the
method
,
phrase
,
externall
manner
of
celebration
;
which
are
not
determined
by
God
,
and
therefore
no
particular
is
unlawfull
which
is
according
to
the
generall
rules
in
scripture
.
Deut.
12.
8.
9.
Thus
for
the
place
of
sacrifice
,
Gen.
8.
20.
&
12.
7
&
13
▪
1●
.
&
20.
15.
&
26.
2●
.
&
33.
20.
before
it
was
determined
,
it
was
lawfully
in
any
place
,
because
no
place
was
designed
:
but
after
it
was
once
determined
,
it
was
lawfull
in
no
place
but
that
alone
.
●xod
.
17.
15.
&
24
▪
4
▪
Voluntary
and
free-will-offerings
might
be
offered
at
any
time
,
because
for
them
no
time
was
determined
:
Deut.
12
▪
5
,
6
,
11
,
1●
,
14.
but
the
passeover
might
be
celebrated
onely
at
one
time
,
Lev
▪
1.
2
,
3.
&
2.
1.
because
the
precise
time
of
it
was
determined
.
Deut.
12.
5
,
6
,
26
,
27.
In
all
matters
of
positive
worship
and
determined
circumstances
,
by
the
word
of
God
,
Ex.
12.
6.
such
onely
are●
lawfull
as
the
word
of
God
hath
enjoyned
;
Nu●a
.
9
▪
3.
and
all
things
are
forbidden
which
are
not
commanded
.
Omnia
sunt
〈…〉
Con●essa
,
Gloss.
ad
D●g
.
●o
47.
tit
.
2j
.
l●g
.
3.
But
in
circumstances
and
matters
of
order
not
determined
,
no
particular
is
necessary
,
and
all
such
are
lawfull
as
be
consonant
to
the
generall
rules
given
in
scripture
;
and
that
,
if
agreeable
to
the
generall
rules
,
〈…〉
sunt
permiss●quae
non
inven●untur
prohibita
,
Gloss.
ad
Dig.
l.
4.
tit
.
6.
leg
.
2●
.
is
lawfull
which
is
not
forbidden
.
And
so
in
this
particular
,
if
God
had
determined
any
prescript
form
of
prayer
,
either
for
some
time
or
for
ever
,
to
all
men
or
some
onely
,
that
form
to
such
and
at
such
times
had
been
necessary
,
and
that
alone
lawfull
,
because
determined
.
If
God
had
tied
men
to
conceived
prayer
without
any
set
or
stinted
form
devised
by
themselves
or
imposed
by
others
,
that
alone
had
been
lawfull
,
because
determined
:
But
seeing
we
are
enjoyned
to
pray
,
confesse
sinne
,
entreat
▪
mercy
,
and
no
set
form
determined
;
therefore
any
fit
form
is
warrantable
,
one
as
well
as
another
.
For
where
the
law
hath
put
no
difference
,
it
is
not
for
us
to
distinguish
.
Let
it
be
demanded
of
a
man
when
he
prayeth
,
why
he
useth
that
form
he
then
useth
,
what
answer
can
he
return
but
this
,
That
no
form
is
determined
,
and
so
any
Fitting
form
is
warrantable
?
Or
if
he
answer
otherwise
in
effect
,
he
shall
answer
amisse
;
as
not
knowing
the
true
ground
of
the
lawfulnesse
of
that
he
doth
.
No
man
hath
authoritie
to
devise
any
substantiall
means
of
worship
,
which
must
be
referred
to
the
second
commandment
,
no
more
then
he
may
teach
new
doctrines
or
institute
new
sacraments
in
Gods
church
upon
his
own
head
.
But
the
order
,
phrase
,
or
method
,
which
is
devised
by
man
,
is
no
worship
of
God
.
And
if
we
put
no
difference
betwixt
the
positive
worship
of
God
,
which
he
hath
in
particular
commanded
,
and
must
not
be
devised
of
men
,
and
the
order
,
phrase
and
method
in
which
his
worship
is
performed
,
it
is
not
possible
to
worship
God
aright
without
sinne
.
But
if
we
shall
loo●
more
narrowly
into
the
former
distinction
,
we
shall
find
it
flat
contradictorie
to
it self
and
to
the
commandment
.
For
by
arbitrarie
furtherances
we
must
understand
,
not
devised
furtherances
,
which
this
answer
granteth
to
be
lawfull
,
but
furtherances
which
are
not
necessary
to
one
man
though
lawfull
to
another
.
And
then
whereas
the
second
commandment
forbiddeth
devised
worship
,
which
is
unlawfull
,
as
contrary
to
the
eternall
rule
of
righteousnesse
;
by
this
answer
arbitrarie
furtherances
,
not
devised
furtherances
,
should
be
condemned
:
which
is
clean
contrary
to
the
scope
and
end
of
the
commandment
.
For
example
,
when
the
commandment
saith
,
Thou
shalt
not
make
to
thy self
any
graven
image
,
&c.
If
a
man
shall
distinguish
thus
,
Devised
images
are
not
unlawfull
to
him
that
needth
,
but
onely
arbitrarie
images
,
sc.
to
him
that
needeth
them
not
,
should
he
not
speak
contrary
to
the
commandment
?
The
case
is
the
same
in
this
particular
:
For
the
things
forbidden
in
the
second
commandment
are
in
generall
nature
one
with
an
image
,
sc.
devised
worship
,
which
carrieth
not
the
stamp
or
approbation
of
God
.
And
when
a
stinted
or
set
form
of
prayer
is
impleaded
as
contrary
to
that
royall
precept
,
do
they
not
speak
contradictories
that
say
,
A
stinted
form
is
lawfull
to
him
that
needeth
it
,
but
an
arbitrarie
form
unlawfull
,
viz.
a
stinted
or
devised
form
,
to
him
that
needeth
it
not
?
For
this
is
as
much
as
to
say
,
devised
worship
is
lawfull
and
acceptable
in
him
that
needeth
that
help
;
but
arbitrarie
worship
,
to
wit
,
to
him
that
needeth
it
not
,
is
forbidden
▪
Actions
lawfull
in
case
or
upon
condition
onely
,
Object
.
10.
the
case
being
amoved
,
become
unlawfull
:
As
for
David
to
eat
the
shew-bread
:
and
in
case
the
woman
be
not
able
to
bring
a
lambe
for
her
burnt-offering
,
then
a
young
pigeon
shall
be
accepted
.
Now
the
lawfulnesse
of
a
stinted
form
of
prayer
lieth
onely
in
case
of
some
necessitie
,
as
a
naturall
help
to
supply
some
defect
.
Many
things
no
question
are
lawfull
in
case
of
necessitie
which
in
a
time
free
are
unlawfull
.
Answ.
But
the
things
unlawfull
out
of
case
of
necessitie
,
are
such
as
God
hath
forbidden
in
his
word
;
as
the
eating
of
shew-bread
,
&c.
whereas
no
reason
hath
been
alledged
to
prove
the
use
of
a
stinted
form
unlawfull
,
more
out
of
then
in
the
case
of
necessitie
.
Also
that
necessitie
which
doth
legitimate
an
action
unlawfull
out
of
case
of
necessity
,
Lex
cess●t
ubi
necessitas
venit
,
Gratian.
Decr.
p.
2.
q.
1.
can
.
1.
cap.
41.
must
either
free
us
from
the
commandment
,
or
is
in
speciall
dispensed
withall
by
God
himself
:
But
necessity
of
a
stinted
form
,
to
free
from
the
obligation
of
the
second
commandment
,
or
dispensation
by
way
of
prerogative
in
that
case
,
none
hath
,
nor
can
be
shewed
.
David
did
eat
the
shew-bread
and
sinned
not
,
Matth.
12.
1
,
2.
vers.
5
,
●
.
sc.
in
case
of
extremitie
:
For
ceremoniall
precepts
must
give
place
to
morall
duties
.
The
priests
in
the
temple
profane
the
sabbath
,
not
simply
and
properly
,
but
according
to
the
opinion
of
the
adversaries
,
if
every
action
of
the
hand
do
profane
the
sabbath
:
or
they
profane
the
sabbath
,
because
they
do
that
by
the
appointment
of
God
which
otherwise
would
be
a
profanation
both
of
the
temple
and
the
sabbath
.
If
the
woman
be
not
able
,
then
in
stead
of
a
lamb
a
young
pigeon
shall
be
accepted
,
because
the
Law-giver
hath
so
appointed
:
otherwise
(
I
should
think
)
it
had
been
sinne
for
the
poor
woman
to
bring
a
pigeon
that
was
not
of
ability
to
bring
a
lamb
:
For
her
extreme
necessitie
had
freed
her
from
the
law
,
but
authoritie
she
had
none
to
institute
one
rite
in
the
place
of
another
.
If
we
apply
these
instances
to
the
matter
in
hand
,
they
will
not
hold
:
For
God
never
forbad
a
stinted
form
of
prayer
;
never
gave
commandment
,
that
whosoever
did
offer
the
sacrifice
of
prayer
should
bring
a
conceived
prayer
;
nor
by
dispensation
speciall
and
peculiar
warranted
him
that
wanteth
a
conceived
,
to
bring
a
book-prayer
.
And
if
the
cases
be
like
,
(
I
should
think
)
the
Lord
would
have
prescribed
a
set
form
for
the
weak
and
feeble
Christian
,
as
he
hath
appointed
the
oblation
of
the
poor
woman
,
and
not
left
him
to
seek
up
and
down
he
knoweth
not
where
,
and
to
bring
an
humane
invention
in
stead
of
pure
and
true
worship
.
And
if
the
Lord
have
determined
any
set
form
in
that
ca●e
,
then
the
weak
Christian
must
use
that
alone
and
none
other
.
Let
this
distinction
passe
for
currant
,
and
what
commandment
is
there
which
may
not
be
deluded
:
For
,
consonant
to
these
positions
,
we
may
say
,
Images
must
not
be
devised
for
worship
,
but
in
some
case
of
necessitie
:
for
they
may
be
naturall
helps
to
teach
or
stirre
up
affection
,
as
well
as
a
book
may
be
a
naturall
help
to
supply
some
defect
in
prayer
:
The
minister
must
not
use
wine
,
milk
,
or
rose-water
as
the
outward
signe
in
baptisme
,
unlesse
it
be
in
some
case
of
necessity
,
as
a
naturall
help
to
supply
the
defect
of
water
:
The
midwife
must
not
baptize
out
of
the
case
of
necessity
,
when
the
minister
is
at
hand
;
but
in
case
of
necessity
she
is
a
naturall
help
to
supply
the
defect
of
a
minister
:
The
pastour
must
be
apt
to
teach
,
unlesse
it
be
in
case
of
necessity
,
when
an
ignorant
man
is
chosen
to
supply
his
room
:
A
man
must
not
defraud
or
circumvent
his
neighbour
;
it
is
true
,
unlesse
it
be
in
case
of
necessity
.
This
also
seemeth
strange
,
that
a
book
should
be
a
naturall
help
to
supply
some
defect
in
case
of
necessitie
,
and
cease
to
be
naturall
when
voluntarily
used
as
an
help
and
furtherance
by
him
that
needeth
it
not
.
The
conclusion
of
all
is
this
;
That
a
stinted
publick
form
of
prayer
is
the
breach
of
no
commandment
,
no
forbidden
invention
of
man
,
either
in
the
deviser
or
user
,
in
the
case
of
necessity
or
otherwise
.
CHAP.
IIII.
It
is
as
lawfull
to
pray
unto
God
in
a
form
of
words
devised
by
others
,
as
to
sing
psalmes
to
the
praise
of
God
in
a
stinted
form
of
words
prescribed
by
others
.
IF
it
be
lawfull
to
sing
psalmes
to
the
prayse
of
God
in
a
stinted
form
of
words
prescribed
by
others
and
devised
by
man
,
3.
Arg.
then
likewise
to
pray
unto
God
in
a
stinted
form
devised
by
others
.
For
as
prayer
is
an
ordinance
of
God
and
a
branch
of
his
worship
,
so
is
singing
of
psalmes
to
the
prayse
of
God
:
As
God
hath
left
no
stinted
form
of
prayer
for
his
church
whereunto
he
hath
tied
all
men
and
all
churches
,
no
more
hath
he
prescribed
any
stinted
form
of
singing
as
necessary
for
all
times
and
churches
in
the
new
Testament
:
As
the
one
must
be
done
with
the
heart
and
spirit
,
so
the
other
:
As
in
the
one
the
words
are
devised
by
men
and
prescribed
by
others
,
so
in
singing
of
psalmes
:
If
the
one
be
the
invention
of
man
,
a
strange
prayer
,
the
similitude
of
a
prayer
;
the
other
is
an
invention
of
man
,
a
strange
psalme
,
the
similitude
of
a
psalme
.
And
if
a
man
be
disposed
to
reason
against
singing
of
psalmes
in
a
form
of
words
devised
by
others
,
he
might
more
plausibly
argue
,
That
in
the
infancy
of
the
church
,
when
God
saw
a
set
form
of
psalmes
to
be
necessarie
,
he
inspired
holy
men
to
pen
holy
and
divine
psalmes
,
which
might
be
of
use
for
that
time
,
when
such
worship
was
required
:
but
in
the
times
of
the
new
Testament
no
set
form
of
singing
is
prescribed
of
God
;
no
authoritie
is
given
to
the
church
or
ordinary
officers
to
prescribe
any
set
form
which
might
be
of
use
to
all
churches
;
there
is
neither
precept
for
nor
precedent
of
any
prescript
form
of
singing
in
the
scripture
since
Christs
time
;
all
essentiall
parts
of
Gods
worship
may
be
performed
without
it
,
as
appeareth
by
the
examples
of
the
primitive
churches
:
and
seeing
God
never
commanded
nor
promised
to
accept
any
such
stinted
forms
,
it
is
a
manifest
breach
of
the
second
commandment
.
These
and
such
like
arguments
do
make
as
strongly
in
every
point
against
a
stinted
form
of
psalmes
as
against
a
prescript
form
of
prayer
.
But
I
have
not
read
,
that
the
singing
of
psalmes
in
a
prescript
form
devised
by
others
is
unlawfull
.
Singing
of
psalmes
and
praying
differ
many
wayes
:
Object
.
1.
Robins
.
Justis
.
against
Bern.
pag.
467.
as
,
Many
psalmes
are
for
instruction
onely
;
and
those
psalmes
which
contein
prayers
,
are
written
for
our
instruction
.
Copy
of
a
Letter
,
pag.
7
,
8.
Johnson
,
De
prec
.
&
liturg
.
pag.
14
,
15.
In
prayer
,
the
minister
alone
uttereth
the
words
,
the
people
adding
their
Amen
in
the
end
;
but
in
singing
,
every
person
in
the
church
pronounceth
every
word
and
syllable
aloud
.
Greenwood
,
Against
Giff.
pag.
13.
You
speak
like
an
ignorant
man
to
say
that
singing
is
prayer
,
&c.
The
psalmes
are
parts
of
scriptures
,
wherein
God
speaketh
unto
us
,
teaching
and
instructing
us
,
and
we
our selves
,
and
one
another
mutually
.
Prayers
are
poured
forth
in
prose
;
psalmes
in
verse
.
In
prayer
we
beg
things
necessary
for
our selves
and
others
;
in
psalmes
we
praise
God
for
mercies
received
,
Answ.
&c.
It
is
vain
to
examine
or
alledge
these
or
such
like
differences
,
because
they
make
nothing
to
weaken
the
force
of
the
argument
.
For
be
the
differences
never
so
many
in
these
and
other
particulars
,
in
this
they
agree
,
that
they
be
parts
of
worship
to
be
performed
according
to
the
will
and
commandment
of
God
:
and
therefore
if
a
stinted
form
of
prayer
be
unlawfull
,
because
not
commanded
or
ordained
of
God
;
a
stinted
form
of
psalmes
,
not
bearing
the
Lords
stamp
,
must
come
under
the
same
censure
,
unlesse
they
can
plead
speciall
dispensation
for
it
.
And
if
a
prescript
form
of
psalmes
not
commanded
of
God
be
allowable
and
may
be
used
in
Gods
service
,
a
stinted
form
of
prayer
is
unjustly
censured
for
that
reason
.
It
is
a
received
rule
,
Quicquid
convenit
tali
quà
tale
,
convenit
omni
tal●
.
A
Quatenus
ad
Omne
valet
argumentum
.
If
stinted
prayer
be
unwarrantable
because
it
is
not
appointed
of
God
;
a
stinted
form
of
singing
not
commanded
must
not
be
used
.
If
a
prescript
form
of
singing
not
commanded
of
God
be
approveable
in
his
sight
,
for
that
cause
a
stinted
form
of
prayer
must
not
be
disliked
.
One
circumstance
that
putteth
a
materiall
difference
in
the
thing
or
person
from
whence
the
argument
or
reason
of
likenesse
is
drawn
,
is
sufficient
to
weaken
its
force
:
but
twentie
particular
differences
betwixt
the
branches
of
worship
weaken
not
an
argument
drawn
from
the
agreement
of
the
branches
in
the
common
nature
of
worship
:
Of
which
sort
this
is
.
The
Anabaptists
may
put
many
differences
betwixt
circumcision
and
baptisme
;
and
yet
the
argument
is
good
against
them
,
Infants
of
Christian
parents
ought
to
be
baptized
,
because
the
children
of
Jews
in
covenant
were
circumcised
.
For
let
the
particular
differences
be
never
so
many
,
in
this
they
agree
,
That
they
are
both
sacraments
of
initiation
,
and
so
belong
to
them
that
be
in
covenant
,
sc.
the
faithfull
and
their
seed
.
The
Papists
put
many
differences
betwixt
circumcision
and
the
sacraments
of
the
new
Testament
;
and
yet
this
is
a
good
&
strong
argument
,
Circumcision
is
a
seal
of
the
righteousnesse
of
faith
,
therefore
the
sacraments
are
seals
of
the
covenant
of
grace
.
For
however
circumcision
and
baptisme
and
the
Lords
supper
differ
in
their
particular
natures
,
in
the
common
authour
,
nature
and
end
of
sacraments
they
agree
.
This
is
a
sound
and
good
reason
,
that
lay-men
and
midwives
ought
not
to
baptize
,
Because
God
hath
coupled
together
the
authoritative
preaching
of
the
word
and
administration
of
the
sacraments
;
and
yet
it
is
no
hard
matter
to
assigne
many
particular
differences
betwixt
the
word
and
sacraments
.
A
caviller
might
easily
have
found
out
many
particular
differences
betwixt
the
sin
of
the
angels
and
the
Sodomites
,
and
those
against
whom
the
Apostle
writeth
;
but
that
had
not
infringed
his
argument
from
those
examples
.
It
is
a
superfluous
thing
to
heap
up
differences
which
are
nothing
to
the
point
in
hand
.
And
if
we
compare
this
answer
with
the
reasons
marshalled
to
fight
against
a
stinted
form
of
prayer
,
it
doth
plainly
overthrow
and
put
them
to
slight
.
For
thus
they
must
needs
run
,
Means
of
Divine
worship
not
ordained
of
God
are
unlawfull
;
to
wit
,
in
stinted
prayer
,
but
not
in
forms
of
praising
God
.
All
strange
worship
is
unlawfull
:
But
a
stinted
form
of
prayer
is
strange
worship
,
sc.
when
the
minister
speaketh
alone
to
God
,
but
not
when
the
congregation
pronounceth
every
word
with
the
minister
:
for
then
either
a
devised
form
is
not
strange
worship
,
or
all
strange
worship
is
not
unlawfull
.
Mens
inventions
in
Gods
worship
are
unlawfull
:
what
all
inventions
or
devised
forms
?
No
,
but
devised
forms
in
prose
,
not
in
verse
;
when
we
pray
,
not
when
we
praise
God
;
when
we
speak
to
God
,
not
when
we
admonish
one
another
.
Because
this
answer
cometh
often
,
I
desire
our
brethren
to
consider
,
whether
any
other
construction
can
possibly
be
made
of
it
then
this
,
and
whether
ought
can
be
spoken
more
grosse
and
contradictory
to
their
positions
.
The
discourses
that
I
have
seen
against
stinted
forms
of
prayer
in
generall
need
no
other
confutation
,
but
an
understanding
reader
to
observe
how
in
this
answer
they
turn
the
edge
of
their
own
weapons
against
themselves
.
The
penmen
of
the
psalmes
were
prophets
extraordinarily
assisted
and
immediately
by
God
designed
to
that
work
;
Object
.
2.
Copy
of
a
Letter
,
pag
8.
so
are
not
the
authours
of
the
Liturgie
.
This
is
not
to
the
purpose
.
Answ.
For
the
psalmes
penned
by
the
prophets
are
paterns
and
forms
of
spirituall
songs
,
but
not
set
forms
prescribed
to
us
as
psalmes
to
be
sung
in
those
very
words
and
forms
.
Though
the
psalmes
be
parts
of
the
canonicall
scripture
,
our
brethren
must
esteem
the
use
of
them
as
a
prescript
form
to
be
the
devise
of
man
;
because
God
hath
not
given
them
to
that
end
,
nor
by
his
commandment
tied
us
and
all
churches
to
them
and
none
others
,
in
the
precise
form
of
words
.
When
in
the
new
Testament
we
are
exhorted
to
sing
psalmes
,
Eph.
5.
19.
they
will
not
say
that
we
are
tied
to
Davids
psalmes
,
Col.
3.
16.
or
other
songs
given
by
immediate
Divine
inspiration
.
If
therefore
a
prescript
form
of
psalmes
be
lawfull
,
Euseb.
Hist.
lib.
2.
cap.
17.
sheweth
out
of
Philo
,
that
the
first
Christians
were
accustomed
to
sing
prop●ios
hymnos
.
Et
hist.
lib.
5.
cap.
28.
it
must
be
of
such
as
are
devised
by
men
,
and
not
immediately
inspired
by
the
holy
Ghost
.
Besides
,
we
cannot
say
that
the
psalmes
as
they
are
sung
in
metre
in
our
churches
,
or
(
for
ought
I
know
)
in
any
churches
in
the
Christian
world
,
are
the
immediate
and
infallible
truth
of
God
,
given
by
inspiration
of
God
,
any
more
then
we
can
say
of
an
holy
paraphrase
upon
the
scripture
,
The
primitive
church
had
certain
hymnes
composed
and
sung
to
the
honour
of
Christ
.
Theodoret.
lib.
4.
cap.
29.
that
it
is
the
scripture
it self
.
In
the
new
Testament
since
Christ
we
have
no
precedent
of
any
stinted
form
of
singing
recorded
in
scripture
:
and
if
we
look
to
the
practice
of
the
times
after
the
Apostles
,
we
shall
find
the
church
used
other
hymnes
,
and
not
scripture-psalmes
onely
.
Ephrem
made
hymnes
and
psalmes
in
the
Syrian
tongue
,
and
the
same
were
sung
at
the
solemn
●easts
of
martyrs
.
And
Sozomen
saith
plain
,
the
same
hymnes
and
psalmes
were
sung
in
the
churches
of
Syria
.
See
Concil.
Laod.
can
.
59.
Concil.
Toletan
.
4.
can
.
12.
There
is
a
necessity
of
having
forms
of
psalmes
set
down
in
words
;
Object
.
3.
not
so
of
prayers
.
In
psalmes
there
is
of
necessitie
required
a
certain
known
form
of
words
,
that
two
or
more
may
sing
together
,
according
to
the
nature
of
the
ordinance
,
wherein
many
joyning
vocally
do
make
concent
or
harmony
.
By
which
it
appeareth
how
unadvisedly
these
ministers
and
others
do
thus
again
and
again
urge
set
forms
of
psalmes
to
prove
set
forms
of
prayers
.
Robinson
,
Against
.
Bern.
pag.
46●
.
Copie
of
a
Letter
,
pag.
7.
In
the
new
Testament
we
have
no
precedent
for
the
manner
of
singing
recorded
in
scripture
:
Answ.
and
in
the
primitive
churches
following
the
Apostles
times
it
was
various
,
Tot
penè
psalle●●um
chori
quot
gentium
diversit●●es
,
Hieron
ep.
17.
ad
Marc.
cap
6.
Of
singing
by
course
,
Euseb.
l.
2.
cap.
17.
Socrat.
lib.
6.
cap.
8.
Theodoret.
l.
2.
cap.
24.
&
lib.
4.
cap.
2●
.
Plin.
Epist.
lib.
10.
ep.
97.
Basil
.
epist.
63.
ad
Cleric
.
Neocesariens
.
N●z●anz
.
Funebr
.
orat
.
de
Basil
.
August
.
Confess
.
lib.
9
c.
7.
Tertull.
ad
uxor
.
l.
2.
extr.
dicit
psalmum
inter
,
duos
sonare
.
The
councell
of
Laodicea
,
can
.
15.
forbiddeth
any
to
sing
but
him
to
whom
the
office
of
singing
doth
pertein
.
Hieron
.
in
epist.
ad
Rustic
.
Dicas
psalmum
in
ordine
tuo
.
Hieron
.
co●
.
1●
Eph.
l.
2.
ad
cap.
5.
Gratian.
Dist.
92.
cap.
1.
3.
Of
singing
modulation
of
the
voice
,
Augustin
.
Confess
.
l.
9.
c.
6
,
7.
&
l.
10.
cap.
33.
Of
〈…〉
together
,
Ambr.
Hexamer
.
l
3.
c.
5.
Responsoriis
psalmorum
,
cantu
vir●●um
,
mulierum
,
virginum
,
parv●lorum
▪
consonus
undarum
fragor
resulta●
.
And
〈…〉
orantis
populi
consistens
quis
extra
ecclesiam
vocem
:
spectet
celebres
hymnorum
sonitus
.
See
Conc.
Carthag
.
4.
can
.
10.
〈…〉
cap.
132
,
133.
Harm
.
Confess
confess
.
Helvet
.
cap.
23.
Zanch.
De
〈…〉
D●
pol.
eccl.
l.
1.
cap
15.
Bellarm.
De
oper.
in
part
.
cap.
14.
16.
〈…〉
carucrint
,
nec
ab
aliis
damnatae
sunt
.
Pamel
.
in
C●pr
.
De
●rat
.
Dom.
no●
.
6.
according
to
the
custome
of
severall
nations
;
sometimes
by
one
,
the
rest
hearing
;
sometimes
by
course
or
quire-wise
,
as
the
women
answered
the
men
,
Exod.
15.
(
See
Jun.
Exod.
15.
)
and
sometimes
by
the
whole
multitude
;
and
sometimes
it
was
but
like
fair
long
reading
,
with
modulation
of
the
voyce
.
The
primitive
Fathers
therefore
did
not
judge
it
necessary
that
the
psalmes
should
be
sung
by
the
whole
multitude
that
were
present
.
And
if
it
be
necessary
,
yet
is
not
a
prescribed
form
in
that
respect
necessary
.
In
preaching
and
prayer
both
,
before
that
people
can
joyn
with
the
minister
,
a
stinted
form
of
words
is
necessary
;
and
this
is
all
can
be
said
of
singing
.
This
or
that
form
prescribed
is
necessarie
in
neither
;
a
stinted
form
is
necessary
in
both
.
The
people
cannot
sing
with
the
minister
,
unlesse
what
is
to
be
sung
be
represented
unto
them
in
a
set
form
of
words
;
nor
can
they
joyn
in
prayer
,
or
attend
to
the
word
preached
,
unlesse
the
matter
of
prayer
or
preaching
be
conveyed
to
their
understanding
in
a
set
form
of
words
.
Is
a
minister
able
to
expresse
the
necessities
of
the
people
or
the
doctrine
of
salvation
in
a
form
of
words
devised
and
studied
by
himself
,
and
is
he
not
able
by
meditation
and
study
to
dictate
or
compose
a
psalme
to
be
sung
by
the
people
as
occasion
requireth
?
And
if
he
be
able
to
compose
a
psalme
,
in
respect
of
the
form
of
words
and
method
,
is
not
a
stinted
form
of
singing
a
devised
help
,
an
arbitrary
help
to
him
,
and
so
forbidden
,
as
it
was
said
of
prayer
?
Christ
hath
given
gifts
unto
his
ministers
for
preaching
and
prayer
;
hath
he
not
for
singing
of
psalmes
also
?
And
if
it
be
a
dishonour
to
Christ
(
as
some
affirm
)
that
they
should
use
a
form
of
prayer
devised
by
others
,
is
it
not
a
dishonour
likewise
that
they
should
use
a
form
of
singing
devised
by
others
,
as
not
enabled
with
gifts
of
themselves
to
furnish
the
necessities
of
the
church
?
When
prescribed
and
set
forms
of
psalmes
were
necessary
in
the
church
of
the
Jews
,
did
the
Lord
commit
this
office
to
the
priests
,
Levites
,
or
ordinary
officers
of
the
church
,
or
to
the
prophets
extraordinarily
inspired
and
called
of
God
to
this
purpose
?
To
whom
hath
the
Lord
committed
that
charge
,
and
given
ordinary
authoritie
to
prescribe
forms
of
singing
in
the
churches
in
the
new
Testament
?
If
thee
be
such
difference
,
as
is
pretended
,
betwixt
the
devised
forms
of
praying
and
singing
,
it
is
necessary
that
he
that
denieth
the
one
to
be
lawfull
and
challengeth
liberty
in
the
other
,
should
shew
his
commission
.
Copy
of
a
Letter
,
pag.
11.
Christ
fitteth
his
servants
with
gifts
for
the
whole
work
of
the
ministery
,
to
pray
as
well
as
to
preach
by
their
own
gifts
:
for
prayer
is
an
ordinance
of
the
new
Testament
as
well
as
preaching
;
and
they
are
made
able
thereunto
,
not
by
shewing
the
sufficiency
of
other
men
whose
prayer
they
reade
;
but
their
sufficiency
is
of
God
enabling
them
.
Thus
our
brethren
reason
against
read
or
prescribed
prayer
;
and
doth
not
the
same
hold
as
truly
against
the
use
of
a
prescribed
psalme
?
To
sing
psalmes
is
an
ordinance
of
the
new
Testament
,
and
the
minister
of
God
is
enabled
to
sing
as
well
as
to
pray
by
his
own
gifts
;
otherwise
he
is
not
enabled
for
the
whole
work
of
his
ministery
:
and
if
he
reade
or
sing
a
psalme
,
whose
gifts
doth
he
exercise
therein
?
This
necessitie
being
presupposed
,
I
would
know
,
whether
that
particular
form
of
singing
,
devised
by
man
and
prescribed
by
others
,
be
an
humane
invention
or
no
?
If
it
be
the
devise
of
man
,
then
it
is
forbidden
in
the
second
commandment
,
as
they
say
:
If
it
be
not
of
man
,
then
it
must
be
of
God
by
speciall
institution
and
immediate
inspiration
:
then
the
self-same
form
of
words
issuing
from
the
same
cause
or
authour
should
be
humane
,
if
delivered
in
form
of
prayer
;
and
Divine
,
in
form
of
a
psalme
.
Whereas
this
necessitie
is
onely
an
adjunct
to
the
thing
,
and
doth
not
so
change
the
nature
of
it
as
to
make
that
which
is
of
man
by
common
gifts
to
be
from
God
by
speciall
institution
;
as
it
must
in
this
case
,
according
to
their
tenent
.
I
would
know
further
,
whether
this
devised
or
prescribed
form
of
singing
be
an
acceptable
worship
and
service
of
God
or
no
?
If
it
be
,
then
some
worship
devised
by
men
is
acceptable
to
God
in
case
of
necessitie
:
which
cannot
be
admitted
:
If
it
be
not
worship
,
then
a
devised
form
of
prayer
cannot
be
condemned
as
a
devised
worship
.
And
therefore
if
there
be
any
such
necessity
,
as
is
pretended
,
it
should
rather
exempt
from
the
practice
of
singing
then
give
liberty
to
a
devised
form
which
God
hath
not
warranted
nor
approved
.
For
it
is
a
rule
in
Divinity
,
That
against
a
generall
negative
precept
no
particular
affirmative
can
be
lawfull
,
unlesse
that
particular
be
warranted
in
scripture
:
For
the
scripture
should
not
be
perfect
,
to
furnish
the
man
of
God
completely
to
every
good
work
,
In
religion
there
is
no
truth
,
but
grounded
upon
the
scriptures
;
no
errour
or
heresie
,
but
repugnant
to
the
scriptures
;
no
hereticks
,
but
refuted
by
scriptures
,
Whitak
.
Against
Rainolds
,
chap.
3.
if
a
particular
affirmative
not
warranted
in
speciall
might
be
lawfull
against
a
generall
negative
;
seeing
in
that
case
a
man
can
have
no
sure
ground
to
rest
on
.
But
against
this
supposed
generall
negative
precept
,
forbidding
all
humane
inventions
in
Gods
worship
,
all
devised
helps
and
furtherances
,
all
strange
worship
,
there
is
no
particular
warrant
allowing
it
in
singing
psalmes
.
When
all
devised
worship
is
condemned
,
how
shall
the
conscience
be
assured
that
this
particular
devised
worship
shall
be
accepted
?
No
necessity
excuseth
in
the
doing
,
of
a
thing
otherwise
unlawful
,
but
that
which
exempteth
from
the
commandment
in
that
case
.
Now
whether
that
pretended
necessity
of
a
set
form
should
exempt
from
the
generall
negative
precept
forbidding
all
devised
forms
as
will-worship
(
as
they
expound
it
)
or
from
the
affirmative
precept
of
singing
of
psalmes
,
let
them
judge
who
put
the
exception
.
Necessitie
which
hath
no
law
,
in
some
particular
case
,
presupposeth
some
free
time
wherein
that
pressing
necessitie
hath
no
place
;
&
then
what
necessity
hath
found
out
for
remedy
,
that
must
cease
,
the
necessity
ceasing
:
But
that
any
necessity
which
lieth
continually
upon
all
churches
,
as
doth
the
singing
in
a
prescript
form
,
if
they
sing
at
all
,
should
warrant
them
to
do
that
which
is
contrary
to
a
general
negative
precept
,
is
a
tradition
in
Divinity
never
heard
of
before
.
The
reason
therefore
standeth
still
in
force
;
If
it
be
lawfull
to
praise
God
in
a
form
of
words
devised
by
man
,
it
is
lawfull
also
to
pray
to
God
in
a
stinted
form
;
and
an
arbitrary
form
is
altogether
as
lawfull
as
a
devised
form
.
And
if
Christians
shall
not
withdraw
themselves
from
the
stinted
prayers
of
the
congregation
before
a
materiall
difference
be
shewed
in
these
particulars
,
and
that
destinction
of
Arbitrary
and
Necessary
devised
forms
be
proved
by
scripture
or
solid
reason
,
the
world
shall
end
(
I
am
confident
)
before
they
separate
.
And
thus
some
other
objections
made
against
a
stinted
Liturgie
are
answered
.
It
is
Gods
ordinance
,
Object
.
4.
that
the
churches
should
be
edified
by
their
gifts
who
minister
unto
them
,
and
that
in
prayer
as
well
as
in
preaching
:
and
Christ
●itteth
all
his
servants
with
gifts
for
the
whole
work
of
the
ministery
:
But
in
reading
a
stinted
Liturgie
a
minister
doth
not
edifie
the
church
with
his
own
gifts
.
This
reason
concludeth
not
against
a
publick
stinted
Liturgie
as
a
breach
of
the
second
commandment
or
a
devised
worship
,
Answ.
nor
as
unlawfull
in
it self
,
but
by
accident
onely
,
as
it
hindreth
the
edification
of
the
church
by
the
ministers
own
gifts
.
But
I
desire
to
know
whether
it
be
not
lawfull
for
the
minister
at
all
in
the
publick
execution
of
his
office
or
any
part
thereof
to
make
use
of
other
mens
gifts
;
or
that
he
must
not
make
use
of
other
mens
onely
,
and
not
of
his
own
at
all
.
If
the
former
;
it
is
not
proved
by
any
text
of
scripture
:
If
the
later
;
it
maketh
nothing
against
the
use
of
stinted
prayer
.
In
every
part
of
his
publick
function
,
preaching
,
prayer
,
blessing
,
singing
,
administration
of
the
sacraments
,
reading
of
the
scriptures
,
a
minister
may
and
ought
to
make
use
of
the
gifts
of
others
.
In
exposition
of
scripture
he
may
make
use
of
the
divers
readings
,
marginall
notes
,
interlineary
glosses
,
marginall
references
;
he
may
make
use
of
the
gifts
of
linguists
,
translatours
,
paraphrasts
,
and
commentatours
to
explain
hard
phrases
,
find
out
the
coherence
and
meaning
of
the
text
,
&c.
In
matters
of
controversie
,
of
the
labours
and
gifts
of
them
that
have
travelled
most
painfully
therein
:
In
application
of
doctrine
he
may
make
use
of
such
as
have
handled
that
matter
more
soundly
,
fully
,
pithily
then
he
is
able
:
and
in
the
act
of
preaching
,
of
all
these
joyntly
or
severally
,
as
he
doth
utter
what
he
hath
gathered
out
of
his
notes
or
memory
.
Calvine
,
a
man
of
great
learning
,
admirable
dexteritie
of
wit
,
singular
skill
in
the
Hebrew
tongue
,
was
yet
pleased
in
his
commentaries
upon
the
psalmes
to
make
great
use
of
Vatablus
annotations
.
Mercer
in
his
exquisite
Commentary
upon
Job
was
not
a
little
holpen
by
the
sermons
of
Calvine
upon
the
same
book
.
Mollerus
is
pleased
for
the
most
part
to
gather
his
observations
upon
the
psalmes
word
for
word
professedly
out
of
Calvine
.
See
Moller
.
in
Psalm
,
epist.
dedicat
.
How
many
sermons
and
tractates
be
extant
at
this
day
wherein
we
may
observe
those
that
follow
to
have
done
more
then
track
the
steps
of
them
that
have
gone
before
them
,
and
this
without
rebuke
?
In
prayer
a
minister
may
use
the
gifts
of
others
,
to
furnish
himself
with
method
,
words
,
matter
and
arguments
;
and
utter
his
meditations
,
as
upon
meditation
he
hath
digested
them
,
by
such
helps
:
yea
,
he
may
use
those
very
expressions
and
forms
which
others
have
used
before
him
,
when
they
be
more
fit
and
moving
then
of
himself
he
could
reach
unto
.
In
singing
psalmes
,
though
the
minister
be
able
to
turn
them
into
more
grave
,
solid
,
exact
metre
then
usuall
,
and
nearer
to
the
originall
,
yet
it
is
not
denied
but
he
may
make
use
of
other
mens
gifts
inferiour
to
his
own
.
In
reading
the
scripture
in
a
prescribed
translation
,
which
is
a
part
of
Gods
publick
worship
,
whose
gifts
doth
the
minister
make
use
of
?
what
ministeriall
gift
is
exercised
or
manifested
therein
?
Every
child
of
twelve
or
thirteen
yeares
old
,
in
respect
of
the
outward
act
,
is
as
well
able
to
reade
a
chapter
as
the
stinted
Liturgie
.
They
answer
,
Object
.
2.
that
,
Copy
of
a
Letter
,
pag.
12.
Between
publick
reading
of
scriptures
and
publick
reading
of
prayers
there
be
two
differences
:
First
,
the
publick
reading
of
the
scripture
is
Gods
ordinance
;
but
stinted
prayers
have
not
warrant
from
the
word
.
Secondly
,
reading
of
the
scriptures
in
the
publick
assembly
simply
considered
in
it self
,
is
not
the
proper
work
of
the
minister
.
But
this
later
is
not
to
the
purpose
:
Answ.
For
we
speak
of
reading
the
scriptures
as
it
is
done
by
a
minister
in
the
publick
assembly
and
in
the
solemn
worship
of
God
;
be
it
when
he
readeth
his
text
,
being
a
shorter
or
larger
portion
of
holy
writ
.
The
first
is
a
flat
contradiction
to
the
reason
it self
,
and
a
plain
confession
that
it
is
of
no
worth
.
For
when
they
say
,
Reading
the
scripture
is
Gods
ordinance
,
wherein
the
minister
useth
anothers
gifts
and
not
his
own
;
but
the
introducing
of
new
forms
by
mens
devise
and
appointment
is
not
warranted
:
do
they
not
confesse
,
that
this
is
no
just
exception
against
stinted
prayer
,
because
it
should
condemn
the
ordinance
of
God
,
no
lesse
then
it
?
and
,
that
stinted
prayer
is
not
unlawfull
because
a
minister
in
reading
it
doth
make
use
of
another
mans
gifts
,
but
because
it
is
unwarrantable
?
which
is
the
matter
to
be
proved
,
and
importeth
a
confession
that
it
is
not
proved
by
this
reason
but
rather
overthrown
.
For
if
they
restrain
the
proposition
thus
,
That
stinted
form
of
prayer
is
unlawfull
wherein
the
minister
maketh
use
of
another
mans
gifts
not
of
his
own
;
the
reason
consisteth
all
of
particulars
,
beggeth
onely
,
but
concludeth
nothing
.
If
the
proposition
be
generall
,
That
is
not
an
ordinance
of
God
in
the
use
whereof
a
minister
exerciseth
other
mens
gifts
and
not
his
own
;
the
exception
here
annexed
is
directly
crosse
thereunto
,
for
the
publick
reading
of
the
scriptures
is
Gods
ordinance
.
But
seeing
this
is
a
matter
so
much
insisted
upon
,
That
a
stinted
form
of
Liturgie
is
not
warranted
,
and
so
unlawfull
,
let
us
consider
a
little
how
many
wayes
a
thing
may
be
warranted
,
and
in
what
sense
the
proposition
holdeth
true
,
What
is
not
warranted
,
that
is
unlawfull
.
A
thing
is
warranted
in
the
worship
of
God
three
wayes
:
First
by
the
light
of
nature
and
reason
,
according
to
the
generall
rules
of
scripture
:
and
so
time
,
place
,
method
,
phrase
of
speech
,
and
such
like
,
are
warranted
,
though
nothing
be
determined
particularly
thereof
in
scripture
.
1.
Cor.
11.
14.
For
the
scripture
commandeth
that
all
things
be
done
in
order
,
but
it
determineth
not
this
or
that
to
be
matter
of
order
.
Thus
a
stinted
Liturgie
is
warranted
.
Secondly
,
a
thing
is
warranted
by
necessary
consequence
,
when
to
some
particular
dutie
required
this
or
that
particular
is
necessary
or
expedient
,
though
it
be
not
named
:
and
so
the
translation
of
the
scripture
is
warranted
,
because
is
must
be
read
to
edification
;
and
edifie
it
cannot
,
unlesse
it
be
understood
.
Thirdly
,
that
is
warranted
which
is
by
speciall
institution
commanded
as
a
part
or
substantiall
means
of
worship
,
which
should
be
unlawfull
if
it
was
not
particularly
instituted
,
as
being
contrary
to
the
second
commandment
.
And
seeing
the
word
is
thus
diversly
used
in
different
matters
,
unlesse
it
be
wisely
distinguished
a
man
shall
build
false
conclusions
upon
true
principles
,
if
truly
applied
;
and
sooner
entangle
himself
then
confute
his
adversary
:
as
it
fareth
with
our
brethren
in
this
case
.
For
taking
the
word
warranted
in
the
strictest
sense
,
when
they
dispute
against
a
set
form
or
Liturgie
,
as
an
addition
to
the
word
,
and
means
of
worshipping
God
by
the
devises
and
appointment
of
men
,
they
conclude
erroneously
:
For
a
stinted
Liturgie
is
no
substantiall
means
of
worshipping
,
or
positive
worship
,
(
for
these
two
are
one
)
but
onely
a
matter
of
order
,
or
form
of
words
and
method
,
wherein
we
present
our
requests
to
God
,
&c.
And
from
the
same
mistake
they
ensnare
themselves
,
while
they
teach
others
to
argue
upon
the
same
grounds
and
with
like
force
against
singing
of
psalmes
and
reading
of
set
translations
;
to
wit
,
That
they
are
not
warranted
of
God
,
and
that
we
must
be
carefull
,
as
not
to
take
away
from
the
word
any
ordinance
of
God
,
so
not
to
adde
to
the
word
,
as
means
of
worshipping
God
,
the
devises
and
appointment
of
men
.
Out
of
which
snare
they
can
never
rid
themselves
,
unlesse
they
take
the
word
warranted
in
a
larger
sense
,
and
distinguish
betwixt
the
substantiall
and
necessary
means
of
worship
,
and
that
which
is
allowed
by
consequence
onely
,
or
doth
pertein
to
the
worship
of
God
●s
a
matter
of
order
.
For
though
singing
of
psalmes
be
commanded
of
God
;
though
God
allow
,
nay
command
,
that
the
scriptures
should
be
translated
,
as
that
without
which
they
cannot
be
read
to
edification
:
yet
the
frame
of
words
in
singing
,
and
the
translation
it self
is
the
work
of
men
,
and
the
words
and
phrases
the
devises
of
men
,
not
an
ordinance
of
worship
.
This
knot
cannot
be
untyed
but
it
will
cut
the
sinews
of
the
former
objection
.
Who
seeth
not
,
Object
.
5.
that
the
imposing
of
prayers
devised
by
other
men
upn
the
churches
,
Copy
of
a
Letter
,
pag.
13.
to
be
used
of
all
ministers
ordinarily
for
theirs
and
the
churches
prayers
,
Who
put
this
instrument
into
your
ministers
hands
?
Christ
in
his
Testament
appointed
none
such
,
Ainsw
.
Arg.
answ.
pag.
59.
doth
much
derogate
from
the
honour
,
fruit
and
benefit
of
Christs
ascension
into
heaven
,
and
from
the
love
,
care
and
bounty
that
he
hath
and
sheweth
continually
to
his
church
upon
earth
,
giving
gifts
to
men
for
the
work
of
the
ministery
and
the
profit
of
the
churches
?
Eph.
4.
8
,
13.
1.
Cor.
12.
4
,
5
,
6.
with
Matth.
28.
20.
Whatsoever
derogateth
from
the
honour
,
fruit
and
benefit
of
the
ascension
of
Christ
,
Johnson
,
De
prec●●
.
&
lit
.
pag.
36
,
37.
that
is
wicked
and
unlawfull
:
But
to
reade
prayers
out
of
a
book
derogateth
from
the
honour
,
fruit
and
benefit
of
Christs
ascension
.
What
is
here
said
of
imposing
prayers
devised
by
others
,
Answ.
is
alledged
against
the
use
of
stinted
prayers
and
Liturgie
,
and
so
must
be
understood
:
and
till
the
use
of
a
prescript
form
of
prayer
or
Liturgie
be
proved
unlawfull
,
it
will
never
be
found
derogatorie
to
the
honour
,
fruit
and
benefit
of
Christs
ascension
.
Christ
ascending
up
on
high
hath
given
gifts
unto
men
for
the
work
of
the
ministery
,
as
well
for
prayer
as
for
doctrine
and
preaching
,
added
also
,
for
baptizing
,
administration
of
the
Lords
supper
,
catechizing
,
blessing
,
confession
and
profession
of
faith
,
and
singing
of
psalmes
:
And
if
a
stinted
form
of
prayer
be
derogatory
to
the
honour
of
Christs
ascension
;
for
the
same
reason
a
stinted
form
in
all
or
any
of
these
is
derogatory
likewise
.
Christ
hath
given
gifts
unto
men
for
doctrine
or
preaching
:
is
it
therefore
unlawfull
for
the
minister
of
the
Gospel
to
make
use
of
translations
,
commentaries
,
linguists
,
controversie-writers
,
&c.
to
help
and
furnish
him
the
better
in
this
work
?
is
this
to
derogate
from
the
fruit
and
benefit
of
Christs
ascension
?
Ability
to
preach
is
a
gift
which
Christ
bestoweth
upon
his
servants
:
but
(
I
hope
)
they
will
not
say
he
is
unmeet
to
be
a
minister
of
Christ
that
doth
penne
his
sermons
,
and
ordinarily
deliver
them
in
that
method
and
stinted
phrase
which
he
hath
premeditated
;
or
that
his
so
doing
is
dishonourable
to
the
fruit
and
benefit
of
Christs
ascension
.
And
it
will
be
a
difficult
thing
to
give
a
substantiall
reason
why
a
stinted
prayer
and
not
a
penned
sermon
should
be
so
challenged
.
Christ
hath
given
to
his
ministers
ability
to
pray
in
their
measure
,
but
not
in
such
measure
as
they
should
need
no
help
;
nor
such
abilities
of
speech
or
utterance
,
as
that
every
minister
should
be
so
enabled
to
pray
,
in
fitting
words
,
according
to
present
occasions
,
as
not
to
need
some
help
,
studie
and
meditation
,
yea
,
to
digest
his
meditations
into
a
stinted
form
of
words
.
And
this
stinted
form
delivered
upon
premeditation
,
out
of
memory
,
is
a
prescript
form
,
in
the
judgement
of
our
brethren
.
But
let
us
grant
(
what
can
never
be
proved
)
that
every
minister
hath
the
gift
of
speech
and
utterance
,
that
he
needeth
no
help
or
furtherance
upon
any
suddain
occasion
,
what
will
follow
?
If
they
be
so
endued
,
it
will
be
said
,
there
is
no
warrant
for
others
to
prescribe
,
nor
for
themselves
to
reade
over
such
stinted
prayers
.
What
not
?
An
able
minister
hath
discretion
and
wisdome
to
know
what
portion
of
scripture
is
meet
to
be
read
,
and
how
much
:
hath
the
church
no
warrant
then
to
appoint
what
books
,
chapters
or
sections
shall
ordinarily
be
read
?
nor
the
minister
warrant
to
observe
that
appointment
?
A
learned
Grecian
or
Hebrician
is
able
to
translate
a
book
or
chapter
in
the
Old
or
New
Testament
as
well
,
peradventure
better
,
then
it
is
in
our
ordinary
translations
:
may
not
the
church
then
ordain
one
translation
usually
to
be
read
?
Let
me
intreat
our
brethren
to
view
the
strength
of
this
reason
in
another
of
the
same
form
,
which
I
certainly
perswade
my self
they
will
not
allow
;
and
it
is
this
;
Reading
of
translations
in
the
worship
of
God
is
unlawfull
,
because
it
doth
contradict
the
gifts
bestowed
by
Christ
upon
the
church
for
the
work
of
the
ministery
,
and
derogateth
from
the
vertue
of
Christs
ascension
and
dignity
of
his
kingdome
,
and
blemisheth
Christs
bounty
to
,
and
care
of
his
church
,
and
may
be
performed
by
a
child
perfectly
well
.
For
it
may
be
said
,
If
Christ
hath
given
gifts
unto
men
for
the
work
of
the
ministery
,
he
hath
given
ability
also
to
translate
the
scriptures
,
or
else
translations
are
not
necessary
:
And
if
Christ
hath
given
gifts
to
his
servants
to
translate
the
scriptures
,
or
translations
be
not
necessary
,
then
they
have
no
warrant
to
reade
,
nor
others
authority
to
prescribe
any
set
translation
.
It
may
also
be
added
,
That
God
will
be
worshipped
with
our
own
,
not
with
another
mans
;
with
that
which
cost
us
something
,
not
with
that
which
cost
us
nothing
;
with
our
own
gifts
,
not
with
other
mens
.
But
for
one
ignorant
of
the
originals
to
reade
the
translations
,
is
to
offer
unto
God
that
which
cost
him
nothing
,
to
serve
God
with
other
mens
not
with
his
own
gifts
.
The
conclusion
our
brethren
will
not
acknowledge
;
but
whatsoever
they
can
soundly
answer
to
the
premisses
will
with
the
same
labour
untie
the
knot
of
their
own
argument
.
God
is
to
be
served
with
the
best
.
Object
.
6.
But
a
minister
is
enabled
to
pray
better
,
according
to
the
occasion
,
then
possibly
he
can
be
in
a
stinted
form
.
Cursed
be
the
deceiver
,
Mal.
1.
14.
Robins
.
Justificat
.
against
Bern.
pag.
475
,
476.
which
hath
a
male
in
his
flock
,
and
voweth
and
sacrificeth
unto
the
Lord
a
corrupt
thing
.
If
these
ministers
then
,
and
others
,
have
a
better
sacrifice
of
prayer
and
thanksgiving
then
their
service-book
,
(
as
their
own
practice
both
publick
and
private
,
He
is
accursed
that
bringeth
not
the
best
offerings
that
he
hath
,
Mal.
1.
14.
Greenwood
.
pag.
10.
Ainsw
.
Of
the
use
of
the
Lords
prayer
.
See
Paget
,
Arrow
,
c.
3.
when
they
have
liberty
,
sheweth
they
have
,
and
that
so
themselves
judge
)
let
them
learn
to
fear
him
that
is
a
great
King
,
and
whose
name
is
terrible
,
even
the
Lord
of
hosts
.
The
Lord
will
be
worshipped
with
the
best
we
have
;
and
he
is
accursed
that
having
a
male
for
sacrifice
doth
offer
a
corrupt
thing
to
the
Lord
,
Mal.
1
,
14.
If
this
be
granted
,
that
every
minister
is
enabled
to
pray
better
,
Answ.
according
to
the
present
occasion
,
then
possibly
he
can
be
directed
in
a
stinted
form
,
(
which
can
never
be
proved
by
text
of
scripture
,
or
sound
reason
drawn
from
thence
)
in
like
manner
a
man
may
,
and
some
have
argued
against
the
reading
of
translations
;
God
will
be
served
with
the
best
we
have
:
but
there
is
no
one
translation
the
best
we
have
;
for
a
minister
may
be
able
to
render
a
chapter
,
sentence
or
verse
more
significantly
then
the
translation
hath
it
:
And
yet
(
I
suppose
)
no
minister
will
refuse
to
use
a
sound
and
good
translation
,
though
it
be
here
and
there
lesse
significant
;
nor
take
liberty
in
reading
to
alter
it
at
pleasure
,
lest
liberty
herein
should
teach
gracelesse
and
ungodly
people
to
wrangle
against
the
scriptures
themselves
.
In
preaching
and
disputing
men
may
and
do
note
the
significancy
of
the
phrase
,
which
cannot
so
fully
be
expressed
in
a
translation
;
and
more
fully
interpret
what
is
not
so
plain
and
full
as
might
be
desired
:
but
in
reading
the
scriptures
in
the
congregation
great
warinesse
is
to
be
used
,
lest
boldnesse
to
correct
occasion
doubts
in
the
weak
,
and
embolden
the
ungodly
to
carp
against
religion
.
And
if
a
minister
may
be
tyed
to
the
use
of
a
sound
&
good
translation
,
though
not
in
every
jot
or
tittle
the
best
that
may
be
,
this
reason
hath
lost
its
sinews
.
Universall
propositions
duly
limited
may
be
of
great
use
,
whereas
if
extended
too
farre
,
they
are
dangerous
in
application
.
It
is
true
,
if
we
speak
of
Gods
incomprehensible
goodnesse
,
excellency
,
glory
and
dominion
,
that
more
love
and
service
is
due
to
God
then
he
requireth
in
his
word
,
or
possibly
can
be
given
by
men
or
Angels
:
It
is
true
,
we
are
bound
to
whatsoever
duty
the
Lord
requireth
in
his
law
,
for
matter
,
manner
and
measure
;
to
whatsoever
he
obligeth
us
unto
upon
speciall
occasion
,
or
inciteth
us
unto
by
the
heroicall
motions
of
his
Spirit
,
which
must
not
be
resisted
:
It
is
also
most
true
,
that
the
creature
cannot
merit
of
the
Creatour
;
much
lesse
can
sinfull
man
,
who
faileth
continually
in
his
best
duties
,
and
offendeth
in
many
things
,
supererogate
by
doing
some
outward
act
not
required
,
or
forbearing
somewhat
in
it self
allowable
,
when
outwardly
and
inwardly
he
cometh
short
in
many
things
commanded
.
But
in
every
externall
act
,
which
is
neither
work
of
piety
,
mercy
,
nor
justice
,
but
onely
an
appertenance
thereunto
,
or
an
outward
prerogative
onely
,
a
Christian
is
not
bound
by
the
law
of
God
evermore
to
do
that
which
is
best
.
There
is
a
latitude
and
extent
of
the
commandments
,
which
God
gave
in
bounty
,
wherein
he
requireth
not
all
that
he
might
,
but
what
he
pleaseth
:
and
if
we
keep
our selves
within
the
bounds
prescribed
of
God
,
we
sin
not
.
2.
Sam.
7.
7.
David
did
well
in
taking
care
for
,
and
purposing
to
build
the
house
of
the
Lord
;
but
seeing
the
Lord
never
spake
word
to
David
,
saying
,
Build
me
an
house
,
if
that
resolution
had
never
come
into
his
heart
he
had
not
sinned
.
Acts
4.
37.
&
5.
4.
They
that
sold
their
possessions
,
and
laid
the
price
at
the
Apostles
feet
,
did
very
well
;
whereas
they
might
still
have
reteined
their
possessions
without
sin
.
1.
Cor.
7.
37
,
38
,
39.
He
that
hath
the
gift
of
continency
doth
best
if
he
marry
not
,
saith
the
Apostle
,
in
respect
of
the
present
occasion
,
and
his
own
freedome
:
But
if
he
marry
,
he
●inneth
not
.
The
Law
required
a
sacrifice
without
blemish
:
Lev.
1.
3
,
10.
&
3.
1.
&
4.
3
,
23.
but
simply
the
best
in
the
flock
it
did
not
require
.
He
is
accursed
that
having
a
male
for
sacrifice
doth
offer
a
corrupt
thing
:
but
no
such
heavy
doom
is
denounced
against
him
who
doth
not
offer
simply
the
best
male
in
his
flock
.
The
churches
of
God
sin
not
in
reteining
their
ancient
confessions
of
faith
and
forms
of
catechismes
,
being
sound
,
plain
,
and
full
in
matters
fundamentall
,
concerning
faith
and
obedience
,
though
some
more
exact
,
methodicall
or
perfect
might
be
framed
.
If
the
excellency
of
one
form
exclude
all
others
which
have
not
the
same
measure
or
degree
of
exactnesse
,
it
will
not
be
easie
for
our
brethren
to
resolve
,
how
either
to
preach
,
or
pray
,
or
perform
any
other
service
to
God
at
all
.
How
shall
a
minister
resolve
himself
,
whether
this
be
simply
the
best
sermon
that
he
can
make
,
for
matter
the
fittest
,
the
exactest
for
method
,
most
proper
for
phrase
,
profitable
for
composure
?
How
shall
a
Christian
resolve
himself
,
whether
it
be
best
for
him
to
pray
ever
so
long
as
he
shall
be
enabled
,
or
to
contract
himself
as
occasions
shall
require
?
If
a
scrupulous
Christian
should
enquire
,
whether
he
might
use
the
Lords
prayer
at
all
,
or
use
it
onely
and
none
other
,
he
could
expect
no
satisfactory
answer
from
them
that
oppose
a
stinted
form
of
prayer
by
this
argument
:
For
first
they
will
tell
him
,
He
may
use
a
petition
,
two
,
or
more
,
or
all
in
the
Lords
prayer
,
even
word
for
word
,
if
the
holy
Ghost
directeth
him
:
Ainsw
.
ubi
supra
.
then
,
That
the
heads
themselves
in
those
petitions
are
so
generall
as
no
man
can
well
for
himself
or
others
use
them
aright
without
some
speciall
relation
or
application
to
his
or
their
particular
estate
or
occasions
;
neither
can
any
mans
or
churches
case
or
understanding
reach
unto
all
things
needfull
for
all
occasions
,
times
and
persons
,
as
those
heads
do
comprehend
:
That
our
Saviour
giveth
us
a
rule
and
direction
how
to
pray
,
Johnson
,
pag.
24.
but
tyeth
us
not
to
that
form
:
That
the
prayer
cannot
be
ours
properly
if
rehearsed
,
because
we
are
to
say
,
Our
father
,
and
all
things
necessary
for
our selves
and
others
,
for
past
and
future
times
and
conditions
are
comprehended
in
it
:
and
,
Pag.
22.
That
if
we
ask
all
things
comprehended
in
those
petitions
at
one
and
the
same
time
,
we
shall
ask
things
contrary
;
which
cannot
be
done
in
faith
:
Lastly
,
seeing
it
is
a
most
perfect
prayer
,
wherein
is
no
want
or
superfluity
,
Ainsw
.
ubi
supra
.
if
it
were
Christs
meaning
to
enjoyn
the
saying
over
of
these
words
for
our
prayer
to
God
,
Greenwood
,
Against
Gifford
,
pag.
19.
then
ought
we
to
use
these
onely
and
none
other
;
because
it
should
be
but
babbling
&
presumption
to
joyn
or
put
other
prayers
in
stead
of
that
which
is
so
absolute
and
sufficient
:
for
the
Lord
will
be
worshipped
with
the
best
we
have
,
&c.
Lay
these
things
together
,
and
what
resolution
can
be
gathered
to
that
question
but
this
,
He
may
use
it
,
He
may
not
use
it
;
He
may
use
other
prayers
with
it
,
When
he
useth
it
,
he
may
use
none
other
,
because
it
is
most
perfect
and
sufficient
.
For
answer
it
might
be
added
,
That
in
publick
prayer
the
capacity
and
edification
of
the
people
is
more
to
be
respected
of
the
minister
then
his
own
ability
of
conceit
or
utterance
:
The
phrase
and
disposition
of
words
used
in
prayer
in
the
assembly
should
rather
be
grave
and
simple
then
strained
to
the
highest
degree
of
fervency
that
the
messenger
of
God
is
able
.
It
is
also
to
be
considered
,
that
what
is
simply
best
,
is
not
best
in
relation
to
this
or
that
circumstance
or
end
:
what
is
best
in
a
time
free
,
is
not
best
in
a
time
not
free
.
And
if
a
stinted
form
of
Liturgie
be
not
necessary
to
help
the
inability
of
the
minister
,
it
may
be
expedient
upon
other
grave
and
weighty
considerations
,
concerning
the
good
of
Gods
church
,
both
ministers
and
people
.
The
imposition
of
set
forms
,
Object
.
7.
so
to
be
used
for
matter
and
manner
by
our
ministers
,
hath
a
variation
from
,
I
may
say
,
an
opposition
unto
the
law
of
fear
and
service
,
sc.
That
we
should
love
the
Lord
with
all
our
souls
,
all
our
strength
,
&c.
That
which
is
said
of
our
form
to
be
used
for
matter
and
manner
,
is
altogether
impertinent
,
or
turneth
the
edge
of
the
argument
.
For
either
all
publick
forms
of
prayer
wherein
a
minister
maketh
not
use
of
his
own
but
other
mens
gifts
be
unlawfull
and
derogatorie
to
the
honour
,
fruit
and
benefit
of
Christs
ascension
;
and
then
it
is
impertinent
to
urge
this
of
our
form
for
matter
and
manner
:
Or
some
forms
be
lawfull
notwithstanding
a
minister
maketh
not
use
of
his
own
but
other
mens
gifts
;
and
then
this
is
no
just
exception
against
the
use
of
our
Liturgie
.
For
if
any
publick
stinted
form
of
prayer
be
lawfull
,
then
ours
is
lawfull
so
farre
and
in
what
it
agreeth
with
that
lawfull
form
for
matter
and
manner
:
And
what
reason
soever
disproveth
the
use
of
ours
for
matter
,
manner
,
or
what
else
soever
can
be
objected
,
that
disproveth
the
use
of
all
set
forms
that
be
of
the
same
nature
and
use
for
matter
or
manner
.
Thus
therefore
you
may
take
the
Argument
,
If
some
set
or
stinted
form
of
prayer
be
lawfull
ordinarily
to
be
used
without
addition
or
alteration
,
though
therein
the
minister
make
use
not
of
his
own
but
others
gifts
;
then
our
stinted
form
of
prayer
is
not
unlawfull
because
it
is
to
be
used
ordinarily
without
addition
or
alteration
,
though
therein
the
minister
make
use
not
of
his
own
but
of
others
gifts
.
For
whatsoever
maketh
our
form
unlawfull
,
that
maketh
all
forms
agreeing
with
ours
in
that
particular
unlawfull
:
But
the
former
hath
been
proved
already
.
Why
may
they
not
as
lawfully
command
to
preach
by
reading
of
Homilies
,
Object
.
8.
Johnson
,
ubi
supr●
,
pag.
37.
Copy
of
a
Letter
,
pag.
11.
as
to
pray
by
reading
of
the
Liturgie
?
both
which
are
contrary
to
the
institution
of
Christ
,
and
the
holy
scriptures
.
Greenwood
,
ubi
suprà
,
pag.
28.
The
two
feet
upon
which
the
dumb
ministery
standeth
,
like
Nebuchadnezzars
image
upon
the
feet
of
iron
and
clay
,
Read
prayer
mainteineth
superstition
&
an
Idole-ministery
.
are
the
book
of
Common
prayer
,
and
of
Homilies
:
the
reading
of
the
former
(
which
is
the
right
foot
)
serving
them
for
Prayer
;
Robinson
,
Justific
.
pag.
47.
4.
and
the
other
,
for
Preaching
:
Which
feet
if
they
were
smitten
,
as
were
the
other
,
with
the
stone
cut
without
hands
,
the
whole
Idole-priesthood
would
fall
and
be
broken
a-pieces
,
as
that
other
image
was
.
This
objection
presupposeth
that
there
is
some
great
affinity
betwixt
a
stinted
Liturgie
and
an
idle
ministry
;
Answ.
Johnson
,
p.
30.
which
is
a
bare
conjecture
.
For
in
the
Primitive
church
the
abettours
,
mainteiners
,
and
in
part
devisers
of
stinted
Liturgies
have
and
for
ever
shall
be
renowned
in
the
church
of
God
for
their
constant
,
continuall
and
unwearied
pains
and
industry
in
preaching
the
Gospel
.
See
Chrysost.
in
Gen.
Hom.
3
,
4
,
5
,
6
,
27
,
28
,
31.
&c.
It
is
a
thing
notoriously
known
and
confessed
,
that
Cyprian
,
Ambrose
,
Chrysostome
and
Augustine
did
all
of
them
allow
and
approve
and
some
of
them
devise
,
stinted
forms
of
Liturgies
;
August
.
Tract
.
9.
in
Joh.
Hesterno
enim
die
&c.
in
hodiernum
diem
distulimus
.
&
Tract
.
12.
Ex
eo
quòd
hesterno
die
intentam
fecimus
,
&c.
Et
Tract
.
16.
Hodi●rna
Evangelica
lect●o
hesterni
diei
sequitur
lectionem
quae
nobis
proponitur
ad
disputandum
.
Tract
.
21
,
29
,
35
,
37
,
50.
Possidon
.
in
vita
August
.
cap.
21
,
&c.
Aug.
De
verb.
Dom.
in
Evang.
serm.
15.
De
verb.
Apost.
serm.
5
,
6.
Literis
carens
Sacris
non
potest
esse
aptus
officiis
.
Gratian.
Dist.
36.
can
.
1
,
2.
Haec
duo
sunt
Pontificis
opera
,
ut
aut
à
Deo
discat
,
legendo
scripturas
Divinas
,
&
saepius
meditando
;
aut
populum
doceat
.
Origen
.
Hom.
6.
in
Levit.
Gratian.
Dist.
36.
can
.
3.
Sacerdos
namque
ingrediens
vel
egrediens
moritur
,
si
de
eo
sonitus
non
auditur
;
quia
iram
contra
se
occulti
Judicis
exigit
,
si
sine
praedicationis
sonitu
incedit
.
Grat.
Dist.
43.
1.
Oves
proculdubio
tacendo
pastor
occidit
.
Greg.
l.
1.
epist.
33.
Gratian.
Dist.
43.
can
.
4
,
5.
Episcopus
lectioni
,
&
orationi
,
&
verbi
Dei
praedicationi
tantummodo
vacet
.
Concil.
Carthag
.
4.
can
.
20.
Grat.
Dist.
88.
can
.
6.
See
Concil.
Antioch
.
can
.
17.
18.
In
omni
sacerdotali
convivio
lectio
Divinarum
scripturarum
misceatur
.
Per
hoc
enim
&
animae
aedificantur
ad
bonum
,
&
fabulae
non
necessariae
prohibentur
.
Concil.
Toletan
.
3.
can
.
7.
Gratian.
Dist.
44.
can
.
11.
Quia
nequaquam
lectioni
studeas
,
nequaquam
exhortationi
invigiles
,
sed
ipsum
quoque
usum
ecclesiastici
ordinis
ignores
;
hoc
est
in
testimonium
,
quòd
eis
sub
quibus
es
positus
servar●
reverentiam
nescis
.
Greg.
Natal
.
episc
.
l.
2.
reg.
ep.
14.
Grat.
Dist.
44.
can
.
5.
Concil.
Moguntiac
.
can
.
25.
Si
fortè
Episcopus
non
fuerit
in
domo
suâ
,
aut
infirmus
est
,
aut
aliquâ
causâ
exigente
non
valuerit
,
nunquam
tamen
desit
diebus
Dominicis
&c.
Chrysost.
conc
.
3.
de
Lazar●
.
Ho●
.
●
,
&
5.
in
Matth.
&
Hom.
10.
in
Joh.
Hom.
6
,
8.
in
Gen.
Et
Hom.
5
,
&
6.
ad
populam
Antiochen
.
Theodoret.
De
corrigend
.
Graecor
.
affect
.
l.
5.
Hieron
.
in
Epitaph
.
Paule
.
August
.
in
cap.
Jejun
.
Chrysost.
in
epist.
ad
Coloss.
Hom.
9.
&
in
Gen.
●9
.
See
jewel
,
Against
Hard.
art.
15.
div.
15.
Sixt.
Senens
.
Biblioth.
Sanct.
l.
6.
annot.
152.
and
yet
who
almost
for
diligence
and
labour
in
teaching
the
people
in
the
wayes
of
salvation
to
be
compared
unto
them
?
Of
their
learning
and
zeal
it
is
needlesse
to
say
any
thing
.
For
three
of
them
there
is
plentifull
testimony
that
they
preached
every
day
in
the
week
and
yeare
,
at
least
once
or
twice
,
without
fail
:
Ye
heard
yesterday
,
Ye
shall
heare
to
morrow
,
is
common
in
their
tractates
and
homilies
.
Augustine
even
to
the
extremity
of
his
sicknesse
preached
the
word
of
God
in
his
church
cheerfully
and
boldly
,
with
a
sound
mind
and
judgement
,
without
any
intermission
at
all
.
The
like
diligence
is
noted
in
others
who
lived
before
and
about
those
times
:
in
all
which
a
stinted
Liturgie
was
in
use
.
And
generally
the
Fathers
in
the
primitive
church
presse
the
knowledge
of
the
scriptures
,
residence
upon
his
charge
,
diligence
in
reading
,
meditation
,
prayer
and
instruction
of
the
people
,
as
duties
requisite
and
necessary
,
and
by
no
means
to
be
neglected
or
omitted
of
the
minister
.
They
also
exhort
the
people
,
not
onely
to
heare
the
word
of
God
,
but
to
learn
it
by
heart
,
to
instruct
and
warn
one
another
,
to
sing
psalmes
,
conferre
religiously
,
begin
and
end
their
feasts
with
solemn
prayer
,
reade
the
scriptures
in
their
houses
and
discourse
thereof
one
with
another
for
their
mutuall
profit
and
edification
;
and
to
call
their
families
,
children
,
wives
,
servants
,
friends
and
neighbours
together
,
and
to
repeat
the
sermons
they
heare
at
church-together
,
after
the
sermon
ended
.
Such
exhortations
are
common
and
ordinary
in
them
who
approved
stinted
Liturgies
:
Let
one
of
you
take
in
hand
the
holy
book
;
and
by
the
heavenly
words
,
having
called
his
neighbours
about
him
,
let
him
water
and
refresh
both
their
minte
and
his
own
.
See
Jewel
,
Apol.
def.
part
.
5.
chap
3.
div.
4.
Cham.
Being
at
home
we
may
both
before
and
after
meat
take
the
holy
books
in
hand
,
and
thereof
receive
great
profit
,
Panstr
.
tom.
1.
lib.
10.
cap.
4
,
5
,
6
,
7.
&c.
Gregor.
l.
4.
Epist.
44
Gratian
.
Dist.
91.
can
.
2.
Phil.
Mor●
.
De
Euchar
.
lib.
1.
cap.
4.
Conc.
Coloniens
.
can
.
12.
Willet
.
Synops.
Contr.
13.
qu.
7.
and
minister
spirituall
food
unto
our
souls
.
Gregorie
disalloweth
that
such
should
attend
to
singing
and
modulation
of
the
voice
who
should
apply
themselves
to
the
office
of
preaching
.
Hierome
cut
short
the
lessons
(
when
whole
books
were
read
in
order
before
)
that
so
there
might
he
time
for
preaching
.
Durantus
himself
misliketh
the
men
that
extra
modum
&
ordinem
orationes
multiplicant
,
unde
auditores
sibi
ingratos
efficiunt
,
&
populum
Dei
potiùs
fastidio
avertunt
quàm
alliciunt
.
Duranti
Rational
.
l.
4.
cap.
15.
And
Petrus
de
Aliaco
counselleth
quòd
in
Divino
officio
non
tam
●nerosa
prolixitas
quàm
devota
&
integra
brevitas
servaretur
.
Petrus
de
Aliaco
,
lib.
De
reform
.
Eccl.
cap.
De
reformat
.
Praelator
.
A
stinted
Liturgie
then
in
it self
doth
not
abbridge
nor
hinder
the
liberty
of
preaching
or
prayer
according
to
the
speciall
present
occasions
,
nor
ought
it
so
to
do
.
2.
Tim.
4.
3.
For
when
the
minister
of
the
Gospel
is
bound
to
be
instant
in
season
and
out
of
season
,
to
teach
,
exhort
,
reprove
with
all
long
suffering
and
patience
,
these
necessary
and
wholesome
functions
of
the
holy
ministery
must
not
be
trust
out
or
hindred
.
Whitak
.
in
Dur.
lib.
8.
§.
10.
2.
And
it
is
not
hard
to
shew
the
wisedome
and
moderation
of
the
churches
in
their
prescribed
catechismes
,
stinted
prayers
and
exhortations
,
in
the
administration
of
the
sacraments
,
&c.
to
be
such
,
that
they
have
allowed
time
convenient
both
for
preaching
and
prayer
,
according
as
God
hath
enabled
his
messengers
.
In
these
times
of
this
reformation
,
the
pains
of
such
whom
God
stirred
up
first
to
preach
the
Gospel
,
Concil.
Vasens
.
2.
An.
Dom.
444.
tom
conc
.
2.
pag.
19.
and
instruct
the
people
in
the
wayes
of
salvation
was
almost
miraculous
,
and
yet
generally
they
approved
and
devised
a
publick
stinted
form
of
Liturgie
.
Si
presbyter
aliquis
infirmitate
prohibente
per
seipsum
non
potuerit
praedicare
sanctorum
Patrum
homiliae
à
diaconis
recitentur
.
Caranz
.
Sum.
Concil.
Concil.
Vasens
.
cap.
4.
As
for
Homilies
,
they
were
first
allowed
in
the
church
,
not
to
uphold
or
maintein
an
ignorant
ministery
,
or
to
supply
his
defect
that
should
take
pains
but
would
not
,
much
lesse
to
shut
out
preaching
;
but
to
supply
the
casuall
defect
of
preaching
through
the
weaknesse
and
infirmitie
of
the
minister
.
CHAP.
V.
A
stinted
form
of
prayer
doth
not
quench
the
Spirit
.
THe
Spirit
of
Grace
enableth
us
to
pray
,
4.
Arg.
and
maketh
requests
for
us
,
but
worketh
by
means
:
Isa.
59.
21.
Rom.
8.
26.
It
instructeth
us
what
to
ask
,
not
in
what
phrase
of
speech
:
It
stirreth
up
in
us
holy
desires
,
but
giveth
not
abilitie
suddenly
and
without
help
to
expresse
and
lay
open
our
hearts
in
fit
method
and
words
significant
.
As
the
Spirit
doth
perswade
and
assure
the
heart
,
that
the
scripture
is
the
word
of
God
,
not
witnessing
of
the
letters
,
syllables
and
words
,
but
of
the
matter
and
saving
truth
therein
conteined
:
So
the
Spirit
instructeth
us
to
pray
,
by
opening
our
eyes
to
see
our
misery
,
and
inflaming
our
hearts
with
a
longing
desire
of
mercy
and
relief
,
in
the
mediation
of
Jesus
Christ
;
but
it
giveth
not
abilitie
evermore
to
utter
and
expresse
these
our
desires
in
fit
and
decent
phrase
of
speech
.
Abilitie
of
speech
is
a
common
gift
of
the
Spirit
,
which
the
Lord
bestoweth
upon
good
and
bad
:
Yea
,
many
times
gracelesse
persons
are
herein
preferred
before
the
most
sincere
and
upright
:
and
many
an
honest
heart
can
cry
aloud
for
mercy
who
is
scarce
able
to
utter
one
distinct
and
perfect
sentence
in
fit
words
and
order
.
Let
no
man
except
,
that
ministers
have
better
abilities
:
For
when
the
Apostle
saith
,
the
Spirit
is
given
to
help
our
infirmities
,
who
know
not
how
to
pray
as
we
ought
,
he
speaketh
of
all
beleevers
,
as
well
others
as
ministers
,
private
prayers
as
well
as
publick
:
And
whosoever
is
enabled
or
provoked
to
lift
up
any
one
sigh
or
grone
unto
God
,
or
to
make
apologie
for
himself
in
the
mediation
of
Christ
in
any
manner
,
it
is
by
the
holy
Ghost
.
These
things
considered
,
I
suppose
all
men
will
grant
;
1.
That
it
is
lawfull
for
a
man
before-hand
to
meditate
on
his
own
particular
wants
and
the
necessities
of
others
,
and
that
he
may
more
fully
understand
and
more
sensibly
be
affected
with
them
,
to
reade
good
books
,
which
unfold
the
particular
sinnes
against
the
law
of
God
,
the
state
of
man
by
nature
,
and
the
condition
of
the
Saints
,
and
of
the
church
,
as
also
to
think
upon
the
works
of
Gods
providence
,
and
how
he
is
pleased
to
deal
with
his
people
in
all
places
.
2.
The
better
to
stirre
up
confidence
and
affection
,
and
to
furnish
himself
with
words
and
matter
,
it
is
not
unlawfull
nor
unprofitable
to
reade
the
prayers
of
the
godly
,
registred
in
holy
scripture
,
or
published
in
other
godly
books
;
to
observe
the
matter
of
their
prayer
,
their
ferventnesse
in
praying
,
and
the
arguments
wherewith
they
pressed
their
suits
and
contended
for
audience
.
3.
After
a
man
hath
collected
matter
for
prayer
by
meditation
and
reading
,
he
may
studie
to
digest
it
into
due
order
and
method
,
and
to
expresse
his
requests
in
fit
and
decent
speech
;
and
the
same
so
conceived
he
may
utter
as
a
prayer
,
according
as
occasion
shall
offer
it self
.
The
reason
may
be
thus
contracted
,
If
the
Spirit
of
God
doth
work
by
means
and
stir
up
good
desires
,
but
giveth
not
abilitie
to
expresse
our
desires
in
fitting
significant
words
,
〈◊〉
it
is
lawfull
for
us
to
use
all
godly
means
to
stirr
up
the
graces
of
God
in
us
,
and
premediate
how
we
may
utter
our
requests
in
such
form
and
manner
as
may
best
serve
for
our
quickning
and
the
edification
of
others
.
And
if
the
use
of
a
premeditated
form
of
words
in
prayer
do
not
stint
the
Spirit
in
a
sinfull
manner
,
a
set
form
of
prayer
cannot
be
condemned
as
injurious
to
the
Spirit
.
The
Spirit
of
God
is
the
onely
sufficient
help
which
God
giveth
us
to
help
our
infirmities
in
the
time
of
prayer
,
Object
.
1.
Copy
of
a
L●tter
,
pag.
3
14.
Robins
.
p.
469.
Johnson
,
u●i
suprà
,
pag.
37.
Answ.
Rom.
8.
26.
Gal.
4.
6.
Zech.
12.
10.
We
confesse
most
willingly
,
that
prayer
is
not
a
work
of
nature
,
wit
or
learning
,
but
of
the
Spirit
of
grace
.
True
desire
or
abilitie
to
pray
is
not
bred
in
us
by
nature
,
nor
procured
and
gotten
by
our
study
and
industry
,
but
proceedeth
onely
from
the
holy
Ghost
,
as
the
authour
and
efficient
:
and
this
is
proved
by
the
places
quoted
.
But
ability
to
pray
standeth
in
the
lifting
up
of
the
soul
unto
God
,
not
in
the
ample
expression
of
our
desires
,
according
to
the
various
occasions
in
fit
words
,
and
pressing
them
with
forcible
arguments
.
Prayer
is
the
immediate
work
of
the
Spirit
:
But
no
text
of
scripture
doth
in
such
sense
make
the
holy
Ghost
the
authour
of
prayer
,
or
helper
of
our
infirmities
,
as
that
it
should
be
unlawfull
to
make
use
of
outward
means
to
furnish
the
soul
with
matter
,
stirre
up
the
graces
of
God
in
the
heart
,
and
blow
the
coals
of
the
spirit
:
For
then
we
must
not
reade
the
scriptures
,
nor
other
godly
books
;
we
may
not
meditate
,
or
conferre
,
the
better
to
fit
us
for
prayer
.
Peradventure
it
will
be
said
the
Spirit
of
God
is
our
onely
helper
in
the
time
of
prayer
;
Greenwood
,
Against
Gifford
,
pa.
3
,
4.
It
is
the
Spirit
of
God
in
the
very
action
of
prayer
that
helpeth
our
infirmities
.
so
that
at
other
times
we
may
use
helps
to
stirre
up
the
graces
of
the
Spirit
,
but
not
in
the
time
of
prayer
.
And
if
this
distinction
be
found
in
scripture
,
or
by
sound
reason
may
be
deduced
out
of
scripture
,
we
must
hearken
unto
it
:
but
if
it
be
of
our selves
,
whiles
we
pleade
against
the
devises
of
men
,
we
maintein
devises
.
The
Spirit
of
grace
is
at
all
times
the
sole
mover
and
enabler
of
us
to
pray
:
and
the
use
of
lawfull
helps
,
and
such
as
suite
with
the
nature
of
prayer
,
are
at
no
time
unlawfull
.
As
it
is
fit
to
meditate
and
reade
before
we
pray
,
so
in
prayer
it
is
lawfull
to
kneel
,
lift
up
the
eyes
and
hands
,
use
the
help
of
the
voyce
,
and
the
benefit
of
a
Christian
friend
,
to
stirre
up
affection
.
Therefore
for
the
lawfulnesse
of
book-prayer
we
may
dispute
thus
,
If
it
be
lawfull
to
use
externall
helps
in
time
of
prayer
the
better
to
stirre
up
affection
,
then
book-prayer
is
not
to
be
condemned
for
this
,
that
the
Spirit
of
God
is
the
onely
or
sufficient
help
that
God
giveth
to
help
our
infirmities
in
the
time
of
prayer
:
But
it
is
lawfull
to
use
externall
helps
in
time
of
prayer
.
The
Spirit
alone
either
immediately
,
Object
.
2.
Copy
of
a
Letter
,
pag.
14.
Robins
.
pag.
472.
or
by
means
sanctified
and
ordained
by
himself
,
maketh
requests
for
us
:
yea
,
it
is
by
the
immediate
teachings
and
suggestions
of
the
Spirit
that
all
our
requests
must
be
put
up
,
Greenwood
,
Against
Giff.
pag.
2.
no
other
helps
are
mentioned
,
or
can
be
collected
in
the
present
action
of
prayer
.
I
will
not
stand
to
enquire
how
these
things
can
agree
together
;
Answ.
what
is
meant
by
the
immediate
teachings
of
the
Spirit
;
or
how
the
Spirit
maketh
requests
,
either
immediately
,
or
by
means
.
The
Spirit
alone
,
and
that
immediately
,
is
the
authour
of
prayer
;
but
by
means
he
ministreth
varietie
of
matter
,
order
,
and
words
.
But
what
are
we
to
understand
by
means
sanctified
and
ordained
by
himself
?
If
means
ordained
by
speciall
institution
,
it
is
too
strait
and
hard
to
conceive
what
they
be
.
If
means
allowed
by
God
,
as
those
whereby
we
may
furnish
our selves
with
words
and
matter
for
prayer
,
as
reading
godly
books
,
conference
,
meditation
on
the
works
of
God
,
&c.
a
stinted
form
of
prayer
is
a
means
sanctified
.
And
here
I
desire
it
may
be
noted
,
in
what
sense
a
form
of
prayer
is
called
a
means
or
furtherance
;
not
as
a
means
or
form
of
worship
properly
so
called
,
but
as
in
fit
words
and
phrases
it
presenteth
to
our
minds
or
memories
what
we
ought
to
beg
agreeable
to
the
word
of
God
:
as
the
frame
of
words
and
matter
kept
in
memory
may
be
called
and
is
reputed
a
stinted
form
.
A
stinted
form
of
prayer
quencheth
the
Spirit
.
Object
.
3.
Greenwood
,
pag.
21.
It
is
a
quenching
of
the
Spirit
,
to
reade
another
mans
prayer
upon
a
book
.
That
quencheth
the
Spirit
which
is
as
water
to
cool
or
allay
or
exstinguish
the
heat
of
that
holy
fire
;
Answ.
which
cannot
be
imputed
to
a
set
form
of
prayer
,
either
by
authoritie
of
scripture
,
or
sound
reason
.
Reading
godly
books
is
an
exercise
profitable
to
stirre
up
the
graces
of
Gods
Spirit
in
us
:
were
it
not
a
wonder
,
if
reading
a
godly
prayer
should
produce
the
contrary
effect
?
As
in
the
ministery
of
the
word
the
corruption
of
mans
heart
and
the
hainousnesse
of
sinne
may
more
lively
and
fully
be
discovered
for
his
humiliation
then
he
is
able
of
himself
to
set
it
forth
;
so
in
prayer
penned
by
a
goldy
andwell
experienced
Christian
the
case
of
a
distressed
soul
may
more
pithily
and
amply
be
deciphred
and
anatomized
then
he
of
himself
is
able
to
lay
it
open
.
And
in
such
case
to
deny
this
lawfull
help
,
is
to
take
away
a
crutch
from
the
lame
,
and
bread
from
the
hungry
.
In
the
very
act
of
prayer
it
is
lawfull
to
use
outward
helps
,
whereby
we
may
be
enabled
to
pray
better
;
and
shall
it
not
be
lawfull
for
a
burdened
soul
perplexed
with
doubtings
,
overwhelmed
with
bitter
anguish
,
to
use
the
help
of
a
book
,
that
he
might
the
better
unfold
and
lay
open
his
misery
into
the
bosome
of
his
loving
Father
?
The
ample
and
particular
laying
open
of
our
necessities
doth
ease
the
heart
,
and
move
affections
:
and
when
this
may
be
done
better
by
the
help
of
a
book
in
prayer
then
of
our selves
,
how
can
the
use
thereof
be
accused
as
the
quenching
of
the
Spirit
?
It
is
the
Spirit
indeed
that
doth
help
us
in
our
infirmities
;
but
we
must
use
means
to
stirre
up
the
graces
of
the
Spirit
in
us
.
He
quencheth
not
the
Spirit
who
laboureth
to
blow
the
coals
of
grace
,
and
useth
all
helps
afforded
in
most
ample
and
particular
manner
to
unburden
his
heart
before
the
Lord
.
He
doth
not
substitute
his
Christian
friends
in
the
place
of
the
word
and
Spirit
,
who
not
able
to
lift
up
his
own
soul
by
reason
of
gri●vous
straitnesse
and
pressure
of
heart
,
doth
crave
his
help
and
assistance
in
prayer
:
And
may
not
a
godly
book
supply
the
lack
of
Christian
companion
?
When
we
are
dull
and
out
of
order
,
we
may
joyn
with
others
in
prayer
for
our
relief
and
quickning
:
why
then
should
it
be
intolerable
to
make
this
benefit
of
a
godly
book
?
A
set
form
of
prayer
may
be
committed
to
memory
and
uttered
from
it
;
doth
that
also
quench
the
Spirit
?
Copy
of
a
Letter
,
pag.
15.
It
is
not
safe
(
they
say
)
for
a
minister
to
limit
himself
alwayes
to
one
form
of
prayer
though
devised
by
himself
.
But
if
it
be
a
quenching
of
the
Spirit
,
an
humane
invention
forbidden
in
the
second
commandment
,
if
it
cannot
be
made
by
the
Spirit
,
if
it
be
not
that
true
and
spirituall
worship
which
God
requireth
,
it
is
not
lawfull
ordinarily
nor
once
,
for
minister
or
private
christian
,
in
publick
or
private
,
in
case
of
distresse
or
otherwise
:
for
the
objection
is
generall
,
That
all
stinted
forms
of
prayer
do
quench
the
Spirit
:
and
these
mitigations
of
safe
,
alwayes
,
and
for
a
minister
,
are
a
plain
concession
there
is
no
force
in
the
reason
.
These
stinted
forms
do
quench
the
Spirit
of
prayer
,
Object
.
4.
in
that
they
deprive
the
church
and
minister
of
that
libertie
of
the
Spirit
of
prayer
which
God
would
have
them
use
;
Robinson
,
Against
Bern.
pag.
429.
stinting
the
minister
,
yea
all
the
ministers
of
the
kingdome
,
to
the
same
measure
of
the
Spirit
,
not
onely
one
with
another
,
but
all
of
them
with
him
that
is
dead
and
rotten
.
Nothing
is
here
objected
against
our
stinted
form
which
may
not
with
like
truth
be
alledged
against
the
reading
of
a
prescribed
and
set
translation
,
Answ.
the
use
of
the
Lords
prayer
,
a
set
form
of
blessing
,
singing
of
psalms
,
and
baptizing
in
these
precise
words
,
I
baptize
thee
,
&c.
For
in
these
things
it
may
be
said
,
The
minister
,
yea
all
the
ministers
in
the
kingdome
are
stinted
to
the
same
measure
of
the
Spirit
,
&c.
And
if
in
those
particulars
that
form
of
reasoning
be
of
no
weight
,
in
this
it
is
but
an
empty
sound
.
A
stinted
form
depriveth
not
the
minister
or
church
of
that
libertie
of
the
Spirit
which
God
would
have
them
use
,
seeing
they
may
use
that
notwithstanding
,
as
the
severall
occasions
of
the
church
or
people
shall
require
.
If
all
ministers
throughout
the
Christian
world
should
put
up
the
same
holy
and
just
petitions
to
God
,
in
the
same
phrase
of
speech
as
in
the
words
of
the
Lords
prayer
,
they
should
neither
stint
the
Spirit
to
one
measure
,
nor
deprive
the
church
of
the
liberty
of
the
Spirit
,
seeing
the
measure
of
the
Spirit
standeth
not
in
words
and
forms
,
but
in
fervent
sighs
and
groans
;
and
they
have
time
and
libertie
to
pray
besides
,
as
God
shall
enable
them
,
and
the
present
occasions
of
the
assembly
require
.
And
if
it
must
needs
be
that
in
a
stinted
form
the
Spirit
is
stinted
to
one
measure
,
then
all
stinting
of
the
Spirit
is
not
quenching
of
the
Spirit
:
For
the
minister
doth
not
quench
the
Spirit
if
he
stint
it
,
in
respect
of
time
and
occasions
.
Suppose
sundry
private
Christians
in
the
assembly
do
excell
their
pastour
in
the
gift
of
prayer
,
the
wife
excell
the
husband
,
the
child
or
servant
excell
the
master
or
governour
;
is
the
Spirit
quenched
in
them
,
when
it
is
stinted
for
the
time
to
their
measure
in
prayer
?
Suppose
,
divers
Christians
meeting
upon
occasion
,
the
weakest
in
gifts
be
put
to
pray
for
the
rest
;
is
the
Spirit
in
them
quenched
because
it
is
stinted
to
his
measure
?
The
question
is
not
of
prayer
devised
by
a
mans
self
,
Object
.
5.
Copy
of
a
Letter
,
pag.
15.
or
of
limiting
the
Spirit
in
the
people
;
but
of
prayer
devised
by
others
and
imposed
,
and
of
limiting
the
Spirit
of
the
minister
:
the
first
is
lawfull
;
the
second
sinfull
.
The
question
is
of
a
publick
stinted
form
of
prayer
or
Liturgie
,
Answ.
Whether
it
quench
the
Spirit
in
the
minister
or
the
people
;
and
,
Whether
it
quench
the
Spirit
because
it
stinteth
it
.
Whether
the
form
be
devised
by
others
or
by
a
mans
self
,
imposed
or
voluntarily
taken
up
,
that
is
nothing
to
the
matter
in
hand
:
but
,
Whether
it
quench
the
Spirit
,
because
for
the
time
it
is
limited
to
that
form
of
words
.
And
if
we
look
into
the
matter
it self
,
the
Spirit
of
God
may
be
quenched
in
a
mans
self
no
lesse
by
the
rude
customary
use
of
a
form
devised
by
a
mans
self
then
by
a
form
imposed
by
others
,
and
it
may
be
as
prejudiciall
to
the
comfort
of
Gods
people
.
And
if
we
consult
the
scripture
,
where
shall
we
find
this
distinction
,
of
limiting
the
Spirit
by
prayer
devised
by
a
mans
self
or
devised
of
others
;
of
stinting
the
Spirit
in
respect
of
time
,
occasion
,
form
of
prayer
,
uttered
out
of
memory
or
read
upon
a
book
?
But
the
distinction
it self
hath
been
confuted
already
,
together
with
the
assertion
,
That
a
stinted
prayer
doth
quench
the
Spirit
.
Idem
,
ubi
suprà
.
It
cannot
properly
be
said
,
saith
one
,
that
the
Spirit
is
limited
by
his
own
ordinance
:
but
when
the
Spirit
of
the
minister
is
straitned
by
forms
prescribed
to
him
by
men
without
Gods
ordinance
and
appointment
,
then
the
Spirit
is
limited
and
stinted
indeed
.
But
this
is
a
bare
repetition
of
what
was
said
before
,
without
proof
or
reason
:
and
besides
a
strange
description
of
limiting
the
Spirit
,
is
nothing
but
a
proof
of
one
thing
by
the
same
.
And
here
I
desire
two
things
may
be
noted
.
First
,
though
many
reasons
in
shew
be
brought
against
the
use
of
stinted
prayer
,
yet
when
the
matter
cometh
to
the
upshot
,
they
are
barely
one
,
and
that
nakedly
affirmed
;
Stinted
prayer
is
unlawfull
,
because
in
reading
book
●prayer
he
doth
not
exercise
his
own
but
another
mans
gifts
.
Is
this
reason
good
?
No
;
for
in
reading
scripture
out
of
a
translation
he
exerciseth
another
mans
gifts
.
But
stinted
prayer
is
the
devise
of
man
.
A
child
of
twelve
or
thirteen
yeares
old
may
reade
a
stinted
prayer
as
well
as
the
minister
:
The
same
may
be
said
of
reading
the
Scriptures
.
But
stinted
prayer
is
the
devise
of
man
.
It
is
unlawfull
to
stint
the
Spirit
:
Yet
this
is
done
in
praying
with
others
.
But
stinted
prayer
is
the
devise
of
man
.
So
that
all
hangeth
upon
this
string
,
for
the
confirmation
whereof
nothing
is
alledged
.
Secondly
,
they
take
that
for
granted
evermore
which
should
be
proved
,
or
prove
the
same
by
the
same
:
as
,
Stinted
prayer
doth
quench
the
Spirit
.
Why
so
?
Because
the
Spirit
is
straitned
by
forms
devised
by
men
:
which
is
as
much
in
plain
terms
as
to
say
,
It
is
stinted
in
our
sense
because
it
is
stinted
.
And
the
like
might
be
noted
in
other
arguments
.
Where
is
the
consideration
of
the
people
had
,
Object
.
6.
when
the
forms
now
are
the
same
for
matter
and
manner
that
they
were
almost
an
hundred
yeares
ago
,
and
at
the
first
dawning
of
the
Gospel
,
the
same
for
the
Court
,
Universities
,
and
the
meanest
congregation
in
the
Countrey
?
Might
not
the
same
be
objected
against
the
use
of
a
set
translation
,
Answ.
singing
of
psalmes
,
the
use
of
the
Lords
prayer
for
this
fifteen
hundred
yeares
without
alteration
?
for
these
are
the
same
now
that
they
were
many
yeares
agone
,
or
at
least
may
be
:
the
same
for
Citie
,
Countrey
,
Court
,
Universitie
,
and
the
meanest
villages
?
There
are
some
common
blessings
which
we
and
others
dayly
stand
in
need
of
,
and
those
it
is
lawfull
to
ask
dayly
in
a
set
form
of
words
.
Thus
we
may
pray
euery
day
for
encrease
of
faith
,
patience
,
love
,
meeknesse
,
the
forgivnesse
of
sinnes
,
the
continuance
of
those
outward
blessings
which
we
enjoy
,
freedom
from
or
victory
over
temptations
,
&c.
Thus
there
is
no
petition
in
the
Lords
prayer
which
doth
not
alwayes
,
in
the
main
,
concern
every
Christian
mans
estate
.
And
if
the
matter
of
our
prayers
may
be
the
same
daily
,
in
the
Citie
&
the
Countrey
,
Court
and
Universitie
,
in
this
and
former
ages
,
the
same
phrase
of
speech
,
method
and
form
externall
may
be
lawfull
,
fit
and
expedient
.
For
it
is
not
the
repetition
of
the
same
words
in
prayer
every
day
that
displeaseth
the
Lord
,
but
the
ignorant
,
rash
,
cold
,
customary
,
superstitious
and
irreverent
pouring
out
of
words
before
him
,
that
is
distastfull
to
his
Majesty
.
Variety
of
phrase
doth
not
delight
the
Lord
:
neither
will
he
reject
the
desires
of
an
humble
and
contrite
heart
because
they
are
tendred
often
in
one
and
the
same
phrase
of
speech
.
And
if
the
matter
of
prayer
be
the
same
in
places
of
greatest
wealth
and
poorest
condition
,
and
the
same
form
of
blessing
,
baptizing
,
singing
of
psalms
and
putting
up
their
petitions
to
God
be
fit
and
decent
for
them
all
;
it
can
be
no
prejudice
to
a
stinted
Liturgie
that
it
is
the
same
in
all
places
,
and
throughout
all
ages
,
if
the
language
be
the
same
.
For
this
doth
argue
it
to
be
the
more
not
the
lesse
fit
,
and
that
the
greater
not
the
lesse
regard
is
had
to
the
people
.
The
reason
in
brief
is
this
;
It
is
lawfull
to
ask
the
same
common
blessings
of
God
every
day
,
in
all
assemblies
and
congregations
,
both
of
the
City
&
Country
,
Court
and
University
,
met
together
to
call
upon
God
:
therefore
the
same
stinted
form
of
prayer
or
Liturgy
may
be
lawfull
in
the
greatest
city
and
meanest
village
,
in
this
and
the
ages
following
,
whether
read
or
uttered
out
of
memory
:
for
pronouncing
cannot
make
an
evil
matter
good
;
nor
reading
simply
make
prayer
good
and
holy
to
become
sinfull
.
Publick
prayers
offered
up
by
the
minister
in
the
church-assemblies
must
be
framed
according
to
the
present
and
severall
occasions
of
the
church
and
people
of
God
:
Object
.
7.
Copie
of
a
Letter
.
pag.
21.
which
cannot
be
done
when
men
are
stinted
to
those
forms
.
Greenwood
,
Against
Giff.
pag.
24.
Occasions
are
ordinary
and
common
,
Answ.
or
more
speciall
.
In
a
stinted
form
prayers
may
be
offered
up
by
the
minister
according
to
the
common
and
ordinary
occasions
of
the
church
and
people
of
God
assembled
,
though
not
according
to
the
speciall
occasions
,
which
may
happen
now
and
then
,
or
more
particularly
concern
this
or
that
person
.
For
if
the
same
blessings
are
dayly
to
be
craved
,
he
prayeth
according
to
the
present
occasions
that
asketh
the
same
blessings
of
God
.
If
it
be
said
,
There
be
many
occasions
of
particular
use
for
the
congregation
and
others
,
which
are
not
mentioned
expressely
:
that
proveth
not
,
That
a
man
cannot
in
a
stinted
form
pray
according
to
the
severall
occasions
;
but
,
that
some
stinted
forms
do
not
meet
with
all
and
every
particular
occasion
:
which
is
easily
granted
.
But
if
a
stinted
form
meet
not
with
every
mans
occasions
,
or
not
so
particularly
as
it
ought
,
doth
it
hence
follow
that
in
a
stinted
form
a
man
cannot
pray
according
to
the
present
occasions
at
all
?
If
this
be
the
conclusion
,
I
fear
we
shall
find
few
conceived
prayers
which
must
not
come
under
the
same
sentence
.
It
may
argue
the
imperfection
of
a
stinted
form
,
not
the
unlawfulnesse
;
it
maketh
somewhat
against
the
sole
use
of
a
set
form
at
all
times
;
Object
.
8.
Johnson
,
ubi
suprà
,
pag.
28.
against
the
simple
use
it
maketh
nothing
.
It
is
found
by
lamentable
experience
,
that
when
men
began
to
observe
that
custome
,
Greenwood
,
Against
Giff.
Preface
to
the
reader
.
there
was
great
quenching
of
the
Spirit
,
and
very
few
there
were
who
did
know
and
observe
the
true
nature
and
the
manner
of
prayer
.
Answ.
How
is
this
confirmed
by
experience
?
If
ever
the
Christian
church
had
no
stinted
form
of
prayer
,
lamentable
experience
will
testifie
what
great
coolings
and
decayes
there
was
in
the
church
before
a
stinted
form
was
in
use
.
If
ever
the
faithfull
did
by
the
Spirit
of
adoption
cry
,
Abba
,
Father
,
they
have
learned
to
pray
by
the
Spirit
since
the
use
of
a
stinted
form
as
well
as
before
.
Whatsoever
may
be
thought
of
the
two
first
ages
;
for
the
space
of
fourteen
hundred
yeares
the
churches
have
had
their
stinted
Liturgies
:
The
reformed
churches
,
since
God
was
pleased
to
restore
light
again
to
the
world
,
have
approved
a
stinted
Liturgie
:
Was
there
none
or
few
in
all
this
tract
of
time
who
did
know
or
understand
the
true
nature
or
manner
of
prayer
?
none
or
few
that
in
spirit
or
truth
did
call
upon
the
name
of
the
Lord
?
The
securitie
of
all
ages
hath
been
lamentable
both
before
and
since
the
use
of
a
stinted
form
:
but
,
that
a
stinted
form
was
the
cause
of
securitie
and
dulnesse
,
can
never
be
proved
.
CHAP.
VI.
In
scripture
there
be
prescript
forms
of
blessing
,
prayers
,
salutations
,
&c.
which
may
lawfully
be
used
.
IN
scripture
we
find
prescript
forms
of
blessing
,
Argum.
5.
prayers
,
Num.
6.
22
,
23.
and
thanksgiving
,
both
ordinary
and
extraordinary
,
Psal.
22.
1.
&
102.
approved
of
God
,
which
might
be
used
by
the
priests
,
Hose
.
14.
23.
Levites
,
and
Saints
or
faithfull
people
,
Joel
.
2.
17.
and
that
upon
deliberation
,
usually
,
constantly
,
Deut.
●6
.
5
,
10
as
occasion
was
offered
,
and
not
by
the
immediate
motion
of
the
Spirit
.
Psal.
92.
1.
I
say
not
,
Ezra
3.
10.
that
the
preists
in
blessing
,
Rev.
15.
3.
or
the
Saints
in
prayer
,
were
necessarily
bound
to
those
very
words
and
syllables
:
But
they
might
lawfully
use
them
and
without
sinne
.
We
find
also
stinted
forms
of
salutations
,
valedictions
,
2.
Chro.
29.
30.
and
blessing
,
Isa.
12.
1.
which
have
been
often
used
,
Rom.
1.
7.
and
may
lawfully
be
used
still
without
variation
;
1.
Cor.
1.
3.
though
we
be
not
necessarily
obliged
thereunto
.
2.
Cor.
1.
2.
Our
Saviour
also
prescribed
a
set
form
of
baptizing
,
Gal.
1.
3.
which
we
observe
constantly
without
addition
or
variation
;
Ephes.
1.
2.
though
we
be
not
tied
by
absolute
necessity
to
rehearse
the
same
words
in
the
same
syllables
.
Phil.
1.
2.
No
substantiall
change
is
to
be
admitted
which
may
alter
the
sense
:
1.
Thess.
1.
1.
but
the
very
form
of
speech
,
2.
Thess.
1.
2.
as
whether
we
say
,
Rom.
16.
24.
I
baptize
,
1.
Cor.
1.
16
,
23.
or
as
the
Greek
church
,
Phil.
4.
23.
Be
thou
baptized
,
2.
Thess.
5.
28.
&c.
is
not
of
like
necessitie
:
2.
Thess.
3.
18.
neverthelesse
we
may
and
do
constantly
use
this
form
,
Matth.
28.
19.
I
baptize
,
Willet
,
Synops.
co●tr
.
12.
qu.
2.
&
contr.
11.
qu.
1.
Append.
Whitak
.
De
sacr.
Bapt.
qu.
1.
pag.
221
,
222.
Chamier
.
Panstr
.
tom.
4.
De
Bapt.
lib.
5.
cap.
3.
§.
5.
Piscator
,
in
Matth.
28.
19.
Schol.
Maldonat
.
in
Matth.
28.
19.
&c.
without
addition
or
variation
at
any
time
.
Our
argument
from
these
places
is
this
;
If
a
set
form
of
blessing
,
thanksgiving
,
salutaion
,
and
administration
of
baptisme
be
lawfull
to
be
used
ordinarily
without
addition
or
variation
;
then
a
stinted
form
of
prayer
,
to
be
used
ordinarily
without
addition
or
alteration
,
is
not
unlawfull
:
But
a
prescript
form
of
blessing
,
thanksgiving
,
salutation
,
and
administration
of
baptisme
,
to
be
used
ordinarily
without
addition
or
alteration
,
is
not
unlawfull
.
There
is
apparent
difference
betwixt
prayer
and
blessing
:
Object
.
1.
For
prayer
is
expressed
from
men
to
God
;
Copy
of
a
Letter
,
pag.
6.
but
blessing
is
pronounced
from
God
to
men
.
Robins
.
Against
Bern.
pag.
466.
Prayer
may
be
performed
by
one
equall
to
another
,
by
an
inferiour
to
a
superiour
,
yea
by
a
man
to
himself
:
Johnson
,
pag.
12.
but
blessing
is
alwayes
from
the
greater
to
the
lesse
.
And
Solomon
used
a
different
gesture
in
praying
and
in
blessing
the
people
.
Let
prayer
and
blessing
differ
in
these
and
other
particulars
as
many
as
they
please
;
Answ.
in
this
they
agree
,
that
they
are
both
parts
or
branches
of
worship
:
And
if
a
stinted
form
be
disallowed
in
the
one
,
it
is
unlawfull
in
the
other
:
if
it
be
a
devise
of
man
to
be
condemned
in
the
one
,
it
cannot
be
approved
in
the
other
:
And
therefore
seeing
a
prescript
form
of
blessing
is
lawfull
,
a
stinted
form
of
prayer
is
not
to
be
condemned
.
Moses
did
not
prescribe
unto
the
priests
a
form
of
words
whereunto
they
must
be
tyed
in
blessing
of
the
people
,
Object
.
2.
copy
of
a
Letter
,
pag.
6.
Johnson
,
ubi
suprà
,
pag.
12
,
●4
.
but
onely
gave
them
a
rule
of
direction
according
to
which
they
should
blesse
them
:
For
otherwise
the
priests
had
sinned
,
whensoever
,
pronouncing
the
blessing
,
they
had
used
other
words
.
Greenwood
,
Against
Giff.
pag.
7
,
&
16.
And
the
particle
,
Thus
,
So
,
or
In
this
manner
,
denoteth
the
form
or
similitude
of
the
things
whereof
there
is
mention
,
Robinson
,
Against
Bern.
pag.
469
,
470.
&c.
It
is
a
troublesome
thing
that
these
ministers
thus
urge
the
letter
of
the
scriptures
,
as
if
the
question
were
not
about
their
sense
and
interpretation
;
which
they
should
prove
to
be
for
their
stinted
service
,
&c.
but
the
question
is
,
whether
Moses
tyed
and
stinted
the
priests
to
that
form
of
words
in
blessing
the
people
.
Johnson
,
pag.
28
,
29.
The
like
they
say
of
the
form
of
baptisme
.
It
sufficeth
,
Answ.
that
these
forms
of
blessing
,
prayer
,
and
thanksgiving
,
and
administration
of
baptisme
,
might
or
may
be
used
;
though
in
conscience
neither
the
priests
then
nor
we
at
this
day
are
necessarily
tyed
unto
them
in
so
many
precise
words
:
For
the
lawfull
not
the
necessary
use
of
a
prescript
form
of
prayer
or
Liturgie
is
now
in
question
:
which
is
proved
by
the
places
above
rehearsed
,
and
not
gainsaid
at
all
by
this
answer
.
2.
Chron.
5.
13.
with
Psal.
131
1.
For
if
the
Saints
in
former
times
might
pray
unto
or
praise
the
Lord
in
a
stinted
form
of
words
invented
by
themselves
or
indited
by
others
▪
Jer.
33.
11.
with
Ezra
3.
10
,
11.
as
we
find
they
might
and
did
;
if
the
preiests
might
use
a
stinted
form
of
words
in
blessing
the
people
,
whereunto
they
were
not
tyed
;
Luke
10.
5.
if
Christians
may
salute
one
another
in
this
stinted
form
of
words
,
Ruth
2.
4.
Peace
be
unto
you
,
The
Lord
be
with
you
,
The
Lord
blesse
thee
,
though
they
be
not
tyed
thereunto
,
nor
can
reach
every
particular
comprehended
in
those
short
sentences
recorded
in
scripture
;
then
a
stinted
form
of
prayer
or
blessing
,
in
words
invented
by
themselves
or
indited
by
others
,
is
lawfull
to
us
:
for
in
that
particular
the
ground
and
reason
is
common
to
them
and
us
.
Apply
this
answer
to
the
reason
,
That
the
priest
might
use
that
form
without
variation
,
but
was
not
tyed
unto
it
,
That
we
may
use
the
Lords
prayer
without
alteration
,
and
the
form
of
baptisme
without
addition
and
diminution
,
but
are
not
necessarily
obliged
to
use
the
very
words
and
syllables
precisely
;
and
I
know
not
how
they
should
tye
the
knot
faster
.
For
is
not
this
in
plain
terms
to
confesse
,
Fulc
.
in
Rhem.
in
1.
Cor.
14.
§.
14.
Calvin
.
in
Matth.
●
.
9.
Noluit
praescribere
fil●s
Dei
quibus
verbis
utendū
sit
,
ut
ab
ea
quam
dictavit
formula
deflectere
non
liceat
.
That
an
arbitrarie
stinted
form
is
lawfull
but
not
necessary
?
If
God
had
commanded
a
form
,
it
onely
had
been
necessary
;
if
God
had
determined
one
precise
form
,
that
onely
and
none
other
had
been
lawfull
:
but
seeing
he
hath
commanded
none
,
determined
none
precisely
,
but
left
us
free
to
use
those
recorded
in
scripture
,
or
some
others
in
the
selfsame
or
other
words
,
a
stinted
form
is
apparently
warranted
of
God
though
not
commanded
.
It
followeth
not
,
Object
.
3.
Johnson
,
p.
14.
Greenw
.
pag.
14
,
15.
that
a
prescript
form
devised
by
man
is
lawfull
,
because
a
form
prescribed
of
God
is
good
.
Moses
was
a
prophet
,
and
had
an
immediate
commission
from
God
for
what
he
appointed
in
the
house
of
God
:
Copy
of
a
Letter
,
pag.
8
,
9
,
17.
which
the
imposers
of
the
Liturgie
cannot
plead
.
Robinson
,
Against
Bern.
pag.
473.
Christs
ordinance
can
make
the
writings
of
the
Apostles
a
rule
of
faith
:
can
men
make
another
scripture
?
&c.
A
form
prescribed
and
determined
by
God
is
not
onely
lawfull
and
good
,
Answ.
but
necessary
and
onely
lawfull
,
as
it
is
prescribed
:
which
prerogative
no
form
devised
or
prescribed
by
man
can
participate
.
But
when
God
is
pleased
to
give
a
form
for
direction
onely
,
and
neither
to
command
it
precisely
nor
to
determine
it
as
the
onely
allowable
for
words
and
syllables
,
in
that
case
this
reason
is
good
,
That
seeing
the
forms
set
down
in
scripture
may
lawfully
be
used
though
not
prescribed
,
therefore
a
stinted
form
is
not
unlawfull
.
And
thus
we
conclude
from
these
passages
of
holy
writ
,
The
stinted
forms
of
blessing
,
prayer
,
thanksgiving
,
and
baptizing
set
down
in
scripture
are
lawfull
to
be
used
,
though
not
prescribed
of
God
as
necessary
;
therefore
a
stinted
form
of
prayer
is
not
unlawfull
.
For
that
form
of
words
which
is
neither
determined
nor
commanded
of
God
as
necessary
,
but
left
at
liberty
to
be
used
or
not
,
that
is
not
in
point
of
conscience
absolutely
more
lawfull
then
another
sound
and
grave
.
If
no
form
of
words
be
determined
or
commanded
,
any
form
just
and
good
,
one
as
well
as
another
,
is
free
in
conscience
.
Gods
commandment
maketh
a
thing
necessary
;
his
determination
maketh
it
onely
and
none
other
lawfull
:
but
a
form
not
tying
to
the
words
precisely
,
but
given
for
direction
onely
,
doth
authorize
any
other
for
matter
the
same
and
different
onely
in
words
or
phrase
of
speech
.
Every
stinted
form
of
prayer
or
blessing
,
&c.
not
prescribed
of
God
or
ordained
of
him
,
is
an
humane
devise
,
though
the
matter
be
good
and
the
words
be
gathered
out
of
the
scripture
;
because
whatsoever
is
not
from
heaven
,
is
of
men
;
what
is
not
of
God
by
his
institution
prescribed
or
appointed
,
that
our
brethren
conclude
to
be
humane
:
But
no
prescript
form
of
blessing
,
prayer
,
or
praise
,
&c.
is
appointed
of
God
and
commanded
as
necessary
to
be
used
of
all
or
any
man
at
all
times
,
as
they
confesse
and
labour
to
convince
:
Therefore
it
necessarily
followeth
,
That
if
one
godly
form
of
prayer
or
blessing
may
constantly
be
used
,
another
for
matter
the
same
,
though
different
in
phrase
of
speech
,
may
be
used
also
as
occasion
shall
require
:
For
none
is
absolutely
commanded
;
and
all
things
required
by
the
word
of
God
in
prayer
may
be
observed
in
the
one
no
lesse
then
in
the
other
.
In
this
whole
answer
therefore
,
which
cometh
so
often
in
the
second
branch
,
they
strengthen
our
reason
as
much
as
can
be
desired
against
themselves
:
In
the
other
they
look
not
to
the
point
in
hand
nor
the
force
of
the
reason
.
Those
forms
mentioned
2.
Chron.
29.
30.
are
in
the
same
place
expressely
said
to
be
composed
by
those
that
were
Prophets
and
Seers
,
Object
.
4.
as
in
other
places
,
of
purpose
as
it
were
to
prevent
imitation
,
an
ordinary
rise
to
imagery
.
The
forms
mentioned
were
given
no
question
by
the
inspiration
of
the
Spirit
;
Answ.
and
so
is
the
Lords
prayer
,
the
form
of
baptizing
,
and
other
psalmes
registred
in
holy
scripture
:
But
the
application
of
those
particular
forms
to
this
on
that
purpose
was
not
by
an
extraordinary
motion
of
the
Spirit
,
but
upon
grounds
common
to
others
with
them
,
upon
like
occasion
,
or
in
cases
analogicall
.
And
if
in
that
respect
it
be
not
lawfull
to
imitate
their
practice
,
I
would
gladly
know
by
what
warrant
we
sing
the
psalmes
of
David
or
other
holy
prophets
inspired
of
God
,
or
use
a
set
translation
,
&c.
Upon
what
grounds
may
they
compose
a
catechisme
for
the
edification
of
the
people
of
their
particular
charge
,
or
gather
together
and
alledge
scriptures
in
their
studied
sermons
,
either
for
instruction
,
exhortation
,
rebuke
or
comfort
?
If
they
have
not
warrant
from
these
and
such
like
practices
of
the
people
of
God
,
it
will
prove
in
their
construction
but
the
precept
or
devise
of
man
.
The
composure
of
those
psalmes
was
by
the
immediate
inspiration
of
the
holy
Ghost
,
wherein
no
man
not
immediately
inspired
may
presume
to
imitate
them
:
but
forms
given
by
inspiration
are
thus
farre
for
our
imitation
,
that
we
may
use
the
same
words
or
other
words
devised
of
our selves
to
the
same
purpose
,
sc.
to
expresse
and
lay
open
the
conceits
and
desires
of
our
soul
.
Hezekiah
did
not
compose
that
form
,
but
commanded
the
Levites
to
make
use
of
it
being
already
composed
.
But
how
imitation
herein
should
be
a
rise
to
imagery
I
cannot
conceive
.
To
adde
unto
or
detract
from
the
word
of
God
or
his
ordinances
,
is
great
presumption
:
to
imitate
the
Saints
in
that
particular
which
they
did
by
immediate
inspiration
,
and
could
not
do
without
such
inspiration
,
is
intolerable
boldnesse
:
But
where
God
hath
given
a
pattern
of
prayer
,
thanksgiving
,
or
administration
of
the
sacraments
,
to
imitate
our
samplar
in
the
selfsame
words
or
other
words
devised
by
our selves
or
others
,
is
no
rise
to
imagery
.
If
this
be
a
rise
to
imagery
,
every
time
a
Christian
maketh
use
of
the
Lords
prayer
in
his
prayers
,
or
the
prayers
of
holy
men
recorded
in
scripture
,
he
setteth
up
an
image
;
he
that
deviseth
a
set
form
of
prayer
for
one
that
needeth
,
and
he
that
in
case
of
necessity
useth
such
a
devised
prayer
,
setteth
up
an
image
;
and
every
time
they
pray
,
preach
,
catechize
,
administer
the
sacraments
,
or
meditate
of
holy
things
with
reference
to
the
scripture
,
they
set
up
images
.
These
consequences
,
I
am
assured
,
they
detest
:
let
me
entreat
them
to
consider
whether
they
do
not
follow
necessarily
upon
their
premisses
.
Those
that
mean
to
defend
the
imposition
of
a
stinted
form
of
prayer
to
any
purpose
,
Object
.
5.
do
what
they
can
to
bear
us
in
hand
that
these
prayers
are
of
like
nature
with
those
in
scripture
,
and
speak
of
them
as
if
the
composition
and
framing
of
them
were
by
some
propheticall
or
apostolicall
Spirit
,
or
at
least
(
which
will
be
all
one
in
effect
)
by
a
Spirit
or
gift
extraordinary
.
What
opinion
the
true
church
of
God
hath
had
of
a
stinted
Liturgie
,
Answ.
we
shall
see
in
the
next
argument
:
But
that
she
hath
ever
or
at
any
time
born
us
in
hand
that
those
prayers
were
of
like
nature
with
those
in
the
scriptures
,
that
is
,
given
by
immediate
inspiration
,
or
parts
of
canonicall
scripture
,
is
an
unjust
imputation
.
For
they
know
that
all
reformed
churches
,
since
the
light
of
the
Gospel
began
to
shine
forth
unto
the
world
untill
this
day
,
do
allow
and
maintein
the
use
of
stinted
prayers
,
catechismes
,
confessions
and
professions
of
faith
,
a
stinted
form
of
singing
psalmes
,
&c.
did
ever
any
of
them
bear
the
world
in
hand
that
their
prayers
or
composures
are
propheticall
or
from
an
extraordinary
spirit
?
Divers
godly
and
learned
ministers
have
soundly
and
to
purpose
mainteined
the
lawfulnesse
of
a
stinted
form
against
them
of
the
Separation
in
former
times
;
did
they
ever
write
or
speak
,
that
the
prayers
or
Liturgie
was
framed
by
an
Apostolicall
spirit
?
I
have
not
seen
all
men
that
have
written
upon
this
subject
upon
any
occasion
,
and
therefore
cannot
say
that
never
any
man
did
so
speak
of
them
:
but
sure
I
am
,
if
any
man
have
so
written
,
he
is
neither
the
onely
man
,
nor
the
chief
,
which
hath
set
his
hand
to
maintein
the
expediency
of
a
stinted
Liturgie
.
If
any
one
hath
spoken
unadvisedly
,
the
cause
hath
no
credit
by
his
defense
,
nor
can
it
receive
prejudice
by
his
weaknesse
.
It
hath
been
objected
against
some
dislikers
of
a
stinted
form
,
that
they
conceit
their
extemporany
prayers
to
come
from
the
immediate
inspiration
of
the
holy
Ghost
;
and
if
a
man
should
rake
into
every
writing
,
and
set
every
speech
upon
the
tentours
,
he
might
say
as
much
for
it
as
can
be
said
in
this
particular
.
But
at
the
best
this
is
but
to
go
about
the
bush
.
This
is
that
which
I
hold
and
plead
for
,
That
by
the
word
of
truth
a
stinted
Liturgie
or
form
of
prayer
is
allowable
and
in
some
respects
expedient
.
CHAP.
VII
.
The
churches
of
God
have
both
used
and
approved
a
stinted
Liturgie
.
THE
Jews
before
the
coming
of
our
Saviour
Christ
used
a
prescript
form
of
prayer
and
praise
or
thanksgiving
in
the
celebration
of
the
passeover
;
6.
Argum.
See
Paul
.
Burgens
.
in
Psal.
112.
and
that
which
they
used
was
(
as
it
is
probable
)
approved
of
our
Saviour
Christ
himself
.
Joseph
.
Scalig.
De
emendat
.
tempor
.
l.
6.
Beze
Annot.
ma●or
.
in
Matth.
26.
●0
.
Drus
.
Praeterit
.
lib.
1.
in
Matth.
26.
30.
Answ.
Annot.
in
Exod.
12.
v.
8.
The
Christian
churches
of
ancient
times
,
for
the
space
of
this
fourteen
hundred
yeares
at
least
,
if
not
from
the
apostles
times
,
have
had
their
stinted
Liturgies
:
and
all
reformed
churches
at
this
day
do
not
onely
tolerate
but
approve
,
as
very
expedient
,
Muscul
.
in
Psal
.
95.
Apparet
hunc
psalmum
ecclesiasticae
congregationi
,
praesertim
frequentiori
,
destinatum
:
qualis
erat
apud
Judaeos
die
Sabba●
.
Moller
.
in
Psalm
.
95.
1.
Apparet
autem
ex
verbo
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
psalmum
hunc
non
in
privatum
usum
scriptum
,
sed
sacris
couventibus
destinatum
fuisse
,
quando
populus
frequens
ad
templum
conveniebat
.
Fulc
.
in
1.
Cor.
14.
§.
12.
It
is
not
certain
whether
they
had
any
set
form
of
Liturgie●
and
if
they
had
any
,
the
same
ought
to
have
been
in
one
tongue
ordinarily
.
Fulc
.
1.
Cor.
11.
§.
10.
Petrus
Diaconus
and
the
rest
that
were
sent
from
the
East
to
Rome
in
their
book
to
Fulgentius
and
other
Bishops
of
Africk
,
cap
8.
do
rehearse
a
prayer
of
Basils
Liturgie
,
which
they
say
almost
the
whole
●ast
frequented
.
These
words
,
LIFT
UP
YOUR
HEARTS
,
and
,
WE
LIFT
THEM
UP
UNTO
THE
LORD
,
were
anciently
in
use
,
if
not
from
the
age
of
the
apostles
,
Clem.
lib.
8.
Constitut
.
apost.
cap.
16.
a
set
form
of
prayer
or
Liturgie
.
There
is
no
mention
from
Moses
to
Christ
of
any
Liturgie
devised
by
man
:
Object
.
1.
Which
might
not
have
been
concealed
,
Copy
of
a
Letter
,
p.
5
,
&
12.
if
it
had
been
for
the
edification
of
the
church
to
set
up
such
means
of
worship
,
as
Liturgie
read
publickly
for
the
prayers
of
the
church
.
That
there
was
no
prescribed
Liturgie
particularly
ordained
and
determined
of
God
,
Answ.
is
freely
confessed
:
but
,
that
there
was
none
in
use
,
is
not
proved
by
the
silence
of
the
scripture
.
For
the
scripture
was
given
to
be
the
perfect
rule
of
faith
and
manners
;
but
setteth
not
down
particular
customes
or
observations
,
according
to
the
generall
rules
of
religion
.
To
let
passe
many
,
take
this
one
for
instance
,
The
ordinary
reading
of
the
Law
in
the
assemblies
upon
the
Sabbath
is
not
commanded
by
Moses
either
to
the
priests
or
Levites
;
Deut.
31.
9
,
10
,
11.
no
mention
is
found
of
any
such
practice
for
a
long
time
together
:
Act.
15.
21.
We
find
not
for
a
long
time
that
the
Jews
had
any
synagogues
for
the
ordinary
assembling
of
the
people
;
Psal.
74.
8.
and
the
Law
could
not
be
read
in
their
synagogues
untill
they
were
built
:
Synagogas
,
id
est
,
domo●
conventuum
sacrorum
,
ubi
legebatur
lex
,
Pisc
.
scholas
&
synagogas
,
quae
passim
in
u●bibus
erant
constitutae
,
Moll
.
Herisbach
.
Will
our
brethren
hence
conclude
,
either
that
the
scriptures
were
not
read
in
the
assemblies
,
or
that
it
was
a
devise
of
man
to
reade
them
in
their
synagogues
?
It
is
not
good
to
lay
grounds
for
such
conclusions
.
If
Mr
Ainsworths
testimony
be
of
any
value
,
Object
.
2.
then
mark
what
he
testifieth
from
the
famous
Jew
Maimonie
(
in
Misneh
treatise
of
prayer
)
That
the
church
of
the
Jews
had
no
stinted
Liturgie
,
Annot.
on
Deut.
6.
13.
Our
wise
men
have
said
(
saith
Maim
.
)
What
service
is
this
with
the
heart
?
It
is
prayer
.
And
there
is
no
number
of
prayers
by
the
Law
,
neither
is
there
any
set
form
of
this
by
the
Law
,
&c.
If
Mr
Ainsworth
be
not
crosse
to
himself
,
Answ.
he
cannot
deny
the
use
of
a
stinted
form
amongst
the
Jews
in
the
celebration
of
the
passeover
;
of
a
stinted
form
free
and
voluntary
,
not
necessary
,
as
prescribed
of
God
.
And
that
which
is
here
cited
out
of
Maimonie
is
no
way
repugnant
thereunto
:
For
he
speaketh
not
of
the
passeover
,
or
any
observations
in
the
celebration
thereof
;
but
of
prayer
,
and
that
private
by
one
alone
,
and
not
publick
in
the
assembly
or
congregation
.
Now
the
Jews
might
well
use
a
stinted
form
in
the
celebration
of
the
passeover
,
when
yet
by
the
law
there
was
no
number
set
nor
form
prescribed
for
private
prayer
.
These
two
may
well
agree
.
After
long
search
no
copy
can
be
found
of
any
stinted
Liturgie
in
use
among
the
Jews
till
they
ceased
to
be
the
church
of
God
:
Object
.
3.
which
is
a
poore
and
weak
proof
of
the
lawfulnesse
of
a
stinted
Liturgie
amongst
Christians
.
It
followeth
not
,
Answ.
that
they
never
had
or
used
a
set
form
because
it
is
not
to
be
found
at
this
day
:
For
many
monuments
of
antiquity
are
perished
.
Again
,
though
forms
,
which
now
are
extant
,
were
not
entire
as
now
they
be
untill
they
ceased
to
be
a
church
;
yet
many
things
conteined
in
them
might
be
in
use
before
.
So
it
is
in
the
counterfeit
Liturgies
which
goe
under
the
name
of
James
,
Mark
,
Basil
,
and
Chrysostom
:
they
contein
many
things
which
shew
the
whole
composure
to
be
late
in
comparison
,
whereas
divers
things
in
them
mentioned
were
of
more
ancient
use
in
the
church
of
God
.
And
if
this
do
not
please
,
though
there
never
was
any
stinted
Liturgie
or
form
of
prayer
to
be
used
in
all
their
synagogues
and
assemblies
,
yet
that
is
no
reason
to
question
the
truth
of
that
which
the
learned
have
observed
touching
the
stinted
form
used
in
the
celebration
of
the
passeover
,
and
the
probabilities
(
at
least
)
they
bring
to
shew
that
our
Saviour
Christ
approved
the
same
:
which
is
all
that
is
affirmed
in
the
argument
,
and
maketh
more
for
the
lawfulnesse
of
a
stinted
form
of
Liturgie
,
then
any
thing
that
hath
been
objected
,
against
it
.
As
for
the
reformed
churches
,
Object
.
4.
Copie
of
a
Letter
,
pag.
21.
Shall
I
in
your
heat
be
pressed
with
the
multitude
of
churches
?
Greenwood
pag.
17.
then
heare
what
the
Lord
saith
,
Thou
shalt
not
follow
a
multitude
,
&c.
we
are
not
to
consider
what
they
do
,
but
what
they
ought
to
do
.
It
is
most
true
:
Answ.
but
we
must
consider
wisely
,
and
not
censure
unadvisedly
.
The
churches
of
God
are
companies
of
men
called
out
of
this
world
,
in
part
onely
inlightned
,
subject
to
errour
:
they
have
erred
,
they
may
erre
:
their
sole
testimony
cannot
be
the
ground
of
divine
faith
and
assurance
:
Neverthelesse
the
constant
judgement
of
the
churches
of
God
for
many
ages
in
a
matter
of
this
nature
,
in
the
times
of
reformation
,
when
clouds
and
darknesse
are
expelled
,
when
the
sunne
is
risen
,
and
great
light
given
to
the
scriptures
by
the
benefit
of
languages
,
translations
and
commentaries
;
I
say
,
the
judgement
of
the
churches
at
these
times
,
and
in
a
matter
of
this
nature
,
is
not
lightly
to
be
regarded
.
A
man
should
try
and
examine
his
grounds
and
reasons
and
mistrust
himself
rather
then
so
many
wise
,
learned
and
godly
sweetly
consenting
in
a
matter
of
this
nature
,
unlesse
his
evidence
be
very
good
.
He
had
need
be
well
advised
before
he
charge
them
to
maintein
a
worship
not
allowed
,
an
idole-prayer
for
the
spirituall
worship
of
God
,
a
strange
form
of
prayer
,
which
was
never
approved
,
whereat
a
Christian
may
not
safely
be
present
,
against
which
he
is
bound
to
witnesse
.
Be
it
that
the
churches
do
erre
herein
;
yet
I
hope
they
be
not
obstinate
,
and
such
as
will
not
give
consent
to
the
truth
when
it
is
shewed
and
manifested
:
How
cometh
it
then
to
passe
that
none
of
them
hitherto
have
subscribed
to
their
opinion
and
practice
?
Either
their
arguments
are
not
sufficient
to
convince
,
and
then
their
Separation
is
unjust
;
or
they
generally
want
eyes
to
see
the
light
(
for
they
will
not
say
they
want
conscience
to
acknowledge
what
they
cannot
but
see
)
and
then
in
meeknesse
they
are
to
be
born
withall
,
if
upon
well
tried
grounds
a
man
be
assured
,
that
they
all
,
and
not
he
himself
,
is
in
the
errour
.
The
testimony
of
the
church
then
is
not
infallible
;
because
it
may
erre
,
and
hath
erred
,
and
some
members
of
it
at
this
day
do
erre
in
the
particular
differences
that
be
amongst
them
:
but
yet
the
constant
testimony
of
the
whole
church
in
the
times
of
light
and
reformation
is
of
great
weight
;
Acts
15.
22
,
28.
otherwise
the
Apostles
would
never
alledge
the
practice
and
consent
of
churches
,
1.
Cor.
11.
16.
&
14.
33.
to
confirm
the
faithfull
,
and
stop
the
mouthes
of
the
contentious
.
We
must
look
to
the
primitive
churches
planted
Object
.
5.
by
the
apostles
,
who
are
patterns
to
them
and
us
:
Copy
of
a
Letter
,
ibid.
But
the
apostolick
churches
for
many
yeares
had
no
such
Liturgie
devised
or
imposed
:
And
therefore
it
is
no
ordinance
of
Christ
,
because
the
churches
may
perfectly
and
entirely
worship
God
without
it
with
all
the
parts
of
holy
and
spirituall
worship
.
Robinson
,
Against
Bern.
pag.
474.
We
freely
confesse
it
to
be
no
ordinance
of
Christ
by
speciall
institution
,
Answ.
nor
part
of
his
worship
:
It
sufficeth
,
that
it
is
allowable
in
the
worship
,
and
consonant
to
the
generall
rules
given
in
scripture
,
but
not
of
absolute
necessitie
.
Whether
any
stinted
forms
of
prayer
were
in
use
in
the
apostolick
churches
,
is
more
then
can
be
affirmed
certainly
or
denyed
.
That
the
apostles
prescribed
none
as
necessary
,
that
is
easily
beleeved
,
because
no
mention
of
it
:
That
none
was
in
use
,
our
Divines
will
neither
peremptorily
affirm
nor
deny
.
But
if
that
be
granted
,
it
is
no
prejudice
to
a
stinted
Liturgy
,
nor
to
the
churches
apostolick
,
who
are
to
be
our
patterns
.
At
the
first
preaching
and
publishing
of
the
Gospel
certain
barbarous
nations
received
the
faith
of
Christ
,
had
neither
books
nor
letters
,
Iren.
lib.
3.
Advers.
●aer
.
cap.
4
Jewel
,
Against
Hard.
art.
15.
div.
4.
For
it
is
more
then
probable
,
that
many
assemblies
had
not
the
scriptures
read
in
a
known
tongue
at
their
first
planting
:
it
is
more
then
can
be
shewed
by
precedent
or
example
,
that
they
were
read
in
any
Christian
congregation
.
Some
churches
converted
by
the
preaching
of
the
Gospel
had
neither
books
nor
letters
.
It
may
be
others
received
the
book
of
the
Old
Testament
from
the
apostles
at
their
first
conversion
:
but
suddenly
they
could
not
be
translated
into
every
language
;
and
till
they
were
translated
they
could
not
be
read
in
the
congregation
unto
edifying
.
The
books
of
the
New
Testament
could
not
be
delivered
untill
they
were
written
:
but
they
were
not
written
all
at
once
:
and
when
they
were
all
written
,
being
sent
to
severall
churches
,
it
must
be
some
time
before
they
could
be
gathered
together
and
translated
.
And
if
nothing
be
allowable
in
the
church
but
what
was
found
in
the
primitive
churches
planted
by
the
apostles
by
record
of
scripture
,
I
fear
the
reading
of
the
scriptures
in
a
known
tongue
must
be
cast
out
of
the
congregations
.
I
go
not
about
to
equalize
stinted
Liturgies
with
set
translations
of
the
holy
scriptures
:
Arias
Montan
.
in
Isa.
28.
20.
but
I
would
intreat
such
as
oppose
a
stinted
Liturgie
by
these
reasons
,
to
consider
whether
they
do
not
put
weapons
into
the
adversaries
hands
to
fight
against
the
scriptures
.
Quae
oratio
ut
clariùs
exponatur
,
observationem
postulat
consuetudinis
Judaeorum
,
qui
breves
artes
sive
catechismos
conscribere
consuevere
:
quibus
tota
Legis
summa
in
sexcenta
&
sex
praecepta
breviter
divisa
continebatur
.
Quorum
libellorum
exempla
adhuc
exstant
,
Erat
(
ut
videre
etiam
atque
expetiri
licebit
)
in
libellis
istis
verbum
frequens
Tsau
,
quod
non
ratò
apud
Mosen
invenitur
.
Hoc
voluit
Esa.
populum
illum
in
nudis
&
brevibus
atque
jejunis
elementis
&
rudimentis
haerentem
,
&c.
The
Prophets
and
the
Apostles
are
not
found
to
prescribe
set
words
for
the
minister
to
teach
,
or
the
people
to
answer
being
examined
,
Ainsworth
,
pag.
238.
See
Calvin
.
Opusc
.
Praefat.
Catechism
.
Again
,
set
forms
of
catechismes
publick
or
private
,
composed
by
the
minister
or
devised
by
others
,
used
with
liberty
to
adde
or
alter
as
occasion
requireth
,
are
no
more
commanded
of
God
then
set
forms
of
prayer
,
nor
no
more
in
use
in
the
apostolick
churches
:
Christ
our
Saviour
,
the
Prophets
or
Apostles
have
no
more
appointed
the
one
then
the
other
:
if
all
parts
of
holy
and
spirituall
worship
may
be
performed
without
a
stinted
Liturgie
,
they
may
be
performed
also
without
a
stinted
or
set
catechisme
:
and
if
a
set
form
of
prayer
must
be
disallowed
,
a
set
form
of
catechisme
,
publick
or
private
,
composed
by
the
minister
or
devised
by
others
,
must
be
condemned
also
:
But
the
antiquity
,
excellency
and
necessity
of
catechizing
is
known
to
them
who
are
exercised
in
the
building
and
governing
of
the
house
of
God
:
the
use
and
profit
of
a
set
form
therein
is
both
manifest
by
reason
,
and
confirmed
by
experience
,
at
home
and
abroad
,
in
publick
and
private
,
to
them
who
have
laboured
to
lay
the
foundation
of
Christian
religion
,
and
train
up
the
people
committed
to
their
charge
in
sound
wisdome
and
understanding
.
And
in
these
things
we
swerve
not
from
our
pattern
,
because
we
teach
and
professe
the
same
doctrine
,
and
worship
God
with
the
same
worship
and
substantiall
means
of
worship
that
the
primitive
churches
and
Christians
did
.
There
is
the
same
reason
of
reading
the
Apocrypha
,
Object
.
6.
books
of
Maccabees
and
those
that
follow
them
in
the
congregation
,
and
of
reading
a
stinted
form
of
Liturgie
:
See
Robinson
,
pag.
476.
and
the
same
reasons
that
silence
the
Apocrypha
will
silence
stinted
prayers
as
well
and
as
much
.
When
we
prove
the
lawfulnesse
of
a
stinted
form
of
prayer
by
the
stinted
forms
of
psalmes
and
blessing
mentioned
in
scripture
,
Answ.
it
is
thought
answer
sufficient
to
say
,
There
is
great
difference
betwixt
blessings
or
psalmes
and
prayer
:
and
yet
here
it
is
enough
to
match
things
unlike
together
,
and
to
say
of
them
without
all
proof
,
There
is
the
same
reason
of
both
.
But
if
it
have
any
sinews
,
it
will
silence
the
singing
of
psalmes
,
sermons
,
professions
of
faith
,
and
conceived
prayer
no
lesse
then
stinted
,
especially
the
use
of
notes
to
help
memory
,
and
forms
of
catechisme
by
whomsoever
and
howsoever
used
:
For
there
is
the
same
reason
of
reading
and
uttering
by
heart
in
the
congregation
.
And
if
nothing
but
the
canonicall
scriptures
must
be
read
in
the
congregation
,
nothing
must
be
uttered
by
heart
or
strength
of
memory
but
the
scriptures
alone
:
But
sermons
,
professions
of
faith
,
conceived
prayer
,
are
not
canonicall
scripture
.
The
reason
is
one
;
and
whatsoever
can
be
answered
truly
in
the
one
,
will
put
the
other
to
flight
.
If
it
be
said
,
That
it
is
the
prerogative
of
the
scripture
to
be
the
rule
of
faith
and
manners
,
and
therefore
nothing
is
to
be
read
in
the
congregation
as
the
ground
undoubted
and
immediate
of
faith
and
manners
but
the
scripture
alone
;
this
openeth
way
for
stinted
prayer
as
well
as
for
sermons
or
conceived
prayer
.
The
substantiall
means
of
worship
both
publick
and
private
are
determined
of
God
.
It
is
unlawfull
to
set
up
an
image
for
worship
either
publick
or
private
.
The
scripture
must
be
acknowledged
the
sole
rule
of
faith
and
manners
both
in
publick
and
private
.
It
is
unlawfull
to
devise
sacramentall
signes
in
private
as
well
as
in
the
congregation
.
And
if
it
be
unlawfull
to
reade
any
other
book
in
the
congregation
,
because
the
reading
of
the
scripture
is
the
onely
approved
medium
cultûs
,
by
the
same
reason
all
forms
of
catechismes
,
and
singing
of
psalmes
,
and
reading
or
use
of
stinted
praiers
in
the
family
are
unlawfull
.
And
if
the
one
be
an
image
in
the
congregation
the
others
are
so
in
the
family
.
Copy
of
a
Letter
,
pag.
18.
When
the
Lord
had
devised
and
appointed
a
perfume
(
saith
the
authour
of
the
Letter
)
all
men
are
forbidden
to
make
a
composition
like
that
perfume
,
Exod.
30.
35
,
37.
So
if
it
could
be
proved
that
Christ
had
made
a
form
for
the
churches
and
believers
alwayes
when
they
pray
,
then
the
offering
up
of
any
other
prayers
,
Mr
Greenwood
perceiving
the
weaknesse
of
this
objection
,
frameth
it
thus
.
No
Apocrypha
must
be
brought
into
the
publick
assemblies
;
for
there
onely
Gods
word
&
lively
voice
of
his
own
graces
must
be
heard
,
Greenwood
,
pag.
10.
But
this
limitation
is
groundlesse
,
propounded
without
warrant
of
●●ripture
,
and
may
be
rejected
as
〈…〉
devise
.
For
the
phrase
of
speech
in
〈◊〉
,
prayer
,
professions
of
faith
,
〈◊〉
of
psalmes
is
of
man
as
well
as
in
stinted
prayers
devised
by
others
;
and
〈…〉
may
not
be
heard
in
the
congregation
,
neither
may
the
other
be
uttered
or
〈…〉
most
certain
it
is
,
that
neither
the
one
nor
the
other
is
to
be
received
as
the
undoubted
rule
of
faith
or
manners
.
made
by
others
or
of
our
own
devising
,
would
seem
to
be
as
unlawfull
as
the
offering
of
strange
incense
,
Exod.
30.
9.
Where
it
is
implyed
,
that
seeing
God
hath
determined
no
certain
form
,
therefore
forms
devised
by
men
are
not
necessary
,
but
lawfull
.
In
the
same
manner
they
may
be
answered
from
their
own
grounds
;
That
seeing
God
hath
sanctified
and
set
apart
the
canonicall
scriptures
,
given
by
immediate
Divine
inspiration
,
to
be
the
sole
and
perfect
rule
of
faith
and
manners
,
therefore
the
scripture
alone
must
be
read
and
acknowledged
as
the
sole
ground
of
heavenly
instruction
:
But
seeing
he
hath
determined
no
certain
form
of
prayer
or
sermons
,
professions
of
faith
,
or
thanksgiving
,
therefore
either
none
at
all
must
be
made
,
or
forms
devised
by
men
are
lawfull
to
be
heard
in
the
congregation
;
yet
not
as
immediate
and
undoubted
grounds
of
faith
,
(
for
that
is
proper
to
the
scripture
)
but
as
instructions
and
exhortations
builded
upon
,
or
petitions
framed
according
to
the
scripture
,
as
present
occasion
doth
require
.
In
sermons
who
doth
not
put
a
difference
betwixt
the
text
whereupon
the
discourse
,
instructions
,
exhortations
,
rebukes
&
comforts
be
grounded
&
deduced
,
&
the
exhortations
,
rebukes
&
comforts
which
are
propounded
in
method
&
phrase
of
speech
devised
by
men
?
The
first
is
&
ought
to
be
canonicall
scripture
;
the
other
not
so
.
But
it
would
argue
great
ignorance
,
if
not
perversenesse
,
if
a
man
should
cavill
in
this
manner
against
the
preaching
of
the
word
,
That
the
scriptures
alone
are
to
be
read
in
the
congregation
,
therefore
the
minister
of
the
Gospel
must
simply
reade
the
scripture
,
but
never
give
the
meaning
,
Concil
Laodic
.
can
.
59.
Concil.
Carthag
.
3.
can
.
47.
nor
make
application
.
In
the
Primitive
church
sundry
councels
have
forbidden
the
reading
of
any
books
as
parts
of
Divine
worship
but
canonicall
scripture
onely
of
the
Old
and
New
Testament
:
Concil.
Hippon
.
can
.
38.
but
no
councel
ever
condemned
the
use
of
a
stinted
Liturgie
.
See
Jewel
,
Def.
Apol
part
.
5.
cap.
3.
div.
10.
Those
churches
which
forbad
the
reading
of
any
books
which
be
without
the
canon
,
Co●cil
.
Laodicen
.
can
.
15
,
16
,
59.
Concil.
Carthag
.
3.
can
.
23.
did
first
receive
a
stinted
form
of
prayer
:
and
the
councels
themselves
take
order
touching
the
reading
of
the
scripture
,
and
the
singing
of
psalmes
,
and
other
things
which
pertein
to
a
stinted
Liturgie
.
Jewel
,
art.
3.
dit
.
2.
So
that
those
Fathers
&
churches
had
not
learned
,
that
the
same
reasons
which
silence
the
Apocrypha
in
the
congregation
will
silence
all
stinted
forms
of
Liturgie
as
well
and
as
much
.
As
it
were
a
ridiculous
thing
for
a
child
,
Object
.
7.
when
he
would
ask
of
his
father
bread
,
&c.
to
reade
it
to
him
out
of
a
paper
:
so
it
is
for
the
children
of
God
,
Robinson
,
Against
Bern.
pag.
475.
especially
for
the
ministers
of
the
Gospel
in
their
publick
ministrations
,
to
reade
unto
God
their
requests
for
their
own
and
the
churches
wants
out
of
a
service-book
,
wherein
they
are
stinted
to
words
and
syllables
.
It
is
a
common
saying
,
Answ.
Similitudes
agree
not
in
all
things
;
and
a
rule
as
generall
,
That
to
argue
from
a
bare
similitude
is
the
loosest
kind
of
reasoning
:
which
may
be
applyed
to
cover
or
countenance
any
errour
or
abuse
whatsoever
.
Therefore
this
objection
might
well
have
been
passed
over
(
as
it
is
omitted
by
the
most
that
have
written
of
this
subject
,
that
I
have
seen
)
but
that
colours
and
shadows
do
often
take
more
with
some
then
that
which
is
substantiall
.
If
a
man
would
set
himself
to
plead
for
superstitious
abuses
and
idolatrous
practices
,
errours
and
unwritten
traditions
,
is
it
not
an
easie
matter
by
some
similitude
to
cast
a
fair
glosse
upon
them
?
And
it
is
a
strange
thing
,
that
such
as
with
so
much
earnestnesse
set
themselves
against
all
humane
inventions
and
devises
in
Gods
worship
,
should
by
their
form
of
reasoning
open
the
floud-gates
wide
for
all
superstitious
,
idolatrous
,
antichristian
devises
and
impieties
,
as
this
reason
doth
.
I
need
not
instance
:
every
man
that
knoweth
what
is
principally
alledged
in
defense
of
any
popish
,
vain
,
unprofitable
,
superstitious
or
idolatrous
practice
or
custome
,
or
will
take
pains
to
look
,
must
needs
see
this
to
be
so
.
But
to
look
upon
the
objection
it self
;
If
a
child
being
to
ask
many
particulars
of
his
father
for
himself
and
others
should
write
them
in
a
paper
for
the
help
of
memory
or
some
other
reason
,
and
having
committed
them
to
memory
as
they
are
registred
in
his
paper
,
should
in
that
form
of
words
digested
and
written
down
present
his
requests
before
his
father
without
addition
or
alteration
;
what
morall
evil
or
incivility
should
be
committed
in
this
case
?
why
should
this
be
esteemed
a
thing
ridiculous
?
And
if
similitudes
do
please
so
well
,
may
we
not
say
with
more
reason
and
upon
better
ground
,
That
as
a
learned
oratour
being
to
make
an
oration
in
an
honourable
presence
about
divers
matters
of
weight
and
importance
,
will
not
onely
study
and
digest
but
penne
his
speech
,
and
deliver
it
word
for
word
as
it
is
contrived
and
penned
;
so
the
minister
of
the
Lord
of
hosts
in
his
publick
ministration
is
not
onely
to
consider
what
requests
he
is
to
make
to
God
in
his
own
and
the
peoples
behalf
,
but
to
digest
them
into
fit
method
,
and
to
penne
or
write
them
down
,
and
to
utter
them
in
the
congregation
as
he
hath
contrived
them
.
Let
the
indifferent
judge
whether
of
these
two
be
the
most
reasonable
.
Book-prayer
is
generally
laid
aside
in
the
families
of
best
Christians
:
Object
.
8.
And
in
all
reformed
churches
generally
the
use
of
a
book
by
every
able
and
godly
minister
is
left
off
;
Rovins
.
ibid.
and
at
home
it
is
accounted
and
complained
of
as
a
burden
by
the
better
sort
of
them
that
use
it
.
Many
things
are
disused
,
Answ.
and
that
by
the
best
Christians
,
which
are
not
unlawfull
.
Where
there
be
many
wayes
to
the
wood
,
ordinarily
men
may
make
choice
of
one
or
two
,
not
disallowing
the
other
.
It
is
lawfull
for
Christians
when
they
pray
in
their
families
,
dayly
to
reade
the
ten
commandments
,
the
profession
of
faith
,
&c.
which
is
generally
laid
aside
without
sinne
.
Many
things
also
may
be
decent
in
the
congregation
which
are
not
so
expedient
and
requisite
in
the
family
.
And
in
one
congregation
a
thing
may
be
lawfull
and
of
use
which
is
disused
in
another
without
sin
,
where
yet
it
would
not
be
unprofitable
.
Chrysost.
hom.
3.
in
2.
ad
Thess.
Quand●
enim
qui
lectutus
est
,
surgens
dicit
,
Haec
DICIT
DOMINUS
;
&
diaconus
〈◊〉
omnes
indicto
silentio
compescit
.
The
deacons
in
Chrysostomes
and
Basils
time
used
to
call
upon
the
people
with
these
words
,
Oremus
,
Attendamus
,
Let
us
pray
,
Let
us
give
eare
.
The
deacon
at
the
holy
mysteries
stood
up
and
thus
spake
unto
the
people
,
Oremus
pariter
omnes
.
The
manner
was
,
that
before
every
lesson
or
chapter
the
minister
should
say
unto
the
people
,
Let
us
attend
.
If
this
custome
be
disused
either
in
the
congregation
or
Christian
families
at
this
day
,
it
doth
not
argue
the
thing
it self
to
be
indecent
or
unprofitable
.
Chrys.
hom
3.
in
Epist.
ad
Ephel
.
Jewel
.
Def.
art.
3.
divis
.
16.
And
if
by
Book-prayers
all
stinted
forms
,
whether
read
or
repeated
by
help
of
memory
,
be
understood
,
they
are
not
so
generally
rejected
in
the
families
of
the
best
Christians
nor
in
the
ministery
of
the
most
able
and
godly
ministers
as
the
objection
importeth
.
Chrys.
in
Act.
hom
.
19.
Stat
minister
,
&
communis
minister
,
&
altâ
voce
clamar
.
Post
illam
vocem
incipit
lector
prophetiam
Esaiae
.
Isidor
.
Hispalens
.
l.
1.
De
eccles.
offic.
c.
10.
&
l.
2.
c
●
.
St.
Egèrton
Practic
.
of
Christ
.
Certain
advertisements
touching
prayer
,
&c.
Synops.
turior
.
Theolog.
disp.
3●
.
thes.
33.
Quaeri
hîc
soler
,
utrùm
conceptis
precationum
formulis
publicè
aut
privatim
uti
liceat
.
Nos
,
si
modò
cum
debita
animi
attentione
pronuncientur
,
non
tantùm
licitas
sed
&
valde
utiles
esse
contendm
us
,
quia
novas
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
concipere
cuivis
Christiano
datum
non
est
,
&
attentio
auditorum
in
magnis
conventibus
per
usitatas
formulas
non
parùm
juvatur
,
&c.
Imò
Christus
ipse
in
cruce
pendens
,
deprecationis
formâ
,
a
Davide
tanquam
typo
antea
observatâ
,
usus
est
,
Matth.
27.
46.
Let
us
heare
the
testimony
of
a
godly
,
learned
,
and
well
experienced
minister
now
at
rest
with
the
Lord
:
When
as
,
saith
he
,
the
question
is
made
by
many
of
the
lawfulnesse
or
at
least
of
the
expediency
of
praying
by
the
help
of
a
book
,
or
of
using
a
prescript
and
set
form
of
prayer
,
it
is
to
be
considered
,
that
there
be
divers
degrees
and
measures
of
gifts
,
both
naturall
(
as
wit
,
memory
,
utterance
)
as
also
of
grace
(
as
knowledge
,
faith
,
zeal
)
given
to
divers
men
;
besides
that
some
have
been
more
trained
and
exercised
in
this
holy
duty
then
others
:
Now
they
that
are
better
gifted
,
either
by
nature
or
else
by
grace
and
custome
,
may
use
the
more
liberty
.
Which
difference
I
have
observed
not
onely
in
divers
private
Christians
,
but
also
in
some
most
reverend
,
faithfull
and
worthy
ministers
;
some
using
both
in
their
publick
ministery
and
in
their
private
families
a
stinted
prayer
and
set
form
of
words
,
with
little
alteration
at
all
,
except
some
extraordinary
occasion
have
happend
:
and
yet
both
sorts
so
furnished
with
pietie
and
learning
as
I
could
hardly
preferre
one
before
the
other
.
And
a
little
after
,
For
the
publick
congregation
,
for
the
most
part
it
is
expedient
to
keep
a
constant
form
both
of
matter
and
also
of
words
;
and
yet
without
servile
tying
of
our selves
to
words
and
syllables
.
If
the
judgement
of
reformed
churches
abroad
,
or
of
the
godly
,
faithfull
,
learned
and
reverend
at
home
,
be
of
any
weight
,
they
are
so
farre
from
complaining
of
a
stinted
form
as
burdensome
,
that
in
many
cases
they
judge
it
expedient
.
Raine
,
in
2.
Tim.
c.
1.
vers
.
13.
It
is
good
to
have
a
set
form
of
doctrine
.
God
gave
this
summe
to
Adam
.
The
seed
of
the
woman
,
&c.
The
ten
commandments
,
the
propheticall
sermons
abbridged
,
Heb.
6.
1.
They
had
the
principles
of
the
doctrine
of
Christ
.
And
when
religion
was
restored
,
new
forms
,
institutions
,
catechismes
,
were
appointed
in
the
church
.
A
set
form
of
prayer
and
administration
of
the
sacraments
,
not
onely
devised
by
the
minister
himself
,
but
agreed
upon
by
the
churches
,
is
approved
by
generall
consent
.
Is
there
any
reformed
church
established
which
hath
not
their
book
of
common
prayer
?
The
ministers
at
home
to
whom
the
use
of
common
prayer
hath
been
thought
most
burdensome
,
Concil.
Laodit
.
can
.
59.
have
from
time
to
time
professed
their
liking
and
approbation
of
a
stinted
Liturgy
;
Concil.
Carthagin
3.
can
.
23.
That
they
like
well
enough
of
that
councel
that
forbad
vulgar
psalmes
in
the
service
of
God
,
Concil.
Mil●vitan
.
can
.
12.
and
those
forms
of
service
which
are
not
antea
probata
in
concilio
,
vcl
cum
prudentioribus
collata
,
African
.
can
.
70.
lest
haply
some
things
against
faith
,
either
through
ignorance
or
want
of
consideration
,
should
be
composed
;
That
they
never
sought
a
razing
of
the
communion-book
,
but
a
filing
of
it
after
the
pattern
of
that
care
which
former
examples
set
them
,
wherein
they
thought
some
things
reteined
which
might
well
have
been
spared
:
See
Regers
7.
They
have
evermore
condemned
voluntary
Separation
from
the
congregations
and
assemblies
,
Treatis
.
3.
treat
.
chap.
4.
or
negligent
frequenting
of
those
publick
prayers
:
They
have
ordinarily
and
constantly
used
the
communion-book
in
their
publick
administrations
;
and
still
mainteined
unitie
,
peace
and
love
with
them
who
in
some
particulars
have
been
of
another
judgement
.
All
this
is
so
notoriously
known
that
it
is
wast
labour
to
produce
testimonies
herein
.
As
for
the
reading
of
a
stinted
form
,
it
may
be
it
is
not
constant
in
all
reformed
churches
,
exacted
of
every
minister
at
all
times
;
but
,
that
it
is
not
used
at
all
,
is
more
then
I
can
credit
:
and
if
they
exact
not
the
use
of
the
same
form
continually
,
the
thing
it self
they
greatly
approve
.
If
any
man
desire
an
instance
of
their
doings
,
See
Zepper
.
De
polit.
eccles.
lib.
2.
cap.
4.
Calvin
.
Opusc
.
Precum
ecclesi●st
.
formula
.
Beza
in
Cantic
.
Hom.
1.
let
him
compare
the
prayer
which
Beza
constantly
used
before
and
after
sermon
with
the
Geneva-book
of
common
prayer
.
And
if
they
impose
not
their
forms
upon
all
congregations
to
be
used
of
necessitie
,
but
leave
it
free
to
use
them
or
some
other
in
substance
one
and
the
same
;
yet
this
is
certain
,
they
disallow
their
opinion
who
condemn
all
stinted
forms
and
Liturgies
as
vain
,
superfluous
,
humane
inventions
,
a
strange
worship
,
and
breach
of
the
second
commandment
.
CHAP.
VIII
.
The
people
may
lawfully
be
present
at
those
prayers
which
are
put
up
unto
God
in
a
stinted
form
of
words
,
and
partake
in
divine
ordinances
administred
in
a
stinted
Liturgie
.
THe
authour
of
the
Letter
formerly
cited
telleth
us
,
That
against
our
prayer-book
divers
men
have
pleaded
after
a
different
manner
.
Copy
of
a
Letter
,
pag.
4.
First
,
some
arguments
,
saith
he
,
are
proper
to
the
Separatists
,
quà
tales
;
viz.
1.
That
it
is
offered
up
in
a
false
church
.
2.
With
a
false
ministery
.
3.
In
the
behalf
of
the
subjects
of
the
kingdome
of
Antichrist
.
These
are
properly
theirs
,
being
the
grounds
whereupon
they
make
a
totall
Separation
from
all
the
churches
in
this
land
,
as
no
churches
of
Christ
.
These
I
approve
not
:
yet
note
them
,
that
you
may
see
upon
how
different
grounds
the
same
position
is
mainteined
by
severall
persons
,
and
that
you
may
be
delivered
from
the
prejudice
which
hindreth
many
from
receiving
those
truthes
,
because
they
fear
the
reproch
of
Brownisme
.
Secondly
,
there
are
other
grounds
which
are
common
to
all
that
plead
for
the
puritie
of
Christs
ordinance
;
and
which
do
not
necessarily
inferre
such
Separation
,
but
onely
serve
to
shew
the
unlawfulnesse
of
that
practice
,
and
of
communicating
therein
.
Thus
farre
the
Letter
.
Wherein
,
to
let
passe
other
things
,
we
may
take
notice
of
a
twofold
Separation
from
the
worship
of
God
amongst
us
acknowledged
:
the
one
totall
,
as
from
a
false
church
,
false
ministery
,
and
subjects
of
the
kingdome
of
Antichrist
;
the
other
partiall
,
from
the
stinted
Liturgie
,
and
ordinances
of
worship
dispensed
in
a
stinted
form
.
And
this
latter
onely
is
approved
by
this
authour
,
but
not
the
former
,
of
which
we
make
no
question
.
But
whereas
he
saith
,
his
grounds
upon
which
he
buildeth
his
last
Separation
are
common
to
all
that
plead
for
the
puritie
of
Christs
ordinances
,
therein
he
is
much
mistaken
.
For
his
grounds
are
one
and
the
very
same
with
the
Brownists
,
whereby
they
condemn
all
stinted
Liturgies
,
acknowledged
by
no
reformed
church
in
the
world
,
nor
by
particular
pastours
in
any
church
but
themselves
.
And
if
they
take
not
themselves
to
be
the
onely
pleaders
for
the
purity
of
Christs
ordinances
,
they
cannot
shew
that
these
reasons
have
been
approved
,
or
positions
allowed
,
by
any
pleaders
for
reformation
in
any
time
or
age
of
the
church
.
The
reasons
brought
to
confirm
the
unlawfulnesse
of
communicating
in
the
ordinances
of
worship
amongst
us
administred
in
a
stinted
Liturgie
,
are
of
two
sorts
:
Some
condemne
all
stinted
forms
and
Liturgies
devised
by
men
:
others
concern
our
book
of
common
prayer
more
particularly
,
as
it
is
charged
with
sundry
faults
and
corruptions
.
The
first
,
as
they
concern
the
ministers
who
make
use
of
a
stinted
Liturgy
,
have
been
examined
already
:
Now
I
come
to
examine
them
both
as
they
concern
the
people
;
and
therefore
lay
down
this
proposition
,
That
in
case
it
should
be
unlawfull
in
some
respects
for
the
minister
of
the
Gospel
or
governour
of
the
family
to
reade
or
pronounce
without
book
a
prescript
form
of
prayer
devised
by
another
,
yet
no
reason
can
be
shewed
why
it
should
be
unwarrantable
for
the
people
,
child
,
servant
,
wife
to
be
present
at
such
prayers
in
the
congregation
or
family
.
I
speak
not
of
prayer
for
the
matter
erroneous
and
naught
,
but
stinted
and
read
.
For
if
the
matter
be
faultie
,
the
prayer
is
not
good
because
conceived
:
and
if
good
and
pure
,
it
is
not
made
evil
and
hurtfull
to
the
hearers
because
it
is
read
.
First
,
Argum.
what
letteth
why
the
hearers
heart
may
not
follow
a
prescript
form
of
words
holy
and
good
,
either
in
confession
of
sinnes
,
request
,
or
thanksgiving
?
What
letteth
,
I
say
,
that
the
hearers
hearts
may
not
profitably
go
with
the
same
,
both
to
humble
,
quicken
and
comfort
?
The
people
,
child
,
servant
are
commanded
to
examine
and
prepare
themselves
before
they
draw
nigh
into
the
presence
of
the
Lord
:
But
where
are
they
commanded
to
look
whether
the
minister
or
governour
do
pray
by
the
Spirit
immediately
,
or
out
of
his
memory
;
in
a
set
form
of
words
conceived
beforehand
,
or
suggested
without
premeditation
;
in
the
same
form
of
words
ordinarily
with
little
or
no
variation
,
unlesse
it
be
upon
speciall
occasion
,
or
in
different
order
,
method
and
phrase
euery
day
;
whether
he
reade
his
prayer
or
pronounce
it
onely
?
And
if
God
have
laid
no
charge
upon
their
conscience
to
inquire
into
these
and
such
like
particulars
before
they
joyn
in
prayer
,
voluntarily
to
withdraw
our selves
from
the
ordinances
of
worship
in
these
respects
,
what
is
it
but
to
adde
unto
his
word
?
When
things
agreeable
to
the
will
of
God
are
begged
of
God
every
day
in
the
same
form
of
words
,
as
the
things
begged
are
the
same
,
it
is
not
either
the
stinted
form
of
words
,
or
the
presenting
of
requests
by
reading
them
upon
a
book
,
that
can
make
the
prayer
unprofitable
,
much
lesse
abomination
in
respect
of
him
that
joyneth
.
If
the
minister
in
that
case
pray
coldly
or
without
affection
,
his
sinne
cannot
hinder
the
blessing
of
God
from
the
people
.
If
the
governour
be
weak
in
naturall
gifts
,
as
memory
or
utterance
;
or
spirituall
,
as
knowledge
,
&c
,
the
lawfull
use
of
a
stinted
form
in
that
case
is
not
denyed
by
some
as
a
needfull
help
to
supply
defect
.
And
if
the
governour
,
to
help
his
weaknesse
,
make
use
of
a
stinted
form
,
whether
may
the
servant
,
child
,
or
wife
,
who
conceit
they
need
no
such
furtherance
,
joyn
with
him
in
prayer
or
no
?
If
not
,
I
desire
to
know
by
what
authoritie
they
may
withdraw
themselves
:
If
they
may
joyn
,
then
the
heart
prepared
may
follow
a
prescript
form
of
words
devised
by
others
.
To
reade
our
prayers
out
of
a
book
,
Object
.
1.
Johnson
,
ubi
supra
,
pag.
35.
is
to
draw
nigh
unto
God
with
the
lips
when
the
heart
is
removed
farre
from
him
;
because
it
is
not
to
draw
and
poure
forth
our
prayers
out
of
the
heart
by
the
holy
Ghost
.
A
man
may
both
reade
his
prayers
out
of
a
book
and
poure
them
forth
out
of
his
heart
,
Answ.
as
hath
been
formerly
proved
,
and
is
confessed
by
them
that
allow
a
prescript
form
in
case
of
need
:
For
they
will
not
say
,
It
is
lawfull
to
draw
nigh
unto
God
with
the
lips
when
the
heart
must
needs
be
removed
from
him
.
But
if
this
be
granted
for
the
present
(
which
is
most
false
)
I
demand
whether
it
be
a
drawing
nigh
with
the
lips
onely
in
respect
of
him
alone
that
readeth
the
stinted
form
,
or
of
all
present
?
Not
of
all
present
:
For
how
can
it
be
said
that
their
hearts
are
removed
from
God
who
in
sincerity
and
truth
of
heart
desire
the
obteining
of
what
is
prayed
for
,
agreeable
to
the
will
of
God
?
Hypocrisie
hath
lost
its
ancient
nature
,
if
it
be
hypocrisie
to
draw
nigh
to
the
throne
of
grace
in
the
name
of
Christ
with
understanding
,
confidence
and
uprightnesse
.
If
it
be
a
lip-labour
in
respect
of
him
that
readeth
it
onely
,
it
can
be
no
sufficient
ground
of
Separation
in
others
.
For
in
conceived
prayer
the
minister
or
governour
may
pray
with
the
lips
and
voice
when
the
heart
is
absent
:
and
they
that
joyn
may
pray
in
truth
when
the
prayer
is
uttered
or
pronounced
in
a
prescribed
form
.
An
hypocrite
cannot
call
upon
God
in
uprightnesse
at
any
time
;
and
yet
they
will
not
say
it
is
unlawfull
to
joyn
in
prayer
with
such
a
man
.
Put
case
a
particular
man
did
know
his
minister
to
be
an
hypocrite
by
more
certain
evidence
then
possibly
he
can
know
read
prayer
to
be
lip-labour
;
yet
he
is
bound
in
conscience
not
to
separate
from
the
publick
prayers
or
ordinances
of
grace
administred
by
such
a
man
.
For
Christ
hath
commanded
us
to
come
unto
him
,
hath
promised
to
be
present
with
them
that
assemble
together
in
his
name
,
to
heare
them
that
in
truth
call
upon
his
name
:
and
though
an
hypocrite
shall
not
be
heard
for
himself
,
he
may
be
heard
for
others
.
A
minister
he
is
,
not
for
his
own
goods
,
but
his
administration
is
effectuall
to
the
heirs
of
salvation
:
Formally
,
as
some
speak
,
he
hath
not
pardon
of
sinne
for
the
comfort
of
his
own
soul
;
but
ministerially
,
instrumentally
,
he
hath
it
for
the
benefit
of
others
:
that
is
,
hee
possesseth
not
the
promise
of
pardon
for
his
own
comfort
,
but
he
bringeth
it
for
the
good
of
others
.
A
Christian
may
not
absent
himself
from
the
publick
prayers
of
the
congregation
and
ordinances
of
grace
unlesse
Christ
hath
given
him
leave
or
commandment
so
to
do
:
but
when
he
may
call
upon
God
purely
and
sincerely
,
he
hath
not
given
a
Christian
leave
to
separate
or
withdraw
himself
because
he
conceiteth
the
minister
to
be
an
hypocrite
.
But
of
this
more
hereafter
.
Let
us
then
imagine
(
if
fansie
can
be
so
strong
)
that
the
use
of
a
stinted
prayer
is
but
lip-labour
in
the
minister
or
governour
;
what
else
can
follow
,
but
that
the
service
is
lawfull
,
the
lip-labour
being
corrected
?
which
is
done
,
not
by
Separation
,
but
by
conjoyning
the
service
and
affection
of
the
heart
and
inward
man
with
the
exercise
of
the
outward
.
Reading
is
not
prayer
:
Object
.
2.
Johnson
,
ubi
suprà
.
For
in
prayer
we
poure
out
desires
and
supplications
from
the
heart
;
in
reading
we
let
into
the
heart
the
things
that
are
read
.
Robinson
,
Against
Bern.
pag.
425
,
473.
Greenwood
,
Answ.
to
Gifford
,
pag.
2.
A
blind
man
may
pray
,
but
he
cannot
reade
.
He
that
readeth
speaketh
not
to
God
but
to
the
people
.
To
reade
is
not
to
pray
:
but
in
reading
a
man
may
pray
agreeable
to
the
ordinance
,
Answ.
with
right
affection
of
soul
:
As
to
pronounce
is
not
to
pray
;
because
a
dumbe
man
may
pray
,
who
cannot
speak
:
but
when
a
man
uttereth
his
prayer
for
the
edification
of
others
,
he
himself
may
and
doth
speak
unto
God
.
But
if
this
be
presupposed
,
that
a
man
cannot
both
reade
a
prayer
and
pray
himself
,
what
hindreth
that
others
cannot
lift
up
their
hearts
unto
God
,
and
joyn
in
requests
according
to
the
prescript
form
of
words
?
Is
not
the
matter
fit
because
it
is
prescribed
?
cannot
the
heart
desire
or
lift
up
it self
because
the
requests
are
read
?
doth
the
very
act
of
reading
pollute
the
whole
action
?
If
all
things
essentially
required
in
prayer
may
be
observed
of
them
that
joyn
in
prayer
with
such
as
reade
them
,
then
the
simple
act
of
reading
is
not
sufficient
cause
why
Christians
should
withdraw
themselves
:
But
all
things
essentiall
to
prayer
may
be
observed
of
them
that
joyn
in
prayer
with
such
as
reade
:
the
matter
may
be
fit
,
sound
and
holy
;
the
affections
,
goods
;
and
so
the
work
,
acceptable
unto
the
Lord
.
The
monuments
of
antiquity
shew
that
the
Jews
used
a
stinted
form
of
Liturgie
and
prayer
in
their
synagogues
,
2
Argum.
and
at
the
celebration
of
the
passeover
,
See
Paulus
Fagi●●
in
Chald.
Paraphr
.
Lev.
16.
Idemin
Chald.
Paraphr
.
before
the
dayes
of
our
Saviour
Christ
:
But
our
Saviour
Christ
never
taught
the
people
to
absent
themselves
from
the
prayers
of
the
synagogues
,
Deut.
8.
Fr.
Jun.
Annot.
in
Act.
13.
15.
or
from
the
passeover
:
rather
he
commanded
them
to
frequent
the
assemblies
,
and
observe
the
passeover
,
wherein
he
himself
did
give
example
,
Luke
4.
16
▪
31.
&
13.
10.
ordinarily
resorting
to
the
synagogues
upon
the
sabbaths
,
and
observing
the
passeover
at
the
time
appointed
.
Mark
.
1.
21
,
23.
It
is
not
certain
that
the
Jews
had
or
used
a
stinted
form
of
Liturgie
or
prayer
in
their
synagogues
,
Object
.
1.
or
the
celebration
of
the
passeover
.
It
is
not
certain
by
certainty
of
Divine
faith
;
Answ.
See
Gerhard
,
Harm.
in
Matth.
26.
cap.
1.
for
it
is
not
testified
in
the
holy
scripture
:
but
by
humane
testimony
it
is
so
probable
,
that
even
such
as
deny
all
lawfull
use
of
a
stinted
form
do
give
their
assent
hereunto
,
as
hath
been
shewed
before
.
The
Jews
did
not
prescribe
and
set
apart
their
prayers
for
publick
use
,
Object
.
2.
as
our
Liturgie
is
:
neither
were
they
tied
to
them
as
we
are
,
but
left
to
use
or
not
use
them
as
they
saw
most
fit
for
edification
.
Bring
this
answer
to
the
light
,
Answ.
and
it
yieldeth
the
cause
as
fully
as
can
be
desired
.
For
if
the
Jews
had
or
used
a
stinted
Liturgie
in
their
synagogues
and
celebration
of
the
passeover
,
devised
by
others
,
when
the
faithfull
did
lawfully
resort
to
the
synagogues
,
and
observe
the
passeover
administred
according
to
that
form
;
then
the
faithfull
may
and
ought
to
joyn
in
prayer
or
participation
of
Divine
ordinances
,
though
administred
in
a
stinted
Liturgie
devised
by
others
.
It
is
to
no
purpose
to
alledge
that
that
form
was
not
set
apart
for
publick
use
,
nor
they
necessarily
tied
unto
it
,
when
the
simple
use
of
such
a
stinted
form
devised
by
others
is
condemned
as
unlawfull
in
respect
of
minister
and
people
,
the
imposer
and
user
.
Plain
dealing
is
a
jewel
.
Moreover
(
to
take
away
the
ambiguitie
of
the
word
)
a
stinted
form
may
be
set
apart
for
publick
use
two
wayes
:
Either
as
sanctified
to
be
the
immediate
and
infallible
rule
of
prayer
,
a
substantiall
or
proper
means
of
worship
,
holy
by
institution
and
necessary
in
conscience
,
in
respect
of
Divine
commandment
:
and
in
this
no
publick
Liturgie
is
or
ought
to
be
set
apart
,
because
none
is
prescribed
of
God
,
none
such
can
be
devised
or
appointed
of
men
:
Or
it
may
be
set
apart
,
The
word
in
scripture
signifieth
I.
in
a
large
〈◊〉
to
separate
or
set
apart
to
some
use
lawfull
,
but
naturall
or
civill
,
1.
Tim.
4.
5.
1.
Cor.
7.
14.
Isa.
13.
3.
II.
To
prepare
,
appoint
,
proclaim
.
Exod.
19.
10.
Sept.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Targ.
praepara
.
Jer.
12.
〈…〉
51.
27.
2.
Reg.
10.
20.
Sept.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Joel
.
1.
14.
Jer.
6.
4.
Sept.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
▪
John
10.
36.
III.
To
set
apart
to
an
holy
use
:
as
God
is
said
to
sanctifie
persons
,
things
and
times
by
his
institution
and
appointment
:
Jer.
1.
5.
Gal.
1.
15.
Gen.
1.
3.
and
that
,
either
to
sanctifie
but
not
to
appropriate
,
or
to
sanctifie
and
〈…〉
:
Exod.
30.
31
,
32
,
33.
&
30.
23
,
26
,
27.
&
29.
44
1.
Reg.
8.
10.
〈…〉
IV.
Of
prophane
or
polluted
to
make
holy
by
infusion
of
holinesse
or
increase
thereof
.
1.
Cor.
6.
11.
1.
Thess.
5.
23.
Joh.
17.
17.
V.
To
professe
and
confesse
holily
,
o●
to
glorifie
,
Lev.
10.
3.
Isa.
8.
13.
Isa.
5.
16.
Sept.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
where
no
one
being
determined
by
God
,
one
is
freely
chosen
and
agreed
upon
for
publick
use
,
as
consonant
to
the
generall
rules
of
scripture
for
orders
sake
,
to
testifie
consent
in
matters
of
faith
,
and
for
the
help
of
them
that
may
stand
in
need
,
not
as
the
immediate
and
infallible
rule
of
prayer
,
nor
as
a
proper
means
of
worship
,
nor
as
holy
above
others
,
nor
necessary
in
point
of
conscience
:
and
in
this
sense
a
Liturgy
or
stinted
form
may
be
set
apart
;
and
it
cannot
well
be
conceived
how
it
should
generally
be
used
unlesse
it
be
set
apart
,
that
is
,
unlesse
one
be
chosen
amongst
many
and
agreed
upon
,
to
testifie
consent
.
In
a
stinted
form
or
Liturgie
two
things
are
to
be
considered
:
the
matter
it self
;
which
,
if
holy
and
good
,
is
of
God
,
as
in
conceived
prayer
:
and
the
externall
method
,
order
and
phrase
of
speech
;
which
is
not
determined
by
God
,
as
,
whether
it
shall
be
in
these
and
these
words
,
suddenly
conceived
or
more
solemnly
composed
,
devised
by
others
or
invented
by
our selves
.
And
seeing
neither
of
these
is
determined
,
it
is
the
devise
of
man
to
place
opinion
of
worship
,
holinesse
,
or
necessitie
in
either
of
them
simply
considered
.
Our
Saviour
never
joyned
with
them
in
their
prayers
,
Object
.
3.
though
he
came
often
to
their
synagogues
and
meetings
,
but
alwayes
either
to
preach
unto
them
,
or
reprove
them
for
their
humane
inventions
,
taking
the
opportunitie
of
their
meetings
for
this
very
end
.
A
stinted
Liturgie
is
challenged
to
be
an
humane
devise
condemned
by
the
second
commandment
,
Answ.
because
it
is
not
prescribed
in
the
word
:
The
like
exception
upon
just
grounds
do
I
make
to
this
answer
,
It
is
an
humane
devise
,
a
corrupt
addition
,
because
it
hath
no
warrant
from
the
scripture
.
Why
did
our
Saviour
go
up
to
the
feast
of
the
passeover
according
to
the
custome
,
Luke
2.
42
,
43.
when
he
was
twelve
yeares
old
,
onely
to
preach
unto
them
,
and
reprove
their
humane
inventions
,
and
not
to
keep
the
passeover
?
Did
he
ordinarily
resort
to
the
synagogues
,
and
was
he
present
at
the
lectures
of
the
law
and
prophets
,
and
did
not
joyn
in
prayer
?
Luke
2.
21
,
27.
He
himself
telleth
us
,
it
behooved
him
to
fulfill
all
righteousnesse
:
and
was
not
this
one
branch
of
that
righteousnesse
he
was
to
fulfill
?
It
is
true
,
he
resorted
thither
to
preach
the
Gospel
,
and
reprove
the
corrupt
glosses
of
the
scribes
and
Pharisees
:
but
to
preach
the
Gospel
and
joyn
in
prayer
with
the
people
of
God
in
covenant
,
are
things
that
may
well
stand
together
.
Our
Saviour
reproved
the
humane
inventions
of
the
scribes
and
Pharisees
:
but
did
he
ever
reprove
them
simply
for
their
stinted
Liturgie
,
or
teach
the
faithfull
not
to
joyn
with
the
rest
in
their
synagogues
in
any
part
of
their
stinted
Liturgie
?
If
he
came
to
the
synagogues
merely
to
take
the
opportunity
of
their
meetings
,
did
he
celebrate
the
last
passeover
with
his
disciples
merely
for
that
end
likewise
?
And
if
any
man
will
be
so
unadvised
and
rash
(
to
say
no
more
)
it
will
not
avail
:
For
unto
their
custome
of
finishing
the
passeover
with
certain
psalmes
,
there
is
not
any
thing
more
probable
,
then
that
the
holy
Evangelist
doth
evidently
allude
,
saying
,
that
after
the
cup
delivered
by
our
Saviour
to
his
apostles
,
Matth.
26.
●0
.
they
sung
an
hymne
,
●●od
.
15.
1
,
21.
and
went
forth
to
the
mount
of
Olives
:
Psal.
136.
1
,
2.
And
some
adde
;
●sdr
.
3.
11.
as
the
nature
of
some
hymnes
require
,
it
may
be
there
was
a
common
foot
of
the
song
wherewith
the
disciples
answered
unto
our
Saviour
Christ
first
singing
.
If
they
did
use
such
without
good
warrant
,
Object
.
4.
We
must
do
nothing
in
the
worship
of
God
without
warrant
of
his
word
:
But
read-prayer
hath
no
warrant
in
his
word
,
Greenwood
,
Against
G●fford
,
pag.
12.
it
will
be
no
warrant
to
us
:
and
if
they
had
warrant
from
God
for
any
forms
they
used
about
the
passeover
,
&c.
if
we
have
warrant
from
God
we
may
do
the
like
.
And
we
know
we
must
go
by
rule
and
not
by
unwarranted
example
in
all
things
about
Gods
worship
.
Warrant
is
twofold
:
Answ.
One
of
precise
institution
,
determination
,
and
commandment
:
and
thus
all
substantiall
parts
and
proper
means
of
worship
must
be
warranted
.
But
this
warrant
is
not
necessary
to
a
stinted
Liturgie
,
unlesse
it
be
determined
of
God
in
speciall
.
And
if
that
be
true
which
some
confidently
affirm
,
that
reading
cannot
be
prayer
;
or
,
that
in
reading
a
man
cannot
speak
unto
God
;
Bellarm.
De
Bapt.
cap.
24.
objecteth
that
the
reformed
churches
adde
the
Lords
prayer
and
the
Creed
,
&c.
to
baptisme
.
Neque
his
repugnat
(
saith
he
)
quòd
oratio
Dominica
sit
in
scripturis
,
&
symbolum
quoad
sensum
.
Nam
in
scriptura
non
habetur
ut
reci●etur
in
baptismo
.
Our
Divines
answer
,
we
have
for
addition
of
the
Creed
and
the
Lords
prayer
the
generall
warrant
out
of
the
word
,
which
willeth
decency
in
the
administration
of
the
sacraments
;
and
these
things
suite
with
the
nature
of
the
sacrament
.
See
Cham.
tom
.
4.
De
Bapt.
l.
5.
cap.
15.
or
,
that
read-prayer
is
an
idole-prayer
:
either
it
cannot
be
that
by
speciall
institution
a
stinted
prayer
should
be
prescribed
to
be
read
,
or
speciall
institution
is
not
sufficient
to
make
it
warrantable
.
This
I
note
here
once
again
,
to
perswade
men
more
considerately
to
view
over
their
positions
,
and
shew
to
how
little
purpose
they
ofttimes
answer
,
that
this
or
that
form
is
not
the
invention
of
man
.
Another
warrant
there
is
according
to
the
generall
rules
of
scripture
,
where
nothing
is
particularly
determined
:
and
thus
a
stinted
Liturgie
is
warranted
both
to
the
Jews
and
Christians
;
which
is
sufficient
.
Also
the
example
of
our
Saviour
Christ
resorting
ordinarily
to
the
synagogues
,
and
never
speaking
one
word
either
to
his
disciples
or
other
faithfull
to
beware
of
joyning
with
the
rest
in
any
part
of
their
stinted
Liturgies
,
is
to
us
warrant
abundantly
sufficient
not
to
withdraw
our selves
from
prayer
or
other
ordinances
of
God
because
administred
in
a
stinted
Liturgie
.
The
spirit
of
the
people
should
joyn
with
the
ministers
spirit
in
prayer
,
3.
Argum.
Copy
of
a
Letter
,
pag.
15.
according
to
the
ordinance
of
Christ
,
who
ordereth
no
more
to
their
parts
in
that
case
then
to
joyn
with
him
,
and
to
testifie
it
by
saying
,
1
Cor.
14.
16.
Amen
.
And
if
the
prayer
be
sound
,
fit
and
holy
,
what
hindreth
why
the
people
may
not
testifie
their
consent
by
saying
,
Amen
.
If
the
governours
neglect
to
stirre
up
the
graces
and
gifts
of
the
Spirit
in
themselves
,
and
so
deprive
the
people
of
the
benefit
of
their
gifts
,
must
not
the
people
make
use
of
such
gifts
as
they
use
,
if
not
their
own
,
then
others
?
The
worship
it self
is
vain
,
Object
.
1.
fruitlesse
and
unwarrantable
.
No
branch
of
Gods
worship
consisteth
in
this
,
Answ.
That
our
prayers
be
presented
to
God
in
this
or
that
method
,
order
or
phrase
of
speech
,
in
a
form
of
speech
devised
by
others
,
or
invented
by
our selves
;
suddenly
conceived
,
or
premeditated
long
before
;
varied
every
time
we
pray
,
or
one
and
the
same
often
reiterated
as
occasion
requireth
.
And
if
the
worship
it self
be
vain
and
unwarrantable
,
it
must
be
either
because
the
form
of
prayer
is
devised
by
himself
,
and
uttered
in
a
stinted
form
;
or
devised
by
others
and
not
by
himself
.
If
the
former
;
then
no
prayer
is
Gods
ordinance
which
is
not
uttered
without
premeditation
settled
and
digested
,
or
at
least
which
is
not
immediately
suggested
by
the
Spirit
in
respect
of
words
and
phrase
of
speech
:
If
the
latter
;
then
devised
worship
is
not
forbidden
in
the
second
commandment
,
but
worship
devised
by
another
:
For
that
prayer
which
should
be
pure
worship
if
devised
by
a
mans
self
,
is
unlawfull
worship
when
devised
by
another
:
And
so
devised
worship
or
prayer
is
not
condemned
,
but
worship
or
prayer
devised
by
another
man
.
And
if
this
be
not
the
devise
of
man
,
I
know
not
what
is
.
Can
this
alter
the
nature
of
the
worship
in
the
hearer
,
or
him
that
joyneth
,
that
the
words
in
prayer
are
invented
by
another
,
studied
by
the
governour
,
or
more
suddenly
conceived
?
In
the
judgement
of
some
Divines
the
three
first
commandments
are
thus
distinguished
each
from
other
:
That
the
first
commandment
conteineth
all
those
our
duties
towards
God
which
are
naturall
;
The
second
,
all
those
duties
in
Gods
speciall
worship
which
are
instituted
:
and
either
of
these
is
both
inward
and
outward
.
The
third
commandment
requireth
the
well
using
of
both
these
,
See
Henr.
Jacob
,
Exposit
of
the
second
commandment
,
7.
rule
.
and
of
all
other
things
which
come
of
God
.
If
this
distinction
be
allowed
,
a
stinted
form
as
such
doth
not
at
all
belong
to
the
second
commandment
:
Henr.
Jacob
,
ibid.
For
instituted
worship
,
and
not
the
order
or
manner
of
performance
,
is
the
matter
of
the
second
commandment
.
Stinted
prayer
is
unlawfull
,
Object
.
2.
because
a
man
in
devising
it
doth
not
exercise
his
own
gifts
.
Though
he
exercise
not
his
gifts
in
devising
it
,
Answ.
in
reading
or
uttering
it
as
a
prayer
he
may
set
his
understanding
,
judgement
,
faith
,
hope
,
love
,
humility
,
fervency
and
other
graces
of
Gods
Spirit
on
work
.
And
if
the
minister
do
not
,
may
not
the
people
exercise
their
gifts
in
hearing
?
and
so
though
it
be
unlawfull
to
him
,
it
is
not
so
to
them
.
Stinted
prayer
voluntarily
taken
up
upon
a
mans
self
is
not
so
much
unlawfull
;
Object
.
3.
Copy
of
a
Letter
,
pag.
16.
but
prayer
imposed
upon
men
,
because
in
such
case
they
subject
themselves
to
mans
ordinance
in
Gods
worship
.
This
is
a
strange
description
of
mans
ordinance
in
the
worship
of
God
,
Answ.
or
of
worshipping
God
after
the
ordinances
of
men
.
For
thence
it
will
follow
,
that
the
same
devised
worship
voluntarily
taken
up
hath
some
allowance
,
as
the
ordinance
of
God
,
and
ceaseth
onely
to
be
of
God
when
it
is
imposed
.
Whereas
the
ordinances
of
men
in
Gods
worship
condemned
in
scripture
are
not
mere
matters
of
order
,
forms
of
words
and
phrases
,
circumstances
of
time
and
place
determined
by
men
according
to
the
generall
rules
;
but
matters
of
worship
devised
besides
and
against
the
word
of
God
;
and
are
unlawfull
whether
voluntarily
taken
up
and
devised
of
our selves
,
or
imposed
by
others
.
A
prescribed
set
form
is
not
agreeable
to
the
word
of
God
for
circumstance
;
Object
.
4.
because
the
prescribing
of
it
is
to
set
apart
or
sanctifie
it
for
such
an
use
without
Gods
command
,
Superstition
is
not
onely
laid
to
their
charge
who
offer
to
God
for
worship
that
which
he
hath
not
commanded
,
but
their●
also
who
assume
in
Gods
worship
the
help
of
any
thing
as
sacred
or
holy
which
himself
hath
not
ordained
.
Aquin.
2.
2.
qu.
95.
art.
2.
Quaecunque
observatio
quasi
necessaria
commendatur
,
continuò
cens●tur
ad
cultum
Dei
pertinere
,
Calv.
De
vera
Eccl.
resorm
.
pag.
367.
Of
the
signification
of
the
word
Consecrate
or
dedicate
,
see
Deut.
20.
5.
Psal.
30.
1.
Neh.
12.
27.
Gaspar
Sanctius
.
Alia
dedicatio
est
non
solùm
inter
prophanos
sed
etiam
inter
Hebraeos
usitata
,
quae
nihil
habet
sacrum
,
sed
tantùm
est
auspicatio
aut
initium
operis
ad
quod
destinatur
locus
aut
res
,
cujus
tunc
primùm
libatur
usus
:
Sic
Nero
Claudius
dedicasse
dicitur
domum
sum
cùm
primùm
illam
habitate
coepit
,
Sueton.
in
Nerone
.
and
so
to
idolize
it
above
other
prayers
.
In
what
sense
a
stinted
form
of
prayer
is
or
may
be
set
apart
,
Answ.
hath
been
shewed
before
:
But
this
description
of
setting
apart
or
prescribing
is
a
mere
devise
,
barely
affirmed
without
any
shew
of
reason
.
What
is
here
objected
against
a
prescribed
form
,
may
be
affirmed
of
a
prescribed
place
,
time
and
order
for
the
celebration
of
Divine
ordinances
,
which
are
of
the
same
nature
with
it
,
and
no
more
determined
by
the
word
of
God
.
And
suppose
the
minister
or
governour
maintein
some
erroneous
conceit
touching
the
prescribed
form
of
prayer
,
are
the
people
,
children
or
servants
hereby
authorized
to
withdraw
themselves
from
such
prayers
?
or
the
prayers
themselves
made
unacceptable
to
such
as
know
how
to
use
them
aright
?
One
man
is
of
opinion
,
that
a
prescribed
form
is
better
then
another
;
another
,
that
a
prescribed
form
is
unlawfull
:
one
,
that
it
is
best
ordinarily
to
use
a
stinted
form
;
another
,
that
he
is
to
pray
alwayes
according
to
the
present
occasion
in
a
different
order
and
phrase
of
speech
:
In
these
cases
if
the
least
errour
do
stain
the
prayers
to
others
that
they
may
not
lawfully
joyn
together
,
with
whom
shall
the
faithfull
joyn
at
all
?
Is
not
this
to
fill
the
conscience
with
scruples
and
the
church
with
rents
?
Errours
and
abuses
personall
,
they
rest
in
the
persons
so
erring
,
and
stain
not
others
.
It
is
harsh
to
affirm
,
that
such
hath
been
the
estate
of
the
church
ever
since
the
death
of
the
apostles
almost
,
if
not
before
,
that
a
Christian
could
not
without
sinne
joyn
with
any
publick
assembly
in
prayer
or
participation
of
the
sacraments
,
that
he
must
either
separate
from
the
prayers
of
the
assembly
and
depart
from
the
sacraments
,
He
that
but
considereth
what
monstrous
errours
and
corruptions
sprang
up
in
the
churches
of
the
new
Testament
whiles
the
apostles
lived
which
planted
them
,
will
not
think
it
strange
though
all
almost
were
o●●rgrown
with
such
bricis
and
thorn●
in
a
few
ages
following
,
Robin
on
,
Against
Bern.
pag.
3.
or
derogate
from
the
authoritie
of
God
,
and
worship
him
after
the
ordinances
of
men
.
For
if
such
was
the
state
of
the
Christian
church
from
that
time
,
what
is
become
of
those
great
and
pretious
promises
made
to
the
church
in
the
times
of
the
Messias
?
Did
the
church
begin
to
draw
and
give
up
her
breath
both
in
one
day
?
Many
things
were
amisse
in
the
church
,
many
corruptions
did
begin
to
bud
in
the
apostles
times
,
and
after
their
departure
did
put
forth
with
greater
vigour
:
and
the
saints
of
God
,
I
doubt
not
,
offended
many
wayes
through
ignorance
and
infirmity
,
which
God
in
mercy
was
pleased
to
pardon
unto
them
:
But
that
the
state
and
condition
of
the
church
was
such
that
a
Christian
could
not
hold
communion
in
prayer
and
the
sacraments
with
the
churches
of
God
,
is
contrary
to
the
many
promises
in
scripture
made
to
the
churches
of
the
New
Testament
.
It
is
true
,
the
scripture
doth
forewarn
us
of
an
apostasie
from
the
faith
,
and
the
mystery
of
iniquity
began
to
work
in
the
apostles
dayes
,
and
after
their
death
things
declined
more
and
more
:
But
that
within
an
age
or
two
after
the
apostles
departure
out
of
this
life
things
were
so
corrupted
that
the
godly
might
not
hold
communion
with
the
church
in
prayer
and
participation
of
the
sacraments
,
Synops.
purier
.
Theolog.
disp.
36.
Thes.
33.
speaking
of
the
Lords
prayer
used
as
a
form
,
saith
,
Sicuti
quoque
tota
ve●ust
a
ecclesia
id
semper
extra
controversiam
habuit
.
is
more
then
an
advised
Christian
will
dare
to
affirm
or
think
.
But
if
a
stinted
form
of
prayer
be
unlawfull
both
to
minister
and
people
,
to
him
that
administers
according
to
it
and
them
that
joyn
,
a
Christian
might
not
safely
joyn
in
any
church-assembly
or
congregation
in
prayer
or
participation
of
the
sacraments
,
within
few
ages
after
the
death
of
the
apostles
,
if
at
all
.
Unlawfull
commands
in
matters
of
religion
especially
,
Object
.
1.
Copie
of
a
Letter
,
pag.
26
,
27.
cannot
be
obeyed
without
sinne
;
Hos.
5.
11.
and
it
is
a
sinne
to
walk
after
them
many
wayes
.
In
matters
of
religion
,
Answ.
if
the
commands
of
men
be
contrary
to
the
commands
of
God
for
substance
or
matter
of
the
thing
commanded
,
we
must
obey
God
rather
then
men
:
But
if
the
command
of
man
be
for
substance
of
matter
agreeable
to
the
rules
of
scripture
,
pressed
onely
with
too
great
strictnesse
or
severitie
,
it
is
not
evermore
against
God
,
nor
our
superiours
,
nor
the
present
age
and
posterity
,
nor
ourselves
,
to
yield
obedience
.
If
it
be
an
holy
form
of
baptisme
,
voluntarily
to
baptize
into
the
name
of
the
Father
,
Sonne
and
holy
Ghost
,
it
doth
not
become
an
unhallowed
ordinance
,
if
the
church
shall
take
order
that
the
minister
shall
baptize
in
this
and
none
other
form
,
in
these
and
none
other
words
.
When
God
calleth
a
man
forth
to
bear
witnesse
to
the
truth
,
he
must
not
draw
back
but
give
testimony
thereunto
:
But
when
Christ
calleth
us
to
worship
him
according
to
his
will
,
we
must
not
absent
our selves
for
the
sinne
of
others
,
under
pretense
of
bearing
witnesse
to
that
we
are
not
called
unto
.
We
must
not
violate
the
ordinances
of
the
Lord
,
to
partake
in
his
ordinances
:
But
if
the
matter
of
prayer
be
just
,
holy
and
good
,
a
Christian
shall
violate
no
ordinance
of
Christ
by
his
presence
,
but
by
his
absence
.
It
is
not
enough
to
prove
our
vocall
prayers
to
be
good
because
the
words
be
good
and
expresse
good
petitions
;
Object
.
2.
Copy
of
a
Letter
,
pag.
23.
but
it
is
further
required
,
that
it
proceed
from
ability
which
the
Spirit
of
God
bestoweth
on
him
who
uttereth
the
words
,
to
fit
his
request
to
the
present
occasion
:
John
4.
24.
1.
Cor.
14.
15
,
16.
1.
Pet.
4.
7.
Is
it
their
meaning
,
Answ.
that
he
that
prayeth
acceptably
hath
abilitie
to
fit
his
words
according
to
the
present
occasion
,
or
onely
that
he
discerneth
in
some
measure
the
words
of
prayer
to
fit
the
time
and
occasion
of
the
people
with
whom
he
prayeth
?
If
in
the
first
sense
;
the
passages
of
the
scripture
cited
will
not
bear
them
out
.
If
in
the
latter
;
it
is
nothing
against
the
use
of
stinted
prayer
.
Besides
,
when
we
speak
of
joyning
with
others
,
is
it
necessary
to
the
acceptance
of
prayer
,
that
he
which
is
the
mouth
of
the
rest
to
God
should
be
able
by
the
guidance
of
the
Spirit
to
utter
request
fitting
the
present
occasion
,
and
in
fitting
words
?
Suppose
he
be
destitute
of
the
Spirit
,
or
of
that
measure
of
the
Spirit
,
may
not
the
good
and
holy
requests
which
he
putteth
up
by
the
direction
and
help
of
others
be
accepted
in
behalf
of
them
that
pray
in
the
Spirit
and
poure
out
their
prayers
before
God
in
holy
affiance
?
To
joyn
with
the
people
of
God
in
prayer
and
participation
of
the
sacraments
is
not
a
matter
arbitrary
which
may
be
done
or
left
at
pleasure
,
but
necessary
when
God
calleth
and
giveth
opportunitie
.
And
if
God
hath
promised
to
heare
such
prayers
,
and
by
his
blessing
some
good
may
be
gotten
by
them
,
a
Christian
must
be
well
advised
how
he
withdraweth
himself
,
least
whiles
he
pleaseth
himself
too
much
in
some
scrupulous
conceits
he
prejudice
his
soul
.
Prayer
is
Gods
ordinance
,
whereunto
all
Christians
are
bound
to
apply
themselves
:
a
stinted
Liturgie
is
allowed
of
God
,
provided
it
be
sound
,
holy
and
pure
both
for
words
and
matter
:
And
if
any
sinne
be
committed
in
the
reading
or
use
thereof
,
a
Christian
may
perform
whatsoever
office
the
Lord
requireth
at
his
hand
,
as
a
private
or
publick
person
,
without
Separation
.
The
reading
of
service
and
the
tedious
length
thereof
doth
even
tire
attention
to
more
quickening
ordinances
.
Object
.
3.
A
stinted
Liturgie
is
so
to
be
moderated
that
Answ.
〈◊〉
ordinance
of
God
may
have
its
fit
sea●●●
,
and
the
length
give
place
to
edification
.
For
what
ordinances
God
hath
conjoyned
,
〈◊〉
&
●
.
20.
they
must
not
be
rent
asunder
;
nor
one
so
advanced
,
as
others
be
neglected
.
Without
controversie
their
profanenesse
is
to
be
condemned
,
who
out
of
a
loathing
of
the
holy
things
of
God
distaste
the
length
of
a
Liturgie
,
and
cry
out
of
tirednesse
,
when
indeed
all
holy
ordinances
are
distastfull
.
Let
us
therefore
consider
a
little
what
time
the
churches
of
God
have
taken
and
allowed
for
their
publick
service
,
and
what
exercises
have
been
there
performed
,
that
we
may
truly
judge
,
whether
the
length
of
a
Liturgie
is
justly
to
be
taxed
,
or
the
blame
of
tirednesse
to
be
laid
upon
our
security
and
carelesnesse
.
Upon
extraordinary
occasion
on
the
day
of
a
solemn
fast
the
Levites
read
in
the
book
of
the
law
one
fourth
part
of
the
day
,
Neh.
9.
3.
See
Jun.
Annot.
and
another
fourth
part
of
the
day
they
confessed
and
worshipped
.
Their
ordinary
assemblies
for
publick
worship
continued
for
the
space
of
three
houres
,
Acts.
3.
1.
sc.
from
the
third
houre
untill
mid-day
,
and
from
the
ninth
houre
untill
the
evening
.
Neh.
8.
3.
Joseph
.
lib.
De
vita
sua
,
Hora
sexta
,
quae
sabhaus
nostros
ad
prandium
vocare
solet
,
supervenit
It
was
not
ordinary
to
begin
their
assembly
in
the
morning
,
but
not
to
break
up
untill
mid-day
was
ordinary
.
Herein
,
with
prayer
and
exhortation
,
they
had
their
lectures
or
sections
of
the
law
and
prophets
so
large
,
Luke
4.
18.
that
to
reade
them
distinctly
(
as
without
question
they
were
)
would
take
up
a
good
space
of
time
.
Acts
13.
15.
&
15.
21.
And
if
that
very
service
of
God
in
the
Jewish
synagogues
,
Buxdorf
.
Ab●reviat
.
Rab●in
.
which
our
Saviour
did
approve
with
the
presence
of
his
owne
person
and
preaching
,
had
so
large
portions
of
the
law
and
the
prophets
together
with
many
prayers
used
day
by
day
,
we
must
not
alledge
tirednesse
,
when
it
is
but
sloth
.
August
.
De
doctr.
Christ
.
l.
4
cap.
15.
Priusquam
exserat
proserentem
linguam
ad
Deum
,
levet
animam
sitientem
,
&c.
Chrysost.
Hom.
3.
De
incomprehens
.
Dei
natura
.
Sermoni
oratio
debet
anteire
:
sic
Apostoli
dicunt
,
NOR
IN
ORATIONE
ET
SERMONIS
DOCTRINA
PERSEVERABIMUS
.
&c.
Quintil.
Instit.
lib.
4.
Proem
.
In
the
primitive
church
it
may
be
no
certain
time
is
noted
how
long
the
assemblies
continued
:
we
must
guesse
at
the
length
by
that
which
was
done
in
their
solemn
assemblies
.
When
they
met
together
for
the
worship
and
service
of
God
,
the
Fathers
prayed
before
and
after
the
sermon
,
wishing
to
their
hearers
eternall
blessings
,
and
entreating
of
God
the
pardon
of
sins
,
&c.
The
scriptures
of
the
prophets
and
apostles
were
read
,
quamdiu
hora
patitur
:
and
after
the
reading
of
such
portions
of
scripture
followed
the
Sermon
or
word
of
exhortation
,
which
failed
not
on
the
Lords
day
.
Their
Sermons
(
or
as
they
are
called
Tractates
,
Disputations
,
Doctrines
,
Homilies
,
Conferences
)
were
confined
ordinarily
to
a
certain
space
or
time
,
that
they
might
not
alienate
or
weaken
the
minds
of
their
hearers
.
Hence
are
those
frequent
excuses
of
longer
speech
,
and
dayly
complaints
of
the
straits
of
time
,
Justin
.
Apol.
2.
ad
Antonium
.
Rossensis
art.
33.
Fuerant
ante
haec
tempora
sanctissimi
Patres
,
qui
singulis
Dominicis
homilias
ad
populum
declamitarant
Concil.
Moguntiac
.
can
.
25.
Tert
Apol.
ca.
3
Chrysost
in
Gen.
Hom.
27.
Sermonem
hesternum
,
quia
prolixius
se
extenderit
&c.
&
Hom
39.
Nè
multitudine
dictorum
&c.
Origen
.
in
Gen.
Hom.
2.
quae
nunc
adducere
in
medium
vel
pro
brevitate
temporis
vel
pro
auditorum
labore
non
possumus
.
Et
Hom.
21.
in
Num.
Priori
quiden
lectione
tempore
exclusi
sumus
.
Cyrill
Hierosolym
.
Catech.
13.
August
.
Hom.
23.
lib.
50.
Hom.
&
Serm.
De
tempore
,
ser.
237.
Chrysost.
in
Gen.
Hom.
57.
Cyrill
.
in
Catech.
13.
Et
tempus
horae
perbreve
.
Et
Catech.
14.
Propter
horae
brevi●●tem
his
crim●s
contenti
.
Chrysolog
Ser.
112.
Horae
unius
vix
momentum
obscura
〈◊〉
.
August
.
Serm.
11.
De
verb.
Do●
.
in
Matth.
&
Serm.
De
tempore
,
143.
quantam
ho●a
sermonis
per
〈◊〉
.
that
they
could
not
finish
what
was
begun
,
or
intreat
thereof
so
fully
as
was
expedient
.
It
may
probably
be
thought
,
the
usuall
time
they
took
for
the
Sermon
was
the
space
of
an
houre
or
thereabouts
.
Clem.
Constit
.
Apost.
lib.
2.
cap.
54.
Post
lectionem
&
cantum
psalmorum
,
ac
post
doctrinam
de
scripturis
.
Et
lib.
8.
cap.
5.
Post
lectionem
Legis
&
Prophetarum
,
&
Actorum
atque
Evangeliorum
,
salutat
ecclesiam
ordinatus
dicens
,
Gratia
Domini
Jesu
Christi
,
&
charitas
Dei
Patris
,
&c.
Et
post
salutationem
alloquantur
populum
sermone
hortatorio
.
Justin
.
Martyr
,
Apol.
2.
Deinde
,
ubi
is
qui
legit
destitit
,
is
qui
praeest
admonet
&
hortatur
ut
ea
quae
lecta
sunt
bona
imitemur
.
Tert.
Apologet.
cap.
39.
Fidem
sanctis
vocibus
pascimus
,
spem
erigimus
,
fiduciam
figimus
,
disciplinam
praeceptorum
nihilominus
inculcationibus
densamus
.
Orgenes
Hom.
15.
in
Jos
.
Apostolos
ordinasse
testatur
,
ut
libri
Veteris
Testamenti
in
ecclesiis
legerentur
.
See
Socrat.
l.
5.
cap.
21.
Amb.
lib.
De
offic.
1.
cap.
8.
Pulchrè
dum
legimus
hodie
Evangelium
,
Spiritus
sanctus
obtulit
nobis
lectionem
,
&c.
Audivistis
lectionem
Evangelii
.
See
Ambr.
epist.
75.
&
33.
&
lib.
De
cleem
.
&
j●jun
.
cap.
20.
Aug.
Serm.
237.
De
Tempore
.
Lectionum
omnis
auditor
quod
recentiùs
lectum
est
magìs
meminit
,
&c.
ut
indè
aliquid
à
tractatore
dicatur
exspectat
,
&c.
Et
Serm.
10.
De
verb.
Apostol.
Has
tres
lectiones
quautum
pro
tempore
postumus
pertractemus
,
dicentes
pauca
de
singulis
.
Chrysost.
Serm.
Carnis
concupiscentias
nè
sectemur
,
Dic
mihi
,
quis
hodierno
die
vel
Propheta
vel
Apostolus
praelectus
est
;
aut
quibus
de
rebus
verba
〈◊〉
.
And
sometimes
some
speciall
or
peculiar
lecture
was
read
,
which
might
fit
and
agree
to
the
matter
of
the
sermon
:
August
.
Serm.
121.
De
diversis
.
In
memoria
retinentes
pollicitationem
nostram
,
congruas
etiam
ex
Evangelio
&
Apostolico
fecimus
recitati
lecti●ones
.
Et
Serm.
23.
De
verb.
Dom.
secundum
Matth.
Hesterno
die
,
qui
〈◊〉
promissionem
nostram
tenetis
,
&c.
veruntamen
secundùm
ea
quae
continet
ipsa
lectio
quam
charitate
vestri
etiam
volui
recitare
,
&c.
Et
Tract
.
12.
in
Johan
.
Quam
lectionem
vobis
iterum
legi
fecimus
,
ut
quae
tunc
non
dicta
sunt
in
Christi
nomine
,
adjuvantibus
orationibus
vestus
,
impl●amus
.
Chrysolog
.
Serm
66.
Du●s
hodio
à
duobus
Evangelistis
editas
ità
recitati
fecimus
lectiones
,
ut
sermons
nostro
vester
intellectus
occur●eret
.
Aug.
Tract
.
15.
in
Johan
.
Et
Serm.
121.
August
.
Tract
.
in
epist
Johan
.
praefat.
Memuut
sanctitas
vestra
,
Evangelium
secundùm
Johannem
ex
ordine
lectionum
nos
solere
tractare
:
Sed
quia
nunc
interposita
est
solennitas
sanctorum
dierum
quibus
certas
ex
Evangelio
lectiones
oportet
recitari
,
&c.
ordo
ille
quem
susceperamus
,
necessitate
paolulùm
est
interm●ssus
,
non
omissus
.
Chrysost.
in
Concion
.
4.
in
Lizar
.
Chrysolog
.
Serm
122.
Chrysost.
Hom.
in
Gen.
●3
.
Before
the
sermon
they
read
some
portion
of
the
Old
and
New
Testament
,
as
did
the
church
of
the
Jews
in
their
Synagogues
out
of
the
Law
and
the
Prophets
:
And
the
lessons
which
they
read
did
usually
yield
texts
for
the
Preachers
:
so
that
the
reading
it self
of
the
Law
,
the
Psalmes
,
the
Epistles
&
Gospels
,
reverently
used
,
did
not
prejudice
preaching
,
but
further
it
rather
.
The
manner
was
at
the
first
to
reade
and
interpret
whole
books
before
them
in
order
,
unlesse
it
were
on
the
feasts
of
the
Nativity
,
Easter
,
Pentecost
,
&c.
when
speciall
texts
were
wont
to
be
chosen
for
the
solemnity
of
those
times
:
But
those
feasts
being
past
they
returned
to
their
accustomed
task
.
And
beside
the
ordinary
exposition
of
whole
books
in
order
,
it
is
observed
by
some
,
that
they
read
the
whole
Bible
from
the
beginning
to
the
end
within
the
space
of
one
yeare
,
specially
in
great
congregations
,
which
were
held
every
day
,
which
custome
continued
untill
the
yeare
of
Christ
DCCCVI
,
or
thereabouts
.
In
those
frequent
congregations
which
assembled
every
day
the
word
was
preached
every
day
.
Bucer
.
ad
Ephes.
Basil
.
ad
Caes
.
Patric
.
ep.
289.
Cypr.
epist.
56.
Zepper
.
De
pol.
eccl.
lib.
2.
cap.
8.
August
.
Serm.
82.
De
Temp.
Propter
pauperes
qui
ad
opera
sua
festinan●
,
melius
est
hoc
ut
vobis
in
die
crastina
reservemus
.
August
.
Tract
.
46.
in
Johan
.
Eadem
lectio
recitabitur
.
Chrysost.
Hom.
5.
ad
popul
.
Antioch
.
Vestram
herì
charitatem
consolata
fuit
.
Etsi
enim
heri
&
nudius-tertius
de
hac
vobis
locutus
sum
materia
,
&c.
Et
Hom.
6.
Facite
igitur
quod
&
〈◊〉
admonui
,
&
hodie
dicam
.
Et
Hom.
7
,
&
12.
Et
herì
dixi
,
BENEDICTUS
DEUS
;
&
hodie
hoc
ipsum
rursus
dicam
.
August
.
Tract
.
8.
in
Johan
.
Sunt
sortè
〈◊〉
multi
qui
propter
solennitatem
diei
non
propter
audiendum
sermonem
venerunt
:
C●●stino
qui
venerint
,
venient
audituri
,
&c.
Chrysost.
advers.
Judaeos
;
Quamadmodum
enim
homines
vino
&
potionibus
dediti
singulo
quoque
die
simul
ac
surrexerunt
obambulant
,
&c.
sic
&
vos
quotidie
,
simul
ac
surrexeritis
,
curiosè
perquiritis
,
ubinam
futura
sit
exhortatio
,
ubi
salubris
admonitio
,
ubi
doctrina
,
ubi
sermo
,
&c.
Et
Hom.
13.
in
Gen.
Quotidie
tamen
inopem
&
tenuem
hanc
mensam
vobis
proponere
〈◊〉
.
Et.
Hom.
37.
Hanc
ob
rem
quotidie
spiritualem
hanc
apponimus
mensam
,
ut
admonitione
continuâ
&
multà
Divinatum
Scripturatum
exercitatione
,
&c.
See
Hom.
41
,
&
54.
But
where
the
Gospel
was
preached
more
frequent
,
there
were
some
dayes
in
the
week
more
specially
appointed
when
the
people
were
to
heare
:
See
Chrysost.
ad
cap.
3.
Joh.
Hom.
24.
Non
enim
singulis
diebus
,
sed
duobus
tantùm
,
&
brev●
eorum
parte
,
ut
vos
labore
levemus
,
hortamur
ut
orationi
nostrae
aures
adhibeatis
.
Et
Socrat.
l.
5.
cap.
21.
Clemens
Constit
.
Apostol.
lib.
2.
cap.
59.
Die
Domini
●
qui
dies
est
resurrectionis
,
studiosiùs
templum
Domini
adite
,
ut
Deum
laudibus
celebretis
,
&c.
In
quo
etiam
adhibeatur
lectio
prophetarum
,
evangeli
praedicatio
,
&c.
Chrysostom
.
Hom.
5.
in
Matth.
Legem
hanc
nobis
statuamus
immobilem
,
nec
nobis
tant
ùm
sed
conjugibus
etiam
liberísque
nostris
,
ut
unum
hunc
totius
hebdomadis
diem
,
quo
ad
audiendum
concurritur
,
totum
in
eorum
quae
dicuntur
meditatione
po●●mus
.
And
a
little
after
,
Nimia
enim
omnino
indevotio
,
&
prorsus
extrema
est
,
ut
qumque
&
sex
dies
quidem
in
rebus
carnalibus
consumentes
,
unum
spiritualibus
diem
,
unò
exiguam
diei
partem
,
nolitis
impendere
.
August
.
Consess
.
lib.
6.
cap.
3.
speaking
of
Ambrose
,
saith
,
&
eum
quidem
in
populo
verbum
veritatis
rectè
tractantem
omni
die
Dominico
audiebam
.
Et
Serm.
28.
De
verbis
Apost.
Nunc
cùm
die
Dominico
,
debito
reddendi
sermonis
recitaretur
eadem
lectio
,
Divinitus
mihi
inspiratum
esse
credidi
,
ut
indè
tractarem
.
Synod
.
in
Trull
.
can
.
10.
Oportet
eos
qui
praesunt
ecclesiis
,
in
omnibus
quidem
diebus
,
sed
praecipuè
Dominicis
,
omnem
clerum
&
populum
docere
.
Vpon
which
words
Zonaras
writeth
thus
,
Apostolici
decreti
autoritatem
secuti
Patres
hoc
edito
canone
,
cùm
aliis
quoque
tum
Dominicis
diebus
,
Episcopi
oratione
populum
ad
pia
religionis
studia
informari
ac
institui
jubent
.
Cùm
enim
per
eos
dies
vacationem
à
laboribus
nacti
homines
in
ecclesiam
conveniant
,
ib●que
tempora
Divinarum
scripturarum
auditione
traducant
,
erit
à
populo
longè
fruct●ofior
industria
,
quam
in
eo
erudiendo
ac
instituendo
iis
praecipuè
diebus
Episcopus
adhibuerit
.
And
Balsamon
;
Episcopi
ecclesiarum
Doctores
constituuntur
,
&
propterea
dicit
canon
,
eis
omnino
necesse
esse
,
eum
cui
praesunt
populum
semper
docere
,
&
multò
magìs
in
diebus
Dominicis
,
in
quibus
omnes
ferè
solent
in
ecclesiis
interesse
,
ut
quià
suis
artificiis
operibúsque
cessent
.
Cocil
.
L
emovicens
.
act
.
2.
Omnes
sacerdotes
quibus
parochia
commissa
est
omnibus
Dominicis
&
festis
diebus
admonere
praedicando
populum
debeat
,
secundùm
illud
,
ARGUE
,
OBSECRA
,
INCREPA
:
quia
sacerdos
,
si
sine
praedicationis
sonit●
incedit
,
interminatione
Divinâ
mortis
reus
est
.
Episcopus
autem
quos
doctos
viderit
&
ad
hoc
officium
idoneos
,
non
tantùm
j●ssu
sed
etiam
〈◊〉
ad
tam
sublime
opus
incitare
debet
.
See
Concil.
Arclatense
can
.
10.
&
Vasense
2.
can
.
4.
&
others
cited
before
.
Tert.
De
anima
,
cap.
9.
reckoneth
up
these
things
inter
Dominica
sole●nia
,
sc.
Scripturae
leguntur
,
aut
psalmi
canuntur
,
aut
allocutiones
proscruntur
,
aut
petitiones
delegantur
.
And
in
the
congregations
which
assembled
every
Lords
day
,
after
the
reading
of
the
lessons
,
psalmes
and
evangelists
,
the
word
was
preached
constantly
before
they
were
dismissed
.
The
time
specially
appointed
or
taken
for
the
sermon
was
the
morning
,
〈◊〉
serm.
43.
Dom.
in
E●●ng
.
〈◊〉
vobis
,
matut●●â
coep●mus
,
hora
p●andii
non
urget
.
after
the
reading
of
the
prophets
and
psalmes
and
evangelists
.
In
the
afternoon
as
assemblies
so
sermons
were
frequent
;
August
.
in
psal
.
88.
Re●icim●●
,
&
infecti
a
c●bis
redit●
.
Ad
reliqua
〈…〉
in
matutino
loquuti
sumus
animum
intendite
.
Chrysostom
.
Hom.
10.
in
Gen.
Nu●quid
tempus
obfuit
,
dic
quaeso
,
sobrius
auditor
etiam
pransus
spirituali
comentu
dignus
est
.
Chrysostom
.
Hom.
De
Lazaro
,
Novi
fore
multos
,
qui
damnent
ea
quae
nunc
dicuntur
,
veluti
qui
novam
quandam
&
miram
consuetudinem
inveh●●
concion
●ndi
:
at
ego
magis
damnabo
pravam
consuetudinem
,
quae
nunc
obtinuit
.
Etenim
,
quòd
post
ci●um
ac
mensam
non
ad
somnum
oporteat
ire
,
nec
ad
cubile
,
sed
oporteat
cibo
pr●ces
ac
Divinarum
scripturarum
lectionem
succedere
,
manifestiùs
declaravit
ipse
Christus
,
&c.
Idem
,
Hom.
10.
ad
populum
Antioch
.
Arbitror
enim
multos
jam
pransos
hodie
adesse
,
&
pulchram
hanc
nobis
implere
concionem
.
Et
Hom.
28.
Quando
,
quaeso
,
vos
dilecti
meliùs
fecistis
,
&c.
an
nunc
,
cùm
post
mensam
ad
Divinas
leges
audiendas
convenistis
?
Beatus
Gauden
.
Tract
.
4.
Bis
in
vigiliis
allocuti
su●
us
charitatem
vestram
.
Chrysost.
Hom.
in
dictum
Apost.
OPORTET
HAERESES
ESSE
;
Quod
hodie
diximus
admodum
simile
&
cognatum
est
ei
quod
hodie
adhuc
dicere
decrevimus
.
Ut
enim
quae
dicta
sunt
hodie
,
ad
reprimendam
vitae
desidiam
,
&c.
ita
quae
nunc
dicenda
,
&c.
and
two
or
more
sermons
were
made
in
one
and
the
same
congregation
,
sometimes
by
one
,
sometimes
by
divers
ministers
.
After
the
sermon
ended
,
followed
the
prayers
of
the
congregation
,
as
the
testimonies
before
alledged
plentifully
confirm
.
Clemen
.
Constit
.
lib.
2.
cap.
57.
After
the
exhortation
of
the
Presbyter
and
the
Bishop
,
all
pray
unto
God
.
Justin
.
Apol.
2.
ad
Anton.
Then
we
rise
all
and
pray
together
,
sc.
after
the
exhortation
ended
.
Origen
.
Hom.
3.
in
Isa.
Idcirco
surgentes
oremus
Deum
,
&
Hom.
36.
in
Luc.
Surgamus
,
precemúrque
Deum
.
Chrysost.
Hom.
50.
ad
cap.
14.
Matth.
But
now
it
is
time
to
conclude
our
speech
with
prayer
;
orate
igitur
universi
nobiscum
.
In
all
which
we
see
the
wisdome
of
the
church
so
moderated
the
length
of
the
Liturgie
that
each
ordinance
of
God
had
its
proper
season
;
that
reading
and
prayer
did
not
thrust
out
preaching
,
The
common
people
of
Armenian
Christians
in
the
forenoon
stay
about
foure
houres
in
the
church●
and
in
the
afternoon
,
from
two
of
the
clock
untill
six
,
Job
.
Ave
diowite
.
Relat.
of
the
religion
and
customes
of
the
Armenian
church
.
nor
preaching
eat
up
prayer
;
that
the
weak
were
not
tired
and
burdened
,
nor
the
sluggish
fostered
in
their
securitie
.
And
if
a
Liturgie
be
onely
burdensome
for
length
,
it
is
not
altogether
to
be
cast
off
:
For
the
thing
it self
is
thereby
justified
as
good
and
allowable
,
that
which
burdeneth
being
taken
away
.
And
it
is
much
better
to
wrestle
against
bodily
tirednesse
with
spirituall
fervour
,
then
deprive
themselves
of
the
comfort
and
profit
which
is
to
be
had
in
the
ordinances
of
God
.
The
worship
of
God
by
that
stinted
form
whereof
our
question
is
,
Object
.
4.
is
the
devise
of
Antichrist
,
Copy
of
a
Letter
pag.
22
,
23.
it
being
never
prescribed
or
used
in
the
primitive
churches
planted
by
the
apostles
and
recorded
in
scripture
:
A
treatise
of
the
minist.
of
Engl.
p.
12.
The
book
of
common
prayer
taken
out
of
the
Popes
Portuis
,
&c.
H.
Ainsworth
,
Considerations
exam.
pag.
4.
But
as
the
mystery
wrought
to
a
greater
height
in
declining
times
of
the
church
it
was
received
by
little
and
little
,
till
at
last
it
came
to
be
completely
framed
,
strictly
enjoyned
,
and
every
where
used
in
the
papacy
,
as
serving
to
maintein
superstition
and
a
dumbe
idole-reading
ministery
,
Another
cause
why
we
refuse
communion
〈…〉
,
for
that
you
〈◊〉
God
,
not
as
himself
commandeth
,
&
co.
Cant.
Necessit●e
of
〈…〉
78
,
79
and
to
nourish
people
in
ignorance
of
the
nature
and
right
use
of
prayer
.
The
Masse-book
is
in
Latine
,
this
Liturgie-book
is
in
English
;
the
Masse-book
hath
all
the
prayers
this
Liturgie
hath
,
and
some
more
:
other
differences
I
know
not
between
them
.
Therefore
king
Edward
the
sixth
in
his
letter
to
the
Devonshire-men
,
to
convince
them
that
their
Liturgie
was
our
service
,
telleth
them
that
it
was
no
other
but
the
old
and
the
self-same
words
in
English
which
were
in
Latine
,
save
a
few
things
taken
out
,
which
were
so
fond
that
it
was
a
shame
to
heare
them
in
English
.
And
king
James
in
a
speech
of
his
in
Scotland
said
,
that
their
English
Liturgie
was
an
ill-said
Masse
.
Cambde●
,
in
anno
1560.
Pope
Pius
the
fourth
sending
Vincentio
Parpatia
Abbat
of
S.
Saviour
to
Qu.
Elisabeth
,
Greenwood
,
Against
Gifford
,
pag.
18
offered
to
confirm
the
English
Liturgie
by
his
authoritie
,
if
she
would
yield
to
him
in
some
other
things
.
Indeed
this
Liturgie
pleased
them
so
well
,
that
for
the
first
eleven
years
of
Qu.
Elizabeth
Papists
came
to
the
English
churches
and
service
,
as
the
Lord
Cook
sheweth
.
And
when
the
Popes
intelligencers
had
seen
service
solemnly
sung
and
said
in
Canterbury
and
London
with
all
their
pomp
and
procession
,
they
wondred
that
their
master
would
be
so
unadvised
,
Id.
pag.
80.
as
to
interdict
a
Prince
or
State
whose
service
and
ceremonies
so
symbolized
with
his
own
.
The
whole
form
then
of
the
church-service
(
a
few
grosse
things
taken
out
)
is
borrowed
from
the
Papists
,
culled
and
picked
out
of
that
popish
dung-hill
,
the
Portuis
and
vile
Masse-book
.
But
that
form
of
prayer
by
which
God
is
worshipped
after
the
manner
that
idolaters
worship
their
Gods
,
swerveth
from
a
rule
of
prayer
prescribed
in
scripture
,
Copy
of
a
Letter
,
pag.
23.
Deut.
12.
3
,
4.
&
30.
31
,
32.
And
this
is
made
the
first
of
the
exceptions
against
the
common-prayer-book
,
which
were
briefly
added
to
in
the
Abbridgement
,
That
it
appointed
a
Liturgie
which
in
the
whole
matter
and
form
thereof
is
too
like
unto
the
Masse-book
.
The
main
challenge
in
this
objection
(
which
I
have
set
down
more
at
large
,
Answ.
because
it
is
much
insisted
upon
)
against
our
communion-book
is
,
That
it
was
taken
out
of
the
masse-book
.
But
in
the
manner
of
propounding
there
be
divers
great
mistakes
,
to
say
no
more
.
It
is
a
great
fault
,
that
they
put
no
difference
betwixt
the
substance
of
worship
and
the
externall
form
or
order
of
celebration
.
The
substance
of
worship
in
that
stinted
form
of
prayer
,
is
,
That
we
call
upon
God
in
the
mediation
of
Jesus
Christ
,
according
to
his
will
.
Is
this
the
devise
of
Antichrist
because
the
form
of
words
was
taken
out
of
the
masse-book
?
Suppose
a
minister
of
the
Gospel
should
borrow
some
expressions
or
phrases
of
speech
from
heathen
authours
,
is
his
sermon
forthwith
the
invention
or
devise
of
an
heathen
?
It
is
as
far
wide
that
they
say
.
Can.
ubi
supr●
.
Not
onely
the
form
of
it
taken
from
the
church
of
Antichrist
,
but
surely
the
matter
also
.
For
the
matter
of
our
Liturgie
is
the
reading
of
the
scriptures
in
a
known
tongue
,
the
calling
upon
God
in
the
mediation
of
Jesus
Christ
,
and
not
upon
angels
or
saints
departed
;
for
the
living
,
and
not
for
the
dead
:
the
right
administration
of
the
sacraments
for
substance
,
and
singing
of
psalmes
:
are
these
the
devises
of
Antichrist
?
Is
the
administration
of
the
Lords
supper
in
both
kinds
in
remembrance
of
Christs
death
and
passion
,
who
by
one
oblation
of
himself
once
offered
hath
made
a
full
perfect
and
sufficient
oblation
and
satisfaction
for
the
sins
of
the
whole
world
;
〈…〉
is
this
taken
from
the
church
of
Antichrist
?
These
imputations
are
not
so
grosse
,
as
their
reasons
weak
upon
which
they
are
built
.
If
our
stinted
Liturgy
be
the
devise
of
Antichrist
because
it
is
not
prescribed
by
the
apostles
or
recorded
in
scripture
,
then
every
stinted
Liturgie
must
fall
under
the
same
censure
;
Greenw
.
Against
Gifford
,
pag.
28.
Read
prayers
were
devised
by
Antichrist
.
An
apologie
or
defense
of
such
true
christians
,
&c.
for
none
other
is
prescribed
in
scripture
,
or
recorded
by
the
apostles
:
And
so
either
every
stinted
Liturgie
is
part
of
that
mystery
of
iniquitie
which
began
to
work
in
the
apostles
dayes
,
or
our
Liturgy
is
not
Antichristian
because
it
was
not
prescribed
or
used
in
the
primitive
churches
planted
by
the
apostles
.
If
it
was
received
by
little
and
little
till
at
last
it
came
to
be
completely
framed
,
a
posit.
pag.
67.
then
the
first
beginning
of
it
was
no
more
from
Antichrist
then
was
the
beginning
of
other
Liturgies
.
The
worshipping
of
God
by
read
prayer
is
part
of
the
worship
of
Antichrist
,
used
and
ca●
joyned
in
the
Papacie
,
&c.
Antichrist
sitteth
in
the
Temple
of
God
;
and
antichristianisme
is
a
filthy
and
lothsome
leprosie
which
by
degrees
did
infect
the
pure
worship
of
God
:
If
therefore
our
Liturgie
was
sowred
in
after-times
with
that
old
leaven
,
it
might
be
pure
and
free
in
its
first
originall
.
Is
it
for
matter
taken
from
the
church
of
Antichrist
because
it
was
culled
and
picked
out
of
the
popish
dunghill
,
Cann
.
ibid.
the
popish
and
vile
masse-book
full
of
all
abominations
?
A
Treat
.
of
Minist.
of
Engl.
pag.
3●
Who
knoweth
not
that
many
pretious
truths
may
be
culled
and
picked
out
of
the
masse-book
?
H.
Ainsworth
Considerat
.
examined
,
p.
●
.
Good
gold
may
have
some
drosse
;
and
amongst
an
heap
of
drosse
it
is
possible
to
find
some
good
gold
.
A
true
mans
goods
may
be
found
in
a
thieves
den
or
cave
;
and
the
goods
of
the
church
in
the
possession
of
Antichrist
.
Antichrist
hath
either
by
violence
broken
in
upon
,
or
by
secret
insinuation
,
before
his
cunning
was
spied
,
gotten
the
rich
treasures
of
the
church
into
his
hand
,
which
the
right
heirs
may
lawfully
require
and
take
back
again
,
not
as
borrowed
from
him
,
but
as
due
to
them
.
I
scarce
know
how
a
man
should
more
honour
Antichrist
or
wrong
the
true
church
of
God
,
then
to
grant
that
all
the
good
things
that
Antichrist
doth
usurp
do
of
right
belong
unto
him
and
are
borrowed
from
him
:
For
they
are
the
rich
legacies
which
Christ
hath
bequeathed
unto
his
church
,
to
whom
properly
they
pertein
.
The
matter
then
of
our
stinted
form
may
be
from
God
,
and
proper
to
the
church
,
though
picked
and
culled
out
of
the
Masse-book
.
If
therefore
our
stinted
Liturgie
be
Antichristian
,
it
is
so
either
in
respect
of
the
matter
or
of
the
form
.
Not
of
the
matter
:
for
that
which
properly
belonged
to
Antichrist
,
the
soul
and
grosse
errours
,
are
purged
out
.
Not
of
the
form
:
for
order
and
phrase
of
speech
is
not
properly
Antichristian
;
of
which
more
hereafter
.
The
Papists
cannot
sincerely
approve
our
publick
service
but
they
must
condemn
and
detest
their
own
;
their
prayers
in
an
unknown
tongue
,
their
praying
to
saints
departed
,
much
more
to
feigned
saints
,
their
receiving
in
one
kind
,
their
unbloudy
sacrifice
,
their
reall
presence
,
their
satisfaction
for
veniall
sinnes
,
and
temporall
punishment
of
mortall
sinnes
,
their
blotting
out
of
the
second
commandment
,
or
at
least
confounding
it
with
the
first
,
with
others
the
like
.
And
if
for
the
first
eleven
yeares
of
Qu.
Elisabeth
the
Papists
came
to
our
churches
and
service
,
what
can
we
think
but
that
the
hand
of
the
Lord
was
with
us
at
that
time
for
good
,
when
without
division
we
sought
him
,
and
he
was
pleased
so
to
honour
us
,
that
our
adversaries
should
at
least
feignedly
submit
themselves
.
Miss●m
audire
dicitur
qui
liturgiam
auscultat
.
Missis
tenere
est
e●clesiasticos
conventus
agere
.
Hence
miss●rum
solennia
celebrare
,
Grat.
De
Consecrat.
dist.
1.
can
.
12.
&
50.
auditis
missarum
solennibus
,
&c.
&
54.
ex
Concil.
Tol
4
can
.
12.
Ambros
.
epist.
35.
l.
5.
Concil.
Mil●vit
.
can
.
12.
See
Gentillet
.
Exam.
Concil.
Trident.
lib.
4.
sess.
22.
The
Lord
grant
all
estates
and
conditions
wisely
to
consider
the
true
cause
why
they
are
fallen
from
our
assemblies
since
that
time
and
hardned
in
their
perversenesse
every
day
more
and
more
.
But
to
come
to
the
thing
it self
objected
,
to
wit
,
That
our
book
of
common
prayer
is
wholly
taken
out
of
the
Masse-book
,
we
are
here
to
note
that
the
Masse
in
former
times
did
signifie
the
worship
of
God
,
which
consisted
in
publick
prayers
,
thanksgivings
,
confession
of
faith
;
singing
of
psalmes
,
reading
and
interpretation
of
the
holy
scriptures
,
and
receiving
the
sacrament
of
the
Lords
supper
:
and
so
the
ancient
Masse
and
Liturgie
were
the
same
.
But
now
the
Romane
Masse
is
put
for
the
unbloudy
sacrifice
of
the
body
of
Christ
which
the
priest
doth
offer
up
for
the
quick
and
dead
:
And
in
this
sense
the
word
is
to
be
taken
when
they
say
our
service-book
is
taken
out
of
the
Masse-book
.
Bellarm.
De
Missa
,
lib.
1.
c.
1
Tertullian
,
Cyprian
,
Origen
,
Lactantiu●
,
Hierome
,
Augustine
never
used
the
word
MASSE
,
Jewel
,
Against
Hard.
art.
1.
div.
5.
M●
Gifford
saith
there
were
Liturgies
in
the
church
before
Antichrist
was
lifted
up
into
his
throne
(
which
I
will
not
deny
.
)
I
would
have
all
men
understand
,
that
I
do
not
go
about
to
prove
the
church
no
church
that
hath
a
Liturgie
,
Greenwood
,
ubi
●●prà
,
p.
28.
But
it
should
rather
be
said
,
that
the
Masse
was
in
time
added
to
our
communion-book
,
and
by
the
purging
out
of
the
Masse
it
is
restored
to
its
former
puritie
.
Popery
is
as
a
scab
or
leprosie
that
cleaveth
to
the
church
;
and
the
Masse
an
abomination
annexed
to
the
Liturgie
.
Before
ever
the
Masse
was
heard
of
in
the
world
,
or
began
to
be
hatched
,
there
were
stinted
Liturgies
in
the
church
for
substance
much-what
the
same
with
ours
;
and
these
at
first
more
pure
,
after
stained
with
more
corruption
,
as
the
times
grew
worse
and
worse
.
The
Eastern
churches
(
as
it
should
seem
)
had
their
stinted
Liturgies
first
,
and
the
Western
borrowed
many
things
from
them
:
but
as
the
times
declined
they
brought
in
more
and
more
drosse
into
the
church
untill
the
canon
of
the
Masse
was
completely
framed
.
See
●ivet
,
Crit.
sacr.
specim
.
l.
1.
cap.
3.
&
l.
4.
The
ancient
Liturgies
attributed
to
James
,
Basil
,
Chrysostom
,
&c.
are
counterfeit
,
as
our
Divines
have
largely
proved
,
and
the
Papists
cannot
deny
:
But
divers
things
conteined
in
those
Liturgies
were
in
use
in
the
primitive
church
without
question
.
Col.
censure
.
pag.
10.
Jewel
Against
Hard.
art.
1.
div.
5.
In
the
primitive
times
they
had
their
appointed
lessons
out
of
the
Law
,
and
the
Prophets
,
and
the
Psalmes
,
and
the
Evangelists
;
their
stinted
prayers
and
forms
of
celebration
with
some
variety
,
Gratian.
Decret.
dist.
15.
cap.
3.
Bell.
De
Missa
,
l.
●
.
cap.
17
,
&
20.
Polydor.
Virg.
De
inventor
.
ver.
l
5.
cap.
10.
See
Gentillet
.
Exam.
Concil.
Tr●d
.
l.
4
sess.
22.
but
in
substance
all
one
in
a
manner
.
This
is
evident
,
if
we
compare
the
genuine
writings
of
the
Fathers
with
those
counterfeit
Liturgies
before
mentioned
;
whereof
some
particular
instances
are
given
in
the
chapter
following
.
The
stinted
forms
at
first
were
more
brief
,
afterwards
they
were
enlarged
,
and
(
as
often
it
falleth
out
)
by
enlargement
corrupted
and
defiled
.
Corruption
by
this
means
as
a
disease
cleaving
to
the
Liturgie
,
Trasat
.
ad
〈◊〉
3.
in
B●er●i●r
.
Rom.
Ex
〈◊〉
potissi●●m
scriptura
&
prob●t●s
〈◊〉
con●ectum
.
〈…〉
.
l.
1.
●ap
.
1.
§.
4.
it
is
necessary
it
should
be
corrected
,
and
thereby
recovered
to
its
first
integrity
or
foundnesse
.
Thus
Cardinal
Quignonius
by
the
commandment
of
Clement
the
seventh
so
changed
the
Romane
Breviarie
that
for
a
great
part
it
was
more
like
the
English
book
of
prayers
than
the
Romane
Breviarie
.
And
the
English
Liturgie
gathered
according
to
the
module
of
the
Ancients
,
the
purest
of
them
,
is
not
a
collection
out
of
the
Masse-book
,
but
a
refining
of
that
Liturgie
which
heretofore
had
been
stained
with
the
Masse
.
And
if
those
things
were
unjustly
added
to
the
Liturgie
,
they
might
be
and
were
justly
cast
out
.
If
it
was
wholly
taken
out
of
the
Masse-book
,
I
should
desire
further
to
know
how
the
Masse-book
came
to
have
those
things
in
which
are
found
in
the
book
of
Common
prayers
,
sound
and
holy
for
matter
,
and
directly
contrary
to
Antichristianisme
.
If
these
things
were
in
the
book
before
,
then
all
things
therein
were
not
of
Antichrist
,
but
he
had
usurped
them
;
and
it
is
lawfull
for
the
true
man
to
lay
claim
to
his
goods
whereever
he
find
them
.
If
they
were
not
in
the
Masse-book
,
then
all
things
are
not
taken
out
of
it
,
but
somethings
restored
out
of
purer
Antiquity
,
which
the
man
of
sinne
had
wickedly
expunged
.
See
Act.
&
Mon.
vol.
3.
pag.
1631.
Of
Dr
Taylours
testimony
concerning
our
service-book
.
Mr
Decrings
testimony
is
well
known
.
The
ministers
of
Lincoln
never
judged
the
use
of
the
Book
unlawfull
,
never
thought
it
lawfull
to
separate
from
the
prayers
of
the
congregation
,
never
refused
to
use
the
book
,
though
in
some
things
they
desired
to
be
excused
.
The
churches
of
God
have
been
evermore
taught
to
prize
and
esteem
these
main
and
fundamentall
truths
and
ordinances
of
worship
at
an
higher
rate
then
that
some
petty
dislike
of
this
or
that
in
the
externall
form
,
when
the
matter
is
sound
and
good
,
should
cause
Separation
.
The
conclusion
in
brief
is
,
That
our
Service-book
is
not
a
translation
of
the
Masse
,
but
a
restitution
of
the
ancient
Liturgie
,
wherein
sundry
prayers
are
inserted
,
used
by
the
Fathers
,
agreeable
to
the
scriptures
.
Causelesse
separation
from
the
externall
communion
with
any
true
church
of
Christ
,
is
the
sinne
of
schisme
.
But
to
separate
from
the
prayers
of
the
congregation
simply
because
a
stinted
form
is
used
,
is
causelesse
separation
from
the
externall
communion
of
the
church
.
Weigh
all
the
reasons
brought
to
prove
it
lawfull
,
and
they
will
be
found
too
light
.
If
we
look
to
our
guide
and
captain
,
Christ
doth
not
goe
before
us
therein
.
Dare
any
man
affirm
that
they
be
not
met
together
in
the
name
of
Christ
,
or
that
he
is
not
present
in
the
midst
of
them
that
joyn
together
in
a
stinted
Liturgie
?
Is
there
any
duty
publick
or
private
which
God
requireth
of
people
holding
communion
together
in
ordinances
of
worship
which
may
not
be
performed
of
each
to
other
when
a
stinted
form
of
prayer
is
used
without
Separation
?
But
by
that
unwarrantable
course
of
voluntary
separation
they
make
an
unlawfull
rent
in
the
church
,
deprive
themselves
of
the
comfort
of
Gods
ordinances
,
weaken
the
faith
of
many
,
cause
divisions
among
brethren
,
and
advantage
the
adversaries
of
true
religion
.
CHAP.
IX
.
It
is
lawfull
for
a
Christian
to
be
present
at
that
service
which
is
read
out
of
a
book
in
some
things
faultie
both
for
form
and
matter
.
ONe
reason
alledged
to
prove
the
lawfulnesse
and
necessity
of
Separation
from
our
publick
service
in
particular
is
this
,
That
the
prayer-book
in
question
is
corrupt
in
many
things
:
Copy
of
a
Letter
,
pag.
24.
which
is
thus
amplified
;
The
matter
of
some
petitions
is
such
as
we
cannot
say
Amen
to
it
in
faith
;
as
in
the
collect
on
the
XII
.
sunday
after
Trinitie
it
is
prayed
that
God
would
forgive
us
those
things
whereof
our
consciences
are
afraid
,
and
give
unto
us
that
our
prayers
dare
not
presume
to
ask
,
&c.
To
omit
divers
others
,
the
very
●itting
of
Collects
to
certain
dayes
,
for
holy
fasts
and
feasts
not
sanctified
by
God
,
savour
of
superstition
;
as
speciall
prayers
for
Lent
,
serving
to
countenance
the
keeping
of
it
as
a
religious
fast
,
&c.
the
manner
of
praying
,
vain
repetitions
,
as
the
often
repeating
of
the
Lords
prayer
,
and
GLORY
TO
THE
FATHER
,
and
LORD
HAVE
MERCY
UPON
US
,
&c.
disorderly
responsories
,
Apologie
or
defense
of
such
true
Chri●●
〈◊〉
.
pag.
68.
〈…〉
.
the
clerk
taking
part
of
the
prayer
out
of
the
ministers
mouth
,
&c.
Moreover
,
the
book
perverteth
the
right
use
of
the
scriptures
,
dismembreth
and
misapplieth
them
for
making
of
gospels
,
epistles
,
lessons
,
and
collects
appointed
for
feasts
of
mens
devising
,
and
derived
from
the
Papists
;
and
it
reteineth
a
corrupt
translation
of
the
psalmes
,
and
bringeth
into
the
church
Apocrypha
writings
and
the
errours
conteined
in
them
.
To
them
that
look
at
all
humane
Liturgies
as
images
forbidden
by
the
second
commandment
,
this
objection
is
of
small
force
;
because
the
thing
it self
,
and
not
the
corruption
cleaving
to
the
Liturgie
,
is
disallowed
.
But
lest
this
accusation
should
breed
scruple
in
the
minds
of
some
not
altogether
disaffected
to
stinted
forms
of
prayer
or
Liturgies
,
I
will
examine
not
the
qualitie
of
the
exceptions
whether
justly
or
unjustly
taken
,
but
the
weight
of
the
reason
,
if
the
particulars
should
be
granted
.
For
this
objection
it self
doth
free
the
Liturgie
from
grosse
errours
,
either
fundamentall
or
such
as
border
thereupon
,
respecting
faith
or
practice
,
in
the
prayers
themselves
or
that
which
concerneth
the
administration
of
the
sacraments
.
For
the
corruptions
objected
,
are
Misapplication
of
some
text
si
of
scripture
,
Frequent
repetitions
of
the
same
things
,
Disordered
responsories
,
and
Breaking
petitions
asunder
,
&c.
and
these
not
dispersed
throughout
the
whole
book
,
but
in
some
passages
onely
;
which
concern
not
the
main
grounds
and
chief
heads
of
Christian
religion
,
but
are
such
faults
or
slips
as
may
peaceably
be
tolerated
amongst
brethren
.
Therefore
not
to
insist
upon
any
particulars
mentioned
,
I
lay
down
this
proposition
,
That
a
Christian
may
lawfully
and
with
good
conscience
be
present
at
such
service
and
prayers
which
are
read
out
of
a
book
,
though
somethings
therein
are
or
may
be
supposed
to
be
faultie
for
form
or
matter
,
in
things
not
fundamentall
nor
bordering
thereupon
,
not
pernicious
or
noxious
,
but
such
as
may
be
tolerated
amongst
brethren
;
&
these
not
dispersed
through
the
whole
body
of
the
book
,
but
in
some
passages
onely
.
It
is
one
thing
to
allow
corruption
,
another
to
be
present
at
the
service
of
God
where
something
is
done
corruptly
.
For
the
Lord
chargeth
us
to
keep
our selves
free
from
all
pollution
;
but
alloweth
not
to
separate
from
abuses
,
unlesse
he
be
pleased
to
go
before
,
and
as
he
goeth
before
us
.
It
is
one
thing
to
approve
of
abuses
in
a
Liturgie
,
another
to
tolerate
what
we
cannot
reform
.
For
a
Liturgie
should
be
framed
so
,
not
that
things
may
be
construed
well
,
but
that
they
cannot
be
construed
amisse
.
But
many
things
may
be
suffered
which
are
not
so
well
ordained
,
when
it
is
not
in
our
power
to
redresse
them
.
The
Lord
needeth
not
mans
lie
,
neither
doth
he
allow
us
to
do
evil
that
good
may
come
thereof
:
and
therefore
I
must
not
subscribe
to
an
errour
against
conscience
,
though
never
so
innocent
,
nor
professe
approbation
of
that
which
in
conscience
I
cannot
allow
,
though
never
so
small
,
to
the
intent
I
might
enjoy
externall
communion
with
the
church
of
God
in
the
ordinances
of
worship
.
But
I
must
tolerate
many
things
for
the
maintenance
of
peace
and
unitie
,
and
the
preservation
of
Gods
worship
:
For
if
there
be
not
mutuall
toleration
and
forbearance
,
but
each
man
will
rigidly
stand
upon
his
own
opinion
and
presse
others
to
be
of
his
mind
and
follow
his
practice
in
all
things
and
every
tittle
,
of
necessitie
all
things
must
fall
into
confusion
,
and
the
church
be
rent
almost
into
as
many
pieces
as
there
be
men
.
The
proposition
is
proved
,
Argum.
1.
first
,
Because
they
that
alledge
the
foresaid
faults
or
corruptions
against
communicating
with
us
in
our
publick
Liturgie
or
stinted
prayers
,
do
themselves
put
small
strength
or
none
at
all
in
this
reason
.
For
suppose
a
chapter
be
somewhat
unfitly
divided
,
and
break
off
in
the
midst
of
the
matter
,
or
now
and
then
separate
verses
which
should
go
together
,
or
a
verse
be
ill
distinguished
,
or
the
preacher
misalledge
a
text
of
scripture
,
or
something
be
found
amisse
in
his
prayer
when
he
exerciseth
his
own
gifts
,
must
I
of
necessitie
separate
from
that
ordinance
of
God
,
or
reject
the
good
for
that
which
is
amisse
?
Hereunto
this
answer
is
returned
;
When
the
minister
exerciseth
his
own
gift
,
Copie
of
a
Letter
,
pag.
26.
Gods
ordinance
is
observed
,
wherewith
I
may
communicate
in
praying
as
well
as
preaching
,
notwithstanding
his
infirmities
in
either
,
which
are
but
personall
:
and
in
such
cases
the
rule
warranteth
men
to
trie
all
things
and
to
hold
that
which
is
good
,
1.
Thess.
5.
21.
But
when
the
Liturgie
is
read
,
an
ordinance
which
is
not
of
God
but
of
man
is
introduced
into
Gods
worship
contrary
to
the
second
commandment
,
and
therefore
I
must
reject
it
,
and
have
no
communion
with
it
.
Is
not
this
in
plain
terms
to
grant
,
that
the
corruptions
alledged
can
be
no
cause
of
Separation
,
but
this
onely
,
Because
it
is
the
devise
of
man
.
The
corruptions
alledged
are
not
the
cause
,
because
they
may
be
found
in
translations
,
the
distinction
of
chapters
and
verses
,
the
preaching
of
the
word
,
and
the
prayers
of
the
minister
,
when
he
exerciseth
his
own
gifts
,
from
which
we
must
not
separate
,
Treatise
of
the
minist.
of
England
,
pag.
34.
The
second
way
whereby
they
profane
Christs
intercession
,
is
by
offering
up
in
Christs
name
and
mediation
their
devised
stinted
popish
worship
and
ministration
,
which
being
never
appointed
by
Christ
but
devised
by
man
is
an
abomination
to
God
.
and
where
presence
is
not
approbation
.
But
whatsoever
is
objected
touching
abuses
,
the
whole
building
leaneth
upon
this
foundation
,
and
this
alone
,
That
stinted
prayer
is
the
devise
of
man
.
And
this
objecting
of
abuses
in
this
question
is
the
devise
of
man
,
because
it
is
brought
in
to
ensnare
the
simple-hearted
Christian
when
other
grounds
will
not
hold
,
and
yet
in
plain
terms
it
is
disclaimed
as
soon
as
it
is
alledged
.
Whatsoever
worship
is
offered
up
to
God
by
the
minister
,
Object
.
1.
is
in
their
name
,
and
so
the
action
of
the
assembly
then
present
,
who
are
to
declare
their
assent
by
saying
Amen
if
it
be
lawfull
,
if
otherwise
,
to
call
upon
their
minister
to
fulfill
the
ministery
which
he
hath
received
of
the
Lord
,
Col.
4.
17.
and
,
as
occasion
shall
require
,
to
proceed
further
,
to
declare
their
dislike
,
in
such
a
manner
as
is
meet
,
either
by
absenting
themselves
from
it
,
or
otherwayes
declaring
their
dislike
,
so
as
the
whole
church
may
take
notice
of
it
.
Whatsoever
worship
is
offered
up
to
God
by
the
minister
,
Answ.
whether
in
prayer
conceived
by
himself
or
devised
by
others
,
it
is
in
the
name
of
the
congregation
:
but
every
phrase
,
petition
or
branch
of
petition
is
not
approved
by
their
presence
,
silence
,
or
saying
Amen
to
the
prayers
in
generall
,
as
in
the
former
passage
is
acknowledged
.
The
presence
of
the
people
was
never
deemed
interpretatively
a
consent
to
every
thing
that
was
there
done
.
The
prayers
which
for
matter
God
disalloweth
we
ought
to
disallow
,
but
as
God
disalloweth
them
,
and
as
he
calleth
us
forth
to
bear
witnesse
to
his
truth
.
But
it
is
one
thing
to
tolerate
,
another
to
approve
;
one
thing
to
disallow
the
method
or
form
,
another
the
matter
;
one
thing
privately
to
dislike
,
another
openly
to
witnesse
against
a
thing
as
in
no
wise
to
be
born
withall
;
one
thing
to
speak
when
we
are
called
forth
,
another
to
thrust
our selves
forth
unadvisedly
.
Some
things
are
to
be
born
with
in
brethren
whereof
we
are
not
bound
so
much
as
to
admonish
them
,
unlesse
we
be
intirely
familiar
and
of
intimate
acquaintance
:
Some
things
we
must
bear
with
though
upon
admonition
they
be
not
amended
.
The
people
must
bear
with
some
infirmities
in
their
minister
,
both
in
preaching
and
prayer
,
as
he
must
with
some
wants
in
them
,
without
so
much
as
taking
notice
of
them
to
admonish
by
way
of
censure
:
Sins
are
either
controvertible
or
manifest
:
If
controvertible
and
doubtful
,
men
ought
to
bear
one
with
anothers
different
judgement
;
if
they
do
not
,
but
any
for
this
make
a
●reach
of
Separation
,
they
sin
.
(
Ainsw
.
Against
Mr
Bern.
reas
.
removed
,
pag.
17
)
.
And
if
upon
admonition
he
cannot
be
of
their
minds
in
every
thing
,
they
must
not
reject
and
cast
him
off
,
no
more
then
he
is
to
cut
them
off
because
in
every
point
they
conform
not
to
his
pleasure
.
If
the
parties
be
stubborn
,
and
will
not
heare
admonitions
,
but
rather
grow
more
perverse
and
desperate
,
even
to
rent
and
tear
in
pieces
such
as
seek
to
reclaim
them
,
we
are
not
bound
to
make
known
our
judgement
and
profession
unto
them
,
unlesse
we
be
lawfully
called
of
God
thereunto
.
And
if
the
greater
part
be
in
errour
and
so
stiff
that
they
would
sooner
persecute
the
better
then
reform
,
if
it
be
not
in
matters
fundamentall
or
bordering
thereupon
,
or
noxious
and
pernicious
to
be
concealed
,
I
know
not
that
either
that
innocent
is
allowed
to
separate
from
the
exercises
of
religion
for
that
cause
,
or
bound
to
admonish
them
of
their
errour
.
Matth.
13.
29.
He
that
taught
to
suffer
the
tares
rather
then
to
pluck
up
the
wheat
with
them
,
hath
shewed
a
reason
for
this
judgement
.
See
Calvin
.
Epist.
117.
This
I
do
infinitely
grieve
at
,
(
saith
Augustine
)
that
many
most
wholsome
precepts
of
Divine
scripture
are
little
regarded
,
and
in
the
mean
time
all
is
so
full
of
many
presumption
,
August
.
Epist.
119.
that
he
is
more
grievously
found
fault
with
who
during
this
Octaves
toucheth
the
earth
with
his
naked
foot
then
he
that
shall
bury
his
soul
in
drunkennesse
.
And
after
,
I
cannot
approve
them
,
and
I
think
they
are
to
be
cut
off
wheresoever
we
have
power
.
Many
of
these
things
,
for
fear
of
scandalizing
many
holy
persons
,
or
provoking
those
that
are
turbulent
,
I
dare
not
freely
disallow
.
That
every
private
Christian
should
in
publick
manner
question
the
doctrine
of
his
minister
or
the
prayers
of
the
congregation
,
and
declare
his
dislike
in
whatsoever
is
not
agreeable
to
his
particular
opinion
,
in
such
manner
as
is
mentioned
,
is
neither
commanded
of
God
,
nor
consonant
to
right
reason
,
is
not
agreeable
to
order
,
peace
,
love
,
or
Christian
moderation
,
and
of
necessitie
must
fill
the
church
with
confusion
,
disorder
,
rents
,
and
schismes
.
If
reading
the
Liturgie
be
the
praying
which
Gods
word
alloweth
,
Object
.
2.
we
are
bound
in
conscience
to
apply
our selves
unto
it
as
Gods
ordinance
;
Copie
of
a
Letter
,
pag
,
32.
Aplog
.
or
Des.
of
such
true
Christ
.
Pet.
3.
pag.
●8
.
reas
.
5.
and
not
we
onely
but
also
all
the
churches
throughout
the
world
:
If
not
,
we
are
bound
to
witnes
against
it
.
Here
the
reason
taken
from
the
faults
of
our
Liturgie
is
plainly
dismissed
out
of
the
field
:
Answ.
For
our
Liturgie
is
to
be
witnessed
against
by
this
objection
,
not
because
it
is
erroneous
or
faulty
,
nor
for
the
matter
or
manner
of
imposition
,
but
simply
because
it
is
not
the
Liturgie
appointed
by
Christ
in
the
New
Testament
.
And
many
things
are
here
confounded
which
should
have
been
distinguished
.
Prayer
is
the
ordinance
of
God
,
and
all
Christians
are
bound
in
conscience
to
apply
themselves
unto
it
:
But
the
forms
of
prayer
may
be
divers
;
all
allowed
,
because
none
is
necessary
or
determined
:
and
therefore
though
allowed
,
no
man
is
bound
in
conscience
precisely
to
apply
himself
unto
any
one
and
none
other
;
much
lesse
all
churches
.
And
as
they
are
not
bound
unto
any
one
,
so
neither
to
witnesse
against
it
,
a
stinted
Liturgie
being
of
the
number
of
things
lawfull
but
not
determined
by
God
.
Though
all
presence
where
sinne
is
acted
contracteth
not
guilt
,
Object
.
3.
yet
the
danger
is
greatest
when
we
are
in
the
use
of
Gods
ordinance
.
It
is
one
thing
to
be
present
where
that
which
is
sinne
in
it self
absolutely
and
simply
is
acted
,
Answ.
another
to
be
present
at
the
doing
of
some
necessary
duty
wherein
by
accident
somewhat
is
amisse
.
Now
to
joyn
in
prayer
or
participation
of
the
sacrament
,
is
to
communicate
in
the
necessary
duties
of
piety
,
not
in
sinne
;
and
if
ought
be
done
amisse
,
it
is
by
accident
,
not
by
it self
.
And
presence
there
,
though
sinne
be
committed
by
one
or
other
,
is
lesse
dangerous
,
because
it
is
not
free
and
voluntary
but
necessary
and
enjoyned
.
We
are
not
left
at
liberty
to
come
or
not
,
as
please
our selves
,
but
commanded
under
pain
of
sinne
to
be
there
present
:
and
he
that
calleth
will
preserve
from
danger
,
and
accept
of
our
service
which
he
commandeth
.
And
if
presence
was
dangerous
,
yet
it
is
not
unlawfull
:
for
by
watchfulnesse
the
danger
might
be
prevented
,
and
not
by
separation
or
withdrawing
our selves
from
the
worship
it self
.
If
there
be
danger
,
I
must
be
vigilant
and
circumspect
,
but
I
must
not
shut
the
doore
against
Christ
when
he
knocketh
,
nor
refuse
to
come
unto
Christ
when
he
inviteth
to
sup
with
him
.
And
if
all
be
granted
,
nothing
is
here
alledged
but
what
might
be
said
against
communicating
with
ministers
who
have
their
weaknesses
,
or
use
a
stinted
form
of
their
own
devising
ordinarily
,
or
be
of
different
opinions
,
either
in
prayer
or
sacrament
:
and
if
we
must
hold
communion
with
none
who
dissent
from
us
in
any
jote
or
tittle
,
we
must
never
joyn
or
not
long
continue
in
any
congregation
.
The
personall
miscarriages
of
private
persons
are
not
so
perillous
as
the
evil
acts
of
the
minister
whom
I
make
my
mouth
to
God
in
prayer
.
Object
.
4.
Neither
do
the
errours
of
individuall
men
tainted
with
corruptions
,
voluntarily
broched
in
prayer
or
sermon
,
cast
that
defilement
upon
them
who
joyn
together
,
as
do
the
unwarrantable
opinions
of
the
church
,
and
the
ministration
upon
such
publick
commandment
.
It
is
a
good
rule
in
Divinity
oft
to
be
thought
upon
,
Answ.
That
every
distinction
in
matters
of
faith
or
religion
not
grounded
upon
or
warranted
by
the
scripture
is
an
humane
devise
.
For
is
not
this
to
adde
to
the
word
of
God
,
to
lay
down
an
opinion
as
from
God
which
is
not
to
be
found
in
his
word
at
all
?
Now
to
apply
this
to
the
present
matter
in
hand
,
I
desire
to
know
from
what
scripture
this
distinction
can
be
warranted
,
That
the
personall
errours
of
the
minister
in
his
voluntary
administration
of
the
sacraments
or
prayer
do
not
defile
,
though
I
do
not
publickly
testifie
dislike
,
or
absent
my self
;
but
errour
committed
in
the
administration
by
publick
commandment
do
pollute
all
that
be
present
.
Reason
why
presence
should
pollute
in
one
case
more
then
the
other
none
can
be
given
.
If
this
were
a
good
ground
,
that
every
one
approveth
of
the
evill
done
in
matter
or
manner
where
he
is
present
,
none
could
live
with
good
conscience
in
any
society
of
men
on
earth
.
Persons
so
minded
are
best
live
alone
;
for
with
others
they
will
keep
no
peace
,
Robins
.
Treatise
Of
the
lawfulnesse
&c.
pag.
●1
.
Calling
from
God
to
testifie
dislike
it
may
be
I
have
in
neither
,
but
least
in
the
latter
:
It
being
more
tolerable
for
private
persons
to
rebuke
the
slips
and
errours
of
their
minister
in
voluntary
administration
,
then
for
a
man
to
controll
the
order
established
by
publick
authority
and
common
consent
,
when
he
is
not
in
speciall
called
thereunto
.
If
this
distinction
be
of
weight
,
it
would
go
best
with
the
church
to
have
no
settled
order
amongst
them
:
for
so
long
as
the
faults
and
corruptions
be
onely
personall
they
defile
not
them
that
be
present
at
the
ordinances
;
but
personall
they
are
untill
they
be
established
by
common
consent
or
publick
authority
.
Moreover
,
by
this
rule
one
member
may
sooner
cast
out
the
whole
church
then
the
whole
church
can
cut
off
one
member
:
For
the
church
must
not
cut
off
a
member
but
upon
weighty
consideration
and
apparent
just
cause
,
and
that
after
conviction
,
with
much
long-suffering
and
patience
;
but
if
this
objection
hold
true
,
one
member
must
openly
rebuke
the
church
,
or
withdraw
from
communion
with
the
church
,
for
a
stinted
Liturgie
,
or
for
some
slip
or
fault
there
committed
,
perhaps
questionable
,
at
least
tolerable
among
brethren
.
Is
not
my
joyning
with
them
that
sinne
to
be
reputed
an
appearance
thereof
,
Object
.
5.
when
I
professe
not
dislike
thereof
?
It
is
one
thing
to
joyn
with
men
in
sin
,
Answ.
another
to
joyn
with
them
necessarily
in
the
worship
of
God
,
though
for
the
manner
of
administration
something
be
done
amisse
.
If
I
professe
not
dislike
of
what
I
judge
amisse
,
having
no
calling
thereunto
,
my
joyning
in
prayer
is
no
appearance
of
evil
to
a
right-discerning
eye
,
because
I
am
necessarily
called
there
to
attend
upon
the
Lord
in
his
holy
ordinances
.
Necessary
attendance
upon
his
master
excuseth
the
servants
presence
in
many
companies
where
he
seeth
and
heareth
much
evil
which
he
cannot
amend
nor
reprove
:
and
shall
not
necessary
attendance
upon
Jesus
Christ
justly
and
truly
excuse
the
faithfull
?
To
say
nothing
,
that
this
exception
is
crosse
to
the
former
;
and
if
these
exceptions
be
laid
together
,
we
shall
find
nothing
but
going
backward
and
forward
,
one
denying
what
the
other
affirmeth
.
If
the
faithfull
by
the
approbation
of
our
Saviour
Christ
and
his
Apostles
were
present
at
Divine
ordinances
as
much
or
more
corrupted
then
they
can
be
supposed
to
be
with
us
,
Argum.
2.
There
were
in
the
Jewish
Church
in
Christs
time
,
and
in
divers
of
the
Apostolicall
churches
afterwards
:
more
and
greater
errours
taught
then
are
in
any
or
all
the
churches
of
England
,
Robins
.
Treat
.
Of
the
lawfulnesse
of
bearing
,
●
c.
pag.
16.
then
for
such
corruptions
we
are
not
voluntarily
to
withdraw
our selves
:
For
defilement
is
feared
without
cause
by
simple
presence
,
where
Christ
requireth
and
approveth
our
presence
,
and
hath
promised
to
be
present
with
us
by
his
grace
.
But
the
faithfull
by
the
commandment
and
approbation
of
Christ
have
been
present
at
Divine
ordinances
as
much
or
more
corrupted
then
they
can
be
supposed
to
be
with
us
;
For
the
scribes
and
Pharisees
sinned
grievously
in
corrupting
the
law
with
false
glosses
,
Matth.
5.
18
,
19.
20.
in
so
much
that
they
neither
taught
nor
practiced
what
was
necessary
to
salvation
:
Loqui●●r
hîc
Dominus
proptiè
de
justitia
inhaerente
,
quae
consistit
in
bonis
operibus
,
ut
patet
tum
ex
collatione
cum
justitia
Pharisaeorum
,
tum
ex
sequen●●●
〈…〉
prorum
D●calogs
,
Pisc
.
in
Matth.
5.
20
●chol
.
Sculiet
●xer●it
.
l
2.
cap.
19.
Rainold
,
〈◊〉
.
with
〈…〉
7.
〈…〉
.
15.
5
,
〈…〉
with
Hart
,
ch.
7.
div.
4.
p.
268
,
269.
They
taught
many
things
directly
contrary
to
the
law
;
as
,
if
a
child
had
vowed
not
to
relieve
his
parents
,
he
was
bound
to
keep
his
vow
,
and
neglect
them
:
They
defiled
the
worship
of
God
with
their
vain
inventions
:
And
it
may
well
be
thought
their
praying
was
answerable
to
their
preaching
,
cold
,
fruitlesse
,
corrupt
and
rotten
many
wayes
:
Neverthelesse
the
faithfull
held
communion
and
fellowship
with
them
in
the
worship
of
God
,
not
in
their
corruptions
,
and
that
by
the
approbation
and
commandment
of
Christ
himself
.
Our
Saviour
doth
not
tell
the
faithfull
they
were
to
call
upon
the
Pharisees
to
fulfill
their
ministery
which
they
had
received
,
and
,
as
occasion
should
require
,
proceed
further
to
declare
their
dislike
in
such
manner
as
is
meet
,
either
absenting
themselves
or
other
wayes
declaring
their
dislike
,
so
as
the
whole
church
may
take
notice
of
it
:
But
his
commandment
is
,
they
should
heare
them
so
long
as
they
sit
in
Moses
chair
.
It
is
true
our
Saviour
doth
not
approve
their
corrupt
glosses
and
sinfull
inventions
,
Matth.
23.
12
,
13.
but
doth
sharply
reprove
them
himself
,
Chrysost.
in
Hebr.
Hom.
34.
Augustin
.
contra
lit
.
Petil.
l.
2.
cap.
6.
and
admonish
others
to
let
them
alone
,
and
beware
of
their
leaven
,
but
not
to
forsake
the
assembly
or
absent
themselves
from
the
ordinances
of
worship
.
Matth:
15.
13
,
14.
From
which
it
followeth
evidently
,
Matth.
16.
6.
that
simple
presence
at
Divine
ordinances
is
not
consent
or
approbation
of
the
corruptions
therein
practiced
;
and
that
we
must
leave
and
forsake
some
in
respect
of
familiar
conversation
,
with
whom
we
may
hold
outward
communion
in
the
exercises
of
religion
.
The
sinne
of
Eli's
sonnes
in
prophaning
the
holy
things
of
God
was
exceeding
great
;
1.
Sam.
2.
17
,
18
,
19
,
20.
but
Elkanah
,
1.
Sam.
1.
1
,
2
,
3.
Hannah
and
Samuel
did
not
partake
with
the
sinnes
of
the
priests
,
in
that
they
did
not
abstein
from
the
Lords
sacrifices
.
1.
Cor.
11.
20.
The
behaviour
of
the
Corinthians
in
their
unreverent
,
scandalous
,
and
almost
prophane
coming
to
the
Lords
table
was
foul
and
corrupt
,
yet
the
faithfull
did
not
forbear
,
nor
the
Apostle
charge
them
to
absent
themselves
from
the
Lords
table
.
The
famous
church
of
Rome
was
so
weak
and
feeble
in
the
duties
of
government
as
they
did
not
or
could
not
separate
from
them
such
as
preached
Christ
contentiously
and
with
spitefull
minds
against
the
Apostle
,
Phil.
1
,
15.
and
the
greater
number
of
that
church
did
corruptly
demean
and
carry
themselves
therein
;
Phil.
2
,
20
,
21
and
yet
the
Apostle
never
taught
the
rest
to
separate
and
have
no
communion
with
them
in
the
ordinances
of
worship
.
Object
.
1.
Knowledge
before-hand
that
such
corrupt
administration
will
be
used
maketh
our
joyning
with
the
assembly
sinfull
to
us
;
whereas
if
the
evils
were
unexpected
the
danger
would
not
be
alike
.
And
thus
it
was
with
them
who
congregated
to
heare
the
scribes
and
Pharisees
.
It
is
not
for
them
that
earnestly
oppose
all
humane
inventions
to
ward
off
a
blow
by
humane
devises
.
Answ.
When
God
commandeth
my
presence
at
his
ordinance
,
why
should
the
corruption
foreknown
in
the
manner
of
administration
,
Our
knowing
of
it
maketh
not
our
act
the
more
or
lesse
an
act
of
approbation
.
It
I
do
an
act
wherein
I
do
indeed
approve
of
a
thing
,
if
I
know
the
thing
,
I
really
approve
of
it
upon
knowledge
;
if
I
know
it
not
,
I
really
approve
of
it
,
but
ignorantly
,
Robins
.
Treat
.
of
the
&c
pag.
30.
without
my
consent
or
approbation
,
any
more
defile
,
then
that
which
falleth
out
unexpected
?
Or
if
it
should
,
nothing
can
be
alledged
more
impertinently
.
For
the
corruptions
of
the
Pharisees
in
perverting
the
law
were
ordinary
and
common
,
well
known
to
all
men
,
and
so
reproved
by
our
Saviour
as
a
thing
notorious
.
And
the
like
may
be
said
of
the
disorders
in
the
churches
of
Corinth
,
and
Rome
:
for
if
the
knowledge
thereof
came
to
the
Apostle
absent
and
at
that
time
in
prison
,
by
the
information
of
the
brethren
,
of
necessitie
it
must
be
known
to
the
members
of
the
churches
.
The
faithfull
therefore
when
they
joyned
in
the
ordinances
of
worship
with
these
assemblies
,
neither
did
nor
could
pretend
ignorance
of
these
things
.
There
is
a
broad
difference
to
be
put
betwixt
the
sinne
committed
by
persons
with
whom
I
communicate
,
Object
.
2.
and
the
corruption
put
upon
the
ordinance
in
which
I
communicate
.
If
the
sinne
of
him
with
whom
I
communicate
be
manifest
and
known
,
Answ.
the
ordinance
of
God
is
corrupted
by
it
one
way
or
other
.
And
if
I
be
defiled
with
all
known
corruption
whatsoever
,
it
is
not
materiall
to
the
point
in
hand
how
those
corruptions
differ
in
their
specificall
nature
.
The
question
is
,
Whether
all
presence
at
the
ordinances
of
God
in
some
respect
corruptly
or
disorderly
administred
,
contract
guilt
in
him
that
is
onely
present
in
obedience
to
Gods
commandment
,
and
hath
no
calling
from
God
to
testifie
peculiar
or
speciall
dislike
.
It
may
be
of
some
use
here
to
shew
what
corruptions
be
fundamentall
and
what
not
,
what
pernicious
to
be
tolerated
and
what
not
,
when
a
man
hath
a
calling
to
testifie
against
abuses
and
when
not
:
But
to
speak
of
the
specificall
difference
betwixt
abuses
of
the
same
kind
or
degree
,
is
quite
wide
of
the
mark
.
This
will
easily
be
yielded
,
because
communion
in
the
ordinances
of
worship
is
as
well
denied
when
wicked
men
are
admitted
to
the
sacrament
as
when
it
is
administred
in
a
devised
or
stinted
Liturgie
,
as
it
is
called
.
It
was
never
questioned
by
right-believing
Christians
,
Argum.
3.
but
the
faithfull
by
Gods
approbation
might
hold
communion
with
the
churches
in
the
ordinances
of
worship
,
for
some
ages
after
the
death
of
the
apostles
.
Euseb.
Hist.
l.
3.
cap.
32.
&
l.
4.
cap.
22.
Gr.
Chrysostom
.
in
1.
Cor.
Hom.
36.
Verè
tum
coelum
Ecclesia
fuit
,
Spiritu
euncta
admin
strante
,
cuncta
Ecclesiae
capita
moderante
,
&c.
Nunc
verò
vestigia
tantùm
rerum
illarum
tenemus
.
P.
Ramus
Epist.
ad
Carolum
Lotharingium
,
an
.
1570.
de
quindecim
à
Christo
seculis
primum
verè
esse
aureum
;
reliqua
quò
longiù
abscederent
esse
nequiora
ac
deteriora
.
Isidor
.
Pelus
.
l.
3.
Epist.
408.
Florente
Ecclesià
&
nondum
morbo
laborante
,
Divinae
gratiae
circa
eam
velut
chorum
agebant
,
sancto
Spiritu
ies
administrante
,
atque
antist●tum
unumquemque
incieante
,
ac
Ecclesiam
in
coelum
convertente
.
The
church
continued
a
virgin
all
the
dayes
of
the
apostles
,
as
Hegesippus
noteth
:
But
immediately
after
their
death
innumerable
evils
crept
in
&
began
to
spring
amain
:
neverthelesse
,
the
faithfull
might
,
did
,
and
ought
to
hold
communion
together
in
the
proper
and
substantiall
means
of
worship
.
That
many
things
were
amisse
in
the
churches
,
is
not
denied
;
and
that
the
faithfull
through
ignorance
did
offend
in
many
things
:
but
in
this
,
that
they
held
communion
notwithstanding
such
abuses
amongst
them
,
they
are
blamelesse
.
For
a
time
the
faithfull
did
lie
hid
in
Babylon
by
Gods
approbation
,
untill
the
exhortation
was
given
from
heaven
to
come
out
of
her
and
touch
no
unclean
thing
.
Not
that
they
might
touch
any
unclean
thing
at
any
time
,
that
is
,
either
in
practice
or
consent
and
liking
stain
themselves
with
the
corruptions
of
the
world
:
But
that
they
might
lie
hid
in
the
midst
of
much
confusion
,
and
neither
like
nor
consent
unto
the
evils
which
they
did
bewail
,
but
could
not
reform
.
That
exhortation
from
heaven
,
Come
out
of
her
my
people
,
come
out
of
her
,
Apoc.
18.
4.
&c.
some
interpret
of
a
locall
departing
out
of
the
citie
of
Rome
,
Brightm
.
in
Apoc.
18
4.
as
Lot
went
out
of
Sodom
:
and
that
interpretation
the
text
seemeth
to
favour
,
because
the
very
outward
destruction
of
the
place
is
in
that
chapter
menaced
;
and
therefore
the
removing
out
of
the
very
place
,
in
avoydance
of
the
mischief
coming
upon
it
,
forewarned
:
2.
Cor.
6.
17.
But
most
commonly
it
is
applied
to
a
spirituall
coming
out
of
Babylon
,
Hebr.
13.
13.
in
separating
from
the
societie
and
communion
of
that
church
wherein
they
could
lie
hid
no
longer
without
defilement
.
1.
Joh.
2.
19.
And
hence
some
conclude
,
that
this
departure
was
to
be
made
at
a
certain
definite
time
,
See
Symonds
Pisga
Evang.
cap.
11.
p.
209.
220.
&
cap.
13
pag.
246.
when
God
was
pleased
to
go
before
the
faithfull
and
furnish
them
for
this
end
and
purpose
:
But
untill
the
time
of
freedome
was
proclaimed
,
the
faithfull
did
and
might
so
lie
hid
in
Babylon
as
not
to
be
partakers
of
her
sinnes
.
Cameron
.
Praelect.
de
Eccless
.
de
Schismate
.
For
there
is
a
certain
order
of
the
Revelation
,
fitted
to
the
order
of
times
:
And
as
there
is
a
time
to
speak
,
Carleton
,
Consens
.
Eccl.
cathol.
de
Script
.
cap.
1.
and
a
time
to
keep
silence
,
but
no
time
to
lie
;
so
there
is
a
time
for
the
church
to
figh
and
lie
hid
,
but
no
time
to
dissemble
or
defile
her self
.
And
as
the
Israelites
offended
not
when
they
removed
not
out
of
Egypt
before
Moses
was
sent
thither
of
God
,
so
neither
did
the
faithfull
transgresse
,
in
that
they
departed
not
out
of
Babylonish
captivitie
before
they
were
called
of
God
,
the
time
of
liberty
was
proclaimed
,
and
God
shewed
them
whither
to
flie
.
To
live
in
captivitie
untill
freedome
be
published
,
is
a
misery
,
not
a
sinne
.
In
that
condition
care
must
be
,
to
keep
pure
and
undefiled
,
but
not
to
run
away
without
leave
or
licence
from
God
.
Whatsoever
is
to
be
thought
of
this
application
of
the
text
,
herein
all
orthodox
interpreters
consent
and
agree
,
that
after
the
church
was
stained
with
manifold
abuses
,
the
faithfull
did
and
ought
to
hold
communion
with
her
in
the
means
of
worship
.
But
if
simple
presence
be
approbation
of
every
thing
that
is
judged
to
be
done
amisse
in
the
worship
of
God
,
a
Christian
could
at
no
time
that
can
be
named
,
in
no
age
since
the
death
of
the
apostles
,
hold
communion
with
the
church
of
God
in
the
ordinances
and
means
of
grace
.
For
it
is
as
lawfull
to
be
present
at
the
worship
,
prayers
or
administration
which
is
read
out
of
a
book
in
some
things
faulty
,
as
to
be
present
at
that
service
where
the
scriptures
are
read
out
of
a
translation
in
many
things
faulty
and
corrupt
,
in
which
many
things
are
added
,
diminished
,
altered
and
changed
.
But
in
the
primitive
churches
the
faithfull
must
be
present
,
if
at
all
,
at
the
worship
of
God
when
the
scriptures
were
read
out
of
a
faulty
translation
:
For
to
say
nothing
of
the
corruptions
of
the
Seventy
Interpreters
,
Bellarm.
De
verbo
Dei
,
lib.
2.
cap.
6.
which
(
as
Bellarmine
confesseth
)
had
gathered
many
stains
and
blots
in
three
hundred
yeares
,
August
.
De
civ
.
Dei
,
lib.
18.
cap.
43.
&
De
doctrina
Christ
.
lib.
2.
cap.
11.
of
necessity
the
translations
which
were
derived
from
it
,
of
which
sort
were
most
in
the
primitive
church
,
can
be
no
lesse
corrupt
.
For
no
man
before
Hierome
ever
translated
the
books
of
the
Old
Testament
out
of
the
originall
into
Latine
,
See
Chamier
.
Panstrat
.
tom.
1.
lib.
12.
cap.
1.
&
lib.
13.
cap.
3
,
4
,
5
,
&c.
&
lib.
14.
cap.
2
,
3
,
&c.
but
out
of
the
Seventy
:
And
the
same
may
well
be
thought
of
most
vulgar
translations
,
where
the
Greek
or
Latine
were
not
in
use
.
And
if
the
Septuagint
was
corrupted
in
many
things
at
that
time
,
Platina
De
vit.
Pontif.
Damas
.
1.
Hieron
.
in
Isa.
4.
the
translations
drawn
thence
cannot
be
pure
.
Amongst
many
and
divers
Latine
translations
,
which
Augustine
saith
cannot
be
numbred
,
The
worst
translation
that
this
day
is
commonly
used
either
in
the
English
,
or
in
the
French
,
or
in
the
Dutch
tongue
,
is
farre
better
and
truer
then
that
old
Common
translation
in
the
Latine
,
Jewel
.
D●f
.
of
the
Apol.
part
1.
cap.
1.
div.
1.
there
was
one
more
common
then
the
rest
and
better
esteemed
,
by
Hierome
called
the
Vulgar
,
who
disliketh
it
,
and
preferreth
the
translation
of
Symmachus
and
Theodotion
above
it
.
If
we
give
credit
to
ancient
writers
,
we
shall
find
that
there
were
divers
customes
in
the
church
,
Euseb.
Hist.
lib.
5.
cap.
24.
Socrat.
l.
5.
cap.
21.
Sozom.
l.
7.
cap.
19.
Cypr.
epist.
48.
Graf
.
De
consecr.
dist.
1.
can
.
2.
Hieroin
Mart.
cap.
14.
Cypr.
De
lapsis
.
Nec
derelicto
cibo
&
poculo
Domini
,
ad
profant
contagia
spo●●●
properavimus
,
&c.
accipientibus
caeteris
locus
ejus
advenit
.
August
.
epist.
23.
ed
Bonifac.
&
107.
ad
Vitalem
.
Ansegis
.
in
leg
.
Franocari
capit
.
lib.
1.
cap.
155.
Osor
.
lib.
9.
De
gest
.
Eman.
In
modo
Baptizandi
Aethiop
.
Bruxelin
edito
,
An.
1550.
Just.
Martyr
.
qu.
155.
Basil
.
De
Spirit
.
S.
cap.
27.
Concil.
Nieen
.
can
.
●0
.
Tert.
De
coron.
milit.
cap.
3.
Hieron
.
Advers.
Lucifer
.
cap.
4.
Ambr.
lib.
3.
De
Sacram.
cap.
1.
Cypr.
De
spectacul
.
Tert.
De
Oral
.
&
lib.
2.
ad
uxer
.
Hieron
.
Apol.
ad
Pamma●●
.
Concil.
Caesar
.
august
.
can
.
3.
See
Whitak
.
De
Script
.
contr.
1.
qu.
6.
cap.
12.
Balthas
.
Lydiat
.
Waldens
.
tom.
2.
pag.
37
,
38.
Cham.
Panstrat
.
tom.
4.
lib.
5.
cap.
1●
.
whitak
.
De
Sacram.
pag.
332
,
333
,
&c.
and
rites
in
the
administration
of
the
sacraments
,
not
mentioned
in
scripture
,
and
some
of
them
savouring
more
of
superstition
then
of
devotion
,
which
the
Papists
themselves
have
not
onely
laid
aside
but
condemned
,
though
of
ancient
and
long
continuance
.
The
particulars
are
many
and
well
known
:
Michael
Medina
,
lib.
5.
De
sacror
.
hom.
continent
.
cap.
105.
Ex
quatuor
&
octoginta
Apostolicis
canonibus
,
quos
Clemens
Roman
.
Pontifex
&
eorundem
Apostolorum
discipulus
in
unu●
coegit
,
vix
sex
aut
octo
Latina
ecclesia
nunc
observat.
Martin
.
Paris
.
De
Tradit
.
part
.
3.
cap.
de
autoritate
canon
.
Apostolicor
.
In
illis
continentur
multa
quae
temporum
corruptione
non
plenè
observantur
,
aliis
,
pro
temporis
&
materiae
qualitate
,
aut
obliteratis
,
aut
totius
ecclesiae
magisterio
meritò
abrogatis
.
In
the
Greek
Liturgies
not
before
any
other
publick
prayer
,
but
immediately
before
the
holy
ministration
,
the
Priest
saith
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Cyprian
.
in
orat
.
Dom.
Serm.
6.
Sacerdos
ante
orationem
praefatione
praemissà
parat
fratrum
mentes
,
dicendo
,
SURSUM
CORDA
,
ut
dum
respondee
plebs
,
HAEEMUS
AD
DOMINUM
,
admoneatur
.
Chrysost.
ex
variis
locis
in
Matth.
Hom.
9.
Clamamus
in
conspectu
sacrificii
,
SURSUM
CORDA
.
August
.
in
Psalm
.
39.
&
De
done
persever
.
lib.
2.
cap.
13.
See
Jewel
,
Defen
.
part
2.
chap.
14.
div.
2.
Chrysost.
in
2.
Cor.
Hom.
18.
The
priest
and
the
people
at
the
ministration
talk
together
:
The
Priest
saith
,
THE
LORD
BE
WITH
YOU
:
the
people
answereth
,
AND
WITH
THY
SPIRIT
.
Of
the
Lords
prayer
,
Hieron
.
lib.
3.
Contra
Pelag.
Apostoli
Dominico
praecepto
ad
celebrationem
Eucharistiae
adhibuere
Dominicam
precationem
.
August
.
in
epist.
59.
ad
Paulin
.
qu.
3.
Quam
totam
petitionem
ferè
omnis
ecclesia
Dominicâ
oratione
concludit
.
In
Liturg.
Chrysostomi
;
chorus
,
PATER
NOSTER
:
altâ
voce
Sacerdos
,
QUONIAM
TUUM
EST
REGNUM
.
See
Cham.
Panstrat
.
tom.
4.
lib.
6.
cap.
9.
§.
11
,
12
,
13
,
&c.
Of
the
Constantinepolitane
Creed
,
see
Concil.
Toletan
.
3.
can
.
2.
Of
HOLY
,
HOLY
,
HOLY
,
&c.
Concil.
Vosens
.
An.
444.
can
.
6.
Of
CHRIST
HAVE
MERCY
,
Concil.
Vasens
.
can
.
5.
Basil
.
epist.
63.
August
.
epist.
178.
Of
ALLELUIA
,
or
PRAISE
THE
LORD
,
Sozom.
lib.
7.
cap.
19.
Of
GLORY
BE
TO
THE
FATHER
,
Sozom.
lib.
3.
cap.
19.
Concil.
Vasens
.
can
.
7.
Platin.
De
vit.
Pontif.
Damas
.
1.
Graecis
usitatum
preces
terminare
aliquâ
Doxologiâ
.
Hinc
psalmis
addere
solitos
,
GLORIA
PATRI
;
Salutationi
Angelicae
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Cham.
Panstr
.
tom.
1.
lib.
12.
cap.
13.
§
32
,
33.
Of
the
abrenunetation
in
baptisme
,
Cyrill
.
Hierosolym
.
Catech.
mystag
.
1.
Chrysost.
Hom.
21.
ad
popul
.
Antioch
.
Renuncio
Satanae
&
omnibus
operibus
ejus
,
&
pompis
ejus
,
&
omni
cultui
ejus
.
Consist
.
Apost.
lib.
7.
cap.
42.
Tert.
De
Spectacul
.
cap.
4.
&
omnibus
inventis
ejus
,
&
omnibus
qui
sub
ipso
sunt
.
Ambr.
Hexam
.
lib.
1.
cap.
4.
&
mundo
ejus
.
Ambr.
De
iis
qui
myster.
initiant
.
cap.
2.
Cyrill
.
Alexandr
.
lib.
7.
contr.
Jul.
Daemoniorum
turbis
valedico
,
omnem
pompam
corum
&
cultum
respuo
.
See
Cham.
Panstr
.
tom.
4.
lib.
6.
cap.
14.
§.
14
,
15
,
16
,
17
,
18
,
19.
Of
Sureties
and
Godfathers
,
see
Cham.
ibid.
§.
20
,
21.
22.
Zepper
.
De
polit.
Eccles.
lib.
1.
cap.
14.
&
lib.
2.
cap.
10.
Balthas
.
Lyd.
Not.
in
disp.
Taborit
.
tom.
2.
cap.
5.
De
Patrimis
.
The
Brethren
in
Egypt
,
saith
Augustine
epist
.
121.
are
reported
to
have
many
prayers
,
but
every
of
them
very
short
,
as
if
they
were
darts
thrown
out
with
a
suddain
quicknesse
.
Not
onely
the
books
called
Apocrypha
,
but
Clements
epistles
(
Euseb.
lib.
4.
cap.
23.
)
and
the
lives
of
the
Martyrs
were
read
.
Concil.
Carthagiz
.
3.
can
.
47.
so
that
ancient
custome
is
not
plea
sufficient
to
prove
a
thing
good
,
nor
some
abuse
crept
into
and
continued
in
the
church
cause
sufficient
why
we
should
voluntarily
absent
our selves
from
the
Lords
ordinances
.
In
the
second
primitive
church
(
as
some
distinguish
)
if
not
the
first
,
they
had
a
stinted
form
of
Liturgie
,
not
onely
for
lessons
,
psalmes
,
epistles
and
gospels
,
and
professions
of
faith
,
but
in
prayers
,
for
matter
and
manner
not
much
unlike
to
ours
.
To
the
praise
of
God
be
it
spoken
,
our
Liturgie
for
purity
and
soundnesse
may
compare
with
any
Liturgie
used
in
the
third
and
fourth
ages
of
the
church
:
And
if
in
those
times
the
faithfull
might
lawfully
hold
communion
in
the
ordinances
of
worship
,
we
cannot
at
this
day
lawfully
withdraw
our selves
by
reason
of
such
faults
as
be
objected
.
This
I
mention
,
that
we
might
learn
to
acknowledge
Gods
mercy
,
walk
worthy
of
what
we
have
received
,
and
strive
forward
towards
perfection
by
all
lawfull
means
.
Long
before
the
Lord
called
his
people
to
come
out
of
Babylon
,
what
faults
soever
can
be
objected
against
our
Liturgie
were
found
in
theirs
.
The
faithfull
therefore
may
lawfully
be
present
at
our
service
,
notwithstanding
the
faults
objected
against
it
.
For
the
Lord
did
not
onely
wink
at
his
peoples
weaknesse
and
ignorance
for
the
time
,
but
approve
of
their
non-separation
untill
he
was
pleased
to
call
them
forth
.
Neither
can
it
be
imagined
,
that
they
might
hold
communion
in
other
ordinances
but
not
in
their
stinted
Liturgies
:
for
in
those
times
of
all
other
parts
the
stinted
Liturgies
were
most
pure
,
God
of
his
endlesse
mercy
so
providing
for
his
church
and
the
comfort
of
his
people
in
those
hard
and
evil
times
when
the
doctrine
was
miserably
&
dangerously
corrupted
,
Collectae
antiquae
nihil
habent
de
intercessione
aut
meritis
,
nè
Apostolorum
quidem
,
&c.
Balth.
Lyd.
Not.
in
disput.
Taborit
.
pag.
133.
In
the
Liturgie
of
Basil
there
is
no
mention
made
of
the
Offering
of
the
body
and
bloud
of
Christ
by
the
priest
,
nor
of
Redeeming
the
living
or
dead
by
this
work
.
In
the
Liturgie
attributed
to
James
there
is
no
propitiatory
sacrifice
to
be
made
by
the
priest
,
but
a
mysticall
:
no
private
Masse
,
but
all
must
communicate
:
a
confession
against
merit
:
The
sacrament
is
to
be
administred
in
both
kinds
.
Jacobus
Pamelus
scriptor
Pontificius
ingens
volumen
Liturgiarum
Latinarum
edidit
Coloniae
excusum
Ann.
1571.
in
quibus
frequens
mentio
communionis
laicorum
sub
utraque
specie
,
nulla
missae
privatae
,
vel
sacrificii
propitiatorii
,
vel
aliarum
superstitionum
impiarum
,
quae
postea
irrepsorant
,
si
quis
praesertim
secula
post
tempora
Apostolorum
observet
.
Illyric
.
Caralog
.
test
.
lib.
1.
pag.
70
,
71.
I
am
assured
,
saith
Masius
,
Praesat
.
in
Anaph
.
Basil
.
they
are
free
and
exempt
from
that
wicked
doctrine
of
that
infamous
heretick
Nestor
:
For
having
read
a
great
volume
of
their
solemn
prayers
which
they
make
to
God
,
I
have
found
nothing
that
might
offend
any
man
of
sound
opinion
in
our
religion
:
if
it
be
not
this
,
that
I
suspect
them
,
because
that
they
in
many
places
call
not
the
Virgin
Mary
▪
Mother
of
God
;
but
in
stead
of
this
title
they
call
her
,
The
Mother
of
Light
&
Life
.
in
respect
of
Merit
of
works
,
and
Invocation
of
Saints
,
&c.
the
Liturgies
were
long
preserved
pure
and
free
,
whereby
the
faithfull
might
be
present
with
more
comfort
and
freedome
of
conscience
.
This
one
thing
duely
considered
would
put
an
end
to
many
scruples
,
and
might
serve
to
stop
them
who
out
of
over-great
heat
and
forwardnesse
are
ready
to
except
against
the
means
of
their
own
comfort
,
and
to
cast
off
what
God
offereth
because
they
cannot
enjoy
what
they
desire
.
The
snares
of
superstition
are
warily
to
be
declined
,
Object
.
1.
because
we
are
apt
and
prone
to
take
infection
thereby
,
it
being
a
work
of
the
flesh
,
and
agreeable
to
our
nature
.
All
sinne
is
to
be
shunned
,
Answ.
and
that
at
all
times
;
but
the
danger
of
sinning
onely
is
to
be
shunned
by
watchfulnesse
and
circumspection
,
For
the
practice
and
performance
of
duties
simply
morall
&
commanded
in
their
kind
,
we
ought
to
strain
to
the
utmost
,
and
to
go
as
near
the
wind
as
may
be
:
seeing
nothing
but
apparent
sin
in
the
way
can
excuse
the
withdrawing
from
it
,
when
occasion
of
enjoying
it
is
offered
,
Robins
.
Treatise
Of
the
lawfulnesse
of
hea●ing
&c.
pag.
6.
not
by
omission
or
neglect
of
any
duty
that
God
calleth
us
unto
or
requireth
at
our
hands
.
In
a
free
state
and
condition
the
occasions
of
sin
must
be
avoided
,
because
no
man
is
safe
who
is
next
to
danger
,
and
it
is
no
point
of
wisdome
to
fish
with
a
golden
hook
:
But
when
God
casteth
a
man
upon
the
occasions
of
sin
in
the
duties
of
religion
,
justice
,
or
an
honest
calling
,
he
must
not
omit
the
duty
because
of
the
occasion
,
but
resist
the
occasion
and
watch
over
his
heart
that
he
be
not
hurt
thereby
.
If
a
sowre
herb
or
two
grow
in
a
good
pasture
,
is
it
not
better
to
heed
the
flock
there
then
to
suffer
them
to
starve
?
The
sheep
of
Christ
are
wise
to
discern
betwixt
things
that
differ
,
and
know
where
to
feed
,
and
what
to
leave
.
And
if
superstition
be
dangerous
;
partiall
,
indiscreet
,
misguided
zeal
is
sinfull
,
turbulent
,
and
pernicious
.
Whence
have
most
schismes
arisen
in
the
church
,
but
even
from
hence
,
that
some
in
place
have
been
over-eager
and
peremptory
to
presse
the
members
of
the
church
to
professe
their
belief
or
approbation
of
some
errours
,
perhaps
in
themselves
small
and
to
be
tolerated
,
which
they
could
not
professe
with
a
good
conscience
,
and
not
allow
them
communion
in
the
church
but
upon
such
condition
?
Also
the
frequent
drawing
out
of
the
sword
of
excommunication
to
cut
off
well-deserving
members
from
visible
society
with
the
churches
of
God
for
small
and
trifling
matters
,
is
a
great
occasion
and
cause
of
schisme
.
Whatsoever
man
or
church
,
Chilling
.
Answer
,
part
1.
chap.
4.
paragr.
13.
saith
one
,
doth
for
any
errour
of
simple
belief
deprive
any
man
so
qualified
as
above
either
of
his
temporall
life
,
or
livelyhood
,
or
liberty
,
or
the
churches
communion
and
hope
of
salvation
,
he
is
for
the
first
unjust
,
cruel
and
tyrannous
;
schismaticall
,
presumptuous
,
and
uncharitable
for
the
second
.
Wherefore
such
as
have
power
in
their
hands
,
they
are
alwayes
to
remember
that
this
power
is
given
them
not
for
destruction
,
or
to
shew
their
own
greatnesse
,
but
for
the
edification
of
others
,
and
therefore
never
to
be
used
but
upon
speciall
and
weighty
considerations
and
occasions
.
Dr
Jeckson
.
Of
the
church
.
He
that
striketh
fiercely
with
his
spirituall
sword
at
feathers
,
doth
alwayes
either
wound
himself
or
wrest
his
arm
.
And
of
particular
private
persons
it
hath
ever
been
most
true
,
that
a
partiall
,
rigid
,
irregular
adhering
to
some
branches
of
holy
doctrine
hath
been
no
lesse
pernicious
to
themselves
then
troublesome
to
others
:
For
the
fond
admiration
of
their
zeal
and
forwardnesse
in
this
one
particular
breedeth
neglect
of
Christian
watchfulnesse
and
constant
uniform
walking
with
God
,
disregard
of
Gods
ordinances
and
of
the
good
which
may
be
gotten
thereby
,
Great
zeal
they
have
against
the
false
church
,
ministery
and
worship
so
being
,
or
by
them
conceived
so
to
be
,
and
against
any
appearing
evil
in
the
true
,
but
little
for
that
which
is
true
and
good
,
Robins
.
ubi
suprà
,
pag.
10.
disesteem
(
if
not
contempt
)
of
others
who
will
not
comply
with
them
in
the
same
way
:
and
what
can
follow
hereupon
but
contentions
and
jarres
,
surmises
,
censurings
and
uncharitablenesse
,
rents
and
divisions
in
the
church
?
This
danger
is
the
greater
,
because
it
stoppeth
the
eare
against
advise
and
counsel
:
For
being
once
perswaded
that
they
and
they
onely
do
maintein
the
truth
and
rightly
affect
it
,
no
reason
will
enter
,
no
perswasion
take
place
to
the
contrary
,
be
it
never
so
evident
and
apparent
.
And
this
is
most
preposterous
,
when
the
truths
wherewith
they
are
so
enamoured
and
which
they
zealously
affect
be
matters
of
small
or
least
importance
:
for
then
the
great
and
weighty
truths
,
concerning
the
very
life
and
soul
of
religion
,
and
the
substantiall
means
of
grace
,
are
undervalued
in
comparison
of
the
other
.
We
must
therefore
labour
and
watch
so
to
keep
our selves
from
the
infection
of
superstition
as
not
to
foster
indiscreet
and
partiall
zeal
,
which
admiring
that
which
is
of
lesse
importance
thrusteth
into
over-vehement
contentions
,
and
lesseneth
the
due
esteem
of
the
great
mercy
the
Lord
hath
shewed
unto
his
church
.
No
particular
member
of
a
church
may
voluntarily
Argum.
4.
break
off
externall
communion
with
the
church
,
or
refuse
to
communicate
in
the
publick
service
and
worship
of
God
,
unlesse
the
Lord
Jesus
go
before
him
therein
and
be
his
warrant
;
that
is
,
unlesse
Christ
hath
withdrawn
the
presence
of
his
grace
,
or
the
party
cannot
be
present
without
the
guilt
of
hypocrisie
or
approbation
of
somewhat
that
is
evil
.
For
the
members
of
the
visible
church
must
hold
fellowship
in
faith
and
love
,
not
onely
one
with
another
,
but
with
all
other
visible
churches
,
and
all
others
intirely
professing
the
faith
of
Christ
,
so
farre
as
they
hold
communion
with
Jesus
Christ
.
And
therefore
no
member
can
lawfully
break
off
externall
communion
with
the
true
church
of
Christ
but
in
that
onely
wherein
and
so
farre
as
it
hath
broken
off
fellowship
with
Christ
:
For
where
Christ
is
,
there
is
his
church
;
and
where
two
or
three
are
met
together
in
his
name
;
Matth.
18.
20.
there
is
he
in
the
midst
among
them
.
Ezek.
46.
10.
See
Lavater
in
Ezek.
46.
10.
He
is
that
Prince
that
is
in
the
midst
of
his
people
,
who
goeth
in
when
they
go
in
.
And
when
Christ
calleth
his
free
voluntaries
to
assemble
in
prayer
,
or
to
partake
at
his
table
,
and
promiseth
to
be
present
with
them
,
to
heare
their
prayers
,
and
refresh
their
souls
with
grace
,
it
is
not
lawfull
for
a
Christian
to
withdraw
himself
.
But
in
a
congregation
where
a
stinted
form
is
used
,
and
that
in
some
respects
faulty
here
or
there
,
Christ
may
be
and
is
present
in
the
midst
among
them
;
Christians
are
called
to
come
,
and
may
be
present
without
guilt
of
hypocrisie
or
approbation
of
the
least
evil
.
To
leave
communion
when
we
be
obliged
by
God
to
continue
in
it
,
is
no
lesse
then
schisme
according
to
the
nature
of
it
.
Obliged
by
God
we
are
to
hold
communion
with
the
true
churches
of
Christ
in
his
true
worship
and
service
so
farre
as
it
may
be
without
sin
and
wickednesse
on
our
parts
:
So
that
though
there
be
some
errours
or
ignorances
in
the
publick
administration
,
yet
if
our
belief
of
some
errour
or
approbation
of
disorder
be
not
required
to
that
communion
,
it
is
not
lawfull
to
depart
from
the
society
of
that
church
which
professeth
the
saving
truth
of
Christ
intirely
for
substance
,
rightly
mainteineth
the
dispensation
of
the
sacraments
,
soundly
calleth
upon
God
in
the
mediation
of
Jesus
Christ
,
and
plentifully
enjoyeth
the
means
of
grace
.
When
corruption
and
externall
communion
be
so
involved
that
it
is
simply
impossible
to
leave
the
corruptions
unlesse
we
leave
the
externall
communion
of
the
church
,
a
necessity
of
separation
from
that
externall
communion
then
lyeth
upon
us
:
Rom.
3.
8.
But
though
errours
or
corruptions
of
some
kind
be
not
onely
tolerated
but
established
,
He
who
would
have
us
receive
the
weak
in
faith
,
whom
God
hath
received
,
would
not
have
us
refuse
the
fellowship
of
churches
in
that
which
is
good
,
for
weaknesse
in
them
of
one
sort
or
other
.
And
this
we
have
so
plainly
and
plentifully
commended
unto
us
,
both
by
the
prophets
,
yea
by
Christ
himself
in
the
Jewish
church
,
and
apostles
and
apostolicall
men
in
the
first
Christian
churches
(
in
which
many
errours
and
evils
of
all
kinds
were
more
then
manifest
,
and
the
same
oft-times
both
so
farre
spread
and
deeply
rooted
as
the
reforming
of
them
●as
rather
to
be
wished
then
hoped
for
)
as
that
no
place
is
left
for
doubting
,
&c.
Robins
.
ubi
suprà
,
pag.
15.
mainteined
,
and
pressed
,
yet
if
we
can
hold
communion
without
approbation
of
the
said
errours
or
corruptions
,
Separation
in
that
case
is
unjust
,
rash
and
unadvised
,
because
the
Lord
therein
doth
not
go
before
us
.
The
sin
of
Separation
,
if
unjust
,
is
so
great
and
heinous
,
the
ill
consequences
and
mischiefs
,
so
many
and
fearfull
,
that
all
Christians
should
be
well
advised
neither
to
lay
stumbling-blocks
before
the
feet
of
others
,
which
might
occasion
their
turning
aside
,
nor
to
seek
or
catch
occasions
of
departure
,
but
rather
to
wait
and
tarry
till
they
be
assured
that
the
Lord
goeth
before
them
.
Zuingl
.
tom.
2.
De
Bapt.
pag.
70.
For
the
first
,
when
the
Anabaptists
in
Helvetia
opposed
humane
inventions
as
unlawfull
,
they
were
by
publick
authority
and
with
common
consent
abolished
.
And
that
of
Irenaeus
is
well
known
,
Variety
of
ceremonies
commend
the
unitie
of
faith
.
For
the
other
part
,
the
faithfull
have
ever
tolerated
weaknesses
and
infirmities
in
each
other
,
and
abuses
in
the
church
,
so
long
as
the
foundation
was
held
,
and
they
agreed
in
the
main
.
In
the
primitive
church
not
onely
some
persons
but
whole
congregations
have
doubted
of
many
books
of
scripture
,
and
yet
lost
not
their
dignity
of
true
churches
of
Christ
.
How
long
did
the
faithfull
wait
and
bear
before
they
departed
,
or
rather
were
driven
by
excommunication
,
sword
,
and
sire
out
of
Babylon
?
This
hath
been
the
judgement
of
the
godly
learned
in
all
ages
of
the
church
.
De
haeres
.
lib.
4.
cap.
62.
They
that
for
trifling
and
small
causes
,
saith
Irenaeus
,
divide
the
body
of
Christ
,
&c.
these
can
make
no
reformation
of
such
importance
as
to
countervail
the
danger
of
a
division
.
Contr.
Parm
,
l.
2.
cap.
1●
.
When
good
men
tolerate
bad
men
,
saith
Augustine
,
which
can
do
them
no
spirituall
hurt
,
to
the
intent
they
may
not
be
separated
from
those
who
are
spiritually
good
,
then
there
is
no
necessity
to
divide
unity
.
And
in
another
place
,
Cap.
21.
These
two
things
reteined
will
keep
such
men
pure
and
uncorrupted
,
that
is
,
neither
doing
ill
,
nor
approving
it
.
Although
faith
be
one
funiculus
colligantiae
,
Cusan
.
Catholic
.
concord
.
l.
1.
cap.
5.
yet
variety
of
opinions
without
pertinacy
standeth
with
unity
:
but
nothing
is
so
contrary
to
the
church
as
schisme
and
departure
.
See
Calvin
.
epist.
379.
&
Instit.
lib.
4.
cap.
10.
§.
22.
Damian
a
Goes
,
De
moribus
Aethiop
.
This
matter
I
will
shut
up
with
the
saying
of
Zaga
Bishop
of
Aethiope
,
and
embassador
of
Prester
John
:
It
is
a
miserable
thing
that
Christian
strangers
should
be
so
sharply
reproved
,
as
enemies
,
as
I
have
been
here
;
and
other
things
which
concern
not
the
faith
.
But
it
should
be
farre
more
convenient
to
support
all
Christians
,
be
they
Grcaeians
,
be
they
Armenians
,
be
they
Aethiopians
,
be
they
of
any
one
of
the
seven
Christian
churches
,
with
charity
and
love
of
Christ
,
and
to
permit
them
to
live
and
converse
amongst
other
Christian
brethren
without
any
injurie
,
because
that
we
are
all
infants
of
one
baptisme
,
and
do
hold
truly
the
true
faith
.
The
conclusion
is
,
That
the
externall
communion
of
the
church
in
publick
worship
is
not
to
be
forsaken
for
some
faults
,
neither
fundamentall
nor
noxious
,
which
may
be
espied
in
her
Liturgie
.
Though
the
bearing
and
forbearing
not
onely
of
small
but
even
of
great
sinnes
also
must
be
for
a
time
,
Object
.
1.
yet
it
must
be
but
for
a
time
,
and
that
is
whilest
reformation
be
orderly
sought
and
procured
.
Robins
.
Against
Bern.
pag.
16.
Lev.
19.
17.
But
what
time
hath
wrought
in
the
church
of
England
all
men
see
,
growing
dayly
by
the
just
judgement
of
God
from
evil
to
worse
,
and
being
never
aforetime
so
impatient
either
of
reformation
or
other
good
as
at
this
day
.
Moreover
,
a
man
must
so
bear
an
evil
as
he
be
no
way
accessory
unto
it
by
forbearing
any
means
appointed
by
Christ
for
the
amending
of
it
.
Errours
or
faults
be
of
two
sorts
:
Answ.
Some
grosse
,
notorious
,
There
are
corruptions
which
eat
out
the
very
heart
of
a
thing
,
as
well
as
such
as
hinder
the
working
onely
,
and
stain
the
work
,
Robins
.
Against
Berr.
pag.
67.
manifest
,
such
as
a
man
cannot
but
see
to
be
amisse
unlesse
he
will
shut
his
eyes
against
the
light
,
and
must
amend
,
or
there
can
be
no
hope
of
salvation
:
Others
of
quotidian
incursion
,
frailty
and
infirmity
,
ignorance
or
mere
weaknesse
,
such
as
godly
men
are
not
convinced
of
,
or
if
they
see
them
at
some
times
to
be
amisse
,
yet
in
ordinary
course
they
be
overtaken
with
them
,
from
which
the
most
holy
be
not
altogether
free
.
In
these
latter
though
Christians
must
labour
the
help
,
As
in
a
true
church
in
respect
of
outward
order
there
may
be
many
false
doctrines
taught
,
so
in
a
church
false
in
respect
of
outward
order
there
may
be
many
sound
and
seasonable
truths
taught
,
Robins
.
Treatise
Of
the
lawfulnesse
,
&c.
cure
and
support
of
each
other
by
all
means
lawfull
,
yet
they
must
bear
one
with
another
,
not
for
a
time
onely
,
but
continually
.
For
such
are
the
ignorances
and
frailties
of
all
men
,
that
if
they
bear
not
one
with
another
,
of
necessity
they
must
break
off
all
society
one
with
another
.
If
all
that
dissent
in
opinion
in
any
circumstances
of
religion
,
if
all
that
be
judged
too
remisse
or
over-zealous
,
or
if
every
one
that
is
waspish
,
rash
,
stiff
in
his
own
opinion
,
or
laboureth
under
such
like
infirmity
,
must
be
cut
off
,
I
know
not
where
we
shall
find
a
church
upon
earth
.
The
printers
to
the
Christian
reader
.
Besides
,
it
is
one
thing
to
bear
with
faults
for
a
season
,
when
we
have
power
in
our
hands
to
reform
them
;
another
,
to
hold
communion
with
the
church
in
the
worship
of
God
where
such
abuses
are
continued
.
Such
as
have
power
in
their
hands
to
reform
should
tolerate
abuses
for
a
time
onely
,
sc.
untill
there
be
opportunity
of
reformation
:
But
such
as
have
not
power
in
their
hands
to
redresse
abuses
may
and
ought
to
hold
communion
with
the
church
of
God
in
the
publick
worship
of
God
,
notwithstanding
such
abuses
continued
:
for
the
continuance
of
such
corruptions
is
not
the
sin
of
him
who
hath
used
all
good
means
for
their
removall
,
but
cannot
obtein
it
.
The
Lord
never
gave
commandment
to
his
people
to
depart
from
and
forsake
his
ordinances
because
such
as
ought
did
not
reform
but
maintein
abuses
in
his
sanctuary
.
If
they
abode
still
in
that
corrupt
society
,
and
joyned
in
the
publick
worship
of
God
,
because
they
had
not
authority
to
redresse
them
;
then
it
followeth
,
that
communion
in
Gods
ordinances
is
not
sin
to
them
who
mislike
the
corruptions
that
are
allowed
and
practiced
,
pray
,
desire
,
and
by
all
other
good
means
seek
reformation
,
but
break
not
off
society
,
because
the
Lord
hath
given
them
no
authority
so
to
do
,
goeth
not
before
them
therein
:
they
should
walk
by
their
own
light
,
and
not
by
Gods
commandment
,
nor
the
approved
examples
of
the
Saints
recorded
in
scripture
.
For
one
or
a
few
private
Christians
to
break
off
society
with
the
church
in
prayer
or
participation
of
the
sacraments
,
because
they
are
administred
in
a
stinted
Liturgie
,
or
the
corruptions
pretended
therein
,
is
a
greater
disorder
and
corruption
then
any
they
can
alledge
in
the
Liturgie
concerning
prayer
or
administration
of
the
sacraments
:
because
in
so
weighty
businesse
they
challenge
that
authority
which
Christ
never
committed
to
them
,
and
go
directly
crosse
to
the
order
established
by
our
Saviour
Christ
.
But
of
that
more
at
large
in
the
chapters
following
.
CHAP.
X.
It
is
lawfull
to
communicate
in
a
mixt
congregation
where
ignorant
and
prophane
persons
be
admitted
to
the
sacrament
.
THis
is
made
an
exception
against
communicating
in
our
assemblies
,
that
we
are
a
mixt
congregation
,
and
that
ignorant
and
prophane
persons
are
admitted
unto
the
Lords
table
.
To
trie
the
weight
of
this
reason
the
better
,
we
must
remember
that
sinners
which
may
come
into
question
,
are
either
secret
,
that
is
,
not
of
publick
note
,
though
one
or
other
,
perhaps
the
minister
himself
,
may
know
them
in
their
course
scandalous
,
or
else
notorious
,
such
as
are
commonly
defamed
and
known
for
evil
,
by
evidence
of
fact
and
course
,
if
not
juridicé
.
The
first
sort
sin
in
coming
prophanely
unto
the
Lords
ordinances
,
and
they
pollute
the
holy
things
of
God
unto
their
own
destruction
,
if
they
come
without
repentance
and
purpose
of
amendment
:
Deut.
19.
15.
Epiphan.
in
Ancorato
.
But
they
are
not
to
be
repelled
,
if
they
offer
themselves
,
because
though
one
know
them
to
have
sinned
thus
and
thus
,
Nihil
sine
duobus
tribusve
testibus
get●
potest
,
Joseph
.
Antiq
l.
4
c.
8.
it
is
unknown
to
others
,
and
so
the
sin
is
private
and
not
openly
known
.
Christ
knew
Judas
his
fetches
,
yet
he
suffered
him
:
and
though
his
treason
was
hidden
and
there
were
no
witnesses
of
his
intendment
,
yet
his
theft
was
acted
,
and
not
purposed
onely
.
De
secretis
non
judicat
ecclesia
:
Et
privata
scelera
non
habent
vindictam
.
When
it
is
not
notorious
and
manifest
that
such
a
man
hath
lost
his
right
to
the
sacrament
,
See
Aquin.
Summ.
3.
qu.
81.
art.
2.
:
&
qu.
80.
art.
6.
Hieron
.
lib.
2.
contra
Ruff.
Uni
testi
,
nè
Catoni
quidem
,
est
creditum
.
it
ought
not
to
be
denied
unto
him
in
the
face
of
the
congregation
:
otherwise
liberty
should
be
granted
to
wicked
ministers
to
punish
with
this
punishment
whomsoever
they
please
.
The
law
of
God
in
all
ecclesiasticall
and
civil
punishments
requireth
either
confession
by
the
party
of
the
fault
which
is
committed
,
or
else
proof
by
witnesses
.
Augustine
,
tom
.
9.
lib.
De
medicin
.
poen.
cap.
3.
is
clear
of
this
opinion
,
Nos
à
communione
quenquam
prohibere
non
possumus
,
nisi
aut
spontè
confessum
,
aut
in
aliquo
judicio
ecclesiastico
vel
seculari
nominatum
atque
convictum
;
as
he
is
cited
by
the
glosse
ad
1.
Cor.
5.
and
by
Aquinas
in
the
place
above
mentioned
.
Justinian
.
Novell
.
123.
c.
11.
Omnibus
autem
Episcopis
&
Presbyteris
interdicere
aliquem
à
sacra
communione
,
antequam
causa
monstretur
,
&c.
It
is
requisite
for
the
common
good
and
convenient
order
both
of
church
and
common-wealth
,
that
all
common
favours
which
are
publickly
to
be
disposed
and
distributed
according
to
the
dignity
of
private
persons
,
should
be
dispensed
by
publick
ministers
designed
thereunto
,
not
according
to
the
private
knowledge
of
this
or
that
man
,
neither
of
that
minister
,
but
according
to
a
publick
and
notorious
cogniscance
.
And
whosoever
doth
by
his
offense
against
God
lose
his
right
and
interest
to
the
holy
things
of
God
,
he
must
lose
it
in
the
face
of
the
church
before
it
can
be
denied
him
in
the
face
of
the
congregation
:
And
he
is
to
be
judged
(
as
in
all
other
cases
)
not
by
any
mans
nor
by
any
ministers
private
knowledge
,
but
according
to
proofs
and
allegations
.
For
the
common
good
necessarily
requireth
,
that
such
publick
actions
of
this
nature
should
be
regulated
by
a
kind
of
publick
and
not
private
knowledge
,
which
once
admitted
into
judicature
,
would
soon
fill
up
the
church
and
state
with
a
world
of
scandals
,
injuries
,
and
inconveniences
.
Grosse
,
notorious
,
scandalous
sinners
should
be
excluded
from
the
sacrament
,
but
yet
according
to
the
order
and
appointment
of
the
Lord.
Matth.
7.
6.
Cast
not
pearls
before
swine
:
give
not
holy
things
to
dogs
.
Therefore
the
primitive
church
about
to
administer
,
the
Deacon
cryed
out
against
flagitious
persons
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
with
which
the
charge
in
our
Liturgie
well
suteth
.
Amongst
the
heathen
some
were
accounted
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
who
were
admitted
into
the
entrance
,
but
not
into
the
temple
:
Whence
among
the
Latines
they
are
called
[
](A02990-e11120-b)*
*
q.
porrò
à
fano
,
Macrob.
Saturn
.
l.
3.
cap.
3.
Trebatius
profanum
id
pro
priè
dici
ait
,
quod
ex
religioso
vel
sacro
in
hominum
usum
proprietatémque
conversum
est
.
Capta
ab
hostibus
loca
,
sacra
vel
religrosa
esse
desinunt
.
profane
,
because
they
stood
before
but
might
not
enter
the
temple
.
Hence
also
was
that
question
amongst
the
Heathen
in
their
services
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
that
is
,
Who
is
here
?
to
which
it
was
answered
of
the
assembly
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
Many
and
good
.
Hence
that
of
Callimachus
in
hymnis
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
Virgil
expresseth
thus
,
—
Procul
ô
procul
este
profani
,
Aeneid
.
6.
Conclamat
vates
.
And
amongst
the
Grecians
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
are
thought
to
have
their
name
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Claudian
.
De
rapt
.
Proserp
.
Gressus
removete
,
profani
.
Ovid.
Met.
7.
Procul
hinc
jubet
ire
ministros
.
Haec
autem
sacra
dicebantur
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
Plinio
,
Operanea
.
that
is
,
because
they
did
restrain
ar
drive
the
profane
from
them
.
And
if
the
heathen
had
such
care
of
their
idolatrous
services
that
they
should
not
be
prophaned
,
what
conscience
should
Christians
make
,
neither
to
prophane
themselves
,
nor
suffer
,
so
farre
as
lyeth
in
them
,
the
supper
of
the
Lord
to
be
prophaned
?
It
was
a
worthy
saying
of
Chrysostome
,
Animam
priùs
tradam
meam
,
Chrysost.
in
Matth.
Hom.
83.
quàm
Dominicum
corpus
alicui
indigno
:
sanguinémque
meum
effundi
potiùs
patiar
,
quàm
sacratissimum
illum
sanguinem
praeterquam
digno
concedam
.
Neverthelesse
it
perteineth
not
to
every
man
to
debarre
the
impenitent
from
the
Lords
table
,
but
it
must
be
done
by
them
,
and
in
such
manner
as
the
Lord
hath
appointed
.
For
private
Christians
may
not
usurp
the
authority
of
the
church
,
nor
the
church
execute
her
authority
in
undue
manner
.
That
is
necessary
to
them
that
have
received
commission
from
God
which
is
unlawfull
to
them
that
want
authority
.
In
the
common-wealth
the
execution
of
justice
is
necessary
:
but
private
persons
must
not
challenge
the
sword
of
the
magistrate
.
In
a
corporation
no
one
must
take
that
upon
himself
which
belongeth
to
the
common
councel
.
Holy
things
must
not
be
given
to
prophane
persons
:
but
every
one
at
his
pleasure
must
not
deny
holy
things
to
unholy
persons
;
but
unholy
persons
must
be
debarred
from
holy
things
in
such
order
as
God
hath
prescribed
.
It
is
a
thing
illegall
altogether
and
unreasonable
,
that
a
Christian
man
laying
open
claim
to
his
right
in
the
sacrament
,
should
by
the
mere
discretion
of
a
minister
or
private
Christian
be
debarred
from
it
.
Men
would
be
loth
to
put
their
lands
,
nay
their
goods
and
cattels
,
and
shall
we
think
the
Lord
hath
put
their
interest
in
the
body
and
bloud
of
Christ
to
a
private
discretion
.
So
should
it
fare
ill
with
the
deserving
members
of
the
church
,
and
such
as
most
deserved
should
least
feel
the
severity
of
this
censure
.
The
precept
then
of
debarring
scandalous
offenders
bindeth
them
to
whom
God
hath
given
this
power
,
and
them
onely
so
farre
as
God
hath
put
it
in
their
power
.
Galvin
.
epist
.
178.
Ut
unus
,
altis
in
consilium
non
adhibitis
,
quiequam
tentes
,
autor
esse
non
audeo
.
Adde
,
quòd
nunquam
utile
putavi
,
jus
excommunicandi
permitti
singulis
pastoribus
.
But
God
regularly
doth
not
leave
that
power
in
the
hand
of
one
singular
steward
,
or
some
few
private
Christians
,
to
discommon
one
from
the
Lords
table
by
publick
censure
:
And
therefore
the
steward
may
not
by
any
means
keep
back
the
fat
ones
of
the
earth
from
his
masters
table
,
but
warn
them
fairly
of
the
danger
ensuing
,
as
Gratian
noteth
out
of
Augustine
.
And
if
one
or
few
private
Christians
cannot
debarre
the
unworthy
from
the
Lords
table
,
it
is
manifest
the
ordinance
of
God
is
not
defiled
to
them
by
the
presence
of
the
wicked
,
Grat.
part
.
3.
De
consecrat.
dist.
2.
c.
67.
whom
they
desire
to
reform
or
expell
,
but
cannot
,
because
power
is
not
in
their
hand
to
do
it
lawfully
.
For
if
it
be
lawfull
for
the
faithfull
to
hold
spirituall
communion
together
in
the
ordinances
of
worship
,
Argum.
1.
where
the
wicked
and
ungodly
are
tolerated
as
outward
members
of
that
society
,
and
have
externall
society
with
them
in
those
ordinances
,
then
the
presence
of
scandalous
men
doth
not
defile
the
sacrament
to
the
worthy
receiver
.
The
consequence
is
evident
from
the
reason
given
to
disswade
communion
in
the
sacrament
,
sc.
because
they
that
partake
are
one
body
.
Now
if
the
same
communion
for
substance
be
in
other
ordinances
,
and
yet
it
is
lawfull
for
the
faithfull
,
notwithstanding
the
wicked
be
permitted
,
to
hold
communion
in
those
ordinances
,
then
it
is
lawfull
to
partake
at
the
Lords
table
though
the
scandalous
and
prophane
be
received
:
But
it
is
lawfull
for
the
faithfull
to
hold
spirituall
communion
and
fellowship
together
in
the
ordinances
of
worship
where
the
wicked
and
ungodly
are
suffered
as
outward
members
.
For
Moses
calleth
Israel
a
chosen
people
,
Deut.
14.
2
,
3.
&
29.
10
,
11
,
12.
&
7.
6
,
7.
an
holy
nation
,
the
peculiar
people
of
God
;
whom
he
calleth
a
stiff-necked
people
,
foolish
,
Deut.
32.
5
,
6.
and
unwise
.
The
Lord
protesteth
that
Israel
did
rebell
against
him
,
Isai
.
1
,
2
,
3
,
4
,
10.
that
they
did
not
understand
,
Lam.
4.
6
,
22.
but
were
a
most
sinfull
nation
,
Ezek.
16.
46
,
47.
yea
,
as
Sodom
and
Gomorrah
;
and
yet
he
calleth
them
his
children
and
people
:
yea
,
passing
Sodom
in
iniquity
,
and
yet
the
daughter
of
his
people
,
Isa.
5.
1
,
2
,
3
,
5.
and
daughter
of
Sion
,
his
pleasant
plant
,
Jer.
2.
21.
and
a
noble
vine
.
Israel
then
was
the
true
church
of
God
,
and
the
people
true
members
of
that
society
,
and
yet
many
of
them
not
truly
sanctified
nor
true
Saints
.
And
if
the
priests
and
Levites
were
set
over
a
people
unconverted
for
the
truth
of
sanctification
,
though
holy
by
externall
covenant
,
which
they
for
their
parts
had
broken
by
their
iniquities
,
but
on
Gods
part
was
undissolved
,
and
the
faithfull
had
spirituall
communion
together
in
the
ordinances
of
worship
,
when
the
unwise
,
foolish
,
perverse
,
uncircumcised
in
heart
and
life
,
sinfull
and
laden
with
iniquity
were
admitted
as
members
of
the
same
body
or
society
,
then
the
faithfull
are
not
defiled
with
the
presence
of
the
ungodly
at
the
sacrament
,
though
they
that
communicate
together
make
one
body
in
externall
communion
.
As
the
common-wealth
of
Israel
consisting
of
men
uncircumcised
in
heart
,
perverse
,
rebellious
,
obstinate
,
as
well
as
faithfull
and
obedient
,
was
separated
into
covenant
,
and
so
one
body
in
externall
communion
,
and
might
lawfully
have
fellowship
together
in
the
ordinances
;
so
the
faithfull
and
scandalous
received
into
covenant
,
and
living
in
society
,
do
partake
in
the
same
ordinances
without
tincture
or
infection
to
the
better
part
.
As
the
rebellious
and
perverse
in
Judah
,
so
the
scandalous
in
the
church
are
separated
into
covenant
:
and
though
in
course
of
life
they
be
dogs
,
yet
in
publick
esteem
they
are
not
to
be
reputed
dogs
,
nor
used
as
dogs
,
till
the
church
have
so
pronounced
of
them
.
Peter
calleth
the
Jews
that
had
crucified
Christ
,
Acts
2.
29.
&
3.
17
,
18
,
19
,
25.
Brethren
;
not
according
to
the
flesh
,
because
his
kinsmen
,
but
as
children
of
the
prophets
and
of
the
covenant
.
And
if
the
Apostles
might
hold
spirituall
brotherhood
with
them
who
were
impenitent
,
perverse
,
rebellious
,
yea
murderers
of
the
Lord
of
life
;
why
should
it
be
unlawfull
to
hold
externall
communion
in
the
participation
of
the
sacraments
with
persons
scandalous
and
offensive
in
course
of
life
?
The
common-wealth
of
Israel
was
a
religious
politie
,
Object
.
1.
and
God
established
them
a
people
unto
himself
by
covenant
without
exception
;
Robins
.
Against
.
Bern.
pag.
101.
&
82.
and
so
long
as
the
covenant
stood
undissolved
on
Gods
part
,
though
broken
on
theirs
by
their
iniquity
,
they
might
hold
communion
one
with
another
.
Religion
ever
since
the
fall
of
Adam
is
one
and
the
same
for
substance
,
Answ.
though
different
in
the
manner
of
dispensation
:
the
church
from
the
beginning
one
and
the
same
in
common
nature
and
essence
,
though
different
in
the
manner
of
government
and
measure
of
gifts
fitted
to
severall
ages
thereof
.
Robins
Aga●●●st
〈◊〉
.
pag.
284.
The
mysteries
are
varied
according
to
the
times
;
but
the
faith
whereby
we
live
is
in
every
age
invariable
.
As
God
is
unchangeable
,
so
is
his
covenant
one
and
the
same
,
that
excepted
which
was
peculiar
to
the
manner
of
dispensation
;
the
confederates
or
members
of
the
church
by
Gods
approbation
one
and
the
same
;
and
so
the
common
nature
and
essentiall
constitution
of
all
true
churches
,
from
the
beginning
of
the
world
to
the
end
thereof
.
Robins
.
Against
Bern.
pag.
114
,
&
211.
In
all
ages
of
the
church
the
members
of
the
church
ought
to
be
saints
and
holy
;
must
be
such
as
they
ought
to
be
in
some
measure
,
or
they
shall
not
be
approved
of
God
.
They
are
saints
,
Psal.
50.
5.
vers
1●
.
who
have
made
a
covenant
with
God
by
sacrifice
:
But
as
for
the
wicked
,
they
have
nothing
to
do
with
the
covenant
.
The
end
of
the
calling
of
the
church
is
holinesse
to
the
glory
of
God
,
Luke
20.
26.
at
all
times
:
Gen.
4.
26.
and
it
is
true
in
one
age
as
well
as
another
,
Matth.
5.
16.
that
they
who
are
utterly
unanswerable
or
1.
Pet.
2.
12.
clean
contrary
affected
to
the
ends
of
the
true
Acts
2.
47.
church
,
which
are
holinesse
and
the
glory
of
God
,
they
are
not
called
into
covenant
or
communion
with
God
.
If
in
one
age
of
the
church
the
scriptures
asscribe
not
holinesse
to
a
people
for
some
fews
sake
,
Lev.
14.
46
,
47.
&
15.
4
,
11
,
12.
if
the
rest
be
unholy
and
profane
,
it
asscribeth
it
to
them
in
no
age
.
Hagg.
2.
12
,
13
,
14.
If
in
one
state
of
the
church
unclean
persons
and
things
do
pollute
and
unhallow
clean
persons
and
things
;
1.
Cor.
5.
6
,
7.
and
a
little
leaven
leaveneth
the
whole
lump
;
it
must
hold
true
in
every
age
in
its
proportion
.
And
therefore
if
ignorant
,
unwise
,
impenitent
,
uncircumcised
in
heart
and
life
,
rebellious
and
obstinate
in
course
and
conversation
,
might
be
in
externall
covenant
with
God
,
and
in
that
respect
a
separated
,
holy
and
chosen
people
,
with
whom
the
faithfull
might
hold
communion
externall
in
the
ordinances
of
worship
,
then
it
is
lawfull
for
Christians
to
partake
in
the
ordinances
of
Gods
worship
though
scandalous
livers
be
admitted
,
with
whom
in
partaking
we
must
have
externall
communion
.
For
if
the
scandalous
were
in
covenant
then
,
they
may
be
so
now
:
If
communion
with
the
wicked
defile
now
,
it
defiled
then
:
If
the
godly
might
then
communicate
because
they
could
not
cast
out
the
ungodly
,
the
same
reason
is
good
at
this
day
:
If
the
faithfull
be
bound
to
reprove
their
delinquent
brother
,
Lev.
19.
17.
and
not
suffer
sin
to
rest
upon
him
,
the
same
duty
did
concern
them
in
former
times
:
If
the
sacraments
be
now
available
and
of
use
,
Ger.
17.
7.
26.
4.
according
to
the
covenant
of
promise
which
God
hath
made
to
the
faithfull
and
their
seed
,
and
none
otherwise
;
as
the
sacraments
are
one
in
their
common
nature
,
so
in
their
use
,
available
onely
to
the
children
of
the
covenant
at
all
times
:
If
it
be
contrary
to
the
main
ends
for
which
the
Lord
gathereth
and
preserveth
his
church
upon
earth
,
that
wicked
and
ungodly
men
should
be
received
into
covenant
,
or
permitted
to
continue
in
the
society
of
the
faithfull
,
it
was
unlawfull
in
the
Jewish
as
well
as
in
the
Christian
churches
.
And
therefore
if
the
church
of
the
Jews
,
all
this
notwithstanding
,
continued
the
true
church
of
God
,
when
it
was
corrupted
in
doctrine
and
manners
,
in
officers
and
ordinances
of
worship
;
Jer
5.
31.
when
the
teachers
were
dumb
dogs
and
blind
guides
,
Jer
9.
2
,
3.
the
prophets
prophesied
lies
,
and
the
priests
received
gifts
,
and
the
people
rebellious
,
adulterous
,
oppressours
,
an
assembly
of
rebells
;
John
2.
16.
when
the
priesthood
was
bought
and
sold
,
Matth.
15.
7
,
8.
9.
the
temple
defiled
and
made
an
house
of
merchandise
,
the
law
corrupted
with
false
glosses
,
Isa.
57.
3.
&
1.
4.
and
made
void
with
false
and
sinfull
traditions
;
Jer.
11.
14.
when
errour
,
heresie
,
idolatry
,
oppression
,
rebellion
,
Isa.
50.
1.
stubbornnesse
,
Jer.
3
▪
11.
&
13.
11.
and
all
manner
of
sin
was
exceeding
rife
among
them
:
If
when
all
these
things
were
amisse
and
greatly
out
of
order
,
they
yet
continued
the
sheep
of
the
Lords
visible
flock
,
and
the
Lord
was
pleased
to
own
them
for
his
people
,
his
flock
,
his
inheritance
;
if
they
reteined
still
the
holy
law
of
God
and
the
seal
of
his
covenant
,
and
the
prophets
and
faithfull
servants
of
God
held
lawfull
communion
with
the
church
in
the
ordinances
of
God
:
then
the
covenant
of
God
is
not
disannulled
with
his
people
because
ignorant
and
prophane
persons
are
tolerated
in
the
assembly
,
nor
the
godly
defiled
because
scandalous
persons
are
suffered
to
communicate
.
The
word
may
be
preached
to
heathen
and
infidels
for
their
conversion
.
Object
.
2.
Paul
preached
the
word
to
the
scoffing
Athenians
and
to
the
blasphemous
Jews
,
Acts
17.
22
,
23.
32.
and
yet
had
no
externall
communion
with
them
as
with
members
of
the
same
body
.
Acts
19.
8
,
9.
The
word
may
be
preached
to
them
that
are
without
,
Answ.
for
their
conversion
to
the
faith
;
to
them
that
be
within
the
church
by
baptisme
and
externall
profession
,
for
their
found
conversion
unto
God
,
conversion
from
particular
sinnes
,
and
building
forward
in
grace
and
holinesse
.
The
word
is
preached
to
heathens
and
in●idels
,
but
no
communion
with
them
is
had
thereby
,
because
they
are
not
of
the
Christian
society
:
But
to
scandalous
persons
,
first
received
into
the
church
by
baptisme
,
and
not
cast
out
by
publick
censure
,
the
word
is
preached
as
unto
members
,
and
not
as
unto
bare
hearers
;
and
they
are
admitted
to
the
prayers
of
the
congregation
as
well
as
to
the
hearing
of
the
word
,
and
that
as
members
in
outward
covenant
.
Therefore
it
is
an
act
of
communion
in
some
mens
opinions
.
Robins
.
Against
Bern.
pag
79.
To
use
one
ordinance
and
not
another
,
is
to
make
a
schisme
in
the
church
:
And
as
the
preaching
of
the
word
,
not
the
bare
tender
of
the
word
,
but
the
giving
of
it
to
dwell
and
abide
with
a
people
,
is
a
note
of
a
true
church
;
so
is
the
hearing
of
the
word
an
act
of
communion
with
the
church
.
If
the
presence
of
the
wicked
doth
not
defile
Gods
ordinance
to
the
worthy
receiver
,
Argum.
2.
then
it
is
lawfull
to
receive
the
sacrament
in
a
mixt
congregation
where
scandalous
persons
are
admitted
:
(
For
what
but
pollution
or
defilement
can
warrant
voluntary
Separation
and
departure
from
the
Lords
ordinance
?
)
But
the
presence
of
the
wicked
doth
not
defile
Gods
ordinance
to
the
worthy
receiver
.
One
of
the
church
committeth
some
notable
sinne
known
to
me
alone
,
which
(
being
dealt
with
by
me
)
he
denieth
,
&
without
two
or
three
witnesses
the
church
may
not
proceed
against
him
:
I
must
therefore
still
communicate
with
the
church
,
&
so
with
him
as
a
member
of
it
,
Robins
.
The
simple
presence
doth
not
defile
:
For
then
the
presence
of
close
hypocrites
and
secret
dissemblers
,
who
are
in
truth
unworthy
though
they
appear
not
so
to
us
,
should
pollute
and
defile
.
Not
his
knowledge
of
their
unworthinesse
:
For
then
Judas
his
presence
had
stained
the
ordinance
of
God
to
our
Saviour
himself
,
to
whom
the
unworthinesse
of
Judas
was
well
known
:
then
one
man
should
be
bound
in
conscience
to
excommunicate
another
,
or
himself
rather
,
before
the
matter
be
brought
to
the
church
;
yea
,
for
that
which
in
conscience
cannot
be
brought
unto
the
church
.
Not
the
notorious
knowledge
of
their
unworthinesse
;
seeing
he
hath
no
power
to
repell
them
,
nor
leave
from
Christ
to
withdraw
or
separate
himself
from
the
society
.
Treat
.
&c.
pag.
437.
It
is
the
duty
of
a
godly
man
to
withdraw
himself
from
all
private
familiarity
with
the
wicked
,
Eph.
2.
15
,
16.
and
by
no
voluntary
friendship
to
ensnare
himself
with
them
:
Heb.
10.
25.
But
it
is
one
thing
to
avoid
the
private
society
of
wicked
men
;
Jude
19.
verse
Phil.
2.
4.
another
,
for
the
hatred
of
the
wicked
to
renounce
the
publick
communion
of
the
church
,
See
Lanch
.
De
Eccl.
pag.
129.
and
so
of
Christ
,
who
is
present
with
his
people
.
The
duties
which
I
ow
to
a
brother
in
this
course
I
must
perform
;
but
privately
excommunicate
him
,
or
separate
my self
from
the
congregation
for
his
sake
,
I
must
not
,
because
I
have
no
charge
from
God
no
pattern
from
the
godly
so
to
do
.
My
communion
with
the
scandalous
in
that
case
is
not
free
and
voluntary
upon
mine
owne
head
,
but
necessary
in
respect
of
duty
enjoyned
of
God
,
through
the
enforcing
law
of
meeting
the
Lord
in
his
holy
ordinances
,
and
preserving
the
unitie
of
the
spirit
in
the
bond
of
peace
and
love
.
If
therefore
the
life
be
corrupt
,
not
from
corrupt
doctrine
,
but
contrary
to
the
doctrine
received
,
we
must
do
as
the
prophets
and
holy
servants
of
God
did
in
those
corrupt
times
,
pray
,
mourn
,
exhort
,
reprove
,
threaten
,
give
good
example
,
but
we
must
not
depart
or
separate
from
the
society
where
Christ
is
present
by
his
grace
and
holy
ordinances
.
If
because
some
members
of
the
body
be
broken
,
lame
or
diseased
,
the
rest
that
are
sound
should
forsake
the
unitie
of
the
body
,
that
were
to
destroy
the
whole
and
not
to
strengthen
it
,
utterly
to
overthrow
,
not
to
seek
its
recovery
:
One
contagious
sinner
let
alone
,
not
punished
,
not
reclaimed
,
may
infect
the
whole
congregation
:
and
therefore
every
member
must
look
warily
to
his
own
soul
that
he
take
no
harm
by
such
bad
example
,
and
do
his
endeavour
that
such
incorrigible
persons
be
cast
out
of
the
assembly
:
But
the
ordinances
of
grace
are
not
defiled
to
the
worthy
receiver
by
the
presence
of
such
as
should
be
censured
,
nor
must
he
withdraw
himself
from
the
holy
things
of
God
because
such
as
ought
not
are
suffered
to
partake
,
so
long
as
Christ
is
pleased
to
bear
with
their
manners
,
and
to
continue
amongst
them
for
their
refreshing
who
in
truth
of
heart
draw
nigh
unto
him
.
If
a
brother
be
a
fornicatour
,
Object
.
1.
the
Apostle
exhorteth
us
not
to
eat
with
him
:
1.
Cor.
5.
11.
Which
place
doth
not
onely
forbid
private
and
voluntary
familiarity
but
religious
also
,
Robins
.
Against
Bern.
pag.
258.
and
that
both
publick
and
private
.
Neither
is
there
any
reason
,
whether
we
respect
the
glory
of
God
,
or
our
own
safety
,
or
the
avoiding
of
offense
in
others
,
or
the
shaming
of
the
parties
,
why
we
should
avoid
civil
communion
with
any
and
yet
hold
religious
communion
with
them
.
Neither
is
voluntary
society
to
be
opposed
to
religious
:
for
no
society
is
so
voluntary
as
that
which
is
religious
All
civil
and
private
society
or
commerce
with
a
delinquent
brother
is
not
forbidden
,
Answ.
but
familiar
onely
.
The
Apostle
teacheth
not
Christians
to
be
uncivil
,
but
to
abstein
from
familiarity
with
such
,
that
they
might
be
ashamed
.
Ephes.
5.
6
,
7
,
11.
For
to
eat
bread
together
is
a
token
of
love
and
friendship
in
phrase
of
scripture
:
Psal.
41.
9.
not
to
partake
of
,
or
be
shut
from
the
table
,
a
signe
of
familiaritie
broken
off
.
But
there
is
not
the
same
reason
of
breaking
off
private
familiarity
with
an
offender
,
and
separating
from
the
Lords
ordinances
if
he
be
admitted
,
whether
respect
be
had
to
the
glory
of
God
,
our
owne
safety
,
the
avoiding
of
offense
,
or
the
good
of
the
party
fallen
.
For
in
coming
to
Gods
ordinance
we
have
communion
with
Christ
principally
,
who
hath
called
us
thither
,
is
there
present
by
his
grace
and
Spirit
to
blesse
his
ordinance
;
and
with
the
faithfull
,
who
are
there
met
together
at
Gods
commandment
,
in
the
name
and
by
the
authority
of
Jesus
Christ
:
With
the
wicked
we
have
no
communion
,
unlesse
it
be
externall
and
by
accident
,
because
they
are
not
or
cannot
be
cast
out
.
Internall
and
essentiall
communion
we
have
with
Christ
and
the
faithfull
onely
,
externall
with
the
wicked
.
Our
communion
with
Christ
and
his
faithfull
people
is
not
free
and
voluntary
,
but
necessary
;
enjoyned
by
God
,
not
left
to
our
will
or
pleasure
:
Our
communion
with
the
wicked
in
the
ordinances
is
unwilling
on
our
part
,
suffered
not
affected
,
if
we
knew
how
to
hinder
it
lawfully
.
God
requireth
our
attendance
upon
him
in
his
holy
ordinances
,
and
to
joyn
with
his
voluntaries
assembled
,
where
he
is
present
in
the
midst
among
them
:
if
we
cannot
appear
before
him
,
as
duty
bindeth
,
but
we
must
have
outward
communion
with
the
wicked
,
which
should
be
expelled
,
Our
Saviour
commandeth
us
to
let
the
Pharisees
alone
,
Matth.
15.
16.
and
yet
to
heare
them
,
and
do
as
they
say
,
while
they
teach
the
truth
but
cannot
be
kept
back
by
us
,
in
this
case
our
communion
with
God
is
free
and
voluntary
,
but
our
communion
with
the
wicked
is
suffered
onely
,
or
held
in
respect
of
the
will
and
commandment
of
God
,
who
requireth
that
service
at
our
hands
.
And
if
civil
commerce
with
the
wicked
be
not
unlawfull
when
it
is
necessary
,
why
should
externall
communion
in
matters
of
religion
defile
,
Matth.
23.
1
,
2.
when
it
cannot
be
avoyded
but
the
worship
of
the
most
High
must
be
neglected
?
Rainold
,
Cons.
with
Hart
,
ch.
7.
div.
4.
God
is
not
dishonoured
on
our
part
when
we
obey
his
commandments
:
It
is
an
offense
taken
and
not
given
;
seeing
the
thing
is
in
it self
good
,
and
in
its
kind
commanded
by
God
,
and
in
that
particular
by
men
in
authoritie
,
and
directly
tending
to
mine
edification
,
Robins
.
Treat
.
pag.
20.
the
godly
cannot
justly
be
offended
with
that
communion
which
God
hath
established
,
and
ratifieth
with
his
own
speciall
presence
:
there
is
no
danger
in
spirituall
communion
with
Christ
and
his
faithfull
people
,
if
we
come
to
the
ordinances
in
affiance
,
fear
,
humblenesse
of
mind
,
&c.
as
we
ought
:
And
as
for
the
wicked
,
they
can
take
no
encouragement
,
if
according
to
our
place
and
office
we
exhort
,
admonish
,
rebuke
and
tell
them
plainly
of
the
danger
of
their
sin
;
or
if
any
be
hardned
thereby
,
his
bloud
shall
be
upon
his
own
head
.
We
have
received
commandment
from
God
to
exhort
,
admonish
,
rebuke
,
watch
over
one
another
according
to
our
place
and
calling
:
but
to
excommunicate
our selves
because
such
as
should
be
cut
off
are
suffered
,
or
to
withdraw
our selves
from
the
ordinances
and
to
depart
from
Christ
because
such
as
hate
to
be
reformed
take
the
covenant
into
their
mouthes
,
or
to
usurp
power
to
censure
and
excommunicate
,
which
God
hath
not
put
into
our
hands
;
these
things
are
neither
commanded
nor
allowed
of
God
.
The
wicked
usurp
in
that
they
intrude
unto
the
Lords
table
:
and
the
faithfull
usurp
,
if
without
authoritie
they
take
upon
them
to
expell
the
wicked
,
or
depart
themselves
:
And
if
we
search
the
scripture
,
and
move
onely
as
the
Lord
is
pleased
to
go
before
us
,
we
shall
not
find
that
a
few
private
Christians
have
authority
in
this
case
to
do
either
.
And
hence
appeareth
an
apparent
difference
betwixt
externall
communion
with
wicked
men
in
the
exercises
of
religion
,
and
private
familiaritie
:
For
familiarity
is
merely
arbitrary
,
not
enjoyned
but
forbidden
;
affected
,
not
admitted
onely
in
case
of
necessity
or
necessary
attendance
;
nor
suffered
onely
that
we
might
have
fellowship
with
Christ
and
his
Saints
in
his
ordinances
of
worship
;
nor
by
accident
onely
,
as
we
cannot
expell
them
,
or
withdraw
our selves
by
the
Lords
leave
and
approbation
.
Draw
this
argument
then
into
form
,
and
it
runneth
thus
;
It
is
not
lawfull
to
have
private
,
needlesse
,
arbitrary
familiarity
with
ungodly
men
,
who
are
called
brethren
:
therefore
it
is
not
lawfull
to
repair
to
the
ordinances
of
grace
when
the
Lord
calleth
,
nor
there
to
have
communion
with
Christ
and
his
faithfull
people
,
because
the
wicked
are
permitted
to
be
present
,
when
yet
we
have
neither
power
to
repell
them
,
nor
leave
of
Christ
to
depart
our selves
.
How
loose
this
consequence
is
who
doth
not
see
?
A
little
leaven
leaveneth
the
whole
lump
:
Object
.
2.
One
scandalous
sinner
not
reclaimed
or
cast
out
polluteth
the
whole
congregation
:
1.
Cor.
5.
6.
And
men
must
not
be
blamed
if
they
dare
not
dip
in
their
meal
,
Robins
.
Against
Bern.
pag.
16.
lest
they
be
sowred
with
their
leaven
.
The
comparison
of
the
leaven
used
by
the
Apostle
is
to
be
understood
in
likenesse
of
nature
,
Answ.
not
in
their
equality
of
effecting
:
Gal.
5.
9.
For
leaven
sowreth
naturally
,
and
cannot
but
sowre
the
meal
:
the
godly
may
be
hurt
by
the
wicked
,
but
it
is
not
necessary
.
Therefore
every
member
must
look
warily
to
himself
,
and
do
his
endeavour
to
reclaim
other
,
or
that
he
may
be
cast
out
,
if
notorious
and
incorrigible
,
but
not
withdraw
himself
from
the
ordinances
of
grace
.
The
doctrine
of
the
Gospel
is
compared
to
leaven
in
respect
of
its
efficacy
:
Matth.
13.
33.
but
all
that
heare
it
are
not
seasoned
by
it
,
though
it
be
a
good
means
of
seasoning
.
The
corrupt
doctrine
of
the
Pharisees
is
compared
to
old
leaven
:
Matth
,
16.
6
,
12.
but
every
one
that
heard
it
was
not
necessarily
tainted
with
it
.
It
is
true
,
if
the
whole
church
shall
bear
with
scandalous
,
notorious
offenders
,
and
do
not
their
endeavour
to
bring
them
to
repentance
,
or
to
have
them
cast
out
,
they
are
polluted
and
stained
by
their
remissenesse
&
indulgence
:
and
this
is
that
which
the
Apostle
presseth
upon
the
Corinthians
,
that
they
should
give
all
diligence
to
clear
themselves
,
If
the
church
see
not
that
to
be
sin
which
I
see
to
be
a
sin
,
I
having
informed
the
church
thereof
according
to
my
place
,
I
have
discharged
my
duty
,
and
the
sinne
lieth
upon
the
church
,
if
it
be
a
sin
,
and
not
upon
me
,
Robins
.
Treatis
.
Of
the
laws
.
&c.
and
prevent
the
danger
which
might
come
by
their
negligence
.
But
if
the
church
be
remisse
or
slack
,
the
private
men
who
mourn
for
what
they
cannot
amend
,
and
labour
conscionably
to
discharge
their
duties
,
may
not
separate
from
the
communion
or
withdraw
themselves
from
the
Lords
table
.
For
the
Apostle
,
who
blameth
the
Corinthians
because
they
suffered
the
incestuous
person
,
doth
never
blame
the
faithfull
for
communicating
with
him
before
he
was
cut
off
,
nor
intimate
unto
them
,
that
unlesse
he
did
amend
they
must
absent
themselves
from
their
assemblies
and
holy
exercises
,
or
depart
away
being
come
together
.
They
that
have
authority
to
debarre
men
from
the
sacrament
,
The
printers
to
the
Christian
Readers
.
sin
,
if
wittingly
or
negligently
they
allow
such
to
approch
as
worthy
guests
to
the
Lords
table
who
are
known
unto
them
notoriously
to
be
unworthy
:
but
if
authoritie
be
wanting
,
if
we
have
done
the
office
of
private
Christians
,
or
publick
ministers
,
to
communicate
with
the
wicked
outwardly
in
the
worship
of
God
is
none
offense
.
I
partake
not
in
the
●ins
of
any
,
how
great
or
manifest
soever
the
sins
be
,
or
how
near
unto
me
soever
the
persons
be
,
except
the
same
sins
either
be
committed
or
remain
unreformed
by
my
fault
.
Otherwise
Christ
our
Lord
had
been
inwrapped
in
the
guilt
of
a
world
of
sins
in
the
Jewish
church
,
with
which
church
he
communicated
in
Gods
ordinances
,
living
and
dying
a
member
thereof
,
Robins
.
Treat
.
pag.
18.
I
answer
to
the
examples
of
Christ
and
his
Apostles
;
who
as
they
abstained
from
corruptions
in
the
Jewish
church
,
so
were
they
quite
separated
from
all
false
churches
,
as
the
Samaritanes
and
others
,
Ainsworth
,
Consid.
exam.
pag.
8.
And
thus
the
minister
may
reach
the
sacrament
to
an
unworthy
communicant
,
and
yet
be
innocent
.
For
he
doth
not
so
much
give
it
him
,
as
suffer
his
communion
,
because
he
hath
not
power
or
authority
to
put
him
back
:
He
reacheth
him
the
signes
,
as
that
which
he
cannot
withhold
,
because
he
is
held
in
by
the
most
prevailing
power
,
without
which
he
cannot
be
debarred
.
In
this
case
the
minister
is
neither
actour
nor
consenter
in
his
admission
,
because
he
doth
it
not
in
his
own
name
,
but
according
to
the
order
established
by
God
,
who
will
not
have
any
member
of
the
congregation
publickly
denied
his
interest
and
right
to
the
holy
things
of
God
by
the
knowledge
will
and
pleasure
of
one
singular
minister
.
If
a
minister
know
a
man
to
be
unworthy
,
he
must
yet
receive
him
,
because
he
cannot
manifest
it
to
the
church
:
And
for
the
same
reason
,
if
his
unworthinesse
be
notorious
,
if
it
be
not
so
judged
by
them
that
have
authority
,
he
must
administer
the
sacramentall
signes
unto
him
,
not
as
unto
one
worthy
or
unworthy
,
but
as
unto
one
as
yet
undivided
from
them
.
A
man
is
not
onely
bound
in
his
place
to
do
his
best
for
the
reclaiming
of
his
brother
,
Object
.
3.
but
to
see
his
place
be
such
as
wherein
he
may
orderly
discharge
the
duties
of
admonition
:
Robins
.
Against
Bern.
pag.
246.
otherwise
both
his
practice
and
place
are
unlawfull
.
This
is
not
sufficient
,
that
we
labour
by
the
best
means
to
have
manifest
evils
amended
,
except
our
places
be
such
,
and
we
in
such
churches
,
as
wherein
we
may
use
the
ordinary
means
Christ
hath
left
for
the
amendment
of
things
:
Idem
,
pag.
16.
otherwise
our
places
and
standings
themselves
are
unwarrantable
and
must
be
forsaken
.
If
all
places
and
standings
be
unwarrantable
wherein
we
may
not
use
the
ordinary
means
God
hath
left
for
the
amendment
of
things
,
Answ.
then
all
places
are
unlawfull
,
wherein
the
greatest
part
of
the
church
at
least
do
not
conscionably
discharge
their
duties
,
and
of
them
which
have
greatest
authority
:
Then
the
Levites
might
not
abide
in
their
standings
when
the
priests
neglected
their
office
;
nor
the
prophets
when
the
priests
and
Levites
had
corrupted
their
wayes
:
1.
Sam.
2.
12
,
15
,
16
,
17
,
18
,
19
,
20.
Then
the
people
might
not
sacrifice
nor
receive
spirituall
blessings
by
their
hands
when
Eli's
sons
had
notoriously
corrupted
their
wayes
,
Our
Saviour
provided
beforehand
,
that
we
should
not
refuse
good
doctrine
because
it
was
delivered
by
wicked
men
,
nor
the
faithfull
remain
in
society
when
the
priest
and
people
both
had
corcupted
the
law
,
worship
,
offices
,
and
manners
.
To
speak
no
more
of
abuses
;
if
this
rule
hold
,
no
place
or
standing
in
the
church
is
lawfull
,
wherein
three
or
more
private
persons
,
who
can
make
Peters
confession
of
faith
,
have
not
power
of
the
keyes
to
receive
into
and
shut
out
of
the
church
,
Aug.
Epi.
165.
&
Tract
.
in
Joan.
46.
&
De
doctr.
Christ
.
l.
4.
cap.
27.
to
censure
and
determine
authoritatively
.
And
so
it
may
well
be
questioned
(
to
say
no
more
)
whether
ever
there
was
any
lawfull
standing
in
a
constituted
church
:
Since
the
death
of
the
Apostles
,
if
they
be
put
unto
it
,
according
to
this
position
,
The
followers
of
Mr
Robinson
complaining
of
some
foure
or
five
who
left
their
society
,
write
thus
;
Which
proceeding
of
theirs
if
it
were
approved
of
and
followed
,
no
church
could
long
continue
together
in
peace
:
For
what
these
foure
or
five
men
have
done
,
that
may
any
other
man
do
,
so
that
if
any
man
do
conceive
any
of
his
brethren
to
walk
in
any
such
sin
which
he
judgeth
doth
deserve
excommunication
,
if
the
church
will
not
thereunto
consent
,
he
may
rent
himself
from
the
same
,
Robins
.
Treat
.
Of
the
lawfulnesse
&c.
The
printers
to
the
Christian
readers
.
they
must
confesse
there
was
never
any
.
And
considering
the
ignorance
,
infirmities
,
diversities
of
opinions
that
be
amongst
the
godly
,
passions
,
distempers
and
corruptions
,
how
is
it
possible
but
that
the
church
must
fall
into
as
many
schismes
almost
as
there
be
men
,
if
each
man
must
renounce
others
standing
as
unlawfull
,
wherein
he
conceiteth
he
is
restrained
of
some
power
or
hindred
of
some
ordinary
means
which
Christ
hath
left
for
the
amendment
of
things
.
No
church
in
the
world
now
hath
that
absolute
promise
of
the
Lords
visible
presence
which
the
church
then
had
till
the
coming
of
Christ
.
Object
.
4.
It
was
simply
necessary
,
Robins
.
Against
Bern.
pag.
248.
that
Messiah
should
be
born
in
the
true
church
,
wherein
he
might
have
communion
and
fulfill
the
law
.
The
Lord
did
afford
the
Jews
,
even
in
their
deepest
apostasie
,
some
or
other
visible
signes
of
his
presence
,
and
those
extraordinary
when
ordinary
failed
;
thereby
still
declaring
himself
to
remember
his
promise
.
There
was
that
onely
visible
church
upon
the
face
of
the
earth
,
tyed
to
one
temple
,
altar
,
sacrifice
,
priest
hood
,
in
one
place
;
Idem
,
pag.
250
and
no
man
could
absolutely
separate
from
that
church
but
he
must
separate
from
the
visible
presence
and
from
all
solemn
worship
of
God
.
Moreover
,
the
Jewish
church
had
not
that
distinct
ecclesiasticall
ordinance
of
excommunication
which
we
now
have
;
but
that
the
obstinate
or
presumptuous
offender
was
by
bodily
death
to
be
cut
off
from
the
Lords
people
;
the
same
persons
,
namely
the
whole
nation
,
being
both
church
and
common-wealth
according
to
that
speciall
dispensation
.
These
observations
rightly
applyed
do
manifestly
overthrow
what
hath
been
and
is
by
others
objected
against
communion
with
us
in
the
worship
of
God
.
Answ.
For
if
it
was
absolutely
necessary
that
the
Messias
should
be
born
in
the
true
church
,
wherein
he
might
have
communion
,
then
a
church
corrupted
in
officers
and
offices
,
doctrine
,
worship
and
manners
,
may
be
a
true
church
,
wherewith
the
faithfull
may
hold
communion
without
sin
;
or
at
least
the
faithfull
may
lie
hid
in
such
a
corrupt
society
,
and
hold
communion
with
them
in
the
exercises
of
religion
without
sin
.
And
if
the
Jews
had
not
power
to
cast
out
an
offender
,
the
materiall
part
of
that
church
was
not
visible
Saints
,
whom
God
was
pleased
to
take
into
covenant
,
but
the
whole
body
of
the
Jewish
nation
,
ignorant
;
impenitent
,
prophane
,
obstinate
,
even
all
that
were
not
cut
off
by
bodily
death
;
the
sacraments
must
not
be
dispensed
according
to
the
promise
made
to
the
faithfull
and
their
seed
,
but
promiscuously
to
all
that
came
of
the
loins
of
Jacob
according
to
the
flesh
;
the
faithfull
might
and
ought
to
have
communion
,
as
one
body
,
with
the
wicked
and
prophane
,
who
remain
in
unbelief
,
and
both
revile
and
persecute
the
truth
;
Then
a
company
of
impenitent
sinners
might
and
did
remain
the
true
church
,
being
to
the
judgement
of
men
irrecoverable
,
then
such
as
are
altogether
averse
to
the
end
of
their
holy
calling
,
may
be
received
into
covenant
;
and
though
the
society
be
never
so
much
sowred
with
the
unclean
conversation
of
the
ungodly
,
yet
the
faithfull
may
dip
in
their
meal
,
and
live
in
that
society
without
fear
of
pollution
,
dishonour
to
God
,
encouragement
to
the
wicked
,
or
scandal
to
the
brethren
.
And
what
then
is
become
of
the
heaps
of
quotations
whereby
they
would
prove
that
the
members
of
the
church
must
be
holy
,
visible
saints
,
a
people
converted
,
in
covenant
,
separated
to
the
Lord
,
and
that
the
church
is
onely
true
whiles
it
continueth
such
,
and
false
when
it
degenerateth
from
this
disposition
?
and
of
their
confident
arguing
,
That
if
it
were
the
will
of
God
that
persons
notoriously
wicked
should
be
admitted
into
the
church
,
then
should
he
directly
crosse
himself
and
his
own
ends
,
and
should
receive
into
the
visible
covenant
of
grace
such
as
were
out
of
the
visible
state
of
grace
,
and
should
plant
such
in
his
church
for
the
glory
of
his
name
as
served
for
none
other
use
then
to
cause
his
name
to
be
blasphemed
?
That
all
true
churches
,
from
the
beginning
to
the
end
of
the
world
,
are
one
in
nature
and
essentiall
constitution
,
and
the
first
the
rule
of
the
rest
:
and
if
it
was
not
lawfull
for
the
godly
to
contract
with
the
wicked
in
the
civil
covenant
of
marriage
,
how
much
more
in
the
religious
covenant
of
the
church
?
That
God
gave
unto
Abraham
and
to
his
family
the
covenant
of
circumcision
,
which
the
Apostle
calleth
the
seal
of
the
righteousnesse
of
faith
.
And
to
affirm
that
the
Lord
would
seal
up
with
the
visible
seal
of
the
righteousnesse
of
faith
any
visible
unrighteous
and
faithlesse
person
,
were
a
bold
challenge
of
the
most
High
for
the
prophanation
of
his
own
ordinances
?
These
and
many
the
like
are
broken
to
pieces
by
this
observation
,
That
the
whole
nation
of
the
Jews
,
sinfull
,
laden
with
iniquity
,
corruptours
,
revolters
in
course
of
life
,
were
Gods
separated
people
by
covenant
,
and
might
lay
claim
unto
and
could
not
be
debarred
from
the
visible
seals
of
the
righteousnesse
of
faith
,
though
in
themselves
faithlesse
and
unrighteous
.
And
if
it
was
no
pollution
to
the
Jews
,
to
suffer
notorious
wicked
ones
amongst
them
,
so
they
discharged
such
other
duties
as
were
enjoyned
them
by
the
Lord
,
because
they
had
not
power
to
cast
them
out
;
it
is
no
pollution
for
private
and
particular
Christians
,
who
have
not
the
power
of
excommunication
in
their
hand
given
unto
them
by
Christ
,
to
suffer
such
as
be
ignorant
and
scandalous
to
communicate
in
the
ordinances
of
grace
with
them
,
if
they
perform
all
other
duties
which
God
requireth
at
their
hands
.
Moreover
,
if
the
Jews
had
not
power
to
cast
out
a
wicked
person
,
they
had
power
to
cut
off
the
presumptuous
;
and
the
neglect
of
the
one
is
as
inexcusable
as
of
the
other
:
And
so
the
whole
controversie
turneth
upon
this
one
hinge
,
Whether
one
or
two
or
some
few
private
Christians
have
power
to
cast
out
and
excommunicate
whole
societies
&
churches
for
some
remissenesse
or
abuse
in
bearing
with
or
admitting
scandalous
offenders
in
the
societies
,
so
long
as
the
doctrine
of
grace
is
purely
taught
,
the
sacraments
rightly
administred
for
substance
,
Christ
is
pleased
to
tolerate
and
bear
with
their
manners
,
continueth
the
visible
signes
of
his
presence
among
them
,
and
is
present
by
speciall
grace
to
blesse
his
ordinances
to
the
worthy
receiver
.
A
few
words
one
would
think
might
suffice
in
this
matter
:
but
seeing
the
strength
of
the
cause
lieth
therein
,
in
the
chapters
following
it
shall
be
handled
more
at
large
.
In
the
church
of
Corinth
there
were
divisions
,
Argum.
3.
fects
,
1.
Cor.
3.
3.
emulations
,
contentions
,
and
quarrels
,
and
going
to
law
one
with
another
for
every
trifle
,
1.
Cor.
6.
1
,
2.
and
that
under
the
infidels
;
Pauls
name
and
credit
was
despitefully
called
in
question
there
,
2.
Cor.
10.
10.
whom
they
should
have
honoured
as
a
father
;
1.
Cor.
15.
12.
the
resurrection
of
the
dead
(
which
is
the
life
of
Christianity
)
was
denied
;
1.
Cor.
5.
1.
that
wickednesse
was
winked
at
there
which
is
execrable
to
the
very
heathen
;
1.
Cor.
11.
19
,
20.
the
Lords
supper
was
horribly
profaned
,
2.
Cor.
12.
20
,
21.
in
that
some
came
to
it
drunken
;
there
was
fornication
and
such
like
sins
not
repented
of
;
things
indifferent
were
used
with
manifest
offense
,
and
idolatry
committed
in
eating
at
the
tables
of
idoles
meats
sacrificed
to
devils
:
Notwithstanding
all
which
abuses
that
societie
is
called
and
was
the
church
of
God
,
1.
Cor.
1.
2
,
4
▪
9.
&
●
.
23.
and
the
faithfull
did
and
might
communicate
with
others
without
pollution
.
The
Galatians
had
so
farre
adulterated
the
Gospel
of
Christ
that
the
Apostle
telleth
them
they
were
removed
to
another
Gospel
,
pronounceth
that
they
were
bewitched
,
Gal.
1.
6.
&
3.
1
▪
&
5.
4.
and
if
they
still
persisted
to
joyn
circumcision
and
the
works
of
the
law
with
Christ
,
they
were
fallen
from
grace
,
Gal.
1.
2.
and
Christ
could
not
profit
them
:
and
yet
they
are
called
churches
of
Galatia
.
Ephesus
was
extremely
decayed
in
her
first
love
;
Revel.
1.
4.
she
was
not
onely
cooled
a
little
,
Revel.
2.
14
,
15
▪
but
had
left
it
:
In
Pergamus
there
were
some
that
held
the
doctrine
of
Balaam
,
and
of
the
Nicolaitanes
:
Revel.
2.
20.
In
Thyatira
the
woman
Jezebel
was
suffered
to
teach
and
seduce
the
servants
of
Christ
:
Revel.
3.
1
,
2.
Of
Sardis
the
holy
Ghost
saith
,
she
had
a
name
to
live
,
Revel.
3.
20
,
21
&
4.
but
was
dead
;
her
works
were
not
perfect
before
God
;
there
were
but
a
few
there
who
had
not
defiled
their
garments
:
Of
Laodicea
it
is
recorded
that
she
was
neither
hot
nor
cold
,
and
then
it
is
not
hard
to
conceive
how
she
was
overgrown
with
disorders
;
and
yet
Christ
was
present
with
her
by
his
grace
,
and
the
faithfull
are
exhorted
to
repent
,
or
beware
of
her
sinne
,
and
not
to
forsake
her
society
.
Col.
2.
11
,
16
,
18.
Of
the
abuses
in
the
church
of
Rome
something
hath
been
noted
before
:
Of
corruptions
and
disorders
in
other
churches
the
scriptures
give
plentifull
testimony
:
3.
John
9
,
10.
But
you
shall
never
find
that
the
faithfull
are
warned
to
separate
from
the
worship
of
God
in
these
assemblies
,
Jam.
2.
1
,
2.
&
3.
1
,
2.
&
4.
1
,
2
,
3.
but
to
keep
themselves
pure
and
undefiled
,
Jude
12
,
13.
and
labour
the
reformation
of
others
by
all
means
lawfull
.
In
the
primitive
church
after
the
apostles
,
the
discipline
of
the
church
was
in
some
cases
very
severe
,
partly
to
prevent
the
abuse
of
Gods
ordinances
,
partly
to
maintein
the
dignitie
and
authority
of
the
censures
:
neverthelesse
the
godly
were
compelled
to
tolerate
many
disorders
,
which
they
could
not
redresse
,
not
in
doctrine
and
worship
,
but
in
manners
and
conversation
.
Ius●b
.
Hist.
lib.
8.
cap.
1.
Cypr.
De
laps
.
§.
4.
For
as
soon
as
Christians
began
a
little
to
breathe
from
the
fear
of
bloudy
persecution
,
they
fell
into
dissolute
idlenesse
,
and
began
to
nourish
debate
,
Quia
traditam
nobis
Divinitus
disciplinam
pa●
longa
corruperat
,
jacentem
fidem
&
penè
dixe●●m
dormientem
censura
coelestis
erexit
.
strife
,
hatred
,
emulation
,
pride
,
&c.
to
heap
sinne
upon
sinne
,
as
might
be
proved
at
large
by
the
complaints
of
the
Fathers
made
of
the
sinnes
of
the
times
,
in
all
sorts
,
ministers
and
people
,
men
and
women
.
But
it
was
and
ever
hath
been
the
judgement
of
them
who
did
so
grievously
complain
of
the
sinnes
of
their
times
,
that
the
godly
did
not
communicate
with
others
in
their
sinnes
although
they
did
continue
with
them
in
the
communion
of
the
sacraments
.
Cypr.
De
laps
.
studebant
augendo
patrimonio
singuli
,
&c.
Cypr.
Epist.
51.
ad
Maxim
.
Etsi
videntur
in
Ecclesia
esse
zizania
,
non
tamen
impediri
dedet
aut
fides
aut
charitas
nostra
,
ut
quoniam
zizania
esse
in
Ecclesia
cerni●●●●
,
ipsi
de
Ecclesia
recedamus
.
And
Epist
.
52.
Nobis
autem
secundùm
fidem
nostram
&
Divinae
praedicationis
datam
formam
competit
ratio
versicatis
,
unumquemque
in
peccato
suo
ipsum
teneri
,
nec
posse
alterum
pro
altero
reum
fieri
,
cùm
Dominus
praemoneae
.
&
dicat
,
Justitia
justi
super
eum
erit
,
et
scelus
scelerati
super
eum
erit
.
Aug.
lib.
2.
Contr.
Crescon
.
Gram.
cap.
32.
Non
est
Ecclesia
deserenda
,
tanquam
frumenta
propter
paleam
vel
zizania
,
sicut
nec
domus
magna
propter
va●●
in
honorata
.
&
cap.
●7
.
August
.
Contr.
Donatist
.
cap.
20.
Toleramus
quae
nolumus
,
ut
perveniamus
quò
volumus
,
●tentes
cautelâ
praecepti
Dominici
,
&c.
August
.
lib.
De
fide
&
oper.
Perniciosa
est
audacia
,
stultáque
praesumtio
,
se
ab
Ecclesia
separate
ob
exempla
quorundam
malè
moratorum
,
&c.
And
lib.
3.
Contr.
Par.
cap.
2.
Si
contagio
peccandi
multitudinem
invaserit
,
non
est
illa
excommunicanda
,
sed
Dei
correctio
exspectati
debet
.
Nam
separationis
consilia
sunt
inania
,
perniciosa
,
sacrilega
,
impia
,
superba
,
plùs
pertûrbant
infirmos
bonos
quàm
corrigunt
animosos
mal●s
.
See
whit●k
.
De
Eccl.
qu.
1.
cap.
10
,
11.
See
August
.
Brevicul
.
Collat.
And
Aug.
lib.
3.
Cont.
lit
.
Parmen.
cap.
1.
AUFERTE
,
inquit
,
MALUM
EX
VOBIS
;
ut
si
fortè
non
possent
auferre
malos
à
congregatione
sua
auferendo
,
malum
ex
seipsis
,
id
est
,
non
cum
ipsis
peccando
,
nec
iis
ad
peccandum
consentiendo
aut
favendo
,
integerrimi
inter
eos
&
incorruptissimi
versarentur
.
If
a
church
depart
from
the
Lord
by
any
transgression
,
Object
.
1.
and
therein
remain
irrepentant
after
due
conviction
,
and
will
not
be
reclaimed
,
it
manifesteth
unto
us
,
that
God
also
hath
left
it
,
and
that
as
the
church
by
her
sinne
hath
separated
from
and
broken
covenant
with
God
,
so
God
by
leaving
her
in
hardnesse
of
heart
without
repentance
,
hath
on
his
part
broken
and
dissolved
the
covenant
also
.
The
Lord
Jesus
threatneth
the
churches
for
leaving
their
first
love
and
for
their
lukewarmnesse
,
Robins
.
Against
Bern.
pag.
248.
that
he
will
come
against
them
speedily
,
and
remove
their
candlestick
,
that
is
,
dischurch
them
,
except
they
repent
,
and
spue
them
as
lothsome
out
of
his
mouth
.
It
is
true
,
Answ.
the
Apostles
mention
corruptions
in
the
churches
with
utter
dislike
,
Rom.
16.
17.
severe
reproof
,
and
strait
charge
of
reformation
:
1.
Cor.
5.
1
,
4
,
5.
and
the
Lord
Jesus
threatneth
the
churches
for
lukewarmnesse
and
leaving
their
first
love
:
1.
Thess.
5.
14.
But
neither
Christ
nor
his
Apostles
did
ever
blame
the
faithfull
for
holding
communion
in
those
churches
in
the
ordinances
of
worship
,
2.
Thess.
3.
6.
or
give
them
charge
to
depart
if
disorders
and
abuses
were
not
forthwith
corrected
and
amended
.
1.
Tim.
6.
5.
Not
to
enquire
what
is
due
conviction
,
Rev.
2.
14
,
16
,
20.
Not
to
enquire
what
is
due
conviction
,
or
when
a
church
is
to
be
deemed
obstinately
impenitent
,
it
is
most
untrue
,
that
the
toleration
of
disorders
or
maintenance
of
corruptions
of
some
kind
by
some
,
yea
by
many
in
the
church
,
is
to
us
a
manifest
token
that
God
hath
left
it
.
The
history
of
the
church
from
the
very
first
plantation
thereof
unto
this
very
day
doth
evidence
,
that
many
and
foul
abuses
,
disorders
and
corruptions
have
continued
in
the
churches
of
God
;
when
yet
the
Lord
did
not
utterly
take
from
them
all
tokens
of
his
visible
presence
.
This
is
confessed
of
the
church
of
the
Jews
:
And
if
they
continued
the
church
of
God
when
they
had
broken
covenant
for
their
part
,
so
long
as
the
Lord
continued
the
signes
of
his
visible
presence
among
them
;
how
dare
any
man
think
or
say
that
God
hath
utterly
left
or
forsaken
that
people
amongst
whom
he
dwelleth
plentifully
by
the
means
of
grace
,
and
unto
whom
he
imparteth
the
graces
of
his
Spirit
,
though
for
their
sinnes
they
deserve
to
be
cast
off
?
The
Lord
is
God
and
not
man
,
therefore
the
sonnes
of
Jacob
are
not
confounded
.
The
Jews
at
first
were
chosen
to
be
the
people
of
God
,
not
for
their
righteousnesse
,
but
of
the
rich
grace
and
mercy
of
God
:
They
continue
to
be
his
church
,
not
for
their
righteousnesse
,
but
according
to
his
free
and
gracious
promise
:
And
so
long
as
Christ
doth
of
his
mere
grace
and
love
bear
with
the
manners
of
his
church
,
and
giveth
her
not
a
bill
of
divorce
,
it
is
not
for
men
to
say
or
judge
that
he
hath
utterly
left
and
forsaken
her
.
And
seeing
the
faithfull
must
follow
Christ
,
dwell
with
Christ
and
abide
with
him
,
so
long
as
Christ
doth
dwell
in
the
assembly
by
his
presence
and
plentifull
means
of
grace
it
is
not
lawfull
for
them
voluntarily
to
depart
and
break
off
communion
.
CHAP.
XI
.
Of
holding
communion
with
that
assembly
in
the
worship
of
God
,
where
we
cannot
perform
all
duties
mentioned
Matth.
18.
15
,
16
,
17.
WHosoever
neglecteth
Christs
rule
in
proceeding
with
his
minister
or
others
of
the
church
,
Object
.
1.
both
partaketh
in
their
sin
,
and
sinneth
against
Christs
command
,
Matth.
18.
If
he
be
ignorant
of
Christs
rule
and
order
,
yet
he
sinneth
:
but
if
he
know
it
,
and
do
it
not
,
then
his
sin
remaineth
.
Now
the
rule
prescribed
by
Christ
is
,
That
one
brother
offended
should
warn
any
member
of
the
same
church
whereof
he
is
a
member
,
if
he
offend
him
,
yea
though
it
be
his
minister
:
And
if
he
reform
not
,
he
must
proceed
to
warn
him
more
solemnly
,
taking
two
or
three
with
him
,
doing
it
in
the
name
of
Christ
:
If
this
admonition
take
not
effect
for
reformation
,
he
must
tell
the
church
:
If
the
church
then
will
not
do
their
duty
,
he
must
clear
himself
,
protesting
against
their
neglect
therein
,
Hos.
2.
12.
The
brief
and
plain
meaning
of
this
objection
is
,
Answ.
That
every
Christian
is
bound
to
perform
all
those
offices
mentioned
to
every
delinquent
brother
in
society
or
communion
;
and
that
it
is
not
lawfull
to
abide
in
society
or
communion
where
a
man
cannot
perform
all
those
duties
without
defiling
or
undoing
himself
.
And
therein
is
implyed
,
that
seeing
the
Jews
had
no
such
order
for
excommunication
established
amongst
them
,
therefore
they
might
hold
communion
not
withstanding
the
corruptions
that
were
found
amongst
them
.
To
trie
the
strength
of
this
argument
,
let
it
be
granted
,
that
our
Saviour
speaketh
not
of
private
managing
of
civil
affairs
and
private
injuries
,
whereby
we
might
recover
what
we
lost
by
the
injurie
of
our
brother
,
(
for
that
is
an
indulgence
or
benefit
,
no
commandment
of
rule
and
duty
;
yea
sometimes
it
is
a
fault
not
to
suffer
wrong
)
but
of
church-admonitions
and
censures
,
1.
Cor.
6.
1
,
7.
and
that
order
which
he
hath
set
for
the
winning
or
punishment
of
offenders
.
But
then
by
a
delinquent
brother
we
must
not
understand
onely
one
of
the
same
particular
society
or
fellowship
,
but
any
one
,
of
what
countrey
or
condition
soever
,
with
whom
we
have
religious
fellowship
:
Theophylact.
ad
Matth.
18.
Chrysost.
in
Matth.
Hom.
62.
If
thy
brother
,
If
any
man
that
is
called
a
brother
;
thy
brother
,
that
is
,
a
Christian
.
For
our
Lord
hath
appointed
no
such
course
to
be
taken
with
them
that
are
out
of
the
church
.
Jansen
.
Harm
.
Evang.
cap.
72.
Suppose
Christians
of
distinct
societies
living
remote
one
from
another
do
trespasse
one
against
the
other
,
is
not
the
innocent
party
bound
to
hold
the
course
here
prescribed
with
the
delinquent
brother
?
The
rule
of
our
Saviour
is
not
,
That
one
brother
offended
should
admonish
any
member
of
the
same
church
whereof
he
is
a
member
(
that
is
an
addition
which
the
text
will
not
acknowledge
)
but
,
If
thy
brother
trespasse
against
thee
.
John
6.
59
,
60.
Talmidim
lingu●
Hebraeâ
iidem
sunt
qui
linguâ
Graecâ
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
auditores
.
Christ
speaketh
here
unto
his
Apostles
,
but
not
unto
them
simply
as
Apostles
,
but
as
disciples
,
Christians
,
and
followers
of
Christ
;
because
the
things
here
commanded
are
common
to
all
Christians
,
and
not
peculiar
to
the
Apostolicall
function
.
It
is
further
to
be
enquired
,
in
what
cases
we
are
to
hold
the
course
prescribed
.
If
thy
brother
sin
against
thee
.
This
cannot
be
meant
of
secret
offenses
known
unto
one
onely
:
For
wisdome
and
piety
both
forbid
us
to
bring
into
light
the
private
sinnes
and
offenses
of
brethren
,
whereof
they
cannot
be
convinced
:
for
this
is
to
be
a
revealer
rather
then
a
healer
of
our
brothers
infirmities
.
If
I
know
an
offense
committed
by
another
whereof
I
can
make
no
proof
,
Gratian.
Decret.
part
.
2.
c.
2.
qu.
1.
c.
1
,
2
,
3
,
4
,
19.
in
love
I
must
admonish
him
privately
,
mourn
and
pray
for
him
,
and
so
leave
him
to
the
Lord
,
to
whom
the
judgement
of
secret
things
doth
belong
.
This
is
acknowledged
by
them
who
interpret
this
text
of
sinnes
secretly
committed
against
God
.
Beza
,
Annot.
in
Matth.
18.
16.
In
those
sinnes
which
are
so
hid
and
secret
that
he
who
should
deny
them
can
be
convinced
with
no
witnesses
,
there
is
none
or
very
little
place
left
to
this
saying
of
Christ
.
Matth.
3.
6.
&
9.
2.
&
12.
31.
&
26.
28.
Robins
.
Against
Bern.
pag.
180.
Some
would
have
it
,
that
Christ
speaketh
of
secret
offenses
against
God
;
because
the
word
is
most
properly
used
for
sinne
,
and
another
for
wrong
and
injury
:
but
this
will
bear
no
weight
.
For
the
word
is
generall
,
but
the
phrase
,
To
sinne
against
thee
,
is
spoken
of
wrongs
and
injuries
against
men
.
1.
Sam.
19.
4.
Sept.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
As
,
Let
not
the
King
sinne
against
David
his
servant
:
that
is
;
Do
not
evil
unto
him
;
Plot
not
evil
or
death
against
him
:
because
he
hath
not
sinned
against
thee
:
that
is
,
He
hath
hurt
thee
in
nothing
;
He
hath
offended
thee
in
no
matter
.
Did
I
not
say
unto
you
,
Gen.
42.
22.
Sept.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Ar●b
.
Erpen
.
Nè
peccetis
.
Sinne
not
against
the
lad
?
that
is
,
Hurt
him
not
;
or
,
Kill
him
not
:
for
so
Reuben
spake
unto
his
brethren
when
they
thought
of
killing
Joseph
.
When
any
one
hath
sinned
against
his
neighbour
;
Gen.
37.
21
,
22.
that
is
,
hath
hurt
or
offended
him
by
any
means
.
What
have
I
sinned
against
thee
or
against
thy
servants
?
1.
Kings
8.
31.
Sept.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
that
is
,
Wherein
have
I
done
wrong
or
injurie
to
thee
?
And
so
in
this
passage
,
If
thy
brother
sin
against
thee
:
that
is
,
If
he
hurt
or
wrong
thee
;
Jer.
37.
18
▪
Sept.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
not
,
If
thou
be
privie
to
his
sin
.
This
is
plain
,
if
it
be
compared
with
that
of
Luke
,
If
thy
brother
sinne
against
thee
seven
times
a
day
:
Luke
.
17.
3
,
4.
and
the
question
of
Peter
,
If
my
brother
sin
against
me
,
how
oft
must
I
forgive
him
?
till
seven
times
?
and
our
Saviours
answer
,
Matth.
18
▪
21.
Rivet
.
Orthodox
.
tract
.
1.
qu.
8.
pag.
126.
I
say
not
unto
thee
,
Till
seven
times
;
but
,
Vntill
seventy
times
seven
times
.
Neither
is
our
brother
to
be
accused
for
every
light
fault
or
trespasse
against
us
,
but
for
that
which
is
scelus
or
affine
sceleri
,
or
for
that
which
is
an
argument
(
unlesse
the
rest
of
his
life
be
known
and
approved
)
of
a
prophane
man
,
a
contemner
of
God
and
his
neighbour
.
Eccl.
7.
20
,
21
,
22.
There
are
some
faults
of
men
as
it
were
naturall
,
and
of
no
great
moment
:
there
it
is
not
alwayes
necessary
that
complaints
should
be
doubled
.
Pol.
Lyser
.
Harm
.
Evang.
cap.
92.
Some
faults
are
to
be
wrapped
up
in
silence
,
and
covered
with
the
cloke
of
charity
.
Beza
,
De
presbyt.
pag.
46.
Not
all
sinnes
are
meant
,
but
such
as
are
stumbling-blocks
to
mens
consciences
,
and
such
as
are
manifest
to
be
sinnes
,
and
to
be
committed
,
Gal.
6.
1.
in
case
they
should
be
denied
.
But
though
sins
against
God
be
not
expressely
intended
in
this
place
,
Lev.
19.
17.
by
analogie
they
must
be
understood
;
because
the
principall
end
why
our
brother
offending
is
to
be
admonished
,
and
complained
of
if
he
do
not
repent
,
Bellarm.
De
verbo
Dei
,
l.
3.
cap.
5.
is
the
salvation
of
his
soul
,
which
hath
place
in
sinnes
against
God
no
lesse
then
in
offenses
against
our selves
.
But
herein
Christian
moderation
requireth
,
that
many
ignorances
,
errors
,
infirmities
,
and
weaknesses
of
quotidian
incursion
,
which
overtake
the
godly
,
be
covered
in
love
,
and
not
made
the
matter
of
complaint
and
censure
.
Some
errours
and
frailties
be
of
that
nature
,
that
if
by
admonition
of
love
I
cannot
cure
them
,
I
must
cover
them
in
love
,
yea
though
the
party
,
out
of
a
false
perswasion
that
he
is
in
the
truth
when
he
doth
erre
,
should
be
obstinate
.
It
must
also
be
remembred
,
that
this
duty
first
by
one
,
then
by
more
,
and
lastly
by
the
church
upon
complaint
made
,
is
affirmative
,
and
bindeth
onely
when
occasion
,
season
and
opportunity
is
offered
,
or
a
Christian
in
speciall
is
called
thereunto
.
An
oath
is
one
branch
of
Gods
worship
;
but
he
dishonoureth
not
God
who
never
sweareth
,
if
he
be
never
lawfully
called
thereunto
:
and
the
like
may
be
said
of
the
duty
of
admonition
by
way
of
censure
.
It
is
the
office
of
a
chirurgian
to
launch
and
cut
when
need
requireth
:
but
it
is
no
impeachment
to
his
skill
or
office
,
if
he
was
never
enforced
to
that
service
.
If
the
occasion
of
admonition
be
just
,
a
Christian
must
further
wait
for
the
season
,
when
it
may
be
fit
to
administer
it
best
,
and
in
what
manner
.
For
admonition
must
be
used
as
physick
,
which
is
not
like
to
work
kindly
unlesse
the
patient
be
in
right
temper
to
receive
it
.
And
for
complaint
to
the
church
,
if
private
admonition
first
by
one
then
by
more
prevail
not
,
a
Christian
is
not
ordinarily
bound
unto
it
when
he
cannot
perform
it
or
do
it
with
good
successe
.
Robins
.
Treat
.
pag.
189.
If
the
Jews
had
not
the
distinct
ordinance
of
ecclesiasticall
excommunication
,
yet
the
Lord
took
order
then
as
well
as
now
that
no
sinne
should
be
suffered
unreformed
,
no
obstinate
sinner
uncut
off
.
And
therefore
if
a
man
committed
a
sinne
,
whether
of
ignorance
or
otherwise
,
for
which
he
was
not
to
die
without
pardon
,
he
was
to
be
told
and
admonished
of
his
offense
,
Lev.
19.
17.
and
to
manifest
his
repentance
:
Deut.
17.
12.
But
the
obstinate
and
presumptuous
were
to
be
cut
off
.
Numb
.
15.
30
,
32
,
34
,
36.
So
that
the
godly
amongst
the
Jews
were
first
to
admonish
the
transgressour
,
and
if
he
did
not
repent
,
then
to
proceed
further
,
according
to
the
Lords
ordinance
.
But
now
suppose
the
guides
temporall
or
ecclesiasticall
,
to
whom
the
matter
must
be
brought
,
be
so
corrupt
that
they
would
countenance
the
offender
,
punish
the
complainant
,
establish
the
disorder
rather
then
redresse
or
amend
it
,
in
this
case
what
should
the
innocent
do
?
must
he
complain
to
his
undoing
,
or
leave
his
standing
in
the
church
as
unlawfull
,
because
he
cannot
do
the
duties
which
God
calleth
for
at
his
hands
?
Isa.
57.
2.
The
shepherds
of
the
church
of
the
Jews
were
many
times
blind
,
Ezek.
34.
3.
wicked
,
Zech.
11.
17.
vain
persons
,
John
10.
10
,
21.
such
as
Christ
calleth
thieves
,
robbers
,
hirelings
.
The
scribes
and
Pharisees
,
what
were
they
but
blind
guides
,
Matth.
15.
5.
&
16.
6.
&
26.
65.
corrupt
teachers
,
who
caused
the
people
to
erre
:
If
the
disciples
or
faithfull
had
sought
to
them
for
reformation
of
abuses
,
or
redresse
of
offenses
,
what
could
have
been
expected
?
If
by
the
church
we
understand
either
the
guides
and
governours
,
or
the
whole
society
and
faithfull
:
we
know
the
guides
of
the
church
are
many
times
remisse
,
idle
,
partiall
,
corrupt
.
1.
Cor.
3.
10.
The
Corinthian
Pastours
built
hay
and
stubble
upon
the
foundation
which
Paul
had
laid
:
amongst
them
were
false
Apostles
,
deceitfull
workers
,
2.
Cor.
11.
13.
who
did
transform
themselves
into
the
Apostles
of
Christ
.
Gal.
1.
6.
In
Galatia
the
Pastours
troubled
the
church
with
corrupt
doctine
.
The
Angels
of
Thyatira
,
Apoc.
2.
20.
&
3.
15.
&
2.
14.
&
3.
1.
Laodicea
,
Pergamus
and
Sardis
are
all
reprehended
.
What
then
must
the
faithfull
do
?
leave
their
standings
,
and
depart
from
the
ordinances
of
grace
,
whilest
God
is
pleased
to
dwell
amongst
them
?
or
neglect
the
duty
which
God
calleth
them
unto
,
and
so
partake
in
other
mens
sin
?
The
community
or
congregation
it self
is
oft
divided
,
remisse
;
the
greatest
part
many
times
the
worst
,
so
that
the
best
cannot
be
heard
amongst
them
,
1.
Cor.
1.
11.
truth
cannot
take
place
.
In
Corinth
there
were
so
many
sects
and
divisions
that
the
house
of
Chloe
was
constrained
to
complain
of
them
to
the
Apostle
:
1.
Cor.
5.
1
,
2.
most
of
them
were
puffed
up
in
the
case
of
the
incestuous
man
,
that
it
had
been
in
vain
for
the
better
sort
to
seek
his
casting
out
if
the
Apostle
had
not
sharply
admonished
them
of
their
duty
:
And
their
disorder
in
coming
to
the
Lords
supper
was
generall
,
so
that
the
better
sort
might
bewail
but
could
not
redresse
it
.
In
the
primitive
church
there
was
such
contention
oftentimes
about
the
choise
and
election
of
ministers
,
the
Pastours
divided
from
the
people
,
and
the
people
one
from
another
,
to
the
committing
of
many
outrages
,
that
if
the
godly
must
not
hold
any
place
in
the
church
but
where
they
could
perform
all
offices
injoyned
in
the
text
of
scripture
before
alledged
,
they
must
welnigh
go
out
of
the
world
.
In
this
and
such
cases
then
what
should
the
faithfull
do
?
Tell
the
church
they
cannot
;
for
that
is
divided
,
and
it
may
be
the
greatest
part
holdeth
the
worst
cause
:
Depart
they
must
not
,
for
the
Lord
doth
not
go
before
them
;
and
if
they
depart
without
him
,
they
depart
from
the
Lord
himself
.
What
remaineth
then
,
but
that
with
mercifull
affection
they
dislike
,
reprove
,
and
correct
as
much
as
in
them
lieth
what
they
find
to
be
amisse
;
what
they
cannot
amend
,
that
they
should
patiently
endure
and
suffer
,
and
in
loving
sort
bewail
and
lament
,
till
God
do
either
correct
and
amend
it
,
or
make
way
for
their
enlargement
,
as
they
may
see
the
Lord
to
go
before
them
.
But
in
the
mean
space
it
will
be
said
they
do
not
their
duty
in
telling
the
church
:
Nay
rather
,
the
Lord
requireth
not
that
particular
duty
at
that
time
,
because
they
have
no
opportunity
or
means
to
do
it
.
The
rule
prescribed
concerneth
visible
and
particular
churches
,
as
a
solemn
ordinance
of
Christ
,
for
the
humbling
and
saving
of
an
obstinate
sinner
:
but
a
Christian
may
be
a
true
member
of
a
visible
church
when
he
is
hindred
and
cannot
do
the
thing
that
is
there
prescribed
.
For
our
Saviour
speaketh
of
a
brother
that
doth
justly
,
truly
,
and
according
to
equity
reprehend
,
admonish
,
or
complain
;
and
of
them
who
being
set
in
office
do
rightly
and
lawfully
perform
the
office
whereunto
they
are
appointed
of
God
;
of
the
church
who
doeth
what
becometh
her
,
keepeth
herself
within
the
bounds
prescribed
of
God
,
and
rightly
executeth
what
is
committed
to
her
trust
.
But
in
the
true
church
of
God
,
which
Christ
is
pleased
to
grace
with
the
visible
tokens
of
his
presence
,
all
things
may
fall
out
clean
contrary
;
that
such
as
be
in
office
do
not
truly
discharge
their
office
,
that
the
church
doth
not
keep
herself
to
the
rule
,
nor
fulfill
the
trust
committed
unto
her
.
Lev.
7.
20.
&
22.
2
,
3.
In
the
Law
they
that
were
thought
unclean
were
to
be
restrained
from
the
sacrifices
,
Num.
19.
13
,
20.
the
eating
of
the
passeover
,
entrance
into
the
temple
.
And
not
onely
legall
pollutions
,
2.
Chron.
23.
19
but
sinnes
of
all
kinds
,
Lev.
4.
2
,
13
,
22
,
27.
&
5.
4
,
17.
whether
by
errour
or
ignorance
of
the
law
or
fact
,
Num.
15.
22
,
23
,
24.
or
voluntarily
committed
,
were
to
be
expiated
according
to
the
prescript
of
the
law
,
which
doth
necessarily
presuppose
uncleannesse
,
and
that
accompanied
separation
from
the
altar
,
and
the
participation
of
the
holy
things
.
The
legall
ceremonies
,
which
were
outward
and
carnall
,
did
represent
spirituall
and
internall
to
the
minds
of
the
faithfull
,
as
the
uncleannesse
of
the
body
did
the
inward
filth
of
the
soul
.
Psal.
50.
13
,
14
,
15
,
16.
The
wicked
are
oftentimes
upbraided
,
Isa.
1.
15
,
21
,
22
,
23.
that
they
durst
come
into
the
presence
of
God
.
The
scriptures
testifie
,
that
the
Lord
acceteth
the
sacrifices
of
righteousnesse
,
Psal.
51.
18
,
19.
of
a
broken
and
contrite
heart
;
Hos.
6.
6.
that
he
is
not
pleased
with
the
sacrifices
of
wicked
men
,
Amos
5.
22.
whose
hands
are
full
of
bloud
:
Gen.
17
14.
And
the
Lord
often
giveth
commandment
,
Num.
15.
30.
&
19.
13.
that
he
which
shall
do
so
or
so
,
or
shall
not
do
this
or
that
,
shall
be
cut
off
from
his
people
.
All
which
,
whether
they
conclude
the
use
of
excommunication
amongst
the
Jews
,
let
the
learned
judge
.
But
howsoever
,
this
is
most
certain
;
Many
things
were
required
which
the
wicked
altogether
neglected
,
the
godly
could
not
redresse
,
nor
complain
of
to
them
that
should
;
or
if
they
did
,
no
regard
was
had
thereunto
,
no
reformation
followed
:
and
yet
the
godly
left
not
their
standings
,
as
unlawfull
;
nor
the
society
,
as
left
and
forsaken
of
God
because
they
had
broken
covenant
with
him
;
nor
the
ordinances
of
God
,
as
if
externall
communion
with
the
wicked
as
one
body
had
polluted
and
defiled
them
.
Put
case
a
brother
offended
make
a
complaint
to
the
church
of
some
private
injury
or
wrong
received
by
one
of
the
same
or
another
socity
,
and
the
church
to
whom
the
complaint
is
brought
deal
remissely
,
either
through
ignorance
,
partiality
,
carelessenesse
,
or
the
like
;
must
the
innocent
party
stand
to
the
decision
of
the
church
,
although
they
do
not
see
right
exactly
restored
,
and
the
delinquent
brought
to
repentance
?
or
must
he
protest
against
their
neglect
,
and
depart
from
the
society
as
not
to
be
communicated
with
,
because
they
tolerate
a
wicked
and
ungodly
person
among
them
?
If
the
first
,
then
simply
to
be
present
at
the
worship
of
God
where
wicked
men
are
tolerated
is
not
to
partake
in
their
sin
:
If
the
latter
,
then
the
accuser
may
be
judge
in
his
own
cause
,
and
not
onely
hold
him
an
heathen
whom
the
church
esteemeth
holy
and
honest
,
but
hold
the
church
it self
heathen
,
then
,
because
they
account
him
not
so
blame-worthy
whom
he
accuseth
:
then
which
what
is
more
contrary
to
the
rule
of
our
Saviour
?
And
so
if
true
examination
be
made
,
they
that
leave
our
societies
because
they
cannot
observe
the
rule
prescribed
by
Christ
,
do
of
all
others
most
neglect
it
in
their
separation
;
because
they
challenge
that
authority
which
Christ
never
gave
them
,
and
wait
not
upon
him
to
go
before
them
.
If
iniquity
be
committed
in
the
church
,
Object
.
2.
and
complaint
and
proof
accordingly
made
,
and
the
church
will
not
reform
or
reject
the
party
offending
,
but
will
on
the
contrary
maintein
presumptuously
and
abett
such
impiety
,
then
by
abetting
the
party
and
his
sin
she
maketh
it
her
own
by
imputation
,
and
enwrappeth
her self
in
the
same
guilt
with
the
sinner
;
and
remaining
irreformable
,
either
by
such
members
of
the
same
church
as
are
faithfull
(
if
there
be
any
)
or
by
other
sister-churche
,
wipeth
herself
out
of
the
Lords
church-rolle
,
and
now
ceaseth
to
be
any
longer
the
true
church
of
Christ
.
Robins
.
Against
Bern.
pag.
247
,
248.
And
whatsoever
truths
or
ordinances
of
Christ
this
rebellious
rout
still
reteineth
,
it
but
usurpeth
the
same
,
without
right
unto
them
or
promise
of
blessing
upon
them
;
both
the
persons
and
sacrifices
are
abominable
.
This
peremptory
censure
is
as
directly
crosse
to
that
which
followeth
immediately
in
the
same
authour
as
any
thing
that
can
be
spoken
.
Answ.
If
my
brother
sin
a
scandalous
sin
,
and
I
by
just
order
make
complaint
thereof
to
the
church
,
I
have
done
my
duty
.
It
apperteineth
to
the
church
to
excommunicate
him
if
he
repent
not
,
but
not
to
me
,
except
(
Pope-like
)
I
would
make
my self
the
church
.
I
am
guilty
of
the
evil
in
the
common-wealth
and
family
for
the
redressing
whereof
I
do
not
my
duty
in
my
place
,
which
if
I
do
in
the
church
as
I
can
,
I
am
free
from
the
sinnes
done
and
suffered
thee
:
which
sinnes
and
evils
I
can
no
more
be
said
to
suffer
(
wanting
power
to
reform
them
)
they
to
suffer
it
to
blow
or
rain
because
I
hinder
it
not
,
Robins
.
Treat
.
pag.
18.
For
if
the
toleration
or
maintenance
of
one
sinner
against
reproof
and
conviction
do
necessarily
dischurch
a
society
,
how
then
did
the
church
of
the
Jews
continue
the
true
church
of
God
,
wherein
sinne
was
generally
,
impudently
,
impenitently
committed
,
and
that
by
such
as
should
have
censured
it
in
others
;
where
the
offenders
were
countenanced
,
and
the
reprovers
persecuted
,
imprisoned
,
put
to
death
?
If
no
church
in
the
world
now
hath
that
absolute
promise
of
the
Lords
visible
presence
which
that
church
then
had
till
the
coming
of
Christ
,
if
the
Messiah
must
be
born
in
the
true
church
,
and
the
Lord
did
ever
afford
the
Jews
some
or
other
visible
signes
of
his
presence
in
the
greatest
apostasie
;
this
is
nothing
to
the
purpose
.
For
if
the
maintenance
of
one
wicked
ungodly
wretch
wipeth
a
church
out
of
the
Lords
church-roll
,
then
the
Jews
,
who
did
both
countenance
offenders
,
and
commit
wickednesse
themselves
and
that
with
greedinesse
,
had
blotted
themselves
out
of
that
book
.
And
if
the
Jews
continued
the
church
of
God
notwithstanding
their
great
impiety
and
obduratenesse
,
because
the
Lord
continued
the
visible
tokens
of
his
presence
among
them
,
then
if
a
church
or
some
in
the
church
shall
tolerate
or
countenance
iniquity
in
others
,
or
practice
it
themselves
,
so
long
as
God
shall
be
pleased
to
bear
with
their
manners
,
and
vouchsafe
unto
them
the
signes
of
his
gracious
presence
and
holy
ordinances
,
it
is
to
be
reputed
the
true
church
of
God
,
wherewith
the
faithfull
may
hold
communion
in
the
branches
of
worship
.
If
therefore
the
authour
had
well
pondered
his
own
words
,
or
consulted
the
rule
of
our
Saviour
,
this
labour
might
well
have
been
spared
.
But
more
fully
to
open
the
weaknesse
of
this
objection
;
Errours
;
as
in
doctrine
so
in
practice
,
are
of
two
sorts
:
some
fundamentall
or
bordering
thereupon
,
which
concern
the
very
heart
and
life
of
religion
,
and
cannot
stand
with
faith
and
holinesse
;
others
not
fundamentall
,
which
strike
not
directly
at
the
soul
of
religion
,
though
they
hinder
the
working
somewhat
,
or
stain
the
work
.
In
matters
fundamentall
,
as
the
profession
of
faith
must
be
intire
in
all
points
of
simple
belief
,
so
must
the
doctrine
of
the
church
in
all
things
concerning
practice
:
but
errours
of
inferiour
alloy
,
wherein
godly
men
dissent
pardonably
one
from
another
,
both
concerning
faith
and
practice
,
may
be
found
and
mainteined
in
the
true
church
.
Again
,
sin
and
iniquity
is
mainteined
either
by
teaching
,
or
by
doing
in
our
own
persons
,
and
tolerating
in
others
whom
we
should
reform
but
do
not
.
If
the
church
by
doctrine
maintein
fundamentall
evils
,
as
the
worshipping
of
angels
,
murder
,
adultery
,
&c.
she
is
to
be
esteemed
hereticall
:
But
if
the
life
be
corrupt
,
not
from
corrupt
doctrine
,
but
contrary
to
the
doctrine
received
,
the
church
is
not
to
be
accounted
false
,
because
wicked
ones
,
which
should
be
cast
out
,
are
nourished
in
her
bosome
.
It
is
true
,
the
service
which
wicked
men
tender
unto
God
is
abomination
,
as
were
the
sacrifices
which
the
Jews
brought
when
their
hands
were
full
of
bloud
;
but
the
worship
which
the
faithfull
offer
unto
God
in
that
corrupt
society
is
pleasing
and
acceptable
unto
his
majesty
:
The
prayer
of
the
wicked
is
abomination
to
the
Lord
,
but
the
prayer
of
a
wicked
minister
in
respect
of
his
office
,
as
the
prayer
of
the
congregation
,
is
effectuall
and
accepted
for
the
faithfull
who
seek
unto
God
with
lips
unfeigned
.
The
prophet
commandeth
us
,
Object
.
3.
Plead
,
or
,
Contend
with
your
mother
,
Hos.
2.
1
,
2.
contend
with
her
,
because
she
is
not
my
wife
,
nor
I
her
husband
;
that
she
take
away
her
whoredomes
from
before
my
face
,
&c.
therefore
if
the
church
be
remisse
in
her
duty
,
the
children
of
the
church
must
protest
against
her
.
The
meaning
of
the
prophet
is
,
Answ.
That
the
godly
,
whether
in
Judah
or
Israel
,
should
contend
with
the
ten
tribes
,
We
are
sure
they
called
the
people
out
of
the
church
of
Israel
when
it
was
idolatrous
,
and
forbad
them
to
come
at
their
assemblies
,
Hos.
2.
2.
314.
and
4.
15
,
17.
Amos
5.
5.
Ainsw
.
Consid.
exam.
pag.
8.
who
by
their
idolatry
had
fallen
from
the
conjugall
covenant
which
God
had
contracted
with
them
,
and
had
deserved
to
be
put
away
with
a
bill
of
divorce
,
because
they
had
transgressed
their
matrimoniall
troth
,
and
forsaking
the
true
God
had
sought
them
other
Gods
,
whom
they
did
love
and
worship
.
And
in
like
case
,
no
question
but
the
faithfull
may
publickly
and
sharply
rebuke
the
abominable
idolatries
of
a
false-claiming
church
,
such
as
Israel
was
at
that
time
.
But
if
this
be
applyed
to
the
true
church
,
in
respect
of
every
abuse
or
remissenesse
,
we
shall
pervert
the
words
of
the
prophet
,
and
run
our selves
upon
the
rocks
.
True
it
is
,
all
abuses
may
and
ought
to
be
reproved
in
the
time
and
place
,
according
to
the
nature
and
quality
thereof
:
but
for
every
offense
we
cannot
say
truly
in
the
name
of
God
,
The
church
is
not
the
spouse
of
Christ
,
nor
Christ
her
husband
:
Every
abuse
in
worship
is
not
the
adultery
of
the
ten
tribes
.
If
this
had
been
the
meaning
of
the
prophet
,
the
prophets
had
gone
most
contrary
to
their
own
rules
of
all
others
:
for
they
sharply
rebuked
the
personall
sinnes
of
Judah
,
as
they
received
commission
from
the
Lord
;
other
sinnes
they
touched
but
sparingly
,
if
at
all
:
but
they
never
protested
against
her
as
no
church
of
God
;
they
never
charged
the
faithfull
to
depart
from
all
communion
with
her
,
lest
they
be
partakers
of
her
sinnes
.
Here
the
Lord
goeth
before
the
faithfull
in
their
contention
with
their
supposed
mother
,
they
must
say
what
the
Lord
putteth
into
their
mouthes
,
and
behave
themselves
toward
her
as
the
Lord
is
pleased
to
give
them
precedent
by
the
tokens
of
his
presence
.
But
they
that
take
liberty
to
break
off
communion
with
their
true
mother
and
spouse
of
Christ
because
of
some
abuses
,
sport
and
blemishes
,
they
speak
of
themselves
,
when
they
charge
her
to
be
an
adulteresse
and
not
the
spouse
of
Christ
,
to
maintein
an
idolatrous
antichristian
,
devised
worship
;
and
they
run
of
themselves
without
commission
or
authority
,
when
they
voluntarily
withdraw
themselves
from
the
ordinances
of
grace
and
communion
with
Christ
in
the
same
.
Therefore
,
to
conclude
this
point
,
as
corrupt
and
unworthy
members
can
be
no
cause
why
those
that
are
whole
should
forsake
the
body
or
neglect
the
offices
perteining
to
the
body
,
though
they
be
hindred
in
their
working
,
so
no
open
grosse
communicants
can
be
any
cause
why
the
faithfull
should
forsake
the
church
or
communion
with
Christ
,
or
neglect
the
duties
which
in
particular
concern
themselves
,
though
they
cannot
do
all
things
that
pertein
to
them
with
the
whole
body
,
as
being
overborn
or
restrained
by
others
without
whom
they
cannot
work
.
CHAP.
XII
.
The
community
of
the
faithfull
,
much
lesse
two
or
three
separated
from
the
world
,
and
gathered
together
into
the
name
of
Christ
by
a
covenant
,
are
not
the
proper
and
immediate
subject
of
power
ecclesiasticall
.
POwer
,
Power
&
authority
differ
as
potentia
&
potestas
.
might
,
or
efficacious
force
is
not
all
one
with
authority
or
power
.
Matter
,
Sense
,
Understanding
,
Will
,
are
called
faculties
or
power
:
Magistracy
,
Principalities
,
Governments
we
call
powers
or
authorities
:
which
import
not
only
might
or
power
to
an
action
,
but
preeminence
,
jurisdiction
,
authority
and
government
.
Ecclesiasticall
power
or
administration
of
government
is
twofold
:
proper
to
Christ
,
and
communicated
to
his
church
.
The
proper
government
is
that
which
Christ
hath
reserved
onely
to
himself
,
as
not
being
shut
up
within
any
bounds
of
laws
or
orders
revealed
unto
the
creature
,
but
is
executed
according
to
his
infinite
wisdome
,
In
Christo
fuit
potest●s
excellentiae
,
quam
tamen
non
tel
quit
in
ecclesia
.
Harm
.
Cons.
Helvet
.
cap.
18.
Nunc
est
potestas
absoluta
,
quae
&
Juris
dicitur
,
Joan.
de
Paris
.
cap.
10.
De
potest
.
Act.
1.
17.
by
the
secret
hand
of
his
Divine
power
,
and
that
both
extraordinarily
and
ordinarily
:
And
this
power
is
Lordly
and
Regall
,
power
absolute
and
of
excellency
,
which
is
called
Power
of
right
.
Communicated
government
is
that
which
being
limited
within
the
compasse
of
certain
laws
and
canons
of
his
holy
word
,
he
hath
committed
to
be
outwardly
executed
by
the
hand
of
his
ministers
and
churches
designed
and
appointed
thereunto
:
This
power
is
ministeriall
onely
,
which
consisteth
in
the
outward
using
of
the
word
,
1.
Tim.
3.
1.
sacraments
,
&c.
and
in
the
politicall
guiding
of
the
church
,
Matth.
20.
26
,
27
,
28.
concerning
both
the
manners
and
necessities
of
all
and
every
of
them
.
Acts
20.
24.
Papa
non
est
Dominus
spiritualium
,
sed
minister
tantum
,
Joan.
de
Paris
.
De
potest
.
cap.
20.
Though
this
latter
part
onely
of
the
communicated
government
,
which
is
the
politicall
guiding
of
the
church
,
is
that
discipline
which
generally
all
ecclesiasticall
writers
speak
of
,
yet
is
not
that
all
nor
the
principall
of
his
authority
.
And
though
Christ
useth
it
many
times
as
a
chariot
for
his
holy
word
to
ride
upon
,
to
subdue
rebellious
spirits
,
2.
Cor.
1.
21.
yet
it
is
neither
the
chief
nor
the
most
ordinary
means
:
2.
Cor.
10.
4.
but
the
simple
preaching
of
the
word
is
his
continuall
sword
and
sceptre
,
Isa.
11.
4.
whereby
he
saveth
his
people
and
conquereth
his
enemies
,
John
3.
5
,
6.
beateth
down
strong
holds
,
Acts
2.
38.
&
24.
25.
&
26.
28.
and
judgeth
the
very
thoughts
and
conceits
of
the
heart
.
And
this
he
doth
by
his
word
,
when
it
is
not
assisted
by
the
discipline
strictly
taken
:
for
the
word
may
stand
without
the
discipline
;
so
cannot
the
discipline
without
the
word
.
But
this
ordinary
power
of
the
keyes
or
government
,
with
the
execution
thereof
,
is
not
given
to
the
community
of
the
church
,
or
whole
multitude
of
the
faithfull
,
much
lesse
to
two
or
three
separated
from
the
world
,
and
gathered
together
by
covenant
,
so
as
they
be
the
immediate
and
first
receptacle
thereof
,
receiving
it
from
Christ
,
and
virtually
deriving
it
to
others
.
For
no
power
agreeth
to
the
multitude
of
the
faithfull
,
Argum.
1.
virtuall
or
formall
,
but
that
which
is
given
them
of
the
Lord
by
his
positive
law
.
John
3.
23.
The
whole
spirituall
power
for
the
gathering
and
government
of
his
church
is
given
to
Christ
as
Mediatour
,
Hebr.
5.
4.
and
hath
Christ
our
Lord
,
Matth.
28.
19
,
20.
the
King
of
Saints
,
Rev.
13.
13.
Saviour
of
Sion
,
Isa.
62.
11.
the
head
of
all
principality
and
power
,
Col.
2.
10.
the
sole
authour
,
Ephes.
4.
7.
which
he
received
not
of
the
church
,
Psal.
2.
6.
but
from
the
Father
.
Hebr.
5.
5.
And
if
the
power
of
the
church
be
derived
from
and
communicated
by
Christ
unto
his
church
,
Revel.
1.
1.
of
necessity
it
must
draw
its
originall
from
Divine
positive
law
,
Psal.
45.
1.
and
can
agree
to
none
but
as
it
is
communicated
.
For
although
the
light
of
nature
teach
that
God
is
to
be
worshipped
,
yet
in
substantiall
things
reason
teacheth
not
how
this
worship
of
God
is
to
be
administred
,
nor
the
house
of
God
to
be
governed
,
but
in
all
this
we
must
depend
upon
the
mind
and
pleasure
of
Christ
,
the
King
of
his
church
,
and
Saviour
of
his
body
.
The
Apostles
had
none
other
authority
but
what
was
given
them
from
Christ
,
and
the
church
is
to
derive
all
her
authority
from
the
same
fountain
from
which
the
Apostles
received
theirs
.
Ephes.
4.
11
,
12.
But
the
communicated
power
of
the
keyes
with
the
execution
thereof
Christ
hath
not
given
immediately
to
the
whole
multitude
,
but
to
some
persons
and
officers
designed
and
appointed
thereunto
.
Peruse
the
severall
passages
of
scripture
wherein
the
power
and
authority
of
preaching
the
Gospel
,
administration
of
the
sacraments
,
binding
and
loosing
is
given
unto
the
church
,
and
it
is
apparent
,
distinct
severall
persons
are
spoken
of
,
and
not
the
whole
community
.
Matth.
28.
19
,
20.
Go
teach
all
nations
,
John
20.
21
,
22
and
21.
15
,
16.
and
baptize
them
:
Whose
sinnes
ye
remit
they
are
remitted
:
and
Feed
my
sheep
;
Feed
my
lambs
:
were
these
things
spoken
to
the
whole
community
,
or
to
speciall
persons
?
If
Christ
gave
this
power
to
the
community
or
society
,
I
desire
to
know
the
date
of
this
commission
:
whether
was
it
universall
from
the
very
beginning
of
the
church
,
or
took
it
effect
aftect
churches
were
planted
and
established
by
the
Apostles
themselves
?
Not
the
first
:
for
then
the
Apostles
themselves
should
derive
their
power
from
the
community
and
society
of
the
faithfull
,
which
they
did
not
,
Matth.
28.
19
,
20
and
18.
17
,
18.
but
immediately
from
Christ
,
John
20.
21
,
22.
and
that
both
in
respect
of
gifts
and
graces
,
their
calling
it self
,
and
designation
of
their
persons
.
What
Paul
saith
of
himself
,
That
he
was
an
Apostle
,
Gal.
1.
1.
Bellarm.
De
Pontis
.
Rem
.
l.
4.
cap.
23.
not
of
man
,
neither
by
man
,
but
by
Jesus
Christ
and
God
the
Father
,
that
is
true
of
all
the
Apostles
,
who
were
sent
of
Christ
,
as
the
Father
sent
him
,
and
are
called
Apostles
of
Jesus
Christ
,
not
onely
because
they
were
to
preach
Christ
,
but
because
they
received
their
commission
from
him
.
Not
in
after-times
:
for
then
they
must
shew
where
Christ
committed
the
power
of
government
first
to
the
Apostles
,
and
afterwards
to
the
community
of
the
faithfull
;
for
which
they
can
bring
no
record
out
of
holy
scripture
.
The
ministers
and
guides
of
the
church
are
immediately
of
Jesus
Christ
,
from
whom
immediately
they
derive
their
power
and
authority
,
by
whom
they
are
set
over
their
charge
,
in
whose
name
they
must
execute
their
office
,
unto
whom
they
must
give
an
account
,
Act.
20.
28.
and
whose
ministers
they
are
.
Take
heed
to
your selves
,
and
to
the
whole
flock
,
over
which
the
holy
Ghost
hath
made
you
overseers
:
the
Apostle
speaketh
unto
the
Presbyters
of
Ephesus
,
and
saith
they
were
appointed
overseers
of
the
holy
Ghost
,
that
they
might
govern
the
church
of
God
.
They
were
chosen
and
ordained
of
men
,
Ames
.
tom.
1.
Bellarm.
enervat
.
cap.
3.
cap.
8.
§.
14.
Th.
Aquin.
1.
dist.
12.
qu.
1.
a.
3.
&
Contra
Gentes
,
l.
3.
cap.
70.
and
so
by
immediety
of
person
were
not
of
God
;
Bellarm.
De
Pont.
Rom.
lib.
2.
cap.
17.
§.
Observandum
est
.
but
their
gifts
,
office
and
authority
was
immediately
of
God
.
In
conferring
those
offices
God
useth
the
ministery
of
men
;
but
the
office
or
authority
it self
is
not
from
men
but
from
God
alone
.
God
onely
in
regard
of
authority
doth
ever
apply
all
power
ecclesiasticall
unto
every
particular
person
:
his
sole
authority
doth
all
in
it
,
though
sometimes
,
as
in
ordinary
callings
,
the
ministery
of
others
doth
concurre
.
Ephes.
4.
8
,
11.
When
Christ
ascended
up
on
high
,
he
gave
gifts
unto
men
,
some
to
be
Apostles
,
some
Prophets
,
some
Evangelists
,
some
Pastours
and
teachers
.
The
Pastourship
is
the
gift
of
Christ
no
lesse
then
the
Apostleship
;
and
that
the
more
,
because
it
is
perpetuall
in
the
church
.
Every
Pastour
is
not
immediately
called
,
but
the
office
and
order
of
Pastours
is
immediately
from
Christ
and
not
from
the
church
.
The
person
is
not
immediate
,
but
the
calling
or
vocation
,
and
so
the
order
and
authority
and
all
the
jurisdiction
.
But
if
the
calling
,
order
and
authority
be
immediately
from
Christ
,
then
it
is
not
derived
from
the
community
of
the
faithfull
as
the
immediate
receptacle
.
Christ
hath
given
some
to
be
Apostles
,
and
some
to
be
Doctours
;
not
all
to
be
Apostles
,
nor
all
to
be
Doctours
:
But
if
the
power
of
ordinary
ministers
be
in
the
church
,
and
the
power
of
ordinary
teaching
be
given
to
every
believer
,
all
should
be
made
Doctours
,
though
not
to
continue
so
in
excercising
the
power
.
1.
Cor.
12.
28.
God
hath
set
some
in
the
church
,
first
Apostles
,
secondarily
Prophets
,
thirdly
Teachers
,
after
that
miracles
,
&c.
Teachers
in
respect
of
their
function
,
verse
29.
office
and
jurisdiction
are
immediately
from
God
,
as
well
as
the
Apostles
:
and
God
hath
set
some
onely
to
be
Teachers
,
not
all
.
The
steward
is
appointed
of
the
master
of
the
family
alone
,
and
hath
all
his
authority
and
jurisdiction
from
him
:
but
the
ministers
of
the
Gospel
are
the
stewards
whom
he
hath
set
over
his
house
.
Tit.
1.
7.
The
harvest
is
the
Lords
,
Matth.
24
41.
and
to
him
it
belongeth
to
send
forth
labourers
into
the
harvest
.
Matth.
9.
38.
There
be
differences
of
ministeries
,
1.
Cor.
12.
5.
but
the
same
Lord
.
But
if
they
have
their
order
,
office
and
authority
from
God
immediately
,
they
derive
it
not
from
the
community
of
the
faithfull
.
Every
embassadour
in
the
cause
of
his
embassage
doth
immediately
depend
upon
him
from
whom
he
is
sent
,
both
with
the
incorrupt
and
indelible
instrument
of
commandements
or
mandates
:
But
the
ministers
of
the
word
are
the
embassadours
,
2.
Cor.
5.
20.
not
of
men
but
of
Christ
:
1.
Thess.
5.
12.
they
are
the
ministers
of
Christ
,
as
having
received
power
,
office
and
gifts
from
him
,
and
not
of
the
church
,
as
if
they
derived
their
power
from
the
faithfull
.
Phil.
1.
1.
The
Pastours
may
be
called
the
ministers
of
the
church
,
2.
Cor.
6.
4.
as
the
Lords
ministers
or
servants
and
the
churches
ministers
or
servants
are
taken
indifferently
:
Rom.
1.
1.
but
they
are
the
Lords
ministers
,
2.
Cor.
4.
5.
as
they
receive
their
authority
,
Col.
1.
24
,
25.
office
and
gifts
from
him
,
which
they
are
bound
to
exercise
and
imploy
to
the
glory
of
his
name
;
the
ministers
or
servants
of
the
church
,
because
they
minister
to
the
church
,
or
in
the
church
,
and
are
instituted
by
the
head
of
the
church
for
the
use
and
profit
of
the
body
.
Ezek.
34
6
,
8
,
31.
The
people
are
sheep
and
not
the
ministers
,
but
the
Lords
and
for
the
Lord
:
and
the
ministers
are
servants
for
the
church
,
but
the
Lords
and
not
the
churches
in
the
sense
above
named
.
And
so
they
are
and
ought
rather
to
be
called
the
ministers
of
Christ
then
of
the
church
:
1
Cor.
4.
1.
for
all
power
spirituall
and
ecclesiasticall
is
a
gift
of
God
,
supernaturall
,
given
to
the
church
,
because
it
is
first
given
to
certain
persons
in
the
church
,
and
by
them
agreeth
to
the
church
;
as
faith
,
prophesie
,
&c.
is
in
the
church
,
Heb.
3.
5
,
6.
not
primò
and
immediately
,
Gal.
6.
10.
but
agreeth
to
particular
persons
in
the
church
.
1.
Pet.
2.
5.
The
officers
are
part
of
the
house
and
houshold
,
All
the
faithfull
are
the
Lords
servants
,
but
ministers
are
his
servants
in
office
af●er
a
speciall
manner
.
and
they
are
the
Lords
servants
in
his
house
also
:
and
the
people
are
the
Lords
servants
in
his
house
,
and
not
onely
his
house
or
houshold
;
but
they
give
not
authority
to
the
officers
,
neither
be
they
servants
peculiar
to
do
the
things
which
belong
to
servants
in
office
by
peculiar
right
.
Power
ecclesiasticall
both
of
Order
and
Jurisdiction
(
as
it
is
usually
called
)
is
signified
by
the
power
of
the
keyes
,
or
the
power
of
binding
or
loosing
:
But
the
power
of
the
keyes
is
immediately
given
to
the
ministers
and
guides
of
the
church
from
God
,
and
not
from
the
church
or
community
of
the
faithfull
.
For
the
keyes
contein
not
onely
order
,
but
power
,
exercise
,
and
all
ecclesiasticall
jurisdiction
,
which
the
guides
of
the
church
received
immediately
from
Christ
.
As
Peter
received
the
keyes
of
the
kingdome
of
heaven
,
so
the
rest
of
the
Apostles
:
and
as
the
Apostles
,
so
all
their
successours
received
them
from
Christ
.
The
Apostles
had
extraordinary
power
,
and
might
in
some
cases
exercise
it
singularly
and
personally
without
concurrence
of
others
;
and
their
commission
was
of
larger
extent
then
the
charge
of
ordinary
Pastours
or
church-governours
:
but
the
spirituall
power
to
bind
and
loose
,
remit
and
retein
sinnes
,
open
and
shut
the
kingdome
of
heaven
,
is
communicated
to
all
officers
,
from
the
hand
and
by
the
mandate
of
the
same
Lord
and
Master
.
One
ministeriall
power
may
be
in
degree
of
dignity
above
another
:
for
the
power
of
one
may
be
about
more
noble
acts
then
the
power
of
another
;
or
in
the
same
kind
,
the
power
of
one
may
be
more
extended
,
and
the
power
of
another
more
contracted
.
Thus
the
Deacons
had
for
the
object
of
their
power
and
care
not
so
excellent
a
thing
as
that
of
Pastours
,
Evangelists
and
Apostles
:
thus
the
power
of
ordinary
Pastours
was
not
so
universall
as
the
Apostles
:
even
as
in
the
orders
of
servants
domesticall
,
some
are
imployed
about
lesser
,
some
about
greater
and
more
honourable
subjects
:
But
all
power
of
the
servants
must
be
derived
from
the
same
master
of
the
family
,
upon
whom
they
depend
,
and
unto
whom
they
ow
service
:
and
the
whole
power
of
the
Lords
ministers
is
derived
immediately
from
Christ
;
and
not
from
the
faithfull
knit
together
in
covenant
.
The
church
cannot
convey
what
she
never
had
:
Object
.
1.
But
the
church
may
chuse
her
ministers
;
Gratiam
.
Docret
.
dist.
79.
can
.
8.
Quem
universitatis
consensus
●legerit
.
●r
.
de
Zabar
.
Car●
.
Florent
.
tract
.
De
schism
.
Nomine
universitatis
debet
intelligi
universitas
totius
Christianitatis
.
as
the
Papists
say
,
The
church
doth
chuse
the
Pope
:
for
the
Cardinals
do
not
chuse
the
Pope
by
their
authority
,
but
of
the
church
:
Therefore
the
church
conveyeth
authority
to
her
ministers
.
The
church
cannot
virtually
or
formally
convey
what
she
never
had
,
Answ.
but
ministerially
she
may
,
sc.
as
ministring
to
him
who
hath
power
and
virtue
of
deriving
it
.
Nothing
can
give
that
which
it
had
not
formally
or
virtually
,
unlesse
it
give
it
as
an
instrument
to
one
who
hath
it
;
but
so
it
may
give
what
it
never
had
,
nor
is
capable
of
.
A
man
not
having
a
penie
of
his
own
,
may
give
an
hundred
pounds
,
if
the
King
make
him
his
almoner
:
A
steward
may
give
all
offices
in
his
masters
house
,
as
ministerially
executing
his
masters
pleasure
.
Thus
the
church
deriveth
,
as
taking
the
person
whom
Christ
describeth
,
and
out
of
power
will
have
placed
in
this
or
that
office
in
the
church
.
The
persons
of
the
ministers
are
not
immediately
separated
by
Christ
to
that
function
,
as
were
the
Apostles
:
but
their
gifts
,
calling
and
authority
is
immediately
from
him
.
In
respect
of
their
graces
and
office
there
interveneth
to
midst
betwixt
Christ
and
them
:
but
the
appointment
or
designation
of
them
to
this
or
that
place
is
from
the
church
.
The
office
is
not
given
of
men
but
of
God
onely
,
although
in
conferring
and
speciall
applying
that
power
and
exercise
he
use
men
as
instruments
or
ministers
.
The
church
is
in
setting
out
or
ordaining
this
or
that
man
,
as
the
colledge
is
in
chusing
,
when
she
taketh
the
man
whom
the
statute
of
her
Founder
doth
manifestly
designe
:
And
therefore
though
the
church
have
power
to
elect
their
minister
,
it
followeth
not
that
the
power
of
the
keyes
is
immediately
in
the
whole
multitude
or
society
of
the
faithfull
.
For
electours
have
not
evermore
authority
over
him
whom
they
elect
;
but
authority
and
power
onely
to
apply
that
power
to
him
whom
they
chuse
.
The
power
of
the
Imperiall
dignity
is
not
in
the
electours
of
the
Emperours
;
nor
the
power
of
that
office
and
authority
whereunto
a
minister
is
elected
,
in
the
church
who
chuseth
him
to
that
office
.
Chamier
.
tom.
2.
lib.
11.
cap.
19.
§.
11.
If
we
consider
what
men
give
or
give
not
,
universally
it
must
be
denyed
that
any
men
can
make
ministers
;
because
they
do
not
give
the
office
,
gifts
or
authority
,
which
is
from
Christ
alone
.
And
therefore
as
they
receive
their
office
and
graces
from
God
,
so
they
execute
their
office
in
the
name
of
Christ
,
and
not
of
the
church
:
whereas
if
the
church
did
virtually
and
out
of
power
make
an
officer
,
he
should
execute
his
office
in
her
name
,
as
we
see
with
those
whom
the
king
maketh
in
the
common-wealth
.
But
the
church
dealeth
in
the
election
of
ministers
in
a
steward-like
manner
,
ministring
to
the
sole
Lord
and
Master
of
the
house
;
and
receiveth
them
into
the
house
,
not
in
her
own
,
but
in
the
Lords
name
,
and
to
do
their
office
not
in
her
name
but
in
the
name
of
their
Lord
and
Master
,
who
onely
out
of
power
did
conferre
that
office
upon
them
.
Whence
it
followeth
,
that
ordinary
power
of
the
keyes
with
the
execution
thereof
is
not
given
to
the
communitie
of
the
faithfull
or
the
whole
multitude
,
much
lesse
to
two
or
three
knit
together
in
covenant
.
The
keyes
of
the
kingdome
of
heaven
were
promised
and
given
to
Peter
as
to
a
faithfull
man
,
Object
.
2.
and
so
to
all
the
faithfull
,
Matth.
16.
17.
or
to
the
communitie
of
the
faithfull
.
By
the
keyes
is
meant
the
Gospel
of
Christ
,
opening
a
way
by
him
and
his
merits
as
the
doore
into
the
kingdome
:
and
we
must
take
heed
of
this
deep
delusion
of
Antichrist
,
Robins
.
Against
Bern.
pag.
149
,
150.
in
imagining
that
this
power
of
binding
or
loosing
sinnes
is
held
to
any
office
or
order
in
the
church
.
Whereupon
it
followeth
necessarily
,
that
one
faithfull
man
,
Idem
,
pag.
150.
yea
or
woman
either
,
may
as
truly
and
effectually
loose
or
bind
both
in
heaven
and
earth
as
all
the
ministers
in
the
world
.
Either
this
is
not
to
the
purpose
,
Answ.
or
the
power
of
the
keyes
,
and
so
all
communicated
power
ecclesiasticall
with
the
execution
thereof
,
is
committed
to
every
faithfull
man
and
woman
as
truly
as
to
the
Apostles
.
That
private
Christians
,
yea
women
and
children
,
may
exhort
,
rebuke
,
or
comfort
ex
officio
charitat
is
generali
,
out
of
the
generall
office
of
charity
,
we
confesse
;
that
by
such
exhortations
people
have
been
brought
to
the
faith
,
we
also
believe
:
But
that
power
to
preach
per
modum
legationis
,
by
way
of
embassage
,
or
power
of
the
keyes
hath
been
committed
to
them
,
we
never
find
:
rather
,
this
power
was
proper
to
the
ministers
ex
Divino
instituto
speciali
,
by
speciall
Divine
institution
,
and
established
upon
speciall
promise
.
Unto
Peter
making
confession
was
the
promise
of
the
keyes
made
,
but
not
to
him
as
a
confessour
,
but
to
him
and
the
rest
as
they
should
be
Apostles
sent
forth
with
authoritie
and
commission
to
preach
the
Gospel
,
plant
churches
,
bind
and
loose
,
&c.
Otherwise
not
onely
the
communitie
of
the
faithfull
,
but
every
faithfull
man
or
woman
,
might
excercise
those
acts
of
feeding
,
binding
and
loosing
,
and
ruling
,
implyed
in
the
power
of
the
keyes
.
In
phrase
of
speech
to
deliver
the
keyes
unto
a
man
,
Isa.
22.
23
,
24.
is
to
make
him
an
officer
,
steward
,
or
dispenser
in
the
house
under
his
lord
and
master
,
to
give
him
authority
to
open
and
shut
,
bind
and
loose
.
When
our
Saviour
said
to
his
Disciples
,
Whose
sinnes
ye
remit
,
they
are
remitted
;
As
my
Father
sent
me
,
so
send
I
you
;
Go
,
teach
all
nations
;
Whatsoever
ye
shall
bind
on
earth
shall
be
bound
in
heaven
:
doth
he
not
appoint
them
to
chief
offices
in
his
house
?
and
what
doth
he
give
them
more
then
the
keyes
of
the
kingdome
?
A
legate
or
messenger
is
not
sent
without
authority
,
power
and
jurisdiction
;
nor
the
keyes
of
the
house
committed
to
his
trust
and
care
who
is
not
in
office
.
The
keyes
of
the
kingdome
import
not
onely
authority
and
jurisdiction
,
but
power
of
exercising
:
and
for
that
reason
some
have
thought
Peter
to
be
a
sociall
type
of
the
whole
church
,
because
the
church
doth
exercise
the
keyes
.
But
the
community
of
the
faithfull
are
not
officers
in
the
house
,
to
exercise
the
power
of
the
keyes
,
to
open
and
to
shut
.
And
if
Peter
received
the
keyes
from
Christ
as
a
faithfull
man
,
then
the
Apostles
and
their
successours
received
their
order
and
jurisdiction
,
their
authority
and
power
of
exercising
from
the
faithfull
and
not
from
Christ
immediately
.
Thus
Protestant
Divines
dispute
against
the
Papists
,
If
Bishops
receive
their
authority
and
power
of
exercising
immediately
from
Christ
by
mandate
,
mission
and
commission
,
then
they
derive
it
not
from
the
Pope
.
And
by
the
same
reason
,
if
the
power
of
the
keyes
be
the
immediate
gift
of
God
to
the
Apostles
and
their
successours
,
then
they
derive
not
their
power
and
authority
from
the
people
or
faithfull
in
covenant
.
There
is
a
key
of
supreme
Authority
,
proper
to
God
alone
;
a
key
of
Excellency
,
given
to
Christ
,
and
proper
to
him
;
a
key
of
Ministery
,
given
to
the
Apostles
and
their
successours
;
and
(
if
any
be
pleased
so
to
call
it
)
a
key
of
Charity
,
given
to
all
the
faithfull
,
who
are
able
to
exhort
,
rebuke
,
comfort
,
and
instruct
.
For
every
Christian
may
admonish
,
rebuke
,
comfort
,
exhort
,
and
so
convert
a
sinner
from
the
errour
of
his
way
,
and
cover
a
multitude
of
sinnes
:
The
office
of
teaching
is
laid
upon
some
few
chosen
and
ordained
thereunto
.
Into
this
office
may
no
man
intrude
,
nor
usurp
it
without
a
lawfull
calling
,
Ainsw
.
Mr
Bern.
reas
.
dispr
.
176.
but
this
is
onely
an
act
of
love
and
charity
,
an
office
or
duty
which
by
right
of
brotherhood
every
one
oweth
unto
his
neighbour
without
any
speciall
calling
or
authority
.
Whereas
the
matter
we
speak
of
is
the
spirituall
power
which
Christ
hath
given
for
the
preservation
and
government
of
his
church
,
the
exercise
whereof
consisteth
in
acts
of
order
,
office
,
ministery
,
or
function
,
whereunto
they
are
in
speciall
designed
and
called
.
And
so
if
the
matter
of
the
exhortation
,
rebuke
or
admonition
be
one
for
substance
,
the
order
,
function
,
authority
,
commission
,
power
of
exercising
,
and
calling
to
exercise
is
not
the
same
.
And
therefore
the
power
of
the
keyes
promised
to
Peter
,
which
doth
note
power
and
authority
of
function
,
was
not
promised
nor
given
to
the
communitie
of
the
faithfull
,
much
lesse
to
every
faithfull
man
or
woman
.
The
power
of
the
keyes
given
to
the
Apostles
,
Object
.
3.
was
given
to
the
church
,
intuitu
ejusdem
tanquam
finis
&
totius
.
The
flux
of
ecclesiasticall
authority
from
the
church
is
two
fold
:
per
intuitum
,
as
in
them
that
be
immediately
called
of
Christ
:
&
per
interventum
,
as
in
them
that
are
called
mediately
.
It
is
true
,
Answ.
the
Apostles
were
given
to
the
church
intuitu
ejusdem
tanquam
finis
,
and
the
power
they
received
was
for
the
good
of
the
whole
:
but
this
is
not
enough
that
power
may
be
said
to
be
received
immediately
by
the
church
as
the
first
receptacle
of
it
,
and
from
it
derived
unto
others
,
but
this
power
must
be
in
the
community
as
the
first
subject
from
whom
it
cometh
to
the
officers
.
As
the
power
of
seeing
is
not
onely
given
intuitu
hominis
as
the
end
of
it
,
and
the
totum
to
whom
it
agreeth
,
1.
Cor.
3.
22.
&
4.
1.
but
is
in
homine
as
the
first
subject
from
whom
it
cometh
to
the
eye
.
1.
Tim.
3.
15.
The
Apostles
and
other
governours
were
given
of
Christ
for
the
church
,
as
for
the
end
;
and
all
their
authority
was
given
unto
them
for
the
church
,
as
for
the
whole
:
but
the
authority
it self
was
immediately
derived
from
Christ
,
and
is
not
in
the
church
as
the
immediate
subject
thereof
.
The
authority
of
the
Apostles
and
other
guides
was
for
the
church
,
given
for
the
good
of
the
whole
society
,
and
so
may
be
called
the
authority
of
the
church
:
but
the
authority
is
not
immediately
in
the
church
as
the
subject
,
nor
derived
from
the
church
,
but
from
Christ
the
King
of
the
church
.
The
authority
of
governours
is
given
of
Christ
,
for
a
gift
to
the
church
,
but
not
for
a
gift
absolute
,
that
it
may
reside
in
the
power
of
the
whole
church
to
whom
it
is
given
,
but
for
a
conditionall
gift
,
that
it
may
be
communicated
to
the
governours
themselves
for
the
edification
of
the
whole
.
It
is
one
thing
then
to
ask
for
what
end
or
whose
use
the
keyes
are
given
;
1.
Cor.
12.
7.
another
,
to
whom
.
To
every
one
is
given
the
declaration
of
the
spirit
for
profit
,
that
is
,
the
good
of
the
church
.
But
was
this
gift
given
to
the
community
of
the
faithfull
first
,
and
immediately
?
1.
Cor.
3.
12.
No
;
1.
Tim.
3.
15.
by
gift
and
possession
it
was
given
to
some
,
1.
Cor.
4.
1.
but
for
use
and
profit
it
was
publick
.
As
the
Saints
are
not
priests
onely
for
themselves
,
Object
.
4.
but
for
their
brethren
,
for
whom
they
offer
up
the
spirituall
sacrifices
of
prayer
and
thanksgiving
;
so
neither
are
they
kings
for
themselves
alone
,
Robins
.
Against
Bern.
Pag.
226
,
&
133.
but
for
their
brethren
also
,
having
the
power
of
Christ
whereby
to
judge
them
,
1.
Cor.
5.
4
,
12.
the
keyes
of
the
kingdome
to
bind
and
loose
them
,
Matth.
16.
19.
in
the
order
of
him
prescribed
.
The
order
of
kings
is
the
highest
order
or
estate
in
the
church
:
Idem
,
pag.
217.
but
the
order
of
Saints
is
the
order
of
kings
,
and
we
are
kings
as
we
are
Saints
,
not
as
we
are
officers
,
Exod.
19.
6.
1.
Pet.
2.
9.
Rev.
1.
6.
Christ
maketh
every
believer
a
king
,
Answ.
priest
,
and
prophet
,
to
teach
,
exhort
,
reprove
,
comfort
,
offer
up
spirituall
sacrifices
of
prayer
and
praise
,
and
to
guide
and
govern
in
the
wayes
of
godlinesse
:
But
this
belongeth
not
to
the
spirituall
,
ministeriall
power
and
authority
which
Christ
hath
given
for
the
conservation
and
government
of
his
church
.
For
every
Christian
man
and
woman
is
made
a
king
,
priest
and
prophet
unto
God
to
perform
all
offices
required
in
that
relation
:
but
the
spirituall
power
of
government
with
the
execution
thereof
is
not
committed
to
every
believer
in
particular
,
nor
to
any
one
.
The
officers
of
Christ
do
neither
feed
and
teach
as
prophets
,
nor
govern
as
kings
,
nor
offer
sacrifices
as
priests
.
The
word
it self
teaching
and
feeding
is
one
thing
,
which
floweth
from
Christ
as
Prophet
:
the
administration
of
the
word
,
whence
also
floweth
the
act
of
governing
,
is
from
Christ
as
King
.
It
is
from
internall
communion
with
Christ
,
that
the
sound
,
sincere
,
faithfull
,
and
they
onely
are
made
spirituall
kings
and
priests
unto
God
:
but
it
is
from
Christ
as
King
,
governing
externally
,
as
be
beareth
the
similitude
of
a
politicall
head
,
that
his
servants
do
feed
,
rule
and
censure
in
his
name
.
They
onely
are
made
true
kings
and
priests
unto
God
who
have
received
from
Christ
the
life
of
grace
:
but
they
have
received
authority
from
Christ
to
do
service
in
his
church
who
have
not
received
life
of
grace
nor
are
made
kings
or
priests
unto
God
.
The
Kingdome
,
Priesthood
,
or
Prophesie
of
Christ
doth
make
no
man
politically
either
priest
,
or
king
,
or
prophet
:
for
then
all
believers
should
exercise
the
office
of
politicall
priests
,
kings
and
prophets
in
the
church
;
which
is
opposite
to
the
nature
of
Christs
kingdome
.
Christ
according
to
his
Person
is
neither
externall
King
nor
Pastour
;
but
doth
govern
his
church
externally
by
pastours
and
ministers
,
yet
not
as
by
kings
or
priests
politicall
,
but
as
servants
onely
.
Pastours
and
teachers
are
but
officers
in
the
church
,
and
in
no
kingly
authority
by
participation
of
Christs
kingly
office
,
neither
are
they
as
civill
governours
,
though
the
Lords
servants
,
yet
the
peoples
lords
and
masters
.
But
it
is
one
thing
to
be
a
spirituall
king
or
priest
unto
God
,
another
to
be
a
pastour
or
teacher
in
Gods
church
:
for
that
is
common
to
all
Christians
,
this
peculiar
unto
them
that
have
received
authority
of
function
from
Christ
.
The
Saints
therefore
as
spirituall
kings
have
not
received
power
from
Christ
by
function
or
authority
to
censure
their
brethren
,
or
externally
to
rule
or
govern
;
but
this
belongeth
to
them
who
are
designed
of
Christ
the
King
unto
this
office
.
Every
Christian
woman
may
exhort
or
reprove
without
any
designement
of
the
church
:
is
every
woman
made
a
prophet
externally
in
the
church
?
Is
power
to
administer
the
sacraments
,
and
authoritatively
to
censure
offenders
,
(
se
.
autoritate
muneris
not
officii
generalis
or
charitatis
)
committed
to
every
member
of
the
society
,
because
every
believer
may
exhort
and
admonish
,
not
onely
his
brother
of
the
same
or
another
society
,
but
even
them
that
are
without
?
By
the
keyes
of
the
kingdome
,
power
and
jurisdiction
is
noted
,
and
not
the
bare
duty
of
instruction
or
admonition
.
The
power
of
the
keyes
is
given
by
Christ
,
Matth
▪
28.
19.
as
the
King
of
his
church
,
Ephes.
4.
11.
as
is
evident
by
the
generall
institution
of
ecclesiasticall
politie
,
and
the
particular
narration
of
politie
instituted
:
but
that
every
Christian
was
sent
forth
with
authority
and
commission
we
never
read
.
And
if
this
reason
be
of
any
force
,
every
believer
man
or
woman
is
of
equall
authority
to
the
Apostles
in
matters
of
ecclesiasticall
government
,
because
the
order
of
saints
is
the
order
of
kings
,
and
that
is
the
highest
:
which
is
directly
corsse
to
the
holy
scripture
and
the
order
appointed
by
Christ
the
King
and
Head
of
his
church
.
They
that
have
received
Christ
,
Object
.
5.
have
received
the
power
of
Christ
,
and
his
whole
power
:
for
Christ
and
his
power
are
not
divided
,
nor
one
part
of
his
power
from
another
:
But
every
company
or
communion
of
faithfull
people
have
received
Christ
,
Robins
.
Against
Bern.
pag.
131.
John
1.
12.
Rom.
8.
32.
Isa.
9.
6.
and
with
him
power
,
and
right
to
enjoy
him
(
though
all
the
world
be
against
it
)
in
all
the
means
by
which
he
doth
communicate
himself
unto
his
church
.
This
objection
is
not
to
be
understood
of
the
essentially
Divine
power
of
Christ
which
is
proper
to
him
as
the
Sonne
of
God
,
Answ.
nor
of
the
uncommunicated
power
of
Christ
given
to
him
as
Mediatour
,
nor
of
that
communion
and
fellowship
which
every
sincere
Christian
and
faithfull
soul
hath
with
him
in
his
death
and
resurrection
;
but
of
the
communicated
power
of
Christ
which
he
hath
given
to
his
church
or
certain
officers
in
the
church
for
the
good
government
of
all
and
every
memeber
of
that
society
:
And
in
this
sense
it
is
not
true
,
that
Christ
hath
given
his
whole
power
first
and
immediately
to
every
person
,
or
every
company
,
John
1
12.
two
or
three
gathered
together
,
who
receive
him
.
Rom.
8
32.
Every
believer
,
man
or
woman
,
hath
received
Christ
,
Isa.
9.
6.
as
well
as
every
company
or
communion
of
people
:
hath
every
one
received
power
to
preach
the
word
,
administer
the
sacraments
,
feed
,
rule
,
bind
and
loose
,
censure
and
absolve
?
women
and
children
as
well
as
men
?
two
as
well
as
two
hundred
?
private
persons
as
well
as
guides
?
John
15.
1
,
5.
with
or
without
consent
of
the
rest
?
Ephes.
1.
22
,
23.
&
4.
15
,
16.
&
5.
2
,
3.
as
well
out
of
as
in
case
of
necessity
?
Every
sound
believer
is
knit
to
Christ
,
Ephes.
5.
25
,
29
,
30.
as
a
branch
to
the
Vine
,
as
a
live-member
to
the
Head
,
or
a
wife
to
the
Husband
,
Revel.
21.
2.
and
receiveth
the
sap
of
grace
,
sense
,
living
and
motion
immediately
from
Christ
the
true
Vine
,
and
Head
of
his
church
:
But
every
believer
or
company
of
believers
must
not
challenge
that
power
and
authority
immediately
which
Christ
doth
communicate
to
his
ministers
and
guides
for
the
right
managing
of
all
things
in
his
church
,
or
to
the
church
with
the
guides
and
officers
for
the
edification
of
the
body
.
All
power
of
the
naturall
body
must
be
together
,
Matth.
28.
19
,
20.
but
it
is
not
so
in
the
spirituall
.
And
if
it
was
,
the
society
must
grow
up
into
a
perfect
body
,
complete
in
all
parts
,
before
it
can
have
or
exercise
the
power
of
the
whole
:
which
two
or
three
gathered
together
ordinarily
cannot
be
in
politicall
order
,
as
may
be
shewed
hereafter
The
church
is
a
Queen
,
Object
.
6.
a
Mother
,
a
Lady
,
a
Spouse
,
and
to
whom
should
Christ
first
commit
his
power
but
to
his
Queen
?
Robins
.
Against
Bern.
Pag.
●23
.
&
133.
we
know
well
the
church
is
the
wife
and
spouse
of
Christ
,
and
the
Ministers
stewards
.
Cant.
8.
9.
Ephes.
5.
29
,
30
,
32.
1.
Cor.
4.
1.
To
let
passe
,
Answ.
that
this
title
of
Spouse
or
Queen
may
be
applyed
to
one
believer
as
well
as
two
or
three
;
and
that
the
guides
and
officers
are
known
by
those
titles
and
relations
as
well
as
believers
not
in
office
.
Considering
this
power
is
not
a
Lordly
power
,
but
a
power
of
doing
service
to
the
church
for
Christ
his
sake
,
and
his
kingdome
:
therefore
it
is
fit
it
should
be
committed
to
some
persons
,
and
not
to
the
whole
community
,
which
is
the
Queen
of
Christ
.
For
Christ
the
King
of
his
church
hath
not
committed
power
to
his
Church
or
Queen
to
serve
her self
properly
;
but
to
have
persons
,
who
in
this
relation
should
stand
distinguished
from
her
,
who
are
in
his
name
to
do
her
service
.
The
power
of
priesthood
was
not
first
in
the
church
of
Israel
,
and
so
derived
to
the
priests
;
but
immediately
from
Christ
seated
in
Aaron
and
his
sons
.
The
community
of
the
faithfull
have
neither
the
power
of
government
,
nor
the
use
of
that
power
.
Not
the
power
:
for
it
is
immediately
from
Christ
seated
in
such
officers
or
principall
members
as
Christ
himself
the
King
of
his
church
shall
authorize
,
and
not
in
the
body
considered
apart
from
the
officers
.
Nor
the
use
of
that
power
;
because
that
cannot
be
enjoyed
without
officers
.
And
if
it
may
stand
with
the
honour
of
the
church
to
want
the
exercise
or
dispensation
of
that
power
or
authority
,
it
derogateth
nothing
from
the
prerogative
of
the
faithfull
to
want
the
power
it self
.
For
it
is
as
much
for
the
welfare
and
good
of
the
church
,
that
Christ
out
of
respect
to
his
Spouse
hath
given
her
commandment
,
as
his
steward
,
to
elect
and
choose
officers
according
to
his
appointment
who
should
receive
power
and
authority
from
him
for
such
and
such
offices
and
services
in
the
church
,
as
that
he
should
seat
the
power
it self
in
a
few
or
many
believers
,
to
be
derived
from
them
unto
others
according
to
pleasure
.
For
though
their
authority
and
power
be
from
Christ
and
not
from
the
church
,
yet
the
service
and
authority
is
for
the
church
in
the
name
of
Christ
:
and
in
that
sense
they
are
subject
to
the
church
.
2.
Cor.
4.
5.
In
the
church
the
officers
are
the
ministers
of
Christ
,
to
execute
and
administer
the
judgements
and
censures
of
God
against
the
obstinate
,
but
for
the
church
.
They
are
for
the
people
,
but
not
ministers
of
the
people
,
as
if
they
drew
their
authority
from
them
,
and
were
to
execute
their
judgements
.
But
though
the
community
hath
not
power
given
unto
them
,
yet
such
estate
is
put
upon
them
by
Christ
the
King
and
Husband
of
his
church
,
that
all
power
is
to
be
executed
in
such
manner
as
standeth
with
respect
to
their
excellency
.
If
spirituall
and
ecclesiasticall
power
be
in
the
church
or
community
of
the
faithfull
,
Argum.
2.
the
church
doth
not
onely
call
but
make
officers
out
of
virtue
and
power
received
into
herself
,
and
then
should
the
church
have
a
true
lordlike
power
in
regard
of
her
ministers
.
For
as
he
that
will
derive
authority
to
the
church
maketh
himself
Lord
of
the
church
,
so
if
the
church
derive
authority
to
the
ministers
of
Christ
she
maketh
herself
Lady
or
Mistresse
over
them
in
the
exercise
of
that
lordlike
authority
.
For
,
as
all
men
know
,
it
is
the
property
of
the
Lord
and
Master
to
impart
authority
.
Did
the
church
give
power
to
the
Pastours
and
Teachers
,
she
might
make
the
sacrament
and
preaching
,
which
one
doth
in
order
,
no
sacrament
,
no
preaching
:
for
it
is
the
order
instituted
of
God
that
giveth
being
and
efficacy
to
these
ordinances
:
and
if
the
power
of
ruling
,
feeding
,
and
dispensing
the
holy
things
of
God
do
reside
in
the
faithfull
,
the
word
and
sacrament
in
respect
of
dispensation
and
efficacy
shall
depend
upon
the
order
and
institution
of
the
society
.
If
the
power
of
the
keyes
be
derived
from
the
community
of
the
faithfull
,
then
are
all
officers
immediately
and
formally
servants
to
the
church
,
and
must
do
every
thing
in
the
name
of
the
church
,
rule
,
feed
,
bind
,
loose
,
remit
and
retein
sinnes
,
preach
,
and
administer
the
sacraments
;
then
they
must
perform
their
office
according
to
the
direction
of
the
church
,
more
or
lesse
,
seldome
or
frequent
,
remisse
or
diligent
:
for
from
whom
are
they
to
receive
direction
how
to
carry
themselves
in
their
office
but
from
him
or
them
from
whom
they
receive
their
office
,
whose
work
they
are
to
do
,
and
from
whom
they
must
expect
reward
.
If
their
office
and
power
be
of
God
immediately
,
they
must
do
the
duties
of
their
place
according
to
his
designement
,
and
unto
him
they
must
give
account
:
But
if
their
power
and
function
be
from
the
church
,
the
church
must
give
account
to
God
,
and
the
officers
unto
the
church
,
whom
she
doth
take
to
be
her
helpers
.
If
it
be
said
that
God
will
have
the
church
to
chuse
officers
to
execute
the
power
committed
unto
her
,
the
answer
is
,
Either
God
will
have
her
elect
officers
of
his
designement
,
to
do
his
work
,
according
to
that
power
he
shall
give
them
,
and
by
his
direction
;
and
then
they
are
Gods
servants
and
not
the
churches
,
and
receive
their
charge
and
function
immediately
from
God
,
and
not
from
the
people
:
or
he
leaveth
it
to
the
arbitrement
of
the
church
to
chuse
according
to
pleasure
such
as
must
receive
charge
and
authority
from
her
;
and
then
they
must
execute
their
office
in
her
name
,
so
as
shall
seem
good
unto
the
church
,
and
neither
longer
nor
otherwise
.
For
if
the
ministers
of
the
church
be
subject
to
God
and
Christ
by
the
intervention
of
the
faithfull
onely
,
that
they
preach
or
administer
the
sacraments
,
rule
or
feed
,
they
have
it
from
the
people
and
not
from
God
.
And
if
they
depend
immediately
upon
the
faithfull
,
to
wit
,
two
or
three
gathered
together
in
covenant
,
they
must
derive
and
draw
from
them
what
in
order
they
are
to
preach
unto
men
in
the
name
of
the
Lord
:
For
from
him
must
the
embassadour
learn
his
errand
from
whom
he
receiveth
his
commission
.
Moreover
,
if
the
power
of
the
keyes
be
given
first
and
immediately
unto
the
community
of
the
faithfull
,
what
reason
can
be
given
why
in
defect
of
officers
the
church
might
not
rule
,
govern
,
feed
,
bind
,
loose
,
preach
,
and
administer
the
sacraments
;
or
if
any
fail
in
any
office
,
why
she
might
not
supply
that
want
by
her
power
?
For
the
power
of
the
keyes
doth
contein
both
authority
and
exercise
;
power
being
given
to
this
end
,
that
it
might
be
exercised
as
it
is
vouchsafed
.
But
the
church
,
when
she
is
destitute
of
officers
,
cannot
execute
those
acts
of
rule
,
nor
by
her
power
supply
the
want
of
any
office
:
onely
she
hath
a
ministery
of
calling
one
whom
Christ
hath
described
,
that
from
Christ
he
may
have
power
of
office
given
him
in
the
vacant
place
.
In
the
church
of
Christ
the
officers
are
called
servants
,
Object
.
1.
and
in
that
relation
the
church
may
be
called
a
Lord
:
2.
Cor.
4.
5.
And
if
Christ
truly
call
the
Sonne
of
man
Lord
of
the
Sabbath
,
because
the
Sabbath
was
made
for
man
,
Robins
.
Against
Bern.
pag.
215.
and
not
man
for
the
Sabbath
,
we
may
also
call
the
church
in
a
respect
Lord
of
the
officers
,
for
the
officers
are
for
the
church
,
and
not
the
church
for
them
.
Idem
,
pag.
214.
The
church-officers
are
the
church-servants
;
and
it
is
strange
men
should
have
no
command
over
their
servants
.
If
the
officers
of
Christ
be
both
of
and
for
the
church
or
people
and
community
,
Answ.
the
people
may
not
onely
in
some
respects
be
called
their
Lords
,
but
indeed
they
have
a
true
lordlike
power
over
them
.
But
the
church
hath
no
lordlike
power
over
the
ministers
of
Christ
,
whom
he
hath
set
over
his
house
to
rule
and
guide
it
by
authority
received
from
him
and
according
to
his
direction
,
1.
Pet.
5.
4.
whose
ministers
properly
they
are
,
who
is
the
Prince
of
Pastours
.
The
object
about
which
the
ecclesiasticall
ministery
is
exercised
is
the
church
,
and
their
function
is
for
the
good
of
the
church
:
but
the
principall
cause
and
Lord
of
the
ministers
upon
whom
they
depend
is
Christ
and
not
the
church
.
When
our
Saviour
saith
,
The
Sonne
of
man
is
Lord
of
the
Sabbath
,
Matth.
12.
8.
he
speaketh
of
himself
alone
,
Mark
2.
27
,
28.
rather
then
of
man
in
generall
:
For
to
be
the
Lord
of
the
Sabbath
,
that
is
,
to
have
the
Sabbath
in
his
power
,
so
as
he
might
dispense
or
do
contrary
to
the
law
,
is
proper
to
the
Law-giver
.
Chemn
.
Harm.
cap.
48.
Pisc
.
in
Matth.
12.
8.
Schol.
Beza
,
Annot.
in
Marc.
2.
2●
.
But
not
to
insist
thereupon
,
the
ministers
are
appointed
for
the
good
of
the
flocks
committed
to
their
charge
in
the
name
of
Christ
,
but
the
flocks
neither
are
nor
ought
to
be
called
Lords
or
Masters
of
their
Pastours
or
Teachers
.
As
in
the
naturall
body
all
power
is
first
in
the
community
or
totum
,
Object
.
2.
and
afterwards
in
a
particular
person
or
part
,
so
it
is
in
the
body
ecclesiasticall
.
All
that
is
true
in
the
body
naturall
or
politick
cannot
be
applyed
to
the
mysticall
body
of
Christ
:
Answ.
Parabola
&
analogia
non
oport●t
,
nec
potest
per
omnia
esse
similis
;
alias
non
jam
parabola
,
sed
ipsa
eadem
res
esset
,
Th.
Aquin.
3.
part
.
qu.
8.
For
analogum
is
not
in
omni
simile
;
for
then
it
should
be
the
same
with
the
analogatum
.
All
the
power
of
hearing
,
seeing
,
&c.
are
in
the
whole
man
,
which
doth
produce
them
effectually
,
though
formally
and
instrumentally
they
are
in
the
eare
and
eye
:
and
the
reason
is
,
because
these
powers
are
naturall
;
and
whatever
is
naturall
,
doth
first
agree
to
the
community
or
totum
,
and
afterward
to
a
particular
person
or
part
:
But
all
that
is
in
these
bodies
cannot
hold
in
Christs
mysticall
body
.
In
a
naturall
body
the
power
is
first
in
the
community
;
in
a
particular
person
,
from
it
:
but
all
ecclesiasticall
power
is
first
in
our
King
,
before
any
in
the
church
from
him
.
In
naturall
bodies
the
power
of
seeing
is
first
immediately
in
the
man
;
and
for
the
man
,
in
the
eye
:
In
the
mysticall
body
the
faith
of
the
believer
is
not
first
immediately
in
all
,
then
in
the
believer
,
but
first
of
all
and
immediately
in
the
personall
believer
,
for
whose
good
it
serveth
more
properly
then
for
the
whole
;
every
man
being
to
live
by
his
own
faith
.
One
man
is
capable
of
grace
,
which
cannot
agree
to
the
whole
community
immediately
.
The
power
of
Apostleship
or
of
ordinary
ministery
was
not
first
in
the
church
and
so
derived
to
the
Apostles
and
ministers
,
but
immediately
from
Christ
seated
in
the
Apostles
and
ordinary
Pastours
and
Teachers
.
For
seeing
power
ecclesiasticall
was
first
in
Christ
,
as
in
a
prince
,
not
subject
to
the
church
,
or
dependent
upon
her
,
consequently
it
perteineth
to
him
as
prince
to
take
order
concerning
his
embassadours
and
substitutes
,
whose
power
is
derived
from
him
,
not
from
the
church
,
who
of
her
own
nature
is
not
a
mistresse
in
spirituall
things
,
but
the
servant
of
Jesus
Christ
,
redeemed
by
him
.
Christ
is
the
first
authour
of
this
spirituall
power
,
upon
whose
will
and
institution
all
things
depend
:
as
for
the
church
,
she
can
give
no
spirituall
power
,
to
few
or
many
,
one
or
more
,
as
please
herself
,
for
what
time
she
will
,
but
must
submit
to
that
which
Christ
hath
left
for
her
spirituall
good
and
comfort
.
The
words
are
as
clear
as
the
sun
,
Object
.
3.
Robins
.
Against
Bern.
pag.
170.
Tell
the
church
,
that
is
,
the
congregation
or
assembly
whereof
the
offender
is
a
member
:
which
rule
concerneth
all
the
visible
churches
in
the
world
,
since
the
power
of
excommunication
is
an
essentiall
property
,
Idem
,
pag.
227.
one
of
the
keys
of
the
kingdome
,
the
onely
solemn
ordinance
in
the
church
for
the
humbling
and
saving
of
an
obstinate
offender
,
and
as
necessary
as
the
power
to
receive
in
members
,
without
which
a
church
cannot
be
gathered
or
consist
.
But
what
are
we
to
understand
by
the
church
or
assembly
?
A
company
consisting
though
but
of
two
or
three
separated
from
the
world
,
whether
Unchristian
or
Antichristian
,
and
gathered
into
the
name
of
Christ
by
a
covenant
,
made
to
walk
in
the
wayes
of
God
made
known
unto
them
,
Idem
.
pag.
125.
though
they
be
without
any
officers
among
them
,
which
company
being
a
church
hath
interest
in
all
the
holy
things
of
Christ
within
and
amongst
themselves
immediately
,
under
him
the
head
,
without
any
forrein
aid
or
assistance
.
Idem
,
pag
▪
126.
For
a
set
company
of
believers
must
needs
be
a
constituted
visible
church
.
Acts
19.
32
,
40.
&
11.
26.
Two
or
three
or
more
people
making
Peters
confession
,
Matth.
16.
are
the
church
.
There
were
churches
before
olders
ordained
:
Acts
14.
2●
.
and
a
company
of
faithfull
people
without
officers
may
be
in
covenant
with
God
,
1.
Cor.
12
▪
28.
〈…〉
pag.
128.
and
have
him
dwell
amongst
them
,
and
may
have
communion
one
with
another
,
and
their
children
have
right
to
baptisme
.
Idem
,
pag.
130.
And
it
must
be
considered
that
two
or
three
gathered
together
have
the
same
right
with
two
or
three
hundred
.
By
two
or
three
having
this
power
of
binding
or
loosing
,
Idem
.
pag.
181.
cannot
be
meant
two
or
three
ministers
considered
severally
from
the
body
(
which
alone
are
not
the
church
for
any
publick
administration
,
but
the
officers
of
the
church
)
but
by
two
or
three
are
meant
the
meanest
communion
or
society
of
Saints
,
whether
with
officers
or
without
officers
.
This
then
is
that
which
he
would
clearly
evince
out
of
this
text
of
scripture
,
That
spirituall
power
is
essentially
and
primarily
given
to
the
society
of
the
faithfull
,
few
or
many
,
though
but
two
or
three
;
to
the
faithfull
without
their
guides
or
officers
,
who
are
added
to
the
church
,
and
derive
their
authority
from
the
church
,
to
whom
it
agreeth
secondarily
and
by
accident
:
and
so
by
the
church
understand
any
collection
of
the
faithfull
united
in
covenant
,
great
or
small
,
few
or
many
,
with
or
without
guides
or
officers
.
The
church
is
sometimes
put
for
believers
,
Answ.
few
or
many
;
But
to
the
making
up
of
a
visible
distinct
society
or
congregation
properly
so
called
,
or
body
politicall
,
furnished
with
the
power
of
Christ
for
government
,
and
the
exercise
of
all
religious
duties
and
ordinances
of
worship
,
a
competent
number
is
requisite
and
necessary
.
At
first
Adam
and
Eve
were
the
church
,
when
there
were
none
other
persons
in
the
world
,
and
might
perform
all
the
officers
of
a
church
at
that
time
required
of
them
:
But
two
or
three
are
no
sufficient
number
to
make
up
that
society
which
now
we
speak
of
.
There
is
a
twofold
church
,
Rom.
15.
6.
as
the
society
of
Christians
is
twofold
;
Col.
4
▪
11.
publick
,
or
private
.
The
private
society
may
be
in
one
family
,
though
small
:
The
publick
society
is
a
convenient
number
of
such
as
do
in
one
uniform
agreed
course
of
outward
joynt
worship
of
God
professe
that
righteousnesse
which
is
by
the
faith
of
Jesus
Christ
.
Acts
●
.
38
,
41.
&
8.
5
,
6
,
7
,
12
,
13.
&
9.
31.
The
number
of
men
worshipping
God
aright
is
a
church
,
Rom.
1.
17.
&
3.
21.
be
it
few
or
many
:
Philipp
.
3.
9.
be
it
few
or
many
:
but
two
or
three
cannot
make
up
an
intire
society
,
consisting
of
all
its
parts
,
fitted
to
the
execution
of
all
substantiall
offices
perteining
to
the
body
or
corporation
.
A
competent
and
fit
number
there
must
be
to
make
up
this
body
;
but
no
precise
number
is
or
can
be
determined
:
it
may
be
more
or
lesse
according
to
the
circumstances
of
time
,
place
,
and
other
occurrences
.
Therefore
for
our
direction
in
this
case
it
is
good
to
look
at
their
pattern
who
first
planted
the
churches
of
God
,
according
to
the
wisdome
of
God
,
and
by
the
direction
of
his
Spirit
.
And
to
begin
with
the
Apostles
,
because
we
speak
of
Christian
churches
,
first
by
comparing
passages
of
holy
scripture
together
we
shall
find
,
Tit.
1.
5.
that
to
ordain
elders
city
by
city
,
Acts
14.
23.
&
16.
4.
and
to
ordain
elders
church
by
church
,
are
used
as
phrases
adaequate
and
aequipollent
;
not
that
the
whole
multitude
of
the
one
and
locall
bounds
of
the
other
should
make
but
one
congregation
,
but
because
the
Christians
or
believers
within
those
bounds
or
limits
were
framed
into
one
Christian
society
or
church
.
For
Presbyters
were
not
given
but
to
Disciples
and
Christians
now
converted
out
of
the
multitude
and
locall
limits
wherewith
cities
were
bounded
.
Now
though
the
Apostles
framing
the
cities
with
their
suburbs
and
territories
into
one
church
or
society
on
the
present
occasion
doth
not
exclude
the
constituting
of
any
other
society
or
congregation
within
the
same
locall
bounds
,
Revel.
1.
11.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
put
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
is
evident
by
like
places
.
The
church
in
Ephesus
,
Ephes.
1.
1.
Revel.
2.
1.
in
Philippi
,
Phil.
1.
1.
in
Corinth
,
1.
Cor.
1.
2.
in
Jerusalem
,
Acts
8.
1.
&
11.
22.
in
Ant●o●th
,
Acts
13.
1.
〈◊〉
in
Smyrna
,
Rev.
2.
8
,
12
,
&c.
when
the
multitude
of
believers
should
be
encreased
;
yet
it
doth
evidently
confirm
,
that
the
number
of
believers
requisite
to
the
making
up
of
a
perfect
or
complete
church
in
all
parts
and
offices
must
not
be
small
.
The
Apostles
never
comprehend
the
multitude
of
citizens
unconverted
to
the
profession
of
the
faith
under
the
name
of
the
church
;
neither
can
it
be
imagined
,
that
the
whole
multitude
within
those
locall
circuits
,
united
in
civil
society
,
was
linked
by
any
spirituall
bond
or
tie
:
but
the
city
had
the
reason
of
an
ample
continent
,
the
church
of
a
thing
conteined
.
Neverthelesse
the
blessing
of
God
considered
,
Acts
2.
41
,
47.
&
8.
12.
&
9.
35
,
42.
&
11.
21
,
24.
&
13.
48.
&
14.
21.
&
17.
12.
&
18.
8.
which
did
extraordinarily
accompany
the
labours
of
the
Apostles
,
according
to
the
prophesies
foregoing
touching
the
calling
of
the
Gentiles
,
the
number
of
believers
,
we
may
well
think
,
within
that
circuit
was
very
great
.
But
if
we
take
a
view
of
particular
churches
,
the
matter
will
be
more
plain
.
Acts
8.
1.
&
15.
4.
The
Christian
church
at
Jerusalem
was
one
distinct
society
,
which
did
congregate
upon
occasion
,
Acts
2.
42
,
44
,
46.
&
5.
12.
&
6.
1.
&
15.
22.
&
21.
22.
and
held
communion
in
the
ordinances
of
worship
:
But
it
grew
and
encreased
;
first
to
three
thousand
,
then
to
five
thousand
;
afterward
multitudes
of
men
and
women
were
added
,
Acts
2.
41.
&
4.
4.
and
then
it
came
to
millions
.
Acts
5.
14.
It
may
be
in
this
last
number
such
believers
are
reckoned
as
had
no
fixed
habitation
in
Jerusalem
,
Acts
21.
20.
but
came
thither
upon
occasion
,
and
were
there
in
transitu
,
and
not
as
fixed
members
of
this
church
:
viz.
such
as
came
up
by
occasion
of
the
Passeover
or
Pentecost
or
other
like
feast
,
and
were
onely
there
for
the
present
.
It
may
be
the
Apostles
tolerated
them
,
though
more
then
could
fitly
meet
together
ordinarily
in
one
congregation
,
because
they
foresaw
such
times
to
ensue
,
wherein
many
of
them
should
translate
themselves
,
and
be
dispersed
hither
and
thither
.
It
may
be
also
,
God
let
it
grow
more
rank
and
abundant
then
ordinary
churches
,
because
it
was
ecclesia
surcularis
,
many
of
whose
branches
were
to
be
translated
in
their
time
.
But
whatsoever
might
be
the
reason
of
this
great
number
,
this
is
certain
,
the
multitude
was
great
:
for
after
it
was
grown
to
five
thousand
,
and
multitudes
of
men
and
women
were
added
,
Acts
6.
1.
it
encreased
daily
:
The
number
of
disciples
encreased
greatly
in
Jerusalem
,
Acts
6.
7.
and
a
great
company
of
the
Priests
were
obedient
to
the
faith
.
The
Syriack
Interpreter
hath
it
,
of
the
Jews
,
sc
.
inhabiting
Judea
:
but
the
Greek
,
Arabick
,
Ethiopick
,
Vulgar
,
and
Chrysostom
approve
the
former
.
And
the
number
of
Priests
was
not
small
,
Ezra
2.
36
,
37
,
38
,
39.
as
the
scripture
witnesseth
.
Acts
6.
2.
&
8.
1.
&
15.
2
,
4.
And
when
all
the
Apostles
,
or
the
greatest
part
of
them
,
remained
at
Jerusalem
,
continuing
in
the
ministery
of
the
word
and
prayer
,
and
that
they
might
do
it
the
more
earnestly
and
diligently
,
left
off
the
care
of
the
poore
to
others
,
Acts
6.
2
,
3
,
4.
how
can
we
think
that
the
whole
church
did
not
multiply
and
encrease
?
It
is
most
probable
,
that
the
whole
city
of
Samaria
in
a
manner
embraced
the
faith
.
Acts
8.
6.
The
people
gave
heed
with
one
accord
unto
those
things
which
Philip
spake
.
As
the
whole
city
from
the
least
unto
the
greatest
had
given
heed
to
Simon
Magus
before
,
Acts
8.
11
,
12.
so
to
Philip
now
,
when
he
preached
Christ
.
It
is
said
also
that
Samaria
received
the
Gospel
,
Acts
8
▪
14.
which
argueth
that
it
had
universall
enterteinment
among
them
.
In
other
churches
we
shall
not
find
the
number
of
believers
mentioned
precisely
:
Acts
13.
1.
&
14.
27.
but
without
question
it
was
not
samall
in
Antioch
of
which
it
is
said
,
Acts
11.
21.
a
great
number
believing
,
turned
unto
the
Lord
,
vers.
24.
as
that
Barnabas
by
his
preaching
added
a
great
multitude
unto
the
Lord
;
and
that
Paul
and
Barnabas
continued
there
teaching
and
preaching
with
many
others
the
word
of
the
Lord.
Acts
11.
26
,
27.
&
15.
30
,
34
,
35.
The
like
may
be
said
of
Corinth
,
Philippi
,
Acts
13.
44
,
45.
and
the
seven
churches
of
Asia
,
which
are
all
spoken
of
as
particular
churches
and
societies
.
●
.
Cor.
9.
2.
&
11.
10.
They
stretch
the
limits
of
the
church
of
Corinth
too
farre
that
extend
it
to
all
the
Saints
in
Achaia
,
because
the
Apostle
nameth
the
rest
of
Achaia
with
them
,
as
he
doth
all
Saints
in
all
places
.
For
he
might
speak
of
them
as
of
divers
churches
in
one
province
,
Acts
15.
23.
as
he
doth
in
other
places
:
And
it
is
too
grosse
to
think
that
all
in
Achaia
came
to
Corinth
to
be
instructed
,
and
make
their
contribution
,
every
church
using
the
first
day
of
the
week
when
they
assembled
,
1.
Cor.
16.
1
,
●
.
to
make
their
collections
within
themselves
.
Neither
can
it
be
well
conceived
how
all
Achaia
should
assemble
together
for
the
service
of
God
and
the
execution
of
discipline
,
1.
Cor.
5.
4.
as
it
is
noted
of
the
church
of
Corinth
.
1.
Cor.
11.
17
,
23.
It
will
easily
be
credited
that
the
number
of
believers
was
great
in
Ephesus
,
1.
Cor.
14.
23.
if
we
call
to
mind
,
that
when
Paul
had
been
there
but
two
yeares
all
they
which
dwelt
in
Asia
had
heard
the
word
of
the
Lord
,
Acts
19.
10.
both
Jews
and
Graecians
,
those
that
had
used
curious
arts
came
and
burned
their
books
in
the
sight
of
all
men
,
Acts
19.
19.
(
which
could
not
be
done
without
great
danger
unto
the
church
,
unlesse
a
great
part
of
the
city
had
believed
)
the
art
of
making
shrines
and
Diana's
temple
was
in
danger
to
be
set
at
nothing
,
vers.
26.
27.
and
that
a
great
doore
and
effectuall
was
opened
unto
the
Apostle
at
Ephesus
.
1.
Cor.
16.
9.
And
that
the
multitude
of
believers
was
great
in
all
proper
,
settled
,
politicall
societies
,
appeareth
in
this
,
that
the
Apostles
appointed
divers
overseers
,
Phil.
1.
1.
elders
and
deacons
to
teach
and
govern
the
people
and
take
care
of
the
poore
:
Acts
20.
17
,
25.
which
they
would
not
have
Acts
6.
3.
&
14.
23.
done
,
Til.
1.
5.
nor
could
the
church
have
born
the
charge
thereof
,
Jam.
5.
14.
if
the
number
had
not
been
large
.
Two
or
three
making
Peters
confession
cannot
be
the
church
in
this
passage
of
scripture
:
for
the
party
complained
of
is
one
member
,
and
the
complainant
another
;
and
he
is
to
take
with
him
one
or
two
,
if
he
be
not
heard
,
before
he
bring
the
matter
unto
the
church
:
and
how
then
shall
any
two
or
three
separated
from
the
world
and
consenting
together
in
an
holy
covenant
be
the
church
in
this
place
.
If
any
two
or
three
consenting
in
an
holy
covenant
serve
to
make
up
this
community
or
church
,
what
hindreth
but
it
may
consist
of
women
and
children
onely
?
and
so
the
spirituall
authority
of
teaching
,
exhorting
,
binding
&
loosing
,
remitting
&
reteining
sins
,
shall
originally
&
executivè
agree
unto
a
community
of
believing
women
whereof
every
member
is
regularly
uncapable
.
For
the
Apostle
teacheth
plainly
,
1.
Cor.
14.
34.
that
a
woman
may
not
speak
in
the
congregation
.
1.
Tim.
2.
14.
And
though
he
speak
particularly
of
prophesying
and
teaching
,
yet
layeth
he
down
a
more
generall
rule
,
Robins
.
of
the
lawfulnesse
&c.
pag.
76
,
77.
forbidding
all
such
speaking
as
in
which
authority
is
used
,
that
is
,
usurped
over
the
man
,
which
is
done
specially
in
judgement
.
And
if
a
woman
may
not
so
much
as
move
a
question
in
the
church
for
instruction
,
how
much
lesse
may
she
give
a
voice
or
rather
a
reproof
for
censure
?
And
if
women
be
debarred
by
their
sex
as
from
ordinary
prophesying
,
Robins
.
Against
Bern.
pag.
206.
so
from
any
other
dealing
wherein
they
take
authority
over
the
man
,
how
can
two
or
three
believing
women
be
the
church
,
with
power
ministeriall
,
publickly
to
bind
and
loose
,
remit
and
retein
sinnes
?
And
if
two
or
three
gathered
together
have
the
same
right
and
power
with
two
or
three
hundred
,
or
two
or
three
thousand
,
let
the
society
without
officers
be
never
so
great
,
it
cannot
be
the
church
that
is
here
meant
.
For
those
Divines
which
hold
power
and
authority
of
binding
and
loosing
to
be
delivered
by
Christ
to
the
whole
church
,
that
is
,
to
every
particular
church
collectively
,
because
it
perteineth
to
them
to
deny
Christian
communion
to
such
wicked
persons
as
adde
contumacy
to
their
disobedience
,
and
to
remit
the
punishment
again
upon
repentance
,
they
generally
with
one
consent
maintein
,
that
the
execution
and
judiciall
exercising
of
this
power
perteineth
to
that
company
and
assembly
of
officers
or
governours
in
every
church
which
the
Apostle
calleth
a
presbytery
.
1.
Tim.
4.
14.
But
our
Saviour
in
that
text
of
Scripture
speaketh
of
the
execution
and
exercise
of
the
power
of
binding
and
loosing
,
which
was
never
committed
to
the
community
of
the
faithfull
without
officers
.
If
the
joynt
consent
of
orthodox
Divines
move
not
,
let
it
be
considered
,
that
the
exercise
of
ecclesiasticall
censures
externall
and
authoritative
was
never
committed
to
the
community
of
the
faithfull
without
officers
,
never
exercised
by
the
faithfull
in
any
age
of
the
Christian
church
.
Let
such
as
plead
for
this
power
bring
forth
either
commission
for
it
or
precedent
of
it
,
if
they
be
able
.
The
externall
and
authoritative
power
of
binding
and
loosing
,
as
the
greatest
power
in
the
church
,
doth
comprehend
under
it
all
matters
subordinate
and
of
the
same
nature
,
power
to
preach
the
word
autoritatively
,
and
to
admit
unto
or
put
from
the
sacraments
:
but
the
exercise
of
this
inferiour
power
was
never
committed
to
a
Christian
society
or
church
without
officers
.
And
if
we
will
not
make
one
text
of
scripture
contrary
to
another
,
we
cannot
think
the
exercise
of
that
power
is
here
given
to
the
community
of
the
faithfull
,
few
or
many
,
without
officers
,
which
in
all
other
places
is
given
to
the
governours
,
never
to
the
faithfull
without
guides
.
By
the
church
the
whole
multitude
of
believers
,
whether
with
officers
or
without
,
cannot
be
understood
.
For
that
power
agreeth
not
to
the
whole
body
in
actu
primo
or
in
esse
(
as
they
speak
)
whereof
many
particular
members
regularly
are
not
capable
;
as
the
faculty
of
speaking
or
seeing
should
not
first
belong
to
man
as
the
principium
Quod
,
if
the
whole
in
all
parts
were
not
capable
of
that
power
.
But
the
power
of
binding
or
loosing
cannot
regularly
agree
to
many
particular
members
of
that
community
sc.
women
and
children
.
And
if
women
and
children
though
believers
be
here
excluded
,
the
word
church
,
must
not
be
taken
in
the
largest
and
most
ordinary
signification
in
the
new
Testament
:
for
so
it
comprehendeth
all
believers
,
disciples
,
faithfull
linked
in
society
.
If
the
authority
of
binding
or
loosing
pertein
to
the
whole
church
in
actu
primo
sive
in
esse
,
and
to
the
Presbytery
alone
in
actu
secundo
sive
in
operari
,
as
the
act
of
speaking
perteineth
to
a
man
as
the
principium
Quod
,
but
to
the
tongue
alone
as
the
principium
Quo
,
yet
the
church
cannot
be
taken
for
the
whole
community
:
for
our
Saviour
speaketh
of
the
actuall
execution
of
this
power
,
(
and
not
of
the
power
it self
)
which
onely
belongeth
to
the
governours
.
And
if
the
church
be
the
Christian
Presbytery
as
it
exerciseth
discipline
,
and
not
the
multitude
of
the
faithfull
,
then
is
this
text
in
vain
alledged
to
proove
all
power
Ecclesiasticall
to
be
originally
and
by
way
of
execution
in
the
community
of
the
faithfull
:
then
the
power
of
hearing
,
examining
,
determining
,
and
censuring
doth
primarily
belong
unto
the
Presbytery
and
not
unto
the
faithfull
in
common
.
God
is
the
God
of
order
and
not
of
confusion
:
But
if
the
hearing
and
determining
of
all
causes
which
may
fall
out
in
a
society
consisting
of
three
or
four
,
six
or
eight
,
ten
or
twenty
thousand
persons
(
for
so
many
may
be
in
one
society
)
must
be
referred
to
the
whole
community
(
and
that
upon
the
Lords
day
to
be
joyned
with
the
administration
of
the
word
,
Robins
.
Against
Bern.
pag.
230.
sacraments
,
almes
,
and
the
rest
;
yea
,
in
these
cases
to
go
before
the
other
parts
of
worship
,
lest
the
holy
things
of
God
be
polluted
by
notorious
obstinate
offenders
)
disorder
and
confusion
cannot
be
avoyded
.
When
shall
controversies
be
decided
?
How
shall
the
community
have
sufficient
intelligence
of
the
state
and
quality
of
matters
?
Either
businesses
must
be
determined
rashly
,
or
infinitely
protracted
,
before
they
can
be
heard
of
every
man
,
and
they
agreed
together
.
In
so
great
a
multitude
it
cannot
be
conceived
how
things
should
be
done
seasonably
,
moderately
,
in
order
,
without
partiality
and
dissension
,
where
every
one
may
walk
according
to
his
own
rule
,
and
no
man
to
be
guided
or
directed
by
another
,
but
as
pleaseth
himself
.
And
if
spirituall
power
originaliter
&
executivè
be
given
to
every
member
of
and
to
the
whole
community
of
the
faithfull
,
then
is
every
member
in
some
sort
a
ruler
and
governour
.
And
if
we
search
into
the
records
of
the
church
,
we
shall
find
none
example
,
either
in
the
holy
scriptures
or
the
histories
of
the
ancient
church
,
where
the
universall
multitude
of
the
faithfull
,
none
directing
or
governing
the
action
,
Psal.
82.
1.
did
lawfully
proceed
in
the
determination
of
spirituall
matters
of
this
kind
.
Numb
.
35.
12
,
24
,
25.
with
Deut.
1.
16.
In
the
old
testament
not
onely
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
when
it
is
rendred
Synagoga
,
Numb
.
27.
1
,
27.
with
36.
1
,
2
Deut.
19.
11
,
12.
&
21.
20.
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
when
it
is
translated
Ecclesia
,
signifieth
an
assembly
of
princes
and
elders
of
the
people
,
and
so
of
prophets
likewise
:
for
when
the
words
are
generall
,
Josh.
17.
5
,
6
,
7.
&
26.
with
4.
v.
Exod.
12.
3.
to
note
any
assembly
of
men
met
together
,
whether
civil
or
sacred
,
it
is
not
strange
if
the
congregation
of
princes
,
〈◊〉
8.
3.
with
9.
1.
3.
nobles
,
elders
,
and
prophets
assembled
be
known
by
the
same
name
.
1.
Chron.
13.
2
,
3.
&
29.
1
,
6.
with
28.
1
,
2.
In
the
new
Testament
the
word
church
is
sometimes
an
assembly
or
company
howsoever
gathered
together
;
but
ordinarily
it
noteth
a
society
of
faithfull
Christians
,
2.
Chror
.
1.
2
,
3
▪
as
all
and
every
siant
are
called
saints
.
Deut.
31.
28
,
〈◊〉
.
But
as
the
Apostle
,
when
he
doth
grievously
reprehend
the
Corinthians
that
they
had
not
brought
the
knowledge
of
their
contentions
to
the
saints
,
1.
King●
.
8.
1
,
2.
with
〈◊〉
.
v.
〈◊〉
.
Deut.
23.
1.
2
,
3.
he
understandeth
not
the
promiscuous
multitude
,
〈◊〉
4
▪
14.
but
some
speciall
or
chief
amongst
them
:
2.
Chron.
20.
5.
&
6.
12
,
14.
So
by
the
church
,
Acts
19
,
40.
which
noteth
a
multitude
or
society
of
believers
,
1.
Cor.
●
.
1
,
2
,
3
,
&c.
we
must
understand
some
and
the
chief
of
the
church
,
a
church
in
a
church
.
For
when
it
commonly
signifyeth
a
multitude
with
relation
to
religion
,
the
church-governours
set
over
the
flock
by
Christ
,
assembled
to
heare
and
determine
matters
that
may
fall
out
amongst
the
faithfull
,
is
not
unfitly
nor
obscurely
called
the
church
.
And
those
things
are
rightly
said
to
be
brought
to
the
church
which
are
brought
to
them
that
guide
the
church
by
the
authority
and
appointment
of
Christ
.
As
the
body
is
said
to
see
,
when
the
eyes
alone
see
;
so
the
church
is
said
to
heare
that
which
they
onely
do
heare
who
are
the
eares
of
the
church
.
Not
that
the
guides
are
substitutes
of
the
multitude
in
that
respect
;
for
the
eye
is
not
the
deputy
of
the
hand
or
foot
:
but
that
the
power
which
they
have
received
,
they
have
received
it
from
Christ
for
the
whole
body
,
and
must
execute
it
to
the
good
and
profit
of
the
whole
.
They
are
the
stewards
,
deputies
,
ministers
of
Christ
,
but
for
the
whole
body
and
every
member
thereof
.
From
all
this
it
is
apparent
,
that
the
word
church
in
this
text
of
scripture
cannot
be
taken
as
it
is
commonly
in
other
passages
of
the
new
Testament
.
For
in
other
texts
it
noteth
the
multitude
of
believers
,
without
distinction
of
sex
,
age
,
or
condition
:
but
here
women
and
children
are
excluded
,
as
regularly
uncapable
of
that
power
here
spoken
of
.
In
other
places
the
church
signifyeth
a
multitude
of
believers
,
Acts
11.
26.
&
14.
23.
saints
,
faithfull
,
or
disciples
,
as
they
are
distinguished
from
their
officers
and
guides
,
Robins
.
Against
Bern.
pag.
126
,
127.
which
are
set
as
stewards
in
the
Lords
family
and
officers
in
his
corporation
:
but
here
the
officers
of
the
church
are
necessarily
included
.
If
the
word
must
be
interpreted
according
to
the
circumstances
of
the
text
and
the
matter
intreated
of
,
the
matter
here
insisted
upon
is
no
where
else
touched
in
all
the
new
Testament
(
for
here
and
no
where
else
is
a
rule
left
by
Christ
how
offenders
are
to
be
dealt
withall
,
and
by
whom
the
sentence
is
to
be
determined
)
and
if
the
matter
be
peculiar
,
it
is
no
marvell
if
the
words
be
taken
in
a
sense
restrained
.
The
Syriack
interpreter
useth
three
words
to
expresse
the
greek
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
First
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Acts
7.
38.
Synagogue
or
Assembly
,
which
is
used
for
the
Hebrew
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
the
old
Testament
;
and
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
new
.
Psal.
22.
17.
&
88.
31.
&
106.
17
,
18.
But
Matth.
10.
17.
he
translateth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
Tremellius
rendreth
,
Psal.
1.
5.
in
Concilia
;
Boderian
,
in
domum
judiciorum
;
Psal.
22.
23.
&
26.
5.
De
Dieu
,
in
domum
judicum
.
For
as
among
the
Hebrewes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
so
among
the
Syrians
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Jam.
2.
2.
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
put
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Matth.
10.
17.
James
2.
6.
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Acts
25.
23.
The
second
word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
congregatio
,
Matth.
5.
22.
Acts
19.
32
,
39
,
40.
and
is
used
in
the
old
Testament
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Acts
6.
15.
when
it
signifieth
the
assembly
of
Judges
,
Psal.
82.
1.
and
in
the
new
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Judg.
5.
10.
sit
in
judgement
,
Sept.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Acts
5.
27.
and
6.
12.
and
23.
1
,
20
,
28.
In
other
passages
they
translate
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Matth.
16.
18.
&
18.
17.
Acts
2.
47.
&
5.
11.
&
8.
1
,
3.
&
9.
31.
Rom.
16.
1
,
4
,
5
,
&c.
which
they
use
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Psal.
7.
8.
&
74.
2.
&
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Psal.
22.
26
,
27.
&
35.
12.
&
40.
10.
&
89.
6.
&
149.
1.
The
Arabick
Interpreter
useth
foure
words
in
the
new
Testament
;
First
of
all
Gamhon
;
See
Philem.
1.
2.
Acts
19.
31
,
39.
which
in
the
old
Testament
they
use
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Phil.
4.
5.
Psal.
35.
18.
&
74.
2.
Psal.
1.
5.
&
82.
1.
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Heb.
2.
12.
Psal.
22.
26.
&
26.
5.
&
149.
1.
&
in
the
new
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Col.
1.
18
,
24.
Matth.
10.
17.
Jam.
2.
2.
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Acts
6.
12.
The
second
,
Gamahaton
;
Acts
7.
38.
&
&
11.
22.
&
15.
3.
Rom.
16.
4
,
5
,
16.
1.
Cor.
1.
2
,
&c.
which
is
used
in
the
old
Testament
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Psal.
22.
17.
even
when
it
signifieth
an
assembly
of
princes
,
elders
of
judges
.
Num.
35.
12
,
24
,
25.
&
27.
1
,
2.
&
36.
1.
&
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Psal.
22.
23.
&
68.
27.
and
in
the
new
Testament
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Matth.
5.
22.
The
third
,
Kanisaton
;
Rom.
16.
1.
Acts
11.
26.
&
12.
1
,
5.
&
13.
1.
&
15.
4
,
22.
1.
Cor.
14.
19
,
33.
&
in
the
Revelation
every
where
.
The
fourth
,
Bihaton
;
Matth.
16.
18.
&
18.
17.
Acts
2.
47.
&
5.
11.
&
8.
1.
&
14.
27.
&
18.
22.
&
20.
17.
1.
Cor.
6.
4.
&
11.
16.
Ephes.
1.
22.
&
3.
10.
which
is
put
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Psal.
40.
10.
In
the
Arabick
Pentateuch
they
put
Gawkon
,
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Deut.
23.
1
,
2
,
3.
&
31.
30.
Lev.
4.
14.
which
word
is
not
found
in
the
new
Testament
.
The
Ethiopick
interpreter
,
Matth.
18.
17.
for
,
Tell
the
church
,
hath
,
domui
Christianorum
,
and
so
Matth.
16.
18.
domum
Christianorum
meorum
,
as
De
Dieu
observeth
:
And
if
all
these
things
be
laid
together
,
it
will
appear
,
the
words
used
by
the
Syriack
and
Arabick
Interpreters
will
easily
admit
the
former
interpretation
.
And
if
we
compare
one
text
of
scripture
with
another
,
when
the
church
spoken
of
in
this
passage
of
Matthew
hath
power
to
heare
and
determine
controversies
,
and
censure
offenders
by
publick
authority
,
which
agreeth
to
no
spirituall
society
which
hath
not
received
power
ministeriall
from
Christ
to
preach
the
Gospel
,
and
receive
unto
and
debarre
from
the
sacraments
by
publick
authority
;
it
cannot
be
that
the
community
of
the
faithfull
in
any
particular
society
should
be
understood
by
the
church
,
seeing
Christ
the
Lord
of
the
church
hath
not
communicated
power
to
them
to
do
such
things
themselves
,
nor
to
deliver
it
over
to
the
governours
to
have
such
things
done
in
their
name
,
but
hath
immediately
given
power
to
his
officers
and
ministers
to
do
such
acts
or
service
in
his
name
for
the
good
and
benefit
of
the
society
,
and
as
it
may
stand
with
respect
to
the
honour
,
and
estate
which
Christ
hath
put
upon
the
society
,
as
his
flock
and
people
.
Two
scriptures
are
so
plain
,
Object
.
4.
clear
,
evident
,
and
perspicuous
for
excommunication
,
Robins
.
Against
Bern.
pag.
170.
the
former
Matth.
18.
15
,
16
,
17.
for
the
order
and
degrees
of
proceeding
,
the
other
1.
Cor.
5.
4.
for
the
persons
interessed
in
the
businesse
,
as
that
to
bring
in
other
scriptures
for
the
expounding
of
them
,
is
in
truth
as
needlesse
and
lost
a
labour
as
to
light
the
sunne
and
moon
a
candle
.
They
among
whom
the
fornication
was
,
out
of
the
midst
of
whom
he
was
to
be
put
,
and
which
were
puffed
up
when
they
had
rather
cause
of
sorrowing
,
to
them
the
Apostle
writeth
,
them
he
reproveth
,
they
were
to
be
gathered
together
for
the
excommunicating
,
purging
out
and
judging
of
the
offender
,
vers.
1
,
2
,
3
,
4
,
5.
And
therefore
the
duty
here
enjoyned
as
well
concerneth
the
brethren
as
the
officers
,
except
we
will
say
the
fornicatour
was
onely
among
and
in
the
midst
of
the
officers
,
and
to
be
put
from
among
them
,
and
left
among
the
people
still
,
and
that
the
officers
onely
were
puffed
up
when
they
should
have
sorrowed
,
and
not
the
brethren
with
them
.
It
concerned
the
people
as
well
as
the
priests
,
in
the
type
and
shadow
,
to
put
away
leaven
out
of
their
houses
,
and
to
keep
the
passeover
with
unleavened
bread
;
and
so
in
the
truth
and
substance
,
to
purge
and
put
out
this
leaven
Paul
speaketh
of
,
namely
the
incestuous
person
,
vers.
6
,
7.
The
Apostle
admonisheth
them
that
they
were
not
to
be
commingled
with
fornicatours
,
nor
to
eat
with
them
,
vers.
9
,
10
,
11.
and
this
duty
as
well
concerned
the
people
as
the
officers
.
They
with
whom
Paul
dealeth
are
commanded
to
put
the
wicked
man
from
among
themselves
,
vers.
13.
So
that
the
same
persons
from
among
whom
he
is
to
be
put
are
to
put
him
away
,
which
are
both
officers
and
people
.
They
whom
the
Apostle
by
his
letter
made
sory
for
their
failing
in
the
casting
out
of
the
incestuous
man
,
and
that
with
sorrow
to
repentance
,
manifested
with
great
indignation
and
zeal
,
they
were
to
reprove
and
censure
him
,
and
so
did
for
his
reformation
and
their
own
clearing
:
which
,
that
it
was
not
the
case
of
the
officers
alone
,
but
of
the
brethren
with
them
,
appeareth
in
these
scriptures
,
1.
Cor.
5.
1
,
2.
with
2.
Cor.
2.
5
,
6.
&
7.
8
,
9
,
10
,
11
,
12.
Paul
writeth
not
onely
to
the
officers
,
but
to
the
brethren
as
well
as
to
them
,
to
forgive
or
loose
,
to
comfort
or
confirm
their
love
toward
the
same
person
upon
his
repentance
,
2.
Cor.
2.
7
,
8.
therein
plainly
witnessing
,
that
the
brethren
as
well
as
the
officers
had
bound
,
rebuked
,
and
manifested
their
indignation
against
the
sinne
and
the
person
for
it
.
The
conclusion
inferred
is
,
That
the
rule
prescribed
by
Christ
,
Matth.
18.
and
the
practice
of
the
same
rule
by
Paul
,
1.
Cor.
5.
do
severally
and
joyntly
couple
and
combine
together
the
elders
and
the
people
in
the
censuring
of
an
offender
;
Robins
.
Against
Bern.
pag.
242
,
243.
the
officers
going
before
,
the
brethren
following
in
their
order
,
and
the
women
lastly
by
silent
consent
:
wherein
the
scriptures
distinguish
them
from
the
men
,
1.
Cor.
14.
34.
1.
Tim.
2.
12.
But
this
conclusion
fighteth
with
it self
,
Answ.
reacheth
not
to
the
point
in
hand
,
followeth
not
from
the
premisses
,
if
understood
according
to
the
Authours
meaning
.
It
is
crosse
to
it self
:
for
if
women
may
not
authoritatively
excommunicate
,
then
every
one
two
or
three
amongst
whom
the
fornicatour
was
,
whom
the
Apostle
reproved
because
he
was
not
cast
out
,
whom
he
admonisheth
not
to
be
commingled
with
fornicatours
,
whom
he
made
sory
for
their
failing
,
and
to
whom
he
writeth
to
loose
&
forgive
him
,
&c.
had
not
equall
power
with
the
officers
to
cast
him
out
,
or
to
forgive
him
.
For
all
these
things
were
written
to
the
church
of
Corinth
,
to
the
women
as
well
as
the
men
,
unles
we
shall
say
the
incestuous
person
must
be
left
among
them
,
or
they
might
company
with
fornicatours
,
&c.
In
scripture
they
are
distinguished
from
men
,
it
is
said
,
&
therefore
in
some
cases
that
which
is
said
to
the
whole
congregation
doth
not
equally
concern
every
one
in
the
congregation
,
but
in
their
order
.
1.
Cor.
9.
And
if
women
be
not
comprehended
in
those
exhortations
and
rebukes
as
equall
to
the
brethren
,
we
cannot
say
the
brethren
are
comprehended
as
equal
to
the
officers
.
But
each
thing
must
be
expounded
according
to
the
nature
of
the
argument
,
and
conference
of
other
scriptures
.
In
generall
the
whole
society
may
be
blamed
when
every
particular
member
is
not
in
fault
:
as
here
we
may
well
think
,
some
in
Corinth
mourned
,
and
endeavoured
to
have
the
incestuous
person
removed
(
who
else
should
inform
the
Apostle
,
now
far
absent
,
of
this
abuse
and
their
grosse
security
?
)
but
could
not
prevail
:
and
yet
the
Apostle
rebuketh
the
whole
society
.
And
the
same
may
be
observed
in
the
Prophets
;
they
rebuke
the
common
sinnes
of
many
as
if
all
had
corrupted
their
wayes
.
Again
,
the
Apostle
might
rebuke
the
whole
society
,
that
he
was
not
cast
out
,
when
yet
the
authority
to
cast
him
out
perteined
to
some
onely
.
Some
he
might
rebuke
,
because
they
were
puffed
up
and
did
not
sorrow
,
nor
admonish
governours
to
do
their
office
:
others
,
because
they
did
not
cast
him
out
,
or
rebuke
him
earnestly
to
bring
him
to
repentance
.
Both
the
brethren
and
the
officers
might
be
remisse
,
the
one
to
stirre
up
by
grief
and
just
indignation
,
the
others
to
do
the
duties
of
their
place
;
1.
Cor.
5.
9.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈…〉
conversa●ionem
cum
fr●tribu●
.
and
so
both
sorts
worthily
incurre
rebuke
.
So
he
might
admonish
them
all
not
to
be
commingled
with
fornicatours
,
but
every
one
according
to
his
place
:
not
the
brethren
,
by
private
familiarity
and
conversing
;
not
the
guides
,
by
their
remissenesse
,
suffering
him
to
abide
in
the
society
whom
they
ought
to
expell
and
cast
out
.
He
might
decree
and
command
,
that
when
they
were
assembled
together
in
the
name
of
Christ
,
they
should
deliver
him
to
Satan
,
some
by
their
authority
derived
from
Christ
,
whereunto
the
rest
must
give
free
and
willing
consent
.
It
perteined
unto
them
all
to
endeavour
his
casting
forth
,
but
to
every
man
in
his
order
:
to
the
officers
,
to
cast
him
forth
by
their
authority
;
to
the
faithfull
,
by
admonition
,
sorrow
,
free
consent
,
and
just
indignation
,
if
upon
rebuke
he
did
not
testifie
repentance
.
It
concerned
the
people
as
well
as
the
preists
to
put
away
leaven
out
of
their
houses
,
and
so
every
man
was
to
put
leaven
out
of
his
own
house
,
and
every
Christian
man
and
woman
is
to
purge
sinne
out
of
their
hearts
,
and
do
their
endeavour
to
reform
others
:
But
if
this
be
applied
to
the
purging
and
casting
forth
of
the
incestuous
man
,
then
it
must
be
remembred
,
that
similitudes
hold
not
in
every
thing
:
For
otherwise
every
prticular
man
and
woman
in
Corinth
,
being
a
member
of
that
society
,
had
authority
of
himself
actually
to
thrust
out
the
incestuous
person
,
which
is
directly
contrary
to
the
Apostles
admonition
.
For
when
they
were
assembled
together
in
the
name
of
Christ
,
the
Apostle
willeth
them
to
deliver
up
to
Satan
him
that
had
done
that
wicked
deed
.
He
designeth
none
other
authour
of
this
sentence
but
the
Lord
Jesus
Christ
,
in
whose
name
,
that
is
,
by
whose
authority
and
commandment
received
from
him
,
he
would
have
it
to
be
administred
.
For
nothing
can
be
done
prosperously
in
the
church
unlesse
all
things
we
undertake
be
ordered
according
to
the
prescript
of
the
chief
and
supreme
Lawgiver
.
But
God
never
gave
authority
to
every
particular
believer
,
two
or
three
,
to
thrust
every
notorious
offender
out
of
the
congregation
,
as
he
charged
every
master
of
a
family
to
put
away
leaven
out
of
his
house
.
By
the
power
of
Christ
is
understood
the
incommunicable
power
or
virtue
of
Christ
,
whereby
he
worketh
powerfully
by
his
Spirit
in
the
ministery
of
the
word
,
and
confirmeth
the
sentence
of
the
church
rightly
pronounced
,
according
to
his
promise
;
Matth.
28.
19
,
20.
That
virtue
or
efficacious
power
by
which
he
is
with
his
church
to
the
end
of
the
world
,
Luke
24.
49.
and
promiseth
to
be
in
the
midst
of
two
or
three
that
should
be
so
gathered
together
in
his
name
.
Acts
1.
5
,
8.
And
Paul
encourageth
the
Corinthians
to
minister
the
discipline
of
excommunication
upon
the
incestuous
man
,
arming
them
thereunto
by
the
mighty
presence
of
Christ
,
by
which
it
should
be
made
effectuall
.
Or
if
by
the
power
of
Christ
we
understand
both
that
which
is
proper
to
Christ
and
that
which
is
communicated
to
his
officers
for
the
good
and
benefit
of
the
church
(
which
is
lesse
probable
)
yet
there
is
no
syllable
,
that
this
power
is
given
immediately
to
the
whole
community
,
and
from
them
derived
to
the
officers
;
much
lesse
,
that
it
is
given
originally
and
executivè
both
to
a
small
company
of
believers
without
officers
.
For
the
Apostle
speaketh
not
of
the
power
but
of
the
execution
of
that
power
which
God
hath
given
,
and
that
by
a
church
completely
furnished
with
officers
for
that
purpose
.
The
principall
cause
of
that
casting
forth
was
the
power
,
that
is
,
the
commandment
and
authority
,
of
Christ
,
who
is
the
authour
of
ecclesiasticall
power
;
the
near
cause
,
the
commandment
of
the
Apostle
,
Let
him
be
delivered
to
Satan
;
the
next
cause
,
the
authority
of
the
governours
to
whom
Christ
hath
committed
the
care
of
his
flock
.
But
as
the
authority
of
Christ
doth
not
take
away
the
judgement
of
the
Apostle
,
nor
the
judgement
of
the
Apostle
the
authority
of
the
governours
,
no
more
doth
the
authority
of
the
governours
the
due
regard
and
respect
which
must
be
had
of
the
people
in
the
execution
of
that
dreadfull
sentence
.
To
this
purpose
is
the
distinction
of
a
twofold
excommunication
or
power
of
the
keyes
used
by
Divines
:
The
first
concionalis
,
per
modum
doctrinae
,
which
is
the
first
part
of
the
power
of
the
keyes
;
and
so
the
pastour
alone
may
excommunicate
the
impenitent
according
to
the
commandment
of
Christ
:
The
second
judicialis
,
per
modum
sententiae
,
which
is
not
in
the
power
of
every
pastour
,
but
of
the
church
,
sc.
of
the
rulers
or
officers
in
respect
of
authority
derived
,
but
to
be
exercised
with
due
regard
had
to
the
communitie
,
as
the
flock
and
sheep
of
Christ
.
2.
Cor.
2.
8.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
significat
non
tam
,
comprobare
,
quam
,
cum
autoritate
discernere
,
&
legitimè
rem
transigere
,
ut
ratum
&
authenticum
sit
quod
actum
fuerit
.
It
cometh
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
authoritie
,
whence
also
cometh
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
lord
,
or
one
having
authority
.
Chemnit
:
Exam:
part
.
4.
De
indulgent
.
pag.
89.
Significat
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
communibus
quasi
sufl●agus
&
publicà
autoritate
aliquid
comprobare
,
confirmare
,
ratum
facere
&
habere
.
When
the
Apostle
writeth
to
the
Corinthians
in
behalf
of
the
incestuous
person
,
to
confirm
their
love
towards
him
,
he
saith
it
is
sufficient
that
he
had
been
rebuked
of
many
;
thereby
understanding
,
not
the
whole
society
,
but
the
chief
or
governours
to
whom
the
care
of
ecclesiasticall
discipline
was
committed
.
And
if
the
congregation
was
freely
and
deliberately
to
consent
to
his
excommunication
,
the
authority
of
many
was
sufficient
for
his
rebuke
,
by
whom
it
was
performed
,
to
whom
belonged
the
authority
of
binding
and
loosing
ministerially
.
It
is
true
the
word
many
is
now
and
then
put
for
all
,
when
the
subject
matter
requireth
it
be
so
understood
;
but
there
is
no
reason
so
to
take
it
in
this
passage
:
and
if
all
had
received
authority
immediately
to
rebuke
by
way
of
censure
and
ministerially
,
we
can
give
no
reason
why
the
Apostle
should
not
rather
have
said
,
of
all
,
then
,
of
many
.
The
question
then
is
not
,
whether
all
due
regard
should
be
had
of
the
congregation
or
church
in
a
matter
of
such
weight
and
importance
before
the
governours
proceed
to
the
sentence
of
excommunication
;
but
whether
the
power
of
excommunication
and
exercise
thereof
be
primarily
in
the
people
,
and
from
them
derived
to
the
ministers
:
which
is
not
proved
by
this
nor
any
other
text
of
scripture
.
Two
or
three
met
together
in
the
name
of
Christ
are
the
church
that
hath
power
to
excommunicate
:
Object
.
5.
But
that
agreeth
to
the
whole
community
,
Matth.
18.
19.
and
not
to
the
officers
alone
.
Moreover
,
the
power
of
excommunication
is
an
essentiall
property
,
Robins
.
Against
〈◊〉
.
pag.
227.
one
of
the
keyes
of
the
kingdome
,
and
as
necessary
as
the
power
to
receive
in
members
,
without
which
a
church
cannot
be
gathered
or
consist
.
Every
society
consisting
of
two
or
three
believers
met
together
to
pray
is
not
that
church
which
hath
power
to
excommunicate
:
Answ.
for
then
in
many
Christian
congregations
,
and
in
divers
families
,
there
should
be
many
churches
invested
with
this
authority
.
No
one
example
can
be
alledged
out
of
scripture
or
ecclesiasticall
story
of
the
ancient
church
,
in
which
the
multitude
of
the
faithfull
,
no
guides
or
officers
moderating
the
action
,
did
lawfully
excommunicate
or
judge
(
as
the
Apostle
speaketh
)
any
member
of
the
society
.
No
promise
can
be
shewed
in
holy
writ
wherein
any
such
authority
is
bequeathed
to
two
or
three
private
believers
,
disciples
or
brethren
.
The
sentence
of
excommunication
is
to
be
concluded
and
denounced
by
men
met
together
in
the
name
of
Christ
,
that
is
,
by
the
commandment
and
authority
of
Christ
,
and
with
the
power
of
Christ
:
but
it
will
never
be
proved
,
that
Christ
hath
authorized
two
or
three
Christian
people
,
without
officers
or
guides
,
to
meet
in
his
name
,
and
by
his
power
to
denounce
that
grave
and
fearfull
sentence
.
The
church
,
to
whom
this
power
perteineth
,
is
an
assembly
gathered
in
the
name
and
by
the
power
of
Christ
for
such
a
purpose
,
which
agreeth
to
them
onely
who
have
received
power
from
Christ
to
do
that
service
,
and
not
to
every
society
,
nor
to
every
one
in
any
complete
society
of
believers
.
And
thus
the
words
of
our
Saviour
must
be
expounded
,
if
they
have
such
reference
to
the
precedent
matter
.
But
they
may
contein
a
reason
drawn
from
the
lesse
to
the
greater
,
thus
;
If
Christ
be
present
with
two
or
three
gathered
together
in
his
name
to
ask
things
agreeable
to
his
will
,
he
will
much
more
confirm
in
heaven
whatsoever
his
officers
and
servants
assembled
in
his
name
shall
determine
and
conclude
,
and
what
sentence
they
shall
denounce
upon
mature
deliberation
according
to
his
will
.
If
we
speak
of
complete
churches
,
such
as
the
Apostles
planted
,
it
hath
power
of
excommunication
,
which
is
one
part
of
the
power
of
the
keyes
:
but
the
execution
of
that
power
is
not
essentiall
to
the
church
,
either
constitutively
,
or
consecutively
:
It
is
neither
the
matter
nor
form
of
the
church
,
nor
that
which
doth
necessarily
flow
from
them
as
an
inseparable
property
.
The
moderate
use
of
excommunication
is
necessary
to
the
well-being
of
a
church
:
but
there
may
be
a
true
church
where
there
is
no
discipline
of
excommunication
,
and
where
that
censure
is
not
put
in
practice
.
He
may
be
a
good
physitian
who
never
used
section
;
a
good
chirurgian
,
who
hath
no
saw
;
and
the
body
sound
which
never
suffered
the
cutting
off
of
a
member
.
The
conclusion
is
,
That
all
spirituall
power
is
immediately
derived
from
Christ
,
to
be
exercised
by
his
direction
and
appointment
for
the
good
and
benefit
of
the
whole
church
.
The
power
of
preaching
the
word
authoritatively
,
and
administration
of
the
sacraments
,
perteineth
to
the
Pastours
and
Teachers
onely
;
which
power
they
have
received
from
Christ
,
&
must
exercise
for
the
edification
of
the
flock
.
The
power
of
excommunication
formaliter
&
exsecutivè
is
proper
to
the
company
or
assembly
of
guides
and
rulers
in
the
church
,
derived
from
Christ
,
to
be
exercised
as
Christ
shall
go
before
them
,
but
with
the
notice
of
and
due
regard
had
unto
the
whole
society
.
CHAP.
XIII
.
An
examination
of
sundry
positions
laid
down
by
Mr
Jacob
in
his
Exposition
of
the
second
commandement
,
tending
to
Separation
.
TO
know
the
true
sense
and
meaning
,
the
just
scope
and
purpose
of
the
second
commandment
,
is
of
continuall
and
necessary
use
;
and
rightly
conceived
,
might
be
a
means
of
unity
and
peace
amongst
brethren
in
matters
of
worship
.
In
this
regard
Mr
Jacob
(
as
he
saith
)
compiled
a
brief
exposition
of
that
commandment
,
and
with
a
mind
desirous
to
maintein
and
keep
the
people
of
God
within
the
bounds
of
truth
and
peace
.
I
purpose
a
brief
,
plain
and
modest
examination
of
his
exposition
in
some
particulars
,
concerning
the
speciall
object
of
the
commandment
,
and
positions
,
taken
by
some
to
be
just
grounds
of
Separation
.
By
the
second
commandment
we
stand
bound
to
embrace
all
the
instituted
holy
doctrines
,
To
the
Christian
reader
.
means
and
ordinances
,
both
inward
and
outward
,
appointed
of
God
to
bring
us
life
:
to
believe
that
we
have
(
to
bring
us
to
eternall
life
)
a
Mediatour
and
Saviour
given
us
,
Exp●sit
.
the
7.
and
〈◊〉
rule
.
and
that
he
is
a
Priest
,
Prophet
and
King
:
These
things
are
not
in
the
first
,
but
in
the
second
commandment
,
although
they
be
inward
actions
of
the
mind
and
inward
worship
.
This
is
a
private
conceit
,
Answ.
affirmed
without
ground
or
reason
to
support
it
,
crosse
to
the
commandment
and
Mr
Jacob
himself
.
Contrary
to
the
commandment
?
for
the
first
commandment
enjoyneth
us
to
take
the
true
Jehovah
to
be
our
God
,
as
in
covenant
he
hath
bound
himself
unto
his
Israel
:
But
God
is
not
our
God
in
covenant
but
in
and
through
a
Mediatour
:
And
therefore
the
first
commandment
bindeth
us
to
take
the
true
God
in
and
through
a
Mediatour
,
that
is
,
Jesus
Christ
,
to
be
our
God
.
Exposit.
the
1.
rule
.
Mr
Jacob
holdeth
the
tables
of
the
law
to
be
the
Lords
testimony
and
convenant
,
wherein
all
duties
whatsoever
,
Exod.
31.
18.
&
32.
15
,
16.
even
the
Evangelicall
,
Deut.
9.
9
,
10
,
11
,
15.
as
faith
,
hope
,
and
repentance
,
are
commanded
.
But
in
the
covenant
of
grace
,
in
what
commandment
the
Lord
hath
bound
us
to
know
,
believe
,
hope
or
call
upon
him
,
in
the
same
he
hath
obliged
us
to
know
him
in
Christ
,
to
believe
in
him
through
Christ
,
and
to
call
upon
him
in
and
through
a
Mediatour
.
For
God
in
Christ
,
or
God
and
Christ
,
is
the
object
of
Christian
religion
:
and
since
the
fall
of
Adam
there
is
no
throne
erected
unto
which
man
can
come
,
no
way
prepared
,
no
liberty
granted
for
man
to
come
,
no
good
successe
to
be
expected
,
but
in
the
name
of
a
Mediatour
.
It
is
impossible
to
conceive
,
how
Christians
should
believe
that
God
is
,
or
that
he
is
a
rewarder
of
them
that
seek
him
diligently
,
but
according
to
his
covenant
of
mercy
;
how
they
should
believe
in
his
free
grace
and
mercy
for
the
remission
of
sinnes
,
but
in
and
through
Jesus
Christ
our
onely
Saviour
.
The
selfsame
precept
which
bindeth
Christians
to
take
the
true
God
to
be
their
God
,
King
,
Father
,
Judge
and
Saviour
,
bindeth
them
also
to
take
Jesus
Christ
to
be
their
sole
Mediatour
,
Redeemer
,
Saviour
,
King
and
Priest
and
Prophet
.
Not
to
believe
in
or
worship
Jesus
Christ
,
is
a
breach
of
the
first
commandment
:
so
the
profession
of
Turcisme
is
against
the
first
commandment
.
To
believe
in
or
pray
unto
Angels
or
Saints
departed
as
mediatours
,
is
a
breach
of
the
first
commandment
.
All
honour
and
service
whatsoever
,
inward
or
outward
,
which
is
due
unto
God
by
virtue
of
the
first
commandment
,
it
must
be
done
unto
God
in
and
through
Jesus
Christ
:
and
not
to
give
that
honour
unto
Jesus
Christ
,
or
to
give
it
unto
any
other
,
is
a
breach
of
the
first
commandment
.
It
is
true
,
that
inward
and
outward
worship
both
,
when
they
are
both
of
one
nature
or
kind
,
are
required
in
the
first
precept
:
as
,
if
I
must
pray
unto
God
in
the
mediation
of
Jesus
Christ
,
or
pray
unto
Jesus
Christ
mine
onely
Saviour
,
I
may
kneel
or
prostrate
my self
,
or
bow
my
body
in
the
exercise
of
religion
;
and
these
actions
must
be
referred
to
the
same
commandment
.
It
is
also
true
,
that
the
second
commandment
reacheth
to
the
heart
,
and
requireth
that
we
rightly
conceive
of
,
allow
,
approve
and
affect
the
ordinances
of
instituted
worship
appointed
of
God
as
well
as
exercise
and
maintein
it
:
but
seeing
the
worship
it self
commanded
is
instituted
,
it
is
also
outward
.
Besides
,
there
be
some
things
of
mere
nstitution
which
pertein
to
the
third
and
fourth
commandments
:
as
the
institution
and
observation
of
the
seventh
day
from
the
creation
,
in
time
of
the
Law
;
and
of
the
first
day
in
the
week
,
in
time
of
the
Gospel
.
Exposit.
the
1.
rule
.
Mr
Jacob
himself
saith
,
The
fourth
commandment
(
in
the
word
,
Sabbath
)
setteth
down
one
particular
,
even
the
ordinary
seventh
day
of
rest
,
but
understandeth
all
holy
dayes
instituted
of
God
,
that
they
are
likewise
to
be
sanctified
.
By
his
own
confession
then
all
instituted
doctrines
and
ordinances
are
not
referred
to
the
second
commandment
.
The
just
and
true
generall
matter
of
the
second
commandment
is
,
Exposit.
the
●
.
part
,
tit
.
The
exposit.
of
the
second
commandment
.
a
free
and
voluntary
institution
(
or
matter
instituted
)
onely
or
specially
in
the
exercise
of
Gods
worship
,
wherein
it
hath
no
way
any
necessary
use
of
it self
.
This
is
the
generall
matter
or
full
extent
of
the
second
commandment
,
even
in
the
mind
and
purpose
of
God
himself
the
authour
of
it
:
And
it
is
likewise
the
just
and
full
definition
of
Gods
instituted
worship
in
generall
,
that
is
,
whether
true
or
false
.
This
is
obscure
and
doubtfull
.
Answ.
If
the
meaning
be
,
that
all
instituted
or
positive
worship
of
God
which
carrieth
the
Lords
stamp
and
approbation
must
be
referred
to
this
commandment
,
and
that
all
worship
devised
by
men
,
for
nature
,
use
and
end
one
with
the
worship
instituted
of
God
,
is
a
breach
of
the
second
commandment
,
it
will
be
granted
freely
,
and
might
have
been
delivered
plainly
.
But
if
the
meaning
be
,
that
all
free
and
voluntary
institutions
whatsoever
must
be
referred
to
the
second
commandment
,
if
of
God
,
as
just
and
allowable
,
if
of
men
,
as
sinfull
,
it
hath
no
ground
of
truth
or
probability
.
For
many
free
institutions
cannot
be
referred
to
the
second
commandment
:
and
concerning
the
instituted
worship
of
God
,
God
hath
left
many
things
undetermined
,
wherein
the
church
may
take
order
and
give
direction
without
sinne
,
unto
what
commandment
soever
in
generall
the
things
may
be
referred
.
The
Lord
forbidding
to
bow
down
unto
or
serve
an
image
,
doth
therein
forbid
all
approbation
,
liking
or
reverence
,
though
never
so
small
,
shewed
towards
any
institutions
and
inventions
of
men
,
set
up
in
the
room
of
or
matched
with
the
Lords
own
instituted
worship
:
But
an
invention
for
nature
and
use
one
with
the
true
worship
of
God
,
and
an
institution
in
the
exercise
of
religion
are
not
one
and
the
same
.
There
ought
to
be
very
clear
and
plain
proof
in
Gods
word
to
warrant
every
visible
church
,
Exposit.
the
third
part
,
tit
.
The
exposit.
of
the
second
commandment
.
if
the
members
thereof
desire
to
have
comfort
to
their
own
souls
;
because
this
is
even
the
first
and
weightiest
matter
in
religion
that
can
concern
us
,
viz.
to
be
assured
that
we
are
in
a
true
visible
and
ministeriall
church
of
Christ
:
For
out
of
a
true
visible
church
ordinarily
there
is
no
salvation
;
and
by
a
true
visible
church
(
and
not
otherwise
ordinarily
)
we
come
to
learn
the
way
of
life
.
Therefore
above
all
things
it
is
necessary
that
every
Christian
do
rightly
discern
of
the
divers
kinds
of
outward
ordinances
in
this
behalf
,
chiefly
of
visible
churches
;
and
withall
to
understand
which
kind
or
form
thereof
is
the
true
visible
church
of
Christ
,
or
kingdome
of
heaven
upon
earth
,
which
is
the
onely
way
,
and
in
it
the
onely
truth
ordinarily
leading
to
eternall
life
hereafter
.
For
the
true
visible
church
of
Christ
is
but
onely
one
(
questionlesse
)
in
nature
,
form
and
constitution
.
There
are
expresse
and
pregnant
texts
of
scripture
which
shew
what
is
the
true
visible
church
of
God
,
Answ.
whereunto
Christians
may
and
ought
to
joyn
themselves
in
holy
fellowship
in
the
ordinances
of
worship
:
As
,
where
the
covenant
of
God
is
there
is
the
people
of
God
and
the
visible
church
:
Ephes.
2.
12.
For
communication
and
receiving
the
tables
of
the
covenant
is
a
certain
signe
of
a
people
in
covenant
.
Rom.
9.
4.
For
what
is
it
to
be
the
flock
,
sheep
,
or
people
of
God
,
but
to
be
in
covenant
with
God
,
to
be
the
church
of
God
.
The
word
maketh
disciples
to
Christ
:
and
the
word
given
to
a
people
is
Gods
covenanting
with
them
;
and
the
peoples
receiving
this
word
and
professing
their
faith
unto
God
,
Lev.
2.
13.
is
their
taking
God
to
be
their
God
.
Deut.
29.
11.
Those
assemblies
which
have
Christ
for
their
Head
,
Deut.
33.
3.
&
26.
17.
and
the
same
also
for
their
foundation
,
are
the
true
visible
churches
of
Christ
.
It
is
simply
necessary
,
that
the
assemblies
be
laid
upon
Christ
the
foundation
by
faith
:
which
being
done
,
the
remaining
of
what
is
forbidden
,
or
the
want
of
what
is
commanded
,
cannot
put
the
assembly
from
the
title
and
right
of
a
church
.
For
Christ
is
the
foundation
and
head-corner-stone
of
the
church
.
The
form
is
coming
unto
Christ
,
and
being
builded
upon
him
by
faith
;
the
matter
is
the
people
united
and
knit
unto
Christ
,
and
so
one
unto
another
.
Now
where
the
matter
and
form
of
a
church
is
there
is
a
church
.
Every
society
or
assembly
professing
the
int●re
and
true
faith
of
Christ
,
and
worshipping
God
with
an
holy
worship
,
joyning
together
in
prayer
and
thanksgiving
,
enjoying
the
right
use
of
the
sacraments
,
and
keeping
the
unity
of
the
Spirit
in
the
bond
of
peace
,
is
the
true
church
of
Christ
.
The
Gospel
may
be
preached
to
Infidels
;
some
supernaturall
truths
may
be
professed
by
hereticks
;
the
use
of
the
sacraments
may
be
in
adulterate
churches
:
but
the
intire
profession
of
all
fundamentall
articles
of
faith
to
be
believed
,
and
main
precepts
and
morall
laws
for
practice
to
be
acknowledged
,
the
dwelling
of
the
truth
amongst
men
,
and
the
right
use
of
the
sacraments
,
which
is
ever
joyned
with
true
doctrine
,
and
to
be
esteemed
by
it
,
is
proper
to
them
that
be
in
covenant
with
God
.
The
laws
and
statutes
which
God
gave
to
Israel
was
the
honour
and
ornament
of
that
nation
,
a
testimony
that
the
Lord
had
separated
them
from
all
other
people
,
even
the
Gentiles
themselves
being
judges
.
Deut.
4.
6.
This
is
your
wisedome
and
your
understanding
in
the
sight
of
the
people
.
Psal.
147.
19
,
20.
He
gave
his
law
unto
Jacob
,
Neh.
9.
13.
his
statutes
and
ordinances
unto
Israel
.
Thou
gavest
them
right
judgements
and
true
laws
,
ordinances
and
good
commandments
.
Acts
7.
38.
Who
received
the
lively
oracles
to
give
unto
us
.
Luke
16.
29.
They
have
Moses
and
the
Prophets
.
Sound
doctrine
and
intire
profession
of
the
truth
is
to
be
found
in
the
church
alone
,
and
is
conteined
in
the
belly
of
the
church
as
light
in
an
house
,
Isa.
2.
2
,
3.
whereby
it
may
be
discerned
.
The
law
shall
go
forth
of
Sion
:
it
is
not
elsewhere
to
be
found
.
Isa.
59
21.
My
word
shall
not
depart
out
of
the
mouth
of
thy
seed
,
See
John
8.
31.
&c.
The
sacraments
are
seals
of
the
covenant
of
grace
,
2.
Cor.
5.
19.
and
symboles
or
testimonies
whereby
the
people
of
God
are
distinguished
from
all
other
nations
.
The
sacraments
when
for
substance
they
be
rightly
used
are
tokens
and
pledges
of
our
admittance
into
and
spirituall
enterteinment
in
the
Lords
family
.
Gen.
17.
10
,
11.
This
is
my
covenant
that
I
make
with
thee
.
Exod.
12.
1
,
2
,
3.
Go
teach
all
nations
,
and
baptize
them
into
the
name
of
the
Father
,
&c.
Amend
your
lives
,
Matth.
28.
19
,
20.
and
●e
baptized
.
The
sacraments
do
necessarily
presuppose
a
church
constituted
,
Acts
2.
38.
unto
which
they
are
committed
,
as
the
oracles
and
ordinances
of
God
unto
Israel
.
Baptisme
rightly
used
is
within
and
not
without
the
church
:
Ephes.
4.
4
,
5.
It
is
a
seal
of
the
covenant
(
which
is
the
form
of
the
church
as
some
call
it
)
to
the
faithfull
and
to
their
seed
:
Acts
2.
41.
It
is
the
sacrament
of
initiation
,
whereby
members
are
solemnly
admitted
into
the
body
of
Christ
.
To
have
Pastours
which
feed
with
spirituall
knowledge
and
understanding
,
is
a
gift
of
matrimoniall
love
,
which
God
vouchsafeth
unto
his
church
:
Jer.
3.
15.
And
I
will
give
you
Pastours
according
to
mine
own
heart
.
And
though
all
that
heare
do
not
receive
the
love
of
the
truth
,
yet
where
God
giveth
his
word
it
is
a
signe
that
some
in
those
places
belong
to
the
kingdome
of
heaven
.
The
Apostles
first
gathered
churches
,
and
then
ordained
elders
in
every
citie
:
So
that
it
is
proper
to
the
church
to
be
fed
and
guided
by
true
spirituall
Pastours
,
who
do
both
teach
and
blesse
in
the
name
of
the
Lord
.
The
true
worship
of
God
is
an
inseparable
and
infallible
mark
of
a
people
in
covenant
with
God
:
Psal.
48.
1.
For
where
Christ
is
there
is
〈◊〉
church
:
Matth.
18.
20.
but
Christ
saith
,
Where
two
or
three
are
met
together
in
my
name
,
there
am
I
in
the
midst
among
them
.
This
is
the
priviledge
of
the
saints
:
Ezek.
46.
10.
that
Christ
,
the
prince
of
his
people
,
is
in
the
middest
of
them
,
See
Lavater
in
Ezek.
and
goeth
in
when
they
go
in
.
And
for
certain
,
they
are
gathered
in
the
name
of
Christ
,
who
being
lawfully
called
do
assemble
to
worship
God
and
call
upon
his
name
in
the
mediation
of
Jesus
Christ
.
In
times
past
the
church
was
acknowledged
by
these
signes
;
of
continuance
in
the
apostles
doctrine
and
fellowship
,
Acts
2.
42.
and
breaking
of
bread
,
Josh.
24.
14.
and
prayer
,
of
true
fear
,
intire
service
,
Rom.
10.
14.
holy
profession
,
and
religious
prayer
.
The
weightiest
matter
therefore
in
religion
that
concerneth
a
Christian
,
is
to
know
God
and
Christ
,
to
repent
heartily
and
believe
unfeignedly
,
which
is
ever
accompanied
with
holinesse
of
conversation
,
if
God
give
time
and
opportunity
:
because
without
these
there
is
no
salvation
to
men
of
age
and
discretion
.
It
is
a
matter
of
weight
and
importance
also
,
to
know
where
and
how
God
is
to
be
worshipped
,
and
the
right
use
of
his
ordinances
,
as
of
prayer
,
and
the
sacraments
;
because
otherwise
we
cannot
know
how
to
joyn
our selves
in
holy
communion
with
the
people
of
God
in
the
ordinances
of
worship
,
which
is
a
necessary
duty
if
God
give
opportunity
.
But
to
know
the
externall
order
or
constitution
of
a
particular
,
ministeriall
,
politicall
church
,
is
not
a
matter
of
weight
or
importance
,
to
be
matched
with
either
of
the
former
.
And
if
Mr
Jacob
comprehend
all
these
things
under
the
name
of
the
church
,
his
speech
is
false
,
deceitfull
,
and
confused
,
because
he
distinguisheth
not
things
that
be
of
different
kinds
.
If
the
latter
,
it
is
most
inconsiderately
spoken
and
weakly
proved
.
For
out
of
the
catholick
invisible
church
or
society
there
is
no
salvation
;
but
out
of
a
particular
,
visible
,
ministeriall
church
salvation
is
to
be
had
.
Internall
society
with
the
members
of
Christ
,
and
communion
with
Christ
himself
which
is
invisible
,
is
necessary
;
externall
not
so
.
Christ
is
the
Saviour
of
his
body
,
and
saved
he
cannot
be
by
Christ
that
is
not
a
live-member
of
his
body
.
Noahs
ark
builded
by
Gods
appointment
for
the
safety
of
all
such
as
were
obedient
to
his
preaching
,
was
a
type
and
figure
of
this
onely
holy
catholick
church
,
not
of
a
visible
,
particular
,
ministeriall
church
:
for
as
none
of
the
sonnes
of
men
besides
such
as
entred
into
Noahs
ark
were
saved
from
the
deluge
,
Gen
7.
11.
&
8.
12.
so
whosoever
entred
into
the
ark
were
saved
from
the
deluge
:
Heb.
●1
.
8.
And
so
Noahs
ark
was
a
type
of
that
church
into
which
whosoever
entreth
he
shall
be
saved
.
But
this
cannot
be
affirmed
of
the
visible
church
.
1.
Pet.
3.
20
,
21.
Peter
speaking
of
the
ark
,
wherein
few
,
that
is
,
eight
souls
,
were
saved
by
water
,
he
saith
,
The
like
figure
whereunto
,
even
baptisme
,
doth
also
now
save
us
(
not
the
putting
away
of
the
filth
of
the
flesh
,
but
the
answer
of
a
good
conscience
inwards
:
Gods
)
by
the
resurrection
of
Jesus
Christ
.
His
meaning
is
,
that
Noah●
ark
was
a
type
of
that
church
out
of
which
there
is
no
salvation
,
in
which
there
is
most
certain
salvation
;
and
the
waters
by
which
such
as
entred
into
the
ark
were
saved
,
a
type
of
baptisme
.
But
of
what
baptisme
?
Externall
?
No
:
Externall
baptisme
and
the
ark
of
Noah
were
types
of
the
same
rank
,
both
types
and
signes
of
that
internall
baptisme
which
is
wrought
by
the
holy
Ghost
,
by
which
we
are
incorporated
into
the
body
of
Christ
,
and
become
more
undoubtedly
safe
from
the
everlasting
fire
then
such
as
entred
Noahs
ark
were
from
the
deluge
of
water
.
If
the
ark
which
Noah
built
did
save
all
such
from
the
deluge
as
entred
into
it
,
how
much
more
shall
that
holy
and
catholick
church
which
Christ
hath
built
and
sanctified
by
his
most
precious
bloud
,
give
eternall
life
to
all
such
as
in
this
world
become
live-members
of
it
?
Such
members
they
are
made
,
not
by
becoming
members
of
the
visible
church
,
but
by
internall
grace
or
sanctification
.
There
is
not
the
same
reason
of
externall
and
internall
communion
with
the
church
.
The
inward
is
and
was
ever
necessary
,
the
externall
necessary
when
it
may
be
enjoyed
.
Some
may
be
of
the
church
in
respect
of
the
profession
,
participation
of
the
ordinances
and
other
inferiour
priviledges
,
who
are
not
of
the
invisible
church
,
that
is
,
do
not
communicate
in
the
most
perfect
work
,
force
and
effect
of
saving
grace
.
And
some
that
be
not
full
members
of
the
true
,
orthodox
and
visible
church
,
may
notwithstanding
be
found
and
live
,
members
of
the
mysticall
body
of
Jesus
Christ
.
For
all
that
truly
believe
are
in
the
state
of
salvation
;
and
all
that
be
in
the
state
of
salvation
be
members
of
that
church
out
of
which
no
salvation
is
to
be
hoped
for
or
can
be
obteined
,
which
doth
comprehend
all
the
faithfull
and
them
that
shall
be
saved
.
They
are
in
act
and
in
deed
both
in
and
of
that
church
,
and
not
in
desire
and
wish
onely
;
because
they
are
actually
in
the
state
of
salvation
,
the
heirs
apparent
to
everlasting
blessednesse
,
actuall
partakers
of
the
benefits
of
Christs
death
which
accompany
salvation
.
They
are
given
unto
Christ
,
set
into
him
as
branches
into
a
vine
:
and
they
that
be
such
,
be
in
deed
and
act
,
not
in
desire
alone
,
members
of
Christs
body
.
All
that
were
not
in
the
ark
perished
in
the
waters
:
No
member
doth
live
but
that
which
is
actually
joyned
to
the
head
,
and
draweth
life
from
it
.
Baptisme
is
the
seal
of
our
solemn
admission
into
the
church
:
but
it
is
not
the
gate
of
our
setting
into
Christ
,
but
the
seal
of
that
admission
we
have
received
by
grace
&
are
partakers
of
by
a
lively
faith
.
True
believers
then
are
in
the
state
of
grace
;
actuall
members
of
the
militant
church
,
but
of
a
visible
,
particular
,
ministerial
church
or
congregation
they
may
be
members
in
desire
onely
.
For
it
may
so
fall
out
many
times
,
that
he
who
is
joyned
to
Christ
by
a
true
and
lively
faith
hath
not
means
and
opportunity
to
unite
himself
unto
a
visible
and
ministeriall
church
.
The
Catechum●ni
who
did
truly
〈◊〉
unfeignedly
believe
in
Christ
were
live-members
of
his
mysticall
body
,
and
in
respect
of
full
,
effectuall
and
saving
participation
of
Christs
benefits
,
actuall
members
of
the
church
invisible
,
when
in
respect
of
solemn
outward
and
sacramentall
admission
they
were
not
members
of
any
visible
congregation
.
If
a
Christian
be
unjustly
excommunicated
,
he
still
reteineth
all
those
things
which
the
best
parts
of
the
church
have
,
inward
or
outward
:
and
though
he
be
cut
off
from
the
meetings
and
assemblies
of
particular
churches
,
so
that
he
may
not
bodily
be
present
when
the
people
meet
together
,
yet
still
he
hath
the
communion
which
onely
is
essentiall
,
and
maketh
a
man
to
be
of
the
church
,
in
that
he
hath
all
those
things
which
the
best
that
remain
not
ejected
have
,
as
faith
,
hope
,
love
and
profession
of
the
whole
truth
of
God
:
He
is
the
friend
of
God
,
an
heir
apparent
of
the
new
Jerusalem
,
a
living
member
of
the
mysticall
body
of
Christ
:
And
if
he
be
not
cut
off
from
Christ
,
from
hope
of
salvation
,
and
fellowship
of
the
saints
triumphant
,
neither
can
he
be
cast
out
from
the
fellowship
of
the
church
militant
:
for
the
church
militant
and
triumphant
is
one
.
The
performance
of
holy
duties
is
an
action
of
them
that
be
already
of
the
church
,
and
doth
not
make
a
man
of
the
church
:
yea
,
the
performance
of
these
duties
is
a
thing
of
that
nature
,
that
by
violence
and
unjust
courses
,
holden
by
wicked
men
,
we
may
be
hindred
from
it
without
any
fault
of
ours
.
Now
that
it
often
falleth
out
through
the
prevailing
of
factious
,
August
.
De
vera
relig.
cap.
6.
seditious
and
turbulent
men
,
that
the
best
part
is
unjustly
and
undeser●
〈◊〉
cast
out
of
the
visible
church
is
a
thing
so
plain
and
confessed
that
it
needeth
no
proof
.
In
times
of
grievous
and
hot
persecution
,
under
which
the
church
hath
laboured
,
the
faithfull
have
been
compelled
to
meet
in
woods
,
dens
,
and
caves
,
some
in
one
place
,
some
in
another
,
as
opportunity
was
offered
;
their
societies
have
been
broken
,
and
set
congregations
dispersed
and
scattered
;
when
yet
they
continued
the
true
church
wherein
salvation
was
to
be
had
,
and
enjoyed
the
ordinary
means
of
salvation
.
And
if
we
speak
of
a
visible
ministeriall
church
,
as
it
is
here
meant
by
you
,
the
faithfull
who
professed
the
truth
of
the
Gospel
intirely
,
and
did
communicate
in
the
ordinances
of
worship
for
the
space
of
this
fourteen
hundred
yeares
and
upward
had
not
means
,
or
at
least
did
not
unite
themselves
into
a
visible
ministeriall
church
of
Christ
:
And
if
out
of
this
your
church
ordinarily
there
be
no
salvation
,
no
means
leading
to
everlasting
life
,
the
Christian
world
for
these
many
hundred
yeares
hath
wanted
ordinary
means
to
bring
them
to
life
and
salvation
,
and
been
in
that
state
in
which
no
salvation
ordinarily
can
be
expected
.
If
we
detest
the
consequence
as
dreadfull
,
not
standing
with
the
promises
made
to
the
church
of
the
Gentiles
and
the
tender
mercies
of
God
vouchsafed
to
his
people
,
we
must
acknowledge
the
position
from
whence
it
followeth
undeniably
to
be
most
rash
and
inconsiderate
.
Out
of
doubt
this
kind
of
the
visible
church
is
now
under
the
Gospel
onely
lawfull
for
us
,
Exposit.
the
third
part
,
ubi
s●prá
.
even
a
particular
ordinary
congregation
onely
.
And
whatsoever
kind
or
form
of
a
visible
church
is
instituted
or
ordained
by
men
,
the
same
is
conteined
manifestly
in
the
negative
part
of
the
second
commandment
,
that
is
to
say
,
it
is
simply
unlawfull
and
by
God
himself
here
forbidden
unto
us
.
In
the
new
Testament
the
church
doth
signifie
a
multitude
of
believers
,
Answ.
whether
assembled
or
dispersed
:
and
whether
they
be
met
in
one
place
or
separated
in
place
they
retein
tho
same
name
still
.
The
church
is
a
society
of
the
faithfull
,
not
an
assembly
,
if
we
speak
properly
.
When
the
word
is
put
absolutely
,
it
noteth
the
multitude
or
society
of
the
faithfull
,
which
is
distinguished
from
their
assembly
or
meeting
together
for
the
worship
of
God
.
Heb.
12.
23.
For
we
shall
reade
,
the
church
of
God
or
Christ
,
and
so
the
church
of
the
first-born
;
but
never
,
the
church
of
these
or
them
,
or
you
or
us
,
but
assembly
or
assembling
of
your selves
.
Jam.
2
2.
Now
the
society
may
be
one
,
Heb.
10.
23.
when
the
congregations
be
divers
in
respect
of
place
where
they
do
assemble
.
It
is
not
opposite
to
the
unitie
of
an
ecclesiasticall
society
,
that
the
members
should
ordinarily
assemble
in
divers
places
for
the
worshipping
of
God
,
so
long
as
they
be
united
by
the
same
laws
,
have
communion
in
the
same
ordinances
,
and
be
linked
under
the
same
spirituall
guides
and
officers
.
When
a
church
did
comprehend
a
citie
with
its
suburbs
and
the
countrey
circumjacent
,
I
mean
the
believers
who
professed
that
faith
within
that
circuit
,
it
might
well
be
that
the
number
did
so
increase
through
the
extraordinary
blessing
of
God
which
did
accompany
the
preaching
of
the
word
in
those
primitive
times
and
first
planting
of
that
heavenly
kingdome
,
that
they
could
not
well
meet
ordinarily
in
one
place
,
and
yet
might
and
did
continue
one
society
.
For
when
a
number
is
gathered
in
small
villages
,
or
some
added
to
the
number
already
gathered
,
it
is
not
meet
they
should
be
neglected
because
small
,
nor
yet
divided
from
the
body
because
the
number
not
competent
to
make
an
intire
and
perfect
body
of
it self
.
The
increase
of
churches
doth
require
an
increase
of
ministers
,
and
if
they
grow
to
bignesse
more
then
ordinary
,
an
increase
of
places
for
their
assembling
,
when
the
essence
of
the
visible
church
is
not
changed
,
nor
one
multiplyed
or
divided
into
many
.
And
it
is
more
available
for
the
good
of
the
church
,
and
further
removed
from
all
ambition
,
if
the
society
shall
assemble
in
divers
places
as
parts
and
members
of
one
body
,
then
to
constitute
a
distinct
free
society
consisting
of
some
few
believers
,
not
fit
to
make
up
an
intire
body
,
contrary
to
the
precedent
examples
of
the
apostles
.
In
times
of
hot
and
grievous
persecutions
the
churches
of
God
could
not
assemble
in
any
great
numbers
in
publick
places
,
but
have
been
compelled
to
meet
in
dens
,
and
caves
,
and
woods
,
one
and
the
same
society
in
divers
places
,
yet
so
as
the
society
was
not
broken
,
though
their
meeting
together
in
one
place
was
interrupted
.
To
meet
together
therefore
in
one
place
is
not
so
essentiall
to
the
church
,
but
it
may
continue
one
in
laws
,
ordinances
,
government
and
communion
,
though
in
respect
of
multitude
,
distance
of
places
,
and
many
other
occurrences
they
be
constrained
to
assemble
and
hold
their
meeting
severally
.
And
that
it
was
thus
in
the
churches
planted
by
the
apostles
,
it
is
most
probable
.
May
we
not
well
think
that
the
Christian
church
at
Jerusalem
,
for
whom
Christ
had
prayed
particularly
,
to
which
some
attribute
the
first
miraculous
conversion
by
Peters
preaching
,
and
amongst
whom
,
being
now
ascended
into
glory
,
Acts
11.
19
,
20.
&
15.
2
,
4
,
6
,
22
,
23.
&
16.
4.
&
21.
18.
he
did
more
abundantly
display
his
power
,
and
more
conspicuously
swallow
up
the
scandal
of
his
Crosse
;
which
had
the
labour
of
all
or
many
of
the
apostles
for
a
time
in
it
,
whose
care
and
industry
we
may
guesse
at
by
their
ordination
of
Deacons
,
that
they
might
not
be
distracted
;
whereunto
much
people
did
resort
dayly
,
who
though
explicitely
they
did
not
believe
in
Christ
,
yet
had
they
in
them
the
faith
of
the
Messias
,
and
so
were
nearer
to
the
kingdome
of
God
then
the
common
heathen
;
which
was
to
send
out
light
to
all
other
churches
,
and
be
a
common
nursery
to
the
world
:
May
we
not
well
think
that
this
church
did
quickly
rise
to
such
bignesse
that
they
could
not
well
assemble
in
one
congregation
,
as
we
call
them
?
And
the
same
may
be
said
of
other
churches
before
mentioned
.
For
at
that
time
the
regions
were
white
even
unto
the
harvest
;
the
time
was
come
when
that
heavenly
kingdome
was
to
be
planted
amongst
all
nations
:
and
at
the
beginning
God
did
reveal
his
arm
more
extraordinarily
;
and
things
which
have
their
set
period
of
growing
do
in
their
beginnings
come
on
the
fastest
.
And
seeing
the
apostles
were
extraordinarlly
furnished
for
the
work
,
and
had
a
great
and
wide
doore
set
open
unto
them
of
God
,
seeing
they
were
diligent
and
industrious
in
their
work
,
and
God
was
pleased
mightily
to
accompany
their
endeavours
,
is
it
not
more
then
conjecturall
,
that
within
short
time
the
number
of
believers
in
those
great
and
populous
cities
,
with
their
suburbs
and
circumjacent
villages
,
did
exceed
the
capacity
of
one
congregation
?
The
officers
also
which
the
Apostles
ordained
for
the
use
of
those
churches
,
were
in
number
more
then
one
ordinary
congregation
could
bear
,
or
were
necessary
for
the
service
thereof
,
unlesse
it
were
exceeding
great
,
and
could
not
long
continue
together
with
edification
,
but
of
necessity
must
assemble
in
severall
places
.
It
was
not
the
apostles
practice
to
ordain
pastours
in
those
places
where
as
yet
no
sheep
were
to
be
seen
or
very
few
:
and
it
had
been
inconvenient
to
tie
the
faithfull
to
one
congregation
,
when
by
reason
of
multitude
they
could
not
meet
in
one
place
to
their
edification
.
What
then
remaineth
,
but
that
they
might
assemble
in
divers
places
,
and
yet
hold
communion
in
laws
,
ordinances
,
government
and
officers
?
When
presbyters
were
first
assigned
to
their
particular
cures
,
it
is
not
certain
.
Hist.
Eccl.
l.
2.
cap.
15
,
16.
Eusebius
reporteth
,
Rain
.
censur
.
that
many
churches
were
gathered
in
Alexandria
by
Mark
:
Apo.
pra●
.
2●
.
Scalig.
De
Emend
.
temp.
lib.
6.
But
what
he
alledgeth
out
of
Philo
,
as
if
it
was
to
be
understood
of
Christians
,
is
misapplied
by
him
.
The
first
(
as
it
is
commonly
received
)
that
divided
churches
into
parishes
,
and
assigned
presbyters
distinctly
to
take
care
of
them
,
Platin.
in
Euarist
.
Onuphr
Pauvin
,
lib.
De
Episc.
tit
&
Diacon
.
Cardin
.
&
interpr
.
vocum
obscur
.
was
Euaristus
Bishop
of
Rome
.
But
Platina
reporteth
this
upon
the
credit
of
Damasus
,
and
that
supposititious
:
for
the
authour
of
the
book
carrying
the
title
of
Damasus
was
Anastasius
Bibliothecarius
,
an
Abbot
of
Rome
,
who
lived
about
the
yeare
DCCCLVIII
.
Tituli
,
&c.
Euseb.
Hist.
l.
3.
cap.
27.
Russ
.
32
,
33.
Er.
&
lib.
4.
cap.
9.
And
what
probability
is
there
,
that
under
the
reigne
of
Trajan
,
who
moved
the
third
persecution
from
Nero
against
the
church
,
Plin.
epist.
l.
10.
ep.
97.
and
that
most
violent
,
there
should
be
place
to
divide
parishes
,
and
place
singular
presbyters
over
their
peculiar
charges
?
Tert.
Apol.
2.
Polyd.
Virg.
De
invent
.
l.
3.
cap.
8.
Some
think
with
more
probability
,
that
Dionysius
,
who
was
bishop
of
Rome
in
the
yeare
of
Christ
267.
did
ordain
parishes
,
Platin.
in
vit.
Dionys.
&
Onuphr
.
Annot.
in
Platin.
ibid.
and
commit
them
so
ordained
to
Presbyters
:
For
in
his
dayes
the
church
had
peace
,
Galienus
by
publick
edict
granting
liberty
.
But
if
it
be
yielded
that
there
were
some
parochiall
divisions
about
those
times
,
they
were
not
many
,
and
within
the
city
,
and
were
but
as
chapells
of
ease
,
the
church
holding
and
continuing
the
same
communion
.
And
whensoever
Presbyters
were
assigned
to
their
speciall
cures
,
we
may
conceive
the
multitude
of
believers
,
though
within
the
cities
onely
,
necessarily
required
their
assembling
in
divers
places
before
.
For
though
the
number
of
Christians
was
sometimes
greatly
wasted
with
hot
and
fierie
persecutions
(
as
Platina
in
vita
Xisti
.
1.
who
followed
Alexander
the
successour
of
Euaristus
,
about
the
yeare
of
Christ
120.
writeth
by
reason
of
the
frequent
slaughters
there
were
few
found
at
Rome
which
durst
professe
the
name
of
Christ
.
And
Onuphrius
Annot.
in
vit.
Hig.
saith
,
Although
all
Popes
in
those
times
suffered
not
martyrdome
,
yet
they
endured
many
things
for
the
confession
of
Christ
,
of
the
raging
common
people
and
wicked
magistrates
,
who
reteined
perpetuall
hatred
against
Christians
)
neverthelesse
at
other
times
the
number
of
Christians
did
greatly
increase
;
as
the
Ecclestasticall
story
noteth
a
most
remarkable
growth
of
the
faith
in
the
time
of
Fabian
before
Cornelius
.
Euscb
.
Hist.
lib.
6.
cap.
36.
Neither
must
we
think
that
an
Emperour
,
Gr.
cap.
28.
as
Philippus
,
favouring
the
faith
,
Lat.
25.
Ruff.
did
not
bring
on
multitudes
to
the
like
profession
.
Cornelius
reporteth
,
that
in
the
church
of
Rome
there
were
seaven
Deacons
,
Euseb.
Hist.
l.
6.
cap.
35.
Lat.
43.
Gr.
33.
Ruff.
seaven
Subdeacons
,
two
and
forty
Acolyths
,
two
and
fifty
Lectours
,
Porters
,
Exorcists
,
six
and
forty
Presbyters
,
a
thousand
and
five
hundred
widows
,
poore
and
sick
:
And
from
hence
he
doth
amplifie
Novatus
his
pertinacy
,
that
none
of
the
numerous
clergy
nor
yet
of
the
people
very
great
and
innumerable
could
turn
him
or
recall
him
.
This
was
one
visible
ministeriall
church
,
wherein
all
the
members
had
union
and
communion
together
for
the
mutuall
edifying
and
restoring
one
of
another
;
but
it
was
too
great
and
abundant
ordinarily
to
assemble
in
one
place
.
So
that
the
church
might
remain
one
when
the
multitude
was
too
great
to
meet
in
one
place
ordinarily
,
and
when
particular
Presbyters
were
assigned
to
particular
cures
:
For
that
was
not
a
division
of
the
society
into
societies
distinct
,
but
an
assignement
of
some
particular
officer
to
the
oversight
of
one
part
or
branch
of
the
society
,
for
the
more
fit
and
commodious
government
of
the
whole
,
as
it
was
conceived
:
and
they
so
attended
that
branch
of
the
society
or
church
,
that
their
care
and
oversight
reached
to
the
whole
.
And
out
of
doubt
this
form
or
kind
of
a
visible
and
ministeriall
church
is
much
nearer
to
the
patterns
and
precedents
set
by
the
apostles
in
the
first
plantation
of
Christian
churches
then
that
two
three
or
few
believers
,
uniting
themselves
in
covenant
,
should
be
reputed
the
onely
visible
and
ministeriall
church
,
independent
,
from
whom
the
officers
should
,
as
their
servants
,
derive
their
authority
.
This
kind
or
form
of
a
visible
church
is
so
farre
from
being
the
onely
lawfull
and
allowed
form
of
a
church
in
scripture
,
as
if
we
speak
of
a
church
complete
in
respect
of
the
inward
substance
and
externall
order
,
furnished
for
all
duties
and
offices
required
of
the
church
,
it
is
not
so
much
as
warranted
in
scripture
.
To
the
constitution
of
a
visible
distinct
society
or
church
there
is
required
,
First
,
an
intire
profession
of
one
and
the
same
faith
and
holynesse
,
intire
in
all
fundamentall
articles
of
faith
to
be
believed
as
necessary
to
salvation
,
and
main
precepts
and
morall
laws
for
practice
to
be
acknowledged
.
A
lively
operative
faith
maketh
a
man
a
true
member
of
the
church
invisible
;
and
the
profession
of
faith
and
holynesse
,
a
member
of
the
church
visible
.
Profession
of
Divine
verities
revealed
in
Christ
,
whom
onely
the
companies
and
societies
of
Christians
acknowledge
to
be
the
Sonne
of
God
and
Saviour
of
the
world
,
doth
distinguish
Christians
from
Jews
.
The
intire
profession
of
faith
,
according
to
the
rule
left
by
Christ
and
his
first
disciples
and
scholars
the
holy
apostles
,
doth
separate
the
multitude
of
night-believing
Christians
,
which
is
the
sound
part
of
the
Christian
church
,
from
all
seduced
hereticall
combinations
.
Secondly
,
there
is
required
an
union
and
communion
in
the
true
worship
of
God
,
and
ordinances
belonging
thereunto
,
appointed
of
God
himself
,
sc.
prayer
,
administration
of
the
sacraments
,
and
dispensation
of
the
word
.
But
the
time
may
fall
out
,
that
the
preaching
of
the
word
may
be
omitted
,
and
reading
or
meditation
may
possesse
the
place
thereof
,
nay
,
mere
desire
conjoyned
with
manifold
sighs
.
So
the
administration
of
the
sacraments
may
be
left
off
,
as
it
was
in
the
church
of
the
Israelites
for
the
space
of
fourty
yeares
in
the
wildernesse
.
But
though
the
being
of
a
church
is
not
absolutely
destroyed
by
the
want
or
omission
of
these
exercises
for
a
time
,
yet
they
are
actions
necessary
to
the
well-being
of
a
church
,
and
such
as
flow
from
the
very
nature
of
a
church
if
they
be
not
hindred
.
Thirdly
,
there
must
be
subjection
to
lawfull
guides
,
officers
,
or
pastours
appointed
,
authorized
and
sanctified
to
lead
and
direct
the
flock
in
the
happy
wayes
of
eternall
life
.
Companies
of
believers
were
gathered
before
elders
were
ordained
amongst
them
,
and
the
church
may
continue
when
guides
are
wanting
(
as
in
case
they
be
taken
away
by
death
,
persecution
,
banishment
)
but
it
is
not
complete
or
perfect
without
them
,
neither
can
it
hold
communion
in
many
ordinances
of
worship
,
nor
execute
many
offices
which
belong
to
the
church
consisting
of
all
its
parts
.
Fourthly
,
to
the
making
up
of
an
intire
,
visible
,
distinct
society
,
orders
,
laws
and
discipline
is
required
for
the
perventing
of
abuses
and
scandals
,
the
preservation
of
the
holy
things
of
God
from
contempt
,
the
recovery
of
them
that
fall
,
and
suppression
of
prophanenesse
.
Discipline
is
needfull
in
every
society
,
without
which
it
cannot
long
continue
but
all
things
will
run
into
confusion
.
It
is
necessary
the
members
of
the
church
should
live
Christianly
,
otherwise
the
profession
of
faith
and
administration
of
the
holy
things
of
God
must
needs
be
polluted
.
Discipline
,
put
for
the
censures
,
hath
no
practice
but
in
an
united
body
or
church
,
which
must
needs
have
a
being
before
it
can
exercise
its
power
:
But
the
excercise
of
that
power
in
a
body
complete
is
necessary
,
not
simply
to
the
being
but
to
the
well-being
of
the
whole
.
As
a
city
,
so
the
church
cannot
be
without
those
things
which
belong
to
the
necessary
being
thereof
:
but
it
may
be
without
those
that
belong
unto
her
safety
alone
,
though
not
so
well
.
Fifthly
,
the
members
of
a
visible
church
must
hold
fellowship
in
faith
and
love
,
not
onely
one
with
another
,
but
with
all
other
visible
churches
,
and
all
others
intirely
professing
the
faith
of
Christ
and
walking
in
holynesse
,
so
farre
as
they
hold
communion
with
Jesus
Christ
.
For
all
visible
churches
,
though
distinct
societies
;
be
sisters
,
one
in
profession
,
fundamentall
laws
and
ordinances
,
and
should
be
one
in
hearty
love
and
affection
:
And
no
particular
church
can
be
called
or
be
the
true
church
of
Christ
but
as
it
holdeth
union
with
the
catholick
.
From
the
relation
whereby
Christ
is
referred
to
his
members
,
these
things
flow
,
sc.
That
Christ
doth
expound
to
them
his
word
for
the
food
of
eternall
life
,
and
doth
hang
seals
to
his
word
whereby
he
doth
confirm
and
ratifie
it
.
From
the
relation
whereby
the
members
of
Christ
are
referred
to
him
their
Head
,
these
things
flow
,
That
whosoever
would
be
accounted
for
true
members
of
Jesus
Christ
they
must
acknowledge
and
receive
that
food
and
those
seals
appointed
by
Divine
institution
.
If
the
faithfull
must
assemble
to
heare
the
word
of
God
,
call
upon
his
name
,
and
receive
the
sacraments
,
then
there
must
be
some
to
preach
the
word
,
administer
the
sacraments
,
and
blesse
in
the
name
of
the
Lord
,
and
that
by
authority
from
God
.
If
they
must
receive
the
word
,
and
avouch
themselves
to
be
the
people
of
God
,
then
they
must
walk
before
him
in
holynesse
,
and
maintein
the
unity
of
the
Spirit
in
the
bond
of
peace
.
If
the
temple
of
God
must
be
kept
from
pollution
,
and
the
holy
things
of
God
from
contempt
,
then
there
must
be
authority
communicated
from
Christ
to
censure
such
as
offend
,
to
repell
the
notorious
,
to
comfort
the
afflicted
,
and
receive
the
penitent
.
If
all
promiscuously
may
not
meddle
with
the
dispensation
of
the
holy
things
of
God
to
that
purpose
,
then
there
must
be
order
for
their
election
and
admission
into
that
office
,
and
for
the
execution
thereof
being
admitted
thereunto
.
Where
all
these
things
are
to
be
found
purely
,
the
church
is
excellent
for
degree
,
pure
and
famous
:
Where
any
of
these
are
wanting
or
impure
,
the
church
is
so
much
defective
or
impure
,
though
it
may
be
pure
in
comparison
of
others
.
Wheresoever
we
see
the
word
of
God
truly
taught
and
professed
in
points
fundamentall
,
and
the
sacraments
for
substance
rightly
administred
,
there
is
the
true
church
of
Christ
,
though
the
health
and
soundnesse
of
it
may
be
crazed
by
many
errours
in
doctrine
,
corruptions
in
the
worship
of
God
,
and
evils
in
the
life
and
manners
of
men
.
Profession
of
the
true
faith
alone
in
matters
fundamentall
,
and
holy
prayer
,
with
exhortation
to
obedience
,
is
a
mark
of
the
true
church
,
though
the
sacraments
upon
occasion
be
not
there
administred
so
that
they
be
not
neglected
upon
any
contempt
or
erroneous
conceit
of
their
not
being
necessary
.
Where
most
of
these
notes
are
wanting
or
impure
,
the
church
is
of
lesse
account
,
in
dignity
,
excellency
and
credit
coming
short
of
others
,
according
to
the
degrees
of
impurity
in
the
marks
,
the
deficiency
of
some
marks
,
and
the
nature
of
the
marks
themselves
in
which
the
impurity
is
:
As
impurity
in
doctrine
or
administration
of
the
sacraments
is
worse
then
disorder
in
matter
of
government
onely
.
Therefore
to
the
full
complete
constitution
of
a
visible
church
many
things
are
required
,
and
that
of
divers
kinds
in
themselves
,
and
of
divers
degrees
of
necessity
,
all
which
cannot
be
referred
to
the
second
commandment
;
but
many
,
and
they
most
necessary
,
to
the
first
;
some
to
the
third
;
some
to
all
:
And
though
in
things
essentiall
and
unchangeable
,
belonging
to
the
being
of
the
church
,
and
matters
positive
determined
by
God
,
nothing
must
be
done
besides
the
rule
;
yet
in
things
not
determined
,
concerning
externall
order
,
and
the
better
exercise
of
that
authority
which
Christ
hath
committed
to
his
servants
,
some
things
are
permitted
to
the
wisdome
of
the
church
,
according
to
the
generall
rules
of
scripture
.
And
if
the
church
,
holding
the
true
faith
,
as
it
hath
formerly
been
said
,
shall
exceed
or
fall
short
in
some
particulars
,
for
such
superfluity
or
defect
she
is
not
to
be
rejected
as
no
true
visible
church
of
Christ
.
Every
church-ministery
made
and
devised
by
the
policy
of
men
,
Exposit.
of
the
second
commandment
.
and
not
instituted
of
God
,
is
against
the
second
commandment
,
&c.
And
all
offices
and
ministeries
in
the
church
which
are
found
in
the
scripture
as
instituted
by
God
,
are
in
the
affirmative
part
of
this
second
commandment
.
The
church-ministery
,
Answ.
in
respect
of
the
main
and
substantiall
duties
belonging
thereunto
,
doth
pertein
to
the
second
commandment
in
part
,
not
wholly
or
onely
:
but
in
respect
of
things
circumstantiall
annexed
to
the
ministery
,
it
belongeth
not
to
the
second
commandment
.
And
if
we
consult
scripture
,
that
is
a
new
or
devised
ministery
which
for
substance
of
the
office
is
not
of
God
,
be
the
outward
calling
never
so
orderly
or
legall
;
and
that
ministery
is
not
new
or
devised
which
for
the
substance
of
the
office
is
of
God
,
though
the
entrance
was
disordered
in
the
person
admininistring
many
things
be
amisse
,
and
in
the
execution
many
defects
or
superfluities
.
If
a
minister
orderly
chosen
and
ordained
shall
preach
false
and
corrupt
doctrine
in
points
fundamentall
,
or
administer
false
sacraments
,
his
ministery
is
new
,
devised
,
false
,
notwithstanding
his
lawfull
entrance
.
If
a
minister
enter
unlawfully
,
either
by
the
tumult
of
the
people
,
partiality
of
the
overseers
,
or
corruption
of
patrones
,
if
he
preach
Christ
crucified
soundly
,
and
rightly
administer
the
sacraments
,
his
ministery
is
true
and
of
God
,
though
his
entrance
be
of
men
.
If
a
minister
preach
sound
doctrine
in
the
main
,
though
mixed
with
some
errours
,
and
administer
the
holy
sacraments
,
though
with
some
superstitious
rites
,
his
ministery
is
not
to
be
esteemed
new
or
devised
for
these
weaknesses
.
If
some
things
humane
be
mixed
with
Divine
,
a
sound
Christian
must
separate
the
one
from
the
other
,
and
not
cast
away
what
is
of
God
,
as
a
nullity
,
fruitlesse
,
unprofitable
,
defiled
,
because
somewhat
of
men
is
annexed
unto
them
.
In
the
body
we
can
distinguish
betwixt
the
substance
and
the
sicknesse
which
cleaveth
unto
it
;
betwixt
the
substance
of
a
part
and
member
,
and
some
bunch
or
swelling
,
which
is
a
deformity
,
but
destroyeth
not
the
nature
of
that
part
or
member
.
Which
of
the
prophets
doth
not
cry
out
against
the
pride
,
oppression
,
covetousnesse
,
tyranny
of
the
priests
in
the
time
of
the
law
?
Their
offices
were
bought
and
sold
;
they
themselves
despised
knowledge
,
opposed
the
prophets
of
the
Lord
,
strengthened
the
hands
of
the
wicked
,
and
were
enemies
to
all
piety
,
and
yet
their
ministery
was
not
false
and
devised
for
the
main
substance
of
it
.
Cann
.
Necess.
of
Ref●rre
.
cap.
1.
§
3.
It
is
objected
by
the
rigidest
Separatists
,
with
great
confidence
,
That
to
communicate
in
a
false
ministery
,
is
certainly
a
breach
of
the
second
commandment
.
For
what
do
they
else
but
set
up
an
idole
,
yea
and
bow
down
unto
it
,
which
serve
God
in
and
by
a
devised
ministery
?
But
if
first
they
would
consider
what
a
false
or
devised
ministery
is
,
and
then
what
it
is
to
communicate
in
the
worship
of
God
with
them
,
they
would
soon
forsake
this
fort
,
wherein
they
trust
.
For
the
ministery
may
be
true
and
of
God
,
when
the
election
is
disordered
,
and
the
person
unmeet
,
and
the
execution
maimed
.
If
this
be
not
granted
,
there
was
neither
church
nor
sacrament
nor
ministery
in
the
world
for
many
hundred
yeares
:
yea
,
if
every
superfluity
or
defect
make
a
nullity
of
the
ministery
,
they
that
think
themselves
the
onely
ministers
will
be
found
none
at
all
;
because
they
derive
their
authority
from
the
community
of
the
faithfull
,
it
may
be
two
or
three
onely
united
in
covenant
,
which
hath
none
authority
to
communicate
it
,
as
hath
been
proved
before
.
For
so
we
may
reason
as
they
do
,
That
is
no
ministery
which
is
derived
from
them
and
executed
in
their
name
who
have
none
authority
to
give
it
.
What
is
it
to
communicate
in
a
false
ministery
?
Is
it
to
communicate
in
the
worship
of
God
with
them
whose
calling
is
not
in
every
respect
appointed
and
approved
of
God
?
I
might
entreat
them
to
look
to
their
own
standing
before
they
accuse
others
,
and
justifie
their
own
calling
before
they
seek
to
draw
others
from
the
communion
of
the
church
upon
such
pretenses
.
But
if
that
be
their
meaning
,
the
proposition
is
weak
,
it
can
neither
stand
alone
nor
be
underset
with
any
props
.
For
when
the
prophets
prophesied
lies
;
Mic.
3.
11
,
12.
and
the
priests
bare
rule
by
their
means
,
Jer.
5.
31.
was
their
ministery
true
or
false
?
Isa.
56.
10.
When
the
priests
were
dumb
dogs
that
could
not
bark
,
Ezek.
44.
7
,
8.
and
greedy
dogs
that
could
never
have
enough
,
was
their
ministery
true
or
false
?
John
2.
16.
When
the
priests
bought
and
sold
doves
in
the
temple
,
or
took
upon
them
to
provide
doves
and
such
like
things
for
them
that
were
to
offer
,
was
their
ministery
true
or
false
?
When
the
scribes
and
Pharisees
corrupted
the
law
by
false
glosses
,
taught
for
doctrine
mens
precepts
,
made
the
commandment
of
God
of
none
effect
by
their
traditions
,
and
set
themselves
against
Jesus
Christ
,
was
their
ministery
true
or
false
?
If
true
;
then
an
ignorant
,
idole
,
prophane
,
idle
ministery
,
which
despiseth
knowledge
,
opposeth
godlinesse
,
prophaneth
the
holy
things
of
God
,
corrupteth
the
law
,
polluteth
his
worship
,
strengtheneth
the
hands
of
the
wicked
,
leadeth
the
blind
out
of
the
way
,
may
be
a
true
and
lawfull
ministery
.
If
false
;
then
to
communicate
in
a
false
ministery
is
not
a
breach
of
the
second
commandment
:
For
the
true
prophets
forbad
not
the
people
to
heare
the
priests
,
nor
our
Saviour
his
followers
to
communicate
with
the
scribes
and
Pharisees
in
the
worship
of
God
.
He
charged
them
to
beware
of
their
leaven
,
to
let
them
alone
,
because
they
were
the
blind
leaders
of
the
blind
:
but
he
never
laid
his
commandment
upon
the
faithfull
,
not
to
communicate
with
them
in
the
worship
of
God
.
And
therefore
to
communicate
with
ministers
no
better
then
Pharisees
in
the
true
worship
of
God
,
is
neither
a
vain
worship
,
nor
an
abetting
of
the
party
in
his
sin
,
nor
to
rebell
against
the
Lord
,
nor
to
commit
spirituall
whoredome
:
but
on
the
contrary
,
it
is
to
worship
God
aright
,
to
reverence
his
ordinances
,
to
relie
upon
his
grace
,
to
hearken
unto
his
voice
,
and
submit
unto
his
good
pleasure
.
If
their
ministery
was
true
in
some
respects
and
false
in
others
,
then
the
ministery
is
not
absolutely
false
which
in
some
respect
is
not
pure
as
it
ought
and
is
to
be
desired
;
then
also
it
is
no
sin
to
communicate
in
a
false
ministery
in
some
respect
,
so
farre
,
to
wit
,
as
it
hath
truth
in
it
,
and
doth
carry
the
stamp
of
God
.
The
priests
,
scribes
and
Pharisees
,
were
of
the
tribe
of
Levi
,
which
was
set
apart
for
the
ministery
,
John
10.
5.
yet
might
they
be
strangers
,
thieves
,
robbers
,
murderers
,
which
the
sheep
of
Christ
will
not
heare
,
that
is
,
follow
or
be
led
by
them
.
For
the
ministers
whom
our
Saviour
chargeth
as
thieves
and
murderers
,
were
of
continuall
succession
of
Levi
and
Aaron
especially
:
and
it
is
to
be
understood
of
them
who
teach
false
doctrine
,
and
not
of
them
who
enter
without
a
lawfull
outward
calling
.
And
to
enter
by
Christ
the
doore
,
teaching
him
alone
to
be
the
onely
Saviour
and
Mediatour
,
is
the
note
of
a
good
shepherd
.
To
heare
them
,
is
not
simply
to
communicate
with
them
in
the
ordinances
of
God
,
which
the
godly
and
faithfull
among
the
Jews
might
not
refuse
to
do
with
the
Scribes
and
Pharisees
,
who
were
thieves
and
robbers
;
but
to
receive
their
doctrine
,
and
embrace
their
errours
,
which
was
evermore
unlawfull
.
The
thieves
and
murderers
in
the
church
of
the
Jews
sprung
up
with
them
,
and
continued
amongst
them
,
and
neither
departed
themselves
nor
were
cast
out
by
others
that
had
authority
.
Acts
20.
25
,
26
,
27
,
28
,
29
,
30
,
31.
In
the
Christian
church
divers
false
teachers
,
ravening
wolves
,
Antichrists
,
rose
up
,
not
from
among
the
Heathen
or
Jews
,
but
in
and
from
themselves
:
whereof
some
went
out
from
the
church
and
separated
themselves
;
1.
John
2.
19.
others
were
cast
out
by
excommunication
,
and
delivered
up
unto
Satan
,
Tit.
3.
10.
that
they
might
learn
not
to
blaspheme
;
1.
Tim.
1.
20.
others
were
tolerated
in
the
church
,
either
because
their
heresies
were
not
so
pernicious
at
the
first
,
or
the
better
side
had
not
power
to
cast
them
out
,
2.
Thess.
2.
3
,
4.
or
they
preached
fundamentall
truths
but
of
evil
minds
.
Phil.
2.
5.
These
in
respect
of
outward
order
were
lawfully
chosen
or
called
,
and
yet
false
prophets
,
discovered
by
their
doctrine
not
by
their
calling
,
and
some
of
them
continuing
in
the
church
,
the
faithfull
are
warned
to
beware
of
their
errours
that
they
be
not
infected
by
them
,
but
not
forbidden
to
partake
at
the
ordinances
of
worship
because
they
are
present
.
And
if
we
look
into
the
Scriptures
of
the
old
and
new
Testament
,
we
shall
never
find
the
prophets
called
true
or
false
in
respect
of
their
outward
calling
,
but
in
respect
of
their
doctrine
.
A
man
may
have
a
lawfull
outward
calling
to
the
ministery
and
yet
be
a
false
prophet
,
because
he
preacheth
the
lying
visions
of
his
own
heart
.
But
we
shall
never
find
him
called
a
false
prophet
who
teacheth
the
truth
as
he
hath
received
it
of
God
,
because
in
some
particular
his
calling
might
be
excepted
against
.
And
seeing
he
that
speaketh
the
truth
to
edification
,
exhortation
,
rebuke
and
comfort
of
Gods
people
,
according
to
the
command
of
God
,
is
a
true
prophet
,
he
that
speaketh
the
dreams
of
his
own
heart
is
a
false
prophet
:
Robins
.
Tre●t
.
Of
the
lawfulnesse
&c.
pag.
47.
It
were
good
,
if
they
in
whose
mouthes
the
chalenge
of
false
prophets
is
rifest
,
would
better
weigh
how
they
themselves
expound
and
apply
the
scriptures
in
their
writings
or
prophesyings
,
lest
notwithstanding
any
outward
church-state
(
or
calling
,
as
they
pretend
)
they
be
deeper
wounded
by
the
rebound
of
their
accusations
this
way
then
their
adversaries
.
For
whosoever
will
be
pleased
to
trie
and
examine
the
matter
unpartially
,
shall
find
their
quotations
of
scripture
to
be
many
,
impertinent
,
forced
,
wrested
,
miserably
abused
,
without
all
fear
or
reverence
.
Let
no
man
therefore
be
dismayed
at
their
great
confidence
,
big
words
,
multitude
of
scripture-proofs
,
or
pretended
grounds
from
others
whose
principles
they
put
in
practice
:
for
if
they
be
particularly
examined
,
they
will
either
disclaim
the
cause
,
or
put
weapons
into
thy
hands
truly
to
fight
against
and
put
them
to
flight
.
But
for
the
present
I
forbear
to
enter
into
particulars
,
because
I
desire
the
satisfaction
of
the
more
moderate
sort
,
who
though
they
scruple
communion
in
some
particulars
above
handled
,
do
yet
dislike
that
totall
Separation
which
others
make
,
and
that
bitternesse
of
spirit
wherewith
they
prosecute
their
cause
.
The
Lord
in
tender
mercy
look
down
upon
his
church
,
make
up
the
breaches
which
sinne
hath
made
,
remove
the
stumbling-blocks
and
occasions
of
offense
,
recall
such
as
are
gone
astray
,
cause
his
truth
to
shine
more
and
more
in
our
hearts
,
and
teach
them
that
fear
his
name
to
walk
in
love
,
and
by
an
holy
unblamable
conversation
in
all
things
to
approve
the
soundnesse
of
their
faith
and
sincerity
of
their
religion
before
all
men
,
for
the
comfort
of
their
souls
,
the
edification
of
others
,
and
the
glory
of
his
great
name
,
through
Jesus
Christ
our
Lord
.
FINIS
.
The
generall
heads
conteined
in
this
Book
.
-
CHAP.
I.
OF
a
stinted
form
of
prayer
.
pag.
1.
-
CHAP.
II.
All
things
essentiall
to
prayer
may
be
observed
in
a
prescript
form
.
pag.
12.
-
CHAP.
III.
A
stinted
Liturgie
or
publick
form
of
prayer
is
no
breach
of
the
second
commandment
.
pag.
23.
-
CHAP.
IIII.
It
is
as
lawfull
to
pray
unto
God
in
a
form
of
words
devised
by
others
,
as
to
sing
psalmes
to
the
praise
of
God
in
a
stinted
form
of
words
prescribed
by
others
.
pag.
54.
-
CHAP.
V.
A
stinted
form
of
prayer
doth
not
quench
the
Spirit
.
pag.
83.
-
CHAP.
VI.
In
scripture
there
be
prescript
forms
of
blessing
,
prayers
,
salutations
,
&c.
which
may
lawfully
be
used
.
pag.
97.
-
CHAP.
VII
.
The
churches
of
God
have
both
used
and
approved
a
stinted
Liturgie
.
pag.
106.
-
CHAP.
VIII
.
The
people
may
lawfully
be
present
at
those
prayers
which
are
put
up
unto
God
in
a
stinted
form
of
words
,
and
partake
in
Divine
ordinances
administred
in
a
stinted
Liturgie
.
pag.
122.
-
CHAP.
IX
.
It
is
lawfull
for
a
Christian
to
be
present
at
that
service
which
is
read
out
of
a
book
in
some
things
faultie
both
for
form
and
matter
.
pag.
157.
-
CHAP.
X.
It
is
lawfull
to
communicate
in
a
mixt
congregation
where
ignorant
and
prophane
persons
be
admitted
to
the
sacrament
.
pag.
187.
-
CHAP.
XI
.
Of
holding
communion
with
that
assembly
in
the
worship
of
God
,
where
we
cannot
perform
all
duties
mentioned
Matth.
18.
15
,
16
,
17.
pag.
216.
-
CHAP.
XII
.
The
community
of
the
faithfull
,
much
lesse
two
or
three
separated
from
the
world
,
and
gathered
together
into
the
name
of
Christ
by
a
covenant
,
are
not
the
proper
and
immediate
subject
of
power
ecclesiasticall
.
pag.
231.
-
CHAP.
XIII
.
An
examination
of
sundry
positions
laid
down
by
Mr
Jacob
in
his
Exposition
of
the
second
commandment
,
tending
to
Separation
.
pag.
282.
FINIS
.
Octob.
9.
1639.
Imprimatur
Cantabrigiae
.
Ra.
Brownrigg
Procan
.
Notes, typically marginal, from the original text
Notes for div A02990-e250
Notes for div A02990-e870
Notes for div A02990-e1460
Notes for div A02990-e2860
Notes for div A02990-e4210
Notes for div A02990-e4760
Notes for div A02990-e5470
Notes for div A02990-e6600
Notes for div A02990-e9100
Notes for div A02990-e10910
Notes for div A02990-e13140
Notes for div A02990-e14150
Notes for div A02990-e18300