CASES
OF
CONCIENCE
.
CASE
I.
Whether
Diocesan
Bishops
(
as
they
are
commonly
called
)
be
by
Divine
right
.
THe
answer
is
negative
,
They
are
not
.
The
reasons
are
:
First
,
Because
the
Scripture
knoweth
no
such
creatures
as
Diocesan
Bishops
;
for
the
Bishops
mentioned
in
Scripture
,
are
none
other
than
Presbyters
,
whereof
one
or
moe
were
set
over
their
several
congregations
respectively
,
as
we
clearly
reade
,
Tit.
1.
5
,
7.
Act.
20.
17
,
●8
.
So
Act.
14.
23.
compared
with
Philip
.
1.
1.
So
as
Presbyters
&
Bishops
in
Scripture
are
convertible
termes
;
every
Presbyter
a
Bishop
,
and
every
Bishop
a
Presbyter
.
Secondly
,
Because
all
such
prelaticall
jurisdiction
and
domination
as
our
Diocesans
usurpe
and
exercise
,
is
expresly
forbidden
by
Christ
himselfe
,
as
Mat.
20
,
25
,
26.
Mark
.
10.
42
,
43.
Luke
22.
25
,
26.
Thirdly
,
Because
the
Apostles
condemned
all
such
jurisdiction
and
domination
as
our
Prelats
use
:
As
2
Cor.
1.
24.
2
Cor.
11.
20.
2
Thess.
2.
4.
1
Pet.
5.
3.
3
Joh.
9.
10.
Fourthly
,
Because
Apostles
themselves
,
whose
successors
Prelats
pretend
to
be
,
never
used
any
such
jurisdiction
as
the
Prelats
doe
,
neither
in
Ordination
of
Ministers
,
nor
in
excommunication
,
(
both
which
they
doe
most
grosly
abuse
)
nor
in
making
of
Canons
,
or
setting
up
or
imposing
of
Ceremonies
,
both
of
meer
humane
invention
,
which
the
Apostles
utterly
condemned
,
Gal.
4.
9.
10.
Col.
2.
8
,
&c.
Fiftly
,
Because
the
Prelats
are
never
able
to
prove
by
any
demonstration
from
Scripture
,
that
their
jurisdiction
is
of
Divine
authority
:
their
allegations
are
meere
pervertings
of
scripture
;
Timothy
;
and
after
that
to
Titus
;
which
say
,
That
those
two
were
Bishops
.
But
't
is
cleare
,
that
those
postscripts
are
no
part
of
the
Text
,
as
Beza
well
sheweth
.
Nor
are
they
to
be
found
in
the
vulgar
Latine
translation
,
which
was
at
the
least
an
hundred
yeares
after
Christ
.
Timothy
and
Titus
were
both
Evangelists
,
not
resident
anywhere
,
but
as
the
Apostles
called
them
from
Country
to
country
,
as
we
read
in
Pauls
Epistles
:
and
if
they
were
to
bee
called
Bishops
,
according
to
the
scripture
,
they
must
have
beene
Bishops
over
one
Congregation
respectively
.
Thirdly
,
they
aledge
those
seven
Angels
,
1
Revel
2
&
3.
These
(
say
they
)
were
seven
Bishops
.
This
they
can
never
prove
.
And
if
Bishops
,
yet
Diocesans
they
were
not
,
seeing
for
some
hundreds
of
yeares
after
,
there
were
no
such
Diocesse
extant
.
And
our
last
Translation
,
in
the
contents
of
the
second
Chapter
of
the
Revelation
calls
those
Angels
the
Ministers
of
those
Churches
.
And
for
the
Angel
to
be
meant
of
one
single
man
,
doth
imply
many
absurdities
,
as
that
God
should
destroy
a
whole
Church
for
one
mans
sake
:
for
God
threatneth
the
Angell
of
Ephesus
,
if
hee
repent
not
,
to
remove
his
Candlesticke
out
of
his
place
;
to
wit
,
that
whole
Church
.
But
God
never
doth
so
;
there
is
not
in
all
the
whole
scripture
any
one
example
,
that
God
ever
rooted
out
a
whole
State
or
Church
,
generall
or
particular
,
for
one
mans
sinne
,
be
he
Magistrate
or
Governor
.
And
if
God
for
one
pretended
Prelates
sin
,
should
remove
or
destroy
a
whole
Church
,
as
that
of
Ephesus
;
as
there
he
threatens
the
Angell
,
who
alone
is
charged
with
one
onely
sinne
,
which
was
a
declination
from
his
first
love
:
Then
what
security
or
safety
can
the
whole
Church
or
State
of
England
long
promise
to
it selfe
,
so
long
as
it
harboreth
in
the
bosome
and
bowels
thereof
such
a
crew
and
confederacy
of
most
notorious
and
apostatised
Prelates
,
who
have
not
now
declined
in
some
degrees
from
the
faith
formerly
professed
,
but
have
openly
oppressed
and
persecuted
the
Preachers
and
preaching
of
the
Gospel
,
and
that
even
unto
bloud
?
And
againe
,
to
goe
about
to
proove
the
lawfulnesse
of
Prelacy
by
the
Word
of
God
,
from
a
word
of
a
darke
and
figurative
signification
,
against
cleer
and
expresse
testimonies
of
Scripture
to
the
contrary
,
is
most
absurd
and
too
presumptuous
.
For
,
for
Angell
here
to
signifie
a
Prelate
,
cannot
possibly
,
because
the
Scripture
elsewhere
(
as
before
)
damneth
all
Prelacy
in
the
Church
of
Christ
.
And
there
be
many
other
reasons
to
confute
them
,
that
these
Angells
were
no
such
Bishops
,
other
than
Scripture
Bishops
,
as
aforesaid
:
and
that
which
was
spoken
to
one
,
was
by
a
Senechdochae
spoken
to
all
,
as
is
usually
in
Scripture
,
and
cleare
in
all
those
seven
Epistles
.
Sixtly
,
The
wisest
and
learnedest
of
the
Prelats
at
this
day
among
us
,
doe
warily
decline
the
Scripture
in
this
point
,
&
dare
not
stand
to
their
authority
,
as
being
point
blanke
against
them
:
but
they
fly
to
Custom
and
antiquity
,
as
the
Papists
doe
for
all
their
unwritten
Traditions
.
CASE
II.
Whether
the
next
Age
immediately
succeeding
the
Apostles
,
be
not
a
sufficient
warrant
for
Prelaticall
jurisdiction
,
seeing
it
may
be
mooved
(
say
they
)
that
there
were
then
Bishops
.
THe
Answer
is
negative
:
first
,
because
it
is
not
a
sufficient
warrant
to
build
the
government
of
the
Church
upon
any
Humaine
example
,
which
hath
not
expresse
warrant
from
Gods
Word
.
Secondly
,
Because
those
who
were
there
called
Bishops
,
cannot
be
proved
to
have
been
Diocesan
Bishops
,
or
to
have
had
or
exercised
such
a
jurisdiction
as
our
Prelates
usurpe
.
Thirdly
,
could
that
be
proved
,
yet
being
not
according
unto
,
but
directly
against
the
Scripture
,
we
ought
not
to
regard
it
.
Fourthly
,
the
very
next
age
after
the
Apostles
,
produced
many
grosse
errours
and
superstitions
,
as
Eusebius
tells
us
,
and
as
the
Apostles
premonished
,
Act.
20.
29.
yea
,
they
complained
of
it
in
their
own
times
,
For
the
mysterie
of
Iniquity
(
saith
Paul
)
doth
already
worke
,
&c.
which
mysterie
was
,
that
of
Prelacy
,
as
appeares
clearely
from
that
Text
,
where
the
Man
of
sin
who
exalts
himself
over
the
Church
,
is
set
forth
as
the
head
and
top
of
that
mysterie
,
namely
of
the
Hierarchy
,
which
is
and
hath
been
the
Lerna
or
source
of
all
iniquity
.
And
Jerome
who
lived
in
the
fourth
Century
said
,
That
Prelation
over
the
rest
of
the
Ministers
,
was
a
thing
of
humane
presumption
,
and
not
of
Divine
Ordination
:
and
though
it
was
first
devised
for
a
remedy
against
schisme
,
yet
it
proved
in
time
the
greatest
schisme
that
ever
was
,
namely
the
schisme
of
Antichrist
,
and
all
his
crew
of
Prelates
from
Christ
;
the
Hierarchy
being
a
meer
enmity
against
Christs
kingdome
,
betweene
which
two
there
is
as
great
a
Chasma
or
gulfe
as
between
Paradise
and
Hell
.
CASE
III.
But
seeing
Episcopacy
is
of
very
great
and
reverend
antiquity
(
as
they
say
)
is
it
not
best
to
reduce
the
present
Prelacy
to
the
antient
condition
of
Bishops
in
the
Primitive
Church
.
NO
;
unlesse
they
can
proove
these
Bishops
to
bee
such
as
Gods
Word
alloweth
.
Wee
reverence
that
antiquity
which
is
joyned
with
verity
:
But
antiquitie
without
verity
is
oldnesse
of
error
,
as
said
old
Tertullian
.
When
one
asked
Christ
,
If
it
were
lawfull
for
a
man
to
put
away
his
wife
for
every
cause
?
Christ
gave
no
indulgence
at
all
,
but
reduced
that
antient
abuse
among
the
Iewes
,
to
the
primitive
institution
of
God
in
Paradise
.
Secondly
,
The
matter
in
hand
is
of
higher
moment
,
than
to
be
regulated
by
any
humane
ordinance
,
or
reduced
to
any
antiquity
,
other
than
the
Scripture
it selfe
.
For
the
thing
here
in
question
concernes
no
lesse
than
the
honour
of
Christs
Kingdome
,
and
his
royall
prerogative
in
the
government
of
his
kingdome
,
as
we
shall
further
see
.
Thirdly
,
that
which
is
originally
vicious
,
cannot
by
tract
of
time
bee
made
good
.
Custome
,
we
see
,
hath
not
made
Prelates
better
,
but
worse
and
worse
in
all
ages
.
An
evil
egge
brings
forth
an
evill
Bird
.
And
Christ
saith
,
An
evill
tree
cannot
bring
forth
good
fruit
.
And
,
Every
tree
that
bringeth
not
forth
good
fruit
,
shall
bee
hewen
downe
and
cast
into
the
fire
.
And
Every
plant
which
my
heavenly
Father
hath
not
planted
,
shall
be
plucked
up
by
the
roots
.
Either
make
the
tree
good
,
and
the
fruit
good
;
or
make
the
tree
evill
,
and
the
fruit
evill
.
If
therefore
the
tree
of
Prelacie
be
originally
,
and
in
its
owne
nature
evill
,
as
having
no
foundation
in
Scripture
,
as
being
none
of
Gods
planting
,
it
ought
to
be
so
far
from
being
a
patterne
for
its
antiquity
,
as
it
ought
utterly
to
be
rooted
up
,
as
being
a
novelty
,
and
not
antiquity
:
for
that
only
is
truly
currant
,
which
is
antiently
true
.
CASE
IV.
But
if
the
Prelacy
be
plucked
up
and
quite
taken
away
,
what
government
shall
be
left
for
the
Church
of
God
?
FOr
resolution
whereof
wee
are
to
consider
these
necessary
things
:
First
,
That
that
Government
alone
be
set
forth
,
which
Christ
himselfe
hath
left
us
in
his
Word
.
For
who
but
the
King
and
Law-giver
of
his
Church
and
kingdome
of
Grace
,
should
give
Lawes
,
and
appoint
how
it
shall
be
governed
?
Secondly
,
we
are
not
to
think
that
Christ
who
was
the
Law-giver
of
the
Old
Testament
,
was
not
also
the
Law-giver
of
the
New
,
and
hath
left
us
sufficient
direction
therin
for
the
government
of
his
people
both
for
faith
and
manners
.
Now
in
the
Old
Testament
all
must
bee
done
according
to
the
Pattterne
shewed
to
Moses
in
the
Mount
,
even
to
the
least
pin
in
the
Tabernacle
.
So
also
for
the
Temple
and
the
forme
thereof
,
David
received
all
in
writing
by
the
Spirit
of
God
,
1
Chr.
28.
12.
19.
No
place
is
left
,
nor
power
given
to
men
to
invent
any
thing
,
or
impose
the
least
ceremony
in
the
worship
of
God
.
So
in
the
New
Testament
is
layd
downe
a
perfect
platforme
of
wholsome
words
,
which
is
profitable
for
doctrine
,
for
reproofe
,
for
correction
,
for
instruction
in
righteousnesse
,
that
the
Man
of
God
may
be
perfect
,
throughly
furnished
unto
every
good
worke
.
CASE
V.
But
we
see
great
difference
in
mens
opinions
concerning
that
forme
of
Government
which
Christ
hath
left
in
his
Word
;
What
then
shall
we
do
in
this
case
,
or
what
is
that
forme
of
Governement
which
we
shall
pitch
upon
?
FOr
answere
hereunto
:
first
,
however
all
such
governement
as
is
contrary
unto
,
and
expresly
condemned
in
the
Word
of
God
,
such
as
the
Hierarchy
is
,
ought
in
no
case
to
be
admitted
or
maintained
.
Secondly
,
as
wee
cannnot
doubt
but
that
Christ
hath
left
an
exact
prescript
forme
of
governement
in
his
Word
,
for
the
Church
of
the
New
Testament
;
so
we
ought
diligently
,
in
the
use
of
all
good
meanes
,
to
enquire
after
that
good
old
way
,
and
to
finde
as
much
of
it
as
wee
can
,
and
to
follow
what
we
know
.
Thirdly
,
if
after
all
our
search
,
there
be
not
a
full
agreement
in
all
godly
mens
judgements
,
in
some
things
which
seem
somwhat
more
difficult
or
doubtfull
;
we
must
not
therefore
either
reject
so
much
as
is
cleare
,
or
yet
breake
Communion
and
fellowship
with
those
Churches
which
differ
from
us
in
judgement
or
practise
,
so
long
as
they
maintaine
not
any
government
which
cannot
be
warranted
by
the
Word
of
God
:
holding
that
rule
of
the
Apostle
,
Let
us
(
saith
he
)
as
many
as
be
perfect
,
be
thus
minded
,
God
shall
reveale
even
this
unto
you
.
Neverthelesse
,
whereto
we
have
already
attained
,
let
us
walke
by
the
same
rule
,
let
us
mind
the
same
thing
.
CASE
VI
.
How
can
the
Church
be
without
prelates
,
in
these
respects
especially
:
1.
For
ordaining
of
Ministers
.
2.
For
inflicting
of
Censures
.
3.
For
calling
of
Synods
.
4.
For
determining
of
doubts
arising
in
matters
of
Faith
.
5.
In
appointing
of
Ceremonies
.
6.
For
Orders
sake
.
7.
For
Confirmation
of
children
,
8.
For
dedication
of
Churches
.
9
For
the
forme
of
Doctrine
.
FOr
answer
hereunto
,
First
in
generall
,
there
is
no
need
at
all
of
any
such
Officers
in
the
Church
as
are
not
of
any
divine
Institution
,
as
Prelats
are
not
,
as
aforesaid
:
yea
,
such
officers
,
in
stead
of
any
profitable
usefulnesse
,
are
most
unprofitable
and
pernicious
:
as
the
Lord
saith
to
false
Prophets
,
I
have
not
sent
them
,
therfore
they
shall
not
profit
this
people
at
all
.
Secondly
and
particularly
,
First
,
Prelates
are
no
way
requisite
or
necessary
for
ordaining
of
Ministers
:
First
,
because
they
ordaine
rather
a
new
order
of
Priests
,
than
true
Ministers
;
for
which
cause
the
Booke
of
Ordination
calls
them
Priests
:
whereas
true
Ministers
are
never
called
in
the
new
Testament
priests
.
Secondly
,
They
ordaine
no
true
Ministers
of
the
Gospell
(
if
wee
may
beleeve
their
practise
)
but
rather
a
sort
of
dumbe
Priests
:
for
when
they
have
ordained
a
full
Minister
,
(
as
they
call
it
)
having
put
the
Bible
into
his
hand
,
saying
,
Take
thou
authority
to
preach
the
Word
of
God
;
yet
for
all
this
hee
may
not
;
must
not
preach
at
all
,
till
he
have
obtained
the
Prelates
License
,
which
he
must
purchase
for
a
good
fee
.
Again
,
they
make
such
Priests
as
are
dumb
dogs
and
cannot
barke
,
being
meere
Ignoramuses
and
Sir
John-Lacke-Latines
;
abusing
those
words
,
Receive
thou
the
holy
Ghost
:
And
,
Take
thou
authority
to
preach
the
Word
of
God
.
And
lastly
,
They
make
no
true
Ministers
of
Christ
,
seeing
they
bind
all
with
the
Oath
of
Canonicall
obedience
,
to
be
subject
to
their
lawlesse
laws
,
in
the
execution
of
their
Ministry
.
Secondly
,
There
is
no
use
nor
need
of
Prelates
for
inflicting
of
Censures
.
Their
power
&
practise
of
Excommunication
is
altogether
unlawfull
,
a
meere
usurpation
,
and
contrary
to
Gods
Ordinance
;
and
that
in
many
respects
.
First
,
because
the
Prelate
is
not
the
Pastor
of
that
Congregation
whose
member
is
cut
off
by
Excommunication
.
Because
the
Prelate
doth
it
alone
,
hee
or
his
Surrogate
;
and
this
perhaps
either
a
Lay-man
,
or
a
dumb
priest
,
without
any
consent
of
the
people
.
Thirdly
,
he
excommunicates
a
man
for
every
triviall
cause
,
&
that
without
due
summons
,
&
rashly
,
and
for
his
fee
absolves
him
without
any
repentance
or
reformation
,
&
without
satisfaction
to
the
people
offended
.
Whereas
excommunication
is
the
highest
censure
,
&
is
to
be
done
by
the
Minister
&
congregation
joyntly
,
Thirdly
,
for
calling
of
Synods
,
cannot
this
bee
without
a
Prelate
?
may
not
this
be
by
a
Law
dormant
,
giving
liberty
when
occasion
shall
be
,
to
have
a
Synod
,
for
the
better
ordering
whereof
,
a
Moderator
for
the
time
being
is
by
votes
elected
?
Fourthly
,
For
determining
of
doubts
arising
in
matters
of
Faith
,
what
need
is
there
for
Prelats
?
Are
they
fit
or
competent
Iudges
in
such
things
?
Yea
,
are
they
not
herein
egregious
usurpers
,
presumptuous
and
arrogant
men
?
Yea
Antichrists
,
in
sitting
thus
in
the
Temple
of
God
,
over
mens
consciences
,
as
Lords
over
mens
faith
?
Is
not
this
a
meere
evacuating
of
the
authoritie
and
sufficiencie
of
the
Scripture
,
which
is
the
sole
judge
and
rule
of
Faith
?
Yet
this
Prelates
presume
to
doe
,
and
challenge
as
their
proper
right
:
so
as
in
the
twentieth
Article
,
which
is
of
the
Authority
of
the
Church
,
these
words
have
beene
of
later
dayes
foisted
in
,
namely
,
that
the
Church
hath
authority
in
Controversies
of
faith
.
Fiftly
,
Neither
in
appointing
of
Ceremonies
are
Prelates
needfull
:
Yea
,
for
prelates
or
Church
,
or
any
humane
power
to
ordaine
and
impose
Ceremonies
to
binde
the
consciences
in
the
worship
of
God
,
this
is
expressely
condemned
and
forbidden
both
by
Christ
himselfe
,
Col.
2.
19.
he
holds
not
the
Head
.
And
yet
the
aforesaid
Article
boldly
affirmes
saying
,
The
Church
hath
power
to
decree
Rites
and
Ceremonies
.
So
as
this
Article
,
whether
meaning
by
Church
the
Prelates
(
as
they
meane
it
)
or
any
other
humane
power
,
ought
to
be
to
Christians
no
article
of
Faith
,
or
binding
any
mans
Conscience
.
Sixtly
,
For
orders
sake
:
for
what
order-sake
are
Prelates
necessary
,
or
any
way
requisit
?
what
order
they
keep
all
men
know
:
&
what
order
can
there
be
in
a
Babylonish
goverment
,
as
the
prelatical
altogether
is
?
7.
For
confirmation
of
children
:
This
also
is
a
Babylonish
Sacrament
;
as
if
it
did
confer
some
grace
ex
opere
operato
,
or
some
vertue
dropping
out
of
the
Bishops
Lawn
sleeve
.
Indeed
this
confirmation
is
a
pretty
knack
to
win
credit
to
the
Prelacy
from
the
blinde
Vulgar
,
which
to
everie
wel
taught
Christian
is
both
superstitious
and
ridiculous
.
8
For
dedication
of
Churches
;
this
is
a
most
notorious
Romish
,
Popish
superstition
,
&
is
rather
a
meer
prophanation
,
than
any
dedication
,
except
it
be
to
superstition
&
idolatry
,
as
they
at
Rome
do
use
their
Temples
:
&
they
would
make
the
world
beleeve
,
that
by
their
many
superstitious
ceremonies
,
in
crossings
,
censings
,
adorations
,
&
the
like
,
which
they
use
in
their
dedication
,
there
goes
forth
a
vertue
,
by
which
holynes
is
infused
into
the
wals
&
pews
,
especially
into
their
sacred
chancel
.
Ninthly
,
for
the
form
of
Liturgy
,
if
we
goe
no
farther
than
our
Service
booke
,
which
is
an
extract
out
of
Romes
Latine
service
,
Missall
,
or
Masse-booke
,
as
it
is
confessed
in
the
Booke
of
Martyrs
,
Yoke
of
Bondage
,
to
such
as
are
intangled
therein
;
exhorting
all
Christians
to
stand
fast
in
the
libertie
wherewith
Christ
hath
made
us
free
.
And
Col.
2.
he
plainly
shewes
all
such
ordinances
to
be
an
evacuation
of
Christs
death
,
and
so
an
apostacie
from
Christ
.
And
no
Christian
,
I
hope
,
will
plead
for
the
use
of
humane
ordinances
in
Gods
worship
,
when
Christ
hath
abrogated
all
ceremonies
of
divine
institution
,
and
hath
left
no
footstep
for
any
one
Ceremonie
in
the
New
Testament
,
and
flatly
condemns
all
commandements
of
men
in
Gods
Service
:
It
beeing
also
a
strange
presumption
for
any
man
to
think
,
that
either
he
hath
authority
to
prescribe
how
God
should
bee
worshipped
,
or
that
God
should
be
pleased
with
any
such
will-worship
;
when
in
stead
of
being
pleased
,
hee
saith
,
In
vain
they
worship
me
,
teaching
for
Doctrine
the
Comments
of
men
.
For
surely
with
vaine
worship
God
is
neither
pleased
nor
honoured
.
Againe
,
seeing
we
are
here
fallen
upon
the
consideration
or
examination
of
the
Service
booke
,
let
all
wise
hearted
and
well
instructed
schollers
in
Christs
schoole
,
that
have
learned
the
art
of
separating
the
pretious
from
the
vile
:
but
tell
me
what
they
think
of
Apocryphall
bookes
,
publiquely
read
in
Churches
,
as
if
they
were
the
holy
Scriptures
?
What
of
the
whole
Letanie
,
so
stuffed
with
Tautologies
or
vain
repetitions
?
What
of
the
prayer
in
the
Letanie
and
of
the
Collect
,
wherein
Bishops
or
Prelates
are
prayed
for
,
being
Antichristian
and
false
Bishops
;
and
all
other
Ministers
are
prayed
for
,
as
being
the
Curates
of
those
Bishops
:
than
which
what
can
be
a
greater
reproach
and
shame
to
the
Ministers
of
the
Church
of
England
?
What
of
so
many
carvings
of
Scriptures
into
Epistles
and
Gospels
,
with
their
severall
Collects
,
for
the
maintenance
and
celebration
of
Saints
days
,
called
Holydayes
?
What
of
the
lame
and
incongruous
,
yea
senseles
translations
of
those
sundry
Scriptures
with
the
Psalmes
?
What
of
prayers
at
the
buriall
of
the
Dead
?
What
of
Churching
of
women
,
aliâs
,
Their
Purification
,
as
some
call
it
,
and
which
answers
to
that
under
the
Law
?
What
of
Priestly
absolution
?
with
many
more
particulars
,
too
long
here
to
rehearse
.
And
in
a
word
,
What
of
so
many
prayers
injoyned
to
be
read
,
enough
to
blunt
the
edge
of
any
true
devotion
,
and
so
to
tyre
out
the
strongest
sided
Minister
,
as
hee
hath
neither
strength
nor
time
left
for
Gods
Ordinance
,
namely
the
preaching
of
the
Word
.
And
(
to
say
the
very
truth
)
this
kind
of
long
Service
was
devised
by
the
Popes
successively
,
to
that
very
end
,
namely
to
entertaine
the
people
with
a
blinde
devotion
,
and
to
retaine
them
in
ignorance
,
when
now
no
roome
was
left
for
preaching
,
which
was
by
this
meanes
thrust
by
the
head
and
sholders
out
of
their
Churches
.
And
thus
what
a
deale
of
pretious
time
is
taken
up
with
a
long
,
dull
,
and
dead
forme
of
prayer
,
which
might
and
ought
to
be
spent
to
edification
of
Gods
people
on
the
Lords
owne
Day
,
which
should
be
sanctified
not
in
humane
devises
,
but
in
Gods
owne
Ordinances
,
to
the
glory
of
Him
who
is
the
Lord
of
the
day
.
I
say
againe
(
for
I
speake
nothing
definitively
,
as
passing
myne
own
private
judgement
of
these
things
)
let
this
wise
and
grave
Senate
(
now
assembled
for
a
thorow-reformation
,
and
removall
of
all
abuses
and
grievanand
primarily
in
the
matters
of
God
and
of
Christ
,
maturely
judge
.
CASE
VII
.
Whether
any
set
forme
of
a
Liturgie
or
publique
Prayer
be
necessarie
to
bee
used
in
the
publique
Worship
of
God
?
FOr
answer
:
Indeed
if
it
bee
necessary
to
have
unpreaching
Ministers
,
and
dumb
dogs
over
the
people
of
the
Lord
,
who
can
nor
preach
nor
pray
,
then
it
will
bee
no
lesse
necessary
to
have
some
form
of
Booke
prayers
or
Liturgy
for
such
to
officiate
by
.
And
for
this
cause
the
Prelates
have
had
some
reason
to
hold
up
their
Liturgy
to
the
full
,
as
without
which
there
had
beene
nothing
for
their
Mutes
to
do
in
the
Church
.
Now
though
dumbe
Priests
have
need
of
such
a
Liturgy
,
yet
it
doth
not
follow
,
that
therfore
able
godly
Ministers
,
that
know
how
to
fit
their
prayers
to
all
such
severall
occasions
as
do
continually
present
themselves
(
which
a
set
prayer
in
a
booke
cannot
do
)
should
be
tied
to
any
such
precise
set
forme
.
For
otherwise
,
I
will
pray
with
my
Spirit
.
and
(
Phil.
19.
)
Prayer
is
supplied
by
the
Spirit
of
Jesus
Christ
.
This
is
that
prayer
which
is
first
in
the
heart
,
before
it
come
to
the
mouth
,
and
is
dictated
by
Gods
spirit
,
before
it
be
uttered
with
the
lippes
:
whereas
a
read
prayer
is
in
the
mouth
before
it
can
come
unto
the
heart
,
which
in
prayer
is
a
speaking
unadvifedly
with
the
lips
,
before
the
heart
hath
first
digested
and
suggested
the
matter
.
This
is
an
abortive
birth
which
never
had
a
right
conception
,
But
a
godly
Minister
that
is
best
acquainted
with
the
state
of
his
flocke
,
and
of
the
church
of
God
,
can
accordingly
so
inlarge
and
apply
his
prayer
,
by
the
supply
of
Gods
spirit
,
as
may
be
most
usefull
to
the
Congregation
,
as
beeing
most
occmmodate
to
their
spirits
,
when
they
finde
the
matter
of
the
prayer
to
be
that
,
the
want
whereof
they
are
most
sencible
of
:
so
as
there
is
here
a
concurrence
of
the
spirits
both
of
the
Minister
and
people
,
which
causeth
a
prayer
to
bee
so
much
the
more
effectuall
,
lively
,
powerfull
,
and
operative
,
and
that
not
onely
with
God
,
but
in
the
hearts
of
all
those
whose
joint
praier
it
is
.
Whereas
a
read
prayer
is
in
comparison
,
a
dead
and
dull
formal
prayer
,
without
any
life
or
power
either
to
prevaile
with
God
,
or
to
profit
the
people
:
as
beeing
such
a
prayer
as
suits
only
such
Readers
as
are
destitute
of
the
spirit
of
Grace
,
and
supplication
,
and
of
faith
and
sanctification
,
and
therefore
such
as
God
regardeth
not
.
So
as
a
true
Minister
of
Christ
ought
not
to
be
tyed
with
the
bonds
and
lines
of
a
written
forme
of
prayer
that
must
bee
read
,
forasmuch
as
hereby
the
spirit
of
prayer
in
him
is
bound
up
,
and
both
he
and
the
people
of
God
deprived
both
of
the
benefit
of
such
a
gift
,
and
of
that
profit
also
which
the
prevailing
prayer
of
Christs
spirit
procures
of
God
.
Yea
,
not
even
a
set
written
prayer
which
the
Minister
makes
,
&
saith
by
heart
,
though
he
reade
it
not
,
and
though
it
bee
better
to
say
it
by
heart
,
than
to
read
it
out
of
a
booke
,
yet
is
▪
or
can
be
so
lively
and
powerfull
as
that
prayer
which
is
not
tied
to
a
set
forme
of
words
.
From
such
a
prayer
as
is
uttered
by
heart
(
as
we
say
)
the
memory
is
more
exercised
,
than
the
understanding
and
affections
within
him
;
there
beeing
now
a
suspension
of
that
worke
of
the
spirit
of
supplication
and
grace
,
which
breatheth
forth
with
a
lively
power
in
a
conceived
prayer
,
wherein
not
the
memory
so
much
,
as
the
whole
mind
,
soule
,
spirit
,
&
affections
,
have
their
joint
operation
.
But
it
may
be
objected
,
That
the
Reformed
Protestant
Churches
beyond
the
seas
have
their
set
formes
of
publique
prayer
and
sacraments
't
is
true
:
but
I
take
it
that
the
Ministers
are
not
tied
to
those
forms
,
further
than
they
will
themselves
.
As
we
see
the
Ministers
of
the
Kirke
of
Scotland
now
in
England
,
use
no
set
formes
of
prayer
,
but
doe
discharge
the
duty
of
prayer
with
an
excellent
freedome
of
spirit
,
&
with
such
an
apt
accommodation
thereof
to
the
present
condition
of
the
hearers
,
and
of
the
state
of
Gods
church
,
as
that
it
serves
greatly
to
the
edification
and
raising
up
of
the
spirits
of
Gods
people
sympathising
with
it
,
and
is
first
(
of
all
other
kindes
of
prayer
)
to
speed
with
the
Prayer-hearing
God
,
who
best
knowes
the
meaning
and
language
of
that
spirit
of
his
,
by
which
such
prayers
are
poured
forth
.
And
surely
were
this
well
exercised
by
our
Ministers
in
England
,
in
publique
,
as
I
know
it
is
by
many
both
Ministers
&
people
in
private
,
it
would
no
doubt
much
facilitate
and
hasten
the
accomplishment
of
that
great
worke
of
a
thorow-reformation
,
so
happily
begun
,
and
hopefully
proceeded
in
,
if
flesh
and
bloud
bee
not
too
much
consulted
with
,
and
humane
policy
(
which
should
have
no
hand
in
setting
out
or
authorising
any
devised
forme
of
Gods
worship
,
imposed
on
the
conscience
)
too
much
relied
upon
.
CASE
VIII
.
What
is
the
most
ready
and
easie
way
or
Method
,
of
finding
out
or
obtaining
Christs
government
?
FOr
resolution
:
It
is
usuall
with
those
that
stand
for
the
Hierarchy
,
to
stop
all
ways
of
finding
this
out
,
by
laying
many
stumbling
blocks
in
our
way
.
But
if
we
will
goe
roundly
to
worke
,
first
of
all
,
of
necessity
all
false
government
,
as
that
of
the
Hierarchy
,
must
be
quite
taken
out
of
the
way
,
as
the
maine
stumbling
blocke
.
As
hee
that
intends
to
build
a
new
house
in
the
place
where
the
old
standeth
,
must
first
pull
downe
the
old
,
and
rase
it
from
the
very
foundation
,
that
hee
may
lay
a
new
foundation
to
beare
up
the
new
fabricke
.
But
because
he
that
thus
intends
to
build
,
doth
usually
make
a
draught
or
model
of
his
house
before
named
:
so
it
is
thought
necessary
by
some
,
that
a
modell
of
Christs
government
be
first
drawn
up
,
according
to
which
the
new
fabrick
may
be
in
a
readinesse
to
bee
erected
presently
upon
the
removal
of
the
old
.
This
indeed
stands
with
good
reason
,
especially
for
the
satisfaction
of
all
doubts
,
and
for
the
better
accommodation
of
the
Church
,
and
as
a
preparation
of
the
materialls
to
the
more
speedy
setting
forward
of
the
worke
of
Reformation
And
yet
this
I
dare
say
,
That
if
in
the
first
place
the
Hierarchy
,
with
all
the
trumpery
and
baggage
of
their
Ceremonies
&
will-worship
in
Gods
service
,
were
quite
abandoned
and
taken
away
,
so
as
the
ground
where
these
degenerate
plants
doe
grow
,
were
cleared
and
purged
,
that
not
a
root
of
them
were
left
,
the
work
of
Reformation
were
more
than
halfe
done
;
so
as
Christs
governement
would
even
sponte
sua
,
of
its
owne
accord
come
in
,
and
be
set
up
without
the
noyse
of
so
much
as
a
hammer
;
especially
in
all
such
Congregations
where
godly
and
discreet
Ministers
are
.
Yet
not
so
,
as
that
we
can
expect
such
a
perfection
at
the
first
,
specially
in
this
land
,
which
hath
been
so
long
pestered
and
corrupted
with
the
tyrannous
and
licentious
prophane
government
of
the
Prelates
,
and
where
godly
Ministers
are
so
scarse
,
and
most
men
through
long
custome
,
and
want
of
meanes
(
as
before
)
are
not
,
by
reason
of
ignorance
(
though
perhaps
too
quicke
sighted
in
worldly
matters
)
so
well
fitted
to
apprehend
,
and
to
entertain
such
an
exact
government
as
God
requires
,
and
his
Word
prescribes
.
CASE
IX
.
Whether
,
though
the
Prelacy
with
its
usurped
jurisdiction
,
Lordships
,
Tempralties
,
Power
,
Pompe
,
&c.
be
quite
removed
out
of
the
wayes
,
yet
it
be
not
expedient
at
least
,
if
not
necessary
,
to
retaine
the
name
of
Bishops
,
as
a
title
appointed
to
those
who
are
to
be
the
principall
among
,
and
above
other
Ecclesiasticall
persons
in
the
government
of
the
Church
?
FOr
answer
:
First
,
we
ought
not
to
abuse
those
titles
which
the
Scripture
appropriates
and
ties
to
the
persons
and
office
of
the
true
Pastors
of
the
Church
,
by
impropriating
them
from
the
true
owners
,
and
transferring
them
to
such
,
as
at
the
best
(
beeing
considered
as
Pastors
over
their
severall
Congregations
respectively
)
have
but
a
common
right
with
other
Pastors
,
and
no
peculiar
title
as
proper
to
themselves
alone
▪
And
wherefore
shall
such
onely
be
still
called
Bishops
more
than
others
?
As
having
the
only
oversight
over
all
other
Churches
,
and
their
Ministers
,
and
that
by
being
invested
in
a
perpetuity
of
such
a
dignity
?
What
is
this
,
but
a
clipping
of
those
wings
,
and
a
payring
of
those
clawes
,
which
will
in
time
grow
againe
.
[
*
](A04417-1830-b)
*
Ier.
Can
the
Aethyopian
change
his
skinne
?
or
the
Leopard
his
spots
?
Can
we
so
quickly
forget
,
what
spirit
the
spirituall
ambition
of
these
men
is
of
?
Or
can
we
imagine
that
they
will
leave
their
old
haunt
,
in
frequenting
the
Court
,
and
in
courting
the
favor
of
great
ones
?
and
from
whose
corrupt
flatteries
not
the
eares
of
the
best
Princes
can
plead
an
exemption
?
And
may
wee
not
justly
feare
,
that
if
but
the
stump
of
this
banefull
tree
be
left
unstubd
up
by
the
roots
,
so
as
not
so
much
as
the
bare
long
usurped
name
thereof
do
remaine
,
may
not
the
root
still
spread
it selfe
under
ground
insencibly
?
and
the
stem
through
the
sent
of
water
put
forth
such
sprouts
and
fruits
,
Episcopus
,
or
in
English
,
Bishop
or
Over-seer
,
sets
forth
the
office
of
such
a
Pastor
over
his
flocke
.
So
as
to
take
away
this
name
from
the
Pastor
,
and
to
appropriate
it
to
one
single
man
set
over
other
Ministers
,
to
wit
,
one
that
is
by
man
stiled
and
denominated
a
Diocesan
Bishop
;
What
is
this
but
utterly
to
pervert
&
overthrow
Christs
ordinance
,
and
the
nature
of
his
true
Church
,
and
the
office
of
a
true
Pastor
,
who
being
stripped
of
his
proper
title
,
is
withall
stript
of
his
office
,
and
so
of
his
flock
,
wherof
another
now
is
made
the
Overseer
or
Bishop
,
and
the
title
and
Office
of
a
Curate
onely
is
left
him
,
according
to
the
Collect
for
Bishops
and
Curates
.
Or
if
there
be
a
mentall
reservation
to
every
Minister
of
a
congregation
,
of
the
office
of
Pastorship
;
yet
when
the
title
of
Bishop
is
given
to
one
above
him
,
even
thus
also
is
an
invasion
made
upon
Christs
owne
title
and
prerogative
,
the
Shepheard
and
Bishop
of
our
soules
.
Moreover
,
if
ever
this
governement
of
Bishops
,
falsly
so
called
,
shall
bee
set
up
or
continued
in
maner
aforesaid
,
yet
farre
bee
it
from
those
Worthies
of
the
land
,
whose
justice
is
so
cleare
and
unpartiall
in
other
things
,
and
namely
in
the
cutting
off
of
all
Monopolies
in
the
civill
State
,
to
erect
or
ratifie
,
or
any
way
to
countenance
such
a
Monopoly
in
Christs
kingdome
,
so
derogatory
to
his
incommunicable
prerogative
,
and
to
that
stile
and
office
wherein
he
hath
so
highly
dignified
and
intrusted
all
faithful
Ministers
.
For
what
a
Monopoly
is
this
,
to
take
away
the
title
wherein
the
Office
of
all
true
Pastors
is
comprehended
,
and
to
transfer
it
to
one
alone
among
many
?
Ob.
But
here
it
may
be
objected
,
That
the
Reformed
Churches
beyond
the
seas
,
as
even
Geneva
it selfe
,
have
their
Overseers
,
which
is
a
title
and
office
equivalent
to
our
Diocesan
Bishops
,
Episcopus
signifying
an
Overseer
:
why
then
is
it
not
as
lawfull
to
have
the
like
in
England
?
I
answer
:
The
case
is
farre
different
;
for
such
Overseers
or
Moderators
,
as
in
other
reformed
Churches
they
are
called
(
as
in
the
Kirke
of
Scotland
)
are
chosen
by
the
Ministers
and
Elders
,
and
that
but
for
one
yeare
,
and
whose
office
is
to
call
the
Synods
at
certaine
fixed
times
,
and
to
collect
the
votes
,
&
the
like
.
But
some
say
,
that
our
usurping
Bishops
shall
bee
perpetuall
for
their
lives
;
and
how
farre
the
power
of
their
place
and
dignity
may
be
extended
,
especially
when
they
have
their
election
from
the
Court
,
either
immediate
and
absolute
per
se
,
or
by
the
means
of
a
Conge
de
lier
,
as
whom
so
designed
above
,
the
Ministers
of
the
Diocesse
(
in
stead
of
the
Deane
and
Chapter
)
are
bound
to
elect
.
Or
if
they
be
but
Triennial
,
&
so
to
come
under
the
visitation
of
a
Trienniall
Parliament
;
yet
who
knows
but
such
spirits
may
so
work
as
in
time
to
make
Parliaments
as
geason
as
heretofore
?
when
some
of
them
have
confessed
,
that
they
never
dreamed
to
see
a
Parliament
againe
.
Or
if
they
shall
be
continued
from
three
yeare
to
three
yeare
,
yet
this
is
also
more
than
is
used
in
forreine
Reformed
Churches
▪
And
however
,
for
them
to
retaine
the
name
of
Bishop
still
(
as
before
)
is
against
Gods
Word
,
and
not
onely
derogatory
to
Christs
true
Ministers
for
the
present
,
but
also
very
prejudiciall
to
their
liberty
,
when
such
Bishops
holding
their
favor
in
Court
,
and
their
neerenesse
to
the
Chaire
of
State
,
may
by
that
means
grow
awfull
to
those
their
Curates
,
among
whom
some
,
and
perhaps
too
many
,
may
be
found
ready
to
prostitute
their
officiousnesse
unto
their
Bishop
,
in
stead
of
Christ
,
out
of
a
hope
to
be
made
the
heires
apparant
of
the
Bishopricke
;
which
though
it
be
now
cropt
and
deplumed
,
yet
will
be
still
a
bait
for
ambition
,
which
must
be
doing
,
and
will
rather
play
small
game
than
sit
out
.
All
which
considered
,
I
leave
it
to
the
Wise
to
judge
what
may
bee
the
consequents
thereof
,
&
whether
by
this
means
either
we
or
our
children
may
come
to
see
as
great
corruption
both
in
doctrine
and
manners
,
as
now
we
doe
.
For
(
as
I
sayd
before
)
the
time
may
come
,
when
God
in
his
justice
may
deny
this
State
the
like
opportunity
(
so
armed
with
a
necessity
of
reformation
,
as
we
neither
could
have
wished
,
nor
any
more
can
hope
for
)
to
reforme
Episcopall
insolencie
.
Or
suppose
a
possibility
of
Prelates
to
become
no
worse
than
as
the
Parliament
shall
leave
them
,
yet
the
least
rag
of
Prelacie
making
a
rent
in
Christs
coat
,
(
as
it
beeing
the
head
of
such
a
Government
as
is
condemned
by
the
Word
of
God
)
ought
no
more
to
be
pieced
to
Christs
livery
,
seeing
it
destroyeth
Christian
liberty
,
both
in
Ministers
and
people
.
And
all
this
(
I
say
)
ariseth
from
the
very
name
of
Bishop
so
misplaced
;
for
which
cause
it
ought
to
be
with
the
whole
Bishopricke
utterly
extirped
;
and
that
no
lesse
,
than
the
heathen
Romans
rooted
out
the
very
name
of
the
Tarquins
,
for
the
tiranny
which
they
had
exercised
.
CASE
X.
Whether
the
whole
Hierarchy
being
abolished
,
the
39
Articles
which
were
agreed
upon
in
62
,
by
the
Archbishops
and
Bishops
,
&c.
in
both
Provinces
,
doe
any
longer
binde
?
or
that
Ministers
are
bound
to
subscribe
unto
them
?
I
Answer
:
First
,
That
these
39
articles
taken
conjunctim
together
,
no
man
can
with
a
good
conscience
,
rightly
informed
,
subscribe
unto
them
.
For
secondly
,
There
be
some
of
those
articles
which
are
very
false
;
as
Article
20
,
which
saith
,
The
Church
hath
power
to
decree
Rites
and
Ceremonies
,
and
authority
in
Controversies
of
faith
.
Both
which
are
false
(
as
before
is
noted
)
and
were
added
since
the
same
article
was
first
made
in
King
Edward
the
sixt
his
dayes
.
Againe
the
36
Article
is
no
lesse
false
,
which
saith
,
The
booke
of
ordination
of
Archbishops
and
Bishops
;
and
ordering
of
Priests
,
&c.
doth
containe
all
things
necessary
to
such
consecration
and
ordering
.
Neither
hath
it
anything
that
of
it selfe
is
superstious
and
ungodly
.
And
therefore
all
so
consecrated
and
ordered
according
to
the
Rites
prescribed
,
&c.
wee
decree
to
bee
rightly
orderly
,
and
lawfully
consecrated
and
ordered
.
Now
to
this
article
all
Ministers
subscribe
,
although
they
be
false
Bishops
consecrated
after
the
order
of
Rome
;
and
false
Priests
that
are
by
false
bishops
so
ordered
.
Thirdly
,
Art.
3.
it
is
sayd
,
As
Christ
died
for
us
,
and
was
buried
;
so
is
it
to
be
beleeved
that
he
went
down
into
hell
.
Which
going
downe
into
hell
,
imports
a
locall
going
downe
into
the
place
of
hell
;
which
hath
no
proof
in
Scripture
,
nor
holds
any
proportion
or
analogie
of
faith
,
but
crosseth
the
truth
of
Scripture
,
and
the
current
of
all
sound
interpreters
,
and
therefore
not
to
bee
beleeved
as
Christs
death
and
buriall
.
Fourthly
,
some
Articles
are
made
of
late
by
the
enemies
of
grace
,
the
Prelates
,
of
so
doubtfull
and
double
a
sence
(
as
those
especially
about
Grace
and
Freewill
)
that
they
have
procured
a
Declaration
prefixed
before
the
Articles
,
in
the
Kings
name
,
prohibiting
the
free
preaching
of
those
points
according
to
the
Scriptures
.
So
as
Ministers
canot
resolve
what
it
is
they
subscribe
unto
in
the
sayd
Article
.
And
therefore
it
is
necessary
that
the
said
false
Articles
be
wholly
expunged
,
and
the
doubtful
(
as
they
pretend
)
more
fully
explained
;
and
so
the
said
Declaration
prefixed
,
taken
away
.
CASE
XI
.
Now
all
this
done
,
and
the
whole
Antichristian
yoke
in
the
Prelacy
,
with
the
burthen
of
all
their
Rites
and
Ceremonies
removed
from
Christians
neckes
:
what
is
that
particular
form
of
government
which
is
to
be
set
up
?
FOr
answer
:
First
we
premised
something
hereof
in
generall
,
namely
,
That
Christs
governement
alone
is
to
be
set
up
in
all
true
Christian
congregations
,
and
so
his
yoke
to
be
borne
,
as
our
glory
,
upon
our
neckes
.
But
secondly
,
for
further
,
and
a
more
particular
unfolding
of
this
government
of
Christ
over
every
true
Church
or
congregation
:
First
,
we
are
to
enquire
what
the
true
Church
of
Christ
is
.
And
secondly
,
what
is
that
governement
which
Christ
hath
appointed
over
every
such
Church
.
For
the
first
:
A
true
Church
of
Christ
is
a
congregation
of
true
beleevers
men
and
women
,
who
by
the
Word
of
God
preached
,
are
separated
from
the
world
,
and
the
reigning
lusts
thereof
,
and
declared
to
be
such
by
the
open
profession
of
the
true
and
right
faith
,
and
by
the
conversation
of
Christian
life
conformable
thereunto
.
Such
is
a
particular
visible
true
Church
or
Congregation
,
and
so
is
(
as
farre
as
wee
can
judge
)
a
true
branch
of
the
holy
Catholique
Church
,
which
is
invisible
,
comprehending
the
number
of
Gods
Elect
,
and
is
apprehended
only
by
faith
,
&
not
by
sight
.
Now
every
such
particular
Congregation
as
aforesaid
,
consisting
of
professed
beleevers
of
the
knowne
truth
of
God
,
according
to
which
they
frame
the
course
of
their
life
and
conversation
,
is
in
it selfe
an
absolute
Church
,
whose
onely
Governor
for
matters
of
faith
,
and
the
true
worship
of
God
,
is
Iesus
Christ
.
He
it
is
that
as
King
reigneth
in
this
congregation
,
and
in
all
the
members
therof
,
they
acknowledge
none
other
Governor
for
matters
of
Religion
,
but
Christ
onely
.
For
herein
stands
his
kingly
Office
:
and
the
Laws
by
which
this
King
reigneth
,
and
governeth
his
Church
,
is
his
written
Word
.
And
his
Vicegerent
,
by
whom
Christ
is
alwayes
present
with
every
one
of
his
severall
Congregations
,
is
the
holy
Ghost
,
which
who
so
hath
not
is
none
of
Christs
.
Now
having
thus
defined
what
a
true
Church
of
Christ
is
,
namely
a
congregation
professing
the
known
true
faith
,
every
member
thereof
being
able
in
some
measure
to
give
a
reason
of
the
maine
points
of
faith
,
and
to
make
proofe
of
their
profession
by
walking
in
a
holy
course
of
life
:
hence
it
appeares
who
they
be
that
are
not
admitted
to
bee
members
of
this
congregation
or
church
of
Christ
,
therein
to
participate
of
the
holy
Sacrament
,
untill
their
repentance
and
reformation
;
namely
all
ignorant
and
prophane
persons
,
which
neither
beleeve
a
right
,
nor
live
accordingly
.
For
the
congregation
of
Christ
is
called
the
Communion
of
Saints
,
The
second
thing
is
,
to
enquire
and
consider
how
this
Church
of
Christ
is
to
be
governed
.
To
finde
this
out
is
no
difficulty
.
First
,
sure
it
is
,
that
none
but
Christ
is
supreme
and
immediate
Lord
,
King
,
and
Governor
of
his
Church
,
whether
of
the
Catholique
,
or
of
every
particular
church
or
congregation
rightly
constituted
(
as
aforesaid
)
so
as
no
power
on
earth
hath
any
authority
to
prescribe
Lawes
for
the
governement
of
this
Church
,
whether
for
doctrine
or
discipline
,
whether
for
faith
or
worship
,
but
onely
Christ
,
whose
written
Word
and
Law
is
the
onely
rule
of
this
government
;
which
Law
all
Princes
(
who
are
therefore
called
Custodes
utriusque
Tabulae
)
are
bound
by
him
,
whose
Vicegerents
they
are
,
to
see
well
observed
both
by
Ministers
and
people
.
Here
then
wee
will
speake
of
the
Officers
which
Christ
hath
appointed
over
every
Christian
congregation
:
and
those
are
either
Ministers
or
other
officers
of
the
people
.
First
for
the
Ministers
,
they
are
called
by
sundry
titles
,
as
[
a
](A04417-2270-b)
a
Act.
20.
Tit.
1.
5.
7.
Bishops
or
Presbyters
,
[
b
](A04417-2280-b)
b
Eph.
4.
11.
Pastors
and
Teachers
,
[
c
](A04417-2290-b)
c
Luke
.
1.
2.
2
Cor.
11.
23.
Ministers
,
[
d
](A04417-2300-b)
d
Luk.
10.
7.
1
Cor.
3.
9.
Act.
6.
4.
Mat.
28.
20.
Act.
20.
7.
Mat.
20.
25
,
26.
Labourers
,
and
the
like
.
Their
principall
office
is
to
*
pray
to
preach
the
word
to
administer
the
Sacraments
.
And
these
Ministers
,
however
stiled
in
Scripture
,
are
all
of
equall
authority
,
not
one
over
another
,
nor
one
over
many
,
nor
many
over
one
,
each
being
in
his
place
&
peculiar
congregation
under
Christ
alone
,
as
the
King
of
his
Church
,
to
whom
he
is
accountable
:
But
here
a
question
may
be
moved
,
For
answer
:
It
seemed
good
to
the
Holy
Ghost
and
to
us
,
to
lay
upon
you
no
greater
burthen
.
Now
what
Synod
in
any
age
after
the
Apostles
could
ever
say
,
that
they
were
infallibly
inspired
and
assisted
by
the
holy
Ghost
?
If
any
can
infallibly
assure
me
hereof
,
that
a
Synod
after
the
Apostles
cannot
erre
,
but
that
they
can
truly
say
,
It
pleased
the
holy
Ghost
and
us
:
then
I
will
obey
all
their
Decrees
.
Secondly
,
That
injunction
of
the
holy
Ghost
and
of
the
Apostles
was
but
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
for
that
present
time
,
for
the
avoyding
of
offences
betweene
Iewes
and
Gentiles
,
who
in
every
city
conversed
together
:
Which
James
the
Apostle
alledgeth
for
the
only
reason
of
that
determination
.
But
here
another
question
ariseth
:
If
particular
congregations
be
not
subject
to
bee
ruled
by
Synods
,
or
the
like
jurisdiction
,
what
order
can
be
expected
,
or
what
meanes
is
left
for
ordaining
of
Ministers
over
every
congregation
?
For
answer
,
briefely
:
First
for
order
;
What
better
or
surer
order
can
be
,
than
that
which
Christs
Word
hath
set
down
?
And
if
in
any
thing
doubts
arise
in
a
Congregation
,
they
have
other
congregations
with
the
Ministers
to
consult
with
.
For
although
every
particular
congregation
be
an
absolute
church
,
having
no
jurisdiction
over
it
but
Christs
alone
,
and
that
immediatly
;
yet
it
is
not
separated
or
divided
from
the
neighbour
churches
,
so
as
that
it
should
not
hold
communion
with
them
,
or
a
consociation
,
communicating
together
in
all
mutuall
offices
of
helpe
,
counsel
,
comfort
,
resolution
in
doubts
,
advice
in
difficulties
,
and
the
like
:
this
beeing
the
priviledge
and
benefit
of
the
communion
of
Saints
,
which
is
not
limited
to
one
particular
congregation
onely
within
it selfe
,
but
comprehendeth
all
the
Members
of
the
Catholique
church
,
wheresoever
they
are
visible
in
any
assemblies
:
so
as
if
any
one
congregation
fall
into
an
errour
,
it
is
by
others
to
bee
admonished
and
conuinced
,
that
it
may
be
reformed
.
If
it
fall
into
any
foule
heresie
(
which
yet
is
not
easie
in
a
well
constituted
Church
)
it
must
bee
dealt
withall
accordingly
as
the
case
shal
require
:
the
churches
assembled
must
labour
to
reduce
it
,
and
if
after
all
meanes
it
proove
incorrigible
,
when
there
is
no
remedie
they
must
renounce
communion
with
that
congregation
.
And
if
that
congregation
shall
bee
further
troublesome
,
in
breaking
the
peace
of
the
Churches
,
or
of
the
civil
state
,
it
is
liable
to
such
punishments
as
by
the
good
lawes
of
the
land
are
allotted
to
such
and
such
offences
.
For
although
no
power
on
earth
hath
power
over
mens
consciences
in
matters
of
religion
,
yet
God
hath
in
his
ordinance
set
up
civil
powers
and
Magistrates
,
Gods
Minister
,
for
the
punishment
of
evill
doers
,
and
for
the
praise
and
protection
of
them
that
doe
well
.
And
for
the
better
and
more
easie
way
for
the
civill
Power
to
take
cognisance
of
things
of
that
nature
,
it
will
become
the
duty
of
all
the
churches
,
in
a
Synod
or
otherwise
to
convince
the
parties
offending
,
and
if
obstinate
,
to
complaine
of
them
to
the
civill
Magistrate
.
Thus
it
is
with
a
congregation
as
it
stands
in
relation
to
other
Churches
,
and
in
a
subjection
to
the
civill
power
.
Now
for
a
congregation
considered
in
it selfe
,
if
a
member
therof
do
offend
in
any
kinde
,
what
is
to
be
done
,
or
who
shall
censure
it
?
I
answer
:
If
the
offence
bee
against
the
Law
of
Christ
,
or
his
governement
over
that
congregation
,
then
the
same
congregation
hath
power
given
from
Christ
to
censure
the
Delinquent
;
when
after
all
due
means
he
remains
obstinate
and
incorrigible
;
as
1
Cor.
5.
But
if
the
offence
be
against
the
law
of
the
civil
State
,
he
is
then
punishable
according
to
that
law
,
by
the
civill
Magistrate
.
But
here
another
question
ariseth
,
Whether
the
Minister
or
Pastor
of
the
congregation
alone
have
power
of
censure
committed
unto
him
,
or
together
with
the
congregation
?
I
answer
:
Together
with
the
congregation
;
which
therefore
electeth
certaine
officers
,
such
as
are
most
eminent
for
integrity
,
gravity
,
holinesse
,
knowledge
,
and
judgement
in
matters
of
the
congregation
,
to
represent
the
congregation
,
and
to
assist
the
Minister
in
government
and
correction
of
manners
:
And
who
fitter
to
take
knowledge
of
home-delinquents
,
than
such
as
best
know
them
?
And
who
are
likeliest
to
use
mercy
,
compassion
,
and
moderation
in
such
censures
,
and
better
means
of
the
delinquents
amendment
,
than
such
as
are
their
godly
neighbours
?
And
these
officers
,
either
for
the
gravity
of
their
yeares
or
manners
,
are
called
Elders
.
The
[
*
](A04417-2550-b)
*
D.
Hall
,
in
his
Episcopacy
by
Divine
right
.
Prelats
cannot
endure
the
name
of
lay
Elders
;
but
in
Scripture
we
find
them
.
For
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
an
Elder
,
is
taken
both
for
a
Minister
of
the
Word
,
and
for
a
Lay
Elder
,
as
they
call
it
:
as
,
1
Tim.
5.
17.
Let
the
Elders
that
rule
well
,
bee
accounted
worthy
of
double
honor
,
especially
they
who
labour
in
the
Word
and
doctrine
.
Where
Elders
plainly
signifie
both
such
as
rule
,
and
such
as
preach
,
distinct
one
from
the
other
.
So
Rom.
12.
6
,
7
,
8.
He
that
ruleth
is
a
distinct
officer
from
him
that
teacheth
&
prophecieth
.
And
so
,
1
Cor.
12.
28.
After
Prophets
or
Teachers
,
are
set
Helps
,
governments
,
or
helps
in
government
,
as
our
Translation
hath
it
.
These
Governors
then
simply
considered
,
were
not
Ministers
of
the
Word
,
but
Lay
men
,
as
they
call
them
.
We
could
produce
some
Antients
that
speake
of
these
lay
governors
or
Seniors
;
but
at
present
for
brevities
sake
wee
omit
them
.
The
antient
Church
of
the
Iewes
had
such
Elders
,
as
we
reade
,
called
Masters
of
the
Synagogue
,
Act.
13.
15.
And
if
antiently
;
in
and
after
the
Apostles
time
,
there
were
not
such
Elders
,
how
came
it
to
passe
afterward
under
Antichrist
,
that
the
government
of
every
particular
congregation
was
delivered
unto
those
of
the
Laity
,
whom
we
call
churchwardens
and
Side
men
,
who
are
to
assist
the
Minister
in
matters
of
the
Church
,
though
not
in
matter
of
censure
,
which
the
Prelacy
hath
wholly
usurped
and
monopolized
to
it selfe
,
having
thrust
out
and
utterly
exterminated
,
as
much
as
in
them
lieth
,
the
very
name
and
memory
of
Lay
Elders
,
had
wee
not
some
records
thereof
in
the
lasting
monuments
of
the
Scripture
?
Yea
,
let
the
Prelates
tell
us
,
how
all
that
Lay
Eldership
(
as
I
may
call
it
)
of
Chancellors
,
Commissaries
,
and
the
rest
,
came
to
be
set
up
,
but
to
supply
(
in
some
sort
)
those
antient
Lay
Elders
,
whom
the
Apostles
had
set
up
,
and
whom
Antichrist
puld
down
,
as
being
the
main
hinderance
of
the
setting
up
of
his
Hierarchy
?
For
how
had
the
Prelacie
mounted
to
that
height
of
power
over
the
whole
Church
,
had
the
Lay
Elders
still
continued
in
governing
,
with
godly
Ministers
,
the
several
congregations
respectively
?
So
as
the
removing
of
the
Lay
Elders
,
and
the
bringing
in
of
Churchwardens
and
other
Lay
Officers
into
the
church
,
all
subject
to
the
Prelates
jurisdiction
,
and
made
their
sworne
vassals
,
was
the
very
up-setting
of
the
Antichristian
Throne
in
the
Temple
of
God
.
And
this
is
that
order
of
government
,
without
which
the
Prelates
cry
out
,
There
is
no
order
.
Whereas
that
order
which
the
Apostles
left
,
in
governing
the
Church
by
Ministers
ann
Lay
officers
,
is
the
onely
true
Order
.
Those
words
of
Christ
,
Goe
tell
it
to
the
Church
,
doe
shew
,
That
censure
of
incorrigible
faults
was
in
the
power
of
every
Congregation
.
So
1
Cor.
5.
4
,
5.
&c.
In
the
second
place
,
to
the
former
question
concerning
the
ordaining
of
Ministers
in
every
congregation
,
in
case
there
be
neither
Diocesan
Bishops
,
nor
Synods
to
perform
it
:
I
answer
,
first
,
That
most
men
doe
greatly
mistake
that
here
which
they
call
Ordination
of
Ministers
.
The
Romanists
have
scrued
it
up
to
one
of
their
seven
Sacraments
,
making
the
Imposition
of
hands
upon
the
Priests
head
by
the
Prelate
,
to
be
the
outward
signe
of
that
inward
grace
,
which
ex
opere
operato
(
as
they
say
)
is
conferred
upon
the
Priest
.
And
even
many
Protestants
are
of
opinion
,
that
Ordination
cannot
be
performed
but
by
a
Prelate
,
or
at
least
by
Ministers
onely
,
as
without
whose
imposition
of
hands
it
were
no
Ordination
,
or
as
if
it
did
confer
such
an
order
.
Whereas
the
prime
and
proper
conferring
of
this
Order
is
by
Christ
himselfe
,
inwardly
calling
and
gifting
a
man
for
the
work
of
the
Ministry
.
Secondly
then
,
what
is
that
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
ordaining
and
appointing
of
Ministers
?
and
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
the
Imposition
of
hands
,
which
the
Scripture
speakes
of
?
I
answer
:
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
signifying
properly
a
stretching
out
of
the
hand
,
it
was
used
either
in
lifting
up
of
the
hands
in
token
of
sufferage
in
election
of
officers
,
or
in
stretching
out
of
the
hand
upon
the
head
of
the
man
chosen
,
for
confirmation
.
Also
when
it
was
used
by
the
Apostles
,
it
pleased
God
to
bestow
therwith
the
gifts
of
the
holy
Ghost
,
But
by
whom
was
this
Imposition
of
hands
used
at
the
choice
of
Ministers
?
I
answer
,
By
those
who
gave
their
sufferages
or
votes
to
the
election
;
and
those
were
sometimes
the
congregation
it selfe
,
and
sometime
others
at
their
request
joyning
with
them
:
as
we
reade
,
Act.
cap.
6.
5
,
6.
And
all
Ecclesiasticall
stories
tell
us
,
that
antiently
the
election
of
Ministers
was
by
every
congregation
respectively
.
So
as
to
them
also
of
right
belonged
the
laying
of
their
hands
,
as
a
token
of
their
approbation
and
confirmation
of
him
that
was
so
chosen
to
that
office
.
And
though
we
reade
in
one
place
,
That
the
Apostle
layd
his
hands
upon
Timothy
,
as
2
Tim.
1.
6.
yet
in
another
we
reade
,
(
as
1
Tim.
4.
14.
)
that
the
Presbyterie
layd
their
hands
upon
him
.
Which
Presbyterie
comprehends
as
well
the
Elders
of
the
people
,
as
those
of
the
Ministry
.
Accordingly
,
wee
exclude
not
the
Elders
or
Ministers
of
other
neighboring
congregations
from
joyning
in
that
worke
,
for
assistance
especially
in
prayer
,
for
a
blessing
upon
the
new
chosen
Minister
.
For
so
farre
must
we
be
from
excluding
any
in
this
kinde
,
that
wee
highly
commend
consociation
and
communication
of
gifts
for
assistance
,
where
it
may
be
conveniently
had
.
Onely
reserving
to
each
congregation
that
peculiar
interest
and
right
,
which
every
true
Church
of
Christ
hath
in
chusing
their
owne
Ministers
,
and
other
Church
officers
.
And
this
stands
with
good
reason
:
for
not
onely
antiquity
both
in
and
from
the
Apostles
times
pleadeth
for
this
,
but
even
naturall
reason
and
equity
.
For
reason
willeth
that
such
as
chuse
should
ratifie
.
Secondly
,
Those
who
give
the
maintenance
should
chuse
the
Officer
.
Thirdly
,
Who
have
commonly
better
Ministers
than
those
Congregations
,
that
upon
good
advice
and
counsell
chuse
them
themselves
.
Fourthly
,
Where
is
greater
love
betweene
Minister
and
people
,
than
where
the
liberty
of
such
a
choyce
is
enjoyed
.
Fiftly
,
What
vertue
at
any
time
doth
a
Prelates
imposition
of
hands
adde
to
Ministers
so
ordained
by
him
?
Or
what
bee
those
Ministers
whom
Prelates
usually
place
over
the
people
?
And
I
would
aske
any
reasonable
Christian
,
whether
hee
would
not
rather
have
the
approbation
,
prayer
,
and
imposition
of
hands
,
of
the
poorest
godly
man
,
than
of
the
most
glorious
Prelate
?
Yea
,
though
hee
were
stiled
even
Grace
it selfe
?
For
as
James
saith
,
The
effectuall
fervent
prayer
of
a
righteous
man
prevaileth
much
.
CASE
XII
.
How
far
may
and
ought
true
reformed
Christian
Congregations
to
hold
communion
among
themselves
;
and
with
other
Reformed
Churches
?
FOr
answer
in
generall
:
First
in
generall
,
it
is
agreeable
to
good
and
approved
examples
in
Scripture
,
to
make
firme
leagues
and
faithfull
Covenants
for
the
maintenance
of
the
true
faith
and
religion
of
Christ
.
See
for
this
,
2
Chron.
15.
12
,
13.
and
Chapter
34.
31
,
32
,
33.
Ezra
10.
3
,
Nehem.
cap.
9.
38.
Severally
,
in
particular
:
It
stands
both
with
Christian
piety
and
prudence
,
for
all
the
members
of
a
particular
Church
or
congregation
,
to
enter
into
a
firme
covenant
among
themselves
,
to
maintain
a
holy
communion
together
in
the
profession
of
the
truth
,
and
practise
of
a
holy
life
,
as
becommeth
the
communion
of
Saints
.
Thirdly
,
It
stands
with
the
like
Christian
piety
and
prudence
,
to
hold
a
sweet
and
inviolable
bond
and
communion
with
all
other
churches
or
congregations
rightly
constituted
,
as
we
conceive
,
according
to
Christs
ordinance
,
and
walking
according
unto
it
.
Fourthly
,
If
there
be
any
Christian
Churches
that
doe
in
some
small
circumstances
differ
from
us
,
in
that
forme
of
government
which
wee
conceive
and
beleeve
Christ
hath
set
up
in
his
Word
,
so
as
therein
they
may
seem
to
come
short
of
that
exactnesse
that
is
required
,
nor
yet
are
able
to
attaine
unto
it
,
either
in
regard
of
some
outward
difficultie
or
human
imperfection
and
frailty
,
the
judgement
being
as
yet
not
fully
enlightned
and
perswaded
(
concerning
which
the
Apostles
rule
is
,
Let
every
man
bee
fully
perswaded
in
his
owne
minde
)
wee
do
notwithstanding
not
with-hold
from
them
the
right
hand
of
fellowship
;
but
hold
communion
with
them
as
the
churches
of
Christ
,
they
holding
the
Orthodox
Truth
,
and
the
substance
of
the
government
,
which
is
suteable
to
the
Church
of
Christ
,
and
joyning
with
us
against
the
Common
Adversaries
of
the
Gospell
:
concluding
with
that
excellent
saying
of
our
Savior
Christ
,
They
that
are
not
against
us
,
are
on
our
part
.