A
TREATISE
OF
SUPREMACY
.
Wherein
is
proved
by
testimony
of
sacred
Scripture
,
that
Kings
or
independant
civill
powers
or
States
,
are
by
Gods
Ordinance
to
be
supreame
Governours
,
over
all
persons
,
and
in
all
causes
,
aswell
ecclesiasticall
as
Civill
,
within
their
severall
Dominions
.
IT
hath
been
of
long
time
,
and
in
too
many
Nations
of
Christendome
still
is
,
an
errour
of
no
small
importance
to
think
,
That
Kinges
are
not
to
judge
in
things
perteyning
to
the
Church
of
God
,
nor
to
order
the
offices
and
affaires
of
the
Church
,
nor
to
governe
over
all
ecclesiasticall
persons
,
within
their
severall
kingdomes
or
Dominions
.
From
which
errours
possessing
the
mindes
,
alwell
of
Princes
as
of
private
persons
,
strange
troubles
haue
arisen
to
the
church
of
God
;
both
Princes
and
private
persons
mistaking
their
dueties
;
and
so
Princes
not
doing
in
the
church
what
God
appoints
them
,
others
,
(
and
even
of
their
subjects
)
haue
been
scourges
unto
them
,
by
practising
against
them
things
farre
differing
from
the
teaching
of
Christian
Religion
.
Alas
how
much
innocent
blond
haue
Princes
shed
,
whilst
guided
by
a
false
word
of
the
Romane
Bishop
,
they
haue
neglected
to
meditate
in
the
word
of
God
,
and
to
Iudge
and
Governe
according
to
its
directions
,
and
so
haue
butchered
the
Saincts
of
God
in
all
Nations
,
and
on
the
contrary
haue
exalted
them
who
most
haue
troden
under
foote
,
the
sacred
word
and
ordinances
of
the
living
God
.
What
should
therefore
be
more
deare
to
Princes
,
then
to
know
the
dignity
and
true
office
,
wherein
God
by
his
Ordinance
hath
set
them
?
Or
what
greater
honour
can
be
done
them
,
then
when
some
wicked
Bishop
would
depresse
their
right
herein
,
God
by
his
word
declares
his
wickedness
,
and
by
his
strange
and
mervailous
Acts
in
our
times
,
raiseth
his
Princes
,
(
will
or
nill
that
Bishop
,
and
all
his
Adherents
)
to
their
true
dignity
and
office
in
the
Church
?
Verily
we
see
in
these
times
,
how
God
tendereth
the
rights
of
Christian
Princes
,
when
under
the
Reformation
,
as
he
on
the
one
hand
hath
freed
them
from
the
usurpations
and
bondage
of
the
Romane
Bishop
,
so
on
the
other
hand
he
hath
preserved
their
right
against
all
,
who
under
any
pretences
whatsoever
,
haue
indeavoured
to
deprive
them
thereof
.
It
is
therefore
dangerous
for
any
,
aswel
for
Princes
as
for
people
,
to
doe
oughts
against
the
will
of
God
,
as
he
hath
revealed
the
same
by
his
word
preserved
in
scripture
.
True
it
is
,
that
many
are
not
suffered
to
be
informed
hereof
,
because
by
such
information
,
that
Bishop
of
Romes
delusions
,
and
his
insufferable
abusions
would
be
discovered
.
But
fitter
it
is
,
that
Princes
know
their
Right
,
and
people
their
dueties
,
then
that
the
consciences
of
both
being
missinformed
,
they
be
led
thereby
into
the
fierce
wrath
of
God
,
by
their
doing
things
contrary
to
his
sacred
Minde
.
The
consideration
wherof
provoked
me
to
the
writing
of
this
Treatise
,
that
so
I
also
with
others
before
me
,
may
helpe
to
satisfie
the
consciences
of
men
,
in
this
great
point
of
Christian
Religion
,
concerning
the
Supremacy
and
governement
of
Kings
in
the
Church
upon
earth
.
Thus
having
showen
you
the
Aime
,
Occasion
and
End
of
this
writing
,
I
will
proceed
to
prove
this
pointe
,
by
testimonyes
of
holy
scripture
;
that
so
,
as
there
is
no
safer
direction
for
men
what
to
beleeve
herein
,
then
the
direction
of
Gods
own
word
,
so
men
may
rest
satisfied
in
Conscience
,
with
that
which
truely
is
made
manifest
therefrom
.
In
the
epistle
to
the
Romanes
,
chap.
13.
verse
1
,
we
thus
read
;
Let
every
soule
be
subiect
to
the
Higher
Powers
:
for
there
is
no
power
but
of
God
:
and
the
powers
that
be
are
ordeyned
of
God
;
whosoever
therefore
resisteth
the
power
,
resisteth
the
ordinance
of
God
:
and
they
that
resist
shall
receive
to
themselves
iudgement
.
For
Princes
are
not
to
be
feared
for
good
workes
but
for
evill
;
wilt
thou
then
be
without
feare
of
the
power
?
Doe
well
:
so
shalt
thou
haue
praise
of
the
same
:
for
he
is
the
Minister
of
God
for
thy
wealth
;
But
if
thou
doe
evill
,
feare
:
for
he
beareth
not
the
sword
for
nought
:
for
he
is
the
Minister
of
God
,
to
take
vengeance
on
him
that
doth
evill
.
Wherefore
ye
must
be
subiect
,
not
because
of
wrath
onely
,
but
also
for
conscience
sake
:
for
for
this
cause
yee
pay
also
Tribute
:
for
they
are
Gods
ministers
,
applying
themselves
for
the
same
thinge
.
In
this
portion
of
scripture
given
us
,
as
a
declaration
of
the
will
of
God
concerning
this
matter
,
I
wish
you
to
observe
;
-
1.
To
whom
the
Apostle
giveth
this
charge
concerning
subjection
.
-
2.
Of
what
kinde
of
powers
he
here
speaketh
.
Concerning
the
first
of
these
,
we
shall
doe
well
to
observe
,
both
the
direction
and
also
the
close
of
this
epistle
:
for
by
them
will
appeare
,
to
whom
the
Apostle
gives
this
charge
concerning
subiection
.
The
direction
of
the
epistle
,
hath
(
chap.
1.
verse
7.
)
these
words
:
To
all
you
that
be
at
Rome
,
beloved
of
God
,
called
to
be
Saincts
,
&c.
The
Close
of
the
epistle
,
is
,
chap.
16.3
.
where
wee
finde
a
number
saluted
by
name
,
of
whom
we
may
well
beleeve
that
some
were
of
the
Clergy
:
and
this
the
rather
also
,
because
(
verse
7.
)
the
Apostle
saith
,
Salute
Andronicus
and
Iunia
,
my
cosens
,
and
fellow
prisoners
whi●h
are
notable
among
the
Apostles
,
&
were
in
Christ
before
me
;
for
we
may
well
thinke
,
that
they
who
were
notable
among
the
Apostles
,
were
of
the
Clergy
,
yea
of
the
chiefe
among
the
Clergy
.
Moreover
,
seing
this
epistle
was
written
in
a
tyme
of
good
growth
of
the
Christian
Church
,
(
for
it
was
written
after
Paul
had
been
a
prisoner
,
ch.
16.7
.
)
should
we
think
that
the
Church
at
Rome
,
was
not
at
this
time
provided
of
Clergy
as
other
Churches
then
planted
were
?
To
conclude
,
seing
the
Apostle
writeth
to
the
Saints
at
Rome
,
it
argues
he
wrote
to
the
Church
at
Rome
;
therefore
also
the
charge
concerning
subiection
,
is
given
to
All
that
were
then
in
the
Church
at
Rome
.
Wherefore
unlesse
we
will
be
disobedient
to
this
charge
of
the
Apostles
:
or
unless
we
wil
preferr
the
now
Bishop
and
Clergy
of
Rome
,
to
these
who
were
notable
even
among
the
Apostles
of
the
Lord
,
we
ought
not
to
exempt
the
now
Clergy
of
the
Church
of
Rome
,
from
yeilding
submission
to
the
Higher
powers
.
Thus
having
showen
to
whom
this
charge
concerning
subjection
is
given
,
proceed
we
to
consider
,
of
what
kinde
of
powers
the
Apostle
here
speaketh
.
The
kinde
of
power
which
the
Apostle
here
speaketh
of
,
is
noted
and
declared
unto
us
by
two
things
:
first
,
by
bearing
the
sword
:
secondly
,
By
receiving
tribute
;
but
in
those
times
Bishops
bare
not
the
sword
,
nor
received
Tribute
,
but
Kings
and
independant
Civill
powers
onely
did
this
;
therefore
the
powers
wherof
the
Apostle
here
speaketh
,
were
not
Bishops
of
the
Church
,
but
Kinges
,
or
independant
Civill
powers
.
To
conclude
then
,
seing
the
Apostle
writing
to
the
Church
,
commands
all
in
the
same
to
be
subject
to
the
Higher
Powers
:
and
seing
by
those
Higher
powers
he
meanes
those
who
bare
the
sworde
,
and
received
Tribute
,
that
is
,
the
Emperour
,
Kings
,
and
other
Civill
powers
;
therefore
the
powers
ecclesiasticall
at
that
time
at
Rome
,
were
subjected
to
the
Emperour
,
and
to
them
that
bare
the
sword
and
received
Tribute
,
that
is
,
Kinges
and
Soveraigne
Princes
,
It
is
therefore
the
manifest
will
of
God
,
that
the
powers
of
Christian
Churches
,
should
be
subject
to
Kinges
and
Soveraigne
Civill
States
,
as
to
the
Higher
powers
by
the
Ordinance
of
God
:
for
this
Rule
of
the
Apostle
here
set
downe
,
must
be
taken
for
a
Rule
unto
all
Christian
Churches
,
and
not
as
serving
for
the
Church
of
Rome
onely
,
and
onely
for
that
present
tyme
.
If
it
be
objected
that
by
this
Rule
I
subject
the
Sonne
of
God
also
to
Kings
and
Princes
,
I
answere
,
seing
the
Lord
paid
tribute
,
Math.
17.24
.
and
seing
the
Apostle
makes
the
paying
of
Tribute
,
an
argument
of
subjection
,
Rom.
13.6
.
therefore
there
was
one
part
of
our
Lords
Humiliation
,
that
he
was
made
,
as
inferiour
to
Angels
,
Heb.
2.7
,
so
subject
to
Kinges
and
Princes
.
Thus
having
written
of
these
two
things
,
proceede
we
now
to
consider
further
:
-
1.
The
Supremacy
of
Kinges
.
-
2.
Some
particulars
of
their
Office
here
mentioned
by
the
Apostle
.
The
Supremacy
is
noted
unto
us
,
by
the
Apostles
styling
them
The
Higher
Powers
:
for
they
are
called
here
Higher
Powers
in
respect
of
the
Churches
powers
and
ministrations
to
which
the
Apostle
wrote
.
I
conclude
therefore
,
that
seing
the
Apostle
writing
to
a
Christian
Church
,
commands
subjection
to
some
as
to
Higher
powers
,
therefore
of
the
two
powers
,
(
that
of
the
Church
,
I
meane
,
and
that
of
Princes
,
)
the
power
of
Princes
is
the
Higher
by
the
Ordinance
of
God
.
And
this
is
answerable
to
the
Custome
of
Scripture
,
which
speaking
of
the
two
Powers
of
Kings
and
Priests
,
preferreth
that
of
Kings
to
that
of
Priests
,
saying
,
Rev.
5.10
,
Kinges
and
Priests
,
not
Priestes
and
Kings
;
Both
are
powers
of
great
excellence
;
but
in
the
matter
of
preferring
powers
to
powers
,
ministrations
to
ministrations
,
it
is
fit
we
follow
the
Teaching
of
God
,
rather
then
the
vaine
word
of
a
puffed
up
Bishop
.
Lastly
,
seing
the
Apostle
saith
:
let
every
soule
be
subiect
to
the
Higher
Powers
,
this
plainly
proves
the
Supremacy
to
be
in
those
powers
:
for
subjection
to
any
as
to
the
Higher
argues
Supremacy
in
the
Higher
,
though
every
subjection
proves
not
a
Supremacie
in
him
to
whom
an
other
is
subjected
;
for
even
Kinges
are
subjected
to
be
obedient
to
Priestes
,
when
yet
they
obey
not
them
as
Higher
then
themselves
.
Thus
having
written
of
the
Supremacy
,
proceed
we
to
such
particulars
of
the
Kings
Office
as
are
here
mentioned
.
The
particulars
here
mentioned
are
two
,
first
,
That
they
are
appointed
for
the
wealth
of
them
that
doe
well
:
secondly
,
That
they
are
to
take
vengeance
on
him
that
doth
evill
Now
then
,
if
they
be
Gods
Ministers
to
punish
him
that
doth
evill
,
how
is
any
evill
doer
exempted
from
this
Ministers
sword
?
and
if
none
,
then
no
Bishop
doing
evill
,
but
is
subjected
by
God
to
be
struck
by
the
sworde
of
these
Higher
powers
,
as
Gods
Ministers
to
take
vengeance
on
him
for
doing
evil
.
Moreover
,
what
is
well
doing
:
but
the
observation
of
Gods
commandement
or
ordinance
?
and
what
is
evill
doing
,
but
the
violation
of
the
same
?
therefore
in
asmuch
as
this
Minister
is
to
punish
evill
,
his
punishment
must
stretch
unto
evill
of
all
kindes
,
aswell
euills
of
the
Church
,
as
evills
of
the
Common
wealth
,
for
the
Commandements
or
Ordinances
of
God
stretch
to
both
.
If
therefore
any
Teachers
teach
wholesome
doctrine
,
according
to
the
will
of
God
reveiled
,
this
is
to
doe
well
,
and
such
are
to
be
cherished
and
defended
by
this
Minister
of
the
sworde
;
but
doe
any
teach
false
doctrines
,
contrary
to
the
teaching
of
Gods
will
revealed
,
this
is
to
doe
evill
,
and
such
Teachers
are
to
be
punished
by
this
Minister
as
evill
doers
.
Againe
,
doe
any
ecclesiasticall
Officers
doe
the
duetyes
ordeyned
by
God
to
their
offices
,
this
is
well
doing
,
and
such
Officers
are
to
be
cherished
and
rewarded
by
this
Minister
;
but
doe
any
neglect
the
proper
duties
of
their
Ministration
,
giving
themselves
to
doe
other
things
rather
,
and
leaving
them
to
be
done
by
others
,
this
is
evill
doing
in
such
Officers
,
and
they
are
to
be
punished
by
this
Minister
.
Lastly
,
doe
any
Christians
,
(
of
what
sort
,
or
condition
soever
)
beleeve
according
to
the
instruction
of
Gods
word
;
and
live
in
their
lives
and
conversations
accordingly
,
this
is
well
doing
,
and
such
are
to
be
cherished
and
defended
by
this
Minister
;
but
doe
any
refuse
to
Beleeve
according
to
wholesome
doctrine
,
or
to
live
in
life
and
conversation
according
to
Gods
Commandements
,
this
is
evill
doing
,
and
such
are
to
be
punished
by
this
Minister
as
for
evill
doers
.
Thus
having
briefly
shewed
the
thinges
most
evident
in
this
Scripture
,
I
proceede
to
a
yet
further
opening
of
this
Scripture
unto
you
.
You
see
here
that
Princes
whose
office
properly
it
is
,
to
beare
the
sworde
,
and
to
receive
Tribute
,
are
declared
by
the
Apostle
to
be
Gods
Ministers
:
for
so
the
Apostle
saith
:
He
is
the
Minister
of
God
for
thy
wealth
,
and
againe
,
He
is
the
Minister
of
God
,
to
take
vengeance
on
him
that
doeth
evill
.
Now
Princes
bearing
the
sword
,
and
receiving
Tribute
,
are
Kings
,
or
independant
powers
or
States
,
whom
God
,
(
not
any
Bishop
,
nor
the
Church
,
)
ordereth
to
this
independancy
or
Soueraignety
in
power
;
for
so
the
Apostle
would
haue
us
to
understand
when
he
saith
:
there
is
no
power
but
of
God
,
therfore
whosoever
resisteth
the
power
resisteth
the
ordinance
of
God
,
and
they
that
resist
,
shall
receive
to
themselves
judgement
.
And
it
is
the
Apostles
strong
argument
,
that
because
Princes
are
allowed
of
by
God
as
for
his
Ministers
,
therefore
of
conscience
towards
God
,
&
not
for
feare
of
wrath
onely
,
we
must
be
subject
.
Now
then
,
seing
God
gratiously
accepted
of
the
Kings
among
the
Gentiles
as
for
his
Ministers
,
what
ministration
is
approved
of
in
their
hands
by
the
Lord
but
the
Kingly
?
For
God
accepting
of
them
as
Kings
,
and
not
as
private
Persons
onely
,
he
declares
himself
hereby
to
approve
,
of
their
exercising
upon
earth
the
Kingly
Ministration
:
for
he
that
accepts
them
as
for
Ministers
allowes
in
them
a
ministration
,
and
what
ministration
allowes
he
in
Kings
but
the
kingly
?
Therefore
it
is
a
point
of
Christian
faith
necessary
to
salvation
,
to
beleeve
of
the
Soueraigne
Kinges
and
Princes
,
which
the
Gospel
found
among
the
Gentiles
,
that
God
accepted
of
them
as
for
his
Kings
,
to
serve
him
in
the
kingly
Ministration
.
It
was
commanded
to
the
Church
under
the
Lawe
,
Deut.
17.14
.
that
if
it
would
set
a
King
over
it
,
it
should
not
then
take
liberty
to
its
selfe
to
set
this
or
that
person
over
its
selfe
,
but
should
waite
upon
God
to
set
him
over
it
whom
the
Lord
should
chuse
;
for
so
we
read
there
in
these
wordes
:
when
thou
shalt
come
into
the
land
which
the
Lord
thy
God
giveth
thee
,
and
shalt
possesse
it
and
dwell
therein
,
if
thou
say
,
I
will
set
a
King
over
me
,
like
as
all
the
Nations
that
are
about
me
,
Then
thou
shalt
make
him
King
over
thee
,
whom
the
Lord
thy
God
shall
chuse
.
It
is
no
small
matter
therefore
to
the
Church
of
God
to
yeild
its
selfe
to
any
as
for
its
King
;
for
if
it
waite
not
upon
Gods
election
,
it
surely
transgresseth
grievously
against
God
.
Therefore
the
Christian
Church
also
,
as
it
was
not
(
hand
over
head
,
at
its
pleasure
)
to
set
Kinges
over
its
selfe
,
so
it
was
to
acknowledge
and
obey
the
Kings
and
Princes
,
already
reigning
over
the
Nations
whereinto
it
stretched
,
as
for
kinges
already
provided
for
it
by
the
ordering
and
Ordinance
of
the
Lord
.
This
approving
therefore
of
the
kinges
and
Princes
,
which
the
Gospell
found
reigning
over
the
Nations
of
the
Gentiles
,
serves
as
Gods
election
or
choise
made
by
him
,
of
who
the
Church
should
take
and
acknowledge
,
as
for
her
kinges
and
Princes
set
Over
her
by
Gods
providence
.
They
then
arose
and
fell
,
on
subverting
another
,
now
the
army
,
now
the
City
,
now
the
Nations
,
now
the
Emperors
,
chusing
who
should
Rule
over
the
Nations
here
and
there
,
and
yet
for
all
this
,
Gods
disposing
hand
was
busy
,
ordering
such
to
Soveraignety
,
as
he
would
haue
to
manage
the
power
of
the
sworde
here
and
there
:
and
the
Church
was
subjected
to
receive
and
acknowledge
those
,
whom
God
permitted
to
atteyne
to
Soveraignety
in
this
Nation
or
in
that
.
Princes
therefore
may
by
diverse
Meanes
attayne
to
Soveraignety
,
and
the
Nations
may
here
and
there
change
from
one
to
another
as
occasion
shall
be
given
;
but
the
Church
as
the
Church
must
not
set
over
its
self
a
kinge
or
kinges
,
but
must
waite
upon
God
,
acknowledging
them
that
attayne
to
the
Soueraignety
of
power
here
or
there
.
But
now
,
Gods
approving
of
the
Kinges
,
which
the
Gospell
found
reigning
over
the
Nations
of
the
Gentiles
,
as
for
his
Ministers
,
what
followes
,
but
that
he
approves
in
them
,
an
exercising
the
kingly
Ministration
?
And
what
can
be
more
truely
the
kingly
Ministration
,
then
that
which
Gods
Kings
before
time
allowed
by
God
,
exercised
in
the
Church
under
the
Lawe
?
for
where
there
is
no
new
description
of
the
Ministration
,
there
the
same
Ministration
before
approved
of
by
God
in
his
Kinges
,
serveth
for
an
example
of
the
kingly
Ministration
.
Wherefore
seing
God
accepts
of
Kinges
as
Kinges
for
his
Ministers
,
it
necessarily
followes
,
that
those
Kings
exercise
such
Ministration
,
as
with
Gods
approbation
Gods
Kinges
before
tyme
exercised
.
I
conclude
therefore
,
that
the
Kings
or
Soueraigne
States
or
Powers
among
the
Gentiles
,
were
now
declared
by
Gods
Apostle
to
haue
right
,
to
exercise
such
Ministration
,
as
Gods
Kinges
exercised
with
Gods
approbation
under
the
Lawe
.
And
you
see
,
that
as
under
the
Lawe
,
Kings
had
the
Supremacy
,
and
were
Gods
Ministers
,
for
the
wealth
of
them
that
did
well
,
and
for
the
punishment
of
evill
doers
,
so
the
Apostle
calls
the
Kings
and
Princes
among
the
Gentiles
The
Higher
powers
,
and
declares
them
for
Gods
Ministers
,
for
the
wealth
of
them
that
doe
well
,
and
punishment
of
evill
doers
;
the
likenes
therefore
in
these
particulars
,
argues
Gods
approving
,
that
they
should
be
like
his
former
Kings
in
their
Ministration
.
As
therefore
the
church
under
the
Lawe
,
tooke
example
for
her
King
from
the
Kinges
of
the
Gentile
Nations
,
so
God
approving
of
the
Kinges
among
the
Gentiles
,
they
are
to
take
example
for
their
Ministration
,
from
that
which
with
Gods
approbation
Kinges
did
in
the
Church
under
the
Lawe
.
This
I
press
the
more
,
because
the
Pope
of
Rome
admits
easely
of
Kings
as
of
hang
men
,
to
punish
the
Clergy
of
the
Church
for
evill
doing
,
when
he
shall
give
up
such
Clergy
to
be
executed
or
punished
by
the
sworde
;
but
at
no
hand
will
admit
,
that
they
should
exercise
such
Ministration
,
as
Gods
Kinges
with
Gods
approbation
exercised
in
and
over
the
Church
under
the
Law
.
This
is
one
of
his
delusions
,
this
one
of
his
presumptions
against
the
ordinances
of
God
and
of
Christ
,
and
by
this
he
worketh
to
the
Christian
world
,
not
a
little
mischiefe
.
But
now
,
unless
the
Christian
Nations
will
make
the
Pope
of
Rome
their
Apostle
,
they
ought
to
beleeve
concerning
this
matter
,
according
to
the
revelation
of
the
will
of
God
by
the
Apostle
Paul
;
neither
shall
they
be
guiltlesse
before
God
,
if
they
beleeve
the
Popes
word
,
the
same
being
diverse
from
the
word
of
Gods
true
Apostle
.
To
conclude
,
seing
God
approves
of
Kinges
as
Kings
for
his
Ministers
,
they
are
bound
as
they
will
answere
it
to
God
,
to
exercise
such
kingly
Ministration
,
as
with
Gods
allowance
his
Kings
before
time
exercised
;
for
seing
Christian
Religion
allowes
not
,
of
all
things
done
by
Kings
among
the
Gentile
Nations
whilst
they
were
Infidells
,
it
must
needs
be
,
that
the
Kings
of
the
Gentiles
are
not
to
doe
all
that
which
they
as
Infidels
did
,
but
such
things
as
with
Gods
allowance
his
Kings
before
time
did
,
so
faire
forth
as
Christian
Religion
permits
.
This
I
add
here
,
because
of
the
abolishing
of
Sacrifices
for
sinnes
,
which
under
the
lawe
were
offred
by
Kinges
:
as
also
because
that
under
Gentilisme
,
Kinges
were
both
Kinges
and
Preists
,
whereas
Gods
Ordinance
under
the
Christianity
,
as
under
the
Lawe
,
permits
not
this
.
But
now
,
having
proved
,
that
God
accepts
of
the
Kings
of
the
Gentiles
as
Kings
for
his
Ministers
:
&
having
showen
you
,
they
are
to
take
example
for
the
same
from
Gods
Kings
in
the
Church
under
the
Law
,
I
think
fit
in
the
next
place
to
put
you
in
minde
of
two
speciall
things
:
-
1.
That
under
the
Lawe
,
the
worde
of
God
was
given
to
the
King
.
-
2.
That
it
was
given
to
him
as
to
a
Iudge
.
That
the
worde
of
God
was
given
to
the
King
,
may
appeare
by
the
testimony
of
our
blessed
Saviour
,
who
(
Ioh.
10.35
.
)
saith
:
If
he
called
them
Gods
,
unto
whom
the
word
of
God
was
given
,
&c.
for
,
though
Priests
are
comprised
under
the
Name
of
these
Gods
,
yet
Kinges
are
not
excluded
,
seing
none
can
deny
Kings
to
be
Princes
.
And
here
I
would
haue
you
to
note
,
that
this
manner
speaking
of
our
Lord
,
argues
a
kinde
of
trust
,
as
if
God
intrusted
the
keeping
of
his
word
unto
Kings
and
Priests
:
for
when
it
is
sayd
that
the
word
is
given
to
them
,
it
implies
that
God
trusteth
them
with
his
word
.
But
to
this
scripture
,
we
may
add
another
,
Deut.
17.18
.
where
the
charge
of
God
to
the
Kinge
,
is
given
in
these
wordes
,
saying
:
And
when
he
shall
sit
upon
the
throne
of
his
Kingdome
,
then
shall
he
write
him
this
Lawe
,
repeated
in
a
book
by
the
Preists
of
the
Levites
.
And
it
shal
be
with
him
,
and
he
shall
reade
therein
all
the
dayes
of
his
life
,
that
he
may
learne
to
feare
the
Lord
his
God
,
and
to
keepe
all
the
words
of
this
Lawe
,
and
these
Ordinances
for
to
doe
them
.
That
his
heart
be
not
lifted
up
aboue
his
brethren
,
and
that
he
turne
not
from
the
Commandement
,
to
the
right
hand
or
to
the
left
.
Here
observe
,
first
,
That
not
what
the
Priest
will
deliver
for
Lawe
,
but
the
Lawe
its
selfe
,
This
Lawe
he
hath
right
,
yea
and
charge
also
from
God
to
take
:
Secondly
,
that
this
Lawe
is
given
to
him
as
to
a
King
,
therefore
as
to
to
a
Minister
,
and
not
as
to
a
private
Person
;
therefore
also
it
is
not
given
him
for
his
private
direction
onely
,
what
to
beleeve
and
doe
for
his
owne
salvation
,
but
it
is
given
him
for
a
direction
of
his
Ministration
:
for
what
is
given
to
an
Officer
as
an
officer
,
is
given
for
a
direction
what
to
doe
in
his
office
.
Therefore
Kings
haue
a
charge
of
Gods
word
aswell
as
Priests
,
and
they
are
to
be
directed
by
it
in
their
Ministration
;
so
that
they
may
not
content
themselves
to
say
,
I
doe
this
and
this
in
my
Office
,
by
the
teaching
of
the
Priests
,
but
they
must
reade
and
meditate
in
the
word
its
selfe
of
God
,
by
it
to
be
instructed
what
to
doe
.
There
is
difference
to
be
put
,
betweene
the
Minister
revealing
primarily
the
word
of
God
,
and
the
Minister
of
the
word
already
reveiled
;
of
the
first
,
the
greatest
Kinges
are
subjected
to
receive
the
word
as
they
deliver
it
;
but
the
word
once
so
delivered
,
the
King
is
to
take
it
,
and
to
reade
and
meditate
in
it
,
and
is
not
bounde
to
take
onely
the
interpretation
or
word
of
him
,
who
is
but
the
Minister
of
the
word
already
reveiled
.
Therefore
also
the
King
is
interposed
,
betweene
God
,
and
the
Minister
of
the
worde
already
reveiled
,
as
having
right
to
take
the
word
its
selfe
reveiled
,
and
not
whatsoever
the
Minister
of
the
worde
already
reveiled
,
will
deliver
as
for
that
word
.
Would
God
that
Christian
Princes
did
duely
consider
,
this
gratious
goodness
,
and
mervailous
favour
of
God
towards
them
;
for
if
they
duly
considered
this
,
it
would
much
provoke
them
to
reade
themselves
the
revealed
word
of
God
,
and
not
to
leave
this
to
the
reading
of
Priests
onely
.
How
will
they
answer
it
to
God
,
if
being
Kings
,
as
by
Gods
ordination
,
they
neglect
this
charge
given
by
God
to
his
Kings
?
Ah
the
evils
which
the
false
word
of
an
evill
Priest
hath
brought
upon
them
,
through
their
neglecting
themselves
to
read
the
word
of
God
in
Scripture
.
But
now
,
as
I
have
before
proved
,
that
Gods
accepting
of
the
Kings
of
the
Gentiles
,
as
kings
for
his
Ministers
,
serves
both
as
for
Gods
gracious
election
made
of
them
,
and
also
as
for
a
warrant
,
that
they
should
serve
God
in
the
kings
ministration
,
approved
of
by
God
in
the
hands
of
his
kings
under
the
law
,
so
it
may
now
appeare
unto
them
,
that
the
charge
of
God
given
to
his
kings
in
the
Church
under
the
Law
,
serves
also
for
a
charge
unto
them
.
And
seeing
this
charge
is
given
to
the
kinge
as
kinge
,
it
proves
,
that
his
charge
is
,
that
he
see
all
the
ordinances
of
God
observed
by
all
:
for
this
use
of
this
charge
,
made
the
good
kings
in
the
Church
under
the
law
,
as
their
manifold
actions
,
both
in
restoring
true
Doctrine
,
and
ordering
the
Priests
and
Levites
to
their
severall
offices
,
as
also
in
ordering
the
divine
service
,
and
other
like
,
plentifully
declare
.
What
therefore
God
hath
commanded
or
ordayned
,
whether
for
matter
of
faith
necessarie
to
salvation
to
be
beleeved
,
or
for
matter
of
Ecclesiasticall
government
,
or
the
like
,
that
is
the
King
to
see
done
,
as
well
by
Priests
as
People
,
and
to
punish
the
negligent
for
euil
doers
,
aswel
Priests
as
others
.
Thus
having
written
of
the
first
things
,
proceed
we
to
the
second
.
That
Gods
word
is
given
to
the
King
,
as
to
a
Iudge
,
and
not
as
to
one
who
must
doe
after
the
judgement
of
the
Priest
onely
,
may
appeare
Psal.
82.1
.
where
we
thus
reade
:
He
iudgeth
among
Gods
:
How
long
will
ye
iudge
uniustly
,
and
accept
the
persons
of
the
wicked
?
Doe
right
to
the
poore
and
fatherlesse
:
doe
iustice
to
the
poore
and
needie
:
save
them
from
the
hands
of
the
wicked
.
Here
you
see
,
that
Princes
of
whom
our
Lord
testifies
(
as
before
I
have
shewen
)
that
they
are
called
Gods
,
are
also
Iudges
;
therefore
the
word
given
to
them
,
is
given
to
them
as
Iudges
.
And
whereby
then
should
they
be
directed
in
their
iudging
,
if
not
by
the
word
given
by
God
unto
them
?
The
Pope
of
Rome
would
have
them
to
reward
the
good
,
&
punish
evill
doers
,
after
he
and
his
Cleargy
hath
judged
them
good
or
evill
;
but
they
are
not
to
bee
directed
by
an
others
judgment
,
seeing
God
hath
made
them
Iudges
,
and
given
them
his
word
to
direct
their
iudgement
.
As
therefore
their
office
stretcheth
,
to
reforme
Doctrine
,
to
order
Ecclesiasticall
Officers
,
to
see
to
their
executing
their
offices
according
to
Gods
ordinance
,
to
order
the
Divine
worship
,
and
to
cause
people
to
live
as
Gods
word
commandeth
,
(
for
all
this
did
the
good
Kings
in
the
Church
under
the
Law
)
so
they
are
to
Iudge
also
in
all
these
things
,
what
is
to
be
done
,
what
not
:
what
well
,
what
evilly
done
.
If
any
will
say
,
that
now
I
sow
the
seeds
of
grievous
tribulation
to
Gods
Church
,
seeing
I
make
Kings
or
Princes
(
who
are
apt
to
maintain
every
conceipt
of
theirs
by
the
sword
)
Iudges
of
Doctrine
,
Ecclesiasticall
offices
,
ordering
Divine
Service
,
and
of
Manners
,
then
I
answer
:
If
the
Apostle
taught
this
Doctrine
of
them
,
implied
in
his
declaring
that
God
accepted
them
for
his
ministers
,
even
whilst
as
yet
they
were
Infidels
,
&
would
not
be
directed
by
the
word
of
God
,
should
we
deny
Kings
this
power
and
office
when
they
are
Christians
?
Therfore
let
us
in
these
dayes
,
as
the
Apostle
in
those
,
acknowledge
unto
Princes
their
Right
and
Power
,
yea
though
they
execute
not
their
Ministery
rightly
,
but
persecute
rather
the
Saints
and
Church
of
God
:
for
it
becommeth
Christians
to
acknowledge
their
right
,
yea
when
they
doe
not
according
to
right
,
but
are
rather
enemies
as
yet
,
and
persecuters
.
Let
us
feare
even
then
to
doe
evill
,
because
if
even
then
they
punish
us
for
evill
,
their
punishment
is
Gods
,
seeing
they
are
the
Ministers
of
God
.
But
if
wee
suffer
for
well
doing
(
they
being
negligent
to
read
the
word
,
or
to
judge
us
by
it
)
let
us
take
to
us
the
comfort
of
the
Apostle
Peter
,
where
1.
Pet.
2-20
.
he
sayth
,
If
when
ye
doe
well
,
ye
suffer
wrong
,
and
take
it
patiently
,
this
is
acceptable
to
God
.
This
gracious
consolation
against
the
afflictions
layd
vpon
us
,
by
misguided
,
or
mis-judging
Princes
,
should
bee
our
refuge
,
as
it
was
the
refuge
of
Gods
Saints
in
those
times
of
the
Apostles
.
Yet
here
I
think
fit
to
put
men
in
minde
,
that
wherein
Gods
word
preserved
doth
not
speak
for
us
,
there
,
we
who
suffer
,
beare
our
owne
burthen
and
hurt
:
for
wee
ought
to
preferre
the
judgement
of
Gods
Iudges
before
ours
,
though
we
preferre
justly
Gods
word
it selfe
to
their
erring
in
the
use
made
of
it
.
For
Gods
word
which
is
plaine
,
or
indeed
truely
collected
,
let
us
suffer
,
if
our
Kings
,
erring
,
will
persecute
us
for
our
faith
,
and
ordering
of
things
according
thereto
;
but
let
us
not
suffer
for
maintenance
of
our
owne
judgment
onely
,
opposed
to
the
iudgement
of
Gods
Minister
.
True
it
is
,
that
Kings
and
Princes
may
,
and
in
fact
have
erred
,
and
this
also
in
things
wherein
they
think
themselves
free
,
to
doe
with
their
owne
what
they
will
;
therfore
Princes
may
doe
well
in
such
things
,
to
admit
of
wholesome
counsell
,
rather
then
to
goe
on
in
doing
evill
through
error
.
Some
Princes
thinking
themselves
free
,
to
Honour
Priests
as
they
will
,
have
in
way
of
honour
to
them
,
left
all
iudging
of
Doctrines
of
faith
,
and
all
ordering
of
Ecclesiasticall
matters
to
them
onely
,
not
daring
to
bee
themselves
Iudges
in
these
things
;
but
such
honouring
is
not
acceptable
to
God
,
seeing
themselves
neglect
the
office
of
Iudging
,
which
God
hath
intrusted
to
them
as
well
as
to
Priests
.
Others
have
in
way
of
Honour
freed
the
Cleargie
from
being
subiect
to
be
judged
and
punished
by
themselues
,
unlesse
by
the
Pope
,
or
other
chiefe
among
the
Cleargie
,
they
bee
given
up
to
the
secular
power
;
but
this
kind
of
honouring
also
is
evill
,
inasmuch
as
Princes
exercise
not
that
power
and
authoritie
to
judge
and
punish
the
Cleargie
for
evill
doing
,
as
Gods
Kings
in
the
Church
under
the
Law
did
.
Others
againe
;
by
way
of
honour
to
Priests
,
have
imployed
them
so
in
civill
Courts
of
Iustice
,
as
that
they
have
not
,
yea
have
not
been
able
thenceforth
to
performe
the
true
duties
of
the
Bishops
office
,
but
haue
left
the
same
to
the
performance
of
others
substituted
under
them
;
but
this
kinde
of
honouring
also
is
evill
,
inasmuch
as
Gods
Ministers
of
his
word
,
who
should
be
diligent
Preachers
of
the
same
,
content
themselves
to
busie
themselves
in
civill
judgements
,
and
to
preach
the
word
once
in
a
Lent
time
onely
,
or
upon
some
solemne
time
onely
.
Others
againe
,
as
for
a
greater
honour
to
Bishops
,
have
made
them
Ministers
of
the
Sword
;
but
God
having
appointed
Kings
for
the
ministration
of
the
Sword
,
the
other
Ministers
must
not
be
ministers
thereof
:
for
God
having
put
a
difference
between
Ordinance
and
Ordinance
,
Office
and
Office
,
Power
and
power
,
appointing
one
to
one
Minister
,
the
other
to
another
Minister
,
what
is
it
but
a
confusion
,
and
an
inversion
of
the
ordinance
of
God
,
to
make
one
Minister
Minister
of
both
?
It
hath
been
an
evill
collection
made
by
some
,
that
what
Gods
Priests
under
the
Law
did
,
that
the
Ministers
of
the
Gospell
may
doe
,
even
as
Kings
under
the
Gospell
may
doe
what
Gods
Kings
under
the
Law
did
:
for
the
Ordinance
of
God
concerning
the
Ministers
under
the
gospell
,
permits
us
not
to
make
such
collection
concerning
Priests
and
their
imployment
and
actions
.
In
all
these
things
Princes
have
erred
,
and
easily
may
againe
erre
,
to
the
great
hurt
of
the
Church
of
God
,
and
inversion
of
his
holy
Ordinances
;
therfore
if
they
suffer
wholsome
advice
&
counsel
in
such
things
,
they
shall
the
better
please
God
by
a
true
ministration
of
their
office
.
Surely
whatsoever
Princes
doe
to
Bishops
or
Priests
,
which
necessarily
occasions
their
not
doing
the
proper
Duties
of
their
Episcopall
or
Priestly
Ministration
,
or
which
occasions
their
over
seldome
or
negligent
doing
the
same
,
that
is
ill
done
by
Princes
,
and
God
will
visit
them
,
both
for
drawing
his
Ministers
of
the
word
,
from
performing
their
proper
duties
of
such
Ministration
,
and
also
for
suffering
unpunished
any
such
omission
,
or
neglect
of
these
duties
.
These
things
I
thought
good
here
to
touch
at
,
because
it
might
occasion
our
Princes
,
to
hold
Gods
Priests
to
the
duties
proper
to
their
Ministration
,
and
to
punish
in
them
any
omission
,
or
over
negligent
performance
of
the
same
.
But
now
to
conclude
this
poynt
,
Princes
are
not
barely
as
executioners
,
to
reward
the
good
,
and
punish
evill
doers
,
but
they
are
costituted
also
Iudges
by
the
Lord
,
that
they
also
may
iudge
in
all
things
,
to
which
the
word
already
revealed
from
God
,
stretcheth
.
And
verily
,
even
the
Ministers
of
the
word
already
revealed
,
are
,
preaching
the
same
to
them
,
to
preach
as
to
Gods
Iudges
of
doctrine
preached
.
Not
that
they
are
all
alike
capable
of
iudgement
in
such
things
,
but
that
this
is
the
right
of
their
office
,
which
also
for
conscience
towards
God
,
must
be
had
in
Reverence
.
Thus
have
I
proved
,
that
Kings
under
the
Gospell
,
are
to
exercise
such
Dignitie
and
Ministration
,
as
,
with
Gods
blessed
approbation
,
we
find
in
Scripture
,
that
Gods
Kings
exercised
under
the
Law
.
As
therfore
under
the
Law
,
the
King
was
over
the
Church
in
the
Nation
of
the
Iewes
,
as
Moses
sayd
,
If
thou
say
I
wil
set
a
King
over
mee
,
&c.
(
which
manner
Supremacie
,
the
Kings
under
the
Law
did
in
fact
exercise
and
hold
)
:
And
as
under
the
Law
the
Kinges
did
not
onely
reward
the
good
,
and
punish
the
evill
,
but
did
also
Iudge
of
good
and
evill
by
the
direction
of
the
word
given
him
,
restoring
pure
Doctrine
,
and
setting
the
Priests
and
Levits
to
their
due
offices
,
and
ordering
the
Divine
Service
;
so
are
the
Kings
under
the
Gospell
likewise
to
doe
,
being
over
the
Church
in
their
severall
Dominions
,
and
iudging
of
what
is
good
and
evill
by
the
word
of
God
in
Scripture
,
and
restoring
Religion
,
setting
the
Cleargy
to
their
due
offices
,
and
ordering
the
Divine
Service
in
the
Church
.
Wherin
,
though
they
are
not
to
neglect
,
not
the
advice
onely
,
but
authority
also
of
the
Bishops
and
Priests
,
yet
they
are
not
to
take
for
their
direction
,
whatsoever
they
shall
advise
and
presse
,
but
they
ought
themselves
to
read
and
meditate
in
the
word
of
God
,
and
to
judge
by
it
,
of
that
advised
and
urged
by
the
Bishops
.
These
things
concerning
the
Supremacy
and
Government
of
Kings
,
I
have
here
pressed
upon
the
observation
of
Princes
,
partly
to
stirre
them
up
to
mind
their
owne
Authority
in
the
Church
,
partly
to
instruct
all
Christian
Subiects
,
what
to
beleeve
concerning
their
dutie
toward
Princes
;
but
now
having
this
done
,
I
think
it
fit
to
answer
in
the
next
place
,
one
or
two
obiections
,
which
either
are
,
or
may
peradventure
be
made
,
against
this
which
formerly
I
have
written
.
The
first
obiection
.
AGainst
the
Supremacy
of
Kings
,
and
their
judging
in
all
causes
,
and
governing
ouer
all
persons
within
their
severall
Dominions
,
it
commonly
heretofore
hath
been
,
and
to
this
day
is
alleadged
.
That
our
Lord
committed
unto
Peter
,
to
be
continued
in
his
Successors
,
the
Supreame
vicariate
power
of
governing
the
Church
for
ever
.
This
opinion
they
fortifie
partly
by
Scripture
,
partly
by
Tradition
,
partly
by
the
sayings
of
Doctors
of
great
authoritie
in
the
Church
.
The
Scriptures
which
they
commonly
make
use
of
,
are
,
first
,
Math.
16.18
.
where
the
Lord
sayd
thus
unto
Peter
,
I
say
unto
thee
,
that
thou
art
Peter
,
and
upon
this
Rock
will
I
build
my
Church
:
and
the
gates
of
hell
shall
not
overcome
it
.
Secondly
,
Iohn
21.15
.
where
againe
the
Lord
sayd
thus
unto
the
same
Apostle
:
Simon
the
sonne
of
Iona
,
lovest
thou
mee
?
He
sayd
unto
Him
,
Yea
Lord
,
Thou
knowest
that
I
love
Thee
.
Hee
sayd
unto
him
,
Feed
my
Lambs
.
He
sayd
unto
him
againe
the
second
time
,
Simon
the
sonne
of
Iona
,
lovest
thou
me
?
he
sayd
unto
Him
,
Yea
Lord
,
thou
knowest
that
I
loue
thee
.
He
sayd
unto
him
,
Feed
my
Sheepe
.
Hee
sayd
unto
him
the
third
time
,
Simon
the
sonne
of
Iona
,
lovest
thou
me
?
Peter
was
sorie
because
he
sayd
unto
him
the
third
time
,
lovest
thou
me
?
and
he
sayd
unto
him
,
Lord
,
thou
knowest
all
things
,
thou
knowest
that
I
love
thee
.
Iesus
sayd
unto
him
,
Feed
my
Sheep
.
From
both
these
Scriptures
they
collect
,
that
the
Apostle
Peter
should
feed
all
the
Lords
sheep
for
ever
,
both
with
Doctrine
and
Government
;
therefore
all
the
Lords
sheep
,
must
receive
from
this
Apostle
their
Doctrine
and
Powers
,
or
Offices
,
that
so
they
may
be
built
upon
the
Rock
of
this
Apostles
approbation
or
allowance
.
And
because
the
Apostle
was
to
doe
this
for
ever
,
therefore
after
his
death
this
must
bee
done
by
his
Successors
,
the
Popes
of
Rome
.
Hence
it
is
that
they
seeke
the
Popes
approbation
of
all
Doctrines
,
and
receive
their
Episcopall
authoritie
from
him
,
yea
Kings
also
receive
kingdomes
of
him
.
But
now
I
will
in
the
next
place
discover
the
fallacy
of
this
collection
,
shewing
that
these
Scriptures
are
not
so
to
be
understood
,
neither
do
intend
any
such
matter
.
And
I
think
fit
to
write
first
of
the
latter
Scripture
,
because
the
false
use
made
thereof
being
discovered
,
it
will
the
more
easily
appeare
,
that
they
make
a
false
use
of
the
first
Scripture
also
.
If
from
the
Lords
words
in
saying
to
Peter
,
Feed
my
Lambs
,
feed
my
sheep
,
it
be
collected
,
that
Peter
must
feed
all
Christs
sheep
,
and
this
also
both
with
Doctrine
and
Government
,
then
it
followes
,
that
the
rest
of
the
Apostles
,
as
well
as
any
other
,
must
be
thus
fed
by
Peter
,
seeing
they
also
are
a
part
of
the
Lords
sheep
;
but
seeing
feeding
is
taken
in
matter
of
Doctrine
,
for
the
receiving
of
doctrine
from
him
,
or
grounded
upon
the
authoritie
of
his
approbation
:
and
seeing
feeding
in
matter
of
Government
,
is
taken
for
a
bearing
rule
over
all
Christs
sheep
,
and
that
all
Powers
or
Offices
Ecclesiasticall
and
civill
,
are
to
be
derived
from
him
,
or
grounded
upon
the
authoritie
of
his
approbation
;
therefore
I
am
to
prove
by
testimonies
of
holy
Scripture
,
that
we
are
not
thus
to
understand
the
Lord
in
this
speech
of
his
.
For
matter
of
Doctrine
,
it
is
well
knowen
,
that
the
rest
of
the
Apostles
received
not
their
Doctrine
from
Peter
,
but
from
the
Lord
Christ
,
even
as
Peter
himselfe
did
;
neither
were
they
to
ground
or
build
that
upon
the
authoritie
of
Peters
approbation
,
which
they
received
immediatly
from
the
Lord
;
therfore
I
conclude
,
that
the
rest
of
the
Apostles
were
not
fed
by
Peter
in
matter
of
Doctrine
.
Moreover
,
the
Apostle
Paul
,
Galat.
1.11
.
testifies
,
saying
:
I
certifie
you
brethren
,
that
the
Gospell
which
was
preached
of
me
,
was
not
after
man
,
for
neither
received
I
it
of
man
,
neither
was
I
taught
it
,
but
by
the
revelation
of
Iesus
Christ
.
By
this
testimonie
it
is
plaine
,
that
the
Apostle
Peter
fed
not
the
Apostle
Paul
with
Doctrine
,
but
rather
the
Apostle
Paul
purposely
provides
,
that
none
should
conceive
him
to
have
received
his
Doctrine
of
Man
,
or
by
Man
.
And
as
for
building
upon
the
Apostle
Peters
allowance
or
approbation
of
his
Doctrine
,
it
were
verily
absurd
,
that
the
Apostle
Paul
should
build
or
ground
himselfe
for
his
Doctrine
,
upon
Peters
allowance
thereof
,
or
the
authoritie
of
such
allowance
,
when
he
received
his
Doctrine
from
the
Lord
himselfe
:
for
it
were
truely
absurd
to
seeke
an
Apostles
allowance
,
and
to
build
upon
the
authoritie
of
such
allowance
,
for
that
received
immediately
from
the
Lord
of
the
Apostles
.
So
likewise
the
Churches
who
received
the
doctrine
of
the
Apostle
Paule
,
inasmuch
as
they
beleeved
that
he
received
it
not
of
Peter
,
but
of
Christ
,
how
sought
they
eyther
,
or
how
built
they
,
upon
the
authority
of
the
Apostle
Peters
approbation
.
There
was
indeed
an
approbation
,
Gal.
2.7
.
but
not
a
building
upon
such
approbation
,
seing
the
Apostle
had
a
higher
warrant
and
authority
for
his
doctrine
.
Lastly
,
seeing
it
is
very
apparant
,
Mark
3.14
.
that
our
Lord
himself
chose
the
Apostles
,
and
authorised
them
to
the
Apostolicall
Ministrations
:
&
seeing
the
Apostle
Paul
,
Gal.
1.1
.
sayth
:
Paul
an
Apostle
,
not
of
Men
,
neyther
by
Man
,
but
by
Iesus
Christ
;
therefore
who
received
not
their
Ministration
from
Peter
,
how
should
they
receive
from
him
the
Doctrine
wherof
they
were
Apostolicall
Ministers
?
I
conclude
therefore
,
that
all
the
Apostles
were
not
fed
with
doctrine
by
Peter
,
&
consequently
that
Apostle
was
not
to
feed
all
the
Lords
sheepe
with
matter
of
doctrine
.
And
as
for
feeding
them
with
Government
,
by
exercising
a
supreame
Rule
over
them
,
this
also
appeares
to
be
a
false
collection
,
from
this
Scripture
,
inasmuch
as
we
finde
that
our
Lord
expressly
forbadd
unto
his
Apostles
,
any
one
of
them
to
rule
over
the
rest
.
For
,
Mark
10.42
.
our
Lord
sayd
thus
unto
the
Apostles
:
ye
know
that
they
which
delight
to
beare
rule
among
the
Gentiles
,
have
Domination
ouer
them
,
and
they
that
be
great
a-among
them
,
exercise
authority
over
them
;
But
it
shall
not
be
so
among
you
.
By
which
scripture
appeareth
manifestly
,
that
how
ever
every
one
of
the
Apostles
,
was
to
governe
and
exercise
authority
over
others
,
yet
none
of
them
was
to
governe
or
exercise
Authoritie
over
the
rest
of
the
company
of
the
Apostles
.
It
must
needes
therefore
be
a
false
,
and
very
pernicious
interpretation
or
collection
,
to
affirme
,
that
the
Apostle
Peter
was
made
Governour
,
to
exercise
authority
over
all
Christs
sheepe
,
for
then
he
was
to
governe
and
exercise
authority
over
the
rest
of
the
Apostles
,
which
thing
the
Lord
expressly
forbadd
.
Now
,
if
the
generality
hold
not
in
the
Apostles
,
how
can
it
hold
in
all
Christs
sheepe
for
ever
.
If
Peter
exercised
not
such
universall
government
and
authority
over
all
Christs
Sheepe
,
why
under
the
pretence
of
this
speech
of
the
Lords
,
should
he
govern
and
exercise
authority
over
all
Kings
?
And
indeed
,
if
a
man
having
already
diverse
Sheepherds
,
say
to
one
of
them
,
feede
my
Sheep
,
should
that
one
Shepherd
gather
hereupon
,
that
now
he
hath
the
charge
of
All
his
Masters
sheepe
?
Why
should
he
not
rather
understand
this
,
of
some
portion
of
sheepe
onely
,
which
his
Master
would
surely
allot
out
to
his
particular
charge
?
for
he
might
well
think
with
himself
,
that
where
many
shepherds
are
already
appointed
,
there
all
the
sheepe
shall
not
be
committed
to
one
onely
.
Verily
,
that
Apostles
excellencie
,
even
among
the
very
Apostles
themselves
,
was
such
,
&
such
will
be
acknowledged
by
all
good
Christians
for
ever
,
that
it
needs
not
to
be
helped
with
unsound
and
false
interpretations
of
,
and
collections
from
holy
scripture
.
Thus
having
discovered
the
false
use
made
of
the
latter
of
the
two
scriptures
,
proceede
we
to
the
first
scripture
.
As
for
the
first
scripture
,
from
whence
some
would
collect
,
that
all
doctrine
must
be
received
from
Peter
,
and
all
power
or
offices
,
or
at
least
wise
must
be
authorised
by
the
authority
of
his
allowance
or
approbation
,
that
so
they
may
be
built
upon
the
Rock
,
which
Christ
hath
given
to
be
a
Rock
whereon
he
will
build
his
Church
,
this
collection
appeares
to
be
a
false
use
of
this
scripture
,
in
asmuch
as
the
rest
of
the
Apostles
received
not
their
doctrine
,
nor
Power
of
Apostleship
from
the
Apostle
Peter
,
but
from
Christ
himselfe
;
but
what
they
received
from
the
Lord
himself
,
it
were
absurd
to
seeke
to
build
it
upon
the
Authority
of
Peters
allowance
or
approbation
.
The
Apostle
Paul
(
as
I
haue
before
noted
)
speaking
of
the
power
of
his
Apostleship
,
saith
,
Paul
an
Apostle
,
not
of
men
,
neyther
by
man
,
but
by
Iesus
Christ
;
why
sayd
he
this
,
but
to
teach
us
,
that
we
ought
not
to
beleeve
,
that
he
was
such
by
vertue
of
the
allowance
or
approbation
of
any
man
whatsoever
.
And
whilst
the
Apostolicall
power
was
neither
received
from
Peter
,
nor
built
nor
grounded
upon
the
Authority
of
his
permission
,
approbation
or
allowance
,
why
should
this
be
required
of
Kings
and
Princes
?
These
scriptures
therefore
what
ever
they
intend
,
yet
this
which
Papists
collect
,
may
not
be
Beleeved
to
be
the
thing
which
they
intend
,
for
you
see
,
that
that
which
is
collected
from
them
by
Papists
,
is
directly
contrary
to
a
most
plaine
commandement
of
our
Lord
to
his
Apostles
,
and
to
the
testimony
of
the
Apostle
Paul
.
Thus
having
by
testimony
of
severall
scriptures
,
confuted
these
collections
made
by
some
from
these
scriptures
,
I
think
it
sufficient
to
oppose
,
both
against
tradition
,
and
also
against
the
greatest
Fathers
or
Bishops
,
this
testimony
of
holy
scripture
,
by
which
is
proved
,
that
the
rest
of
the
Apostles
were
not
fed
by
the
Apostle
Peter
in
matter
of
doctrine
,
and
that
he
was
not
to
exercise
authority
or
rule
over
them
.
But
if
the
scripture
thus
witness
,
that
the
Apostle
Peter
himself
might
not
lawfully
claime
,
this
supreme
government
or
rule
over
the
rest
of
the
Apostles
,
nor
consequently
over
all
Christs
Sheep
,
how
much
lesse
lawfully
then
may
his
Successor
claime
this
?
For
,
as
no
Apostle
could
make
an
other
man
an
Apostle
,
so
no
successor
could
be
made
an
Apostle
by
the
Apostle
Peter
;
and
not
being
so
much
as
an
Apostle
,
how
should
he
claime
the
chiefest
singularity
of
the
Apostle
Peter
?
And
that
no
Apostle
could
make
an
Apostle
,
I
gather
from
the
Apostle
Paul
,
who
(
Gal.
1.1
.
)
saith
:
Paul
an
Apostle
,
not
of
Men
,
neyther
by
Man
,
but
by
Iesus
Christ
;
for
this
argues
,
that
an
Apostle
,
should
not
be
of
Men
,
neyther
by
Man
,
but
by
Iesus
Christ
.
I
conclude
therefrom
,
that
no
Successor
could
be
in
all
things
like
the
Apostle
to
whom
he
succeedeth
,
and
much
less
then
in
those
things
by
which
(
if
by
any
thing
)
the
Apostle
Peter
was
preferred
unto
the
rest
of
the
Apostles
.
If
the
successor
haue
conferred
upon
him
,
all
the
guifts
and
prerogatives
of
an
Apostle
,
what
is
he
then
but
an
Apostle
?
But
such
gifts
and
prerogatives
as
by
which
Apostles
,
were
Apostles
,
could
not
be
giuen
by
men
,
but
by
Christ
onely
;
therefore
the
Apostle
Peter
neyther
might
nor
could
conferre
upon
his
Successor
all
the
power
,
office
,
prerogatives
or
dignitie
,
which
himself
as
an
Apostle
had
received
of
the
Lord
Christ
.
Moreover
,
seeing
the
Lords
Apostles
were
the
Lords
governours
,
set
over
the
rest
of
the
ecclesiasticall
Governours
of
the
Church
,
how
unfit
were
it
to
conceive
,
that
the
Successour
onely
of
an
Apostle
,
should
be
Governour
over
any
Apostle
?
But
some
are
of
opinion
,
that
the
Apostle
Iohn
remained
long
after
the
death
of
the
Apostle
Peter
;
if
therfore
the
successor
of
Peter
,
haue
a
Vicariate
power
to
governe
and
rule
over
all
Christs
Sheepe
,
then
must
he
be
this
to
the
Apostle
Iohn
;
but
what
manner
unsufferable
ambition
this
favours
of
,
I
leave
to
the
judgement
of
all
men
.
Let
us
therefore
rather
beleeve
that
if
the
Apostle
Peter
,
appointed
his
successour
,
then
yet
he
conferred
not
upon
him
,
neyther
all
the
guifts
by
which
himself
was
an
Apostle
,
nor
all
the
power
Ministeriall
,
nor
dignity
,
which
as
being
an
Apostle
,
and
one
of
the
chiefe
among
the
Apostles
,
he
held
and
injoyed
in
the
Church
of
Christ
;
but
onely
,
(
as
Paul
upon
Timothie
and
Titus
)
he
conferred
a
portion
of
power
and
charge
,
such
as
a
Successour
might
be
capable
of
.
To
conclude
,
seeing
no
Apostle
could
conferr
upon
an
other
man
,
all
the
guifts
,
offices
,
and
dignity
,
which
himself
injoyed
as
an
Apostle
,
therefore
the
successor
must
be
a
Minister
of
a
farr
inferiour
rank
,
dignity
,
and
charge
of
Government
in
the
Church
,
then
was
the
Apostle
Peter
himselfe
.
Now
then
,
why
should
not
such
a
Minister
,
though
he
be
successour
to
that
Apostle
,
subject
himself
to
the
supreame
goverment
of
Gods
Kinges
,
so
witnessed
unto
by
holy
scripture
as
before
I
have
showen
?
Thus
having
answered
this
objection
,
let
us
proceed
to
an
other
.
The
second
Obiection
.
SOme
peradventure
may
obiect
,
saying
:
The
Kingdome
of
heaven
comming
in
among
the
Gentiles
by
Apostles
and
Bishops
,
it
were
a
subiecting
the
Kingdome
of
Heaven
to
the
powers
of
this
world
,
if
we
maintayn
not
the
supreme
Government
to
remaine
in
Bishops
,
and
specially
in
the
Apostle
Peters
successour
.
If
any
should
thus
object
,
then
I
answer
:
the
kingdome
of
heaven
comprehending
all
power
,
(
as
the
Lord
sayd
,
Math.
28.18
.
All
power
is
given
me
in
heaven
,
and
in
earth
)
the
power
Apostolicall
and
Episcopall
,
must
not
be
taken
for
the
Kingdome
of
heaven
,
as
if
the
kingdom
of
heaven
had
in
it
none
other
powers
then
it
.
But
you
see
that
I
haue
showen
before
,
that
there
are
the
powers
of
Kings
in
the
earth
,
which
it
pleased
God
to
allow
and
confirm
,
accepting
gratiously
also
of
them
as
for
his
Ministers
.
Now
,
though
in
God
the
fountaine
of
power
,
all
power
is
alike
as
water
in
a
fountaine
,
yet
in
distributing
of
that
Power
into
Ministeriall
Streames
,
the
Lord
may
ordeyne
which
parte
to
which
shal
be
subordinate
;
therefore
seeing
afore
I
haue
showen
,
that
the
Apostle
Paul
calls
the
Ministers
of
the
sword
The
Higher
Powers
:
and
seeing
I
haue
before
proved
,
that
these
powers
are
allowed
by
God
as
for
his
Ministers
,
and
consequently
are
to
exercise
such
dignity
and
office
in
the
Church
,
as
Gods
Kings
exercised
in
the
Church
under
the
Lawe
:
And
lastly
,
seeing
all
the
scripture
shewes
,
that
those
Kings
were
over
all
the
Church
,
exercising
a
supreame
government
over
all
ecclesiasticall
persons
;
therefore
(
I
say
)
it
is
no
subjecting
of
the
kingdome
of
heaven
to
the
powers
of
this
world
,
to
subject
the
Bishops
of
the
Church
,
to
Gods
Kings
and
Soveraigne
States
.
Bishops
are
Ministers
of
the
kingdome
of
heaven
,
but
they
are
not
all
the
Ministers
therof
,
for
Kinges
also
are
declared
by
the
Gospell
to
be
Ministers
of
the
same
,
seeing
God
hath
declared
himself
to
accept
of
them
as
for
his
Ministers
;
therefore
,
to
subiect
one
kinde
of
officer
of
a
kingdome
to
an
other
officer
,
is
not
to
subiect
the
kingdome
to
an
other
kingdome
.
Bishops
preach
the
word
to
these
to
subdue
them
to
Christ
;
but
being
subdued
by
the
word
ministred
,
Bishops
may
not
say
,
The
kingdomes
of
this
world
are
ours
,
and
we
will
dispose
of
them
;
but
they
must
say
,
as
Rev.
11.15
.
The
kingdomes
of
this
world
are
our
Lordes
and
his
Christs
,
and
he
shall
reigne
for
evermore
.
True
it
is
that
even
the
greatest
Kinges
are
comprehended
in
that
commandement
,
Heb.
13.17
.
where
it
is
sayd
:
Obey
them
that
haue
the
Oversight
of
you
,
and
submit
your selves
,
for
they
watch
for
your
soules
,
as
they
that
must
give
accompts
,
that
they
may
doe
it
with
ioy
,
not
with
griefe
:
for
that
is
unprofitable
for
you
.
Therefore
even
the
greatest
Princes
are
subiected
by
Christian
religion
unto
spirituall
Pastors
,
in
the
things
wherof
they
are
Ministers
;
but
this
may
be
,
without
Bishops
having
the
Supreme
government
.
For
,
as
a
Lord
of
greatest
authority
in
a
kingdome
,
must
obey
to
every
the
meanest
Constable
of
a
kingdome
,
within
his
precinct
of
charge
,
&
in
that
wherein
such
Constable
is
indued
with
power
&
authority
from
the
King
,
when
yet
this
makes
not
such
Lord
to
lose
his
superiority
,
which
in
the
kingdome
he
hath
over
such
Constable
;
so
is
it
between
a
King
and
a
Bishop
.
God
hath
declared
the
Kings
of
the
Gentiles
for
his
Ministers
,
therefore
as
Kinges
were
to
Priestes
under
the
Lawe
,
so
must
they
be
to
Bishops
under
the
Gospell
:
and
on
the
contrary
,
as
Priests
were
to
Kings
under
the
Lawe
,
so
may
Bishops
be
to
Kings
under
the
Gospell
.
The
King
under
the
Lawe
left
the
Priestly
power
and
ministration
to
the
Priest
,
&
was
obedient
in
all
things
,
when
yet
he
ceased
not
hereby
to
be
governour
over
the
Priests
;
even
so
are
Kinges
to
doe
under
the
Gospell
.
The
King
that
must
submit
himself
,
to
heare
the
Gospell
preached
by
the
Bishop
,
to
receive
of
his
hand
Gods
Sacraments
,
to
use
him
as
Gods
Priest
to
pray
for
him
,
and
other
like
,
yet
is
such
a
Minister
for
God
over
such
Priest
,
as
that
such
Priest
preaching
false
doctrine
,
or
ministring
the
sacraments
otherwise
then
according
to
Gods
institution
,
or
doing
any
thing
otherwise
then
as
Gods
word
in
scripture
prescribes
,
in
stead
of
obeying
such
Priest
,
he
is
over
him
to
take
vengeance
on
him
in
Gods
stead
as
for
an
evill
doer
.
So
likewise
the
King
that
doing
evill
,
is
subiected
to
the
Priests
proceeding
against
evill
doers
,
whether
it
be
to
discipline
of
humiliation
or
shaming
,
to
sequestration
,
or
excommunication
,
is
yet
such
a
Minister
for
God
over
the
Priest
,
that
the
Priest
doing
this
upon
uniust
cause
,
or
pressing
unjust
ends
or
effects
of
such
discipline
,
the
King
in
stead
of
obeying
,
must
punish
such
Priest
as
for
an
evill
doer
.
The
Pope
is
one
of
these
wicked
Priests
,
for
even
for
obedience
to
the
true
word
of
God
,
and
for
ordering
things
according
to
its
direction
,
he
useth
the
sword
of
the
Church
against
men
,
yea
against
Kings
:
and
not
onely
so
,
but
having
excommunicated
any
,
he
teacheth
,
that
subiects
should
not
acknowledge
nor
obey
their
excommunicate
Kings
,
children
their
excommunicate
Parents
,
nor
wives
their
excommunicate
husbands
,
and
the
like
;
but
with
what
peace
of
conscience
shall
a
man
break
Gods
word
,
to
doe
according
to
this
word
of
the
Popes
?
Excommunication
indeed
changeth
condition
in
the
Excommunicate
,
but
not
in
this
measure
,
nor
to
this
effect
,
for
then
we
must
not
doe
as
the
scripture
commands
,
in
obeying
the
King
,
Honouring
our
parents
,
and
yeelding
one
to
another
due
benevolence
.
And
truly
of
all
the
wicked
Priests
that
ever
were
in
the
Church
,
the
Pope
of
Rome
is
the
wickedest
,
changing
Gods
Ordinance
,
and
the
effects
of
Ecclesiasticall
Discipline
so
,
that
it
is
a
wonder
that
he
is
suffred
;
sure
I
am
,
Gods
Kings
shall
answer
for
it
to
God
,
if
they
as
Gods
Ministers
take
not
vengeance
for
God
upon
him
for
this
.
Thus
having
answered
this
Objection
also
,
I
will
now
conclude
this
Treatise
with
an
exhortation
to
subjects
.
An
Exhortation
to
Subiests
.
SEeing
God
reveiling
his
will
by
his
Apostle
,
declares
himself
to
accept
gratiously
of
the
Kings
and
Princes
already
among
the
Gentiles
,
as
Kings
and
Princes
already
provided
for
the
Church
among
the
Gentiles
,
and
confirmed
as
ordeined
by
him
:
And
seeing
Kings
,
being
so
accepted
of
&
confirmed
,
are
to
take
example
for
their
regall
dignity
and
Government
,
from
the
approved
of
dignity
and
government
,
of
Gods
Kings
in
the
Church
under
the
Lawe
;
therefore
it
behoveth
all
men
to
yeild
them
due
subjection
,
obeying
them
willingly
as
Gods
Ministers
,
in
all
things
wherein
wee
finde
Gods
Kings
under
the
Lawe
obeyed
with
the
Lords
approbation
.
As
under
the
Lawe
therefore
,
Kings
were
over
the
Priests
,
exercising
Authority
over
them
,
both
in
setting
them
to
their
due
Offices
if
they
neglected
them
:
and
also
in
punishing
them
for
evill
doing
,
1.
Chron.
2.26
.
so
if
Kings
in
the
Christian
Church
doe
likewise
,
Christian
people
ought
to
acknowledge
,
that
the
King
is
by
Gods
ordinance
thus
to
doe
.
Againe
,
if
Christian
Kings
take
care
of
doctrine
also
,
seeing
to
it
that
Bishops
and
Teachers
teach
according
to
Gods
word
:
or
if
they
order
the
divine
service
,
according
to
the
wil
of
God
reveiled
in
his
word
:
and
in
a
word
,
if
they
see
the
Ordinance
of
God
observed
,
aswell
in
ecclesiasticall
as
civill
affaires
,
punishing
also
aswell
the
Cleargy
as
others
offending
,
we
ought
to
acknowledge
,
that
the
King
is
by
Gods
ordinance
such
a
Minister
,
as
hath
right
to
use
this
Ministration
in
the
Church
of
God
within
his
owne
dominions
.
Let
not
men
being
led
away
of
that
Romish
delusion
,
by
which
Kings
are
debarred
from
exercising
in
the
Church
,
the
dignity
&
Office
of
Gods
Kings
in
the
Church
under
the
Law
,
disobey
their
Princes
in
their
using
their
authority
in
these
things
,
seing
in
all
these
things
the
Scriptures
witness
,
that
Gods
Kings
under
the
Law
exercised
their
authority
;
but
rather
let
men
with
comfort
of
conscience
,
acknowledge
this
Supreame
dignity
and
office
in
Kings
,
that
so
they
be
not
found
resisters
of
the
Ordinance
of
God
.
If
any
say
,
should
we
not
make
conscience
of
things
as
our
Teachers
teach
us
?
then
I
answer
:
That
if
you
by
evill
Teachers
be
led
to
doe
evill
,
in
disobeying
the
lawfull
things
done
by
your
Kings
,
it
will
not
serve
for
defence
of
the
evill
to
say
,
your
Teachers
taught
you
so
;
for
,
by
what
meanes
soever
you
doe
evil
,
the
King
is
Gods
Minister
to
punish
you
for
evill
doing
.
You
must
beware
therefore
of
false
Teachers
,
that
you
be
not
lead
by
them
as
their
Disciples
into
errour
,
Act.
20.30
:
And
you
haue
a
charge
giuen
you
by
the
Apostle
,
2
Thes.
2.
15
,
that
you
be
not
moved
by
any
from
that
which
in
Scripture
is
received
from
the
Apostles
.
Remember
how
the
Apostle
Peter
,
1
Pet.
4.15
.
exhorts
you
,
saying
:
Let
none
of
you
suffer
as
an
evill
doer
.
But
,
are
you
not
evill
doers
,
if
you
deny
your
Kings
such
Dignity
and
Office
,
as
God
by
his
word
hath
conferred
upon
them
?
If
therefore
your
King
see
to
the
Reforming
of
Religion
,
according
to
the
instruction
of
Gods
word
:
and
see
the
word
to
be
purely
preached
and
the
sacraments
rightly
administred
unto
you
,
are
not
you
evill
doers
,
and
resisters
of
Gods
Ordinance
,
if
you
will
not
come
to
the
word
so
administred
,
nor
partake
of
the
Sacraments
rightly
ordered
?
What
would
you
thinke
of
those
in
Iudah
and
Israell
,
who
when
Hezekiah
or
Iosiah
,
or
Iehoshaphat
,
restored
pure
religion
,
by
the
instruction
of
the
Lawe
preserved
in
scripture
:
or
tooke
away
offensive
things
:
or
ordered
the
Preists
and
Levites
to
their
due
ministration
,
or
the
like
,
would
not
then
be
obedient
in
such
Reformation
?
were
they
notevill
doers
think
you
?
were
they
not
worthy
to
be
punished
by
the
King
for
evill
doers
?
As
you
therefore
would
not
fall
into
the
like
error
,
and
danger
,
so
ought
you
to
obey
unto
the
Reformation
of
doctrine
and
of
the
Church
,
confirmed
by
Gods
Minister
the
King
,
so
long
as
by
the
word
of
God
,
you
cannot
prove
any
thing
taught
,
or
done
,
to
be
against
the
reveiled
will
of
God
.
Think
not
to
plead
your
conscience
,
seeing
that
your
conscience
ought
to
admit
of
Information
;
and
there
hath
now
long
time
of
information
passed
,
wherein
you
ought
to
haue
beene
instructed
by
the
Truth
.
Neither
thinke
,
that
the
sword
must
of
duty
stay
,
till
the
worde
haue
prevailed
to
convert
you
:
for
the
Minister
of
the
sword
must
punish
you
for
evill
doing
,
and
is
not
bound
(
save
in
shewing
mercy
for
a
tyme
)
to
stay
his
hand
,
till
you
obey
the
word
,
and
convert
from
your
errour
.
One
Minister
cannot
warrant
you
against
an
other
,
the
Priest
against
the
King
,
nor
the
King
against
the
Priest
,
because
God
hath
subiected
you
to
obey
unto
both
of
these
;
therefore
nothing
but
the
true
word
of
God
its
selfe
,
will
serve
to
be
alleaged
for
your
disobeying
of
eyther
.
If
therefore
you
neglect
your selfe
to
reade
,
or
heare
read
unto
you
the
worde
of
God
in
scripture
,
by
which
Meanes
also
you
might
come
to
know
it
:
Or
,
if
you
,
when
your
Bishop
or
Priest
,
declares
plainely
the
word
of
God
out
of
the
Scripture
unto
you
,
you
then
will
follow
an
other
Priest
,
who
shewes
you
not
plainly
the
word
of
God
for
that
which
hee
teacheth
you
,
so
following
his
word
,
be
it
right
or
wrong
,
not
caring
to
know
the
worde
of
God
,
then
goe
you
a
wrong
course
,
and
as
neglecters
of
the
word
of
God
,
are
ready
for
that
judgement
,
2
Thes.
2.10
,
of
being
giuen
up
to
a
strong
delusion
,
that
you
should
beleeve
lies
.
And
truly
,
a
very
strong
delusion
hath
the
Popes
pretended
Supreame
Vicarship
been
,
leading
thousands
into
errour
,
and
producing
in
some
very
pernicious
effects
.
But
now
,
seeing
I
haue
showen
you
by
the
word
of
God
,
that
such
Generall
and
Supreame
Vicarship
,
is
contrary
to
the
express
teaching
of
the
word
of
God
in
holy
Scripture
,
make
conscience
henceforth
,
to
hearken
to
the
word
of
God
,
and
to
be
guided
by
it
in
your
faith
,
that
so
,
obeying
the
Truth
,
you
may
be
saved
with
the
children
of
Truth
.
*
⁎
*