TWENTY
NINE
LECTVRES
OF
THE
CHVRCH
;
Very
necessary
for
the
consolation
and
support
of
Gods
Church
,
especially
in
these
times
:
Wherein
is
handled
,
first
,
in
generall
concerning
first
,
the
Name
;
secondly
,
the
Titles
;
thirdly
,
the
Nature
,
fourthly
,
the
diuision
of
the
true
Church
:
Secondly
,
of
the
visible
Church
;
first
,
the
Definition
secondly
,
the
Causes
;
thirdly
,
the
Members
;
fourthly
,
the
Markes
and
Notes
;
fifthly
,
the
Gouernment
;
sixthly
,
the
Priuiledges
;
seuenthly
,
the
Aduersaries
;
eighthly
,
the
Authority
:
And
lastly
,
the
application
of
it
to
all
Churches
in
the
World
so
farre
as
they
are
knowne
to
vs
.
By
that
Learned
and
Faithfull
Preacher
,
Master
IOHN
RANDALL
,
Batchelor
of
Diuinity
,
Pastor
of
Saint
Andrewes
Hubbart
in
little
Eastcheape
,
London
,
and
sometimes
Fellow
of
Lincolne
Colledge
in
Oxford
.
Published
by
the
Coppie
perfected
and
giuen
by
the
Author
in
his
life
time
;
carefully
preserued
and
adorned
with
Notes
in
the
Margent
,
by
the
late
faithfull
Minister
of
Christ
,
Master
William
Holbrooke
.
Glorious
things
are
spoken
of
Thee
,
O
City
of
God
.
Psal.
87.3
.
London
,
Imprinted
by
Felix
Kyngston
for
Nathanael
Newbery
,
at
the
Starre
in
Popes-head
Alley
.
1631.
TO
THE
RIGHT
WORSHIPFVLL
,
TRVLY
RELIGIOVS
,
AND
MY
much
honoured
Friend
,
Mr.
Richard
Knightly
,
of
Preston-Capes
,
in
the
County
of
Northampton
,
Esquire
,
and
one
of
his
Maiesties
Iustices
of
Peace
in
the
same
County
,
Grace
and
peace
be
mulplied
,
&c.
Worthy
Sir
,
IT
is
a
Prouerbe
no
more
common
than
true
,
that
True
Loue
will
creepe
where
it
cannot
goe
;
as
appeares
in
that
fact
of
Mary
Magdalen
,
who
wishing
well
to
the
person
of
Christ
,
shee
washeth
his
feet
;
yea
,
it
will
begin
below
at
the
ground
,
to
ascend
vp
to
the
top
;
as
Zacheus
when
hee
climbed
the
figtree
to
get
the
sight
of
Christ
.
Loue
to
Christ
will
shew
it selfe
by
a
loue
of
his
Church
,
and
ascend
to
him
in
heauen
,
by
speaking
a
good
word
for
it
,
and
seeking
and
procuring
her
welfare
here
on
earth
.
Matth.
28.
Jt
is
that
spirituall
Temple
to
which
Christ
hath
promised
his
perpetuall
presence
during
the
time
of
this
world
.
And
it
is
the
duty
of
euery
Christian
,
so
farre
as
in
him
lyeth
,
to
further
the
building
thereof
,
according
to
that
of
Chrysostome
Hom.
in
Act.
8.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
euery
one
of
the
faithfull
ought
to
edifie
the
Church
.
Jf
they
can
doe
nought
else
,
yet
let
them
imitate
Dauids
patterne
,
Psal.
51.18
.
And
hearken
to
his
precept
,
Psal.
122.6
Sutable
to
the
practice
of
the
Jewes
in
the
building
of
the
Temple
;
some
did
giue
one
gift
,
some
another
,
some
did
labour
in
hewing
,
squaring
,
others
in
bringing
,
and
bearing
them
to
the
raising
vp
of
the
structure
.
But
especially
is
the
burden
of
this
work
layed
vpon
the
shoulders
of
Ministers
,
which
like
Bezaleel
and
Aholiab
,
are
fitted
and
furnished
of
God
for
this
worke
,
and
haue
the
cure
and
care
thereof
committed
to
them
.
Now
the
Lord
hath
not
giuen
to
all
alike
,
but
to
some
more
,
some
lesse
;
yet
all
for
the
good
of
his
Church
.
To
the
Author
of
this
Treatise
he
had
giuen
more
than
ordinary
gifts
,
as
his
works
already
published
do
shew
.
He
had
the
honor
to
be
a
wise
Master-builder
,
to
be
like
those
builders
in
Nehem.
4.17
.
with
one
hand
he
wrought
in
the
worke
,
with
the
other
he
held
a
weapon
,
as
you
shall
see
apparently
in
this
Treatise
,
wherin
hee
doth
confirme
professed
truths
,
and
confute
opposite
errors
.
Jt
pleased
God
,
whilest
he
was
liuing
,
to
make
him
an
happy
instrument
of
staying
many
in
the
Church
,
who
were
ready
to
fall
from
it
,
and
to
gaine
many
in
,
which
by
seducements
had
been
drawne
away
.
And
as
God
gaue
such
successe
to
his
Labours
when
he
was
aliue
;
So
,
J
trust
,
they
shall
find
the
same
,
though
he
be
dead
,
if
read
with
a
single
eye
.
I
dare
assure
you
it
is
not
the
Treatise
of
any
other
,
but
of
him
,
whose
labours
need
not
feare
the
Light
.
Jt
was
perfected
by
his
owne
hand
in
his
life
,
and
giuen
to
a
neare
,
and
deare
friend
of
mine
,
who
rests
in
the
Lord
,
who
had
hoped
to
haue
published
it
in
his
life
,
but
being
called
away
ere
he
could
effect
it
,
J
haue
endeauoured
to
helpe
to
bring
it
forth
to
light
,
and
J
doe
here
dedicate
it
to
your
Worship
,
whose
worthy
care
and
earnest
desire
I
know
is
,
so
farre
as
in
you
lieth
,
to
further
the
good
of
the
Church
.
J
might
say
much
of
your
worth
to
the
world
,
but
those
that
doe
not
know
you
,
will
thinke
I
flatter
;
those
that
doe
,
will
thinke
J
say
too
little
.
But
what
Salomon
saith
of
the
vertuous
woman
,
Prou.
31.
vlt.
so
I
of
you
,
your
owne
workes
praise
you
in
the
gates
.
And
as
Boaz
said
to
Ruth
,
Ruth
3.11
.
so
may
J
of
you
,
changing
the
words
a
little
;
All
the
people
,
not
onely
of
that
place
where
you
liue
,
and
I
was
borne
,
but
all
the
people
of
that
country
know
you
to
be
a
vertuous
Gentleman
.
Go
on
,
good
Sir
,
stand
for
God
,
and
he
will
stand
for
you
,
honor
him
,
and
as
he
hath
,
so
he
will
honour
;
and
what
seruice
J
may
doe
you
by
my
prayers
,
or
otherwise
,
you
shall
be
assured
of
.
The
Lord
blesse
you
and
yours
,
and
all
your
ample
and
religious
kindred
.
Your
Worships
in
any
thing
J
may
,
to
be
commanded
Ithiel
Smart
.
THE
FIRST
LECTVRE
OF
THE
CHVRCH
.
Your
Question
is
,
What
is
a
true
visible
Church
.
HAuing
spoken
of
God
in
the
first
place
,
and
of
Christ
in
the
second
place
;
it
now
followes
in
the
third
place
,
that
wee
speake
of
the
Church
,
wherein
we
will
stand
vpon
these
two
generall
Points
:
First
,
an
Introduction
to
prepare
the
way
to
the
question
;
secondly
,
we
will
descend
to
the
question
it selfe
.
First
,
the
Introduction
,
First
,
the
order
of
the
question
is
naturall
:
and
that
consists
of
two
branches
;
first
,
wee
will
shew
,
that
the
order
of
the
question
is
very
naturall
:
secondly
,
that
the
matter
is
of
great
weight
and
importance
.
First
,
the
order
of
the
questions
amongst
themselues
,
and
so
our
worke
and
manner
of
proceeding
is
very
naturall
,
and
that
first
in
respect
of
God
,
First
,
in
respect
of
God
in
the
first
question
.
in
the
first
question
;
and
secondly
in
respect
of
Christ
,
in
the
second
question
;
and
thirdly
in
respect
of
all
the
three
questions
laid
together
.
First
,
in
respect
of
God
;
for
our
faith
hauing
been
first
informed
and
instructed
concerning
God
himselfe
,
the
Authour
and
worker
of
all
;
it
is
then
in
the
next
place
to
be
informed
touching
his
workes
,
and
amongst
them
first
and
principally
of
the
first
and
chiefest
of
them
all
,
that
is
,
the
Church
.
For
the
Church
is
Gods
owne
speciall
workmanship
,
formed
by
his
owne
hand
,
separated
as
a
peculiar
people
to
his
owne
Maiesty
,
consecrated
to
his
owne
worship
and
seruice
,
gathered
by
his
owne
Word
,
purchased
by
his
owne
Sonne
,
quickned
and
directed
by
his
owne
Spirit
,
and
ordained
from
all
eternitie
,
in
his
owne
secret
Councell
,
to
be
partakers
of
his
owne
glory
.
Besides
,
of
all
the
workes
that
God
exerciseth
towards
his
Creatures
,
the
greatest
and
best
are
they
that
God
exerciseth
towards
his
Church
,
as
Election
,
Calling
,
Iustification
,
Sanctification
,
Glorification
,
&c.
Yea
further
,
whatsoeuer
God
doth
worke
besides
in
the
administration
of
the
World
,
he
doth
it
respectiuely
to
his
Church
,
for
the
good
and
benefit
of
his
chosen
.
There
being
then
such
a
neere
coniunction
betwixt
God
and
the
Church
,
and
the
Church
carrying
the
precedency
aboue
all
other
of
Gods
works
that
are
;
who
seeth
not
,
that
the
doctrine
concerning
the
Church
doth
very
closely
depend
vpon
the
Doctrine
concerning
God
;
and
therefore
hauing
been
informed
and
instructed
in
the
Doctrine
concerning
God
,
it
followes
naturally
that
we
now
be
instructed
in
the
Doctrine
concerning
the
Church
.
●econdly
,
in
re●ect
of
Christ
.
Secondly
,
the
order
is
as
naturall
in
respect
of
Christ
in
the
second
question
;
for
there
is
a
more
immediate
and
farre
neerer
communion
betwixt
the
Church
and
Christ
in
particular
,
then
betwixt
the
Church
and
God
in
generall
:
for
Christ
is
the
King
,
the
Church
is
the
Subiect
;
Christ
is
the
purchaser
,
the
Church
his
possession
;
he
is
the
Shepheard
,
they
his
Sheepe
;
he
is
the
Vine
,
they
the
Branches
;
he
is
the
Head
,
they
his
Body
;
hee
is
their
Husband
and
they
are
his
Spouse
:
and
therefore
except
we
will
dis-sunder
these
whom
God
hath
ioyned
most
neerely
together
,
after
we
haue
spoken
of
Christ
,
it
followes
next
and
immediatly
that
wee
speake
of
his
Church
.
You
heard
in
the
second
question
,
that
Christ
was
incarnate
,
and
that
hee
was
a
fit
Mediatour
betwixt
God
and
Man
.
Now
in
this
third
question
we
are
to
heare
,
who
they
are
for
whom
he
was
incarnate
,
and
for
whose
sake
he
doth
accomplish
this
work
of
Mediation
,
and
those
are
the
Church
.
And
therefore
in
respect
of
the
Doctrine
of
Christ
handled
in
the
second
question
,
it
followes
naturally
,
that
now
in
this
third
question
we
doe
handle
the
Doctrine
of
the
Church
.
Thirdly
,
Thirdly
,
in
respect
of
all
the
three
questions
together
.
in
respect
of
all
the
three
questions
compared
and
laid
together
,
the
order
is
very
naturall
;
ioyne
them
all
together
,
and
they
sweetly
and
orderly
expresse
the
summe
of
all
Religion
.
God
doth
saue
his
Church
by
Iesus
Christ
.
God
is
the
Author
that
saues
:
Christ
is
the
Instrument
or
meanes
by
whom
hee
saues
:
the
Church
is
the
subiect
or
matter
to
be
saued
:
God
purposed
to
saue
his
Church
,
but
not
without
the
mediation
of
Christ
:
Christ
came
to
saue
the
Church
,
but
not
without
warrant
from
God
:
the
Church
is
saued
,
but
not
without
God
,
nor
without
Christ
,
but
by
God
in
Christ
,
according
to
that
in
2.
Cor.
5.9
.
God
was
in
Christ
reconciling
the
world
to
himselfe
:
where
God
is
set
downe
in
the
first
place
,
Christ
in
the
second
,
and
in
the
third
the
reconciled
world
,
that
is
,
the
Church
.
So
you
see
the
first
branch
of
the
Introduction
,
the
order
of
the
questions
in
themselues
,
and
so
our
order
to
bee
very
naturall
.
The
second
branch
is
this
,
The
matter
of
the
question
is
of
great
importance
.
that
the
matter
of
the
question
is
of
great
weight
and
importance
.
For
first
,
the
right
knowledge
and
vnderstanding
of
the
true
Church
is
very
profitable
,
and
of
necessary
vse
:
and
secondly
,
the
ignorance
or
mistaking
of
it
is
exceeding
dangerous
and
hurtfull
.
First
,
the
knowledge
and
vnderstanding
of
it
is
very
profitable
and
of
necessary
vse
,
and
that
in
many
respects
;
first
,
for
direction
;
secondly
,
for
confirmation
;
thirdly
,
for
confutation
;
and
fourthly
,
for
consolation
.
And
first
for
direction
;
First
,
for
direction
.
for
on
the
one
side
generally
most
men
are
endued
with
this
principle
,
that
they
ought
to
ioyne
themselues
to
the
true
Church
,
or
else
they
can
haue
no
saluation
.
And
on
the
other
side
,
generally
all
Heretikes
and
Schismatikes
doe
challenge
to
themselues
the
name
of
the
Church
,
as
if
they
were
the
true
Church
and
none
else
.
What
is
to
be
done
in
this
vncertainty
?
Wee
must
search
the
Word
of
God
:
first
,
learne
there
what
the
true
Church
of
God
is
,
and
that
is
the
onely
right
Assembly
that
safely
and
boldly
thou
mayst
ioyne
thy selfe
vnto
.
Therefore
for
direction
this
question
is
very
profitable
.
Secondly
for
the
confirmation
of
our
faith
.
Secondly
,
for
the
confirmation
of
our
faith
:
for
howsoeuer
the
Word
and
the
Spirit
are
the
best
and
most
sufficient
witnesses
,
that
the
Faith
wee
embrace
is
the
true
sauing
Faith
;
yet
our
weakenesse
requires
also
some
outward
witnesse
to
testifie
the
same
vnto
vs
;
the
best
and
onely
witnesse
in
this
kind
is
the
true
Church
,
which
is
the
Pillar
of
Truth
.
Therfore
we
must
first
know
what
this
true
Church
is
,
and
then
finding
that
it
doth
embrace
the
same
Faith
with
vs
,
and
we
the
same
with
it
,
we
are
thereby
certainely
assured
that
we
are
in
the
right
Faith
.
Thirdly
,
for
the
confuting
of
Aduersaries
.
Thirdly
,
the
knowledge
of
the
true
Church
is
profitable
and
necessary
for
the
confuting
of
Aduersaries
:
for
the
Papists
on
the
one
side
,
and
the
Brownists
on
the
other
,
doe
lay
hard
against
vs
,
that
either
we
are
no
Church
,
or
at
least
a
false
Church
;
therefore
it
is
most
necessary
for
vs
to
know
what
the
true
Church
is
,
that
so
we
may
discerne
them
,
and
to
iustifie
our
owne
Church
,
and
our
standing
in
it
against
all
the
oppositions
.
Fourthly
,
for
consolation
.
Fourthly
,
it
is
necessary
for
consolation
and
comfort
of
conscience
:
for
what
greater
comfort
to
a
Christian
soule
,
then
to
know
that
it
rests
in
the
bosome
of
Gods
owne
Church
?
I
must
first
therefore
know
what
this
Church
is
,
before
euer
I
can
attaine
to
any
sound
comfort
in
this
Case
.
Therefore
in
these
respects
the
question
is
very
profitable
,
The
ignorance
and
mistaking
of
the
true
Church
is
exceeding
dangerous
in
foure
respects
.
and
of
great
waight
and
importance
.
Secondly
,
the
ignorance
and
mistaking
of
the
true
Church
is
exceeding
dangerous
and
hurtfull
:
for
first
many
men
are
carelesse
and
wretchlesse
,
and
will
not
ioyne
to
any
Church
at
all
;
aske
them
the
cause
,
they
wil
answer
,
First
,
that
there
is
so
much
difference
about
the
Church
,
that
they
know
not
what
to
make
of
it
.
Secondly
,
others
would
faine
ioyne
to
the
true
Church
,
but
they
dare
not
ioyne
to
this
or
that
particular
Church
,
because
they
know
not
which
or
what
is
the
true
Church
.
Thirdly
,
others
mistake
the
false
Church
for
the
true
,
and
so
ioyne
to
the
false
in
stead
of
the
true
,
and
so
runne
headlong
from
God
to
the
Diuell
,
from
truth
and
saluation
to
errour
and
condemnation
.
I
dare
say
,
that
the
very
name
of
the
Church
misvnderstood
,
hath
been
one
of
the
greatest
snares
that
euer
the
Diuell
vsed
,
whereby
to
entangle
men
in
Popery
,
and
this
one
Allegation
hath
made
more
to
become
Papists
,
and
to
continue
Papists
,
then
any
ten
of
their
best
Allegations
and
pretences
besides
.
Lastly
,
those
that
doe
ioyne
themselues
to
the
true
Church
are
doubtfull
of
their
standing
,
whether
they
be
in
the
right
or
not
,
and
not
knowing
the
true
Church
are
easily
carried
away
to
another
Church
that
is
worse
,
or
to
a
false
Church
.
So
yee
see
how
dangerous
it
is
to
mistake
,
or
not
to
know
the
true
Church
;
wee
haue
lamentable
experience
of
these
things
amongst
vs
in
these
dayes
:
some
turne
Papists
,
some
Brownists
,
some
become
of
no
Religion
at
all
,
euen
for
this
that
the
true
Church
is
either
not
knowne
,
or
not
rightly
vnderstood
of
them
;
yea
,
the
best
and
most
tender
Consciences
amongst
vs
are
somewhat
vncertaine
and
fearefull
of
their
standing
,
because
they
are
not
rightly
acquainted
with
this
businesse
.
My
purpose
is
therfore
(
God
willing
)
to
trauerse
this
whole
controuersie
,
so
farre
as
strength
and
time
,
and
your
capacitie
will
permit
;
and
so
farre
as
I
conceiue
,
I
will
deale
plainly
,
and
simply
,
and
indifferently
,
without
preiudice
to
the
Aduersaries
Cause
,
or
partialitie
to
our
owne
cause
,
without
traducing
them
,
or
flattering
our selues
;
nor
will
I
wittingly
conceale
any
of
Gods
Truth
from
you
vpon
any
sinister
affection
or
respect
whatsoeuer
.
It
is
your
duty
also
to
trauell
with
me
in
this
businesse
faithfully
and
conscionably
,
both
by
prayer
to
God
,
and
all
other
our
best
endeauours
,
with
this
reach
alwaies
in
our
eye
,
that
euery
one
of
vs
be
found
members
,
euen
of
the
Church
,
liuing
members
,
euen
of
the
true
Church
of
God
:
for
as
it
is
of
riches
,
it
is
comfortable
speaking
of
them
when
wee
haue
a
part
in
them
;
so
it
is
of
the
Church
much
more
:
It
is
sweet
and
comfortable
to
speake
of
it
then
,
when
we
know
ourselues
to
haue
our
parts
therein
.
And
thus
much
for
the
Introduction
to
prepare
vs
to
the
religious
and
sanctified
handling
of
the
question
.
Now
we
come
to
the
question
it selfe
;
in
the
handling
whereof
,
first
,
some
generall
Points
art
to
bee
laid
downe
:
secondly
,
Foure
generall
points
concerning
the
Church
.
we
are
to
come
to
the
particular
matter
.
The
generall
Points
are
these
:
First
,
of
the
name
;
secondly
,
of
the
titles
;
thirdly
,
of
the
nature
;
fourthly
,
of
the
diuision
of
the
true
Church
,
and
so
wee
will
make
a
passage
into
the
true
visible
Church
.
1.
The
name
.
First
,
we
wil
begin
with
the
name
.
Church
is
a
word
that
we
haue
at
the
second
hand
from
the
Saxons
,
for
they
call'd
it
Kirke
,
the
very
ancient
sound
and
pronunciation
wherof
many
of
our
Nation
in
the
Northerne
parts
retaine
to
this
day
:
Vide
Field
lib.
1.
p.
12.
15.
16.
but
it
seemes
to
be
fetcht
originally
from
the
Greeke
;
for
as
they
call
the
Sabbath
day
(
the
time
wherein
God
is
worshiped
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Lords
,
that
is
,
the
Lords
day
,
Reuel.
1.10
.
Musculus
555.
Bullinger
.
so
the
place
too
for
the
Lords
publike
seruice
.
Musc.
555.
Bulling
.
But
this
is
not
so
vsed
in
the
Scriptures
:
and
therefore
seeing
wee
are
to
speake
of
religious
matters
,
it
is
good
to
speake
as
the
Scripture
speakes
;
we
will
therefore
insist
onely
vpon
the
name
that
the
Scripture
expresseth
it
by
.
In
the
former
Testament
the
Originall
signifies
a
Company
or
Congregation
,
as
in
Exod.
16.1
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
Deut.
5.22
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
33.4
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
when
it
is
so
called
,
it
is
intended
by
way
of
excellency
of
the
Church
,
as
that
being
the
assembly
of
assemblies
,
the
most
excellent
Assembly
in
the
World
.
In
the
new
Testament
it
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
Matth.
16
18.
which
signifies
a
calling
,
or
a
company
called
forth
from
amongst
the
rest
,
according
to
the
custome
of
the
Athenians
,
where
certaine
men
were
called
forth
by
the
voyce
of
a
Cryer
from
the
rest
,
by
some
speciall
meeting
and
businesse
;
and
so
the
holy
Ghost
seemes
to
translate
it
from
a
ciuill
sense
and
vse
to
a
religious
;
intending
another
manner
of
Cryer
and
calling
then
was
in
Athens
.
And
it
doth
not
only
signifie
the
company
so
called
,
but
also
the
place
where
they
are
assembled
for
publike
and
religious
exercises
;
which
I
cannot
say
that
it
so
signifies
in
Scripture
,
but
in
vse
of
speech
amongst
vs
,
and
in
some
Ecclesiasticall
Histories
,
Piscat
.
on
1.
Cor.
11.18
,
22.
Muscul
.
pag.
556.
Hyper.
Method
.
527.
528.
When
God
tyed
his
presence
to
a
materiall
building
,
as
in
the
former
Testament
,
the
Temple
might
more
properly
be
called
the
Church
;
but
now
that
hee
is
tyed
to
a
spirituall
building
onely
which
are
the
faithfull
,
it
is
not
so
properly
called
so
:
but
yet
Synagogue
signifies
as
well
the
place
as
the
company
Luk.
7
5.
And
by
a
figure
we
may
call
the
place
by
the
name
of
that
it
containes
:
This
I
speake
to
iustifie
the
vse
of
the
word
Church
amongst
vs
;
though
as
I
said
I
cannot
see
that
it
signifies
so
in
Scripture
.
The
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Congregation
intends
in
the
sence
of
the
holy
Ghost
three
things
;
first
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
intends
three
things
.
that
there
is
a
company
of
them
,
whether
many
or
few
,
there
must
be
a
congregation
:
secondly
,
they
must
have
vsuall
and
solemne
meetings
for
the
publike
worship
and
service
of
God
:
Thirdly
,
that
the
Lord
himselfe
hath
called
them
to
bee
of
this
assembly
,
and
to
performe
this
duty
,
and
this
last
is
the
maine
and
principall
thing
intended
in
this
word
.
Doctr.
And
from
hence
,
from
the
name
of
the
Church
,
I
will
draw
this
obseruation
,
namely
,
That
those
which
are
of
the
Church
are
called
forth
of
God
from
amongst
the
rest
,
to
the
knowledge
and
obedience
of
his
will
.
To
open
the
way
to
the
easier
and
fuller
vnderstanding
of
the
point
,
we
must
consider
and
make
some
discourse
of
callings
:
this
word
is
vsed
much
in
Scripture
,
and
hath
diuers
significations
.
Foure
divisions
of
callings
.
Wee
will
make
foure
diuisions
of
Callings
:
First
,
there
is
a
generall
calling
and
a
particular
calling
:
Secondly
,
there
is
an
extraordinary
,
and
an
ordinary
calling
.
Thirdly
there
is
an
inward
,
and
an
outward
calling
:
Fourthly
,
there
is
an
effectuall
,
and
a
not
effectuall
calling
.
First
,
generall
and
particular
.
First
,
there
is
a
generall
and
a
particular
calling
.
A
generall
,
that
is
,
when
God
doth
proffer
the
meanes
of
saluation
to
a
whole
Citie
or
a
Nation
,
or
to
the
whole
world
,
as
it
is
Act.
17.30
.
but
now
God
admonisheth
all
men
euery
where
to
repent
,
or
else
when
God
onely
giues
to
some
particular
men
some
generall
or
confused
notice
of
sauing
grace
.
A
particular
calling
is
,
when
God
tenders
occasions
and
a
meanes
of
grace
,
in
some
particular
manner
to
some
particular
persons
,
comming
neerer
to
sinne
,
and
dealing
more
directly
with
sinne
.
Examples
wee
haue
of
this
Psal.
31.6
.
Dauid
saith
,
thou
hast
taught
me
wisedome
in
the
secret
of
mine
heart
:
And
such
a
calling
had
the
Iaylor
Act.
16.31
.
there
God
deales
particularly
and
directly
with
sin
,
Beleeue
in
the
Lord
Iesus
Christ
and
thou
shalt
be
saued
.
Now
if
this
particular
Calling
bee
apprehended
and
layd
hold
upon
when
God
tenders
it
,
then
we
are
saued
;
if
not
,
it
increaseth
our
condemnation
.
Secondly
,
extraordinary
and
ordinary
.
The
second
diuision
of
Callings
is
extraordinary
and
ordinary
.
Extraordinary
calling
is
when
God
calls
men
,
euen
many
times
without
meanes
,
or
by
some
by-meanes
,
or
by
weake
meanes
not
tending
or
at
least
not
sufficient
,
vsually
to
such
effects
,
or
else
by
some
rare
and
strange
meanes
,
as
when
Paul
was
called
by
a
voyce
from
heauen
.
Act.
9.3
.
An
ordinary
calling
is
when
the
means
,
time
,
place
,
and
effect
of
grace
is
such
as
they
are
vsually
wont
to
bee
in
that
case
:
if
any
of
them
be
away
it
is
extraordinary
in
that
respect
;
yet
if
the
meanes
be
ordinary
,
that
is
the
preaching
of
the
Word
,
the
calling
is
ordinary
too
,
because
God
ordinarily
seconds
the
preaching
of
his
Word
with
the
worke
of
the
Spirit
as
we
may
see
Act.
10.44
.
while
Peter
yet
spake
the
Word
,
the
holy
Ghost
fell
on
all
them
that
heard
him
,
and
Act.
2.41
.
Thirdly
,
out●ard
and
in●ard
.
The
third
diuision
of
callings
.
There
is
an
outward
and
an
inward
calling
.
An
outward
calling
is
when
the
meanes
are
outward
,
as
by
the
Word
,
Sacraments
,
Corrections
,
Blessings
,
Miracles
,
the
workes
of
Creation
and
prouidence
,
the
Edicts
of
the
Magistrates
or
State
wherein
wee
liue
,
the
naturall
conscience
,
and
the
common
gifts
of
the
Spirit
,
all
which
of
themselues
onely
goe
to
the
outward
man
,
and
procure
an
externall
obedience
to
Gods
call
.
Examples
might
be
giuen
of
euery
one
of
these
;
and
this
is
it
our
Sauior
speakes
of
Matth.
22.24
.
Many
are
called
but
few
are
chosen
.
An
inward
calling
is
when
the
meanes
and
the
working
of
them
enters
into
the
very
Spirit
and
inmost
affections
of
a
man
,
and
this
is
onely
by
the
Spirit
of
regeneration
,
when
God
by
his
Spirit
workes
with
the
outward
meanes
in
our
calling
.
Such
a
calling
had
Lidia
,
Act.
16.14
.
while
she
heard
Paul
preach
,
the
Lord
opened
her
heart
,
&c.
The
outward
calling
without
this
inward
onely
leaues
vs
without
excuse
,
and
aggrauates
our
damnation
oft-times
in
the
Church
visible
:
the
inward
calling
without
the
outward
is
auaileable
to
salvation
,
as
in
the
Church
inuisible
.
But
both
together
are
more
comfortable
and
effectuall
as
in
the
liuing
members
of
the
Church
visible
.
Fourthly
,
there
is
an
effectuall
,
Fourthly
,
effectuall
and
not
effectuall
.
and
a
not
effectuall
calling
:
A
calling
effectuall
is
,
when
the
meanes
of
grace
is
both
tendred
powerfully
vnto
vs
:
and
when
it
is
truly
receiued
and
embraced
and
continued
in
vnto
the
end
,
Math.
9.9
.
there
was
an
effectuall
calling
when
as
our
Sauiour
called
Matthew
,
and
hee
arose
presently
and
followed
him
;
and
this
calling
is
proper
onely
to
the
elect
.
A
not
effectuall
calling
is
,
when
the
meanes
of
grace
which
are
able
to
saue
vs
are
offered
vnto
vs
of
God
,
but
we
doe
not
accept
of
them
,
nor
yeeld
vnto
them
.
Calling
not
effectuall
fiue
wayes
.
A
calling
may
be
not
effectuall
divers
wayes
,
as
first
when
it
is
vtterly
refused
,
as
it
was
amongst
the
Gadarens
that
desired
Christ
to
depart
from
them
,
Mat.
8.34
.
or
secondly
when
it
is
deferred
;
some
will
not
vtterly
refuse
the
meanes
of
grace
,
but
they
will
deferre
them
,
as
Foelix
that
would
heare
Paul
another
time
,
Act.
24.26
.
or
thirdly
,
when
it
is
accepted
to
the
halfes
,
as
it
was
with
Agrippa
,
Act.
26.28
.
thou
hast
perswaded
me
almost
to
become
a
Christian
,
saith
he
to
Paul
;
or
fourthly
,
when
it
reduceth
vs
onely
to
some
outward
formall
obedience
without
truth
and
singlenesse
of
heart
:
And
thus
it
was
with
the
foolish
Virgins
Matth.
25.3
And
thus
it
was
also
with
Simon
the
Sorcerer
Act.
8.13.21
.
hee
made
an
outward
profession
of
faith
,
he
beleeued
and
was
baptised
,
verse
13.
but
his
heart
was
not
right
in
the
sight
of
God
,
vers.
21.
Lastly
,
or
when
it
is
not
continued
in
to
the
end
,
and
thus
it
was
with
Demas
2.
Tim.
4.10
.
that
forsooke
Religion
and
embraced
this
present
world
:
and
these
are
in
all
the
Reprobate
,
yea
many
of
them
are
in
some
of
the
elect
for
a
time
.
Proofes
.
Now
if
wee
vnderstand
the
Church
in
a
large
sence
,
as
it
consists
of
all
sorts
good
and
bad
,
it
hath
all
these
callings
in
it
:
But
if
we
speake
of
it
in
a
restrained
sence
as
it
consists
onely
of
the
elect
,
then
it
is
not
subiect
to
the
not
effectuall
calling
.
To
come
to
the
note
.
All
that
are
of
the
Church
are
called
of
God
to
the
obedience
of
his
will
:
here
are
three
things
to
be
considered
.
First
,
they
are
called
,
there
is
the
worke
;
secondly
,
they
are
called
of
God
,
there
is
the
Author
of
the
worke
;
And
thirdly
,
to
the
obedience
of
his
will
,
there
is
the
end
of
the
worke
.
First
the
Church
of
God
is
called
,
for
so
the
Apostle
1.
Cor.
1.2
.
speaking
of
the
Church
calls
them
Saints
by
calling
,
or
as
it
is
in
the
originall
called
Saints
,
and
Rom
8
28.
called
of
his
purpose
,
Act.
2.39
.
euen
as
many
as
the
Lord
God
shall
call
,
that
is
,
his
whole
Church
,
Rom.
8.30
.
whom
he
predestinate
them
also
hee
called
:
So
yee
see
the
Church
is
a
called
company
;
now
whether
God
deale
mildly
or
roughly
,
drawing
vs
or
leading
vs
,
yet
still
it
is
a
calling
,
the
worke
is
the
same
.
Secondly
,
the
Author
of
this
calling
,
that
is
God
1.
Cor.
1.9
.
God
is
faithfull
who
hath
called
you
,
and
in
this
respect
he
is
said
to
be
the
caller
,
as
it
is
in
the
originall
:
Now
whether
God
call
immediatly
by
himselfe
,
or
by
meanes
,
whether
the
calling
be
outward
or
inward
all
is
done
by
God
,
the
author
is
the
same
stil
.
Thirdly
,
the
end
of
this
calling
is
,
to
the
knowledge
and
obedience
of
Gods
will
1.
Thess
4.7
.
God
hath
not
called
vs
to
uncleannesse
but
to
●sse
.
Now
holinesse
consists
in
knowledge
and
obedience
:
It
is
true
that
the
furthest
end
of
our
calling
is
to
be
made
partakers
of
his
glory
,
but
the
immediate
end
of
our
calling
is
to
vertue
&
grace
,
as
they
are
ioyned
in
the
2.
Pet:
1.3
.
through
the
acknowledgement
of
him
that
hath
called
vs
to
glory
and
vertue
:
and
hence
it
is
that
our
whole
state
and
profession
is
called
our
calling
as
in
Eph.
4.1
.
walke
worthy
of
the
vocation
whereunto
yee
were
called
:
yea
for
this
end
it
is
called
an
holy
calling
,
2
Tim.
1.9
.
and
it
is
so
called
first
in
respect
of
the
caller
,
who
is
holy
:
secondly
,
in
respect
of
the
worke
,
our
calling
which
is
holy
;
Thirdly
,
in
respect
of
the
meanes
,
which
are
ho●y
:
●ourthly
in
respect
of
the
end
we
are
called
to
,
which
is
holinesse
:
Fifthly
,
in
respect
of
the
effect
which
is
holy
;
those
that
are
truly
and
effectually
called
being
by
that
calling
changed
and
made
holy
Saints
.
Obiect
.
But
some
may
except
and
say
,
are
not
some
of
the
Elect
yet
vncalled
,
and
yet
they
are
of
the
Church
too
?
Answ.
I
answer
,
they
are
of
the
Church
in
Gods
purpose
and
acceptance
;
but
they
are
not
so
in
the
eyes
of
men
,
no
nor
yet
in
their
owne
apprehensions
till
they
haue
a
calling
,
which
they
are
sure
to
haue
one
time
or
other
,
first
or
last
.
The
Reasons
of
the
p●int
are
these
:
Reason
1
First
,
that
we
should
be
of
the
Church
of
God
,
and
professe
his
seruice
and
worship
,
this
is
anothers
businesse
,
not
our
owne
;
nay
,
it
is
Gods
businesse
,
not
mans
,
and
therefore
we
must
not
thrust
our selues
into
it
,
but
we
must
haue
a
vocation
and
calling
to
it
,
and
that
from
God
,
Matth.
20.
from
1.
to
7.
verse
,
they
that
goe
into
the
vineyard
must
be
hired
,
and
who
shall
hire
and
bid
them
goe
,
but
the
master
of
the
Vineyard
:
Now
Gods
Church
is
the
Vineyard
,
and
God
is
the
Master
,
and
therefore
none
can
call
but
hee
.
In
Matth.
22.2.3
,
&c.
the
wedding
is
prepared
,
the
Ghests
must
come
,
but
first
they
must
be
bidden
and
called
,
and
by
whom
must
they
be
called
and
bidden
,
but
by
the
Bridegroomes
Father
,
euen
God
himselfe
that
makes
the
Feast
?
for
that
is
meant
by
the
Parable
:
God
the
Father
marrieth
vs
to
his
Son
Christ
,
he
prouides
ioy
,
and
peace
of
Conscience
for
vs
,
which
is
a
continuall
Feast
,
and
to
this
Feast
wee
must
bee
bidden
,
we
must
not
come
till
wee
are
called
,
and
none
must
call
vs
but
God
who
is
the
Master
of
the
Feast
;
so
that
wee
must
haue
a
calling
from
God
to
this
businesse
.
Reason
2
Secondly
,
if
we
might
come
,
yet
we
cannot
come
of
our selues
without
a
call
from
God
,
we
cannot
so
much
as
think
a
good
thought
of
our selues
;
we
would
neuer
looke
nor
hearken
after
heauen
till
God
call
vs
,
and
that
alowd
too
,
and
till
he
open
our
eares
and
make
vs
heare
.
Reason
3
Thirdly
,
if
we
might
and
could
come
,
yet
we
would
not
vnlesse
God
call
vs
;
for
we
loue
our selues
,
and
our
sinnes
,
and
the
world
too
well
;
wee
are
wedded
to
them
:
and
therefore
except
God
call
vs
,
and
that
by
a
strong
call
,
and
plucke
vs
violently
out
of
the
fier
,
we
would
not
come
.
Reason
4
Lastly
,
euery
ordinary
state
and
Trade
requires
a
Calling
and
that
from
God
;
much
more
then
must
wee
haue
a
Calling
from
God
to
this
state
,
this
being
a
new
state
,
and
the
greatest
and
royallest
,
and
happiest
state
:
here
wee
haue
a
new
name
giuen
vs
,
we
are
Children
of
the
light
,
Gods
Sons
,
we
haue
a
new
heart
and
a
new
life
,
we
are
translated
from
darknesse
to
light
,
from
the
seruice
of
sinne
,
to
the
seruice
of
the
liuing
God
;
how
can
we
haue
all
this
,
except
wee
bee
called
to
it
,
and
that
by
God
?
The
vses
are
many
,
Vse
1
First
here
we
may
see
what
we
are
of
our selues
and
in
the
estate
of
nature
;
surely
we
are
in
a
miserable
and
damnable
estate
till
God
call
vs
:
we
are
such
,
as
that
if
wee
were
neuer
so
great
in
outward
state
,
if
wee
had
all
the
wealth
in
the
world
,
yet
without
this
calling
we
are
worse
then
nothing
,
and
better
had
it
beene
wee
had
neuer
beene
borne
;
we
sleepe
in
darknesse
,
we
are
dead
in
sinnes
and
trespasses
,
wandring
from
God
like
lost
sheepe
,
gracelesse
and
wretchlesse
in
our
conuersation
,
neuer
thinking
on
God
,
nor
heauen
,
nor
saluation
,
till
the
Lord
take
vs
in
hand
,
and
by
himselfe
or
by
his
ministers
call
vpon
vs
to
come
home
to
him
,
awakning
&
quickning
vs
,
and
bringing
vs
home
,
and
working
a
care
in
vs
to
make
vs
seeke
after
him
and
his
comfort
and
saluation
;
till
then
we
lye
wretchedly
and
gracelesly
wallowing
in
our
sinnes
,
tumbling
by
the
brimme
of
hell
ready
to
be
swallowed
vp
of
destruction
.
It
is
true
that
in
the
estate
of
innocencie
we
were
first
of
Gods
Church
;
and
then
by
the
Serpents
voice
,
wee
became
of
the
Sinagogue
of
Sathan
.
But
now
in
the
estate
of
corruption
,
we
are
first
of
the
Sinagogue
of
Sathan
,
and
afterward
when
God
calls
vs
,
wee
are
of
his
Church
;
and
except
the
Lord
be
pleased
to
call
vs
we
would
liue
and
dye
in
our
sinnes
,
and
be
●amned
for
them
as
the
Diuels
bee
.
And
this
is
it
that
our
Sauiour
saith
in
Iohn
6.44
.
no
man
can
come
vnto
me
except
my
Father
which
sent
me
draw
him
.
Now
here
God
performed
a
double
worke
for
vs
:
First
,
he
deliuers
vs
out
of
Sathans
bonds
,
and
then
hee
incorporates
vs
into
his
owne
Family
,
euen
as
a
great
man
that
deliuers
a
Captiue
out
of
the
slauery
which
he
is
in
,
and
then
aduanceth
him
to
attend
on
his
owne
Person
.
Thus
doth
God
in
the
effectuall
calling
of
euery
one
of
vs
,
First
,
he
deliuers
vs
out
of
Sathans
clutches
,
and
then
hee
incorporates
vs
into
his
owne
Family
to
attend
vpon
his
owne
Person
;
both
these
are
wrought
together
in
our
effectuall
calling
.
Vse
2
Secondly
,
this
teacheth
vs
the
great
loue
and
mercy
and
compassion
of
God
towards
vs
in
Christ
,
that
is
pleased
when
he
seeth
vs
in
this
wretched
estate
,
when
we
are
in
the
filthinesse
of
our
sinnes
,
euen
in
our
blood
,
as
Ezekiel
speakes
,
that
then
hee
should
reach
out
his
hand
to
vs
,
and
that
hee
should
call
after
vs
,
when
wee
runne
away
from
him
;
euen
when
we
our selues
would
perish
,
hee
will
not
let
vs
perish
,
but
calles
to
vs
,
sends
after
vs
,
comes
to
vs
,
and
hath
a
familiar
conference
with
vs
,
as
in
Isai
.
1.
Come
now
,
let
vs
reason
.
&c.
then
first
he
shewes
vs
our
misery
and
the
danger
that
we
are
in
,
that
we
are
miserable
,
poore
,
and
blind
,
and
naked
,
Reuel.
3.17
.
then
hee
chides
vs
for
our
wretchlesnesse
,
Why
wilt
thou
dye
,
when
I
would
haue
thee
to
liue
?
and
then
in
the
next
place
he
tenders
vs
better
courses
,
and
perswades
vs
to
intertaine
them
,
I
counsell
thee
to
buy
of
me
gold
,
&c.
as
in
that
Reuel.
3.18
.
Thus
doth
God
deale
with
euery
one
of
vs
when
he
doth
effectually
call
vs
,
either
at
one
time
or
another
in
the
course
of
our
life
.
Many
circumstances
might
amplifie
the
mercy
of
God
to
vs
in
this
kind
;
as
that
first
God
doth
call
vs
by
so
many
and
sundry
meanes
,
by
the
Word
and
by
the
Sacraments
,
by
his
Blessings
and
by
his
Corrections
,
so
that
if
one
preuaile
not
,
another
shall
;
if
faire
meanes
will
not
,
foule
shall
.
Secondly
,
he
doth
vse
these
meanes
continually
,
all
the
day
long
hee
stretcheth
out
his
armes
to
vs
,
early
and
late
,
day
and
night
,
in
season
and
out
of
season
,
renewing
his
call
to
day
and
to
morrow
,
and
so
continually
still
drawing
vs
on
.
Thirdly
,
he
doth
it
earnestly
,
calling
,
commanding
,
beseeching
vs
,
that
wee
would
bee
aduised
by
his
Ministers
;
and
this
hee
doth
with
such
serious
obtestations
,
as
we
loue
heauen
,
and
feare
hell
,
and
as
we
would
escape
damnation
,
that
we
would
bee
aduised
by
him
.
Thus
earnestly
God
deales
with
vs
,
and
so
he
had
need
,
partly
because
the
matter
is
so
hard
,
and
partly
because
we
are
so
dull
.
Fourthly
,
he
doth
often
worke
violently
with
vs
,
haling
,
drawing
,
plucking
vs
out
of
the
fire
of
hell
,
euen
as
a
man
that
is
pluckt
violently
out
of
the
fire
when
hee
is
in
danger
to
bee
burnt
,
and
knowes
not
of
it
:
so
God
pulls
vs
out
of
our
sinnes
,
and
out
of
our
vanities
,
and
will
not
let
vs
goe
till
he
preuaile
with
vs
.
Lastly
,
God
doth
this
particularly
and
onely
to
the
chosen
,
to
them
and
to
none
other
,
the
rest
he
leaues
as
drosse
in
the
dreggs
of
their
filthinesse
;
but
God
fines
these
,
and
fetcheth
them
out
as
pure
Gold
for
the
Lords
Temple
.
Vse
3
Thirdly
,
this
should
teach
vs
,
that
when
any
such
calling
betides
vs
,
we
should
take
notice
of
it
;
whether
it
be
inward
or
outward
,
let
vs
not
detract
,
nor
deferre
,
nor
consult
with
flesh
and
blood
,
but
let
vs
yeeld
vnto
it
without
any
more
adoe
,
obey
Gods
Call
and
that
willingly
and
cheerefully
,
as
it
is
prophesied
of
the
Gentiles
,
Ps.
18.44
.
as
soone
as
they
heare
they
shall
obey
me
.
And
let
vs
follow
the
example
of
Samuel
,
1.
Sam.
3.3
.
when
God
calls
the
first
time
,
must
we
deny
to
come
?
no
,
we
must
come
as
he
did
;
and
so
the
second
and
the
third
time
;
let
our
eares
bee
open
to
heare
still
,
and
obey
Gods
Call
.
Shall
he
in
mercy
call
mee
,
and
shall
I
like
a
Beast
,
nay
like
a
Diuell
,
refuse
to
come
?
No
,
let
vs
be
thankefull
for
it
,
it
is
a
pretious
Iewell
,
and
let
vs
take
heed
we
doe
not
relinquish
our
Calling
,
let
vs
not
looke
backe
;
for
no
man
that
putteth
his
hand
to
the
Plough
,
and
looketh
backe
,
is
fit
for
the
Kingdome
of
God
.
Vse
4
Fourthly
,
by
this
we
may
know
whether
wee
are
of
the
Church
of
God
,
or
no.
Euery
one
that
liues
in
the
Church
,
pretends
to
be
of
the
Church
:
but
here
is
the
tryall
;
Art
thou
called
?
Yes
:
Why
then
thou
art
of
the
Church
in
some
sense
;
so
farre
as
thou
art
called
,
so
farre
thou
art
of
the
Church
.
If
thou
hast
onely
an
outward
calling
,
thou
art
but
an
outward
member
:
but
if
thou
haue
an
inward
and
effectuall
calling
,
then
thou
art
a
true
and
liuing
member
of
it
.
But
you
will
say
,
how
shall
I
know
whether
I
haue
this
effectuall
calling
,
or
not
?
I
answer
;
It
is
easie
to
know
it
:
doest
thou
finde
Gods
Spirit
worke
effectually
in
thee
,
to
cause
thee
to
leaue
thy
sins
,
to
stirre
thee
vp
to
repentance
,
and
to
faith
,
and
to
doe
good
workes
?
As
thou
hast
a
new
name
,
so
hast
thou
by
this
calling
a
new
heart
,
and
a
new
life
,
and
new
motions
and
affections
,
&
new
courses
.
If
thou
hast
,
then
thy
calling
is
effectual
,
else
it
is
but
a
dreame
.
The
surest
marke
of
all
is
thy
Conscience
.
Doth
that
check
thee
for
euery
knowne
sinne
and
infirmitie
?
And
doest
thou
labour
in
truth
to
obey
it
,
and
renounce
and
ouercome
that
sinne
thy
Conscience
checks
thee
for
?
This
is
the
surest
mark
of
an
effectuall
Calling
.
For
when
the
Spirit
hath
thus
quickned
and
purged
thee
,
and
doth
instruct
thee
,
and
deale
effectually
with
thy
Conscience
,
and
frames
thee
to
obedience
to
it
;
here
is
a
sure
marke
of
an
effectuall
calling
.
If
we
flee
the
Corruptions
that
are
in
the
world
through
lust
,
and
if
we
giue
our selues
diligently
to
a
course
of
grace
and
sanctification
,
if
we
ioyne
with
our
vertue
,
faith
,
&c.
this
makes
our
calling
sure
,
and
our
Election
too
.
2.
Pet.
1.5
,
9
,
10.
And
if
we
doe
these
things
we
shall
neuer
fall
.
Vse
5
The
last
vse
is
matter
of
reproofe
,
or
confutation
of
such
as
deny
vs
,
and
the
Church
wherein
wee
liue
,
to
be
a
true
Church
.
We
haue
a
true
calling
,
and
that
from
God
to
sanctification
,
by
the
Word
and
Sacraments
,
and
by
the
Spirit
;
therefore
we
are
a
true
Church
.
This
they
cannot
deny
.
Ainsworth
,
and
others
amongst
themselues
confesse
,
that
they
had
their
Calling
here
,
yea
their
effectuall
Calling
,
and
they
will
not
say
but
theirs
is
a
true
Calling
;
therefore
so
is
ours
,
and
so
our
Church
a
true
Church
.
Yea
,
but
say
they
,
this
calling
is
extraordinary
.
I
answer
,
What
is
extraordinary
in
it
?
The
meanes
are
ordinary
,
as
the
Word
preached
,
read
,
and
conferred
on
;
the
Sacraments
administred
,
and
Prayers
offered
vp
to
God
.
It
is
extraordinary
when
wee
are
called
without
meanes
,
or
by
rare
and
strange
meanes
:
but
the
meanes
here
are
ordinary
;
therefore
the
calling
is
so
too
.
Besides
,
many
thousands
in
our
Church
haue
a
true
and
effectuall
Calling
;
The
meanes
is
dailie
powerfull
through
Gods
mercy
,
either
to
winne
,
or
to
confirme
,
not
a
few
,
but
many
thousands
;
therefore
the
commonnesse
of
it
proues
it
to
be
ordinary
.
Yea
,
but
say
they
,
It
is
so
in
the
Church
of
Rome
too
;
many
are
called
there
,
and
yet
that
is
no
true
Church
.
It
is
strange
that
they
will
blind
themselues
so
wilfully
,
and
not
discerne
betwixt
things
that
so
notoriously
differ
.
For
first
,
in
the
Church
of
Rome
,
few
,
or
none
are
conuerted
;
here
in
our
Church
are
many
.
Secondly
,
they
haue
onely
a
generall
call
to
a
confused
notice
of
God
;
wee
to
the
particular
and
precise
knowledge
of
every
Article
and
Point
of
Religion
,
needfull
to
saluation
.
Thirdly
,
they
haue
not
the
meanes
,
the
Word
truly
preached
,
nor
read
in
a
knowne
Tongue
;
wee
haue
.
Therefore
it
is
strange
that
they
should
once
open
their
mouthes
to
make
such
an
absurd
comparison
.
The
second
Lecture
of
the
Church
.
NOw
in
the
second
place
wee
are
to
speake
of
the
titles
giuen
to
the
Church
;
The
second
generall
thing
concerning
the
Church
are
the
titles
.
there
is
no
great
difference
betwixt
the
name
,
and
the
title
of
a
thing
;
for
sometime
the
name
is
called
the
title
,
and
the
title
the
name
:
yet
as
it
is
with
persons
of
great
place
and
qualitie
;
they
haue
their
names
and
their
titles
too
;
as
,
Paul
an
Apostle
of
Iesus
Christ
,
&c.
Paul
,
there
is
his
name
;
an
Apostle
,
&c.
there
is
his
title
:
and
so
it
is
generally
with
all
things
of
any
great
note
,
they
haue
their
names
whereby
they
are
ordinarily
called
,
and
their
titles
whereby
some
extraordinary
or
speciall
matter
is
attributed
to
them
,
and
affirmed
of
them
.
So
in
the
matter
in
hand
,
concerning
the
Saints
,
or
company
of
the
faithfull
,
the
name
(
Church
)
doth
propound
them
barely
or
simply
to
our
vnderstanding
.
The
titles
raise
vs
vp
to
the
consideration
of
some
further
matter
in
the
nature
and
state
of
the
Church
then
the
name
doth
import
:
and
therefore
hauing
spoken
of
the
name
,
now
we
are
to
speake
of
the
titles
of
the
Church
.
There
are
many
worthy
and
goodly
titles
ascribed
to
the
Church
,
as
it
is
said
,
Psalm
.
87.3
.
Goodly
and
glorious
things
are
spoken
of
thee
,
Oh
Citie
of
God
.
Many
,
as
being
much
variety
of
matter
to
be
considered
in
the
estate
of
the
Church
;
and
glorious
,
as
euery
title
commending
the
grace
,
beauty
,
and
glory
of
the
Church
after
a
speciall
manner
.
Many
titles
giuen
her
for
three
reasons
.
And
the
Lord
doth
adorne
her
with
these
many
glorious
titles
for
many
causes
;
As
first
,
to
giue
vs
a
more
full
and
perfit
view
of
the
whole
Doctrine
concerning
the
Church
;
no
one
title
is
able
to
expresse
all
the
particulars
that
concerne
the
Church
;
therefore
the
Lord
vseth
many
,
that
what
is
wanting
in
some
may
be
supplied
by
the
rest
.
Secondly
,
that
he
might
expresse
,
and
set
forth
the
greatnesse
of
his
loue
to
his
Church
,
which
being
infinite
,
and
extended
in
many
excellent
kinds
,
requires
many
and
glorious
titles
to
expresse
it
by
.
It
is
true
,
that
none
indeed
,
though
neuer
so
many
and
glorious
,
can
expresse
it
according
to
the
measure
of
his
loue
;
but
these
that
wee
haue
doe
fully
expresse
it
,
according
to
the
measure
of
our
capacity
,
so
farre
as
we
are
able
,
and
as
it
is
fit
for
vs
to
vnderstand
.
Thirdly
,
because
by
these
many
glorious
titles
giuen
to
the
Church
,
the
Lord
would
inamour
vs
with
her
loue
,
and
allure
vs
to
her
communion
,
that
wee
may
the
more
willingly
and
chearefully
be
associated
and
gathered
vnto
her
;
and
the
more
sweetly
and
comfortably
repose
our selues
in
her
bosome
,
when
wee
heare
so
many
and
so
glorious
things
spoken
of
her
.
I
cannot
relate
,
much
lesse
handle
all
the
titles
affirmed
of
the
Church
,
only
I
will
reduce
them
to
certaine
heads
,
and
cull
forth
the
choise
of
them
out
of
each
Testament
.
The
titles
are
of
two
sorts
.
They
are
of
two
sorts
:
First
,
some
are
absolute
that
concerne
the
Church
simply
in
it selfe
.
Secondly
,
some
are
not
so
absolute
,
but
respectiue
,
which
concerne
the
Church
,
as
i●
hath
reference
to
something
else
.
First
,
absolute
without
reference
to
any
thing
else
.
First
,
some
are
absolute
,
without
reference
to
any
thing
else
;
First
,
a
garden
.
the
first
is
in
the
former
Testament
,
Cant.
4.12
.
It
is
called
a
Garden
inclosed
,
a
Spring
shut
vp
,
a
Fountaine
sealed
vp
.
Here
two
titles
are
giuen
to
it
;
first
,
it
is
called
a
Garden
:
for
as
in
a
Garden
growes
many
fragrant
and
goodly
flowers
,
pleasant
to
the
eye
,
and
sweet
and
comfortable
to
the
smell
:
so
in
the
Church
many
goodly
graces
like
fragrant
flowers
doe
grow
and
flourish
;
the
Word
and
the
Sacraments
,
Faith
and
Obedience
,
Iustification
and
Sanctification
,
&c.
these
spirituall
flowers
cast
a
wondrous
pleasing
sight
vpon
the
eye
,
and
a
sweet
smell
to
the
nostrils
of
euery
spirituall
man
that
is
able
to
see
into
,
and
discerne
them
.
Yea
,
the
Lord
himselfe
makes
this
Garden
as
his
walking
place
,
delighting
and
solacing
his
Maiesty
with
the
sweet
odors
of
the
fruits
of
this
Garden
,
that
is
,
the
graces
and
beauty
of
this
Paradice
.
Secondly
,
a
spring
or
foun●aine
.
Secondly
,
it
is
calld
a
Spring
or
Fountaine
;
first
,
because
as
a
Spring
hath
water
in
it
,
so
the
Church
hath
water
,
excellent
water
,
euen
the
water
of
life
.
This
is
it
our
Sauiour
speaks
of
,
Ioh.
7.38
,
39.
He
that
beleeues
in
me
,
out
of
his
belly
shall
flow
Riuers
of
water
of
life
:
this
spake
he
of
the
Spirit
,
which
they
that
beleeued
in
him
should
receiue
.
These
waters
are
the
spiritual
gifts
and
graces
which
God
bestowes
vpon
his
Church
.
Secondly
,
it
is
called
a
Spring
or
a
Fountaine
,
because
as
a
Fountaine
hath
water
,
so
it
hath
cleare
water
:
so
the
waters
in
the
Church
,
the
gifts
and
graces
of
Gods
Spirit
wherewith
it
is
adorned
,
are
cleane
and
pure
,
not
stained
with
puddle
and
dirt
of
sinne
and
errour
.
Thirdly
,
as
a
Spring
or
Fountaine
hath
waters
in
it selfe
at
the
first
hand
,
and
hath
it
not
deriued
to
them
by
any
channels
or
secondary
meanes
:
so
the
gifts
and
graces
of
the
Church
,
they
haue
them
conferred
vpon
them
immediately
from
Christ
himselfe
,
who
is
the
Fountaine
of
the
Gardens
,
as
in
that
Cant.
4.15
.
And
there
is
one
common
adiunct
affirmed
of
each
of
these
titles
,
A
Garden
inclosed
,
a
Spring
shut
up
,
or
a
Fountaine
sealed
vp
.
And
this
is
added
,
to
shew
the
priuatenesse
,
or
seueralnesse
of
it
in
it selfe
,
that
it
is
hedged
in
,
or
shut
vp
.
This
shewes
,
first
,
the
speciall
protection
of
God
ouer
his
Church
or
People
;
He
hedges
,
and
walles
,
and
incloseth
them
in
,
and
seales
and
shuts
them
vp
,
so
that
nothing
can
come
at
them
to
worke
their
annoyance
.
Secondly
,
this
intends
a
separation
betwixt
them
and
the
World
;
first
,
a
separation
of
them
from
the
World
,
that
they
may
not
communicate
with
them
in
their
corruptions
,
in
their
manners
and
fashions
,
but
that
they
may
continue
within
the
compasse
of
their
owne
societie
.
Secondly
,
a
separation
of
the
World
from
them
,
that
they
cannot
communicate
in
their
pleasant
fruits
and
pure
waters
;
prophane
and
gracelesse
people
,
they
can
haue
no
part
in
the
gifts
and
graces
of
Gods
Spirit
,
they
are
restrained
only
to
the
Church
,
and
to
the
chosen
.
So
much
of
that
place
out
of
the
old
Testament
.
The
other
place
is
in
the
new
Testament
.
In
the
1.
Pet.
2.9
.
Thirdly
,
a
chosen
generation
,
a
royall
Priesthood
,
a
holy
nation
,
a
peculiar
people
set
at
liberty
.
Yee
are
a
Chosen
Generation
,
a
Royall
Priesthood
,
a
Holy
Nation
,
a
Peculiar
People
set
at
liberty
,
&c.
First
,
they
are
a
chosen
Generation
:
there
are
many
other
generations
in
the
World
;
yea
,
but
they
are
reiected
,
these
are
chosen
.
Secondly
,
a
royall
Priesthood
:
there
was
another
Priesthood
;
yea
,
but
that
was
seruiceable
and
meane
,
these
are
a
Royall
,
Princely
,
Diuine
Priesthood
.
Thirdly
,
a
holy
Nation
:
there
are
other
Nations
,
but
they
are
prophane
and
wicked
;
these
are
holy
,
separated
,
and
sanctified
by
Gods
Spirit
.
Fourthly
,
a
peculiar
People
:
there
are
other
People
;
yea
,
but
they
are
of
the
common
fashion
,
fit
for
all
companies
and
courses
;
these
are
a
peculiar
people
,
reserued
onely
to
themselues
and
to
their
Religion
,
and
to
their
God
.
So
much
of
those
titles
that
are
absolute
,
and
concerne
the
Church
simply
in
it selfe
.
Two
sorts
of
titles
which
concerne
the
Church
are
respectiue
,
as
it
hath
reference
to
some
other
thing
else
,
and
these
are
of
fiue
sorts
:
First
,
such
as
are
giuen
to
the
Church
in
respect
of
God
,
and
they
are
,
First
,
Gods
Mountaine
.
Secondly
,
the
Citie
of
God
.
Thirdly
,
the
house
of
God
.
The
second
sort
are
respectiue
titles
,
such
as
concerne
the
Church
,
as
it
hath
reference
to
some
other
thing
else
;
and
these
are
either
,
first
,
such
as
haue
reference
to
God
;
or
secondly
,
such
as
haue
reference
to
Christ
;
or
thirdly
,
such
as
haue
reference
to
the
faithfull
;
or
fourthly
,
such
as
haue
reference
to
the
World
;
or
fifthly
,
such
as
haue
reference
to
the
Truth
.
First
,
those
titles
that
are
giuen
to
the
Church
in
respect
of
God
,
are
many
;
Isai.
2.2
.
Micha.
4.1
.
it
is
called
Gods
Mountaine
,
because
God
hath
set
it
vp
in
an
high
and
eminent
place
,
as
a
Citie
on
an
hill
;
and
also
because
hee
hath
stablished
it
so
strongly
,
that
as
the
Mountaine
of
God
it
shall
stand
fast
for
euer
.
So
in
Psal.
87.3
.
it
is
called
The
City
of
God
,
because
he
built
it
,
and
made
their
walles
,
and
repaires
the
breaches
,
making
them
Lawes
,
granting
them
Priuiledges
,
maintaining
their
Charter
,
&
ruling
and
gouerning
them
by
his
owne
Ordinances
.
In
the
1.
Tim.
3.15
.
it
is
called
,
The
House
of
God
;
as
being
the
place
where
his
owne
honour
dwelleth
,
conuersing
daily
with
his
people
,
and
carefully
prouiding
for
them
,
as
a
Master
of
a
Family
for
his
houshold
.
Fourthly
,
the
Temple
of
God
.
In
the
1.
Cor.
3.17
.
it
is
called
,
The
Temple
of
God
;
It
is
more
then
a
house
,
a
holy
house
,
euen
as
the
Lord
that
dwelles
in
it
is
holy
.
Lastly
,
it
is
called
1.
Pet.
2.10
.
Fifthly
,
the
people
of
God
.
The
People
of
God
,
and
that
by
a
speciall
and
mutuall
appropriation
both
of
them
that
are
his
Church
to
him
,
and
of
him
to
them
;
he
being
their
God
,
louing
and
fauouring
them
aboue
all
others
;
and
they
being
his
people
,
consecrated
wholly
and
intirely
to
him
and
his
worship
:
so
peculiar
they
are
to
God
,
that
they
are
his
Inheritance
,
Isai.
19.25
.
all
others
are
seruants
and
vnderlings
,
and
not
Gods
Inheritance
.
And
so
much
for
those
titles
that
haue
reference
to
God
.
Now
,
secondly
,
Secondly
,
such
as
haue
reference
to
Christ
,
and
they
are
,
First
,
his
loue
.
Secondly
,
his
sister
.
follow
those
that
haue
reference
to
Christ
,
and
they
are
many
too
;
first
,
it
is
called
his
Loue
Can.
4.1
.
namely
as
Christ
louing
her
dearely
aboue
his
owne
life
;
and
as
the
Church
louing
him
dearely
aboue
all
the
world
besides
:
And
Can.
4.9
.
the
Church
is
called
his
Sister
,
as
partaking
together
,
he
with
her
of
the
same
flesh
and
bloud
by
nature
,
and
she
with
him
adopted
into
the
fellowship
and
state
of
Gods
Children
,
as
he
himselfe
is
the
Sonne
of
God
.
So
in
the
same
verse
she
is
called
the
Spouse
of
Christ
,
he
marrieth
her
vnto
himselfe
in
righteousnesse
,
Thirdly
,
the
spouse
of
Christ
.
and
in
Iudgement
,
and
in
mercy
and
compassion
,
as
the
Prophet
sheweth
vs
,
Hos
2.19.20
.
Fourthly
,
a
Queene
.
And
thereupon
she
obtaineth
the
Title
of
a
Queene
,
Ps
1.45
19.
and
good
reason
,
shee
being
married
to
the
King
of
Kings
,
the
Lord
Iesus
.
In
Ioh.
10.27
.
the
Church
is
said
to
be
his
sheepe
,
Fiftly
,
his
sheepe
as
he
feeding
and
ruling
them
,
like
a
faithfull
shepheard
,
and
they
as
good
sheepe
hearing
,
following
,
and
obeying
him
,
and
none
other
.
Eph.
1.23
.
she
is
called
his
Body
,
Sixthly
,
his
body
.
as
hee
like
a
perfect
head
conueying
life
and
Spirit
into
them
;
and
they
like
liuing
members
receiuing
this
life
,
and
performing
their
seuerall
Offices
both
to
him
,
and
one
to
another
.
Many
other
Titles
there
are
of
the
like
kinde
,
all
tending
to
shew
not
a
Communion
onely
(
as
my
Beloued
is
mine
,
Seuenthly
,
My
Beloued
is
mine
,
and
I
am
his
.
and
I
am
his
)
but
an
vnion
rather
,
as
they
being
one
with
him
,
and
hee
with
them
;
their
sinnes
are
his
by
Imputation
,
and
so
his
righteousnesse
is
theirs
:
yea
they
are
called
Christ
.
Eighthly
,
Christ
.
1.
Co.
12.12
.
so
much
of
the
second
sort
of
Titles
.
The
third
sort
are
giuen
with
reference
to
the
faithfull
,
as
in
Micah
.
4.8
.
Thirdly
,
such
as
are
giuen
with
reference
to
the
faithfull
,
and
these
are
,
First
,
the
Tower
of
the
flocke
.
Secondly
,
the
Mother
of
vs
all
.
It
is
called
the
Tower
of
the
flocke
,
as
who
should
say
all
the
flocke
of
Christ
resorts
to
the
Church
as
to
a
strong
hold
or
Tower
,
and
if
they
recouer
that
,
there
is
perfect
safetie
,
so
saith
the
Prophet
,
Isa.
14.32
.
The
Lord
hath
stablished
Sion
,
and
the
poore
of
his
people
shall
trust
in
it
:
So
in
Gal.
4.26
.
she
is
called
the
mother
of
vs
all
,
shee
is
a
fruitfull
mother
,
hauing
many
Children
,
not
the
mother
of
one
Nation
onely
,
as
Agar
,
but
of
all
nations
in
the
world
:
and
she
is
a
very
louing
mother
,
giuing
her
children
sucke
out
of
her
owne
breasts
the
two
Testaments
,
and
thereby
nourishing
and
bringing
them
vp
,
till
they
be
of
greater
strength
,
yea
till
they
be
of
a
perfect
and
full
age
in
Iesus
Christ
.
Fourthly
,
such
as
are
giuen
with
reference
to
the
world
in
gener●ll
,
and
these
●r●
first
,
th●
s●bstance
of
the
World
;
secondly
,
the
ioy
of
the
whole
earth
;
The
fourth
sort
of
Titles
are
giuen
with
reference
to
the
world
in
generall
;
and
in
this
respect
the
Church
is
called
the
substance
of
the
World
.
Isa.
6.13
.
So
long
as
the
holy
seed
stands
,
so
long
the
World
stands
;
when
it
decayes
the
substance
is
gone
,
and
the
World
perisheth
:
so
in
this
respect
the
Church
is
called
the
ioy
of
the
whole
earth
,
Lam.
2.10
.
when
the
Church
thriues
the
whole
earth
is
the
better
for
it
;
howsoeuer
many
men
grudge
at
this
;
when
the
Church
prospers
,
yet
they
should
reioyce
at
it
,
themselues
hauing
no
right
to
any
blessing
on
earth
,
but
by
their
fellowship
.
In
this
respect
also
it
is
called
a
Lillie
amongst
thornes
,
Thirdly
,
a
Lilly
amongst
thornes
.
Can.
2.2
.
which
shews
two
things
,
first
,
the
great
and
goodly
grace
and
beautie
of
the
Church
,
how
farre
it
exceedes
all
the
Congregations
in
the
world
besides
,
as
the
Lilly
,
that
is
farre
more
glorious
then
Salomon
in
all
his
Royaltie
,
exceedes
the
brambles
,
the
bushes
,
and
thornes
;
And
secondly
it
shewes
also
the
tendernesse
of
the
Church
,
much
adoe
to
be
hatched
,
and
easily
hurt
in
the
world
,
euen
as
the
Lillie
is
amongst
the
thornes
;
Fifthly
,
are
such
as
haue
reference
to
the
truth
of
God
,
and
these
are
,
First
,
the
pillar
and
ground
of
truth
.
and
so
it
shewes
the
harshnesse
and
troublesomenesse
of
the
world
to
the
Church
,
that
are
like
pricking
thornes
,
and
scratching
Brambles
to
her
.
The
last
sort
of
Titles
are
such
as
haue
reference
to
the
truth
of
God
,
and
in
this
respect
the
Church
is
called
The
Pillar
and
ground
of
Truth
,
1.
Tim.
3.15
.
we
must
not
take
it
as
the
Papists
doe
,
as
if
the
truth
were
b●ilt
on
the
Church
,
and
the
Church
were
the
foundation
of
that
,
for
Christ
alone
is
the
foundation
,
and
the
Truth
is
rather
the
foundation
of
the
Church
,
Mat.
16.18
.
Vpon
this
Rock
(
saith
Christ
)
wil
I
build
my
Church
,
that
is
,
vpon
this
Truth
(
which
Peter
had
professed
of
Christ
before
)
will
I
build
my
Church
;
therfore
we
must
expound
it
thus
,
The
Pillar
and
ground
of
Truth
,
that
is
,
the
supporter
,
and
vpholder
,
and
maintainer
of
it
,
to
keepe
it
in
sure
and
safe
custody
,
that
neither
Sathan
,
nor
all
his
instruments
should
euer
be
able
vtterly
to
ouerthrow
it
,
but
that
it
shall
liue
and
abide
in
the
hearts
of
the
faithfull
for
euer
,
and
in
this
sense
the
Church
is
called
a
Candlesticke
,
Secondly
,
a
Candlesticke
.
Reuel.
1.20
.
not
as
being
the
foundation
of
the
Light
,
but
the
bearer
vp
,
and
holder
forth
of
the
Light
of
Gods
Truth
to
the
view
of
the
world
:
and
so
much
of
the
last
sort
of
Titles
.
Now
that
wee
haue
past
ouer
the
Titles
giuen
to
the
Church
,
and
shewed
them
in
their
seuerall
rankes
,
wee
will
draw
them
into
a
head
,
in
an
obseruation
,
and
that
is
this
:
Namely
,
That
the
Church
of
God
,
(
that
is
,
the
Company
Doct.
2
and
Assembly
of
the
faithfull
)
is
the
most
gracious
and
blessed
,
beautifull
and
glorious
assembly
that
is
in
the
World
.
The
Scripture
is
plentifull
in
this
argument
,
to
teach
vs
that
we
must
enlarge
our
hearts
and
thoughts
to
the
more
ample
and
full
vnderstanding
of
it
.
Besides
the
Titles
we
spake
of
before
,
which
all
proue
this
,
there
be
many
other
proofes
in
the
Scripture
:
I
will
giue
you
one
place
which
is
not
in
the
Canonicall
Scripture
,
which
though
it
bee
not
to
bee
read
in
the
Church
yet
you
may
reade
it
priuately
,
and
that
is
in
the
2.
Esdras
5.22
.
&c.
And
I
had
a
desire
to
reason
againe
,
and
I
began
to
talke
with
the
most
High
againe
;
And
I
said
,
Oh
Lord
,
of
euery
Forrest
of
the
Earth
,
and
of
all
the
Trees
thereof
,
Thou
hast
chosen
Thee
one
onely
Vineyard
;
and
of
all
the
Landes
in
the
World
thou
hast
chosen
thee
one
Pit
;
and
of
all
the
flowers
of
the
ground
thou
hast
chosen
thee
one
Lillie
,
&c.
In
Exod.
19.5
.
God
saith
to
the
Iewes
,
and
so
to
the
whole
Church
,
that
they
should
bee
his
chiefe
Treasure
aboue
all
people
;
as
if
many
Pearles
and
pretious
Stones
were
enameled
in
beaten
Gold
,
and
framed
together
into
one
body
,
would
not
this
be
a
glorious
body
?
But
such
is
the
Church
in
the
eyes
and
acceptance
of
God
.
God
doth
more
highly
esteeme
of
the
Church
,
then
of
all
the
World
besides
;
all
the
rest
are
but
trash
,
&
drosse
,
and
dung
;
the
Lord
sets
nothing
by
them
in
comparison
of
the
Church
,
Isai.
4.5
.
The
Lord
shall
create
vpon
euery
place
of
mount
Sion
,
and
upon
the
assemblies
thereof
,
a
Cloude
and
smoke
by
day
,
and
the
shining
of
a
flaming
fire
by
night
:
for
vpon
all
the
glory
shal
be
a
defence
,
that
is
,
the
glory
of
God
,
and
the
glory
of
all
the
world
;
the
whole
body
,
and
euery
part
thereof
is
glorious
,
yea
,
glory
it selfe
;
all
other
pompe
and
glory
without
the
glory
of
the
Church
,
is
basenes
,
and
smoke
,
and
miserie
.
See
the
glorious
estate
of
the
Church
as
it
was
shadowed
in
the
Law
,
Exod.
25.8.9
.
by
the
Sanctuary
or
Tabernacle
.
The
Church
of
God
shadowed
in
the
law
by
the
sanctuary
or
tabernacle
in
eight
things
.
First
,
there
was
the
Arke
,
verse
10.
Secondly
,
there
was
the
Testimony
put
into
the
Ark.
Vers.
16.
Thirdly
,
there
was
the
Mercy-seate
,
Vers.
17.
Fourthly
,
the
Cherubins
,
Vers.
18.
Fifthly
,
God
speaking
from
betwixt
the
Cherubins
,
ver.
22.
Sixtly
,
the
Table
,
Vers.
23.
Seuenthly
,
the
Shew-bread
,
Vers.
30.
Lastly
,
the
golden
Candlesticke
,
Vers.
31.
These
did
all
figure
out
the
glorious
estate
of
the
Church
vnder
the
Gospell
.
There
was
the
Arke
,
that
is
,
God
himselfe
;
and
haue
not
we
the
same
God
?
There
was
the
Testimony
in
the
Arke
,
which
was
a
witnesse
,
or
euidence
of
Gods
presence
,
that
he
euer
was
,
and
would
be
present
there
;
And
so
we
haue
the
Word
and
the
Sacraments
to
witnesse
Gods
continuall
presence
with
vs
.
There
was
the
Mercy-seate
;
and
what
was
,
that
,
but
Iesus
Christ
,
the
Mediatour
,
whom
we
haue
?
There
were
the
Cherubins
;
And
haue
not
wee
Angels
in
the
Church
,
that
are
ministring
Spirits
for
our
good
?
There
was
God
speaking
out
of
the
Mercy-seate
;
And
haue
not
we
the
Word
of
God
directing
and
instructing
vs
?
Vide
Piscat
.
in
Exo.
25.
There
was
a
Table
;
And
haue
not
we
a
solemne
Inuitation
to
the
feast
of
peace
of
Conscience
,
and
ioy
in
the
holy
Ghost
,
which
God
hath
prepared
for
the
faithfull
?
Pro.
9.1.2
.
There
was
the
Shew-bread
;
A●
what
figured
that
but
Gods
people
;
because
they
alwayes
and
before
God
?
Lastly
,
there
was
the
golden
Candlesticke
with
seuen
branches
which
signified
the
manifold
gifts
and
graces
of
Gods
Spirit
,
which
hee
bestowes
vpon
his
Church
:
And
if
the
Church
was
thus
glorious
being
shadowed
vnder
the
Law
,
how
much
more
glorious
is
it
now
in
the
time
of
the
Gospell
?
The
Apostle
making
the
comparison
in
Hebr.
12.
shewes
plainely
,
that
the
Church
now
,
in
the
time
of
the
Gospell
,
is
farre
more
glorious
,
then
in
the
time
of
the
Law
.
In
the
22
,
23
,
and
24
verses
,
he
saith
,
But
yee
are
come
to
Mount
Sinai
,
the
Citie
of
the
liuing
God
,
the
celestiall
Hierusalem
;
And
to
the
Company
of
innumerable
Angels
;
And
to
the
Congregation
of
the
first
borne
,
which
are
written
in
heauen
;
And
to
God
the
iudge
of
all
;
And
to
the
Spirits
of
iust
and
perfect
men
;
And
to
Iesus
the
mediator
of
the
new
Testament
;
And
to
the
blood
of
sprinckling
that
speaketh
better
things
then
that
of
Abel
.
See
how
glorious
the
Church
is
here
:
for
here
is
whatsoeuer
may
make
vp
a
perfect
glorie
.
And
thus
glorious
and
beautifull
is
Gods
Church
,
looke
vpon
her
which
way
soeuer
ye
will
,
either
within
or
without
:
If
ye
looke
vpon
her
within
,
why
then
it
is
said
,
Ps.
45.13
.
the
Kings
Daughter
is
all
glorious
within
.
If
without
,
it
is
said
in
the
same
Psalme
.
Her
garments
are
all
of
broidered
gold
.
You
shall
see
her
glory
further
in
these
foure
things
:
First
,
in
her
profession
;
secondly
,
in
her
practise
;
thirdly
,
The
glory
of
the
Church
in
foure
things
:
First
,
in
the
profession
.
Secondly
,
in
her
practice
.
in
her
order
;
fourthly
,
in
her
vnitie
.
First
,
in
her
profession
,
it
is
a
glorious
profession
;
for
they
renounce
and
disclaime
all
other
Religions
,
and
professe
the
onely
pure
and
glorious
Gospell
of
Iesus
Christ
.
So
secondly
,
in
regard
of
their
practise
,
it
is
glorious
and
beautifull
;
for
they
are
religious
to
God
,
wise
to
themselues
,
charitable
to
their
brethren
,
mercifull
to
all
,
depending
on
God
,
beleeuing
in
Christ
,
obeying
his
Spirit
,
praying
,
blessing
,
exhorting
,
instructing
,
comforting
both
themselues
and
others
,
making
conscience
of
all
their
waies
,
hauing
and
keeping
themselues
vnspotted
of
filthinesse
and
vncleannesse
,
and
of
the
corruptions
of
the
times
wherein
they
liue
,
and
offering
their
soules
and
bodies
a
cleane
,
pure
,
and
glorious
sacrifice
to
God
in
Christ
;
Thirdly
,
in
her
order
.
so
their
practise
is
glorious
.
Thirdly
,
for
their
order
,
they
are
glorious
and
gracious
,
Psalm
.
68.24
,
25.
They
haue
seene
(
O
God
)
thy
goings
the
goings
of
my
God
,
and
my
King
which
are
in
the
Sanctuary
.
The
Singers
going
before
,
the
Players
of
Instruments
after
;
In
the
midst
were
the
maides
playing
with
the
timbrels
.
This
was
but
in
a
shadow
,
much
more
is
it
so
in
the
true
Church
.
Cant
4.2
.
the
Church
is
compared
to
a
flocke
of
Sheepe
,
which
goe
vp
in
good
order
from
the
washing
.
Now
wee
must
vnderstand
this
spiritually
;
for
it
is
not
the
orderly
standing
in
the
Church
,
but
when
euery
one
keepes
his
owne
ranke
,
not
being
rebellious
,
nor
meddling
in
other
mens
businesse
,
not
loose
nor
negligent
in
their
owne
place
,
but
euery
one
is
carefull
to
doe
his
duty
imposed
on
him
;
the
superiours
they
rule
with
modestie
,
the
vnderlings
they
obey
reuerently
,
and
Christ
himselfe
as
their
King
keepes
them
all
within
their
compasse
.
The
Apostle
,
1.
Cor.
12.
in
the
whole
Chapter
speaking
of
this
order
,
shewes
what
an
excellent
thing
it
is
,
euen
as
it
is
in
the
body
of
a
man
;
there
is
the
eyes
,
and
the
hands
,
and
the
feete
,
&c.
Now
shall
the
foote
say
to
the
head
,
I
am
aboue
thee
;
or
the
eye
to
the
hand
,
I
haue
no
need
of
thee
?
no
,
but
euery
member
keepes
his
ranke
,
and
is
carefull
to
do
the
office
imposed
vpon
it
:
and
so
it
is
in
the
Church
;
and
therefore
in
this
respect
it
is
a
glorious
Church
,
Rom.
12.3
,
4.
Fourthly
,
in
her
vnitie
.
&c.
Fourthly
,
in
respect
of
their
vnitie
,
Psal.
122.2
,
3.
The
Prophet
saith
,
that
Ierusalem
is
built
as
a
Citie
,
that
is
compact
,
or
at
vnitie
together
in
it selfe
;
meaning
,
that
Gods
Church
,
the
heauenly
Ierusalem
,
whose
members
are
all
knit
together
by
a
neere
vnion
,
being
one
body
,
hauing
one
Lord
,
one
Faith
,
one
Baptisme
,
Ephes.
4
5
6.
hauing
a
sweet
and
louing
communion
all
of
them
with
Christ
their
Head
,
and
each
of
them
with
another
:
Behold
,
saith
the
Prophet
,
what
a
goodly
thing
it
is
for
brethren
to
dwell
together
in
vnitie
.
Psal.
133.1
,
2
,
3.
So
the
Church
,
yee
see
,
is
blessed
and
beautifull
for
the
vnitie
that
is
amongst
the
members
:
for
they
pray
,
and
giue
thankes
to
God
one
for
another
;
they
reioyce
for
the
good
one
of
another
,
and
are
sorrowfull
and
mourne
for
the
hurt
one
of
another
.
And
so
much
for
the
proofe
of
the
Point
.
The
Reasons
of
the
Point
,
why
they
are
so
beautifull
and
Reas.
1
glorious
,
are
many
.
The
first
and
the
summe
of
all
is
this
,
because
they
haue
the
Lord
to
be
their
God
,
Psal
144.15
.
Blessed
is
the
people
whose
God
is
the
Lord
.
They
haue
God
to
be
their
Lord
:
First
,
in
respect
of
God
,
he
promising
and
performing
to
them
,
that
hee
will
be
their
God
,
and
giuing
them
many
tokens
of
his
loue
.
Secondly
,
in
respect
of
themselues
,
they
being
his
by
couenant
and
obedience
;
and
therfore
they
are
blessed
and
glorious
,
because
God
is
their
Lord
.
Secondly
,
Christ
is
theirs
,
and
they
are
his
:
as
it
is
in
Reas.
2
Cant.
6.2
.
I
am
my
Welbeloueds
,
and
my
Welbeloued
is
mine
;
and
together
with
Christ
God
hath
giuen
them
all
things
,
Rom
8.32
.
Christ
is
theirs
,
and
whatsoeuer
else
may
make
for
their
blessednesse
or
glory
is
conferred
with
him
.
Iesus
Christ
is
present
in
his
Church
,
and
he
inlightens
them
with
his
glory
,
Reuel.
21.9
.
and
therefore
they
are
glorious
;
He
washes
them
with
his
owne
blood
,
and
therefore
they
are
gracious
;
Hee
clothes
them
with
his
righteousnesse
,
and
therefore
they
are
beautifull
;
He
couers
,
and
imputes
not
their
sinnes
,
therefore
they
are
blessed
,
Psal.
32.1
,
2.
yea
,
they
being
his
owne
body
,
therefore
as
his
naturall
body
was
farre
more
excellent
then
any
mans
else
,
so
his
mysticall
body
,
the
assembly
of
the
Saints
,
is
farre
more
glorious
then
all
the
World
besides
.
Thirdly
,
Gods
Spirit
hee
teacheth
them
a
gracious
carriage
,
Reas.
3
hee
perswades
them
to
obedience
,
hee
bridles
them
from
sinne
,
he
quickens
them
to
righteousnesse
,
hee
supplies
and
helpes
their
wants
and
infirmities
.
Their
hearts
and
consciences
are
sprinckled
with
the
holy
Ghost
;
they
are
cleansed
,
sanctified
,
and
made
partakers
of
the
Diuine
Nature
,
and
so
are
most
glorious
and
beautifull
.
Fourthly
,
they
are
most
beautifull
and
glorious
,
because
Reas.
4
all
the
liuing
members
of
the
Church
are
new
Creatures
;
Gods
Image
is
repayred
in
them
,
that
wisedome
and
righteousnesse
and
holinesse
is
renewed
in
them
,
which
they
had
in
their
first
Creation
.
If
Adam
had
continued
in
his
innocency
,
and
so
all
his
posteritie
till
now
:
what
a
glorious
Sight
and
company
would
they
haue
beene
?
Adam
,
and
so
many
of
his
posteritie
as
are
of
the
Church
of
God
,
are
in
some
measure
renewed
to
Gods
Image
,
as
it
was
at
the
first
:
And
therefore
what
a
glorious
and
blessed
assembly
is
the
Church
of
God
,
the
assembly
of
the
Saints
.
The
vses
of
this
point
are
these
:
First
,
it
shewes
the
loue
of
God
to
his
Church
and
people
,
and
his
delight
in
them
;
First
,
his
loue
to
them
,
in
that
,
first
,
he
is
pleased
to
communicate
his
owne
beautie
and
graces
to
them
:
to
make
them
beautifull
he
fastens
on
them
many
pledges
of
his
fauour
,
he
vouchsafeth
them
his
protection
,
blessing
,
grace
,
and
saluation
,
all
his
promises
,
both
for
this
life
,
and
that
which
is
to
come
,
yea
,
and
that
for
them
alone
:
he
thinks
nothing
too
good
for
them
,
he
affords
them
his
owne
presence
,
and
the
comforts
thereof
;
he
bestowes
his
owne
Sonne
vpon
them
,
and
all
his
merits
and
benefits
;
hee
giues
them
his
owne
Spirit
,
and
all
the
gifts
and
graces
,
and
operations
of
the
same
:
What
should
he
doe
more
for
his
Vineyard
,
as
hee
speakes
in
Isai.
5.
and
what
could
hee
doe
more
for
his
Church
,
to
make
vp
the
perfection
of
her
Beauty
,
Psal.
87.2
.
The
Lord
loueth
the
gates
of
Sion
,
more
then
all
the
habitations
of
Iacob
.
Secondly
,
his
loue
appeares
to
them
,
in
that
he
accepts
of
them
as
if
they
were
perfectly
glorious
,
for
they
are
but
men
(
I
speake
of
such
members
as
most
concerne
our selues
;
for
the
Angels
are
members
too
)
and
therefore
though
God
giue
them
neuer
so
much
,
they
can
receiue
it
but
in
some
measure
,
so
farre
as
they
are
capable
of
it
.
Besides
,
they
haue
many
sinnes
,
wants
,
and
infirmities
,
the
least
whereof
(
if
it
were
straightly
stood
vpon
)
in
the
censure
of
iustice
,
would
deface
all
their
glory
,
and
cut
them
off
from
all
their
grace
,
and
blessednesse
:
but
the
Lord
passeth
by
,
and
winkes
at
these
blemishes
,
beholding
them
in
the
face
of
Christ
,
couers
all
their
defects
with
the
Mantle
of
loue
,
and
ouerspreads
them
with
the
white
Robe
of
Christs
righteousnesse
,
and
freely
forgiues
them
all
their
sinnes
,
so
that
nothing
may
impeach
their
blessed
and
glorious
estate
.
Secondly
,
God
delights
in
his
Church
,
being
so
beautifull
and
glorious
,
as
he
himselfe
saith
,
Psal.
132.14
.
This
is
my
rest
for
euer
,
here
will
I
dwell
,
for
I
haue
a
delight
therein
.
And
Psal.
45.11
.
The
King
shall
haue
pleasure
in
thy
beauty
.
God
delights
in
their
persons
,
graces
,
welfare
,
and
obedience
;
all
their
prayers
,
blessings
,
meditations
,
true
and
holy
indeauours
,
are
a
sweet
smelling
sacrifice
in
the
nostrils
of
God
,
wherewith
he
is
well
pleased
in
Christ
,
Cant.
7.1
,
2.
The
second
vse
.
Is
the
Church
so
gracious
and
so
glorious
?
Vse
2
Then
,
first
,
we
also
must
loue
it
too
;
and
secondly
,
we
must
labour
to
be
of
it
.
First
,
we
must
loue
it
;
so
many
graces
as
God
hath
bestowed
vpon
her
,
are
as
so
many
baites
to
intice
and
allure
our
affections
to
her
;
therefore
let
her
beauty
satisfie
vs
,
and
her
glory
ravish
our
hearts
.
Thus
Dauid
professeth
his
loue
to
Gods
Church
,
Psal.
26.8
.
Oh
Lord
,
I
haue
loued
the
habitation
of
thine
house
,
and
the
place
where
thine
honour
dwelleth
.
And
Psal.
84.1.10
.
Oh
Lord
of
Hoasts
,
how
amiable
are
thy
Tabernacles
;
and
,
A
day
in
thy
Courts
is
better
then
a
thousand
elsewhere
.
And
so
likewise
we
should
shew
our
loue
to
her
,
in
bewailing
her
desolations
,
as
Ieremy
doth
;
Lament.
1.4
.
the
wayes
of
Sion
lament
,
&c.
And
Lament.
2.6
,
7.
and
5.17
,
18.
Therefore
our
heart
is
heauie
for
these
things
;
our
eyes
are
dim
,
because
of
the
mountaine
of
Sion
,
which
is
desolate
.
And
so
we
should
shew
our
Loue
to
her
,
in
bewailing
our
absence
from
it
,
as
Dauid
doth
,
Psal.
42.4
.
when
I
remembred
these
things
,
I
poured
out
my
very
heart
,
because
I
had
gone
with
the
multitude
,
and
leade
them
into
the
House
of
God
,
&c.
Thus
Dauid
laments
his
absence
from
Gods
Church
;
and
thus
should
we
doe
,
when
by
persecution
,
or
any
other
such
let
,
we
are
forced
to
be
absent
.
Secondly
,
we
must
labour
to
bee
of
it
:
For
so
we
haue
a
speciall
Commandement
,
Deu.
12.5
,
6.
But
you
shall
seeke
the
place
which
the
Lord
your
God
shall
chuse
out
of
all
your
Tribes
,
to
put
his
Name
there
,
and
there
to
dwell
,
and
thither
shalt
thou
come
,
and
thou
shalt
bring
thither
thy
burnt
offerings
,
&c.
And
this
was
the
onely
desire
of
the
Prophet
Dauids
heart
,
Psal.
27.4
.
that
hee
might
dwell
in
the
House
of
the
Lord
all
the
dayes
of
his
life
.
And
Psal.
84.2
.
his
Soule
longs
and
faints
for
the
Courtes
of
the
Lord
;
and
in
verse
10.
hee
preferres
it
before
all
other
states
whatsoeuer
;
A
day
in
thy
Courtes
is
better
then
a
thousand
elsewhere
;
I
had
rather
be
a
doore-keeper
in
the
House
of
the
Lord
,
then
to
dwell
in
the
Tabernacles
of
wickednes
.
Thus
did
Dauid
delight
in
it
,
and
desire
continually
to
be
of
it
,
and
so
should
we
,
for
then
it
is
a
sweete
and
comfortable
thing
to
speake
of
the
blessednesse
and
glory
of
it
,
when
wee
haue
our
parts
in
it
;
And
we
should
not
onely
ioyne
our selues
to
it
,
but
we
should
also
labour
to
bring
others
to
it
,
we
should
say
as
it
is
prophesied
of
the
Church
in
these
last
dayes
,
Isai.
2.3
.
Come
,
let
vs
goe
vp
to
the
Mountaine
of
the
Lord
,
to
the
House
of
the
God
of
Iacob
.
Hee
will
teach
vs
his
wayes
,
and
we
will
walke
in
his
pathes
,
Gen.
9.27
.
Cant.
8.8
.
Vse
3
Thirdly
,
then
we
should
liue
,
and
behaue
our selues
worthy
so
blessed
and
glorious
an
estate
:
beware
of
errors
in
Faith
;
for
they
dishonour
thy
state
,
and
deforme
thy
beauty
;
and
if
they
be
fundamentall
errors
,
and
persisted
in
,
they
will
ouerthrow
thy
blessednesse
,
and
cut
thee
off
,
as
a
rotten
member
from
this
glorious
Body
:
beware
also
of
sinne
and
disobedience
in
life
,
for
that
will
make
thee
filthy
and
vncleane
;
and
if
it
be
not
soundly
repented
of
,
and
redressed
,
thou
hast
no
part
,
neither
in
the
Churches
grace
,
nor
in
her
glory
.
Consider
that
thou
art
a
member
of
Iesus
Christ
,
and
wilt
thou
take
the
members
of
Christ
,
and
make
them
the
members
of
an
harlot
,
the
members
of
sinne
and
wickednesse
?
God
forbid
:
these
courses
are
fit
for
the
world
,
that
foule
,
polluted
,
beastly
,
vgly
,
Assembly
;
and
must
not
be
found
in
the
glorious
Assembly
of
the
Saints
.
Vse
4
Fourthly
,
here
is
matter
of
comfort
,
exceeding
great
comfort
to
all
those
,
that
vpon
good
ground
doe
find
themselues
to
bee
members
of
the
true
Church
,
that
surely
they
are
Gods
dearlings
,
such
as
are
pretious
and
glorious
before
him
:
first
,
here
is
comfort
against
their
sinnes
,
that
they
shall
be
done
away
as
if
they
had
neuer
been
;
and
though
they
be
as
red
as
scarlet
,
yet
they
shall
be
made
as
white
as
snow
.
Secondly
,
here
is
comfort
against
their
wants
,
and
defects
,
and
infirmities
;
thou
canst
not
pray
,
nor
performe
any
other
good
duty
as
thou
oughtest
;
yea
,
but
thou
art
a
member
of
that
blessed
and
glorious
Church
,
whereof
Christ
Iesus
is
the
Head
;
and
therefore
all
thy
wants
and
infirmities
are
couered
and
supplied
by
the
perfection
of
Christ
.
Thirdly
,
here
is
comfort
against
temptation
,
and
against
the
Diuell
and
all
his
power
;
for
thou
art
a
member
of
the
true
Church
,
which
is
like
to
Mount
Sion
that
cannot
be
remoued
,
but
shall
stand
fast
for
euer
and
euer
;
the
Gates
of
Hell
,
nor
all
the
power
of
the
Diuell
shall
euer
preuaile
against
thee
;
the
Lord
for
his
owne
glory
,
which
he
hath
set
vpon
vs
,
will
neuer
see
vs
ouerthrowne
.
Lastly
,
here
is
comfort
for
vs
against
all
the
reproches
of
men
,
that
howsoeuer
wee
be
as
the
off-scowring
of
the
world
in
their
vniust
censures
,
yet
in
Gods
sight
,
who
iudgeth
according
to
the
truth
,
wee
are
beautifull
and
glorious
.
And
therefore
let
this
suffice
to
giue
vs
content
against
all
the
scoffes
and
nick-names
in
the
world
;
If
wee
bee
so
blessed
and
beautifull
in
Gods
eyes
,
what
neede
wee
care
though
wee
bee
contemned
in
the
world
.
The
fifth
Vse
is
matter
of
terrour
to
the
world
,
that
persecute
Vse
5
and
oppose
themselues
against
Gods
Church
;
they
know
not
who
it
is
they
make
their
force
against
,
it
is
euen
against
God
,
and
therefore
they
shall
neuer
preuaile
;
and
against
the
people
of
God
,
the
most
glorious
and
blessed
company
that
are
.
And
therefore
,
first
,
they
may
bee
dismaied
;
for
they
rush
against
a
Rocke
,
and
kicke
against
the
prick
,
Act.
9.
they
shall
neuer
haue
good
successe
:
yea
,
secondly
,
they
shall
be
punished
with
the
fierce
and
full
vengeance
and
wrath
of
God
,
because
they
resist
the
Lord
,
and
oppose
his
glorious
and
annointed
Ones
.
Vse
6
The
sixth
and
last
Vse
is
to
reproue
the
peruerse
opinion
of
the
world
,
that
are
blind
,
and
can
see
no
grace
nor
beauty
in
the
Church
;
like
vnto
the
wicked
Iewes
,
that
would
not
see
any
forme
or
beauty
in
Christ
,
Isai.
53.
they
looke
onely
on
the
outward
man
,
and
indeed
there
is
nothing
to
bee
seene
but
deformity
and
misery
;
but
if
they
could
looke
within
,
there
is
perfect
glory
.
Yea
,
but
say
they
,
this
is
but
your
words
,
wee
can
see
no
such
glory
in
the
Church
,
but
we
can
see
a
great
deale
of
sinne
and
misery
among
you
,
why
doe
you
then
face
it
out
thus
?
I
answer
,
we
must
vnderstand
it
with
these
limitations
:
First
,
it
cannot
bee
discerned
but
with
a
spirituall
eye
,
and
therefore
the
world
cannot
see
it
,
because
they
want
this
eye
to
discerne
it
withall
.
Secondly
,
it
is
vnderstood
of
the
Church
,
as
they
are
considered
in
their
Head
Christ
,
and
not
as
they
are
considered
by
themselues
.
If
they
consider
the
Church
thus
,
they
shall
perceiue
perfect
glory
,
Christ
himselfe
being
perfectly
glorious
,
and
he
couers
,
and
supplies
our
wants
and
deformities
,
and
presents
vs
as
glorious
to
God
his
Father
.
Thirdly
,
it
is
so
rather
in
our
desires
and
Gods
account
,
then
in
actuall
possession
.
Fourthly
,
we
haue
not
th●s
glory
and
blessednesse
here
,
but
onely
in
the
beginnings
of
it
,
we
haue
some
grace
,
and
some
beauty
,
and
some
glory
here
,
but
it
is
to
be
perfected
in
heauen
,
when
there
shall
be
a
new
Ierusalem
,
Reuel.
21.2
.
and
then
Christ
shall
present
vs
a
glorious
Body
vnto
God
his
Father
without
spot
or
wrinckle
,
Ephes.
5.27
.
which
because
some
haue
attained
to
already
,
and
the
rest
shall
surely
obtaine
hereafter
,
and
haue
some
beginnings
of
it
here
already
,
it
may
therefore
bee
iustly
said
,
in
respect
of
some
of
her
parts
now
,
and
of
all
hereafter
;
Thou
art
all
faire
my
Loue
,
and
there
is
no
spot
in
thee
.
Thus
you
see
how
beautifull
the
Church
is
,
and
blessed
,
and
glorious
,
though
the
world
be
blind
,
and
can
see
no
such
thing
in
her
.
And
so
much
concerning
the
second
generall
Point
propounded
to
be
handled
in
the
Doctrine
of
the
Church
.
The
third
Lecture
of
the
Church
.
THe
third
generall
Point
propounded
to
bee
handled
in
the
Doctrine
of
the
Church
,
The
third
generall
thing
concerning
the
Church
is
the
nature
of
it
.
is
the
Nature
of
the
Church
:
for
so
the
order
of
teaching
requires
,
that
when
once
wee
doe
know
the
name
of
a
thing
,
what
it
is
called
,
and
the
titles
that
it
is
graced
withall
;
then
it
followes
,
that
wee
should
search
out
the
nature
of
the
thing
that
is
thus
called
,
and
thus
intituled
.
For
the
names
and
titles
of
things
may
,
and
are
oft-times
imparted
to
others
.
But
the
nature
of
euery
thing
is
proper
to
it selfe
,
and
cannot
bee
communicated
to
any
thing
else
.
And
therefore
howsoeuer
the
name
and
titles
set
it
forth
vnto
vs
,
and
make
vs
esteeme
of
it
,
yet
the
nature
will
more
fully
expresse
it
,
and
make
vs
the
highlier
to
esteeme
of
it
.
The
name
bearing
diuers
significations
,
in
ordinary
method
ought
to
bee
diuided
first
,
and
defined
after
.
But
because
the
whole
nature
of
the
thing
may
bee
aptly
enough
comprehended
in
one
generall
description
;
and
because
the
diuision
hath
a
more
neere
dependance
with
that
which
followes
,
making
a
ready
steppe
and
passage
thereunto
,
we
will
first
define
therefore
the
nature
of
the
Church
,
and
then
proceede
in
the
next
place
(
according
to
our
order
set
downe
)
to
diuide
it
into
seuerall
kinds
and
branches
.
The
nature
of
the
Church
is
thus
described
.
Vid
Reynolds
,
Thes.
p
642.
and
Rhem.
Ves●●m
.
1.
Tim.
3
10.
Th●
nature
of
the
Church
described
by
three
things
.
The
Church
of
God
,
in
the
true
generall
nature
thereof
is
the
whole
company
of
Gods
chosen
both
in
heauen
and
earth
:
where
they
are
described
by
three
things
.
First
,
by
the
efficient
cause
of
their
being
of
the
Church
,
Gods
electing
or
chusing
them
.
Secondly
,
by
their
number
,
the
whole
Company
.
Thirdly
,
by
the
places
where
they
are
,
in
heauen
&
in
earth
.
First
,
by
the
efficient
cause
.
First
,
by
the
efficient
cause
of
their
being
of
the
Church
:
for
the
principall
reason
why
any
man
is
a
true
member
of
the
true
Church
,
is
,
because
God
hath
chosen
him
to
it
:
First
,
to
saluation
and
glory
,
as
the
end
;
secondly
,
and
consequently
to
be
of
the
Church
,
as
the
means
to
the
end
.
Therfore
the
Church
ofttimes
is
called
Gods
chosen
,
Psal.
33.12
.
Euen
the
people
whom
he
hath
chosen
for
his
inheritance
:
And
in
Psal.
132.13
.
The
Lord
hath
chosen
Sion
;
that
is
,
his
Church
.
And
Rom.
8.33
.
The
Apostle
speaking
of
the
Church
,
calls
them
by
that
expresse
name
,
Gods
chosen
:
And
hence
it
is
,
that
the
Faith
of
Gods
Church
is
called
the
Faith
of
Gods
chosen
;
Titus
1.1
.
And
therefore
they
are
called
The
first
borne
,
whose
names
are
written
in
heauen
,
Heb.
12.23
.
Which
what
is
it
else
,
but
to
bee
written
in
the
Booke
of
life
?
That
is
to
be
Gods
chosen
.
It
is
true
,
that
it
is
much
more
agreeable
to
the
name
of
the
Church
to
bee
defined
by
their
Calling
,
rather
then
by
their
Choosing
,
as
in
the
first
Lecture
,
because
they
are
a
Company
called
:
But
yet
it
is
more
agreeable
to
the
right
nature
of
the
Church
to
be
defined
by
their
choosing
,
rather
then
by
their
Calling
,
and
that
for
these
Reasons
:
first
,
many
of
the
Church
are
chosen
,
that
are
not
yet
called
,
as
Paul
an
Elect
vessell
before
his
conuersion
,
and
yet
not
called
;
and
so
all
the
Elect
before
their
conuersion
:
nay
,
many
are
chosen
that
shall
neuer
be
called
;
as
the
Angels
which
belong
to
the
Church
too
,
and
are
a
part
of
it
.
And
therefore
the
Church
in
the
nature
of
it
is
to
be
described
by
their
choosing
,
and
not
by
their
Calling
.
Secondly
,
many
are
Called
that
are
not
chosen
,
so
saith
our
Sauiour
;
and
therefore
if
we
should
describe
them
by
their
Calling
,
we
should
make
such
to
be
of
the
nature
of
the
true
Church
which
are
not
chosen
,
and
so
are
no
true
members
of
Christ
,
nor
shall
euer
enter
into
the
heauenly
Ierusalem
.
Thirdly
,
those
which
are
chosen
are
called
too
;
their
Election
and
chusing
is
the
cause
of
their
Calling
,
and
not
their
Calling
the
cause
of
their
chusing
,
Rom
8.30
.
whom
he
predestinated
,
them
also
hee
called
.
Therefore
in
these
respects
,
it
is
fittest
,
and
most
agreeable
to
the
nature
of
the
Church
,
to
be
described
by
their
election
,
rather
then
by
their
Calling
.
And
so
much
of
the
first
part
of
the
Description
,
namely
,
the
efficient
Cause
of
their
being
.
The
second
thing
they
are
described
by
is
their
number
the
whole
company
,
&c.
Which
wee
mus●
vnderstand
thus
.
Secondly
by
their
number
.
First
,
that
all
that
are
of
the
Church
are
God
,
chosen
,
and
none
else
,
and
that
all
that
are
chosen
are
of
the
Church
,
none
excluded
:
as
who
should
say
,
the
whole
company
of
Gods
chosen
,
all
these
,
and
none
but
these
.
Here
may
be
an
exception
made
;
for
you
will
say
.
Are
the
elect
of
the
Church
,
before
they
are
Called
?
Yes
sure
,
in
the
purpose
and
account
of
God
,
though
they
bee
not
so
in
their
owne
account
,
nor
in
the
account
of
th●
World
;
though
they
be
not
as
yet
actually
assembled
to
the
Church
,
yet
they
are
in
the
way
,
and
first
or
last
they
shall
certainely
haue
an
effectuall
Calling
,
whereby
they
shall
bee
made
actually
of
the
Church
,
both
in
faith
,
and
in
their
owne
knowledge
and
account
.
And
secondly
,
we
must
vnderstand
,
that
all
those
together
make
vp
one
Church
:
the
whole
Company
of
God
.
Chose●●s
his
Church
;
as
they
are
considered
all
together
,
as
members
of
one
body
,
and
incorporated
into
one
societie
or
Company
,
and
not
as
they
are
members
apart
.
And
also
,
so
●ll
tog●●her
,
as
that
all
the
chosen
of
all
times
,
and
places
,
and
kinds
,
make
vp
one
only
Church
.
So
much
of
the
second
part
,
the
number
they
are
described
by
.
The
third
thing
they
are
described
by
,
Thirdly
,
by
the
places
where
they
are
.
is
the
places
where
they
are
,
in
heauen
and
in
earth
.
And
so
we
do
first
fetch
in
all
Gods
Saints
,
whether
liuing
or
departed
,
whether
fighting
on
earth
or
triumphing
in
heauen
:
As
also
,
secondly
,
the
Angels
that
haue
kept
their
habitation
in
heauen
,
are
all
comprehended
together
,
as
so
many
seuerall
parts
of
the
Church
to
make
vp
the
whole
Body
;
The
holy
Angels
are
part
of
the
true
Ch●
,
prooued
and
〈…〉
doctrine
.
So
yee
haue
the
particular
heads
of
the
Description
expounded
and
inlarged
,
the
whole
company
of
Gods
chosen
in
heauen
and
in
earth
.
Now
that
the
holy
Angels
are
parts
of
the
true
Church
,
because
yee
shall
not
thinke
that
it
is
a
deuise
of
mine
owne
braine
,
yee
shall
see
that
the
Apostle
vseth
the
same
words
,
Eph.
1.10
.
That
in
the
fulnesse
of
time
,
he
might
gather
together
in
one
all
things
,
both
which
are
in
heauen
,
and
which
are
in
earth
:
And
Eph.
3.15
.
Of
whom
is
named
the
whole
family
both
in
heauen
and
in
earth
.
And
,
Col.
1.20
.
To
reconcile
to
himself
through
him
,
I
say
,
all
things
which
are
in
heauen
,
and
which
are
in
earth
.
All
which
places
must
be
vnderstood
not
onely
of
the
Saints
departed
that
rest
in
heauen
,
but
also
with
reference
to
the
holy
Angels
in
heauen
that
fell
not
,
who
hauing
a
benefit
by
Christ
the
mediator
,
as
well
as
wee
,
are
therefore
to
be
seated
with
vs
in
the
society
and
body
of
the
Church
.
Doctr.
Now
to
make
this
matter
more
plaine
,
I
will
draw
it
into
an
obseruation
,
and
that
is
this
;
Namely
,
That
the
holy
Angels
that
kept
their
first
estate
,
are
parts
and
members
of
the
true
Church
as
well
as
we
are
.
The
Scripture
is
plaine
for
this
;
First
,
in
expresse
wordes
;
secondly
,
by
necessary
consequence
.
First
,
by
expresse
words
,
Heb.
12.22
,
23.
But
ye
are
come
to
Mount
Sion
,
&c.
and
to
the
innumerable
company
of
Angels
.
Where
the
Apostle
speaking
of
the
Church
,
takes
the
holy
Angels
as
Limmes
of
that
Body
,
and
members
of
that
Company
.
And
Reuel
19.10
.
The
Angell
tels
Iohn
,
I
am
thy
fellow
Seruant
,
one
of
thy
Brethren
;
I
haue
the
testimony
of
Iesus
,
the
Spirit
of
Prophesie
:
I
am
thy
fellow
Seruant
:
as
who
should
say
,
A
fellow
of
the
same
House
and
Family
with
vs
,
that
is
,
the
Church
:
A
Brother
,
as
hauing
the
same
Father
,
God
;
and
the
same
Mother
,
the
heauenly
Ierusalem
,
that
is
,
the
Church
:
hauing
the
testimony
of
Iesus
:
that
is
,
communicating
in
the
same
gifts
and
graces
of
the
Spirit
,
as
the
Spirit
of
Prophesie
,
which
is
peculiar
to
the
Church
onely
,
as
1.
Cor.
12.
So
wee
see
by
expresse
Scripture
,
that
they
are
members
as
well
as
wee
.
Secondly
,
by
necessary
deduction
and
consequence
.
First
,
the
Angels
are
elect
,
1.
Tim.
5.21
,
and
therefore
they
are
parts
of
the
Church
.
Secondly
,
Christ
is
their
Head
,
Col.
2.10
.
yee
are
complete
in
him
(
that
is
in
Christ
)
who
is
the
head
of
all
principalities
and
Powers
:
therefore
they
must
be
parts
of
his
Body
,
Which
is
his
Church
.
Thirdly
,
the
Angels
peepe
and
prie
into
the
misteries
of
our
redemption
by
Iesus
Christ
,
1.
Pet.
1.12
.
therefore
except
we
will
make
them
busi-bodies
,
to
prie
and
meddle
with
that
which
they
haue
not
to
doe
in
,
which
is
vtterly
against
their
wisedome
and
vprightnesse
,
they
must
needes
be
parts
and
members
of
the
true
Church
;
and
so
much
of
the
Proofes
.
The
Reasons
are
these
,
First
the
Church
is
the
most
excellent
,
Reas.
1
and
glorious
,
and
blessed
Assembly
that
is
(
as
wee
haue
shewed
before
)
the
Angels
therefore
that
excell
in
strength
and
beautie
,
and
glorie
,
and
absolute
happinesse
,
must
needs
be
members
of
it
.
Secondly
,
the
Church
is
that
fulnesse
of
Christ
,
that
filleth
Reas.
2
all
things
Eph.
1.23
.
If
the
Angels
be
left
out
,
where
is
that
fulnesse
?
Thirdly
,
it
is
against
the
bountifulnesse
of
Christ
,
and
Reas.
3
the
worthines
of
his
obedience
,
that
any
Creature
should
know
and
embrace
the
Doctrine
of
the
mediation
of
Christ
,
and
yet
not
receiue
benefit
thereby
for
themselues
:
But
the
chosen
Angels
do
know
and
embrace
it
,
worshipping
him
,
and
doing
him
all
the
seruice
they
could
in
the
dayes
of
his
flesh
whilst
he
was
working
this
mediation
.
And
therefore
they
haue
benefit
thereby
to
themselues
:
And
so
consequently
they
must
needes
bee
parts
and
members
of
the
Church
;
For
to
them
are
all
sauing
benefits
peculiar
and
properly
belonging
.
Fourthly
,
the
euil
Angels
that
fell
away
are
a
part
of
the
Reas.
4
malignant
Church
,
of
the
Sinagogue
of
Sathan
,
as
our
Sauiour
Christ
giues
vs
to
vnderstand
,
when
he
saith
,
Math.
25.41
.
Goe
ye
cursed
into
euerlasting
Fire
prepared
for
the
Diuell
and
his
Angels
:
As
who
should
say
,
as
you
had
your
part
with
them
here
in
sinne
,
so
you
shall
haue
a
part
with
them
in
punishment
:
now
if
the
euill
Angels
bee
a
part
,
yea
a
great
part
of
the
Church
malignant
,
then
the
good
Angels
must
needes
be
a
part
,
yea
a
great
part
too
,
of
the
gracious
and
glorious
Church
of
God
.
Fifthly
,
they
must
needes
be
a
part
and
members
of
the
Reas.
5
true
Church
,
because
they
haue
many
necessary
Imployments
in
the
Church
about
the
faithfull
.
It
is
said
of
them
,
Heb.
1.14
.
that
They
are
ministring
Spirits
sent
forth
to
minister
for
their
sakes
that
shall
be
heyres
of
Saluation
.
And
in
Luk.
15.10
.
that
They
reioyce
ouer
one
sinner
that
conuerteth
,
&c.
And
Ps.
91.12
.
It
is
said
,
that
They
beare
vs
in
their
hands
.
And
Math.
24.30
.
that
At
the
last
day
they
shall
gather
the
Elect
together
from
the
foure
windes
.
Now
therefore
they
must
needes
bee
parts
and
members
of
the
true
Church
,
that
so
they
may
minister
to
vs
the
more
cheerefully
,
and
reioyce
ouer
vs
the
more
affectionately
,
and
beare
vs
in
their
hands
the
more
charily
,
and
gather
vs
together
at
the
last
day
the
more
earnestly
;
as
knowing
they
doe
it
not
as
Seruants
and
slaues
,
altogether
for
others
,
but
somwhat
respectiuely
for
themselues
,
for
the
aduancement
o●
the
good
of
that
body
,
whereof
themselues
are
members
.
Vse
1
The
vses
are
these
:
First
,
this
teacheth
vs
the
wonderfull
Loue
of
God
towards
mankind
,
In
that
he
vouchsafeth
,
and
is
pleased
to
associate
and
sort
vs
with
the
blessed
company
of
heauenly
Souldiers
,
the
holy
Angels
;
incorporating
them
and
vs
both
together
in
one
and
the
same
mysticall
body
;
they
are
of
a
farre
nobler
stampe
,
wee
are
of
a
baser
;
yet
God
hath
been
pleased
to
ranke
them
and
vs
fellow
members
of
the
same
Body
.
What
a
wonderfull
loue
and
fauour
of
God
is
this
to
vs
?
Yea
they
neuer
sinned
;
we
are
defiled
with
many
sinnes
,
and
much
wickednesse
:
yet
such
is
Gods
loue
to
vs
,
that
he
hath
been
pleased
to
ranke
vs
sinfull
men
,
with
sinlesse
Angels
.
Yea
further
,
whereas
some
of
this
noble
company
had
sinned
,
the
Lord
passed
by
them
,
and
let
them
perish
,
and
separated
them
for
euer
from
their
companions
by
nature
and
Creation
,
and
neuer
receiued
them
to
mercy
againe
:
whereas
many
of
vs
of
this
baser
kind
that
haue
sinned
as
well
as
they
,
yet
the
Lord
did
not
sort
vs
with
our
fellow-sinning
Angels
the
damned
Spirits
,
but
hath
made
vs
fellowes
with
the
sinlesse
Angels
,
the
blessed
Spirits
,
and
them
with
vs
.
Oh
what
wonderfull
loue
of
our
God
is
this
to
vs
!
What
thankefulnesse
doth
this
require
of
vs
!
What
Care
and
endeauour
must
there
be
in
vs
to
leade
Angels
liues
in
all
holinesse
,
purenesse
and
innocencie
;
seeing
the
holy
,
pure
,
and
innocent
Angels
are
our
fellowes
,
and
parts
of
●he
same
body
with
vs
!
The
second
Vse
is
for
matter
of
comfort
to
as
many
of
Vse
2
vs
as
bee
of
the
Church
:
for
first
,
though
wee
haue
many
Angels
against
vs
that
be
our
aduersaries
,
yet
we
haue
many
for
vs
too
that
be
our
friends
and
fellowes
;
and
those
that
are
against
vs
are
damned
and
wretched
Spirits
;
those
that
are
for
vs
are
most
holy
and
glorious
in
themselues
,
and
pretious
and
gracious
in
the
sight
of
God
.
Secondly
,
here
is
comfort
to
vs
,
in
that
they
being
fellow-members
with
vs
,
they
doe
not
carelesly
,
or
vnwillingly
labour
for
vs
,
but
they
affect
our
businesse
thorowly
,
and
take
our
welfare
soundly
to
heart
as
their
owne
;
and
as
feeling
members
of
the
same
body
,
they
are
very
sensible
of
euery
good
thing
that
befalls
vs
,
and
reioyce
in
it
as
much
,
or
rather
more
then
we
our selues
,
knowing
it
will
turne
to
their
benefit
,
they
being
members
of
the
same
body
with
vs
.
The
third
Vse
shewes
vs
the
disablenesse
of
the
Angels
Vse
3
in
themselues
to
merit
,
or
effect
their
owne
saluation
:
they
must
be
found
in
Christ
their
Head
,
else
there
is
no
saluation
for
them
.
If
God
looke
vpon
them
with
the
pure
eyes
of
his
Iustice
,
and
behold
them
as
they
are
in
themselues
,
they
cannot
stand
,
Iob
4.18
.
He
laid
folly
on
his
Angels
,
meaning
the
good
Angels
,
they
are
not
vpright
in
regard
of
Gods
perfect
iustice
:
but
when
God
beholds
them
in
the
face
of
Christ
,
whose
righteousnesse
is
as
pure
as
the
eyes
of
the
Lord
himselfe
,
then
they
find
fauour
with
him
.
If
so
be
then
that
they
bee
not
able
to
merit
their
owne
saluation
,
but
must
be
saued
by
Iesus
Christ
;
then
consequently
it
is
folly
in
men
to
repose
any
trust
in
themselues
for
their
saluation
,
or
to
pray
to
them
,
or
to
worship
them
:
no
inuocation
or
worship
is
due
to
them
,
no
,
they
vtterly
disclaime
it
as
robbery
against
God
,
they
being
not
Gods
,
but
Gods
seruants
;
and
disparagement
to
our selues
,
they
being
but
fellow-seruants
and
members
of
the
same
body
with
vs
,
Reuel.
19.10
.
Vse
4
The
last
vse
.
This
may
shew
,
and
set
forth
vnto
vs
the
infinite
worthinesse
of
the
Merits
of
Christ
,
that
is
not
auaileable
onely
for
Men
,
but
euen
for
the
Angels
in
heauen
also
;
they
are
partakers
of
the
same
saluation
.
But
some
will
here
except
and
say
,
Obiect
.
That
Christ
is
not
said
in
Scripture
to
be
Mediator
betwixt
God
and
Angels
,
but
betwixt
God
and
Man
,
then
why
doe
you
say
,
That
he
is
their
Mediatour
too
?
Answ.
I
answer
,
That
it
is
true
,
he
is
so
vsually
called
in
Scripture
,
and
the
reason
is
,
First
,
because
that
is
the
mediation
that
concernes
vs
most
to
know
;
Secondly
,
because
the
most
sensible
workes
and
offices
of
his
mediatorship
are
most
apparant
in
that
reconciliation
that
was
made
for
Man
;
That
Christ
is
Mediator
for
the
Angels
,
and
how
?
yet
this
hinders
not
but
that
hee
may
be
a
Mediator
for
the
Angels
too
:
for
it
is
no
where
denied
in
Scripture
,
though
the
other
onely
be
expressely
affirmed
.
The
Case
is
thus
;
Their
estate
differs
from
ours
in
many
kinds
,
and
the
mediation
must
bee
answerable
to
the
estate
of
the
parties
that
are
mediated
for
;
and
therefore
Christs
mediation
for
them
in
some
maine
circumstances
is
diuers
from
ours
too
,
and
it
differs
in
two
maine
things
;
first
,
in
the
worke
;
secondly
,
in
the
meanes
.
First
,
in
the
worke
;
There
is
not
the
same
worke
done
for
them
,
as
for
vs
,
as
Redemption
:
for
they
neuer
fell
,
and
therefore
need
no
Redeemer
;
wee
are
fallen
,
and
therefore
he
is
the
Mediatour
for
vs
;
he
must
redeeme
vs
,
else
wee
can
haue
no
saluation
.
Secondly
,
it
differs
in
the
meanes
,
for
that
is
not
the
same
:
for
whereas
some
of
the
Angels
fell
as
well
as
we
,
The
Angels
fall
was
personall
.
that
was
but
a
personall
fall
,
onely
chargeable
on
them
that
did
fall
:
but
when
Adam
fell
,
besides
his
personall
sinne
,
it
was
the
common
sinne
of
all
mankind
,
we
being
all
wrapt
in
Adams
loynes
;
and
therefore
he
that
was
to
mediate
for
vs
,
was
to
take
our
very
nature
on
him
,
and
to
be
incarnate
,
that
so
according
to
the
course
of
Gods
Iustice
,
the
same
nature
that
sinned
might
bee
punished
,
and
make
satisfaction
for
our
sinnes
.
These
bee
the
differences
betwixt
vs
and
them
in
regard
of
the
worke
,
and
the
meanes
of
it
.
But
yet
they
also
haue
their
part
in
Christ
,
and
in
his
mediation
,
so
farre
as
is
agreeable
to
their
estates
,
and
that
in
two
respects
;
first
,
The
Angels
haue
their
part
in
Christs
mediation
in
foure
things
,
in
respect
of
things
done
to
vs
,
which
redound
to
them
.
in
the
things
done
to
vs
,
which
redound
to
them
;
secondly
,
in
the
things
done
more
directly
to
themselues
.
First
,
the
things
done
to
vs
that
redound
to
them
;
for
first
,
by
this
mediation
done
for
vs
,
their
knowledge
is
aduanced
,
Ephes.
3.10
.
To
the
intent
(
saith
the
Apostle
)
that
now
vnto
Principalities
and
Powers
in
heauenly
places
might
bee
knowne
by
the
Church
,
the
manifold
wisedome
of
God
.
Now
this
is
a
singular
benefit
to
them
,
that
they
haue
more
knowledge
by
this
meanes
.
Secondly
,
their
ioy
is
increased
by
our
conuersion
:
for
if
they
reioyce
ouer
one
sinner
that
is
saued
,
Luk.
15.10
.
how
much
more
then
when
a
doore
is
opened
for
many
sinners
to
come
to
saluation
by
.
Thirdly
,
by
this
meanes
their
seruice
and
office
is
inlarged
:
for
if
wee
were
not
redeemed
,
what
vse
were
there
of
them
,
either
in
regard
as
they
are
Messengers
,
seeing
they
bring
their
messages
onely
or
chiefly
to
the
faithfull
?
or
of
them
as
they
are
Ministers
;
this
being
their
taske
chiefly
,
if
not
onely
,
to
minister
for
their
sakes
which
through
Christ
are
heires
of
saluation
.
Fourthly
,
by
our
redemption
through
Christ
this
benefit
redounds
to
them
,
that
their
ruines
are
made
vp
,
their
number
is
filled
vp
againe
by
many
Men
which
are
saued
by
Christ
,
in
stead
of
those
Angels
that
fell
away
.
Secondly
,
some
things
are
done
more
directly
to
themselues
by
Christs
mediation
:
for
first
they
are
elected
,
1.
Tim.
5.21
.
And
in
diuers
things
done
more
directly
to
themselues
.
they
are
called
Elect
Angels
,
and
that
no
doubt
in
Christ
in
whom
we
were
elected
,
Ephes.
1.4
.
for
the
worke
beeing
the
same
both
to
them
and
vs
,
therefore
the
ground
must
needes
bee
one
and
the
same
.
They
are
chosen
,
and
who
chose
them
but
God
?
And
in
whom
are
they
chosen
,
but
in
Christ
?
for
all
that
are
chosen
,
are
chosen
of
God
in
Christ
.
Secondly
,
their
creation
is
by
Christ
;
that
excellent
estate
of
theirs
which
they
had
by
creation
,
they
did
not
deserue
it
,
no
,
they
had
it
bestowed
vpon
them
respectiuely
to
Christ
,
who
is
called
The
first-borne
of
euery
Creature
,
Colos.
1.15
.
because
euery
Creature
had
their
being
by
him
.
Thirdly
,
their
preseruation
is
by
him
,
that
they
did
not
fall
when
their
fellowes
fell
;
and
their
confirmation
in
the
estate
of
Grace
,
that
they
neither
shall
nor
can
fall
away
,
is
because
they
are
vpheld
by
Christ
,
and
by
his
mediation
they
haue
assurance
that
they
shall
neuer
fall
;
else
in
reason
these
might
haue
fallen
as
well
as
the
other
,
the
other
being
as
excellent
,
and
hauing
freewill
as
well
as
they
;
and
therefore
if
these
had
not
been
vpheld
by
Christ
,
they
had
fallen
too
.
Lastly
,
their
glorification
shall
be
fully
perfected
by
the
finishing
of
Christs
mediation
at
the
last
day
,
when
a●l
things
shall
be
subdued
vnto
him
;
and
when
he
shall
bee
an
absolute
and
perfect
Conquerour
,
1.
Cor.
15.24
.
then
shall
the
blessed
Angels
triumph
ouer
the
wicked
Spirits
:
for
as
the
euill
Angels
,
though
they
be
damned
already
,
yet
they
are
not
fully
and
perfectly
tormented
till
after
the
Iudgement
day
;
for
then
they
shall
haue
it
in
full
measure
,
they
shall
be
then
stowed
vnder
the
hatches
,
and
as
it
were
fettered
in
the
Dungeon
:
so
the
good
Angels
,
though
they
bee
already
glorified
,
yet
their
glory
is
not
fully
perfected
till
the
last
day
;
when
our
glory
is
perfected
,
then
shall
theirs
bee
perfected
also
.
And
so
much
for
the
first
Point
,
That
Angels
are
parts
and
members
of
the
true
Church
.
That
part
of
Gods
Church
and
chosen
which
consists
of
men
,
and
they
are
partly
in
heauen
,
partly
in
earth
.
First
,
those
that
are
in
heauen
.
Now
we
come
to
that
part
of
Gods
Church
and
chosen
,
which
consists
of
men
,
and
is
found
amongst
them
;
for
that
doth
first
,
more
neerely
,
and
properly
concerne
our selues
;
secondly
,
it
tends
more
directly
to
the
opening
of
the
question
propounded
.
And
because
these
are
partly
in
heauen
,
and
partly
on
earth
,
wee
will
God
willing
speake
of
both
.
And
first
we
wil
speak
of
that
part
of
the
Church
which
is
in
heauen
;
secondly
,
of
that
part
on
earth
;
and
thirdly
,
of
both
together
.
First
of
those
in
heauen
;
that
part
of
Gods
Church
which
is
in
heauen
,
are
the
soules
of
the
iust
and
perfect
men
that
haue
finished
their
pilgrimage
,
and
departed
this
life
.
Doctr.
I
will
draw
it
into
an
obseruation
,
and
that
is
this
,
namely
,
that
heauen
is
the
place
of
receipt
for
all
Gods
chosen
after
they
haue
departed
this
present
life
.
It
is
Christs
promise
that
it
shall
be
so
.
Ioh.
14.2
,
3.
He
will
goe
and
prepare
a
place
for
vs
,
that
where
he
is
,
there
we
may
be
also
:
but
hee
is
in
heauen
;
therefore
there
must
wee
bee
too
,
that
is
the
place
of
receipt
for
the
faithfull
after
this
life
.
So
likewise
it
is
his
prayer
,
Ioh.
17.24
.
Father
,
I
will
that
those
whom
thou
hast
giuen
me
,
be
with
me
euen
where
I
am
,
that
they
may
behold
my
glory
.
You
shall
see
this
likewise
by
example
.
Whither
went
Helias
at
his
departure
?
He
was
carried
vp
into
Heauen
,
2.
King
.
2.11
.
and
whither
went
Lazarus
but
into
Abrahams
bosome
?
Luk.
16.22
.
by
which
is
meant
Heauen
.
And
whither
went
the
Thiefe
vpon
the
Crosse
after
his
departure
,
but
into
Paradise
?
Luk.
23.43
.
And
surely
this
is
the
Lure
and
baite
which
God
holds
forth
vnto
vs
,
to
prouoke
and
draw
vs
to
come
to
him
,
and
to
obey
his
will
,
Matth.
5.10
,
12.
Blessed
are
they
that
suffer
persecution
for
righteousnesse
sake
,
for
theirs
is
the
Kingdome
of
Heauen
.
Reioyce
and
be
glad
,
for
great
is
your
reward
in
Heauen
.
And
Luk.
18.22
.
Sell
all
that
thou
hast
,
and
distribute
to
the
poore
,
and
thou
shalt
haue
treasure
in
Heauen
.
And
this
is
true
,
that
Heauen
is
the
place
of
receipt
for
all
the
faithfull
after
this
life
,
not
onely
in
respect
of
their
soules
,
but
also
in
respect
of
their
bodies
too
,
though
in
a
diuers
manner
;
the
soule
neuer
dying
,
presently
after
it
is
departed
out
of
the
body
,
as
the
soule
of
Lazarus
,
Luk.
16.22
.
the
body
dying
and
turned
to
dust
,
yet
it
shall
bee
raised
againe
at
the
last
day
by
the
power
of
the
Lord
Iesus
Christ
,
and
so
vnited
to
the
soule
,
and
placed
in
Heauen
.
Iob
19.26
.
Though
after
my
skinne
wormes
deuoure
this
body
,
yet
shall
I
see
God
in
my
flesh
.
And
both
these
are
verified
in
Christ
already
,
his
soule
went
presently
into
Heauen
,
his
body
after
his
resurrection
.
So
that
Heauen
is
the
place
of
receipt
for
all
Gods
chosen
,
of
their
soules
presently
after
their
departure
,
and
of
their
bodies
after
the
resurrection
.
The
Reasons
of
the
Point
are
these
.
First
,
Heauen
is
Gods
Reason
1
owne
seate
(
as
the
Prophet
saith
)
and
place
of
speciall
residency
.
And
in
his
presence
is
our
fulnesse
of
ioy
,
and
at
his
right
hand
our
pleasures
for
euermore
,
Psal.
16.11
.
there
God
hath
stored
vp
for
vs
the
good
things
which
hee
hath
promised
vs
;
therefore
that
is
the
place
we
must
goe
to
.
Reason
2
Secondly
,
Christ
himselfe
being
our
Head
is
thither
ascended
,
therefore
the
members
must
ascend
thither
too
,
that
so
we
may
be
conformable
to
Christ
in
glory
hereafter
,
as
we
are
in
sufferings
here
.
Reason
3
Thirdly
,
the
worthinesse
of
Christs
obedience
cannot
be
answered
by
any
thing
but
by
Heauen
it selfe
;
therefore
Gods
chosen
,
to
whom
it
is
imputed
,
must
needs
inioy
Heauen
.
Reason
4
Lastly
,
the
present
miseries
and
afflictions
that
Gods
children
endure
here
,
can
neuer
be
sufficiently
recompenced
,
but
that
Heauen
it selfe
must
be
their
retribution
,
and
that
counteruailes
and
ouer-waighes
them
all
.
Vse
1
The
Vses
are
these
.
The
first
Vse
is
against
them
that
dreame
of
Purgatory
:
for
it
is
a
meere
Popish
dreame
and
fancy
;
the
Scripture
is
silent
in
it
,
so
is
God
and
his
true
Church
,
they
know
it
not
;
&
therfore
their
Church
shewes
her self
to
be
a
presumptuous
harlot
,
and
not
Christs
spouse
,
to
affirme
it
.
And
if
men
would
be
awakened
by
the
voice
of
the
word
,
as
a
dreame
it
would
vanish
out
of
their
thoughts
.
Christ
reconciled
things
both
in
heauen
and
earth
;
therefore
if
Purgatory
be
not
in
heauen
nor
in
earth
,
as
the
Papists
deny
both
,
surely
the
Church
and
soules
in
it
haue
no
benefit
by
Christs
reconcilement
.
Let
the
matter
of
it
be
what
it
will
,
be
it
fire
,
or
be
it
water
;
or
let
the
place
of
it
be
where
it
will
,
either
in
the
Aire
,
or
in
some
Caue
or
hole
in
the
earth
;
let
there
be
in
it
what
soules
there
will
,
many
or
few
,
pure
or
vnpure
,
men
,
women
or
children
,
yet
sure
it
is
that
none
of
Gods
children
shall
euer
come
there
;
no
,
they
are
either
in
heauen
or
in
earth
;
there
is
no
Purgatory
for
them
,
God
loues
them
more
dearely
then
so
;
heauen
it selfe
is
their
receptacle
and
mansion
place
,
after
once
they
are
departed
this
life
.
So
you
see
this
is
a
foolish
dreame
of
theirs
,
and
so
consequently
is
all
that
is
built
vpon
it
,
their
Prayers
,
Dirges
,
and
such
like
,
they
are
built
vpon
a
dreame
,
and
so
are
vaine
,
prophane
and
sinfull
:
lay
once
a
false
ground
,
and
a
thousand
absurdities
will
follow
vpon
it
:
grant
once
that
there
is
a
Purgatory
,
and
then
Masses
and
Dirges
,
and
many
such
trumperies
will
follow
.
Let
vs
therefore
know
,
that
Gods
Chosen
which
are
departed
this
life
are
in
heauen
,
and
let
vs
account
better
of
them
,
then
to
thinke
they
are
in
any
such
place
.
Vse
2
Secondly
,
this
may
minister
great
comfort
to
all
those
that
know
themselues
to
be
of
the
number
of
Gods
chosen
,
because
die
they
sooner
,
o●
die
they
later
,
they
are
sure
heauen
shall
be
their
place
of
Receit
.
This
may
comfort
them
against
the
difficultie
of
their
labour
and
trauell
in
the
course
of
godlinesse
,
which
they
meet
with
here
in
this
life
:
here
wee
must
mortifie
our
flesh
,
deny
our selues
,
forsake
all
,
rent
our
hearts
,
mourne
for
our
sinnes
,
lay
downe
our
liues
for
Christs
sake
:
these
are
grieuous
things
;
yet
bee
of
good
cheere
,
it
is
Heauen
we
labour
for
,
and
that
we
are
sure
we
shall
obtaine
;
and
that
will
make
vs
a
plentifull
recompence
of
Reward
for
all
that
we
endure
here
:
though
the
way
be
narrow
,
and
the
passage
streight
,
yet
Heauen
is
the
place
we
go
vnto
,
and
which
we
shall
certainely
attaine
in
the
end
;
therefore
be
content
to
passe
through
all
such
difficulties
.
And
so
it
is
comfort
to
vs
against
all
our
sufferings
:
thinke
not
much
to
be
scorned
,
and
persecuted
here
;
It
is
for
a
Kingdome
that
we
suffer
,
and
that
in
Heauen
:
and
what
is
not
to
be
endured
for
such
a
Reward
?
Onely
be
sure
that
thou
be
of
the
Church
,
and
then
this
comfort
belongeth
to
thee
.
Vse
3
Thirdly
,
is
Heauen
the
the
place
of
Receit
,
&c.
Then
let
vs
labour
to
liue
worthy
of
Heauen
whilst
wee
are
here
on
earth
.
Defile
not
thy selfe
with
sinne
,
obey
not
the
lusts
of
the
flesh
,
possesse
your
vessels
in
holinesse
and
honour
,
that
so
we
may
be
fit
to
enter
in
there
,
where
no
vncleane
thing
shall
come
;
be
sequestred
in
your
carriage
and
thoughts
from
this
world
;
carry
your selues
as
strangers
on
this
earth
;
regard
not
the
profits
and
pleasures
of
this
life
,
that
so
yee
may
haue
a
witnesse
in
your
owne
hearts
,
that
you
seeke
a
Countrey
from
aboue
;
so
did
the
faithfull
,
Heb.
11.13
,
14
,
15
,
16.
They
were
strangers
and
pilgrimes
here
,
which
did
declare
plainely
,
that
they
did
seeke
another
Countrey
,
euen
Heauen
it selfe
.
And
let
your
hope
and
affections
bee
in
Heauen
whilst
ye
are
here
on
earth
,
Col.
3.1
,
2
,
3.
If
ye
be
risen
with
Christ
(
saith
the
Apostle
)
seeke
those
things
which
are
aboue
,
&c.
Let
your
conuersation
be
in
Heauen
,
Phil.
3.10
And
as
your
treasure
is
in
heauen
▪
so
let
your
hearts
bee
there
also
,
Math.
6.20
.
And
as
for
this
earthly
Tabernacle
of
our
body
,
let
vs
not
pamper
it
,
nor
please
it
,
nor
delight
in
it
,
nor
admire
it
;
but
let
vs
be
content
to
lay
it
downe
cheerefully
,
sighing
and
desiring
to
be
cloathed
with
our
house
which
is
from
Heauen
,
2.
Cor.
5.1
,
2.
And
surely
if
wee
would
thinke
of
this
place
whither
wee
are
going
,
our
hearts
would
be
in
Heauen
before
we
come
thither
,
like
as
a
man
that
is
gone
a
great
iourney
,
and
is
farre
from
his
house
,
yet
still
his
minde
and
his
heart
is
at
home
and
still
his
thoughts
runne
vpon
that
,
because
there
is
his
Comfort
,
there
bee
knowes
he
shall
haue
rest
from
all
his
Trauels
;
and
therefore
thither
hee
postes
,
And
so
we
must
doe
.
Vse
4
Fourthly
,
This
teacheth
vs
the
great
bountie
of
God
towards
vs
,
that
propoundeth
,
promiseth
,
and
performeth
Heauen
vnto
vs
for
the
Reward
of
our
obedience
.
Alas
,
what
is
our
poore
and
imperfect
obedience
,
compared
to
Heauen
?
yet
such
is
the
rich
mercie
of
God
,
that
he
crownes
it
with
Heauen
.
When
I
say
Heauen
,
I
meane
not
onely
the
place
of
Heauen
,
though
that
be
most
glorious
and
blessed
;
but
also
the
good
things
that
God
hath
treasured
vp
for
vs
in
Heauen
,
that
is
the
ioyes
of
Heauen
,
the
glory
of
Heauen
,
the
riches
of
Heauen
,
the
Light
of
Heauen
,
the
rest
,
and
comfort
,
and
peace
of
Heauen
,
the
fruition
of
God
Himselfe
,
the
fruition
of
Christ
,
the
fruition
of
all
the
holy
Angels
and
Saints
in
Heauen
;
there
we
haue
the
fruition
of
all
that
God
in
his
owne
wisedome
could
deuise
to
make
vp
our
perfect
blisse
,
and
intire
happinesse
;
such
things
as
the
eye
hath
not
seene
,
the
eare
hath
not
heard
,
neither
can
it
enter
into
the
heart
of
man
,
such
things
hath
God
laid
vp
for
his
chosen
in
Heauen
,
to
enioy
without
intermission
and
without
end
.
The
fourth
Lecture
of
the
Church
.
THe
third
generall
Point
which
we
propounded
to
bee
handled
,
before
we
came
to
the
handling
of
the
Question
was
concerning
the
nature
of
the
Church
which
we
defined
in
this
wise
,
To
be
the
whole
company
of
Gods
Chosen
in
heauen
and
in
earth
.
We
shewed
,
that
that
part
of
Gods
Church
which
is
in
heauen
,
contained
as
well
Angels
as
men
,
and
therefore
we
spake
of
them
by
themselues
,
and
proued
that
the
Angels
were
a
part
of
Gods
Church
as
well
as
men
:
then
we
came
to
speake
of
that
part
of
Gods
Church
which
consists
of
men
;
and
in
handling
this
Point
,
we
propounded
three
things
to
be
spoken
too
;
First
,
to
speake
of
that
part
of
Gods
Church
consisting
of
men
which
are
in
heauen
by
themselues
:
Secondly
,
of
those
which
are
in
earth
by
themselues
.
Thirdly
,
of
both
those
which
are
in
heauen
,
and
which
are
in
earth
together
.
Concerning
the
first
,
we
haue
spoken
and
shewed
,
that
Heauen
is
the
place
of
receipt
for
all
Gods
chosen
after
their
departure
out
of
this
life
.
Now
we
are
to
speake
of
the
second
,
namely
,
Secondly
,
those
which
are
in
earth
.
that
part
of
Gods
Church
,
consisting
of
men
which
are
on
earth
,
and
so
to
proceede
to
the
third
Point
.
And
first
of
that
part
of
Gods
Church
on
earth
.
For
although
there
be
the
same
chosen
now
in
heauen
,
which
sometime
were
on
earth
,
and
the
same
now
in
earth
,
which
sometime
shall
be
in
heauen
;
so
that
the
Church
or
Chosen
in
heauen
doe
not
make
a
seuerall
Church
by
themselues
,
nor
those
in
earth
a
seuerall
Church
by
themselues
,
but
both
together
make
one
and
the
same
Church
:
yet
because
there
are
some
particular
considerations
incident
to
that
in
heauen
,
which
they
on
earth
haue
not
yet
attained
to
;
and
likewise
some
other
particular
considerations
incident
to
that
on
earth
,
which
they
in
heauen
haue
already
passed
from
,
therefore
each
of
them
is
to
be
handled
by
it selfe
;
and
therefore
hauing
spoken
of
that
part
of
Gods
Church
which
is
in
heauen
before
,
now
wee
are
to
speake
of
that
on
earth
.
I
shall
not
need
to
define
this
on
earth
,
because
it
is
apparantly
defined
before
in
the
generall
:
for
if
that
were
the
whole
company
of
Gods
Chosen
in
heauen
and
in
earth
,
then
this
must
needes
bee
the
whole
company
of
Gods
Chosen
liuing
on
earth
.
Doctr.
All
that
I
will
speake
concerning
this
Point
,
shall
be
contriued
into
one
obseruation
,
and
that
is
this
;
namely
,
That
God
alwayes
hath
had
from
the
beginning
,
and
hath
now
,
and
shall
haue
to
the
worlds
end
a
company
of
Chosen
people
vpon
earth
,
belonging
to
him
,
calling
vpon
him
,
beleeuing
in
him
,
and
worshipping
him
in
spirit
and
truth
.
You
see
that
the
obseruation
consists
of
three
parts
:
first
,
that
God
euer
had
;
secondly
,
that
he
hath
now
;
and
thirdly
,
that
he
shall
haue
to
the
worlds
end
a
Company
,
&c.
First
,
God
alwayes
had
.
In
matters
of
fact
,
examples
are
fittest
and
strongest
proofes
;
this
being
then
a
matter
of
fact
already
done
,
it
is
best
to
be
prooued
by
examples
taken
out
of
Histories
of
seuerall
times
:
we
will
begin
with
the
first
beginning
;
God
had
his
Church
in
Paradise
.
How
prooue
you
that
?
Why
first
there
was
God
,
the
Preacher
;
secondly
,
there
was
our
first
Parents
Adam
and
Eue
,
the
hearers
;
and
thirdly
,
there
was
the
Word
and
Commandement
,
Gen.
2.16
,
17.
There
is
the
Doctrine
of
saluation
,
and
the
strict
forme
and
manner
of
worship
prescribed
by
God
,
which
he
will
bee
honoured
by
.
Now
what
is
here
wanting
to
the
full
being
of
a
true
Church
?
For
here
is
a
Pastor
,
and
a
People
,
and
the
Word
,
and
such
a
Word
as
is
fitting
for
their
saluation
:
Therefore
in
Paradise
God
had
his
Church
.
Also
out
of
Paradise
God
still
had
his
Church
:
for
there
is
still
the
same
Preacher
God
;
the
same
hearers
,
Adam
and
Eue
;
the
Doctrine
of
saluation
,
though
not
the
same
it
was
before
;
yet
here
is
that
Doctrine
of
saluation
fitting
their
present
state
and
condition
,
a
Doctrine
of
repentance
,
and
of
punishment
of
sinne
,
and
specially
the
Doctrine
of
the
Gospell
,
a
Doctrine
of
Faith
in
Christ
,
Genes.
3.16
.
The
Seede
of
the
Woman
shall
breake
the
Serpents
head
:
so
here
God
had
his
Church
still
.
Hyper.
535.
To
passe
from
them
to
Abel
;
there
was
Abels
sacrificing
,
and
his
Faith
,
and
there
was
Gods
presence
and
acceptance
,
as
we
may
see
,
Gen.
4.4
.
compared
with
Heb.
11.4
.
Now
where
these
are
,
there
is
a
true
Church
.
Afterward
in
the
time
of
Seth
it
is
said
,
Gen.
4
25.
that
then
men
began
to
call
vpon
the
Name
of
the
Lord
;
that
is
,
men
did
then
begin
more
zealously
to
worship
God
:
so
here
God
had
his
Church
still
.
Let
vs
passe
from
Seth
to
Enoch
;
It
is
said
of
him
,
that
he
walked
with
God
,
beleeued
in
God
,
and
that
he
pleased
God
,
Genes.
5.24
.
Heb.
11.5
.
Now
where
there
are
men
walking
with
God
,
beleeuing
in
him
,
and
pleasing
him
,
there
is
a
true
Church
.
So
in
the
time
of
Noah
,
Abraham
,
Isaac
,
and
Iacob
,
and
in
the
time
of
the
Patriarches
,
God
had
his
Church
still
,
Heb.
11.6
,
7
,
&c.
to
the
end
of
the
Chapter
;
there
the
succession
of
the
Church
in
the
faithfull
is
set
downe
,
as
it
were
of
purpose
to
proue
this
Point
which
we
haue
in
hand
,
namely
,
that
God
had
a
Church
from
the
beginning
of
the
world
.
To
proue
this
Point
further
,
we
will
omit
to
speake
of
the
flourishing
times
of
the
Church
(
for
of
them
there
is
no
question
,
there
being
then
not
embracers
onely
of
the
heauenly
truth
,
but
professors
too
in
great
number
)
and
we
will
instance
in
those
times
that
were
most
obscure
,
when
there
was
the
least
likelihood
of
a
Church
;
and
if
we
can
prooue
that
God
had
his
Church
in
those
times
,
then
the
Point
will
be
prooued
,
that
God
hath
alwayes
had
a
Church
.
We
will
therefore
instance
in
them
;
first
,
at
the
Flood
,
when
all
flesh
had
corrupted
their
wayes
,
Gen.
6.12
.
and
that
the
earth
was
filled
with
cruelty
,
Vers.
13.
yet
in
that
desperate
time
there
was
found
Noah
,
a
iust
and
vpright
man
in
that
generation
,
Vers.
9.
So
God
had
his
Church
then
.
Let
vs
passe
from
these
times
,
and
come
to
the
bondage
and
slauery
of
the
Children
of
Israel
in
Egypt
when
Gods
peculiar
people
were
in
the
hands
of
a
most
prophane
,
idolatrous
,
and
cruell
Nation
,
so
that
they
had
neither
liberty
,
nor
time
,
nor
meanes
of
Gods
true
worship
;
yet
as
there
was
a
light
in
Goshen
,
when
palpable
darknesse
was
ouer
all
the
Land
of
Egypt
besides
;
so
when
all
the
World
was
ouerwhelmed
with
grosse
ignorance
,
sinne
,
and
error
,
yet
then
God
had
his
Church
:
amongst
the
Israelites
there
were
some
Midwiues
fearing
God
,
Exod.
1.21
.
and
there
were
some
that
cryed
,
and
prayed
,
and
sighed
to
God
,
and
were
heard
of
him
,
Exod.
2.23
,
24.
So
God
had
his
Church
in
those
times
.
Likewise
in
the
dayes
of
Elias
,
when
the
Church
was
brought
to
a
low
ebbe
,
the
Prophet
could
see
no
more
left
but
himself
(
and
yet
he
had
eyes
to
discerne
it
)
yet
he
was
a
true
worshipper
of
God
,
Vogel
.
751.
and
so
God
had
his
true
Church
then
,
if
there
had
been
no
more
then
he
,
1.
King
.
19.10
.
But
the
Lord
saw
seuen
thousand
more
that
were
true
worshippers
,
and
had
not
bowed
their
knee
to
Baal
,
vers.
18.
In
this
desperate
time
when
they
killed
Gods
Prophets
,
and
brake
downe
his
Altars
,
and
sought
the
life
of
Elias
,
yet
in
this
very
time
God
had
his
Church
,
and
a
flourishing
one
too
in
his
eyes
,
though
men
could
not
discerne
it
.
Afterward
in
that
generall
Apostasie
,
when
Israel
and
Iudah
were
both
fallen
from
God
;
yet
here
is
a
true
Church
still
;
here
was
one
out
of
a
Citie
,
and
two
out
of
a
Tribe
to
worship
God
,
Ier.
3.13
,
14.
So
in
the
Captiuity
of
Babylon
,
when
the
Church
is
quite
ouerwhelmed
as
it
were
,
Ierusalem
was
so
distressed
,
Religion
defaced
,
all
turned
into
a
miserable
desolation
,
so
as
there
was
neuer
the
like
:
Is
there
any
sorrow
like
vnto
my
sorrow
(
saith
the
Prophet
,
speaking
in
the
behalfe
of
the
Church
,
Lam.
1.12
.
)
yet
then
God
had
his
Church
,
there
were
both
teachers
and
embracers
,
as
Ieremy
,
Haggai
,
Zechariah
,
and
Daniel
,
and
many
others
.
At
our
Sauiours
comming
in
the
flesh
,
when
the
Law
and
the
Temple
,
Priests
and
people
,
the
Church
and
Common-wealth
were
vtterly
corrupted
and
defiled
,
yet
still
God
had
his
Church
;
there
was
Zachary
and
Elizabeth
,
Ioseph
and
Marie
,
Simeon
and
Anna
,
true
beleeueres
and
right
worshippers
of
God
.
Lastly
,
in
the
height
of
the
pride
of
Antichrist
,
the
abomination
of
desolation
standing
in
the
holy
place
for
many
hundred
yeeres
,
when
all
the
Nations
in
the
earth
were
made
drunke
with
the
Cup
of
fornications
by
the
Whore
of
Babylon
,
the
Synagogue
of
Rome
,
yet
God
had
some
from
time
to
time
that
lothed
her
golden
Cup
;
some
that
were
not
defiled
with
her
fornications
,
but
kept
themselues
pure
Virgins
,
and
a
chaste
Spouse
to
the
Lord
Iesus
Christ
,
sweetly
embracing
his
sauing
truth
.
And
so
much
for
proofe
of
the
first
part
of
the
obseruation
,
That
God
alwayes
had
a
Church
and
company
of
chosen
people
,
&c.
The
second
part
is
,
that
as
God
euer
hath
had
,
so
he
now
hath
a
Church
,
&c.
I
shall
not
neede
to
speake
much
for
proofe
of
this
point
;
for
it
cannot
be
denied
,
but
that
(
blessed
be
God
)
there
be
many
flourishing
Churches
at
this
day
in
Germany
,
France
,
England
and
Scotland
;
many
in
all
these
places
that
worship
God
in
Spirit
and
Truth
;
yea
vnder
Popery
no
doubt
but
there
are
many
true
Christians
:
yea
euen
amongst
the
Turkes
,
and
Iewes
,
and
Infidels
I
doubt
not
,
but
that
there
are
ye●
remaining
some
that
worship
God
with
vs
:
no
question
but
there
are
some
sparkes
of
fire
amongst
those
burnt
ashes
;
some
polished
stones
of
these
decayed
Churches
;
some
gold
amongst
all
that
drosse
;
some
that
serue
the
Lord
,
amongst
so
many
thousand
seruants
of
sinne
and
slaues
of
Sathan
;
we
haue
many
instances
now
at
this
day
of
some
that
liue
vnder
Popery
,
and
amongst
the
Iewes
,
that
professe
our
Religion
.
So
the
second
part
is
proued
,
that
God
now
hath
his
Church
and
chosen
people
.
The
last
part
,
and
shall
haue
to
the
worlds
end
,
&c.
Wee
cannot
prooue
this
point
by
examples
as
we
did
the
former
,
because
it
is
not
yet
throughly
fulfilled
;
yet
wee
haue
as
sure
proofes
for
it
,
as
examples
;
we
haue
Gods
own
Word
for
it
,
and
that
which
God
hath
spoken
is
as
sure
,
as
if
it
were
already
done
;
and
therefore
the
Prophets
deliuer
many
predictions
in
the
Preterperfect
Tense
,
as
if
they
were
already
done
,
because
of
the
certaintie
of
it
.
I
say
wee
haue
Gods
Word
for
proofe
of
this
point
,
Psal.
132.13
,
14.
For
the
Lord
hath
chosen
Sion
,
and
loueth
to
dwell
in
it
,
saying
,
this
is
my
Rest
for
euer
,
here
will
I
dwell
,
&c.
God
will
dwell
and
rest
and
that
for
euer
in
his
Church
;
as
himselfe
is
for
euer
,
so
his
Church
is
for
euer
.
So
Math.
28.20
.
I
am
with
you
euer
,
euen
to
the
worlds
end
.
It
is
more
then
if
hee
had
said
,
I
wil
be
with
you
,
&c.
It
is
as
much
as
if
he
had
said
thus
;
As
sure
as
I
am
actually
present
with
you
now
,
so
I
will
still
continue
vnto
the
very
end
of
the
world
.
And
whereas
in
respect
of
his
bodily
presence
it
was
nor
so
,
because
he
was
to
ascend
into
heauen
;
yet
by
his
Spirit
hee
is
with
vs
effectually
to
all
sauing
purposes
,
Ioh.
14.16
.
I
will
pray
the
Father
,
and
he
shall
giue
you
another
comforter
,
that
he
may
abide
with
you
for
euer
,
vers.
17.
euen
the
Spirit
of
Truth
,
&c.
And
whereas
there
are
many
opposers
of
Gods
Church
,
men
and
Deuils
,
and
many
times
they
haue
a
great
hand
ouer
the
Church
;
yet
they
are
still
bridled
and
curbed
,
and
the
Church
still
so
protected
and
defended
,
that
the
gates
of
Hell
shall
neuer
preuaile
against
it
,
that
is
,
vtterly
to
disanull
it
,
Math.
16.18
.
There
are
many
other
proofes
for
this
Point
,
but
because
we
shall
speake
of
them
in
the
Reasons
,
therefore
we
will
passe
to
them
.
The
Reasons
of
the
point
(
that
God
euer
had
,
now
hath
,
and
shall
haue
a
Church
to
the
worlds
end
)
are
these
.
Reas.
1
First
,
we
haue
Gods
promise
for
it
,
who
is
truth
and
cannot
lie
.
If
that
be
too
little
,
we
haue
his
Oath
for
it
,
wherein
it
is
impossible
he
should
lie
,
Psal.
132.11
,
12.
The
Lord
hath
sworne
in
Truth
to
Dauid
,
and
will
not
shrinke
from
it
,
saying
,
of
the
fruit
of
thy
Body
will
I
set
vp
thy
throne
for
euer
.
He
hath
sworne
it
,
and
will
not
shrinke
from
it
,
that
is
,
hee
will
not
recant
:
which
although
it
be
typically
spoken
of
Dauid
and
his
seede
,
yet
in
truth
&
substance
of
it
,
it
is
intended
of
Christ
and
his
Church
.
The
same
promise
is
renewed
,
Ier.
33.17
,
18.
where
it
is
said
,
that
Dauid
shall
neuer
want
a
man
to
sit
vpon
the
Throne
of
the
house
of
Israel
.
And
in
the
20.
and
21.
verses
,
it
is
said
,
If
yee
can
breake
my
Couenant
of
the
day
,
and
my
Couenant
of
the
night
,
then
my
Couenant
may
bee
broken
with
Dauid
my
Seruant
.
Giuing
vs
to
vnderstand
,
that
his
promise
is
irreuocable
;
so
long
as
there
is
day
,
or
so
long
as
there
is
night
on
the
earth
,
so
long
the
Lord
will
haue
his
Church
on
earth
;
his
Word
and
his
Promise
cannot
be
broken
;
no
,
saith
our
Sauiour
,
Heauen
and
Earth
may
faile
,
but
my
Word
shall
neuer
faile
:
therefore
he
hauing
passed
his
Word
for
the
continuance
of
his
Church
for
euer
,
it
shall
continue
for
euer
in
despight
of
all
her
aduersaries
.
Secondly
,
the
sauing
Truth
and
doctrine
of
saluation
Reas.
2
shall
neuer
perish
from
the
earth
:
therefore
the
Church
that
is
the
pillar
of
Truth
shal
neuer
be
abolished
from
the
earth
,
If
the
truth
of
God
could
faile
,
then
the
Church
might
faile
;
but
that
can
neuer
faile
,
for
still
there
shall
be
some
witnesses
of
Gods
Truth
,
to
feele
the
sauing
power
of
it
in
themselues
,
and
to
testifie
it
to
others
;
and
therefore
the
Church
shall
neuer
faile
.
The
third
Reason
is
taken
from
Gods
Fatherly
Care
ouer
Reas.
3
his
Church
,
euen
for
their
owne
sakes
;
because
he
loues
them
,
and
they
are
deare
to
him
as
the
Apple
of
his
eye
:
and
therefore
they
shall
neuer
be
all
destroyed
,
except
the
Lord
could
forget
his
owne
people
,
his
dearlings
,
which
is
impossible
.
Fourthly
,
he
doth
preserue
his
Church
on
earth
for
the
Reas.
4
worlds
sake
,
that
must
stand
till
the
appointed
time
of
dissolution
;
but
it
cannot
stand
longer
then
the
faithfull
are
in
it
,
for
whose
sake
onely
it
is
vpholden
;
for
the
holy
seed
is
the
substance
of
the
world
,
as
I
shewed
Isa.
6.13
.
and
therefore
,
so
long
as
the
world
stands
,
they
cannot
be
vtterly
destroyed
.
Fiftly
,
the
Church
on
earth
is
the
Nurserie
for
heauen
;
Reas.
5
now
in
heauen
are
many
mansions
to
be
filled
vp
euery
day
,
therefore
there
must
be
a
continuall
supply
from
the
Nursery
on
earth
.
Sixthly
,
there
must
be
a
continuall
warre
betwixt
the
Reas.
6
seed
of
the
Serpent
,
and
the
seed
of
the
woman
,
Gen.
3.15
.
betwixt
the
wicked
and
the
godly
;
therefore
as
the
wicked
,
seed
of
the
Serpent
and
the
seed
of
the
Woman
,
Gen.
3.15
.
betwixt
the
wicked
and
the
godly
;
therefore
as
the
wicked
,
the
Serpents
seed
,
shal
be
alwayes
on
earth
;
so
likewise
the
faithfull
,
the
womans
seed
,
shal
be
alwaies
on
earth
too
.
Vse
1
The
vses
:
First
,
this
shewes
the
antiquity
of
the
Church
,
that
it
hath
been
from
the
beginning
.
Truth
is
elder
then
falshood
,
righteousnesse
was
before
sinne
,
Gods
Church
is
ancienter
then
all
prophane
Assemblies
whatsoeuer
:
Caine
is
ancient
being
of
the
malignant
Church
;
but
his
Parents
,
the
Church
in
Paradise
is
ancienter
.
Eue
and
Adam
harkened
to
the
voice
of
the
Serpent
,
and
so
committed
sinne
soone
after
the
Creation
;
yet
there
was
a
time
before
their
fall
,
when
they
beleeued
,
and
rested
on
God
and
his
Word
,
and
were
righteous
.
The
Diuell
is
a
Lier
from
the
beginning
,
yet
Gods
Truth
was
in
the
beginning
before
that
●ie
;
else
it
could
not
haue
been
peruerted
with
his
Lye
.
This
serues
,
first
,
to
stop
the
mouth
of
all
Gainsaiers
,
and
aduersaries
of
Gods
Church
,
that
Charge
vs
with
nouelty
,
to
bee
a
new
sect
,
and
challenge
antiquitie
to
themselues
,
that
they
are
the
ancient
and
true
Church
,
which
are
both
lies
,
for
they
are
the
nouellists
,
not
wee
.
We
are
from
the
beginning
,
before
they
had
any
being
;
so
that
we
are
more
ancient
then
they
,
and
their
religion
is
nouelty
,
and
a
new
Sect.
Secondly
,
it
may
serue
to
confirme
vs
in
the
vndoubted
assurance
of
the
Truth
,
and
of
that
Faith
and
Religion
which
we
professe
.
That
which
is
most
ancient
is
most
true
,
as
being
immediatly
and
originally
from
the
pure
Fountaine
,
the
pure
hands
of
God
himselfe
,
who
is
the
ancient
of
dayes
.
And
contrarily
,
all
Religions
which
are
lesse
ancient
,
are
from
some
corrupt
Channels
,
degenerate
from
the
originall
sinceritie
.
Now
our
Religion
which
we
professe
is
most
ancient
and
most
pure
;
and
therefore
let
all
contrary
Doctrines
and
Religions
hide
their
heads
,
and
be
ashamed
of
themselues
,
and
yeeld
the
preheminence
of
pure
Truth
to
our
Religion
that
is
most
true
and
rightly
ancient
.
Vse
2
Secondly
,
as
this
shewes
the
Antiquitie
of
the
Church
,
so
likewise
it
proues
the
perpetuity
of
it
.
As
it
was
from
the
beginning
of
the
world
,
so
it
shall
continue
by
succession
to
the
end
of
the
world
,
as
it
was
before
all
other
Congregations
,
so
it
shall
see
the
rising
and
fall
of
all
other
Congregations
;
but
it selfe
shall
continue
one
and
the
same
by
a
continuall
succession
:
where
the
Fathers
are
gone
,
there
Children
shall
stand
vp
in
their
steads
,
and
so
Childrens
Children
to
the
worlds
end
.
There
shall
bee
many
changes
and
alterations
from
time
to
time
,
yet
still
there
shall
bee
a
Church
in
all
these
changes
.
If
the
Church
faile
in
Paradise
,
it
shall
be
found
out
of
Paradise
:
If
Israel
fall
away
,
yet
Iudah
shall
stand
:
If
the
Iewes
bee
cast
off
,
yet
the
Gentiles
shal
be
taken
in
:
Though
Popery
,
Turcisme
,
and
Iudaisme
,
and
Paganisme
abound
and
fill
the
world
,
and
are
vp
in
Armes
against
the
Church
,
yet
there
are
some
corners
in
the
world
that
God
hath
reserued
to
shelter
his
Church
in
,
wherein
they
shall
be
preserued
both
from
their
persecution
and
infection
.
The
third
Vse
,
Is
matter
of
Comfort
to
the
faithfull
;
Vse
3
First
,
in
regard
of
themselues
,
for
they
are
the
onely
people
of
continuance
that
are
in
the
world
,
they
onely
are
sure
of
their
esta●e
,
and
none
else
.
It
is
true
,
that
the
wicked
may
flourish
a
long
time
in
great
prosperitie
like
to
a
greene
Bay
Tree
;
but
in
time
,
and
sometimes
very
quickly
,
they
shall
vanish
away
like
smoke
,
and
consume
as
the
fat
of
Lambes
,
and
nothing
shall
remaine
of
them
:
but
the
faithfull
shall
stand
fast
for
euer
,
Psal.
102.28
.
they
may
be
afflicted
,
persecuted
,
and
distressed
on
euery
side
;
yet
they
shall
neuer
be
forsaken
,
nor
giuen
ouer
vtterly
as
a
prey
to
their
enemies
.
If
the
wicked
murder
some
of
them
,
yet
God
wil
haue
some
of
them
remaine
still
:
let
persecutours
draw
out
the
blood
of
Gods
Children
as
long
as
they
will
or
can
,
yet
still
there
shal
be
found
some
that
will
offer
themselues
to
their
bloody
hands
for
the
maintenance
of
Gods
Truth
:
as
some
are
taken
away
,
God
will
still
send
them
a
new
supply
.
So
then
it
is
Comfort
to
them
in
regard
of
themselues
,
that
they
shall
neuer
perish
.
Secondly
,
it
is
comfort
to
them
in
regard
of
their
posterity
,
and
of
the
Church
after
them
;
they
need
not
say
on
their
deathbeds
as
worldlings
doe
,
What
shall
become
of
my
Children
and
goods
after
I
am
gone
;
they
need
not
say
so
of
their
spirituall
goods
;
let
God
alone
with
them
,
leaue
them
to
him
,
the
faithfull
seed
shall
bee
preserued
and
vpholden
by
his
Fatherly
prouidence
to
the
worlds
end
,
and
the
gates
of
Hell
shall
not
preuaile
against
them
.
And
as
for
the
Truth
of
God
,
the
Gospell
and
the
graces
of
the
Spirit
,
which
themselues
are
seized
on
in
their
life
time
,
God
will
dispose
of
them
to
the
right
heires
,
heires
of
his
owne
begetting
add
raising
vp
;
he
will
find
heires
for
them
successiuely
from
age
to
age
to
the
last
end
.
Then
Christ
Iesus
himselfe
shall
come
,
and
hee
shall
stand
last
;
vpon
the
earth
,
and
so
the
Church
shall
be
the
first
and
the
last
;
The
first
Adam
,
the
first
man
on
earth
,
beginning
the
Church
on
earth
;
And
the
second
Adam
,
the
last
man
vpon
the
earth
,
finishing
it
vp
by
his
personall
presence
,
hauing
continued
and
maintained
it
by
his
owne
power
from
the
first
beginning
to
the
worlds
end
.
And
shall
the
Church
haue
an
end
then
?
No
,
though
all
things
bee
then
at
an
end
,
yet
the
Church
shall
not
yet
be
at
an
end
:
but
as
it
is
for
euer
here
,
so
it
shall
continue
for
euer
in
heauen
too
,
and
that
in
a
farre
safer
,
and
happier
,
and
more
glorious
estate
,
then
euer
it
did
in
this
world
,
Psal.
102.28
.
Vse
4
The
fourth
Vse
is
for
discouragement
to
wicked
men
and
Persecutors
,
in
that
which
they
doe
against
Gods
Church
.
What
can
they
doe
against
it
,
roote
it
out
,
as
many
times
they
say
they
will
?
No
,
doe
they
what
they
can
by
themselues
,
by
their
Instruments
,
they
can
neuer
roote
it
out
;
Let
Kings
,
and
Rulers
,
and
Gentiles
,
and
people
fret
,
and
rage
,
and
band
themselues
together
against
the
Lord
,
and
against
his
Annointed
,
it
is
to
no
purpose
,
they
shall
not
preuaile
;
it
is
all
but
the
imagination
of
a
vaine
thing
,
Psal.
2.1
.
Yet
I
wil
tell
them
what
they
shal
preuaile
in
;
they
shal
preuaile
thus
farre
to
make
the
Church
more
in
number
,
and
more
zealous
for
God
,
and
constant
in
his
truth
,
contrary
to
their
end
.
For
behold
,
when
they
haue
done
what
they
can
against
the
faithfull
,
when
they
haue
burnt
them
to
ashes
,
God
will
raise
out
of
those
very
ashes
a
new
seed
to
call
vpon
his
Name
,
and
the
blood
of
the
Saints
shed
shall
fatten
the
Church
,
and
make
it
more
fruitfull
,
and
be
a
cause
of
the
greater
increase
of
the
Faithfull
.
It
is
a
vaine
thing
therefore
for
them
to
threaten
them
,
and
to
say
(
as
many
times
they
doe
)
that
they
will
root
out
these
Professors
.
It
is
more
then
they
can
do
,
nay
it
is
more
then
the
Diuell
(
their
good
Master
)
can
doe
himselfe
,
and
therefore
let
them
neuer
thinke
to
doe
it
.
Fiftly
,
this
teacheth
vs
not
to
Iudge
of
the
Church
by
Vse
5
sight
or
appearance
;
It
hath
a
being
euen
when
it
can
hardly
be
discerned
;
rest
rhou
vpon
this
vndoubted
Truth
,
that
surely
such
an
one
there
is
;
where
or
how
,
&c.
leaue
that
to
God
;
for
it
may
be
hid
from
our
sight
,
euen
as
the
Corne
is
amongst
the
chaffe
,
so
that
we
cannot
discerne
it
,
and
yet
it
may
haue
a
being
.
And
so
much
for
that
Point
.
Now
wee
come
to
speake
of
the
third
Point
,
namely
,
Thirdly
,
of
those
which
are
in
heauen
and
earth
both
together
.
of
the
Church
of
God
,
consisting
of
men
in
heauen
and
in
earth
together
.
I
will
describe
it
by
certaine
qualities
and
circumstances
,
such
as
may
present
and
make
it
plaine
to
euery
mans
view
.
And
because
it
is
an
Article
of
our
Faith
,
and
now
that
we
are
entred
into
it
,
it
is
needfull
to
speake
of
all
that
is
necessary
for
vs
to
beleeue
concerning
this
Point
;
The
matter
of
this
reduced
to
sixe
Heads
,
all
raised
out
of
the
Article
of
the
Creed
,
I
beleeue
the
holy
Catholike
Church
.
therefore
we
will
fetch
these
qualities
from
that
Article
in
the
Creede
that
concernes
the
Church
;
I
beleeue
the
holy
Catholike
Church
:
and
I
will
reduce
all
the
matter
we
are
here
to
speake
of
to
these
sixe
Heads
;
First
,
that
the
Church
is
one
;
secondly
,
that
it
is
holy
;
thirdly
,
that
it
is
Catholike
;
Fourthly
,
that
it
is
ioyned
to
Christ
;
Fiftly
,
that
they
haue
a
Communion
one
with
another
;
and
sixtly
,
that
they
are
knowne
onely
to
God
and
themselues
;
and
all
these
are
raised
out
of
the
Article
in
the
Creed
.
That
it
is
one
,
therefore
it
is
said
the
Church
,
not
Churches
;
and
the
Nicen
Creed
which
was
penned
after
this
saith
,
I
beleeue
one
.
That
it
is
holy
and
Catholike
,
so
it
is
said
in
expresse
wordes
:
that
it
is
ioyned
to
Christ
,
and
that
they
haue
a
Communion
among
themselues
;
both
these
are
intended
when
it
is
said
,
they
are
a
Communion
of
Saints
.
Lastly
,
that
they
are
knowne
onely
to
God
and
themselues
.
How
is
this
gathered
hence
?
Why
thus
;
because
it
is
said
,
I
beleeue
it
.
Now
that
which
wee
beleeue
is
not
seene
;
and
therefore
this
Article
must
not
be
expounded
of
a
visible
Church
,
as
the
Papists
would
haue
it
.
Doctr.
First
Head
,
It
is
but
one
.
Now
first
of
the
first
note
;
It
is
but
one
;
for
so
the
Nicen
Creed
for
plainenesse
sake
ads
this
particle
,
one
.
We
will
draw
it
into
an
obseruation
,
and
that
is
this
,
namely
,
That
all
the
faithfull
that
euer
were
,
or
shall
be
either
in
heauen
or
in
earth
,
doe
make
vp
but
one
onely
Church
.
It
is
prooued
thus
.
The
Scripture
,
when
it
speakes
of
the
true
Church
in
the
generall
true
nature
of
it
,
speakes
in
the
singular
number
,
Eph.
5.27
,
32.
that
he
might
make
it
a
glorious
Church
,
&c.
This
I
speake
concerning
Christ
,
and
concerning
his
Church
.
And
Math.
16.18
.
vpon
this
Rocke
will
I
build
my
Church
.
It
is
true
that
the
Scripture
speakes
sometime
in
the
plurall
number
of
Churches
,
as
the
Apostle
Paul
1.
Cor.
11.16
.
we
haue
no
such
custome
,
nor
the
Churches
of
God
;
but
then
it
speakes
of
particular
visible
Congregations
:
but
of
the
generall
Catholike
Church
it
speakes
alwayes
in
the
singular
number
,
as
being
but
one
,
and
so
expressely
ascribes
onenesse
to
it
,
Cant.
6
8.
Christ
saith
to
his
Church
,
My
Loue
,
my
Doue
,
&c.
Eph.
4.4
.
there
is
one
body
,
&c.
The
Church
hath
a
threefold
onenesse
;
it
is
one
in
it selfe
,
it
is
one
with
Christ
,
and
it
hath
an
onenesse
amongst
the
members
.
In
this
place
we
speake
but
of
the
onenesse
it
hath
in
it selfe
;
of
the
other
two
we
shall
speake
in
their
due
place
.
The
Church
hath
a
threefold
onenesse
.
That
it
is
one
in
it selfe
,
therefore
it
is
called
the
house
of
God
,
not
houses
;
the
temple
of
God
,
not
temples
;
as
in
the
time
of
the
Law
there
was
but
one
Tabernacle
,
and
afterwards
but
one
Temple
,
whereto
all
the
people
came
,
Leuitic.
17.3
,
4.
Deut.
21
5.
and
16.2
.
2.
Chron.
2.4
.
so
now
there
is
but
one
onely
Church
of
the
faithfull
.
Reas.
1
The
Reasons
of
the
Point
are
these
:
The
first
is
taken
out
of
Ephes.
4.4
,
5.
there
are
many
reasons
heaped
together
;
there
is
but
one
Spirit
,
therefore
but
one
Church
,
as
there
is
but
one
soule
,
and
therefore
but
one
man
.
There
is
but
one
hope
,
at
which
all
Gods
people
ioyntly
aime
,
and
therefore
they
are
one
corporation
;
one
Lord
,
and
therefore
one
family
;
one
Faith
,
which
is
the
life
of
the
Church
,
and
if
there
be
but
one
life
,
then
there
can
be
but
one
Church
;
one
Baptisme
,
and
therefore
but
one
Promise
and
Couenant
,
which
all
doe
make
to
God
as
one
man
.
Secondly
,
the
Church
is
the
Body
of
Christ
,
Ephes.
5.23
.
Reas.
2
and
Christ
he
is
the
Head
of
the
Church
;
and
therefore
as
there
is
but
one
Christ
,
so
there
is
but
one
Church
;
else
wee
should
make
a
monster
of
Christ
,
to
say
he
hath
one
head
and
many
bodies
.
Againe
,
the
Church
is
the
Spouse
of
Christ
,
and
he
is
her
Husband
,
as
is
implyed
,
Vers.
25.
Now
,
Christ
should
haue
many
wiues
,
if
there
were
many
Churches
,
which
is
absurd
;
and
therefore
there
is
but
one
Church
still
.
Thirdly
,
they
haue
all
one
Shepheard
,
and
therefore
they
Reas.
3
are
all
but
one
Sheepefold
,
Ioh.
10.16
.
Fourthly
,
they
are
all
partakers
of
one
Bread
,
and
therefore
Reas.
4
but
one
body
,
1.
Cor.
10.17
.
Fifthly
,
all
the
differences
that
are
betwixt
them
are
abolished
Reas.
5
by
Christ
;
and
therefore
they
are
but
one
,
Ephes.
2.14
.
Gal.
3.28
.
The
Vses
are
these
.
First
,
this
teacheth
vs
the
vnchangeablenesse
Vse
1
of
Gods
heauenly
Truth
,
and
of
the
course
of
saluation
,
because
there
is
but
one
Church
still
,
and
therefore
but
one
Truth
still
,
it
is
vnchangeable
,
there
is
but
one
Truth
and
course
of
saluation
from
the
beginning
to
the
end
of
the
World
:
the
dispensation
or
manner
of
carriage
hath
been
some
what
different
;
sometimes
it
hath
been
carried
darkly
,
sometimes
clearely
;
sometimes
in
ceremonies
,
sometimes
without
ceremonies
;
sometime
by
the
Law
,
sometime
by
the
Gospell
;
by
Tradition
(
as
before
the
Law
)
by
reuelation
,
and
by
Scripture
:
yet
the
substance
was
euer
one
and
the
same
;
the
same
Faith
and
course
of
saluation
that
Adam
was
saued
by
before
the
Flood
,
and
Noah
in
the
Flood
,
and
Abraham
before
the
Law
,
and
Dauid
vnder
the
Law
,
and
the
Apostles
whilest
Christ
was
on
earth
;
the
same
saith
are
we
and
all
the
faithfull
saued
by
from
Christs
ascension
till
his
returne
to
Iudgement
.
And
therefore
that
is
a
damnable
doctrine
that
some
hold
,
that
euery
man
shall
bee
saued
by
his
owne
Religion
,
whatsoeuer
it
be
,
if
he
bee
zealous
in
it
:
no
,
diuers
Religions
make
diuers
Churches
;
but
there
is
but
one
Church
to
be
saued
,
and
therefore
but
one
Truth
and
Religion
to
be
saued
by
.
Vse
2
Secondly
,
Is
the
Church
but
one
?
Then
wee
should
labour
to
maintaine
the
onenesse
of
the
Church
,
to
keepe
the
vnitie
of
the
Spirit
in
the
bond
of
peace
,
Ephes.
4.3
.
Beware
of
factions
and
diuisions
,
either
of
making
or
following
them
:
for
they
are
the
very
bane
of
this
onenesse
of
the
Church
;
and
take
heed
of
pride
and
singularitie
,
for
that
is
the
common
Mother
and
Nurse
of
dissensions
and
rents
in
the
Church
;
and
doe
not
receiue
the
Word
with
respect
of
persons
,
as
when
one
saith
,
I
am
of
Paul
,
another
,
I
am
of
Apollos
,
&c.
What
is
Paul
?
and
what
is
Apollos
?
but
Ministers
by
whom
yee
beleeue
.
They
teach
one
Faith
;
they
preach
one
and
the
same
Christ
crucified
;
they
haue
receiued
one
and
the
same
ministration
;
therefore
embrace
them
all
as
one
Ministry
of
one
and
the
same
Church
.
What
if
God
bestow
diuers
gifts
on
diuers
persons
,
and
one
more
excellent
then
another
?
Wilt
thou
abuse
Gods
gifts
to
the
making
of
rents
and
factions
in
the
Church
?
No
,
thou
must
know
that
thou
art
bound
to
profit
the
more
by
him
that
hath
more
gifts
,
and
to
glorifie
God
the
more
for
them
,
and
not
to
dote
vpon
them
,
and
maintaine
Sects
by
them
:
for
that
is
not
the
end
why
God
giues
them
,
but
it
is
the
malice
of
the
Diuell
that
doth
thus
abuse
them
to
a
wrong
end
.
Vse
3
Thirdly
,
this
reprooues
the
Papists
;
for
they
make
two
Heads
,
and
consequently
two
Churches
:
except
they
will
make
a
monster
of
the
Church
to
haue
two
Heads
,
and
but
one
body
.
Yea
,
but
say
they
,
the
Pope
is
the
Head
of
the
Church
in
earth
.
I
am
sure
hee
is
not
Head
of
the
Church
in
heauen
,
and
therefore
not
Head
of
the
Church
on
earth
;
for
they
make
but
one
Church
,
and
therefore
can
haue
but
one
Head
.
Some
of
the
Iesuites
hauing
been
pressed
with
this
Argument
,
and
not
knowing
how
to
answer
it
,
haue
affirmed
,
that
the
Pope
is
Head
of
the
Church
in
heauen
;
so
grosse
and
blasphemous
haue
they
been
.
So
the
Turkes
and
the
Iewes
that
erect
Churches
of
their
owne
,
and
haue
no
fellowship
with
this
Church
,
they
are
not
the
true
Church
,
nor
haue
any
part
in
this
onenesse
of
the
Church
;
and
whatsoeuer
they
are
that
haue
no
part
in
this
Church
,
they
are
none
of
Gods
Church
,
but
of
the
Synagogue
of
Satan
.
Fourthly
,
Difference
of
circumstances
doe
not
cut
off
from
the
true
Church
;
as
,
First
,
of
states
.
this
teacheth
that
difference
in
matters
of
circumstance
Vse
4
doe
not
cut
off
from
the
true
Church
,
but
holding
one
Faith
with
them
,
wee
are
still
in
the
vnitie
of
one
Church
.
First
,
difference
of
states
doe
not
cut
off
from
the
true
Church
:
though
some
Churches
are
greater
,
some
smaller
,
though
some
are
in
their
cradle
,
others
in
their
full
age
,
some
before
Christ
,
others
after
Christ
,
some
purer
,
some
impurer
;
yea
though
some
be
in
heauen
triumphing
,
other
some
in
earth
fighting
;
yet
all
are
but
one
Church
,
all
are
the
same
Wheate
threshed
in
the
floore
,
and
laid
vp
in
the
Garner
,
and
the
same
Gold
digged
out
of
the
Mine
with
some
drosse
,
and
tried
and
fined
by
the
fire
.
Secondly
,
Secondly
,
of
times
.
difference
of
times
doe
not
cut
off
from
the
true
Church
,
before
the
Law
,
vnder
the
Law
,
and
after
the
Law
;
the
first
and
the
last
Churches
all
are
one
.
Thirdly
,
Thirdly
,
of
persons
.
nor
the
difference
of
Persons
,
Iewes
and
Gentiles
,
bond
and
free
,
male
and
female
,
poore
and
rich
,
all
are
one
in
Christ
Iesus
.
Fourthly
,
Fourthly
,
of
place
.
nor
yet
difference
of
place
,
Ierusalem
,
Antioch
,
Corinth
,
England
,
France
,
Denmarke
;
yea
Paradise
,
Earth
and
Heauen
,
all
are
but
one
Church
.
Fifthly
,
Fifthly
,
of
ceremonies
.
nor
yet
difference
of
Ceremonies
,
some
worshipping
at
one
time
and
place
,
some
in
one
habit
,
some
in
another
;
so
long
as
all
worship
in
Spirit
and
Truth
,
they
are
but
one
Church
.
Sixthly
,
Sixtly
,
of
iudgement
in
Points
not
absolutely
fundamentall
.
no
nor
yet
difference
of
iudgement
,
in
Points
not
absolutely
fundamentall
,
doe
not
cut
off
from
the
true
Church
;
so
long
as
all
hold
Christ
Iesus
,
he
is
the
head-corner-stone
that
knits
them
all
together
into
one
building
.
So
much
of
the
onenesse
of
the
Church
it selfe
.
Second
Head
;
The
Church
is
holy
.
The
second
Note
or
qualitie
of
the
Church
is
.
That
it
is
holy
.
Wee
will
draw
it
into
an
obseruation
,
as
wee
did
the
former
,
and
that
is
this
,
Namely
;
That
the
whole
Company
of
the
faithfull
both
in
heauen
and
in
earth
are
a
holy
Company
and
euery
part
and
member
thereof
is
holy
;
1.
Pet.
2.9
.
They
are
called
a
holy
nation
;
and
in
the
fift
Verse
,
a
holy
Priesthood
.
And
it
is
said
of
Ierusalem
,
that
it
is
a
holy
Citie
;
not
that
in
heauen
onely
,
Reuelat.
21.2
.
but
that
on
earth
too
,
Math.
4.5
.
And
in
Ephes.
5.27
.
the
Church
is
said
to
be
holy
and
without
blame
,
&c.
And
hence
it
is
,
that
those
which
are
parts
and
members
of
the
Church
are
called
Saints
,
and
Saints
on
earth
,
as
Psal.
16.3
.
And
so
the
whole
Congregation
is
called
the
Congregation
of
Saints
,
Psalm
.
89.5
.
And
their
Head
and
Ruler
is
the
King
of
Saints
;
and
they
are
not
holy
in
profession
onely
,
for
so
are
hypocrites
too
,
that
are
no
part
of
the
true
Church
;
but
they
are
holy
indeede
,
they
are
truly
sanctified
;
therefore
the
Apostle
calls
them
holy
brethren
Heb.
3.1
.
And
this
Holinesse
is
partly
imputed
,
Heb.
10.10
.
We
are
sanctified
by
the
offering
of
the
body
of
Iesus
Christ
.
And
Colos.
1.21
,
21.
And
partly
inherent
,
1.
Thess.
5.23
.
Now
the
very
God
of
peace
sanctifie
you
throughout
,
&c.
this
is
begun
here
,
but
not
perfected
till
we
haue
put
off
this
body
of
sinne
.
Reas.
1
The
Reasons
of
this
Point
are
these
,
First
God
the
Father
being
most
holy
himselfe
,
he
sanctifies
his
Church
,
and
euery
member
of
it
,
and
so
makes
them
holy
;
this
Christ
praies
for
,
Ioh.
17.17
.
sanctifie
them
with
thy
truth
,
&c.
Iude.
1.
sanctified
of
God
the
Father
,
&c.
and
therefore
they
are
holy
.
Reas.
2
Secondly
,
Christ
their
Head
is
holy
,
and
he
sanctifies
,
and
makes
them
holy
,
1.
Cor.
1.2
.
sanctified
in
Christ
Iesus
;
and
in
the
thirtieth
verse
he
is
said
to
be
their
sanctification
.
And
Eph.
5.25.26
.
Christ
gaue
himselfe
for
his
Church
,
that
hee
might
sanctifie
it
.
Reas.
3
Thirdly
,
the
Spirit
whereby
they
are
enliuened
,
quickened
,
and
ruled
,
is
the
holy
Ghost
,
and
he
sanctifies
them
and
makes
them
holy
,
1.
Cor.
6.11
.
but
now
yee
are
sanctified
by
the
Spirit
of
our
God
,
and
Rom.
15.16
.
Fourthly
,
the
Word
whereby
they
are
gathered
,
and
the
Reas.
4
seed
whereby
they
are
begotten
,
is
a
holy
Word
,
2.
Pet.
2.21
.
It
is
called
the
holy
Commandement
,
and
therefore
they
must
needs
be
holy
.
Fifthly
,
the
effects
which
they
feele
in
themselues
are
Reas.
5
holy
effects
,
holy
motions
,
and
holy
desires
,
holy
life
,
and
holy
obedience
,
and
their
spirituall
life
(
that
is
to
say
,
their
faith
)
is
most
holy
,
Iude
20.
therefore
they
are
holy
.
Sixtly
,
they
are
chosen
to
Holinesse
.
1.
Pet.
1.2
.
and
therefore
Reas.
6
they
are
holy
.
Seuenthly
,
they
are
regenerate
and
borne
again
to
Holinesse
;
Reas.
7
and
therefore
cannot
sinne
,
1.
Ioh.
3.9
.
and
Eph.
2.9
.
we
are
created
in
Christ
Iesus
to
good
works
:
and
therefore
must
needes
be
holy
.
The
vses
are
these
:
First
,
this
shewes
the
essentiall
difference
Vse
1
betwixt
Gods
Church
,
and
all
other
Congregations
whatsoeuer
:
For
this
is
holy
,
and
all
other
are
vnholy
.
And
this
Holynesse
carries
a
kind
of
Reciprocation
with
Gods
Church
;
for
euery
Church
of
God
is
truly
holy
,
and
euery
Congregation
that
is
holy
is
the
true
Church
of
God
.
And
so
wheresoeuer
there
bee
any
men
or
women
that
bee
truly
holy
,
though
they
be
out
of
the
knowne
Church
,
yet
they
are
liuing
members
of
the
true
Catholike
Church
.
And
on
the
contrary
,
wheresoeuer
there
are
any
that
are
not
holy
,
though
they
liue
in
the
visible
Church
,
and
are
in
great
place
,
and
of
great
gifts
;
yet
they
are
no
members
of
the
true
Church
of
God
.
So
then
here
is
the
triall
whether
we
be
of
the
true
Church
or
not
;
if
wee
haue
holinesse
in
our
hearts
and
in
our
desires
,
then
wee
are
of
the
true
Church
,
else
we
are
not
.
But
you
will
say
,
Is
euery
one
holy
that
is
of
the
true
Church
?
I
answer
;
Yes
,
in
some
measure
,
first
or
last
.
Secondly
,
this
should
teach
vs
to
labour
for
Holinesse
,
Vse
2
without
which
we
shall
neuer
see
God
to
our
Comfort
in
heauen
,
nor
by
faith
here
on
earth
,
Psal.
15.1
,
2
,
&c.
The
Prophet
askes
this
Question
;
Lord
,
who
shall
dwell
in
thy
Tabernacle
,
or
who
shall
rest
in
thy
holy
Mountaine
?
The
answer
is
;
euen
he
that
walks
vprightly
,
and
worketh
Righteousnesse
,
and
speaketh
the
Truth
in
his
heart
.
Reuel
.
21.27
.
There
shall
enter
no
vncleane
thing
into
the
heauenly
Ierusalem
:
there
,
if
euer
we
will
see
God
with
Ioy
and
Comfort
,
we
must
labour
for
a
pure
heart
,
and
pure
hands
.
It
should
teach
vs
therefore
,
First
,
to
take
heed
of
sinne
,
and
to
auoide
it
,
for
it
is
filthinesse
and
vncleannesse
,
as
opposite
to
Holinesse
,
as
darknesse
is
to
light
,
and
Satan
to
God
himselfe
.
Let
euery
one
that
calls
on
the
Name
of
the
Lord
,
(
that
is
,
euery
member
of
the
true
Church
)
depart
from
iniquitie
;
let
them
leaue
their
lying
,
and
swearing
,
and
couetousnesse
,
and
labour
to
flie
from
the
corruptions
that
are
in
the
world
through
lust
,
and
resist
the
inticements
of
the
Diuell
,
and
fight
against
the
rebellions
of
their
owne
hearts
,
and
not
suffer
their
corruptions
to
breake
forth
,
but
to
roote
them
out
;
put
off
your
shooes
,
for
you
stand
on
holy
ground
;
lay
by
your
sinnes
and
wicked
affections
,
for
the
Church
is
a
holy
Church
,
that
you
are
members
of
;
the
Temple
of
God
is
holy
,
which
Temple
yee
are
;
defile
not
your selues
with
sinne
and
vncleannesse
therefore
;
remember
what
God
saith
,
Ier.
11.15
.
What
should
my
Beloued
tarry
in
my
house
,
seeing
they
haue
committed
an
abomination
.
As
if
hee
should
say
;
I
haue
no
roome
for
them
in
my
house
,
if
they
commit
abomination
.
And
Psalm
.
50.16
.
What
hast
thou
to
doe
(
saith
God
to
the
wicked
)
to
take
my
Couenant
in
thy
mouth
,
seeing
thou
hatest
to
bee
reformed
.
Therefore
say
with
the
Church
in
the
Canticles
,
Chap.
6.5
.
I
haue
put
off
my
coat
,
how
then
shall
I
put
it
on
?
I
haue
washed
my
feet
,
how
shall
I
defile
them
?
And
as
it
teacheth
vs
to
flie
sinne
,
so
in
the
second
place
it
teacheth
vs
to
follow
that
which
is
good
;
Whatsoeuer
things
are
true
,
whatsoeuer
things
are
honest
,
&c.
thinke
on
those
things
,
Phil.
4.8
.
Giue
your selues
to
holy
meditations
and
conferences
,
frequent
good
companies
and
exercises
,
vse
the
meanes
of
holinesse
,
be
conuersant
in
hearing
and
reading
the
Word
,
and
receiuing
the
Sacrament
,
and
be
frequent
and
earnest
in
Prayer
to
God
for
the
Spirit
of
sanctification
,
that
hee
may
make
your
harts
,
mindes
,
willes
and
affections
,
and
liues
holy
and
vnblameable
;
that
so
as
you
professe
your selues
to
be
Saints
,
so
you
may
liue
like
Saints
.
Lastly
,
this
may
serue
for
reproofe
of
the
gracelesse
and
Vse
3
wretchlesse
people
of
the
world
,
that
scoffe
at
the
holinesse
of
Gods
people
;
there
are
a
kind
of
people
in
the
world
,
that
if
they
be
in
their
Cups
,
or
vpon
the
Stage
,
or
in
their
pastimes
,
or
in
their
ordinary
talke
,
if
they
can
haue
a
lest
at
the
holy
Brethren
in
it
,
though
without
cause
or
sense
,
it
makes
them
all
merry
,
it
seasons
all
their
businesse
.
But
first
let
them
know
,
that
they
haue
no
part
in
Gods
Church
,
for
all
the
parts
and
members
thereof
are
holy
.
And
further
let
them
know
,
John
3.
that
they
must
be
either
Saints
or
Diuels
,
either
of
the
seede
of
God
,
or
of
the
Diuell
.
And
therefore
let
them
know
,
that
as
they
scoffe
at
vs
vniustly
,
so
the
Lord
from
heauen
doth
most
iustly
deride
them
,
and
will
one
day
laugh
at
their
destruction
,
and
this
is
to
them
a
token
of
perdition
,
and
a
most
certaine
token
too
,
because
they
are
not
onely
without
holinesse
themselues
,
but
they
hate
it
,
and
deride
it
in
others
:
but
to
vs
it
is
a
signe
of
saluation
,
both
that
we
are
endued
with
holinesse
,
and
also
that
we
suffer
persecution
for
it
,
Heb.
3.3
.
The
Apostle
vseth
this
word
very
grauely
,
which
they
doe
so
deride
,
he
calles
them
holy
Brethren
.
And
therefore
in
the
second
place
,
let
vs
bee
so
farre
from
being
daunted
by
their
scoffing
at
vs
,
as
that
it
may
rather
incourage
vs
to
be
more
holy
.
Let
vs
say
as
Dauid
did
to
Michal
,
when
she
scoft
at
him
for
dancing
before
the
Arke
,
Am
I
vile
in
thine
eyes
for
this
?
I
will
be
yet
more
vile
.
So
let
vs
say
,
Doth
our
holinesse
displease
you
?
I
will
be
yet
more
holy
.
Let
vs
therefore
labour
by
prayer
to
God
,
and
all
good
endeauour
not
onely
to
begin
,
but
to
grow
on
from
grace
to
grace
,
from
one
measure
of
holinesse
to
another
,
notwithstanding
their
scoffes
,
that
so
at
last
we
may
bee
fit
to
enter
into
that
holy
place
whereinto
none
vnholy
nor
vncleane
thing
shall
enter
.
The
fifth
Lecture
of
the
Church
.
HAuing
entred
into
the
Point
concerning
the
Church
of
God
in
heauen
and
in
earth
together
,
we
shewed
,
that
in
as
much
as
it
is
an
Article
of
our
Faith
to
beleeue
the
Catholike
Church
,
that
therefore
it
was
needefull
that
we
should
vnderstand
,
and
speak
of
it
out
of
that
Article
of
the
Creed
which
concernes
the
Church
.
That
Article
saith
,
I
beleeue
the
holy
Catholike
Church
,
the
Communion
of
Saints
,
&c.
Wherein
I
noted
sixe
things
,
whereby
the
Church
was
marked
out
.
First
,
that
it
is
one
,
for
so
saith
the
Nicen
Creed
,
and
so
this
Article
intendes
when
it
saith
Church
,
and
not
Churches
;
secondly
,
that
it
is
holy
;
thirdly
,
that
it
is
Catholike
,
so
it
is
said
in
expresse
words
;
Fourthly
that
they
are
ioyned
to
Christ
;
And
fiftly
,
that
they
haue
a
Communion
amongst
themselues
,
both
these
are
intended
where
it
is
said
they
are
a
Communion
of
Saints
;
sixtly
and
lastly
,
that
they
are
knowne
onely
to
God
and
themselues
,
and
this
is
intended
,
when
it
is
said
,
I
beleeue
it
.
Wee
haue
past
through
two
of
these
adiuncts
(
for
so
I
call
them
)
first
that
the
Church
is
one
;
and
secondly
,
that
it
is
holy
:
The
third
Head
,
It
is
Catholike
.
now
we
are
to
come
to
the
third
Adiunct
Catholike
;
The
Church
of
God
is
Catholike
.
In
handling
of
this
Point
,
wee
will
first
shew
,
how
this
word
,
Catholike
,
hath
been
wronged
;
secondly
,
wee
will
right
it
;
and
thirdly
,
we
will
draw
such
obseruations
from
thence
as
it
will
fitly
minister
.
First
,
how
this
word
Catholike
hath
been
wronged
,
First
,
it
hath
been
much
wronged
for
many
hundred
yeeres
,
and
that
by
many
;
First
,
by
those
in
the
Romish
Church
;
Secondly
,
by
some
of
our
owne
Church
.
First
,
First
,
by
those
in
the
Romish
Church
three
wayes
.
it
hath
been
wronged
and
corrupted
exceedingly
by
those
of
the
Romish
Church
,
and
that
in
these
respects
;
first
,
in
that
they
falsly
challenge
it
,
and
appropriate
it
to
themselues
alone
.
Secondly
,
in
that
they
boast
of
it
as
their
Crowne
and
glory
.
Thirdly
,
in
that
they
put
their
confidence
in
it
,
that
because
they
haue
this
name
,
therefore
they
are
vndoubtedly
the
true
Church
,
and
in
certaine
state
of
saluation
.
First
,
the
word
is
wronged
,
in
that
they
of
the
Romish
Church
do
falsly
challeng
and
appropriate
it
to
themselues
,
as
if
their
Church
were
Catholike
,
and
none
else
;
and
as
if
their
faith
were
Catholike
,
and
none
other
;
and
as
if
they
were
the
onely
Catholikes
,
and
none
but
they
.
If
they
were
Catholikes
as
they
pretend
to
bee
,
yet
they
might
giue
others
leaue
to
be
called
so
as
well
as
they
;
but
they
are
not
so
,
onely
the
name
of
Catholikes
is
falsely
arrogated
to
themselues
,
and
flatteringly
yeelded
vnto
them
by
their
friends
and
fellowes
,
but
indeed
and
in
Truth
they
are
no
Catholikes
at
all
.
Secondly
,
it
is
wronged
by
them
,
in
that
they
boast
and
vaunt
themselues
of
it
as
their
Crowne
and
glory
;
and
they
take
it
in
great
snuffe
,
if
they
be
not
so
called
;
yea
if
you
call
them
Papists
,
or
such
other
like
name
,
I
know
it
by
experience
,
they
wil
be
ready
to
fly
in
your
face
.
Surely
it
is
a
glory
to
those
of
whom
it
is
truly
affirmed
;
yet
it
is
not
in
that
case
to
be
boasted
of
but
quietly
and
soberly
to
be
inioyed
.
Gods
best
graces
in
vs
are
not
vainely
to
be
boasted
of
,
much
lesse
any
outward
names
,
which
are
but
cast
vpon
vs
;
least
of
all
such
as
we
take
vpon
our selues
without
desert
.
Thirdly
,
they
wrong
it
,
Rhemists
in
Act.
11
and
Bristow
in
his
mo●es
and
demands
.
2.
Cor.
3.5
.
in
that
they
put
much
confidence
in
this
name
,
that
because
they
are
so
called
,
therefore
saith
Bristow
and
the
Rhemists
,
wee
are
the
vndoubtedly
true
Church
,
&
in
certaine
state
of
saluation
:
for
this
is
one
of
the
Pillars
of
Popery
;
the
very
names
of
the
Church
,
and
Catholike
,
they
are
the
two
pillars
that
Popery
builds
vpon
.
But
it
is
to
be
considered
,
that
the
name
makes
not
the
man
to
be
such
as
he
is
called
,
but
on
the
contrary
because
a
man
is
such
an
one
as
the
name
imports
,
therefore
hee
is
so
called
.
As
for
example
,
A
Father
or
a
Master
is
not
such
an
one
,
because
he
is
so
called
;
but
because
hee
is
a
Father
or
a
Master
,
therefore
he
is
called
so
.
Therefore
we
must
first
examine
our selues
,
whether
we
are
such
as
the
name
imports
,
and
then
we
may
haue
Comfort
in
our
States
whether
we
bee
so
named
or
not
;
if
the
name
be
vpon
vs
without
cause
,
we
are
nothing
the
neerer
to
saluation
.
If
it
be
on
vs
vpon
good
cause
,
then
we
may
haue
comfort
in
our
state
;
not
for
the
name
,
but
because
we
are
such
as
the
name
signifies
:
so
that
the
name
is
no
way
any
matter
of
confidence
to
build
our
saluation
on
.
Secondly
,
it
is
wronged
by
some
foure
wayes
.
In
the
second
place
it
is
somewhat
wronged
by
some
amongst
vs
too
;
not
that
wee
either
mistake
it
as
the
Papists
doe
,
nor
maligne
it
as
they
say
we
doe
,
but
occasionally
by
their
errour
on
the
one
side
wee
run
into
another
on
the
otherside
;
because
they
aduance
it
too
high
,
we
debase
it
too
low
.
First
,
some
labouring
to
suppresse
the
name
quite
,
as
certaine
Lutherans
that
haue
changed
Catholike
(
in
the
Creed
)
into
Christian
.
Secondly
others
scoffing
at
it
as
a
toy
and
a
Iest
.
Thirdly
,
others
that
in
the
heate
of
their
spirits
,
and
pregnancy
of
their
wit
,
doe
depraue
it
,
and
make
a
nickname
of
it
,
cacolicke
cartholike
:
but
these
are
distempered
spirits
,
not
seasoned
with
grace
and
modesty
,
as
it
were
to
bee
wished
.
Fourthly
and
lastly
,
generally
all
of
vs
little
regarding
it
,
nor
hauing
it
in
that
good
request
as
it
well
deserues
.
It
is
true
,
that
the
name
of
Christian
is
farre
more
ancient
and
proper
,
and
more
warrantable
,
as
we
may
see
in
Act.
11.26
.
they
of
the
Church
of
Antioch
were
first
called
Christians
:
yet
let
not
this
name
be
supprest
;
for
to
be
called
Catholikes
hath
been
a
matter
of
long
continuance
,
and
vnderstanding
it
for
the
members
of
the
Catholike
Church
,
it
is
a
reuerent
and
an
honourable
stile
.
Thus
we
see
how
this
name
hath
been
wronged
,
first
,
by
them
of
the
Romish
Church
;
secondly
,
by
some
amongst
vs
.
Now
secondly
,
we
are
to
right
the
Word
,
Secondly
,
the
word
Catholike
righted
,
in
regard
whereof
three
things
are
to
be
considered
of
.
and
restore
it
to
the
originall
sense
,
that
so
we
may
frame
vs
to
a
reuerent
and
sober
estimation
of
it
,
and
neither
esteeme
of
it
too
much
nor
too
little
:
and
to
this
end
,
first
therefore
wee
will
consider
of
the
antiquitie
of
the
Word
;
secondly
,
wee
will
shew
the
right
meaning
of
it
;
and
thirdly
,
the
common
receiued
vse
of
it
.
First
,
consider
the
antiquitie
of
it
;
First
,
the
antiquitie
of
it
.
this
word
is
not
found
in
any
of
the
bookes
of
Scripture
,
onely
it
is
found
in
the
preface
of
the
Epistles
of
Iames
,
Peter
,
Iohn
and
Iude
;
Vid.
Fulke
,
ibidem
.
there
they
are
called
Catholike
Epistles
,
which
is
a
Greeke
word
,
and
signifies
generall
;
which
prefaces
,
whether
they
bee
Scripture
or
not
is
vncertaine
,
they
may
bee
so
,
and
they
may
not
;
yet
certaine
it
is
that
the
name
is
very
ancient
.
But
come
to
the
Creed
,
and
there
this
word
is
plainely
found
,
and
that
as
an
adiunct
of
the
Church
:
I
cannot
say
that
it
was
the
Apostles
owne
doing
,
but
surely
it
was
very
neere
to
the
Apostles
times
.
So
likewise
it
is
found
in
the
Nicene
Creed
,
and
also
in
Athanasius
Creed
,
Morney
de
ecclesia
,
p.
13.
14.
&c.
19.
ad
25.
&
29.
vid.
Rainold
.
conclus
.
650.
671
Secondly
,
the
right
meaning
of
it
.
Oecumenius
.
and
there
hee
applies
it
to
the
Faith
.
The
Faith
professed
by
the
Catholike
Church
,
is
the
Catholike
Faith
.
So
wee
see
that
the
word
is
very
ancient
.
Secondly
,
to
right
it
,
we
are
to
consider
the
right
meaning
of
the
word
,
Catholike
,
which
is
,
generall
or
vniuersall
;
for
so
the
Ancients
expound
the
Prefaces
to
the
generall
Epistle
of
Peter
,
and
the
generall
Epistle
of
Iames
,
as
directed
not
to
any
particular
Nation
or
Citie
,
as
Paul
did
his
Epistle
to
the
Romanes
,
but
generally
and
vniuersally
to
all
the
faithfull
,
or
to
the
faithfull
generally
dispersed
,
which
indeed
is
plaine
in
those
Epistles
of
Iames
,
Peter
and
Iude
,
and
in
the
first
Epistle
of
Iohn
,
but
not
in
the
two
last
Epistles
of
Iohn
,
they
being
directed
to
one
single
person
.
So
that
the
meaning
of
the
word
Catholike
Church
,
is
generall
or
vniuersall
,
dispersed
farre
and
wide
ouer
the
face
of
the
whole
earth
.
[
](A10399-e9570-b)a
a
Ipsa
est
ecclesia
catholica
,
vnde
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
graece
appellatur
,
quae
per
totum
arbem
terrarum
diffunditur
.
Aug.
epist.
170.
ad
Seuerinum
.
In
the
Primitiue
Church
they
vsed
the
name
Catholike
to
be
equiualent
to
the
name
Christian
;
so
that
this
was
an
vsuall
speech
amongst
them
,
Christian
is
my
name
,
and
Catholike
is
my
Sur-name
:
so
that
the
word
is
ancient
,
and
the
right
meaning
of
the
word
is
gathered
hence
,
Rhemists
in
1.
Ioh.
2.6
.
Morney
de
ecclesia
.
23.
Thirdly
,
the
common
receiued
vse
of
the
word
.
Vniuersalis
ecclesia
,
est
Ierusalem
,
ciuitas
Dei
viui
,
quae
continet
ecclesiam
primitiarum
circumscript●m
in
coelis
.
Isychius
in
Leuit.
lib
4.
cap.
14
Catholica
veraciter
illa
est
,
quae
ab
omnibus
perfidis
&
eorum
successoribus
&
consortibus
,
sincera
,
pura
,
&
immaculata
communione
diuisa
est
.
Gelasius
ad
Anast
.
Aug.
Euseb.
hist.
eccl.
applieth
Catholike
,
both
to
the
whole
Church
through
ehe
world
,
and
to
particular
Churches
too
.
Vid.
Field
,
lib.
1.
p.
16.
&
26.
&
l.
2.
56.
Thirdly
,
the
obseruations
from
it
.
that
whereas
before
Christs
comming
the
Church
was
nationall
,
containd
only
in
Iury
;
now
after
Christs
comming
and
ascension
,
both
Iewes
and
Gentiles
,
and
all
Nations
were
to
receiue
the
Faith
,
and
so
to
become
one
generall
Church
,
and
so
it
was
called
Catholike
,
that
is
generally
or
vniuersally
dispersed
ouer
the
face
of
the
whole
earth
;
and
so
much
of
the
right
meaning
of
the
word
.
Thirdly
,
to
right
the
word
,
wee
are
to
consider
the
common
receiued
vse
of
the
word
.
It
is
such
as
degenerates
from
the
right
meaning
and
first
antiquitie
of
it
,
and
yet
with
construction
it
is
allowable
enough
.
The
Ancients
vsed
this
word
Catholike
,
for
true
beleeuing
,
as
distinguishing
from
Heretikes
and
false
beleeuing
;
so
that
Catholike
Church
was
as
much
to
say
,
as
a
true
beleeuing
Church
:
and
so
from
the
Church
to
a
particular
member
,
a
Catholike
,
that
is
,
no
Heretike
,
but
a
right
beleeuer
:
and
that
speech
which
was
so
common
in
the
Primitiue
Church
,
Christian
is
my
name
,
and
Catholike
is
my
Sur-name
,
shewes
that
none
all
that
while
were
called
true
Catholikes
,
but
true
Christians
.
Austin
hath
this
saying
;
The
very
name
of
Catholike
,
saith
he
,
containes
me
in
the
lap
of
the
Church
;
that
is
,
as
if
I
should
say
,
The
very
name
of
Christian
containes
mee
within
the
lap
of
the
Church
,
that
is
,
it
is
one
motiue
amongst
some
others
to
keepe
me
in
the
lap
of
the
Church
,
not
that
the
name
is
sufficient
only
,
but
I
knowing
my selfe
to
be
of
the
true
Church
,
one
motiue
amongst
others
that
containes
me
in
it
,
is
the
name
of
Christian
,
&c.
And
this
is
Austins
meaning
.
So
you
haue
seene
how
this
word
hath
been
wronged
,
and
how
it
is
righted
.
Now
we
will
here
take
it
in
the
right
meaning
,
and
first
antiquitie
of
it
,
and
so
draw
such
obseruations
as
shall
fitly
follow
vpon
it
,
which
is
the
third
generall
Point
to
bee
spoken
to
.
Therefore
when
we
say
,
the
Catholike
Church
,
it
intends
two
things
:
first
,
that
the
Church
is
generally
dispersed
through
the
world
;
secondly
,
that
euery
true
beleeuer
wheresoeuer
or
whatsoeuer
hee
is
,
hee
is
a
member
of
the
true
Church
.
Wee
will
draw
it
into
an
Obseruation
,
and
that
is
this
;
Doctr.
The
true
Church
of
God
is
Catholike
or
generall
,
extending
it selfe
to
all
beleeuing
persons
of
all
times
and
places
whatsoeuer
.
That
the
Church
was
of
all
times
wee
haue
shewed
before
,
here
we
are
to
speake
only
to
this
Point
,
that
the
Church
of
God
is
of
all
persons
and
places
.
This
was
so
prophesied
,
Ps.
72.8
.
His
Dominion
shall
be
from
Sea
to
Sea
,
and
from
the
Riuer
to
the
end
of
the
Land
.
This
indeed
is
typically
spoken
of
Dauid
and
his
Kingdom
,
but
it
is
applyed
to
Christ
and
his
Kingdome
of
Grace
,
which
is
his
Church
.
And
so
this
was
promised
to
our
Sauiour
Christ
by
his
Father
,
Psal.
2.8
.
I
will
giue
thee
the
Heathen
for
thine
inheritance
,
and
the
vtmost
parts
of
the
earth
for
thy
possession
.
What
is
Christs
heritage
and
possession
,
but
the
Church
?
but
his
possession
shall
reach
to
the
vtmost
parts
of
the
earth
,
and
therefore
his
Church
must
reach
as
farre
,
to
all
places
and
people
that
beleeue
,
euen
to
the
farthest
parts
of
the
earth
.
So
likewise
our
Sauiour
himselfe
foreshewes
it
,
Matth.
8.11
.
Many
shall
come
from
the
East
and
West
,
and
sit
downe
with
Abraham
,
Isaac
,
and
Iacob
in
the
Kingdome
of
Heauen
.
Many
shall
come
,
that
is
,
there
shall
bee
a
generall
confluence
from
the
East
and
West
,
that
is
,
from
all
places
in
the
World
;
And
what
shall
they
doe
?
They
shall
sit
downe
with
Abraham
,
&c.
that
is
,
they
shall
beleeue
in
Christ
,
as
Abraham
,
Isaac
and
Iacob
did
,
and
so
become
members
of
the
same
Church
of
God
,
as
they
were
.
So
yee
see
how
farre
the
Kingdome
of
heauen
inlargeth
it selfe
.
And
Ioh.
10.16
.
Other
sheepe
I
haue
also
(
saith
our
Sauiour
)
which
are
not
of
this
Fold
,
them
also
must
I
bring
,
and
they
shall
heare
my
Word
,
and
there
shall
be
one
Sheepfold
and
one
Shepheard
.
Other
sheepe
I
haue
,
let
them
wander
where
they
will
in
Deserts
or
vnknowne
Mountaines
,
Faith
they
haue
,
and
therefore
sheepe
;
sheepe
they
are
,
and
therefore
haue
Christ
for
their
Shepheard
,
and
his
Church
the
Sheep-fould
that
they
belong
to
;
and
as
hee
promiseth
to
bring
them
to
his
sheepe-fould
,
so
hee
effects
,
first
,
by
himselfe
,
Ephes.
2.14
.
He
is
our
peace
(
saith
the
Apostle
)
which
hath
made
of
both
one
,
and
hath
broken
the
stop
of
the
partition
wall
;
the
partition
wall
is
pulled
downe
,
and
now
Gentiles
,
and
all
sorts
of
people
come
to
bee
members
of
the
Church
:
so
likewise
●e
effects
it
by
his
Ministers
,
Mark
.
16.15
,
16.
Goe
yee
into
all
the
World
,
and
preach
the
Gospell
to
euery
Creature
:
he
that
shall
beleeue
and
be
baptized
,
shall
be
saued
;
but
he
that
will
not
beleeue
shall
be
damned
:
where
he
both
offers
meanes
of
saluation
by
his
Ministers
to
all
,
Goe
and
preach
the
Gospel
to
euery
Creature
;
and
blesseth
the
meanes
,
some
shall
beleeue
and
be
saued
,
and
also
associates
them
all
that
euer
shall
beleeue
,
what
or
wheresoeuer
they
are
,
to
the
saued
,
that
is
,
to
his
Church
,
vnto
whom
onely
saluation
belongs
,
Psal.
3.
last
Verse
.
I
will
giue
you
one
particular
instance
to
the
Point
(
that
the
Church
is
generall
of
all
beleeuing
persons
,
and
of
all
places
)
in
the
case
of
Cornelius
,
Act.
10.1
,
12
,
34
,
35.
he
was
a
Gentile
,
and
a
Heathen
,
and
accounted
vncleane
;
yet
his
prayers
and
his
almes
were
accepted
of
God
,
which
they
could
not
haue
been
vnlesse
hee
had
beleeued
.
And
Peter
in
a
Vision
saw
a
great
sheete
let
downe
from
heauen
with
foure
corners
,
which
signified
the
foure
quarters
of
the
World
,
and
in
it
were
all
manner
of
creeping
beasts
:
and
the
meaning
of
the
Vision
was
this
,
that
God
would
extend
his
Church
to
all
parts
of
the
World
,
and
bring
some
of
all
Nations
into
it
.
So
that
the
Vision
was
not
onely
for
Cornelius
,
but
generally
to
signifie
,
that
the
Church
should
be
of
all
Nations
,
and
so
Peter
confesseth
in
these
34.
and
35.
Verses
;
Of
a
truth
,
saith
he
,
I
doe
now
perceiue
that
God
is
no
accepter
of
persons
,
but
in
euery
Nation
he
that
feareth
him
,
and
worketh
righteousnesse
,
is
accepted
of
him
.
The
Rule
is
pregnant
,
and
precisely
to
the
Point
,
Gal.
3.28
.
There
is
neither
Iew
nor
Grecian
,
bond
nor
free
,
male
nor
female
,
but
ye
are
all
one
in
Christ
Iesus
.
And
so
they
shall
be
raised
at
the
last
day
,
Matth.
24.31
.
The
Angels
shall
gather
the
bodies
of
the
Elect
from
all
quarters
and
corners
of
the
World
;
then
there
must
needs
haue
been
a
Church
in
all
Corners
of
the
World
,
and
so
they
shall
be
found
in
heauen
after
the
Resurrection
,
Reuel.
7.9
.
for
there
the
Apostle
Iohn
saith
,
I
beheld
,
and
lo
,
a
great
multitude
which
no
man
could
number
of
all
nations
,
and
people
,
&
tongues
stood
before
the
Throne
,
and
before
the
Lambe
,
praysing
God
,
and
Reuel.
21.13
.
So
the
Church
is
Catholike
,
generally
dispersed
ouer
the
face
of
the
whole
world
,
and
euery
beleeuing
man
is
a
true
member
of
it
.
The
Reasons
are
these
.
First
,
God
is
the
Lord
and
Ruler
Reas.
1
of
all
the
world
;
and
therefore
the
Church
,
the
body
of
his
Sonne
,
(
who
is
Heire
of
the
world
)
must
be
as
large
too
,
at
least
for
some
of
all
parts
:
For
shall
the
Kingdome
of
Gods
power
reach
euery
where
,
and
not
the
Kingdome
of
his
grace
proportionably
?
In
some
measure
(
though
not
in
that
generality
altogether
)
it
is
to
reach
as
farre
too
.
Secondly
,
Gods
mercy
and
Christs
merits
requires
it
,
Reas.
2
that
the
Church
should
bee
generally
dispersed
ouer
the
whole
world
.
Gods
mercy
requires
it
,
who
would
that
all
men
should
be
saued
,
1.
Tim.
2.4
.
that
is
,
all
sorts
of
men
,
of
all
places
.
So
likewise
Christs
merits
require
it
,
for
that
was
for
the
sinnes
of
the
whole
world
,
1.
Ioh.
2.2
.
that
is
,
for
some
of
euery
part
of
the
world
.
Thirdly
,
God
is
glorified
in
the
highest
degree
onely
in
Reas.
3
those
that
are
members
of
the
Church
,
that
are
saued
.
It
is
true
,
God
is
glorified
much
in
the
Reprobates
that
are
damned
;
but
he
is
glorified
in
the
highest
degree
onely
in
those
that
are
saued
.
And
shall
there
be
any
place
,
or
Nation
,
or
Tongue
in
the
world
,
that
the
Lord
will
not
be
glorified
in
some
portion
of
it
,
euen
in
the
highest
degrees
?
That
cannot
be
beleeued
;
therefore
the
Church
is
generall
,
&c.
Fourthly
,
Satans
Kingdome
is
generall
,
and
euery
wicked
Reas.
4
person
is
a
member
of
his
cursed
Synagogue
;
therefore
Christs
Kingdome
is
generall
too
;
and
euery
Beleeuer
through
the
whole
world
is
of
his
Church
.
Fiftly
,
the
Church
is
thus
generall
,
to
leaue
the
wicked
Reas.
5
without
excuse
,
so
that
no
nation
shall
be
able
to
pretend
iustly
,
that
they
were
vtterly
debarred
from
saluation
;
now
no
man
able
to
say
,
that
the
Church
of
God
neuer
was
amongst
their
Nation
,
nor
that
none
amongst
them
were
saued
;
No
,
God
shall
stop
their
mouthes
with
many
Instances
of
euery
mans
owne
Nation
,
when
hee
shall
say
,
Why
,
here
is
a
member
of
my
Church
euen
of
thy
owne
Nation
;
and
why
mightest
not
thou
haue
been
so
too
?
Reas.
6
Lastly
,
without
the
Church
is
no
Saluation
;
therfore
euery
beleeuer
whosoeuer
is
a
member
of
the
Church
.
Vse
1
The
vses
of
the
Point
are
these
.
The
first
Vse
is
matter
of
Reproofe
,
and
first
against
the
Iewes
,
that
would
haue
the
Church
,
and
so
the
sauing
faith
confined
to
their
owne
nation
,
as
if
they
were
the
onely
people
of
God
,
and
none
but
they
.
It
is
true
that
so
it
was
for
many
hundred
yeeres
,
the
Lord
chusing
them
from
all
the
nations
of
the
earth
,
as
his
onely
peculiar
people
,
to
be
glorified
by
them
alone
in
his
seruice
and
worship
,
that
so
they
might
bee
glorified
alone
(
as
it
were
)
by
him
in
heauen
.
Yea
,
but
the
greater
the
mercy
of
God
herein
was
to
them
,
the
greater
was
their
vnthankfulnesse
to
him
,
in
that
they
shooke
of
his
yoke
,
and
would
not
receiue
Christ
Iesus
,
though
he
were
sent
specially
to
them
;
but
reiected
him
and
crucified
him
,
and
to
this
day
(
for
the
most
part
)
they
doe
abandon
him
as
a
malefactor
.
And
therefore
they
are
so
farre
now
from
being
the
onely
people
that
God
loues
,
that
they
are
the
onely
people
that
he
hates
;
and
as
it
was
fortold
of
them
by
the
Prophet
,
Hos.
1.9
.
they
are
Loammi
,
not
Gods
people
,
now
they
are
the
onely
people
that
are
excepted
against
,
as
not
being
of
Gods
Church
.
And
whereas
they
enuie
the
Gentiles
,
that
they
should
haue
any
part
in
God
,
because
they
were
once
barred
from
the
Church
,
and
hated
of
God
,
and
therefore
they
thinke
they
should
be
so
for
euer
:
But
alasse
now
they
must
know
,
that
now
the
partition
wall
is
broken
downe
,
and
that
Christ
Iesus
hath
made
all
one
;
and
that
euery
people
is
Iudah
,
and
euery
faithfull
man
is
a
Priest
and
a
Sacrifice
,
and
euery
place
is
the
Temple
,
and
hath
spirituall
Altars
for
a
cleane
sacrifice
to
be
offered
on
,
and
that
now
is
come
to
passe
that
which
the
Prophet
foretold
,
Mal.
1.10
,
11.
that
in
the
place
where
it
was
said
vnto
them
ye
are
not
my
people
,
it
shal
be
said
vnto
them
,
ye
are
the
Sonnes
of
the
liuing
God
.
And
as
it
is
Matth.
18.20
.
That
where
two
or
three
are
gathered
together
in
the
Name
of
Christ
,
he
is
in
the
midst
of
them
.
And
as
our
Sauiour
saith
,
Ioh.
4.24
.
God
is
a
Spirit
,
and
they
that
worship
him
,
must
worship
him
in
Spirit
and
Truth
.
And
that
now
is
fullfilled
the
saying
of
Isaiah
,
Isai.
54.1
.
which
he
foretold
,
that
the
Barren
hath
more
Children
then
the
fruitfull
woman
;
that
is
,
that
there
should
be
more
Gentiles
of
the
Church
,
then
euer
there
were
Iewes
.
And
as
it
reproues
them
,
so
it
reproues
the
Donatistes
,
that
would
haue
no
Church
,
but
in
Affrica
,
no
Church
but
theirs
;
somewhat
like
vnto
the
humour
of
the
Separatists
at
this
day
,
that
would
haue
no
Church
but
theirs
.
Principally
it
reproues
the
Papists
,
that
would
haue
no
Church
but
that
of
Rome
;
affirming
,
that
they
that
are
not
of
the
fellowship
of
that
Church
,
are
in
the
certaine
estate
of
damnation
.
But
this
is
against
the
nature
of
the
Catholike
Church
to
be
restrained
within
them
.
And
let
not
them
take
vpon
them
to
restraine
that
which
God
hath
inlarged
;
but
as
they
brag
of
Peter
,
so
let
them
learne
to
be
ruled
by
God
as
Peter
was
,
Act.
10.15
.
not
to
account
those
vncleane
,
whom
God
accounts
and
calls
cleane
.
And
therefore
seeing
God
hath
so
far
inlarged
his
bounty
,
that
he
hath
purified
the
whole
world
,
so
that
some
of
all
parts
and
places
should
be
members
of
his
Church
;
for
shame
let
them
not
scantle
his
goodnesse
,
and
pollute
all
other
Churches
as
vncleane
,
except
their
Church
:
But
let
them
leaue
all
others
to
God
,
and
let
them
labour
to
see
that
themselues
be
purified
,
lest
(
as
I
said
before
of
the
Iews
)
they
proue
themselues
of
all
other
Churches
to
be
none
of
Gods
Church
.
The
second
Vse
is
for
Instruction
,
teaching
vs
what
Vse
2
Church
it
is
that
we
must
esteeme
and
repute
Catholike
;
surely
not
any
particular
Church
in
the
world
,
though
neuer
so
pure
and
sound
,
but
that
which
is
generall
,
that
which
is
scattered
ouer
all
the
world
.
It
is
true
that
a
particular
Church
may
be
called
Catholike
,
that
is
,
a
right
beleeuing
Church
;
or
Catholike
,
that
is
,
a
part
of
the
Catholike
;
but
properly
and
rightly
it
is
not
so
.
Also
there
may
be
a
Catholike
visible
Church
,
that
is
,
all
the
particular
parts
of
the
visible
Church
beeing
considered
in
one
common
Notion
in
the
minde
:
But
it
is
most
truly
and
properly
affirmed
of
the
inuisible
Church
;
for
that
is
the
Catholike
Church
,
which
is
holy
and
Apostolike
,
which
in
the
true
sense
containes
onely
those
that
are
truly
sanctified
,
and
built
on
the
foundation
of
the
Apostles
doctrine
.
Thus
you
see
what
Church
to
repute
Catholike
,
namely
,
that
which
is
generall
,
scattered
and
dispersed
ouer
all
the
world
,
and
not
any
particular
Church
,
much
lesse
may
any
one
particular
man
be
called
properly
Catholike
.
And
therefore
it
is
a
vaine
brag
of
the
Papists
,
to
say
,
that
their
Church
is
Catholike
.
It
is
a
particular
Church
.
For
first
,
it
is
not
generally
dispersed
ouer
all
the
world
,
and
besides
there
was
a
time
when
there
were
other
Christian
Churches
,
at
Ierusalem
and
Antioch
,
&c.
before
euer
their
Church
was
;
and
therefore
there
was
a
time
when
theirs
was
not
Catholike
,
and
so
not
Catholike
now
,
because
that
which
is
Catholike
,
Sheldon
.
is
one
and
the
same
at
all
times
.
I
say
not
in
one
place
,
but
those
that
professe
the
same
true
faith
that
others
did
,
are
still
the
Catholike
Church
.
A
Priest
of
their
owne
hath
well
answered
them
,
that
so
long
as
they
were
gouerned
by
generall
Councels
,
they
might
bee
called
Catholikes
;
But
now
seeing
they
are
gouerned
by
one
man
,
(
namely
the
Pope
)
it
is
fitter
that
they
be
called
of
him
Papists
.
And
so
much
for
the
second
Vse
.
Quod
semper
,
quod
vbique
,
quod
ab
omnibus
.
Vincent
.
lib.
3.
&
24.
Obiect
.
Vse
3
The
third
Vse
;
As
this
teacheth
vs
what
Church
to
repute
Catholike
,
so
likewise
it
teacheth
vs
what
faith
is
to
be
reputed
Catholike
,
not
that
which
one
onely
Church
doth
embrace
.
But
then
you
will
say
,
there
is
but
a
little
Catholike
faith
;
there
is
scarce
any
one
Point
Catholike
;
for
in
what
one
Point
of
Religion
haue
all
the
faithfull
agreed
?
I
answer
,
first
,
Yes
,
euery
fundamentall
Point
was
alwayes
held
by
al
the
faithul
,
els
they
were
not
faithful
,
if
they
were
cut
off
from
the
foundation
;
so
that
howsoeuer
in
smaller
matters
,
as
of
Ceremonies
and
circumstances
and
such
like
,
some
differences
and
some
errors
were
betwixt
those
that
were
faithfull
,
yet
in
the
maine
substance
there
was
none
at
all
.
Secondly
,
I
say
,
all
times
are
not
alike
;
for
the
meanes
and
occasions
of
knowledge
of
some
fundamentall
Points
,
in
that
cleerenesse
as
they
should
bee
knowne
,
the
light
of
saluation
breaking
out
euery
day
more
cleerely
then
other
;
Therefore
it
is
sufficient
if
they
all
beleeued
the
same
things
that
we
doe
,
so
farre
as
they
did
and
might
attaine
to
the
knowledge
of
them
;
or
if
they
were
ignorant
of
some
,
yet
it
is
sufficient
that
they
followed
the
rest
,
and
did
not
oppose
against
that
which
they
knew
not
,
but
did
renounce
and
repent
of
their
ignorance
,
and
this
their
very
repentance
of
their
ignorance
is
an
acknowledgement
of
such
Truths
as
they
were
ignorant
of
.
By
this
it
appeares
plainely
,
that
the
faith
of
the
Church
of
Rome
is
not
Catholike
,
because
none
of
those
Points
wherein
they
differ
from
vs
haue
been
vniuersally
held
,
no
nor
spoken
by
the
faithfull
as
Purgatory
,
Inuocation
of
Saints
,
Transubstantiation
,
Iustification
by
workes
,
worshipping
of
Images
,
and
such
like
.
But
they
will
say
,
If
our
faith
be
not
Catholike
,
Obiect
.
then
yours
is
much
lesse
Catholike
,
being
gainsaid
generally
by
the
Church
for
many
hundred
yeeres
?
I
answer
;
First
,
Answ.
it
is
gainsaid
indeed
by
many
that
professed
themselues
to
be
of
the
Church
,
but
those
that
were
truly
of
the
Church
of
Christ
held
and
maintained
that
in
effect
which
wee
doe
,
as
we
can
instance
in
many
particulars
of
euery
Age.
For
the
fi●st
three
hundred
yeeres
after
Christ
,
wee
can
proue
the
Church
held
the
same
faith
which
we
doe
now
;
And
sixe
hundred
yeeres
after
Christ
,
when
Popery
got
the
vpper
hand
,
yet
still
wee
had
some
that
held
the
same
faith
from
time
to
time
,
and
it
was
gainsaid
,
by
whom
?
Not
by
those
that
were
truly
faithfull
,
but
by
those
that
made
dissensions
in
the
Church
.
But
if
this
will
not
satisfie
them
,
then
let
this
controuersie
be
decided
by
that
other
adiunct
in
the
Nicen
Creede
,
where
it
is
called
Catholike
and
Apostolike
;
for
that
alone
is
truly
Catholike
which
is
also
Apostolike
;
and
then
it
is
cleere
on
our
side
.
For
if
the
Apostles
beleeued
and
taught
as
we
doe
(
as
we
haue
and
can
plainely
proue
)
then
our
faith
is
Catholike
;
and
whatsoeuer
Church
or
Persons
since
them
haue
not
so
taught
and
beleeued
must
not
bee
held
Catholike
nor
Apostolike
,
nor
yet
their
faith
and
Doctrine
.
Therefore
our
faith
being
Apostolike
,
must
needs
be
truly
Catholike
;
and
howsoeuer
,
though
none
had
beleeued
since
the
Apostles
dayes
,
yet
we
holding
the
fame
faith
with
them
,
wee
must
needs
haue
the
true
Catholike
faith
.
Indeed
this
is
a
reason
to
flesh
and
blood
which
they
make
,
when
they
say
,
Where
was
your
Church
so
many
hundred
yeeres
?
We
answer
,
Wee
euer
had
a
Church
,
for
we
euer
had
some
that
opposed
them
and
their
courses
,
and
stood
for
the
maintenance
of
this
faith
which
we
professe
.
But
if
neuer
any
since
the
Apostles
dayes
had
stood
for
this
faith
which
we
professe
,
yet
we
say
and
can
proue
,
that
the
Apostles
beleeued
and
taught
the
same
that
we
beleeue
and
teach
;
therefore
our
faith
is
truly
Catholike
and
Apostolike
.
And
therefore
as
the
Apostles
were
saued
by
this
faith
,
so
shall
wee
,
and
then
what
matter
is
it
,
if
all
the
world
had
opposed
it
?
Vse
4
The
fourth
Vse
.
This
requires
thankfulnesse
in
vs
,
that
being
Gentiles
,
and
so
in
darknesse
,
the
Lord
hath
vouchsafed
vs
this
light
,
Fourth
point
,
That
the
Church
is
a
communion
of
Saints
,
whereby
two
things
are
affirmed
:
First
,
that
the
Church
hath
a
communion
with
,
or
is
ioyned
to
Christ
,
which
is
the
fourth
quality
.
and
respited
vs
to
those
times
of
the
Gospell
,
wherein
the
Church
is
made
Cathol●ke
.
Now
wee
come
to
the
fourth
Point
,
that
is
,
That
the
Church
is
a
Communion
of
Saints
;
whereby
two
things
are
affirmed
;
first
,
that
the
Church
,
(
that
is
,
the
faithfull
)
hath
a
Communion
with
Christ
;
secondly
,
that
they
haue
a
Communion
one
with
another
;
both
which
wee
may
see
in
the.
1.
Iohn
1.3
that
yee
also
may
haue
fellowship
with
vs
,
and
that
our
fellowship
may
be
also
with
the
Father
,
and
with
his
Sonne
Iesus
Christ
.
And
Rom.
12.5
.
So
we
being
many
are
one
body
in
Christ
,
and
euery
one
,
one
anothers
members
.
First
,
of
the
Communion
the
faithfull
haue
with
Christ
their
Head
,
which
is
the
fourth
Point
.
We
wil
draw
it
into
an
obseruation
,
and
that
is
this
,
namely
,
Doctr.
That
all
the
faithfull
,
the
whole
Church
and
euery
member
thereof
,
haue
a
ioynt
and
mutuall
communion
with
Iesus
Christ
:
he
and
we
are
brethren
,
Heb.
2.11
.
It
is
a
ioynt
communion
,
because
all
together
doe
participate
therein
;
and
it
is
mutuall
,
because
all
the
faithfull
partake
in
it
in
Christ
,
and
Christ
with
euery
one
of
them
.
The
proofes
of
the
Point
are
these
,
1.
Cor.
1.9
.
God
is
faithfull
by
whom
yee
are
called
vnto
the
fellowship
of
his
Sonne
Iesus
Christ
our
Lord
.
1.
Ioh.
1.3
.
That
yee
may
also
haue
fellowship
with
vs
,
and
that
our
fellowship
may
also
be
with
the
Father
,
and
with
his
Sonne
Iesus
Christ
:
and
both
these
,
our
communion
with
him
,
and
his
with
vs
,
are
by
right
,
Cant.
6.2
.
I
am
my
Welbeloueds
,
and
my
Welbeloued
is
mine
:
and
likewise
by
possession
,
1.
Ioh.
4
13.
We
dwell
in
him
,
and
he
in
vs
.
And
this
communion
is
so
neare
and
intire
,
that
it
passeth
into
a
plaine
vnion
;
so
that
the
faithfull
and
Christ
are
made
one
,
as
we
may
see
,
Ioh.
17.21
.
That
they
all
may
be
one
,
as
thou
O
Father
art
in
me
,
and
I
in
thee
,
euen
that
they
may
be
also
one
with
vs
.
Gal.
3.28
.
For
ye
are
all
one
in
Christ
Iesus
.
Now
we
must
know
,
that
this
vnion
is
spirituall
,
1.
Cor.
6.17
.
He
that
is
ioyned
to
the
Lord
is
one
Spirit
.
It
is
true
,
that
we
are
bone
of
his
bone
,
and
flesh
of
his
flesh
,
but
it
is
in
a
spirituall
manner
.
To
open
the
matter
more
fully
and
distinctly
;
the
communion
being
of
him
with
vs
,
and
of
vs
with
him
,
let
vs
consider
of
each
seuerally
,
that
so
it
may
be
the
more
perfectly
discerned
:
and
first
,
First
,
Christs
communion
with
vs
in
two
particulars
:
First
,
in
regard
of
our selues
,
in
foure
respects
.
let
vs
consider
of
his
communion
with
vs
,
and
that
in
these
two
particulars
;
first
,
in
regard
of
our selues
;
secondly
,
in
regard
of
those
things
that
belong
vnto
vs
.
First
,
in
regard
of
our selues
,
for
we
are
his
,
1.
Cor.
3.23
.
Yee
are
his
.
Now
wee
are
his
,
first
,
because
wee
were
giuen
vnto
him
of
God
,
Ioh.
17.2
.
And
secondly
,
because
we
haue
giuen
our selues
to
him
,
2.
Cor.
8.5
.
but
gaue
your
owne
selues
first
to
the
Lord
,
&c.
Rom.
6.13
.
giue
your selues
vnto
God
.
And
thirdly
,
because
hee
hath
bought
vs
,
and
paid
downe
a
price
for
vs
,
1.
Cor.
6.14
,
20.
Yee
are
not
your
owne
,
for
yee
are
brought
with
a
price
.
And
fourthly
,
because
hee
hath
seized
on
vs
already
for
his
owne
by
his
Spirit
.
Rom.
8.9
.
The
Spirit
of
God
dwelleth
in
you
:
if
any
man
hath
not
the
Spirit
of
Christ
,
the
same
is
not
his
.
1.
Ioh.
4.13
.
Wee
dwell
in
him
and
hee
in
vs
,
Secondly
,
he
communicates
with
vs
in
respect
of
the
things
that
belong
to
vs
,
which
consisteth
in
these
things
:
because
he
hath
giuen
vs
of
his
Spirit
.
Secondly
,
he
communicates
with
vs
,
in
respect
of
those
things
that
belong
vnto
vs
,
and
are
ours
,
hee
taking
them
as
his
owne
,
as
first
hee
tooke
our
flesh
and
nature
,
Heb.
2.14
.
Secondly
,
our
infirmities
,
Heb.
4.13
.
Matth.
8.17
.
Thirdly
,
our
sufferings
and
punishment
,
Isai.
53.4
.
He
was
wounded
for
our
transgressions
.
1.
Pet.
3.18
.
for
Christ
hath
once
suffered
for
sinne
,
the
Iust
for
the
vniust
,
&c.
Fourthly
,
our
sinnes
,
1.
Pet.
2.24
.
Who
his
owne
selfe
bare
our
sinnes
in
his
body
on
the
Tree
.
Fifthly
,
our
prayers
and
all
our
good
endeauours
;
he
communicates
with
vs
in
them
also
,
not
onely
as
they
comming
first
from
him
,
and
he
stirring
vs
vp
to
them
,
which
is
rather
our
communion
with
him
,
then
his
with
vs
,
but
also
taking
them
at
our
hands
,
and
dignifying
them
,
and
couering
the
infirmities
of
them
,
and
presenting
them
as
his
owne
to
God
the
Father
,
Rom.
8.34
.
Who
is
also
at
the
right
hand
of
God
making
request
for
vs
,
Reuel
.
8.3.4
.
Hee
is
that
Angell
that
offers
vp
the
prayers
of
the
Saints
,
and
the
sweet
sauour
of
them
ascends
vp
to
God
out
of
his
hand
;
thus
hee
communicates
with
vs
.
Secondly
,
wee
communicate
with
him
;
First
,
in
regard
of
himselfe
,
hee
is
ours
two
wayes
:
Secondly
,
we
communicate
with
him
,
and
that
first
,
in
regard
of
himselfe
;
secondly
,
in
regard
of
the
things
that
are
his
.
First
,
in
regard
of
himselfe
,
he
being
ours
,
Rom.
1.3
.
Iesus
Christ
our
Lord
.
1.
Tim.
1.1
.
of
God
our
Sauiour
,
and
of
our
Lord
Iesus
Christ
our
hope
.
Ephes.
2.14
.
our
peace
.
And
●e
is
ours
;
first
,
as
he
is
giuen
to
vs
of
God
;
for
God
giues
him
as
freely
vnto
vs
,
as
euer
hee
gaue
vs
to
him
,
Isai.
9.6
.
Vnto
vs
a
Sonne
is
giuen
:
and
secondly
,
as
hauing
giuen
vs
the
pledge
of
his
Spirit
in
assurance
,
that
he
is
wholly
ours
,
as
if
it
were
vnderhand
and
Seale
,
2.
Cor.
1.22
.
who
hath
sealed
vs
,
Secondly
,
we
communicate
with
him
in
regard
of
all
th●
things
that
are
his
;
as
,
First
,
what
he
had
.
Secondly
,
what
he
did
.
and
giuen
the
earnest
of
the
Spirit
in
our
hearts
.
So
in
the
second
place
we
communicate
with
him
,
in
regard
of
all
the
things
that
are
his
,
as
his
wised●e
,
righteousnesse
,
sanctification
and
redemption
,
1.
Cor.
1.30
.
Take
it
thus
:
first
,
whatsoeuer
he
had
,
God-head
,
Man-hood
,
body
,
blood
,
life
,
spirit
,
office
,
nature
,
person
,
all
is
ours
.
Secondly
,
whatsoeuer
he
did
,
his
preaching
,
praying
,
miracles
,
conuersing
with
men
,
sending
his
Spirit
,
his
resurrection
,
ascension
,
sitting
on
Gods
right
hand
,
his
comming
to
Iudgement
,
all
is
ours
.
Thirdly
,
whatsoeuer
he
suffered
,
contempt
,
hunger
,
Thirdly
,
what
he
suffered
.
stripes
,
reproches
,
death
,
hell
,
Gods
wrath
,
all
is
ours
.
Fourthly
,
Fourthly
,
what
he
hath
obtained
by
his
doings
and
sufferings
.
How
these
things
are
to
be
vnderstood
.
This
communication
with
Christ
in
the
things
that
are
his
,
drawne
into
two
heads
.
whatsoeuer
hee
hath
obtained
by
his
doings
and
sufferings
,
life
,
mercy
,
grace
,
glory
,
all
is
ours
,
Rom.
8.32
.
We
haue
all
things
together
with
him
,
&c.
Hee
is
the
heyre
,
and
we
are
fellow-heyres
,
Rom.
8
17.
yet
this
is
to
be
vnderstood
in
some
different
sort
;
the
things
wherein
we
communicate
with
him
,
are
in
him
without
stint
,
but
they
are
not
so
in
vs
,
but
in
some
degree
or
measure
.
We
will
reduce
this
communion
to
these
two
Heads
;
for
howsoeuer
we
haue
right
to
all
that
is
Christs
,
yet
wee
communicate
in
them
in
a
diuers
manner
;
we
communicate
in
some
things
by
way
of
merit
,
and
in
some
other
things
by
way
of
power
:
first
,
some
things
are
communicated
to
vs
by
way
of
merit
,
First
,
in
some
things
by
merit
.
procuring
the
things
to
vs
that
are
duee
to
him
,
and
these
are
ours
by
imputation
,
as
glory
,
Ioh.
17.22
,
23.
And
the
glory
thou
hast
giuen
me
,
I
haue
giuen
them
,
&c.
and
this
is
our
iustification
.
Secondly
,
Secondly
,
in
other
things
by
power
.
other
things
are
communicated
to
vs
by
way
of
power
,
effecting
the
like
in
vs
,
and
this
is
ours
by
actuall
infusion
and
possession
,
as
the
Spirit
,
Rom.
8.2
.
and
life
,
Gal.
2.20
.
Thus
I
liue
,
yet
not
I
,
but
Christ
liueth
in
me
,
&c.
And
this
is
our
sanctification
.
For
the
first
,
Christ
purchaseth
and
merits
forgiuenesse
of
sinnes
and
righteousnesse
,
and
glory
for
vs
,
and
this
we
communicate
in
by
imputation
for
our
iustification
.
For
the
second
,
Christ
by
his
power
infuseth
into
vs
his
Spirit
and
life
,
and
makes
vs
spirituall
Kings
and
Priests
to
God
his
Father
,
and
this
is
actually
ours
for
our
sanctification
:
so
wee
are
made
holy
by
his
holinesse
,
not
onely
because
it
is
impudent
to
vs
for
our
iustification
,
but
also
because
it
is
infused
to
vs
for
our
sanctification
.
Reas.
1
Now
we
come
to
the
Reasons
of
the
point
,
and
they
are
these
.
The
first
reason
why
there
is
such
a
neere
communion
betwixt
Christ
and
vs
is
this
,
because
Christ
is
the
Head
,
and
we
are
the
members
;
therefore
as
the
Head
communicates
to
the
members
,
and
they
to
the
Head
:
so
doth
hee
to
vs
,
and
we
to
him
,
both
giuing
and
taking
,
Ephes.
1.22
,
23.
As
the
head
conueyes
spirit
and
life
to
all
the
members
,
so
doth
Christ
conuey
spirit
and
life
to
all
the
faithfull
:
and
this
is
it
the
Apostle
speakes
,
Rom.
8.2
.
The
law
of
the
spirit
of
life
which
is
in
Christ
Iesus
,
hath
freed
me
from
the
law
of
sinne
and
death
.
Reas.
2
Secondly
,
Christ
is
the
Husband
,
the
Faithfull
are
his
Wife
,
Ephes.
5.23
.
therefore
as
in
the
estate
of
marriage
the
husband
and
the
wife
are
one
flesh
;
so
in
the
estate
of
this
spirituall
marriage
,
Christ
and
the
faithfull
are
one
,
Ephes.
5.30
.
and
1.
Cor.
6.17
.
Reasons
on
Gods
part
:
First
,
his
election
.
Thirdly
,
there
are
particular
reasons
for
this
;
first
,
on
Gods
part
;
secondly
,
on
Christs
part
;
thirdly
,
on
our
part
.
First
,
on
Gods
part
,
his
election
aimed
at
this
communion
;
He
chose
vs
to
be
made
like
vnto
the
Image
of
his
Sonne
,
Rom.
8.29
.
and
1.
Pet.
1.2
.
Elect
according
to
the
foreknowledge
of
God
the
Father
vnto
sanctification
of
the
Spirit
,
through
obedience
and
sprinckling
of
the
blood
of
Christ
.
Secondly
,
his
couenant
.
Thirdly
,
his
free
gift
of
Christ
to
vs
.
Fourthly
,
his
Loue
.
Secondly
,
his
Couenant
is
so
,
Deut.
23.13
.
that
we
shall
be
one
with
him
,
and
he
with
vs
.
Thirdly
,
he
hath
confirmed
this
by
his
free
gift
of
Christ
to
vs
,
and
vs
to
Christ
,
as
I
shewed
before
.
Fourthly
,
the
Fountaine
of
all
is
his
loue
to
vs
;
God
so
loued
the
world
,
that
hee
hath
giuen
his
onely
begotten
Sonne
,
&c.
Reason
on
Christs
part
.
Fourthly
,
the
particular
Reason
on
Christs
part
,
is
his
exceeding
great
loue
towards
vs
,
Gal.
2.20
.
who
hath
loued
me
,
and
giuen
himselfe
for
me
.
Reasons
on
our
part
:
First
,
our
faith
.
Fifthly
,
there
are
particular
reasons
on
our
part
:
first
is
our
Faith
;
for
by
Faith
we
beleeue
in
him
,
and
are
ingrafted
into
him
,
and
made
partakers
of
him
,
Heb.
3.14
.
Secondly
,
our
couenant
.
Secondly
,
we
did
couenant
it
in
Baptisme
,
and
we
doe
daily
renew
it
,
that
wee
will
bee
one
with
him
,
Deut.
26.17
,
18.
Thirdly
,
it
is
confirmed
on
our
parts
by
gifts
,
Thirdly
,
by
gifts
.
we
consecrating
our selues
,
and
all
wee
haue
or
are
,
into
his
power
and
mercy
.
Fourthly
,
our
loue
is
another
reason
,
Fourthly
,
our
loue
.
Fifthly
,
our
necessity
.
for
that
makes
it
a
true
vnion
where
it
is
truely
planted
,
Ephes.
3.17
.
Where
loue
is
linked
with
Faith
.
Fifthly
,
our
necessitie
so
requires
it
:
for
we
cannot
bring
forth
any
good
fruit
except
we
be
,
and
abide
in
Christ
,
Ioh.
15.4
.
The
meanes
of
this
communion
which
is
betwixt
Christ
and
the
Faithfull
is
,
first
,
the
Spirit
;
secondly
,
the
Word
;
Three
meanes
of
this
communion
;
First
,
the
Spirit
.
Secondly
,
the
Word
.
Thirdly
,
the
Sacraments
.
thirdly
,
the
Sacraments
,
1.
Cor.
10.16
.
The
Cup
of
blessing
which
we
blesse
,
is
it
not
the
communion
of
the
blood
of
Christ
?
&c.
The
Vses
of
this
Point
are
these
:
First
,
here
is
matter
of
Vse
1
reproofe
against
the
Papists
,
that
hold
the
communion
of
the
Church
one
with
and
vnder
the
Pope
,
affirming
that
we
haue
no
communion
with
Christ
,
vnlesse
first
wee
haue
communion
with
the
Pope
;
they
acknowledge
that
at
the
second
hand
we
haue
a
communion
with
Christ
,
but
mediately
by
the
Pope
,
he
being
the
Vicar
of
Christ
,
and
the
ministeriall
head
:
but
the
Scripture
you
see
is
cleare
,
that
the
true
communion
the
faithfull
haue
,
is
in
and
with
Iesus
Christ
,
Rom.
12.5
.
and
the
Apostles
had
a
communion
with
Christ
,
when
there
was
no
Pope
.
Yea
,
but
say
they
,
Christ
is
not
present
with
vs
now
in
earth
,
but
the
Pope
he
is
the
Head
of
the
Church
on
earth
;
and
except
we
haue
fellowship
and
communion
with
him
,
wee
can
haue
none
with
our
Head
in
heauen
.
I
answer
,
though
Christ
bee
absent
in
body
,
yet
hee
hath
left
vs
his
substitute
,
that
is
,
his
Spirit
which
is
his
true
deputie
of
his
owne
appointing
(
and
not
the
Pope
)
as
Ioh.
14.16
,
17.
and
Ioh.
16.7
.
and
he
alone
it
is
that
workes
this
vnion
,
making
vs
one
with
Christ
,
and
Christ
one
with
vs
.
1.
Cor.
6.17
.
The
second
Vse
is
to
teach
vs
,
what
a
blessed
estate
Vse
2
Gods
Children
are
aduanced
to
;
they
haue
Communion
and
fellowship
with
Iesus
Christ
,
they
are
fellowes
,
yea
fellow-heires
with
him
in
grace
here
,
and
glory
hereafter
.
And
heere
is
our
Patent
Royall
vnder
the
broad
Seale
of
Heauen
and
Earth
for
our
Interest
that
we
haue
in
God
,
A
Christians
Patent
Royall
vnder
the
broad
Seale
of
heauen
for
his
interest
,
First
,
in
God
.
Secondly
,
in
the
promises
.
Thirdly
,
in
the
offices
and
benefits
of
Christ
.
Fourthly
,
in
full
and
finall
glorification
.
A
Christians
acquittance
generall
against
all
pleading
of
sinne
,
and
euery
thing
that
is
against
vs
.
because
we
partake
with
Christ
Iesus
the
Sonne
of
God
;
and
therfore
we
must
needs
partake
with
God
,
and
haue
Communion
with
him
too
.
So
likewise
for
the
promises
of
God
;
by
this
I
know
I
haue
right
and
interest
in
all
the
promises
of
God
;
because
wee
are
his
,
and
hee
is
ours
,
in
whom
they
are
all
yea
and
Amen
,
2.
Cor.
1.20
.
So
likewise
wee
haue
right
and
Interest
into
all
his
Offices
,
Kingdome
,
Priesthood
,
and
Prophecy
,
and
all
the
benefits
of
the
same
,
Iustification
,
Sanctification
,
Saluation
,
yea
our
full
and
finall
glorification
;
because
wee
are
his
,
and
hee
and
all
his
is
ours
.
Heere
likewise
is
our
answer
and
generall
Acquittance
against
all
the
pleadings
of
Sinne
,
Satan
,
Death
,
Hell
,
Damnation
,
Law
,
Iustice
,
and
accusing
Conscience
:
here
is
our
Answer
to
them
all
;
I
am
Christs
,
and
hee
is
mine
,
and
therefore
if
you
haue
any
thing
to
say
against
me
,
goe
to
him
,
hee
will
answer
for
me
,
nay
hee
hath
answered
for
mee
already
;
and
therefore
ye
can
haue
nothing
against
mee
that
can
hurt
mee
;
there
is
no
Condemnation
to
mee
,
for
I
am
in
Christ
Iesus
.
So
likewise
we
see
here
on
the
contrary
,
what
a
miserable
and
fearefull
case
all
others
are
in
,
that
are
out
of
the
true
Church
,
whether
they
bee
of
no
Church
,
or
a
false
Church
;
whether
not
yet
assembled
,
or
cut
off
;
and
that
either
by
withdrawing
themselues
,
or
else
cast
iustly
out
;
for
being
without
the
Church
they
are
without
Christ
;
and
being
without
Christ
they
are
without
God
,
and
so
without
life
,
and
without
hope
,
and
without
comfort
,
and
without
grace
and
saluation
;
yea
,
they
are
the
very
prey
and
slaues
of
sinne
,
and
the
Diuell
,
and
eternall
confusion
,
as
hauing
no
priuiledge
nor
barre
against
them
,
specially
if
they
bee
such
as
persecute
the
Church
.
Vse
3
The
third
Vse
is
for
examination
,
to
teach
vs
to
examine
ourselues
hereby
,
whether
wee
bee
of
the
Church
or
no.
Doth
Christ
Iesus
liue
in
thee
by
his
Spirit
?
Art
thou
ioyned
to
him
?
Doest
thou
beleeue
in
him
,
obey
him
,
submit
thy selfe
to
his
ordinances
and
directions
?
Doth
thy
heart
tell
thee
vpon
good
ground
,
that
thou
art
one
with
him
,
and
he
with
thee
?
then
thou
art
one
of
the
Church
;
then
thou
art
a
chosen
vessell
,
else
thou
art
but
a
Reprobate
,
2.
Cor.
13.5
.
proue
your selues
whether
ye
are
in
the
saith
(
saith
the
Apostle
)
Examine
your selues
;
know
ye
not
your
owne
selues
,
how
that
Iesus
Christ
is
in
you
except
ye
bee
Reprobates
.
The
Papists
not
feeling
this
Communion
with
Christ
,
that
hee
is
in
them
(
as
none
can
feele
it
by
their
Doctrine
)
cannot
bee
in
the
estate
of
Grace
;
for
wheresoeuer
it
is
,
surely
it
may
bee
felt
by
the
Spirituall
man
.
Fourthly
,
this
teacheth
vs
that
if
wee
haue
fellowship
Vse
4
with
Christ
,
then
wee
must
looke
for
afflictions
while
wee
liue
here
:
We
must
be
like
our
Head
.
If
we
looke
to
haue
fellowship
with
him
in
his
glo●y
we
must
also
haue
fellowship
with
him
in
his
afflictio●s
,
Phil.
3.10
.
It
is
impossible
that
we
should
Communicate
with
him
in
the
sweet
,
but
that
we
must
taste
of
the
sowre
also
;
though
indeed
afflictions
are
not
sowre
,
but
to
the
outward
man
;
they
are
sweet
to
the
inward
man
;
the
spirituall
man
reioyceth
in
affliction
,
because
they
b●ing
forth
the
sweet
fruit
of
Righteousnesse
.
Heb.
12.11
.
Therefore
as
we
looke
to
bee
partakers
with
Christ
in
his
glory
;
so
let
vs
partake
with
him
in
his
afflictions
,
and
these
afflictions
shall
tend
to
our
greater
glory
.
Lastly
,
here
is
matter
of
Comfort
to
vs
,
in
our
hearing
,
Vse
5
Reading
,
and
Repeating
of
Gods
Word
,
and
in
our
prayers
,
and
all
other
our
good
endeauours
;
because
Christ
Communicates
with
vs
in
them
,
helping
,
directing
,
and
quickning
vs
in
the
performance
of
them
,
couering
the
infirmities
of
them
,
dignifying
,
presenting
,
and
making
them
acceptable
before
God
.
Here
likewise
is
comfort
to
vs
in
all
our
sufferings
.
What
if
we
suffer
persecution
and
affliction
?
Let
vs
know
that
Christ
partakes
in
them
,
and
therefore
they
are
sanctified
vnto
vs
and
also
they
are
regarded
of
God
with
commiseration
as
the
sufferings
of
Christ
,
and
they
are
already
ouercome
by
his
sufferings
;
and
therefore
seeing
they
are
regarded
of
God
as
the
sufferings
of
Christ
,
Act.
9.4
.
Saul
,
Saul
,
why
persecutest
thou
me
,
saith
our
Sauiour
;
and
seeing
he
doth
so
pitie
vs
in
them
,
how
can
wee
but
looke
for
a
good
end
of
them
?
Let
vs
therefore
comfortably
suffer
with
Christ
,
bearing
his
markes
vpon
vs
here
,
that
so
we
may
Reigne
with
him
in
glory
hereafter
.
The
sixth
Lecture
of
the
Church
.
The
second
thing
affirmed
concerning
the
communion
of
Saints
,
and
that
is
the
communion
which
the
Saints
haue
one
with
another
,
and
this
is
the
fifth
quality
.
THe
fourth
qualitie
whereby
the
Church
is
described
in
that
Article
of
the
Creed
concerning
the
Church
,
is
,
that
it
is
called
a
communion
of
Saints
,
which
carries
a
double
sense
,
and
imports
a
double
communion
;
one
with
Christ
the
Head
,
the
other
with
the
members
.
Of
that
which
passeth
betwixt
the
members
and
Christ
the
Head
,
you
haue
heard
already
:
now
in
the
next
place
wee
are
to
speake
of
the
communion
the
members
haue
one
with
another
.
It
is
here
aduisedly
to
bee
recalled
to
minde
,
what
Church
it
is
that
we
here
speake
of
,
that
is
,
the
Church
of
chosen
men
both
in
heauen
and
earth
;
for
so
it
was
propounded
to
be
spoken
to
in
the
entrance
vpon
this
Point
;
and
secondly
,
euery
one
of
these
sixe
adiuncts
in
that
Article
of
the
Creed
concerning
the
Church
,
agreeth
to
each
,
both
to
the
chosen
men
in
heauen
,
as
well
as
to
the
chosen
men
on
earth
.
For
first
,
the
Church
of
chosen
men
in
heauen
is
one
with
that
on
earth
;
secondly
,
they
are
holy
also
,
though
not
in
a
truer
sense
,
yet
in
a
higher
degree
,
for
they
haue
attained
to
the
perfection
of
that
holinesse
,
which
these
on
earth
haue
but
in
a
small
measure
.
Thirdly
,
they
are
Catholike
too
,
as
well
as
we
,
consisting
of
all
Nations
,
People
and
Kinreds
,
as
Reuel.
7.9
.
Fourthly
,
they
in
heauen
haue
a
communion
with
Christ
their
Head
,
as
well
as
we
on
earth
,
and
that
in
a
more
speciall
manner
then
we
haue
;
for
Christ
is
present
with
them
,
not
onely
by
his
Spirit
,
as
hee
is
with
vs
,
but
also
hee
is
bodily
present
with
them
,
which
wee
doe
not
yet
enioy
,
therefore
they
haue
a
more
speciall
communion
with
him
then
wee
yet
haue
.
Fifthly
,
they
haue
a
communion
with
vs
,
Caluin
instit.
lib.
4.
cap.
5
1.
2.
Morney
de
eccles.
pag.
8.
and
wee
with
them
,
so
farre
as
is
agreeing
and
fitting
to
both
our
estates
.
Sixthly
,
they
also
are
knowne
onely
to
God
,
and
to
themselues
and
not
certainly
to
any
else
;
and
this
also
in
a
further
sense
to
them
then
to
vs
,
because
they
know
it
not
onely
particularly
euery
one
of
himselfe
as
we
doe
,
but
generally
they
know
,
that
all
there
amongst
them
are
members
,
which
amongst
vs
is
nothing
so
,
wee
know
but
euery
one
for
himselfe
to
be
a
member
.
So
we
see
,
that
these
sixe
adiuncts
agree
to
the
Church
of
chosen
men
in
heauen
as
well
as
on
earth
:
yea
further
,
most
of
these
agree
to
the
elect
Angels
too
,
for
they
haue
an
vnitie
amongst
themselues
,
and
so
are
one
,
also
they
are
holy
;
and
so
like
wise
they
hauing
Christ
to
be
their
Head
as
we
haue
,
no
doubt
but
they
haue
a
communion
with
Christ
,
and
Christ
with
them
:
and
when
our
Sauiour
saith
,
Luk.
15.10
.
that
they
reioyce
ouer
a
sinner
that
is
conuerted
;
it
is
plaine
that
they
haue
a
communion
with
vs
also
.
But
because
the
Article
saith
,
a
communion
of
Saints
,
&
not
of
Angels
,
therfore
we
will
restraine
it
to
holy
men
,
and
not
extend
it
to
the
holy
Angels
.
And
further
we
must
vnderstand
,
that
howsoeuer
all
these
may
bee
truly
affirmed
of
the
Saints
in
heauen
,
as
well
as
on
earth
,
yet
because
they
are
more
sensible
in
earthly
Saints
then
in
heauenly
,
therefore
they
are
most
vsually
affirmed
,
and
generally
vnderstood
of
those
on
earth
.
These
things
thus
premised
,
to
set
the
article
vpright
in
its
own
due
sense
and
vnderstanding
(
specially
in
this
fifth
adiunct
,
because
we
shall
haue
speciall
vse
of
it
)
wee
proceede
now
to
the
Point
.
We
will
draw
it
into
an
Obseruation
,
and
that
is
this
;
Doctr.
The
whole
Church
of
God
,
and
all
the
parts
and
members
of
it
,
haue
a
mutuall
Communion
and
fellowship
one
with
another
.
For
proofe
of
this
point
,
I
will
omit
such
places
,
that
proue
both
this
and
the
former
Communion
,
as
,
Rom.
12.5
.
and
1.
Ioh.
1.3
.
and
I
will
come
to
such
particular
places
as
proue
this
point
.
Psal.
122.3
.
Ierusalem
is
built
as
a
City
that
is
compact
together
in
it selfe
.
Wee
must
vnderstand
,
that
Dauid
speakes
here
as
a
Prophet
,
and
vnder
the
Law
;
somewhat
darkely
,
and
vnder
a
shadow
.
The
substance
is
this
:
the
Citie
,
is
the
Church
of
God
;
Ierusalem
,
the
spirituall
and
heauenly
Ierusalem
;
the
building
,
that
is
,
the
laying
together
of
these
liuing
stones
,
that
is
,
the
faithfull
into
this
liuing
Church
;
compact
together
,
&c.
there
is
the
fellowship
that
they
haue
,
and
do
exercise
one
towards
another
.
So
that
the
meaning
is
this
;
The
whole
Church
of
God
is
a
liuing
Citie
consisting
of
liuing
stones
,
and
they
are
compact
together
,
they
doe
yeeld
mutually
that
helpe
and
good
one
to
another
which
they
can
.
And
so
is
this
shadow
plainely
now
reuealed
vnder
the
light
of
the
Gospell
,
as
wee
may
see
,
Ephes.
2.21
,
22.
In
whom
all
the
building
coupled
together
groweth
vnto
an
holy
Temple
in
the
Lord
.
In
whom
yee
also
are
built
together
to
bee
the
habitation
of
God
by
the
Spirit
.
All
the
building
,
that
is
,
the
whole
company
of
the
faithfull
;
are
coupled
together
,
that
is
,
fast
linked
and
ioyned
together
one
with
another
in
goodly
order
and
proportion
;
groweth
to
an
holy
Temple
,
that
is
,
make
vp
one
Church
or
Temple
,
not
materiall
,
but
spirituall
,
as
Vers.
22.
for
God
to
dwell
in
by
his
Spirit
,
and
this
the
Ephesians
particularly
had
experience
in
;
In
whom
yee
also
are
built
together
to
be
the
habitation
of
God
by
the
Spirit
.
And
1.
Iohn
1.7
.
If
we
walke
in
the
light
,
as
hee
is
in
the
light
,
we
haue
fellowship
one
with
another
.
Here
this
Communion
is
in
plaine
termes
named
and
expressed
.
Who
are
they
that
walke
in
the
light
,
but
the
faithfull
onely
,
that
are
in
Christ
?
Christ
,
the
light
of
the
World
.
Who
is
the
light
of
the
World
?
Whosoeuer
are
such
,
there
is
a
mutuall
fellowship
and
Communion
betwixt
them
.
The
Point
is
large
,
and
therefore
requires
a
large
explication
:
and
also
it
is
a
Point
of
excellent
vse
,
and
hath
not
beene
handled
to
the
full
by
any
Diuine
;
therefore
I
will
stand
the
more
vpon
it
.
That
which
I
purpose
:
to
speake
hereof
,
I
will
reduce
to
these
three
heads
:
Three
things
concerning
this
communion
;
First
I
will
shew
what
manner
of
Communion
this
is
;
Secondly
,
wherein
it
consistes
;
Thirdly
,
how
farre
forth
it
is
to
bee
extended
and
inlarged
.
First
,
what
manner
of
vnion
it
is
.
It
is
spirituall
,
First
,
what
it
is
,
it
is
spirituall
.
answerable
to
that
which
they
all
haue
with
Christ
their
Head
;
for
looke
how
they
Communicate
with
their
Head
Christ
,
such
is
their
Communion
one
with
another
;
but
that
is
a
spirituall
Communion
,
and
so
is
this
.
And
it
is
spirituall
in
many
senses
;
First
,
In
how
many
senses
it
is
spirituall
.
as
the
Spirit
being
the
Authour
and
cause
of
this
fellowship
,
whence
it
proceedes
;
by
one
Spirit
we
are
all
baptised
into
one
body
,
saith
the
Apostle
;
1.
Cor.
12.13
.
Secondly
,
it
is
spirituall
,
as
the
Spirit
being
the
Common
center
and
Point
,
wherein
all
the
Faithfull
meete
together
;
and
this
is
it
the
Apostle
saith
in
that
1.
Cor.
12.13
.
later
end
of
the
Verse
;
and
haue
beene
all
made
to
drinke
into
one
Spirit
.
Lastly
,
it
is
spirituall
,
in
regard
that
all
those
things
wherein
they
Communicate
are
meerely
Spirituall
,
or
at
least
Communicated
in
for
some
spirituall
occasion
or
respect
;
they
haue
also
a
Ciuill
Communion
,
as
other
men
,
which
being
sanctified
vnto
them
by
the
Word
,
and
Spirit
,
and
Prayer
,
is
in
some
sense
spirituall
too
;
but
else
it
is
rather
a
Communion
of
men
,
then
of
Saints
.
The
second
point
is
,
wherein
this
Communion
consists
.
Two
things
wherein
this
communion
consisteth
,
and
that
in
two
things
;
First
,
a
communion
of
state
,
and
that
in
diuers
respects
.
It
consists
in
two
things
;
First
,
in
a
certaine
Communion
of
state
which
they
haue
:
Secondly
,
in
a
Communion
of
practise
which
they
exercise
.
First
,
they
haue
a
Communion
of
state
,
and
here
wee
haue
many
things
to
consider
;
For
first
,
they
haue
a
Communion
of
state
in
respect
of
their
substance
of
state
,
they
haue
all
one
Calling
;
Ephes.
4.1
.
they
are
all
called
to
be
Saints
,
that
is
,
they
are
all
and
euery
one
Christians
,
Saints
,
they
are
all
Gods
people
,
they
are
all
God●
house
,
they
are
all
Gods
building
,
they
are
all
Gods
Children
,
Gal.
3.26
.
the
sonnes
of
God
through
faith
in
Christ
,
and
they
are
all
,
and
euery
one
of
them
members
of
Gods
Church
.
Secondly
,
they
haue
a
Communion
of
state
,
in
regard
of
the
Authour
and
cause
of
their
state
,
they
haue
all
one
and
the
same
Father
,
one
and
the
same
Redeemer
,
one
and
the
same
sanctifier
.
Thirdly
,
they
haue
a
Communion
of
state
in
regard
of
the
meanes
of
saluation
,
they
haue
all
one
and
the
same
Common
meanes
of
Saluation
,
they
haue
the
same
Word
,
and
the
same
Sacraments
,
the
same
Ministry
to
bee
taught
by
,
and
the
same
Church
to
liue
in
.
Fourthly
,
they
haue
a
Communion
of
state
in
regard
of
their
Priuiledges
;
they
haue
all
the
same
Priuiledges
,
they
haue
all
interest
into
Gods
promises
,
they
haue
all
accesse
to
God
,
all
right
to
heauen
,
they
haue
all
the
same
Liberties
,
Royalties
,
gifts
and
graces
;
they
haue
all
the
same
Election
,
Iustification
,
Sanctification
,
and
glorification
:
all
haue
these
,
though
they
partake
not
in
them
all
alike
,
but
euery
one
in
his
degree
and
measure
.
Fifthly
,
they
haue
the
same
Duties
for
euery
one
of
them
to
practise
,
the
same
Repentance
,
Patience
,
Obedience
,
Mortification
,
Loue
,
Prayer
,
Peace
,
and
Faith
;
and
hence
it
is
,
that
their
faith
is
called
the
Common
faith
.
Tit.
1.4
.
Sixtly
,
they
haue
the
same
lawes
to
liue
vnder
,
and
to
bee
gouerned
by
,
the
former
and
the
later
Testament
,
shewing
them
what
they
should
doe
,
or
leaue
vndone
;
as
also
how
,
and
when
,
and
where
to
doe
it
,
or
leaue
it
vndone
.
Seuenthly
,
they
haue
the
same
way
to
walke
in
,
namely
,
that
narrow
and
straight
way
that
leadeth
to
eternall
life
.
Eighthly
,
they
haue
all
the
same
common
enemies
to
fight
against
,
Sinne
,
Satan
,
the
World
,
the
Flesh
,
Persecutors
,
Afflictions
,
and
Accusations
of
Conscience
;
that
which
is
Enemy
to
one
of
them
,
is
enemy
to
them
all
.
Ninthly
,
they
haue
all
the
same
end
to
aime
at
;
the
same
Kingdome
prepared
for
one
,
is
prepared
for
all
,
Matth.
25.34
.
and
the
same
Crowne
of
Righteousnesse
.
2.
Tim.
4.8
.
and
the
same
glory
.
1.
Pet.
5.1
.
Lastly
,
the
whole
Course
of
their
saluation
,
from
the
beginning
to
the
end
,
is
common
to
them
all
alike
;
and
therefore
it
is
called
the
Common
saluation
,
Iude.
3.
And
thus
they
haue
a
Communion
of
state
in
these
respects
.
Secondly
,
they
haue
a
Communion
of
practise
,
that
is
,
Secondly
,
this
communion
consisteth
in
a
communion
of
practise
.
they
exercise
and
practise
this
Communion
;
I
will
make
it
plaine
by
this
comparison
.
Seruants
of
one
Family
,
and
members
of
one
and
the
same
Citie
or
corporation
,
as
they
haue
a
Communion
of
state
which
all
partake
in
,
the
same
lawes
,
and
the
same
Priuiledges
.
&c.
so
also
if
they
willingly
Communicate
with
each
other
for
the
mutuall
helpe
and
benefit
one
of
another
,
then
they
haue
a
Communion
of
practise
too
;
and
this
Communion
is
generall
and
particular
.
First
generall
,
And
this
is
,
first
,
generall
.
they
all
alike
participate
in
the
same
rights
and
dangers
,
benefits
and
Crosses
;
they
worship
alike
;
they
pray
alike
;
they
loue
,
and
heare
,
and
receiue
,
and
vse
,
and
beleeue
,
and
doe
,
and
suffer
alike
,
and
handle
the
meanes
alike
,
and
profit
alike
,
though
with
some
difference
of
measure
,
or
other
circumstance
,
or
smaller
matter
;
yet
in
effect
and
substance
it
is
the
same
:
as
they
haue
the
same
way
of
Saluation
,
so
the
same
steps
are
troden
by
them
all
in
that
way
:
as
they
haue
the
same
enemies
,
so
they
manage
the
same
Fight
,
fighting
together
against
their
enemies
Philip.
1.27
.
vnder
the
same
Captaine
Iesus
Christ
,
with
the
same
weapons
,
Ephes.
6.11
.
the
whole
armour
of
God
.
Take
them
any
way
outwardly
or
inwardly
,
they
haue
a
Communion
of
practise
.
Take
them
outwardly
,
they
all
make
the
same
profession
,
Act.
2.42.46
.
they
continued
in
the
Apostles
Doctrine
and
fellowship
,
&c.
And
they
continued
daily
with
one
accord
in
the
Temple
.
Take
them
inwardly
,
and
they
haue
all
the
same
heatt
,
and
the
same
minde
;
Act.
4.32
.
And
the
multitude
of
them
that
beleeued
were
of
one
heart
,
and
of
one
Soule
,
&c.
so
that
which
way
soeuer
you
take
them
,
they
haue
a
Communion
of
practise
,
as
well
as
of
state
.
It
is
true
that
sometime
they
faile
in
the
performance
of
these
things
through
their
owne
weakenesse
and
Satans
malice
;
but
yet
this
is
their
reach
,
and
desire
,
and
true
endeauour
.
Secondly
,
it
is
particular
,
Secondly
,
as
they
haue
a
Communion
of
practise
in
generall
,
so
likewise
they
haue
it
in
particular
;
as
euery
one
hath
a
seuerall
portion
by
himselfe
,
so
they
doe
not
keep
it
to
themselues
,
And
this
diuers
wayes
.
but
are
still
in
a
readinesse
to
imploy
it
to
the
Common
good
of
the
rest
.
And
this
diuers
wayes
,
first
,
in
regard
of
their
gifts
it
is
so
;
secondly
,
for
their
wants
;
thirdly
,
for
their
doings
;
fourthly
,
for
their
sufferings
;
fiftly
,
for
their
affections
;
Lastly
in
regard
of
themselues
and
all
they
haue
,
they
doe
imploy
all
for
the
good
of
the
rest
,
and
so
haue
a
Communion
of
practise
in
particular
.
First
,
in
regard
of
gifts
.
First
,
in
regard
of
their
gifts
;
if
they
haue
the
gifts
of
a
Pastor
,
or
of
a
Ruler
,
each
hauing
proper
gifts
,
they
doe
willingly
Communicate
the
benefit
of
them
to
the
good
of
the
rest
,
Non
tollitur
gratiarum
diversitas
,
nec
conuellitur
ordo
politicus
.
Calu.
Ephes.
4.11
,
12.
Hee
gaue
some
to
bee
Apostles
,
some
Prophets
,
some
Euangelists
,
and
some
Pastors
and
Teachers
,
for
the
repairing
of
the
Saints
,
and
for
the
worke
of
the
Ministry
,
and
for
the
edification
of
the
body
of
Christ
:
And
Rom.
12.6
.
Seeing
we
haue
gifts
that
are
diuers
,
according
to
the
grace
that
is
giuen
vnto
vs
,
whether
we
haue
prophecy
,
let
vs
prophecy
,
&c.
As
if
he
should
say
;
Seeing
wee
haue
such
gifts
,
let
vs
vse
them
to
the
good
of
Gods
Church
.
And
1.
Cor.
12.7
.
The
spirit
is
giuen
to
euery
man
to
profit
withall
:
so
then
Gods
children
haue
gifts
bestowed
on
them
,
not
for
themselues
onely
,
but
for
the
good
of
the
rest
.
1.
Cor.
13.5
.
Loue
seeketh
not
her
owne
things
;
they
seeke
not
their
owne
good
,
but
the
good
of
the
whole
Church
.
Secondly
,
in
regard
of
their
wants
,
and
that
diuers
wayes
.
Secondly
,
in
regard
of
their
wants
,
they
haue
a
Communion
of
practise
in
particular
,
and
that
diuers
wayes
;
First
,
for
outward
necessities
,
as
meanes
of
maintenance
;
those
that
are
in
necessitie
acquaint
those
that
haue
wherewithall
to
releeue
,
and
those
that
haue
,
distribute
to
those
that
want
,
As
Act.
4.32
.
to
the
35.
men
sold
their
possessions
,
and
gaue
to
euery
one
as
they
had
need
,
and
they
had
all
things
common
;
here
was
a
louing
Communion
,
and
an
equall
distribution
,
that
Gods
Spirit
had
perswaded
their
harts
vnto
.
Secondly
,
they
haue
a
Communion
in
the
sinnes
one
of
another
,
not
by
infection
,
but
thus
;
hee
that
hath
sinned
against
God
goes
to
his
fellow-brother
whether
hee
bee
a
Minister
or
a
priuat
man
,
confesseth
his
sinne
to
him
,
according
to
the
direction
of
the
Apostle
Iames
,
Chap.
5.16
.
and
intreateth
him
to
giue
him
direction
,
what
he
shall
doe
;
his
brother
he
reproues
him
for
his
sinne
,
hee
counselleth
,
directeth
,
and
exhorteth
him
to
Repentance
and
newnesse
of
life
;
he
prayes
with
him
and
for
him
,
for
the
forgiuenesse
of
his
sinne
,
and
for
better
grace
;
this
the
Apostle
teacheth
vs
,
Gal.
6.1
.
And
so
in
offences
done
against
our
Brethren
,
wee
must
confesse
them
to
our
brother
whom
we
haue
offended
,
and
repent
of
them
,
and
hee
must
forgiue
them
,
as
wee
may
see
,
Matth.
18.15
.
Luk.
17.4
.
so
here
is
a
Communion
in
the
sinnes
one
of
another
.
The
third
kind
of
wants
that
we
Communicate
in
,
are
the
infirmities
one
of
another
;
hee
that
is
weake
goes
to
him
that
is
strong
,
and
acquaints
him
with
his
weakenesse
,
and
intreates
his
patience
and
assistance
;
the
strong
receiues
him
as
a
weake
Brother
,
and
beares
with
his
weaknesse
;
this
the
Apostle
exhorts
those
that
are
strong
vnto
,
as
their
duty
,
Ro.
15.1.2.3
.
we
which
are
strong
ought
to
beare
the
infirmities
of
the
weake
,
and
not
to
please
ourselues
,
&c.
And
Gal.
6.2
.
beare
ye
one
anothers
burthen
:
as
if
he
should
say
,
condescend
to
his
weakenesse
,
and
beare
it
as
your
owne
burthen
;
And
Colos.
3.13
.
Thirdly
,
this
communion
of
practise
in
particular
,
is
in
respect
of
their
doings
.
forbearing
one
another
.
Thirdly
,
there
is
a
Communion
of
practise
which
they
exercise
in
particular
,
in
their
doings
;
euery
one
framing
his
particular
Carriage
both
publikely
and
priuatly
,
not
for
himselfe
onely
,
but
for
the
good
of
the
whole
Company
or
some
part
thereof
;
thus
did
the
Apostle
.
1.
Cor.
10.35
.
Euen
as
I
please
all
men
in
all
things
,
not
seeking
mine
owne
profit
,
but
the
profit
of
many
that
they
might
bee
saued
.
And
in
the
1.
Cor.
9.10
.
he
became
a
Iew
to
the
Iew
,
that
hee
might
winne
them
:
and
to
them
which
were
vnder
the
Law
,
as
though
he
were
vnder
the
Law
,
that
he
might
winne
them
.
And
this
also
is
that
which
he
exhorts
to
,
Rom.
14
19.
Let
vs
follow
those
things
which
concerne
peace
,
and
wherewith
we
may
edifie
one
another
.
Fourthly
,
in
respect
of
their
sufferings
.
Fourthly
,
there
is
this
communion
in
their
sufferings
also
;
for
they
take
notice
of
the
afflictions
of
their
brethren
,
they
remember
the
afflictions
of
Ioseph
,
they
comfort
them
,
pray
for
them
,
admonish
them
,
yea
they
ioyne
with
them
(
if
occasion
so
require
)
in
their
afflictions
,
and
suffer
with
them
:
so
saith
the
Apostle
,
Heb.
10.33
,
34.
They
became
companions
of
them
which
were
tossed
to
and
fro
,
and
sorrowed
with
him
for
his
bonds
,
and
suffered
with
ioy
the
spoiling
of
their
goods
.
And
in
the
2.
Ti.
2.10
.
the
Apostle
saith
,
he
suffered
all
things
for
the
elects
sake
.
Fifthly
,
Fifthly
,
in
respect
of
their
affections
.
there
is
a
communion
of
practise
in
their
affections
,
They
reioyce
with
them
that
reioyce
,
and
they
weepe
with
them
that
weepe
,
Rom.
12.15
.
They
reioyce
at
the
welfare
of
Gods
children
,
they
sorrow
and
grieue
at
their
harmes
,
euen
as
if
themselues
did
partake
with
them
,
Heb.
13.3
.
Remember
them
that
are
in
bonds
,
euen
as
you
your selues
were
in
bonds
.
Sixthly
,
in
respect
of
themselues
,
and
all
they
haue
.
Lastly
,
there
is
a
communion
in
themselues
and
all
that
they
haue
,
euen
in
their
liues
;
they
thinke
not
their
liues
to
deare
for
the
good
of
their
brethren
.
And
this
is
it
the
Apostle
saith
,
Phil.
2.17
.
That
though
he
be
offered
vp
vpon
the
sacrifice
and
seruice
of
their
faith
,
yet
hee
is
glad
,
and
reioyceth
with
them
all
.
And
Rom.
9.3
.
the
same
Apostle
wisheth
himselfe
to
bee
separate
from
Christ
for
his
brethren
the
Israelites
:
not
that
hee
did
wish
himselfe
to
be
out
of
the
loue
and
fauour
of
God
in
Christ
(
for
that
were
sinfull
so
to
wish
)
but
this
is
a
kind
of
hyperbolicall
speech
,
spoken
in
the
highest
degree
,
to
shew
forth
his
great
loue
to
them
;
as
if
he
should
say
,
such
is
my
great
loue
to
my
brethren
,
that
if
my
life
,
or
any
thing
I
haue
could
redeeme
them
,
I
would
part
from
it
.
Wheresoeuer
is
any
failing
in
any
one
of
these
,
so
farre
forth
it
is
sinne
in
the
offender
.
Thirdly
,
the
extent
of
this
communion
.
The
third
thing
considerable
in
this
communion
is
,
how
farre
forth
it
is
to
bee
extended
or
inlarged
,
and
that
is
in
generall
to
all
duties
,
times
,
places
,
persons
;
but
yet
with
these
due
circumstances
and
cautions
:
Cautions
herein
to
be
obserued
.
First
,
that
whatsoeuer
we
doe
herein
,
wee
must
doe
it
deliberately
with
good
aduise
and
discretion
;
wee
must
doe
it
seasonably
,
taking
the
best
opportunities
,
yet
letting
none
slip
.
The
righteous
man
,
Psalm
.
1.3
.
is
compared
to
the
Tree
planted
by
the
Riuers
of
waters
,
that
brings
forth
his
fruit
in
due
season
.
Secondly
,
as
we
must
doe
it
seasonably
,
so
wee
must
doe
it
not
coldly
,
but
out
of
zeale
,
and
in
loue
to
them
;
nor
yet
desperately
and
wretchlesly
without
any
regard
of
our
owne
estate
,
either
temporall
,
specially
spirituall
,
Matth.
22.39
.
Thou
shalt
loue
thy
neighbour
as
thy selfe
;
that
is
,
thy selfe
first
,
and
then
thy
brother
as
heartily
as
thy selfe
.
Thirdly
,
we
must
doe
it
also
with
an
eye
to
Christ
,
and
to
the
Religion
of
those
we
doe
good
too
,
Matth.
10.41
,
42.
We
must
receiue
a
Prophet
in
the
name
of
a
Prophet
,
and
a
righteous
man
in
the
name
of
a
righteous
man
;
and
if
wee
giue
but
a
Cup
of
cold
water
to
a
Disciple
in
the
name
of
a
Disciple
,
we
shall
not
loose
our
reward
.
We
must
giue
it
in
the
name
of
Christ
,
and
wee
must
doe
it
as
vnto
Christ
.
Philem.
4.5
,
6.
the
Apostle
giues
thankes
to
God
for
the
loue
and
faith
which
Philemon
had
towards
the
Lord
Iesus
,
and
towards
all
Saints
;
that
which
Philemon
did
to
the
poore
Saints
,
he
did
it
with
an
eye
to
the
Lord
Iesus
,
and
the
Religion
they
did
professe
.
Fourthly
,
these
duties
are
to
bee
done
chiefly
to
those
to
whom
wee
are
tyed
by
a
further
band
,
besides
that
of
faith
and
loue
;
as
first
of
all
to
our
Teachers
,
Gal.
6.6
.
We
must
make
them
partakers
of
all
our
goods
.
It
is
an
hiperbolicall
speech
,
noting
that
wee
are
especially
bound
to
them
.
Secondly
,
Ministers
to
their
fellow-Ministers
are
tied
in
a
speciall
band
,
Gal.
2.9
.
Iames
,
and
Cephas
,
and
Iohn
,
when
they
knew
of
the
grace
which
was
giuen
vnto
me
(
saith
the
Apostle
Paul
)
they
gaue
vnto
mee
and
Barnabas
the
right
hand
of
fellowship
.
So
in
the
third
place
,
to
those
with
whom
we
communicate
in
their
goods
and
things
,
Rom.
15.26
,
27.
If
the
Gentiles
be
made
partakers
of
their
spirituall
things
,
their
duty
is
to
minister
to
them
in
their
carnall
things
.
Fourthly
,
to
those
that
are
in
temptation
or
tribulation
;
we
must
haue
an
especiall
care
to
minister
comfort
vnto
them
,
Reuel.
1.9
.
I
Iohn
,
euen
your
brother
and
companion
in
tribulation
,
and
in
the
Kingdome
and
patience
of
Iesus
Christ
.
2.
Cor.
1.7
.
As
yee
are
partakers
of
the
sufferings
,
so
shall
yee
be
also
of
the
consolation
.
We
must
bee
companions
and
partners
with
them
in
their
sufferings
.
Fifthly
,
we
must
take
heed
we
bring
in
no
confusion
,
as
the
Anabaptists
,
that
hold
a
community
in
possession
,
but
wee
must
hold
it
onely
in
vse
;
for
communitie
in
possession
was
free
,
as
we
may
see
,
Acts
4.34
,
35.
they
sold
their
possessions
,
and
distributed
to
euery
one
according
to
their
need
:
and
Acts
5.4
.
Whilest
it
remained
,
appertained
it
not
to
thee
(
saith
Peter
to
Ananias
)
and
after
it
was
sold
,
was
it
not
in
thine
owne
power
?
They
made
all
things
common
,
that
is
,
in
vse
,
not
in
possession
;
for
it
was
their
owne
before
they
sold
it
,
and
before
they
gaue
it
,
and
they
did
it
voluntarily
,
not
by
constraint
:
so
that
we
must
not
bring
in
this
communion
of
possession
,
but
of
vse
onely
.
As
for
example
,
a
man
hath
a
house
,
now
hee
communicates
the
vse
of
this
house
to
another
,
but
yet
keepes
the
possession
to
himselfe
.
Lastly
,
this
communion
reacheth
to
the
Saints
in
heauen
too
;
This
communion
extends
to
the
Saints
in
heauen
.
for
no
doubt
they
in
generall
pray
for
vs
,
and
wee
in
generall
giue
thankes
for
them
:
the
generall
state
of
each
requires
this
duty
,
but
in
particular
neither
doe
they
pray
for
vs
,
nor
we
giue
thankes
for
them
;
therefore
hee
that
extends
this
further
,
doth
that
which
is
preiudiciall
both
to
their
state
and
ours
.
And
so
much
for
the
proofes
and
opening
of
the
Point
.
The
Reasons
are
of
fiue
sorts
.
first
,
in
respect
of
God
.
The
Reasons
why
there
is
such
a
communion
are
these
:
first
,
there
are
particular
Reasons
in
respect
of
God
;
secondly
,
in
respect
of
Christ
;
thirdly
,
in
respect
of
the
spirit
;
fourthly
,
in
respect
of
the
faithfull
themselues
;
and
lastly
,
there
are
Reasons
in
respect
of
the
aduersaries
to
the
faithfull
.
First
,
in
respect
of
God
,
the
Reasons
are
these
:
First
,
that
Gods
worship
and
seruice
may
be
the
more
soundly
,
sufficiently
and
effectually
performed
to
his
greater
glory
;
and
that
is
done
when
all
the
faithfull
ioyne
together
to
lift
at
it
,
as
with
one
shoulder
,
as
it
is
in
Zeph.
3
9.
for
so
the
word
Consent
,
in
that
place
doth
signifie
in
the
Originall
;
and
with
one
minde
and
mouth
,
as
the
Apostle
speakes
,
Rom.
15.6
.
And
this
not
onely
in
one
particular
place
or
assembly
,
but
generally
in
all
places
,
in
all
the
assemblies
of
the
Saints
both
here
in
England
,
and
also
in
France
and
Germany
,
and
all
other
places
where
the
name
of
the
Lord
is
called
vpon
;
for
the
faithfull
in
all
places
doe
in
effect
and
for
substance
the
same
duties
to
God
,
it
is
fit
that
the
worship
of
God
should
be
soundly
,
effectually
,
and
sufficiently
performed
.
Now
that
it
may
be
thus
performed
,
there
must
be
this
communion
amongst
the
faithfull
.
The
second
particular
Reason
in
respect
of
God
,
is
,
because
God
is
the
common
Father
to
all
the
faithfull
,
Matth.
6.9
.
And
the
faithfull
they
are
all
brethren
,
Matth.
23.8
,
9.
and
therefore
as
brethren
that
haue
one
Father
,
they
are
to
hold
and
exercise
this
communion
.
Secondly
,
in
respect
of
Christ
;
and
first
as
he
is
the
head
,
The
second
sort
of
reasons
in
respect
of
Christ
.
the
faithfull
they
are
the
body
or
members
,
Ephes.
4.15
,
16.
grow
vp
in
him
(
saith
the
Apostle
)
which
is
the
head
,
that
is
,
Christ
,
by
whom
all
the
body
being
coupled
and
knit
together
,
&c.
Now
looke
what
communion
there
is
betwixt
the
members
that
belong
to
one
head
,
the
same
is
amongst
the
faithfull
.
Secondly
,
he
is
the
head
corner-stone
,
and
we
are
all
liuing
stones
of
the
same
building
,
1.
Pet.
2.7
.
Now
looke
as
the
head
corner-stone
makes
all
the
building
hang
fast
together
,
so
we
are
fastened
together
in
Christ
.
Thirdly
,
it
is
so
,
because
Christ
hath
prayed
that
it
may
be
so
,
Ioh.
17.20
,
21.
that
they
may
bee
one
,
as
the
Father
and
himselfe
are
one
,
and
therefore
it
cannot
but
be
effected
.
Thirdly
,
it
is
so
in
respect
of
the
Spirit
;
The
third
reason
in
respect
of
the
Spirit
.
we
communicate
in
one
and
the
same
Spirit
,
1.
Cor.
12.4
.
and
11.13
.
there
are
diuersities
of
gifts
,
but
the
same
Spirit
.
And
Vers.
11.
all
these
things
worketh
the
selfe-same
Spirit
.
And
Vers.
13.
For
by
one
Spirit
we
are
all
baptized
into
one
body
,
&c.
One
and
the
same
Spirit
dwelleth
and
worketh
in
all
the
faithfull
,
and
this
is
one
reason
of
their
neere
communion
.
The
Heathen
accounted
it
a
neere
fellowship
and
friendship
for
one
soule
to
bee
in
two
bodies
:
but
this
is
a
farre
neerer
communion
then
that
;
this
is
a
neerer
communion
then
that
of
man
and
wife
;
for
they
twaine
are
one
flesh
,
but
these
are
all
one
Spirit
.
For
looke
how
it
is
betwixt
vs
and
our
Lord
Iesus
,
as
wee
are
ioyned
to
him
,
so
proportionably
are
we
ioyned
one
with
another
.
But
we
are
one
Spirit
with
him
,
1.
Cor.
6.17
.
so
we
are
onely
one
Spirit
amongst
our selues
;
so
that
in
respect
of
the
Spirit
the
faithfull
haue
a
mutuall
communion
amongst
themselues
.
Fourth
sort
of
reasons
are
in
regard
of
the
faithfull
them selues
,
in
diuers
respects
.
The
fourth
Reason
is
,
in
respect
of
the
faithfull
themselues
,
and
that
in
many
respects
;
first
,
because
of
our
necessities
;
euery
member
of
the
Church
hath
need
of
euery
grace
,
but
no
one
is
capable
of
euery
grace
in
himselfe
,
at
least
not
to
receiue
and
distribute
too
;
and
therefore
there
are
many
members
,
and
yet
all
in
one
body
,
that
euery
one
may
haue
their
seuerall
gifts
,
one
to
receiue
in
one
kind
,
another
to
giue
in
another
kind
,
that
so
all
our
wants
may
be
supplied
.
Secondly
,
in
respect
of
the
faithfull
,
there
is
this
communion
in
regard
of
their
helpe
;
that
if
one
fall
into
sinne
,
another
may
helpe
him
vp
againe
,
and
that
they
may
build
vp
one
another
in
faith
and
obedience
.
Thirdly
,
it
is
needfull
for
the
comfort
and
incouragement
of
one
another
in
the
worship
and
seruice
of
God
,
that
one
may
be
whetted
on
and
prouoked
by
another
.
Fourthly
,
it
is
needfull
for
the
maintenance
of
loue
amongst
the
faithfull
,
which
can
no
way
so
well
be
maintained
,
as
when
wee
all
see
,
that
we
haue
need
of
one
another
.
Lastly
,
it
is
needfull
in
respect
of
the
faithfull
for
the
declaration
and
exercise
of
their
faith
that
our
faith
may
haue
some
fruits
to
be
exercised
in
,
Philem.
Vers.
5.
Fifrh
sort
of
reasons
are
in
regard
of
our
aduersaries
.
Fifthly
and
lastly
,
there
is
this
communion
in
respect
of
our
Aduersaries
,
and
first
for
defending
our selues
;
for
being
strongly
vnited
together
as
one
man
,
they
cannot
ouercome
vs
,
whereas
if
we
were
separated
and
disioyned
,
they
would
easily
ouercome
vs
.
Secondly
,
for
the
offending
and
oppugning
the
enemies
,
who
band
themselues
together
against
them
;
and
therefore
they
are
to
set
themselues
all
together
as
with
one
heart
against
their
aduersaries
:
otherwise
they
will
be
so
farre
from
ouercomming
them
,
as
that
they
will
bee
ouercome
of
them
.
And
so
much
for
the
Reasons
why
there
is
such
a
mutuall
communion
amongst
the
faithfull
.
The
Vses
of
the
Point
are
these
.
First
,
this
teacheth
euery
Vse
1
one
of
vs
to
labour
to
bee
one
of
the
members
of
Gods
Church
,
that
so
thou
mayst
haue
thy
part
in
this
communion
,
and
that
thou
mayst
haue
thereby
a
right
to
God
and
Christ
,
and
the
Spirit
,
and
to
faith
&
to
iustification
,
and
to
saluation
,
and
to
all
the
gifts
and
graces
of
Gods
Spirit
,
and
to
all
the
promises
and
priuiledges
of
the
faithfull
,
and
to
all
the
meanes
of
grace
here
,
and
glory
hereafter
:
these
are
no
where
to
be
had
but
here
;
therefore
if
thou
art
not
one
of
this
communion
and
society
,
thou
hast
no
right
in
these
things
.
And
here
they
are
certainely
to
be
had
and
inioyed
;
therefore
let
euery
one
of
vs
labour
to
be
liuing-members
of
this
communion
and
society
,
and
so
we
shall
haue
a
rich
and
a
gracious
portion
with
the
faithfull
,
wee
shall
be
made
partakers
of
the
same
grace
with
them
here
,
and
of
the
same
glory
hereafter
.
Maruell
not
then
that
Dauid
and
other
of
the
Saints
were
so
much
grieued
,
when
they
were
depriued
of
this
blessed
communion
:
though
they
were
neuer
depriued
of
this
inward
communion
,
yet
it
was
their
griefe
,
and
the
very
breaking
of
their
hearts
,
when
they
were
depriued
of
this
outward
fellowship
.
And
no
maruell
also
though
they
did
so
reioyce
,
when
they
could
come
to
Gods
House
to
bee
partakers
of
this
fellowship
;
for
then
they
could
reach
out
their
hands
to
partake
of
the
pledges
of
Gods
loue
sensibly
.
Secondly
,
as
this
teacheth
vs
to
labour
to
be
one
of
this
Vse
2
society
and
communion
,
so
it
teacheth
vs
also
to
labour
to
maintaine
this
communion
,
that
as
wee
bee
intitled
to
it
,
so
we
must
bend
all
our
forces
to
contribute
to
it
,
and
to
vphold
it
,
and
not
to
content
our selues
with
the
bare
Title
onely
,
but
to
be
as
we
are
called
,
and
to
practise
as
we
professe
;
that
as
wee
professe
to
haue
a
communion
of
state
,
so
we
may
haue
a
communion
of
practise
also
.
And
this
is
it
which
the
Apostle
saith
,
Ephes.
4.3
.
Keepe
the
vnitie
of
the
Spirit
in
the
bond
of
peace
:
As
who
should
say
,
As
thou
hast
found
that
fauour
with
God
,
that
thou
art
associated
by
a
calling
to
the
Church
,
and
the
communion
thereof
,
so
let
it
be
thy
chiefe
and
principall
endeauour
to
maintaine
and
keepe
that
vnity
and
communion
,
Phil.
1.27
.
Continue
in
one
spirit
and
in
one
mind
:
as
if
he
should
say
,
Flinch
not
from
it
,
but
as
you
haue
this
communion
,
so
stand
in
it
,
and
maintaine
it
.
Things
to
be
done
that
we
may
maintaine
this
communion
.
And
that
we
may
so
doe
,
we
must
take
heed
,
first
,
that
we
separate
nor
cut
off
our selues
,
nor
be
drawne
from
this
communion
;
this
is
forbidden
,
Heb.
10.25
,
39.
Not
forsaking
the
fellowship
we
haue
amongst
our selues
,
as
the
manner
of
some
is
.
And
in
the
39.
Verse
;
But
wee
are
not
they
which
withdraw
our selues
vnto
perdition
.
If
wee
separate
,
we
cut
off
our selues
from
the
body
,
and
so
from
the
head
too
,
and
then
we
haue
no
part
in
Christ
(
for
hee
is
a
head
to
none
but
his
owne
body
)
nor
in
God
,
nor
in
the
Spirit
,
nor
in
any
of
the
promises
and
priuiledges
and
graces
that
belong
to
this
societie
.
And
therefore
this
is
a
speciall
matter
that
euery
one
of
vs
is
to
take
heed
of
,
namely
,
that
wee
entertaine
not
the
least
thought
of
leauing
the
Church
;
though
we
doubt
of
the
truth
of
it
,
yet
wee
must
be
well
aduised
before
we
leaue
it
.
Secondly
,
we
must
take
heed
wee
giue
no
offence
to
the
faithfull
,
to
cause
them
to
alienate
themselues
from
vs
,
by
walking
inordinately
,
2.
Thes.
3.6
.
the
faithfull
are
commanded
to
separate
themselues
from
euery
brother
that
walketh
inordinately
,
or
by
contention
,
for
the
Church
hath
nothing
to
do
with
such
,
so
saith
the
Apostle
,
1.
Cor.
11.16
.
nor
by
any
other
misdemeanour
.
Thirdly
,
as
we
must
take
heed
that
we
giue
no
offence
,
so
we
must
take
heed
we
bee
not
too
apprehensiue
of
offence
;
that
we
be
not
ready
to
breake
out
vpon
euery
little
quarrell
and
discontent
;
but
wee
must
resolue
to
beare
any
thing
(
so
that
it
be
not
against
conscience
)
rather
then
to
trouble
that
communion
,
or
to
interrupt
that
fellowship
.
Lastly
and
principally
,
wee
must
take
heed
that
we
repaire
to
the
publike
assemblies
,
and
that
wee
gather
together
with
these
assemblies
for
the
worship
and
seruice
of
God
,
to
heare
the
Word
read
and
preached
,
and
to
ioyne
together
in
prayer
:
for
this
is
it
that
the
Apostle
approues
,
1.
Cor.
5.4
.
When
yee
are
gathered
together
,
&c.
And
this
is
it
that
is
commended
in
the
Church
at
Ierusalem
,
Act.
2.42
.
that
they
continued
in
the
Apostles
doctrine
and
fellowship
,
and
breaking
of
bread
and
prayer
,
Matth.
18.22
.
Where
two
or
three
(
saith
our
Sauiour
)
are
gathered
together
in
my
name
,
there
I
am
in
the
midst
of
them
:
he
promiseth
his
speciall
presence
to
this
communion
and
societie
;
therefore
we
must
be
carefull
to
ioyne
with
such
assemblies
,
for
there
is
no
better
way
to
continue
this
communion
then
this
.
And
as
we
must
come
to
these
places
our selues
,
so
we
must
call
vpon
one
another
to
doe
so
too
;
for
so
it
was
prophesied
,
that
the
faithfull
should
doe
in
the
last
dayes
,
Isai.
2.3
.
that
they
should
say
,
Come
,
let
vs
goe
vp
to
the
Mountaine
of
the
Lord
to
the
House
of
the
God
of
Iacob
,
&c.
and
wee
must
also
reioyce
at
such
occasions
,
when
wee
heare
that
men
come
willingly
to
the
house
of
the
Lord
,
as
the
Prophet
Dauid
did
,
Psal.
122.1
.
Thirdly
,
here
is
matter
of
examination
,
whereby
wee
Vse
3
may
try
whether
we
be
true
members
of
the
Church
,
or
not
.
Doest
thou
practise
this
Communion
and
fellowship
?
then
thou
art
a
true
member
;
Else
thou
canst
neuer
truly
perswade
thy selfe
that
thou
art
a
true
member
,
vnlesse
thou
practise
this
Communion
:
proue
,
and
try
,
and
examine
your selues
therefore
,
and
that
by
these
particulars
;
First
,
Trials
whether
we
practise
this
communion
.
let
vs
examine
our selues
vpon
this
point
;
doe
we
vse
the
meanes
of
Saluation
Iointly
,
and
particularly
,
and
continually
?
Doe
wee
willingly
bring
our selues
and
our
Families
,
to
partake
in
the
Word
,
Sacraments
and
Prayer
?
The
Prophet
Dauid
speaking
of
the
members
of
this
Communion
,
saith
,
Psal.
110.3
.
Thy
people
shall
come
williegly
at
the
time
of
Assembling
:
And
doe
we
profit
by
these
meanes
?
Haue
they
the
same
effect
in
vs
,
as
they
haue
in
Gods
Saints
?
If
they
haue
,
then
we
are
of
this
Communion
of
Saints
,
else
not
.
Secondly
,
let
vs
examine
our selues
concerning
our
Gifts
.
Hath
God
distributed
to
thee
any
gift
or
grace
whatsoeuer
,
and
art
thou
willing
to
imploy
it
and
Communicate
it
to
the
common
good
of
the
rest
of
the
Saints
,
as
the
Apostle
was
,
Rom.
1.11
.
that
did
long
to
bee
with
the
Romanes
?
And
why
did
he
so
long
?
Why
,
because
he
had
some
spirituall
gift
to
bestow
amongst
them
;
if
it
be
thus
with
thee
,
then
thou
art
a
member
of
this
Communion
.
This
is
that
our
Sauiour
commandeth
Peter
,
Luk.
22.32
.
When
thou
art
conuerted
,
strengthen
thy
Brethren
;
as
if
he
should
say
,
Make
others
partakers
of
the
same
grace
with
thee
.
Thirdly
,
wee
must
examine
our selues
in
respect
of
the
wants
of
our
fellow
members
.
Are
we
willing
to
relieue
them
in
their
wants
,
to
supply
them
in
their
necessities
,
according
to
our
ability
?
If
wee
are
,
then
this
is
a
token
to
vs
that
wee
truly
practise
this
Communion
of
Saints
.
This
is
it
that
the
Apostle
commends
as
a
thing
wel
done
,
that
the
Philippians
did
Communicate
to
his
affliction
,
Phil.
4.14
.
And
this
also
he
Commandes
,
Ro.
12.13
.
that
they
distribute
to
the
necessities
of
the
Saints
,
and
that
they
giue
themselues
to
hospitality
.
And
Heb.
13.16
.
To
doe
good
,
and
to
distribute
forget
not
▪
for
with
such
sacrifices
God
is
wel
pleased
.
And
this
is
the
charge
that
the
Apostle
wills
Timothy
to
lay
vpon
Rich
men
,
that
They
be
Rich
in
good
workes
,
ready
to
distribute
.
And
this
he
commends
in
them
of
Macedonia
,
That
beyond
their
power
they
were
willing
,
and
prayed
vs
with
great
instance
,
saith
the
Apostle
2.
Cor.
8.3
,
4.
that
wee
would
receiue
the
grace
and
fellowship
of
the
ministring
which
is
towards
the
Saints
.
And
Rom.
15.26
,
27.
And
Act.
4.
Men
sold
that
they
had
and
distributed
to
euery
one
as
they
had
need
.
Fourthly
,
wee
must
examine
our selues
in
regard
of
our
affections
.
Are
we
like
minded
to
them
?
Doe
wee
suffer
when
they
suffer
?
Haue
wee
a
fellow-feeling
of
the
afflictions
and
miseries
of
our
fellow-members
?
If
we
haue
;
then
we
are
fellow-members
with
them
.
1.
Cor.
12.26
.
If
one
member
suffer
,
all
suffer
with
it
:
This
is
a
liuely
token
of
a
liuing-member
,
if
they
haue
a
feeling
of
the
sufferings
of
their
fellow-members
;
euery
liuing-member
of
the
Church
hath
the
Bowels
of
compassion
,
Colos.
3.12
.
mooued
with
a
liuely
feeling
of
the
miseries
of
others
,
else
they
are
no
liuing
,
but
rotten
and
dead
members
.
Fiftly
,
we
must
examine
our selues
,
whether
we
pray
for
our
fellow-members
,
as
for
our selues
;
whether
we
pray
for
the
good
of
Gods
Church
,
as
wee
are
exhorted
,
Psal.
122.6
.
pray
for
the
peace
of
Ierusalem
.
Sixtly
,
wee
must
examine
our selues
whether
wee
exhort
others
,
comfort
them
,
prouoke
them
,
and
stirre
them
vp
to
loue
,
and
to
all
good
workes
,
as
the
Apostle
willeth
vs
,
Heb.
3.13
.
Prouoke
one
another
daylie
.
And
Heb.
10.24
,
25.
Let
vs
consider
one
another
to
prouoke
vnto
loue
,
and
to
good
workes
,
not
forsaking
the
fellowship
that
is
amongst
our selues
.
If
we
do
exhort
one
another
thus
,
this
is
a
signe
wee
are
of
this
fellowship
,
and
a
meanes
to
continue
vs
,
that
wee
forsake
not
this
fellowship
.
Seuenthly
,
we
must
examine
our selues
whether
we
vse
our
Christian
Liberty
Christianly
,
to
the
edification
of
our
Brethren
,
and
not
to
their
destruction
,
Rom.
12.13
,
15.
The
last
Rule
that
we
must
examine
our selues
by
,
is
this
;
If
wee
labour
not
for
our
owne
good
onely
,
but
for
our
Brethrens
also
;
if
wee
seeke
not
our
owne
,
but
euery
one
anothers
wealth
.
1.
Cor.
10.24
.
If
we
looke
not
euery
one
on
our
own
things
,
but
euery
man
also
on
the
things
of
other
men
,
Philip.
2.4
.
If
wee
labour
to
profit
others
as
well
as
our selues
,
this
is
a
true
Note
that
we
are
true
and
liuing-members
of
the
Church
of
God
.
The
fourth
Vse
.
Here
is
matter
of
Comfort
to
vs
that
Vse
4
are
of
the
Church
,
not
onely
that
God
hath
giuen
vs
a
Communion
of
estate
amongst
his
people
;
but
withall
hath
inioyned
vs
to
practise
all
such
duties
,
as
may
make
for
the
vpholding
,
thriuing
▪
and
continuing
in
this
state
.
Here
then
is
our
Comfort
;
Art
thou
in
want
?
Why
God
hath
giuen
to
others
purposely
for
thy
supply
.
Art
thou
in
temptation
,
or
at
the
point
of
death
?
Happily
then
thou
art
not
able
to
pray
for
thy selfe
;
yet
Comfort
thy
Soule
,
thou
art
a
member
of
the
Church
;
and
therefore
thou
art
prayed
for
of
all
the
Faithfull
,
and
God
will
heare
their
prayers
for
thee
.
Lastly
,
Art
thou
depriued
of
Gods
House
,
by
Trauell
,
or
sicknesse
,
or
persecution
?
Yet
here
is
thy
Comfort
,
thou
art
there
in
Spirit
,
and
thy
cause
there
in
some
kinde
is
as
effectually
handled
,
as
if
thou
wert
there
bodily
present
,
as
the
Apostle
saith
,
1.
Cor.
5
4.
When
you
are
gathered
together
,
and
my
Spirit
,
&c.
No
distance
of
place
,
though
it
be
as
farre
as
heauen
from
earth
,
dissunders
this
Communion
,
nor
debarres
vs
the
benefit
of
it
,
the
Spirit
being
euery
where
.
So
that
the
prayers
of
Gods
Church
(
though
I
be
neuer
so
farre
off
)
are
as
effectuall
for
mee
,
as
if
I
were
there
my selfe
,
so
I
be
there
in
Spirit
.
Vse
5
Fiftly
,
this
teacheth
vs
,
of
whom
wee
are
to
expect
good
,
and
to
whom
we
are
to
doe
good
.
Teaching
two
things
.
First
,
of
whom
wee
are
to
expect
good
;
not
from
prophane
men
,
but
from
godly
men
,
from
the
faithfull
;
therefore
we
should
striue
to
bee
in
their
Company
,
and
desire
their
presence
,
both
to
giue
and
receiue
good
.
The
Apostle
Rom.
1.11
,
12.
desires
to
be
among
the
Romans
;
Why
?
that
hee
might
doe
them
good
;
that
is
true
,
he
might
doe
them
good
indeed
;
but
could
they
,
being
but
newly
conuerted
,
doe
him
that
was
so
great
an
Apostle
any
good
?
Yes
,
that
they
might
,
and
therefore
hee
desires
to
be
with
them
,
that
he
might
be
comforted
together
with
them
,
through
their
mutuall
faith
,
both
his
and
theirs
.
Specially
we
should
desire
their
prayers
,
so
did
the
Apostle
Rom.
15.30
.
and
Heb.
13.18
.
Pray
for
vs
,
saith
hee
.
Haue
they
need
of
our
prayers
?
Then
much
more
haue
we
need
of
theirs
:
yea
,
the
wicked
themselues
desire
the
prayers
of
the
faithfull
,
Exod.
9.28
.
Pharaoh
desires
the
prayers
of
Moses
and
Aaron
to
God
for
him
;
they
receiue
this
benefit
from
the
Communion
of
the
faithfull
,
though
they
giue
nothing
to
it
;
that
the
faithfull
pray
,
and
are
heard
for
them
,
as
Iob
was
for
his
friends
,
Iob
42.8
.
Secondly
,
this
teacheth
vs
also
,
to
whom
we
are
to
doe
good
,
namely
,
to
the
faithfull
,
as
the
Prophet
Dauid
saith
,
Psal.
16.3
.
My
welldoing
extends
to
the
Saints
that
are
on
earth
.
And
this
is
it
the
Apostle
teacheth
vs
Gal.
6.10
.
Doe
good
to
all
,
especially
to
the
Houshold
of
faith
.
Likewise
it
teacheth
vs
to
separate
our selues
from
all
prophane
and
wicked
men
,
2.
Cor.
6.17
.
Come
out
from
amongst
them
,
and
separate
your selues
,
saith
the
Lord
,
and
touch
none
vncleane
thing
.
&c.
Lastly
,
this
may
serue
to
controule
the
pride
of
the
Romish
Vse
6
Antichrist
,
who
regards
not
the
saints
but
as
his
slaues
;
he
will
not
vse
them
as
fellowes
in
a
holy
Communion
;
this
shewes
him
to
bee
Antichrist
,
hee
will
bee
the
head
of
the
Saints
,
he
will
blesse
all
,
none
must
blesse
him
,
this
is
abominable
pride
and
insolency
not
to
be
spoken
of
.
The
seuenth
Lecture
of
the
Church
.
WHereas
the
Argument
wee
treate
of
is
the
Church
,
we
turned
aside
to
expound
the
Article
in
the
Creede
which
concernes
the
Church
:
I
beleeue
the
holy
Catholike
Church
,
the
Communion
of
Saints
;
and
there
as
you
haue
heard
,
we
found
sixe
Adiuncts
or
Epithites
that
the
Church
is
qualified
withall
:
First
,
that
it
is
one
;
secondly
,
that
it
is
holy
:
thirdly
,
Catholike
:
fourthly
,
that
they
haue
a
Communion
with
Christ
;
fiftly
,
that
they
haue
a
Communion
one
with
another
;
Sixtly
and
lastly
,
that
they
are
knowne
onely
to
God
and
themselues
.
The
fiue
former
are
plainely
laid
downe
in
the
Article
,
of
which
you
haue
also
heatd
;
The
sixth
and
last
,
whereof
we
are
now
to
speake
,
is
not
plainely
laid
downe
,
but
yet
it
is
directly
implyed
in
the
words
:
for
if
you
aske
me
how
this
clause
growes
from
the
Article
?
I
answer
;
Because
it
is
said
,
I
beleeue
the
Church
,
&c.
Now
if
it
were
a
knowne
manifest
thing
to
the
eye
,
and
to
the
outward
sense
,
then
it
were
not
so
properly
said
to
be
beleeued
;
for
faith
is
of
things
not
seene
,
Heb.
11.1
.
Doctr.
Wee
will
make
it
plaine
by
an
Obseruation
,
and
that
is
this
;
That
the
faithfull
,
the
true
Church
,
are
knowne
to
none
but
to
God
&
themselues
.
You
must
vnderstand
,
that
their
persons
are
to
be
taken
Notice
of
,
as
well
as
the
persons
of
other
men
;
and
likewise
their
profession
is
to
bee
seene
,
as
well
as
the
the
professions
of
other
men
:
yea
,
but
their
sauing
graces
whereby
they
are
made
members
of
the
true
Church
are
not
certainely
knowne
,
but
to
God
and
themselues
.
You
see
how
the
Note
stands
;
first
,
they
are
knowne
to
God
;
secondly
,
they
are
knowne
to
themselues
;
thirdly
,
they
are
knowne
to
none
but
God
and
themselues
.
First
,
knowne
to
God
,
prooued
.
First
,
God
knowes
them
,
Mala.
3.16
.
God
hath
a
book
of
Remembrance
written
before
him
of
those
that
are
his
,
Iohn
10.14
.
I
know
mine
,
saith
our
Sauiour
.
And
in
Ioh.
13.18
.
he
saith
.
I
know
whom
I
haue
chosen
.
2.
Tim.
2.19
.
The
Lord
knoweth
who
are
his
.
This
the
Apostle
referres
to
Gods
own
secret
Counsell
,
to
know
who
are
his
,
Reuel.
3.1
,
4.
The
Lord
saith
to
the
Church
of
Sardy
,
I
know
thy
workes
,
for
thou
hast
a
name
that
thou
liuest
,
but
art
dead
:
and
Verse
4.
Thou
hast
a
few
names
yet
in
Sardy
which
haue
not
defiled
their
Garments
,
&c.
so
that
they
are
knowne
to
God
by
name
,
thou
hast
a
few
names
in
Sardy
,
&c.
Secondly
,
to
themselues
.
Secondly
,
they
are
knowne
to
themselues
,
1.
Ioh.
3.14.19
.
We
know
we
are
translated
from
death
to
life
,
because
wee
loue
the
brethren
;
and
we
know
that
we
are
of
the
Truth
,
and
shall
before
him
assure
our
hearts
.
And
1.
Ioh.
4.13
,
16.
Hereby
we
know
that
we
dwell
in
him
,
and
he
in
vs
,
because
hee
hath
giuen
vs
of
his
Spirit
;
and
we
haue
knowne
,
and
beleeued
the
loue
that
God
hath
in
vs
.
Here
you
must
not
vnderstand
it
,
as
if
they
did
certainely
know
each
other
to
be
so
,
as
that
I
should
know
you
,
or
you
me
certainely
to
bee
of
this
number
;
but
that
all
know
the
nature
of
their
state
,
and
particularly
euery
one
of
their
owne
Consciences
assure
them
,
that
they
for
their
parts
are
of
it
.
Thirdly
,
none
but
God
and
themselues
know
it
.
Thirdly
,
none
but
God
and
they
know
it
,
Rom.
2.28
,
29.
Reuel.
2.17
.
He
is
not
a
Iew
which
is
one
outward
;
neither
is
that
Circumcision
which
is
outward
in
the
flesh
:
But
he
is
a
Iew
which
is
one
within
,
and
the
Circumcision
is
of
the
heart
in
the
spirit
.
Here
is
a
plaine
exception
against
all
outward
shewes
and
testifications
whatsoeuer
,
as
altogether
insufficient
to
make
any
certaine
proofe
to
the
world
,
who
are
the
true
Circumcision
,
and
Iewes
indeede
;
that
is
,
who
are
truly
sanctified
,
and
right
members
of
the
Church
;
and
it
is
restrained
to
the
heart
,
which
God
alone
and
themselues
know
.
It
is
as
much
as
if
he
had
expressely
said
,
They
are
onely
knowne
to
God
and
to
themselues
,
1.
King
.
19.10
,
18.
compared
with
Rom.
11.3
,
4.
the
Prophet
Heliah
complaines
that
hee
was
left
alone
:
he
saw
no
Church
at
that
time
,
and
yet
the
holy
Ghost
saith
,
that
there
were
then
seuen
thousand
which
had
not
bowed
their
knee
to
Baal
.
If
any
could
haue
discernd
them
,
then
the
Prophet
might
,
that
was
their
Teacher
:
but
he
knew
no
such
,
no
,
nor
scarce
any
that
profest
to
be
such
;
therefore
onely
God
and
themselues
knew
it
.
So
much
for
the
proofe
of
the
Point
.
The
Reasons
are
these
:
First
,
that
whereby
they
are
Reas.
1
knowne
to
men
,
that
is
,
their
profession
,
is
common
to
Hyprocrites
as
well
as
to
them
;
for
Hypocrites
may
goe
as
farre
in
shew
of
grace
as
the
best
;
therefore
they
can
bee
knowne
to
none
but
God
and
themselues
.
Secondly
,
that
whereby
true
Beleeuers
are
distinguished
Reas.
2
from
Hypocrites
,
that
is
,
the
Truth
of
their
hearts
,
and
their
inward
affections
cannot
be
seene
by
men
;
for
the
faithfull
may
fall
as
low
in
Sinne
to
the
eye
of
the
world
,
as
the
wicked
,
and
yet
haue
truth
in
their
hearts
still
:
but
none
knowes
the
heart
but
God
and
themselues
;
therefore
none
knowes
this
,
who
are
true
Beleeuers
,
but
God
and
themselues
.
Thirdly
,
Sinne
is
a
secret
thing
in
an
Hypocrite
,
and
therfore
Reas.
3
he
may
beare
a
shew
of
Religion
,
and
yet
harbour
secretly
some
sinne
,
that
may
vtterly
cut
him
off
from
the
estate
of
Grace
;
therefore
none
can
know
who
is
Gods
,
but
God
and
themselues
.
Fourthly
,
there
are
certaine
inward
graces
in
the
heart
Reas.
4
which
cannot
outwardly
be
discerned
;
as
faith
and
Repentance
,
especially
Gods
loue
and
fauour
to
a
man
,
and
the
forgiuenesse
of
his
sinnes
,
is
a
close
Secret
,
not
to
bee
discerned
outwadly
,
onely
these
are
knowne
to
God
that
gaue
them
,
and
to
them
that
haue
them
,
Reu.
2.17
.
The
vses
are
these
,
first
,
this
serues
to
refute
those
that
hold
this
opinion
,
that
we
that
are
of
the
Church
may
know
others
to
be
so
too
,
and
that
take
vpon
them
to
affirme
,
that
such
and
such
shal
be
saued
.
Where
God
hath
said
it
,
wee
may
boldly
affirme
it
too
,
as
of
Dauid
,
Abraham
,
Peter
,
Paul
,
&c.
but
wee
must
meddle
no
further
,
leaue
the
rest
to
God
;
we
may
say
of
others
,
that
wee
are
perswaded
that
they
are
Gods
;
but
wee
cannot
say
,
that
we
know
it
to
be
so
,
Ioh.
21.21
,
22.
when
Peter
would
inquire
of
another
what
he
should
doe
;
Our
Sauiour
answers
him
,
What
is
that
to
thee
follow
thou
mee
.
For
the
exceptions
made
out
of
1.
Ioh.
3.10
.
where
the
children
of
God
are
said
to
bee
knowne
,
and
the
children
of
the
Diuell
;
Whosoeuer
doth
not
righteousnesse
is
not
of
God
,
&c.
And
that
in
the
2.
Ioh.
1.
where
the
Apostle
calles
the
Lady
he
wrote
to
,
Elect
Lady
.
And
in
the
1.
Thess.
1.4
.
knowing
beloued
(
saith
the
Apostle
)
that
ye
are
Elect
of
God
.
These
,
and
such
like
places
are
thus
answered
;
that
either
this
is
spoken
out
of
a
Charitable
perswasion
,
or
else
it
is
spoken
so
of
all
,
because
some
are
so
,
(
for
that
seemeth
to
be
the
case
,
1.
Thes.
1.4
.
)
or
if
he
had
any
certaine
knowledge
of
any
particulars
,
it
was
by
diuine
Reuelation
;
wee
cannot
say
therefore
out
of
a
certaine
knowledge
,
that
any
particular
man
is
a
true
member
of
the
Church
.
Onely
this
we
may
say
,
that
we
are
perswaded
vpon
good
grounds
he
is
so
.
Vse
2
Secondly
,
the
Papists
are
here
refuted
;
for
they
sinne
horribly
in
this
kind
,
in
that
they
pray
to
such
and
such
particular
persons
,
as
Saints
;
whereas
many
of
them
(
it
is
to
bee
feared
)
are
damned
Spirits
in
Hell
;
for
false
Teachers
may
be
knowne
by
their
fruits
,
Matth.
7.19.20
.
Againe
,
this
refutes
three
other
errors
of
Popery
,
that
do
directly
contradict
these
three
branches
of
the
Obseruation
:
First
,
they
make
Predestination
to
be
contingent
,
and
so
they
say
,
God
himselfe
doth
not
precisely
know
who
are
his
;
for
if
Predestination
do
depend
vpon
mans
will
,
that
if
man
will
he
shal
be
saued
,
then
God
knows
nothing
till
he
see
what
man
wil
doe
.
Secondly
they
deny
certainety
of
saluation
,
and
so
the
faithfull
themselues
cannot
know
themselues
to
be
Gods
;
they
will
haue
no
man
say
certainely
of
himselfe
that
hee
shal
be
saued
;
and
yet
they
will
say
it
of
others
,
that
they
are
saued
.
And
that
is
the
third
error
which
contradicts
the
third
branch
of
this
Obseruation
,
in
that
they
say
,
the
Church
is
alwaies
visible
,
and
so
generally
others
may
know
who
are
true
members
of
the
Church
as
well
as
themselues
.
But
we
see
all
these
errors
are
here
refuted
by
this
Doctrine
,
wherein
we
haue
taught
and
proued
,
that
the
faithfull
are
onely
knowne
to
God
and
themselues
,
and
to
none
other
.
But
if
any
man
aske
me
,
How
then
shall
wee
loue
one
another
,
and
do
good
one
to
another
as
Brethren
,
if
we
know
not
who
are
Brethren
.
I
answer
,
we
must
perswade
our selues
of
others
,
that
they
are
Gods
vpon
good
grounds
,
and
good
hope
,
because
wee
see
the
fruits
of
faith
and
Repentance
,
and
loue
in
them
,
so
farre
as
can
outwardly
be
discerned
;
therefore
we
must
be
perswaded
they
are
Gods
,
and
so
we
must
loue
them
,
and
doe
good
to
them
as
Brethren
.
The
third
Vse
teacheth
vs
,
that
if
euery
one
may
know
Vse
3
himselfe
to
be
Gods
,
then
euery
one
of
vs
should
labour
to
learne
this
,
and
know
it
for
himselfe
.
But
you
will
say
,
how
shall
we
know
this
?
I
answer
,
by
a
due
examination
of
thy selfe
whether
thou
hast
Gods
Spirit
,
the
Spirit
of
Adoption
,
which
maketh
vs
to
cry
Abba
Father
,
that
is
,
which
maketh
vs
go
to
God
as
to
our
father
,
and
to
call
vpon
him
as
our
father
:
for
that
same
Spirit
beareth
witnes
to
our
Spirits
,
that
we
are
the
Children
of
God
,
Rom.
8.15
,
16.
And
in
the
1.
Cor.
2.11
,
12.
What
man
(
saith
the
Apostle
)
knoweth
the
things
of
man
,
saue
the
Spirit
that
is
in
man
;
euen
so
the
things
of
God
knoweth
no
man
,
but
the
Spirit
of
God
:
now
we
haue
receiued
not
the
Spirit
of
the
world
,
but
the
Spirit
which
is
of
God
,
that
we
might
know
the
things
that
are
giuen
vs
of
God
.
The
Apostle
saith
,
no
man
knowes
the
things
of
God
,
that
is
,
the
secrets
of
God
,
but
the
Spirit
of
God
.
Now
this
is
one
of
Gods
secrets
,
to
know
whether
we
are
Gods
;
therefore
hauing
this
Spirit
,
wee
may
know
our selues
to
bee
Gods
.
And
that
wee
may
further
seale
this
vnto
our selues
,
let
vs
labour
to
make
our
Election
sure
vnto
our selues
,
by
walking
in
good
workes
,
striuing
against
sin
,
and
working
the
workes
of
Holinesse
,
and
Righteousnesse
,
and
obedience
to
God
,
which
are
the
fruits
of
the
Spirit
of
God
,
and
so
shall
we
assure
our
hearts
that
we
are
Gods
.
And
so
much
be
spoken
of
this
last
Adiunct
,
and
also
of
the
Article
.
The
fourth
generall
Head
in
this
question
,
which
is
the
diuision
of
the
Church
,
which
is
partly
of
the
name
,
partly
of
the
thing
it selfe
.
First
,
of
the
name
.
Now
wee
come
to
the
fourth
generall
Head
propounded
to
be
handled
in
the
Doctrine
of
the
Church
,
and
that
is
the
diuision
of
the
Church
.
Now
the
diuision
of
the
Church
is
partly
of
the
name
,
and
partly
of
the
thing
it selfe
.
First
,
of
the
name
;
The
name
is
doubtfull
,
and
carries
many
significations
,
yea
and
many
contrary
significations
,
and
therefore
is
to
be
diuided
accordingly
.
In
the
largest
sense
it
may
be
applyed
to
any
multitude
or
company
of
people
whatsoeuer
;
whether
in
case
of
Religion
,
or
not
in
case
of
Religion
;
and
the
originall
word
both
Hebrew
and
Greeke
in
the
old
and
new
Testament
will
beare
it
.
In
the
old
Testament
,
Ezek.
32.22
.
there
the
name
is
applyed
to
Ashur
and
his
company
,
to
a
company
of
men
not
in
case
of
Religion
.
And
the
same
is
applied
,
Deut.
33.4
.
in
case
of
Religion
to
the
Congregation
of
Iacob
,
that
is
,
to
the
Church
of
God
.
Nay
further
,
that
name
is
extended
to
those
that
maliciously
oppose
the
Church
of
God
,
and
oppose
Religion
,
Psalm
.
26.5
.
I
haue
hated
the
assembly
(
or
Church
)
of
the
wicked
.
So
that
the
Hebrew
word
in
the
old
and
new
Testament
beares
it
as
well
for
a
company
,
not
in
case
of
Religion
,
as
for
a
company
in
case
of
Religion
.
So
likewise
the
Greeke
word
Ecclesia
in
the
new
Testament
beares
it
in
this
generall
sense
,
as
Act.
19.32
.
where
it
is
applied
to
a
disordered
assembly
in
a
case
of
mutiny
;
The
assembly
(
that
is
,
the
Church
)
was
out
of
order
.
And
in
the
Act.
2.47
.
the
same
word
is
applied
to
the
company
of
Beleeuers
,
that
is
,
to
the
Church
of
God
;
The
Lord
added
to
the
Church
.
So
wee
see
how
this
word
hath
been
applied
in
the
old
and
new
Testaments
,
to
any
multitude
or
company
of
people
whatsoeuer
,
either
in
case
,
or
not
in
case
of
Religion
.
Yea
,
but
yet
it
is
restrained
in
ordinary
vse
of
speech
,
and
so
hath
been
for
many
yeeres
,
vnto
a
company
of
people
as
professing
some
certaine
Religion
:
whatsoeuer
Religion
it
bee
,
the
Church
is
accordingly
so
called
;
for
there
is
a
true
Religion
,
and
euery
Church
that
imbraceth
that
Religion
is
a
true
Church
.
And
againe
,
there
are
false
Religions
,
and
they
that
embrace
any
of
them
are
false
Churches
;
so
euery
Church
receiueth
her
denomination
from
the
Religion
she
embraceth
.
As
for
example
,
we
call
those
Iewes
which
are
borne
Iewes
;
but
those
onely
are
of
the
Iewish
Church
,
which
embrace
the
Iewish
religion
;
so
that
if
a
Iew
borne
doe
embrace
the
Christian
religion
,
he
is
not
of
the
Iewish
Church
;
though
he
be
of
the
Iewish
Nation
,
yet
he
is
of
the
Christian
Church
.
So
likewise
if
a
man
bee
a
Christian
borne
,
and
yet
ioyne
with
the
Iewish
Church
in
their
religion
,
hee
is
not
of
the
Christian
,
but
of
the
Iewish
Church
;
and
so
it
is
of
all
others
.
So
then
the
name
of
Church
and
Religion
are
in
some
sense
yoke-fellowes
,
all
Churches
receiuing
denomination
from
the
Religion
they
professe
.
Now
then
Religion
being
as
the
forme
of
the
Church
,
giuing
it
name
and
being
,
therefore
looke
what
Religion
it
is
that
the
Church
professeth
,
and
such
is
the
Church
to
bee
reputed
.
There
is
a
true
Religion
,
and
euery
Church
embracing
and
professing
the
same
,
is
to
bee
reputed
a
true
Church
,
as
the
reformed
Churches
.
There
are
many
false
Religions
,
and
euery
Church
professing
such
Religion
,
are
false
Churches
:
as
the
Churches
of
the
Heathen
that
worship
false
Gods
,
and
so
embrace
false
Religions
.
And
so
the
Churches
of
the
Saracens
,
that
erect
and
set
vp
Mahomet
against
Christ
;
and
of
the
Iewes
that
deny
the
comming
of
the
Messiah
in
the
flesh
,
are
false
Churches
.
But
there
are
some
Churches
that
embrace
party
Religions
,
in
part
true
,
and
in
part
false
:
yea
,
what
Church
is
so
pure
,
that
is
not
tainted
with
some
error
?
and
what
Church
is
there
so
impure
,
that
professeth
not
some
notable
heauenly
Truths
?
We
must
therefore
consider
what
truths
and
what
errors
they
hold
,
and
so
the
truth
will
bee
soone
decided
.
Without
Christ
there
is
no
saluation
,
and
so
no
true
Church
,
1.
Ioh.
5.12
.
He
that
hath
the
Sonne
,
hath
life
;
and
he
that
hath
not
the
Sonne
of
God
,
hath
not
life
.
If
yee
aske
me
,
whether
one
and
the
same
Church
may
not
bee
a
true
Church
,
in
respect
of
some
in
it
professing
the
truth
;
or
in
respect
of
some
fundamentall
truths
professed
in
it
;
and
yet
a
false
Church
in
respect
of
some
professing
falshood
in
it
,
or
in
respect
of
some
fundamentall
truths
ouerthrowne
in
it
?
I
answer
;
Surely
it
may
,
till
such
time
as
the
false
Church
hath
gotten
the
vpper-hand
,
and
makes
lawes
for
her
errors
,
and
against
the
others
truths
,
with
sentence
of
abandoning
all
those
out
of
their
Church
which
doe
hold
the
truths
.
So
it
was
with
the
Church
of
Rome
before
the
Councell
of
Trent
.
And
thus
it
was
with
the
Church
of
Sardy
,
Reuel.
3.1
,
4.
she
had
a
name
to
liue
,
but
was
dead
:
and
yet
in
the
fourth
Verse
the
Lord
saith
,
He
hath
a
few
names
in
Sardy
,
&c.
Therefore
take
this
for
a
Rule
,
Whatsoeuer
Church
embraceth
Christ
Iesus
God
and
Man
,
the
onely
meanes
of
saluation
,
is
a
true
Church
,
though
tainted
with
many
errors
besides
;
and
on
the
contrary
,
whatsoeuer
Church
beleeueth
not
this
is
a
false
Church
,
though
it
hold
many
other
excellent
truths
besides
.
So
much
of
the
diuision
of
the
name
of
the
Church
.
Secondly
,
of
the
thing
it selfe
.
Now
wee
come
to
speake
of
the
diuision
of
the
thing
it selfe
,
that
is
,
of
Gods
Church
;
which
is
not
so
to
be
vnderstood
,
as
if
God
had
so
many
seuerall
kinds
of
Churches
:
for
the
Church
(
as
I
haue
shewed
before
)
is
one
and
the
same
from
the
beginning
of
the
world
to
the
end
:
that
Church
of
God
which
was
in
the
beginning
,
and
remaines
now
,
and
shall
continue
to
the
worlds
end
,
is
but
one
and
the
same
Church
;
therefore
when
we
mention
the
diuision
of
the
Church
it selfe
,
we
meane
not
that
it
is
seuerally
diuided
into
diuers
and
seuerall
kinds
,
but
distinguished
in
it selfe
,
in
diuers
and
sundry
respects
;
and
principally
for
these
,
first
,
in
respect
of
the
bounds
and
limits
,
Three
wayes
how
the
Church
is
distinguished
.
or
compasse
of
it
;
secondly
,
in
respect
of
the
seuerall
portions
belonging
to
it
,
in
the
seuerall
estates
that
it
is
ordained
vnto
;
thirdly
,
in
respect
of
the
outward
state
of
it
to
the
world
,
sometimes
knowne
,
sometimes
vnknowne
.
First
,
it
is
distinguished
in
it self
,
in
respect
of
the
bounds
and
compasse
of
it
,
and
so
it
is
either
vniuersal
or
particular
;
vniuersall
,
that
is
,
Into
vniuersall
,
the
whole
company
of
Gods
chosen
both
in
heauen
an
earth
.
But
this
hath
no
limits
,
but
is
dispersed
farre
and
wide
ouer
the
face
of
the
whole
earth
,
and
reacheth
to
heauen
it selfe
.
But
because
I
haue
spoken
of
this
before
,
both
in
the
Adiunct
Catholike
,
and
also
in
handling
the
generall
nature
of
the
Church
,
therefore
I
will
trust
your
memories
for
that
Point
,
and
not
speake
more
here
of
it
.
In
the
next
place
a
particular
Church
,
that
is
,
or
particular
.
euery
particular
company
of
the
faithful
,
or
at
least
of
those
that
are
called
to
the
profession
of
the
faith
,
which
being
seuerall
by
themselues
,
of
seuerall
times
and
places
,
are
but
particular
Churches
.
But
because
wee
shall
speake
more
properly
of
this
,
when
wee
come
to
speake
of
the
visible
Church
;
therefore
we
will
respit
it
till
then
.
Secondly
,
it
is
distinguished
in
it selfe
,
Secondly
,
it
is
distinguished
into
the
Church
Militant
and
Triumphant
.
What
the
Militant
Church
is
,
defined
.
in
respect
of
the
seuerall
portions
that
belong
vnto
it
,
in
the
seuerall
states
that
it
is
ordained
to
,
and
they
are
two
.
The
first
is
on
earth
,
or
in
this
life
,
and
that
is
a
fighting
or
warfare
:
and
the
second
is
in
heauen
,
in
the
life
to
come
,
crowned
and
triumphing
.
And
accordingly
the
Church
is
diuided
into
the
Church
Militant
,
and
the
Church
Triumphant
.
To
begin
with
the
first
,
the
Church
Militant
is
the
Congregation
of
the
faithfull
on
earth
,
that
doe
continually
exercise
a
spirituall
warfare
against
sinne
and
Satan
,
and
all
the
aduersaries
of
God
,
and
of
his
Religion
.
Marke
the
parts
of
the
definition
;
I
say
,
it
is
a
Congregation
of
the
faithfull
that
doe
thus
fight
;
for
though
Hypocrites
,
and
sometimes
those
that
doe
persecute
the
Gospell
doe
fight
the
Lords
Battels
and
so
in
a
generall
sense
may
be
reputed
parts
of
this
Militant
Church
,
yet
that
is
but
colourably
and
outwardly
for
some
sinister
respect
,
not
in
truth
and
singlenesse
of
heart
,
nor
in
true
hatred
of
sinne
,
nor
in
a
true
desire
to
obey
God
,
and
to
aduance
his
Kingdome
and
glory
.
And
therefore
to
speake
properly
,
none
are
true
parts
of
this
Church
Militant
,
This
warfare
is
spirituall
in
three
respects
.
but
the
faithfull
onely
.
Secondly
,
I
say
,
it
is
a
spirituall
warfare
,
and
that
in
many
respects
:
First
,
it
is
spiritual
in
respect
of
the
end
of
it
;
for
though
sometimes
the
aduersaries
of
the
faithfull
oppugne
them
in
their
bodies
and
outward
states
,
yet
it
is
meerely
in
a
spiritual
respect
,
either
directly
or
indirectly
to
hurt
their
spiritual
estate
,
or
life
of
Grace
,
&
so
likewise
when
the
faithfull
defend
their
bodies
,
or
outward
estate
against
their
aduersaries
,
when
they
maintaine
their
reputations
or
their
liues
,
it
is
not
so
much
for
the
thing
it selfe
,
as
to
defend
and
maintaine
our
spirituall
estates
.
Secondly
,
it
is
spirituall
in
respect
of
the
weapons
that
are
vsed
in
this
fight
,
for
they
are
chiefely
spirituall
on
both
parts
;
the
aduersaries
weapons
are
temptations
,
&c.
the
faithfull
,
their
weapons
are
the
whole
Armour
of
God
.
Thirdly
,
it
is
spirituall
in
regard
of
the
Generals
of
the
Field
on
both
sides
,
which
are
Spirits
:
Gods
good
Spirit
on
the
side
of
the
faithfull
;
and
Satan
and
spirituall
wickednesses
on
the
wickeds
side
.
The
third
thing
in
the
note
is
this
,
that
this
warfare
must
be
exercised
continually
;
for
the
enuious
man
sleepes
not
,
Mat.
13.
he
and
his
are
alwaies
vp
in
armes
against
vs
,
therefore
we
must
be
so
against
them
.
And
take
this
for
a
Rule
,
that
looke
whensoeuer
wee
intermit
out
fight
,
wee
doe
so
farre
forth
for
the
time
suffer
our selues
to
bee
ouercome
;
if
once
wee
start
aside
,
the
enemy
gets
the
more
vantage
of
vs
.
Lastly
,
it
is
generall
against
all
the
aduersaries
of
God
and
of
his
Religion
:
for
Satan
and
all
his
forces
bend
themselues
against
God
,
and
against
his
Church
;
and
therefore
the
faithfull
must
bend
all
their
forces
against
Satan
,
and
all
the
aduersaries
of
Gods
Church
.
God
promised
to
Abraham
,
Gen.
12.3
.
that
he
would
blesse
them
that
blesse
him
,
and
curse
them
that
curse
him
.
And
so
must
all
Abrahams
seed
,
the
faithfull
,
doe
for
God
;
as
they
must
loue
all
that
loue
God
,
so
they
must
fight
against
all
that
fight
against
God
.
A
question
may
be
demanded
here
,
That
the
good
Angels
are
parties
of
this
Church
Militant
in
some
sense
,
though
no●
parts
of
it
.
Whether
the
good
Angels
be
not
also
parts
of
this
Church
Militant
?
I
answer
:
They
are
parties
in
this
businesse
in
some
sense
;
for
though
the
enemies
cannot
annoy
them
,
and
therefore
they
need
not
,
neither
doe
they
fight
for
themselues
,
yet
doe
they
fight
for
vs
as
true
guardians
and
assistants
,
and
as
Gods
Instruments
and
Messengers
to
succour
vs
,
or
to
disclose
and
destroy
our
enemies
,
and
their
enterprises
against
vs
.
They
are
heauenly
Souldiers
,
not
onely
in
generall
as
the
Starres
and
all
the
Hoast
of
Heauen
are
;
but
in
particular
assisting
vs
in
our
spirituall
warfare
,
and
that
personally
,
and
by
their
office
;
they
comfort
vs
in
our
temptations
,
as
they
did
our
Sauiour
Christ
,
Matth.
4.11
.
after
his
temptation
.
And
so
Luk.
22.43
.
they
comforted
Christ
in
his
agony
,
there
appeared
an
Angell
from
heauen
comforting
him
.
And
Psal.
34.7
.
the
Angels
are
said
to
pitch
their
tents
round
about
them
that
feare
God
.
So
that
the
Angels
are
not
only
about
vs
,
but
they
pitch
their
tents
about
vs
to
fight
for
vs
,
and
they
do
also
deliuer
vs
.
So
then
in
some
sense
they
are
parties
in
this
warfare
;
yea
,
but
yet
because
they
are
out
of
the
danger
of
the
enemies
that
they
cannot
annoy
them
,
therefore
they
cannot
properly
bee
said
to
be
any
part
of
the
militant
Church
.
Secondly
,
the
Church
Triumphant
,
what
is
that
?
What
the
Church
Triumphant
is
.
That
is
the
Congregation
of
Saints
in
heauen
,
that
haue
already
finished
their
warfare
,
and
ouercome
their
enemies
,
and
do
now
raigne
and
triumph
in
glory
together
with
Iesus
Christ
in
his
Kingdome
.
But
because
I
haue
spoken
of
this
Point
before
,
therefore
I
will
not
now
stand
vpon
it
;
onely
we
will
here
shew
some
differences
betwixt
the
Church
Militant
,
and
the
Church
Triumphant
;
and
so
come
to
an
obseruation
arising
from
hence
.
The
differences
are
these
following
.
The
Church
Militant
.
|
The
Church
Triumphant
.
|
Eight
differences
betweene
the
Church
Triumphant
and
Militant
.
1.
The
Church
Militant
is
of
Men
onely
.
|
1.
The
Church
Triumphant
is
of
Angels
too
.
|
2.
The
Church
Militant
is
on
earth
.
|
2.
The
Church
Triumphant
is
in
heauen
.
|
3.
The
Church
Militant
is
subiect
to
sinne
,
error
and
misery
.
|
3.
The
Church
Triumphant
is
free
from
them
all
.
|
4.
The
Church
Militant
is
running
in
the
race
.
|
4.
The
Church
Triumphant
hath
attained
the
Goale
.
|
5.
The
Church
Militant
are
Saints
in
hope
.
|
5.
The
Church
Triumphant
are
Saints
in
possession
.
|
6.
The
Church
Militant
hath
need
of
the
meanes
,
the
Word
and
the
Sacraments
,
&c.
|
6.
The
Church
Triumphant
hath
attained
to
her
perfection
and
end
.
|
7.
The
Church
Militant
children
vnder
yeeres
,
heires
by
promise
.
|
7.
The
Church
triumphant
are
of
full
age
seized
on
their
inheritance
.
|
8.
The
Church
Militant
is
like
Christ
crucified
concerning
infirmitie
.
|
8.
The
Church
Triumphant
is
like
Christ
,
exalted
and
inuested
into
glory
.
|
Doctr.
The
Obseruation
from
hence
is
this
,
That
seeing
there
is
first
here
a
Church
Militant
on
earth
,
and
then
a
Church
Triumphant
in
heauen
;
hence
I
say
ariseth
this
Obseruation
,
That
none
can
euer
come
to
be
members
of
the
Triumphant
Church
in
heauen
,
except
first
they
bee
members
of
the
Militant
and
fighting
Church
on
earth
.
This
was
figured
in
the
passage
of
Israel
out
of
Egypt
into
Canaan
;
they
must
incounter
with
Pharaoh
and
his
Hoast
,
they
must
passe
through
the
Red
Sea
,
they
must
wander
in
the
Wildernesse
many
yeeres
,
and
sustaine
hunger
and
thirst
;
they
must
warre
with
their
enemies
,
euen
whole
Nations
by
the
way
.
All
this
they
must
doe
before
they
can
enter
into
this
earthly
Canaan
:
euen
so
it
is
with
vs
in
our
passage
to
the
heauenly
Canaan
.
We
must
meet
with
many
enemies
,
and
sustaine
and
vndergoe
many
miseries
,
as
the
Apostle
saith
,
Through
many
afflictions
wee
must
enter
into
the
Kingdome
of
heauen
.
Act.
14.12
.
What
are
afflictions
,
but
assaults
,
troubles
,
temptations
and
fights
?
Why
,
through
these
wee
must
enter
,
and
through
many
of
these
,
saith
the
Apostle
;
we
shall
meet
with
many
of
them
here
in
this
life
;
yea
,
we
must
passe
through
them
,
saith
the
Apostle
;
there
is
a
necessitie
of
it
,
it
is
vnauoidable
.
The
end
we
seeke
after
,
is
Gods
Kingdome
;
why
,
this
is
the
way
thither
(
saith
the
Apostle
)
these
are
the
Pikes
you
must
passe
through
,
euen
many
afflictions
.
So
in
the
2.
Tim.
3.12
.
the
Apostle
saith
,
that
all
that
will
liue
godly
in
Christ
shall
suffer
persecution
.
All
those
that
looke
to
triumph
in
heauen
,
must
liue
godly
in
Christ
Iesus
;
now
all
that
will
doe
so
shall
suffer
persecution
whether
they
will
or
not
,
2.
Cor.
4.17
.
For
our
light
afflictions
,
which
are
but
for
a
moment
,
cause
vnto
vs
a
farre
more
excellent
,
and
an
eternall
weight
of
glory
:
not
that
our
afflictions
doe
cause
it
by
way
of
efficacy
or
merit
;
for
the
Apostle
saith
,
Rom.
8.18
.
that
the
afflictions
of
this
present
life
are
not
worthy
of
the
glory
which
shall
bee
reuealed
to
vs
.
What
is
the
meaning
then
of
this
place
?
It
must
be
vnderstood
by
way
of
order
and
consequence
,
that
afflictions
must
of
necessity
goe
before
,
or
else
the
eternall
weight
of
glory
cannot
follow
after
,
Reuelat.
2.10
.
Yee
shall
haue
tribulation
,
but
bee
thou
faithfull
vnto
the
death
,
and
I
will
giue
thee
the
Crowne
of
life
.
As
if
he
should
say
,
Thou
shalt
haue
trials
and
tribulations
,
but
be
thou
faithfull
and
fight
,
and
thou
shalt
haue
the
Crowne
of
life
.
And
the
promise
of
life
is
restrained
onely
to
those
that
ouercome
,
Reuel.
2.7
,
11
,
17.
And
hence
it
is
,
that
the
whole
course
of
the
faithfull
is
called
the
Fight
of
Faith
,
1.
Tim.
6.12
.
Fight
the
good
fight
of
Faith
,
lay
hold
on
eternall
life
:
As
who
should
say
,
Whosoeuer
thou
art
that
hast
faith
,
fight
for
it
,
or
else
thou
shalt
neuer
lay
hold
on
eternall
life
,
neuer
receiue
the
end
of
thy
faith
,
which
is
the
saluation
of
thy
soule
.
And
Matth.
20.21
,
22.
the
Mother
of
Zebedeus
children
came
to
Christ
,
and
besought
him
that
her
two
sonnes
might
sit
,
one
at
his
right
hand
,
and
the
other
at
his
left
in
his
Kingdome
:
But
Iesus
answered
and
said
,
Yee
aske
yee
know
not
what
;
Are
yee
able
to
drinke
of
the
Cup
that
I
shall
drinke
of
,
&c.
that
is
,
Can
yee
participate
with
me
in
my
afflictions
?
Shewing
plainely
,
that
we
can
neuer
come
to
heauen
to
partake
with
him
in
glory
,
vnlesse
first
we
drinke
of
his
Cup
,
and
partake
with
him
here
in
affliction
.
And
so
much
for
the
proofe
of
the
Point
.
Reas.
1
The
Reasons
are
these
.
First
,
it
was
so
with
Christ
our
Head
,
Luk.
24.26
.
Ought
not
Christ
to
suffer
these
things
,
and
so
to
enter
into
his
glory
.
And
therefore
it
must
be
so
with
vs
his
members
:
for
shall
wee
thinke
to
speed
better
then
he
;
therefore
seeing
he
suffered
first
,
and
so
entred
into
his
glory
;
so
must
we
too
.
For
if
we
fuffer
with
him
,
then
wee
shall
also
raigne
with
him
,
2.
Tim.
2.12
.
and
if
wee
bee
first
made
conformable
to
his
death
,
so
shall
wee
bee
also
to
his
Resurrection
,
Phil.
3.10
,
11.
And
if
wee
partake
with
him
in
his
sufferings
;
so
certainly
shall
wee
partake
with
him
in
his
glory
,
1.
Pet.
4.13
,
14.
And
Luk.
22.28
,
29.
Our
Sauior
saith
,
Yee
that
haue
continued
with
me
in
my
Temptations
,
I
appoint
vnto
you
a
Kingdome
,
euen
as
my
Father
hath
appointed
vnto
mee
a
Kingdome
.
Reas.
2
Secondly
,
it
is
the
portion
and
Legacy
assigned
to
vs
by
Christ
himselfe
,
Ioh.
16.33
.
In
the
world
ye
shall
haue
afflictions
.
Reas.
3
Thirdly
,
Reason
requires
it
,
that
we
should
not
be
crowned
,
vnlesse
wee
striue
and
fight
,
2.
Tim.
2.5
,
6.
And
if
wee
cannot
bee
crowned
in
earth
except
wee
fight
and
striue
,
much
lesse
in
heauen
;
And
if
we
doe
fight
,
then
certainly
we
shall
be
crowned
,
as
the
Apostle
there
sheweth
,
2.
Tim.
4.7
,
8.
Reas.
4
Fourthly
,
the
malice
of
Satan
and
his
instruments
cause
it
to
be
so
,
1.
Pet
5.8
.
Your
aduersary
the
Diuell
like
a
Roaring
Lyon
walketh
about
seeking
whom
he
may
deuoure
:
hee
is
still
bruising
our
heele
.
Gen.
3.
Fiftly
,
our
owne
corruption
doth
necessarily
require
it
,
Reas.
5
that
wee
be
continually
exercised
in
this
warfare
:
For
first
,
our
Corruption
doth
continually
raise
vp
such
fightings
in
vs
,
Gal.
5.17
.
The
flesh
Iusteth
against
the
Spirit
,
&c.
And
secondly
,
our
Corruptions
must
bee
vanquished
and
subdued
,
and
mortified
,
else
we
can
neuer
enter
into
Gods
Kingdome
,
1.
Cor.
15
,
50.
Flesh
and
blood
cannot
inherit
the
Kingdome
of
God
,
neither
can
corruption
inherit
incorruption
:
therefore
we
must
endure
many
conflicts
here
,
before
we
can
come
to
Gods
Kingdome
.
Sixtly
,
for
the
Triall
and
exercise
,
and
increase
of
Gods
Reas.
6
grace
in
vs
,
Faith
and
Constancy
,
Patience
,
Wisdome
and
Experience
,
Hope
,
Loue
,
and
all
our
best
graces
;
some
are
begotten
,
some
tried
,
some
confirmed
,
all
vsed
and
exercised
in
this
fight
,
Iam.
1.2
,
3
,
4.
Seuenthly
,
by
this
meanes
God
seasons
our
hearts
with
Reas.
7
a
lothing
of
the
world
,
finding
nothing
here
but
troubles
and
fights
;
and
with
a
longing
after
heauen
,
where
wee
shall
be
freed
from
them
all
.
Lastly
,
Our
Ioyes
in
heauen
shal
haue
the
better
relish
to
Reas.
8
vs
,
if
first
we
suffer
afflictions
and
Temptations
here
.
The
vses
of
the
Point
are
these
.
First
,
this
teacheth
vs
that
Vse
1
we
should
neuer
looke
(
not
any
of
vs
)
for
to
haue
any
setled
state
of
minde
,
peace
,
or
quietnesse
in
this
world
:
so
long
as
wee
are
in
this
vale
of
Teares
,
wee
are
so
farre
from
peace
and
quietnesse
,
that
on
the
contrary
we
can
look
for
nothing
but
afflictions
,
persecutions
,
temptations
,
and
fightings
within
,
and
terrors
without
;
no
sooner
is
one
affliction
ended
,
but
another
begins
.
It
is
true
,
that
it
is
not
with
all
alike
in
this
case
,
but
some
haue
greater
,
some
lesser
Conflicts
;
but
yet
all
must
drinke
of
this
Cup
in
some
meausre
,
else
there
is
no
glory
for
them
.
And
therefore
most
dangerous
and
fearefull
is
the
state
of
all
such
,
that
doe
not
come
within
these
listes
,
nor
endure
the
bru●t
of
this
fight
:
they
thinke
themselues
happy
,
because
they
are
all
in
peace
and
quiet
,
and
they
will
thanke
God
for
it
that
they
are
not
thus
troubled
and
turmoild
:
But
alas
,
poore
Soules
,
it
is
their
bane
and
misery
,
it
makes
them
vtterly
vnfit
and
vncapable
of
a
Crowne
,
and
so
depriues
them
of
all
true
happinesse
.
If
thou
haue
no
affliction
,
but
that
all
is
at
peace
within
thee
,
then
the
strong
man
,
the
Diuell
,
hath
thee
in
full
and
quiet
possession
,
Luk.
11.21
.
Therefore
let
vs
not
enuie
such
,
though
they
be
at
rest
and
quiet
,
and
we
in
trouble
and
affliction
;
for
though
in
shew
their
estate
seeme
better
then
ours
,
yet
in
Truth
our
estate
is
better
then
theirs
.
Put
the
case
we
were
at
Sea
,
tost
with
many
waues
vp
and
downe
,
and
yet
were
sure
to
come
to
a
Hauen
,
where
wee
should
haue
all
things
our
hearts
could
desire
:
and
put
the
case
also
we
should
see
others
on
the
shoare
at
peace
,
neuer
like
to
attaine
to
that
Hauen
,
would
wee
enuie
them
.
So
though
we
passe
through
the
waues
of
this
world
,
and
the
wicked
stand
on
the
shoare
in
peace
,
yet
we
haue
no
cause
to
enuie
them
,
or
to
thinke
their
case
better
then
ours
:
For
wee
are
passing
through
these
waues
to
the
Hauen
of
eternall
glory
,
which
they
shall
neuer
attaine
vnto
.
Vse
2
Secondly
,
this
teacheth
vs
,
that
seeing
this
is
our
portion
,
then
first
we
must
not
thinke
much
or
strange
of
it
,
And
in
it
fiue
things
.
that
afflictions
and
temptations
befall
vs
here
,
as
the
Apostle
exhorteth
,
1.
Pet.
4.12
.
Dearly
beloued
,
think●
it
not
strange
concerning
the
fiery
Triall
which
is
amongst
you
,
to
proue
you
,
as
though
some
strange
thing
were
come
vnto
you
.
We
must
not
thinke
it
strange
;
for
it
is
the
vsuall
estate
of
all
the
faithfull
:
so
that
God
deales
no
otherwise
with
vs
,
then
with
his
dearest
Saints
.
A
Christian
when
he
comes
first
into
the
Schoole
of
Christ
,
is
like
a
Scholler
when
hee
goes
first
to
Schoole
,
that
thinkes
it
strange
for
to
be
beaten
;
yea
,
but
if
hee
will
be
a
Scholler
,
hee
must
be
beaten
;
And
so
if
we
be
Schollers
in
the
Schoole
of
Christ
,
we
must
looke
for
afflictions
.
This
is
our
portion
allotted
vnto
vs
,
therefore
let
vs
not
thinke
it
strange
when
it
doth
befall
vs
.
Secondly
,
it
teacheth
vs
,
that
when
God
calleth
vs
to
this
warfare
,
we
should
not
detract
,
nor
hide
our selues
,
nor
runne
away
as
Ionah
did
;
But
wee
must
willingly
,
and
cheerefully
offer
our selues
vnto
the
Lord
for
such
imployments
in
this
seruice
,
as
it
shall
please
him
to
make
vs
fit
for
;
and
though
we
endure
many
blowes
,
yet
we
must
stand
to
it
,
for
it
is
Gods
seruice
.
Thirdly
,
seeing
it
is
our
portion
,
wee
are
not
to
bee
sorry
,
nor
to
take
it
heauily
that
we
are
thus
dealt
with
,
but
to
kisse
and
embrace
it
as
a
sweet
portion
,
which
the
Lord
in
mercy
and
faithfulnesse
hath
allotted
,
to
vs
,
Matth.
5.11
,
12.
Blessed
are
you
(
saith
our
Sauiour
)
when
men
reuile
you
,
and
persecute
you
,
and
say
all
manner
of
euill
against
you
for
my
sake
falsely
;
reioyce
and
be
glad
for
great
is
your
reward
in
Heauen
.
So
the
Apostles
,
Act.
5.41
.
went
from
the
Councell
reioycing
,
that
they
were
accounted
worthy
to
suffer
for
Christs
Name
.
And
to
this
the
Apostle
exhorts
vs
,
Iam.
1.12
.
My
Brethren
count
it
exceeding
ioy
,
when
ye
fall
into
diuers
Temptations
.
Fourthly
,
as
we
must
not
take
it
heauily
,
but
reioyce
in
it
,
so
we
must
prepare
and
arme
our selues
for
it
before
hand
.
As
a
man
that
is
to
fight
against
his
enemies
,
will
fit
and
prepare
,
and
arme
himselfe
to
the
Battell
:
so
must
we
;
Our
enemies
will
be
sure
to
be
prepared
against
vs
,
and
therefore
if
we
be
not
prepared
against
them
,
how
shall
we
be
able
to
withstand
them
,
and
therefore
we
must
be
continually
preparing
our selues
to
incounter
with
sinne
and
Satan
,
and
all
our
spirituall
Enemies
.
As
we
must
prepare
our selues
to
this
Battaile
,
So
fiftly
,
we
must
carry
our selues
resolutely
and
valiantly
in
this
fight
,
and
see
that
we
fight
a
good
fight
of
faith
,
as
fighting
the
Lords
Battails
.
Thus
Ioshua
incouraged
the
people
to
warre
,
because
they
fought
the
Lords
Battails
.
Now
to
fit
vs
,
and
to
helpe
and
direct
vs
in
this
warfare
,
What
to
be
considered
of
f●r
the
fitting
,
helping
,
and
directing
of
vs
in
this
warfare
.
Consider
these
particulars
:
First
,
what
enemies
they
are
that
we
fight
against
.
Our
enemies
are
many
,
euen
a
world
of
enemies
,
the
Dragon
and
all
his
Angels
,
the
World
and
all
her
Children
and
Darlings
,
the
flesh
and
all
the
wisedom
and
sense
thereof
(
for
all
that
is
enmity
against
God
)
Sinne
,
Death
,
Hell
,
all
come
with
open
mouth
to
deuoure
vs
.
This
is
it
the
Apostle
saith
,
Ephes.
6.12
.
Wee
wrestle
not
against
flesh
and
blood
(
that
is
not
onely
against
flesh
and
blood
,
but
against
Principalities
and
powers
against
worldly
Gouernors
,
the
Princes
of
the
darknes
of
this
world
,
against
spirituall
wickednesses
,
which
are
in
high
places
.
Marke
how
the
Apostle
sets
them
out
in
all
their
Terror
and
power
,
marching
as
it
were
with
their
Colours
displaied
in
all
their
Ruffe
&
Brauery
.
And
this
he
doth
,
not
to
dismay
or
discomfort
vs
,
but
to
incourage
vs
,
and
to
whet
vs
on
,
that
we
seeing
how
many
,
and
how
strong
and
how
resolute
our
enemies
be
,
we
should
labour
to
be
as
resolute
as
they
.
Secondly
,
we
are
to
consider
what
weapons
we
are
to
vse
;
we
must
put
on
the
whole
Armour
of
God
,
Ephes.
6.11
.
And
specially
we
must
labour
to
be
furnished
with
these
two
parts
of
this
Armor
,
Prayer
and
Watchfulnesse
:
nothing
is
more
necessary
to
a
Souldier
in
time
of
warre
then
watchfulnesse
;
for
if
he
fall
,
asleepe
,
his
enemy
comes
and
kills
him
;
or
else
if
his
Colonell
comes
and
findes
him
,
hee
kils
him
.
Therefore
the
Apostle
,
1.
Pet.
5.8
.
exhorts
vs
to
watchfulnesse
,
Bee
sober
and
watch
;
for
your
aduersary
the
Diuell
,
like
a
roaring
Lyon
,
walketh
about
seeking
whom
he
may
deuoure
.
But
what
kind
of
watching
is
this
?
This
is
not
to
watch
with
a
Bille
on
our
shoulder
;
but
it
is
to
watch
ouer
our
owne
hearts
.
Thirdly
,
we
are
to
consider
how
far
forth
we
are
to
fight
,
euen
to
the
death
,
not
onely
of
sinne
,
but
euen
to
the
death
of
the
body
too
if
neede
bee
,
Reuel.
2.10
.
Bee
thou
faithfull
vnto
the
death
,
and
I
will
giue
thee
the
Crowne
of
life
.
And
we
must
resist
euen
vnto
blood
,
Heb.
12.4
.
wee
must
fight
till
wee
stand
vp
to
the
knees
in
blood
,
and
not
yeeld
to
sinne
;
wee
must
fight
till
we
ouercome
;
wee
must
not
onely
fight
,
but
we
must
fight
so
long
,
so
hard
,
so
happily
,
that
wee
may
ouercome
.
But
how
shall
we
ouercome
if
we
fight
till
death
,
if
we
die
in
the
fight
?
I
answer
;
Wee
may
ouercome
for
all
that
:
for
that
death
is
but
to
the
outward
man
;
It
is
the
Spirit
and
inward
man
that
ouercommeth
,
and
therefore
though
we
be
slaine
,
yet
we
ouercome
,
Reuel.
2.1
.
Fourthly
,
wee
must
consider
what
helpes
and
forces
wee
haue
on
our
sides
,
surely
more
then
are
against
vs
;
we
haue
such
an
Army
,
that
all
the
world
cannot
yeeld
the
like
,
wee
haue
God
and
Christ
,
and
the
holy
Spirit
,
and
all
the
holy
Angels
to
helpe
vs
;
we
haue
the
prayers
and
wel-wishings
of
all
the
faithfull
in
heauen
and
earth
;
we
haue
the
Word
,
the
Sacraments
,
the
examples
of
Christ
himselfe
,
and
all
the
faithfull
to
incourage
vs
.
And
who
would
not
fight
,
hauing
all
these
to
fight
for
him
and
with
him
?
And
who
would
or
can
doubt
of
the
victory
,
seeing
we
haue
all
the
powers
and
forces
of
heauen
and
earth
to
assist
vs
,
and
to
take
part
with
vs
?
Onely
the
powers
of
hell
are
against
vs
,
and
how
can
they
hurt
vs
?
Fiftly
,
and
lastly
,
we
are
to
consider
with
what
minde
wee
are
to
come
into
the
field
,
and
to
defend
our selues
,
Not
for
fashion
,
nor
for
company
,
nor
to
bee
seene
,
nor
to
get
profit
:
but
we
must
come
with
this
mind
,
to
obay
and
to
glorifie
God
,
to
maintaine
his
Lawes
and
kingdome
,
and
to
vphold
that
spirituall
life
,
that
God
hath
endued
vs
withall
,
and
to
destroy
and
keepe
vnder
the
power
of
Satan
,
and
the
malignant
Church
;
and
not
with
any
sinister
intention
whatsoeuer
.
And
thus
if
wee
obserue
these
Rules
,
they
will
be
good
meanes
to
fit
vs
to
this
warfare
,
and
to
direct
vs
in
it
,
as
also
to
helpe
vs
to
ouercome
.
The
third
Vse
is
for
singular
comfort
to
all
Gods
children
,
Vse
3
that
howsoeuer
wee
suffer
many
Conflicts
here
,
yet
all
our
afflictions
and
tribulations
,
and
Conflicts
,
shall
one
day
be
rewarded
,
and
recompenced
plentifully
with
a
Crowne
,
and
that
in
heauen
:
as
wee
suffer
with
Christ
here
,
so
wee
shall
raigne
with
him
hereafter
.
Therefore
let
vs
see
that
wee
bee
fighters
in
this
Battell
,
and
that
wee
fight
a
true
fight
else
wee
shall
haue
no
such
reward
.
But
if
wee
doe
thus
fight
,
wee
are
sure
to
haue
our
Reward
.
What
then
though
sinne
tirannize
,
the
Conscience
th●eatens
,
the
world
persecutes
,
and
the
Diuell
sometimes
puts
vs
to
the
worst
;
yet
our
comfort
is
,
we
shall
certainly
haue
the
victory
,
and
so
a
Crowne
at
last
.
Therefore
let
vs
not
thinke
much
to
endure
troubles
here
for
a
while
,
for
we
shall
be
conquerors
,
yea
more
then
Conquerors
,
faith
the
Apostle
,
Rom:
8.34
,
35.
We
are
more
then
Conquerors
:
he
doth
not
say
,
yee
shall
be
,
but
you
are
already
more
then
Conquerors
through
him
that
loued
vs
.
Lastly
,
this
shewes
vs
how
much
we
gratifie
Satan
and
wrong
the
Lord
,
when
we
yeeld
vnto
sinne
,
we
betray
him
and
his
cause
,
and
his
glory
(
as
much
as
in
vs
lies
)
into
his
enemies
hands
;
yea
we
fight
against
God
for
Satan
;
Hee
that
is
not
with
me
(
saith
our
Sauiour
)
is
against
mee
:
yea
,
we
wrong
our selues
exceedingly
,
leauing
the
glorious
and
honourable
Colours
of
the
Lord
that
made
vs
,
and
fighting
vnder
Satans
Banner
.
And
so
much
for
this
Point
and
for
this
Lecture
.
The
eighth
Lecture
of
the
Church
.
IN
handling
the
diuision
of
the
Church
,
which
was
the
fourth
generall
Head
,
I
shewed
that
it
was
partly
of
the
name
,
partly
of
the
thing
it selfe
.
Of
the
name
we
spake
fully
.
For
the
diuision
of
the
thing
it selfe
I
shewed
you
that
it
must
not
bee
vnderstood
so
,
as
if
God
had
many
kinds
of
Churches
,
for
the
Church
is
but
one
as
I
haue
formerly
prooued
:
But
this
diuision
is
a
distinction
,
which
puts
a
difference
betwixt
one
and
the
same
Church
in
one
respect
,
and
betwixt
the
same
Church
in
another
respect
.
We
considered
of
it
,
as
it
was
distinguished
in
three
respects
.
First
,
in
respect
of
the
bounds
and
compasse
of
it
:
and
so
we
shewed
that
there
was
a
generall
,
and
a
particular
Church
.
Of
the
generall
we
had
before
spoken
;
of
the
particular
we
were
hereafter
to
speake
,
when
wee
come
to
speake
of
the
visible
Church
.
Secondly
,
it
was
considered
in
respect
of
the
seuerall
portions
and
states
allotted
to
vs
,
and
that
was
twofold
;
the
first
in
this
world
,
which
is
a
fight
or
warfare
:
the
second
is
in
the
world
to
come
,
which
is
a
Crowne
or
Triumph
.
In
the
first
respect
the
Church
is
called
the
Church
Militant
;
In
the
second
,
the
Church
Triumphant
;
of
this
we
spake
the
last
time
.
Now
we
are
to
speake
of
the
diuision
of
the
Church
in
the
third
respect
,
A
third
diuision
of
the
Church
into
visible
and
inuisible
.
And
that
is
in
respect
of
the
outward
state
of
it
in
this
world
:
and
so
it
is
visible
,
and
sometime
seene
vnto
the
world
;
and
inuisible
,
sometime
not
seene
to
the
world
.
The
Church
of
God
doth
sometime
attaine
to
such
a
flourishing
&
prosperous
estate
in
this
world
,
as
that
first
her
members
are
many
in
number
;
secondly
,
they
haue
an
outward
forme
of
setled
Gouernment
;
thirdly
,
their
Religion
is
countenanced
,
at
least
not
violently
opposed
by
the
State
and
Authority
where
they
liue
;
Fourthly
,
they
make
open
profession
of
their
faith
and
Religion
;
Fiftly
,
they
haue
publike
and
solemne
Assemblies
at
ordinary
and
seasonable
times
,
and
in
due
and
conuenient
place
,
where
the
Ministers
teach
the
Word
,
and
where
the
people
heare
the
Word
preached
,
and
where
the
Sacraments
are
administred
and
Discipline
executed
,
(
at
least
in
some
measure
)
and
that
without
danger
and
without
prohibition
.
I
say
,
the
Church
doth
oft-times
attaine
to
this
state
euen
in
this
world
,
and
then
it
is
called
visible
.
On
the
other
side
,
sometimes
it
is
brought
to
such
a
low
and
distressed
estate
,
that
scarce
any
of
these
are
found
there
,
but
rather
all
quite
contrary
.
First
,
their
number
is
small
;
secondly
,
they
haue
no
such
outward
forme
of
gouernment
setled
amongst
them
,
at
least
not
so
exercised
,
as
that
thereby
the
world
should
take
notice
of
them
,
that
they
are
such
a
holy
Society
;
thirdly
,
they
and
their
Religion
is
distasted
,
disgraced
,
derided
,
hated
and
persecuted
euen
to
the
very
death
;
Fourthly
,
their
profession
is
secret
;
Fiftly
,
their
assemblies
and
meetings
for
Religious
exercises
are
seldome
or
none
at
all
,
or
at
least
very
priuate
,
at
such
vncertaine
times
,
and
in
such
priuy
and
close
places
as
they
can
light
vpon
,
and
that
are
best
and
fittest
for
their
owne
safety
;
Lastly
,
they
are
depriued
and
debarred
of
the
publike
vse
of
the
ministry
of
the
word
,
and
of
the
Sacraments
and
discipline
:
And
in
this
case
it
is
called
an
Inuisible
Church
.
So
you
see
in
generall
how
the
state
stands
between
the
Church
visible
and
inuisible
;
Now
we
are
to
speake
of
them
in
particular
.
Of
the
Church
inuisible
,
and
of
the
inuisibilitie
of
it
in
fiue
senses
.
First
,
of
the
Church
inuisible
.
The
Church
of
God
is
said
to
be
inuisible
in
these
fiue
Senses
:
First
,
it
is
inuisible
,
because
it
is
not
seene
nor
acknowledged
by
the
men
of
the
world
,
neither
is
it
possibly
to
be
discerned
by
the
sense
of
the
naturall
man
:
but
whosoeuer
sees
it
,
and
knows
it
to
be
the
Church
of
God
,
must
haue
a
better
light
then
that
of
nature
;
Secondly
,
it
is
inuisible
in
respect
of
the
inward
graces
it
is
endued
withall
,
as
their
Election
,
Faith
,
&c.
for
these
are
not
visible
at
all
;
and
so
it
is
inuisible
,
euen
then
when
it
is
most
visible
.
Thirdly
,
it
is
inuisible
in
this
sense
,
because
the
greatest
and
chiefest
part
of
it
is
in
heauen
,
and
so
not
to
be
seene
by
mans
eye
.
Fourthly
,
the
Church
is
inuisible
in
this
respect
,
because
that
Congregation
that
professe
themselues
to
be
the
true
Church
of
God
,
are
indeed
sometimes
no
better
then
the
very
Synagogue
of
Satan
,
such
as
ouerthrow
the
foundation
,
and
persecute
that
which
is
the
true
Church
of
God
indeede
,
and
so
vpon
Tryall
proues
a
false
Church
,
and
so
makes
the
true
Church
inuisible
,
not
to
bee
seene
of
men
;
whiles
the
false
Church
intertaines
mens
eyes
and
thoughts
doting
vpon
her
,
deluding
them
,
and
blearing
and
dazelling
their
sight
,
they
cannot
,
nor
do
not
looke
after
any
other
;
and
so
the
right
and
true
Church
lies
hidden
from
their
sight
,
euen
as
the
painted
Harlot
carries
away
mens
eyes
from
beholding
the
modest
Spouse
.
So
while
men
dote
vpon
the
painted
shewes
of
a
false
Church
,
they
cannot
behold
the
true
.
Lastly
,
the
Church
is
inuisible
in
this
sense
,
because
,
though
there
bee
some
true
professours
,
yet
there
is
no
publike
profession
at
all
,
or
else
it
is
very
secret
,
so
that
there
is
no
certaine
outward
Testimonies
,
whereby
it
may
bee
knowne
to
be
the
true
Church
.
In
these
fiue
respects
the
Church
may
bee
said
to
bee
inuisible
.
Marke
this
well
,
for
herein
stands
the
difference
betwixt
vs
and
the
Papists
.
The
Church
say
they
,
must
be
so
notoriously
visible
,
that
there
must
be
a
great
number
of
them
,
and
they
must
make
open
profession
of
their
Faith
,
and
must
carry
themselues
so
,
as
that
euery
man
and
woman
may
know
that
they
are
the
Church
,
and
that
euery
one
may
know
which
is
the
true
Church
whereunto
hee
is
to
ioyne
himselfe
.
Opposite
to
this
we
say
,
the
Church
is
sometimes
inuisible
,
in
these
respects
before
set
downe
.
So
howsoeuer
there
may
bee
alwaies
a
Church
,
yet
it
cannot
bee
alwaies
so
notoriously
knowne
to
all
the
world
.
Further
we
must
consider
,
The
Church
signifying
the
vniuersall
company
of
Gods
chosen
in
heauen
and
earth
,
in
this
sense
it
is
inuisible
actually
and
potentially
.
that
the
Church
doth
somtime
signifie
the
vniuersall
Company
of
Gods
chosen
in
heauen
and
in
earth
;
sometime
onely
the
Company
of
Beleeuers
on
earth
.
When
it
signifies
the
vniuersall
Company
of
Gods
chosen
in
heauen
and
earth
,
in
this
sense
it
is
simply
inuisible
and
that
both
actually
,
that
is
,
it
is
not
seene
,
and
also
potentially
,
that
is
,
it
cannot
be
seene
,
as
in
the
first
,
second
,
and
third
senses
we
haue
shewed
.
For
first
,
neither
can
the
naturall
man
see
them
;
nor
secondly
can
their
graces
be
seene
;
neither
thirdly
can
the
greatest
and
chiefest
part
of
them
be
seene
being
already
in
heauen
.
Secondly
,
Secondly
,
the
Church
signifying
the
company
of
beleeuers
in
earth
is
inuisible
simply
,
or
after
a
sort
.
when
the
Church
signifies
the
company
of
Beleeuers
on
earth
,
it
is
inuisible
,
either
simply
,
or
after
a
sort
;
simply
,
and
so
there
is
no
Church
on
earth
inuisible
,
but
in
the
first
and
second
senses
onely
;
or
else
after
a
sort
,
that
is
,
as
opposed
to
famous
visiblenesse
,
generally
pretended
by
the
Papists
;
namely
,
that
there
is
a
great
multitude
alwaies
openly
professing
the
true
Religion
,
and
that
in
such
outward
shew
,
state
and
carriage
,
that
it
is
,
or
may
bee
generally
knowne
to
bee
the
true
Church
,
and
that
any
faithfull
man
may
point
with
his
finger
to
such
a
Congregation
,
and
say
boldly
,
This
is
the
true
Church
;
and
so
may
see
and
know
which
is
that
holy
Society
amongst
men
,
where
he
may
safely
,
and
where
he
must
ioine
himself
for
his
saluation
.
And
in
this
sense
,
that
is
,
as
opposite
to
the
Popish
Church
,
the
true
Church
is
sometimes
(
though
not
alwayes
)
inuisible
,
which
is
partly
in
the
Fourth
and
Fifth
senses
aboue
specified
.
So
that
the
Church
euen
then
when
it
is
after
a
sort
inuisible
,
is
also
after
a
sort
visible
too
;
that
is
,
it
is
inuisible
,
because
it
is
not
easie
and
plaine
to
be
discerned
;
and
visible
,
because
it
is
discerned
by
some
,
though
hardly
:
and
so
consequently
those
Papists
that
make
the
visiblenes
of
the
Church
to
be
somtimes
such
,
that
it
can
hardly
be
knowne
,
agree
with
vs
in
the
thing
directly
,
though
they
differ
in
the
phrase
and
manner
of
Speech
.
Generall
aduertisements
concerning
the
Church
inuisible
and
visible
.
Now
I
will
giue
you
some
generall
aduertisements
here
concerning
the
Church
inuisible
and
visible
,
whereby
you
may
the
better
conceiue
and
vnderstand
the
whole
busines
:
first
you
must
know
that
the
Church
inuisible
is
the
whole
company
of
Gods
chosen
in
heauen
and
earth
,
whether
they
be
called
or
to
be
called
;
whether
they
doe
professe
the
Truth
,
or
whether
they
doe
not
yet
professe
it
;
for
Gods
chosen
which
are
not
yet
called
,
nor
doe
not
yet
professe
the
truth
,
are
of
the
inuisible
Church
too
;
as
I
haue
heretofore
shewed
.
Secondly
,
the
vniuersall
visible
Church
is
the
whole
company
of
knowne
professors
on
earth
:
The
differences
betwixt
the
vniuersall
inuisible
Church
,
and
the
vniuersall
visible
Church
are
these
following
.
Differences
betweene
the
vniuersall
inuisible
,
and
the
vniuersall
visible
Church
.
1.
The
inuisible
conteines
all
good
Wheate
without
chaffe
.
|
1.
The
visible
conteines
good
and
bad
,
Wheate
and
chaffe
together
.
|
2.
The
inuisible
is
partly
in
heauen
.
|
2.
The
visible
onely
on
earth
.
|
3.
The
inuisible
is
of
all
times
and
places
from
the
beginning
to
the
end
of
the
world
.
|
3.
The
visible
is
onely
of
certaine
times
and
places
asunder
.
|
4.
The
inuisible
hath
many
sheepe
belonging
to
it
,
that
are
not
yet
brought
into
the
fold
.
|
4.
The
visible
hath
many
within
the
fold
,
that
professe
to
bee
sheepe
,
yet
indeed
are
Wolues
.
|
5.
Against
the
inuisible
the
Gates
of
hell
shall
neuer
preuaile
.
|
5.
Against
the
visible
they
may
,
and
doe
preuaile
in
a
sore
measure
,
sometimes
|
vtterly
rooting
it
out
in
some
particular
places
,
as
we
see
in
the
Churches
of
Ephesus
,
and
the
second
and
third
Chapter
of
the
Reuelation
.
They
may
preuaile
against
the
visible
Church
,
to
the
horrible
defiling
and
destroying
of
them
:
But
so
they
cannot
do
against
the
inuisible
Church
,
for
that
is
out
of
their
Reach
.
The
second
aduertisement
is
this
,
That
the
inuisible
Church
on
earth
is
the
whole
Company
of
Gods
chosen
liuing
in
the
world
,
whether
professing
or
not
professing
the
truth
:
whereof
though
some
parts
bee
visible
,
that
is
,
such
as
make
open
profession
,
yet
all
cannot
be
seene
;
Or
more
particularly
,
it
is
a
company
of
faithfull
,
or
professors
(
for
this
being
partly
visible
may
haue
Hipocrites
in
it
,
euen
whole
hundreds
)
that
make
profession
of
sauing
faith
,
yet
so
secretly
,
either
by
reason
of
the
fewnesse
of
their
number
,
or
feare
of
persecution
,
or
the
timorousnesse
of
their
nature
,
that
they
can
hardly
be
discerned
to
be
such
.
So
that
one
and
the
same
Church
may
be
visible
and
inuisible
at
once
;
visible
,
as
making
some
profession
,
that
may
be
and
is
seene
to
some
;
and
yet
inuisible
too
,
as
not
making
that
open
profession
,
that
publike
notice
may
be
taken
of
it
:
yea
,
one
and
the
same
man
may
be
a
member
of
the
Church
visible
and
of
the
Church
inuisible
at
once
;
of
the
visible
,
as
his
profession
,
being
partly
seene
;
and
of
the
inuisible
,
that
is
,
of
the
vniuersall
Church
,
as
his
Election
,
faith
,
and
other
inward
graces
are
not
seene
.
The
third
aduertisment
is
,
that
those
that
are
of
the
Church
both
visible
and
inuisible
,
are
therefore
saued
not
so
much
because
they
are
of
the
visible
Church
,
(
for
then
all
of
that
Church
should
be
saued
,
which
is
not
so
(
but
because
they
are
of
the
inuisible
Church
too
(
for
there
is
none
of
that
,
that
is
,
of
the
inuisible
vniuersall
Church
,
but
are
and
shal
be
saued
)
So
likewise
a
man
may
bee
no
member
either
of
the
visible
or
inuisible
,
and
yet
hee
is
not
damned
,
because
he
is
not
of
the
visible
,
but
because
he
is
not
of
the
inuisible
vniuersall
Church
.
The
fourth
Aduertisement
is
this
:
How
we
are
to
vnderstand
some
things
that
are
affirmed
of
the
Church
in
the
Scripture
;
for
it
is
spoken
of
in
diuers
senses
in
the
Scripture
:
as
first
,
some
things
are
affirmed
of
the
visible
Church
onely
,
which
cannot
be
vnderstood
of
the
inuisible
;
as
that
in
Matth.
13.47
,
48.
where
the
Kingdome
of
heauen
,
that
is
,
the
visible
Church
,
is
compared
to
a
Net
,
which
gathereth
both
good
and
bad
fish
;
for
the
inuisible
vniuersall
Church
,
containing
onely
the
Elect
,
hath
no
bad
fishes
in
it
.
Againe
,
some
things
are
affirmed
of
the
inuisible
Church
onely
,
which
cannot
be
affirmed
of
the
visible
Church
,
as
that
in
Cant.
4.7
.
Thou
art
all
faire
my
Loue
,
and
there
is
no
spot
in
thee
.
No
visible
Church
but
hath
many
spots
;
therefore
this
is
to
be
vnderstood
of
the
inuisible
onely
.
And
so
likewise
that
which
I
haue
spoken
of
heretofore
,
that
they
are
knowne
onely
to
God
and
themselues
,
is
to
bee
vnderstood
of
the
inuisible
Church
onely
.
Againe
,
some
things
of
both
,
and
that
in
many
respects
:
First
,
some
things
which
are
principally
spoken
of
the
visible
Church
,
are
abusiuely
applied
to
the
inuisible
vniuersall
Church
,
the
whole
taking
denomination
of
the
greater
part
,
as
Matth.
8.12
.
The
children
of
the
kingdome
shall
be
cast
out
.
This
is
spoken
principally
of
the
visible
Church
of
the
Iewes
that
should
be
cast
off
;
and
yet
is
applied
abusiuely
to
the
inuisible
,
to
the
children
of
the
Kingdome
,
whereas
none
of
them
can
be
cast
off
,
but
shall
certainely
bee
saued
.
So
Reuel.
3.1
,
4.
in
the
first
Verse
,
the
Lord
saith
to
the
Church
of
Sardy
,
Thou
hast
a
name
that
thou
liuest
,
but
art
dead
.
Here
is
a
dead
Church
,
yet
in
the
fourth
Verse
the
Lord
saith
,
Thou
hast
a
few
names
in
Sardy
which
haue
not
defiled
their
garments
,
&c.
Here
is
a
liuing
Church
,
how
is
this
to
bee
vnderstood
?
This
is
spoken
principally
of
the
visible
Church
,
that
it
is
a
dead
Church
,
but
is
abusiuely
applyed
to
the
inuisible
Church
which
was
amongst
them
,
the
whole
taking
denomination
of
the
greater
part
.
And
Rom.
10.21
.
compared
with
Rom.
11.1
.
In
the
tenth
Chapter
and
last
verse
,
Israel
is
said
to
be
a
disobedient
and
gainsaying
people
.
In
the
eleuenth
Chapter
and
first
Verse
they
are
said
to
bee
Gods
people
,
which
is
to
be
vnderstood
as
the
place
before
.
Some
things
are
principally
affirm'd
of
the
inuisible
Church
,
but
analogically
are
applyed
to
the
visible
Church
,
as
the
whole
taking
denomination
from
the
better
part
.
As
for
example
,
If
I
come
into
the
Barne
,
and
see
a
heape
of
Corne
among
the
chaffe
,
I
may
say
truly
,
It
is
a
heape
of
Corne
,
though
the
most
of
it
be
chaffe
,
naming
it
from
the
better
part
.
And
in
this
sense
when
the
visible
Church
receiueth
her
denomination
from
the
better
part
,
the
Church
may
bee
called
the
Body
of
Christ
,
Ephes.
1.22
,
23.
compared
with
1.
Cor.
12.27
.
Saints
,
holy
,
Catholike
,
the
Pillar
of
Truth
,
&c.
these
are
principally
affirmed
of
the
Church
inuisible
,
but
proportionally
applyed
to
the
Church
visible
,
Vid.
Zanch.
in
Hos.
2.8.9
.
p.
51.
the
whole
receiuing
denomination
of
the
better
part
.
Doctr.
These
things
premised
,
we
come
now
to
the
Obseruation
,
and
that
is
this
,
That
the
true
Church
of
God
is
sometime
brought
into
such
straits
,
that
the
outward
face
of
it
doth
either
not
appeare
at
all
,
or
at
least
it
doth
very
hardly
appeare
to
the
sight
of
the
world
.
I
say
the
outward
face
of
it
doth
hardly
appeare
:
for
the
inward
graces
of
it
are
neuer
seene
,
as
faith
and
election
;
for
the
heart
wherein
these
are
cannot
be
discouered
.
As
these
are
alwayes
inuisible
,
so
likewise
the
outward
face
of
the
Church
is
sometime
hidden
.
Againe
I
say
,
it
is
so
but
sometime
;
for
sometime
it
is
very
plaine
and
apparant
,
and
glorious
in
the
eye
of
the
world
.
We
doe
not
here
take
vpon
vs
to
prooue
peremptorily
,
that
there
is
a
time
when
there
shall
bee
no
visible
and
apparant
Church
in
the
World
:
the
World
is
large
,
and
many
things
are
done
in
some
places
of
the
World
,
that
we
neither
doe
,
nor
can
know
;
and
therefore
in
regard
of
vs
,
we
may
say
,
there
is
no
such
matter
.
For
the
Point
must
stand
thus
,
That
euen
in
those
places
,
and
in
such
times
where
the
Church
is
most
likely
to
be
,
as
where
the
true
Church
hath
lately
been
,
and
where
it
hath
flourished
,
or
where
the
best
meanes
are
,
the
Word
and
the
Sacraments
,
and
the
Ministry
;
or
where
they
professe
to
bee
the
true
Church
;
yet
euen
then
and
there
the
true
Church
may
lie
hidden
,
and
not
bee
outwardly
discerned
.
And
so
consequently
if
it
may
be
in
such
a
state
,
in
such
places
,
and
at
such
times
,
much
more
is
it
so
at
other
places
and
times
,
where
there
is
no
such
probabilitie
of
a
Church
.
And
this
strikes
home
at
the
Papists
,
that
will
haue
the
outward
face
of
the
true
Church
so
notoriously
apparant
and
visible
to
the
world
.
But
as
I
haue
shewed
,
in
such
places
,
and
at
such
times
where
it
hath
been
most
like
to
haue
been
,
euen
then
and
there
the
true
Church
may
be
hidden
,
and
not
apparant
to
the
World
.
This
I
will
prooue
in
the
case
of
the
Church
of
Israel
in
Elias
time
,
1.
King
.
19.10
.
where
the
Prophet
complaines
of
such
a
scarcitie
of
the
faithfull
in
his
dayes
,
as
that
hee
saith
,
be
himselfe
was
left
alone
.
If
there
had
been
a
Church
any
where
in
those
times
,
surely
it
should
haue
been
in
Israel
,
where
the
best
meanes
were
:
but
there
was
no
outward
appearance
of
a
Church
,
and
shall
we
thinke
then
it
was
any
where
else
?
So
likewise
in
the
2.
Chron.
15.3
.
Israel
had
been
for
a
long
time
without
a
true
God
,
without
a
Priest
to
teach
,
without
Law
;
then
they
had
no
true
visible
Church
of
God
amongst
them
.
And
if
it
were
not
to
bee
found
in
Israel
,
where
should
it
be
found
?
The
Papists
will
reply
,
in
Iudah
;
if
not
with
Israel
;
Iudah
preuailed
against
Israel
,
because
they
stayed
vpon
the
Lord
God
of
their
Fathers
,
as
wee
may
see
in
the
2.
Chron.
13.18
.
Well
,
yet
they
were
bad
enough
too
,
as
wee
may
see
in
the
2.
Chron.
14.3
,
5.
they
had
their
strange
Gods
,
and
their
Images
and
high
places
,
and
Groues
in
all
their
Cities
which
Asa
tooke
away
.
But
yet
if
it
were
thus
with
Israel
,
that
they
had
no
outward
face
of
a
true
Church
,
might
it
not
be
so
with
Iudah
too
,
and
so
in
other
Churches
:
yea
,
we
will
proue
that
it
was
so
with
Iudah
afterward
,
as
we
may
see
in
the
2.
Chron.
28.23
,
24.25
.
where
it
is
said
of
Ahaz
,
that
he
sacrificed
to
the
gods
of
Damascus
,
and
to
the
gods
of
the
King
of
Aram
,
hee
brake
the
vessels
of
the
House
of
God
,
shut
vp
the
dores
of
the
House
of
the
Lord
,
and
made
him
Altars
in
euery
corner
of
Ierusalem
,
and
in
euery
Citie
of
Iudah
hee
made
high
places
to
burne
Incense
to
other
Gods
,
&c.
So
Iudah
was
worse
then
Israel
,
nay
,
then
the
very
Heathen
that
were
before
them
,
as
wee
may
see
2.
Chron.
33.9
.
where
it
is
said
,
that
Manasseh
made
Israel
to
erre
,
and
to
doe
worse
then
the
Heathen
whom
the
Lord
had
cast
out
before
them
.
So
you
see
here
was
no
outward
face
of
a
Church
,
neither
in
Iudah
,
nor
in
Israel
;
if
not
in
them
,
where
could
there
bee
any
?
Who
could
now
point
with
his
finger
,
and
say
,
I
know
which
is
the
true
Church
of
God
,
whereunto
I
may
,
and
must
ioyne
my selfe
?
If
it
were
so
with
them
that
were
the
naturall
branches
,
then
there
is
no
priuiledge
for
any
other
Church
,
but
that
it
may
be
so
with
them
too
.
But
the
Papists
will
obiect
,
that
this
was
so
vnder
the
Law
onely
,
but
it
shall
not
bee
so
vnder
the
Gospell
;
or
if
it
bee
so
sometimes
,
yet
it
shall
not
be
so
often
to
the
end
of
the
world
.
I
say
,
I
will
proue
that
the
state
of
the
Church
was
so
also
vnder
the
Gospell
,
and
shall
bee
so
,
not
sometimes
onely
,
but
often
to
the
end
of
the
world
,
that
there
shall
be
no
outward
face
of
a
true
Church
,
Reuel.
12.6
,
14.
the
woman
is
said
there
to
be
fled
into
the
wildernesse
,
which
is
meant
of
the
Church
,
that
at
seuerall
times
to
the
worlds
end
shall
bee
driuen
to
liue
in
Desert
and
forlorne
places
;
how
then
shall
men
see
it
,
and
take
notice
of
it
,
and
ioyne
with
it
,
when
it
is
in
such
a
secret
place
?
So
in
the
Reuel.
13.7
,
8.
The
Beast
made
warre
with
the
Saints
and
ouercame
them
,
and
power
was
giuen
vnto
him
ouer
euery
Kindred
and
Nation
,
and
Tongue
.
Therefore
all
that
dwell
vpon
the
earth
worship
him
,
whose
names
are
not
written
in
the
booke
of
life
of
the
Lambe
:
Where
was
the
outward
face
of
a
Church
in
these
times
?
And
in
the
2.
Thes.
2.3
,
4
,
5.
the
Apostle
sheweth
,
that
Antichrist
shall
come
,
and
sit
in
Gods
Temple
,
as
God
,
&c.
The
Diuell
shall
bee
so
cunning
,
that
he
shall
set
vp
Antichrist
in
Gods
Temple
,
that
is
,
in
Gods
Church
,
where
there
hath
been
an
outward
face
of
a
Church
continued
for
many
yeeres
,
and
yet
hee
shall
not
be
knowne
but
to
be
God
,
but
onely
to
those
that
are
spiritually-minded
;
for
he
shall
sit
as
God
,
so
that
then
there
shall
be
no
outward
face
of
a
true
Church
there
.
So
likewise
that
in
Luk.
18.8
.
proues
this
Point
,
where
our
Sauiour
saith
,
When
the
Sonne
of
man
commeth
,
shall
he
find
faith
on
the
Earth
?
If
faith
be
so
scarce
to
be
found
,
which
is
the
life
of
the
Church
,
where
then
shall
the
Church
be
found
?
But
where
shall
hee
not
find
faith
?
In
India
,
or
in
Rome
onely
?
No
not
onely
in
one
or
two
places
,
but
not
in
the
earth
.
And
who
shall
not
find
it
?
The
Sonne
of
Man
.
When
the
Sonne
of
Man
commeth
,
shall
hee
find
faith
on
the
earth
?
Then
the
Church
is
not
so
palpable
,
as
that
it
may
be
outwardly
discerned
to
the
worlds
end
.
And
this
is
it
that
Austen
and
the
Fathers
meane
,
August
.
in
Ps.
10
Hierom.
cont.
Lucif
.
when
they
compare
the
Church
to
the
Moone
,
that
is
sometimes
in
an
eclipse
so
darkened
that
it
cannot
be
seene
.
So
we
see
we
haue
the
consent
of
the
Fathers
too
against
the
Papists
.
And
so
much
for
the
proofe
of
the
Point
.
The
Reasons
are
many
,
and
they
all
strengthen
one
another
,
especially
the
first
three
must
be
laid
together
,
else
they
are
not
sufficient
apart
to
proue
the
Point
.
Reas.
1
The
first
Reason
is
this
.
The
members
of
the
Church
are
sometimes
very
few
;
they
are
alwayes
few
in
comparison
to
the
wicked
,
but
sometimes
they
are
few
simply
in
respect
of
themselues
,
as
in
the
old
World
,
when
the
Church
was
in
Noahs
Family
.
Now
that
which
few
doe
(
except
it
be
some
notorious
thing
or
person
)
is
little
obseruable
to
the
World
.
Reas.
2
Secondly
,
as
they
are
few
,
so
withall
for
the
most
part
they
are
but
meane
persons
;
the
poore
receiue
the
Gospell
.
Now
that
which
poore
and
meane
Ones
doe
,
is
generally
neglected
,
not
taken
notice
of
,
except
it
be
some
notorious
exploit
,
and
therefore
,
Reas.
3
Thirdly
,
that
which
they
doe
,
the
profession
of
Christ
is
no
such
notorious
thing
that
the
World
regards
it
,
or
takes
notice
of
it
;
and
therefore
it
is
not
sought
after
,
except
it
be
either
by
the
true
members
that
seeke
to
ioyne
with
it
,
and
they
are
but
very
few
;
or
else
by
persecutors
,
and
such
seeke
after
it
onely
to
destroy
it
,
as
Herod
did
after
Christ
,
Matth.
2.13
.
not
to
bee
members
of
it
.
And
hence
it
is
,
that
they
are
so
hardly
discerned
.
Fourthly
,
their
Persecutors
many
times
bring
them
to
Reas.
4
this
low
scantling
,
and
so
it
was
in
the
dayes
of
Eliah
the
Prophet
,
the
Prophets
were
slaine
with
the
sword
,
1.
King
.
19.10
.
and
that
was
the
reason
of
the
scarcity
of
the
faithfull
in
those
times
.
And
so
it
was
in
Dioclesians
time
,
all
the
Christians
that
were
found
were
put
to
death
,
their
bodies
were
burnt
,
and
their
Temples
were
ouerthrowne
;
where
was
the
face
of
the
Church
at
this
time
?
Persecution
had
brought
it
to
this
low
scantling
,
that
it
was
not
to
be
discerned
.
And
this
is
shadowed
to
vs
in
Matth.
8.24
.
by
the
ship
that
our
Sauiour
and
his
Disciples
were
in
,
that
was
couered
with
waues
,
so
that
it
was
hardly
to
be
discerned
,
yet
it
sanke
not
:
so
is
the
state
of
the
Church
of
God
in
this
world
,
that
sometimes
it
is
couered
with
the
waues
and
rage
of
persecutors
,
like
to
be
swallowed
vp
,
hardly
to
be
discerned
,
but
yet
it
liues
.
Fifthly
,
sometimes
Heresies
and
Schismes
arise
in
the
Reas.
5
Church
,
and
they
sway
the
world
after
them
,
ouercomming
the
true
doctrine
,
and
the
communion
of
the
Church
;
as
it
was
in
the
time
when
Arius
with
his
Heresie
ouer-spread
the
whole
world
;
in
so
much
that
the
World
did
wonder
at
it selfe
to
see
it selfe
become
an
Arian
,
as
the
Ecclesiasticall
History
sets
it
downe
.
Where
could
a
man
say
now
,
This
is
the
true
Church
,
whereunto
I
must
ioyne
?
Sixthly
,
those
that
make
profession
to
be
,
and
indeed
Reas.
6
are
of
the
Church
,
are
but
men
,
and
therefore
sometimes
fearefull
,
and
will
not
stand
to
their
profession
,
but
flie
away
as
the
Disciples
of
our
Sauiour
did
,
Matth.
26.56
.
they
all
forsooke
him
,
and
fled
like
fearefull
men
:
where
was
the
face
of
the
Church
then
?
Seuenthly
,
Counterfeits
and
Deceiuers
are
very
cunning
,
Reas.
7
and
will
set
as
good
a
face
on
idolatry
and
superstition
,
on
hypocrisie
,
and
on
the
Synagogue
of
Satan
,
as
the
Church
of
God
can
doe
on
the
sauing
faith
and
Religion
;
the
false
Apostles
can
transforme
themselues
into
the
Apostles
of
Christ
,
1.
Cor.
11.13
,
14.
and
Mat.
24.24
.
our
Sauiour
saith
,
that
false
Christs
and
false
Apostles
shall
arise
,
and
shall
shew
great
signes
and
wonders
,
so
that
if
it
were
possible
,
they
shall
deceiue
the
very
elect
.
So
that
the
true
Church
shall
not
be
so
easily
discerned
,
because
of
these
deceiuers
.
Reas.
8
Eightly
,
the
Corruption
of
mans
heart
,
which
suffereth
it selfe
easily
to
be
drawne
from
the
truth
,
and
to
content
himselfe
with
the
name
and
shadow
of
the
Church
and
Religion
,
when
the
truth
and
substance
is
gone
;
as
the
Scribes
and
Pharisies
,
and
the
Iewes
did
in
our
Sauiours
time
.
And
hence
it
is
also
,
that
the
Church
is
brought
to
so
low
an
estate
sometime
.
Reas.
9
Ninthly
,
it
is
from
the
malice
of
Satan
&
his
instruments
;
for
they
cannot
abide
that
the
Church
should
flourish
so
much
as
outwardly
,
Reu.
12.4
,
to
14.
who
draue
the
Woman
into
the
wildernesse
,
but
the
great
red
Dragon
the
Diuell
?
Reas.
10
The
tenth
reason
is
taken
from
Gods
mercifull
prouidence
and
wisedome
,
that
hides
his
people
from
the
rage
of
the
wicked
;
he
hath
them
in
a
Corner
,
and
yet
is
contented
to
let
them
lie
hidden
,
that
they
may
haue
a
breathing
time
from
persecutions
,
and
that
their
enemies
may
not
bend
their
forces
against
them
;
therefore
oft-times
there
is
no
apparant
face
of
a
true
Church
,
but
God
hides
the
faithfull
secretly
in
his
Tabernacle
from
the
eyes
of
men
,
that
their
enemies
may
not
persecute
them
.
As
also
thereby
hee
tries
the
faithfull
whether
they
will
walke
by
faith
,
as
well
as
by
appearance
;
for
whilst
there
is
an
outward
face
of
a
true
Church
,
many
wil
make
an
outward
shew
of
the
profession
of
faith
and
religion
:
But
when
there
is
none
,
then
here
is
the
triall
,
whether
men
will
walke
faithfully
or
no.
Likewise
God
doth
it
for
the
iust
condemnation
of
the
reprobate
;
he
leaues
them
iustly
without
any
apparant
teaching
or
profession
of
better
Religion
,
to
perish
in
their
owne
sinnes
and
ignorance
,
flattering
himselfe
that
he
is
in
the
right
,
because
he
can
see
no
better
any
where
else
;
for
when
they
heare
of
no
better
religion
then
their
owne
,
they
harden
themselues
in
it
,
and
so
iustly
perish
.
Lastly
,
God
hath
passed
his
promise
onely
for
the
perpetuity
Reas.
11
of
his
Church
,
for
the
being
of
it
,
not
for
any
flourishing
outward
estate
,
Matth.
16.18
.
The
gates
of
hell
shall
not
preuaile
against
the
Church
to
ouercome
it
,
and
to
destroy
the
being
of
it
;
but
any
thing
else
they
may
do
to
it
,
they
may
deface
it
,
suppresse
it
,
banish
it
,
driue
it
into
a
narrow
Corner
,
but
they
shall
neuer
ouercome
it
:
they
may
and
doe
destroy
the
perpetuity
of
the
visiblenesse
of
it
,
but
the
perpetuity
of
the
being
of
it
they
shall
neuer
destroy
.
Thus
farre
God
hath
promised
and
tyed
himselfe
,
and
so
farre
we
may
expect
and
looke
for
it
,
and
no
further
.
So
much
for
the
reasons
.
The
Vses
are
these
;
First
,
this
serues
to
refute
those
Papists
Vse
1
that
hold
a
perpetuall
notorious
visiblenesse
of
the
Church
.
(
Some
doe
not
hold
it
)
therefore
it
refutes
those
that
doe
:
their
Speeches
are
large
in
this
kinde
,
for
they
say
,
that
the
Church
must
be
as
notoriously
visible
as
any
kingdome
in
the
world
,
and
their
notes
of
the
Church
,
as
multitude
,
succession
,
pompe
,
visibility
,
headship
,
and
that
at
Rome
.
Bellarmine
tendeth
directly
hereto
,
and
they
labour
to
proue
it
with
all
their
power
,
and
it
stands
them
vpon
;
for
if
this
doth
not
stand
,
the
whole
forme
of
their
Church
falls
to
the
ground
.
For
whereas
they
say
,
the
true
Church
is
alwaies
notoriously
visible
;
and
therefore
their
Church
being
so
,
is
the
true
Church
:
We
say
and
haue
prooued
,
that
the
true
Church
of
God
is
sometime
brought
into
such
straights
,
that
the
outward
face
thereof
doth
not
at
all
,
or
at
least
doth
hardly
appeare
;
and
therefore
it
will
follow
,
that
if
their
Church
haue
,
and
shall
be
alwayes
notoriously
visible
,
then
theirs
is
not
the
true
Church
.
Their
exceptions
bee
of
small
moment
if
they
be
well
considered
;
I
will
stand
but
vpon
two
or
three
of
the
chiefe
;
Exceptions
of
Papists
out
of
the
fifth
of
Matthew
for
the
visibilitie
of
the
Church
answered
.
They
alleage
out
of
the
fifth
of
Matthew
and
the
fourteenth
Verse
,
That
the
Church
is
the
light
of
the
World
;
now
the
light
is
alwaies
seene
,
therefore
the
Church
is
alwayes
seene
.
I
answer
;
This
is
spoken
personally
to
the
Disciples
,
Ye
are
the
light
of
the
world
;
and
it
is
to
be
extended
to
the
Ministers
of
the
Gospell
,
in
regard
of
the
Duty
of
Holinesse
to
be
practised
by
them
,
that
they
should
not
walke
offensiuely
to
the
World
;
but
rather
to
prouoke
them
to
the
practise
of
holinesse
,
by
the
light
of
their
good
example
.
How
doth
this
serue
then
to
proue
the
continual
visiblenesse
of
the
Church
?
Besides
I
say
,
that
a
Light
may
bee
eclipsed
for
a
time
,
and
yet
be
a
Light
still
.
The
Moone
is
a
Light
,
and
yet
not
alwayes
visible
;
for
sometimes
it
is
eclipst
,
and
yet
then
it
is
as
good
a
Light
as
when
it
is
in
her
full
brightnesse
;
and
therefore
if
this
were
to
be
vnderstood
of
the
Church
,
it
doth
not
proue
that
it
is
alwaies
visible
because
it
is
a
Light
.
Further
I
say
,
that
by
that
reason
their
life
(
for
that
is
as
well
if
not
chiefely
vnderstood
by
the
Light
,
as
vers.
16.
)
is
also
without
error
too
,
as
well
as
their
Doctrine
;
and
that
alwayes
,
which
is
not
so
.
Lastly
,
if
it
doe
giue
Light
alwayes
,
yet
it
is
but
to
those
that
are
in
the
house
,
verse
15.
that
is
,
to
those
that
are
members
of
the
Church
,
and
that
wee
easily
grant
:
but
what
is
this
to
proue
the
notorious
visiblenesse
of
the
Church
to
the
world
?
The
second
exception
out
of
Mat.
18.17
.
Secondly
,
they
alleage
the
eighteene
of
Matthew
and
the
seuenteenth
vers
.
where
our
Sauiour
saith
,
Tell
the
Church
;
and
therefore
there
must
bee
alwayes
a
visible
Church
.
Marke
,
saith
Campian
,
here
is
a
remedy
for
a
disease
;
now
the
disease
remaines
alwaies
;
and
therefore
the
remedy
must
alwaies
remaine
.
I
answer
:
It
is
true
,
it
is
a
remedy
for
those
that
lie
in
such
a
state
there
spoken
of
,
and
in
some
sense
it
is
alwaies
performed
,
euen
when
two
or
three
are
ioyned
together
in
the
faith
;
though
there
be
no
knowne
visibility
,
they
may
tell
one
another
;
for
it
is
not
here
meant
,
that
they
shall
appeale
to
Rome
.
The
third
exception
out
of
Rom.
10.10
.
Their
third
exception
is
this
:
but
,
say
they
,
they
that
beleeue
(
be
they
few
or
many
)
must
make
profession
of
their
faith
,
else
they
cannot
bee
saued
,
Rom.
10.10
.
now
if
they
must
alwayes
make
profession
,
then
they
are
alwaies
seene
,
and
so
the
Church
is
alwayies
visible
.
I
answer
:
It
is
true
;
they
must
professe
alwaies
,
and
so
they
doe
,
except
it
bee
in
time
of
their
infirmity
,
But
must
they
do
it
to
all
the
world
?
No
,
they
may
doe
it
among
themselues
alwayes
,
though
there
bee
but
two
or
three
of
them
;
yea
,
and
when
they
are
many
,
they
may
doe
it
to
the
eye
of
the
World
too
,
if
there
bee
no
certaine
danger
in
it
;
yea
,
though
there
be
certaine
danger
in
it
,
yet
if
they
haue
a
calling
to
it
,
they
are
resolute
euen
to
die
for
the
profession
of
it
,
and
that
is
as
much
profession
as
is
required
.
And
yet
because
their
number
is
but
few
,
and
that
they
liue
in
certaine
places
,
and
are
in
this
case
for
the
most
part
obscure
and
simple
men
,
therefore
it
is
not
possible
that
any
such
generall
notice
should
bee
taken
of
them
;
and
those
that
doe
heare
of
them
,
or
see
them
,
are
vsually
little
mooued
by
their
example
,
at
least
they
are
seldome
perswaded
that
they
are
the
true
Church
,
and
so
ioyne
with
them
.
Therefore
there
is
no
such
perpetuall
notorious
visiblenesse
of
the
Church
,
as
they
would
haue
.
We
will
returne
vpon
them
with
these
two
Points
,
and
choke
them
with
these
two
bones
..
First
,
wee
aske
them
where
the
Church
shall
be
when
Antichrist
comes
?
for
they
themselues
confesse
,
that
in
Antichrists
time
there
shall
bee
a
desolation
of
the
Church
;
therefore
by
their
owne
confession
it
may
,
and
shall
be
sometimes
inuisible
.
Yea
,
but
say
they
,
ours
is
the
true
Church
still
,
though
it
be
then
obscured
:
and
we
say
then
that
Antichrist
is
come
,
and
our
Church
obscured
,
therefore
by
their
owne
reason
,
our
Church
is
the
true
Church
.
The
second
is
from
their
Church
which
they
haue
here
among
vs
;
they
haue
a
Church
here
among
vs
,
here
be
Papists
,
and
Masses
,
Arch-priests
and
Priests
,
this
themselues
will
not
deny
,
nay
,
they
boast
of
it
sometimes
;
yet
is
their
Church
visible
among
vs
?
They
will
not
affirme
it
,
at
least
they
will
not
say
it
is
visible
in
their
sense
,
that
is
,
that
the
world
may
take
notice
of
it
,
neither
was
it
euer
countenanced
nor
tolerated
in
our
State
,
so
that
in
our
sense
and
to
vs
it
is
inuisible
,
and
so
may
our
Church
bee
to
them
.
The
second
Vse
is
for
admonition
;
to
admonish
vs
that
Vse
2
wee
should
not
alwayes
expect
a
glorious
estate
of
the
Church
outwardly
;
this
is
for
earthly
States
and
Kingdomes
,
wee
must
not
dreame
of
a
temporall
Kingdome
here
,
for
Christs
Kingdome
is
spirituall
,
not
of
this
World
.
The
Papists
they
say
,
that
it
must
be
as
glorious
outwardly
as
any
kingdome
in
the
world
:
but
we
must
take
heed
that
we
be
not
carried
away
with
shewes
,
with
the
lookes
of
the
Whore
,
for
Gods
Kingdome
comes
not
with
obseruations
.
Vse
3
Thirdly
,
this
may
minister
comfort
to
vs
,
and
may
stay
vs
in
the
most
desperate
times
that
are
,
when
Satan
rages
most
,
when
persecutors
are
most
bloody
and
deadly
,
when
the
Prophets
are
slaine
,
Gods
Altars
destroyed
,
the
Couenant
forsaken
,
when
wee
see
hauocke
to
bee
made
of
the
Church
,
faith
renounced
,
when
wee
see
those
that
made
great
profession
of
Religion
to
hide
their
heads
,
and
like
Starres
to
fall
from
Heauen
,
when
we
see
the
Sunne
to
bee
darkened
,
and
the
Moone
to
bee
turned
into
blood
,
when
we
see
Antichrist
in
his
pride
and
pompe
in
the
very
Temple
of
God
himselfe
,
when
wee
see
Heretikes
swaying
the
World
after
them
,
Schismatikes
cutting
and
tearing
out
the
bowels
of
their
Mother
the
Church
.
Nay
,
euen
in
the
generall
Apostasie
and
reuolt
from
all
Grace
and
Religion
,
when
there
shall
bee
no
honesty
nor
conscience
found
amongst
men
,
yet
be
not
dismayed
,
but
rest
thy selfe
fully
contented
and
satisfied
with
this
truth
,
that
surely
still
God
hath
his
Church
in
the
World
,
though
there
bee
no
outward
face
nor
appearance
of
it
to
men
.
It
is
true
,
that
it
is
for
our
sinnes
that
the
Church
is
so
distressed
,
and
Gods
glory
so
hidden
,
and
true
Religion
so
decayed
,
and
therefore
we
are
to
grieue
for
our
sinnes
:
but
yet
this
is
our
comfort
,
that
it
is
not
so
bad
as
it
seemes
to
bee
;
for
the
Church
of
God
and
his
Religion
haue
then
as
true
a
being
as
euer
they
had
,
though
not
in
that
euidence
and
approbation
before
the
World
;
and
therefore
though
thou
seest
it
not
,
yet
God
sees
it
.
Elias
,
poore
,
man
saw
none
left
with
whom
he
might
ioyne
,
but
God
saw
many
thousands
.
What
if
all
be
so
desolate
(
as
it
was
in
his
time
)
that
thou
canst
see
none
of
Gods
Church
but
thy selfe
,
that
thou
canst
see
no
visible
society
of
men
in
the
world
that
thou
canst
safely
ioyne
withall
?
yet
know
God
hath
his
Church
,
happily
many
thousands
,
though
they
make
little
profession
for
the
time
,
that
neuer
bowed
their
knee
to
Baal
.
Therefore
let
vs
not
iudge
by
sight
,
but
by
faith
,
and
let
this
comfort
and
satisfie
vs
in
the
most
desperate
times
that
are
.
The
last
Vse
is
for
satisfaction
to
the
Papists
demands
,
Vse
3
when
they
aske
vs
,
Where
was
your
Church
before
Luthers
time
;
or
what
is
become
of
all
our
Ancestors
that
were
members
of
the
Romish
Church
?
For
answer
to
the
first
,
wee
aske
them
,
Where
shall
the
Church
be
in
Antichrists
time
;
that
is
when
they
thinke
Antichrist
shall
bee
?
They
answer
,
it
shall
bee
much
obscured
then
.
But
shall
there
bee
a
Church
then
or
not
?
Yes
,
no
doubt
but
there
shal
:
else
their
own
Pillar
of
the
Churches
perpetuitie
falles
to
the
ground
.
Why
then
might
not
our
Church
be
a
true
Church
in
the
daies
of
Popery
(
whom
we
call
Antichrist
)
though
it
were
much
obscured
?
We
had
a
Church
amongst
them
that
did
professe
our
Religion
(
though
much
obscured
by
them
)
euen
before
Luthers
time
.
To
the
second
demand
concerning
our
Fathers
that
liued
in
their
Church
,
what
is
become
of
them
(
say
the
Papists
)
are
they
damned
?
Wee
answer
,
many
of
them
,
though
they
liued
amongst
them
,
were
of
the
inuisible
Church
;
for
the
rest
wee
leaue
them
to
stand
or
fall
to
their
owne
Master
;
yet
wee
haue
great
hope
of
many
that
were
members
of
their
Church
,
that
liued
before
the
Councell
of
Trent
,
and
before
the
Order
of
the
poysoning
Iesuites
came
vp
.
And
so
much
for
answer
to
them
,
as
also
for
this
Point
.
The
ninth
Lecture
of
the
Church
.
THe
last
generall
Point
we
spake
of
,
was
concerning
the
diuision
of
the
Church
,
wherein
we
shewed
,
that
the
Church
was
distinguished
in
it selfe
in
many
respects
,
the
last
whereof
was
this
,
in
regard
of
the
outward
state
of
it
in
the
eye
and
appearance
to
the
World
.
In
this
state
we
shewed
that
it
was
sometime
visible
,
to
bee
seene
by
the
eye
of
man
;
and
sometime
inuisible
,
not
to
be
seene
at
all
,
or
at
least
very
hardly
to
be
seene
.
Of
the
inuisible
state
of
the
Church
wee
haue
spoken
already
in
the
last
Lecture
.
Now
it
remaines
that
by
Gods
assistance
we
speake
of
the
visible
Church
,
for
that
is
the
Point
chiefely
in
question
.
Therefore
leauing
the
inuisible
Church
to
God
,
he
onely
knowing
who
are
his
,
wee
in
the
meane
while
beleeuing
it
,
and
esteeming
reuerently
thereof
,
wee
proceed
now
to
speake
of
the
visible
Church
,
which
may
and
is
knowne
not
to
God
onely
,
but
also
to
the
eye
of
the
world
.
That
which
hath
been
already
spoken
of
the
Church
in
generall
,
and
especially
of
the
inuisible
,
makes
the
way
plaine
before
vs
for
the
vnderstanding
of
that
which
followes
;
so
that
now
wee
may
find
out
the
visible
Church
without
any
difficulty
at
all
.
Nine
things
considerable
in
a
visible
Church
.
In
speaking
of
the
visible
Church
,
we
must
handle
these
Points
,
first
,
the
definition
of
it
;
secondly
,
the
causes
of
it
;
thirdly
,
the
members
of
it
;
fourthly
,
the
markes
and
notes
of
it
;
fifthly
,
the
gouernment
of
it
;
sixthly
,
the
priuiledges
of
it
;
seuenthly
,
the
aduersaries
of
it
;
eighthly
,
the
authoritie
of
it
;
and
lastly
,
the
application
of
it
to
all
Churches
in
the
world
so
farre
as
they
are
knowne
to
vs
.
First
,
for
the
definition
of
it
,
it
is
this
;
Namely
,
A
true
visible
Church
is
a
Company
of
people
called
,
First
,
the
definition
of
it
.
and
ioyning
together
in
the
publike
profession
of
the
true
Religion
.
Marke
the
parts
of
this
Definition
:
first
,
that
they
may
be
a
Church
,
they
must
be
a
Company
of
people
called
;
secondly
,
that
they
may
be
a
visible
Church
,
they
must
ioyne
together
in
publike
profession
;
And
thirdly
,
that
they
may
bee
a
true
Church
,
they
must
professe
the
true
Religion
.
For
the
first
,
they
must
be
a
Company
;
for
one
man
cannot
make
a
Church
,
a
Church
being
as
much
to
say
,
as
a
Congregation
;
and
a
Congregation
consists
of
diuers
persons
:
one
man
cannot
make
a
Congregation
,
and
therefore
one
man
cannot
make
a
Church
.
Now
whether
this
Company
bee
great
or
small
,
three
thousand
,
or
but
three
,
it
is
not
much
materiall
,
so
long
as
they
be
a
Company
,
more
or
fewer
;
if
they
be
so
qualified
as
the
rest
of
the
definition
requires
,
they
are
a
Church
.
Secondly
,
it
is
a
Company
called
:
for
so
you
may
remember
that
I
shewed
you
before
,
that
Church
hath
her
name
in
the
Greeke
from
calling
.
Now
whereas
there
is
a
double
calling
,
one
outward
,
the
othe
inward
,
those
that
haue
onely
an
outward
calling
are
visible
members
;
if
they
obay
the
outward
calling
,
it
is
sufficient
to
make
them
to
bee
reputed
in
the
Church
:
But
if
they
be
true
and
sauing-members
of
the
Church
,
ordinarily
they
must
be
called
,
not
outwardly
only
,
but
inwardly
too
,
and
must
yeeld
obedience
vnto
both
.
Thirdly
,
a
Company
of
people
;
which
is
not
spoken
definitiuely
,
as
discouering
what
company
,
that
is
,
a
Company
of
men
and
women
,
for
that
is
vniuersally
vnderstood
;
but
indefinitely
,
and
to
inlarge
the
Capacity
and
boundes
of
the
Church
to
all
people
and
Nations
in
the
world
:
For
so
it
was
in
part
euen
vnder
the
former
Testament
;
strangers
ioyning
with
the
Iewes
were
reputed
of
that
Church
,
Exod.
12.
much
more
is
it
so
now
vnder
the
Gospell
,
the
partition
wall
being
beaten
downe
,
Iew
or
Gentile
,
or
any
people
vnder
the
Sunne
,
if
they
be
rightly
qualified
as
in
the
definition
,
may
make
a
true
visible
Church
.
So
much
for
the
first
part
of
the
definition
,
that
they
must
be
a
Company
,
and
a
Company
called
,
and
a
Company
of
people
called
.
Secondly
,
that
they
may
bee
a
visible
Church
,
as
they
must
be
a
Company
called
to
the
profession
of
Religion
,
so
they
must
ioyne
together
in
the
publike
profession
of
it
;
wherein
there
are
three
things
:
first
,
that
they
must
make
profession
:
secondly
,
that
their
profession
must
be
publike
:
thirdly
,
that
they
must
ioyne
together
in
this
publike
profession
.
First
,
there
must
be
a
profession
;
for
a
Church
is
visible
onely
so
farre
forth
as
their
faith
and
Religion
is
visible
:
but
this
is
not
to
be
discerned
but
by
their
profession
,
and
therefore
the
Church
is
not
visible
but
onely
by
profession
;
so
then
there
must
be
a
profession
.
Secondly
their
profession
must
be
publike
or
open
,
that
is
,
it
must
be
so
publike
and
open
,
that
there
may
be
notice
taken
,
that
such
and
such
men
are
of
such
a
society
and
Religion
;
else
they
are
rather
of
the
inuisible
Church
,
spoken
of
before
:
And
looke
as
their
profession
is
more
or
lesse
publike
,
so
the
Church
is
to
be
reputed
more
or
lesse
visible
.
Thirdly
,
as
they
must
publikely
professe
,
so
they
must
ioyne
together
in
this
profession
;
and
that
intends
,
first
,
their
separation
from
all
others
,
whether
they
be
of
none
,
or
of
a
contrary
and
diuers
Religion
;
and
secondly
,
it
intends
their
associating
,
or
sorting
of
themselues
together
with
professors
of
the
same
Religion
,
growing
into
and
liuing
in
a
louing
Communion
and
fellowship
with
them
.
Thirdly
,
it
intendes
that
they
must
doe
it
voluntarily
,
and
of
their
owne
accord
;
some
ioyne
for
fashion
,
some
for
feare
,
some
for
hope
of
gaine
,
and
some
others
for
the
sauing
of
their
goods
,
and
the
like
;
yet
all
these
doe
it
voluntarily
,
for
the
will
cannot
be
forced
;
yea
if
they
doe
it
against
their
will
it
is
a
sinne
to
them
,
though
they
ioyne
to
the
purest
Churches
in
the
world
.
And
so
much
for
the
second
part
of
the
definition
;
that
they
must
ioyne
together
in
a
publike
profession
of
Religion
.
Thirdly
,
that
there
may
be
a
true
visible
Church
,
the
Religion
which
this
Company
make
profession
of
must
be
the
true
Religion
:
for
as
without
the
Church
there
is
no
saluation
;
so
without
the
true
Religion
there
is
no
true
Church
:
there
are
diuers
Religions
in
the
world
,
and
accordingly
diuers
Churches
;
yet
there
is
but
one
onely
true
Religion
,
which
is
that
which
is
contained
in
the
Scripture
,
the
Word
of
Truth
;
and
so
there
is
but
one
only
true
Church
,
that
is
,
that
which
embraceth
that
true
Religion
.
Vera
ecclesia
est
quae
profitetur
Christi
fidem
.
Bellar.
de
eccl●s
milit.
p.
249.
So
that
whatsoeuer
Congregation
vnder
the
Sunne
doth
not
professe
that
one
true
Religion
,
let
them
professe
whatsoeuer
Religion
they
will
besides
,
they
cannot
iustly
bee
reputed
true
visible
Churches
.
For
the
better
vnderstanding
of
this
Point
,
I
will
draw
it
into
an
Obseruation
,
and
so
discourse
of
it
at
large
;
and
the
Obseruation
is
this
:
Doctr.
Whatsoeuer
Company
or
Congregation
of
men
doe
openly
professe
the
sauing
Truth
of
God
,
the
same
Congregation
and
Company
is
to
bee
held
and
reputed
a
true
visible
Church
.
The
truth
of
this
Doctrine
holds
generally
in
all
Congregations
whatsoeuer
of
that
quality
from
the
greatest
to
the
least
,
and
from
the
best
to
the
worst
:
for
first
,
whereas
all
and
euery
Professor
of
Gods
Religion
through
the
world
doe
concurre
and
ioyne
together
in
the
acknowledgment
of
the
common
sauing
faith
,
First
,
some
Churches
are
either
vniuersall
visible
Churches
,
or
particular
visible
Churches
.
though
not
in
the
outward
Communion
of
the
same
Ecclesiasticall
Assembly
,
and
therefore
all
these
may
bee
termed
a
true
vniuersall
visible
Church
:
so
also
euery
particular
Ecclesiasticall
Assembly
,
professing
the
same
sauing
Truth
,
and
ioyning
together
in
the
outward
Communion
of
one
setled
Congregation
,
and
obseruing
the
same
lawes
and
Orders
at
the
same
time
and
place
,
may
be
called
a
true
particular
visible
Church
;
and
that
whether
it
be
in
the
same
Countrey
and
Prouince
,
or
in
a
Parish
,
or
in
a
priuate
house
:
and
accordingly
they
are
called
a
Prouinciall
,
a
Parochiall
,
or
a
domesticall
Church
;
and
each
of
these
is
a
true
visible
Church
,
First
,
Particular
visible
Churches
are
,
first
,
Nationall
,
Parochiall
,
or
domesticall
.
Jnstances
,
first
,
of
a
Prouinciall
Church
though
one
be
vniuersall
and
the
other
particular
.
For
Instances
of
all
these
in
Scripture
.
First
,
for
a
Prouinciall
or
Nationall
Church
,
which
is
a
Company
of
people
professing
the
same
Truth
in
the
whole
Land
or
Nation
;
you
may
see
an
instance
.
Act.
9.31
.
Then
had
the
Churches
Rest
in
Iudea
,
and
Samaria
,
and
Galile
,
&c.
There
were
Prouinciall
Churches
,
named
by
the
Countrey
they
were
in
,
as
Iudea
,
Samaria
,
&c.
And
in
the
Reuelations
the
second
and
third
Chapters
,
the
seuen
Churches
there
mentioned
were
Nationall
Churches
,
as
Ephesus
,
&c.
And
1.
Cor.
1.2
.
vnto
the
Church
of
God
which
is
at
Corinthus
,
&c.
there
was
a
nationall
Church
.
Secondly
,
of
a
Parochiall
Church
.
Secondly
,
for
a
Parochiall
or
Parish
Church
,
which
is
a
Company
of
people
professing
the
same
faith
in
a
Towne
or
in
a
Parish
,
we
shal
reade
of
them
in
Act.
14.23
.
Where
it
is
said
,
that
the
Apostles
ordained
them
Elders
in
euery
Towne
.
Thirdly
,
of
a
Domesticall
Church
.
Thirdly
,
for
a
domesticall
Church
,
which
is
a
Company
professing
the
same
faith
in
a
priuat
house
,
as
we
may
reade
in
the
Rom.
16.5
.
and
in
the
1.
Cor.
16.19
.
of
Aquila
and
Priscilla
with
the
Church
in
their
House
.
And
Colos.
4.15
.
We
reade
of
a
Church
that
was
in
the
House
of
Nimphas
,
though
these
are
rather
to
bee
reputed
inuisible
Churches
,
except
they
may
be
so
openly
taken
notice
of
,
and
so
notoriously
knowne
,
as
the
Church
that
was
in
Priscilla
and
Aquila's
house
;
then
they
may
be
called
Domesticall
visible
Churches
.
So
much
for
the
first
diuision
,
that
some
Churches
are
either
vniuersall
visible
Churches
,
or
particular
Churches
;
and
that
either
in
a
whole
Land
,
or
in
a
Towne
,
or
in
a
priuat
House
.
Secondly
,
they
are
either
more
or
lesse
visible
.
Secondly
,
whereas
some
Churches
are
more
notoriously
knowne
,
some
lesse
;
yet
both
are
true
visible
Churches
,
though
one
be
more
visible
,
and
the
other
lesse
visible
.
In
the
time
of
the
Apostles
it
was
so
:
the
Church
of
Rome
was
notoriously
knowne
;
for
their
faith
was
knowne
throughout
the
whole
world
,
Rom.
1.8
.
and
their
obedience
was
come
abroad
amongst
all
,
Rom.
16.19
.
so
that
this
Church
was
more
visible
.
Other
Churches
were
lesse
knowne
,
as
the
Church
at
Cenchrea
&
Creet
,
which
are
only
named
in
the
Scripture
,
and
no
Epistle
written
to
them
.
Now
because
they
are
onely
mentioned
,
therfore
they
were
lesse
knowne
,
and
so
lesse
visible
,
&
yet
true
Churches
as
wel
as
the
other
.
Thirdly
,
whereas
some
Churches
professe
the
sauing
faith
more
purely
and
sincerely
,
others
more
corruptly
;
Thirdly
,
either
more
or
lesse
pure
.
yet
each
of
these
is
a
true
visible
Church
,
though
the
one
bee
more
pure
,
(
not
more
true
)
the
other
lesse
.
Instances
of
these
we
haue
in
the
second
and
third
Chapters
of
the
Reuelation
;
some
Churches
there
were
more
pure
,
some
more
corrupt
,
yet
all
true
Churches
.
Churches
more
pure
were
Smyrna
and
Philadelphia
,
all
commended
in
them
,
nothing
dispraysed
.
Churches
lesse
pure
were
Ephesus
,
Pergamus
,
and
Thiatira
,
in
which
Churches
some
things
are
commended
,
some
things
discommended
.
Churches
yet
lesse
pure
were
,
Sardis
and
Laodicea
,
where
there
is
nothing
commended
,
but
all
things
dispraysed
.
So
we
see
that
some
of
these
profest
the
true
sauing
faith
more
purely
,
some
lesse
purely
,
and
some
more
corruptly
,
yet
euery
one
of
them
was
a
true
visible
Church
.
Fourthly
,
and
lastly
,
Fourthly
,
they
are
more
or
lesse
perfect
.
whereas
some
Churches
are
growne
to
some
Ripenesse
and
perfection
,
and
to
some
setled
forme
of
Gouernment
;
others
are
in
their
infancy
,
and
haue
not
such
a
forme
established
for
Gouernment
;
yet
each
of
these
is
a
true
visible
Church
,
though
the
one
be
more
,
the
other
lesse
perfect
.
Instances
of
these
we
haue
in
Scripture
;
First
,
for
them
that
were
more
perfect
,
as
at
Hierusalem
,
where
Iames
was
Bishop
,
there
the
Church
was
growne
to
some
perfection
;
there
the
Apostles
met
and
had
a
Consultation
together
,
Act.
15.2
.
&
there
was
a
setled
forme
of
Gouernment
.
And
so
the
Church
of
Philippi
,
Phil.
1.1
.
was
also
grown
to
some
perfection
and
setled
forme
of
Gouernment
,
they
had
their
Bishops
and
Deacons
:
So
likewise
the
Church
of
Ephesus
,
Act.
17.28
.
they
had
their
Elders
and
Ouerseers
.
Secondly
some
are
lesse
perfect
,
as
the
Church
in
Creta
,
which
had
some
things
that
were
vnperfect
,
and
therefore
Titus
was
left
there
to
redresse
things
amisse
,
Tit.
1.5
.
And
so
the
Churches
of
the
Gentiles
were
not
growne
to
that
perfection
,
and
therefore
the
Apostles
would
lay
no
heauy
burthen
on
them
,
but
that
which
they
should
be
well
able
to
beare
,
Act.
15.19
.
yet
these
were
true
Churches
.
So
that
though
some
visible
Churches
be
vniuersall
,
some
particular
;
some
more
notoriously
knowne
,
some
lesse
knowne
;
some
more
pure
,
some
more
corrupt
;
and
some
growne
to
some
perfection
and
ripenesse
,
some
in
their
infancy
lesse
perfect
;
yet
all
these
are
true
visible
Churches
,
so
long
as
they
professe
the
true
sauing
faith
.
This
may
suffice
for
the
illustration
of
the
Note
.
Now
we
come
to
the
proofes
of
the
point
,
and
first
vnder
the
Law
there
was
a
set
place
chosen
,
where
the
Lord
would
put
his
Name
;
that
is
,
where
Religion
should
bee
profest
,
and
he
dwels
there
;
that
is
,
as
a
Father
,
or
as
a
Master
of
the
family
begetting
children
,
and
ruling
and
gouerning
that
family
by
his
Word
.
Now
what
is
this
vnder
the
Gospell
,
but
this
,
that
where
Gods
sauing
truth
is
profest
,
there
God
himselfe
is
present
,
as
in
his
true
visible
Church
,
Matth.
18.20
.
Where
two
or
three
are
gathered
together
in
my
Name
,
saith
our
Sauiour
,
there
am
I
in
the
midst
of
them
.
What
is
a
Church
?
but
a
company
of
people
gathered
together
in
the
Name
of
Iesus
Christ
.
And
what
is
it
to
bee
gathered
together
in
his
Name
?
but
ioyntly
to
professe
his
sauing
Truth
.
And
what
are
they
in
the
midst
of
whom
he
is
,
but
his
Church
?
For
so
in
Reuel.
2.1
.
hee
is
said
to
walke
in
the
midst
of
the
seuen
golden
Candlesticks
.
And
what
are
the
seuen
golden
Candlesticks
,
but
the
seuen
visible
Churches
?
Reuel.
1.20
.
and
this
is
not
tied
to
any
one
place
more
then
other
,
but
wheresoeuer
,
saith
our
Sauiour
,
two
or
three
are
gathered
,
&c.
be
it
among
the
Iewes
,
or
among
the
Gentiles
,
be
it
generally
in
the
World
,
or
particularly
in
a
Parish
or
House
,
wheresoeuer
it
is
,
saith
our
Sauiour
,
I
am
in
the
midst
of
them
:
neither
doth
hee
say
,
that
of
necessity
there
must
be
any
great
multitude
of
them
,
if
but
two
or
three
are
gathered
together
in
his
Name
,
he
is
in
the
midst
of
them
.
So
Act.
2.41
,
47.
there
was
a
true
visible
Church
,
there
was
a
company
of
people
that
receiued
the
Word
,
that
is
,
that
heard
it
,
and
obeyed
it
;
and
they
were
baptized
,
that
is
,
they
did
not
onely
embrace
,
but
outwardly
professe
the
sauing
Truth
,
and
so
they
were
added
to
the
Church
,
that
is
,
they
were
of
the
visible
Church
.
Doe
but
consider
how
the
Apostle
,
1.
Cor.
1.2
.
describes
the
Church
of
Corinth
,
to
them
that
are
sanctified
in
Iesus
Christ
;
that
is
,
to
those
that
haue
true
sauing
Faith
in
Christ
that
sanctifies
them
;
Saints
by
Calling
,
that
is
,
such
as
make
profession
at
the
least
to
be
so
;
with
all
that
call
on
the
Name
of
the
Lord
Iesus
in
euery
place
;
which
phrase
,
calling
on
the
Name
of
the
Lord
,
generally
in
Scripture
signifies
the
profession
of
Gods
Religion
;
so
that
those
that
thus
professe
the
true
Religion
are
true
visible
Churches
.
Reuel.
1.20
.
the
Churches
there
are
said
to
be
golden
Candlestickes
.
Now
what
is
the
vse
of
a
Candlesticke
,
but
to
hold
forth
the
light
to
be
seene
of
men
?
and
this
not
onely
experience
teacheth
,
but
Christ
himselfe
teacheth
it
,
Mat.
5.15
.
Neither
doe
men
light
a
Candle
and
put
it
vnder
a
Bushell
,
but
on
a
Candlesticke
,
and
it
giueth
light
to
all
that
are
in
the
house
.
And
what
is
the
true
visible
Church
?
but
a
company
that
hold
forth
the
light
of
the
sauing
Truth
to
bee
seene
by
the
World
.
And
those
instances
alleaged
of
those
Churches
that
are
some
more
visible
,
some
lesse
;
some
more
pure
some
more
corrupt
;
some
more
perfect
,
some
more
imperfect
;
yet
all
of
them
true
Churches
;
prooues
the
whole
substance
of
the
Obseruation
cleerely
and
directly
.
And
so
much
for
the
proofes
.
The
Reasons
of
the
point
are
these
.
First
,
the
sauing
Reas.
1
truth
or
faith
it selfe
is
the
life
of
the
Church
;
therefore
they
that
professe
it
,
and
thereby
make
it
publikely
knowne
to
the
World
,
that
the
same
is
the
sauing
truth
,
and
that
embrace
it
,
they
are
a
true
visible
Church
.
Secondly
,
where
there
is
such
a
company
professing
Gods
Reas.
2
truth
,
there
they
haue
the
promise
of
Christs
presence
in
a
speciall
manner
,
Matth.
18.20
.
but
Christ
is
present
no
where
in
such
a
speciall
manner
,
but
in
his
Church
;
therefore
such
a
company
are
a
true
Church
.
Againe
,
they
haue
also
the
promise
of
life
and
saluation
,
Rom.
10.13
.
but
none
are
saued
but
those
that
are
of
the
Church
;
therefore
they
are
a
true
Church
.
Thirdly
,
the
true
Church
is
built
on
the
Prophets
and
Reas.
3
Apostles
,
Ephes.
2.10
.
that
is
,
on
that
sauing
faith
which
they
taught
and
wrote
:
therefore
they
that
professe
this
faith
must
needs
be
a
true
visible
Church
.
Fourthly
,
there
Christ
is
honoured
and
obeyed
publikely
as
their
Head
,
Ephes.
1.22
.
therefore
they
that
professe
to
be
such
are
his
visible
Body
.
Fifthly
,
there
amongst
such
a
company
are
the
ordinarie
meanes
of
saluation
,
which
are
no
where
else
to
bee
found
but
in
the
visible
Church
,
Matth.
16.19
.
Sixthly
,
there
his
voyce
is
openly
heard
,
and
in
some
measure
obeyed
;
therefore
they
are
his
sheepe
,
and
that
is
his
fold
,
Ioh.
10.27
.
Seuenthly
,
all
other
societies
and
companies
consist
of
those
that
professe
such
a
Calling
or
Mystery
,
and
obedience
thereunto
;
therefore
they
that
publikely
professe
the
sauing
faith
of
Christ
,
and
the
knowledge
of
his
Lawes
,
and
obedience
thereunto
,
they
,
and
none
other
are
the
true
visible
Church
of
Christ
.
Eighthly
,
the
true
visible
Church
is
distinguished
from
all
other
societies
whatsoeuer
by
this
profession
of
the
sauing
faith
;
for
other
companies
of
men
either
professe
no
Religion
at
all
,
or
not
the
true
Religion
;
therefore
whatsoeuer
company
doth
professe
the
true
sauing
faith
and
Religion
,
that
is
a
true
visible
Church
of
Christ
.
Lastly
,
the
particular
profession
of
the
sauing
faith
makes
a
particular
man
a
true
member
of
the
true
visible
Church
,
as
we
may
see
in
the
example
of
the
Eunuch
,
Act.
8.37
,
38.
he
beleeued
the
sauing
faith
of
Christ
,
and
was
baptized
,
and
so
made
open
profession
of
it
,
and
so
became
a
member
of
the
true
visible
Church
.
If
this
profession
in
particular
make
a
particular
man
a
true
member
of
the
visible
Church
;
much
more
in
generall
doth
it
make
a
company
of
men
professing
the
same
faith
to
bee
a
true
visible
Church
.
Vse
1
The
Vses
of
the
point
are
many
.
The
first
is
matter
of
reproofe
against
the
Papists
,
who
lay
this
as
a
generall
ground
,
that
the
onely
way
whereby
we
are
to
find
out
the
true
Religion
,
is
by
the
true
visible
Church
(
which
may
be
true
in
some
sense
,
but
not
in
this
.
)
And
their
reach
herein
is
to
make
all
the
Christian
World
to
suspend
themselues
vpon
their
Church
,
as
that
being
alwayes
visible
,
and
so
to
receiue
that
Religion
,
and
none
but
that
which
their
Church
doth
teach
.
For
say
they
,
there
is
no
way
to
find
out
the
true
Religion
,
but
by
the
true
visible
Church
:
but
ours
is
the
true
visible
Church
;
therefore
if
euer
you
will
find
out
the
true
Religion
,
you
must
find
it
out
by
our
Church
.
It
is
not
to
be
denied
,
but
that
a
true
visible
Church
is
a
good
meanes
to
find
out
the
true
Religion
,
being
assisted
with
the
continuall
presence
of
Gods
Spirit
,
and
being
furnished
with
the
Word
and
Sacraments
,
and
gifts
for
that
purpose
:
but
whereas
they
say
,
it
is
the
onely
way
,
it
is
not
true
;
for
the
Scripture
hath
another
way
,
and
a
better
,
Ioh
5.39
.
Search
the
Scriptures
(
saith
our
Sauiour
)
for
they
testifie
of
mee
.
Againe
,
if
this
be
the
onely
way
to
find
out
the
true
Religion
by
the
Church
,
then
a
man
must
first
be
well
assured
which
is
the
true
Church
,
before
hee
can
safely
relie
vpon
her
iudgement
for
the
truth
of
Religion
;
so
that
whereas
before
his
care
was
to
find
out
the
true
Religion
,
and
thereupon
resolues
to
search
it
out
from
the
true
Church
;
now
his
first
and
greatest
care
is
to
find
out
which
is
the
true
Church
:
for
other
companies
that
are
not
,
may
and
doe
bragge
oft-times
,
that
they
are
the
true
Church
,
when
there
is
no
such
matter
;
what
are
wee
to
doe
in
this
case
?
This
Doctrine
tells
vs
directly
what
is
to
be
done
;
where
is
it
that
the
sauing
truth
is
professed
?
There
and
no
where
else
is
a
true
visible
Church
;
so
that
whereas
they
say
,
the
Church
is
the
onely
way
for
the
finding
out
of
the
true
Religion
,
it
is
plaine
(
as
we
haue
shewed
)
that
the
true
Religion
professed
is
the
onely
way
,
or
at
least
the
chiefe
way
to
find
out
a
true
visible
Church
.
The
case
is
this
:
we
say
,
the
true
Religion
shewes
forth
the
true
Church
;
the
Papists
say
the
contrary
,
that
the
true
Church
shewes
forth
the
true
Religion
.
And
this
that
they
say
is
true
in
some
sense
,
but
that
which
we
say
is
true
in
a
better
sense
:
for
the
true
Religion
shewes
the
true
Church
,
as
the
cause
shewes
the
effects
;
but
the
Church
shewes
the
true
Religion
,
as
the
effects
shew
the
cause
.
As
for
example
,
the
Sunne-shine
is
the
cause
of
the
day
,
and
the
day
proues
that
the
Sunne
shines
.
Now
one
man
may
reason
thus
from
the
cause
to
the
effect
,
and
say
;
The
Sunne
shines
,
therefore
it
is
day
:
another
from
the
effect
to
the
cause
;
It
is
day
,
therefore
the
Sunne
shines
;
and
both
say
true
:
but
the
first
is
the
more
forcible
kind
of
reasoning
,
when
we
reason
from
the
cause
to
the
effects
.
So
when
I
reason
thus
;
Here
is
the
true
Religion
,
therefore
the
true
Church
:
here
I
reason
from
the
cause
to
the
effects
;
and
this
is
a
more
forcible
and
better
reason
,
then
to
say
,
Here
is
the
true
Church
,
therefore
here
is
the
true
Religion
,
which
is
but
to
reason
from
the
effect
to
the
cause
.
This
wee
shall
find
to
be
true
in
the
Scripture
phrase
,
where
the
Church
is
compared
to
a
Candlesticke
;
now
what
serues
that
for
,
but
onely
to
hold
out
the
light
?
then
the
sauing
truth
is
the
Light
or
Candle
:
now
the
Candlesticke
is
not
seene
at
all
without
the
Light
of
the
Candle
in
the
dark
night
,
though
it
were
of
gold
:
so
in
the
darknes
of
this
World
,
the
Church
which
is
the
Candlesticke
,
if
it
hold
not
forth
the
sauing
truth
,
which
is
the
Light
or
Candle
,
it
cannot
be
seene
it selfe
.
So
that
it
is
the
truth
of
Religion
that
makes
a
true
Church
,
and
the
profession
of
this
truth
makes
it
visible
:
then
the
Church
is
not
the
only
way
to
find
out
the
true
Religion
,
nor
yet
the
best
way
;
but
the
best
and
safest
way
to
find
out
the
true
visible
Church
,
is
to
find
it
out
by
the
true
Religion
which
they
professe
.
And
so
much
for
the
reproofe
of
the
Papists
.
Vse
2
The
second
Vse
is
for
triall
.
Is
it
so
that
euery
Congregation
openly
professing
the
sauing
truth
of
God
,
is
a
true
visible
Church
;
then
here
is
the
straitest
and
precisest
Rule
,
to
measure
the
being
of
a
true
visible
Church
by
;
the
definition
containing
all
true
visible
Churches
and
no
more
.
Therefore
look
wheresoeuer
the
true
sauing
faith
is
profest
,
there
is
a
true
visible
Church
;
And
looke
where
there
is
a
true
visible
Church
,
there
true
sauing
faith
is
profest
;
for
these
hold
in
reciprocall
termes
;
so
that
whether
wee
would
proue
any
assembly
to
bee
a
true
visible
Church
,
or
reproue
and
conuince
any
for
a
false
,
we
must
lay
it
to
this
Rule
;
so
whether
they
professe
the
sauing
truth
of
Christ
,
or
not
,
and
accordingly
esteeme
and
iudge
of
them
to
bee
true
or
false
Churches
.
Here
certaine
exceptions
may
bee
made
to
this
Doctrine
.
The
first
exception
is
this
:
What
,
Exception
1.
doe
you
say
,
that
a
company
professing
the
sauing
truth
makes
a
true
visible
Church
?
Will
profession
onely
make
a
true
visible
Church
?
I
answer
,
No
:
First
,
it
is
required
,
Answ.
that
the
sauing
truth
be
amongst
them
indeed
,
else
they
are
no
true
Church
.
Secondly
,
that
being
amongst
them
,
it
is
not
to
bee
smothered
,
but
profest
.
Thirdly
,
that
it
bee
not
onely
outwardly
profest
,
but
inwardly
imbraced
too
,
at
least
by
some
of
them
,
Rom.
10.10
.
Exception
2.
The
second
exception
is
this
:
But
what
say
you
if
they
professe
it
with
their
lips
,
and
deny
it
in
their
liues
and
practise
;
is
such
a
Church
,
a
true
visible
Church
?
I
answer
,
Answ.
a
fearefull
state
are
all
such
Churches
in
:
for
God
cannot
bee
more
dishonoured
,
his
Spirit
more
grieued
,
his
Gospell
more
reproched
,
his
children
more
offended
,
Satan
;
and
all
Gods
enemies
more
gratified
and
aduantaged
then
by
this
:
yet
farre
bee
it
from
vs
to
denie
them
to
bee
a
true
visible
Church
;
so
long
as
Gods
sauing
Truth
is
profest
amongst
them
,
it
cannot
bee
,
though
there
be
neuer
so
great
and
generall
a
falling
away
from
the
practise
of
it
,
but
that
some
doe
liue
as
they
professe
,
though
they
be
not
seene
to
vs
.
And
therefore
for
their
sakes
,
though
they
bee
but
few
,
and
not
to
bee
outwardly
discerned
,
it
is
to
be
reputed
a
true
visible
Church
,
though
a
very
corrupt
and
impure
one
.
Exception
3.
The
third
exception
;
But
what
say
you
of
such
a
Church
,
which
though
they
professe
the
whole
sauing
faith
;
yet
they
doe
in
certaine
some
crosse
opinions
,
which
ouerthrow
it
?
Answ.
I
answer
▪
wee
must
consider
what
manner
of
opinions
these
be
which
that
Church
holdes
;
First
,
whether
they
be
such
as
ouerthrow
the
foundation
;
secondly
,
whether
they
bee
publikely
profest
as
the
Doctrine
of
that
Church
;
thirdly
,
whether
they
bee
persisted
in
after
they
haue
been
admonisht
by
neighbour
Churches
?
Then
they
are
no
longer
to
be
taken
notice
of
as
true
visible
Churches
.
But
on
the
other
side
,
if
they
be
matters
of
smaller
moment
,
that
doe
not
ouerthrow
the
foundation
,
then
the
hay
and
stubble
shall
burne
,
1.
Cor.
3.12
,
15.
but
yet
they
shall
remaine
still
a
true
Church
.
Secondly
,
if
they
bee
greater
matters
,
errors
that
doe
ouerthrow
the
foundation
,
yet
if
they
be
not
publikely
profest
as
the
Doctrine
of
that
Church
;
yea
,
though
they
be
publikely
profest
,
yet
if
vpon
admonition
of
other
neighbour
Churches
they
doe
recant
and
reforme
their
Errors
,
then
they
are
stil
to
be
accounted
true
visible
Churches
,
and
it
is
a
sinne
for
any
to
forsake
them
,
being
in
them
;
yea
,
it
is
a
sinne
not
to
ioyne
as
a
member
to
them
,
liuing
in
them
,
Deu.
12.5
.
at
least
we
are
to
ioyne
with
them
in
cons●nt
and
Communion
of
profession
.
The
case
of
the
Churches
in
the
second
and
third
Chapter
of
the
Reuelation
make
the
former
exceptions
cleere
,
as
you
may
see
in
your
owne
reading
of
them
.
Vse
3
The
third
Vse
is
this
.
Euery
man
that
hath
any
Touch
of
Conscience
,
or
any
grace
in
him
,
is
desirous
to
be
a
member
of
the
true
visible
Church
;
for
that
is
a
good
pledge
and
witnesse
to
their
soules
,
that
they
are
members
of
Christ
Iesus
.
Here
then
thou
mayst
learne
to
know
whether
thou
art
a
member
or
no
;
and
so
likewise
how
to
become
a
member
.
First
,
therefore
labour
to
finde
out
,
to
know
,
vnderstand
,
and
beleeue
the
sauing
Truth
of
God
;
and
for
this
end
we
must
heare
the
Word
preached
,
and
conferre
of
it
,
and
ioyne
with
the
godly
,
and
frequent
publike
Christian
Assemblies
;
and
also
we
must
pray
to
God
for
his
Spirit
,
that
he
would
be
pleased
to
acquaint
thee
with
his
sauing
Truth
,
and
to
open
thine
eyes
,
that
thou
mayst
see
the
right
way
,
and
that
he
would
also
leade
thee
therein
.
Secondly
,
thou
must
labour
as
thou
knowest
it
,
so
likewise
to
professe
it
,
and
make
open
shew
of
it
to
the
world
,
be
not
ashamed
of
it
,
it
is
a
Royall
Calling
;
if
we
bee
ashamed
of
it
,
Christ
will
be
ashamed
of
vs
before
his
Father
,
and
before
his
Angls
in
heauen
:
and
as
we
must
not
be
ashamed
of
it
,
so
we
must
not
be
afraid
to
professe
it
;
it
is
not
a
matter
of
shame
or
feare
to
be
of
Gods
Church
,
but
a
matter
of
glory
and
comfort
;
therefore
bee
not
afraid
of
reproch
,
persecution
,
temptation
,
all
outward
misery
which
wee
are
sure
to
endure
,
if
wee
bee
knowne
to
professe
the
sauing
Truth
of
Christ
.
Christ
Iesus
did
boldly
oppose
himselfe
against
the
high
Priest
,
and
Pilate
,
and
the
Iewes
,
the
Scribes
and
Pharisies
,
and
the
Souldiers
;
yea
,
he
opposed
himselfe
to
Death
it selfe
,
and
to
all
the
powers
of
darknesse
,
and
to
the
terrors
of
God
himselfe
for
thee
;
and
wilt
thou
bee
afraid
to
oppose
thy selfe
to
some
few
outward
dangers
for
him
?
Nay
,
it
is
for
our selues
in
the
end
,
for
wee
shall
haue
the
glory
of
it
:
yet
bee
wise
,
and
doe
not
rashly
thrust
thy selfe
into
any
danger
;
but
if
thou
haue
iust
occasion
,
and
a
Calling
from
God
,
shunne
it
not
for
feare
of
men
:
Let
not
thy
false
heart
betray
the
truth
of
Christ
his
cause
,
but
relying
vpon
Gods
power
,
promise
and
protection
,
stand
to
it
resolutely
and
with
a
good
Christian
courage
,
and
say
,
I
am
a
Professor
of
Christ
crucified
,
and
so
I
will
continew
by
his
Assistance
euen
vnto
the
very
death
,
though
I
be
crucified
euen
as
he
was
.
Thirdly
,
we
must
see
that
our
profession
be
not
in
hipocrisie
:
for
this
is
the
Canker-worme
that
eates
out
Religion
in
the
hearts
of
many
professors
;
therefore
professe
the
Truth
sincerely
and
in
singlenesse
of
heart
,
as
in
the
sight
of
God
,
who
seeth
and
searcheth
the
Reynes
;
doe
it
as
the
onely
cause
whereby
we
may
,
and
must
bee
saued
,
and
whereby
thou
lookest
for
thy
reward
in
mercy
at
Gods
hand
at
the
last
day
;
doe
it
as
in
obedience
to
God
,
to
glorifie
his
Name
,
and
to
aduance
his
Kingdome
,
and
to
the
confusion
of
Satan
and
his
complices
.
Fourthly
,
as
wee
must
do
it
without
hypocrisie
,
so
we
must
see
we
practise
it
,
and
that
openly
;
for
our
publike
practise
of
it
is
our
greatest
and
best
part
of
our
profession
:
we
must
not
be
like
those
,
Titus
1.16
.
that
in
their
words
professe
that
they
know
God
,
but
by
their
workes
deny
him
,
that
is
,
their
workes
stand
vp
against
them
,
and
tell
them
to
their
faces
,
that
there
is
no
such
matter
;
that
which
wee
professe
with
our
lippes
,
wee
must
practise
with
our
liues
.
Put
the
case
that
two
men
bee
at
ods
,
one
man
saith
one
thing
,
another
man
proues
the
contrary
by
plaine
and
euident
Arguments
;
whether
of
these
two
is
the
best
and
greatest
auoucher
of
the
thing
?
So
it
is
in
this
,
he
that
professeth
in
his
words
onely
the
Truth
of
God
,
and
another
which
doth
practise
it
in
his
workes
,
which
is
the
best
and
greatest
auoucher
of
Gods
Truth
?
surely
he
that
practiseth
it
in
his
workes
.
Fiftly
,
as
wee
must
labour
to
doe
these
things
our selues
,
so
we
must
do
the
best
we
can
to
draw
others
to
it
,
according
to
the
Commandement
of
our
Sauiour
Christ
to
Peter
,
Luk.
22.32
.
When
thou
art
conuerted
,
strengthen
thy
Brethren
.
Which
when
I
thinke
on
,
it
cannot
but
admonish
mee
of
my
Duty
,
and
so
it
doth
vs
all
,
that
wee
should
labour
to
draw
others
to
that
good
,
which
wee
our selues
are
partakers
of
.
Thus
it
was
with
the
woman
of
Samaria
;
when
shee
was
conuerted
,
she
laboured
to
draw
all
the
City
of
Samaria
to
Christ
,
Iohn
4.28
,
29.
Especially
wee
should
labour
with
our
owne
families
that
they
may
serue
God
,
as
Ioshua
did
,
I
and
my
house
(
saith
he
)
will
serue
the
Lord
.
So
shall
we
haue
true
visible
Churches
within
the
walls
of
our
owne
houses
,
howsoeuer
it
be
in
the
Land
,
or
Countrey
,
or
Parish
where
we
dwell
.
Vse
4
Lastly
,
this
should
teach
vs
thankfulnesse
for
our
State
,
that
the
Lord
hath
vouchsafed
so
gratiously
to
shew
himselfe
to
the
people
of
this
Land
for
many
yeeres
,
that
the
whole
sauing
Truth
of
God
should
bee
knowne
and
professed
,
and
that
by
publike
Authority
it
is
countenanced
amongst
vs
:
The
Church
of
England
a
true
visible
Church
.
we
confesse
there
are
many
sinnes
in
our
liues
,
defects
in
our
state
,
and
wee
mourne
for
them
,
and
groane
vnder
them
,
and
pray
with
sighes
and
teares
against
them
;
and
we
trust
,
God
in
his
good
time
will
heare
vs
,
and
redresse
these
corruptions
and
abuses
amongst
vs
;
yet
,
through
Gods
mercy
,
we
professe
the
whole
sauing
truth
,
and
therfore
we
are
a
true
visible
Church
of
God
against
all
Schismatikes
,
and
Papists
,
and
slanderers
whatsoeuer
.
Euery
one
may
see
and
say
,
that
it
is
a
miraculous
and
wonderfull
of
God
,
that
still
this
profession
is
maintained
;
be
thankfull
for
it
,
and
walke
in
Obedience
to
it
,
and
honor
God
for
it
,
and
vse
it
well
,
and
pray
and
labour
for
the
continuance
of
it
,
to
vs
and
our
posterity
to
all
generations
.
The
blessing
is
so
much
the
greater
,
and
thank-worthy
,
Eleuen
Considerations
to
moue
vs
in
England
to
be
thankefull
for
the
truth
of
God
amongst
vs
,
and
they
shew
the
greatnesse
of
the
blessing
.
if
wee
consider
the
State
of
this
Land
from
the
beginning
.
Before
Christs
comming
what
were
wee
,
but
Gentiles
,
and
so
without
Christ
?
And
secondly
,
euen
since
Christs
comming
,
what
were
wee
,
but
euen
Pagans
in
the
highest
degree
?
Like
Nimrods
and
Giants
,
most
brutish
and
vnreasonable
;
and
therefore
it
is
a
wonder
that
any
of
their
seed
should
be
wrought
vpon
and
brought
to
grace
.
Thirdly
,
when
we
were
conuerted
,
by
what
meanes
was
it
,
but
by
the
Romish
Church
?
Which
though
it
were
more
pure
then
,
then
it
is
now
,
yet
it
was
in
her
declining
dayes
,
and
they
could
teach
no
better
then
they
had
themselues
;
and
therefore
that
wee
hauing
been
Gentiles
,
and
Pagans
,
and
afterward
conuerted
by
the
Papists
;
that
wee
,
I
say
,
should
professe
Gods
sauing
Truth
,
and
so
bee
a
true
visible
Church
,
this
should
stirre
vs
vp
to
the
more
thankefulnesse
to
God
.
Fourthly
,
England
hath
beene
as
true
a
Slaue
to
Popery
,
and
the
Kings
of
England
as
true
Slaues
to
the
Pope
,
as
Spaine
,
or
any
other
Kingdome
in
the
world
is
to
this
day
.
Fiftly
,
Consider
when
Reformation
beganne
,
King
Henrie
the
eighth
and
Luther
were
at
great
variance
,
the
King
opposing
him
,
and
threatning
that
if
the
Duke
of
Saxony
would
not
punish
him
,
he
would
fetch
him
thence
by
the
eares
.
Sixthly
,
consider
how
all
conspired
together
,
to
keep
out
the
true
Religion
:
Abbies
and
Monasteries
filled
the
land
,
that
were
built
of
purpose
for
the
honour
of
the
Romish
purple
Whore
.
Seuenthly
consider
that
King
Edward
,
that
first
restored
Religion
amongst
vs
,
was
but
a
Child
,
and
yet
out
of
the
mouthes
of
Babes
and
sucklings
God
ordayned
strength
,
for
the
establishing
of
his
Truth
amongst
vs
.
Eightly
,
his
life
being
but
short
,
what
followed
?
As
bloody
a
Persecution
as
euer
was
,
all
being
bent
against
the
profession
of
this
sauing
faith
;
and
yet
for
all
this
,
that
God
should
preserue
his
Church
amongst
vs
,
this
is
a
great
blessing
and
worthy
of
all
thanks
;
for
the
bloodshed
then
was
so
farre
from
destroying
the
Church
,
as
that
it
was
a
meanes
to
increase
it
;
many
by
seeing
the
constancie
of
the
Martyrs
then
were
conuerted
,
and
many
by
reading
their
stories
since
haue
been
confirmed
in
the
Truth
;
so
that
,
that
which
the
Diuell
intended
for
the
destroying
of
Gods
Church
,
was
the
meanes
of
establishing
it
amongst
vs
.
Ninthly
,
come
to
Queene
Elizabeths
time
;
shee
went
through
many
troubles
,
and
was
very
hardly
preserued
,
yet
at
length
shee
obtayned
her
right
,
and
came
to
the
Crowne
,
and
she
established
Gods
Truth
amongst
vs
,
against
all
the
practises
of
the
Instruments
of
Satan
;
yet
she
was
but
a
weake
woman
,
much
indangered
,
yet
still
preserued
,
and
by
her
meanes
God
continued
his
Truth
long
amongst
vs
.
Tenthly
,
come
to
our
King
Iames
,
it
was
very
strange
that
he
should
come
in
,
in
peace
,
though
it
were
his
right
:
it
was
the
Gospell
that
had
preuailed
with
vs
,
and
subdued
our
affections
,
else
there
being
an
heart-burning
betwixt
that
nation
and
vs
,
we
hauing
beene
enemies
,
there
would
haue
followed
a
bloody
warre
,
or
else
some
ciuill
dissention
,
which
would
haue
made
a
foule
wracke
of
Religion
,
and
a
destruction
of
Gods
Church
amongst
vs
.
Lastly
,
if
we
consider
how
many
Fauorites
Popery
hath
had
,
and
that
of
men
of
State
and
Authority
,
which
haue
laboured
vnder
hand
to
bring
in
Popery
againe
,
and
yet
that
God
should
not
withstanding
all
his
enemies
,
continew
his
sauing-truth
amongst
vs
:
this
should
stirre
vs
vp
to
great
thankfulnesse
:
we
cannot
consider
of
these
things
,
but
wee
must
confesse
them
to
be
the
finger
of
God
.
And
therefore
this
should
stirre
vs
vp
to
the
more
thankfulnesse
to
God
,
that
hath
thus
brought
in
,
and
continued
his
Religion
amongst
vs
,
and
so
to
continue
vs
to
be
a
true
visible
Church
;
as
also
it
should
stirre
vs
vp
to
pray
for
the
Continuance
of
it
.
And
so
much
for
this
point
.
The
tenth
Lecture
of
the
Church
.
NOw
that
wee
haue
spoken
in
the
first
place
concerning
the
definition
of
a
true
visible
Church
,
wee
come
in
the
second
place
to
speake
of
the
causes
of
it
;
For
that
was
the
second
point
laid
downe
to
be
spoken
to
in
the
handling
of
the
visible
Church
.
The
second
thing
considerable
in
a
true
visible
Church
,
are
the
causes
of
it
.
Wee
must
know
the
Causes
of
it
:
for
vntill
we
know
the
causes
of
a
thing
,
wee
can
haue
no
perfect
knowledge
of
that
thing
;
for
then
wee
know
a
thing
rightly
,
and
in
its
kind
,
when
wee
are
well
acquainted
with
the
Causes
thereof
.
This
point
is
the
more
carefully
to
be
lookt
into
,
because
wee
are
challenged
and
endited
by
many
of
our
Aduersaries
,
especially
those
of
the
separation
,
that
our
Church
hath
not
her
being
from
such
causes
,
as
it
should
;
and
therefore
that
ours
is
a
false
Church
.
Now
vpon
the
discouery
and
view
of
these
causes
,
it
wil
appeare
to
any
man
that
can
and
wil
ingenuously
apply
it
,
that
wee
haue
the
right
Causes
of
a
true
visible
Church
;
and
therefore
that
our
Church
is
a
true
Church
of
God
.
The
causes
of
the
being
of
a
Church
are
generally
of
two
sortes
;
the
first
sort
are
such
,
And
they
be
of
two
sorts
.
as
cause
the
Church
directly
and
of
themselues
,
purposely
tending
to
that
end
:
the
second
sort
are
such
as
doe
not
cause
the
Church
directly
and
of
themselues
,
but
onely
as
by
the
way
,
being
ouer-ruled
by
some
other
cause
,
that
makes
them
helpfull
to
the
being
of
a
Church
;
and
that
sometimes
besides
,
sometimes
against
their
owne
bent
and
intendment
.
We
will
speake
of
these
last
sort
of
causes
first
.
The
second
sort
of
causes
haue
first
spoken
of
,
and
they
of
two
sorts
.
First
,
God
ouer-rules
some
things
,
to
make
them
helpfull
to
the
being
of
the
Church
,
besides
their
own
bent
&
intendment
;
as
when
the
thing
it selfe
is
neither
here
nor
there
to
the
being
of
the
Church
,
yet
by
accident
it
furthers
it
.
As
for
instance
:
Sometimes
a
mans
ordinary
busines
is
a
cause
of
the
being
of
the
Church
,
Of
this
diuers
.
as
wee
see
in
the
woman
of
Samaria
,
Ioh.
4
7.
shee
came
about
her
ordinary
businesse
to
draw
water
at
Iacobs
Well
;
now
this
in
it selfe
could
bee
no
cause
of
the
Church
,
yet
this
was
so
ouer-ruled
by
God
,
that
it
was
a
Cause
of
the
being
of
the
Church
in
Samaria
.
For
she
heard
Christ
,
and
beleeued
in
him
,
and
ranne
,
and
told
it
in
the
City
,
and
they
came
also
and
heard
him
,
and
beleeued
in
him
,
and
so
became
a
true
visible
Church
.
The
second
cause
is
matter
of
affliction
,
and
this
is
sometime
so
ouer
ruled
by
God
,
that
it
causeth
men
to
be
of
the
Church
;
and
this
was
the
case
of
the
prodigall
Child
,
Luk.
15.17
.
he
might
haue
perished
in
his
affliction
,
yet
God
made
this
a
by-cause
,
to
make
him
to
be
of
the
Church
.
Lastly
,
the
death
of
some
great
man
,
that
is
sometime
so
ouer-ruled
by
God
,
that
it
is
the
cause
of
the
being
of
a
Church
.
As
the
death
of
Herod
,
Act.
12.23.24
What
was
the
death
of
Herod
to
the
being
of
a
Church
,
more
then
the
death
of
an
Hog
?
Yet
God
so
ouer-ruled
it
,
that
besides
it
owne
intendment
,
it
was
helpefull
to
the
being
of
the
Church
.
Secondly
,
some
things
are
ouer-ruled
by
God
against
their
owne
bent
and
intendment
,
Of
this
diuers
.
as
the
thing
it selfe
tending
directly
to
the
damage
and
hurt
of
the
Church
,
and
yet
God
so
ouer-rules
them
,
as
that
they
are
meanes
of
the
being
of
the
Church
:
as
first
,
hearing
or
reading
the
Word
,
or
some
other
good
bookes
,
with
intent
to
deride
,
or
scoffe
,
or
cauill
at
them
,
as
we
reade
of
one
Virginius
a
Bishop
of
Rome
,
who
being
set
to
write
against
Caluin
,
and
●eading
ouer
Caluins
bookes
for
that
end
,
hee
saw
the
light
so
cleare
against
him
,
that
hee
was
conuinced
,
and
would
write
no
more
against
him
:
so
that
whereas
he
read
ouer
his
books
with
intent
to
cauill
at
them
,
God
so
ouer-ruled
it
,
that
against
his
owne
intendment
he
became
a
member
of
the
true
Church
thereby
.
Secondly
,
the
sinnes
of
Gods
chosen
,
why
a
man
would
thinke
that
they
should
tend
directly
to
the
hurt
and
damage
of
the
Church
;
yet
God
doth
so
ouer-rule
the
sinnes
of
his
chosen
,
as
that
he
makes
them
causes
of
the
being
of
the
Church
.
Thus
God
ouer-ruled
the
sinne
of
Saul
in
persecuting
the
Church
,
to
the
making
of
him
to
be
of
the
Church
,
Act.
9.4.5
.
Thirdly
,
the
falling
away
of
others
from
the
faith
,
is
sometimes
ouer-ruled
by
God
,
to
bee
a
cause
of
the
raising
of
others
to
bee
of
the
Church
.
And
this
is
the
estate
of
vs
all
at
this
day
;
the
Iewes
they
fell
away
,
and
through
their
fall
saluation
is
come
to
the
Gentiles
,
as
the
Apostle
shewes
,
Rom.
11.11
.
Fourthly
,
persecutions
of
the
faithful
,
that
is
so
ouerrul'd
by
God
,
as
that
it
is
made
helpefull
to
the
being
of
the
Church
.
Why
,
what
is
more
hurtfull
to
the
Church
,
euen
to
the
destruction
of
it
,
than
this
?
And
yet
this
is
sometime
so
ouer-ruled
by
God
,
as
against
its
owne
bent
and
intendment
it
is
a
cause
of
the
being
of
the
Church
:
for
the
cruelty
of
the
Persecutors
makes
those
that
are
of
any
humanity
to
detest
them
,
and
their
courses
;
as
also
the
constancy
and
holinesse
of
the
Martyrs
that
are
persecuted
,
won
the
hearts
of
many
,
euen
of
strangers
,
yea
,
of
their
aduersaries
many
times
to
the
truth
.
Examples
of
this
wee
haue
had
at
home
in
our
owne
Land
;
When
were
there
euer
more
fruitfull
times
of
the
Churches
increase
in
this
Land
,
than
in
Queene
Maries
bloody
dayes
,
at
least
euer
since
,
by
occasion
of
those
persecutions
?
Lastly
,
sometime
the
scattering
of
the
Church
in
time
of
persecution
is
occasionally
by
the
ouer-ruling
hand
of
God
,
a
meanes
of
scattering
the
seed
of
the
Word
into
many
places
,
and
so
of
causing
many
Churches
,
as
in
Act.
8.4
.
there
was
great
persecution
,
and
the
Word
was
scattered
abroad
,
what
could
hurt
the
Church
more
than
this
?
Yet
this
was
so
ouer-ruled
by
God
,
as
that
hee
made
it
a
meanes
of
the
propagation
of
his
Church
in
many
places
,
whereas
before
it
was
in
Iudea
onely
,
by
this
meanes
it
is
come
into
Samaria
too
.
But
all
these
are
by-causes
,
and
therefore
wee
doe
onely
point
at
them
,
and
so
passe
them
by
;
yet
this
is
worthy
herein
to
bee
taken
notice
of
,
the
wonderfull
power
,
wisdome
,
and
mercy
of
God
,
that
brings
light
out
of
darknesse
,
and
makes
whatsoeuer
pleaseth
him
,
euen
besides
and
against
its
owne
bent
and
intendment
,
seruiceable
meanes
for
the
being
of
his
Church
.
The
first
sort
of
causes
handled
,
such
as
cause
the
Church
directly
,
and
these
are
foure
taking
the
Church
in
a
comparatiue
sense
.
The
other
sort
of
causes
which
were
the
first
,
are
such
as
cause
the
Church
directly
and
of
themselues
,
and
these
are
more
proper
and
materiall
than
the
other
.
First
then
,
take
the
Church
in
a
comparatiue
sense
,
as
it
is
compared
to
a
building
,
and
so
the
causes
are
to
be
apprehended
thus
.
As
a
building
hath
foure
principall
causes
,
so
hath
the
Church
;
first
,
in
a
building
there
is
the
foundation
;
secondly
,
the
builders
;
thirdly
,
the
matter
of
the
building
;
fourthly
,
the
forme
.
So
in
Gods
Church
there
is
these
foure
causes
of
it
:
first
,
the
foundation
,
and
that
is
Iesus
Christ
,
1
Cor.
3.11
.
Other
foundation
can
no
man
lay
,
than
that
which
is
laid
,
which
is
Iesus
Christ
:
and
metaphorically
,
the
Prophets
and
Apostles
,
as
they
teaching
Christ
.
1
Cor.
3.10
.
As
a
skilfull
master-builder
I
haue
laid
the
foundation
(
saith
the
Apostle
)
Ephes.
2.20
.
and
are
built
vpon
the
foundation
of
the
Prophets
and
Apostles
,
Christ
Iesus
being
the
head
corner-stone
,
&c.
Secondly
,
the
builders
,
and
they
are
the
Teachers
;
for
so
they
are
called
,
1
Pet.
2.7
.
The
stone
which
the
Builders
refused
,
&c.
that
is
,
which
the
Iewish
Teachers
refused
.
And
1.
Cor.
3.10
.
the
teachers
are
called
Master
Builders
.
Thirdly
,
the
matter
of
the
building
;
and
they
are
Saints
by
calling
,
liuing
stones
;
for
so
the
faithfull
are
called
,
1
Pet.
2.5
.
liuely
stones
,
a
spirituall
house
.
And
in
the
1
Cor.
3.9
.
they
are
called
Gods
building
.
Lastly
,
the
forme
of
the
building
,
and
that
is
the
laying
and
the
coupling
of
the
faithfull
together
,
Ephes.
2.21
,
22.
In
whom
all
the
building
coupled
together
,
groweth
vnto
an
holy
Temple
in
the
Lord
,
in
whom
yee
are
also
built
together
to
be
the
habitation
of
God
by
the
Spirit
.
And
thus
the
Church
is
to
be
apprehended
in
a
comparatiue
sense
,
as
it
is
compared
to
a
building
.
Againe
,
take
the
Church
absolutely
in
it selfe
,
Taking
the
Church
absolutely
,
there
are
siue
.
and
then
it
hath
an
efficient
cause
,
an
instrumentall
cause
,
a
materiall
cause
,
a
formall
cause
,
and
a
finall
cause
.
First
,
it
hath
an
efficient
cause
,
from
which
it
hath
her
being
(
for
that
is
the
efficient
cause
of
a
thing
,
The
efficient
cause
.
from
whence
a
thing
hath
that
being
which
it
hath
.
)
Now
the
efficient
cause
from
whence
the
Church
hath
her
being
,
is
God
himselfe
,
he
is
the
Author
of
it
,
Act.
2.47
.
The
Lord
added
to
the
Church
,
&c.
so
that
God
himselfe
is
the
efficient
cause
of
the
Church
.
Secondly
,
the
instrumentall
cause
,
or
meanes
of
the
being
of
the
Church
;
and
they
are
of
two
sorts
,
The
instrumentall
cause
:
First
,
outward
.
either
outward
or
inward
:
outward
,
as
first
the
Ministers
of
God
,
they
are
the
instrumentall
causes
whereby
we
are
brought
to
beleeue
,
as
in
the
1
Cor.
3.5
.
and
these
are
sometimes
ordinary
,
sometime
extraordinary
:
ordinary
,
that
is
,
when
they
haue
an
ordinary
Calling
,
as
most
Ministers
(
if
not
all
)
haue
in
these
dayes
;
extraordinary
,
that
is
,
then
when
they
are
extraordinarily
called
,
as
the
Prophets
,
and
Iohn
Baptist
,
and
the
Apostles
were
.
The
next
outward
instrumentall
cause
of
the
Church
is
the
Word
,
Ioh.
20.31
.
These
things
are
written
that
ye
might
beleeue
.
2
Thes.
2.14
.
whereunto
he
called
you
by
our
Gospell
.
And
in
the
2
Cor.
5.19
.
both
these
outward
instrumentall
causes
of
the
Church
are
laid
downe
together
;
God
hath
committed
vnto
vs
(
saith
the
Apostle
)
the
Word
of
reconciliation
.
Then
the
Sacraments
,
they
are
the
next
outward
instrumentall
causes
or
meanes
of
the
being
of
the
Church
;
and
first
,
Baptisme
,
Rom.
6.4
.
Know
yee
not
that
all
we
that
haue
been
baptized
into
Christ
,
haue
been
baptized
into
his
death
?
And
the
Lords
Supper
,
1
Cor.
10.16
.
The
Cup
of
blessing
which
wee
blesse
,
is
it
not
the
Communion
of
the
blood
of
Christ
?
The
Bread
which
we
breake
,
is
it
not
the
Communion
of
the
body
of
Christ
?
By
Baptisme
we
are
made
members
of
Christs
mysticall
Body
,
and
by
the
Lords
Supper
we
are
nourished
in
this
Body
,
which
is
his
Church
.
Now
all
these
three
outward
meanes
are
laid
downe
together
,
Matth.
28.19
.
Goe
,
teach
all
Nations
,
baptizing
them
in
the
Name
of
the
Father
,
and
of
the
Sonne
,
and
of
the
holy
Ghost
.
Goe
,
that
is
spoken
to
the
Apostles
;
Teach
,
there
is
the
Word
;
and
Baptize
,
there
are
the
Sacraments
,
one
exprest
,
the
other
implyed
.
These
are
the
instrumentall
causes
without
vs
.
Secondly
,
inward
.
Now
the
instrumentall
causes
within
vs
are
,
first
,
repentance
,
Act.
11.18
.
God
hath
granted
to
the
Gentiles
Repentance
to
life
.
Secondly
,
faith
:
Act.
15.9
.
And
he
put
no
difference
betwixt
vs
and
them
,
after
that
by
faith
he
had
purified
their
hearts
.
And
lastly
and
principally
Gods
Spirit
,
that
is
,
the
testimony
of
Gods
Spirit
in
our
hearts
,
whereby
we
are
perswaded
of
Gods
loue
and
fauour
,
1
Cor.
2.12
.
We
haue
receiued
not
the
Spirit
of
the
world
,
but
the
Spirit
which
is
of
God
,
that
we
might
know
the
things
that
are
giuen
to
vs
of
God
.
And
all
these
sixe
instrumentall
meanes
inward
and
outward
,
are
laid
downe
together
in
the
second
of
the
Acts
in
the
case
of
the
first
Church
that
was
planted
after
our
Sauiours
Ascension
,
from
the
fourteene
verse
to
the
six
and
thirtie
,
there
is
their
Minister
,
and
the
Word
his
Sermon
,
Then
Peter
life
vp
his
voice
,
&c.
Then
there
are
their
Sacraments
;
first
,
Baptisme
in
the
38.
and
41.
verses
;
Then
they
that
gladly
receiued
the
Word
were
baptized
,
&c.
and
the
Lords
Supper
in
the
42.
and
46.
verses
;
and
they
continued
in
the
Apostles
Doctrine
and
fellowship
,
and
breaking
of
bread
,
&c.
there
are
the
outward
causes
.
So
likewise
the
inward
,
as
first
there
is
Repentance
,
vers.
37.
and
38.
They
were
pricked
in
their
hearts
;
then
secondly
,
there
was
Faith
too
,
as
in
the
41.
and
44.
verses
;
They
that
gladly
receiued
his
Word
,
and
all
that
beleeued
,
&c.
And
lastly
,
there
was
the
Spirit
of
God
,
for
in
the
seuenteenth
verse
it
is
said
,
that
it
was
prophesied
before
of
them
,
that
God
would
powre
out
his
Spirit
vpon
them
.
And
in
the
38.
verse
the
Apostle
bids
them
repent
,
and
be
baptized
,
&c.
and
yee
shall
receiue
the
gift
of
the
holy
Ghost
,
so
that
they
repenting
and
beleeuing
,
did
receiue
the
gift
of
the
holy
Ghost
.
So
these
are
the
instrumentall
causes
or
meanes
of
the
being
of
the
Church
.
The
next
cause
is
the
materiall
cause
,
and
that
is
the
people
of
God
;
Saints
by
calling
1
Cor.
1.2
.
The
members
of
the
body
of
Christ
,
1
Cor.
12.27
.
Citizens
with
the
Saints
,
&c.
Ephes.
2.19
.
As
members
are
the
matter
of
the
body
,
and
Citizens
the
matter
of
a
City
;
so
the
members
of
Christ
are
the
matter
of
the
body
of
Christ
,
which
is
his
Church
.
Fourthly
,
the
formall
cause
of
the
being
of
the
Church
,
and
that
is
inward
and
outward
;
that
which
is
inward
is
the
effectuall
calling
and
gathering
of
Gods
people
to
Christ
,
when
the
faithfull
are
perswaded
in
their
hearts
to
beleeue
and
obey
the
Gospell
of
Christ
:
the
outward
formall
cause
,
that
is
their
ioynt
and
publike
profession
of
the
sauing
faith
,
and
the
outward
communion
that
they
hold
in
the
meanes
of
grace
,
both
for
duties
of
piety
to
God
,
and
of
charity
each
to
other
,
yee
shall
find
both
these
in
the
case
of
the
Church
at
Ierusalem
,
Act.
2.
first
,
their
effectuall
calling
,
which
is
their
inward
formall
cause
,
that
is
laid
downe
in
the
37
,
38
,
41
,
and
44.
verses
,
they
were
pricked
in
their
hearts
,
repented
,
baptized
,
added
to
the
Church
,
&c.
there
is
their
effectual
calling
.
Their
outward
formall
cause
,
that
is
set
downe
in
the
41
,
42
,
44
,
45
,
46.
verses
,
They
continued
in
the
Apostles
Doctrine
and
fellowship
,
&c.
and
had
all
things
common
,
&c.
there
is
their
ioynt
and
publike
profession
of
the
sauing
faith
,
and
their
outward
communion
.
These
are
the
materiall
causes
of
the
Church
.
Lastly
,
the
finall
cause
of
the
Church
,
which
is
the
end
of
a
Church
,
and
that
is
to
bee
considered
in
many
respects
;
first
,
in
respect
of
Gods
glory
,
that
some
of
Adams
seede
might
glorifie
the
Lord
God
here
in
his
Church
,
by
beleeuing
,
obeying
,
calling
vpon
him
,
and
hereafter
in
heauen
singing
euerlasting
prayses
to
his
glory
,
Rom.
9.23
.
That
he
might
declare
the
riches
of
his
glory
,
on
the
vessels
of
mercy
which
he
hath
prepared
to
glory
.
Secondly
,
the
finall
cause
of
the
Church
is
in
respect
of
the
faithfull
themselues
,
and
of
their
saluation
and
glory
;
for
God
will
not
haue
all
mankinde
cast
away
as
they
well
deserued
,
but
some
he
would
haue
of
his
free
grace
and
mercy
to
obtaine
saluation
and
glory
by
Iesus
Christ
,
2
Thes.
2.14
.
and
to
receiue
the
end
of
their
faith
which
is
the
saluation
of
their
soules
,
1
Pet.
1.9
.
Thirdly
,
the
finall
cause
of
the
Church
is
in
respect
of
the
truth
of
God
,
that
the
same
might
be
embraced
and
maintained
and
kept
aliue
on
earth
,
that
some
men
might
not
onely
know
the
truth
,
but
beleeue
it
,
and
liue
in
the
obedience
of
it
,
and
also
that
the
Scriptures
,
the
records
of
truth
might
be
safely
preserued
;
first
,
that
the
body
of
the
Scriptures
might
not
bee
mangled
,
or
torne
by
Heretikes
;
secondly
,
that
the
sense
of
the
Scripture
might
not
bee
depraued
by
the
enemies
of
it
;
lastly
,
that
the
Scriptures
might
not
bee
as
a
sealed
booke
,
but
that
there
might
bee
some
on
earth
to
interpret
it
,
and
to
teach
it
,
and
that
it
might
be
openly
taught
and
practised
on
earth
,
this
is
one
end
of
Gods
Church
.
Fourthly
,
the
finall
cause
of
the
Church
is
in
regard
of
the
wicked
,
that
they
might
bee
left
without
excuse
,
when
as
the
pretious
truth
of
God
is
propounded
to
them
by
his
Ministers
,
and
by
his
Church
,
and
when
as
they
denie
it
as
false
,
or
contemne
it
,
or
at
least
carelesly
neglect
it
as
a
vile
thing
,
not
worth
hearkening
to
,
that
then
they
might
iustly
perish
in
their
owne
wilfulnesse
.
Thus
you
haue
heard
concerning
the
causes
of
the
being
of
the
Church
,
both
of
those
that
cause
it
directly
,
and
of
themselues
,
and
also
such
as
cause
it
,
not
of
themselues
directly
,
but
onely
as
by
the
way
,
being
ouer-ruled
by
God
to
that
end
.
Wee
will
draw
it
into
an
Obseruation
;
Doctr.
we
heard
first
,
that
God
is
the
efficient
cause
of
his
Church
,
and
all
other
causes
are
from
him
:
he
note
then
is
this
;
That
howsoeuer
there
bee
many
things
in
the
world
which
concurre
,
and
haue
a
great
hand
in
the
causing
and
constituting
of
a
Church
;
yet
the
cause
of
all
causes
is
the
Lord
himselfe
,
and
indeed
he
is
all
in
all
in
it
;
this
is
so
in
all
other
things
,
that
God
is
all
in
all
in
them
,
specially
it
is
so
in
the
Church
,
as
first
,
that
being
more
specially
respected
of
God
than
any
thing
else
;
and
secondly
,
as
the
Church
depending
more
neerely
vpon
him
,
then
any
thing
else
in
the
world
.
Ephes.
4.6
.
the
Apostle
speaking
there
of
the
Church
,
saith
,
There
is
one
God
,
and
Father
of
all
,
which
is
aboue
all
,
and
through
all
,
and
in
you
all
.
And
in
the
1
Cor.
12.6
.
the
Apostle
speaking
of
the
edification
of
the
Church
,
vseth
the
very
word
in
the
note
,
There
are
diuersities
of
operations
,
(
saith
he
)
but
God
is
the
same
which
worketh
all
in
all
.
And
this
we
shall
find
to
bee
the
voyce
of
Gods
Church
,
Psal.
95
,
6
,
7
,
8.
Come
(
say
they
)
let
vs
worship
and
fall
downe
before
the
Lord
our
Maker
,
&c.
hee
is
our
Lord
,
our
Maker
,
our
God
,
and
wee
are
his
people
of
his
pasture
,
his
sheepe
of
his
hand
.
Why
,
but
all
other
are
his
people
:
Yea
,
but
we
are
his
people
after
a
speciall
manner
,
Ephes.
2.10
.
Wee
are
his
workmanship
.
But
you
will
say
,
so
are
all
things
else
:
Yea
,
but
we
are
another
kind
of
workmanship
,
wee
are
created
in
Christ
Iesus
vnto
good
workes
;
we
haue
not
onely
our
being
,
but
our
well-being
from
him
;
hee
hath
not
onely
created
vs
as
men
,
but
re-created
vs
,
or
regenerated
vs
as
new
men
;
wherein
howsoeuer
many
things
concurre
,
as
the
Word
and
Sacraments
,
&c.
yet
all
is
his
doing
,
hee
is
the
worker
of
it
,
he
is
all
in
all
.
Let
vs
inlarge
our
thoughts
in
this
point
,
How
all
the
three
persons
haue
a
hand
in
causing
the
Church
.
that
God
is
all
in
all
in
causing
of
his
Church
;
and
let
vs
consider
first
,
how
euery
one
of
the
three
persons
in
the
Trinitie
haue
a
speciall
and
an
effectuall
hand
herein
:
First
,
God
the
Father
the
first
person
,
he
hath
a
speciall
hand
in
it
,
Ioh.
6.44
.
No
man
can
come
vnto
me
,
except
the
Father
which
sent
mee
draw
him
.
So
likewise
the
second
person
Iesus
Christ
,
hee
hath
a
speciall
hand
in
it
,
Ioh.
14.6
.
No
man
commeth
vnto
the
Father
but
by
me
.
So
likewise
the
third
person
,
the
holy
Ghost
,
he
hath
a
speciall
hand
in
it
,
1
Cor.
12.3
.
No
man
can
say
(
that
is
,
by
a
true
perswasion
)
that
Iesus
is
the
Lord
,
but
by
the
holy
Ghost
.
God
the
Father
he
loues
the
world
,
and
in
that
loue
of
his
hee
decreed
,
that
such
and
such
should
be
gathered
to
his
Church
,
and
so
be
saued
;
and
also
in
that
loue
sends
his
Sonne
to
redeeme
vs
,
and
to
pay
our
ransome
,
and
giues
vs
his
Spirit
to
sanctifie
,
and
to
comfort
vs
that
are
his
Church
.
So
likewise
Christ
Iesus
hee
loues
the
Church
,
and
in
this
loue
of
his
comes
downe
from
heauen
,
and
takes
our
nature
,
and
our
sinnes
,
and
our
punishment
vpon
him
,
and
layes
downe
his
life
for
vs
,
that
hee
might
purchase
the
Church
with
his
owne
blood
,
as
the
Apostle
speakes
,
Act.
20.28
.
and
incorporates
vs
into
himselfe
,
and
makes
vs
bone
of
his
bone
,
and
flesh
of
his
flesh
,
Ephes.
5.30
.
and
brings
vs
to
his
Father
,
Ioh.
14.6
.
So
likewise
the
holy
Ghost
he
loues
them
,
and
in
that
loue
which
hee
carries
to
them
,
hee
comes
and
dwels
in
them
,
and
enlightens
them
,
gouernes
them
,
and
frames
them
to
obedience
,
sanctifies
them
,
and
applyes
the
meanes
of
grace
to
the
particular
conscience
of
euery
one
of
them
;
hee
makes
them
apprehensiue
of
that
course
whereby
they
are
saued
,
and
applyes
it
vnto
them
,
1
Cor.
2.10
,
12.
Secondly
,
euery
part
and
seuerall
worke
that
tends
to
our
saluation
is
of
God
,
as
first
,
Election
,
that
is
from
God
,
Ephes.
1.4
.
He
hath
chosen
vs
in
him
,
&c.
so
our
Calling
is
from
him
;
Rom.
8.30
.
Whom
he
predestinated
them
also
he
called
:
likewise
our
regeneration
is
from
him
,
Ioh.
1.13
.
Which
are
borne
not
of
blood
,
nor
of
the
will
of
the
flesh
,
nor
of
the
will
of
man
,
but
of
God
.
So
also
our
teaching
is
of
God
,
Ioh.
6.45
.
They
shall
be
all
taught
of
God
.
Our
iustification
is
also
of
him
,
Rom.
8.33
.
It
is
God
that
iustifieth
.
Lastly
,
our
sanctification
is
from
him
,
1
Thes.
5.23
.
Now
the
very
God
of
peace
sanctifie
you
throughout
,
&c.
So
that
euery
seuerall
worke
that
tends
to
our
saluation
is
of
God
.
Lastly
,
euery
seuerall
meanes
both
within
vs
,
and
without
vs
is
Gods
doing
:
but
of
this
we
shall
speake
in
the
Reasons
;
and
therefore
we
will
now
come
to
them
.
Reas.
1
The
Reasons
are
these
:
God
is
all
in
all
in
his
Church
;
First
,
because
the
Church
is
Gods
House
,
1
Tim.
3.15
.
now
who
should
build
a
House
for
God
,
but
God
himselfe
?
Reas.
2
Secondly
,
the
visible
Church
is
a
meanes
to
worship
God
by
,
Deut.
12.11
.
Where
God
puts
his
name
there
he
will
be
worshipped
.
Now
who
shall
,
or
can
prescribe
Gods
worship
but
himselfe
?
therefore
he
is
all
in
all
in
his
Church
.
Reas.
3
Thirdly
,
the
living
members
of
the
Church
are
Gods
adopted
Sonnes
,
members
of
Christs
mysticall
body
,
Kings
and
Priests
unto
God
,
in
all
which
the
like
causes
God
is
(
most
sensibly
)
all
in
all
in
his
Church
,
for
hee
makes
them
Kings
and
Priests
,
&c.
Revel.
1.6
.
Fourthly
,
to
be
made
a
Church
,
or
a
true
member
thereof
,
Reas.
4
is
altogether
a
worke
wrought
vpon
the
heart
:
now
God
onely
workes
upon
the
heart
,
all
other
meanes
and
instruments
are
excluded
,
but
onely
so
farre
as
they
are
assisted
by
him
.
Lastly
,
consider
the
efficient
cause
in
comparison
to
all
Reas.
5
other
causes
,
and
then
it
will
appeare
plainely
,
that
the
cause
of
all
causes
is
the
Lord
himselfe
:
First
,
the
efficient
cause
is
God
himselfe
,
yea
,
and
hee
alone
,
which
is
proofe
enough
,
that
God
is
all
in
all
.
Secondly
,
the
instrumentall
causes
they
are
wholly
and
onely
of
him
:
First
,
for
the
outward
causes
,
as
the
Word
,
Sacraments
,
Ministers
,
and
Gifts
.
First
,
God
ordaines
them
,
and
giues
them
their
being
;
and
therefore
they
are
called
Gods
Word
,
and
Gods
Sacraments
,
and
Gods
Ministers
,
and
Gods
Gifts
,
Eph.
4.11
,
12.
he
hath
giuen
some
to
be
Apostles
,
&
some
to
be
Prophets
,
and
some
to
be
Euangelists
,
and
some
Pastors
and
Teachers
,
for
the
gathering
of
his
Saints
,
for
the
worke
of
the
ministery
,
&c.
Secondly
,
he
vouchsafeth
the
presence
and
tender
of
them
to
such
persons
and
places
,
where
hee
would
haue
his
Church
to
be
,
as
we
may
see
,
Act.
16.6
.
Paul
&
Silas
were
forbidden
by
the
holy
Ghost
to
preach
the
Word
in
Asia
:
and
Vers.
7.
the
Spirit
suffered
them
not
to
goe
into
Bithynia
.
And
in
the
tenth
Verse
it
is
said
,
they
went
into
Macedonia
,
being
assured
that
the
Lord
had
called
them
to
preach
the
Gospell
there
.
Sometimes
God
restrayneth
the
meanes
from
some
,
and
enlargeth
them
to
others
,
as
Matth.
10.5
.
Goe
not
into
the
way
of
the
Gentiles
,
compared
with
Act.
13.46
,
47.
It
was
necessary
(
saith
the
Apostle
to
the
Iewes
there
)
that
the
Word
of
God
should
first
haue
been
preached
vnto
you
,
but
seeing
ye
put
it
from
you
,
and
iudge
your selues
vnworthy
of
euerlasting
life
;
Lo
,
we
turne
to
the
Gentiles
,
for
so
hath
the
Lord
commanded
vs
,
&c.
Lastly
,
God
giues
the
successe
and
blessing
to
the
meanes
,
and
so
makes
them
effectuall
.
1
Cor.
3.5
,
6.
Paul
planteth
,
and
Apollo
watereth
,
but
it
is
God
that
giueth
the
increase
.
And
Act.
11.21
.
the
hand
of
the
Lord
was
with
them
,
so
that
a
great
number
beleeued
,
and
turned
to
the
Lord
.
2
Chron.
30.
from
the
sixth
to
the
twelfth
verse
,
Hezekiah
sent
forth
messengers
throughout
all
Israel
and
Iudah
with
godly
letters
for
the
keeping
of
the
Passeouer
,
and
the
wicked
laughed
them
to
scorne
,
but
the
Text
notes
in
the
twelfth
Verse
,
that
the
hand
of
God
was
in
Iudah
,
so
that
he
gaue
them
one
heart
to
doe
the
Commandement
of
the
King
.
The
King
might
haue
commanded
long
enough
,
yet
if
God
had
not
giuen
the
people
a
heart
they
would
neuer
haue
obeyed
him
:
so
that
all
other
meanes
are
vtterly
voide
,
yea
nothing
without
God
.
1
Co.
3.7
.
Neither
is
he
that
planteth
any
thing
,
nor
he
that
watereth
,
but
God
that
giueth
the
increase
.
Now
if
God
giues
vs
these
outward
instrumentall
Causes
of
the
being
of
his
Church
,
hee
giues
vs
the
inward
much
more
,
as
Repentance
,
and
Faith
,
and
principally
the
chiefe
of
all
,
Gods
Spirit
is
giuen
vs
meerely
and
freely
of
God
,
2
Cor.
1.22
.
Who
hath
also
sealed
vs
,
and
giuen
vs
,
the
earnest
of
his
Spirit
in
our
hearts
.
So
that
wee
see
the
instrumentall
causes
of
the
Church
,
both
inward
and
outward
,
are
of
God
.
So
also
the
materiall
cause
,
that
is
of
God
too
,
1
Cor.
3.9
.
Ye
are
Gods
building
(
saith
the
Apostle
.
)
The
formall
cause
,
that
is
of
God
also
,
the
outward
formall
cause
,
which
is
our
ioynt
and
publike
profession
of
the
faith
,
1
Cor.
12.3
.
No
man
can
say
that
Iesus
is
the
Lord
,
but
by
the
holy
Ghost
,
specially
the
inward
formall
cause
is
of
God
,
1
Cor.
1.9
.
Wee
are
called
of
God
to
the
fellowship
of
his
Sonne
Iesus
Christ
.
Lastly
,
the
finall
cause
that
is
of
God
too
,
Gods
Word
,
labours
,
husbandry
,
ordinances
,
Church
,
&c.
are
not
onely
of
,
and
from
him
,
as
he
being
the
efficient
cause
of
them
,
but
also
for
him
and
his
glory
,
as
he
being
the
finall
cause
of
them
.
So
likewise
if
we
cast
our
eyes
on
the
by-causes
of
the
Church
,
God
is
all
in
all
euen
in
them
too
;
yea
,
extraordinarily
in
these
;
so
that
hee
seemes
rather
to
haue
a
greater
hand
,
in
these
,
than
in
the
rest
;
that
God
should
make
persecution
(
which
tends
of
it selfe
to
the
destruction
of
the
Church
)
to
bee
a
cause
of
the
being
of
the
Church
;
this
then
shewes
that
God
is
all
in
all
in
causing
his
Church
.
So
much
for
the
Reasons
.
The
vses
are
these
.
First
Vse
is
for
instruction
;
to
teach
vs
,
Vse
1
that
seeing
the
Lord
is
all
in
all
in
causing
his
Church
,
then
let
him
be
reuerently
and
ingenuously
acknowledged
so
to
be
.
And
in
that
respect
,
First
,
let
such
congregations
as
haue
tasted
Gods
bounty
in
this
kind
,
ascribe
all
the
honour
and
praise
and
glory
of
that
their
blessed
state
to
him
alone
;
and
that
which
I
say
of
whole
congregations
,
let
euery
one
in
particular
practise
,
and
that
both
for
the
congregation
,
and
specially
for
himselfe
.
We
must
not
dote
on
the
meanes
,
though
they
be
singular
helpes
vnder
God
,
the
Ministers
gifts
,
nor
any
other
thing
the
Church
hath
,
it
must
not
bee
doated
vpon
:
It
is
true
that
wee
must
esteeme
highly
of
them
,
and
labour
for
the
good
of
them
,
and
acknowledge
what
benefit
we
haue
receiued
from
them
,
and
be
thankefull
to
them
;
yet
still
I
say
,
it
is
all
the
Lords
doing
,
and
let
him
haue
all
the
glory
of
them
;
and
if
euer
there
should
such
a
presumptuous
thought
come
into
our
heads
of
doating
vpon
them
,
we
must
euer
haue
that
in
a
readinesse
in
our
minds
which
the
Apostle
speakes
,
1
Cor.
3.5
.
They
are
but
ministers
by
whom
we
beleeued
;
let
God
haue
the
honor
and
praise
of
all
that
the
Church
hath
,
for
it
is
all
his
doing
.
Secondly
,
as
this
should
stirre
vs
vp
to
thankfulnesse
,
for
the
good
we
haue
already
receiued
;
so
it
should
stirre
vs
vp
to
prayer
and
continuall
calling
vpon
God
,
that
he
would
bee
pleased
in
his
good
time
to
afford
the
meanes
of
his
Church
where
they
are
wanting
:
And
that
where
they
are
,
there
God
(
who
is
all
in
all
in
his
Church
)
would
bee
pleased
to
confirme
,
increase
,
and
continue
them
for
euer
;
that
so
he
may
haue
a
Church
there
to
the
worlds
end
.
Alas
,
what
is
it
to
haue
care
for
our selues
onely
as
Iosiah
had
?
Lord
(
saith
hee
)
let
there
be
peace
in
my
dayes
:
but
we
must
haue
a
care
of
our
posterity
,
and
pray
that
God
would
continue
his
Church
to
them
too
:
and
this
is
a
necessary
duty
both
for
Ministers
and
People
,
and
that
each
for
himselfe
,
and
one
for
another
;
the
Minister
hee
is
to
pray
for
himselfe
,
that
the
Lord
would
open
his
mouth
,
and
sanctifie
his
heart
and
affections
;
that
he
may
preach
powerfully
and
effectually
;
and
for
the
people
,
that
they
may
bee
teachable
and
tractable
,
humble
,
willing
,
and
ready
to
vnderstand
and
beleeue
,
obey
and
practise
that
which
they
are
taught
.
And
so
likewise
the
people
,
they
are
to
pray
for
their
Minister
,
and
for
themselues
too
,
that
God
would
open
their
Ministers
mouth
,
and
sanctifie
his
heart
and
affections
,
that
he
might
preach
powerfully
and
effectually
to
them
;
and
also
that
they
might
haue
teachable
hearts
,
ready
and
willing
to
heare
and
to
obey
,
and
that
God
would
water
their
hearts
with
his
Spirit
that
they
may
be
fruitfull
.
Thirdly
,
this
should
stirre
vs
vp
to
vse
the
meanes
profitably
,
which
are
the
causes
of
the
Church
;
let
them
not
be
vnprofitable
towards
vs
,
much
lesse
let
them
bee
contemned
of
vs
,
but
let
vs
make
a
good
vse
of
them
,
as
of
Gods
speciall
ordinances
,
which
hee
will
surely
reuenge
if
we
contemne
them
.
Doth
the
Lord
bend
himselfe
wholly
and
all
his
forces
as
it
were
,
to
make
vs
vnderstanding
,
wise
,
and
obedient
,
and
to
bring
vs
to
himselfe
;
and
shall
wee
neglect
so
great
saluation
,
and
not
make
vse
of
it
to
bee
brought
vnto
God
?
Doe
not
receiue
such
a
pretious
grace
of
God
in
vaine
,
but
embrace
it
,
take
the
opportunitie
of
it
:
now
is
the
accepted
time
,
now
is
the
day
of
saluation
,
now
God
stands
at
the
doore
and
knockes
,
now
the
Table
is
prepared
,
the
victuals
are
ready
,
and
the
Guests
are
called
,
therefore
let
vs
now
quicken
vp
our selues
,
let
vs
take
hold
on
the
promise
of
Grace
,
and
let
vs
receiue
the
Word
,
not
as
the
word
of
man
,
but
as
it
is
indeed
the
Word
of
the
eternall
God
,
powerfull
to
saue
vs
,
if
we
beleeue
and
obey
it
;
or
else
,
if
wee
refuse
and
contemne
it
,
powerfull
to
condemne
vs
,
and
to
cast
vs
headlong
into
hell
.
Vse
2
The
second
vse
is
matter
of
comfort
to
vs
;
seeing
God
is
all
in
all
in
constituting
his
Church
,
then
it
assures
vs
of
the
welfare
of
the
Church
,
it
shall
goe
well
with
the
Church
,
although
Satan
bend
all
his
forces
against
it
,
though
the
wicked
maligne
and
persecute
it
,
God
is
for
it
,
who
can
be
against
it
?
It
is
of
God
,
and
therefore
it
shall
stand
in
despight
of
Satan
and
all
his
forces
.
It
is
God
that
plants
his
vine
,
who
can
roote
it
out
?
He
makes
a
hedge
about
it
,
who
can
breake
it
downe
?
Yea
,
God
is
a
wall
of
fire
about
his
Church
,
therefore
whosoeuer
comes
neere
to
hurt
it
,
shall
be
consumed
and
burnt
vp
:
God
waters
it
,
and
makes
it
fruitfull
,
who
shall
hinder
the
growth
and
increase
thereof
?
Surely
,
God
will
not
suffer
his
owne
worke
to
be
hindred
by
any
power
in
the
world
.
If
this
were
well
considered
,
it
would
dismay
the
aduersaries
of
the
Church
,
and
euen
daunt
Satan
himselfe
;
for
they
know
before-hand
,
that
they
are
fighters
against
God
,
yea
against
his
speciall
hand
,
and
therefore
it
is
impossible
that
they
should
preuaile
.
The
wicked
after
the
Flood
,
when
they
built
the
Tower
of
Babel
,
they
fought
against
God
,
but
they
could
not
preuaile
,
it
turned
to
their
confusion
;
but
these
fight
against
God
in
a
speciall
manner
.
And
therefore
this
is
our
comfort
,
they
shal
neuer
preuaile
,
though
they
band
themselues
together
against
the
Lord
and
against
his
Church
,
yet
all
they
doe
is
but
the
imagination
of
a
vaine
thing
,
because
it
is
against
God
and
against
his
people
.
This
should
comfort
the
faithfull
in
all
their
persecutions
,
temptations
and
distresses
whatsoeuer
,
because
that
they
are
built
by
Gods
owne
hand
,
and
therefore
like
Mount
Sion
they
shall
stand
fast
for
euer
,
and
neuer
be
remoued
;
and
likewise
they
are
continually
assisted
by
Gods
hand
,
so
that
their
enemies
cannot
hurt
them
;
as
the
Mountaines
are
about
Ierusalem
,
so
the
Lord
is
about
his
people
,
from
henceforth
and
for
euer
,
Psal.
125.1
,
2.
So
much
of
the
first
obseruation
arising
from
the
causes
of
the
Church
.
The
next
Point
arising
hence
is
this
;
That
wheresoeuer
Doct.
2
the
true
causes
of
a
true
Church
are
effectuall
,
and
that
by
the
ordinary
blessing
of
God
they
haue
their
due
successe
,
there
certainely
is
a
true
visible
Church
:
First
,
I
say
,
where
they
are
effectuall
,
for
sometimes
the
causes
may
bee
present
,
yet
not
effectuall
,
or
at
least
very
little
effectuall
;
but
where
they
are
effectuall
,
onely
there
they
cause
a
Church
.
Secondly
,
I
say
,
by
the
ordinary
blessing
of
God
:
for
extraordinary
blessing
and
successe
doth
not
sufficiently
proue
a
true
visible
Church
.
The
point
is
cleare
in
the
case
of
the
Church
,
Act.
2.
from
the
beginning
to
the
end
,
the
causes
of
a
Church
were
there
,
as
wee
shewed
before
,
and
they
were
effectuall
,
Vers.
41.
They
were
added
to
the
Church
;
and
it
was
ordinarily
effectuall
,
Verse
47.
The
Lord
added
to
the
Church
from
day
to
day
,
&c.
and
therefore
there
was
a
true
Church
,
and
so
it
is
called
in
that
verse
47.
And
so
it
was
in
the
case
of
the
Church
of
Antioch
,
Act.
11.
from
20.
to
26.
verse
,
there
was
the
meanes
,
the
Word
and
the
Ministers
of
it
,
and
it
was
effectuall
,
for
they
beleeued
;
and
it
was
ordinarily
effectuall
,
for
a
great
number
beleeued
,
and
turned
to
the
Lord
;
and
therefore
they
were
a
Church
,
and
were
also
so
called
,
vers.
26.
So
likewise
in
the
1
Cor.
1.2
.
Vnto
the
Church
of
God
which
is
at
Corinthus
,
to
them
that
are
sanctified
in
Christ
Iesus
,
Saints
by
calling
,
&c.
They
had
a
Calling
then
,
and
this
was
effectuall
,
for
they
were
sanctified
in
Christ
Iesus
,
and
so
were
a
true
Church
.
The
case
was
thus
in
the
seuen
Churches
,
Reuel.
1.16
.
to
the
end
of
the
Chapter
,
there
were
the
seuen
golden
Candlesticks
,
that
is
,
seuen
true
visible
Churches
,
and
there
was
the
Sonne
of
man
,
that
is
,
Christ
,
walking
in
the
middst
of
them
,
and
there
were
the
Starres
,
that
is
,
his
Ministers
vpholden
in
his
right
hand
,
and
a
two-edged
sword
came
out
of
his
mouth
,
that
is
,
his
Word
,
and
the
power
thereof
;
for
so
the
Word
is
compared
to
a
two-edged
sword
,
Heb
4.12
.
And
these
were
effectuall
too
,
the
Starres
were
vpholden
,
and
it
was
a
sharpe
two-edged
sword
:
so
where
these
are
thus
effectuall
,
there
is
a
golden
Candlesticke
,
that
is
,
a
true
visible
Church
.
Reas.
1
The
Reasons
of
the
point
are
these
;
First
,
the
cause
doth
alwayes
proue
the
effect
necessarily
,
where
it
hath
her
worke
and
is
not
resisted
;
now
here
are
the
causes
of
a
true
Church
,
and
their
worke
is
not
resisted
,
therefore
here
is
the
effect
too
,
that
is
a
true
visible
Church
.
Secondly
,
where
these
causes
are
,
there
is
the
definition
Reas.
2
of
a
true
visible
Church
,
that
is
,
a
company
of
people
professing
ioyntly
the
sauing
truth
.
Now
where
these
are
,
there
is
a
true
visible
Church
.
Thirdly
,
whosoeuer
liues
in
such
a
Church
,
where
these
Reas.
3
causes
are
,
walking
in
truth
and
sinceritie
,
and
being
carefull
and
conscionable
to
obey
these
meanes
,
he
is
certainely
saued
:
and
on
the
contrary
,
whosoeuer
liues
out
of
such
a
Church
,
and
doth
not
obey
these
meanes
,
ordinarily
hee
cannot
be
saued
:
then
where
these
are
,
must
needs
be
a
true
Church
;
for
without
the
Church
ordinarily
there
is
no
saluation
.
But
our
Aduersaries
that
we
haue
principally
to
deale
against
in
this
case
confesse
it
,
that
the
Word
and
Sacraments
are
the
instruments
and
meanes
of
constituting
the
Church
,
and
conseruing
it
;
therefore
we
will
stand
no
longer
on
the
proofes
and
grounds
of
the
point
.
The
Vses
are
these
;
First
,
this
serues
to
iustifie
our
Church
Vse
1
to
be
a
true
visible
Church
,
The
Church
of
England
iustified
to
be
a
true
Church
,
against
the
Separation
.
against
the
separation
that
deny
it
;
for
by
this
it
appeares
we
haue
a
true
Church
,
because
that
we
haue
the
causes
of
a
true
Church
,
and
because
they
are
effectuall
,
yea
,
and
ordinarily
effectuall
amongst
vs
.
If
they
except
against
vs
,
they
must
deny
,
and
say
,
either
that
we
haue
not
the
causes
of
a
true
Church
amongst
vs
,
or
that
these
causes
are
not
effectuall
,
or
else
that
they
are
not
ordinarily
effectuall
amongst
vs
.
Some
deny
some
of
these
,
and
some
deny
all
of
them
;
and
therefore
say
,
we
are
no
true
Church
.
If
they
say
,
wee
haue
not
the
meanes
,
The
Church
of
England
hath
the
meanes
of
saluation
and
of
a
Church
.
Obiect
.
You
want
d●scipline
.
wee
answer
,
that
we
haue
through
Gods
mercy
,
the
Word
,
and
the
Sacraments
,
and
Ministers
,
and
gifts
,
which
are
the
causes
and
meanes
of
a
Church
.
Yea
,
but
say
they
;
yee
haue
not
all
Gods
ordinances
amongst
you
,
you
want
discipline
,
&c.
I
answer
;
first
,
we
only
waite
to
see
them
proued
by
the
word
,
to
be
Gods
ordinances
,
which
they
so
much
require
,
Answ.
and
then
wee
will
receiue
them
with
both
hands
,
as
wee
haue
done
greater
things
.
Secondly
,
I
answer
,
if
wee
should
not
receiue
them
yet
we
might
bee
a
true
Church
,
though
happily
not
so
pure
and
perfect
a
Church
;
for
Discipline
is
not
a
matter
of
substance
to
the
being
of
a
Church
,
but
to
the
well-being
only
:
Obiect
.
yea
but
say
they
,
though
you
haue
the
Word
among
you
,
Your
Ministers
haue
not
a
true
Calling
.
yet
you
haue
it
not
out
of
the
Lords
mouth
;
for
your
Ministers
haue
not
a
true
calling
,
they
are
not
called
and
sent
of
God
?
I
answer
,
that
extraordinary
calling
we
neither
haue
,
Answ.
nor
looke
for
,
but
such
ordinary
calling
as
ordinary
Ministers
haue
had
,
in
any
Church
since
the
death
of
the
Apostles
,
wee
haue
the
same
.
Let
them
shew
vs
any
since
that
time
,
and
we
will
proue
that
ours
is
answerable
to
it
;
therefore
if
wee
bee
not
a
true
visible
Church
,
then
there
was
never
any
since
the
Apostles
death
:
Yea
,
Obiect
.
but
say
they
,
you
haue
your
calling
from
the
Church
of
Rome
?
You
haue
your
Calling
from
the
Church
of
Rome
.
I
answer
,
we
haue
not
our
calling
from
the
Church
of
Rome
,
but
from
other
ministers
professing
the
same
faith
with
vs
as
they
haue
;
Answ.
this
might
be
a
reason
against
Luther
,
and
other
Ministers
that
had
their
calling
in
the
Church
of
Rome
:
Obiect
.
it
can
be
none
against
vs
.
Yea
,
but
say
they
,
Answ.
it
came
through
their
hands
at
first
?
I
answer
,
that
is
nothing
to
vs
,
many
good
things
may
come
through
theeues
hands
:
when
the
Arrian
heresie
spread
it selfe
ouer
the
world
,
many
Ministers
came
through
their
hands
:
and
therefore
if
this
were
a
good
Argument
to
proue
wee
were
not
a
true
Church
,
then
there
should
bee
no
true
Church
since
the
Apostles
dayes
.
But
if
wee
had
had
our
Calling
from
the
Church
of
Rome
;
I
doe
not
see
,
but
that
those
Ministers
that
were
ordained
by
the
Church
of
Rome
are
warrantable
and
lawfull
;
but
I
am
sure
ours
now
is
lawfull
,
if
euer
there
were
any
since
the
Apostles
death
.
Yea
,
but
say
they
,
you
haue
no
couenant
made
betwixt
you
and
God
?
Obiect
.
I
answer
,
yes
we
doe
make
a
couenant
with
God
in
Baptisme
.
You
haue
no
couenant
betwixt
you
and
God
.
Yea
,
but
you
were
not
gathered
by
the
Word
,
but
compelled
by
a
Proclamation
in
the
beginning
of
Queene
Elizabeths
Raigne
?
I
answer
;
Yes
,
wee
were
gathered
before
in
King
Henery
the
eighth
,
Answ.
and
King
Edward
the
sixth
dayes
,
so
that
this
Proclamation
was
but
a
restoring
of
vs
to
our
former
estate
,
as
it
was
in
the
daies
of
Hezekiah
,
2
Chron.
30.5
.
where
the
people
were
restored
to
religion
by
the
Kings
Proclamation
;
and
this
compulsion
by
the
Proclamation
was
but
to
the
outward
meanes
.
But
now
in
our
times
there
is
no
such
compulsion
,
but
men
are
gathered
by
the
word
;
therfore
this
is
vnseasonably
applied
to
vs
.
Yes
,
saith
Ainsworth
,
It
is
so
still
?
I
answer
;
If
it
be
so
that
we
are
still
compeld
,
it
is
but
to
the
outward
meanes
as
I
haue
said
;
but
yet
so
many
of
vs
,
as
since
the
preaching
of
the
Gospel
doe
voluntarily
ioyne
and
enter
couenant
with
God
and
the
faithful
,
are
(
euen
by
our
Aduersaries
confession
)
true
members
of
a
Church
,
and
therefore
consequently
such
are
a
true
visible
Church
.
Or
else
secondly
they
say
,
Obiect
.
You
want
the
successe
of
the
meanes
.
If
wee
haue
the
meanes
,
yet
we
haue
not
the
successe
?
Yes
,
we
haue
the
successe
too
;
for
many
of
vs
feele
it
,
and
taste
it
to
our
singular
consolation
;
many
of
vs
are
conuerted
,
Answ.
comforted
,
instructed
,
confirmed
,
&c.
in
our
Church
:
yea
,
many
of
themselues
were
conuerted
here
amongst
vs
,
which
is
a
manifest
argument
of
our
warrantable
calling
,
in
that
we
haue
experience
of
Christ
,
that
speaketh
in
our
Ministers
,
not
weake
but
mighty
in
vs
,
1
Cor.
13.3
.
Or
thirdly
,
It
is
ordinarily
effectuall
.
they
say
it
may
be
effectually
sometimes
,
but
it
is
not
ordinarily
effectuall
?
I
Answer
;
What
is
more
ordinary
?
For
first
,
we
haue
many
conuerted
amongst
vs
,
and
secondly
,
this
is
dayly
done
;
and
thirdly
,
by
these
meanes
that
we
haue
amongst
vs
,
the
preaching
of
the
Word
;
and
fourthly
,
this
is
as
vsuall
here
as
in
any
visible
Church
;
yea
,
I
dare
vndertake
,
that
our
Church
is
as
fruitfull
in
gathering
people
,
and
begetting
Children
vnto
God
,
as
euer
any
Church
was
since
the
Apostles
dayes
;
they
indeed
had
an
extraordinary
Calling
,
and
so
an
extraordinary
successe
,
which
we
must
not
looke
for
:
but
ours
is
ordinarily
effectuall
,
for
it
is
wrought
vpon
many
,
and
that
day
by
day
,
and
also
by
the
power
of
the
meanes
which
is
amongst
vs
;
and
also
as
vsually
as
in
any
Church
since
the
Apostles
times
.
And
therefore
ours
must
needs
be
a
true
Church
,
therefore
let
none
of
vs
entertaine
any
such
thoughts
into
our
heads
,
as
to
thinke
wee
haue
not
the
causes
and
meanes
of
a
true
Church
amongst
vs
,
or
that
they
be
not
effectuall
to
our
conuersion
and
saluation
,
or
that
they
be
not
ordinarily
effectuall
:
But
let
vs
blesse
God
for
the
means
,
and
the
successe
which
daily
they
haue
amongst
vs
,
lest
for
our
vnthankfulnesse
God
depriue
vs
of
them
,
and
turne
from
vs
,
as
he
did
from
the
Iewes
,
and
take
his
Church
and
presence
from
amongst
vs
.
The
eleuenth
Lecture
of
the
Church
.
The
first
thing
considerable
in
a
visible
Church
,
the
members
of
it
.
HAuing
acquainted
you
already
with
the
definition
,
as
also
with
the
Causes
of
a
true
Church
;
It
remaines
that
we
proceed
in
the
third
place
to
speake
(
as
we
propounded
)
of
the
members
of
the
Church
:
For
whereas
the
visible
Church
is
compared
to
a
Body
,
and
every
body
consists
of
diuers
parts
and
members
framed
and
ioyned
proportionably
together
;
if
therefore
wee
would
exactly
know
the
body
of
a
true
visible
Church
,
we
must
be
well
instructed
touching
the
parts
and
members
of
the
same
;
for
the
presence
of
the
members
proues
the
presence
of
the
body
;
looke
where
the
members
are
,
there
likewise
is
the
body
also
.
And
the
state
of
the
members
well
considered
,
instructs
vs
rightly
to
esteeme
of
the
state
of
the
body
,
for
the
body
is
to
be
accounted
sound
or
vnsound
,
accordingly
as
the
members
thereof
are
affected
.
Now
when
we
speake
of
the
members
of
the
Church
;
we
may
as
well
vnderstand
the
head
,
as
the
other
parts
;
for
in
a
generall
sense
the
head
is
as
well
a
member
,
as
the
rest
of
the
parts
of
the
body
:
or
else
we
may
speake
of
all
the
other
parts
besides
the
head
,
for
so
in
a
more
strict
and
particular
sense
,
the
head
and
the
members
are
opposed
against
each
other
,
as
they
being
diuerse
from
the
head
,
and
the
head
from
them
.
Now
because
we
desire
to
carry
the
matter
fully
before
vs
as
neere
as
we
can
,
therefore
we
will
speake
of
this
body
in
the
generall
sense
,
as
including
both
head
and
members
too
.
First
,
of
the
head
,
In
it
first
of
the
head
.
for
that
being
the
chiefe
and
principall
member
,
is
first
and
principally
to
bee
spoken
of
;
specially
in
this
case
,
the
head
being
here
infinitely
greater
,
and
more
excellent
than
all
the
body
besides
,
and
therefore
first
of
that
:
That
which
we
will
speake
of
in
this
point
,
And
in
it
three
things
.
we
will
contriue
into
these
three
heads
;
First
,
that
the
visible
Church
must
haue
a
head
;
secondly
,
that
it
must
haue
one
head
;
thirdly
,
that
this
head
is
Iesus
Christ
and
hee
alone
.
First
,
that
the
Church
being
a
body
must
haue
a
head
,
for
so
in
the
first
place
the
course
of
nature
requires
it
,
for
in
the
course
of
nature
a
headlesse
body
,
is
a
monstrous
body
,
imperfect
,
without
forme
,
fashion
,
life
or
gouernment
.
Secondly
,
as
the
course
of
nature
requires
it
,
so
the
necessity
of
the
Church
requires
it
;
for
the
Church
must
be
endued
with
spirituall
life
,
therefore
it
must
haue
a
head
to
conuey
life
into
it
.
Thirdly
,
the
wisdome
of
God
requires
it
;
for
God
is
the
God
not
of
confusion
,
but
of
order
in
all
his
works
,
specially
in
his
special
workmanshippe
,
that
is
his
Church
.
What
a
confused
heape
of
stones
would
a
Church
be
,
if
it
had
not
a
head
corner
stone
,
to
hold
all
the
other
stones
together
,
euery
one
in
his
due
place
:
and
what
a
disordered
Assembly
would
the
Church
be
,
if
the
members
were
without
a
head
to
order
it
,
and
to
releeue
it
.
Secondly
,
as
the
Church
hath
a
head
,
so
it
hath
but
one
head
;
for
as
a
Body
without
a
head
is
a
monster
in
nature
by
defect
;
so
likewise
if
there
bee
two
or
many
heads
to
one
body
,
it
is
a
monster
in
nature
by
excesse
.
Now
the
Church
is
but
one
body
,
and
therefore
must
haue
but
one
head
.
Thirdly
,
this
our
head
is
Christ
Iesus
,
and
hee
alone
;
for
seeing
the
Church
is
his
owne
body
,
therefore
hee
alone
must
bee
the
head
,
if
wee
shall
assigne
any
other
to
bee
the
head
of
the
Church
,
being
Christs
Body
,
it
is
as
if
we
should
take
the
body
of
a
man
,
and
set
vpon
it
the
head
of
a
beast
,
and
so
should
be
a
body
against
nature
:
for
as
a
body
without
a
head
is
a
Monster
in
nature
by
defect
,
and
as
a
body
with
two
or
many
heads
is
a
Monster
beyond
nature
by
excesse
;
so
for
a
body
to
haue
a
head
of
another
kind
is
against
nature
,
&
is
as
monstrous
as
either
of
the
other
;
therfore
the
Church
being
the
body
of
Christ
,
must
haue
Christ
alone
to
be
the
head
of
it
.
And
thus
the
way
is
beaten
out
plaine
to
this
naturall
Obseruation
,
which
followeth
,
Doctr.
Namely
,
That
our
Lord
and
Sauiour
Iesus
Christ
,
as
hee
is
most
truly
and
properly
the
Head
of
the
Church
in
generall
,
that
is
,
of
the
whole
company
of
the
Elect
,
which
are
his
true
mysticall
body
(
as
we
haue
taught
before
,
)
so
proportionably
hee
is
also
the
Head
of
the
true
visible
Churches
,
that
is
,
of
all
Congregations
in
the
World
,
professing
openly
the
sauing
Faith
.
For
the
clearing
of
this
point
,
wee
must
heare
call
to
minde
two
things
,
of
which
wee
haue
heard
before
:
First
,
that
there
are
some
things
affirmed
in
Scripture
,
which
are
principally
spoken
of
the
inuisible
Church
,
but
proportionably
are
to
bee
vnderstood
of
the
visible
,
the
whole
taking
the
name
of
the
better
part
,
and
so
this
is
to
be
vnderstood
here
.
For
when
it
is
said
simply
,
that
Christ
is
the
Head
of
the
Church
,
it
is
meant
principally
of
the
inuisible
Church
,
and
yet
is
proportionably
to
bee
vnderstood
of
the
visible
Church
,
because
some
of
those
members
that
are
in
the
visible
Church
,
are
also
of
the
inuisible
vniuersall
Church
,
the
whole
taking
denomination
of
the
better
part
.
And
therefore
I
doe
not
say
in
the
obseruation
,
that
Christ
is
simply
the
Head
of
a
visible
Church
,
but
proportionably
,
because
there
are
some
in
the
visible
Church
that
he
is
the
head
of
.
The
second
point
,
that
we
are
here
to
call
to
mind
,
for
the
clearing
of
the
obseruation
is
this
,
that
the
visible
Church
is
either
vniuersall
,
or
particular
.
The
vniuersall
is
the
whole
Company
of
those
that
professe
the
sauing
truth
through
the
world
,
from
the
beginning
to
the
end
thereof
:
a
particular
visible
Church
is
a
Company
of
those
that
ioyne
together
in
the
profession
of
the
same
sauing
truth
in
some
particular
place
and
time
,
&c.
Now
therefore
when
I
say
,
Christ
is
the
Head
of
a
true
visible
Church
,
I
meane
chiefly
and
most
properly
the
vniuersall
visible
Church
,
not
but
that
it
may
be
affirmed
also
of
euery
particular
visible
Church
,
yea
and
of
euery
member
too
,
that
is
so
farre
forth
as
it
is
a
member
of
Christ
,
and
Christ
the
Head
thereof
;
as
the
head
is
the
head
of
the
right
side
as
well
as
of
the
left
,
and
of
the
hand
too
,
as
well
as
of
the
whole
body
;
yet
not
simply
and
by
way
of
appropriation
,
but
together
with
the
rest
of
the
members
by
way
of
participation
and
communication
;
that
is
,
as
being
a
member
with
the
rest
of
such
a
body
:
so
all
particular
visible
Churches
,
from
the
beginning
to
the
end
of
the
world
,
are
indeed
but
one
body
,
though
diuers
in
time
,
place
,
and
other
circumstances
,
yet
in
the
profession
of
the
sauing
truth
,
they
are
but
one
and
the
same
in
generall
.
And
Christ
is
the
head
of
the
whole
vniuersall
visible
Church
,
and
also
hee
is
the
head
of
euery
particular
visible
Church
,
but
that
is
onely
by
way
of
communication
,
as
that
particular
Church
concurres
and
participates
with
other
particular
Churches
,
in
the
vniuersall
visible
Church
:
simply
in
it selfe
,
Christ
cannot
bee
said
to
bee
the
head
of
one
particular
visible
Church
,
for
then
we
should
make
many
heads
and
many
bodies
;
as
the
head
cannot
be
said
to
bee
the
head
of
the
hand
simply
by
it selfe
,
but
by
way
of
concurrence
with
the
rest
of
the
members
;
therefore
,
when
we
say
,
Christ
is
the
head
of
a
particular
visible
Church
,
wee
must
vnderstand
it
in
common
,
as
all
particular
visible
Churches
are
members
of
that
body
,
whereof
Christ
is
the
head
.
The
Apostle
makes
this
plaine
in
the
1
Cor.
12.27
.
Yee
are
the
body
of
Christ
and
members
for
your
part
;
they
are
the
body
of
Christ
in
some
sense
,
and
yet
in
some
sense
they
are
but
members
,
and
in
both
these
senses
they
haue
Christ
to
be
their
head
.
Consider
the
Church
of
Corinth
in
it self
,
and
it
is
a
body
;
consider
it
in
the
generall
with
other
particular
Churches
,
and
it
is
but
a
part
of
the
body
.
I
note
this
the
rather
,
to
preuent
an
obiection
ready
to
bee
made
against
this
truth
,
which
is
,
That
if
Christ
bee
the
head
of
euery
particular
visible
Church
in
England
and
France
,
&c.
then
either
there
are
many
Christs
,
because
there
are
many
bodies
;
or
else
there
is
but
one
head
to
many
bodies
,
both
which
are
absurd
:
but
Christ
is
the
head
of
euery
particular
visible
Church
proportionably
,
that
is
,
as
that
particular
Church
is
a
member
of
the
vniuersall
visible
Church
;
and
so
much
shall
serue
for
explication
.
Corpus
adaequatum
.
Now
we
come
to
the
proofes
,
That
Christ
Iesus
is
the
Head
,
and
the
onely
Head
proportionably
of
a
true
particular
visible
Church
.
In
Ephes.
1.22
.
the
Apostle
saith
,
God
hath
appointed
him
ouer
all
things
to
be
the
Head
to
his
Church
.
I
grant
that
this
is
spoken
principally
and
properly
of
the
Church
vniuersall
,
for
that
is
the
onely
body
that
is
in
all
respects
fitted
and
equalled
to
the
head
,
and
the
head
to
it
.
Yet
it
holds
consequently
and
by
proportion
of
the
visible
Church
;
for
that
is
therefore
called
a
Church
,
because
it
is
presumed
that
there
were
at
least
some
faithfull
and
elect
of
God
amongst
them
,
yea
the
Apostle
seemes
to
speake
it
with
reference
to
that
particular
Church
of
Ephesus
,
whom
he
calleth
Saints
in
the
first
verse
,
and
it
could
be
no
comfort
to
them
to
know
,
that
Christ
is
the
Head
to
his
Church
,
vnlesse
it
were
intended
that
they
were
a
part
of
his
body
.
And
so
likewise
Ephes.
4.15
,
16.
Christ
is
said
to
be
the
head
of
his
body
.
Now
what
body
is
that
?
but
onely
that
body
spoken
of
in
the
11.
and
12.
verses
,
where
his
Ministery
is
publikely
exercised
,
and
that
is
a
true
visible
Church
.
So
in
Ephes.
5.23
.
Christ
is
the
head
of
the
Church
,
and
the
Church
is
his
body
;
that
is
spoken
principally
of
the
inuisible
Church
,
but
is
proportionably
to
be
vnderstood
of
the
visible
:
for
the
Apostle
speakes
of
that
Church
,
wherein
was
the
vse
of
the
Word
,
and
of
the
Sacrament
of
Baptisme
,
as
we
may
see
in
the
26.
verse
,
which
are
onely
in
vse
in
the
visible
Church
.
And
in
Colos.
1.18
.
there
is
Christ
the
head
of
his
Church
,
and
there
is
the
Church
the
body
of
Christ
.
Now
the
Apostle
speakes
of
that
Church
,
whereof
hee
was
a
Minister
,
as
we
may
see
,
vers.
25.
which
is
a
visible
Church
.
And
that
it
may
appeare
that
these
Collections
are
not
strained
against
the
meaning
of
the
holy
Ghost
,
you
shall
find
that
the
Apostle
in
the
1
Cor.
12.27
.
speaking
to
the
visible
particular
Church
of
Corinth
,
saith
plainely
,
Yee
are
the
body
of
Christ
;
and
so
intends
necessarily
,
that
Christ
is
the
head
of
that
particular
visible
Church
.
And
as
it
was
with
the
Church
of
Corinth
,
so
it
is
too
with
all
true
visible
Churches
else
,
Reuel.
1.13
.
there
the
head
and
the
body
is
described
together
;
there
was
the
seuen
golden
Candlesticks
,
the
seuen
particular
visible
Churches
,
and
there
was
also
the
Son
of
Man
walking
in
the
midst
of
them
,
that
is
,
Christ
the
head
of
them
.
And
no
question
but
the
Iewish
Church
in
the
former
Testament
was
Christs
Spouse
,
and
so
Christ
was
her
Husband
,
and
consequently
her
Head
:
for
how
often
did
God
threaten
to
cast
them
off
,
and
to
giue
them
a
Bill
of
Diuorce
;
shewing
thereby
that
hee
was
the
Head
euen
of
their
visible
Church
,
then
much
more
of
our
particular
visible
Churches
:
so
that
Christ
proportionably
is
the
Head
of
a
true
visible
Church
.
The
Reasons
of
the
Obseruation
are
these
;
first
,
Christ
Reas.
1
liuing
vpon
the
earth
was
of
the
visible
Church
,
but
not
as
an
inferiour
or
a
member
,
for
then
some
other
visible
member
must
be
his
head
,
which
is
impossible
;
therefore
while
he
liued
vpon
earth
,
he
was
the
head
of
the
visible
Church
.
Now
what
he
was
,
he
is
;
he
was
so
then
,
and
therefore
he
is
so
now
.
Secondly
,
all
power
is
giuen
to
Christ
both
in
heauen
Reas.
2
and
earth
,
Matth.
28.18
.
and
he
is
the
head
of
all
principalities
and
powers
,
Colos.
2.10
.
And
in
what
respect
is
he
the
head
of
all
?
but
that
he
might
be
the
head
of
the
Church
,
as
the
very
reason
is
implyed
,
Ephes.
1.22
.
And
hath
made
all
things
subiect
vnder
his
feet
,
and
hath
appointed
him
ouer
all
things
:
Why
?
to
be
the
head
of
his
Church
.
And
this
is
that
we
meane
in
that
Article
of
our
Faith
,
when
wee
say
,
I
beleeue
that
Iesus
Christ
sits
at
the
right
hand
of
God
;
that
is
,
that
hee
hath
power
giuen
him
to
rule
ouer
all
things
,
specially
ouer
his
Church
,
to
rule
and
gouerne
it
,
and
to
conuey
all
good
things
to
it
,
as
the
head
to
the
body
.
Reas.
3
Thirdly
,
he
giues
life
to
the
members
,
and
holds
all
the
body
together
,
Col.
2.19
.
and
Ephes.
4.15
,
16.
therefore
he
is
the
head
of
the
body
.
Reas.
4
Fourthly
,
the
Church
is
guided
by
the
Lawes
of
Christ
,
both
for
doctrine
and
manners
;
therefore
,
he
must
needs
be
the
head
of
the
Church
.
Reas.
5
Fifthly
,
he
is
the
Sauiour
of
the
Church
,
Ephes.
5.23
.
and
therfore
he
is
the
head
of
his
Church
;
for
it
is
the
office
of
the
head
to
defend
,
and
to
see
to
the
safety
of
the
whole
body
.
Reas.
6
Sixthly
,
he
is
the
onely
vanquisher
of
all
the
Churches
Enemies
,
and
he
doth
so
vanquish
them
,
as
that
he
himselfe
is
freed
from
Satans
and
all
other
enemies
harmes
:
Ioh.
14.30
.
The
Prince
of
this
World
commeth
and
hath
naught
in
me
:
yea
,
he
breakes
the
Serpents
head
,
Gen.
3.15
.
And
in
the
Reuelation
,
there
is
Michael
and
his
Angels
fighting
with
the
Dragon
and
his
Angels
,
and
they
ouercome
them
.
Now
Christ
is
this
Michael
that
ouercommeth
the
Diuell
and
all
the
enemies
of
his
Church
;
therefore
he
is
the
head
of
his
Church
.
Reas.
7
Seuenthly
,
he
giues
the
Spirit
to
his
Church
,
therefore
he
must
needes
be
the
head
of
his
Church
;
and
hee
giues
the
Spirit
not
onely
in
regard
of
ministeriall
duties
,
as
Iohn
20.22
.
where
he
breathed
on
the
Apostles
and
said
,
Receiue
the
holy
Ghost
;
Sit
Christus
Christiani
caput
.
Aug.
lib.
3.
cont.
Petil.
c.
42.
but
also
in
regard
of
sanctification
and
inward
graces
,
as
Act.
2.4
&
this
he
doth
for
euer
,
Eph.
4.11
,
12.
Now
it
is
the
head
that
conueyes
Spirit
and
motion
to
the
body
.
Therfore
seeing
euery
visible
Church
receiues
the
Spirit
from
Christ
,
then
he
must
needs
be
the
head
of
them
.
Reas.
8
Eighthly
and
lastly
,
hee
is
the
King
,
the
Husband
,
the
Shepheard
,
Reinolds
confer
.
5.
the
eldest
Brother
,
or
first
borne
of
the
Church
,
therfore
the
head
of
the
Church
.
So
much
for
the
Reasons
.
Vse
1
The
vses
are
these
,
The
first
Vse
is
matter
of
Refutation
against
the
Popish
Church
,
for
this
is
a
maine
point
of
difference
betwixt
vs
and
the
Church
of
Rome
.
Wee
say
and
haue
proued
it
,
that
Christ
is
the
head
of
the
visible
Church
;
they
say
,
the
Pope
is
the
head
of
it
,
and
as
they
meane
it
,
it
is
worse
than
it
seemes
to
be
,
for
therein
they
affirme
a
double
blasphemy
against
God
,
The
blasphemy
the
Church
of
Rome
doth
run
into
,
in
saying
,
the
Pope
is
the
head
of
the
Church
.
The
blow
they
giue
to
Christ
therein
in
two
respects
:
First
,
in
regard
of
the
body
,
the
Church
.
and
giue
two
maine
blowes
to
Iesus
Christ
,
to
cut
him
off
from
being
head
to
his
Church
,
at
least
they
take
his
Crowne
from
his
head
.
And
this
they
doe
,
first
,
in
regard
of
the
Body
,
the
Church
;
secondly
,
in
regard
of
the
Head
,
Christ
:
First
,
in
regard
of
the
Church
,
for
they
say
the
Pope
is
the
head
not
of
the
Church
of
Rome
onely
,
for
that
were
tolerable
,
if
hee
would
content
and
containe
himselfe
within
his
owne
Diocesse
,
neither
would
we
much
contend
with
him
about
his
Bishopricke
:
But
he
lookes
high
,
and
gapes
wide
,
and
saith
,
like
his
lying
father
the
Diuell
,
All
is
mine
,
that
he
is
the
head
of
the
vniversall
Church
through
the
world
:
A
proud
challenge
easie
to
be
made
,
but
impossible
that
it
should
bee
maintained
.
You
see
that
it
is
proued
to
be
Christs
due
only
,
by
right
to
be
head
of
the
visible
Church
;
if
then
the
Pope
wil
be
head
,
either
he
must
take
it
from
Christ
against
his
will
,
The
Pope
is
Antichrist
.
and
so
he
is
plaine
Antichrist
,
as
indeed
and
in
truth
he
is
:
or
else
he
must
haue
it
by
Christs
grant
,
and
this
he
pretends
to
be
his
Title
.
But
first
he
hath
it
not
by
Christs
grant
,
for
Christ
neuer
gaue
him
any
such
matter
;
for
many
hundred
yeares
after
Christs
ascension
,
this
headship
of
the
Popes
was
neuer
heard
of
.
Yea
,
but
say
they
,
he
gaue
it
to
Peter
,
Christ
neuer
gaue
the
headship
of
the
Church
to
Peter
.
Papists
plea
for
the
headship
of
the
Pope
answered
.
Places
alleaged
by
them
for
this
,
answered
:
as
Mat.
16.19
.
And
Ioh.
21.16
,
17.
and
so
to
the
Pope
?
I
answer
,
No
,
Christ
gaue
it
not
to
Peter
,
nor
yet
euer
meant
to
giue
it
him
,
much
lesse
to
the
Pope
:
First
,
hee
gaue
it
not
to
Peter
,
for
the
places
which
they
alleage
to
proue
this
point
serue
nothing
to
this
purpose
,
as
Matth.
16.19
.
Whatsoeuer
thou
shalt
binde
on
earth
,
is
bound
in
heauen
,
and
whatsoeuer
thou
shalt
loose
on
earth
,
shal
be
loosed
in
heauen
.
This
is
spoken
equally
to
all
the
rest
of
the
Apostles
,
as
well
as
vnto
Peter
;
Ioh.
20.23
.
Whosoeuer
sinnes
ye
remit
,
they
are
remitted
,
&c.
Where
now
is
the
headship
of
Peter
ouer
the
whole
Church
?
So
that
in
Ioh.
21.
where
our
Sauiour
saith
three
times
to
Peter
,
Feede
my
sheepe
,
&c.
What
a
slight
ground
is
this
to
build
the
headship
of
the
Church
vpon
?
And
if
they
aske
then
,
why
Christ
should
thus
presse
it
vpon
Peter
so
often
?
The
Fathers
answer
them
,
that
it
is
onely
a
speciall
charge
binding
to
Duty
(
not
any
vniuersall
authority
or
iurisdiction
)
pressed
thrice
vpon
him
,
for
his
former
threefold
deniall
of
Christ
,
that
so
hee
might
be
the
more
carefull
for
the
time
to
come
;
else
the
charge
is
alike
to
all
the
rest
of
the
Apostles
:
for
shall
wee
think
that
any
of
them
were
not
bound
to
feede
the
sheepe
of
Christ
as
well
as
he
?
The
Apostle
giues
this
charge
to
all
Ministers
1
Pet.
5.2
.
Feed
the
flocke
of
God
,
&c.
Yea
,
but
Peter
is
the
Rocke
,
and
vpon
this
Rocke
Christ
will
build
his
Church
,
And
Mat.
16.18
Matth.
16.18
.
I
answer
,
if
the
Church
were
built
vpon
Peter
,
then
it
was
either
built
vpon
his
person
,
or
vpon
his
Confession
;
but
it
was
not
built
vpon
his
person
,
for
then
when
he
died
,
the
Church
must
haue
failed
too
:
Therfore
the
place
must
be
vnderstood
of
Peters
confession
,
or
of
his
faith
,
or
of
that
Christ
which
he
confessed
.
Christ
built
his
Church
on
the
confession
of
Peters
faith
,
because
himself
was
the
substance
of
his
confession
,
&c.
Peters
confession
of
his
faith
is
the
Rocke
,
in
making
knowne
the
Church
:
But
Christ
himselfe
is
the
Rocke
,
as
being
the
substance
of
that
his
confession
,
so
that
the
Church
is
not
built
vpon
Peters
person
.
And
if
it
had
,
what
is
that
to
the
Pope
?
Vnlesse
they
can
proue
these
two
things
:
First
,
that
Peter
sate
at
Rome
as
head
of
the
vniuersall
Church
;
secondly
,
that
hee
intended
to
leaue
his
headship
to
the
Pope
of
Rome
,
and
to
none
other
,
which
is
a
meere
fancie
and
deuice
of
their
owne
braine
,
for
which
they
haue
no
colour
.
So
then
Christ
neuer
gaue
Peter
,
much
lesse
the
Pope
,
this
headship
.
Secondly
,
Christ
saith
,
He
neuer
will
giue
it
.
as
Christ
neuer
did
giue
it
,
so
he
saith
expressely
he
neuer
will
giue
it
,
Luk.
22.25
,
26.
Our
Sauiour
saith
to
his
Disciples
,
that
it
was
enough
for
the
Gentiles
to
be
Lords
,
and
to
raigne
one
ouer
another
,
but
it
shall
not
bee
so
amongst
you
(
saith
he
)
so
that
Christ
checks
them
for
hauing
but
a
conceit
of
superiority
,
so
far
is
he
from
giuing
it
to
any
of
them
.
Further
,
this
being
a
great
part
of
Christs
glory
,
as
he
is
Mediator
,
to
be
head
of
his
Church
,
hee
will
not
giue
it
to
any
other
,
Isai.
48.11
.
My
glory
will
I
not
giue
to
another
.
And
as
Christ
neuer
gaue
this
,
nor
meant
to
giue
it
to
any
other
;
so
no
man
is
able
to
weeld
or
sway
it
,
None
is
able
to
weeld
and
sway
it
.
no
more
than
any
one
temporall
Gouernor
can
rule
all
the
Kingdomes
in
the
world
;
no
,
this
power
is
reserued
onely
to
him
that
made
the
whole
world
,
and
all
things
therein
.
So
that
we
see
,
they
ouer-reach
in
saying
the
Pope
is
the
head
of
the
vniuersall
visible
Church
.
Secondly
,
Secondly
,
in
regard
of
the
Head
,
Christ
.
they
ouer-reach
as
far
in
saying
he
is
the
head
;
if
you
aske
them
what
head
they
meane
?
They
will
say
onely
,
a
ministeriall
head
vnder
Christ
,
heere
is
some
shew
of
modesty
:
But
aske
them
further
,
what
power
they
ascribe
to
him
?
The
power
and
authority
that
is
giuen
to
the
Pope
proueth
,
that
he
cannot
be
a
ministeriall
head
as
is
pretended
,
but
rather
a
supreame
head
.
And
then
they
bewray
themselues
;
for
they
say
that
the
gouernment
of
the
whole
Church
through
the
world
,
depends
on
him
,
that
he
hath
power
and
authority
to
iudge
and
determine
of
all
causes
of
Faith
and
Religion
,
to
rule
Councells
,
to
order
Bishops
and
Pastors
,
to
excommunicate
and
to
suspend
,
and
to
inflict
other
penalties
vpon
offenders
;
yea
,
whatsoeuer
concerneth
either
preaching
of
Doctrine
,
or
the
practice
of
Discipline
in
the
Church
of
Christ
,
the
power
of
gouerning
in
all
such
causes
(
they
say
)
lies
in
the
Pope
.
Is
this
to
be
a
ministeriall
head
?
This
is
rather
to
be
an
absolute
supreame
head
.
If
by
head
they
meant
onely
some
chiefe
Gouernour
,
the
name
head
in
that
sense
might
agree
to
some
one
man
,
in
respect
of
some
one
particular
place
,
for
so
the
Scripture
vseth
the
word
in
other
cases
,
in
the
1
Cor.
11.3
.
The
man
is
the
womans
head
,
&c.
But
neuer
in
this
case
,
for
a
man
to
be
the
head
of
the
whole
Church
.
The
Pope
is
made
the
Doctor
,
yea
,
the
only
Doctor
of
the
Church
.
The
Pope
doth
what
he
doth
of
himselfe
,
and
not
as
vnder
Christ
;
for
he
taketh
not
the
course
prescribed
by
Christ
in
that
he
doth
.
This
transcendent
power
by
them
ascribed
to
the
Pope
,
is
a
great
part
of
Christs
owne
power
,
and
can
neuer
agree
to
any
man
in
the
world
;
for
Christ
is
the
onely
Doctor
of
his
Church
,
Mat.
23.8
,
10.
How
then
can
the
Pope
determine
all
matters
of
faith
and
religion
?
Is
not
this
to
make
him
a
great
Doctor
,
yea
the
onely
Doctor
?
No
,
say
they
,
for
hee
doth
it
but
vnder
Christ
:
But
he
doth
it
of
himselfe
,
if
the
Pope
in
controuersies
would
take
Christs
booke
,
and
vse
prayer
to
God
for
direction
therein
,
and
in
humility
and
sincere
loue
of
the
Truth
,
would
examine
euery
cause
and
so
iudge
,
there
were
some
hope
that
he
would
doe
many
things
well
and
that
he
would
iudge
rightly
,
as
in
Christs
stead
,
and
so
honour
his
Master
,
and
doe
good
seruice
to
the
Church
:
But
first
,
he
takes
no
such
course
;
but
mingles
with
the
word
,
and
vseth
his
owne
Canons
in
stead
of
the
word
;
and
he
is
so
farre
from
vsing
prayer
to
God
for
direction
,
as
that
he
presumes
the
truth
is
tyed
to
his
Chayre
;
and
therefore
that
he
cannot
erre
in
any
of
his
Sentences
,
likewise
hee
is
sinisterly
affected
to
the
Truth
,
framing
it
to
the
state
and
practice
of
his
owne
Church
,
and
accordingly
hee
iudges
and
pronounces
.
Secondly
,
if
he
should
take
the
former
course
,
yet
his
reach
is
not
infinite
,
hee
cannot
iudge
rightly
in
all
causes
of
faith
and
religion
,
for
no
one
man
that
euer
was
(
Christ
Iesus
onely
excepted
,
and
his
Apostles
)
that
was
able
to
iudge
of
all
Truth
;
Therefore
euery
Pope
in
particular
must
be
at
least
as
one
of
the
Apostles
,
nay
he
must
be
as
Christ
is
.
For
if
the
Apostles
could
doe
it
,
yet
they
had
fellowes
,
Paul
as
well
as
Peter
could
do
this
;
The
Pope
taketh
vpon
him
to
iudge
the
Apostles
doctrine
,
and
so
to
be
Peters
Master
,
and
so
proues
himselfe
to
be
Antichrist
.
The
Pope
takes
Christs
name
vpon
him
,
viz.
Chiefe
Shepheard
.
Obiect
.
You
make
the
King
head
of
the
Church
.
But
the
Pope
is
without
any
fellow
,
yea
he
will
take
vpon
him
to
iudge
of
the
Apostles
owne
Doctrine
and
writings
:
so
that
though
he
pretends
to
be
Peters
successor
only
,
yet
vpon
the
point
he
takes
on
him
to
be
Peters
Master
,
euen
to
be
Christ
,
&
so
proues
himself
to
be
very
Antichrist
;
yea
and
he
not
onely
takes
vpon
him
Christs
Office
,
but
he
takes
his
name
vpon
him
also
;
hee
calls
himselfe
the
chiefe
Shepheard
,
which
name
is
proper
to
Christ
onely
,
1
Pet.
5.4
.
What
is
this
but
to
step
into
the
throne
of
Christ
?
But
they
except
against
vs
and
say
,
doe
you
finde
fault
with
vs
for
saying
the
Pope
is
the
head
of
the
Church
?
Why
you
your selues
make
the
King
supreame
head
of
the
Church
.
I
answer
,
how
do
we
say
the
King
is
the
head
of
the
Church
,
as
they
say
the
Pope
is
?
No
,
but
wee
say
the
King
is
the
head
of
the
Church
within
his
iurisdiction
,
to
see
Gods
religion
maintained
,
Answ.
and
to
see
the
Church
gouerned
by
the
word
,
not
else
.
And
in
this
sense
the
good
Kings
both
of
Israel
and
Iudah
,
were
alwaies
the
head
of
the
Church
,
not
in
deciding
matters
of
Faith
and
Religion
,
for
that
Gods
Word
decides
.
But
this
word
,
Head
of
the
Church
,
The
word
,
Head
of
the
Church
,
to
be
warily
vsed
,
because
not
found
in
the
Scripture
.
must
be
warily
vsed
,
because
it
is
not
found
in
the
Scripture
;
but
chiefe
Gouernor
is
:
and
therfore
in
that
sense
the
King
may
be
said
to
be
head
of
the
Church
within
his
dominions
,
because
vnder
Christ
he
is
chief
Gouernor
.
Secondly
,
they
except
&
say
,
the
vniuersal
visible
Church
hath
a
visible
head
.
Now
where
is
this
visible
Head
,
Christ
is
not
visible
?
I
answer
;
Yes
,
Christ
is
visible
:
for
first
,
though
he
be
not
actually
seene
in
this
dispensation
of
time
,
yet
he
may
be
seene
.
If
the
King
after
he
is
crownd
,
should
keep
himself
in
his
Closet
all
his
life
time
,
yet
hee
is
a
King
,
and
a
visible
King
too
,
though
he
be
not
actually
seene
of
his
subiects
.
So
Christ
,
he
is
the
King
of
his
Church
,
and
is
now
in
heauen
,
Christ
the
Head
of
the
Church
is
visible
.
where
the
Saints
see
him
,
and
where
wee
shall
see
him
too
,
and
that
with
these
eyes
of
ours
;
and
therefore
he
is
visible
,
though
he
be
not
actually
seene
of
vs
now
.
Secondly
,
I
answer
,
that
in
some
sort
he
is
visible
daily
in
his
Church
,
in
the
Word
and
in
the
Sacraments
,
especially
in
the
Lords
Supper
,
in
these
Christ
is
amongst
vs
,
and
in
our
sight
crucified
,
Gal.
3.1
.
Thirdly
,
hee
was
once
visible
and
seene
on
earth
for
many
yeeres
,
and
shall
bee
seene
by
euery
eye
at
the
last
day
,
and
that
as
the
head
of
the
Church
.
Fourthly
,
his
Ministers
together
with
lawfull
Magistrates
,
doe
in
some
sort
visibly
represent
him
amongst
vs
.
So
that
Christ
(
and
not
the
Pope
)
is
the
head
of
the
visible
Church
,
though
he
be
not
actually
seene
euery
day
amongst
vs
.
And
so
much
for
the
first
Vse
.
The
second
Vse
is
matter
of
comfort
to
Gods
Church
,
in
Vse
2
that
Christ
is
their
head
,
and
that
many
wayes
.
First
,
Matter
of
comfort
to
the
Church
many
wayes
.
it
shewes
the
excellency
of
the
Church
;
secondly
,
the
neerenesse
it
hath
with
Christ
;
lastly
,
it
shewes
the
safety
of
the
Church
.
First
,
it
shewes
the
excellency
of
the
Church
:
for
seeing
it
hath
such
a
glorious
Head
as
our
Lord
Christ
is
,
therefore
the
body
must
needs
be
glorious
too
,
the
greatest
Kingdomes
and
Monarchs
in
the
World
come
infinitely
short
of
the
excellency
of
the
Church
,
euen
as
farre
as
their
Gouernors
come
short
of
the
excellency
of
Christ
,
that
is
,
as
farre
as
mortall
and
sinfull
man
comes
short
of
the
eternall
and
blessed
Sonne
of
God
.
As
Christ
hath
a
Name
aboue
all
names
,
to
bee
the
Head
of
heads
,
that
is
,
the
most
excellent
and
glorious
head
:
so
hath
the
Church
in
her
measure
a
name
aboue
all
names
,
the
body
of
bodies
,
the
most
excellent
and
glorious
body
in
the
World
.
Secondly
,
it
shewes
the
neere
coniunction
the
Church
hath
with
Christ
,
and
is
matter
of
comfort
to
the
Church
in
that
respect
.
There
is
no
coniunction
so
neere
as
this
;
let
any
,
or
all
the
Societies
in
the
World
,
shew
me
such
a
neere
coniunction
betwixt
them
and
their
Gouernours
,
as
is
betwixt
Christ
and
his
Church
.
Seruants
haue
their
Lords
,
Companies
their
Masters
,
Cities
their
Maiors
,
Subiects
their
Kings
,
Sheepe
their
Shepheards
,
&c.
yea
,
but
the
Church
hath
Christ
to
be
her
head
,
and
this
is
the
neerest
coniunction
that
can
be
.
Other
Gouernours
of
other
Societies
,
those
that
are
vnder
them
,
or
conioyned
with
them
in
the
same
Company
,
may
haue
hurt
,
and
yet
they
not
know
of
it
;
or
if
they
know
it
,
they
doe
not
affect
it
;
at
least
if
they
doe
affect
it
,
it
is
but
for
conscience
of
their
place
onely
.
But
Christ
knowes
the
harmes
and
wrongs
that
are
done
to
his
Church
,
and
affects
them
as
done
to
himselfe
;
Act.
9.
Saul
,
Saul
,
why
persecutest
thou
me
(
saith
our
Sauiour
:
)
he
tooke
the
iniury
that
Saul
offered
to
his
Church
,
as
done
to
himselfe
.
And
of
necessity
Christ
must
needs
be
sensible
of
the
harmes
done
to
his
Church
,
as
the
head
is
of
the
hurt
done
to
the
body
.
It
is
imposible
but
that
the
head
should
be
sensible
of
the
hurt
done
to
the
body
,
and
that
in
regard
of
it selfe
,
as
well
as
of
the
members
.
This
the
Church
considers
,
and
receiues
inestimable
comfort
by
the
consideration
thereof
;
for
by
this
they
are
assured
of
Christs
neerest
presence
to
them
in
their
afflictions
,
by
meanes
of
this
neere
coniunction
,
and
also
they
are
assured
that
he
will
releeue
them
of
the
wrongs
and
iniuries
done
vnto
them
,
and
reuenge
them
on
their
enemies
,
as
done
to
himselfe
.
And
also
he
will
mercifully
recompence
all
our
releeuers
,
as
if
they
had
releeued
him
on
earth
in
his
greatest
extremity
.
This
point
is
maruellous
comfortable
to
all
such
as
know
themselues
to
be
liuing
members
of
his
body
the
Church
.
Thirdly
,
this
is
matter
of
comfort
to
vs
,
in
regard
of
our
safety
,
which
wee
haue
by
meanes
of
this
neere
coniunction
.
Christ
is
our
head
,
therefore
we
shall
be
safe
:
the
gates
of
hell
shall
not
preuaile
against
vs
,
we
are
builded
vpon
the
Rocke
;
and
that
Rocke
is
Christ
,
and
they
shall
neuer
preuaile
against
vs
:
if
they
can
preuaile
against
Christ
,
then
they
may
preuaile
against
vs
too
;
but
the
one
is
impossible
,
and
so
is
the
other
too
.
Secondly
,
it
assures
vs
that
we
shall
preuaile
against
them
;
nay
,
it
is
past
doing
,
for
it
is
done
already
,
for
Christ
our
head
hath
ouercome
the
World
,
the
Diuell
,
and
all
the
powers
of
darknesse
:
the
head
being
aboue
water
,
the
body
cannot
possibly
be
drowned
;
I
haue
ouercome
the
World
,
saith
our
Sauiour
.
Thirdly
,
it
assures
vs
,
that
certainly
we
shall
liue
and
reigne
in
heauen
:
for
where
the
head
is
,
there
the
members
shall
be
also
,
Ioh.
17.24
.
yea
,
wee
are
already
by
communication
with
him
in
heauenly
places
,
Ephes.
2.6
.
because
he
being
our
Head
,
is
there
already
.
The
third
vse
is
for
instruction
,
that
seeing
Christ
is
the
Vse
3
head
of
a
true
visible
Church
,
then
we
must
labour
so
to
esteeme
him
,
and
to
beleeue
in
him
,
to
reuerence
him
,
and
to
obey
him
,
as
our
head
.
First
therefore
,
seeing
it
is
the
nature
of
the
head
,
to
conuey
life
,
sense
,
and
motion
to
the
Body
:
let
vs
therefore
waite
vpon
our
head
Iesus
Christ
,
and
call
vpon
him
for
his
life
and
Spirit
,
and
for
his
direction
in
all
our
actions
,
both
for
matter
of
Doctrine
and
manners
,
and
discipline
too
;
and
also
let
vs
defie
all
other
directions
,
and
all
other
counsels
,
that
doe
not
agree
either
particularly
,
or
at
least
in
the
generall
with
his
reuealed
will
:
all
directions
therefore
that
are
against
Christ
,
and
against
his
Word
,
though
it
were
brought
to
vs
by
an
Angell
from
heauen
,
we
must
not
receiue
it
,
but
stand
at
defiance
with
it
:
and
we
must
submit
our selues
intirely
to
the
Scepter
of
the
Word
and
Spirit
of
our
Head
Christ
.
It
was
Israels
peruersnesse
,
1
Sam.
8.7
.
and
the
Iewes
wilfulnesse
,
Luk.
19.14
.
that
they
did
refuse
to
haue
Christ
to
be
their
head
and
to
raigne
ouer
them
,
and
therefore
he
refused
them
to
bee
his
Body
:
therefore
what
direction
soeuer
Christ
tenders
vnto
vs
,
we
must
obey
it
;
and
whatsoeuer
is
against
the
directions
of
Christ
,
wee
must
defie
them
.
And
secondly
,
seeing
Christ
is
our
head
,
therefore
whatsoeuer
life
or
direction
wee
haue
in
spirituall
things
,
wee
must
acknowledge
the
Fountaine
of
them
,
that
we
haue
them
not
of
our selues
,
but
from
him
onely
;
for
of
his
fulnesse
wee
all
receiue
grace
for
grace
,
Ioh.
1.16
.
and
without
him
we
are
able
to
doe
nothing
,
Ioh.
15.5
.
and
by
him
we
are
able
to
doe
all
things
,
Phil.
4.13
.
Marke
how
sweetely
these
places
agree
together
,
wee
receiue
all
from
him
,
without
him
wee
can
doe
nothing
,
by
him
we
are
able
to
doe
all
things
;
therefore
whatsoeuer
good
things
wee
haue
,
spirituall
life
or
graces
,
wee
must
receiue
them
thankfully
,
embrace
them
sweetely
,
vse
them
gratiously
,
to
the
honor
of
thy
head
,
and
the
good
&
comfort
of
thy selfe
,
and
thy
fellow-members
:
so
likewise
for
vnprofitable
members
that
dishonor
our
head
,
wee
should
pray
that
our
head
,
Christ
Iesus
,
would
either
make
them
profitable
,
or
else
cut
them
off
;
and
also
that
he
would
be
pleased
to
purge
from
his
body
,
the
noysome
humours
,
as
sinne
and
superstition
,
that
so
hee
may
haue
a
sound
and
a
healthfull
body
.
Thirdly
and
lastly
,
seeing
Christ
is
our
head
,
therefore
as
he
hath
a
gracious
care
for
our
safety
,
so
we
should
be
as
carefull
to
preserue
and
maintaine
his
honour
and
glory
,
we
should
reioyce
when
we
see
his
honor
and
glory
aduanced
,
and
we
should
mourne
and
bee
greeued
when
we
see
it
opposed
.
And
so
likewise
we
should
bee
affected
with
the
good
or
harme
of
our
fellow-members
,
1
Cor.
12.25
.
we
should
be
carefull
to
bring
one
another
to
heauen
,
and
not
bee
carelesse
whether
they
come
thither
or
no.
Vse
4
The
last
Vse
is
this
,
hence
wee
haue
a
sufficient
warrant
,
that
the
Church
of
England
is
a
true
visible
Church
,
because
Christ
our
head
,
spirituall
life
,
and
the
Doctrine
of
Saluation
,
is
found
truly
in
our
Church
.
But
our
aduersaries
except
against
vs
;
First
,
say
they
,
you
haue
not
Gods
ordinances
amongst
you
,
and
therefore
you
haue
not
Christ
to
be
your
head
?
We
answer
,
that
they
must
shew
vs
out
of
Gods
word
that
those
are
the
ordinances
of
Christ
which
we
want
.
But
say
they
,
you
haue
Antichrist
to
bee
your
head
,
for
you
haue
many
things
from
him
?
I
answer
,
we
defy
him
as
much
as
they
do
together
with
his
doctrine
wee
defie
his
practises
and
courses
,
if
wee
haue
,
or
vse
any
thing
,
that
he
doth
or
hath
vsed
before
vs
:
first
,
it
is
either
no
matter
of
substance
,
but
onely
some
passage
or
carriage
or
circumstance
,
either
in
worship
or
gouernment
:
or
secondly
,
they
are
such
things
as
were
vsed
in
purer
time
,
and
Churches
before
Antichrist
:
or
thirdly
,
it
is
of
the
best
,
which
that
Church
being
in
Apostacy
,
that
is
,
hauing
beene
a
Church
,
and
still
pretending
to
continue
the
same
,
hath
reserued
,
for
still
they
haue
some
good
things
,
and
professe
some
good
truths
:
Lastly
,
at
least
it
is
throughly
cleansed
from
their
superstition
and
idolatry
.
So
that
still
we
hauing
Christ
to
be
the
head
of
our
Church
,
and
his
spirituall
life
,
and
the
Doctrine
of
saluation
being
found
amongst
vs
,
and
begetting
spirituall
life
in
many
of
vs
,
we
must
needes
bee
a
true
visible
Church
.
And
so
much
for
this
point
.
The
twelfth
Lecture
of
the
Church
.
THe
third
point
propounded
to
bee
spoken
of
concerning
the
finding
out
of
a
true
visible
Church
,
was
touching
the
members
of
it
;
for
as
I
shewed
you
,
the
Church
being
a
body
,
and
that
euery
body
consists
of
certaine
members
,
therefore
if
wee
would
exactly
know
the
body
,
we
must
know
the
members
:
Now
the
members
were
taken
either
in
a
more
generall
sense
,
including
the
head
;
or
else
in
a
more
strict
and
particular
sense
being
considered
,
as
a
diuerse
thing
from
the
head
:
now
because
we
would
carry
the
matter
fully
before
vs
,
we
tooke
it
in
both
those
senses
,
and
hauing
spoken
of
the
members
of
the
Church
in
the
first
sense
(
where
wee
shewed
that
our
Lord
Iesus
Christ
was
the
head
,
and
the
onely
head
of
the
true
visible
Church
,
)
now
we
come
to
speake
of
the
members
of
the
Church
in
a
more
strict
and
particular
sense
,
The
second
thing
considerable
in
the
third
thing
touching
a
visible
Church
,
viz.
the
members
thereof
in
a
more
strickt
sense
;
and
they
are
of
three
sorts
.
being
considered
as
a
diuerse
thing
from
the
head
.
And
thus
considered
,
the
members
are
of
three
sorts
:
First
,
some
are
members
by
right
onely
,
and
not
by
possession
;
secondly
,
some
are
members
by
possession
,
not
by
right
;
and
thirdly
,
some
are
members
both
by
right
and
by
possession
.
First
,
some
are
members
of
the
visible
Church
by
right
onely
,
not
by
possession
;
for
some
members
haue
a
good
right
in
the
body
of
the
visible
Church
,
and
the
priuiledges
thereunto
belonging
;
The
first
sort
,
and
of
the
diuers
kinds
.
but
yet
are
not
actually
possessed
of
them
.
And
of
these
there
are
diuers
kindes
;
irst
,
generally
all
the
elect
of
God
liuing
vpon
the
face
of
the
earth
,
that
as
yet
are
not
called
;
for
the
Church
is
theirs
,
and
the
Word
is
theirs
,
and
the
Sacraments
are
theirs
,
and
the
Ministry
is
theirs
,
the
Lord
specially
intending
his
owne
ordinances
to
the
benefit
of
his
chosen
,
though
indeed
they
themselues
be
notable
so
much
as
to
know
their
own
right
in
them
,
much
lesse
are
they
able
to
reach
forth
their
hands
to
claime
it
and
enioy
it
:
yet
because
the
Lord
hath
appointed
them
to
be
heires
of
saluation
,
and
therefore
consequently
hee
hath
appointed
them
a
time
in
which
hee
will
call
them
to
the
outward
profession
of
the
sauing
faith
,
therefore
in
respect
of
the
purpose
of
God
they
are
by
right
,
true
members
of
the
true
visible
Church
,
though
they
be
not
as
yet
actually
possessed
of
it
.
And
thus
one
and
the
same
man
may
be
at
one
and
the
same
time
,
a
member
of
the
Church
malignant
,
and
Synagogue
of
Satan
in
his
owne
practice
and
profession
;
and
by
right
(
in
respect
of
Gods
purpose
)
a
true
member
of
Christs
true
visible
body
.
This
was
the
case
of
Saul
,
who
by
his
practice
was
of
the
malignant
Church
,
and
persecuted
the
true
Church
of
God
,
and
yet
by
right
he
was
a
member
of
the
true
Church
of
God
.
Secondly
,
those
that
are
members
of
the
true
visible
Church
by
right
and
not
by
possession
,
are
such
as
onely
haue
heard
of
Christ
and
of
the
Gospell
,
and
are
endued
with
some
little
smatch
of
religion
,
yet
they
are
but
entring
into
the
Church
,
onely
their
feet
are
in
the
Porch
,
they
are
not
yet
come
within
the
holy
place
,
they
haue
not
yet
receiued
the
Sacrament
of
Baptisme
,
which
is
our
admission
into
the
visible
Church
;
so
that
after
that
time
,
the
Church
doth
acknowledge
vs
from
thence
forward
to
bee
her
children
;
and
wee
acknowledge
her
to
be
our
mother
,
and
so
we
are
incorporated
,
and
become
members
of
that
body
.
So
then
those
that
haue
onely
heard
of
Christ
and
of
the
Gospell
,
and
haue
some
little
smatch
of
Religion
,
they
cannot
iustly
bee
said
,
to
bee
members
by
possession
;
yet
notwithstanding
because
that
by
the
sweetnesse
of
that
little
Religion
they
haue
,
they
are
whetted
on
to
an
hunger
and
thirst
after
more
,
and
doe
vnfainedly
seeke
and
desire
to
be
further
partakers
of
the
Churches
Communion
;
therefore
they
are
in
respect
,
partly
of
those
beginnings
and
tastes
which
they
haue
of
Religion
;
and
partly
of
those
desires
to
be
further
partakers
of
the
Churches
communion
;
they
are
,
I
say
,
in
this
respect
true
members
of
the
visible
Church
by
right
,
though
not
by
possession
;
of
this
sort
were
those
in
the
primitiue
Church
,
which
were
called
Catechumeni
or
Nouices
,
that
began
to
be
instructed
in
the
grounds
of
Religion
,
that
vpon
their
further
growth
and
fitnesse
they
might
soone
after
bee
made
partakers
of
Baptisme
,
and
so
become
members
by
possession
:
It
is
in
this
spirituall
building
,
as
it
is
in
the
building
of
a
materiall
Church
,
which
is
built
of
stones
,
whereof
some
are
layd
already
,
and
so
are
parts
of
the
Church
by
possession
;
others
are
onely
taken
out
of
the
Quarry
,
and
are
vnder
the
workemans
hand
in
fitting
and
preparing
for
the
building
,
and
are
not
yet
placed
within
the
building
as
the
others
are
,
and
so
are
no
parts
by
possession
,
yet
these
stones
because
they
are
not
onely
appointed
,
but
also
being
in
the
Workemans
hand
a
fitting
for
the
building
,
therefore
they
haue
a
place
by
right
in
the
building
;
So
likewise
it
is
in
the
spirituall
building
of
the
Church
,
there
are
some
members
that
are
placed
in
the
Church
already
,
and
so
are
members
by
possession
,
of
which
we
shal
speake
in
their
due
place
;
others
there
are
that
are
a
fitting
and
preparing
vnder
the
workmans
hand
,
that
Faith
may
be
wrought
in
them
,
that
so
they
may
afterward
be
baptised
&
become
members
of
the
church
by
posession
,
as
it
was
with
those
Nouices
in
the
primitiue
church
:
Now
that
these
are
members
by
right
,
before
they
are
baptized
,
the
reason
is
very
good
,
for
put
the
case
that
these
should
dye
before
they
bee
baptized
,
shall
we
say
,
they
are
damned
,
or
that
they
died
out
of
the
Church
?
God
forbid
;
But
rather
we
must
say
that
they
died
within
the
Church
,
though
not
by
possession
,
yet
by
right
,
and
so
were
saued
.
A
third
sort
that
are
members
by
right
,
though
not
by
possession
,
are
the
seed
of
the
faithfull
that
die
before
they
can
be
conueniently
baptized
:
I
say
,
before
it
can
conueniently
be
had
;
for
if
it
be
neglected
or
contemned
,
where
it
may
conueniently
be
had
,
it
is
sinne
:
but
if
it
cannot
conueniently
be
had
,
and
so
they
die
before
they
bee
baptized
,
these
are
members
by
right
,
though
not
by
possession
;
they
haue
no
possession
among
the
members
of
the
Church
,
because
they
are
not
baptized
;
yet
being
borne
within
the
Couenant
,
wee
are
charitably
perswaded
that
they
are
a
holy
seed
,
and
we
must
acknowledge
them
to
haue
a
right
among
the
members
of
the
visible
Church
.
A
fourth
sort
are
those
that
haue
true
repentance
and
faith
in
Christ
,
begotten
in
them
in
an
extraordinary
manner
,
as
amongst
the
Turkes
and
Infidels
;
but
yet
doe
not
know
any
other
to
ioyne
with
them
,
nor
for
them
to
bee
ioyned
with
,
if
they
did
know
any
such
,
and
might
conueniently
ioyne
with
them
,
they
would
:
of
these
we
are
charitably
to
be
perswaded
,
that
they
are
members
by
right
,
though
not
by
possession
.
Lastly
,
there
are
some
that
haue
been
possessed
,
as
members
of
the
Church
,
and
yet
either
of
their
owne
accord
haue
made
a
voluntary
separation
,
and
so
haue
dismissed
themselues
,
as
Schismatikes
doe
;
or
else
they
are
excommunicate
by
the
Discipline
of
the
Church
,
and
so
are
dispossessed
by
others
for
some
sinne
;
these
afterward
,
if
they
repent
of
their
schisme
,
or
of
their
sinne
,
and
desire
to
be
restored
into
the
Church
againe
,
though
they
die
before
their
second
admission
,
yet
still
we
are
charitably
to
bee
perswaded
,
that
by
right
they
are
members
of
the
Church
,
though
not
by
possession
.
The
second
Branch
is
,
The
second
sort
.
that
some
are
members
by
posfession
,
and
not
by
right
,
and
they
are
such
as
are
baptized
and
planted
in
the
Church
already
,
but
haue
no
true
right
nor
title
to
it
;
for
after
they
haue
gotten
to
be
members
by
possession
,
they
grow
lewde
and
profane
in
their
liues
,
and
so
by
right
they
are
no
members
of
the
Church
.
They
are
so
but
by
intrusion
and
vsurpation
,
and
haue
gotten
possession
by
colourable
and
fraudulent
meanes
,
pretending
to
bee
that
they
neuer
were
,
that
is
,
that
they
are
true
beleeuers
,
when
indeed
they
are
not
,
nor
euer
were
such
;
for
if
they
were
,
they
would
bring
forth
better
fruits
.
And
of
this
two
sorts
.
Of
these
there
are
two
sorts
;
notorious
offenders
,
and
secret
hypocrites
.
First
,
notorious
offenders
,
such
were
the
sonnes
of
Eli
,
1
Sam.
2.12
,
17.
they
were
members
of
the
Church
by
possession
,
but
they
were
such
notorious
wicked
men
,
so
that
they
made
the
offering
of
the
Lord
to
be
abhorred
;
therefore
they
were
not
members
by
right
.
And
such
are
many
amongst
vs
,
that
were
baptized
in
their
infancy
,
but
when
they
are
of
yeares
,
they
shew
themselues
openly
prophane
,
and
of
dissolute
liues
;
their
Baptisme
giues
them
possession
,
but
their
prophanenesse
and
dissolutenesse
of
life
vtterly
disables
them
from
hauing
any
right
at
all
in
this
body
;
for
if
they
had
their
right
,
they
should
bee
turned
out
.
But
you
will
say
;
So
they
are
cast
out
when
they
are
once
knowne
to
bee
such
,
and
then
they
are
not
members
by
possession
neither
.
I
answer
;
It
is
true
,
they
are
so
where
matters
are
carried
as
they
ought
to
bee
,
but
yet
sometimes
the
Church
is
in
a
weake
case
,
and
hath
not
this
power
,
their
hands
are
tyed
,
and
they
cannot
doe
it
;
or
else
if
they
haue
power
,
sometime
they
are
negligent
,
and
do
not
exercise
that
power
they
haue
;
or
if
they
be
forward
in
it
,
yet
at
least
there
must
be
a
time
for
admonition
betwixt
their
discouery
and
casting
out
,
and
so
still
for
a
time
they
are
members
by
possession
,
but
yet
not
by
right
.
In
the
second
place
,
there
are
some
secret
hypocrites
that
are
members
by
possession
,
but
not
by
right
;
and
these
are
all
such
as
are
baptized
,
and
accordingly
goe
on
in
an
outward
conformitie
to
the
lawes
and
gouernment
of
the
Church
in
outward
shew
,
as
well
as
true
beleeuers
,
but
yet
are
not
such
,
for
within
they
are
full
of
wickednesse
,
and
haue
not
that
true
faith
in
their
hearts
which
outwardly
they
professe
:
like
to
Iudas
that
profest
himselfe
to
be
one
of
Christs
Disciples
,
and
a
member
of
the
true
Church
,
and
outwardly
carried
himselfe
as
a
true
beleeuer
;
but
yet
within
he
was
a
diuel
,
and
a
child
of
perdition
;
no
member
of
the
Church
by
right
,
though
he
were
by
possession
.
It
is
with
them
in
this
case
,
as
it
is
with
a
man
that
wrongfully
possesseth
an
house
,
all
the
while
that
it
is
not
discouered
,
he
is
accounted
the
true
possessor
of
that
house
:
but
afterward
when
it
is
proued
he
is
not
so
,
then
he
is
thrust
out
;
so
that
though
he
had
possession
,
yet
he
had
no
right
to
it
:
so
these
hypocrites
professe
themselues
outwardly
to
bee
true
members
by
possession
,
and
are
so
accounted
of
others
,
yet
they
are
not
that
within
,
which
outwardly
they
professe
;
and
therefore
are
no
true
members
by
right
.
The
third
sort
.
Thirdly
,
there
are
some
that
are
members
both
by
right
and
by
possession
too
,
and
so
are
onely
the
faithfull
that
make
profession
of
the
sauing
faith
,
and
none
but
they
,
Rom.
10.10
.
If
they
beleeue
with
the
heart
,
and
confesse
with
the
mouth
,
they
are
true
members
:
for
faith
giues
vs
right
to
be
true
members
of
the
Church
,
and
the
outward
profession
of
this
faith
giues
vs
possession
of
it
:
so
that
onely
the
faithfull
making
profession
of
their
faith
,
are
true
members
of
the
visible
Church
by
right
and
by
possession
:
I
will
giue
you
an
instance
of
all
these
kinds
of
those
that
are
members
by
right
,
and
not
by
possession
,
and
also
of
those
that
are
members
by
possession
,
and
not
by
right
;
lastly
,
of
those
that
are
members
both
by
right
and
by
possession
.
In
Matth.
21.29
.
there
is
a
Parable
of
the
two
sonnes
;
the
eldest
sonne
hee
was
bid
to
goe
and
worke
in
the
Vineyard
,
and
he
said
he
would
not
,
but
afterward
hee
repented
himselfe
and
went
:
here
was
a
member
by
right
,
though
not
by
possession
then
,
because
hee
refused
to
goe
:
in
the
30.
verse
,
there
is
the
younger
sonne
that
was
bidden
goe
,
and
said
he
would
,
but
went
not
;
there
was
a
member
by
possession
,
because
he
said
he
would
goe
,
but
not
by
right
because
he
went
not
.
So
likewise
the
Scribes
and
Pharisies
,
Mat.
23.3
.
made
shew
to
be
members
of
the
Church
,
but
by
right
they
were
not
;
for
they
said
and
did
not
.
Lastly
,
members
by
right
and
by
possession
too
,
so
were
all
the
Prophets
and
Apostles
,
so
was
the
Prophet
Dauid
,
Psalm
.
116.10
.
I
beleeued
(
saith
he
)
therefore
I
spake
:
and
so
was
the
Apostle
Paul
,
and
the
rest
of
the
Apostles
,
2
Cor.
4.16
.
We
beleeue
,
and
therefore
we
speake
.
We
beleeue
;
here
is
our
right
:
therefore
we
speake
;
here
is
our
possession
.
So
that
in
these
instances
we
haue
examples
of
these
three
sorts
of
members
.
Now
the
matter
of
greatest
doubt
and
most
consequence
,
is
concerning
the
wicked
,
how
they
can
be
members
of
Gods
Church
;
therefore
that
is
most
to
bee
insisted
on
.
And
for
the
better
vnderstanding
thereof
,
I
will
draw
it
into
an
Obseruation
.
And
the
Obseruation
is
this
;
Doctr.
That
Hypocrites
and
Castawayes
may
be
,
and
are
oftentimes
members
euen
of
a
true
visible
Church
:
for
proofe
of
this
you
shall
heare
it
witnessed
out
of
their
owne
mouthes
,
Luk.
13.26
.
We
haue
eaten
and
drunke
in
thy
presence
,
and
thou
hast
taught
in
our
streetes
,
&c.
Therefore
they
were
members
of
the
true
visible
Churches
,
and
yet
they
were
Reprobates
;
for
our
Sauiour
saith
vnto
them
,
vers.
27.
I
know
yee
not
,
depart
from
me
yee
workers
of
iniquity
.
And
so
Matth.
7.22
.
they
shall
say
to
our
Sauiour
;
Haue
not
we
by
thy
Name
prophesied
,
and
by
thy
Name
cast
out
Diuels
,
and
by
thy
Name
done
many
great
workes
?
And
yet
our
Sauiour
shall
say
vnto
them
;
I
neuer
knew
yee
,
depart
from
me
yee
workers
of
iniquitie
.
These
were
members
of
true
visible
Churches
,
and
yet
they
were
hyprocrites
and
castawayes
:
so
yee
haue
heard
it
from
their
owne
mouthes
.
Now
take
it
from
a
surer
witnesse
,
out
of
the
mouth
of
our
Sauiour
himselfe
,
in
that
Parable
,
Matth.
13.47
,
48.
where
the
kingdome
of
heauen
is
compared
to
a
draw-Net
cast
into
the
Sea
,
that
gathereth
all
kind
of
fish
good
and
bad
.
Here
it
is
so
clearely
laid
downe
,
as
if
the
Parable
had
been
framed
of
purpose
to
proue
this
point
.
I
will
not
stand
here
to
proue
,
that
by
the
kingdome
of
heauen
is
meant
the
visible
Church
,
though
the
place
would
beare
it
wel
enough
,
but
it
signifies
plainely
the
preaching
of
the
Gospell
,
or
the
Gospell
preached
,
whereby
a
Church
is
gathered
and
fitted
for
the
Kingdome
of
heauen
:
for
in
that
sense
it
is
taken
in
vers.
31.
Now
vnderstand
the
comparison
thus
;
Like
as
a
draw-Net
that
is
cast
into
the
Sea
,
gathers
of
all
kinds
good
and
bad
,
so
the
preaching
of
the
Gospell
is
cast
forth
into
the
World
,
and
gathers
all
kind
of
men
,
good
and
bad
,
chosen
and
reprobates
,
hypocrites
and
true
beleeuers
,
all
are
gathered
by
this
Net
,
into
the
outward
communion
of
the
faithful
,
and
as
the
bad
fishes
are
part
of
this
draught
;
as
well
as
the
good
;
so
the
wicked
outwardly
gathered
by
the
Gospell
,
are
also
parts
and
members
of
the
visible
Church
,
as
well
as
the
godly
.
So
likewise
another
Parable
we
haue
to
proue
this
point
,
Ioh.
15.1
,
2.
In
the
first
verse
our
Sauiour
saith
,
I
am
the
Vine
;
and
in
the
second
verse
hee
sets
downe
two
sorts
of
branches
;
some
that
abide
in
him
,
and
bring
forth
fruit
,
and
these
are
the
faithfull
:
others
that
beare
no
fruit
,
that
are
taken
away
,
what
are
these
but
hypocrites
and
castawayes
?
Therefore
they
are
parts
of
the
visible
Church
as
well
as
the
faithfull
.
Obiect
.
But
,
will
some
say
,
Was
there
euer
any
hypocrite
or
castaway
a
true
Branch
of
Christ
?
then
belike
the
true
branches
,
that
is
,
the
true
members
of
Christ
,
may
bee
cast
away
.
I
answer
;
None
are
in
Christ
,
Answ.
but
such
as
are
ingrafted
into
his
body
:
now
some
are
so
ingrafted
,
as
that
they
receiue
iuyce
and
life
from
the
root
,
and
they
are
the
faithfull
:
others
are
so
ingrafted
,
as
they
receiue
iuyce
only
from
the
barke
,
and
so
neuer
thriue
,
but
only
continue
in
shew
for
a
short
time
,
a
yeare
or
two
,
&c.
and
then
fall
away
,
and
these
are
hypocrites
.
The
faithfull
that
are
ingrafted
into
the
body
of
Christ
,
they
receiue
iuyce
and
life
from
him
and
can
neuer
fall
away
:
but
hypocrites
and
castawayes
,
they
are
but
grafted
into
the
barke
,
that
is
,
into
the
outward
communion
,
and
so
receiue
iuyce
onely
,
and
continue
for
a
time
,
but
afterward
they
fall
away
:
so
wee
haue
seene
it
proued
by
Parables
.
See
it
likewise
proued
by
examples
,
and
that
will
make
it
more
plaine
;
and
in
alleaging
these
examples
,
I
may
propound
these
two
things
:
First
,
what
Church
euer
was
there
,
but
had
some
wicked
men
in
it
:
and
secondly
,
what
wickednes
was
there
euer
so
great
,
but
it
hath
been
found
in
the
members
of
some
visible
Church
or
other
,
as
by
these
examples
may
appeare
.
Looke
into
Gen.
4.3
.
Caine
was
a
member
of
the
visible
Church
,
his
outward
conformity
to
religious
duties
proues
it
;
for
he
brought
his
offering
to
God
,
and
yet
hee
was
a
wicked
reprobate
.
So
Gen.
9.18
.
Ham
he
was
a
member
of
the
visible
Church
,
for
he
was
preserued
in
the
Arke
,
and
yet
hee
was
an
accursed
wretch
as
we
may
see
in
the
25.
verse
.
If
we
looke
into
our
Sauiours
chosen
Disciples
,
they
were
certainely
a
true
visible
Church
,
else
there
was
neuer
any
in
the
world
,
and
yet
there
was
a
Iudas
a
member
of
it
and
a
Diuell
,
Ioh.
6.70
.
So
if
wee
looke
into
those
Churches
in
the
Reuelation
,
2.
and
3.
Chapters
,
many
of
them
were
full
of
wicked
and
vngodly
men
in
one
kinde
or
other
.
The
Church
of
Corinth
may
be
a
witnesse
of
all
this
;
there
were
carnall
people
,
1
Cor.
3.3
.
there
were
fornicators
,
and
one
in
the
highest
degree
,
an
incestuous
person
,
1
Cor.
5
1.
so
there
were
deprauers
of
the
Doctrine
of
the
Resurrection
,
1
Cor.
15.12
.
And
for
the
Lords
Supper
,
how
horribly
did
they
abuse
it
,
1
Cor.
11.21
.
yet
for
all
this
though
there
were
such
notorious
offenders
in
it
,
it
was
a
true
Church
:
So
likewise
if
you
would
find
out
false
brethren
,
you
shal
haue
them
in
the
Church
,
Gal.
●
.
4
.
So
for
heretiks
you
shal
haue
them
in
the
Church
too
,
1
Cor.
11.19
.
there
must
be
heresies
amongst
you
(
saith
the
Apostle
)
And
Reuel.
2.6
,
14
,
15
in
the
Church
of
Ephesus
there
were
the
Nicholaitans
.
And
so
in
the
Church
of
Pergamus
,
there
were
they
that
maintaind
the
Doctrine
of
Balaam
,
and
the
Doctrine
of
the
Nicholaitans
:
So
for
Schismaticks
,
they
are
in
the
Church
too
,
before
they
are
separated
,
1
Cor.
11.18
.
There
were
dissentions
amongst
them
.
Nay
,
I
will
say
further
that
Antichrist
may
bee
a
member
of
a
true
visible
Church
;
The
Text
intends
he
must
be
so
,
2
Thes.
2.4
.
He
must
sit
in
the
Temple
of
God
:
diuers
Diuines
tyre
themselues
with
opinions
vpon
this
place
.
Some
say
he
must
sit
in
that
which
was
the
temple
of
God
;
but
that
answers
not
the
meaning
of
the
words
,
for
he
must
sit
in
that
which
is
the
Temple
of
God
.
Yea
,
but
say
others
,
he
may
sit
in
that
which
is
the
Temple
of
God
,
because
some
faithfull
lye
hid
within
it
;
but
this
cannot
be
the
meaning
of
it
,
for
it
is
meant
of
a
visible
Church
,
as
if
he
should
say
,
Antichrist
shall
sit
in
that
which
is
the
Temple
of
God
,
that
is
,
in
a
true
visible
Church
;
till
he
bee
vtterly
corrupt
,
and
fully
discouered
.
And
no
question
but
that
many
yeeres
after
Antichrist
fate
in
the
Church
,
it
was
a
true
Church
.
So
that
it
is
plaine
that
hypocrites
and
castawaies
in
the
highest
degree
,
are
&
may
be
of
a
true
visible
Church
.
Reas.
1
The
Reasons
of
the
point
are
these
:
first
,
the
nature
of
the
Gospell
requires
it
,
that
some
members
of
the
Church
should
be
reprobates
and
castawaies
,
for
the
Gospell
,
2
Cor.
2.16
.
is
the
sauor
of
death
vnto
death
to
some
,
and
to
others
it
is
the
sauour
of
life
vnto
life
;
to
the
wicked
it
is
the
sauour
of
death
vnto
death
,
the
sweetnesse
and
the
comfort
of
the
Gospell
drawing
them
on
to
professe
and
to
imbrace
it
for
a
while
;
but
the
hardnesse
of
the
practice
of
it
makes
them
to
giue
ouer
,
and
to
fal
away
at
last
,
and
so
it
becomes
a
sauour
of
death
vnto
them
.
Reas.
2
Secondly
,
the
excellency
of
the
Church
,
and
of
a
Christian
profession
is
such
,
that
generally
all
men
desire
to
bee
of
it
,
and
therfore
euen
the
wicked
would
seeme
to
be
such
;
and
so
they
ioyne
to
the
outward
Communion
of
the
Church
,
though
they
bee
but
Reprobates
and
Castawaies
.
Thirdly
,
it
is
the
corruption
of
mens
hearts
to
be
satisfied
and
to
rest
in
shadowes
,
but
leauing
the
substance
;
so
Reas.
3
that
if
they
bee
baptized
and
so
receiued
into
the
Church
,
they
rest
in
that
and
go
no
further
,
foolishly
flattring
themselues
that
all
is
well
,
when
as
yet
they
want
the
substance
of
Baptisme
,
and
so
whereas
they
think
,
that
they
are
in
the
way
to
Heauen
,
they
are
in
the
high
way
to
hell
.
Fourthly
,
it
is
from
the
subtilty
and
malice
of
the
Diuell
;
Reas.
4
hee
it
is
that
sowes
the
Tares
amongst
the
good
Corne
,
Matth.
13.28
.
he
seekes
aboue
all
the
disgrace
and
spoyle
of
the
Church
;
and
this
he
knowes
,
he
cannot
doe
more
,
than
by
drawing
the
members
and
professors
thereof
into
hypocrisie
and
wickednesse
.
Fifthly
,
else
there
should
be
no
hypocrites
at
all
,
vnlesse
Reas.
5
they
be
found
in
the
Church
:
For
he
cannot
be
an
hypocrite
vnlesse
he
make
profession
of
the
faith
,
and
so
be
of
the
visible
Church
.
Sixthly
,
the
visible
Church
consists
onely
of
men
,
now
Reas.
6
men
cannot
see
the
heart
,
and
therefore
if
Hypocrites
ioyne
to
the
Church
,
she
cannot
disburden
herselfe
till
she
know
them
by
their
outward
courses
;
and
therefore
till
then
she
is
constrayned
to
nourish
them
as
her
owne
members
:
hence
it
is
that
reprobates
and
castawaies
are
in
the
visible
Church
.
Seuenthly
,
it
is
for
the
triall
of
the
faithfull
;
and
therefore
Reas.
7
hypocrites
,
Heretiks
,
and
false
Brethren
are
amongst
them
,
to
proue
them
as
the
Apostle
saith
,
1
Cor.
11.19
.
God
will
try
vs
whether
we
will
follow
him
in
his
word
,
or
them
in
their
heresies
and
fancies
,
and
therefore
they
are
amongst
vs
,
euen
as
the
Canaanites
were
left
among
the
Israelites
to
proue
them
,
whether
they
would
keepe
the
wayes
of
the
Lord
or
not
,
Iudg.
2.22
.
and
Chap.
3.1.12
.
Reas.
8
Eighthly
,
Gods
goodnesse
and
readinesse
to
all
,
intendring
to
all
sorts
the
meanes
of
grace
is
another
Reason
of
it
.
Matth.
22.10
.
all
both
good
and
bad
were
brought
into
the
wedding
Feast
,
hee
would
haue
the
bad
to
come
as
well
as
the
good
,
that
they
might
haue
the
tender
of
grace
:
and
hence
it
is
that
Reprobates
and
Castawayes
are
in
the
visible
Church
.
Reas.
9
Ninthly
,
it
is
so
,
because
God
would
haue
the
Arguments
of
his
Iustice
vpon
hypocrites
within
his
Church
,
that
the
faithfull
seeing
it
practised
vpon
them
,
it
might
strike
a
greater
reuerence
of
God
into
their
hearts
,
Matth.
22.13
.
1
Cor.
11.30
,
32.
that
when
the
wicked
are
punished
,
the
righteous
may
take
warning
;
therefore
there
are
Reprobates
in
the
Church
.
Reas.
10
Lastly
,
such
must
be
in
the
Church
,
that
Discipline
may
be
exercised
in
cutting
them
off
:
1
Cor.
5.4
,
7.
and
2
Cor.
2.7
,
8.
such
must
be
deliuered
to
Satan
,
that
they
may
bee
wonne
if
it
be
possible
;
or
at
least
that
the
faithfull
may
be
admonished
by
their
example
,
and
may
take
heed
by
their
reproaches
and
censures
:
for
when
the
wicked
are
punished
,
the
righteous
will
beware
.
Vse
1
The
first
Vse
teacheth
vs
,
that
if
Hypocrites
and
Castawayes
may
be
,
and
oftentimes
are
members
of
a
true
visible
Church
,
then
we
are
not
to
looke
for
such
a
pure
and
perfect
estate
of
a
Church
in
this
World
,
that
it
should
bee
without
hypocrites
and
vngodly
men
in
it
.
So
long
as
wee
liue
here
in
this
World
,
good
and
bad
,
Wheate
and
Tares
,
are
promiscuously
and
confusedly
scattered
and
mingled
together
;
the
vtter
and
thorow
separation
of
them
is
respited
to
the
end
of
the
World
.
It
passeth
the
skill
and
power
of
man
to
doe
this
,
it
is
to
bee
done
by
the
Angels
at
Christs
direction
when
hee
comes
to
Iudgement
.
Matth.
13.39
,
40.
It
is
true
that
a
separation
from
the
bad
must
bee
endeauoured
by
vs
here
in
this
life
,
so
farre
as
they
are
knowne
to
vs
,
and
so
farre
as
wee
are
able
to
separate
.
But
first
it
is
impossible
for
vs
to
know
all
that
are
wicked
;
secondly
,
for
those
we
doe
know
,
it
is
impossible
also
to
bee
quite
separated
from
them
,
for
then
wee
must
goe
out
of
the
World
,
as
the
Apostle
saith
,
1
Cor.
5.10
.
howsoeuer
some
heretikes
(
as
the
Donatists
)
haue
maintained
,
that
the
visible
Church
consists
onely
of
the
elect
and
chosen
;
and
some
of
our
Diuines
haue
vsed
the
same
words
;
but
the
heretikes
meant
it
in
one
sense
,
and
our
Diuines
in
another
.
The
heretikes
intend
it
as
they
speak
it
,
and
so
it
is
not
true
;
but
our
Diuines
meane
it
principally
of
the
Church
inuisible
,
and
so
it
is
true
,
that
none
but
Gods
chosen
are
members
thereof
:
and
when
they
doe
apply
it
to
the
visible
Church
,
they
vnderstand
it
of
the
liuing
,
abiding
,
and
fruitfull
members
of
the
Church
,
and
so
it
is
true
too
,
that
none
are
liuing
members
of
the
visible
Church
,
but
the
chosen
,
but
yet
there
may
be
rotten
and
dead
members
too
.
Secondly
,
this
teacheth
vs
what
to
esteeme
of
such
as
Vse
2
make
profession
to
be
of
the
Church
,
and
yet
their
liues
are
not
answerable
to
their
profession
,
shall
wee
say
presently
,
they
are
none
of
the
Church
?
Certainely
wee
must
iudge
of
them
as
members
at
least
by
possession
,
and
for
ought
wee
know
,
they
may
bee
members
by
right
too
.
It
is
very
hard
and
impossible
for
man
to
iudge
who
is
an
hypocrite
,
and
who
not
;
because
that
though
hypocrites
may
discerne
themselues
by
notorious
falls
,
yet
the
faithfull
sometimes
fall
as
dangerously
as
they
;
and
therefore
wee
must
leaue
that
to
God
,
who
onely
knowes
the
heart
;
in
the
meane
time
we
may
safely
say
,
that
they
are
members
by
possession
,
and
for
ought
we
know
by
right
too
.
This
is
harsh
in
many
mens
eares
,
but
yet
the
Doctrine
is
true
and
sound
,
and
the
exceptions
against
it
are
easily
answered
.
The
first
exception
is
this
;
How
can
these
bee
members
of
the
true
visible
Church
,
and
yet
are
not
members
at
all
of
the
Catholike
Church
?
I
answer
:
Yes
,
they
are
of
the
Church
to
vs
,
both
because
they
seeme
so
,
and
in
charity
wee
are
to
hold
them
so
,
till
we
see
the
contrary
.
Yea
,
but
doth
not
the
Apostle
say
,
1
Ioh.
2.19
.
They
went
out
from
vs
,
because
they
were
not
of
vs
.
I
answer
,
this
is
spoken
of
them
after
their
falling
away
,
but
yet
while
they
abode
with
them
,
they
were
members
by
possession
,
Hyper.
method
.
574.
though
not
by
right
:
and
it
is
confest
of
the
Apostles
,
that
Iudas
had
obtained
fellowship
with
them
,
and
was
numbred
amongst
them
;
besides
,
Additum
diminuens
.
visible
is
additum
diminuens
,
that
is
,
it
addeth
not
to
the
thing
,
but
diminisheth
from
the
strict
acceptation
;
so
that
the
wicked
reprobates
and
castawayes
may
be
of
the
true
visible
Church
,
though
not
of
the
true
Church
simply
.
The
second
exception
is
this
:
How
can
they
bee
the
members
of
the
Church
,
the
body
of
Christ
,
seeing
they
haue
not
Christ
to
be
their
Head
?
for
Christ
is
the
Head
of
no
Reprobate
.
I
answer
;
Yes
,
they
are
members
of
that
body
whereof
Christ
is
the
Head
,
though
simply
he
is
neither
Head
to
them
,
nor
they
members
to
him
,
but
he
is
the
Head
properly
of
the
faithfull
in
that
body
;
and
therefore
proportionably
he
is
reckoned
the
Head
of
the
whole
.
Besides
,
the
wicked
pretend
and
counterfeite
themselues
to
bee
the
members
of
Christ
,
but
Christ
neuer
pretends
and
counterfeites
himselfe
to
bee
their
head
;
and
therefore
though
head
and
members
bee
relatiues
,
yet
it
is
so
that
they
may
be
members
of
him
in
their
sense
,
and
yet
he
no
way
pretending
to
bee
their
head
.
Lastly
,
hee
is
their
head
in
that
sense
that
they
are
his
members
,
that
is
in
the
shew
of
the
world
,
and
in
their
owne
pretence
,
though
not
in
his
.
The
third
exception
:
But
how
then
is
the
visible
Church
the
Kingdome
of
heauen
?
for
so
it
is
called
many
times
in
the
Scripture
.
I
answer
;
First
,
it
is
said
so
in
respect
of
the
faithfull
that
are
in
it
;
secondly
,
it
is
said
so
,
because
there
is
the
meanes
,
to
bring
all
,
euen
the
wicked
to
heauen
;
thirdly
,
they
doe
all
outwardly
professe
to
be
Citizens
of
heauen
,
and
are
so
to
be
reputed
,
till
there
be
euident
proofe
to
the
contrary
,
and
then
they
are
to
be
cast
out
.
Fourth
exception
:
But
what
if
all
bee
hypocrites
,
is
that
a
true
visible
Church
?
I
answer
:
It
is
impossible
;
for
where
the
Word
is
truly
preached
,
it
cannot
bee
but
that
there
are
some
that
▪
doe
sincerely
professe
.
Secondly
,
I
say
,
that
if
it
were
possible
,
yet
till
it
be
discerned
to
be
so
,
it
is
to
be
held
a
true
visible
Church
.
The
fifth
exception
:
Yea
,
but
you
confesse
your selfe
,
that
though
they
be
members
,
yet
they
are
not
liuing
but
dead
members
;
and
will
any
man
say
,
that
a
dead
member
is
a
member
of
a
liuing
body
?
I
answer
;
Yes
,
euen
as
a
rotten
branch
of
a
tree
,
till
it
be
cut
off
,
is
a
member
of
the
tree
as
well
as
the
soundest
.
In
Reuel.
3.1
.
the
case
is
auouched
in
this
very
kinde
;
the
Church
of
Sardis
is
said
to
be
a
dead
Church
,
because
it
had
dead
members
,
and
yet
it
was
a
true
visible
Church
.
And
so
they
may
be
members
by
possession
and
by
shew
,
though
they
bee
dead
members
,
and
so
by
right
are
not
members
,
for
that
belongeth
onely
to
the
faithfull
.
Thirdly
,
this
teacheth
vs
,
that
we
should
not
be
rash
,
to
Vse
3
condemne
a
Church
for
to
be
a
false
Church
,
or
no
Church
,
because
it
hath
in
it
many
hypocrites
and
wicked
members
,
for
you
see
that
true
visible
Churches
haue
alwaies
hypocrites
in
them
.
It
is
true
that
a
Church
full
of
hypocrites
may
bee
called
,
and
doth
well
deserue
to
bee
accounted
a
corrupt
and
an
vnsound
Church
:
yea
,
A
Church
cannot
be
denied
to
be
a
true
visible
Church
,
though
there
be
an
hundred
hypocrites
in
it
to
one
beleeuer
.
The
Brownists
obiection
of
our
Church
being
a
prophane
multitude
,
answered
diuers
wayes
.
but
so
long
as
there
are
some
it
,
and
of
it
,
that
do
openly
professe
the
sauing
faith
in
sincerity
,
though
otherwise
it
be
full
of
wicked
men
and
hypocrites
,
it
cannot
bee
denied
to
be
a
Church
,
yea
a
true
visible
Church
,
though
there
be
a
thousand
hypocrites
to
one
true
Beleeuer
.
This
matter
concernes
vs
neerely
,
for
it
is
one
of
the
maine
Reasons
alleaged
by
Browne
and
Barrow
and
Greeneway
and
the
rest
of
the
separation
,
to
proue
vs
to
bee
a
false
Church
.
Oh
,
say
they
,
your
Church
is
a
profane
multitude
,
promiscuously
mingled
together
of
good
and
bad
,
all
were
admitted
together
into
the
Church
,
and
so
you
continue
in
it
without
separation
.
I
answer
,
If
it
were
so
,
this
might
proue
vs
to
be
an
impure
and
corrupt
Church
,
but
not
a
false
Church
,
so
long
as
wee
haue
the
Word
,
and
Sacraments
openly
embraced
and
obeyed
by
some
amongst
vs
,
wee
are
still
a
true
Church
,
though
wee
should
bee
in
a
miserable
and
fearefull
estate
,
because
the
wicked
,
if
they
were
not
rooted
out
would
bee
likely
at
length
to
ouerthrow
the
Church
.
But
secondly
,
wee
answer
;
It
is
not
so
:
For
first
for
admission
,
we
receiue
none
into
our
Church
,
that
are
professedly
wicked
,
for
our
baptisme
is
administred
to
none
,
but
vpon
solemne
protestation
and
promise
of
the
profession
of
the
sauing
faith
,
and
obedience
to
the
same
:
Now
because
they
are
receiued
into
our
Church
being
young
,
therefore
this
promise
is
not
made
by
themselues
,
but
by
sureties
;
and
when
they
come
to
yeeres
,
such
sureties
as
are
conscionable
,
and
likewise
the
Ministers
call
vpon
them
to
consider
and
performe
their
promise
made
in
baptisme
:
so
then
first
our
Church
admits
none
,
but
such
as
make
solemne
protestation
of
faith
and
obedience
.
Obiect
.
You
let
wicked
ones
continue
in
your
Church
without
separation
.
And
secondly
,
whereas
they
alleage
that
wee
let
the
wicked
continue
in
our
Church
without
separation
,
whereas
we
should
cut
them
off
when
we
finde
them
to
be
hypocrites
.
I
answer
,
wee
doe
separate
,
as
much
as
in
vs
lies
,
for
we
labour
to
haue
them
separated
from
vs
,
and
also
Answ.
1
wee
labour
to
separate
our selues
from
them
.
First
,
wee
labour
their
separation
from
vs
,
desiring
their
remouall
,
bewailing
their
wickednesse
,
and
our
condition
that
liue
in
Mesech
and
Kedar
,
and
reprouing
them
for
their
sinnes
;
and
if
that
will
not
serue
,
complayning
against
them
to
those
that
are
in
Authority
,
that
they
may
bee
excommunicate
,
and
withall
wee
are
instant
with
God
by
prayer
to
stirre
up
the
hearts
of
such
as
are
in
Authority
to
execute
his
Ordinances
vpon
them
:
wee
doe
what
wee
can
to
separate
them
from
vs
,
and
it
comes
sometime
to
passe
,
that
many
are
so
separated
from
vs
;
but
if
they
should
not
,
that
indeed
were
the
Churches
sinne
,
and
a
foule
sinne
too
;
yet
it
destroyes
not
the
true
being
of
our
Church
.
Secondly
,
Answ.
2
if
we
cannot
get
them
separated
from
vs
,
yet
wee
separate
our selues
from
them
,
Hyp.
577.
580.
&c.
and
that
is
the
separation
that
the
Scripture
so
much
beates
vpon
in
priuate
persons
,
as
we
are
more
conscionable
,
so
wee
doe
more
separate
from
them
,
from
their
wills
,
affections
and
courses
;
yea
,
wee
must
separate
as
much
as
conueniently
we
may
from
their
persons
,
at
least
from
their
sinnes
,
which
for
our
parts
wee
are
perswaded
to
bee
the
chiefe
separation
that
the
Scripture
intends
.
Yea
,
but
this
is
a
secret
separation
,
say
they
,
vnder
hand
,
not
openly
knowne
.
Nay
,
this
is
a
notorious
and
knowne
separation
:
For
first
,
it
is
ingenuously
profest
on
our
part
,
to
the
mouing
of
their
after-hatred
and
despight
against
vs
;
wee
disclayming
them
that
are
lewd
,
swearing
and
prophane
wretches
,
and
that
openly
,
not
caring
who
know
it
;
and
likewise
it
is
knowne
on
their
part
,
they
vpbraiding
vs
therefore
very
reproachfully
,
with
the
names
of
Puritanes
,
Precisions
,
holy
Brethren
,
and
such
like
,
because
wee
will
not
accompany
with
them
,
if
this
bee
not
an
holy
and
a
plaine
separation
,
What
is
?
I
maruell
then
,
the
matter
being
so
notorious
,
that
they
are
not
ashamed
to
say
,
that
wee
doe
not
separate
from
the
wicked
:
this
therefore
is
an
horrible
slander
.
Yea
,
but
say
they
,
yee
should
separate
from
them
in
the
Assemblies
,
from
the
Word
and
the
Sacraments
?
I
answer
,
rather
the
wicked
should
separate
from
vs
in
these
things
:
where
the
Assembly
and
businesse
are
naught
in
themselues
,
Bernard
against
Brownists
.
1034.
where
the
assemblies
are
bad
,
there
the
good
must
separate
;
but
where
the
assemblies
be
good
,
there
the
bad
must
separate
.
as
at
Playhouses
and
such
like
,
there
the
good
must
separate
:
but
where
the
Assembly
and
businesse
is
good
in
themselues
,
there
the
bad
must
separate
;
and
the
reason
is
good
,
for
it
is
none
of
theirs
,
and
the
good
must
tarry
and
be
present
,
for
it
is
their
owne
right
;
and
it
is
sin
to
refuse
Gods
ordinances
for
the
pollution
of
others
,
1
Sam.
2.17.24
.
Yea
,
but
say
they
,
Can
your
holines
sanctifie
them
?
If
not
,
then
your
Congregations
are
prophane
.
I
answer
;
No
,
our
holinesse
sanctifies
not
them
,
yet
our
holinesse
being
true
in
vs
,
and
openly
professed
and
practised
,
it
shal
be
enough
to
make
vs
a
true
visible
Church
,
yea
,
and
an
holy
Congregation
in
Gods
acceptation
,
and
in
the
charitable
estimation
of
our
Brethren
.
Yea
,
but
say
they
,
their
filthinesse
defiles
you
,
and
your
holy
things
;
either
really
,
or
at
least
by
imputation
?
I
answer
;
they
defile
these
holy
things
to
themselues
indeed
,
Numb.
19.22
.
compared
with
Hag.
2.14
,
15.
and
Titus
1.15
.
but
not
to
vs
,
so
long
as
by
faith
we
receiue
them
;
neither
can
they
defile
vs
,
so
long
as
we
communicate
not
with
them
in
their
sinnes
,
no
not
so
much
as
by
imputation
,
Galath.
6.3.15
.
The
fourth
Vse
.
Seeing
wicked
men
and
Reprobates
Vse
4
may
bee
members
of
a
true
visible
Church
,
this
may
teach
vs
to
bee
wise
as
Serpents
,
to
try
before
we
trust
,
be
not
too
credulous
to
belieue
euery
show
of
profession
.
Our
Sauiour
saith
,
Matth.
7.15
.
beware
of
false
Prophets
that
come
to
you
in
sheepes
cloathing
,
but
inwardly
they
are
rauening
Woolues
,
&c.
And
the
Apostle
Iohn
,
1
Ioh.
4.1
.
bids
vs
,
Beleeue
not
euery
Sprit
,
but
try
the
Spirits
whether
they
are
of
God
or
no.
And
for
this
end
the
gift
of
discerning
of
Spirits
is
giuen
to
the
Church
,
1
Cor.
12.10
.
therefore
let
euery
one
of
vs
labour
to
bee
wise
in
this
kinde
.
Vse
5
Lastly
,
this
teacheth
vs
,
that
seeing
Hypocrites
and
castawaies
may
bee
members
of
a
true
visible
Church
,
wee
must
therefore
take
heed
that
wee
bee
not
carried
away
with
this
common
error
,
that
because
wee
are
members
of
a
true
visible
Church
,
and
haue
beene
baptized
;
therefore
wee
shall
certainely
bee
saued
.
But
take
heed
,
fift
and
examine
,
and
bee
alwaies
digging
into
thine
owne
heart
,
for
feare
of
hypocrisie
;
for
though
thou
makest
a
good
profession
as
thou
thinkest
,
yet
there
is
that
corruption
in
thy
heart
,
which
if
it
bee
not
ript
vp
before
God
dayly
,
it
will
betray
thee
,
and
preuaile
against
thee
to
fall
away
,
as
many
doe
in
these
dayes
.
Let
vs
take
heed
therefore
,
as
the
Apostle
doth
admonish
vs
,
Heb.
3.12
.
That
there
bee
not
in
any
of
vs
,
at
any
time
,
an
euill
heart
and
an
vnfaithfull
to
depart
away
from
the
liuing
God
.
As
great
and
as
bright
stars
as
thou
art
haue
fallen
from
heauen
;
therefore
,
as
the
Apostle
saith
,
Let
euery
one
that
thinks
he
stands
,
take
heed
lest
hee
fall
;
not
that
he
which
doth
stand
can
fall
,
but
hee
that
thinks
he
stands
,
take
heed
lest
he
fall
.
Try
therefore
,
and
examine
thy selfe
daily
,
fift
hypocrisie
out
of
thy
heart
;
that
so
as
thou
art
a
member
of
the
Church
by
possession
,
so
by
thy
standing
and
continuing
in
the
faith
,
and
the
sincere
profession
thereof
,
thou
maist
shew
thy selfe
to
bee
a
member
by
right
too
.
And
so
much
for
this
point
,
that
Reprobates
and
Castawaies
may
be
,
and
often
are
members
of
true
visible
Churches
.
And
so
much
likewise
bee
spoken
of
the
members
of
the
Church
.
The
thirteenth
Lecture
of
the
Church
.
AFter
that
we
had
spoken
of
the
definition
of
a
true
visible
Church
,
in
the
first
place
,
and
in
the
second
place
of
the
causes
of
it
,
wee
came
in
the
third
place
to
speake
of
the
members
of
it
,
wherein
wee
handled
such
points
,
as
it
pleased
God
to
afford
vnto
vs
.
The
fourth
generall
thing
considerable
in
a
visible
Church
,
viz.
the
Markes
of
it
.
Now
wee
come
in
the
fourth
place
to
speake
of
the
notes
and
markes
,
whereby
a
visible
Church
is
discerned
to
be
a
true
Church
of
God
.
Wee
know
that
all
Souldiers
haue
their
Banners
and
colours
vnder
which
they
fight
,
and
so
hath
the
Militant
Church
,
the
Souldiers
of
Iesus
Christ
,
her
Colours
and
Banner
to
fight
vnder
.
So
likewise
euery
Corporation
and
Company
haue
their
Armes
and
Liueries
,
whereby
they
are
distinguished
from
all
other
Companies
:
yea
,
we
know
that
euery
Lord
and
great
man
hath
his
Badge
and
Cognisance
,
whereby
his
seruants
and
attendants
are
to
bee
knowne
from
other
mens
.
So
the
Lord
Iesus
Christ
,
the
Lord
of
Lords
,
the
great
and
glorious
God
of
heauen
and
earth
,
hath
his
Badge
and
Cognisance
whereby
his
Seruants
are
distinguished
and
discerned
from
all
other
,
from
the
seruants
of
sinne
,
and
from
the
seruants
of
the
world
,
and
from
the
seruants
of
men
.
True
it
is
,
that
the
Church
inuisible
is
knowne
to
God
alone
,
because
none
but
hee
is
the
Searcher
of
the
heart
:
But
the
Church
visible
is
therefore
called
visible
,
because
it
hath
certaine
sensible
notes
and
markes
set
vpon
it
,
that
at
the
sight
thereof
it
may
bee
knowne
to
be
the
Church
of
God
.
I
doe
not
speake
here
of
the
inward
,
markes
which
God
doth
set
secretly
on
his
Children
;
as
that
they
are
borne
of
God
,
ioyned
by
faith
vnto
Christ
their
head
,
endued
with
the
Spirit
of
Adoption
assuring
them
of
Gods
fauour
,
and
perswading
them
to
holinesse
,
and
an
inward
loue
and
affection
to
the
Brethren
;
for
by
these
they
are
onely
knowne
to
God
and
to
themselues
:
but
I
speak
of
outward
markes
wherby
they
are
knowne
to
others
,
such
,
as
that
therby
the
world
may
take
notice
of
such
a
congregation
so
marked
,
that
they
are
a
true
visible
Church
of
God
.
This
was
a
mattter
practized
in
the
former
Testament
,
and
prophesied
for
the
latter
,
Isai.
19.19
.
that
the
visible
Church
should
bee
thus
marked
out
.
And
surely
it
is
very
necessary
,
Reasons
why
there
should
be
Markes
of
the
Church
.
that
there
should
bee
such
outward
tokens
and
markes
to
discerne
it
by
:
First
,
in
respect
of
those
that
are
within
the
Church
,
for
the
surer
confirmation
of
their
hearts
,
that
they
are
in
the
right
way
;
as
also
for
the
publike
testification
of
faith
and
Religion
to
bee
in
the
world
.
And
secondly
,
in
respect
of
those
that
are
without
,
for
many
arrogate
falsely
the
name
of
the
Church
vnto
themselues
,
as
false
Prophets
,
and
Heretikes
,
and
Schismatikes
;
all
which
may
bee
discouered
plainely
by
these
markes
,
that
they
are
not
such
as
they
pretend
themselues
to
bee
,
as
also
because
some
of
them
that
are
without
,
belonging
to
Gods
election
,
by
these
markes
discerning
the
true
Church
,
may
thereby
be
allured
to
ioyne
to
her
Communion
,
and
so
bee
brought
to
God
;
that
all
the
rest
may
be
left
vtterly
without
excuse
,
that
being
shewed
by
such
palpable
and
plaine
evidences
which
is
the
true
Church
,
out
of
which
there
is
no
saluation
,
yet
they
wilfully
refuse
to
assemble
thereunto
:
what
is
to
be
thought
of
such
,
but
that
they
are
rebells
against
God
,
and
enemies
to
Christs
Kingdome
,
that
when
hee
displaies
his
Banners
openly
,
they
will
not
come
into
the
fight
on
his
side
,
but
take
part
against
him
?
Two
qualities
of
these
Markes
,
to
make
them
legitimate
.
Now
these
outward
markes
haue
certaine
qualities
or
properties
belonging
to
them
,
which
wheresoeuer
they
are
found
,
they
make
these
markes
legitimate
,
and
to
bee
acknowledged
to
bee
true
and
sufficient
,
else
they
are
not
to
bee
admitted
.
Now
these
qualities
or
properties
belonging
to
these
markes
of
the
Church
are
two
,
first
that
these
marks
and
notes
of
the
Church
must
bee
essentiall
to
it
:
secondly
,
that
they
must
bee
better
knowne
to
vs
than
the
Church
it selfe
.
First
,
they
must
bee
essentiall
,
that
is
,
The
first
quality
and
such
as
concerne
the
very
being
of
the
Church
;
some
concerne
the
well
being
of
the
Church
,
as
Discipline
and
such
like
,
which
wheresoeuer
it
is
found
,
it
makes
that
Church
more
pure
,
sound
and
perfect
,
than
other
Churches
that
want
th●m
.
But
the
markes
wee
seeke
after
are
,
such
as
concerne
the
very
being
of
the
Church
;
so
that
wheresoeuer
they
are
found
,
there
is
certainly
the
true
being
of
a
visible
Church
;
and
also
wheresoever
the
Church
visible
hath
any
true
being
at
all
,
It
is
attended
with
three
other
tha●
〈◊〉
subordinate
to
them
.
there
are
these
found
.
And
this
qualitie
is
attended
with
three
others
that
are
subordinate
to
it
,
and
follow
consequently
vpon
it
;
as
first
,
these
markes
must
haue
this
being
,
that
as
they
are
essentiall
to
the
being
of
the
Church
,
so
they
must
bee
common
to
euery
Church
visible
throughout
the
world
,
for
if
any
Church
bee
without
them
,
then
they
are
not
sufficient
markes
:
secondly
,
they
must
bee
proper
to
the
Church
visible
,
and
to
no
other
Congregation
in
the
world
;
for
if
these
marks
agree
to
any
other
Congregation
,
there
is
no
certainty
in
them
to
finde
out
the
Church
by
them
:
Thirdly
,
they
must
alwaies
bee
ioyned
together
,
so
that
wheresoeuer
there
is
a
true
visible
Church
,
there
are
these
markes
,
and
wheresoeuer
these
are
,
there
is
a
true
visible
Church
:
for
if
at
any
time
they
bee
asunder
,
then
there
is
a
time
when
a
Church
visible
is
not
to
bee
discerned
from
other
Congregations
.
I
doe
not
say
,
they
are
alwaies
found
in
the
same
degree
:
but
sometimes
more
,
sometimes
lesse
,
alwaies
in
some
measure
.
And
this
is
the
first
quality
of
these
markes
,
with
the
subordinate
qualities
that
follow
vpon
them
.
The
second
property
or
quality
of
these
markes
,
The
second
qual●●●●
of
these
markes
.
is
that
they
must
be
better
knowne
than
the
Church
it selfe
,
for
to
seeke
out
a
thing
vnknowne
,
by
that
which
is
as
much
vnknowne
;
or
a
thing
little
knowne
,
by
that
which
is
lesse
knowne
,
is
a
thing
preposterous
and
absurd
,
wee
are
neuer
the
neerer
:
but
if
wee
would
seeke
out
a
thing
wisely
,
wee
must
seeke
that
which
is
unknowne
,
by
that
which
is
knowne
;
and
that
which
is
but
a
little
knowne
,
by
that
which
is
more
knowne
:
for
that
which
I
know
another
by
,
must
bee
beter
knowne
to
mee
than
the
other
:
as
for
example
;
If
I
know
a
man
by
his
face
,
or
by
some
wart
or
mole
vpon
it
,
then
I
must
know
that
better
,
or
at
least
haue
a
more
particular
impression
of
it
in
my
minde
,
than
of
the
man
himselfe
:
So
the
notes
and
markes
of
the
Church
must
be
better
knowne
to
me
than
the
Church
it selfe
.
And
both
these
markes
and
notes
must
concurre
together
,
for
being
a
certaine
marke
it
must
bee
first
able
to
direct
vs
to
the
thing
wee
seeke
;
and
secondly
,
such
as
may
not
deceiue
vs
therein
:
if
it
bee
a
thing
well
knowne
,
and
yet
not
essentiall
,
it
may
direct
,
but
it
is
apt
to
deceiue
;
againe
,
if
it
be
essentiall
,
and
not
best
known
,
as
it
is
not
apt
to
deceiue
,
so
it
is
not
able
to
direct
,
therefore
they
must
both
concurre
together
.
So
then
the
issue
of
all
is
this
;
That
whatsoeuer
things
doe
so
belong
to
a
visible
Church
,
that
being
examined
by
these
notes
,
they
will
stand
answerable
thereunto
;
these
and
none
other
are
to
bee
acknowledged
,
right
marks
thereof
.
Vrsin
.
582.
Vogel
.
727.
Now
there
is
none
that
will
hold
the
touch
of
these
notes
,
but
these
three
,
the
Word
preached
,
the
Sacraments
administred
,
and
thirdly
obedience
professed
to
that
which
they
both
require
;
which
because
it
is
the
maine
substance
of
all
that
which
is
spoken
touching
this
point
,
wee
will
deliuer
and
handle
it
by
way
of
obseruation
.
Doctr.
The
obseruation
is
this
,
That
the
preaching
of
the
Word
,
and
the
administration
of
the
Sacraments
,
and
profession
of
Obedience
to
the
requiring
of
them
both
(
that
is
,
to
that
which
they
both
require
)
are
the
chiefest
and
most
infallible
markes
of
a
true
visible
Church
.
Caluin
.
inst.
lib.
4
cap.
1
sect.
10.
in
Acts
2.42
.
I
doe
not
say
,
that
they
are
the
onely
markes
for
many
other
are
assigned
,
and
may
be
admitted
,
but
not
vpon
these
properties
afore
mentioned
;
for
they
are
not
essentiall
nor
better
knowne
than
the
Church
it selfe
,
as
these
are
;
therefore
these
are
the
chiefe
and
most
infallible
markes
.
For
proofe
of
the
obseruation
,
looke
into
Matth.
28.19
.
Goe
teach
all
Nations
,
baptising
them
(
saith
our
Sauiour
)
in
the
Name
of
the
Father
,
the
Son
,
and
the
holy
Ghost
,
&c.
What
is
the
businesse
our
Sauiour
sends
his
Apostles
about
?
It
was
to
plant
and
erect
visible
Churches
in
the
world
;
how
is
that
to
be
done
?
Go
(
saith
he
)
teach
all
nations
,
&c.
First
,
they
must
teach
the
Word
;
there
is
the
Word
preached
:
secondly
,
Goe
and
baptize
,
&c.
there
is
the
Sacraments
administred
,
and
though
but
one
bee
named
,
as
that
being
of
most
speciall
use
,
for
the
present
dispensation
of
planting
Churches
,
yet
figuratiuely
the
other
is
intended
:
for
so
you
shall
find
was
their
practice
,
Act.
2.41
,
42.
where
it
is
said
,
not
onely
that
they
did
baptize
,
but
that
they
brake
bread
also
;
there
is
the
Lords
supper
too
:
and
it
is
not
to
bee
thought
,
that
they
went
beyond
their
commission
in
this
:
for
it
was
the
Ministers
part
to
deliuer
it
,
and
the
peoples
to
receiue
it
.
So
then
here
is
the
Word
preached
,
and
the
Sacraments
administred
;
and
what
else
are
they
to
doe
?
vers.
20.
Teaching
them
to
obserue
and
do
,
&c.
there
is
(
at
least
)
profession
of
Obedience
.
As
if
Christ
should
say
;
Let
them
professe
at
least
,
that
they
will
obay
you
;
else
turne
away
from
them
,
and
shake
off
the
dust
of
your
feete
as
a
witnesse
against
them
.
The
words
are
so
precise
for
euery
particular
in
the
obseruation
,
and
that
from
our
Sauiours
owne
mouth
,
and
containing
such
an
absolute
description
of
the
office
both
of
Ministers
and
people
,
and
the
intendment
being
the
erecting
and
settling
of
true
visible
Churches
,
that
me
thinks
it
is
as
much
as
if
our
Sauiour
had
said
;
Wheresoeuer
these
three
are
performed
,
there
let
the
World
take
notice
of
a
true
visible
Church
:
and
so
from
time
to
time
wheresoeuer
there
is
any
true
Church
to
the
worlds
end
.
And
what
is
this
but
that
which
I
have
affirm'd
in
the
obseruation
,
that
the
preaching
of
the
Word
,
and
the
administration
of
the
Sacraments
,
and
obedience
of
the
people
to
that
which
they
doe
both
require
,
are
the
most
infallible
and
chiefest
markes
of
a
true
visible
Church
.
Another
Euangelist
reporting
the
same
Commission
,
speakes
as
much
in
effect
,
though
not
in
such
precise
tearmes
,
Mark
.
16.15
,
16.
Go
ye
into
all
the
World
and
preach
the
Gospell
to
euery
Creature
,
he
that
shall
beleeue
and
bee
baptized
,
shall
bee
saued
,
&c.
there
is
the
Word
preached
,
and
there
are
the
Sacraments
(
as
before
)
and
there
is
profession
of
obedience
to
them
both
:
for
if
they
beleeue
,
they
must
obey
.
This
point
is
so
cleare
,
that
it
needs
no
further
proofe
;
yet
because
it
is
a
question
betwixt
vs
and
the
Papists
,
and
also
betwixt
vs
and
the
separation
,
and
likewise
among
Divines
;
therefore
wee
will
see
further
proofe
of
it
:
There
are
other
places
of
Scripture
which
auouch
the
same
in
effect
,
yet
not
so
pregnantly
as
these
doe
,
Ioh.
10.4
.
our
Sauiour
saith
,
He
goes
before
his
sheepe
;
that
is
,
before
his
people
,
and
they
heare
his
voyce
and
follow
him
.
How
doth
Christ
go
before
his
people
?
He
goeth
before
them
in
the
Word
and
in
the
Sacraments
,
leading
them
in
the
wayes
of
saluation
:
for
the
Word
is
there
expresly
named
,
My
voyce
;
and
vnder
that
,
the
Sacraments
are
figuratiuely
to
be
vnderstood
,
And
they
heare
it
,
and
follow
him
;
there
is
obedience
.
Our
Sauiour
alludes
to
the
custome
of
the
Shepheards
in
that
Countrey
,
that
were
wont
to
tune
a
voyce
to
their
sheepe
,
which
they
hearing
and
knowing
,
did
all
follow
.
Now
this
voyce
of
Christ
is
his
Word
;
and
his
Sacraments
are
parts
thereof
;
therefore
if
yee
aske
who
are
the
sheepe
of
Christ
?
The
answer
is
ready
,
They
that
heare
the
voyce
of
Christ
,
and
follow
him
.
As
who
should
say
,
Where
is
a
true
visible
Church
?
The
Answer
is
,
where
the
Word
is
truly
preached
,
and
at
least
professed
to
be
obeyed
.
The
like
speech
is
in
the
27.
verse
of
the
same
Chapter
.
So
likewise
in
Ephes.
5.26
.
the
Apostle
saith
,
that
Christ
gaue
himselfe
for
his
Church
,
that
he
might
sanctifie
it
,
and
cleanse
it
,
by
the
washing
of
water
through
the
Word
.
Apply
these
words
to
the
visible
Church
,
then
there
is
the
Word
,
and
Water
,
that
is
,
Baptisme
;
and
vnder
that
Sacrament
the
Lords
Supper
is
implied
;
and
there
is
profession
of
obedience
,
for
they
are
sanctified
and
cleansed
;
so
that
wheresoeuer
these
are
,
there
is
a
true
visible
Church
.
Answerable
vnto
these
assertions
,
you
shall
find
it
by
experience
to
haue
been
from
the
beginning
,
looke
into
Paradise
,
Gen.
2.16
,
17.
there
is
the
Word
,
Gods
Commandement
giuen
to
our
first
Parents
;
Yee
shall
not
eate
,
&c.
and
there
were
the
Sacraments
,
the
Tree
of
life
,
verse
9.
purposely
to
signifie
and
to
seale
vnto
them
eternall
life
,
if
they
did
obey
;
and
there
was
also
their
obedience
acknowledged
,
in
that
they
accepted
of
their
estate
,
and
that
vpon
that
condition
.
If
any
doubt
of
this
it
is
plainely
laid
downe
,
Gen.
●
.
4
.
Where
the
woman
acknowledged
that
they
were
bound
not
to
eate
of
that
Tree
,
so
there
is
their
profession
of
Obedience
:
So
you
see
how
it
was
with
the
Church
in
Paradise
before
the
fall
.
Now
let
vs
see
how
it
was
with
the
Church
out
of
Paradise
after
the
fall
,
Gen.
3.15
.
There
was
the
promise
of
the
Gospell
,
there
is
the
Word
preached
:
and
Gen.
4.3
,
4.
There
were
the
Sacrifices
,
there
was
Caine
and
Abel
offering
Sacrifices
,
which
were
representations
of
Christs
owne
Sacrifice
of
himselfe
,
and
consequently
of
the
Sacrifices
of
the
new
Testament
;
and
there
was
also
their
profession
of
Obedience
,
in
that
they
brought
their
Sacrifices
vnto
God
:
no
doubt
but
Adam
their
Father
taught
them
the
Doctrine
of
the
Gospell
,
and
how
they
ought
to
worship
God
,
and
they
profest
obedience
to
that
he
taught
,
both
Caine
as
well
as
Abel
,
for
then
they
were
both
members
of
the
visible
Church
:
so
heere
is
the
Word
,
and
the
Sacraments
,
and
Obedience
profest
to
them
both
,
and
so
a
true
visible
Church
.
Likewise
that
in
Gen.
9.
from
the
eighth
to
the
seuenteenth
verse
;
In
Noahs
time
after
the
floud
,
there
was
Gods
Couenant
made
with
Noah
,
so
there
is
the
Word
,
and
there
was
the
Bow
set
in
the
Cloudes
,
there
was
the
Sacrament
;
and
thirdly
,
their
profession
of
obedience
too
;
for
it
is
a
Couenant
,
which
intends
obedience
on
Noahs
part
,
for
else
,
how
is
it
a
Couenant
if
it
be
not
condescended
to
on
both
parts
?
And
so
also
in
Abrahams
time
Gen.
17
4
7.10.23
.
in
the
4.
and
7.
verses
God
makes
a
couenant
with
Abraham
,
there
is
the
Word
;
and
in
the
10.
vers.
there
is
the
Sacrament
,
Circumcision
:
and
in
the
23.
verse
there
is
Abrahams
obedience
,
He
circumcised
Ismael
,
and
all
the
males
in
his
house
.
So
likewise
when
God
sent
to
gather
his
people
out
of
Egypt
,
first
hee
deliuers
them
his
Word
by
Moses
,
Exo.
3.15
.
and
6.6
.
and
he
giues
them
the
Sacrament
of
the
Passeouer
,
Exo.
12.3
.
and
in
the
eight
and
twenty
verse
of
that
Chapter
,
there
is
the
peoples
obedience
,
The
Children
of
Israel
went
and
did
as
the
Lord
had
commanded
Moses
and
Aaron
,
euen
so
did
they
.
And
what
was
the
Law
and
Sacrifices
in
the
former
Testament
,
but
euen
as
the
Word
and
Sacraments
are
in
the
new
Testament
.
And
did
not
the
Lord
require
and
receiue
of
the
people
a
precise
promise
of
obedience
,
euen
before
hee
prescribed
them
either
Law
or
Sacrifices
?
This
wee
may
see
hee
did
Exod.
19.5.8
.
God
sent
Moses
to
the
people
there
,
before
hee
deliuered
them
his
Law
,
and
before
hee
prescribed
their
sacrifices
,
to
know
whether
they
would
obey
or
not
:
and
they
said
they
would
.
So
that
vnder
the
Law
there
was
the
Word
and
the
Sacraments
,
and
profession
of
obedience
in
the
people
,
and
so
a
true
visible
Church
.
And
so
Ioshua
renewing
the
true
worship
of
God
,
Ios.
1.16.18
.
redresseth
the
things
amisse
,
and
brings
in
the
Law
and
the
Passe-ouer
,
and
the
people
they
promise
obedience
in
all
things
,
euen
as
they
obeyed
Moses
.
And
so
in
the
2
King
.
23.2
,
3
,
21
,
22
,
23.
When
Iosiah
restored
the
Church
of
God
;
First
,
hee
caused
the
words
of
the
booke
of
the
Couenant
to
be
reade
to
the
people
in
the
second
verse
,
so
there
was
the
Word
:
and
in
the
21.
verse
,
there
the
King
restored
the
Passeouer
,
so
there
is
the
Sacrament
:
and
in
the
third
verse
,
there
is
their
obedience
,
for
the
King
made
a
Couenant
with
the
Lord
,
and
all
the
people
stood
to
it
:
And
thus
likewise
it
was
in
the
time
of
Ezra
,
as
you
may
read
Chap.
7.8
.
And
also
in
the
time
of
Nehemiah
,
Chap.
8.
&
9.
they
restored
the
Word
and
Sacraments
,
and
made
a
Couenant
with
God
,
wherein
they
professed
their
obedience
;
and
so
were
restored
to
bee
a
true
visible
Church
.
So
then
these
must
needs
be
the
principall
markes
and
notes
whereby
a
true
visible
Church
is
discerned
,
because
they
are
not
onely
in
the
instituting
of
a
true
visible
Church
,
but
also
in
the
renewing
and
restoring
of
it
,
when
it
is
corrupted
.
It
is
in
this
case
as
with
a
Campe
in
the
field
,
who
as
they
are
gathered
at
the
first
to
their
Colours
and
Banners
,
Non
secùs
ac
belli
duces
,
vt
dissipatum
clade
aliqua
exercitum
recolligant
,
signa
militaria
,
vel
accensos
ignes
,
ex
edito
loce
conspiciendos
proponunt
,
quo
pedem
referant
quotquot
ex
clade
dispersis
,
&
palantes
vagantur
.
Morn
.
de
eccles.
p.
27.
so
likewise
if
the
Campe
bee
put
to
flight
by
the
enemy
,
the
Generall
hangs
out
and
displaies
his
Colours
and
Ensignes
,
that
so
they
that
are
scattered
may
gather
to
them
againe
,
and
that
so
they
may
bee
a
Campe
as
before
:
So
it
is
with
Gods
Church
,
when
it
is
put
to
the
worst
,
when
it
is
corrupted
and
polluted
,
hee
displayes
the
Ensignes
and
Banners
of
his
Word
and
Sacraments
,
that
so
whosoeuer
is
fallen
away
,
may
enter
into
Couenant
againe
,
and
become
a
member
of
the
true
visible
Church
,
and
fight
vnder
Gods
Banner
as
well
as
hee
did
before
.
Thus
wee
see
how
it
was
in
the
former
Testament
,
that
these
were
the
true
marks
of
a
true
visible
Church
;
and
so
it
is
also
in
the
new
Testament
:
I
will
giue
you
a
patterne
or
example
onely
in
two
Churches
,
and
by
them
you
may
esteeme
of
al
the
rest
.
The
first
is
the
Church
of
Ierusalem
,
Act.
2.14
,
41
,
42.
In
the
fourteenth
verse
,
it
is
said
Peter
lifted
vp
his
voice
,
&c.
there
is
the
word
preached
:
and
in
verse
41.
there
is
the
Sacrament
of
Baptisme
,
they
that
gladly
receiued
his
Word
were
baptized
;
and
in
verse
42.
there
is
the
Sacrament
of
the
Lords
Supper
vnder
the
name
of
breaking
of
bread
:
and
there
is
also
their
profession
of
obedience
,
for
they
continued
in
the
Apostles
Doctrine
and
fellowship
,
and
breaking
of
bread
and
prayer
;
and
so
there
was
a
true
visible
Church
.
The
second
patterne
is
the
Church
of
Corinth
,
1
Corinth.
1.13
.
there
was
Baptisme
;
and
in
the
1
Corinth.
11.23
.
There
was
the
Lords
Supper
,
and
Chap.
15.1
.
there
was
the
Word
preached
,
and
also
their
obedience
;
for
the
Apostle
Paul
preacht
vnto
them
the
Gospell
which
they
receiued
and
continued
in
.
So
that
these
are
the
chiefe
and
most
principall
markes
of
a
true
visible
Church
.
And
where
these
are
,
the
Word
truely
preached
,
the
Sacraments
rightly
administred
,
and
profession
of
obedience
to
that
which
they
doe
both
require
,
there
is
a
true
visible
Church
of
God
:
The
ancient
Fathers
doe
acknowledge
this
in
effect
;
for
they
say
,
that
the
Word
preached
,
and
the
Sacraments
administred
,
are
the
chiefest
markes
of
a
true
visible
Church
:
Morney
●6
.
29
.
but
there
must
be
obedience
to
them
both
,
for
that
is
the
Life
of
all
,
and
indeed
,
euen
the
Papists
themselues
,
when
they
are
out
of
controuersie
,
doe
grant
the
Word
and
Sacraments
are
the
chiefest
and
clearest
markes
of
a
true
visible
Church
.
And
so
much
for
the
proofes
.
Reas.
1
The
reasons
of
the
obseruation
are
these
:
First
,
the
Word
and
Sacraments
are
the
causes
,
and
the
definition
of
a
true
visible
Church
,
as
wee
have
shewed
:
and
therefore
must
needes
bee
the
most
infallible
markes
of
it
.
But
you
will
say
,
how
can
the
same
things
be
the
causes
and
definition
,
and
also
the
signes
and
markes
too
?
Yes
very
well
:
As
for
instance
,
the
Sunne-shine
is
the
cause
and
definition
,
as
also
the
infallible
marke
and
signe
of
the
Day
:
and
so
the
Word
and
Sacraments
,
being
the
causes
and
definition
of
a
true
visible
Church
,
must
needes
also
bee
the
clearest
and
most
infallible
signes
and
markes
of
it
.
Reas.
2
Secondly
,
they
must
needes
bee
infallible
markes
of
a
true
visible
Church
,
which
are
alwayes
found
wheresoeuer
a
Church
is
planted
,
or
wheresoeuer
it
is
continued
,
or
wheresoeuer
it
is
restored
;
but
the
Word
and
Sacraments
and
obedience
are
found
in
all
these
;
therefore
these
are
the
most
infallible
notes
of
a
true
visible
Church
.
In
the
first
planting
,
Math.
28.19
.
and
in
the
continuing
,
Act.
2.41
,
42.
and
in
the
restoring
,
as
Ioshua's
and
Iosiah's
times
,
&c.
as
we
have
shewed
before
.
Reas.
3
Thirdly
,
wheresoeuer
Moses
is
taught
and
obeyed
with
his
Ceremonies
,
there
is
a
Synagogue
of
the
Iewes
;
where
the
Alcoran
is
taught
and
Mahomet
observed
,
there
is
a
Church
of
Mahometans
:
So
likewise
where
the
Gospell
of
Christ
is
taught
,
and
his
Sacraments
administred
,
and
obedience
yeelded
to
them
,
there
is
a
true
Church
of
Christ
.
Fourthly
,
where
there
is
good
wheat
sowen
and
thriues
,
and
comes
up
in
the
blade
,
is
not
that
a
field
of
wheat
?
So
likewise
where
the
Word
is
preached
,
and
the
Sacraments
administred
,
and
profession
of
obedience
to
them
both
,
is
not
this
a
true
Church
?
Not
that
profession
onely
makes
a
true
Church
,
but
because
as
I
have
shewed
,
it
cannot
be
but
whereas
these
are
,
there
is
some
that
doe
sincerely
professe
.
Fifthly
,
is
not
shee
a
right
and
naturall
Mother
,
that
Reas.
5
brings
forth
a
Childe
of
her
owne
body
,
and
after
she
hath
brought
it
forth
,
nourisheth
it
with
her
owne
milke
?
So
likewise
the
Church
that
doth
beget
us
by
the
Word
of
Truth
,
and
nourish
us
with
the
Sacraments
,
is
not
shee
a
true
Church
?
Sixthly
,
every
Tree
is
knowne
by
the
fruites
,
Matth.
7.16
,
Reas.
6
17.
The
false
prophet
is
knowne
by
his
false
doctrine
,
for
so
the
place
intends
:
if
that
bee
a
sufficient
marke
to
know
them
by
;
then
true
doctrine
is
a
sufficient
marke
to
know
the
true
Church
by
.
Seuenthly
,
it
is
Christs
presence
that
makes
a
true
visible
Reas.
7
Church
,
therefore
the
Word
and
Sacraments
,
outwardly
representing
Christs
presence
,
so
as
nothing
else
doth
,
and
so
making
him
notoriously
present
,
make
a
true
visible
Church
.
Lastly
,
from
the
sufficient
enumeration
of
the
parts
of
a
true
Reas.
8
visible
Church
,
it
must
be
so
:
none
are
members
and
parts
of
it
,
but
the
Ministers
and
people
;
now
the
Ministers
doing
their
duties
in
dispensing
Gods
mysteries
,
both
for
preaching
the
Word
,
and
administring
the
Sacraments
,
they
are
the
Ministers
of
Christ
,
1
Cor.
4.1
.
and
the
people
doing
their
dutie
in
obeying
that
they
teach
,
at
least
outwardly
,
they
are
the
sheepe
of
Christ
,
Ioh.
10.4
.
Now
which
of
these
markes
might
be
spared
;
or
what
other
are
Vse
1
there
that
neede
to
bee
added
?
Therefore
where
these
are
,
One
sort
of
excepters
against
this
doctrine
,
and
their
exception
.
there
is
a
true
visible
Church
.
The
vses
of
the
point
are
these
;
The
first
,
vse
is
matter
of
reproofe
,
and
that
of
many
aduersaries
;
First
,
it
reprooues
such
as
except
and
say
,
first
,
that
other
Congregations
besides
Except
1
the
true
visible
Church
,
have
these
markes
,
and
therefore
they
are
not
sufficient
,
nor
infallible
markes
.
I
answere
,
Answ.
It
is
true
,
that
other
Congregations
pretend
to
haue
these
markes
,
as
what
Heretikes
or
Schismatikes
are
there
,
that
will
not
say
,
they
have
the
Truth
and
right
faith
with
them
:
this
is
the
generall
claime
of
them
all
,
the
Scriptures
are
ours
,
and
for
us
.
But
this
is
a
false
pretence
,
for
when
it
comes
to
the
tryall
,
it
will
appeare
that
it
is
but
their
saying
,
not
that
it
is
so
in
truth
;
for
either
they
will
refuse
some
part
of
the
Scripture
:
or
else
they
will
mangle
and
deprave
it
,
or
else
they
will
take
the
Letter
for
the
sense
,
as
the
Papists
doe
in
the
matter
of
Transubstantiation
,
this
is
my
Body
;
and
other
Heretikes
that
because
it
is
said
,
He
shall
baptize
you
with
the
Holy
Ghost
and
with
fire
;
therefore
they
baptize
with
fire
,
taking
the
Letter
of
the
Scripture
instead
of
the
sense
of
it
.
Or
else
they
adde
somthing
to
the
word
,
as
traditions
and
such
like
;
and
so
though
they
doe
approue
,
and
take
it
in
at
the
fore-doore
,
yet
they
cast
it
out
at
the
backdoore
;
so
that
indeede
they
haue
it
not
at
all
,
whatsoeuer
they
pretend
:
we
may
say
truly
therefore
that
they
challenge
these
markes
;
but
wee
cannot
say
they
are
theirs
,
but
they
still
remaine
the
proper
right
of
Gods
true
Church
.
Wee
know
that
the
Divels
policie
and
the
depth
of
his
subtiltie
,
is
to
imitate
apishly
,
the
courses
of
God
;
that
thereby
hee
may
deceiue
the
more
cunningly
,
and
therefore
hee
will
counterfeit
Gods
owne
markes
and
cognisance
;
but
wee
must
trie
the
Spirits
,
1
Ioh.
4.1
.
and
the
proofe
will
make
all
cleare
,
for
Sathan
can
transforme
himselfe
into
an
Angell
of
light
,
and
his
Apostles
can
transforme
themselues
into
the
Apostles
of
Christ
and
his
Ministers
,
as
though
they
were
the
Ministers
of
righteousnesse
,
2
Cor.
11.13
,
14
,
15.
So
then
though
these
lay
claime
to
these
markes
,
and
say
they
are
theirs
,
yet
they
have
no
right
to
them
,
it
is
but
their
vaine
bragges
,
their
master
Sathan
himselfe
alleageth
Scripture
,
and
pretends
it
is
for
him
,
but
hee
was
shamefully
discouered
by
our
Sauiour
,
for
hee
left
out
part
of
it
,
and
depraued
it
,
as
wee
may
see
Math.
4.6
,
7.
And
so
the
harlot
,
Pro.
7.14
.
said
,
I
have
peace-offerings
,
this
day
I
have
paid
my
vowes
,
therefore
came
I
out
to
meete
thee
:
she
pretends
to
pray
,
but
her
intent
was
to
play
the
harlot
.
And
so
Zidkiah
,
1
King
.
22.24
.
braggs
that
hee
had
the
Spirit
of
Prophecie
,
when
indeede
it
was
a
lying
Spirit
,
that
was
in
his
mouth
.
So
the
Congregations
of
Heretikes
and
of
Schismatikes
lay
claime
to
the
Word
and
Sacraments
,
and
say
they
are
theirs
,
when
as
indeede
they
are
not
;
because
,
they
doe
either
refuse
some
part
of
them
,
or
depraue
them
,
or
adde
vnto
them
their
owne
Inuentions
.
Secondly
,
that
except
and
say
that
many
visible
Churches
haue
Except
.
2
not
these
markes
,
at
least
not
all
of
them
alwayes
.
I
answer
yes
,
they
haue
them
all
,
Answ.
and
that
alwayes
in
some
measure
more
or
lesse
,
els
they
are
not
true
visible
Churches
.
For
the
better
vnderstanding
hereof
consider
these
two
things
;
first
,
the
different
estate
of
Churches
;
Two
considerations
necessary
.
sometimes
Gods
Church
doth
thriue
and
flourish
;
and
then
it
hath
all
these
markes
,
without
doubt
Gods
Word
is
truly
preached
,
the
Sacraments
rightly
administred
,
and
obedience
to
them
both
,
is
professed
and
yeelded
,
and
that
in
an
high
degree
.
But
sometimes
a
Church
of
God
is
not
in
such
an
excellent
estate
,
some
are
but
in
their
beginings
newly
planted
,
and
so
cannot
haue
all
at
once
,
but
hath
euery
thing
in
its
order
&
place
:
first
,
the
Word
is
tendred
to
them
,
then
the
people
,
if
they
beleeue
and
submit
themselues
and
professe
obedience
to
it
,
they
are
to
be
made
partakers
of
the
Sacraments
.
First
,
Baptisme
,
and
then
the
Lords
Supper
;
so
far
forth
as
it
is
a
visible
Church
,
it
hath
all
these
marks
;
these
Church's
are
but
in
their
beginnings
,
and
therefore
they
haue
but
the
beginnings
of
these
notes
and
markes
.
Againe
,
sometimes
a
Church
is
in
a
dying
and
decaying
estate
;
either
by
reason
of
Apostacie
,
or
persecution
;
if
the
Church
bee
in
a
decaying
state
by
Apostacie
,
what
shall
I
say
to
such
Churches
?
I
say
that
so
farre
forth
as
these
be
true
visible
Churches
,
so
farre
forth
they
retaine
these
markes
,
if
they
be
but
the
remainders
of
a
Church
,
then
they
haue
the
remainders
of
these
markes
;
if
it
bee
a
dying
and
a
decaying
Church
,
then
it
hath
dying
and
decaying
markes
:
So
then
,
these
markes
must
be
found
in
all
true
visible
Churches
according
to
the
state
of
those
Churches
;
if
it
be
a
dying
Church
,
then
the
Word
and
Sacraments
and
Obedience
are
dying
and
decaying
too
;
but
when
it
is
quite
fallen
,
it
ceaseth
to
be
a
true
visible
Church
,
nor
hath
it
these
markes
.
And
so
likewise
in
the
time
of
persecution
,
when
the
Church
is
so
persecuted
,
that
there
are
none
left
to
make
open
profession
of
the
Faith
and
Religion
of
Christ
,
yet
so
long
as
there
are
any
that
publikely
suffer
for
the
Gospell
,
so
long
there
is
a
true
Church
,
though
troubled
and
brought
low
;
for
by
their
suffering
they
professe
obedience
to
the
Gospell
:
and
though
they
are
debarred
of
the
publike
vse
of
the
Word
and
Sacraments
,
yet
the
fruit
and
effect
of
them
is
still
visible
,
and
so
they
haue
these
notes
and
markes
in
some
degree
.
Secondly
,
consider
in
what
state
or
sense
these
markes
are
necessarily
required
in
the
Church
;
they
should
be
and
sometimes
are
in
the
purest
and
soundest
Churches
,
in
an
high
and
excellent
degree
.
There
is
the
true
Word
without
tradition
,
the
true
Sacraments
,
none
but
those
that
Christ
instituted
;
true
obedience
without
resistance
to
any
part
of
the
knowne
Will
of
God
:
and
answerably
this
true
Word
,
must
bee
truely
and
soundly
preecht
;
these
Sacraments
onely
so
administred
,
as
Christ
hath
commanded
without
any
addition
;
and
this
true
obedience
truly
professed
without
any
sinister
respect
.
And
this
all
Churches
are
to
pray
and
labour
for
,
and
thus
it
ought
to
bee
in
all
true
visible
Churches
;
but
yet
they
are
generally
otherwise
in
all
visible
Churches
,
in
as
much
as
all
are
subiect
to
errors
and
corruptions
;
but
yet
so
long
as
the
true
markes
are
found
in
any
visible
Church
,
though
they
bee
not
so
rightly
and
sincerely
carried
as
they
should
,
the
same
is
a
true
Church
,
though
not
so
pure
as
some
others
;
if
they
haue
the
true
Word
though
mixt
with
some
errors
(
so
they
be
not
such
as
ouerthrow
the
foundation
)
they
are
a
true
Church
,
though
more
corrupt
.
As
for
example
,
the
Church
of
Galatia
,
embraced
the
true
Word
,
but
not
truly
preached
;
for
they
taught
iustification
by
workes
,
Gal.
3.1
,
2
,
3.
and
some
thinke
that
they
were
then
in
the
state
of
Apostacie
,
and
yet
they
were
a
true
visible
Church
,
and
are
so
called
,
Gal.
1.2
.
So
secondly
,
for
the
Sacraments
,
looke
into
the
Church
of
Corinth
1
Cor.
11.22
.
to
the
end
of
the
Chapter
,
they
had
the
Lords
Supper
,
but
it
was
much
depraued
,
and
not
so
sincerely
administred
as
it
ought
to
haue
beene
,
and
yet
they
were
a
true
Church
;
and
so
for
the
Doctrine
of
the
Resurrection
,
a
materiall
point
in
Religion
;
there
were
some
that
denyed
it
in
the
Church
of
Corinth
,
1
Cor.
15.12
.
and
yet
they
were
a
true
Church
.
Lastly
,
for
profession
of
obedience
the
Church
of
Sardis
,
Revel.
3.3.1
.
had
a
name
that
she
liued
but
was
dead
;
Bernard
against
Separat
.
122.
123.
they
were
generally
in
the
estate
of
Apostacie
in
that
Church
,
yet
because
they
made
profession
of
obedience
,
though
not
sincerely
;
and
because
some
amongst
them
did
truly
professe
,
as
in
the
4.
ver.
therefore
it
is
called
a
Church
:
I
speake
not
this
to
cherish
any
Church
in
the
corruptions
that
they
are
in
;
but
onely
to
keepe
vs
from
an
vncharitable
conceit
of
such
a
Church
:
as
not
to
esteeme
it
for
a
true
Church
,
because
the
Word
is
not
so
truely
preacht
,
nor
the
Sacraments
so
rightly
administred
,
nor
profession
of
obedience
so
sincerely
yeelded
as
it
ought
to
be
.
Thirdly
,
they
obiect
and
say
,
that
these
are
not
more
Except
.
2
knowne
than
the
Church
,
and
so
are
disabled
by
your
own
rule
before
given
from
being
the
principall
markes
?
I
answer
,
they
must
be
and
are
better
known
than
the
Church
;
for
seeing
that
onely
is
a
true
Church
,
which
professeth
the
true
Faith
,
as
wee
haue
shewed
before
;
therefore
wee
must
first
know
which
is
the
true
Faith
,
before
wee
know
which
is
the
true
Church
;
and
so
as
they
must
bee
more
knowne
,
so
they
must
bee
first
knowne
:
I
know
a
visible
Church
,
as
a
company
of
men
,
not
by
their
faith
,
but
as
a
Church
,
by
their
faith
only
and
their
profession
of
it
:
As
I
know
a
Musitian
because
of
his
Musicke
,
not
the
Musicke
by
the
Musitian
.
And
so
much
for
reproofe
of
these
first
sort
of
Aduersaries
that
except
against
this
Doctrine
.
●●Second
sort
of
excepters
against
this
doctrine
,
and
their
exceptions
.
Secondly
,
it
reproueth
others
that
obiect
and
say
,
that
there
are
other
markes
required
,
as
well
as
these
;
as
first
,
Loue
to
the
Brethren
.
I
answer
:
This
is
a
part
of
their
obedience
which
they
professe
.
Secondly
,
say
they
,
there
Except
1
must
bee
a
lawfull
Ministery
.
I
answer
;
that
is
presupposed
,
and
intended
in
the
two
former
markes
,
Answ.
when
we
say
,
Except
.
2
that
the
Word
must
be
truly
preach'd
,
and
the
Sacraments
rightly
administred
.
Answ.
Yea
,
but
say
they
,
specially
Discipline
,
Except
.
3
that
is
an
essentiall
marke
?
I
answer
:
That
is
a
good
marke
,
Answ.
but
not
essentiall
;
the
Church
hath
a
being
,
and
a
wel-being
.
Discipline
is
a
note
of
the
wel-being
of
the
Church
,
not
of
the
true
being
of
it
:
for
it
is
no
part
of
the
essence
of
the
Church
;
and
so
it
is
excluded
from
being
a
necessary
marke
of
a
true
Church
,
because
it
is
not
essentiall
.
I
confesse
,
where
that
Discipline
wants
,
that
God
calls
for
in
his
Word
,
that
so
farre
that
Church
is
an
imperfect
Church
,
but
yet
not
a
false
Church
.
As
a
man
sicke
of
the
Palsey
,
his
sinewes
are
weak
,
his
hands
tremble
,
his
ioynts
are
not
soundly
knit
together
;
this
is
a
crazed
and
diseased
man
,
not
a
false
man
:
So
that
Church
that
wants
Discipline
,
is
not
well
and
soundly
tied
together
in
the
ioynts
,
and
so
is
an
imperfect
Church
,
not
a
false
Church
.
I
speake
not
this
,
as
I
said
before
,
to
cherish
any
Church
in
their
corruptions
,
for
they
are
to
labour
against
them
:
but
yet
let
vs
iudge
charitably
;
and
not
say
,
Such
a
Church
is
a
false
Church
,
when
indeed
it
is
but
a
bad
Church
.
Third
sort
of
aduersaries
to
this
doctrine
,
viz.
the
Papists
,
and
the
Markes
they
alleage
,
and
answers
to
them
.
Thirdly
and
lastly
,
there
are
other
aduersaries
here
reproued
,
that
obiect
against
this
Doctrine
,
and
they
are
the
Papists
.
They
obiect
and
say
,
that
these
markes
are
not
the
principall
,
but
others
are
more
required
than
these
,
and
that
as
better
markes
.
They
alleage
foure
;
first
,
Antiquity
;
secondly
,
Succession
;
thirdly
,
Multitude
;
lastly
,
Vnity
or
Consent
.
These
are
strange
markes
of
a
true
Church
.
First
,
for
Antiquitie
,
can
that
find
me
out
the
true
Church
?
then
it
would
follow
,
that
euery
ancient
Church
were
a
true
Church
;
and
so
the
Church
amongst
the
Turks
should
be
a
true
Church
,
because
it
is
ancient
;
therefore
it
is
Antiquity
of
truth
,
not
of
place
or
people
.
Look
what
Church
maintaines
the
ancient
Doctrine
of
truth
,
that
is
the
true
Church
:
so
that
antiquitie
separated
from
the
truth
,
is
no
note
of
a
true
visible
Church
.
Caine
and
Satan
were
ancient
,
yet
no
true
Church
:
but
ioyne
this
note
with
the
Truth
,
The
true
Word
preach'd
(
which
is
one
of
our
notes
)
and
then
it
is
a
true
marke
.
Secondly
,
for
Succession
.
What
succession
of
Bishops
,
or
of
men
that
sit
in
one
Chaire
?
Is
this
a
Note
without
the
Word
,
or
with
it
?
If
they
say
,
without
the
Word
,
that
is
fals●●f
with
the
word
,
then
still
they
run
vpon
our
notes
and
markes
of
the
Church
:
for
wee
say
,
that
Succession
of
true
and
sound
Doctrine
is
a
special
Note
of
the
Church
.
Succession
of
it selfe
is
no
Note
;
it
is
as
if
a
man
should
say
,
This
is
my
Horse
,
because
this
is
my
Bridle
:
as
if
his
Bridle
would
not
serue
any
other
Horse
.
Thirdly
,
for
multitude
,
they
make
that
a
Note
of
the
Church
;
but
it
is
quite
contrary
:
for
generally
the
true
Church
is
the
fewest
in
number
,
and
for
the
most
part
,
the
greater
number
are
the
worst
;
and
by
this
Rule
in
Christs
time
,
the
Scribes
and
Pharises
,
and
Iewes
were
the
true
Church
,
and
Christ
and
his
Apostles
must
be
Heretikes
.
Lastly
,
for
vnitie
and
consent
,
that
is
no
Note
,
vnlesse
it
be
vnity
and
consent
in
the
faith
and
sauing
truth
of
God
;
so
that
still
all
their
Notes
runne
vpon
this
maine
point
,
of
Faith
and
sauing
Truth
,
which
is
our
Note
.
For
how
doth
the
Church
of
Rome
know
her selfe
to
be
a
true
Church
?
Surely
by
the
Word
,
whereby
they
proue
,
that
shee
was
once
a
true
Church
,
that
is
the
ground
of
all
.
So
that
their
Notes
of
Antiquitie
,
Succession
,
Multitude
,
and
Vnitie
or
Consent
,
came
in
but
to
second
that
,
prouing
by
these
,
that
therefore
she
is
so
still
,
because
by
the
Word
it
is
proved
;
first
,
that
she
hath
been
a
true
Church
,
and
so
that
she
cannot
erre
:
doe
they
not
labour
by
all
might
and
maine
to
proue
it
by
the
Word
?
that
so
their
Church
may
be
yeelded
to
be
Catholike
:
so
that
still
they
iustifie
their
Church
by
the
Word
as
well
as
they
can
,
as
that
being
indeed
the
onely
witnesse
to
iustifie
any
Church
by
.
Also
,
if
an
heresie
arise
,
how
doe
they
disproue
it
,
but
by
the
Word
principally
?
So
that
still
the
Word
by
their
owne
practice
(
whatsoeuer
for
a
shift
,
and
for
contention-sake
they
professe
)
is
the
best
and
truest
witnesse
,
of
a
true
or
a
false
,
of
a
Catholike
or
Hereticall
Church
;
yea
,
they
themselues
put
these
very
things
into
the
definition
of
a
true
visible
Church
(
that
is
,
Bellar.
de
eccles.
mili
.
p.
184.
188.
the
Word
,
and
the
Sacraments
,
and
Profession
)
and
that
chiefly
,
as
Bellarmine
:
therefore
by
their
owne
confession
,
we
that
haue
these
markes
,
are
more
certainely
a
true
visible
Church
,
than
they
that
haue
any
other
markes
whatsoeuer
.
So
much
for
the
reproofe
of
these
aduersaries
that
except
against
this
Doctrine
.
Vse
2
The
second
Vse
is
for
confirmation
to
vs
,
that
our
standing
is
good
in
this
Church
,
because
wee
haue
the
true
markes
of
a
visible
Church
.
I
say
not
that
we
haue
a
pure
Church
free
from
all
corruption
,
we
must
pray
against
the
corruptions
of
it
;
but
I
say
we
haue
a
true
Church
,
for
we
haue
the
Word
as
truly
and
sincerely
preached
in
our
Church
,
as
in
any
Church
,
and
so
we
haue
the
Sacraments
rightly
administred
:
and
if
I
should
grant
,
that
any
thing
were
miscarried
by
the
wearing
of
a
Garment
,
or
such
like
thing
,
yet
it
hurts
not
the
thing
it selfe
.
And
so
for
Obedience
,
it
is
true
that
many
doe
not
professe
obedience
,
but
rather
prophanenesse
;
and
yet
some
there
are
that
doe
professe
truly
and
sincerely
.
Therefore
let
vs
not
doubt
of
our
standing
,
but
that
it
is
good
,
and
let
vs
praise
God
for
these
good
meanes
,
and
labour
to
profit
by
them
,
lest
God
take
them
from
vs
and
giue
them
to
others
that
shall
bring
forth
better
fruits
than
wee
haue
done
.
And
so
much
bee
spoken
of
the
Notes
and
Markes
whereby
a
true
visible
Church
is
discerned
.
The
fourteenth
Lecture
of
the
Church
.
WEe
haue
spoken
,
as
you
may
remember
,
concerning
the
Church
visible
;
first
,
of
the
Definition
of
it
;
secondly
,
of
the
causes
of
it
;
thirdly
,
of
the
memhers
of
it
;
fourthly
,
of
the
notes
and
markes
of
it
.
Now
wee
are
to
speake
in
the
fifth
place
,
according
to
the
order
set
downe
of
the
gouernment
of
it
.
And
it
followes
orderly
;
The
fifth
thing
considerable
in
a
visible
Church
,
viz
gouernment
.
for
when
we
haue
seene
what
this
Church
is
,
and
the
causes
whereby
it
is
,
and
the
members
whereof
it
consists
,
and
the
notes
and
markes
whereby
it
is
discerned
from
all
other
companies
;
then
it
followes
orderly
to
know
in
the
next
place
,
what
gouernment
this
Church
hath
;
first
,
whether
it
hath
any
at
all
;
and
secondly
if
it
haue
any
,
to
know
what
gouernment
this
is
;
that
is
the
point
then
wee
are
to
speake
to
,
namely
,
Vid.
Pol●●
.
426
,
459.
Church
gouernment
.
A
point
in
my
iudgement
,
that
in
regard
of
it selfe
,
needs
not
to
be
so
exactly
looked
into
,
and
precisely
stood
vpon
now
,
as
heretofore
:
but
yet
in
regard
of
many
vnhappy
differences
and
inconueniences
that
haue
risen
about
it
,
and
beene
occasion●d
by
it
in
the
Church
of
God
;
therefore
to
satisfie
the
Consciences
of
some
that
are
weake
,
and
to
stoppe
the
mouthes
of
others
that
are
clamorous
,
humourous
,
and
peruerse
;
and
to
maintaine
peace
and
vnity
in
the
house
of
God
,
and
to
iustifie
the
State
of
all
reformed
Churches
,
professing
the
sauing
faith
of
Iesus
Christ
,
that
howsoeuer
they
differ
from
one
another
in
the
matter
of
Church-gouernment
,
as
some
haue
many
faylings
,
and
sore
blemishes
in
their
Gouernment
,
yet
all
are
true
Churches
of
God
.
I
say
,
in
these
respects
I
know
not
any
one
point
of
Religion
,
not
fundamentall
,
so
necessary
to
bee
throughly
sought
into
,
and
aduisedly
and
duely
to
bee
considered
of
:
Therefore
in
this
regard
,
I
purpose
to
speake
of
it
as
God
shall
enable
mee
.
And
in
it
fiue
things
handled
.
That
which
I
purpose
to
speake
concerning
this
point
,
I
will
reduce
to
these
heads
:
First
,
I
will
speake
of
the
harmes
and
euils
that
haue
beene
raised
,
and
that
haue
happened
by
this
question
of
Church-Gouernment
:
secondly
,
I
will
shew
what
is
meant
by
Church-Gouernment
:
thirdly
,
I
will
shew
how
needefull
it
is
in
the
Church
:
Fourthly
,
whether
there
bee
a
precise
Rule
left
by
the
Apostles
for
this
Gouernement
:
Fifthly
,
if
there
bee
not
,
then
what
is
to
bee
done
in
this
case
?
Hee
that
resolues
mee
in
these
points
,
resolues
mee
of
all
that
can
bee
spoken
concerning
Church-Gouernment
.
First
,
the
harmes
and
euils
that
haue
been
raised
in
the
Church
of
God
occasionally
by
Church-gouernment
.
Wee
will
beginne
therefore
with
the
first
point
;
The
harmes
and
euils
that
haue
been
raised
vp
in
Gods
Church
hereby
.
Infinite
are
the
euils
which
this
matter
of
Church-Gouernment
hath
occasionally
bred
,
and
brought
forth
in
the
Church
of
God
;
I
say
,
occasionally
,
not
of
it selfe
;
for
the
thing
in
its
owne
nature
is
holy
and
good
,
and
therefore
naturally
can
yeeld
no
such
bad
fruits
,
but
occasionally
as
being
abused
by
the
malice
of
Satan
,
and
the
corruption
of
mans
heart
,
hence
it
is
that
it
brings
forth
such
bad
effects
.
The
fault
is
partly
in
the
Gouernours
,
and
partly
in
the
gouerned
.
First
,
the
Gouernors
;
sometimes
when
they
bee
proud
and
hauty
,
contemning
their
inferiours
,
striuing
with
equals
,
aspiring
to
the
highest
places
,
as
is
euident
in
the
Papall
gouernment
.
And
some
tokens
of
bad
Gouernours
the
Scriptures
giue
vs
,
as
Couetous
,
giuen
to
filthy
Lucre
;
abusing
their
places
and
Authority
to
their
owne
priuate
gaine
;
negligent
and
carelesse
,
like
Gallio
in
the
Acts
,
making
no
conscience
of
the
faithfull
execution
of
their
Office
.
Secondly
,
there
are
faults
in
those
that
are
Gouerned
;
some
ambitiously
seeking
for
higher
places
,
than
they
are
fit
for
;
some
are
enuious
,
maligning
and
spiting
their
superiours
;
some
are
sensuall
,
despising
Gouernment
;
some
are
ill-tongued
,
speaking
euill
of
those
in
Authority
;
some
are
obstinate
and
rebellious
,
resisting
their
orders
and
proceedings
,
and
will
not
endure
their
necke
vnder
any
yoke
.
Lastly
,
some
are
humourous
and
peeuish
,
denying
that
power
set
ouer
them
to
bee
lawfull
,
labouring
for
innouations
and
changes
,
and
new
platformes
of
gouernment
of
their
owne
deuising
:
contrary
to
that
already
established
.
These
and
the
like
Aduantages
hath
the
enemy
from
time
to
time
wrought
vpon
,
therby
to
disgrace
Church-gouernment
,
and
to
make
it
the
greatest
trouble-state
in
the
Christian
world
.
What
was
it
that
the
Disciples
contended
about
in
our
Sauiours
time
?
Luk
22.24
.
Was
it
not
the
matter
of
Church-gouernment
?
Who
should
be
the
chiefest
amongst
them
,
and
so
the
Ruler
and
Gouernor
of
the
rest
:
By
this
occasion
the
Diuell
made
strife
amongst
the
Apostles
.
And
what
bred
those
great
broyles
and
contentions
in
the
primitiue
Church
,
betwixt
the
Easterne
and
the
Westerne
Bishops
?
Was
it
not
Church-gouernment
,
which
should
bee
the
highest
See
;
and
who
should
bee
the
highest
and
chi●●●t
Bishop
?
To
goe
further
;
what
brought
forth
Anti-Christ
into
the
world
,
and
that
aduanced
the
Pope
to
that
high
pitch
which
hee
came
to
;
was
it
not
Church-gouernment
?
The
Pope
audaciously
ingrossing
all
Soueraignty
in
the
Church
to
himselfe
,
and
many
good
Bishops
and
Churches
in
their
weaknesse
yeelding
too
much
to
him
in
that
kinde
,
by
the
peruersenesse
of
the
gouerned
.
In
a
word
;
what
dishonour
hath
hereby
beene
done
to
God
?
What
disgrace
to
Religion
?
What
hinderance
to
the
prosperous
successe
of
the
Gospell
,
and
of
the
Kingdom
of
Christ
?
What
furtherance
and
aduantage
to
the
Kingdome
of
Satan
?
What
heart-burning
hath
it
bred
amongst
some
?
How
hath
it
alienated
the
hearts
of
others
from
vs
,
and
that
in
many
that
otherwise
are
inclinable
towards
vs
?
What
tumults
hath
it
bred
at
home
?
What
clamours
abroad
?
What
griefe
hath
it
brought
to
our
friends
and
well
affected
?
What
reioycing
to
our
enemies
and
profane
persons
?
What
distractions
and
doubts
hath
it
bred
in
weake
and
tender
Consciences
?
What
disheartning
and
discouraging
hath
it
beene
?
How
many
excellent
Talents
for
Gods
ministry
,
haue
beene
hereby
buried
in
the
ground
without
profit
?
And
so
consequently
many
congregations
destitute
of
their
faithfull
Ministers
,
and
of
their
heauenly
food
,
and
left
as
a
prey
to
the
Rauening
Wolues
by
this
meanes
,
had
they
not
by
the
prouidence
and
wisedome
of
our
Gouernours
beene
otherwise
prouided
for
.
I
dare
vndertake
,
that
in
all
likelihood
(
had
not
the
Diuell
cast
this
bone
amongst
vs
,
and
throwne
this
businesse
of
Church-gouernment
,
as
a
football
before
vs
,
for
euery
one
to
runne
after
,
and
so
to
set
vs
all
together
by
the
eares
)
this
Church
of
England
through
Gods
blessing
,
had
been
this
day
the
most
famous
and
flourishing
Church
that
euer
was
in
the
world
;
whereas
now
this
businesse
,
this
onely
businesse
of
Church-gouernment
,
hath
occasionally
by
the
peeuishnesse
of
some
,
hatched
,
nourished
and
brought
forth
much
ignorance
,
prophannesse
,
vncharitablenesse
,
contempt
of
holinesse
,
neglect
of
Gods
ord●●●●ces
,
loosenesse
,
and
licentiousnesse
;
I
grieue
to
thinke
on
these
things
,
and
I
can
haue
no
pleasure
to
speake
of
them
;
and
we
may
be
all
ashamed
of
them
before
God
and
the
World
,
and
it
must
be
euery
ones
care
and
endeauour
to
be
instant
with
God
by
prayer
,
that
in
his
good
time
he
would
be
pleased
to
redresse
these
foule
euils
;
yet
here
I
haue
mentioned
them
,
to
the
end
that
we
may
be
both
whetted
on
by
these
considerations
to
looke
the
more
carefully
into
this
businesse
;
and
also
that
we
might
be
admonished
to
carry
our selues
the
more
temperately
and
moderately
towards
it
.
And
so
much
of
the
first
point
,
namely
,
of
the
harmes
and
euils
that
haue
happened
occasionally
by
this
matter
of
the
Church-Gouernment
,
though
in
it selfe
holy
and
good
.
Second
thing
in
Church
gouernment
,
what
is
meant
by
it
.
The
second
point
is
,
what
is
meant
by
Church-Government
?
Yea
see
here
two
words
,
Church
and
Gouernment
,
and
each
of
these
may
carry
three
senses
.
First
,
for
the
word
Church
,
wee
are
not
here
to
vnderstand
it
of
the
Catholike
Church
,
for
that
being
dispersed
ouer
all
places
of
the
world
cannot
well
be
brought
within
the
compasse
of
the
same
Lawes
,
nor
ruled
by
the
same
earthly
Gouernours
;
it
is
impossible
for
the
reatures
to
weild
such
a
great
charge
.
The
sole
Gouernour
of
the
Church
in
this
sense
is
Iesus
Christ
,
the
onely
Head
thereof
.
And
the
onely
Lawes
it
is
to
be
gouerned
by
,
is
the
presence
,
power
and
direction
of
the
Spirit
:
but
here
we
vnderstand
it
of
a
particular
visible
Church
,
whether
it
be
Parochiall
,
Nationall
,
or
Prouinciall
:
for
these
being
confined
,
and
bounded
within
their
seuerall
places
,
may
,
and
must
haue
their
seuerall
Lawes
and
Gouernours
,
euery
one
for
and
within
it selfe
:
of
this
Church
it
is
that
we
here
speake
of
,
whether
it
be
greater
or
lesse
.
Now
we
come
to
the
next
word
Gouernment
,
which
word
in
a
generall
sense
signifies
to
maintaine
;
secondly
,
in
particular
to
gouerne
.
First
,
in
generall
,
in
respect
of
the
state
of
nature
,
as
wee
are
men
,
so
the
Lord
gouernes
,
that
is
,
maintaines
and
preserues
his
Church
,
seating
euery
particular
Church
in
the
place
where
it
is
,
making
a
Fence
about
it
,
feeding
and
clothing
them
,
supplying
their
wants
,
affording
them
helpes
and
meanes
for
their
reliefe
,
defending
them
from
their
enemies
,
deliuering
them
from
dangers
,
causing
them
to
thriue
and
prosper
in
outward
things
,
and
couering
them
with
his
fauour
as
with
a
shield
.
And
this
kind
of
Gouernment
the
Lord
extends
ouer
the
whole
world
,
yea
,
euen
to
the
wicked
,
as
well
as
to
the
faithfull
;
yet
with
this
difference
:
to
the
wicked
in
the
common
fauour
of
his
prouidence
;
to
the
faithfull
in
the
speciall
fauour
of
his
Grace
in
Christ
:
for
euen
in
the
very
temporall
blessings
that
the
faithfull
haue
in
this
life
,
they
are
theirs
by
Grace
and
promise
in
Christ
.
And
therefore
,
to
the
wicked
they
perish
in
the
inioying
of
them
,
they
haue
no
further
benefit
of
them
but
outward
and
temporall
;
to
the
faithfull
they
are
helpefull
and
seruiceable
in
some
degree
,
to
the
worke
of
their
eternall
saluation
:
for
so
God
intends
them
,
and
so
the
faithfull
accept
and
vse
them
.
This
is
for
the
generall
Gouernment
of
God
,
in
respect
of
the
state
of
nature
,
as
we
are
men
.
Secondly
,
there
is
a
particular
Gouernment
in
respect
of
the
estate
of
Grace
,
as
we
are
men
professing
the
sauing
Faith
of
Iesus
Christ
,
and
so
the
Gouernment
is
twofold
,
inward
and
outward
.
First
,
inward
;
and
this
is
proper
to
the
Spirit
of
Christ
,
God
onely
ruling
in
the
hearts
of
his
chosen
,
as
a
King
by
the
power
of
his
Word
and
Spirit
,
conuerting
them
from
the
seruice
of
sinne
to
the
seruice
of
God
,
causing
them
to
beleeue
Gods
promises
in
Christ
,
and
so
iustifying
vs
from
our
sinnes
,
crucifying
the
old
man
,
and
quickning
the
new
,
acquainting
vs
with
his
will
,
and
framing
vs
to
obedience
,
putting
good
motions
from
time
to
time
into
our
minds
,
and
stirring
vs
vp
,
and
enabling
vs
to
entertaine
them
graciously
,
and
to
giue
place
vnto
them
,
and
so
sanctifying
vs
:
and
further
he
assures
vs
of
Gods
loue
and
fauour
,
and
our
election
in
Christ
,
and
so
comforts
vs
:
further
,
he
increaseth
these
and
other
Graces
in
vs
euery
day
more
and
more
,
so
long
as
wee
are
in
this
world
,
till
at
length
they
bee
fully
perfected
in
vs
,
and
wee
receiued
into
his
Kingdome
of
glory
in
heauen
,
and
so
hee
glorifies
vs
.
This
,
this
is
the
right
Kingdome
of
God
,
and
of
Christ
,
whereby
God
raignes
in
vs
,
as
King
here
,
and
makes
vs
to
raigne
as
Kings
with
him
for
euer
hereafter
.
This
is
the
inward
Gouernment
.
Secondly
,
the
outward
Gouernment
,
that
is
,
the
power
and
direction
that
God
hath
put
ouer
to
the
sonnes
of
men
,
for
the
well
gouerning
of
the
Church
,
whereby
there
must
bee
first
sufficient
and
painefull
Ministers
to
instruct
the
people
in
the
wayes
of
saluation
,
teaching
them
Repentance
towards
God
,
and
Faith
in
Iesus
Christ
;
and
secondly
,
there
must
bee
others
that
are
holy
and
religious
men
,
chosen
for
their
Assistants
,
for
the
dispatch
of
such
Ecclesiasticall
businesse
,
as
they
may
bee
helpefull
in
.
And
thirdly
,
there
must
be
certaine
godly
and
Christian
Lawes
and
customes
established
amongst
them
by
the
common
consent
of
the
Church
,
for
the
maintaining
of
peace
and
order
in
the
Church
,
for
the
punishment
of
sin
and
sinners
,
and
for
the
encouragement
of
well-doers
,
and
for
the
better
execution
of
all
such
ordinances
,
as
the
Lord
in
this
case
hath
prouided
to
bee
done
in
his
Church
.
And
this
is
the
Gouernment
which
we
here
meane
,
and
which
wee
seeke
after
,
that
is
,
the
power
and
direction
,
and
administration
that
God
hath
committed
to
his
Church
,
specially
to
the
Ministers
and
ouerseers
thereof
,
to
see
that
the
whole
body
be
well
ordered
,
and
that
euery
member
carry
themselues
godly
and
religiously
,
both
in
priuate
,
especially
in
publike
both
towards
God
and
the
World
.
In
the
third
place
wee
are
to
speake
of
the
necessity
of
Church-gouernment
,
The
third
thing
considerable
in
Church-gouernment
,
viz
how
needfull
it
is
.
how
needfull
and
necessary
it
is
in
the
Church
for
the
good
thereof
.
For
the
better
vnderstanding
of
this
Point
wee
must
know
,
that
there
is
a
twofold
necessitie
;
one
absolute
,
the
other
conditionall
.
Absolute
,
that
is
,
when
one
thing
is
so
necessarily
required
to
another
,
as
that
it
cannot
be
without
it
.
Secondly
,
there
is
a
necessitie
that
is
not
absolute
,
but
conditionall
;
that
is
,
when
one
thing
is
so
necessary
to
another
,
as
that
it
cannot
well
bee
without
it
:
of
this
latter
sort
,
the
necessity
of
this
Gouernment
in
the
Church
of
God
is
:
for
the
Church
may
bee
without
it
in
some
kind
of
being
,
but
it
cannot
haue
her
well-being
except
this
concurre
.
The
Point
lyes
fit
to
bee
handled
by
way
of
Obseruation
,
and
therefore
so
I
will
deliuer
it
.
The
Obseruation
is
this
,
namely
;
Doctr.
That
there
is
necessarily
required
an
outward
forme
of
Gouernment
in
the
Church
of
God
,
to
bee
exercised
and
administred
by
men
.
All
the
former
part
of
the
Obseruation
,
as
necessity
,
Church
,
and
gouernment
haue
beene
before
explained
;
onely
the
last
words
,
administration
by
men
,
needes
some
opening
.
I
say
,
it
must
bee
administred
by
men
:
I
doe
not
say
,
It
must
bee
deuised
of
men
:
for
it
must
be
of
Gods
owne
ordaining
;
either
in
particular
,
or
at
least
in
generall
;
and
it
must
bee
administred
,
that
is
,
men
,
as
Ministers
,
and
Instruments
must
put
in
execution
that
which
God
hath
ordained
.
And
what
men
must
these
bee
?
Surely
they
must
bee
members
of
the
same
Congregation
.
For
first
,
these
men
must
not
bee
such
as
are
of
no
Church
;
for
what
haue
wee
to
doe
with
them
that
are
without
,
or
they
with
vs
?
Nor
secondly
,
it
must
not
bee
done
by
them
that
are
members
of
another
Church
;
for
what
hath
one
Church
to
doe
to
meddle
with
anothers
Gouernment
,
except
it
bee
by
aduice
;
or
in
case
of
necessity
,
or
in
such
causes
as
concerne
diuers
Churches
;
but
they
must
bee
members
of
the
same
Church
.
These
are
the
parties
that
may
,
and
must
Administer
this
Gouernment
:
so
that
wee
see
,
the
Note
stands
vpright
,
namely
,
that
of
necessity
there
is
to
bee
required
an
outward
forme
of
Gouernment
in
Gods
Church
,
to
be
exercised
and
administred
by
men
.
For
the
proofe
of
this
point
,
in
Rom.
12.4
,
5
,
&c.
The
Apostle
compares
the
Church
to
a
body
,
and
Professors
to
parts
and
members
of
that
body
;
Now
(
saith
hee
)
euery
member
hath
not
the
same
office
;
no
,
for
that
were
superfluity
,
and
would
breed
confusion
:
but
seuerall
members
are
tyed
to
seuerall
offices
,
for
the
good
of
the
whole
body
.
Now
there
the
Apostle
speakes
of
outward
gouernment
in
the
Church
,
as
verse
5
,
&c.
and
there
must
bee
sundry
Offices
and
Officers
to
exercise
that
Gouernment
,
and
who
should
these
bee
,
but
the
members
of
the
same
body
?
In
the
1
Cor.
12.
from
the
12.
to
the
21.
verse
,
there
the
Apostle
presseth
the
same
comparison
further
,
and
growes
to
more
particulars
,
calling
one
the
eye
,
another
the
foote
,
the
hand
,
the
head
,
&c.
of
purpose
to
shew
,
that
as
in
the
body
and
the
parts
thereof
it
is
so
ordered
,
that
some
are
to
gouerne
,
others
to
be
gouerned
:
so
it
is
in
the
Church
,
some
must
gouerne
,
others
must
be
gouerned
;
and
still
vnderstand
,
that
the
Apostle
speakes
of
outward
Gouernment
in
the
Church
:
and
that
they
that
gouerne
,
must
bee
members
of
the
same
Church
,
for
so
the
comparison
holds
,
they
must
bee
members
of
the
same
body
.
And
this
the
Apostle
doth
set
downe
generally
for
a
rule
,
in
the
first
Epistle
of
the
Corinthians
,
Chap.
14.
vers.
40.
Let
all
things
be
done
decently
and
by
order
:
where
wee
see
,
that
the
Apostle
expresly
commandeth
order
in
the
Church
,
that
is
Gouernment
:
for
it
is
all
one
for
things
to
be
well
ordered
,
or
well
gouerned
;
and
it
is
intended
of
outward
businesses
in
the
Church
,
as
verse
26.
Where
the
Apostle
speakes
of
their
comming
together
;
and
it
is
a
Charge
,
Let
all
things
,
&c.
there
is
the
necessity
of
it
,
and
all
is
imposed
vpon
men
,
as
we
see
in
the
26
verse
;
Brethren
,
when
yee
come
together
,
&c.
yee
that
are
members
of
the
same
Church
.
And
according
to
this
generall
Rule
,
so
the
Apostles
carry
themselues
;
the
Apostle
writing
to
Timothy
,
1
Tim.
3.14
,
15.
saith
,
These
things
write
I
vnto
thee
,
that
thou
mayst
know
how
to
behaue
thy selfe
in
the
house
of
God
.
Now
that
which
hee
wrote
to
him
of
was
,
partly
of
outward
Gouernement
,
as
verse
1.
and
forward
,
where
he
speakes
of
the
Office
of
a
Bishop
;
and
the
words
in
the
fifteenth
verse
shew
it
plainely
;
hee
writes
to
him
that
hee
may
know
how
to
behaue
himselfe
in
the
house
of
God
;
that
is
,
in
the
Church
of
God
.
But
you
will
say
,
hee
was
but
a
particular
man
,
and
therefore
what
doth
this
concerne
the
whole
Church
?
I
answer
,
Though
it
were
written
particularly
to
him
,
yet
hee
being
the
chiefe
ouer-seer
in
that
Church
,
it
consequently
concernes
the
whole
Church
.
And
this
was
so
necessary
,
that
hee
would
not
respite
it
till
his
comming
,
though
hee
were
to
come
shortly
,
but
for
the
more
suretie
hee
wrote
before-hand
,
that
so
the
Church
might
not
bee
destitute
of
so
materiall
an
ornament
,
as
outward
Gouernment
is
:
And
he
charges
Timothy
most
seuerely
in
Chap.
5.
vers.
21.
and
in
Chap.
6.
vers.
13.
and
14.
that
the
same
be
duly
obserued
.
And
so
in
Tit.
1.5
.
there
the
Apostle
writing
to
Titus
,
that
was
Bishop
of
the
Church
of
Creta
;
saith
;
For
this
cause
left
I
thee
in
Creta
,
that
thou
shouldest
continue
to
redresse
the
things
that
are
amisse
,
and
that
thou
shouldest
ordaine
Elders
in
euery
Citie
,
&c.
There
by
name
are
two
principall
parts
of
outward
Gouernment
set
downe
,
redressing
things
that
are
amisse
,
and
ordaining
elders
.
And
these
are
imposed
vpon
Titus
being
Bishop
of
that
Church
,
and
that
of
necessity
;
for
he
was
left
there
for
this
very
cause
.
And
in
the
second
and
third
Chapters
of
the
Reuelation
,
there
are
directions
sent
from
heauen
to
the
Angels
of
the
seuen
Churches
,
and
that
for
many
things
that
did
concerne
euen
the
outward
,
as
well
as
the
inward
Gouernment
of
the
Churches
.
If
wee
looke
into
the
estate
of
the
Church
from
time
to
time
,
we
shall
see
that
the
practice
was
answerable
,
that
still
of
necessitie
there
was
outward
Gouernment
in
the
Church
.
Our
Sauiour
while
hee
was
vpon
earth
among
his
Disciples
,
how
orderly
did
hee
gouerne
them
?
When
any
thing
was
amisse
amongst
them
,
how
quietly
did
hee
order
it
?
How
orderly
did
hee
send
them
out
to
preach
?
How
carefully
did
he
giue
them
Rules
for
the
outward
Gouernment
of
the
Church
for
the
time
to
come
?
So
the
Church
after
Christs
ascension
,
how
well
was
it
ordered
and
gouerned
?
As
wee
may
see
,
Act.
1.13
,
14.
Where
it
is
said
,
that
the
Apostles
continued
with
one
accord
,
in
prayers
and
supplications
with
the
women
,
and
Mary
the
mother
of
Iesus
,
and
his
Brethren
.
And
Act.
2.42
.
they
continued
in
the
Apostles
Doctrine
and
fellowship
,
and
breaking
of
bread
,
and
prayer
.
And
Act.
6.2
,
3
,
&c.
When
that
matter
of
difference
arose
concerning
the
poore
,
how
wisely
did
they
order
it
?
and
chose
out
men
from
amongst
them
fearing
God
,
for
the
performance
of
this
businesse
.
So
here
we
see
how
well
the
Church
was
ordered
and
gouerned
after
our
Sauiours
Ascension
.
See
it
further
Act.
15.2
.
and
forward
;
when
there
arose
dissention
in
the
Church
about
Circumcision
,
what
did
they
doe
?
They
called
the
Apostles
and
Elders
together
,
and
so
they
ordered
what
should
bee
done
in
that
businesse
:
so
here
wee
see
is
outward
Gouernment
still
.
And
so
Phil.
1.1
.
the
Apostle
writes
to
the
Bishops
and
Deacons
of
that
Church
,
that
is
,
to
the
Gouernours
of
it
.
So
that
we
see
,
that
of
necessity
there
is
required
an
outward
Gouernment
in
the
Church
of
God
to
bee
administred
by
men
.
And
so
much
for
the
proofe
of
the
point
.
Reasons
,
and
that
of
some
sorts
.
The
Reasons
are
many
and
of
diuers
sorts
:
some
are
drawne
from
the
nature
of
God
;
some
are
drawne
by
comparison
from
other
Assemblies
:
the
third
sort
are
drawne
from
the
persons
that
are
to
be
Gouerned
,
and
the
last
sort
are
drawne
from
the
Offices
,
that
are
to
be
exercised
,
and
the
businesses
that
are
to
be
done
in
the
Church
.
The
first
sort
of
Reasons
drawne
from
the
nature
and
will
of
God
are
these
:
First
,
God
is
the
Author
,
not
of
confusion
,
First
sort
of
Reasons
.
but
of
peace
,
as
wee
see
in
all
the
Churches
of
the
Saints
,
1.
Cor.
14.33
.
The
Apostle
giues
all
the
Churches
of
the
Saints
for
instance
in
this
point
,
that
God
is
the
Author
of
peace
in
all
them
;
as
hee
commanding
it
,
and
they
obeying
.
Now
what
peace
can
there
bee
,
or
how
can
it
be
maintained
,
but
by
Gouernment
?
therefore
wheresoeuer
there
is
a
Church
of
Saints
,
there
must
of
necessity
bee
Gouernment
.
Againe
secondly
,
Holinesse
becomes
Gods
House
for
euer
,
saith
the
Prophet
,
Psal.
93.5
but
without
Gouernment
there
can
be
no
Holinesse
,
at
least
in
the
outward
man
;
and
therefore
of
necessity
outward
Gouernement
must
bee
in
the
Church
.
The
second
sort
of
Reasons
are
drawne
by
comparison
from
other
Assemblies
;
Second
sort
of
Reasons
.
what
Company
is
there
without
Gouernment
?
In
heauen
there
is
order
and
Gouernment
amongst
the
Saints
and
Angels
themselues
:
some
amongst
the
Angels
for
order
sake
are
aboue
the
rest
,
there
are
Principalities
,
and
Powers
,
and
Thrones
,
&c.
I
do
not
say
,
as
the
Papists
doe
,
that
one
Angell
is
aboue
another
in
degree
,
but
in
order
at
least
;
Christ
is
the
Head
and
gouernour
of
them
all
,
and
that
personally
:
so
there
is
a
Gouernment
in
heauen
.
And
as
it
is
in
heauen
,
so
it
is
in
earth
;
What
Company
or
Corporation
either
in
the
City
or
Kingdome
,
is
,
or
can
consist
without
Gouernment
?
And
is
not
the
Church
the
Company
of
Gods
Saints
(
so
they
are
called
,
Ps.
89.7
.
)
and
can
that
be
without
Gouernment
?
So
in
an
house
there
can
be
no
peace
,
nor
liuing
together
in
it
without
Gouernment
.
The
Church
is
the
House
of
God
,
the
City
of
God
,
the
Kingdome
of
his
owne
Sonne
;
and
therefore
there
must
be
of
necessity
an
outward
gouernment
in
it
exercised
by
men
:
yea
,
Hell
it selfe
,
though
it
bee
the
place
of
all
disorder
and
confusion
,
yet
they
haue
some
Gouernment
amongst
themselues
,
else
their
kingdome
cannot
stand
.
Third
sort
of
Reasons
.
The
third
sort
of
Reasons
are
taken
from
the
nature
of
the
persons
of
whom
the
Church
consists
,
and
they
are
men
,
and
therefore
to
be
gouerned
,
and
that
by
men
.
Some
are
tractable
,
and
these
are
gently
to
be
led
:
others
are
obstinate
,
those
are
to
be
drawne
with
strong
hand
:
some
are
Nouices
,
and
they
are
to
be
fed
with
milke
;
others
are
of
stronger
growth
,
and
they
are
to
be
fed
with
stronger
meat
:
some
are
out
of
the
Church
that
must
be
called
in
,
these
are
to
be
admitted
;
others
are
within
the
Church
misdemeaning
themselues
,
these
are
to
be
cast
out
.
Therefore
there
must
be
Order
and
Gouernment
in
the
Church
for
the
doing
of
all
this
.
Fourth
sort
of
Reasons
.
Lastly
,
there
must
be
gouernment
in
the
Church
,
in
respect
of
the
offices
and
businesses
that
are
to
be
done
in
it
;
the
Word
and
the
Sacraments
are
outward
things
,
and
therefore
are
outwardly
to
bee
administred
:
Officers
are
to
be
chosen
,
Lawes
to
be
made
,
controuersies
and
contentions
are
to
bee
pacified
,
the
Sicke
are
to
bee
visited
,
the
Poore
are
to
be
releeued
,
Offences
are
to
be
punished
,
and
sundry
other
things
are
to
be
done
,
which
without
outward
Gouernment
it
is
not
possible
they
should
bee
well
done
.
Therefore
of
necessity
there
must
be
this
outward
Gouernment
in
the
Church
.
Vse
1
The
Vses
of
this
point
are
these
:
First
,
this
is
against
Anarchy
,
and
for
reproofe
of
such
as
will
haue
no
Gouernment
in
the
Church
;
their
owne
necks
will
endure
no
yoke
,
and
therfore
they
blush
not
to
say
,
that
there
should
be
no
yoke
at
all
laid
vpon
Christians
;
and
some
of
them
haue
gone
so
farre
,
that
they
will
not
endure
ciuill
Magistracy
neither
,
they
hold
it
vnfit
for
the
estate
of
the
Gospell
to
be
vnder
Gouernment
.
Wee
are
called
to
liberty
,
say
they
,
Iesus
Christ
hath
set
vs
free
,
and
therefore
we
need
no
Gouernours
.
It
is
true
,
wee
are
called
to
liberty
,
but
wee
must
not
vse
our
liberty
as
a
cloake
to
our
sinnes
.
What
liberty
and
freedome
is
it
that
wee
haue
?
Is
it
not
from
sin
and
Satan
,
and
the
curse
of
the
Law
?
It
is
not
a
state
of
liberty
,
in
respect
of
the
outward
man
,
but
in
respect
of
the
inward
man
:
for
the
best
liberty
the
outward
man
can
haue
,
is
,
when
it
is
made
conformable
to
the
ordinances
of
God
,
and
such
wholesome
Lawes
as
by
his
direction
are
established
;
we
are
free
indeed
from
sinne
that
it
should
not
raigne
ouer
vs
,
and
we
are
free
from
Satan
that
he
cannot
condemne
vs
,
and
we
haue
a
freedome
from
the
Law
,
that
wee
are
not
subiect
to
the
curse
of
it
:
but
yet
we
are
still
bound
to
doe
that
which
the
Law
commands
,
and
so
to
obey
our
Gouernours
,
and
to
submit
our selues
to
outward
Gouernment
,
onely
we
are
free
from
them
in
our
Consciences
,
that
they
should
not
be
Lords
ouer
that
.
Yea
,
but
say
they
,
wee
are
a
Law
vnto
our selues
,
wee
need
not
any
Rulers
.
A
proud
allegation
from
a
presumptuous
spirit
,
who
is
there
amongst
vs
that
hath
made
any
triall
of
his
heart
for
obedience
to
God
,
but
is
guilty
to
himselfe
that
he
is
dull
and
backward
,
and
needs
reproofes
,
and
admonitions
,
and
censures
,
and
all
too
little
to
keepe
him
within
the
compasse
of
obedience
;
the
humble
soule
feeles
such
a
rebelliousnesse
within
it selfe
,
that
it
cryes
out
not
to
God
onely
,
but
to
man
too
;
O
,
I
am
a
miserable
sinner
!
I
pray
yee
looke
to
mee
,
watch
ouer
me
,
reprooue
me
,
exhort
me
,
censure
me
,
terrifie
me
with
shame
and
punishment
for
my
sinnes
:
for
my
rebellious
heart
must
be
so
bridled
,
or
else
it
will
breake
forth
outragiously
into
sinne
.
Wee
know
what
the
Apostle
said
of
himselfe
,
Rom.
7.
That
he
was
sold
vnder
sinne
.
Therefore
this
comes
from
a
proud
spirit
in
them
to
say
,
they
haue
no
need
of
Gouernment
,
because
they
are
a
law
vnto
themselues
.
We
see
the
inconueniences
that
it
breeds
in
particular
men
;
what
would
the
inconuenience
be
to
the
whole
body
,
if
it
were
suffered
in
generall
?
surely
much
more
:
as
it
was
with
the
Israelites
when
there
was
no
King
in
Israel
;
so
would
it
be
in
the
Church
,
if
there
were
no
outward
Gouernment
,
euery
man
would
doe
what
he
lift
.
Secondly
,
it
reproues
those
that
hold
Church-gouernment
Vse
2
as
an
indifferent
thing
;
they
thinke
it
no
great
matter
whether
there
be
any
or
not
;
it
may
bee
,
or
it
may
not
be
,
say
they
,
and
yet
the
Church
may
doe
well
enough
.
But
these
are
sufficiently
disproued
by
the
former
inconueniences
that
follow
where
no
Gouernment
is
.
And
had
this
been
the
mind
of
Christ
and
his
Apostles
,
they
would
neuer
haue
taken
such
precise
order
for
it
in
euery
Church
.
And
surely
,
the
Churches
that
maintaine
this
Doctrine
,
are
not
the
Churches
of
the
Saints
:
for
in
all
the
Churches
of
the
Saints
,
God
is
the
Author
not
of
confusion
,
but
of
peace
and
order
,
1
Cor.
14.33
.
and
so
likewise
that
particular
member
that
maintaines
it
,
is
no
sound
member
of
Gods
Church
.
Vse
3
The
third
vse
is
for
reproofe
of
those
that
hold
outward
Gouernment
essentially
necessary
to
the
Church
,
as
if
the
Church
without
this
,
could
haue
no
being
at
all
.
I
for
my
part
desire
,
and
would
gladly
go
as
farre
as
I
see
Christ
and
his
Apostles
haue
gone
before
me
;
and
where
they
stay
,
there
would
I
stay
too
.
I
find
that
the
Church
can
neuer
be
long
nor
well
without
Gouernment
,
but
yet
it
may
be
sometimes
without
it
,
and
yet
bee
a
true
Church
.
It
is
true
of
the
inward
Gouernment
,
for
where
that
is
not
,
it
is
not
possible
that
the
Church
should
haue
any
being
at
all
,
but
it
is
not
so
of
the
outward
.
Therefore
we
must
rightly
distinguish
betwixt
the
inward
and
the
outward
Gouernment
,
Fiue
differences
betwixt
the
inward
and
outward
gouernment
of
the
Church
.
otherwise
we
shall
run
into
many
absurdities
.
First
,
the
inward
is
meerely
spiritual
,
the
outward
is
for
the
most
part
bodily
,
that
is
,
such
as
affects
the
eare
,
or
the
eye
,
or
some
other
parts
;
onely
it
is
thus
farre
spirituall
,
in
regard
of
the
end
it
aimes
at
,
that
is
,
to
make
vs
spiritually
minded
.
Secondly
,
the
inward
is
proper
to
God
,
and
reserued
to
him
onely
;
the
outward
,
though
it
be
from
God
too
,
yet
it
is
committed
to
the
administration
of
men
.
Thirdly
,
the
inward
is
peculiar
to
the
faithfull
and
elect
alone
,
God
rules
in
their
hearts
and
consciences
,
iustifying
and
sanctifying
them
,
and
none
others
;
the
outward
is
common
to
all
that
professe
themselues
to
be
members
,
though
they
be
hypocrites
.
Fourthly
,
the
inward
is
the
highest
and
principall
,
the
outward
is
but
a
seruiceable
dispensation
fitted
to
the
inward
.
Fifthly
,
the
inward
seconds
the
outward
,
and
makes
it
effectuall
and
fruitfull
;
the
outward
doth
but
leade
vs
by
the
hand
(
as
it
were
)
to
the
inward
.
I
note
this
difference
the
rather
,
because
many
men
doe
clamorously
exclaime
,
that
Christ
is
robbed
of
the
one
halfe
of
his
Kingdome
,
when
that
outward
forme
which
they
pretend
is
not
obserued
.
〈…〉
And
this
is
the
Brownists
exception
:
You
(
say
they
)
deny
Christ
to
be
your
King
,
because
you
owne
not
his
Discipline
which
he
hath
prescribed
.
I
am
〈◊〉
the
Apostle
;
Gods
Kingdome
consists
no●
of
meates
〈◊〉
drinkes
,
and
of
outward
Rites
,
but
of
righteousnesse
and
peace
,
and
ioy
in
the
holy
Ghost
▪
the
principal
part
of
God
Kingdome
is
,
when
hee
rules
by
his
Spirit
in
the
hearts
of
his
children
:
and
therefore
if
there
were
any
such
Discipline
prescribed
by
the
Word
as
they
pretend
,
yet
wee
should
not
lose
the
one
halfe
of
Christs
Kingdome
,
though
it
were
not
obserued
.
Happily
it
is
not
knowne
to
them
that
doe
not
obserue
it
,
and
then
it
is
no
Rebellion
;
if
it
be
knowne
by
them
,
the
sinne
is
much
the
greater
,
if
it
bee
not
obserued
.
But
yet
Christ
may
still
exercise
his
Kingdome
in
the
hearts
of
many
members
of
the
Church
by
his
Spirit
,
though
this
were
wanting
.
The
case
may
seeme
to
bee
well
paraleld
by
our
outward
and
inward
worship
in
prayer
:
the
outward
worship
is
but
an
appurtenance
to
the
inward
,
for
the
inward
may
be
true
without
the
outward
.
And
so
Discipline
is
rather
an
appurtenance
to
Gods
Kingdome
,
than
the
Kingdome
it selfe
;
so
that
we
see
that
Gods
Church
may
be
without
Discipline
,
though
it
cannot
be
well
nor
long
without
it
;
where
outward
Gouernment
is
wanting
,
the
Church
may
bee
defectiue
and
maimed
,
yea
halfe
dead
in
outward
shew
at
least
,
and
yet
a
true
Church
still
.
Ye●
,
but
are
not
the
Word
and
the
Sacraments
parts
of
the
outward
Gouernment
and
they
are
necessary
to
the
very
being
of
the
Church
●herefore
some
part
of
the
outward
Gouernment
is
essentiall
to
the
Church
.
I
answer
;
That
they
are
not
necessary
to
themselues
,
but
by
accident
,
because
they
〈…〉
to
the
inward
,
as
that
it
cannot
be
without
this
.
And
besides
,
the
Word
and
the
Sacraments
are
not
so
much
of
the
outward
Gouernment
of
themselues
,
but
rather
the
carriage
and
manner
of
vsing
of
them
,
is
of
the
outward
gouernment
.
Lastly
,
I
answer
,
they
are
simply
necessary
,
as
they
are
the
causes
and
gathering
of
the
Church
,
but
not
as
they
are
parts
of
outward
gouernment
.
As
Moses
his
message
and
gathering
of
the
Israelites
to
the
Lord
,
was
one
thing
,
his
gouerning
of
them
another
.
So
that
the
Word
and
Sacraments
must
be
considered
in
both
these
respects
,
and
so
in
respect
of
gathering
the
Church
,
they
are
simply
necessary
,
not
in
respect
of
gouerning
of
it
.
So
that
outward
Gouernment
is
not
simply
necessary
to
the
being
of
the
Church
,
but
to
the
well-being
onely
.
Vse
4
Fourthly
,
seeing
there
is
an
outward
Gouernment
necessary
in
Gods
Church
for
the
well-being
of
it
;
then
this
should
teach
vs
to
rest
content
with
that
which
we
enioy
,
and
to
be
careful
to
liue
in
obedience
to
it
,
and
to
be
thankfull
for
it
,
and
to
bee
earnest
with
God
by
prayer
for
the
supply
of
it
,
where
it
is
wanting
:
for
though
it
concernes
not
our
life
,
yet
it
concernes
our
health
;
though
it
concernes
not
the
being
,
yet
it
concernes
the
well
being
of
the
Church
;
and
euery
man
is
to
make
conscience
of
it
in
his
place
,
both
those
that
gouerne
,
that
they
gouerne
according
to
Gods
word
,
and
those
that
obey
,
that
they
obey
according
to
Gods
Word
.
Vse
5
Lastly
,
this
reprooues
those
that
take
vpon
them
,
not
as
men
and
Ministers
to
exercise
this
Gouernment
,
but
they
will
bee
Lords
;
they
will
take
vpon
them
against
Gods
Word
to
deuise
a
new
Gouernment
:
So
the
Pope
,
he
will
not
onely
exercise
the
Gouernment
as
a
Minister
,
but
as
a
Lord
.
The
Apostles
Rule
is
directly
against
it
,
1
Pet.
5.3
.
where
he
giues
all
Ministers
charge
that
they
should
rule
,
not
as
Lords
ouer
Gods
heritage
,
&c.
yet
the
Pope
hee
will
be
Head
and
Lord
ouer
all
Churches
on
earth
.
Yea
,
but
say
the
Papists
,
though
wee
say
,
he
is
Head
of
the
Church
,
yet
we
meane
a
ministerial
Head
,
as
I
haue
said
heretofore
,
the
very
name
of
the
Head
of
the
Church
is
harsh
and
dangerous
,
yet
this
word
Ministeriall
qualifies
it
well
,
if
it
be
soberly
vnderstood
,
it
may
agree
to
a
particular
,
but
neuer
to
the
generall
Church
ouer
all
the
World
,
as
the
Pope
challengeth
it
.
And
so
much
for
this
point
.
The
fifteenth
Lecture
of
the
Church
.
WEe
haue
already
entred
into
the
businesse
concerning
Church
Gouernment
:
In
handling
whereof
wee
propounded
these
things
in
order
to
discourse
vpon
:
First
,
of
the
harmes
and
euils
that
this
matter
hath
occasionally
brought
forth
in
Gods
Church
:
Secondly
,
what
is
meant
by
these
words
,
Church
and
Gouernment
:
Thirdly
,
how
necessary
it
is
in
the
Church
:
Fourthly
,
whether
there
bee
any
prescript
forme
of
Church-Gouernment
for
euerie
particular
set
downe
in
the
Word
:
Fiftly
,
if
there
be
not
then
,
what
is
to
bee
done
in
this
case
.
Of
the
three
former
wee
haue
already
heard
.
Now
wee
are
,
as
God
shall
enable
vs
,
The
fourth
thing
considerable
in
Church-gouernment
,
viz.
whether
there
be
any
prescript
forme
of
Church
Gouernment
in
euery
particular
set
downe
in
the
Word
.
to
speake
of
the
fourth
;
Whether
there
bee
any
prescript
forme
of
Church-Gouernement
in
euery
particular
set
downe
in
the
Word
.
It
is
naturall
to
euery
man
,
when
hee
heares
that
such
a
good
thing
there
is
,
and
that
it
is
behoouefull
and
necessary
to
his
owne
vse
,
to
haue
a
longing
desire
after
it
,
he
would
then
faine
know
,
where
it
is
be
to
be
had
,
and
how
hee
may
come
by
it
.
I
doubt
not
but
this
is
your
pure
minde
in
this
case
;
you
haue
heard
that
there
is
a
Church-gouernment
;
you
haue
seene
also
how
necessary
it
is
to
the
well-being
of
the
whole
Church
,
and
the
members
thereof
:
Now
you
would
cast
about
to
see
where
it
is
to
bee
had
,
that
so
you
may
bee
made
partakers
of
it
.
For
the
satisfaction
of
this
your
desire
;
I
will
propound
it
here
by
way
of
question
;
Whether
there
be
any
prescript
forme
of
Church-gouernment
in
euerie
particular
to
bee
found
in
the
Word
?
For
if
it
bee
found
any
where
,
surely
it
must
be
found
in
the
Word
.
For
first
,
it
being
Gods
owne
Ordinance
as
you
haue
heard
,
it
must
haue
Gods
owne
warrant
;
and
ordinarily
there
is
no
warrant
from
God
but
in
his
Word
.
Secondly
,
that
which
is
to
bee
gouerned
,
being
the
Church
,
the
House
of
the
liuing
God
,
it
must
bee
fashioned
to
his
owne
mind
:
for
who
is
to
prescribe
Orders
for
the
gouerning
of
the
House
but
the
Master
of
the
house
?
And
who
shall
prescribe
Orders
for
this
House
,
the
Church
,
to
bee
gouerned
by
,
but
Iesus
Christ
the
Lord
and
Master
of
this
House
.
And
wee
cannot
know
the
mind
of
the
Lord
,
but
by
the
Spirit
of
the
Lord
;
and
Gods
Spirit
reueales
Gods
minde
,
onely
by
Gods
Word
.
Therefore
wee
must
doe
in
this
case
,
as
in
all
other
doubtfull
and
difficult
cases
in
Religion
;
Flie
to
the
golden
Rule
,
Isai.
8.20
.
To
the
Law
and
to
the
Testimony
,
if
they
speake
not
according
to
this
Word
,
it
is
because
they
haue
no
light
in
them
.
Gods
Word
must
bee
consulted
withall
,
and
what
that
faith
,
must
bee
embraced
:
If
wee
haue
not
the
light
of
Gods
Word
in
it
,
we
are
blind
and
dumbe
,
and
no
light
is
in
vs
at
all
.
This
Rule
of
the
Prophet
is
seconded
by
our
Sauiour
himselfe
,
Ioh.
5.39
.
Search
the
Scriptures
,
&c.
they
testifie
of
me
;
not
onely
of
the
person
of
Christ
,
who
or
what
hee
is
;
but
of
his
minde
what
hee
would
haue
vs
to
doe
in
all
our
courses
.
What
the
Scripture
saith
herein
,
deliuered
in
two
positions
.
Now
what
the
Scripture
saith
,
and
what
order
it
takes
in
this
kinde
,
may
be
truly
and
plainely
deliuered
in
these
two
Positions
:
First
,
that
the
whole
substance
of
Church-gouernment
is
so
set
downe
in
Gods
Word
,
as
that
euery
particular
Church
may
receiue
instruction
how
to
bee
gouerned
by
it
.
Secondly
,
that
there
is
not
any
one
set
particular
forme
of
Church-Gouernment
so
set
downe
in
the
Scripture
,
that
euery
Church
may
receiue
instruction
thereby
,
how
to
be
gouerned
in
euery
particular
ceremonie
and
discipline
.
These
two
positions
being
well
vnderstood
doe
teach
vs
all
things
needfull
to
bee
knowne
in
this
point
.
There
may
seeme
to
bee
some
contradiction
betwixt
them
;
the
one
affirming
,
that
there
is
a
forme
of
Church
Gouernment
set
downe
in
the
Word
;
the
other
denying
it
.
But
this
is
onely
in
shew
a
Contradiction
,
and
is
easily
reconciled
by
this
distinction
:
It
is
one
thing
to
speake
of
the
generall
,
another
thing
to
speake
of
the
particular
.
The
affirmatiue
Position
saith
;
That
it
is
wholly
set
downe
there
in
the
generall
,
and
partly
in
the
particular
.
The
negatiue
saith
;
It
is
not
there
wholy
in
euery
particular
.
These
Positions
I
purpose
to
deliuer
by
way
of
Obseruation
,
that
so
I
may
speake
the
more
plentifully
vpon
them
,
The
first
drawn
into
an
Obseruation
.
and
that
they
may
bee
the
fitter
for
your
vnderstanding
.
I
will
beginne
with
the
first
;
which
is
this
;
namely
,
Doctr.
1
That
the
whole
substance
of
Church-Gouerment
is
so
set
downe
in
Scripture
;
that
euerie
particular
Church
may
receiue
instruction
and
direction
thereby
,
how
they
ought
to
bee
gouerned
.
This
Doctrine
I
doubt
not
,
but
it
is
the
certaine
Truth
of
God
,
Matth.
28.20
.
Teaching
them
to
obserue
,
and
doe
whatsoeuer
I
haue
commanded
you
.
First
,
wee
must
here
presuppose
the
necessity
of
Church-gouernment
,
as
I
haue
taught
before
:
and
secondly
,
that
it
is
Gods
ordinance
,
as
I
haue
also
before
shewed
;
and
then
it
must
needes
follow
,
that
Christ
gaue
it
in
charge
to
his
Apostles
,
and
so
they
taught
it
,
and
that
not
by
preaching
onely
,
but
by
writing
too
:
For
what
they
preached
,
they
writ
the
substance
of
it
;
so
that
euen
in
their
writings
at
least
the
substance
of
this
businesse
is
contained
:
and
this
is
the
more
likely
,
because
about
that
very
time
,
that
is
,
somewhat
before
his
Ascension
,
hee
spake
vnto
them
of
the
things
which
appertaine
to
the
Kingdome
of
God
,
Act.
1.3
.
which
if
we
vnderstand
not
of
the
substance
of
Gods
Kingdome
,
which
is
inward
in
the
hearts
of
his
Children
;
but
of
the
appurtenances
of
it
,
as
it
seemes
to
bee
,
then
it
cannot
bee
fitter
applied
,
than
to
this
matter
of
Church-Gouernment
:
For
what
doth
more
neerely
and
properly
appertaine
,
or
is
annexed
to
that
Kingdome
than
this
?
Now
the
Apostles
must
teach
all
that
Christ
taught
them
;
but
Christ
taught
them
this
;
therefore
they
must
teach
it
too
;
and
that
not
by
preaching
onely
,
but
by
writing
too
:
for
what
they
preacht
,
they
writ
the
substance
of
it
;
therefore
there
is
sufficient
matter
to
bee
found
in
Scripture
,
to
direct
euery
Church
in
the
substance
of
Church-gouernment
.
Let
vs
come
somewhat
neerer
to
the
point
:
Ephes.
4.11
,
12.
It
is
there
said
,
that
Christ
did
therefore
giue
some
to
be
Apostles
,
and
some
Prophets
,
and
some
Euangelists
,
and
some
Pastors
,
and
Teachers
for
the
repairing
of
the
Saints
,
and
for
the
worke
of
the
Ministry
,
and
for
the
edification
of
the
Body
of
Christ
.
Whereby
it
is
plaine
,
that
by
those
which
Christ
so
gaue
to
be
Apostles
,
&c.
there
is
sufficient
direction
left
,
for
the
edification
of
the
whole
body
.
Now
Gouernment
is
one
speciall
meanes
for
edification
,
yea
,
and
for
the
gathering
of
the
Saints
,
and
for
the
worke
of
the
Ministry
;
and
therefore
that
is
not
vntaught
by
them
,
and
so
consequently
not
vnwritten
at
least
for
the
substance
of
it
.
Ad
to
this
that
which
the
Apostle
hath
in
1
Cor.
12.5
,
9.
especially
in
vers.
28.
and
then
it
will
appeare
to
be
cleere
enough
;
where
the
Apostle
tels
vs
of
administrations
and
gifts
,
&
so
comes
to
those
that
are
endued
with
those
gifts
,
and
that
are
to
exercise
them
,
whereof
though
some
be
temporall
,
yet
others
are
perpetuall
:
Which
if
wee
adde
to
that
,
Ephes.
4.11
.
then
here
is
sufficient
prouision
ordained
of
God
,
and
set
downe
in
his
Word
for
euery
Church
to
bee
directed
by
,
for
substance
of
Gouernors
,
and
Gouernment
.
And
consider
that
this
is
not
spoken
of
the
Corinths
onely
,
but
of
the
Church
in
generall
;
God
hath
ordained
some
in
his
Church
,
&c.
that
thereby
it
might
bee
plaine
,
that
it
is
appliable
to
euery
particular
Church
.
The
like
place
is
in
Rom.
12.7
,
8.
where
the
Apostle
speakes
of
Offices
in
the
Church
,
and
of
them
that
vse
them
.
These
places
then
laid
together
,
proue
the
point
.
Let
vs
come
to
examples
of
Churches
in
Scripture
,
to
proue
the
point
further
.
Wee
haue
examples
of
this
in
two
Churches
in
Scripture
,
that
were
best
prouided
for
in
this
kinde
,
and
that
is
in
the
Churches
of
Corinth
and
of
Ephesus
.
Take
the
Church
of
Corinth
for
an
example
,
and
see
how
sufficiently
it
was
prouided
for
in
this
kinde
;
and
that
in
most
particulars
:
for
they
had
the
Word
,
and
the
Lords
Supper
,
Sects
and
Offenders
were
punished
,
yea
,
and
generally
they
haue
Rules
giuen
them
for
the
whole
Carriage
of
Gods
worship
,
as
in
the
1
Cor.
14.
Consider
what
Rules
of
edification
and
Order
hee
there
prescribes
,
and
extends
them
to
all
Churches
in
their
kinde
;
and
say
then
whether
all
Churches
bee
not
sufficiently
prouided
for
in
the
generall
,
for
this
matter
of
Church-gouernment
.
See
this
also
in
the
Church
of
Ephesus
,
Act.
20
,
28
Consider
the
Charge
there
giuen
to
all
the
Ouerseers
of
that
Church
,
that
they
should
feede
the
flocke
,
&c.
that
is
,
gouerne
them
,
as
well
as
teach
them
.
Consider
the
manifold
instructions
hee
giues
them
there
,
how
they
should
carry
themselues
;
and
withall
consider
the
particulars
he
chargeth
Timothy
withall
in
both
his
Epistles
,
for
the
Gouernment
of
the
Church
and
say
,
if
this
Church
were
not
sufficiently
prouided
for
in
this
kinde
.
If
you
yet
doubt
of
it
,
beleeue
the
Apostle
,
Act.
20.20
.
where
the
Apostle
saith
,
that
hee
had
kept
nothing
back
from
them
,
that
was
profitable
:
so
that
if
Church-Gouernment
bee
profitable
for
them
(
as
surely
it
is
very
necessary
)
then
for
the
substance
of
it
they
were
sufficiently
instructed
.
And
so
it
will
follow
,
that
all
other
Churches
must
bee
so
too
,
either
more
or
lesse
,
though
happily
not
in
that
degree
of
perfection
as
these
were
.
And
so
much
for
the
proofe
of
the
point
.
The
Reasons
of
it
are
these
First
,
it
is
so
in
matters
of
substance
,
Reas.
1
both
for
duties
of
life
,
and
for
matters
of
faith
;
namely
that
the
whole
substance
of
it
,
is
so
set
downe
in
Gods
Word
,
that
euery
particular
man
may
receiue
Instruction
thereby
how
to
carrie
,
and
how
to
gouerne
himselfe
.
If
this
bee
so
for
a
particular
Christian
in
matters
of
faith
and
practice
:
then
this
being
a
matter
partly
of
faith
,
but
more
of
practice
,
and
being
for
the
good
of
the
whole
body
of
a
Church
,
therefore
the
substance
of
it
must
needs
bee
set
downe
in
Gods
Word
.
Secondly
,
it
was
so
in
the
Iewish
Church
in
the
former
Reas.
2
Testament
;
God
set
down
the
matter
of
Church-Gouernment
very
precisely
for
the
substance
of
it
,
and
that
in
most
particulars
;
and
therefore
he
doth
so
with
the
Church
in
the
latter
Testament
:
for
must
not
the
Church
now
bee
as
well
prouided
as
then
;
surely
it
must
in
matters
of
substance
.
Reas.
3
Thirdly
,
Christs
care
of
his
Church
proues
it
.
It
is
not
credible
that
hee
so
tenderly
louing
her
welfare
,
and
so
gratiously
prouiding
euery
thing
else
for
her
,
that
hee
would
faile
her
in
this
,
leaue
her
without
Gouernment
,
at
least
for
the
substance
of
it
.
It
is
not
credible
but
that
Christ
being
the
Sonne
,
would
bee
more
faithfull
in
Gods
House
,
than
Moses
being
but
a
Seruant
,
as
the
Apostle
makes
the
comparison
,
Heb.
3.4
,
5
,
6.
Or
shall
wee
beleeue
,
that
Christ
was
not
so
carefull
of
the
whole
Church
,
as
Paul
was
of
Ephesus
?
But
Paul
wrote
sufficiently
to
Timothy
,
how
hee
was
to
gouerne
and
to
behaue
himselfe
in
that
Church
,
1
Tim.
3.15
.
therefore
Christ
being
more
faithfull
than
Moses
;
and
more
carefull
of
the
whole
Church
,
than
Paul
was
of
Ephesus
,
must
needes
leaue
sufficient
direction
in
Scripture
how
euery
Church
ought
to
be
gouerned
,
at
least
for
the
substance
of
it
.
Reas.
4
The
fourth
Reason
is
drawne
from
the
Churches
insufficiency
,
if
shee
were
left
to
her selfe
.
Alas
,
the
Church
is
but
a
company
of
men
,
blind
and
ignorant
,
not
able
to
direct
and
gouerne
themselues
:
besides
,
they
are
headstrong
and
wilfull
that
they
will
not
be
ruled
,
or
else
they
are
peremptory
in
their
owne
conceits
,
loth
to
part
with
their
owne
inuentions
,
though
they
are
neuer
so
much
against
the
Word
:
therefore
Christ
must
leaue
direction
,
and
where
but
in
his
Word
?
Reas.
5
The
fifth
Reason
is
taken
from
the
sufficiency
of
the
Word
,
2
Tim.
3.16
,
17.
For
the
whole
Scripture
is
giuen
by
inspiration
from
God
,
and
is
profitable
to
teach
,
to
conuince
,
to
correct
,
and
to
instruct
in
righteousnesse
.
But
how
farre
forth
is
it
thus
profitable
?
The
Apostle
saith
in
the
17.
verse
,
That
the
man
of
God
may
bee
absolute
,
being
made
perfect
to
all
good
workes
.
That
the
man
of
God
may
be
absolute
;
Who
is
this
man
of
God
?
Surely
Timothy
,
and
such
as
he
is
,
that
are
in
the
chiefest
place
for
Gouernment
in
Gods
Church
;
and
these
must
be
perfect
to
euery
good
worke
;
and
therefore
to
this
worke
to
gouerne
aright
.
Therefore
,
if
gouernment
bee
a
good
worke
,
and
that
the
Scriptures
make
the
man
of
God
perfect
to
euery
good
worke
,
then
also
it
instructeth
him
,
and
maketh
him
perfect
in
this
good
worke
.
Lastly
,
the
maine
businesse
in
this
matter
of
Gouernment
Reas.
6
is
set
downe
,
and
prouided
for
by
name
in
the
Scripture
;
there
is
the
Word
,
and
the
preaching
of
it
;
the
Sacraments
,
and
the
administration
of
them
;
Officers
and
their
Duties
;
and
visiting
the
sicke
,
releeuing
the
poore
,
casting
out
the
infectious
,
and
such
like
,
as
might
bee
shewed
by
many
places
of
Scripture
:
yea
,
if
any
man
can
name
any
other
substantiall
part
or
businesse
of
Church-Gouernment
,
I
dare
vndertake
to
shew
in
the
Word
,
that
there
is
some
good
order
at
least
in
generall
taken
for
it
.
So
much
for
the
Reasons
.
The
Vses
are
these
:
First
,
here
is
a
Rule
for
all
Churches
Vse
1
to
goe
by
in
their
Gouernment
;
wee
must
follow
the
Rule
and
direction
of
God
in
his
Word
;
as
Moses
in
building
the
Tabernacle
,
was
to
doe
all
things
according
to
the
patterne
which
he
saw
in
the
Mount
:
so
must
they
doe
euery
thing
in
the
Gouernment
of
the
Church
,
according
to
the
patterne
set
downe
in
the
Scriptures
.
Two
extremes
to
be
auoided
.
And
here
two
extremities
are
to
be
auoided
,
that
some
haue
fallen
into
;
First
,
let
vs
take
heed
wee
goe
not
too
farre
as
some
haue
done
,
that
haue
been
exceeding
bold
and
presumptuous
this
way
,
taking
vpon
them
to
coine
new
Lawes
,
and
to
deuise
new
Officers
,
and
to
erect
a
whole
new
forme
of
Gouernment
,
and
to
intrude
it
vpon
the
Church
.
Others
there
are
that
pretend
to
goe
no
further
than
Christ
hath
prescribed
in
his
Word
,
yet
they
obtrude
more
on
the
Church
than
euer
he
meant
,
though
not
of
their
owne
heads
,
as
they
say
,
but
vnder
pretence
of
his
owne
Ordinance
.
Others
make
that
perpetuall
,
which
is
but
temporall
,
as
the
workes
of
Miracles
,
&c.
these
things
haue
been
the
occasion
of
much
mischiefe
in
the
Church
of
God
;
and
therefore
howsoeuer
the
intent
of
these
may
be
good
,
yet
the
euent
is
naught
;
as
if
the
euent
of
them
be
at
any
time
good
,
yet
the
practice
of
them
is
foule
and
naught
:
for
hereby
they
accuse
the
Scripture
of
insufficiency
,
and
Christ
himselfe
of
neglect
,
that
hee
did
not
,
or
of
want
of
wisdome
,
as
if
he
could
not
prouide
sufficiently
for
his
Church
.
Secondly
,
as
we
must
not
goe
too
farre
,
so
we
must
take
heed
that
wee
come
not
too
short
;
for
that
is
as
great
a
sin
to
leaue
out
any
thing
that
God
hath
prescribed
,
as
to
adde
any
thing
thereto
;
to
decline
from
Gods
Word
either
to
the
right
hand
or
to
the
left
,
is
alike
sinfull
;
to
charge
Christ
with
superfluitie
as
well
as
with
defect
,
are
alike
euill
.
Thus
they
erre
that
make
those
Offices
,
or
Officers
temporall
,
which
Christ
hath
made
perpetuall
to
endure
to
the
worlds
end
:
For
this
is
to
charge
Christ
with
superfluitie
.
Therefore
the
best
and
safest
course
in
this
businesse
is
to
do
thus
:
The
whole
body
of
a
Church
,
both
Magistrates
,
Ministers
,
and
people
are
to
consult
with
Gods
Word
,
and
to
intreate
God
by
prayer
to
open
the
Scriptures
to
them
,
and
to
open
their
vnderstandings
,
that
they
may
see
what
is
propounded
to
them
therein
in
this
case
,
and
that
they
are
to
embrace
,
and
not
wilfully
either
to
take
or
refuse
any
thing
,
but
with
submission
to
receiue
better
aduice
,
if
God
send
it
them
;
and
accordingly
they
are
to
proceed
,
as
in
Christs
stead
,
and
as
if
himselfe
were
personally
present
to
direct
them
what
is
to
be
done
in
this
case
.
Vse
2
The
second
Vse
,
is
to
teach
vs
Obedience
to
Church-gouernment
:
for
seeing
it
is
Gods
ordinance
,
it
must
be
embraced
and
obeyed
,
and
yeelded
to
;
else
if
wee
resist
it
,
we
resist
God
,
because
we
resist
Gods
Ordinance
;
this
is
specially
to
be
prest
in
our
Church
for
the
Christian
Magistrates
sake
,
who
hath
ratified
such
a
Gouernment
amongst
vs
;
for
his
sake
we
must
yeeld
,
yet
alwayes
in
the
Lord
:
the
Conscience
is
free
from
being
subiect
to
men
.
But
you
will
say
;
What
if
I
liue
in
a
Church
where
I
thinke
their
Gouernment
is
not
according
to
Gods
Word
?
I
answer
:
First
,
that
though
euery
particular
in
that
Gouernment
cannot
bee
maintained
by
Gods
Word
,
yet
in
the
generall
it
may
bee
soundly
maintained
.
Secondly
,
I
say
,
that
except
thou
canst
disproue
it
,
on
very
good
ground
out
of
the
word
,
thou
must
take
it
on
their
words
that
impose
it
,
and
thou
must
obey
it
till
thou
bee
better
resolued
.
For
this
is
the
Rule
concerning
outward
Gouernment
in
the
Church
,
when
it
is
imposed
by
the
Magistrate
,
it
is
not
left
free
to
vs
,
either
to
obey
or
not
to
obey
;
but
wee
must
obey
,
vnlesse
we
haue
a
good
warrant
out
of
Gods
Word
against
it
.
But
what
if
I
doubt
,
must
I
yet
obey
,
before
I
am
resolued
?
Yes
,
though
thou
doubt
of
it
,
yet
thou
must
obey
,
except
thou
canst
bring
some
sound
proofe
out
of
Gods
Word
against
it
,
either
directly
,
or
by
necessary
consequence
.
Vse
3
Lastly
,
this
teacheth
vs
thankfulnesse
to
God
in
Christ
,
for
that
he
hath
so
sufficiently
and
carefully
prouided
for
vs
,
not
onely
for
matter
of
Doctrine
,
but
of
Gouernment
;
not
for
our
being
onely
,
but
for
our
well-being
too
.
A
louing
Father
will
not
teach
his
Childe
onely
how
to
liue
,
but
also
how
to
liue
orderly
and
healthfully
,
and
how
hee
may
gouerne
himselfe
with
grace
and
credit
to
the
world
.
So
Christ
prouides
not
onely
for
the
being
of
his
Church
,
and
for
the
life
of
it
,
but
also
for
the
health
and
grace
,
and
well-being
of
it
.
A
good
Shepheard
prouides
not
onely
pasture
to
feed
his
sheepe
,
but
hee
hath
his
Crooke
too
to
gouerne
them
,
and
keepe
them
in
order
.
So
our
chiefe
and
heauenly
Shepheard
furnishes
vs
not
onely
with
Doctrine
,
but
also
with
Discipline
too
in
a
sufficient
manner
;
he
prouides
his
Word
and
Sacraments
to
feede
and
nourish
vs
,
and
he
hath
Discipline
his
Rod
,
to
keepe
vs
in
the
right
way
.
Alas
,
what
would
haue
become
of
vs
,
if
wee
had
been
left
wholly
to
our selues
,
and
to
our
owne
direction
;
the
silly
sheepe
is
not
more
ready
to
goe
astray
,
and
become
a
prey
to
the
Wolfe
and
Beare
,
and
Lyon
,
than
wee
are
ready
to
runne
into
the
snares
of
sinne
,
and
by
our
misdemeanors
to
betray
our selues
into
the
hands
of
Satan
,
if
wee
had
not
the
Rod
and
Staffe
of
our
blessed
Shepheard
,
his
holy
Discipline
,
to
guide
vs
in
the
right
way
.
Lord
,
saith
the
Prophet
Ieremy
,
I
know
it
is
not
in
man
to
direct
his
owne
steps
.
We
may
truly
apply
this
speech
to
the
Church
:
It
is
not
in
her
to
deuise
her
owne
Gouernment
:
If
Christ
therefore
had
not
prouided
for
her
in
this
case
,
but
had
left
her
to
her selfe
,
a
thousand
to
one
she
had
neuer
hit
on
the
right
way
;
or
if
she
had
,
she
could
haue
had
no
comfort
of
conscience
in
that
case
,
nor
hope
of
blessing
in
the
course
,
because
still
shee
would
haue
been
vncertaine
and
doubtfull
,
whether
it
were
of
God
or
not
.
Therefore
as
it
is
and
must
bee
from
the
Lord
,
so
let
vs
blesse
and
praise
the
Lord
our
good
God
,
that
hath
so
mercifully
and
plentifully
furnished
vs
in
this
kinde
.
And
so
much
of
the
affirmatiue
point
,
namely
,
that
the
whole
substance
of
Church-gouernment
is
so
set
downe
in
Scripture
,
that
euery
particular
Church
may
receiue
instruction
and
direction
thereby
,
how
they
ought
to
be
gouerned
.
Second
thing
considerable
in
this
fourth
point
of
Church-gouernment
,
viz.
that
there
is
not
any
one
particular
forme
of
Church-gouernment
for
euery
particular
,
set
downe
in
Scripture
.
Now
I
come
to
the
second
point
;
the
negatiue
Position
,
namely
,
That
there
is
not
any
one
particular
forme
of
Church-Gouernment
set
downe
in
Scripture
,
that
euery
particular
Church
is
precisely
bound
vnto
,
to
obserue
for
ordering
euerie
particular
.
This
being
a
negatiue
Position
as
you
see
,
must
bee
content
with
negatiue
proofes
;
for
seeing
the
question
is
,
whether
there
bee
such
a
Gouernment
in
Scripture
for
euery
particular
,
or
not
,
and
seeing
the
answer
is
,
that
there
is
not
;
no
maruell
then
though
there
bee
no
direct
place
to
confirme
it
.
But
you
will
say
,
that
many
together
will
.
I
say
,
No
,
many
laid
all
together
will
not
:
they
that
pretend
there
is
such
a
thing
,
must
instance
in
some
such
places
in
the
Word
where
it
is
proued
;
else
the
contrary
is
presumed
to
be
true
.
And
so
it
followes
,
that
the
refutation
of
such
allegations
,
is
the
direct
proofe
of
the
Position
.
Therefore
for
proofe
of
this
negatiue
Position
;
First
,
I
say
,
no
place
of
Scripture
saith
,
that
there
is
,
or
prescribes
that
there
should
bee
such
a
particular
forme
of
Church-Gouernment
,
&c.
for
euerie
part
of
discipline
:
nay
,
nor
many
places
conferred
,
and
laid
all
together
doe
not
.
For
matter
of
substance
,
and
in
generall
,
there
is
proofe
enough
,
as
wee
heard
before
in
the
former
point
,
but
not
for
any
particular
forme
in
euery
particular
,
&c.
As
there
is
no
place
that
affirmes
or
prescribes
this
particular
forme
of
Church-Gouernment
:
so
I
say
further
,
there
is
no
example
for
it
in
all
the
Scripture
.
There
is
no
question
,
but
that
if
our
Sauiour
,
or
his
Apostles
had
intended
any
such
forme
of
Gouernment
to
bee
obserued
in
euery
particular
,
either
they
would
haue
giuen
it
in
expresse
charge
particularly
,
or
at
least
there
would
haue
beene
some
notorious
patterne
of
it
in
some
Church
,
but
there
is
no
such
in
Scripture
.
To
instance
in
the
best
Churches
,
Corinth
and
Ephesus
were
the
best
prouided
for
in
that
case
;
yet
these
had
no
particular
forme
of
Church-Gouernment
,
whereunto
they
were
precisely
bound
.
First
,
for
Corinth
,
there
was
more
written
to
that
Church
for
matter
of
outward
Gouernment
,
than
to
any
other
Church
;
yea
,
almost
as
much
as
to
all
others
;
yet
it
was
not
prouided
for
in
euery
particular
,
no
,
not
in
regard
of
it selfe
:
in
many
particulars
it
was
well
prouided
for
,
in
all
it
was
not
by
writing
,
for
some
the
Apostle
respited
till
his
presence
,
1
Cor.
11.34
.
Other
things
will
I
set
in
order
when
I
come
.
So
then
the
Church
of
Corinth
was
not
prouided
for
in
euery
particular
by
writing
,
for
her selfe
,
much
lesse
was
it
so
prouided
for
,
as
that
euery
Church
should
be
directed
thereby
.
But
you
will
say
,
are
not
the
Church-orders
of
the
Church
of
Corinth
,
the
Lords
owne
Commandement
?
1
Cor.
14.37
.
Yes
;
they
are
to
them
of
that
Church
,
so
farre
as
was
directly
inioyned
them
,
but
not
to
all
Churches
else
:
So
likewise
for
the
Church
of
Ephesus
,
though
it
were
then
the
most
famous
Church
in
Asia
,
and
plentifully
prouided
for
that
way
,
yet
it
was
not
so
prouided
for
,
that
euery
Church
should
be
directed
by
it
;
nay
,
it
was
not
prouided
for
in
euery
particular
for
it selfe
.
But
you
will
say
,
are
not
particulars
profitable
?
If
so
bee
they
are
,
then
the
Apostle
Paul
saith
to
the
ouerseers
of
that
Church
,
Act.
20.20
.
I
haue
kept
nothing
back
that
was
profitable
for
you
;
and
therefore
not
those
particulars
?
I
Answer
:
Surely
,
particulars
are
profitable
,
and
therefore
this
Church
had
enough
in
generall
,
whereby
they
might
frame
vnto
themselues
such
particulars
as
were
needfull
for
them
:
but
they
had
not
all
particulars
,
this
place
proues
the
former
Position
well
,
that
the
substance
of
Church-gouernment
is
set
downe
in
the
Word
,
wholly
in
the
generall
,
but
not
in
euery
particular
,
though
they
had
some
to
measure
the
rest
by
.
Yea
(
but
there
is
a
further
matter
for
Gouernment
in
the
Church
of
Ephesus
,
than
in
any
other
Church
)
for
the
Apostle
imposeth
on
Timothy
a
charge
of
perpetuity
,
as
in
1
Tim.
6.13
.
I
charge
thee
in
the
sight
of
God
,
&c.
that
thou
keepe
the
Commandement
without
spot
,
vntill
the
appearing
of
our
Lord
Iesus
Christ
.
So
then
that
Gouernment
which
hee
chargeth
him
withall
,
was
to
bee
perpetuall
?
I
answer
,
first
,
that
that
Commandement
is
chiefly
,
if
not
onely
of
faith
and
holinesse
.
Secondly
,
if
it
be
vnderstood
of
Gouernment
,
yet
that
was
but
personall
to
Timothy
,
that
he
should
keepe
it
as
much
as
in
him
lay
;
and
also
it
was
onely
for
that
particular
Church
,
and
for
those
particular
things
there
commanded
(
which
came
farre
short
of
euery
particular
)
that
they
should
perpetually
bee
there
obserued
;
this
is
the
charge
hee
giues
Timothy
.
Lastly
,
I
answer
;
If
it
bee
extended
to
euery
particular
Church
,
it
must
be
vnderstood
of
matters
of
substance
,
which
as
wee
haue
heard
,
must
be
perpetuall
in
all
Churches
.
So
that
wee
see
there
is
no
proofe
for
this
,
nor
no
example
in
Scripture
,
nay
,
there
are
examples
against
it
,
because
wee
finde
not
the
same
Gouernment
in
all
Churches
:
for
some
wanted
that
which
others
had
,
and
so
(
by
this
rule
)
one
of
them
should
haue
sinned
;
as
in
the
Church
of
Philippi
,
there
are
onely
Bishops
and
Deacons
named
.
So
that
wee
see
there
is
no
particular
forme
of
Church-Gouernment
for
euerie
particular
set
downe
in
the
Word
,
for
euery
Church
precisely
to
bee
ruled
by
.
Reas.
1
The
Reasons
of
the
point
are
these
:
First
,
it
is
impossible
it
should
bee
so
,
the
multitude
and
varietie
of
particulars
being
infinite
,
and
still
new
occasions
arising
in
the
Church
dayly
,
which
if
they
were
foreseene
,
yet
they
could
not
bee
written
,
the
world
could
not
containe
the
bookes
,
as
the
Euangelist
speakes
,
of
the
Word
and
workes
of
our
Sauiour
.
What
ciuill
Law
was
there
euer
,
that
the
best
heads
haue
been
layd
together
to
deuise
,
that
were
sufficient
at
the
first
for
euery
particular
,
but
by
new
occasions
still
increased
for
particular
causes
?
Yea
,
but
though
men
could
not
,
yet
God
could
haue
prouided
for
that
?
But
yet
he
did
not
;
yea
,
I
say
further
,
that
the
Word
of
God
,
though
it
bee
a
most
perfect
and
absolute
Law
of
faith
and
life
;
yet
it
prescribes
not
for
euery
particular
,
what
is
to
bee
done
;
but
there
are
generalls
from
which
,
and
some
particulars
by
which
the
rest
are
to
bee
drawne
and
measured
.
That
is
the
first
Reason
,
the
impossibility
of
it
.
Reas.
2
Secondly
,
if
it
were
possible
,
yet
it
is
inconuenient
and
vnfit
;
fit
;
for
euerie
seuerall
Nation
and
Countrey
haue
their
seuerall
States
and
Customes
,
and
ciuill
Gouernment
;
so
that
that
which
is
decent
in
one
,
is
not
decent
in
another
;
that
which
will
stand
with
some
ciuill
Gouernment
,
may
not
stand
with
another
;
and
therefore
it
is
vnfit
to
impose
the
same
particulars
on
the
Churches
in
euery
seuerall
Gouernment
.
As
for
Instance
;
it
is
a
decent
thing
in
some
Churches
to
weare
long
haire
,
in
some
it
is
not
:
In
some
Churches
it
is
decent
to
haue
the
head
couered
,
when
they
prophesie
,
in
some
it
is
not
;
therfore
where
its
decent
,
it
may
bee
done
;
where
it
is
not
decent
,
it
may
not
be
done
:
so
that
Decency
is
held
still
in
the
generall
,
though
that
the
particulars
faile
and
differ
,
as
farre
as
the
East
is
from
the
West
.
Reas.
3
Thirdly
,
some
things
we
haue
,
&
must
haue
in
our
Church
Gouernment
,
which
in
the
Apostles
times
,
and
many
yeares
after
was
not
so
;
and
that
is
the
Christian
Magistrate
,
who
hath
a
chiefe
stroke
in
Church
gouernment
,
&
that
by
right
from
God
;
who
dares
deny
it
?
And
therefore
it
was
neuer
meant
,
that
the
same
particulars
should
bee
in
all
Churches
.
And
so
no
particular
forme
of
Church-gouernment
is
left
in
the
Word
in
euery
particular
,
whereunto
all
Churches
are
to
conforme
.
Reas.
4
Lastly
,
some
things
they
had
in
the
Apostles
times
by
practice
,
Act.
6.1
.
and
there
was
Commandement
about
it
too
,
as
well
as
about
other
offices
;
as
widdowes
;
1
Tim.
5.3
.
and
yet
this
is
not
of
necessitie
required
in
any
reformed
Church
.
So
much
for
the
Reasons
.
Vse
1
The
Vses
are
these
;
First
,
this
should
teach
vs
to
moderate
and
stay
our selues
,
and
to
set
our
harts
at
rest
,
from
seeking
after
such
a
particular
,
precise
,
and
necessary
forme
of
Church-gouernment
for
euerie
case
in
Gods
Word
.
It
is
but
vaine
labour
,
let
vs
neuer
think
to
find
it
:
for
the
generall
we
may
,
and
for
many
particulars
;
but
for
euery
particular
we
may
not
.
How
many
excellent
wits
haue
euen
tyred
themselues
out
in
this
businesse
?
How
long
and
how
grieuously
haue
many
learned
and
holy
men
vexed
themselues
about
this
Question
,
and
yet
cannot
agree
among
themselues
?
Some
pressing
more
particulars
than
others
,
as
that
the
chiefe
Gouernour
is
but
for
a
yeere
,
or
by
turnes
,
&c.
Yea
,
how
haue
some
,
and
how
doe
some
to
this
day
,
wrest
Scripture
,
laying
violent
hands
on
Gods
owne
holy
Booke
,
sometimes
putting
out
somwhat
;
as
Timothies
Bishopricke
in
the
Postscript
to
the
second
Epistle
to
Timothie
;
so
sometime
they
put
in
,
though
not
into
the
Text
,
yet
cunningly
they
adde
it
,
as
in
Eph.
4.11
.
where
it
is
said
,
Pastors
and
Teachers
;
they
say
,
and
some
Pastors
,
and
some
Teachers
,
to
make
them
a
diuerse
Office
:
so
likewise
they
mis-interpret
,
as
in
Phil.
1.1
.
where
they
will
haue
Bishops
to
signifie
lay-Elders
,
a
thing
neuer
heard
of
that
they
were
called
Bishops
,
and
so
they
are
exceeding
unconscionable
in
handling
the
Word
in
this
businesse
;
Obiect
.
and
all
to
maintaine
their
owne
conceit
of
Gouernement
.
But
you
will
say
was
not
the
Church
of
the
Iewes
prouided
for
in
euery
particular
?
And
why
then
is
not
ours
as
well
prouided
for
as
theirs
?
I
answer
:
First
,
Answ.
that
the
Church
of
the
Iewes
was
a
particular
Nationall
Church
,
and
so
might
the
better
be
prouided
for
in
particular
.
Secondly
,
I
answer
,
that
some
particulars
were
not
prescribed
by
them
;
yea
,
I
say
further
,
that
the
certaine
forme
of
Church-gouernment
amongst
them
in
euery
respect
,
is
not
at
this
day
knowne
by
any
,
and
yet
wee
haue
the
Scriptures
,
where
this
was
recorded
.
For
my
owne
part
I
professe
I
cannot
,
by
all
my
poore
endeauours
and
small
reading
,
come
to
any
full
vnderstanding
in
euery
particular
of
that
Gouernment
,
neither
could
I
euer
heare
or
reade
of
any
that
could
.
And
so
likewise
I
professe
for
matter
of
Church-gouernment
now
vnder
the
new
Testament
,
by
all
my
labours
and
endeauours
,
and
prayers
vnto
God
,
I
could
neuer
see
it
in
euery
particular
set
downe
in
the
Word
.
For
the
generall
substance
it
is
,
and
for
some
particulars
,
enough
to
receiue
some
good
direction
for
the
rest
,
but
in
euery
particular
I
could
neuer
see
it
.
Vse
2
The
second
Vse
is
for
refutation
and
reproofe
of
all
such
as
pretend
their
particular
Gouernment
to
bee
Gods
ordinance
,
and
condemne
all
others
.
As
first
,
the
Papists
,
they
alleage
this
,
that
their
Gouernment
is
Gods
Ordinance
:
for
Christ
,
say
they
,
when
hee
was
on
earth
,
minding
to
erect
one
vniuersall
head
ouer
all
,
as
his
substitute
,
and
that
all
the
Churches
in
the
world
should
be
at
his
becke
and
Gouernment
.
First
,
he
erected
it
in
Peter
,
and
from
him
it
came
to
the
Pope
,
and
so
it
is
to
contiene
for
euer
;
and
therefore
(
say
they
)
whosoeuer
is
not
vnder
this
head
,
is
no
part
of
Gods
Church
.
But
of
all
oppositions
to
this
Obseruation
,
this
hath
the
least
colour
of
truth
;
and
these
opposites
haue
least
colour
of
Scripture
for
them
of
all
other
:
for
besides
that
there
is
no
precept
nor
example
for
it
in
Scripture
,
they
are
both
most
directly
against
it
.
First
,
for
precept
,
looke
in
Luk.
22.25.26
.
The
Kings
of
the
Gentiles
raigne
ouer
them
,
&c.
but
it
shall
not
be
so
among
you
,
&c.
there
is
our
Sauiours
precept
directly
against
it
.
And
so
for
example
,
looke
in
Act.
15.13
.
We
shall
see
that
Iames
Bishop
of
Ierusalem
,
moderates
the
matter
in
question
,
and
giues
sentence
in
it
,
which
is
the
Office
of
a
Bishop
,
and
which
Peter
should
haue
done
,
if
hee
had
been
head
of
the
whole
Church
.
Besides
,
what
meant
Paul
to
write
to
Rome
,
and
to
Corinth
,
and
Ephesus
,
and
other
Churches
,
and
to
prescribe
Orders
for
them
;
if
Peter
had
been
Head
,
it
had
been
his
Office
,
and
he
must
haue
performed
it
;
and
if
he
were
dead
,
why
did
not
his
Successour
doe
it
?
Likewise
when
commandement
came
from
heauen
for
reformation
of
the
seuen
Churches
in
Asia
,
why
were
they
not
reuealed
to
Peter
;
or
he
being
dead
,
to
the
Pope
his
Successour
,
but
that
they
must
be
reuealed
to
Iohn
in
Pathmos
;
if
the
Pope
had
been
Head
of
the
Churches
,
the
Epistles
should
haue
been
sent
by
him
,
or
at
least
by
Iohn
from
him
.
So
that
they
haue
no
colour
for
their
Gouernment
.
Lastly
,
this
reproues
those
of
the
Presbytery
that
say
,
that
their
Gouernment
and
their
Rulers
which
they
require
are
plainely
set
downe
in
the
Word
,
and
is
an
ordinance
of
God
to
endure
for
euer
.
Yet
this
is
not
sufficiently
furnished
in
euery
particular
:
for
first
,
they
are
not
certaine
whether
the
Office
of
a
Pastor
and
Teacher
be
diuerse
;
or
if
they
be
so
,
then
secondly
,
they
know
not
whether
they
may
not
be
in
one
and
the
same
person
:
thirdly
,
whether
of
necessitie
all
these
must
bee
in
euery
particular
Congregation
,
so
that
it
doth
not
suffice
that
they
bee
in
some
parts
of
the
Church
where
most
need
is
.
And
lastly
,
the
Christian
Magistrate
who
hath
a
chiefe
stroke
in
Gouernment
,
they
speake
nothing
of
him
;
neither
doe
they
interpret
any
of
those
places
,
where
the
Apostle
speakes
of
Rulers
,
of
the
Christian
Magistrate
,
though
I
am
verily
perswaded
,
that
it
is
to
bee
vnderstood
of
them
:
And
therefore
they
erre
in
these
particulars
.
And
so
wee
see
that
there
is
not
any
one
particular
forme
of
Church-gouernment
set
downe
in
Scripture
which
euery
particular
Church
is
precisely
bound
to
obserue
,
as
prescribing
to
it
euery
particular
in
Gouernment
.
The
sixteenth
Lecture
of
the
Church
.
HAuing
propounded
fiue
principall
heads
to
bee
treated
vpon
touching
Church-gouernment
,
as
namely
,
First
,
the
harmes
and
euils
that
this
matter
hath
occasioned
in
Gods
Church
.
Secondly
,
what
is
meant
by
these
words
Church
and
Gouernment
.
Thirdly
,
how
necessary
it
is
in
Gods
Church
.
Fourthly
,
whether
there
be
any
prescript
Rule
in
Gods
Word
for
it
.
And
lastly
,
if
there
bee
not
,
then
what
is
to
bee
done
in
that
case
?
I
haue
proceeded
in
the
foure
former
,
as
God
hath
enabled
mee
:
The
fifth
thing
considerable
in
Church-gouernment
.
Now
I
come
to
speake
of
the
fifth
,
namely
;
That
if
God
hath
not
ordayned
any
prescript
forme
in
his
Word
for
euerie
particular
in
gouernment
,
then
what
is
to
bee
done
in
this
case
?
The
Resolution
whereof
it
is
to
bee
fetcht
from
that
which
hath
been
formerly
spoken
.
For
whereas
euery
particular
Church
must
haue
her
particular
gouernment
,
and
the
Word
hath
not
prescribed
any
one
set
forme
for
all
Churches
to
obserue
in
euerie
particular
,
as
I
haue
shewed
in
the
second
Obseruation
of
the
former
Lecture
:
Therefore
euery
particular
Church
,
out
of
their
owne
power
and
wisedome
,
and
being
guided
by
the
generall
forme
set
downe
in
the
Scriptures
,
as
oft
as
necessity
requires
,
must
make
the
best
supply
and
prouision
for
themselues
herein
that
they
can
:
howbeit
,
because
the
whole
substance
of
Church-gouernment
is
set
downe
in
the
Word
,
&c.
as
I
shewed
in
the
first
Obseruation
of
the
former
Lecture
;
Therefore
the
Church
must
not
be
presumptuous
and
licentious
,
as
if
it
were
arbitrary
,
and
as
if
they
might
ordaine
and
do
what
they
list
:
But
they
must
carefully
see
that
whatsoeuer
prouision
they
make
in
this
kinde
,
bee
such
as
may
well
stand
with
those
generall
rules
and
directions
which
the
word
affords
:
I
take
not
vpon
mee
here
to
define
what
is
prescribed
in
Gods
word
;
what
not
;
this
is
a
hard
taske
,
too
curious
for
mee
,
and
too
tedious
for
you
;
That
is
left
to
the
enquirie
of
the
particular
Churches
,
euery
one
for
it selfe
;
and
the
promise
of
the
Spirit
to
leade
the
Church
into
all
Truth
of
speciall
vse
for
this
purpose
,
both
to
instruct
the
Church
what
is
prescribed
,
and
what
is
not
;
as
also
to
helpe
and
direct
them
what
to
take
,
and
what
to
leaue
,
and
how
to
behaue
themselues
in
such
cases
of
Gouernment
,
wherein
they
are
destitute
of
particular
warrant
for
each
particular
case
from
the
word
:
yet
because
I
would
faine
informe
you
throughly
of
the
whole
businesse
,
so
farre
as
is
needfull
to
know
,
I
will
(
God
willing
)
inlarge
my
discourse
farther
than
I
thought
to
haue
done
,
and
labour
to
rip
it
vp
from
the
very
bottome
.
The
whole
forme
of
Church-gouernment
consisteth
of
three
principals
.
The
whole
forme
of
Church-gouernment
(
as
I
conceiue
)
consists
of
three
principalls
or
Pillars
(
as
I
may
call
them
;
)
First
,
of
some
Actions
and
duties
to
bee
performed
in
the
Church
;
Secondly
,
of
some
Persons
or
Officers
that
are
to
performe
these
duties
in
the
Church
;
And
thirdly
,
of
some
Lawes
and
rules
that
these
persons
are
to
be
directed
by
,
in
the
execution
of
these
actions
and
duties
which
are
to
bee
done
in
the
Church
.
And
if
once
you
can
tell
these
things
;
first
,
what
is
to
be
done
in
Church-Gouernment
;
secondly
,
by
whom
it
must
bee
done
;
and
thirdly
,
how
and
after
what
manner
,
and
vpon
what
ground
,
and
with
what
Conditions
they
are
to
bee
done
;
you
may
sit
downe
well
satisfied
and
resolued
in
this
point
.
In
the
handling
of
all
these
points
I
shall
bee
in
danger
,
either
to
be
too
intricate
,
or
too
tedious
;
too
intricate
,
if
I
should
handle
them
ioyntly
,
all
together
;
or
too
tedious
,
if
I
should
frame
a
seuerall
discourse
for
each
particular
by
it self
:
To
preuent
both
,
I
wil
first
propound
them
all
in
a
generall
view
by
themselues
;
and
then
I
will
instance
in
two
or
three
particular
duties
,
fitting
them
with
their
Officers
and
Lawes
;
that
so
any
man
of
vnderstanding
may
learne
thereby
to
doe
the
like
in
all
the
rest
.
First
,
First
,
the
dutie
:
or
actions
to
be
done
in
Church-gouernment
,
and
they
are
sixe
principall
.
wee
will
beginne
with
the
Duties
or
Actions
to
be
done
in
Church-Gouernment
;
haply
I
shal
not
touch
them
all
,
but
I
will
labour
to
touch
the
chiefe
and
principall
,
and
those
to
which
all
the
rest
may
bee
referred
.
The
principall
Duties
are
these
:
First
,
Order
must
be
taken
that
the
Word
and
Sacraments
,
and
Prayers
bee
had
in
the
Church
.
Secondly
,
there
must
be
election
of
Officers
from
time
to
time
,
as
occasion
shall
require
.
Thirdly
,
Duties
of
Charitie
must
bee
carefully
and
religiously
practised
.
Fourthly
,
censures
and
proceedings
against
Offendors
must
be
executed
.
Fifthly
,
order
must
be
taken
for
calling
publike
Assemblies
.
Lastly
,
order
must
bee
taken
for
the
ouersight
of
all
these
things
.
To
beginne
with
the
first
,
Order
must
bee
taken
for
the
Word
and
Sacraments
,
and
Prayers
;
I
ioyne
and
couch
all
these
together
,
because
there
is
a
most
neere
and
necessary
league
,
and
affinitie
betwixt
them
.
Vid.
separat
.
s●bis●
.
137.
For
as
the
Word
is
to
beget
faith
;
so
the
Sacraments
,
as
seales
and
pledges
,
accompany
it
,
for
the
more
palpable
Assurance
of
ou●
increasing
in
it
:
and
Prayer
is
to
bee
ioyned
with
them
both
,
that
they
may
bee
effectuall
and
powerfull
for
edification
.
First
,
for
the
Word
,
order
must
bee
taken
that
it
may
bee
had
in
the
Church
:
first
,
the
Canonicall
bookes
of
the
old
and
new
Testament
must
bee
extant
.
And
how
must
they
bee
extant
?
Surely
in
their
owne
originall
languages
,
because
if
there
bee
any
corruption
in
the
Translation
,
wee
may
runne
to
the
Originall
,
so
that
it
must
be
had
in
the
originall
languages
.
And
in
what
Copies
?
Surely
the
best
that
be
to
be
had
.
But
what
then
,
euery
one
cannot
vnderstand
these
languages
,
they
may
bee
in
a
Nation
whose
language
is
not
the
Mother-Tongue
;
What
must
bee
done
then
?
Surely
wee
must
get
the
most
faithfull
and
best
Translations
that
are
;
and
when
they
are
got
,
what
must
the
Church
see
to
bee
done
with
them
?
First
,
some
of
these
Copies
must
bee
laid
vp
in
a
safe
and
secret
place
,
that
if
Desolation
should
come
,
yet
the
written
Word
may
bee
preserued
:
so
the
booke
of
the
Law
,
2
Chron.
34.14
.
which
was
thought
to
bee
written
by
Moses
owne
hand
,
was
found
in
a
secret
place
,
where
no
doubt
it
had
been
laid
vp
by
Gods
speciall
prouidence
to
bee
preserued
from
that
common
hauock
which
was
in
the
Land
;
so
that
some
Copies
must
bee
laid
vp
in
safe
and
secret
places
.
Yea
,
but
that
is
not
enough
,
but
there
must
bee
some
extant
in
places
of
publike
and
religious
Assemblies
,
as
it
may
seeme
to
bee
in
our
Sauiours
time
,
Luk.
4.16
,
17.
where
our
Sauiour
comming
into
the
Temple
,
there
was
a
book
of
the
Prophecy
of
Isaiah
deliuered
to
him
:
So
that
they
must
bee
extant
in
the
publike
Assemblies
.
And
how
must
they
bee
extant
there
?
Not
as
dumbe
shewes
,
but
as
the
liuely
voyce
of
God
to
bee
read
openly
;
so
was
the
case
,
Act.
13.27
.
The
word
of
the
Prophets
were
read
euery
Sabbath
Day
.
And
not
onely
so
,
but
it
must
bee
preacht
too
;
that
is
,
conscionably
expounded
and
applied
:
So
you
may
read
,
Act.
13.15
.
that
there
were
Lectures
of
the
Law
and
of
the
Prophets
.
And
that
the
Ruler
of
the
Synagogue
sent
to
Paul
and
Barnabas
,
saying
,
That
if
they
had
any
word
of
exhortation
,
they
should
say
on
.
And
this
is
our
Sauiours
charge
,
Mark
.
16.15
.
Goe
preach
the
Gospell
to
euery
Creature
.
And
so
it
is
the
Apostles
charge
to
Timothy
,
2
Tim.
4.2
.
Preach
the
Word
,
bee
instant
,
&c.
And
this
is
so
necessary
,
as
that
it
is
the
power
of
God
to
saluation
,
Rom.
1.16
.
we
cannot
bee
saued
without
it
.
And
it
is
impossible
wee
should
beleeue
without
the
preaching
of
the
Word
:
How
shall
they
beleeue
in
him
of
whom
they
haue
not
heard
?
and
how
shall
they
heare
without
a
Preacher
?
Rom.
10.14
.
And
this
was
the
practice
both
of
Christ
,
and
of
his
Apostles
;
they
preacht
the
Word
.
And
as
the
Word
must
bee
taught
,
so
it
must
bee
heard
,
vnderstood
,
and
obeyed
;
therefore
our
Sauiour
saith
,
Luk.
11.28
.
Blessed
are
they
that
heare
the
Word
of
God
and
keepe
it
.
And
therefore
the
Apostle
,
Colos.
3.16
.
saith
,
Let
the
Word
of
God
dwell
in
you
plenteously
:
hee
vseth
a
very
elegant
Speech
,
as
if
hee
should
say
;
Let
it
not
come
as
a
Stranger
,
to
tarry
with
you
for
a
little
while
,
but
let
it
dwell
with
you
,
&c.
And
as
it
must
bee
heard
and
obeyed
,
so
it
must
bee
diligently
conferred
vpon
;
that
is
it
which
is
commended
in
the
men
of
Berea
,
Act.
17.11
.
that
they
searched
the
Scriptures
,
to
try
whether
the
things
were
so
that
Paul
taught
them
.
So
there
must
bee
care
had
for
the
Word
wee
see
.
Secondly
,
there
must
be
care
had
for
the
Sacraments
:
first
,
that
they
be
vsed
,
and
none
other
,
which
Christ
instituted
;
and
secondly
,
that
they
bee
administred
in
the
same
manner
that
our
Sauiour
did
administer
them
;
so
it
is
commanded
,
Matth.
28.19
.
Go
teach
all
nations
,
baptizing
them
,
&c.
there
is
the
Sacrament
of
Baptisme
inioyned
;
and
in
the
1
Cor.
11.23
.
there
is
the
Lords
Supper
;
and
the
practice
of
them
appeares
in
both
the
Epistles
to
the
Corinthians
,
and
by
name
for
the
Lords
Supper
in
that
first
Epistle
cha.
11.
v.
25.
where
the
Apostle
deliuers
not
onely
the
substance
of
it
,
but
in
some
measure
the
circumstances
of
it
also
.
Lastly
,
the
Duty
of
Prayer
,
that
must
bee
had
in
the
Church
,
that
prayers
must
bee
publikely
made
in
the
Church
:
we
haue
the
exhortation
of
the
Apostle
to
it
,
1
Tim.
3.1
.
I
exhort
,
that
first
of
all
Prayers
bee
made
for
all
men
&c.
where
hee
intends
it
of
publike
Prayer
,
and
exhorts
to
it
as
to
a
chiefe
duty
,
I
exhort
,
that
first
of
all
prayers
bee
made
,
&c.
and
so
in
the
1
Cor.
14.16
.
And
the
practice
of
the
Apostles
is
answerable
to
this
Act.
1.14
.
after
Christs
assension
,
they
continued
with
one
accord
in
prayer
,
&c.
So
you
see
how
that
in
well-gouerned
Churches
,
the
Word
,
and
Sacraments
,
and
Prayer
are
to
bee
had
and
vsed
.
Wee
haue
an
example
for
all
these
together
,
Act.
2
41
,
42.
where
it
is
said
,
That
they
which
gladly
receiued
the
Word
were
baptized
,
and
they
continued
in
the
Apostles
Doctrine
,
and
fellowship
,
and
breaking
of
Bread
and
Prayer
.
So
there
was
the
Word
,
and
the
Sacraments
,
and
Prayer
.
Here
many
good
and
profitable
obseruations
might
bee
had
,
but
they
are
here
onely
handled
as
by
the
way
,
and
wee
haue
handled
some
of
them
before
in
the
markes
and
notes
of
a
true
visible
Church
;
and
the
maine
thing
in
them
rests
to
bee
handled
in
the
instances
when
wee
come
to
them
.
So
much
for
the
first
point
,
that
the
Word
and
the
Sacraments
,
and
Prayer
must
bee
had
in
the
Church
.
The
second
duties
to
be
done
.
Vid.
Zegred
.
120.
The
second
point
is
election
of
Officers
from
time
to
time
as
occasion
requires
,
this
must
bee
had
too
:
for
a
duty
to
bee
performed
necessarily
requires
an
Officer
to
performe
it
.
And
the
Duties
being
of
sundrie
kindes
,
so
must
the
Officers
bee
too
that
manage
them
,
else
there
would
bee
disorder
and
confusion
;
and
none
must
intrude
or
thrust
themselues
into
such
places
of
their
owne
heads
,
for
that
were
intolerable
presumption
,
Heb.
5.4
.
No
man
taketh
this
honour
to
himselfe
vnlesse
he
be
chosen
of
God
as
Aaron
was
:
there
is
no
warrant
of
Conscience
,
either
in
them
that
thus
intrude
to
execute
such
offices
,
nor
in
others
to
obey
,
nor
no
hope
of
blessing
by
either
:
Therefore
there
must
be
election
of
Officers
in
the
Church
,
that
is
,
there
must
bee
a
lawfull
Assignment
of
such
men
to
such
Offices
.
When
a
Church
is
first
planted
,
it
is
one
of
their
first
Duties
,
to
proceed
to
the
election
of
Officers
,
as
Act.
14.23
.
They
ordained
them
Elders
in
euery
Church
by
election
.
And
so
in
Titus
1.5
.
Titus
was
left
in
Crete
,
when
the
Church
was
first
planted
,
to
ordaine
Elders
in
euery
City
.
Againe
,
as
there
must
bee
election
of
Officers
when
the
Church
is
first
planted
;
so
there
must
be
election
for
the
supply
of
Officers
,
when
any
are
displaced
,
either
by
death
,
or
for
their
misdemeanor
,
others
must
bee
placed
in
their
roomes
by
election
.
And
thus
did
the
Apostles
when
Iudas
was
fallen
away
,
they
fell
to
election
by
lot
,
for
another
to
supply
his
roome
,
Act.
1.21
.
Againe
,
when
the
Church
of
God
is
increast
,
and
when
by
multitude
of
businesse
,
those
that
are
Officers
haue
as
much
already
to
doe
,
as
they
can
turne
their
hands
to
,
other
Officers
are
to
bee
added
by
election
.
And
this
was
the
case
,
Act.
6.2
,
3.
When
the
multitude
of
Disciples
grew
,
there
was
a
murmuring
because
the
widowes
of
the
Grecians
were
neglected
in
the
dayly
ministration
.
Now
the
Apostles
had
greater
matters
in
hand
,
and
therefore
it
was
vnmeet
for
them
to
tend
to
it
;
therefore
said
they
,
Chuse
you
out
seuen
men
from
among
you
,
&c.
And
so
when
the
people
of
Israel
were
increased
,
and
that
Moses
knew
not
what
to
do
,
Exod.
18.21
,
22.
Iethro
his
Father
in
Law
gaue
him
counsell
to
chuse
other
Officers
to
assist
him
,
and
so
he
did
.
So
that
election
of
Officers
is
a
needfull
duty
in
the
Church
.
Now
as
this
must
bee
done
in
regard
of
all
Officers
,
so
especially
there
must
bee
election
of
Ministers
,
such
as
labour
in
the
Word
and
Doctrine
,
as
they
hauing
the
chiefe
businesse
to
deale
in
:
and
their
election
consists
chiefly
in
two
things
;
Ordination
and
Assignation
to
some
particular
place
.
First
,
Ordination
,
that
is
an
Action
whereby
men
are
separated
to
the
worke
of
the
Ministery
,
and
whereby
they
are
enabled
to
doe
some
things
,
which
they
could
not
doe
before
,
as
in
the
power
and
vse
of
the
Keyes
to
binde
and
loose
;
and
some
other
things
they
may
doe
lawfully
now
,
which
they
were
able
to
doe
before
,
but
not
lawfully
,
as
to
preach
and
to
administer
the
Sacraments
,
&c.
these
depending
vpon
lawfull
Ordination
;
such
an
Ordination
we
find
,
Act.
13.2
,
3.
where
Paul
and
Barnabas
were
separated
to
the
work
of
the
Ministery
,
but
not
assigned
to
any
one
particular
place
.
And
in
the
1
Tim.
4.4
.
where
the
Apostle
saith
to
Timothy
,
Despise
not
the
gift
that
is
in
thee
,
which
was
giuen
thee
by
Prophecy
,
and
the
laying
on
of
the
hands
of
the
Company
of
the
Presbytery
:
where
the
Apostle
speakes
of
his
Ordination
,
before
he
came
to
be
assigned
to
a
particular
place
:
for
as
yet
he
had
no
certaine
Charge
till
he
came
to
Ephesus
,
and
the
Apostle
speakes
as
of
a
thing
done
before
:
that
is
for
Ordination
.
In
the
second
place
we
come
to
the
appointment
of
them
to
some
particular
place
,
where
they
may
exercise
their
gifts
,
and
to
performe
the
worke
of
their
Ministery
,
whereby
there
is
a
mutuall
reference
betwixt
the
Minister
,
and
those
whom
hee
is
set
ouer
,
hee
being
their
Pastor
,
and
they
being
his
Flocke
.
And
so
the
Apostle
left
Titus
in
Crete
,
that
he
might
ordaine
Elders
in
euery
City
,
Tit.
1.5
.
that
is
,
that
he
might
ordaine
them
,
and
appoint
them
in
euery
Citie
;
for
both
these
vsually
doe
,
and
should
goe
together
,
that
is
Ordination
and
appointment
to
some
particular
place
,
specially
amongst
vs
,
though
in
the
Apostles
times
,
there
were
Ministers
at
large
:
but
this
is
not
good
amongst
vs
,
we
haue
no
such
large
Commission
as
the
Apostles
had
,
but
wee
must
haue
reference
to
a
certaine
people
,
and
to
a
certaine
place
.
And
so
Act.
14.23
.
They
ordained
Elders
by
election
in
euery
Church
:
there
they
did
ordaine
Ministers
,
and
appoint
them
to
a
certaine
place
.
And
surely
,
whatsoeuer
is
rightly
done
in
this
kind
,
the
Lord
himselfe
acknowledgeth
for
his
owne
handy
worke
,
Act.
20.28
.
Take
heed
to
the
Flock
ouer
which
the
holy
Ghost
hath
made
you
ouerseers
,
&c.
I
speake
all
this
while
of
the
outward
calling
onely
,
for
that
is
in
the
power
of
the
Church
;
the
inward
is
meerely
,
and
immediatly
from
God
.
The
Church
is
to
try
and
examine
the
inward
too
by
the
proofe
of
their
gifts
,
and
by
charging
them
in
the
sight
of
God
to
speake
the
truth
herein
,
whether
they
find
that
Gods
Spirit
hath
made
them
willing
and
able
for
the
Ministery
,
but
to
conferre
it
on
them
they
cannot
.
So
much
for
the
second
point
,
election
of
Officers
.
The
third
sort
of
duties
to
be
done
.
The
third
point
is
the
duties
of
charitie
and
mercy
,
they
are
to
be
done
in
the
Church
,
next
to
the
duties
of
pietie
to
God
;
the
duties
of
mercy
and
charitie
are
most
carefully
to
be
performed
,
and
to
bee
prouided
for
in
the
Churches
of
Christ
.
I
speake
not
so
much
of
spirituall
duties
of
charity
,
concerning
spirituall
distresses
,
as
to
comfort
the
wounded
conscience
,
to
beare
with
the
weake
,
to
haue
compassion
on
our
Brethrens
infirmities
;
but
chiefly
of
outward
bodily
charity
,
which
concernes
the
outward
state
of
our
Brethren
;
as
first
,
the
sicke
must
be
visited
;
secondly
,
the
dead
must
be
bu●ied
;
thirdly
,
the
needy
must
be
releeued
;
fourthly
,
the
Ministers
must
be
maintained
.
In
these
foure
consist
all
the
duties
of
mercy
and
charity
to
be
done
in
the
Church
.
First
,
the
sicke
are
to
be
visited
,
the
Text
is
cleare
for
this
in
Iam.
5.14
.
If
any
man
bee
sicke
,
let
them
call
for
the
Elders
of
the
Church
,
&c.
And
this
must
not
be
done
for
fashion
sake
after
a
ciuill
manner
,
but
for
conscience
sake
,
after
a
religious
and
Christian
manner
wee
must
pray
with
them
and
for
them
for
their
recouery
,
and
for
a
speedy
and
comfortable
end
;
we
must
offer
our
seruice
to
them
for
any
good
office
in
that
necessity
;
we
must
comfort
and
incourage
them
against
the
terrours
and
pangs
of
death
;
we
must
stirre
them
vp
to
put
their
house
,
especially
their
soules
in
order
.
Thus
we
must
labour
euery
way
to
fit
them
for
the
time
of
their
dissolution
:
thus
wee
must
visit
the
sicke
.
Secondly
,
the
dead
are
to
be
buried
;
this
is
commended
for
a
good
work
of
mercy
by
Christs
owne
words
,
Mark
.
14.6
,
8.
when
the
Woman
powred
the
boxe
of
Oyntment
on
his
head
,
some
murmured
at
it
,
but
our
Sauiour
saith
,
She
hath
wrought
a
good
worke
on
me
,
for
shee
is
come
afore-hand
to
annoint
my
Body
to
the
Buriall
:
so
hee
approues
Buriall
for
a
good
worke
.
And
seeing
that
Sepulchers
and
Burials
are
monuments
of
our
Resurrection
(
for
that
was
the
first
and
true
vse
of
them
amongst
the
faithfull
)
where
should
this
bee
practised
more
than
in
the
Churches
of
God
,
where
the
Resurrection
is
most
and
best
taught
and
beleeued
.
Thirdly
,
the
needy
are
to
bee
releeued
,
the
naked
must
be
clothed
,
the
hungry
must
be
fed
,
&c.
and
this
dutie
consists
of
two
branches
,
collection
and
distribution
.
First
,
there
must
bee
collection
;
so
the
Apostle
inioynes
,
1
Cor.
16.1
,
2.
That
euery
first
day
of
the
weeke
euerie
man
must
put
aside
something
for
the
reliefe
of
the
Saints
:
then
it
must
bee
collected
and
gathered
,
and
so
much
put
into
the
Treasury
,
and
that
was
the
vse
of
the
Treasury
in
Mark
.
12.45
to
put
in
that
which
was
collected
.
Secondly
,
there
must
be
distribution
,
as
Rom.
12.8
.
Hee
that
distributeth
,
let
him
doe
it
with
simplicitie
;
and
vers.
13.
distributing
to
the
necessitie
of
the
Saints
.
Heb.
13.16
.
to
doe
good
,
and
to
distribute
forget
not
,
&c.
and
this
may
be
done
either
by
their
owne
hands
,
or
others
;
and
that
not
to
their
owne
Churches
alone
,
but
to
others
too
;
if
they
want
and
these
abound
,
Rom.
12.26
.
so
that
that
which
is
collected
,
must
not
be
kept
,
but
after
collection
,
there
must
bee
distribution
,
and
in
these
two
offices
consists
the
relieuing
of
the
needy
.
The
fourth
duty
of
mercy
is
this
,
the
Ministers
must
be
manifested
;
this
is
the
Apostle
meanes
in
the
1
Tim.
5.17
.
where
he
saith
,
that
hee
that
rules
well
is
worthy
of
double
honour
,
specially
he
that
labours
in
the
Word
and
Doctrine
:
where
at
least
double
honour
is
taken
for
the
honour
of
maintenance
;
and
the
Text
is
cleare
for
it
by
that
which
followes
,
where
he
saith
,
Thou
shalt
not
mussell
the
mouth
of
the
Oxe
that
treadeth
forth
the
Corne
:
and
this
must
not
bee
done
with
a
sparing
hand
,
but
as
the
Apostle
commands
it
in
Galat.
6.6
.
Let
him
that
is
taught
in
the
Word
,
make
him
that
hath
taught
him
partaker
of
all
his
goods
.
Let
him
thinke
nothing
too
deare
for
him
.
And
this
is
not
grounded
on
the
law
of
loue
onely
but
euen
vpon
the
law
of
reason
too
:
for
so
the
Apostle
in
the
1
Cor.
9.11
.
sheweth
,
that
in
reason
if
they
minister
to
vs
spirituall
things
,
it
is
no
great
matter
if
they
reape
our
carnall
things
.
It
is
true
,
that
rather
than
the
Minister
should
be
burthensome
to
the
Church
,
he
is
to
labour
with
his
owne
hands
to
satisfie
his
necessitie
:
but
yet
when
there
is
a
competent
state
in
the
people
,
they
are
to
ease
him
of
that
labor
,
and
of
their
estates
to
releeue
his
wants
,
as
the
Philippians
did
by
the
Apostle
Paul
,
Phil.
4.10
,
11.
where
the
Apostle
reioyceth
for
the
care
which
they
had
in
ministring
to
him
.
And
surely
the
people
lose
nothing
by
this
;
for
when
the
Ministers
are
thus
prouided
for
,
they
giue
themselues
wholly
to
their
callings
without
let
,
to
study
for
the
good
of
the
people
,
whereas
else
they
bee
driuen
to
prouide
for
themselues
,
it
will
be
with
them
as
it
was
with
the
Israelites
vnder
the
hands
of
the
cruell
Taskmasters
in
Egypt
,
they
must
be
seeking
straw
while
they
should
bee
making
brick
to
build
withall
;
they
must
be
seeking
after
the
pelfe
of
this
world
,
while
they
should
be
building
Gods
house
.
And
they
that
neglect
this
duty
,
are
empty
of
all
Religion
,
both
for
piety
to
God
whose
Ministers
they
are
,
and
for
charitie
to
themselues
and
their
brethren
,
because
they
do
not
straine
themselues
to
relieue
the
wants
of
such
as
by
Gods
Ordinance
they
are
most
bound
vnto
,
and
which
doe
spend
themselues
and
their
time
for
others
good
and
saluation
.
So
much
of
the
third
point
,
for
duties
and
workes
of
mercy
and
charity
.
The
fourth
point
is
the
censures
of
the
Church
,
The
fourth
sort
of
workes
to
be
done
.
Church
censures
.
the
proceeding
against
offendors
.
For
seeing
in
all
Churches
there
are
still
some
that
walke
inordinately
,
some
course
of
necessity
must
bee
taken
against
them
,
that
the
Church
may
bee
disburdened
,
either
of
their
persons
,
or
of
their
sinnes
.
And
hence
it
is
,
that
our
Sauiour
himselfe
takes
precise
order
for
this
matter
,
Matth.
18.15
,
&c.
And
the
Apostle
chargeth
this
Duty
on
the
Thessalonians
with
great
authority
,
2
Thess.
3.6
.
We
warne
you
brethren
in
the
Name
of
our
Lord
Iesus
Christ
,
that
you
withdraw
your selues
from
euery
Brother
that
walketh
inordinately
.
And
hee
is
grieuously
offended
with
the
Corinthians
,
that
they
did
not
proceed
accordingly
with
all
seuerity
against
the
incestuous
Person
,
1
Cor.
55.
And
the
Reasons
for
such
proceedings
are
very
weighty
.
Reasons
of
this
.
First
,
no
Gouerment
,
I
say
,
not
onely
can
bee
good
,
but
can
stand
,
where
malefactors
are
not
punished
,
much
lesse
can
the
Gouernment
of
the
Church
,
where
sinne
is
specially
to
bee
hated
,
preuented
,
and
suppressed
.
Secondly
,
where
knowne
sinne
is
not
punished
,
there
the
state
and
Gouernment
is
reputed
accessary
to
that
sinne
,
now
what
a
scandall
is
it
to
Gods
Religion
and
Church
to
bee
accounted
fauourers
,
or
sparers
of
any
sinne
,
which
they
must
bee
,
if
offendors
bee
not
punished
.
Thirdly
,
offendors
must
bee
punished
,
else
there
is
danger
of
infecting
the
whole
Congregation
;
so
saith
the
Apostle
,
1
Cor.
5.6
.
A
little
leauen
leaueneth
the
whole
l●mpe
:
therefore
the
old
and
sowre
leauen
is
to
be
purged
forth
.
Fourthly
,
in
regard
of
the
offendor
himselfe
;
Censures
must
bee
had
in
the
Church
,
that
so
the
flesh
may
bee
thereby
destroyed
,
and
his
soule
saued
,
and
so
Gods
mercies
glorified
in
the
conuerting
a
penitent
Sinner
,
by
his
sauing
Ordinances
,
1
Cor.
5.5
.
But
if
hee
continue
obstinate
,
his
punishment
here
is
but
the
beginning
of
his
tormented
State
in
hell
,
and
the
decreee
of
Gods
Reprobation
is
begun
to
bee
executed
vpon
him
,
and
so
the
Lord
is
glorified
in
iudgement
in
the
middest
of
his
Church
,
in
the
confusion
of
his
enemies
.
Now
these
proceedings
consist
in
many
particulars
;
for
the
Church
is
mercifull
,
euen
as
their
heauenly
Father
is
mercifull
,
they
delight
not
in
the
death
of
sinners
,
but
rather
that
they
should
bee
conuerted
,
and
liue
;
and
therefore
they
attempt
all
meanes
of
cure
first
,
before
they
proceed
in
cutting
off
.
How
to
proceed
●●
this
.
And
yet
they
are
iust
too
,
as
God
their
Father
is
iust
,
and
therefore
when
gracious
and
mild
meanes
doe
not
preuaile
,
they
proceede
to
rougher
courses
;
First
,
therefore
there
must
bee
priuate
admonition
betwixt
him
and
thee
,
or
two
or
three
more
;
so
our
Sauiour
commands
,
Matth.
18.15
,
16.
Secondly
,
if
hee
will
not
heare
,
complaint
must
be
made
to
the
Church
,
as
in
vers.
17.
which
(
as
I
take
it
)
is
that
noting
out
by
Letter
,
which
the
Apostle
speakes
of
in
2
Thes.
2.14
.
Thirdly
,
consequently
if
hee
will
not
heare
the
Church
,
separate
from
him
,
haue
no
Company
with
him
,
as
the
Apostle
speakes
in
that
2
Thes.
3.14
.
And
this
is
it
also
which
the
Apostle
saith
,
1
Cor.
5.9
.
I
wrote
vnto
you
that
you
should
not
company
with
fornicators
,
this
is
a
suspending
of
them
for
a
time
from
the
Sacraments
,
and
from
Communion
in
holy
things
,
till
the
Church
had
triall
whether
thereby
they
would
bee
brought
to
Repentance
.
Fourthly
,
if
this
will
not
preuaile
,
what
must
be
done
then
?
Why
,
if
they
cannot
cure
,
they
must
cut
off
,
hee
must
bee
deliuered
vp
to
Satan
indeed
:
so
the
Apostle
saith
,
1
Cor.
5.5
.
and
1
Tim.
1.20
.
and
that
which
the
Church
doth
in
this
case
;
the
Lord
ratifies
in
heauen
,
Matth.
18.18
.
Whosoeuer
they
bind
on
earth
,
is
bound
in
heauen
;
yet
so
too
,
that
vpon
his
Repentance
,
they
can
,
and
must
,
and
doe
most
willingly
loose
them
from
those
bandes
of
Satan
,
wherein
they
wrapped
him
before
.
This
is
a
most
serious
and
weighty
duty
to
bee
performed
in
the
Church
of
God
:
but
how
grieuously
it
is
both
neglected
and
abused
,
it
is
a
shame
to
speake
of
,
that
any
that
professe
themselues
to
bee
of
the
Church
of
God
,
and
haue
power
in
their
hands
to
execute
these
censures
,
should
yet
neglect
them
;
(
these
being
the
onely
meanes
to
reclaime
or
cast
off
the
obstinate
,
when
imprisonment
and
all
other
waies
will
not
serue
)
.
So
also
it
is
abused
by
those
vpon
whom
it
is
inflicted
,
they
deriding
it
,
and
making
but
a
iest
of
it
,
as
if
they
were
neuer
the
further
from
heauen
for
all
that
:
and
surely
it
may
be
they
are
not
,
because
they
were
neuer
neere
it
.
Well
,
whosoeuer
they
be
that
abuse
it
,
let
them
know
that
it
is
Gods
owne
pretious
and
holy
Ordinance
,
and
therefore
not
to
bee
dallied
in
,
nor
basely
esteemed
;
yea
,
it
is
Gods
owne
worke
and
doing
,
where
it
is
lawfully
proceeded
in
,
and
it
is
ratified
by
him
in
heauen
;
and
where
it
is
abused
,
God
will
bee
auenged
on
the
abusers
to
the
full
.
It
is
true
,
that
the
Curse
causelesse
,
as
Salomon
speakes
,
is
like
the
flying
of
a
Bird
in
the
Aire
,
it
leaues
no
impression
behind
it
;
and
in
this
case
God
derides
it
from
heauen
,
and
it
is
their
fearefull
sinne
that
inflict
it
.
But
when
it
is
iustly
suffered
,
it
is
the
heauiest
stroke
that
can
light
vpon
man
in
this
life
,
either
from
God
or
man
.
The
sword
of
the
Magistrate
is
nothing
to
this
,
that
onely
depriuing
vs
of
temporall
life
,
this
of
eternall
life
:
a
wounded
Conscience
(
which
is
an
intolerable
Burthen
to
them
that
haue
●el●
it
)
is
nothing
to
this
:
For
a
man
sometimes
in
that
case
can
pray
for
himselfe
,
or
if
he
cannot
pray
for
himselfe
,
yet
he
may
and
must
,
and
is
prayed
for
by
the
Congregation
.
These
are
neither
in
case
to
pray
for
themselues
,
nor
must
they
bee
prayed
for
by
the
Saints
,
1
Ioh.
5.16
.
because
now
,
for
ought
wee
can
see
,
hee
is
quite
cut
off
from
God
our
Father
:
nothing
can
match
this
state
but
hell
,
this
being
the
Porch
,
that
the
House
;
this
the
Mouth
,
that
the
Body
;
this
the
very
brinke
,
that
the
eternall
Pit
of
vtter
desolation
.
I
herefore
wee
are
to
bewaile
the
misery
of
our
times
,
wherein
so
pretious
an
ordinance
of
God
as
this
is
,
is
so
abused
;
and
wee
are
to
pray
vnto
God
that
this
Ordinance
of
his
may
take
effect
amongst
vs
,
this
being
an
excellent
Ordinance
of
God
to
reclaime
offendors
,
when
neither
the
Sword
of
the
Magistrate
,
nor
any
other
meanes
could
reclaime
them
.
And
so
much
of
the
fourth
Duty
.
The
fifth
duty
is
calling
of
publike
assemblies
;
The
〈◊〉
duty●
they
must
be
called
:
For
matters
are
not
to
bee
carried
in
the
Church
by
one
mans
direction
alone
,
but
by
the
Common
consent
of
the
whole
;
and
consent
is
not
to
bee
fetcht
from
house
to
house
,
of
euery
man
by
himselfe
,
for
that
course
is
subiect
to
fraud
,
but
Assistants
are
to
bee
called
,
parties
are
to
bee
warned
to
bee
there
,
and
so
publikely
to
testifie
their
owne
consent
,
and
our
Sauiour
hath
promised
his
presence
and
assistance
in
such
cases
,
Matth.
18.19
,
20.
Now
these
Assemblies
are
sometimes
greater
,
as
of
a
Diocesse
or
Prouince
,
sometimes
smaller
,
as
of
a
Parish
.
Againe
,
some
are
ordinary
,
vpon
ordinary
occasions
;
and
,
as
extraordinary
occasions
doe
oft
fall
out
,
some
are
extraordinary
.
An
assembling
together
for
ordinary
occasions
and
duties
,
they
are
for
the
most
part
these
;
First
,
the
preaching
of
the
Word
,
the
administration
of
the
Sacraments
and
Prayer
.
1
Cor.
11.20
.
When
ye
come
together
into
one
place
;
this
is
not
to
eate
the
Lords
Supper
.
And
1
Cor.
14.26
.
What
is
to
bee
done
,
Brethren
,
when
yee
come
together
,
according
as
euerie
one
of
you
hath
a
Psalme
or
a
Doctrine
,
&c.
So
that
there
must
be
publike
Assemblies
for
these
duties
.
Secondly
,
there
must
bee
a
calling
of
publike
Assemblies
for
the
election
of
officers
;
for
this
cause
the
multitude
were
called
together
,
Act.
6.2
.
Thirdly
,
there
must
bee
a
publike
meeting
for
Almes
,
for
the
collecting
and
distributing
to
the
Saints
,
so
the
Apostle
commands
1
Cor.
16.3
,
4.
Lastly
,
there
must
bee
ordinary
publike
Assemblies
,
for
the
execution
of
Church
censures
,
as
1
Cor.
5.4
.
When
ye
are
gathered
together
,
and
my
Spirit
with
you
,
&c.
So
there
must
bee
publike
meetings
vpon
extraordinary
occasions
;
sometimes
God
testifies
extraordinary
mercies
,
and
giues
extraordinary
blessings
to
his
Church
,
and
then
there
must
bee
an
extraordinary
assembly
of
the
Church
to
giue
publike
thanks
to
God
,
as
it
was
in
Hester
.
9.22
.
Secondly
,
some
heauie
iudgements
are
either
felt
or
feared
to
come
vpon
the
Church
,
and
then
the
Church
must
assemble
together
for
fasting
and
prayer
,
as
it
is
commanded
,
Ioel
2.15
,
16.
And
wee
see
the
practice
of
it
in
the
Niniuites
,
Ionah
3.5
.
where
they
proclaimed
a
Fast
vpon
Ionas
preaching
of
destruction
to
come
vpon
them
.
Thirdly
,
Lawes
and
Decrees
are
to
bee
made
or
reuiued
for
the
carriage
of
Gods
worship
,
or
such
like
,
and
so
in
Act.
15.
the
Church
came
together
for
the
decreeing
of
matters
concerning
ceremonies
.
And
Act.
16.4
.
they
deliuered
those
decrees
for
the
Churches
to
keepe
,
then
there
must
be
an
assembling
for
the
receiuing
of
them
.
Lastly
,
doubts
and
controuersies
are
to
be
decided
;
therefore
there
must
bee
publike
Assemblies
for
the
deciding
of
them
.
So
Paul
was
sent
vp
to
Ierusalem
,
Act.
15.1
,
2
,
&c.
about
doubts
that
did
arise
;
and
what
did
they
there
,
the
Apostles
and
Elders
came
together
to
looke
to
this
matter
,
vers.
6.
So
much
of
the
fifth
Duty
.
The
sixth
Dutie
is
ouer-sight
,
The
sixth
duty
.
that
all
these
things
may
be
duely
and
rightly
done
;
this
Duty
is
as
needfull
as
the
rest
:
For
wee
know
that
euery
thing
growes
out
of
frame
in
time
,
except
they
bee
vpheld
and
renewed
by
continuall
ouer-sight
and
looking
into
;
and
therefore
it
is
said
,
Act.
15.6
.
that
the
Apostles
and
Elders
came
together
to
looke
into
the
matter
.
This
is
one
most
necessary
Duty
;
for
it
is
the
keeper
and
maintainer
of
all
the
rest
;
if
this
bee
neglected
,
all
the
rest
will
faile
;
we
know
concerning
our
owne
bodies
,
that
if
we
looke
not
to
our selues
in
our
diet
,
all
will
bee
soone
out
of
frame
,
and
much
more
in
our
soules
,
for
who
finds
not
by
experience
,
that
though
hee
labour
to
set
himselfe
neuer
so
well
in
frame
in
the
morning
,
yet
before
night
for
want
of
ouer-sight
,
the
Soule
wil
be
much
out
of
Order
;
and
were
it
not
for
this
carefull
ouersight
our
Soules
would
bee
growne
ouer
with
sinnes
,
as
the
Fields
are
with
weedes
:
so
would
it
bee
likewise
with
the
Church
.
Now
for
this
matter
of
ouersight
,
first
,
it
must
bee
ordered
,
that
things
once
ordained
bee
established
by
authority
,
and
if
it
be
possible
by
the
authority
of
the
Christian
Magistrate
,
at
least
of
the
Church
.
Thus
Iosiah
made
a
Couenant
with
God
,
and
established
it
by
his
authority
,
and
made
all
the
people
stand
to
it
,
1
Chron.
34.32
.
And
so
the
Apostle
,
1
Cor.
14.37
.
establisheth
those
things
which
hee
had
ordained
in
the
Church
by
the
authority
of
his
Apostleship
;
If
any
man
(
saith
hee
)
bee
spirituall
,
let
him
acknowledge
,
that
the
things
which
I
write
vnto
you
are
of
the
Lord
.
And
if
things
be
not
thus
established
,
ciuill
men
will
not
regard
them
.
Secondly
,
euery
man
must
bee
quickned
vp
,
and
incouraged
to
the
performance
of
this
duty
,
and
therefore
there
must
bee
ouer
sight
in
the
Church
.
Thus
Iosiah
incouraged
the
Priests
to
the
seruice
of
the
Lord
,
2
Chron.
35.2
.
and
so
Paul
quickned
vp
Timothy
to
the
obseruation
of
his
duty
,
1
Tim.
5.21
.
I
charge
thee
in
the
sight
of
God
,
and
the
Lord
Iesus
Christ
,
and
the
elect
Angels
that
thou
obserue
these
things
.
And
so
the
Lord
incourageth
the
Church
of
Smyrna
,
Reuel.
2.10
.
against
her
sufferings
;
Feare
none
of
those
things
(
saith
hee
)
which
thou
shalt
suffer
,
&c.
but
bee
faithfull
vnto
the
death
,
and
I
will
giue
thee
the
Crowne
of
life
.
Thirdly
,
there
must
bee
ouer-sight
,
that
well-doers
may
bee
commended
and
approoued
:
so
the
Apostle
Peter
commends
them
to
whom
hee
wrote
2
Pet
1.19
.
for
doing
well
,
in
that
they
did
take
heede
vnto
the
words
of
the
Prophets
,
&c.
And
in
the
second
and
third
Chapters
of
the
Reuelation
,
there
is
neuer
a
Church
that
had
any
good
thing
in
it
,
but
our
Sauiour
commends
them
for
it
,
and
the
want
of
this
duty
is
a
great
dismaying
to
religious
proceedings
amongst
vs
.
Fourthly
,
things
must
bee
redressed
,
therefore
there
must
bee
ouer-sight
in
the
Church
,
and
so
Paul
left
Titus
in
Creta
to
redresse
those
things
that
were
amisse
,
Titus
1
5.
And
so
our
Sauiour
in
Reuel.
2.5
.
labours
to
reforme
the
Church
of
Ephesus
;
Remember
from
whence
thou
art
fallen
,
and
repent
,
&c.
And
likewise
the
Church
of
Sardi
,
Reuel.
3.2
.
The
last
duty
in
the
matter
of
ouer-sight
is
this
;
that
if
we
cannot
reforme
and
redresse
those
things
that
are
amisse
,
then
we
must
make
open
protestation
against
their
failings
,
●s
the
Apostle
did
,
1
Cor.
5.6
.
with
sharpe
denuntiations
and
threatnings
of
Gods
Iudgments
against
them
,
if
they
reforme
not
:
so
our
Sauiour
threatens
the
Church
of
Ephesus
,
Reuel.
2
5.
That
if
she
will
not
repent
,
he
will
come
against
her
shortly
and
remoue
her
Candlesticke
,
&c.
and
the
Church
of
Pergamus
in
the
sixteenth
verse
,
Repent
thy selfe
,
or
else
I
will
come
against
thee
shortly
,
and
will
fight
against
thee
with
the
sword
of
my
mouth
.
So
if
I
liue
in
a
Church
that
will
not
reforme
the
things
amisse
,
if
my
place
afford
it
me
,
I
will
make
open
protestation
against
them
;
and
if
that
will
not
preuaile
,
I
will
sharpely
denounce
the
iudgements
of
God
against
them
,
and
so
I
shall
haue
peace
in
discharging
my
Conscience
.
And
so
much
for
the
last
Duty
to
bee
performed
in
the
Church
,
namely
,
ouer-sight
.
The
seuenteenth
Lecture
of
the
Church
.
COncerning
the
matter
of
Church-Gouernment
I
shewed
you
in
the
last
exercise
,
that
the
whole
frame
of
it
did
consist
of
three
Principles
;
First
,
of
some
actions
and
duties
to
be
done
in
the
Church
;
secondly
,
of
some
Officers
or
Persons
that
must
doe
them
:
Thirdly
,
of
certaine
Rules
and
directions
,
whereby
those
Persons
are
to
be
guided
in
doing
those
duties
.
Of
the
first
of
these
three
,
namely
,
The
second
principle
whereupon
Church-gouernment
consisteth
,
viz.
the
Persons
or
Officers
that
are
to
performe
this
duty
.
of
the
Actions
and
Duties
to
be
done
in
the
Church
wee
haue
spoken
already
in
the
last
Exercise
.
Now
we
are
to
speake
of
the
second
point
,
as
God
shall
assist
vs
,
namely
,
of
the
Persons
or
Officers
that
are
to
performe
these
Duties
:
For
euery
Duty
to
be
performed
in
the
Church
doth
of
necessitie
require
some
Person
or
Officer
for
to
performe
it
.
Now
euery
member
of
the
Church
is
not
presently
an
Officer
of
the
Church
,
but
first
a
man
must
be
a
member
,
and
afterwards
as
his
fitnesse
is
,
hee
is
to
bee
made
an
Officer
;
neither
yet
is
euery
Officer
to
manage
euery
duty
,
but
seuerall
duties
are
to
bee
matcht
with
seuerall
Officers
;
and
euery
Officer
is
to
bee
confined
to
that
particular
Dutie
,
which
hee
is
appointed
vnto
.
If
you
aske
me
,
Quest.
who
,
or
what
manner
of
persons
or
officers
these
are
?
My
answer
is
twofold
:
Answ.
1
generally
First
,
I
answer
in
generall
,
that
these
officers
must
haue
two
things
:
first
,
they
must
be
qualified
with
a
competent
measure
of
gifts
,
fit
for
such
offices
;
Church-officers
must
haue
two
things
:
First
,
they
must
be
qualified
with
a
competent
measure
of
gifts
.
secondly
,
they
must
be
appointed
to
such
offices
,
by
the
order
and
authority
of
the
Church
wherein
they
liue
.
First
,
they
must
be
qualified
with
a
competent
measure
of
gifts
fit
for
such
offices
:
for
such
is
the
admirable
wisedome
of
God
,
that
as
he
hath
ordained
diuerse
administrations
(
that
is
to
say
,
duties
)
to
be
done
in
the
Church
;
so
proportionably
he
hath
giuen
diuers
gifts
,
that
is
,
enablements
for
the
administration
of
such
duties
.
And
these
gifts
hee
hath
not
heaped
vp
all
together
vpon
one
man
,
for
one
man
is
not
able
to
receiue
them
all
,
at
least
not
to
vse
and
weeld
them
all
,
but
hath
distributed
some
to
one
man
,
and
some
vnto
another
,
to
euery
one
seuerally
as
himselfe
pleaseth
.
So
the
Apostle
deliuers
the
matter
very
plainely
and
pithily
in
the
1
Cor.
12.4
.
to
the
eleuenth
verse
,
where
hee
speakes
of
administrations
,
gifts
,
and
offices
;
and
saith
,
that
one
and
the
same
Spirit
distributeth
to
euery
man
seuerally
,
as
he
will
.
And
these
three
haue
both
a
mutuall
correspondency
too
,
and
a
dependency
in
Nature
with
each
other
,
and
are
inseparably
ioyned
together
:
administrations
require
gifts
,
gifts
require
officers
,
and
officers
require
administrations
;
yea
,
administrations
require
not
gifts
onely
wherewith
,
but
officers
also
by
whom
they
are
to
be
executed
:
and
gifts
require
not
officers
alone
by
whom
,
but
administrations
also
whereupon
they
are
to
be
imployed
:
and
officers
require
not
onely
administrations
which
they
are
to
execute
,
but
gifts
also
whereby
they
are
enabled
to
execute
them
.
Administrations
without
answerable
gifts
and
officers
are
but
dead
matters
,
there
is
no
life
in
them
.
Gifts
without
officers
and
administrations
answerable
,
are
idle
things
,
there
is
no
profit
in
them
.
And
so
officers
without
administrations
and
gifts
are
meere
shadowes
and
shewes
,
no
truth
nor
substance
is
in
them
:
So
that
these
three
are
inseparably
ioyned
together
.
And
hence
it
is
,
that
whatsoeuer
duty
the
Lord
would
haue
to
succeed
happily
,
still
thorow
the
whole
booke
of
God
,
wee
shall
finde
that
hee
matcheth
that
duty
with
gifts
and
officers
accordingly
.
This
we
may
see
in
the
twenty
fiue
,
and
twenty
sixe
,
and
so
to
the
thirtieth
Chapter
of
Exodus
,
there
was
a
Tabernacle
to
bee
built
,
and
an
Altar
,
and
an
Arke
to
be
made
;
here
is
the
administration
:
then
looke
in
the
31.
Chapter
,
second
and
third
verses
,
and
wee
shall
see
,
that
there
were
presently
gifts
and
officers
fitted
thereto
.
In
the
second
verse
there
was
Bezaleel
,
whom
God
had
called
by
name
for
that
worke
:
and
in
the
third
verse
there
were
gifts
too
,
Whom
I
haue
filled
with
the
Spirit
of
God
in
wisedome
,
&c.
So
likewise
in
Matth.
9.37
.
and
chap.
10.1
,
2.
In
the
ninth
Chapter
,
vers.
37.
our
Sauiour
saith
,
The
haruest
is
great
,
&c.
here
is
the
administration
,
the
preaching
of
the
Gospell
:
and
in
the
tenth
Chapter
,
the
first
and
second
verses
,
there
are
gifts
and
offices
suted
thereto
;
for
Christ
calls
his
Disciples
,
and
giues
them
gifts
for
this
purpose
.
That
may
suffice
for
the
first
point
.
Secondly
,
Secondly
,
they
must
be
lawfully
appointed
to
such
offices
.
they
must
lawfully
be
appointed
to
such
offices
by
the
authoritie
and
orders
of
the
Church
wherein
they
liue
;
Tit.
1.5
.
the
Apostle
saith
to
Titus
,
that
hee
left
him
in
Crete
to
ordaine
Elders
,
&c.
I
haue
appointed
thee
(
saith
he
;
)
hee
was
not
to
doe
these
things
of
himselfe
,
but
according
to
the
Orders
established
by
Paul
in
that
place
.
And
there
is
great
reason
for
it
:
for
wheresoeuer
an
officer
is
thrust
on
a
people
against
,
or
besides
their
Orders
or
Customes
,
it
breedes
in
the
people
discontent
against
him
,
and
makes
,
that
neither
hee
nor
his
seruice
is
well
accepted
of
them
.
But
what
if
we
liue
in
a
Church
where
the
Gouernment
and
Orders
are
corrupt
?
I
answer
:
It
were
for
to
bee
wished
,
that
in
all
places
officers
might
bee
made
after
the
best
and
purest
manner
:
but
when
we
liue
in
places
where
we
cannot
be
serued
with
the
best
and
finest
,
wee
must
bee
serued
with
courser
,
wee
can
haue
no
better
than
the
place
will
yeeld
.
Therefore
if
an
officer
bee
appointed
,
after
the
vsuall
Orders
and
Customes
of
the
Church
,
though
somewhat
corrupt
,
if
withall
he
be
qualified
with
some
competent
measure
of
gifts
,
this
sufficeth
to
make
him
a
lawfull
officer
to
them
,
and
so
hee
is
to
bee
accepted
and
esteemed
.
And
that
these
two
are
most
necessary
,
as
none
being
a
lawfull
officer
ordinarily
that
hath
not
both
;
and
most
sufficient
,
as
that
whosoeuer
hath
these
is
a
lawfull
officer
,
appeares
by
these
Reasons
:
First
,
that
which
a
man
is
lawfully
seazed
on
,
he
must
haue
both
right
to
,
and
possession
in
.
When
God
giues
a
man
gifts
,
he
hath
a
possible
right
;
and
when
he
is
appointed
by
the
Authoritie
and
Orders
of
the
Church
,
that
giues
him
actuall
possession
.
Secondly
,
euery
such
officer
is
an
officer
both
for
God
and
for
men
,
and
therefore
hee
must
bee
inuested
by
each
;
Man
inuests
him
by
appointment
,
God
inuests
him
when
hee
is
qualified
by
himselfe
,
and
appointed
by
man
according
to
Gods
ordinance
.
So
much
for
the
first
generall
answer
,
that
officers
in
the
Church
must
bee
men
qualified
with
a
competent
measure
of
gifts
.
Secondly
,
that
they
must
bee
appointed
thereto
by
the
Authority
and
Orders
of
the
Church
wherein
they
liue
.
Answ.
2
Particularly
,
What
these
Officers
are
.
Now
I
come
to
answer
particularly
,
and
by
name
to
the
Question
,
namely
,
what
these
officers
are
.
It
were
too
great
a
labour
,
and
yet
to
no
great
purpose
,
to
reckon
vp
all
particular
officers
,
that
haue
had
to
doe
in
Church
businesses
;
for
besides
the
ordinary
,
there
haue
been
many
extraordinary
.
Some
in
our
Sauiours
time
,
and
the
Age
next
succeeding
:
as
Apostles
that
were
to
teach
at
large
through
the
whole
world
,
Matth.
28.19
,
&c.
and
Prophets
to
foresee
and
foreshew
things
to
come
,
as
Agabus
,
Act.
11.
and
Euangelists
to
bee
Assistants
to
the
Apostles
.
Others
there
were
also
in
many
Ages
after
,
as
Exorcists
,
Doore-keepers
,
Acolutiues
,
and
Readers
,
&c.
but
whether
these
were
in
,
rightfully
or
wrongfully
,
is
to
bee
seene
hereafter
.
In
the
meane
time
we
will
speake
of
such
officers
as
were
of
ordinary
and
necessary
vse
in
the
Church
,
either
such
as
were
indeed
,
or
else
are
pretended
so
to
be
on
probable
and
plausible
grounds
.
Wee
will
begin
with
the
officers
of
the
Ministery
,
as
that
being
the
principall
duty
,
and
so
they
the
principall
Church-officers
in
the
most
strait
and
proper
sense
.
We
will
take
them
in
their
orders
:
first
,
we
will
begin
with
Bishops
:
secondly
,
we
will
come
to
Presbyters
,
then
to
Doctors
,
then
to
gouerning
Elders
,
then
to
Deacons
,
then
to
Widowes
,
then
to
other
Assistants
:
lastly
,
we
will
come
to
speake
of
the
Christian
Magistrate
.
First
,
wee
will
begin
with
Bishops
;
and
first
,
First
,
Bishops
.
First
,
their
name
.
wee
will
speake
of
their
name
;
secondly
,
of
their
office
.
First
,
of
their
name
.
Bishop
is
as
much
to
say
,
as
an
Ouerseer
in
the
Originall
;
and
it
is
attributed
vnto
them
by
a
kind
of
excellency
:
for
there
are
many
Ouer-seers
,
but
these
are
the
chiefe
(
in
the
Scripture
sense
)
that
are
,
and
these
are
Ouer-seers
by
a
kind
of
excellency
,
whether
we
respect
the
persons
they
ouer-see
,
or
whether
we
respect
their
designement
to
that
office
,
or
whether
wee
respect
the
worke
they
doe
.
First
,
if
we
respect
the
persons
they
ouer-see
,
they
are
ouer-seers
by
a
kind
of
excellency
,
for
they
ouer-see
the
faithfull
,
or
the
flocke
of
Christ
:
for
whereas
they
haue
other
ouer-seers
,
as
they
are
Subiects
,
they
haue
the
King
,
and
other
Magistrates
to
be
their
Ouer-seers
;
yet
none
are
so
as
these
,
for
these
are
their
Ouer-seers
,
as
they
are
the
flock
of
Christ
.
Secondly
,
if
we
respect
their
speciall
designment
ouer
that
flock
,
they
haue
a
more
speciall
designment
ouer
the
Lords
flock
,
than
any
other
Ouer-seer
hath
ouer
any
other
people
;
the
holy
Ghost
makes
them
ouer-seers
after
a
speciall
manner
.
Thirdly
,
if
we
respect
their
worke
,
which
is
to
feede
,
and
that
not
with
bodily
foode
,
but
with
spirituall
and
heauenly
food
to
eternall
life
.
All
these
are
intimated
,
Act.
20.28
.
Take
heed
to
the
flocke
ouer
which
the
holy
Ghost
hath
made
ye
Ouer-seers
,
to
feed
the
Church
of
God
,
&c.
First
,
they
are
Ouer-seers
,
and
that
by
a
kind
of
excellency
;
first
,
in
respect
of
the
persons
they
ouer-see
,
which
is
,
the
flocke
of
Christ
;
Take
heed
to
the
flocke
,
&c.
Secondly
,
in
respect
of
their
speciall
assignment
;
ouer
which
the
holy
Ghost
hath
made
yee
Ouer-seers
.
And
thirdly
,
in
respect
of
their
work
,
to
feed
the
Church
of
God
,
&c.
And
as
this
name
Ouer-seer
is
restrained
onely
to
these
,
so
it
may
bee
safely
extended
to
euery
particular
in
that
kind
,
and
so
is
the
vse
in
Scripture
,
Phil.
1.1
.
To
all
the
Saints
in
Christ
Iesus
which
are
at
Philippi
with
the
Bishops
,
&c.
And
most
plainely
in
the
1
Tim.
3.1
.
If
any
man
desireth
the
office
of
a
Bishop
,
&c.
this
is
the
generall
signification
of
the
word
in
Scripture
.
But
you
shall
vnderstand
,
that
by
common
practice
of
speech
,
I
find
this
name
alwayes
,
almost
euer
since
the
Apostles
times
particularly
applied
to
those
that
haue
a
primacy
and
precedency
in
the
Church
aboue
their
fellow-Ministers
;
and
so
Bishops
are
not
Ouer-seers
of
the
flocke
onely
,
but
also
of
the
Pastors
too
within
such
a
compasse
,
some
greater
,
some
smaller
,
which
we
call
Diocesses
;
and
as
this
is
generally
so
in
all
antient
Writers
,
so
likewise
if
the
Postscript
be
authenticall
,
2
Tim.
(
as
for
any
thing
I
see
it
must
)
then
the
Scripture
fauours
it
too
:
for
there
Timothy
is
said
to
be
a
Bishop
in
this
sense
,
and
so
had
other
Pastors
vnder
him
.
And
so
much
for
the
signification
of
the
name
,
Bishop
.
Secondly
,
their
office
,
consisting
in
two
things
.
First
,
in
ordaining
Ministers
.
Now
wee
come
to
their
Office
;
(
we
speake
still
in
the
particular
sense
)
their
Office
(
besides
their
preaching
and
other
ministeriall
Duties
common
to
all
Ministers
)
consists
,
First
,
in
ordaining
Ministers
;
secondly
,
in
reforming
things
amisse
.
First
,
in
ordaining
Ministers
:
So
it
is
said
of
Titus
,
that
hee
was
left
in
Crete
to
ordaine
Elders
,
Titus
1.5
.
and
so
in
the
1
Tim.
5.22
.
the
Apostle
would
haue
Timothy
lay
hands
rashly
on
no
man
,
&c.
What
is
it
to
lay
on
hands
,
but
to
ordaine
Ministers
?
And
this
Timothy
must
doe
;
and
thereto
Antiquitie
so
plainely
agrees
,
that
Ierome
,
though
otherwise
bitter
enough
against
Bishops
,
acknowledged
it
to
be
done
by
them
,
and
misliked
not
the
doing
of
it
.
And
surely
,
seeing
ordination
must
be
continued
in
the
Church
,
The
obiection
that
the
Apostles
did
ordaine
as
Apostles
,
not
as
Bishops
;
and
Timothy
and
Titus
as
Euangelists
not
as
Bishops
,
answered
.
some
Persons
must
needs
haue
a
special
ouer-ruling
hand
in
it
;
and
who
are
they
but
Bishops
,
that
is
,
they
that
are
highest
and
chiefest
in
the
Ministery
?
So
the
Apostles
,
and
so
the
Euangelists
being
the
chiefest
in
the
Ministry
,
did
ordaine
Ministers
.
If
it
be
said
,
that
the
Apostles
ordained
not
as
Bishops
,
but
as
Apostles
;
and
Timothy
and
Titus
not
as
Bishops
,
but
Euangelists
,
yet
the
same
office
being
of
necessitie
still
to
be
performed
,
some
must
alwaies
be
in
the
Church
,
answerable
to
them
in
that
respect
,
call
them
how
you
will
,
if
not
Bishops
,
yet
they
must
haue
as
much
authoritie
in
this
businesse
,
as
I
for
my
part
do
ascribe
to
Bishops
.
It
is
true
,
that
extraordinary
Officers
are
not
to
be
imitated
in
extraordinary
workes
:
but
in
their
ordinary
workes
of
continuall
and
necessary
vse
,
when
extraordinary
Officers
cease
,
ordinary
must
succeed
them
.
I
doe
not
say
,
they
did
this
wholly
and
alone
,
but
stil
other
Presbyters
or
Ministers
were
assistants
,
and
layd
on
hands
with
them
:
and
so
it
was
in
the
Primitiue
Church
,
and
so
our
Law
requires
,
that
the
Bishop
should
make
no
Minister
,
vnlesse
other
Ministers
be
with
him
:
but
yet
still
they
haue
the
chiefe
stroke
;
the
power
of
ordaining
is
in
the
one
,
the
approbation
in
the
other
.
The
second
thing
wherein
their
Office
consists
,
Secondly
,
in
redressing
things
amisse
.
is
in
ouerseeing
,
and
redressing
things
that
are
amisse
:
for
this
purpose
was
Titus
left
in
Crete
to
redresse
things
amisse
,
Titus
1.5
.
and
that
not
in
the
people
onely
,
but
in
the
Ministers
also
,
1
Tim.
5.19
,
20.
Against
an
Elder
receiue
none
accusation
,
but
vnder
two
or
three
witnesses
;
them
that
sinne
openly
rebuke
openly
,
&c.
Timothy
was
at
Ephesus
,
as
Titus
was
at
Crete
,
to
redresse
things
amisse
,
and
there
were
many
Ministers
there
,
and
these
must
bee
reformed
too
;
and
therefore
the
Apostle
would
haue
him
in
redressing
things
amisse
amongst
them
,
to
receiue
no
accusation
against
them
but
vnder
two
or
three
witnesses
.
So
that
there
must
bee
one
aboue
the
rest
,
for
the
performance
of
this
Duty
:
the
same
Reason
may
bee
proportionably
applied
for
this
,
as
for
the
former
,
for
seeing
some
ministers
must
bee
redressed
,
then
there
must
be
some
that
must
haue
this
power
to
doe
it
;
and
who
are
they
but
Bishops
that
are
in
the
chiefest
places
?
I
doe
not
ascribe
to
Bishops
hereby
any
absolute
power
ouer
their
Brethren
,
as
to
doe
what
they
list
,
but
a
limited
power
to
proceed
with
the
approbation
of
their
Brethren
:
neither
say
I
,
that
these
were
simply
Diocesan
Bishops
,
as
ours
are
,
but
surely
they
were
such
as
had
some
compasse
of
iurisdiction
allotted
them
,
wherein
were
many
Congregations
,
at
least
many
Ministers
whom
these
did
ouer-see
.
Those
of
the
Presbytery
haue
one
that
is
chiefe
amongst
them
,
and
so
is
the
confession
of
the
Reformed
Churches
.
And
Master
Caluin
himselfe
confesseth
as
much
,
that
in
the
ancient
Church
there
were
such
Superiours
;
and
saith
further
,
that
their
proceedings
were
not
contrary
to
the
Word
;
yea
,
and
hee
shewes
and
approues
the
reason
why
such
were
chosen
,
and
that
was
of
purpose
to
preuent
dissention
,
which
by
equality
would
arise
.
Mistake
me
not
,
as
if
I
did
meane
to
settle
in
Bishops
any
Princely
authority
or
Lordlike
command
;
neither
he
,
nor
they
,
nor
I
intend
it
,
but
that
at
least
there
must
be
one
superiour
,
and
aboue
the
rest
for
order-sake
.
For
so
it
must
needs
be
in
all
Companies
and
Societies
whatsoeuer
,
else
it
cannot
stand
.
There
were
many
Ministers
in
Ephesus
,
Act.
20.28
.
And
so
Act.
15.35
.
we
reade
of
many
that
were
in
the
Church
of
Antioch
,
and
some
of
them
are
named
,
Act.
13.1
.
Now
what
disorder
would
there
haue
been
in
these
Churches
,
if
one
had
not
been
aboue
the
rest
?
What
danger
of
Schisme
would
there
haue
been
?
How
could
matters
haue
been
decided
amongst
them
?
Who
should
there
haue
been
to
haue
moderated
their
actions
?
The
freest
State
that
euer
was
,
hath
one
Superiour
aboue
the
rest
,
as
Venice
hath
her
Duke
,
Rome
hath
her
Consuls
,
&c.
yea
,
the
Apostles
themselues
exercised
this
order
amongst
themselues
;
some
in
one
Cause
was
Moderator
,
some
in
another
.
Nay
,
I
adde
further
,
that
they
exercised
power
,
though
not
ouer
themselues
,
for
they
were
all
equall
,
yet
ouer
other
Ministers
.
Therefore
the
thing
is
not
vnlawfull
in
it selfe
,
if
it
bee
moderately
and
lawfully
vsed
.
And
the
order
which
I
pleade
for
,
I
would
not
haue
thought
a
bare
Title
,
but
such
as
is
armed
with
some
kind
of
power
too
,
which
is
conferred
on
them
,
by
them
which
chose
them
to
such
places
.
But
you
will
say
all
this
is
tolerable
,
if
it
were
but
for
one
Action
,
or
for
one
yeare
?
I
answere
,
that
surely
the
lawfulnesse
is
all
one
,
bee
it
for
a
yeare
or
for
a
mans
life
,
only
there
is
lesse
danger
of
abusing
such
a
place
,
if
they
be
limitted
to
a
shorter
time
:
And
so
much
of
the
first
Office
,
namely
,
Bishops
,
where
yee
haue
heard
first
of
their
Name
,
and
secondly
of
their
Office
.
Now
wee
come
in
the
second
place
to
Presbyters
or
Elders
;
Secondly
,
Presbyters
.
for
so
the
word
Presbyter
in
the
Originall
signifies
an
Elder
;
and
they
were
so
called
,
either
as
they
were
Ministers
,
or
as
they
were
ancient
in
yeares
,
or
at
least
in
carriage
,
or
because
they
were
more
ancient
in
grace
,
and
in
begetting
others
to
the
Faith
.
We
speake
here
of
such
as
labour
in
the
Word
and
Doctrine
,
for
of
such
as
are
pretended
to
be
gouerning
Elders
,
we
shall
speake
in
the
next
place
.
This
name
wee
find
also
to
bee
generall
to
all
in
the
Ministery
,
from
the
highest
to
the
lowest
;
yea
,
euen
the
Apostles
themselues
are
so
called
;
so
Peter
calls
himselfe
an
Elder
,
1
Pet.
5.1
.
yet
by
vse
for
the
most
part
both
in
Scripture
,
as
Act.
15.4
.
and
the
14.23
.
and
in
other
Writers
,
it
is
restrained
to
those
that
are
assigned
to
teach
in
some
particular
Congregation
,
sometimes
many
of
them
together
,
sometimes
one
by
himselfe
,
as
times
and
occasions
serued
.
Their
Office
in
regard
of
the
maine
essentiall
duty
,
Their
office
,
first
,
generally
.
is
to
feed
,
and
therefore
they
are
called
Pastors
,
Ephes.
4.11
.
Hee
gaue
some
to
be
Apostles
,
&c.
and
some
Pastors
,
&c.
And
to
this
duty
they
are
often
exhorted
in
Scripture
,
1
Pet.
5.1
,
2.
The
Elders
which
are
amongst
you
I
beseech
—
feed
the
Flocke
of
God
,
&c.
Act.
20.28
.
Take
heed
therefore
vnto
your selues
,
and
to
all
the
Flocke
whereof
the
holy
Ghost
hath
made
you
Ouer-seers
,
to
feed
the
Church
of
God
,
&c.
And
this
feeding
consists
chiefly
in
two
things
;
that
is
,
first
,
to
teach
;
secondly
,
to
rule
and
gouerne
:
they
must
bee
acknowledged
to
haue
as
absolute
power
and
authoritie
from
God
for
both
these
duties
within
their
Charge
,
as
the
Bishops
in
theirs
:
for
euery
Presbiter
is
a
Feeder
;
that
is
,
both
a
Teacher
&
a
Ruler
within
his
Charge
.
It
is
true
,
that
Presbyters
haue
bin
most
vniustly
scantled
&
abridged
by
Canons
and
Councels
of
this
part
of
their
office
,
that
consists
in
ruling
and
gouerning
;
too
much
hath
been
taken
from
them
,
that
Bishops
might
be
aduanced
the
more
.
Secondly
,
more
particularly
.
To
speake
more
particularly
of
their
Office
,
it
consists
in
many
particulars
;
First
,
they
are
to
teach
the
Word
;
that
is
,
both
to
expound
it
,
and
to
apply
it
,
and
whatsoeuer
particulars
of
exhorting
,
reprouing
,
comforting
,
&c.
are
set
downe
in
Scripture
,
they
are
to
bee
referred
to
this
head
,
they
were
all
exercised
by
the
Apostles
and
Euangelists
,
and
are
so
to
bee
by
euery
Minister
or
Elder
within
his
Charge
:
that
which
is
spoken
of
Paul
to
Timothy
,
2
Tim.
4.2
.
is
spoken
to
all
Ministers
;
Preach
the
Word
,
bee
instant
in
season
and
out
of
season
,
improue
,
rebuke
,
exhort
,
&c.
And
there
is
reason
for
it
;
for
the
Word
being
committed
to
euery
Pastor
to
bee
ministred
by
them
,
and
that
being
profitable
to
teach
,
to
conuince
,
to
correct
,
as
it
is
in
the
2
Tim.
3.16
.
therefore
there
is
power
and
charge
in
them
,
to
handle
it
euery
way
,
for
the
edification
of
the
Church
.
Secondly
,
they
are
to
administer
the
Sacraments
:
for
that
also
being
charged
vpon
the
Apostles
,
Mat.
28.19
.
was
intended
to
all
the
Ministery
,
as
well
as
the
Word
:
and
in
the
1
Cor.
10.18
.
The
Cup
of
blessing
which
we
blesse
,
&c.
there
is
the
other
Sacrament
,
and
the
Apostle
makes
it
peculiar
to
him
and
other
ministers
to
administer
,
it
which
wee
blesse
,
&c.
The
third
Duty
is
prayer
,
Act.
6.4
.
and
in
the
1
Cor.
14.16
.
there
the
manner
of
publike
prayer
is
plainely
set
downe
,
that
is
,
that
which
is
conceiued
by
the
Minister
,
and
the
people
accompanying
him
in
their
affections
,
and
saying
,
Amen
.
The
fourth
Duty
belonging
to
their
Office
,
is
that
they
be
an
example
to
their
flocke
of
holinesse
in
life
;
so
the
Apostle
exhorts
the
Elders
to
whom
hee
writ
,
1
Pet.
5.3
.
to
bee
an
example
to
their
flocke
:
and
so
the
Apostle
exhorts
Timothy
to
bee
an
example
to
them
that
beleeue
,
1
Tim
4.12
.
The
fifth
Duty
is
to
visit
the
sicke
;
So
it
is
intended
,
Iames
5.14
.
If
any
man
bee
sicke
let
him
call
for
the
Elders
of
the
Church
,
&c.
Their
sixth
Duty
;
they
are
to
vse
and
exercise
the
power
of
the
Keyes
both
in
binding
and
loosing
,
for
that
also
is
common
to
them
with
the
Apostles
;
and
that
which
is
said
to
the
Apostle
in
Ioh.
20.23
.
is
said
also
to
all
true
Ministers
;
Whose
sinnes
soeuer
ye
remit
on
earth
,
they
are
remitted
,
&c.
This
is
peculiar
to
all
in
the
Ministery
,
and
none
else
.
The
seuenth
Duty
belonging
to
their
Office
is
,
that
they
are
to
haue
care
ouer
the
poore
.
I
vrge
it
not
so
much
that
they
should
distribute
with
their
owne
hands
,
yet
that
is
needfull
too
:
where
greater
occasions
are
not
hindred
by
it
;
for
so
the
Apostles
,
all
was
brought
and
laid
at
their
feet
,
and
they
did
distribute
it
,
till
they
had
greater
businesse
in
hand
.
But
this
they
ought
to
doe
,
to
see
it
performed
by
those
that
are
in
places
,
both
collections
and
distributions
,
1
Cor.
16.1
.
Eighthly
and
lastly
,
their
Duty
is
to
bee
continually
resident
,
and
attendant
,
ouer
their
Charge
Act.
20.28
.
Take
heede
to
the
flocke
ouer
which
the
holy
Ghost
hath
made
you
ouerseers
,
&c.
The
very
name
,
Ouerseer
,
intends
so
much
,
that
they
must
be
continually
resident
ouer
the
flocke
,
wherein
the
Apostles
themselues
,
though
they
went
from
place
to
place
,
yet
they
were
very
carefull
in
visiting
,
and
in
writing
to
the
Churches
which
they
had
planted
,
as
Paul
and
Barnabas
did
,
Act.
15.36
.
and
they
did
long
to
bee
with
them
,
as
the
Apostle
Paul
saith
,
Rom.
1.11
.
and
when
they
were
hindred
from
it
,
they
bewailed
it
,
as
Satans
worke
therein
.
So
doth
the
same
Apostle
,
1
Thes.
2.8
.
and
when
they
could
not
come
themselues
,
they
supplied
their
bodily
absence
by
the
presence
of
their
Ministers
and
Deputies
,
as
also
by
Letters
.
But
no
ordinary
Minister
can
thus
excuse
himselfe
,
but
they
are
continually
bound
to
bee
resident
.
And
the
danger
is
exceeding
great
when
the
Pastor
is
absent
,
as
wee
may
see
in
the
1
Cor.
15.12
.
When
the
Apostle
was
absent
,
some
crept
into
the
Church
that
taught
errors
and
false
Doctrine
,
as
that
there
is
no
resurrection
,
&c.
and
the
danger
of
it
amongst
vs
is
too
apparant
and
lamentable
.
And
therefore
wee
are
to
pray
vnto
God
,
that
those
in
Authoritie
may
force
them
that
are
tied
to
a
Charge
to
be
resident
vpon
it
:
so
much
for
Presbyters
.
In
the
third
place
we
come
to
Doctors
:
Thirdly
,
Doctors
.
I
finde
the
word
vsed
in
Ephes.
4.11
.
and
we
expound
it
Teachers
,
which
hath
two
significations
:
First
,
I
find
it
to
bee
vnderstood
of
those
that
teach
the
Word
,
and
that
is
the
true
and
onely
sense
of
it
in
the
Scriptures
:
secondly
sometimes
it
is
vnderstood
of
those
that
instruct
Schollers
specially
in
the
grounds
of
Religion
;
and
so
after
in
other
matters
;
and
so
it
is
taken
in
some
antient
Writers
.
The
question
concerning
Doctors
is
in
the
former
sense
this
;
Whether
there
must
bee
such
an
one
in
euery
particular
Congregation
,
as
a
seuerall
Officer
from
the
Pastor
?
For
answer
whereunto
,
I
say
,
that
the
Office
of
a
Doctor
is
necessary
in
both
senses
generally
in
the
Church
:
and
also
in
the
former
sense
,
as
hee
is
a
Teacher
,
hee
is
necessary
in
euery
particular
Congregation
;
yea
and
further
,
I
say
;
that
if
there
bee
in
one
and
the
same
Congregation
,
a
Doctor
in
whom
is
the
Word
o●
knowledge
,
ioyned
with
a
Pastor
in
whom
is
the
word
of
wisdome
,
1
Cor.
12.8
.
it
is
not
to
be
misliked
.
But
that
this
must
be
so
of
necessitie
that
wee
deny
:
for
howsoeuer
the
gifts
bee
diuers
,
the
Doctors
to
teach
and
expound
the
Scripture
▪
the
Pastors
to
apply
it
;
yet
they
may
bee
and
are
vsually
found
in
the
same
Person
:
and
therefore
wee
shall
find
it
.
Scripture
,
that
teaching
and
preaching
concurre
together
in
the
same
Officer
:
so
it
is
said
of
our
Sauiour
Christ
himselfe
,
Matth.
9.35
.
That
hee
went
about
teaching
and
preaching
the
Gospell
.
And
so
it
is
said
of
the
Apostles
Paul
and
Barnabas
,
Act.
15.35
.
That
they
continued
preaching
and
teaching
at
Antioch
.
And
so
the
Apostle
,
1
Tim.
6.2
.
requires
this
in
Timothy
,
that
he
teach
and
exhort
.
And
this
is
generally
required
of
all
preaching
Elders
,
1
Tim.
5.17
.
that
they
labour
in
the
Word
and
Doctrine
;
and
what
is
that
but
to
teach
and
apply
?
And
euery
Minister
must
bee
apt
to
teach
.
What
necessitie
is
there
of
a
Doctor
in
euery
particular
Congregation
?
Howsoeuer
then
they
are
diuerse
gifts
,
yet
commonly
they
are
found
in
the
same
person
:
and
that
which
they
alleage
▪
Eph.
4.11
.
makes
directly
against
them
;
for
if
the
Apostle
there
had
meant
to
haue
made
them
diuerse
offi●es
,
he●
would
haue
disioyned
them
with
the
same
note
of
difference
,
as
hee
did
the
other
,
and
haue
said
,
and
some
Pastors
,
and
some
Teachers
;
but
in
that
he
conioynes
them
together
,
and
saith
,
Pastors
and
Teachers
;
hee
makes
them
to
bee
as
one
.
Now
we
come
in
the
fourth
place
to
gouerning
Elders
.
Fourthly
,
gouerning
Elders
.
I
finde
Gouernors
mentioned
in
Scripture
,
as
in
the
1
Cor.
12.28
.
and
also
Rulers
,
Rom.
12.8
.
And
I
deny
not
but
this
is
of
necessary
vse
in
the
Church
;
for
the
Ministers
must
bee
endued
with
it
,
they
must
rule
and
gouerne
,
as
we
haue
seene
before
,
1
Tim.
5.17
.
And
it
may
bee
of
good
vse
too
,
for
the
Church
;
euen
in
those
that
are
out
of
the
Ministry
,
as
in
the
Christian
Magistrate
:
but
that
this
must
bee
meant
directly
of
some
that
must
of
necessity
rule
in
euery
particular
Church
,
besides
the
Ministers
,
I
cannot
see
;
specially
seeing
they
ascribe
to
these
Rulers
a
hand
in
the
Censures
of
the
Church
,
which
being
a
chief
part
of
the
power
of
the
keyes
,
and
therefore
appropriated
to
the
Ministers
,
and
limited
by
Christ
onely
to
the
Apostles
and
them
;
how
shal
they
be
imparted
to
others
,
without
their
open
wrong
?
I
will
deliuer
my
iudgment
briefely
and
freely
in
this
case
:
First
,
either
there
were
none
such
at
all
;
or
if
there
were
such
,
they
were
onely
by
practice
,
not
by
institution
;
or
if
they
were
by
institution
,
yet
they
were
for
that
present
dispensation
,
and
not
perpetuall
;
or
lastly
,
if
they
were
perpetuall
,
yet
our
Church
is
not
destitute
in
that
case
.
First
,
either
there
were
none
such
at
all
;
for
first
,
whereas
it
is
said
,
that
the
Iewes
had
their
Elders
in
their
Synagogues
,
&
that
these
were
translated
from
them
;
though
this
bee
probable
and
likely
enough
,
yet
it
is
but
a
coniecture
,
there
is
no
sure
proofe
for
it
:
But
there
must
bee
sure
ground
to
erect
a
Church-officer
vpon
.
Secondly
,
there
is
no
example
in
all
the
Scripture
of
any
Church
so
gouerned
.
Thirdly
,
the
places
of
Scripture
alleaged
for
them
are
scarce
and
few
,
and
indeed
there
is
but
one
,
and
that
is
in
the
1
Tim.
5.17
.
I
will
not
stand
to
scanne
it
,
or
to
make
shifts
against
it
;
but
if
it
bee
so
expounded
of
Gouerning
Elders
besides
Ministers
,
it
is
subiect
to
many
iust
exceptions
,
and
also
it
may
admit
many
interpretations
to
the
contrary
,
agreeable
to
the
Analogy
of
Faith
,
and
fitting
to
the
words
themselues
,
and
there
are
a
great
many
more
harsh
interpretations
that
passe
for
currant
in
farre
weightier
matters
:
so
that
first
either
there
were
none
such
at
all
;
or
secondly
,
if
there
were
such
(
as
for
my
part
I
will
not
vtterly
deny
it
)
yet
they
were
onely
in
practice
then
,
it
cannot
be
proued
to
bee
an
Institution
:
for
many
things
were
done
then
,
which
in
doing
were
not
instituted
.
Thirdly
,
or
if
it
were
by
Institution
,
yet
it
was
onely
for
that
present
dispensation
;
when
there
was
no
Christian
Magistrate
;
so
that
now
wee
liuing
vnder
a
Christian
Magistrate
are
not
bound
to
it
,
nor
haue
no
such
vse
of
it
,
and
therefore
it
is
not
perpetuall
.
Fourthly
,
or
if
it
bee
perpetuall
,
yet
our
Church
is
not
vtterly
destitute
;
we
haue
in
euery
Parish
Vestry-men
to
ioyne
with
the
Minister
in
such
parts
of
gouernment
,
as
needs
such
persons
,
to
heare
and
reforme
some
matters
with
the
Minister
,
that
he
might
not
carry
all
alone
.
And
therefore
there
is
no
cause
of
such
quarrell
and
exclamation
as
is
made
against
our
Church
vpon
this
occasion
.
And
so
much
for
the
fourth
point
concerning
gouerning
Elders
.
Fifth
,
deacons
.
In
the
fifth
place
we
come
to
the
office
of
Deacons
;
that
is
an
expresse
Office
mentioned
in
Scripture
,
as
Act.
6.2
.
though
they
are
not
there
expressely
called
Deacons
;
yet
I
doubt
not
but
they
were
such
.
In
Rom.
12.8
.
they
are
called
Distributors
and
in
the
1
Tim.
3.12
.
there
they
are
by
name
.
These
are
such
as
at
the
first
were
appointed
,
and
imployed
altogether
about
the
poore
,
and
about
Church-Treasury
;
but
afterwards
they
did
also
exercise
some
ministeriall
functions
:
for
Philip
was
a
Deacon
,
Philip
preached
and
baptized
rather
as
hee
was
an
Euangelist
,
than
a
Deacon
.
Act.
6.
yet
afterward
hee
preached
and
baptized
,
Act.
8.5
,
38.
though
he
did
that
rather
as
he
was
an
Euangelist
,
than
a
Deacon
;
for
so
we
may
reade
,
Act.
21
8.
that
Philip
was
an
Euangelist
.
And
afterward
the
Deacons
baptized
,
which
(
sauing
the
iudgement
of
the
better
learned
)
I
thinke
they
rather
vsurped
,
than
had
any
right
to
it
by
office
,
or
other
warrant
for
it
;
yet
in
succeeding
Ages
,
they
had
generally
a
degree
of
the
Ministery
,
answerable
to
that
of
the
Leuites
vnder
the
Law
,
who
taught
and
looked
to
the
Treasury
too
;
and
the
Scripture
seemes
to
fauour
it
,
1
Tim.
3.13
.
where
it
is
said
,
they
haue
ministred
well
,
&c.
so
that
it
is
neither
strange
,
nor
much
to
be
found
fault
with
,
that
there
are
some
such
amongst
vs
.
But
admit
they
were
only
imployed
in
Church-treasury
,
for
that
is
the
true
originall
of
them
;
yet
either
they
were
onely
for
certaine
times
and
places
,
and
so
was
the
occasion
of
their
first
erection
,
Act.
6.
Caluin
in
Acts
21.8
.
And
therefore
they
are
not
of
necessitie
to
be
in
euery
Congregation
;
or
if
they
bee
necessary
,
we
haue
Churchwardens
and
Collectors
answerable
to
them
,
though
not
so
gifted
as
they
were
in
Act.
6.
that
may
bee
the
defect
of
the
times
that
afford
not
men
so
well
qualified
,
or
of
the
chusers
of
them
,
that
make
not
better
choice
,
and
also
though
they
be
not
so
chosen
by
prayer
and
imposition
of
hands
,
which
either
is
not
simply
necessary
in
this
case
;
or
else
being
omitted
,
that
is
also
the
choosers
fault
.
But
,
say
they
,
if
you
retaine
the
Office
and
not
the
Title
,
this
is
to
subiect
Gods
Ordinance
to
your
owne
inuention
;
as
if
one
should
say
,
he
would
yeeld
to
haue
his
matter
moderated
and
determined
in
the
Chancery
,
and
yet
not
by
my
Lord
Chancellour
,
whom
the
King
appoints
,
but
by
one
of
his
owne
chusing
:
and
so
in
the
Church
you
will
haue
this
matter
of
Church-treasury
ordered
,
and
yet
not
by
Deacons
whom
the
Lord
Iesus
hath
appointed
?
I
answer
:
This
is
but
a
cauill
about
words
,
so
long
as
wee
retaine
the
thing
it selfe
,
there
is
no
such
great
matter
for
the
name
.
And
so
much
shall
suffice
to
be
spoken
concerning
Deacons
.
In
the
sixth
place
we
come
to
Widowes
;
Sixthly
,
widdowes
.
of
these
we
may
reade
in
Scripture
,
as
in
Act.
6.1
.
and
1
Tim.
5.3
.
and
it
is
probable
that
these
are
meant
,
1
Cor.
12.28
.
where
they
are
called
helpers
;
and
Rom.
12.8
.
shewers
of
mercy
.
Yee
shall
haue
my
iudgement
briefly
in
this
point
,
and
that
is
this
;
That
all
these
places
of
Scripture
well
vnderstood
and
compared
together
,
doe
proue
onely
thus
much
;
first
,
that
in
many
Churches
there
were
then
such
Widowes
:
secondly
,
that
wheresoeuer
they
were
,
there
they
were
to
bee
relieued
:
thirdly
,
that
where
they
were
so
relieued
,
there
they
were
to
performe
workes
of
mercy
and
charitie
,
as
to
attend
the
sicke
,
to
wash
the
Saints
feete
,
and
such
like
,
as
occasion
required
:
But
that
they
are
a
necessary
Officer
in
euery
Church
,
and
that
where
they
are
not
,
there
the
Church-gouernment
is
defectiue
,
that
can
neuer
be
proued
.
In
Geneua
they
haue
rather
poore
men
than
women
;
and
in
the
Churches
of
France
they
haue
no
such
vse
of
Widowes
at
all
.
Seuenthly
,
wee
come
to
speake
of
other
Assistants
,
as
Readers
,
Fellowes
,
Acolutiues
,
Exorcists
,
&c.
concerning
whom
because
they
bee
not
at
all
found
in
the
Word
,
wee
therefore
doe
passe
them
by
.
Eighthly
the
christian
Magistrate
;
wherein
first
that
hee
is
a
Church
Officer
.
Eighthly
and
lastly
,
wee
come
to
the
Christian
Magistrate
,
who
though
he
be
last
named
,
yet
hath
not
the
least
hand
in
Church-gouernment
.
And
the
question
concerning
him
is
,
First
,
whether
hee
may
bee
rightly
called
a
Church-officer
;
I
answer
:
Hee
may
:
though
not
in
that
proper
sense
as
the
Minister
,
because
he
hath
not
such
an
immediate
hand
in
the
Word
and
Sacraments
;
but
in
a
large
sense
he
may
,
and
that
very
rightly
.
For
being
a
member
of
the
Church
,
and
that
a
chiefe
one
too
,
how
can
he
be
excluded
from
being
a
Church
Officer
,
and
that
a
chiefe
one
too
,
in
his
nature
.
It
is
no
disparagement
to
him
,
Christ
being
the
Head
of
the
Church
,
and
he
being
Christs
Lieutenant
within
his
lawfull
Dominions
,
why
may
not
he
be
a
chiefe
Ruler
in
Church-businesse
.
It
is
Gods
owne
promise
,
Isai.
49.23
.
that
Kings
and
Queenes
should
be
noursing
Fathers
and
noursing
Mothers
to
his
Church
.
Themselues
by
Officers
are
Nurses
,
and
their
Authoritie
and
countenance
are
like
Breasts
or
Dugs
to
cherish
and
feede
,
and
hatch
vp
the
Church
withall
.
And
the
Apostle
layes
it
as
a
dutie
vpon
all
the
faithfull
,
1
Tim.
2.2
.
That
they
pray
for
Kings
and
all
in
authority
,
that
they
may
liue
peaceably
and
quietly
vnder
them
in
all
godlinesse
and
honesty
;
not
onely
in
ciuill
honesty
,
as
they
are
Magistrates
,
but
in
all
goodnesse
too
,
as
they
are
Christian
Magistrates
,
to
be
countenanced
and
established
by
them
where
they
bee
Christians
,
and
to
be
tolerated
by
them
,
though
they
be
no
Christians
.
And
surely
these
Officers
of
ruling
and
gouerning
spoken
of
,
Ro.
12.8
.
and
1
Cor.
12.28
.
in
all
good
consideration
,
are
to
reach
to
the
Christian
Magistrate
.
The
second
question
concerning
the
ciuill
Magistrate
is
,
Secondly
,
wherein
this
office
consisteth
.
wherein
his
Office
consists
?
I
answer
:
It
consists
chiefly
in
the
matter
of
ouer-sight
,
the
last
duty
we
spake
of
in
the
former
exercise
.
First
,
generally
.
The
new
Testament
is
very
scarce
of
proofes
for
this
point
,
because
there
were
then
no
Christian
Magistrates
,
but
it
is
abundantly
supplied
in
the
old
,
and
the
equitie
of
the
thing
is
the
same
in
both
:
you
shall
find
then
that
his
office
consists
specially
,
as
I
said
before
in
ouersight
.
But
the
particulars
wherein
his
Office
consists
are
these
:
First
,
in
calling
Assemblies
;
secondly
,
in
abolishing
false
worship
,
Secondly
,
particularly
in
fiue
things
.
and
establishing
the
true
worship
of
God
;
thirdly
,
in
looking
to
the
Ministery
and
their
maintenance
;
fourthly
,
in
causing
the
people
to
serue
the
Lord
;
lastly
in
appointing
Consistories
:
you
shall
find
these
things
performed
by
Asa
,
Iehosaphat
,
Hezekiah
,
and
Iosiah
,
as
you
may
reade
in
the
2
Chron.
15.
and
in
the
29.
and
30.
and
34.
and
35.
Chapters
of
the
same
booke
.
And
for
the
proofe
of
the
particulars
;
First
,
for
calling
of
Assemblies
,
that
it
was
performed
by
the
King
,
as
in
Ionah
3.7
.
And
secondly
,
for
abolishing
of
false
worship
,
wee
see
it
was
performed
by
Moses
the
chiefe
Magistrate
,
Exod.
32.20
.
as
also
by
King
Asa
in
the
1
King
.
15.12
,
13
,
and
14.
verses
,
and
for
establishing
Gods
true
worship
,
it
was
done
by
Iosiah
,
in
the
2
King
.
23.2
,
3.
and
by
Hezekiah
,
2
Chron.
29.3
,
4
,
5.
And
if
we
looke
into
Iudges
6.
from
the
23.
to
the
26.
verse
,
we
shall
find
both
these
performed
by
Gedeon
.
And
thirdly
,
for
looking
to
the
Ministery
and
their
maintenance
,
we
may
reade
how
it
was
done
by
Salomon
in
the
2
Chro.
8.14
,
15.
and
by
Hezekiah
,
2
Chron.
29.4
.
and
Chap.
31.4
.
and
16.
and
17.
verses
,
and
by
Iosiah
,
2
Chron.
35.2
.
and
by
Nehemiah
,
Chap.
13.11
,
12.
verses
.
And
fourthly
,
for
causing
the
people
to
serue
the
Lord
,
it
was
done
by
Hezekiah
in
the
2
Chron.
30.
from
the
first
to
the
sixth
verse
.
And
Iosiah
compelled
all
that
were
found
in
Israel
to
serue
the
Lord
,
2
Chron.
34.33
.
and
so
Asa
did
the
like
,
2
Chron.
15.13
.
And
lastly
,
for
the
appointing
.
And
lastly
,
for
the
appointing
Consistories
,
you
shall
reade
in
the
2
Chron.
19.8
.
how
it
was
done
by
Iehosaphat
;
and
commanded
by
God
,
Deut.
17.8
.
Vse
1
The
vses
of
the
point
are
these
;
First
,
this
shewes
how
God
doth
grace
his
Church
in
this
world
,
that
he
will
haue
the
Sword
to
maintaine
the
Word
,
and
Princes
that
are
the
shields
of
the
world
,
to
bee
the
shields
of
his
Church
,
and
Kings
and
great
Potentates
to
be
her
Seruants
.
Vse
2
Secondly
,
this
serues
for
the
reproofe
;
first
,
of
the
Papists
,
that
say
,
that
the
Magistrate
hath
no
power
in
the
Church
,
but
vnder
the
Minister
;
these
are
enemies
to
Gods
ordinance
,
and
they
rob
Kings
and
Princes
of
their
chiefest
grace
,
and
greatest
part
of
authoritie
:
and
also
they
rob
the
Church
of
her
best
defence
vnder
God
on
earth
.
I
am
perswaded
that
if
any
Churches
in
these
times
of
Christ
and
his
Apostles
had
liued
vnder
a
Christian
Magistrate
,
the
Apostles
would
haue
added
somewhat
expresly
and
particularly
touching
the
Magistrate
too
.
Vse
3
Lastly
,
this
teacheth
vs
to
giue
glory
to
God
,
for
his
great
mercy
towards
vs
,
that
wee
liue
vnder
a
Christian
Magistrate
,
that
the
Word
and
the
Sword
goe
together
,
that
the
Church
flourishes
,
and
her
enemies
goe
to
wracke
,
that
Christs
Kingdome
is
mightly
aduanced
,
that
the
Gospell
hath
free
and
full
passage
.
This
wee
are
to
praise
the
Lord
for
,
and
to
pray
for
the
continuance
of
his
grace
and
care
,
and
continuall
supply
of
such
Magistrates
;
and
also
we
are
to
mourne
and
bewaile
the
losse
of
such
hopefull
successors
and
heyres
,
when
we
see
the
breath
taken
out
of
their
nostrils
,
that
should
haue
been
the
breath
of
our
nostrils
.
This
we
are
euery
one
to
mourne
,
and
to
humble
our selues
for
by
fasting
and
by
prayer
,
if
we
cannot
doe
it
publikely
,
we
must
be
carefull
to
doe
it
priuately
:
for
this
is
a
grieuous
iudgement
,
and
a
fearefull
token
of
Gods
anger
.
And
surely
,
if
wee
doe
not
turne
vnto
God
,
and
humble
our selues
for
our
sinnes
,
we
are
to
expect
and
feare
some
more
heauy
and
fearefull
iudgement
to
befall
vs
.
The
eighteenth
Lecture
of
the
Church
.
AFter
wee
had
spoken
in
the
first
place
touching
the
duties
to
bee
performed
in
the
Church-gouernment
,
we
came
in
the
second
place
to
speake
of
the
persons
or
Officers
that
are
to
performe
these
duties
:
where
we
shewed
;
first
,
what
manner
of
persons
they
ought
to
bee
;
and
secondly
,
what
they
were
by
name
.
Now
we
come
to
the
third
point
,
namely
,
the
Rules
and
Lawes
that
these
persons
and
officers
(
spoken
of
in
the
second
point
)
are
to
bee
directed
by
,
in
the
execution
of
these
actions
and
duties
spoken
of
in
the
first
point
,
that
is
the
point
wee
are
now
to
speake
to
.
All
businesses
to
be
done
do
necessarily
require
certaine
Lawes
and
Rules
to
bee
performed
by
:
and
surely
,
The
third
pillar
whereupon
the
Church-gouernment
consisteth
,
viz.
the
Rules
and
Lawes
by
which
the
Gouernours
are
to
be
directed
;
Gods
businesse
requires
it
much
more
.
It
is
not
enough
that
the
workes
of
God
bee
done
,
but
as
they
are
good
in
themselues
;
so
the
carriage
must
be
good
too
,
they
must
be
well
done
.
The
Lord
is
very
precise
and
iealous
ouer
his
owne
Ordinances
;
and
therefore
as
hee
hath
giuen
expresse
commandement
that
they
be
obserued
for
the
matter
and
substance
of
them
,
so
also
he
hath
prescribed
certaine
rules
and
directions
how
they
are
to
be
proceeded
in
for
the
manner
and
circumstances
of
them
:
and
therefore
to
performe
the
duty
commanded
,
neglecting
the
directions
prescribed
for
the
managing
of
them
,
is
like
Sauls
obedience
,
which
is
said
to
be
disobedience
;
at
the
best
it
is
but
halfe
obedience
,
the
Lord
accepts
it
not
.
For
our
sound
and
intire
obedience
to
God
consists
in
this
,
when
wee
doe
that
which
the
Lord
commands
,
and
when
we
doe
it
as
hee
commands
it
to
bee
done
,
according
to
that
in
Exod.
39.42
,
43.
where
the
children
of
Israel
are
commended
because
they
did
that
which
the
Lord
commanded
them
,
and
in
euery
point
as
he
commanded
them
.
And
they
are
reduced
to
three
heads
.
Now
the
Rules
here
to
bee
obserued
(
that
these
duties
may
be
well
done
)
are
many
;
for
order
and
plainenesse
sake
wee
will
reduce
them
to
these
three
heads
:
First
,
the
warrant
must
be
good
by
which
they
are
guided
in
the
doing
of
them
:
Secondly
,
the
manner
must
bee
good
whereby
they
are
carried
:
Thirdly
,
the
end
must
be
good
which
we
aymed
at
in
the
doing
of
them
.
Wee
will
begin
with
the
first
:
The
Rules
and
Lawes
whereby
these
Persons
and
Officers
must
bee
guided
in
doing
these
duties
must
haue
a
good
warrant
:
The
best
,
and
indeed
the
onely
true
and
sound
warrant
for
them
▪
is
to
bee
fetcht
from
the
Lord
Iesus
out
of
his
Word
:
for
seeing
hee
is
the
head
and
chiefe
Officer
of
his
Church
;
therefore
the
rest
being
instruments
and
seruants
vnder
him
,
are
to
waite
at
his
mouth
for
directions
how
to
carry
themselues
in
their
places
.
First
,
therefore
the
Word
of
God
must
bee
sought
into
carefully
and
diligently
.
Secondly
,
wee
must
seeke
vnto
God
by
humble
and
feruent
prayer
,
for
the
assistance
of
his
Spirit
,
both
for
the
right
vnderstanding
,
and
also
for
willing
conformablenesse
and
submission
to
the
Word
;
for
this
is
right
consulting
and
walking
with
God
,
when
we
haue
taken
aduice
from
his
Word
for
euery
businesse
in
hand
,
and
when
we
receiue
a
comfortable
answere
from
him
in
prayer
for
incouragement
therein
,
and
do
so
proceed
in
it
,
because
God
will
haue
it
so
:
For
as
euery
Creature
,
so
euery
Businesse
we
goe
about
is
truly
sanctified
vnto
vs
by
the
Word
and
Prayer
;
that
is
,
when
wee
looke
into
the
Word
for
a
warrant
for
it
,
and
when
wee
goe
to
God
by
prayer
to
direct
vs
in
it
.
What
things
are
to
be
warranted
.
Heere
therefore
in
Gods
Word
,
First
,
wee
must
haue
a
warrant
for
the
Duty
,
that
it
be
necessary
,
or
at
least
lawfull
to
be
done
.
Secondly
,
for
the
Doer
,
that
hee
or
they
are
authorised
,
at
least
allowed
by
God
to
deale
in
it
:
Thirdly
,
a
warrant
must
bee
had
hence
for
the
Carriage
of
the
Businesse
,
that
it
bee
commanded
,
or
at
least
permitted
by
the
warrant
of
Gods
Word
.
The
matter
wee
are
now
to
insist
on
,
is
the
warrant
for
the
cautions
,
conditions
,
and
carriage
of
the
businesse
.
And
this
is
of
two
sorts
:
First
,
Warrants
for
the
cautions
,
conditions
,
and
carriage
of
the
businesse
are
,
First
,
more
principall
.
either
a
principall
and
direct
warrant
;
or
secondly
,
an
inferior
warrant
of
a
lower
degree
,
deriued
from
it
.
The
principall
and
direct
warrant
is
expresly
mentioned
in
the
Word
,
and
that
either
by
way
of
precept
or
example
:
By
way
of
precept
,
and
that
is
either
particular
or
generall
,
each
precisely
to
be
obserued
,
as
being
in
the
nature
of
a
binding
Law
.
Examples
(
I
meane
only
such
as
the
word
commends
)
they
are
either
ordinary
,
or
extraordinary
:
extraordinary
were
such
as
were
peculiar
to
certaine
times
,
places
,
and
Churches
;
such
as
was
the
election
of
Matthias
by
lot
,
Act.
1.
and
these
ended
where
they
began
,
and
are
not
to
bee
propounded
as
patternes
for
imitation
.
Ordinary
,
are
such
as
were
commonly
practised
,
as
gathering
for
the
Saintes
,
whereof
the
Apostle
saith
,
1
Cor.
16.1
.
That
as
hee
had
ordained
in
the
Churches
of
Galatia
,
so
he
ordained
amongst
them
also
,
&c.
and
these
are
to
be
obserued
by
all
,
where
there
are
like
occasions
.
Secondly
,
the
warrant
from
an
inferior
or
lower
degree
,
Secondly
,
infer●our
warrant
.
as
being
deriued
from
the
principall
;
these
are
yonger
in
yeares
,
as
not
being
in
the
Apostles
times
,
but
in
some
neere
Ages
after
,
and
meaner
in
authoritie
,
as
being
ratified
by
men
not
so
infallibly
guided
by
the
Spirit
,
as
the
Apostles
were
.
And
these
also
are
either
Precepts
,
or
examples
.
First
,
precepts
,
and
they
are
commonly
called
Traditions
,
or
Constitutions
;
I
meane
not
Traditions
in
matters
of
faith
,
for
they
are
very
dangerous
,
but
in
matters
of
outward
church
gouernment
,
and
these
may
more
safely
bee
dealt
withall
.
Secondly
,
examples
,
or
practice
of
the
Church
,
and
each
of
these
are
either
generally
ratified
by
all
,
or
the
most
Churches
;
or
else
but
by
some
one
or
few
Churches
,
and
each
of
these
the
most
antient
and
purest
;
or
latter
and
more
corrupt
.
Now
whatsoeuer
is
done
in
Church-Gouernment
,
must
haue
ground
from
one
or
both
these
warrants
.
If
it
be
possible
it
must
haue
warrant
from
the
first
,
that
is
,
the
principall
warrant
.
Therefore
when
any
thing
is
to
be
done
in
this
case
,
look
specially
into
the
principall
warrant
,
which
is
the
Word
;
if
so
there
be
any
particular
precept
for
it
,
then
that
must
bee
done
as
the
Lords
Commandement
,
without
any
further
communicating
with
flesh
and
blood
,
as
the
Apostle
saith
,
when
hee
speaketh
of
matters
of
Church-Gouernment
,
1
Cor.
14.37
.
But
if
the
Precepts
be
generall
,
as
that
all
thing
must
be
done
in
order
,
&c.
make
vse
of
them
for
such
particulars
onely
,
as
naturally
proceed
from
thence
,
being
informed
by
sound
consequence
in
reason
and
Religion
.
If
we
haue
no
precept
in
Scripture
,
then
wee
must
looke
to
examples
,
and
those
that
are
ordinary
;
which
though
they
are
not
of
that
authority
that
precepts
are
of
,
because
those
are
absolutely
to
be
imbraced
,
yet
they
are
much
to
bee
regarded
;
and
these
wee
are
to
fashion
our selues
vnto
,
alwaies
obseruing
a
due
proportion
of
times
,
places
,
persons
,
occasions
,
and
such
other
necessary
circumstances
:
for
to
apply
that
to
one
Church
in
one
state
,
and
at
one
time
,
which
was
in
another
Church
,
in
another
State
,
and
at
another
time
;
were
absurd
.
Well
then
,
if
we
be
destitute
of
this
principall
warrant
,
that
we
haue
neither
precept
nor
example
in
Gods
Word
;
then
wee
must
goe
to
the
inferior
warrants
,
we
must
see
what
Precepts
and
examples
are
to
be
found
in
Writers
that
haue
spoken
of
Church-Gouernment
since
the
Apostles
times
;
and
of
these
wee
must
see
,
whether
they
were
of
the
most
antient
and
purest
Churches
;
or
of
the
latter
and
more
corrupt
:
if
we
haue
no
president
by
constitution
or
practice
,
but
in
the
later
and
corrupt
times
;
I
see
not
,
but
that
the
Churches
now
being
,
may
as
well
deuise
particulars
of
their
owne
,
as
follow
theirs
;
yea
,
and
better
,
so
long
as
they
measure
their
particulars
,
fitly
and
wisely
by
those
in
the
Word
.
But
if
wee
haue
any
president
in
all
,
or
the
most
antient
and
purest
Churches
,
for
the
most
part
it
is
safe
enough
to
build
on
them
,
so
as
they
bee
not
mis-applyed
nor
mistaken
(
I
speake
still
of
matters
of
Church-gouernment
,
not
of
faith
)
But
if
there
be
many
constitutions
and
examples
in
those
Churches
,
and
some
diffring
from
other
,
take
the
best
,
that
is
,
that
which
is
neerest
to
the
word
,
and
hath
best
presidents
of
purest
Churches
,
or
of
such
as
that
their
condition
&
state
may
best
agree
with
ours
.
This
point
of
inferior
warrant
some
haue
gone
too
farre
in
,
esteeming
too
highly
of
it
;
some
haue
come
too
short
,
esteeming
too
basely
of
it
.
First
,
some
esteeme
too
highly
of
these
,
impiously
equalling
them
with
the
Word
,
whereas
there
are
two
maine
differences
;
First
,
because
those
in
the
Word
are
certainely
true
;
wee
know
it
was
done
by
Christ
,
or
his
Apostles
.
Secondly
,
as
wee
know
they
were
done
by
them
;
so
wee
know
that
they
were
done
by
them
,
as
they
were
infallibly
guided
by
God
himselfe
,
so
that
they
could
not
erre
.
But
for
the
matter
of
inferior
warrant
,
first
,
haply
there
was
no
such
thing
done
,
at
least
in
those
times
,
and
by
those
Persons
;
for
Histories
make
mention
of
things
not
true
:
or
secondly
,
yet
they
might
erre
,
for
they
were
not
infallibly
guided
by
Gods
Spirit
.
Others
come
too
short
,
esteeming
too
basely
of
them
,
as
if
they
were
nothing
worth
;
they
esteeme
no
more
of
an
antient
Church
,
than
of
one
that
hath
beene
within
these
two
hundred
yeares
.
Let
vs
take
the
meane
betwixt
both
these
,
embrace
them
reuerently
,
where
they
are
not
contradicted
by
the
Word
;
and
so
they
are
a
sufficient
warrant
in
those
cases
,
if
wee
bee
destitute
of
better
.
And
so
much
bee
spoken
for
the
warrant
of
those
things
which
are
to
bee
done
in
Church-gouernment
.
Now
we
come
to
the
second
generall
head
,
Second
head
,
and
in
it
fiue
Rules
.
the
manner
whereby
they
must
be
carried
;
that
must
be
good
too
,
as
well
as
the
warrant
whereon
they
are
grounded
:
for
many
times
good
things
are
marred
by
ill
handling
;
therefore
that
these
good
things
may
not
bee
marred
with
ill
handling
.
Obserue
touching
the
manner
of
the
carriage
of
them
these
Rules
:
First
,
that
the
most
necessary
and
materiall
duties
bee
first
and
chiefly
prouided
for
:
secondly
,
that
all
things
bee
done
decently
,
and
in
order
:
thirdly
,
that
the
peace
of
the
Church
be
not
troubled
:
fourthly
,
that
whosoeuer
hath
any
right
in
the
performance
of
this
businesse
be
not
contemned
,
or
restrained
of
their
right
.
Lastly
,
these
duties
must
be
so
carried
(
so
farre
as
may
be
)
as
best
fits
the
ciuill
Gouernment
wherein
wee
liue
.
We
will
begin
with
the
first
,
that
is
,
That
the
most
necessary
and
materiall
duties
must
bee
first
and
chiefly
prouided
for
;
and
they
are
the
Word
,
and
Sacraments
,
and
Prayer
,
and
the
Ministery
;
these
must
bee
first
looked
to
:
so
our
Sauiour
himselfe
takes
this
course
,
he
first
prouides
for
these
,
Matth.
28.19
.
Go
,
teach
all
Nations
,
baptizing
them
,
&c.
And
so
the
Apostle
Peter
in
Act.
2.37
,
38
,
&c.
First
,
he
preacheth
and
baptizeth
.
And
so
the
Apostle
Paul
in
the
1
Cor.
15.3
.
First
of
all
(
saith
he
)
I
deliuered
vnto
you
that
which
I
receiued
,
how
that
Christ
died
for
our
sinnes
,
&c.
First
,
hee
preacheth
Faith
and
Repentance
:
and
the
Reasons
are
plaine
for
this
;
for
these
are
the
foundation
of
Religion
,
therefore
these
must
bee
first
laid
,
else
there
can
bee
no
building
:
secondly
,
these
are
the
gatherers
of
Gods
chosen
;
if
they
haue
not
these
,
none
can
be
conuerted
at
all
:
thirdly
,
these
are
so
effectuall
to
the
being
of
a
Church
,
that
where
these
are
found
,
there
is
a
Church
;
and
where
they
are
not
,
there
is
none
;
therefore
these
must
bee
first
and
chiefly
prouided
for
.
The
due
obseruation
of
this
Rule
,
if
it
were
carefully
looked
into
,
would
preuent
much
ignorance
and
dissention
,
and
other
inconueniences
:
many
there
are
that
nuzzle
the
people
vp
in
Ceremonies
onely
,
and
goe
no
further
,
as
the
Popish
Church
.
This
is
a
cause
of
horrible
blindnesse
and
ignorance
,
the
people
for
the
most
part
resting
there
,
and
thinking
they
haue
Religion
enough
,
if
they
obserue
such
and
such
Ceremonies
,
and
so
are
carelesse
of
true
growth
in
Christianity
by
the
true
vse
of
the
Word
and
Sacraments
.
These
are
Pharisaicall
courses
to
tythe
Mint
and
Annise
,
and
to
leaue
the
weighty
matters
of
the
Law
,
Matth.
23.23
.
Others
beate
first
and
chiefly
on
Discipline
,
and
would
haue
that
and
nothing
else
taught
,
a
preposterous
zeale
,
which
wrought
much
dissention
,
as
by
lamentable
experience
we
may
see
in
our
Church
;
for
this
hath
been
an
occasion
that
many
haue
separated
from
our
Church
,
and
that
many
liue
discontent
in
it
,
not
being
first
well
grounded
in
the
principall
:
first
,
faith
and
repentance
must
bee
taught
,
and
afterward
Church-gouernment
.
The
second
Rule
is
,
The
second
Rule
All
must
bee
done
decently
and
in
order
;
for
so
is
the
expresse
Rule
,
1
Cor.
14.40
.
First
then
,
decency
is
required
in
Church-gouernment
;
this
is
required
in
ciuill
and
naturall
duties
;
and
therefore
in
Christian
and
religious
duties
it
is
required
much
more
.
Now
this
is
not
in
all
places
alike
:
for
we
must
vnderstand
,
that
that
which
is
decent
in
one
place
,
may
bee
vncomely
in
another
:
that
is
to
be
reputed
decent
in
any
place
,
That
is
vncomely
in
one
place
which
is
decent
in
another
.
What
is
to
be
reputed
decent
.
which
the
customes
and
fashions
of
the
place
,
not
repugnant
to
the
Rules
of
Nature
,
Ciuilitie
and
Gods
Word
haue
made
decent
;
as
for
example
,
prophesying
with
the
hat
on
,
in
the
Church
of
Corinth
vndecent
,
1
Cor.
11.4
.
but
in
the
reformed
Churches
in
France
,
made
decent
by
Custome
,
they
being
in
Gods
stead
to
speake
vnto
the
people
,
they
thinke
they
may
bee
couered
:
Therefore
still
such
customes
are
to
bee
considered
,
and
accordingly
decency
to
be
esteemed
.
Secondly
,
Order
is
required
in
Churchgouernment
,
so
it
is
in
all
other
things
,
specially
it
must
be
so
in
Gods
Church
,
he
being
the
Author
and
God
of
order
,
and
not
of
confusion
.
This
was
it
that
commended
and
graced
Salomons
house
exceedingly
,
so
that
the
Queene
of
Sheba
was
rauisht
to
see
it
in
the
1
King
.
10.5
.
and
shall
hee
that
is
greater
than
Salomon
,
the
Lord
Iesus
want
it
in
his
house
,
the
Church
.
It
is
a
speciall
grace
belongs
to
the
visible
Church
,
and
therfore
Cant.
4.2
.
Salomon
speaking
of
the
order
of
Gods
Church
,
shewes
how
comely
it
is
,
Thy
teeth
are
like
a
flocke
of
sheepe
in
good
order
,
which
go
vp
from
the
washing
,
&c.
Dauid
was
enamoured
with
it
Psa.
68.25
.
speaking
as
vnder
a
vaile
of
the
godly
order
which
is
in
Gods
Church
,
faith
,
the
Singers
went
before
,
the
Players
of
instruments
came
after
,
and
in
the
midst
were
the
maides
playing
with
Timbrells
.
Order
extends
it selfe
to
two
things
.
First
,
to
things
to
be
done
.
Now
this
order
extends
it selfe
to
two
things
;
first
,
in
things
to
bee
done
in
the
Church
:
secondly
,
in
the
persons
that
doe
them
.
First
,
in
things
to
bee
done
,
there
must
be
order
as
in
prophesying
,
that
one
speak
after
another
,
1
Cor.
14.31
.
and
so
in
order
the
Word
must
bee
preacht
before
the
Sacraments
be
administred
;
prayer
must
bee
before
preaching
;
Baptisme
before
the
Lords
Supper
;
as
also
smaller
matters
must
bee
layd
by
,
while
greater
are
in
handling
,
Act.
6
2.
sometimes
extraordinary
cases
of
necessity
may
ouerbeare
this
Rule
,
but
generally
it
must
bee
thus
.
So
there
must
bee
order
in
Persons
,
the
Superiours
must
bee
first
respected
,
Secondly
,
to
persons
.
whether
hee
bee
superior
in
yeares
,
or
in
gifts
and
graces
,
the
Pastor
must
rule
the
flocke
,
and
not
the
flocke
the
Pastor
.
Finally
,
it
is
with
vs
in
the
Church
,
as
it
is
with
Souldiers
in
the
field
,
euery
man
is
placed
by
the
Captaine
,
and
must
keepe
his
ranke
;
And
so
it
must
bee
with
vs
,
wee
must
keepe
our
ranke
that
God
hath
placed
vs
in
in
the
Church
,
and
not
breake
out
,
for
that
is
a
grieuous
sinne
:
I
would
this
were
well
looked
into
in
our
Church
,
that
men
would
not
go
beyond
their
rankes
for
this
breedes
disorder
and
confusion
in
the
Church
.
The
third
Rule
.
The
third
Rule
is
,
that
the
peace
of
the
Church
bee
not
broken
nor
troubled
,
the
Apostle
in
Ephes.
4.3
.
would
haue
vs
,
whatsoeuer
wee
doe
,
to
keepe
peace
;
and
hee
vseth
a
speciall
phrase
there
;
Keepe
the
vnitie
of
the
Spirit
in
the
bond
of
peace
:
As
if
hee
should
say
,
if
yee
keepe
not
peace
,
which
is
the
bond
,
your
spirituall
Communion
is
in
danger
to
bee
soone
dissolued
.
And
in
the
1
Cor.
11.16
.
the
Apostle
teacheth
that
contentiousnes
is
not
tolerated
in
the
churches
of
God
.
The
enuious
Serpent
,
and
his
instruments
,
haue
a
speciall
delight
in
disturbing
this
peace
,
and
spares
no
means
but
seekes
all
aduantages
,
for
the
sowing
of
dissention
in
the
Church
:
and
the
members
of
the
Church
are
too
apprehensiue
of
it
,
else
he
could
not
doe
vs
that
harme
he
doth
,
vnlesse
we
were
so
apprehensiue
of
dissention
amongst
our selues
.
Now
as
the
peace
of
the
Church
is
indangered
in
many
cases
;
Three
wayes
how
peace
is
indangered
.
so
especially
in
these
:
First
,
when
men
are
addicted
to
one
Minister
before
another
,
one
to
Paul
,
another
to
Cephas
,
&c.
this
comes
of
a
carnall
mind
,
as
the
Apostle
sheweth
,
1
Cor.
3.
and
thus
they
wrong
themselues
and
the
Ministers
too
:
themselues
,
in
that
they
are
hindred
hereby
from
the
good
they
might
haue
:
and
their
Ministers
,
because
that
they
make
Contention
betwixt
them
,
where
otherwise
none
would
bee
.
Secondly
,
this
peace
is
indangered
in
the
election
of
Officers
;
some
breeding
and
making
factions
for
one
against
another
,
as
their
affections
leade
them
.
Thirdly
,
it
is
indangered
in
deciding
controuersies
either
of
Religion
or
State
;
one
will
be
crossing
and
thwarting
another
in
the
heate
of
Contention
and
strife
;
yea
,
happily
rent
themselues
from
the
Church
,
if
it
may
not
goe
as
they
would
haue
it
.
Let
Gods
children
bee
admonished
to
haue
no
part
in
such
Contentions
,
but
let
them
labour
for
the
peace
of
the
Church
,
if
they
will
haue
peace
in
themselues
;
for
wee
are
called
to
peace
,
to
mind
and
to
speake
one
thing
;
if
the
good
things
wee
seeke
for
may
quietly
and
peaceably
bee
obtained
,
it
is
well
;
let
God
haue
the
glory
,
and
our selues
may
comfortably
enioy
the
benefit
of
them
.
But
if
they
cannot
bee
had
without
breaking
the
peace
of
the
Church
,
what
is
to
bee
done
?
They
may
haue
comfort
,
for
they
haue
discharged
their
Consciences
in
seeking
the
best
things
,
and
let
them
bewaille
the
corruptions
of
the
times
,
and
keepe
themselues
vnspotted
of
those
corruptions
,
and
pray
to
God
for
redresse
.
Thus
are
wee
to
seeke
the
peace
of
the
Church
,
and
not
bee
any
cause
of
dissention
whereby
it
may
be
broken
.
The
fourth
Rule
to
bee
obserued
in
the
manner
of
the
carriage
of
Church
businesse
is
,
The
fourth
Rule
.
that
whosoeuer
hath
any
right
in
the
performance
of
any
such
Duties
,
bee
not
contemned
,
nor
rsterained
of
their
right
;
but
that
they
be
called
to
the
businesse
,
and
permitted
to
speake
,
and
doe
freely
so
farre
as
the
Lord
hath
put
into
their
hands
:
For
then
the
Lord
is
best
pleased
with
a
Businesse
,
when
it
is
ioyntly
performed
by
eueryone
that
is
authorised
by
himself
therto
:
the
Magistrate
must
not
neglect
the
Minister
,
nor
the
Minister
must
neglect
the
Magistrate
.
The
Pastor
must
not
neglect
the
flocke
,
nor
must
the
flocke
neglect
the
Pastor
,
but
euery
man
must
haue
his
due
,
and
doe
his
duty
.
Looke
into
Act.
15.23
.
and
see
how
the
businesse
was
carried
there
,
the
Apostles
,
Three
wayes
how
this
rule
is
broken
.
and
the
Elders
,
and
the
Brethren
had
a
hand
in
that
businesse
,
euery
man
so
farre
as
concerned
him
.
Oft-times
it
comes
to
passe
,
that
there
is
a
Diotrephes
found
in
the
Church
,
as
in
the
third
Epistle
of
Iohn
,
that
loues
to
haue
the
preheminence
,
and
to
sway
all
with
their
owne
hand
;
there
this
rule
is
broken
,
sometimes
in
a
Church
,
the
Censures
of
the
Church
are
wrung
out
of
the
hands
of
the
Minister
,
and
passed
by
another
authority
,
onely
he
may
complaine
and
publish
what
others
haue
done
,
himselfe
can
haue
no
further
hold
in
them
;
here
likewise
this
Rule
is
broken
:
Lastly
,
many
abuse
their
Christian
liberty
to
the
offence
of
the
weake
,
and
so
this
Rule
is
broken
;
for
the
weak
brother
hath
his
interest
in
my
liberty
,
as
well
as
my selfe
.
The
fifth
Rule
.
The
fifth
and
last
Rule
is
,
that
all
things
in
the
outward
Gouernment
of
the
Church
must
bee
so
carried
,
as
best
(
so
farre
forth
as
may
be
)
fits
the
Gouernment
of
the
ciuill
State
wherein
wee
liue
.
I
would
not
haue
any
thinke
,
that
wee
would
draw
Religion
to
the
bent
of
the
outward
State
,
but
wee
speake
of
outward
Gouernment
in
the
Church
,
that
wee
say
,
must
not
crosse
the
well
established
Gouernment
of
the
ciuill
State
,
to
cause
Innouations
,
and
changes
,
and
troubles
,
and
confusions
,
specially
in
a
Christian
Common-wealth
.
It
was
neuer
our
Sauiours
meaning
,
that
the
outward
carriage
of
Religion
,
should
ouerthrow
the
carriage
of
the
temporall
State
;
But
that
Caesar
should
haue
as
well
that
which
is
Caesars
,
as
God
that
which
is
Gods
.
I
speake
of
a
politike
State
already
established
by
lawfull
Authority
,
and
confirmed
by
wholesome
Lawes
,
and
maintained
by
the
ancient
vse
and
custome
of
the
place
,
there
Religion
comming
in
afterwards
,
it
must
bee
framed
for
the
outward
carriage
of
it
to
the
ciuill
State
;
except
wherein
Religion
is
plainely
contradicted
.
Our
Sauiour
no
doubt
was
as
carefull
of
ciuill
Christian
States
,
as
Moses
was
of
the
Iewish
Policy
;
but
there
Church-gouernment
was
fitted
to
their
ciuill
State
,
and
so
must
ours
.
But
you
will
say
,
that
both
ciuill
State
,
and
their
Church-gouernment
were
each
of
them
directly
and
equally
from
God
.
True
,
and
are
not
all
the
powers
that
are
ordained
of
God
?
So
the
Apostle
saith
,
Rom.
13.1
.
and
therefore
though
the
Gouernment
of
ciuill
States
bee
not
now
so
immediatly
from
God
as
the
Iewes
was
,
yet
it
is
from
God
too
;
and
therefore
by
proportion
where
the
gouernment
of
the
ciuill
State
is
ratified
by
vse
,
Religion
comming
in
afterwards
,
in
all
equitie
and
reason
it
is
to
bee
carried
accordingly
,
for
the
outward
passages
of
it
.
When
the
Apostle
Peter
perswades
the
scattered
Iewes
to
submit
themselues
to
all
manner
ordinance
of
man
for
the
Lords
sake
,
1
Pet.
2.3
.
it
is
a
plain
warning
to
them
,
that
nothing
bee
done
by
them
in
their
particular
carriage
,
much
lesse
in
the
outward
Gouernment
of
the
Church
,
which
might
bee
preiudiciall
to
the
gouernment
of
the
ciuill
State
;
they
must
not
crosse
that
,
vnlesse
that
crosse
Religion
,
as
I
said
before
.
The
want
of
the
due
obseruation
of
this
Rule
,
hath
made
many
become
Anabaptists
,
and
despisers
of
Gouernment
,
and
in
many
places
it
hath
made
Religion
fare
the
worse
,
and
the
professors
thereof
to
bee
traduced
for
rebellious
,
troublesome
,
and
dangerous
people
,
Enemies
to
the
State
.
So
much
for
the
manner
of
the
carriage
of
Church
Businesse
.
Now
we
come
to
the
third
and
last
generall
head
,
The
third
head
,
and
that
is
the
end
.
And
there
be
two
kinds
of
them
:
namely
,
the
end
that
must
bee
aimed
at
in
doing
these
Duties
,
that
must
bee
good
too
.
It
must
bee
done
with
a
single
end
,
and
a
sincere
affection
and
intention
,
free
from
all
sinister
respects
,
either
to
themselues
or
others
.
There
are
two
good
ends
which
wee
must
ayme
at
in
all
actions
concerning
Church-gouernment
;
the
first
is
,
the
glory
of
God
,
the
second
is
,
the
edification
of
our
Brethren
.
First
,
wee
must
aime
wholy
and
onely
at
Gods
glory
:
so
the
Apostle
saith
,
1
Cor.
10.31
.
Whatsoeuer
yee
doe
,
let
all
bee
done
to
the
glory
of
God
.
For
it
is
Gods
businesse
,
his
gifts
,
and
officers
,
and
ordinances
,
of
purpose
appointed
for
his
glory
after
a
speciall
manner
:
and
therefore
this
requires
a
true
zeale
for
the
Lord
of
Hoasts
,
for
the
aduancing
of
his
Kingdome
,
and
the
magnifying
of
his
Name
;
as
also
it
requires
vprightnesse
of
heart
,
that
laying
aside
all
guile
,
couetousnesse
,
ambition
,
pleasing
of
men
,
they
may
meerely
intend
the
honour
and
glory
of
their
Lord
and
Master
.
The
second
end
is
,
that
all
tend
to
the
edification
of
their
Brethren
;
so
the
Apostle
,
1
Cor.
14.26
.
would
haue
all
things
in
the
Church
done
for
edification
:
and
so
hee
carries
himself
;
2
Cor.
12.19
.
for
the
Lord
hath
ordained
officers
in
his
Church
,
&
giuen
them
gifts
for
that
end
,
as
it
is
in
Ephes.
4.12
.
therfore
that
is
the
matter
that
all
must
direct
themselues
vnto
.
Now
this
matter
of
edification
requires
two
graces
;
Two
graces
necessary
for
this
:
First
,
wisedome
.
first
,
wisdome
;
secondly
,
loue
:
If
we
haue
not
these
graces
,
we
shall
neuer
take
this
course
.
First
,
it
requires
wisdome
to
obserue
&
discerne
what
courses
are
most
profitable
for
edification
,
and
that
to
follow
:
as
the
Minister
is
wisely
to
obserue
the
times
and
seasons
he
liues
in
,
and
the
Persons
that
he
hath
to
deale
withall
,
and
so
to
insist
chiefly
on
such
points
,
as
are
fit
for
such
seasons
and
persons
:
to
giue
milke
to
the
weake
,
and
meate
to
the
strong
:
hee
must
be
a
wise
Steward
▪
giuing
to
euery
one
in
Gods
house
his
portion
in
due
season
:
where
this
Rule
is
obserued
,
it
wil
be
a
singular
furtherance
to
the
labors
of
the
Ministry
,
for
the
edifying
of
the
Church
.
As
wisdom
is
required
in
this
duty
,
so
also
in
the
second
place
loue
is
required
,
in
commiserating
the
infirmities
of
the
weake
,
Secondly
,
love
.
and
in
hauing
compassion
of
the
damnable
estate
of
poore
ignorant
and
vnbeleeuing
Soules
,
vnfeignedly
desiring
and
labouring
their
conuersion
;
and
for
that
cause
framing
themselues
and
their
courses
,
so
as
may
bee
fittest
to
bring
them
to
God
;
they
must
with
the
Apostle
become
all
to
all
,
that
they
may
winne
some
.
Loue
is
a
farre
more
excellent
vertue
and
more
beneficiall
to
the
Church
than
knowledge
;
knowledge
puffes
vp
,
saith
the
Apostle
,
but
loue
edifieth
,
1
Cor.
8.1
.
knowledge
without
loue
makes
men
proud
,
it
tends
to
ostentation
;
but
loue
alwayes
seekes
and
labours
for
those
things
onely
that
may
edifie
.
Then
doe
men
swerue
from
this
golden
Rule
of
edification
,
when
they
enact
Lawes
,
ordaine
Ceremonies
,
vse
preaching
generally
for
the
maintenance
of
the
state
,
more
than
for
edification
;
yea
,
When
this
Rule
is
swerved
from
.
then
they
commit
high
impiety
in
this
kinde
,
when
they
vse
courses
and
passages
in
Church-gouernment
to
destruction
,
not
to
edification
;
yea
,
as
snares
to
entrappe
tender
Consciences
,
at
least
to
prouoke
and
offend
them
.
This
is
against
the
Apostles
Rule
,
2
Cor.
1
3.
our
power
(
saith
hee
)
is
giuen
for
edification
,
not
for
destruction
.
Put
the
case
that
those
things
which
bee
imposed
be
lawfull
;
must
wee
doe
them
presently
?
No
,
not
vnlesse
they
edifie
our
brother
so
the
Apostle
saith
,
Rom.
15.1
,
2.
Wee
must
beare
with
the
weake
,
and
euery
man
must
please
his
neighbour
in
that
which
is
good
to
edification
.
And
Rom.
14.19
.
Let
vs
follow
those
things
which
concerne
peace
,
and
wherewith
one
may
edifie
another
.
And
1
Cor.
10.23
.
the
Apostle
saith
,
All
things
are
lawfull
for
me
,
but
all
things
edifie
not
:
As
if
hee
should
say
,
Wee
must
not
doe
all
lawfull
things
vnlesse
they
edifie
.
So
then
this
is
the
end
of
all
our
Actions
to
bee
done
in
the
Church
,
they
must
bee
done
to
Gods
glory
,
and
the
edification
of
our
brother
.
And
so
much
shall
serue
touching
the
rules
and
lawes
whereby
the
Officers
must
bee
guided
in
performing
their
Actions
and
Duties
in
the
Church
.
Now
it
remaines
onely
that
I
instance
(
as
I
promised
)
in
two
or
three
duties
,
fitting
them
to
the
Persons
and
Rules
.
Instances
in
divers
duties
.
And
first
,
I
will
instance
in
the
first
duty
,
which
was
the
Word
,
Sacraments
,
and
Prayer
.
Now
as
these
are
to
be
had
in
the
Church
,
so
they
must
be
administred
;
first
,
by
such
persons
;
and
secondly
,
by
such
Rules
,
as
God
in
his
wisdome
hath
ordained
and
fitted
for
them
.
And
first
,
we
will
speak
of
the
Persons
,
then
of
the
Duties
.
First
,
the
Persons
to
deale
in
euery
of
these
duties
(
in
the
publike
vse
)
are
the
Ministers
,
be
they
Bishops
,
Pastors
,
or
Presbyters
,
they
and
all
of
them
,
and
none
but
they
are
to
deale
in
them
;
their
very
name
imports
so
much
,
they
are
called
Ministers
of
the
Word
and
Sacraments
,
and
so
Prayer
,
it
holds
by
proportion
to
the
Priests
of
the
Law
,
for
they
and
none
else
were
to
offer
Sacrifices
.
I
speake
of
ordinary
cases
:
But
necessitie
sometime
inforceth
otherwise
,
yet
some
are
expresly
excepted
against
in
this
case
,
as
women
they
are
not
to
speake
in
the
Church
,
1
Cor.
14.34
.
and
therefore
whereas
sometimes
they
take
vpon
them
to
baptize
,
this
is
an
horrible
presumption
in
them
,
and
a
profanation
of
Gods
Mysteries
.
Secondly
,
the
Rules
whereby
they
must
be
directed
in
doing
these
duties
are
these
:
first
,
the
preaching
of
the
Word
,
for
the
matter
of
it
,
it
must
bee
Gods
Word
alone
,
and
that
which
is
built
vpon
it
;
for
the
manner
,
it
must
be
sincerely
preacht
,
not
making
merchandize
thero●
,
and
truly
and
rightly
agreable
to
the
Analogie
of
faith
,
and
instantly
and
continually
,
in
season
and
out
of
season
,
reuerently
and
conscionably
,
and
powerfully
,
not
as
the
word
of
man
,
but
as
it
is
indeed
the
Word
of
the
liuing
God
.
secondly
,
the
Sacraments
,
those
and
none
other
must
bee
administred
,
which
Christ
hath
instituted
,
and
that
rightly
and
in
such
manner
as
Christ
and
his
Apostles
instituted
them
:
but
yet
wee
are
not
bound
to
euery
Circumstance
;
For
Christ
and
the
Apostles
were
baptized
when
they
were
of
yeeres
;
so
must
not
wee
bee
.
Thirdly
,
Prayer
,
that
must
bee
fitted
for
euery
occasion
,
sinnes
must
bee
confest
,
iudgements
must
be
prayed
against
,
blessings
must
bee
thankfully
remembred
;
And
this
must
bee
done
both
for
themselues
and
others
,
and
all
feruently
and
in
the
Spirit
▪
So
much
for
the
first
instance
.
The
second
instance
shall
be
in
the
second
Dutie
Election
of
Officers
:
and
here
also
consider
;
First
,
the
Persons
that
must
performe
this
duty
;
secondly
,
the
Rules
they
must
bee
directed
by
.
First
,
the
Persons
that
are
to
deale
in
it
;
for
Ministers
,
it
must
bee
those
that
are
in
superiour
place
and
degree
,
the
Gouernours
of
the
Church
,
but
yet
with
approbation
of
fellow
Ministers
.
So
for
Deacons
or
Church-wardens
and
other
inferiour
Officers
;
they
must
bee
chosen
by
the
Minister
and
people
together
.
Wee
see
a
president
for
this
in
Act.
6.
where
the
Apostles
referred
this
partly
to
the
people
,
that
they
should
chuse
out
certaine
from
amongst
themselues
for
this
Office
;
and
yet
still
they
had
an
eye
to
it
,
and
a
hand
in
it
too
,
as
wee
may
see
in
that
place
.
Secondly
,
the
Rules
they
must
proceede
by
in
this
Duty
,
and
specially
in
election
of
Ministers
,
are
these
:
First
,
is
examination
and
tryall
of
their
gifts
,
so
it
is
implied
of
the
Ministery
in
the
1
Tim.
5.21
,
22.
Lay
hands
suddenly
on
no
man
,
&c.
And
so
it
is
exprest
in
Deacons
,
1
Tim.
3.10
.
Let
them
first
bee
proued
,
then
let
them
minister
.
If
it
be
so
of
Deacons
,
much
more
of
Ministers
.
The
second
Rule
they
are
to
proceed
by
,
is
approbation
:
so
saith
the
Apostle
,
1
Tim.
3.7
.
He
(
that
is
,
a
Bishop
)
must
be
also
well
reported
of
,
&c.
And
so
it
is
said
of
Timothy
,
Act.
16.2
.
That
the
brethren
reported
well
of
him
.
Thirdly
,
there
must
be
imposition
of
hands
,
as
in
Act.
13.3
.
After
they
had
fasted
and
prayed
they
layd
their
hands
vpon
Paul
and
Barnabas
,
&c.
And
in
the
1
Tim.
4.14
.
the
Apostle
saith
to
Timothy
,
despise
not
the
gift
that
is
in
thee
—
which
was
giuen
thee
by
Prophecie
and
laying
on
of
the
hands
of
the
company
of
the
Eldership
.
Fourthly
,
there
must
bee
fasting
and
Prayer
,
that
is
plaine
,
Act.
13.3
.
Lastly
,
both
the
choosers
and
the
chosen
must
haue
God
before
their
eies
,
that
without
any
sinister
respect
the
one
seeke
,
and
the
other
admit
:
also
the
chosen
must
solemnly
promise
a
conscionable
care
to
performe
the
duty
imposed
vpon
him
faithfully
;
this
they
must
make
open
protestation
of
.
Now
we
will
come
to
the
third
duty
,
to
instance
in
that
,
and
that
is
the
Duties
of
charity
:
heere
consider
,
first
,
that
these
duties
must
be
done
:
secondly
,
the
Persons
to
deale
in
these
duties
;
and
thirdly
,
the
Rules
that
they
are
to
be
directed
by
.
First
,
these
Duties
must
be
done
,
for
it
was
so
vnder
the
Law
,
Deut.
15.7
.
If
one
of
thy
Brethren
with
thee
be
poorer
,
thou
shalt
not
harden
thine
heart
▪
nor
shut
thine
hand
from
thy
poore
brother
:
then
i●…
bee
much
more
so
vnder
the
Gospell
,
that
the
poore
bee
prouided
for
;
for
the
Law
of
loue
is
there
more
precisely
inforced
both
by
the
example
and
command
of
Christ
,
as
being
his
new
Commandement
,
1
Pet.
3.8
.
Loue
as
brethren
,
be
pittifull
,
Proofes
are
here
vsed
,
because
omitted
before
.
be
courteous
;
Heb.
1●
.
76
.
Isai.
58.7
.
Luk.
14.13
.
Matth.
10.
and
2.5
.
Ioh
was
a
Father
of
the
poore
:
yea
,
God
himselfe
is
fo
,
Psal.
68.5
.
the
poore
are
in
Christs
stead
,
Mark
.
14.7
.
and
they
sustaine
Christs
owne
person
on
earth
,
Matth.
●…
.
and
Pro.
19.17
.
Hee
that
hath
mercy
on
the
poore
●●●deth
to
the
Lord
,
&c.
Therefore
they
must
bee
prouided
for
.
Againe
,
these
Duties
are
first
the
fruits
of
our
faith
,
Titus
.
3.8
.
Secondly
,
they
are
vnseparable
consequents
of
our
loue
to
God
,
1
Ioh.
3.7
.
and
4.21
.
Thirdly
,
they
are
badges
of
our
profession
.
Fourthly
,
this
may
bee
our
case
heereafter
.
Fiftly
,
this
is
the
measure
of
our
iudgement
,
Matth.
25.
Sixthly
,
ciuill
and
carnall
men
doe
the
like
.
Secondly
,
the
Persons
to
deale
in
this
Duty
are
Ministers
and
people
.
Thirdly
,
the
Rules
they
are
to
bee
done
by
,
are
many
and
excellent
.
First
,
they
must
be
done
with
cheerefullnesse
.
Rom.
12.8
.
Let
him
that
sheweth
mercy
doe
it
with
cheerefulnesse
:
and
2
Cor.
9.7
.
Let
euery
man
giue
not
grudgingly
:
for
God
loueth
a
cheerfull
giuer
.
Secondly
,
they
must
bee
done
with
speed
,
Pro.
3.19
.
Say
not
to
thy
brother
,
goe
and
come
againe
to
morrow
,
and
I
will
giue
thee
,
if
thou
now
haue
it
.
Thirdly
,
they
must
bee
done
without
hypocrisie
in
singlenesse
and
simplicity
of
heart
,
Matth.
6.1
,
&c.
Giue
not
your
almes
before
men
(
saith
our
Sauiour
)
to
be
seene
of
them
:
Rom.
8.12
.
let
him
that
distributeth
doe
it
with
simplicity
.
Fourthly
,
it
must
bee
done
arcording
to
the
ability
of
the
giuer
,
2
Cor.
8.12
.
For
if
there
be
first
a
willing
minde
,
it
is
accepted
,
according
to
that
a
man
hath
,
and
not
according
to
that
a
man
hath
not
.
And
1
Cor.
16.2
.
Euery
man
must
lay
vp
,
and
giue
to
the
poore
,
as
God
hath
prospered
him
.
Fifthly
,
it
must
bee
done
according
to
the
need
of
the
Receiuer
,
Act.
4.35
.
The
Apostle
distributed
to
euery
man
as
they
had
need
.
Lastly
,
it
must
bee
done
with
an
eye
to
Christ
,
Matth.
10.42
,
43.
Whosoeuer
receiueth
a
Prophet
in
the
name
of
a
Prophet
,
shall
receiue
a
Prophets
reward
;
and
hee
that
giueth
a
cup
of
cold
water
to
drinke
,
to
one
of
these
little
ones
in
the
name
of
a
Disciple
,
he
shall
not
lose
his
reward
.
And
so
much
shall
serue
for
the
instances
.
Yea
,
but
will
some
say
,
what
if
I
liue
in
a
Church
where
these
things
are
not
done
?
I
answer
,
that
yet
wee
must
not
forsake
the
Communion
of
the
Church
,
if
the
principall
and
essentiall
matters
bee
in
some
competent
measure
prouided
for
;
wee
must
not
separate
from
the
communion
of
the
Church
;
much
is
to
bee
borne
and
suffred
(
rather
than
that
bee
committed
)
both
in
the
Parties
that
doe
those
things
;
specially
in
the
tolerating
and
yeelding
to
these
things
,
of
those
that
are
not
to
bee
Actors
and
Doers
of
them
;
there
is
some
difference
betwixt
the
doer
and
the
sufferer
:
when
a
man
is
an
actor
and
doer
in
these
things
,
if
that
bee
imposed
vpon
him
,
which
is
against
his
Conscience
,
hee
sinnes
in
doing
of
it
;
as
if
the
Minister
bee
to
weare
a
Garment
,
&c.
hee
were
better
leaue
his
Ministery
,
then
sinne
against
his
Conscience
;
but
the
Sufferer
,
they
haue
no
reason
to
forbeare
comming
to
the
Lords
Table
for
that
,
because
they
are
no
Actors
in
it
.
And
so
much
of
the
instances
;
as
also
of
this
matter
of
Church-gouernment
.
The
Nineteenth
LECTVRE
of
the
CHVRCH
.
THe
last
point
wee
handled
concerning
the
Church
,
was
of
the
Gouernement
of
it
,
The
sixth
generall
things
concerning
the
Church
viz.
the
priuiledges
of
it
.
which
being
finished
,
it
remaines
that
we
come
now
to
the
sixth
generall
point
propounded
,
namely
;
To
the
priuiledges
of
the
Church
.
A
Priuiledge
is
a
matter
of
Benefit
,
or
speciall
fauour
granted
to
one
or
more
Persons
or
Companies
,
or
such
like
;
which
generally
others
are
debarr'd
from
;
for
so
the
Nature
and
vse
of
the
Word
,
amongst
vs
,
seemes
to
require
;
First
,
that
the
matter
of
a
Priuiledge
bee
a
matter
of
Benefit
,
or
else
it
would
bee
a
Burthen
or
Disparagment
,
and
no
easement
,
nor
prerogatiue
,
and
so
it
is
a
Priuiledge
rather
to
be
without
it
;
therefore
it
must
bee
a
matter
of
benefit
.
Secondly
,
it
must
bee
appropriate
to
those
Parties
to
whom
it
is
granted
;
that
is
,
it
must
bee
free
to
them
,
and
euery
of
them
to
enioy
,
and
peculiar
to
them
alone
,
others
must
bee
abridged
and
debarred
from
it
:
this
is
the
vse
of
the
word
amongst
vs
,
in
the
nature
of
it
:
It
is
otherwise
vsed
in
prophane
authours
,
but
we
speake
in
our
owne
language
,
and
therefore
we
speake
of
it
,
as
it
is
in
vse
amongst
vs
.
Now
in
speaking
of
the
priuiledges
of
the
Church
,
In
this
head
two
points
handled
.
1
handled
by
way
of
obseruation
.
wee
will
handle
these
two
points
:
First
,
that
the
Church
hath
her
priuiledges
;
Secondly
,
what
these
priuiledges
are
:
For
the
first
,
it
offers
it selfe
naturally
to
vs
by
way
of
obseruation
;
And
therefore
take
it
thus
,
the
Church
of
God
hath
her
priuiledges
,
that
is
,
there
are
certaine
excellent
priuiledges
belonging
to
the
true
visible
Church
,
which
all
that
are
of
the
Church
,
and
they
alone
,
haue
right
and
interest
in
,
and
are
denied
to
all
others
:
Doct.
For
proofe
hereof
,
It
is
said
in
Psal.
147.
last
verse
,
He
hath
not
dealt
so
with
euerie
nation
,
that
is
,
he
hath
not
dealt
so
with
any
Nation
;
the
Prophet
speakes
there
of
Gods
dealing
towards
Israel
then
,
and
,
by
Consequence
,
of
his
dealing
towards
his
Church
for
euer
.
Now
God
had
many
Nations
in
the
world
besides
Israel
,
and
he
deales
mercifully
and
graciously
and
bountifully
with
them
all
,
and
giues
them
food
and
rayment
,
and
health
and
life
and
all
;
But
so
,
as
with
Israel
,
that
is
,
so
mercifully
and
so
bountifully
,
he
deales
not
with
any
Nation
:
No
,
he
hath
not
dealt
so
with
any
Nation
vnder
the
Sunne
,
as
with
them
;
and
as
God
dealt
with
them
,
so
he
deales
with
his
Church
,
from
time
to
time
,
hee
vouchsafeth
them
more
excellent
Priuiledges
then
all
the
world
besides
.
And
in
the
1
Peter
2.9
.
Yee
are
a
peculiar
people
,
that
is
,
such
a
people
as
the
Lord
hath
endued
with
many
excellent
Priuiledges
,
proper
and
peculiar
to
them
alone
:
And
Psal.
83.3
.
they
are
called
,
Gods
secret
ones
,
what
is
that
,
but
priuate
ones
?
And
what
are
priuiledges
,
but
certaine
Conditions
granted
to
some
priuate
States
or
Persons
?
So
then
,
the
Church
are
Gods
secret
ones
,
as
who
should
say
,
hee
granteth
them
many
excellent
priuiledges
,
which
none
other
are
partakers
of
:
And
in
Exod.
19.5
.
the
Church
is
called
Gods
Chiefe
Treasure
;
It
is
true
,
that
all
the
Earth
is
the
Lords
,
and
is
all
full
of
his
Treasures
;
but
his
Church
is
his
chiefe
Treasure
;
Siluer
hath
her
prerogatiue
aboue
all
baser
mettall
,
and
gold
his
prerogatiue
aboue
siluer
,
but
Pearles
and
precious
Iewels
are
a
chiefe
Treasury
,
and
haue
prerogatiue
aboue
all
the
rest
.
Sodom
was
a
goodly
City
like
Eden
;
and
Egypt
was
a
fat
and
fruitfull
Soile
;
B●t
they
were
nothing
to
Canaan
,
for
that
flowed
with
milke
and
honey
;
milke
and
honey
are
the
best
and
sweetest
things
,
Canaan
flowed
with
these
,
that
is
,
had
great
abundance
of
them
;
Niniueb
was
a
great
and
famous
City
;
Babel
was
the
Glory
and
Pride
of
Kingdomes
,
Isay
13.19
.
but
these
are
nothing
to
Ierusalem
,
that
is
the
holy
City
,
the
City
of
the
great
King
;
the
Ioy
of
the
whole
Earth
,
Psal.
48.1.2
.
To
goe
forward
,
Bashan
is
a
high
mountaine
;
But
Zion
is
farre
beyond
that
,
Psal.
68.15.16
.
All
these
,
as
they
are
true
in
the
story
,
so
are
they
in
the
Type
;
All
other
places
are
inferior
to
Gods
Church
:
The
Scripture
forbeares
not
the
name
of
Priuiledge
,
in
effect
,
and
applies
it
in
this
very
case
,
Rom.
3.1.2
.
what
is
the
preferment
of
the
Iew
,
&
c
?
The
Lord
questions
it
there
,
and
answers
it
himselfe
,
that
none
may
doubt
of
it
;
much
euery
manner
of
way
,
as
who
should
say
they
haue
Priuiledges
and
preferments
,
and
they
are
not
scanted
of
them
,
much
,
&c.
that
is
,
many
and
great
,
and
that
(
not
in
one
kind
,
but
)
euery
way
:
It
is
spoken
there
onely
of
the
Iew
,
but
,
by
Analogy
of
Faith
,
it
may
bee
applied
to
the
whole
Church
,
Iohn
1.12
.
to
them
that
receiued
him
,
to
them
hee
gaue
Power
(
or
prerogatiue
)
to
bee
the
Sonnes
of
God
;
here
is
a
prerogatiue
giuen
,
and
what
is
that
?
to
bee
the
Sonnes
of
God
;
this
is
a
Priuiledge
of
all
Priuiledges
;
for
hee
that
hath
this
Priuiledge
,
to
bee
Gods
Child
,
hath
,
with
all
,
free
right
and
interest
in
all
the
blessings
that
can
bee
affoorded
to
man
,
such
as
the
Apostle
speakes
of
,
1
Cor.
2.9
.
that
the
Eye
hath
not
seene
,
nor
the
Eare
heard
,
neither
can
it
enter
into
mans
heart
,
where
the
Apostle
speakes
,
not
onely
of
things
to
bee
enioyed
in
the
life
to
come
,
but
euen
of
the
Priuiledges
of
Gods
Children
,
euen
in
this
life
:
And
Isay
64.4
.
since
the
beginning
of
the
world
,
they
haue
not
heard
nor
vnderstood
with
the
●are
,
neither
hath
the
eye
seene
any
other
God
,
besides
thee
,
which
doth
so
to
him
that
waiteth
for
him
:
God
doth
so
for
none
as
hee
doth
for
his
Children
.
Reasons
.
The
Reasons
,
why
the
visible
Church
hath
such
Priuiledges
are
these
;
First
,
euery
Company
and
euery
Cittie
haue
certaine
Priuiledges
of
their
owne
;
therefore
the
Church
,
the
Company
of
the
faithfull
,
the
Cittie
of
the
great
King
,
must
haue
hers
much
more
.
Secondly
,
the
speciall
fauour
and
loue
,
which
God
doth
beare
to
his
Church
,
is
such
,
that
he
can
doe
no
lesse
for
them
;
Those
whom
the
Kings
of
the
earth
most
fauour
,
on
them
they
bestow
the
greatest
Priuiledges
:
Therefore
whom
the
King
of
Kings
fauours
most
of
all
,
that
is
,
the
Church
,
hee
is
to
bestow
on
them
greater
and
better
priuiledges
,
then
any
King
can
giue
,
but
God
onely
;
or
any
subiect
can
receiue
,
but
Gods
owne
Dearlings
.
Thirdly
,
the
Church
hath
many
offices
to
performe
towards
God
,
in
spiritual
and
heauenly
duties
,
as
prayer
and
such
like
,
which
they
cannot
possibly
performe
,
vnlesse
they
bee
,
by
Gods
owne
speciall
priuiledges
,
exempted
from
other
Imployments
,
and
enabled
to
these
.
Fourthly
,
their
nearenesse
to
Christ
,
and
their
dependance
on
him
requires
it
,
they
are
his
Sheepe
,
and
hee
is
their
Sheepherd
,
and
shall
not
hee
know
them
,
and
so
set
his
mark
vpon
them
,
and
call
them
by
name
,
and
lead
them
foorth
into
greene
Pastures
,
&c.
shall
not
he
guide
and
comfort
,
and
preserue
and
priuiledge
them
,
from
such
things
as
other
flockes
are
subiect
vnto
?
yea
,
their
onenesse
with
him
requires
it
:
hee
is
the
Husband
,
the
Church
is
his
Spouse
,
they
are
one
;
and
shall
not
hee
giue
her
a
wedding
Ring
,
his
hand
,
and
his
heart
?
shall
not
he
apparell
and
decke
her
and
cherish
her
in
his
bosome
,
and
affoord
her
his
confortable
presence
at
bed
and
at
boord
,
as
we
say
?
And
many
other
such
priuiledges
,
which
non
else
can
enioy
yea
,
he
is
the
head
,
&
the
Church
is
his
body
and
shall
not
he
enliue
,
and
quicken
,
nourish
,
direct
,
defend
and
indue
his
Body
with
all
such
Priuiledges
and
graces
,
as
it
is
capable
of
?
So
that
their
neare
dependance
on
Christ
,
and
her
onenesse
with
him
requires
that
hee
bestow
many
excellent
Priuiledges
on
her
,
which
others
may
not
enioy
.
Fiftly
,
the
Merit
of
Christ
requires
it
,
which
being
infinite
in
it selfe
,
and
wholly
imparted
to
the
Church
,
must
needes
purchase
and
procure
from
God
many
excellent
Priuiledges
,
such
as
are
fit
for
them
.
Sixtly
,
the
Church
is
separate
from
the
Communion
,
state
and
condition
of
others
in
the
world
,
by
their
very
Calling
and
Being
of
the
Church
;
therefore
it
is
necessary
,
that
they
should
haue
some
notable
Priuiledges
to
bee
enioyed
in
that
State
,
in
regard
,
that
they
are
depriued
of
such
as
are
common
to
others
.
Seauenthly
and
lastly
,
many
Afflictions
are
to
bee
suffered
and
endured
of
the
Church
,
not
onely
in
that
State
,
but
euen
for
it
;
and
therefore
,
some
excellent
Priuiledges
are
bestowed
vpon
them
,
to
comfort
their
hearts
,
and
to
make
them
a
full
amends
,
for
all
the
wrongs
,
crosses
,
and
losses
,
that
therby
they
vndergoe
.
The
vses
of
the
point
are
these
;
Vse
1
Is
it
so
that
God
hath
bestowed
so
many
excellent
Priuiledges
vpon
the
Church
;
then
first
,
this
should
teach
vs
to
glorifie
God
,
that
doth
so
mercifully
grace
and
glorifie
vs
;
and
first
in
generall
we
are
to
acknowledge
with
all
thankfulnesse
Gods
speciall
Loue
and
Fauour
to
his
Church
,
that
bestowes
such
excellent
Priuiledges
and
Royall
Prerogatiues
vpon
it
.
Secondly
in
speciall
wee
must
acknowledge
with
all
thankefulnesse
,
that
amongst
the
rest
,
this
Land
,
wherein
wee
liue
,
is
gathered
into
his
Church
,
and
therby
hath
long
and
doth
still
enioy
such
priuiledges
;
&
that
as
we
are
a
part
of
his
Church
,
so
we
haue
part
in
all
her
Priuiledges
:
And
thirdly
we
must
thankfully
acknowledge
more
in
particular
,
that
wee
,
that
are
here
present
,
haue
our
parts
in
the
Church
,
and
that
we
are
members
,
liuing
&
sound
members
therof
,
and
so
that
we
haue
right
and
speciall
claime
in
them
all
:
And
this
benefit
will
appeare
to
bee
the
greater
,
if
wee
consider
,
first
,
that
it
is
denied
to
others
,
and
yet
affoorded
to
vs
;
that
Child
or
Subiect
,
that
is
specially
singled
out
,
by
the
Father
or
King
,
from
the
rest
of
the
Children
or
Subiects
,
to
haue
a
richer
portion
then
they
,
to
haue
a
second
Messe
,
as
Beniamin
had
,
is
not
he
singularly
bound
to
that
father
or
King
?
This
is
our
case
in
respect
of
many
thousands
in
the
world
,
they
are
left
,
wee
are
taken
;
they
euer
in
harmes-way
,
wee
are
priuiledged
;
alas
,
they
are
his
Creatures
as
well
as
wee
,
and
wee
are
dust
and
ashes
as
well
as
they
,
why
should
wee
haue
better
at
Gods
hands
then
they
?
Yea
,
wee
are
sinners
as
well
as
they
;
why
then
are
we
priuiledged
from
those
Euills
,
which
they
are
subiect
vnto
?
Why
doth
not
this
land
wallow
in
the
darknesse
of
Heathenisme
,
Idolatry
,
Turcisme
,
Iudaisme
,
Papistry
,
&c:
as
the
the
greatest
part
of
the
world
doth
besides
?
Why
doe
not
wee
,
heere
present
,
also
wallow
in
Prophanenesse
,
Idlenesse
,
Deadnesse
,
Vnconscionablenesse
,
Vngodlynesse
,
Vnprofitablenesse
,
as
the
most
in
the
land
doe
besides
?
Surely
there
is
no
reason
for
it
but
this
;
Gods
meere
Mercy
and
speciall
Fauour
to
vs
,
aboue
them
;
Let
vs
consider
this
well
and
take
it
to
heart
,
and
neuer
thinke
of
it
,
but
let
our
hearts
euen
melt
to
God
for
it
:
Alas
!
What
are
wee
,
that
God
should
thus
priuiledge
vs
aboue
others
?
And
let
it
stirre
vs
vp
to
continuall
Thankefulnesse
to
God
;
and
also
,
let
it
inflame
vs
with
entire
Loue
to
God
againe
,
that
hath
so
dearely
&
entirely
loued
vs
;
and
as
God
hath
made
choise
of
vs
,
aboue
all
other
to
bee
his
chiefe
Treasure
:
so
let
vs
make
choice
of
him
,
aboue
all
other
,
to
bee
our
chiefe
Treasure
:
and
say
with
Dauid
,
Who
haue
wee
in
Heauen
(
O
Lord
)
but
thee
?
and
whom
doe
wee
desire
on
earth
in
Comparison
of
thee
?
Vse
3
The
second
vse
may
serue
for
pacification
and
stay
of
our
rouing
and
vnsettled
thoughts
about
the
prosperity
of
the
wicked
:
Alas
!
their
prosperity
to
our
priuiledges
is
nothing
,
there
is
no
comparison
betwixt
them
;
It
may
bee
that
hee
is
rich
,
and
hath
the
world
at
will
;
yea
,
but
thou
art
rich
in
God
and
in
the
Faith
of
Christ
,
this
is
the
true
Treasure
.
A
worldly
man
is
not
troubled
,
but
hath
peace
and
quietnesse
round
about
him
;
yea
,
but
thou
hast
peace
with
God
and
in
thine
owne
conscience
,
and
this
is
the
right
peace
.
A
worldly
man
liues
at
his
owne
will
,
and
doth
what
himselfe
list
;
yea
,
but
thou
liuest
after
Gods
Will
,
and
doest
,
in
some
measure
,
what
hee
commandes
,
this
is
the
Life
of
God
;
heauenly
and
eternall
Life
.
Worldly
men
,
they
and
their
children
are
gayly
and
richly
apparrelled
,
and
fare
deliciously
euery
day
:
yea
,
but
what
art
thou
the
worse
for
that
;
that
which
they
haue
,
is
but
for
the
outward
man
,
that
which
thou
hast
,
is
for
the
inward
man
;
thou
art
cloathed
with
the
rich
Robe
of
Christs
Righteousnes
,
this
is
rich
and
gay
Apparell
indeed
;
and
thou
art
fed
with
spirituall
food
,
the
Word
and
Sacraments
,
and
Gods
Comforts
,
and
the
continuall
Feast
of
a
good
Conscience
:
this
is
the
daintiest
fare
and
the
sweetest
dishes
that
can
bee
set
on
our
tables
,
if
wee
were
Angels
wee
could
haue
no
better
:
yea
,
marke
further
thou
shalt
see
the
time
,
when
they
and
theirs
for
all
their
present
glory
,
shall
die
like
Beasts
,
and
afterward
be
tormented
in
hell
with
the
Rich
man
for
euer
;
whereas
thou
and
thine
being
brought
vp
in
Gods
Feare
,
shall
die
Gods
deare
Saints
and
Children
,
and
afterwards
bee
also
glorified
in
Heauen
,
and
that
for
euer
.
If
wicked
rich
men
would
consider
and
vnderstand
this
,
it
would
quell
them
in
their
greatest
mirth
,
and
abate
their
haughty
thoughts
of
themselues
,
and
their
pride
,
and
their
Contempt
of
Gods
Children
,
and
their
Cruelty
against
them
:
And
so
if
Gods
Children
would
seriously
consider
of
it
,
they
would
be
farre
from
enuying
the
wicked
,
and
grudging
at
their
prosperitie
;
yea
,
rather
they
would
pitty
their
persons
,
and
commiserate
and
grieue
for
the
extreame
misery
that
is
vpon
them
,
they
would
sit
down
in
silence
and
not
murmure
;
though
others
carry
the
world
before
them
,
what
care
they
?
they
haue
such
Priuiledges
as
the
world
knowes
not
of
,
and
the
prosperity
of
the
wicked
is
lighter
then
vanity
it selfe
.
Vse
.
3
The
third
Vse
is
for
comfort
to
all
Gods
Children
,
against
all
their
present
Afflictions
,
Sufferings
,
and
wants
,
for
what
we
want
one
way
,
is
supplied
another
;
all
our
losses
,
disgraces
,
griefes
,
wrongs
and
wants
are
plentifully
recompenced
by
many
gracious
and
comfortable
Priuiledges
within
vs
;
and
by
the
estate
of
grace
which
wee
enioy
:
In
Isay
43.2
.
the
Prophet
saith
,
We
goe
thorow
water
,
and
wee
goe
thorow
fire
,
heere
is
our
danger
;
yea
,
but
the
Lord
is
with
vs
,
so
that
the
Fire
shall
not
burne
vs
,
nor
the
Waters
ouerflow
vs
,
heere
is
our
Priuiledge
,
And
in
Iohn
16.20
.
our
Sauiour
saith
,
Yee
shall
weepe
and
lament
,
and
the
world
shall
reioyce
;
and
yee
shall
sorrow
,
there
is
our
present
Affliction
;
but
your
sorrow
shall
bee
turned
into
Ioy
,
there
is
our
Priuiledge
:
and
so
in
vers.
33.
In
the
world
ye
shall
haue
Affliction
;
here
is
the
hardest
of
our
portion
;
but
bee
of
good
Comfort
,
I
haue
ouercome
the
world
;
heere
is
our
Priuiledge
to
make
vs
amends
;
And
so
in
Matth.
19.29
.
We
forsake
houses
and
brethren
,
and
sisters
and
father
and
mother
,
and
wife
and
children
and
lands
for
Christs
sake
;
yea
,
but
,
we
receiue
an
hundred
fould
more
in
this
life
:
that
is
,
in
regard
of
many
gracious
and
spirituall
Priuiledges
,
and
we
shall
inherit
euerlasting
life
:
Oh
;
that
Gods
Children
had
a
liuely
feeling
of
these
things
in
their
hearts
;
It
would
make
them
scorne
al
that
euer
Satan
or
his
Instruments
could
doe
vnto
them
,
and
they
would
bee
so
farre
from
grudging
,
as
that
they
would
reioyce
in
tribulation
,
and
take
exceeding
comfort
in
all
their
sufferings
.
But
ye
will
say
,
The
Church
visible
consists
of
good
and
bad
;
haue
the
bad
such
Priuiledges
?
I
answer
,
yes
,
some
they
haue
by
outward
right
and
possession
,
the
rest
being
found
in
the
good
,
are
freely
affirmed
of
the
whole
from
the
better
part
:
But
most
of
these
Priuiledges
belong
to
the
invisible
Church
,
how
then
are
they
Priuiledges
of
the
visible
?
Answer
.
yes
,
As
the
same
persons
,
that
is
,
the
chosen
,
being
liuing
members
of
both
.
So
much
for
the
first
point
,
that
The
Church
of
God
hath
many
excellent
Priuiledges
.
Now
in
the
second
place
wee
come
to
know
what
these
priuiledges
are
?
Surely
,
2
things
handled
viz.
the
priuiledges
of
Church
and
they
be
of
two
sorts
.
1
humane
.
they
are
more
&
greater
then
can
be
spoken
or
vnderstood
;
yet
because
though
we
doe
enioy
them
,
they
are
not
such
a
comfort
to
vs
,
except
we
know
them
:
Therfore
I
will
labour
to
giue
you
some
tast
of
them
;
They
are
of
two
sorts
,
some
are
humane
,
that
are
granted
by
men
,
and
some
are
diuine
granted
by
God
himselfe
.
First
,
some
are
humane
,
granted
by
men
,
as
by
Kings
and
Emperours
,
Councels
and
States
,
either
politicke
or
Ecclesiasticke
;
yea
,
somtimes
by
Heathenish
States
as
well
as
Christian
,
for
somtime
God
stirred
vp
Heathen
men
,
to
be
beneficiall
to
his
Church
;
&
these
priuiledges
were
outward
,
either
of
their
persons
from
war
,
or
of
their
goods
from
taxes
,
or
the
places
consecrat
to
religious
vses
were
freed
from
arrests
,
&
such
like
;
hence
came
priuiledged
places
:
But
these
,
as
they
came
from
men
;
so
there
is
no
such
excellency
nor
comfort
in
them
;
&
they
were
intended
only
or
chiefly
to
Churchmen
,
as
they
call
them
,
that
is
,
the
clergy
.
But
yet
euen
in
these
things
,
let
vs
obserue
Gods
loue
to
his
Church
;
for
as
it
was
the
Lord
that
gaue
Israel
fauour
in
the
sight
of
the
Egyptians
,
that
they
gaue
them
their
iewels
,
&c.
Exod.
11.3
.
2
di●r
these
●uers
sorts
,
generally
,
of
two
sorts
.
so
it
was
the
Lord
that
inlarged
the
hearts
of
those
Princes
&
States
to
be
beneficial
to
his
Church
:
but
the
priuiledges
we
seek
,
are
much
more
material
&
excellent
,
and
are
common
to
the
whole
Church
,
people
as
well
as
ministers
,
&
these
are
diuine
priuiledges
,
granted
immediatly
by
God
himselfe
.
And
these
are
of
diuers
sort
;
generally
,
they
are
of
two
sorts
.
The
Church
of
God
is
priuiledged
,
partly
,
in
respect
of
others
,
and
partly
in
respect
of
themselues
:
In
respect
of
others
they
are
priuiledged
.
First
,
in
regard
of
their
friends
,
1.
In
respect
of
others
,
both
friends
and
enemies
whom
God
blesseth
for
them
;
and
also
in
regard
of
their
enemies
,
whom
God
curseth
for
their
sakes
,
as
in
Gen.
12.3
.
I
will
blesse
them
that
blesse
thee
,
and
curse
them
that
curse
thee
;
Yea
,
they
are
priuiledged
in
respect
of
the
world
it selfe
,
whose
substance
&
standards
they
are
,
Isay
6.13
.
It
was
made
,
and
is
preserued
,
continued
,
altered
,
and
shall
bee
destroyed
for
their
sakes
;
As
it
was
a
great
Priuiledge
of
the
Arke
of
God
,
that
where
it
entred
and
was
well
esteemed
and
vsed
,
as
it
was
in
the
house
of
Obed
Edom
,
the
place
and
persons
were
blessed
by
it
,
&
where
it
was
not
worthily
esteemed
,
as
amongst
the
Phylistims
;
they
were
accursed
by
it
:
So
it
is
a
great
priuiledge
to
the
Church
,
that
they
,
that
are
friends
vnto
it
,
are
blessed
by
it
,
at
least
in
outward
things
;
and
that
they
,
that
are
Enemies
to
it
,
2.
In
respect
of
themselues
.
1
temporall
priuiledges
.
are
cursed
and
plagued
for
it
.
Secondly
,
they
are
priuiledged
chiefly
in
respect
of
themselues
,
whereby
they
fared
the
better
in
their
owne
persons
.
And
these
Priuiledges
are
of
two
sorts
:
some
concerne
their
outward
and
temporall
estate
,
others
concerne
their
inward
and
spirituall
estate
.
First
,
some
concerne
their
outward
and
temporall
estate
,
as
first
,
protection
and
defence
against
Aduersaries
Isay
4.5
,
6.
there
the
Church
is
called
the
Glory
,
and
there
is
a
promise
of
vniuersall
Protection
to
it
:
so
also
defence
from
ordinary
Euills
that
befall
others
,
as
Psal.
91.
and
likewise
they
are
priuiledged
,
in
regard
of
victory
ouer
their
enemies
,
as
Psal.
149.
verse
the
last
,
That
they
may
execute
vpon
them
,
the
Iudgement
that
is
written
;
This
Honour
shall
bee
to
all
his
Saints
.
Last
of
all
,
the
continuance
of
the
very
outward
being
of
the
Church
through
all
Ages
to
the
worlds
end
,
is
a
Priuiledge
to
it
,
as
in
Psal.
46.5.6
.
the
Prophet
saith
,
God
is
in
the
middst
of
it
,
therefore
it
shall
not
bee
mooued
.
Let
the
world
doe
what
it
will
,
yet
it
cannot
depriue
the
Church
of
the
outward
being
of
it
;
it
may
waxe
and
wane
as
the
Moone
doth
,
yet
as
that
hath
alwayes
a
being
;
so
shall
the
Church
euer
bee
.
These
are
temporall
Priuiledges
.
The
second
sort
are
such
,
2.
Spirituall
priuiledges
these●
of
two
sorts
1
common
to
all
the
members
.
as
concerne
our
spirituall
and
eternall
estate
,
and
they
also
are
of
two
sorts
;
such
as
are
common
to
all
the
members
of
the
Church
:
Hypocrites
as
well
as
true
Beleeuers
;
as
the
vse
and
profession
of
the
Word
,
Sacraments
,
Prayer
,
Fasting
,
Gifts
of
the
ministry
;
Profession
of
the
Gospell
,
Knowledge
of
Gods
Will
,
and
outward
conformitie
and
obedience
thereto
;
as
also
Historicall
and
temporary
Faith
,
and
some
tast
of
heauenly
things
,
Heb.
6.2
.
and
such
other
common
gifts
of
the
Spirit
;
These
,
in
the
godly
,
tend
to
their
eternall
good
,
but
in
the
wicked
and
reprobate
,
to
their
eternall
condemnation
.
Secondly
,
such
as
are
proper
to
Beleeuers
onely
,
2.
proper
to
the
true
Beleeuers
,
and
these
of
two
sorts
.
1.
matters
of
present
possession
of
diuers
kindes
.
as
the
Spirit
of
Adoption
,
and
such
like
;
and
these
are
also
of
two
sorts
.
First
,
matters
of
present
possession
;
secondly
,
matters
of
future
certainty
.
First
,
matters
of
present
possession
,
and
they
consist
of
diuers
kinds
.
First
,
wee
are
priuiledged
in
respect
of
God
;
Secondly
,
in
respect
of
the
Creatures
;
Thirdly
,
in
respect
of
Gods
ordinary
dealings
in
the
world
;
Fourthly
,
in
respect
of
the
workes
,
hee
doth
for
vs
;
Fiftly
,
in
regard
of
the
graces
hee
workes
in
vs
;
Sixtly
,
in
respect
of
the
comfort
hee
impartes
to
vs
;
And
lastly
,
in
regard
of
the
liberty
he
giues
vs
.
First
,
they
are
priuiledged
in
respect
of
God
,
hee
is
theirs
,
and
they
are
his
;
God
the
Father
is
their
Father
,
Master
,
and
Preseruer
;
they
are
his
Children
,
Creatures
and
Charge
.
Iesus
Christ
is
their
Head
,
they
are
his
members
;
hee
is
their
husband
,
they
are
his
Spouse
;
hee
is
their
Sauiour
,
they
are
his
redeemed
;
hee
is
their
Aduocate
,
they
are
his
Clyents
;
hee
hee
is
their
Sheepherd
,
they
are
his
Sheepe
;
yea
,
they
in
some
sort
are
one
with
him
,
and
hee
with
them
;
so
likewise
the
holy
Ghost
,
he
is
their
master
,
they
are
his
Schollers
;
he
is
their
Leader
,
they
are
his
followers
;
he
is
their
Counsellour
,
they
are
his
Clients
;
he
is
their
Sanctifier
,
they
are
his
Temple
;
hee
is
their
Quickner
,
they
are
his
frame
and
workemanship
to
a
new
Creature
.
Yea
,
the
whole
blessed
Trinitie
doe
most
graciously
concurre
by
their
personall
Actions
in
euery
part
of
our
Saluation
:
here
is
a
singular
priuiledge
;
if
we
had
no
more
but
only
this
,
it
were
enough
to
stirre
vs
vp
to
glorifie
God
,
and
to
comfort
vs
against
all
our
present
afflictions
;
how
truely
then
may
we
say
with
the
Prophet
,
Psal.
144.
last
,
Blessed
are
the
people
that
are
in
such
a
case
,
yea
,
blessed
are
the
people
,
whose
God
is
the
Lord
.
Secondly
,
we
are
priuiledged
in
respect
of
the
Creatures
,
the
holy
Angels
are
seruants
and
attendants
vpon
the
Church
;
they
are
ministring
Spirits
sent
forth
for
their
sakes
:
The
Saints
in
Heauen
acknowledge
vs
to
bee
Members
of
their
Body
,
the
Catholique
Church
,
and
doe
instantly
desire
the
full
accomplishment
of
our
saluation
,
that
they
and
we
may
be
perfected
together
.
The
Saints
on
earth
loue
vs
,
pray
for
vs
,
reioyce
at
our
good
;
sorrow
at
our
harmes
:
The
wicked
of
the
world
oftentimes
reuerence
and
admire
vs
for
our
holinesse
,
and
the
good
things
wee
haue
,
though
otherwise
we
be
most
odious
to
them
;
yea
,
all
the
vnreasonable
and
senselesse
Creatures
,
in
heauen
and
earth
,
are
at
League
with
vs
;
yea
,
the
Diuels
are
subdued
to
vs
,
and
troden
vnder
our
feete
;
yea
,
further
,
the
damned
in
hell
,
that
scorned
and
hated
vs
whilest
they
did
liue
,
doe
now
acknowledge
that
our
estate
is
exceeding
happy
;
and
curse
themselues
that
they
had
so
little
grace
in
their
life
,
as
not
to
ioyne
themselues
to
our
Societies
and
practise
our
courses
;
yea
,
the
whole
world
is
ours
,
it
was
made
for
our
vse
and
seruice
,
1
Cor.
3.22
,
23.
euen
all
things
are
yours
,
and
ye
are
Christs
,
and
Christ
is
Gods
.
Thirdly
,
in
respect
of
Gods
ordinary
dealings
and
proceedings
in
the
world
,
wee
haue
our
priuiledges
,
whether
he
strikes
or
spares
,
giues
or
takes
away
,
rains
or
shines
,
kills
or
giues
life
,
blesseth
or
curseth
,
helpes
or
forsakes
,
whether
it
bee
man
or
a
beast
,
good
or
bad
,
whole
kingdomes
or
priuate
persons
,
Church
or
Commonwealth
;
we
haue
our
priuiledge
and
our
benefit
in
and
by
them
,
they
are
all
done
with
a
speciall
Eye
and
intendment
towards
vs
,
and
so
they
all
worke
together
for
the
best
vnto
vs
,
as
it
is
,
Rom.
8.28
.
All
Gods
Iudgements
are
our
Schoolmasters
;
his
blessings
,
our
comforts
;
his
warnings
,
our
counsellours
;
his
lawes
our
rules
;
his
dealings
,
our
directions
:
Specially
those
dealings
which
God
exerciseth
towards
our selues
,
are
matters
of
speciall
priuiledge
to
vs
;
when
hee
blesseth
vs
,
that
is
a
matter
of
speciall
priuiledge
to
vs
;
for
we
haue
them
by
promise
,
we
esteeme
and
embrace
them
as
pledges
of
his
loue
,
and
we
vse
them
aright
to
the
glory
of
the
giuer
:
for
want
of
which
priuiledge
,
the
very
blessings
of
the
wicked
are
heauy
Curses
:
Againe
,
God
chastens
vs
,
and
it
is
our
priuiledge
,
hee
chastens
vs
in
the
world
,
that
wee
might
not
bee
condemnedwith
the
world
,
as
it
is
in
the
1
Cor.
11.32
.
and
to
you
is
it
giuen
(
saith
the
Apostle
)
not
onely
to
beleeue
in
Christ
,
but
also
for
to
suffer
for
his
sake
:
For
want
of
which
Priuiledge
to
the
wicked
,
all
their
present
punishments
are
the
beginnings
of
their
Torments
in
hell
;
Againe
,
God
sometimes
takes
away
his
Spirit
from
vs
for
a
while
;
and
then
wee
mourne
and
grieue
,
and
being
left
to
our selues
,
oftentimes
wee
sinne
grieuously
,
and
then
our
case
is
most
fearfull
,
yet
by
vertue
of
our
priuiledge
in
Christ
,
these
very
desertions
of
his
,
&
sins
of
ours
,
work
by
contraries
,
for
when
we
come
to
our selues
againe
,
they
work
more
grace
in
vs
,
and
make
vs
wiser
for
the
time
to
come
,
and
worke
more
conscience
in
vs
of
our
waies
,
&
bring
vs
greater
comfort
afterwards
,
for
war
of
which
the
wicked
are
left
in
their
sins
,
and
are
hardned
therein
and
perish
for
euer
.
Lastly
,
he
kills
vs
and
we
die
,
but
by
vertue
of
our
priuiledge
in
Christ
,
and
his
death
;
this
very
death
of
ours
,
is
aduantage
to
vs
,
for
a
better
life
;
whereas
to
the
wicked
it
is
the
end
of
their
happines
;
and
the
beginning
of
all
their
misery
.
Fourthly
,
4
The
workes
God
doth
for
the
faithfull
.
wee
are
also
priuiledged
in
respect
of
the
workes
God
doth
for
vs
;
what
are
these
?
First
,
hee
chuseth
vs
to
saluation
,
whereas
hee
leaues
others
in
the
masse
of
the
old
Adam
to
perish
iustly
by
their
owne
sinnes
;
this
is
a
secret
priuiledge
,
but
yet
the
most
excelent
,
and
the
foundation
of
all
the
rest
;
for
because
the
Lord
hath
chosen
vs
,
therefore
wee
haue
all
these
Priuiledges
;
when
hee
hath
chosen
vs
,
then
we
must
haue
a
being
;
why
,
God
giues
vs
our
being
too
:
But
you
will
say
,
God
giues
the
wicked
a
being
;
yea
,
but
we
haue
it
for
good
,
and
not
for
euill
,
else
it
were
a
thousand
times
better
that
we
had
neuer
beene
borne
:
Then
he
redeemes
vs
,
and
payes
all
our
Ransome
,
and
makes
full
satisfaction
for
vs
;
whereas
hee
lets
all
the
rest
of
the
world
lye
by
it
,
bound
in
the
chaines
of
their
sinnes
,
till
they
haue
paid
the
last
farthing
:
Then
hee
calles
vs
,
and
that
effectually
;
not
onely
preaching
to
vs
,
but
opening
our
eyes
,
eares
and
hearts
,
that
wee
may
vnderstand
and
beleeue
,
and
so
be
saued
;
whereas
hee
casts
a
vaile
ouer
the
hearts
of
others
,
that
though
they
heare
,
yet
they
might
not
vnderstand
,
lest
they
should
be
conuerted
,
and
so
be
saued
;
Then
he
iustifies
vs
,
imputing
to
vs
his
obedience
,
and
couering
vs
with
his
owne
righteousnesse
;
the
rest
of
the
world
,
the
Lord
Iesus
lets
alone
,
standing
defiled
in
their
blood
,
vgly
and
odious
with
all
their
sinnes
on
them
,
before
the
face
of
God
,
an
Angry
Iudge
,
to
condemne
them
,
and
to
cast
them
into
vtter
darknes
:
Lastly
,
hee
sanctifies
vs
,
he
changeth
our
hearts
,
and
our
wils
,
&
our
affection
,
and
subdues
our
nature
and
brings
it
vnder
the
Obedience
of
his
blessed
Will
,
renuing
vs
into
his
owne
glorious
Image
;
whereas
all
the
rest
of
the
world
are
left
in
the
slauery
and
bondage
of
the
Deuill
being
his
Children
,
and
hauing
his
Image
on
them
(
but
this
is
more
naturall
to
the
next
head
)
these
things
are
so
nearely
depending
on
each
other
,
that
we
can
make
no
perfect
and
exact
distinction
;
but
,
for
Doctrine
sake
,
they
are
to
be
sundred
howsoeuer
,
that
we
may
know
varietie
of
our
Priuiledges
.
Fiftly
,
the
Graces
God
workes
in
vs
,
are
a
Priuiledge
to
vs
,
as
Faith
in
Iesus
Christ
,
and
in
all
Gods
promises
;
Repentance
for
our
sinnes
,
Mortification
of
the
old
man
,
and
quickning
of
the
new
man
;
hatred
of
sinne
,
and
loue
of
righteousnesse
;
Loue
to
God
,
and
his
Religion
,
and
to
his
Children
;
zeale
for
his
Glory
;
patience
in
afflictions
;
strength
against
temptations
;
he
workes
in
vs
knowledge
,
wisedome
,
hope
,
perseuerance
,
loathing
of
sinne
,
and
of
the
world
,
and
a
longing
and
hasting
for
the
comming
of
the
Lord
Iesus
to
Iudgement
,
and
hee
workes
in
vs
a
sanctified
heart
,
to
make
a
sauing
vse
of
the
Word
and
the
Sacraments
,
and
of
all
occurrences
that
befall
vs
,
and
euery
fruit
of
the
spirit
:
and
this
God
work
in
vs
,
either
indeed
,
or
at
least
,
in
desire
,
either
more
or
lesse
,
sooner
or
later
.
Sixtly
the
Comforts
God
imparts
to
vs
,
many
excellent
Comforts
he
doth
priuiledg
vs
in
;
he
giues
vs
the
spirit
of
adoption
,
whereby
wee
cry
Abba
father
;
assurance
of
his
loue
and
fauour
in
Christ
,
and
the
pardon
&
forgiuenes
of
all
our
sins
,
he
giues
vs
peace
of
Conscience
and
Ioy
in
the
holy
Ghost
,
cheering
vs
vp
in
all
our
tribulations
and
temptations
,
and
in
our
prayers
,
and
in
all
his
holy
Ordinances
,
that
surely
the
end
is
good
,
and
the
manner
profitable
and
comfortable
,
he
giues
vs
also
a
Tast
of
heauenly
Ioyes
,
whilest
we
are
her
;
eternall
life
is
already
begun
in
vs
,
we
●eele
sinne
daily
dying
in
vs
,
and
grace
preuailing
aboue
nature
,
and
wee
feele
the
Spirit
helping
our
infirmities
,
and
comforting
,
directing
and
quickning
vs
,
all
these
are
reall
performances
and
sensible
Comforts
actually
enioyed
,
besides
the
promise
of
greater
and
better
hereafter
;
The
consideration
and
expectation
hereof
is
no
small
Comfort
to
vs
,
seeing
we
know
he
is
faithfull
that
hath
promised
,
and
will
not
deceiue
vs
.
Seuenthly
,
the
liberties
that
are
attained
by
vs
are
a
priuiledge
to
vs
;
Consider
what
is
or
might
be
against
vs
,
wee
are
freed
from
it
,
and
looke
what
is
or
may
be
for
vs
;
that
we
haue
liberty
in
,
for
the
first
what
is
or
might
be
against
vs
,
that
we
haue
freedome
from
,
for
the
Son
hath
made
vs
free
,
Iohn
8.36
.
First
,
Gods
Iustice
was
agianst
vs
,
to
hurt
vs
,
and
to
condemne
vs
for
our
sins
;
wee
are
sinners
,
and
God
is
Iust
,
and
hates
sin
,
and
how
can
we
stand
before
him
?
But
that
we
haue
this
priuiledge
by
Christ
,
that
hee
hath
fully
satisfied
for
all
our
sinnes
,
and
so
wee
are
freed
from
this
danger
;
so
that
now
to
vs
in
Christ
,
God
is
a
mercifull
Father
,
not
a
Iust
Iudge
;
yea
,
Christ
hauing
satisfied
the
Iustice
of
God
,
to
the
full
,
for
vs
,
we
may
reuerently
challenge
the
Lord
,
in
the
Name
of
Christ
,
that
he
cannot
punish
vs
,
hauing
punished
one
for
vs
;
and
so
Christs
merits
,
being
all-sufficient
,
haue
purchased
all
good
things
for
vs
;
so
that
now
Iustice
is
for
vs
,
to
giue
vs
that
which
is
due
to
Christ
;
not
against
vs
,
to
giue
vs
our
owne
deseruings
:
Secondly
,
the
Law
is
against
vs
,
and
,
like
Saul
,
breathes
out
threatnings
against
the
Church
of
God
;
saying
,
If
thou
doest
not
this
,
thou
shalt
dye
;
but
this
is
satisfied
too
;
Christ
tooke
on
him
the
curse
of
the
Law
,
and
so
redeemed
vs
from
it
,
Galat.
3.13
.
Next
to
the
Law
comes
sinne
,
that
had
defiled
vs
,
and
exposed
vs
to
Gods
wrath
,
and
kept
vs
vnder
,
as
slaues
and
seruants
,
that
we
could
doe
nothing
but
sinne
;
here
is
our
priuiledge
,
euen
the
blood
of
Christ
that
cleanseth
vs
and
frees
vs
from
all
our
sins
,
so
that
the
filth
doth
not
appeare
in
vs
,
the
guilt
is
not
imputed
to
vs
,
and
the
dominion
is
ended
,
so
that
it
doth
not
raigne
in
vs
,
Rom.
6.
After
sinne
comes
death
,
for
the
reward
of
sinne
is
death
,
and
death
had
seized
on
vs
for
her
owne
,
wee
Death
destroyes
him
that
had
power
of
death
,
which
is
the
diuell
,
and
sets
vs
at
liberty
;
so
that
we
may
now
say
with
the
Apostle
,
1
Cor.
15.56.57
.
The
sting
of
Death
is
sinne
,
the
strength
of
sinne
is
the
Law
,
but
thanks
be
to
God
,
who
hath
giuen
vs
victory
,
through
Iesus
Christ
our
Lord
.
Afterwards
comes
in
hell
for
her
share
,
and
opens
her
mouth
to
swallow
vs
downe
quicke
:
Hell
,
that
house
of
horror
,
that
should
haue
beene
,
by
right
,
the
house
of
our
perpetuall
habitation
and
aboade
;
but
Christ
Iesus
hee
hath
triumphed
for
vs
ouer
Hell
and
Condemnation
,
so
that
now
there
is
no
condemnation
to
them
that
are
in
Christ
Iesus
,
Rom.
8.1
.
Lastly
,
the
diuell
,
who
is
the
ground
of
all
these
forces
,
hee
had
fingered
vs
,
and
got
vs
within
his
clutches
,
and
wrapt
vs
vp
in
chaines
and
fetters
,
as
his
captiues
and
bond-slaues
;
Christ
Iesus
hee
comes
,
and
looseth
the
workes
of
the
diuell
,
1
Ioh.
3.8
.
hee
breakes
these
chaines
,
and
subdues
Satan
;
so
that
we
may
say
with
the
Prophet
,
Psalme
124.7
.
the
snare
is
broken
,
and
wee
are
deliuered
;
These
are
great
and
rare
priuileges
,
I
would
haue
you
wisely
to
consider
of
them
:
For
,
who
so
is
wise
,
will
ponder
on
these
things
,
that
they
may
vnderstand
the
louing
kindnesse
of
the
Lord
;
wee
should
labour
to
know
these
things
,
and
to
make
vse
of
them
,
and
to
stand
fast
in
this
liberty
,
and
not
to
be
intangled
againe
in
the
yoake
of
bondage
:
In
the
second
place
consider
what
was
or
could
be
for
vs
,
and
all
that
wee
haue
freedome
into
,
we
haue
bold
accesse
vnto
the
Throne
of
Grace
,
and
an
entrance
vnto
God
the
Father
,
through
our
Lord
Iesus
Christ
,
Rom.
5.2
.
Ephes.
2.18
.
wee
may
goe
boldly
,
and
safely
to
God
,
and
tell
him
our
wants
,
and
begge
supply
;
we
may
talke
familiarly
with
him
,
as
a
man
doth
with
his
neighbour
,
as
Iob
speakes
,
wee
may
come
vnto
God
,
and
say
,
Thou
art
my
Father
and
my
maker
,
despise
not
the
worke
of
thy
hands
;
so
we
may
goe
to
our
Lord
Iesus
Christ
,
and
say
with
Thomas
,
My
Lord
,
and
my
God
,
hee
by
sight
,
wee
by
faith
;
so
likewise
we
may
goe
to
the
holy
Spirit
,
and
say
,
thou
art
my
Sanctifier
and
Comforter
,
and
I
am
thy
Temple
,
suffer
not
Satan
to
defile
mee
with
sinne
:
So
likewise
,
we
may
haue
free
accesse
to
the
Word
,
and
to
the
Sacraments
,
and
to
all
Gods
promises
,
and
we
may
lay
our
hands
on
them
,
and
challenge
them
for
our
owne
;
So
likewise
,
wee
may
also
reach
out
our
hands
to
all
the
creatures
,
as
being
our
peculiar
right
;
and
lastly
,
when
we
are
on
our
death-beds
;
wee
may
with
our
Sauiour
Christ
,
and
with
Stephen
,
sweetly
and
comfortably
,
commend
our
spirits
into
the
hands
of
God
,
and
say
,
Into
thy
hands
O
Lord
I
commend
my
spirit
,
for
thou
hast
redeemed
me
,
O
Lord
God
of
truth
:
this
is
an
excellent
priuiledge
,
that
at
the
houre
of
death
,
when
wee
are
assaulted
with
many
sore
temptations
,
wee
may
throw
them
all
from
vs
,
and
safely
commend
our
soules
into
Gods
hand
;
and
if
there
were
no
other
priuiledge
but
this
,
it
were
enough
to
make
vs
desire
to
be
of
the
Church
.
The
eighth
Priuiledge
,
is
the
power
that
is
conferred
vpon
vs
,
to
admit
or
reiect
,
to
binde
or
loose
,
&c.
(
but
this
is
to
be
spoken
by
it selfe
in
the
eighth
generall
head
following
.
)
The
last
sort
of
Priuiledges
are
in
matters
of
future
Certainties
;
2.
matters
of
future
certainties
.
I
say
,
matters
of
future
Certainties
,
not
of
possibilities
,
that
is
too
weake
a
word
in
this
sense
;
possibilities
are
for
men
,
as
that
the
sonne
shall
haue
this
and
this
after
his
fathers
decease
,
and
yet
the
sonne
may
be
disappointed
many
wayes
:
but
with
God
,
future
possibilities
are
vndoubted
Certainties
,
they
are
as
surely
ours
,
as
if
we
had
them
already
.
Now
these
are
,
first
,
perfection
of
all
grace
,
now
we
haue
them
but
in
part
,
1
Cor.
13.9.12
.
but
hereafter
wee
shall
haue
them
in
perfection
:
The
second
thing
is
the
resurrection
of
the
body
,
but
that
(
you
will
say
)
is
common
to
the
wicked
too
?
It
is
true
they
,
shall
rise
too
,
but
they
shall
not
be
able
to
stand
in
iudgement
,
Psalme
1.5
.
they
shall
rise
to
condemnation
,
as
our
Sauiour
saith
,
Ioh.
5.29
.
It
were
better
for
them
to
lye
still
,
the
graue
is
better
then
hell
;
so
that
it
is
no
Priuiledge
to
them
to
rise
:
Thirdly
,
wee
shall
stand
dreadlesse
,
and
fearelesse
before
the
Iugdement
Seat
of
God
;
alas
,
now
wee
are
afraid
of
euery
qualme
,
how
shall
wee
stand
dreadlesse
then
?
I
answer
,
Then
wee
shall
know
God
to
be
our
Father
in
Christ
,
wee
shall
know
that
our
peace
is
made
beforehand
,
wee
shall
haue
the
righteousnesse
of
Iesus
Christ
to
couer
vs
,
and
then
there
shall
be
no
sinne
in
vs
:
this
is
it
that
will
make
vs
stand
dreadlesse
:
whereas
the
wicked
,
for
want
of
this
,
shall
tremble
and
quake
,
and
call
to
the
mountaines
to
fall
vpon
them
,
and
to
the
hills
to
couer
them
.
Lastly
,
we
shall
haue
euerlasting
glory
,
life
and
happinesse
in
heauen
,
inioying
the
fellowship
of
God
and
Christ
,
and
the
holy
Spirit
,
and
the
blessed
Angells
,
and
there
wee
shall
liue
continually
,
praising
and
glorifying
God
,
there
we
shall
haue
fulnesse
of
ioy
and
pleasures
for
euermore
,
Psal.
16.
To
conclude
therefore
,
let
vs
not
debase
our selues
to
sinfull
and
vile
,
and
slauish
courses
,
but
let
vs
labour
to
walke
in
some
good
measure
,
answerable
to
such
great
and
high
priuiledges
as
these
are
.
The
Twentieth
LECTVRE
of
the
CHVRCH
.
THe
last
point
we
spake
of
,
was
concerning
the
priuiledges
of
the
Church
,
not
humane
,
such
as
Kings
and
men
endowed
the
Church
withall
;
but
diuine
,
such
as
God
endues
the
Church
withall
;
and
therein
wee
handled
two
points
;
first
,
that
there
are
such
priuiledges
belonging
to
the
Church
;
secondly
,
what
these
Priuiledges
are
;
there
is
something
to
be
added
to
the
last
point
,
namely
,
what
they
are
:
For
there
are
two
speciall
priuiledges
,
something
questionable
aboue
the
rest
,
each
of
them
subiect
to
mistaking
;
and
the
mistaking
of
them
is
,
and
hath
beene
,
the
cause
of
much
error
:
The
first
is
concerning
the
infallible
guidance
of
the
Church
by
the
Spirit
of
truth
;
2.
other
speciall
priuileges
added
and
intreated
on
.
and
thereupon
ariseth
this
question
;
whether
the
Church
may
erre
or
no
?
The
second
Priuiledge
questionable
,
is
concerning
the
necessity
of
being
a
member
of
the
Church
,
if
euer
wee
will
attaine
saluation
;
and
thereupon
ariseth
this
question
;
1.
concerning
the
infallibe
guidance
of
the
Church
by
Gods
Spirit
,
and
so
whether
the
Church
can
erre
or
no
,
either
in
manners
,
or
in
Doctrine
,
or
in
both
,
or
in
neyther
.
whether
any
can
be
saued
out
of
the
Church
or
no
?
These
are
the
two
points
which
I
purpose
to
handle
at
this
time
.
The
first
is
concerning
the
infallible
guidance
of
the
Church
,
by
Gods
Spirit
,
wherupon
ariseth
this
question
,
whether
the
Church
may
erre
or
no
?
And
because
error
is
a
generall
name
,
affirmed
,
as
wel
of
matters
of
obedience
,
as
of
knowledge
,
of
bad
manners
as
well
as
of
false
doctrine
,
therfore
in
plaine
and
large
termes
it
shall
be
propounded
and
handled
thus
:
whether
the
Church
may
erre
either
in
manners
or
doctrine
,
or
in
both
,
or
in
neither
?
to
open
the
way
to
the
disclosing
of
the
point
,
wee
are
to
vnderstand
,
rightly
,
these
words
,
Church
and
Error
:
First
,
concerning
the
word
Church
;
for
whereas
,
sometimes
it
signifies
the
whole
Company
of
Beleeuers
liuing
on
earth
;
somtimes
,
some
one
visible
Congregation
professing
the
Faith
of
Christ
:
the
state
of
the
question
is
not
of
both
alike
,
but
we
must
vnderstand
it
far
otherwise
of
the
one
then
of
the
other
:
For
whereas
in
the
first
sense
it
containes
Beleeuers
onely
,
and
all
of
them
together
,
it
must
needs
haue
some
speciall
Priuiledge
aboue
particular
Congregations
,
at
least
for
some
kinde
of
Error
:
Euery
Beleeuer
hath
a
Priuiledge
,
in
that
respect
aboue
an
vnbeleeuer
;
therefore
all
together
much
more
:
so
that
if
it
bee
possible
that
one
or
two
might
be
seduced
to
Error
,
yet
that
all
of
them
together
should
bee
so
,
it
is
impossible
:
And
whereas
,
in
the
second
sense
,
the
Church
consists
of
Hypocrites
,
as
well
as
true
Beleeuers
;
yea
sometime
all
,
or
most
of
Hypocrites
,
therefore
the
Church
,
taken
in
this
sense
,
must
needes
bee
more
subiect
vnto
Error
,
then
in
the
former
sense
.
Secondly
,
concerning
the
word
Error
:
The
Word
of
God
prescribes
euery
true
and
right
way
,
and
euery
swaruing
from
that
is
therefore
called
Error
,
whether
it
be
in
Doctrine
or
manners
;
because
it
is
a
going
from
that
true
and
right
way
,
which
the
Word
of
God
doth
teach
vs
:
And
though
Error
,
properly
signifie
a
swaruing
from
the
Truth
,
whether
on
the
right
or
on
the
left
hand
,
yet
it
comprehends
●gnorances
too
,
that
is
,
their
not
attaining
to
some
heauenly
Truthes
:
these
Errors
are
of
diuers
kindes
,
Errors
of
foure
sorts
.
especially
foure
;
First
,
some
are
either
fundamentall
,
or
in
smaller
matters
;
Secondly
,
some
are
either
of
obstinacy
or
of
infirmity
;
Thirdly
,
some
are
either
finite
and
for
a
time
,
others
are
for
euer
;
Fourthly
,
some
are
either
generall
or
particular
.
First
,
some
are
either
fundamentall
,
1.
what
a
fundamentall
Errors
is
.
or
in
smaller
matters
;
fundamentall
Errors
are
such
,
which
,
being
held
,
doe
race
the
very
foundation
:
he
that
erres
in
this
manner
,
cuts
himselfe
off
from
Christ
,
and
cannot
be
saued
;
such
was
the
Error
of
the
Church
of
Gal●tia
,
in
Gal.
5.2.4
.
where
they
ioyned
the
workes
of
the
Law
with
Christ
in
the
matter
of
Iustification
,
and
therefore
the
Apostle
tells
them
in
the
2.
verse
,
that
if
they
were
circumcised
,
Christ
should
profit
them
nothing
,
and
vers.
4.
yee
are
abolished
from
Christ
,
whosoeuer
is
iustified
by
the
workes
of
the
Law
,
is
fallen
from
Grace
:
Errors
in
smaller
matters
what
they
be
.
Other
Errors
are
of
smaller
moment
;
as
when
men
hold
the
foundation
,
but
yet
erre
in
building
on
it
,
and
such
,
notwithstanding
these
errors
,
may
bee
saued
,
1
Cor.
3.12
,
to
15.
the
Apostle
saith
,
that
some
build
hay
and
stubble
vpon
the
Foundation
;
but
shall
this
turne
to
their
damnation
?
No
,
themselues
shal
be
saued
,
saith
hee
;
but
what
;
without
Repentance
?
No
,
for
in
the
13.
verse
it
is
said
,
The
day
shall
declare
it
,
because
it
shall
bee
reuealed
by
Fire
,
and
the
Fire
shall
trie
euery
mans
worke
,
of
what
sort
it
is
,
that
is
,
the
Day
or
Light
of
Gods
Truth
shall
dispell
this
darkenesse
,
and
the
Fier
of
Gods
Spirit
shall
purifie
and
purge
away
these
errors
from
them
,
so
that
they
must
repent
of
these
errors
:
But
then
yee
will
say
,
what
difference
is
there
betwixt
those
that
erre
in
the
foundation
,
and
those
that
erre
in
smaller
matters
;
for
they
that
erre
in
the
foundation
shall
be
saued
too
,
Difference
btw●eene
them
that
erre
in
the
foundation
,
and
them
that
erre
in
smaller
matters
.
vpon
their
Repentance
.
It
is
true
;
but
yet
there
is
great
difference
betwixt
them
;
for
first
,
they
that
erre
in
the
foundation
,
are
seldome
and
hardly
reclaimed
,
not
one
amongst
a
hundreth
:
but
they
that
erre
in
smaller
matters
,
are
vsually
and
easily
reclaimed
;
for
if
the
foundation
bee
ouerthrowen
,
all
must
bee
reared
vp
a
new
;
but
if
any
thing
,
that
is
built
vpon
it
,
be
amisse
,
it
may
be
easily
amended
;
yea
those
that
erre
in
smaller
matters
,
cannot
chuse
but
bee
reclaimed
,
as
hauing
the
foundation
;
and
therefore
cannot
possibly
perish
.
Secondly
,
those
that
erre
in
the
foundation
,
must
repent
particularly
of
that
error
,
and
must
also
embrace
the
contrary
Truth
,
else
hee
cannot
be
saued
;
But
those
that
erre
in
matters
of
lesse
moment
,
though
they
doe
not
repent
of
their
error
in
particular
:
Nay
,
though
they
do
not
know
them
(
for
who
knowes
his
errors
)
yet
if
they
repent
in
general
of
them
,
they
shall
find
mercy
&
pardon
from
God
:
so
that
we
see
,
there
is
a
great
difference
betwixt
these
.
Secondly
,
some
errors
are
either
of
Infirmity
or
of
Obstinacy
;
Of
infirmitie
,
as
when
wee
are
either
by
negligence
,
Ignorance
,
Ouersight
,
weakenesse
,
as
being
taken
tripping
in
a
snare
,
against
our
knowledge
,
and
against
our
purpose
and
holy
desire
,
or
by
other
occasions
:
such
the
Apostle
speakes
of
Gal.
6.1
.
Brethren
,
if
a
man
be
suddenly
fallen
into
any
offence
,
yee
which
are
spirituall
restore
such
a
one
,
&c:
when
as
they
see
it
not
to
bee
an
error
,
or
if
they
doe
see
it
to
be
so
;
yet
they
haue
some
weake
desire
and
labour
against
it
,
but
yet
the
assault
is
so
strong
,
and
their
corruption
so
great
,
that
they
cannot
ouercome
it
;
this
is
an
Error
of
Infirmitie
:
Some
errors
are
of
obstinacy
,
that
is
,
when
as
the
Partie
knowes
the
right
,
and
yet
willingly
declines
from
it
;
and
these
that
thus
erre
,
are
so
far
from
striuing
against
their
Error
,
that
they
rather
striue
against
a
manifest
Truth
,
to
maintaine
their
Error
;
such
an
Error
the
Iewes
are
taxed
for
,
by
Stephen
,
Acts
7.51
.
and
by
Paul
himselfe
,
Acts
28.26
.
where
he
applies
a
place
out
of
Esay
to
them
,
shewing
their
obstinacie
,
that
in
seeing
they
did
see
and
not
perceiue
,
&c.
so
that
this
is
an
error
of
obstinacy
,
for
a
man
to
know
the
Truth
,
and
yet
willingly
to
decline
from
it
.
Thirdly
,
some
are
finite
,
and
for
a
time
onely
,
some
finall
and
for
euer
:
for
a
time
onely
,
and
vpon
better
Aduice
they
change
their
minde
;
such
was
Peters
deniall
of
Christ
,
Matth.
26.75
.
for
which
hee
presently
repented
and
went
out
and
wept
bitterly
:
Againe
,
some
are
finall
and
for
euer
,
as
when
men
liue
and
dye
in
sinne
without
any
Repentance
at
all
,
at
least
without
any
true
and
sound
Repentance
;
such
was
the
sinne
of
Iudas
in
betraying
Christ
,
he
died
desperately
in
it
,
without
any
true
Repentance
,
Mat.
27.3
,
5.
Lastly
,
some
Errors
are
particular
,
some
are
generall
,
and
each
of
these
in
two
respects
;
first
,
in
respect
of
the
persons
that
erre
;
secondly
in
respect
of
the
things
they
erre
in
,
for
when
as
one
or
two
or
some
few
men
in
a
Congregation
are
tainted
with
Error
,
here
is
a
particular
Error
in
respect
of
the
persons
,
as
it
was
in
the
Church
of
Corinth
,
when
as
but
some
of
them
denied
the
Resurrection
,
and
not
all
1
Cor.
15.12
.
But
when
as
all
or
the
greatest
part
in
a
Church
erre
,
this
is
a
generall
Error
in
respect
of
the
persons
;
An
Instance
of
this
wee
haue
in
the
Iewes
,
when
as
they
did
all
cry
out
against
our
Sauiour
Christ
,
Crucifie
him
,
Crucifie
him
:
So
,
secondly
,
in
respect
of
the
things
erred
in
,
as
when
a
man
or
a
Church
erres
onely
in
one
or
in
few
things
,
this
is
a
particular
Error
in
that
respect
,
so
did
the
Church
of
Pergamus
,
Reuel.
2.14
.
I
haue
a
few
things
against
thee
;
But
when
a
man
or
a
Church
erres
in
all
or
the
most
things
,
this
is
generall
also
in
respect
of
the
things
they
erre
in
,
as
the
Church
of
Rome
at
this
day
erres
in
all
,
or
the
most
things
and
so
their
Error
is
generall
in
that
respect
,
as
also
in
respect
of
their
persons
.
Now
to
apply
all
this
to
the
subiect
of
the
question
,
whether
the
Church
may
erre
in
all
,
or
in
any
of
these
respects
,
or
no
?
If
wee
vnderstand
the
Church
in
the
first
sense
,
for
the
whole
Company
of
Beleeuers
liuing
on
earth
,
in
this
sense
the
Church
may
be
said
to
erre
:
first
,
in
matters
of
smaller
moment
,
not
in
the
foundation
;
Secondly
,
of
Infirmity
,
not
of
obstinacy
;
Thirdly
,
at
least
,
onely
for
a
time
,
not
for
euer
;
Fourthly
,
particularly
,
not
vniuersally
;
either
in
respect
of
the
persons
or
of
the
things
:
But
if
wee
vnderstand
the
Church
in
the
latter
sense
,
of
one
particular
Congregation
,
in
this
sense
,
the
Church
may
erre
in
all
these
;
which
,
that
I
may
the
more
largely
and
distinctly
,
without
Confusion
,
deliuer
,
and
you
apprehend
,
receiue
it
plainely
in
these
Obseruations
.
The
First
is
this
;
That
the
Church
militant
(
the
whole
Company
of
Beleeuers
on
earth
)
howsoeuer
it
hath
many
excellent
Priuildges
by
the
Spirit
of
truth
,
yet
it
is
not
so
exempted
from
Error
,
but
that
it
may
and
doth
oftentimes
erre
both
in
Doctrine
and
manners
:
I
shall
not
neede
to
handle
Errors
in
manners
by
themselues
,
and
Errors
in
Doctrine
by
themselues
,
for
each
of
these
are
transgressions
against
the
Word
&
Wil
of
God
,
and
they
are
both
damnable
;
and
each
,
alike
,
may
take
hold
of
the
Church
,
1
Cor.
13.12
.
The
Apostle
Paul
speaking
of
himselfe
,
being
then
a
sound
,
yea
,
a
principall
Member
of
the
Church
of
Christ
,
acknowledgeth
ingenuously
much
Ignorance
,
that
hee
knowes
little
to
that
hee
should
know
,
he
knowes
but
in
part
;
Now
Ignorance
being
an
Error
in
a
generall
sense
,
as
wee
heard
before
,
then
we
see
that
the
Apostle
willingly
vndergoes
the
Imputation
of
Error
;
and
if
he
bee
in
Error
,
who
can
looke
to
escape
?
And
therevpon
it
followes
by
necessary
consequence
,
that
he
erred
in
manners
too
;
for
wee
cannot
bee
obedient
in
that
wee
doe
not
know
;
so
that
,
as
his
knowledge
was
imperfect
;
so
was
his
loue
and
obedience
too
:
But
for
errors
in
manners
,
it
is
far
plainer
in
Rom.
7.22
,
23.
where
the
Apostle
acknowledgeth
that
there
was
a
Law
in
his
members
rebelling
against
the
Law
of
his
minde
,
and
leading
him
captiue
vnto
the
law
of
sinne
,
&c:
and
this
was
not
his
infirmity
alone
,
but
it
is
the
infirmity
of
all
the
Faithfull
,
the
Spirit
stirres
them
vp
to
doe
good
:
yea
,
but
,
saith
the
Apostle
,
Galat.
5.17
.
the
flesh
lusteth
against
the
Spirit
,
and
the
Spirit
against
the
flesh
,
and
these
are
contrary
one
to
another
,
so
that
you
cannot
doe
the
same
things
you
would
:
And
our
Sauiour
giues
an
Inckling
of
this
to
his
Disciples
in
a
kinde
of
Parable
,
Ioh.
13.10
.
where
he
faith
,
He
that
washed
is
needeth
no
●●ue
to
wash
his
feete
,
&c.
which
,
though
it
be
spoken
in
a
negatiue
sense
,
as
shewing
,
that
nothing
needes
washing
in
them
but
their
feete
;
yet
,
it
is
affirmatiue
in
force
,
shewing
,
that
none
is
so
cleansed
and
purified
,
but
that
still
hee
hath
foule
feete
,
that
is
,
hee
hath
still
sinne
and
error
in
him
,
and
these
must
be
cleansed
and
washed
away
,
or
else
he
can
haue
no
part
in
Christ
Iesus
,
as
in
verse
8
:
So
likewise
for
error
in
manners
,
the
Apostle
Iames
3.2
.
saith
,
In
many
things
wee
sinne
all
,
there
all
are
included
,
and
that
not
in
one
kinde
onely
,
as
n●
a
diuided
sense
,
as
if
one
should
offend
in
one
thing
,
and
another
in
another
thing
;
but
in
a
compounded
sense
,
not
one
,
or
many
,
but
all
sinne
;
and
that
not
in
one
or
few
things
,
but
in
many
:
And
for
further
confirmation
of
the
Truth
hereof
,
it
is
elsewhere
negatiuely
deliuered
,
as
in
the
1
King
.
8.46
.
There
is
not
a
man
that
liues
,
and
sinnes
not
;
now
lay
these
two
together
,
and
we
shall
see
;
that
none
is
exempted
from
error
in
manners
:
So
for
Error
in
Doctrine
,
Rom.
3.4
.
where
it
is
not
onely
affirmed
,
in
generall
,
of
all
,
and
of
euery
one
in
particular
,
that
euery
man
is
a
liar
,
that
is
,
that
he
erres
in
some
of
his
Apprehensions
of
the
Truth
;
but
the
Apostle
doth
,
likewise
,
so
derogate
the
holding
of
the
whole
Truth
entirely
,
and
incorruptly
,
from
man
,
that
he
appropriates
it
to
God
alone
;
so
that
it
is
as
possible
for
man
to
bee
God
,
as
not
to
bee
deceiued
:
So
that
the
Doctrine
is
cleare
,
that
the
Church
militant
,
that
is
,
the
Company
of
Beleeuers
,
liuing
on
earth
,
may
,
and
oftentimes
doe
,
erre
both
in
Doctrine
and
manners
;
So
much
for
proofe
of
the
point
out
of
Scripture
.
Reas.
1
The
Reasons
of
the
point
are
these
;
First
,
mans
frailtie
;
The
members
of
the
militant
Church
,
true
Beleeuers
they
are
but
men
,
and
therefore
naturally
louing
darkenesse
more
then
light
;
and
euill
more
then
goodnesse
,
and
howsoeuer
the
Spirit
bee
giuen
them
to
enlighten
them
,
and
to
relieue
them
against
each
Infirmity
;
yet
,
their
weaknesse
is
such
,
that
they
are
not
so
farre
capable
of
the
Spirit
,
as
that
thereby
they
are
enabled
to
vnderstand
and
know
all
Truthes
,
and
practise
all
goodnesse
;
The
Spirit
,
indeed
,
in
it selfe
is
all
sufficient
,
but
in
them
not
so
sufficient
,
nothing
can
be
receiued
,
but
according
to
the
capacity
of
him
that
receiues
it
;
be
the
master
neuer
so
good
to
teach
,
yet
if
the
Scholler
be
not
capable
of
the
Art
he
teacheth
,
he
shall
neuer
bring
him
to
it
:
so
it
is
in
this
,
the
Spirit
is
sufficient
to
teach
them
all
Truthes
,
but
they
are
not
capable
of
them
;
the
Spirit
is
sufficient
in
them
for
Saluation
,
but
not
for
perfect
knowledge
or
obedience
,
and
that
by
reason
of
their
frailty
,
that
they
are
not
so
farre
capable
of
the
Spirit
.
The
second
reason
is
Satans
malice
and
subtilty
,
who
Reas.
2
as
he
is
the
father
of
lyes
himselfe
,
and
the
Auhor
of
all
error
and
sinne
;
so
hee
ceaseth
not
to
tempt
both
to
error
and
wickednesse
,
and
his
labour
is
not
altogether
lost
,
but
that
he
fastens
some
of
his
Infections
,
in
both
kindes
,
on
the
best
men
Liuing
;
or
,
at
the
least
,
as
a
hinderer
,
he
hinders
that
truth
and
holinesse
is
not
embraced
,
at
least
,
not
in
that
measure
that
it
should
:
yea
,
and
he
soweth
errors
and
sinnes
,
like
Tares
,
vpon
that
good
seede
of
Truth
and
holinesse
,
which
Gods
Spirit
hath
sowen
in
our
hearts
.
Thirdly
,
whilest
wee
liue
here
we
haue
many
occasions
Reas.
3
of
Error
,
many
deceiuers
,
false
Apostles
,
Heretiques
Scismaticks
,
many
ill
examples
&
perswasions
,
and
sundry
prouocations
,
and
these
are
too
strong
for
vs
to
withstand
them
all
,
and
that
at
all
times
,
at
least
,
not
so
,
that
wee
may
be
free
from
all
Infection
by
them
.
Fourthly
,
Our
perfection
both
for
knowledge
and
Reas.
4
obedience
is
respited
to
the
life
to
come
,
&
not
attained
to
in
this
life
by
the
perfectest
,
Phil.
3.12
.
the
Apostle
saith
,
that
he
had
not
attained
to
perfection
,
though
he
were
inferior
to
no
man
;
no
,
it
is
not
for
this
life
,
it
is
respited
to
the
life
to
come
;
then
the
Church
shall
be
without
spot
or
wrinckle
,
Eph.
5.27
.
and
that
,
not
onely
by
Imputation
,
as
we
are
here
;
but
,
by
actuall
possession
,
then
shall
that
be
verified
Cant.
4.7
.
where
the
Church
is
said
to
be
all
faire
and
no
spot
in
her
;
but
that
is
for
the
Church
glorious
and
triumphant
,
it
cannot
bee
so
with
the
Church
militant
,
but
they
must
sit
downe
vnder
that
ignorance
and
error
which
they
cannot
preuaile
against
,
and
pray
daily
,
Lord
forgiue
vs
our
trespasses
:
So
you
see
the
point
made
plaine
by
reasons
too
.
Vse
1
The
vses
are
these
:
First
,
here
is
matter
of
Instruction
,
teaching
vs
to
humble
our selues
,
and
to
bee
cast
downe
in
our
soules
,
in
that
wee
are
such
vile
and
corrupt
wretches
,
brutish
in
our selues
,
both
for
matter
of
knowledge
and
obedience
,
for
so
the
Scripture
sets
vs
foorth
,
that
wee
are
euen
beasts
in
both
:
First
,
for
knowledge
,
the
Prophet
saith
,
Ieremy
10.14
.
Euery
man
is
a
beast
by
his
owne
knowledge
,
and
for
Obedience
it
is
said
,
Iob
15.16
.
that
man
drinketh
vp
Iniquitie
as
water
,
&c.
:
concerning
knowledge
;
First
,
wee
finde
by
experience
that
wee
loue
error
and
falshood
,
and
that
we
are
ready
to
accept
lyes
at
the
hands
of
Sathan
,
and
other
deceiuers
;
wee
embrace
them
with
both
handes
,
and
make
much
of
them
,
and
hardly
can
abide
to
bee
wonne
from
them
;
wee
are
sooner
and
easier
perswaded
from
an
hundred
Truthes
,
then
from
one
Error
:
Secondly
,
for
Truth
,
wee
know
that
naturally
wee
hate
and
abhorre
it
,
wee
cannot
learne
or
finde
it
our selues
,
nor
yet
are
we
willing
to
receiue
it
from
others
,
when
it
is
brought
to
vs
;
no
,
not
when
God
himself
,
and
his
Word
,
&
his
own
blessed
Spirit
tenders
it
vnto
vs
;
or
if
wee
doe
receiue
it
,
it
is
but
in
part
,
to
the
halues
deadly
and
coldly
and
fearefully
,
and
wee
are
easily
drawen
from
it
,
the
Euill
one
catching
it
out
of
our
hearts
,
our
mindes
wauering
,
carried
away
with
euery
wind
or
blast
of
vaine
Doctrine
;
or
if
wee
doe
receiue
it
and
sticke
to
it
,
it
is
with
much
infirmity
,
wee
are
apt
to
defile
it
with
our
owne
Inuentions
,
deuises
,
glosses
,
additions
,
detractions
,
mistakings
,
doubts
,
distrustes
,
idle
and
euill
apprehensions
;
the
Lord
knowes
the
thoughts
of
man
,
that
they
are
all
but
vaine
:
So
concerning
obedience
,
we
finde
that
,
of
our selues
,
we
are
prone
to
all
sin
,
and
averse
from
all
righteousnesse
,
and
in
this
wee
doe
much
more
resist
the
spirit
of
Grace
then
them
former
;
the
Reason
is
this
,
Truth
and
falshood
being
of
the
vnderstanding
,
reason
and
iudgement
,
the
highest
faculties
of
the
soule
,
we
can
more
easily
submit
to
the
power
of
the
Word
and
Spirit
;
but
good
and
euill
being
of
the
will
and
heart
and
affections
,
the
more
base
and
more
carnall
parts
in
vs
;
and
the
doing
of
good
,
and
the
forbearing
of
euill
,
being
the
denying
of
our selues
,
and
the
bridling
of
the
course
of
nature
,
the
forsaking
of
all
our
pleasures
and
profits
,
and
indeed
,
the
breaking
of
our
hearts
;
It
is
death
to
vs
to
bee
thus
mastred
,
and
this
is
the
reason
,
that
wee
are
much
more
vnwilling
to
reforme
in
matters
of
obedience
,
then
in
matters
of
knowledge
,
and
that
reformation
,
which
wee
doe
attaine
to
in
matters
of
obedience
,
is
much
more
imperfect
then
in
matters
of
knowledge
:
Let
vs
consider
rightly
of
this
,
and
seeing
the
case
stands
thus
with
vs
,
let
vs
be
ashamed
&
confounded
before
the
presence
of
God
,
and
hate
and
abhorre
our selues
in
dust
and
ashes
;
what
,
are
wee
ignorant
of
our selues
,
and
yet
will
not
learne
?
naught
and
sinfull
,
and
cannot
bee
reformed
?
How
doth
this
prouoke
Gods
Wrath
against
vs
?
what
a
deforming
is
this
to
his
Image
in
vs
?
what
dishonour
to
his
name
?
what
griefe
is
this
to
his
spirit
,
that
hee
hath
to
deale
with
such
peruerse
and
froward
Schollers
,
that
will
not
bee
taught
by
him
?
either
wee
will
not
receiue
his
good
motions
at
all
,
or
else
not
as
wee
should
;
what
reioycing
is
this
to
Satan
,
that
can
insult
and
say
,
I
can
perswade
men
to
error
and
sinne
,
when
as
Gods
Spirit
,
and
his
motions
to
Truth
and
righteousnes
,
are
reiected
?
this
is
a
great
gratifying
of
Satan
,
and
a
great
reioycing
to
him
;
besides
,
what
hurt
doe
wee
to
those
amongst
whom
wee
liue
?
But
specially
,
what
wrong
doe
we
to
our
owne
Soules
?
this
is
to
forsake
our
owne
mercy
,
and
herein
our selues
are
the
chiefest
Enemies
to
our
owne
saluation
;
let
vs
confesse
this
to
God
,
and
bewaile
it
and
instantly
beg
pardon
of
him
for
it
,
and
striue
the
best
we
can
against
●●
,
and
let
vs
bee
humbled
all
our
daies
,
that
we
can
striue
no
better
against
this
brutish
nature
of
ours
.
Vse
.
1
The
second
vse
is
for
Refutation
of
the
Puritanes
,
those
ancient
hereticks
,
that
held
an
absolute
perfection
in
this
life
;
and
so
the
Papists
and
the
Anabaptists
are
here
refuted
,
that
hold
this
error
,
that
they
offend
not
in
manners
;
surely
,
this
is
a
farre
higher
straine
,
then
euer
the
Apostles
attained
to
,
for
they
erred
all
in
manners
,
they
all
forsooke
Christ
and
fled
,
Matth.
26.56
.
but
this
was
before
the
comming
downe
of
the
holy
Ghost
vpon
them
,
but
did
they
so
afterward
?
yes
,
euen
after
they
had
receiued
the
holy
Ghost
,
they
erred
in
manners
,
Iohn
the
Disciple
whom
Iesus
loued
,
would
haue
worshipped
the
Angell
,
Reu.
19.10
.
and
againe
euen
after
admonition
,
hee
would
haue
done
the
like
,
in
Chap.
22.8
.
and
so
,
very
likely
,
hee
did
it
after
Repentance
too
;
And
so
wee
see
that
Peter
was
reproued
to
his
face
,
by
Paul
,
for
his
sinne
,
Galat.
2.
If
this
bee
so
in
the
greene
tree
,
Alas
,
Alas
!
What
shall
it
bee
in
the
dry
:
when
Peter
and
Iohn
,
and
the
rest
of
the
Apostles
haue
had
their
falls
,
shall
any
Puritan
in
the
world
bee
so
shamelesse
,
as
to
boast
of
perfection
?
This
point
shall
neede
no
further
Refutation
;
all
Gods
Children
,
from
the
first
to
the
last
,
will
ondemne
this
Assertion
,
by
their
owne
contrary
clamentable
experience
in
the
whole
race
of
their
liues
:
I
mention
this
the
rather
,
because
some
papists
,
Anabaptists
,
and
familists
are
infected
with
this
presumption
at
this
day
.
Vse
.
3
Lastly
,
this
serues
for
the
Refutation
of
Papists
,
that
challenge
to
their
Church
,
and
head
,
the
Pope
,
an
Immunity
,
yea
,
an
impossibility
of
erring
in
Doctrine
,
as
if
it
must
of
necessity
be
true
,
whatsoeuer
they
hold
:
whereas
this
wee
are
able
to
shew
,
how
that
they
haue
erred
from
themselues
in
many
things
,
holding
one
thing
this
yeare
,
another
thing
the
next
,
and
one
contrary
to
the
other
:
so
that
except
two
contraries
may
bee
true
,
they
must
needes
erre
in
the
one
,
or
in
the
other
,
but
of
this
more
shall
bee
spoken
hereafter
.
Thus
wee
haue
seene
the
first
point
handled
at
large
that
the
Church
militant
,
howsoeuer
it
hath
many
excellent
priuiledges
,
yet
it
is
not
so
exempted
from
Error
,
but
that
it
may
and
oftentimes
doth
erre
,
both
in
Doctrine
and
manners
.
Now
let
vs
come
to
the
second
Obseruation
,
and
Doct.
2
therein
see
how
the
Church
may
not
erre
.
The
Obseruation
is
this
:
That
the
Church
militant
is
so
guided
by
the
Spirit
of
Truth
,
that
though
it
be
subiect
to
error
,
yet
it
cannot
erre
fundamentally
,
obstinately
,
finally
and
generally
:
First
,
not
fundamentally
,
Psal.
62.2
.
he
is
my
strength
and
my
saluation
and
my
defence
,
therefore
,
I
shall
not
much
bee
moued
,
that
is
,
fundamentally
;
nor
obstinately
,
Psal.
19.13
.
Lord
keepe
me
from
presumptuous
sinnes
:
nor
finally
,
Psal.
55.22
.
the
Lord
will
not
suffer
the
righteous
to
fall
for
euer
,
he
may
fall
,
but
not
for
euer
:
nor
generally
in
all
her
parts
;
but
still
some
are
reserued
,
that
haue
not
bowed
their
knee
to
Baal
,
1
King
.
19.18
.
these
two
,
finally
and
generally
,
are
neuer
found
in
the
true
members
of
the
militant
Church
:
haply
they
may
erre
fundamentally
and
obstinately
,
but
neuer
finally
and
generally
,
Psal.
37.24
.
though
he
fall
,
yet
shall
he
not
bee
cast
off
,
which
,
if
it
be
vnderstood
of
our
outward
preseruation
here
,
as
the
Text
seemes
to
intend
it
,
then
much
more
of
our
preseruation
from
sinne
and
error
,
that
though
wee
doe
fall
,
yet
not
finally
for
euer
:
And
Psal.
125.1
.
they
which
trust
in
the
Lord
,
are
like
mount
Syon
,
which
cannot
bee
remoued
,
but
standeth
fast
for
euer
:
And
this
is
cleared
by
our
Sauiours
owne
mouth
,
Matth.
16.18
.
vpon
this
Rocke
will
I
build
my
Church
,
and
the
gates
of
hell
shall
not
ouercome
it
,
hee
saith
not
,
shall
not
touch
it
,
but
onely
not
ouercome
it
,
And
Psal.
102.
last
verse
,
the
Children
of
thy
Seruants
shall
continue
,
and
their
seede
shall
stand
fast
in
thy
sight
;
So
then
the
Church
militant
,
though
haply
it
doe
fall
,
fundamentally
and
obstinately
,
yet
it
cannot
fall
finally
and
generally
.
The
Reasons
,
First
,
it
is
Christs
promise
,
that
the
Reas.
1
Gates
of
hell
shall
not
ouercome
it
,
Matth.
16.18
.
if
there
were
no
other
reason
,
this
were
sufficient
.
Reas.
2
But
secondly
,
the
Church
is
built
vpon
a
Rocke
,
Mat.
16.8
.
and
therefore
cannot
fall
;
Matth.
7.25
.
Reas.
3
Thirdly
,
Christ
,
God
and
man
,
knits
and
vnites
vs
,
and
if
God
knit
the
knot
,
who
shall
vnknit
it
?
Reas.
4
Fourthly
,
Chirst
prayes
for
vs
,
that
we
may
not
fall
,
Luk.
22.23
.
and
hee
cannot
be
denied
.
Reas.
5
Fiftly
,
the
vnchangeablenesse
of
Gods
Loue
,
he
admits
none
to
bee
of
the
Church
militant
,
but
whom
hee
loues
;
Now
whom
God
loues
once
,
he
loues
to
the
end
,
Iohn
13.
Reas.
6
Sixtly
,
the
presence
of
the
Spirit
is
another
Reason
of
it
,
Ioh.
16.13
.
the
Spirit
of
Truth
is
continually
present
with
them
,
inlightning
,
quickning
directing
,
perswading
and
reclaiming
them
from
sinne
and
error
;
whereunto
if
wee
adde
the
sufficiency
of
the
Scripture
,
for
all
matters
both
for
life
and
doctrine
,
what
other
direction
can
wee
haue
?
or
how
can
wee
erre
finally
and
generally
.
Reas.
7
The
last
Reason
is
drawen
from
Gods
Loue
and
Care
of
his
owne
heauenly
Truth
,
which
if
it
be
not
beleeued
at
all
,
it
is
much
disparaged
;
and
if
it
be
beleeued
any
where
,
then
surely
it
must
be
in
the
Church
,
which
is
the
Pillar
and
Ground
of
Truth
;
therefore
still
,
the
Truth
is
aliue
,
at
least
,
in
some
of
the
Church
:
so
that
the
Church
cannot
fall
finally
and
generally
,
for
then
the
Truth
must
fall
too
.
Vse
.
The
vses
are
these
:
The
first
vse
is
for
matter
of
comfort
to
the
faithfull
,
that
howsoeuer
if
we
be
left
to
our selues
,
wee
are
weake
,
and
darke
,
and
blind
,
prone
to
sinne
and
error
,
and
vntoward
to
grace
and
goodnesse
;
yet
wee
see
Gods
Grace
is
sufficient
for
vs
,
to
keepe
vs
in
his
holy
Faith
vnto
the
end
:
It
is
true
,
that
in
regard
of
our selues
,
wee
are
like
silly
sheepe
,
ready
to
be
a
prey
to
the
Beare
and
the
woolfe
;
yet
wee
haue
an
heauenly
sheepherd
our
Sauiour
Christ
,
and
he
hath
still
an
Eye
on
vs
,
and
lookes
after
vs
;
and
rather
then
we
shall
be
quite
lost
,
hee
will
bring
vs
home
on
his
owne
shoulders
,
Luke
15.
Satan
may
,
and
does
seeke
to
deuour
vs
,
and
to
swallow
vs
vp
quicke
,
but
God
hath
set
him
his
stint
,
so
that
neyther
altogether
,
nor
for
euer
hee
can
preuaile
against
vs
,
Iohn
10.28.29
.
Christ
knowes
his
sheepe
and
hee
will
giue
them
eterternall
life
:
and
they
shall
neuer
perish
,
&c.
If
wee
be
ignorant
of
any
point
,
God
will
reueale
it
,
if
wee
be
doubtfull
,
God
will
resolue
it
,
if
wee
be
out
of
the
way
,
he
will
admonish
and
reclaime
vs
;
wee
shall
heare
a
voyce
behind
vs
,
saying
,
This
is
the
way
,
walke
in
it
,
&c.
Esay
30.21
.
The
second
vse
is
for
reproofe
of
the
Papists
,
and
Vse
2
Lutherans
,
which
hold
,
that
the
very
chosen
may
fall
away
,
and
that
finally
,
which
cannot
be
held
without
blasphemy
;
for
by
this
they
wrong
God
,
making
his
election
to
be
a
meere
casuall
thing
depending
on
mans
goodnesse
and
perseuerance
therein
:
so
likewise
it
is
an
exceeding
wrong
to
the
faithfull
,
for
if
they
may
fall
away
finally
,
after
true
conuersion
,
what
peace
or
quietnesse
can
they
haue
to
their
consciences
?
but
still
they
will
be
fearing
and
suspecting
,
and
distasting
their
estate
.
So
much
for
the
second
Note
.
The
third
note
of
obseruation
is
this
;
that
no
particular
Doct.
3
visible
Church
,
since
the
Apostles
times
,
but
may
erre
,
and
that
fundamentally
,
and
obstinately
,
and
finally
,
and
generally
,
and
so
cease
to
be
a
true
visible
Church
;
I
take
my
scantling
since
the
Apostles
times
,
because
the
churches
in
their
times
,
had
the
Apostles
to
be
members
of
them
,
who
,
being
infallibly
guided
by
the
Spirit
,
could
not
possibly
so
erre
:
and
therefore
the
churches
in
their
times
,
could
not
finally
,
nor
generally
erre
.
But
the
point
is
vndoubtedly
true
of
all
other
particular
churches
,
that
they
may
erre
fundamentally
,
obstinately
,
finally
,
and
generally
,
and
so
cease
to
be
true
visible
churches
;
examples
will
cleare
it
;
there
is
no
Church
,
but
hath
erred
in
some
kinde
,
both
vnder
the
Law
,
and
before
the
Law
,
yea
,
and
in
Paradise
,
as
also
in
Christs
time
,
yea
,
euen
the
churches
whereof
the
Apostles
were
members
,
had
their
errors
;
but
some
churches
may
erre
,
and
others
haue
erred
fundamentally
,
and
finally
too
:
Take
the
Church
of
Ephesus
for
an
example
,
that
once
was
a
true
Church
of
God
,
and
called
a
golden
Candlesticke
,
and
a
Piller
of
Truth
,
1
Tim.
3.
yet
it
erred
in
the
Apostle
Iohns
time
,
yea
,
it
is
now
vtterly
and
finaly
falne
away
from
Christ
to
Mahomet
,
and
is
vtterly
cut
off
from
Christ
the
foundation
:
but
it
may
be
said
,
that
the
church
of
Ephesus
may
recouer
againe
,
and
so
her
fall
is
not
finall
:
I
d●ny
not
,
but
that
it
may
be
recouered
,
through
Gods
prouidence
at
the
last
;
yea
,
but
that
is
vncertaine
,
and
therefore
,
for
ought
wee
know
,
her
fall
is
as
well
finall
as
fundamentall
,
and
that
which
was
her
case
,
may
be
the
case
of
any
other
particular
church
,
and
surely
shall
be
,
if
they
walke
in
her
steppes
,
Reuelat.
2.5
.
The
like
wee
finde
in
many
other
Primitiue
Churches
,
how
many
famous
churches
are
falne
away
,
that
were
true
visible
churches
in
those
times
?
some
to
the
Arians
heresie
,
some
to
the
Donatists
,
some
to
the
Nouatians
,
&c.
The
lamentable
estate
of
the
Iewes
,
Gods
owne
people
,
proues
this
point
without
exception
,
they
are
vtterly
cut
off
from
the
foundation
,
Christ
:
Error
,
like
a
gangrene
sometimes
ouer-growes
all
;
but
some
may
say
,
when
may
a
church
be
said
to
erre
thus
;
seeing
,
though
some
may
erre
,
yet
happily
not
the
rest
?
I
answer
,
then
a
church
may
be
said
to
erre
,
either
when
an
error
is
embraced
of
all
in
generall
,
or
specially
of
those
that
are
the
Pastors
and
guides
,
and
carry
the
chiefe
face
and
port
of
the
Church
with
them
;
which
error
if
it
be
generall
,
in
all
,
or
the
chiefest
Articles
of
faith
,
and
that
after
admonition
they
persist
in
it
,
and
condemne
all
other
churches
that
hold
otherwise
;
Then
is
that
church
degenerate
into
a
faction
,
against
the
Church
,
and
except
some
amongst
them
impugne
their
vntruthes
,
and
these
in
some
answerable
number
,
or
of
some
good
place
and
quality
in
the
Church
,
or
in
some
knowne
manner
,
that
notice
may
be
publikely
taken
of
it
,
such
a
Church
ceaseth
(
to
vs
)
to
be
a
true
visible
Church
;
but
if
there
be
such
opposers
in
these
vntruthes
onely
,
and
yet
they
hold
with
the
factions
in
opinion
,
in
some
other
truthes
fundamentall
;
the
Church
(
for
their
sakes
)
may
be
falsely
reputed
(
by
all
that
know
that
opposition
)
a
true
visible
Church
.
The
reasons
of
the
point
are
these
:
The
same
reasons
that
proue
that
the
Militant
Church
may
erre
,
hold
directly
for
proofe
of
the
first
part
of
this
obseruation
,
that
a
particular
church
may
erre
,
and
often
doth
erre
;
for
if
it
be
so
in
them
,
being
all
certainely
chosen
,
much
more
in
these
,
being
all
called
,
but
few
chosen
:
which
also
,
well
considered
,
will
proue
the
latter
part
of
this
obseruation
,
that
is
,
they
may
erre
fundamentally
and
finally
too
;
for
in
euery
particular
visible
church
,
there
are
some
few
of
Gods
chosen
,
else
it
can
bee
no
true
church
;
Now
these
few
dying
,
still
,
the
Truth
and
the
Church
(
where
God
in
his
Iudgement
forsakes
)
decayes
more
,
and
more
,
loosing
one
truth
after
another
,
and
one
faithfull
person
after
another
,
till
at
last
,
few
,
or
none
are
left
,
not
enough
in
number
,
at
least
in
port
and
place
,
to
beare
the
name
of
such
a
visible
church
.
Secondly
,
God
tyes
himselfe
,
and
his
grace
,
and
saluation
to
no
one
particular
place
;
and
therefore
hee
may
take
it
from
one
particular
church
,
and
giue
it
to
another
,
that
may
bring
forth
better
ffruits
.
The
first
vse
is
for
instruction
to
all
particular
Churches
,
to
teach
them
to
walke
warily
,
and
carefully
,
examining
themselues
by
the
Word
,
whether
their
courses
be
agreeable
thereunto
,
and
praying
for
the
Spirit
to
enlighten
them
,
and
let
them
take
heede
of
the
doctrines
and
inuentions
of
men
;
if
any
error
arise
,
presently
let
them
oppose
and
suppresse
it
;
If
any
doubt
,
let
them
goe
vnto
the
Law
,
and
to
the
Testimony
;
If
there
be
any
difficulty
,
let
vs
pray
for
the
Spirit
,
hee
is
the
best
expounder
,
and
God
hath
promised
to
giue
the
Spirit
to
them
that
aske
him
;
so
though
wee
may
erre
,
yet
wee
shall
not
erre
finally
,
and
generally
:
Let
not
any
Church
presume
of
it selfe
,
though
it
be
neuer
so
pure
,
for
as
good
Churches
,
as
they
,
haue
falne
,
and
they
may
;
yea
,
and
without
great
heed
,
they
are
in
as
great
danger
of
corruption
,
and
so
proceeding
,
of
a
finall
fall
and
desolation
:
Neither
let
any
man
do
at
on
the
Church
,
be
it
neuer
so
glorious
,
as
if
it
were
an
infallible
Oracle
,
and
the
ground
of
our
faith
and
saluation
:
rather
search
the
Scriptures
;
if
the
Doctrine
of
a
Church
be
agreeable
vnto
them
,
imbrace
it
,
and
build
on
it
,
not
so
much
because
of
the
Church
,
which
may
erre
,
and
,
haply
will
deny
that
afterward
,
which
it
once
affirmed
;
but
because
of
the
Scripture
,
which
is
alwaies
constant
to
it selfe
,
and
vnchangeable
.
If
the
Scribes
and
Pharises
teach
out
of
Moses
chaire
,
that
which
is
Moses
Doctrine
,
beleeue
them
,
else
beleeue
them
not
.
The
second
vse
is
for
confutation
of
the
Papists
,
that
say
their
Church
cannot
erre
,
for
howsoeuer
they
propound
it
,
as
for
the
Church
in
generall
,
that
that
cannot
erre
,
yet
indeede
,
they
plead
onely
for
their
owne
Church
;
for
they
say
that
other
Churches
may
erre
;
but
we
say
that
their
church
may
erre
,
and
that
fundamentally
,
and
finally
too
;
and
surely
it
is
not
far
from
it
;
yea
,
the
Papists
themselues
,
in
this
confute
themselues
;
For
,
first
,
they
confesse
themselues
that
they
may
erre
,
for
so
say
some
of
them
,
that
they
erre
by
excommunication
,
when
they
doe
it
without
sufficent
cause
,
others
,
of
themselues
,
say
,
that
they
erre
in
canonizing
of
Saints
,
when
they
canonize
some
for
Saints
in
heauen
;
which
are
diuells
in
hell
:
Secondly
,
they
confesse
that
Councels
may
erre
too
:
and
thirdly
,
that
their
Popes
may
erre
too
:
and
lastly
,
that
their
people
may
erre
,
and
therefore
that
the
whole
Church
may
erre
:
And
how
can
the
Papists
maintaine
their
doubting
of
saluation
,
with
the
not
errring
of
the
Church
?
yes
,
say
they
,
though
wee
know
what
wee
are
now
,
members
of
the
true
Church
,
and
therefore
in
the
state
of
saluation
;
yet
wee
are
not
sure
what
wee
shall
be
,
whether
wee
shall
continue
so
or
not
:
but
yet
then
they
confesse
,
that
there
is
assurance
of
saluation
for
the
time
present
,
though
not
for
the
time
to
come
;
and
how
also
can
they
maintaine
the
falling
away
of
the
faithfull
,
with
the
not
erring
of
the
Church
?
For
the
faithfull
are
chosen
of
God
;
but
some
of
these
that
are
of
a
visible
Church
are
only
called
;
If
then
the
chosen
faithfull
may
fall
away
,
then
those
that
are
onely
called
,
much
more
:
yes
saith
Hosius
,
Euery
particular
member
may
fall
away
,
but
the
whole
Church
cannot
:
but
I
answer
,
that
the
only
bar
to
stay
men
from
finall
falling
away
,
is
the
decree
of
Gods
election
,
which
is
tyed
no
more
to
all
the
Church
in
generall
,
then
it
is
to
euery
man
in
particular
;
but
they
retort
this
on
vs
;
you
(
say
they
)
deny
the
finall
falling
away
of
the
faithfull
,
and
yet
affirme
the
finall
falling
away
of
the
Church
;
and
yet
also
you
call
the
Church
the
company
of
the
faithfull
:
I
answer
,
when
wee
say
the
faithfull
cannot
fall
away
for
euer
,
wee
vnderstand
the
chosen
faithfull
;
But
when
we
say
the
Church
may
fall
away
,
we
meane
only
the
faithfull
by
profession
,
and
by
calling
only
,
not
by
election
;
&
when
we
say
that
the
Church
is
the
company
of
the
faithfull
,
wee
vnderstand
it
properly
of
the
whole
members
,
not
of
any
visible
congregation
:
and
for
that
which
they
obiect
,
that
the
Church
cannot
erre
,
because
the
Church
is
the
Spouse
of
Christ
,
the
Piller
and
ground
of
truth
;
and
because
it
hath
the
promise
of
the
spirit
:
to
this
I
answer
;
that
these
do
belong
properly
to
the
whole
militant
Church
,
not
to
any
particular
visible
Church
;
but
onely
by
proportion
,
that
is
,
so
far
forth
as
the
faithfull
and
chosen
are
found
in
it
:
But
notwithstanding
this
promise
of
the
Spirit
,
they
may
sinne
,
and
therefore
they
may
erre
too
,
for
Gods
Kingdome
is
the
Kingdome
of
righteousnesse
,
as
well
as
of
truth
;
and
that
holy
Ghost
is
the
Spirit
of
grace
against
sinne
,
as
well
as
the
spirit
of
truth
against
error
;
he
is
a
sanctifier
,
as
well
as
an
inlightener
.
And
so
much
shall
serue
concerning
the
first
doubt
and
question
,
whether
the
Church
may
erre
or
no.
The
second
thing
is
concerning
the
necessity
of
being
a
member
of
the
Church
,
if
euer
wee
will
attaine
saluation
;
and
so
whether
any
may
be
saued
out
of
the
Church
or
no.
Extra
fidem
Ecclesiae
.
Morn
.
451.
The
second
matter
of
doubt
,
is
concerning
the
necessity
of
being
a
member
of
the
Church
,
if
euer
wee
will
attaine
saluation
;
And
hence
ariseth
this
question
;
whether
any
may
be
saued
out
of
the
Church
or
no
?
For
this
is
one
singular
prerogatiue
of
the
Church
,
that
whosoeuer
is
of
it
,
is
in
the
state
of
Saluation
,
and
whosoeuer
is
out
of
it
,
is
in
the
state
of
Damnation
.
To
this
question
I
answer
,
that
if
we
vnderstand
it
of
the
inward
communion
of
the
faith
of
the
Church
,
that
is
,
of
the
chosen
;
it
is
simply
true
,
that
without
the
Church
,
there
is
no
saluation
at
all
:
And
so
also
,
if
we
vnderstand
it
of
the
outward
Communion
in
the
profession
of
faith
with
the
Church
,
that
is
,
of
the
called
;
it
is
true
also
,
that
,
ordinarily
and
vsually
,
without
the
Church
there
is
no
saluation
:
So
that
it
is
true
properly
of
the
whole
Militant
Church
,
and
yet
it
extends
to
the
visible
thus
far
,
that
if
a
man
be
where
there
is
a
visible
Church
,
if
he
ioyne
not
with
it
,
ordinarily
he
cannot
be
saued
.
Doct.
Take
then
the
obseruation
thus
,
that
Without
the
Church
there
is
no
saluation
;
vnderstand
it
properly
of
the
Church
Militant
;
but
proportionably
of
the
Church
visible
,
Esay
60.1.2
,
3.
as
there
was
light
in
Goshen
,
when
all
Egypt
beside
was
in
darknesse
;
so
is
there
light
and
saluation
in
the
Church
,
when
the
whole
world
besides
is
in
darknesse
,
and
the
estate
of
Damnation
.
And
as
all
that
were
not
in
the
Arke
,
perished
in
the
floud
,
so
they
that
are
not
of
the
Church
,
cannot
be
saued
,
but
must
needes
perish
with
the
world
;
and
that
which
the
ancient
fathers
say
,
is
true
;
that
they
which
haue
not
the
Church
for
their
mother
,
haue
not
God
for
their
father
:
and
surely
,
they
that
are
not
of
the
Kingdome
of
heauen
here
on
earth
,
shall
neuer
be
of
that
Kingdome
which
is
in
heauen
.
The
reasons
are
these
;
First
,
the
Church
is
the
fold
,
Reas.
1
they
that
are
not
within
this
fold
,
are
no
sheepe
;
neither
haue
they
Christ
to
be
their
Shepheard
.
Secondly
,
Election
,
the
promise
of
grace
,
Christ
himselfe
,
Reas.
2
the
holy
Spirit
,
sauing
Faith
,
Holinesse
,
Righteousnesse
,
the
vse
of
the
meanes
,
all
these
are
onely
in
the
Church
,
and
are
no
where
else
to
be
found
:
Therefore
they
which
are
not
in
the
Church
,
can
haue
no
part
in
these
,
and
so
can
haue
no
part
in
saluation
.
The
vses
are
these
,
first
this
teacheth
vs
to
labour
to
be
Vse
1
members
of
the
Church
;
If
we
liue
in
a
place
where
the
Faith
of
Christ
is
profest
,
and
doe
not
ioyne
our selues
with
them
,
it
is
a
great
and
a
damnable
sinne
:
euery
one
wil
labour
to
be
of
that
company
,
that
hath
best
and
most
priuiledges
,
then
labour
to
be
of
the
Church
;
for
that
hath
the
most
and
best
priuiledges
,
and
labour
also
to
bring
others
to
the
Church
,
specially
those
that
are
thine
owne
;
labour
that
they
may
be
of
the
Church
,
and
so
in
the
estate
of
saluation
;
Loue
Sion
,
let
thy
heart
be
rauished
with
the
desire
and
prosperity
of
Ierusalem
.
Secondly
,
let
those
that
are
in
this
State
,
let
them
Vse
2
walke
in
the
light
while
they
haue
it
,
lest
it
be
taken
from
them
,
and
then
they
cannot
tell
whither
they
goe
.
Thirdly
,
here
we
see
the
misery
of
those
that
are
not
Vse
3
members
of
the
Church
,
for
though
they
be
else
neuer
so
wealthy
,
witty
,
mighty
,
glorious
,
or
otherwise
worldly
priuiledged
,
yet
they
are
no
better
then
of
the
damned
crue
,
they
are
out
of
the
estate
of
Saluation
,
without
God
,
and
without
Christ
in
the
world
.
Fourthly
,
this
teacheth
those
that
are
of
the
visible
Vse
4
Church
,
that
as
they
haue
communion
with
the
Church
in
profession
;
So
also
to
haue
communion
with
them
in
faith
,
else
as
good
not
to
be
of
the
Church
,
as
not
to
haue
our
part
in
the
effectuall
meanes
of
saluation
with
the
Church
.
Vse
5
Lastly
,
heere
wee
may
learne
,
what
is
to
be
thought
of
those
,
that
separate
from
the
Church
,
as
men
cut
off
from
the
Church
;
and
so
if
they
be
without
the
faith
of
the
Church
,
they
can
haue
no
saluation
.
The
one
and
twentieth
LECTVRE
of
the
CHVRCH
.
WE
haue
already
spoken
of
the
6th
generall
point
propounded
to
be
handled
,
namely
,
of
the
priuileges
of
the
Church
:
The
seuenth
generall
head
in
the
doctrin
of
the
church
,
viz.
the
aduersaries
and
opposites
of
it
.
Now
we
are
to
proceed
to
the
seuenth
,
namely
,
of
the
aduersaries
and
opposites
of
the
Church
:
for
as
the
Church
of
God
is
endued
with
many
excellent
priuileges
aboue
all
other
congregations
whatsoeuer
;
So
no
other
company
in
the
world
is
more
subiect
to
aduersaries
&
oppositions
,
then
they
are
;
for
such
is
the
condition
euen
of
the
best
and
happiest
estates
,
that
can
be
attained
to
in
this
life
,
that
they
consist
of
sweete
and
sower
mingled
together
;
and
commonly
,
they
which
haue
the
most
sweete
one
way
,
haue
the
most
sower
another
:
So
is
the
estate
of
the
Church
,
a
comfortable
estate
,
the
best
and
happiest
that
this
life
can
yeeld
,
in
respect
of
many
excellent
priuileges
belonging
to
it
;
and
yet
no
estate
so
maligned
&
spited
at
by
so
many
,
and
so
sore
aduersaries
,
as
the
Church
is
:
the
wisdome
of
God
hath
so
framed
and
appointed
it
,
as
for
the
tryall
of
our
patience
and
obedience
,
to
see
if
wee
will
receiue
euill
at
the
hands
of
God
,
as
well
as
good
;
so
also
to
draw
vp
our
loue
&
affections
to
the
meditation
and
desire
of
a
further
and
better
state
in
heauen
,
where
there
is
all
sweet
,
no
sowre
;
perfection
of
good
and
happinesse
,
without
any
mixture
of
any
euill
:
Now
the
present
estate
of
the
Church
being
thus
compounded
of
sowre
,
as
well
as
sweet
,
of
many
dangers
,
as
well
as
of
many
priuileges
;
It
is
needfull
therefore
,
first
,
for
mee
to
speake
of
,
secondly
,
for
you
to
learne
the
one
as
well
as
the
other
;
first
for
mee
to
speake
of
them
,
for
hee
is
a
deceitfull
Merchant
,
that
in
setting
forth
his
Commodities
to
saile
,
shewes
onely
the
best
,
and
conceales
the
worst
:
So
,
if
I
should
acquaint
you
with
the
Priuileges
onely
,
and
not
with
the
aduersaries
too
;
I
should
be
a
deceitfull
handler
of
the
Word
and
mysteries
of
God
.
Secondly
,
it
is
needful
for
you
to
learne
both
,
that
you
may
know
what
to
trust
to
,
if
euer
you
come
within
the
walls
of
the
Church
,
not
to
dreame
all
of
priuileges
and
comforts
;
but
make
account
aforehand
,
to
meete
with
aduersaries
and
crosses
,
and
oppositions
of
sundry
kindes
:
I
speake
not
this
to
dismay
any
from
ioyning
to
the
Church
(
though
this
hath
beene
one
speciall
meanes
to
discourage
many
)
but
I
speake
this
to
stirre
vp
your
spirits
,
and
to
fit
and
frame
you
before-hand
for
the
tryalls
that
God
hath
appointed
you
for
,
This
handled
in
5.
point
.
that
so
you
may
fight
that
good
fight
of
faith
,
against
all
your
aduersaries
:
that
which
I
shall
speake
concerning
this
matter
,
I
will
deliuer
in
these
fiue
points
;
First
,
I
wil
shew
,
that
the
Church
of
God
hath
many
aduersaries
to
oppose
it
,
so
long
as
it
is
in
this
world
:
Secondly
,
I
wil
shew
what
these
Aduersaries
are
:
Thirdly
,
I
will
shew
the
dealing
of
these
Aduersaries
against
Gods
Church
;
Fourthly
,
I
will
shew
what
is
the
dealing
of
the
church
,
the
faithfull
against
her
Aduersaries
:
And
lastly
,
I
will
shew
the
courses
and
dealings
of
God
,
both
how
he
carries
himselfe
to
the
Aduersaries
,
and
also
how
he
carries
himselfe
to
his
Church
.
And
hauing
spoken
of
these
particulars
,
I
shall
haue
spoken
sufficiently
of
this
point
.
And
first
of
the
First
,
that
the
Church
of
God
hath
many
Aduersaries
to
oppose
it
;
●
.
Th●
〈…〉
that
the
Church
of
God
hath
many
Aduersaries
to
oppose
it
,
deliuered
in
a
Doctrine
.
The
point
offers
it selfe
in
a
plaine
and
direct
obseruation
,
and
therefore
so
we
will
take
it
,
and
so
proceed
in
the
handling
of
it
:
And
the
obseruation
is
this
;
That
the
Church
of
God
so
long
as
it
is
in
this
world
,
is
alwayes
incountred
and
assaulted
with
many
aduersaries
,
that
seek
to
disquiet
their
peace
,
and
hinder
their
good
proceedings
;
Marke
the
parts
of
the
obseruation
,
First
,
I
say
,
they
are
Aduersaries
,
there
is
their
quality
,
they
are
Aduersaries
,
full
of
hatred
;
Secondly
,
I
say
they
are
many
Aduersaries
,
there
is
their
number
:
Thirdly
,
I
say
,
that
they
encounter
and
assault
the
Church
,
there
is
their
worke
:
Fourthly
,
I
say
,
they
doe
alwayes
assault
it
,
there
is
their
diligence
:
Lastly
,
I
say
,
they
seeke
to
disquiet
their
peace
,
and
hinder
their
good
proceedings
,
there
is
their
end
:
I
shall
not
neede
to
make
a
curious
Application
of
any
proofes
to
euery
one
of
these
particulars
(
though
I
doubt
not
,
but
that
many
of
the
places
brought
for
proofe
would
affoord
it
)
:
It
will
be
sufficient
,
that
I
proue
the
maine
matter
plainely
and
directly
:
Therefore
for
the
proofe
of
this
obseruation
,
see
it
first
in
a
shaddow
,
Mat.
8.24
.
where
Christ
and
his
Disciples
are
in
a
Ship
vpon
the
Sea
,
and
this
Ship
is
troubled
with
Tempests
,
and
ouerflowed
with
waues
:
Now
although
this
be
but
a
story
,
and
that
there
be
no
intendment
in
the
place
to
be
applyed
to
this
;
yet
vnder
this
is
fitly
shadowed
out
the
estate
of
the
Church
in
this
life
:
Imagine
the
Sea
to
be
the
world
,
and
the
ship
to
be
the
Church
,
and
the
tempests
and
waues
to
bee
assaults
and
incounters
,
that
the
Church
is
subiect
vnto
,
and
the
Winds
to
bee
the
Aduersaries
of
the
Church
;
And
then
we
shall
see
in
this
shaddow
,
the
obseruation
bee
plaine
,
that
no
ship
is
more
tossed
in
the
Sea
with
Winds
and
tempests
,
hindering
their
course
,
and
indangering
their
estate
;
then
the
Church
is
,
beaten
against
by
the
assaults
and
oppositions
of
aduersaries
,
troubling
their
peace
,
and
hindering
their
good
proceedings
:
See
it
more
plainely
in
a
Comparison
of
Gods
owne
Making
and
applying
,
Cant
2.2
.
where
the
Church
is
compared
to
a
Lilly
amongst
thornes
;
Now
the
Lilly
is
a
tender
,
yet
a
glorious
plant
;
so
glorious
,
that
Christ
prefers
it
before
Salomon
in
all
his
Royalty
;
but
the
thorne
is
a
shrubbed
Plant
,
rough
and
full
of
Pricks
:
And
the
Church
,
so
long
as
it
is
here
,
is
a
Lilly
among
thornes
,
hath
many
aduersaries
continually
vexing
it
like
so
many
pricking
thornes
in
her
sides
,
euen
on
euery
side
round
about
her
.
See
it
also
in
a
Parable
of
our
Sauiours
making
,
Mat.
13.25
.
&c:
where
the
Church
is
compared
to
wheate
among
Tares
;
as
the
wheate
is
among
tares
,
so
the
Church
is
among
her
Aduersaries
,
the
seede
of
the
wicked
;
And
as
the
Tares
hinder
the
growth
and
take
away
the
Iuce
from
the
good
Corne
:
so
the
wicked
disquiet
the
Church
,
and
seeke
to
hinder
and
keepe
her
downe
from
growing
,
And
how
long
shall
they
do
this
?
why
,
till
the
Haruest
,
vers.
30.
that
is
,
till
the
end
of
the
world
,
vers.
39.
Then
so
long
as
the
Church
shall
bee
in
this
world
,
shee
shall
be
encountred
and
assaulted
with
many
Aduersaries
,
that
shall
seeke
to
suppresse
it
,
as
the
Tares
the
wheate
:
See
it
yet
more
plainely
in
a
vision
,
Reu.
12.
which
is
not
a
bare
and
empty
vision
,
like
a
Dreame
,
but
a
beholding
of
things
as
in
deede
and
truth
they
are
;
In
the
first
vers
.
there
is
a
woman
cloathed
with
the
Sunne
,
and
hauing
the
Mo●ne
vnder
her
feete
,
that
is
the
Church
of
God
;
In
the
third
verse
there
are
her
Aduersaries
,
a
Red
Dragon
,
Red
with
wrath
against
the
Church
;
there
is
but
one
Aduersary
named
,
but
he
hath
many
heads
and
hornes
,
that
is
,
many
complices
and
retinues
:
In
the
seuenth
verse
,
there
is
their
work
,
the
Dragon
and
his
angels
fought
against
Michael
and
his
Angels
,
that
is
,
against
the
Church
;
And
in
the
fourth
vers
.
there
is
their
end
,
to
deuoure
the
Childe
,
that
is
,
to
hinder
all
good
fruits
,
that
should
be
brought
forth
and
grow
vp
in
the
Church
;
And
this
he
neuer
giues
ouer
,
not
though
himselfe
be
foyled
and
cast
vnto
the
earth
;
for
there
hee
persecuted
the
woman
,
vers.
13.
nor
yet
though
the
woman
bee
carried
away
from
him
into
the
wildernesse
,
yet
there
he
persecuteth
her
,
vers.
14.
and
15.
not
yet
though
he
bee
disapointed
of
his
Attempts
,
yet
hee
giues
not
ouer
,
but
makes
warre
with
the
remnant
of
her
seed
vers.
16.17
.
So
that
this
place
teacheth
euery
particular
the
point
obserued
.
See
it
yet
more
plainely
affirmed
by
the
Lords
owne
mouth
in
the
former
testament
,
and
set
downe
as
an
ordinance
and
worke
of
God
himselfe
,
Gen.
3.15
.
I
will
put
Emnity
betwixt
thee
and
the
woman
,
and
betweene
thy
seede
and
her
seede
,
he
shall
break
thine
head
,
thou
shalt
bruise
his
heele
:
here
is
a
plaine
opposition
betwixt
Satan
and
his
seede
,
and
the
Church
and
her
seede
;
and
this
is
continuall
;
for
when
his
head
was
broke
by
our
Sauiour
,
Matth.
4.
in
ouercomming
him
in
his
temptations
,
but
specially
at
his
death
;
yet
still
he
seekes
to
assault
the
Church
,
and
to
bruise
her
heele
.
And
the
same
in
effect
is
iustified
by
Christ
himselfe
,
in
the
new
Testament
,
Iohn
16.33
.
In
the
world
ye
shall
haue
affliction
,
but
be
of
good
Comfort
:
I
haue
ouercome
the
world
,
&c:
As
if
hee
should
say
,
so
long
as
you
are
in
the
world
,
looke
for
affliction
,
it
is
your
portion
here
,
to
be
afflicted
and
assaulted
with
many
aduersaries
.
Yet
last
of
all
,
see
it
most
plainely
in
the
experience
of
all
Ages
,
In
the
fourth
chapter
of
Nehemiah
vers.
7.8
.
when
Sanballat
and
Tobiah
,
and
the
Arabians
and
the
Ammonites
,
and
the
Ashdodims
heard
that
the
walls
of
Ierusalem
were
repaired
,
they
conspired
altogether
to
come
and
to
fight
against
Ierusalem
,
and
to
hinder
them
:
So
in
Heb.
11.35
,
36
,
37.
where
the
estate
of
the
Church
in
this
world
is
set
downe
to
bee
this
,
that
many
were
stoned
,
many
racked
,
others
hewen
asunder
,
and
others
slaine
with
the
Sword
,
&c.
These
are
the
assaults
and
oppositions
,
that
the
Church
is
to
expect
in
this
life
;
So
the
Apostle
1
Cor.
49.
to
the
13.
speakes
of
the
like
oppositions
,
that
the
Church
meetes
withall
in
this
world
,
that
they
were
as
men
appointed
to
Death
,
a
gazing
stocke
vnto
the
world
,
to
Angels
,
and
to
men
,
&c:
made
as
the
filth
of
the
world
,
and
the
off
scowring
of
all
things
:
And
in
the
1
Thes.
2.18
.
the
Apostle
saith
,
that
hee
would
haue
come
vnto
them
,
but
Satan
hindred
him
:
so
that
wee
see
that
Satan
,
and
his
Instruments
assault
the
Church
continually
,
and
hinder
their
good
proceedings
.
So
in
Psal.
2.1.2
.
&c.
the
heathen
rage
and
the
people
murmure
,
the
Kings
of
the
earth
bande
themselues
,
and
the
Princes
are
assembled
together
against
the
Lord
and
his
Christ
.
And
in
Act.
4.27
.
in
both
these
places
Christ
himselfe
is
propounded
for
an
example
in
this
case
,
that
so
all
that
beleeue
in
him
and
professe
him
,
may
know
what
to
trust
to
;
Herod
and
Pontius
Pilate
,
and
the
Gentiles
,
and
the
people
of
Israell
,
all
were
gathered
together
against
Christ
;
if
it
were
so
with
our
Sauiour
,
it
must
needs
bee
so
with
all
his
members
:
If
they
hated
and
opposed
him
,
they
will
hate
and
oppose
them
,
for
the
Seruant
is
not
aboue
his
Master
:
what
Church
euer
was
there
in
the
world
,
yea
,
or
what
one
true
member
of
the
Church
,
that
can
no
by
their
owne
experience
giue
Testimony
to
this
Truth
?
Either
in
captiuity
,
or
out
of
it
;
either
vnder
the
Law
,
or
before
the
Law
;
or
after
the
Law
:
Either
Apostles
,
Prophets
or
Patriarkes
,
all
from
the
first
to
the
last
;
yea
Adam
himselfe
in
Paradise
,
see
how
hee
was
encountred
and
ouercome
,
and
so
cast
out
of
Paradise
,
which
all
mankind
rues
to
this
day
:
There
is
no
place
not
state
,
but
heauen
free
,
there
,
and
no
where
but
there
,
shall
the
Church
be
triumphant
,
there
shee
is
alwayes
militant
,
assaulted
and
fought
against
by
many
Aduersaries
,
that
seeke
to
disquiet
her
peace
,
and
hinder
her
good
proceedings
.
So
much
for
the
proofe
of
the
obseruation
:
Now
let
vs
see
the
Reasons
of
it
.
And
the
first
and
chiefe
Reason
,
is
the
Iustice
of
God
Reas.
1
vpon
the
Serpent
,
for
when
God
ordained
that
Enmity
betwixt
the
Serpent
and
his
seede
,
and
the
woman
and
her
seede
,
Gen.
3.15
.
hee
was
in
a
course
of
Iustice
,
as
a
Iudge
inflicting
;
this
is
a
punishment
vpon
the
Serpent
,
because
he
seduced
our
first
Parents
:
So
that
howsoeuer
these
oppositions
light
heauily
and
iustly
on
the
faithfull
,
yet
it
hits
them
onely
,
as
it
were
a
by-blow
,
for
their
chasticement
;
the
maine
stroke
is
inflicted
on
the
Serpent
and
his
seede
,
as
their
deserued
punishment
.
Reas.
2
Secondly
,
Satans
Spite
and
Enuy
against
good
men
,
and
good
things
,
is
another
Reason
of
it
;
It
is
hee
that
stirrs
vp
and
blowes
all
these
Coales
,
as
after
shall
bee
shewed
:
It
is
gall
and
Death
to
him
to
see
either
good
men
,
or
good
things
prosper
;
And
therefore
he
bends
himselfe
against
them
with
all
his
power
and
might
.
Reas.
3
Thirdly
,
the
church
,
and
the
men
of
the
world
haue
contrary
mouers
;
the
world
hath
flesh
and
Nature
to
be
their
mouer
;
the
Church
hath
grace
and
the
spirit
to
be
their
mouer
:
And
so
they
haue
contrary
wills
,
the
one
set
vpon
good
,
the
other
wholly
vpon
euill
:
and
so
also
they
haue
contrary
Ends
,
the
Church
aymes
at
Gods
Glory
,
and
at
the
Kingdome
of
heauen
;
the
wicked
at
their
owne
pleasures
and
profits
,
and
they
tende
to
hell
;
and
therefore
of
necessity
there
must
bee
a
perfect
opposition
of
the
one
against
the
other
in
all
their
Courses
,
as
the
Apostle
saith
,
Galat.
5.17
.
the
flesh
lusteth
against
the
Spirit
,
and
the
Spirit
lusteth
against
the
flesh
and
these
two
are
contrary
.
Reas.
4
Fourthly
,
It
is
the
nature
and
condition
of
the
good
to
bee
crossed
and
opposed
,
and
it
is
the
nature
and
condition
of
the
wicked
to
trouble
and
vexe
and
hurt
and
fight
against
him
that
is
more
righteous
then
himselfe
.
Reas.
5
Fiftly
,
Christ
is
a
Signe
to
bee
spoken
against
,
Luk.
2.34
.
and
therefore
they
that
professe
and
beleeue
in
him
,
cannot
but
be
mightily
opposed
,
not
onely
,
because
they
are
members
of
a
militan●
head
;
but
also
for
that
very
cause
,
because
they
professe
and
beleeue
in
him
.
Reas.
6
Sixtly
,
It
is
so
,
for
the
Triall
of
the
faithfull
themselues
,
and
of
their
faith
;
First
of
the
faithfull
themselues
,
so
saith
the
Apostle
1
Cor.
11.19
.
There
must
bee
Heresies
euen
among
you
,
that
they
which
are
approued
amongst
you
may
bee
knowne
;
And
so
the
Apostle
,
1
Pet.
4.12
.
thinke
it
not
strange
concerning
the
firy
Triall
,
which
is
amongst
you
to
proue
you
.
So
likewise
,
these
oppositions
are
for
the
trial
of
Gods
graces
in
vs
,
of
our
loue
to
Iesus
Christ
,
whether
wee
loue
him
vnfaignedly
and
meerely
for
himselfe
,
or
for
our
owne
ease
and
good
and
safety
;
for
,
if
we
loue
him
not
for
himselfe
,
but
for
these
,
then
when
these
faile
,
our
loue
will
faile
too
:
So
also
it
is
for
the
triall
of
our
Faith
in
his
promises
;
to
see
whether
we
will
still
build
and
rest
vpon
them
in
all
our
Crosses
,
with
all
manly
Confidence
,
when
in
outward
appearance
it
is
vnlikely
,
that
they
should
bee
performed
and
stand
:
So
it
is
also
for
the
triall
of
our
Patience
,
to
see
if
wee
will
quietly
endure
all
Crosses
and
oppositions
,
and
speaking
against
of
Sinners
,
and
all
manner
of
euill
dealings
for
Christs
sake
.
Lastly
,
it
is
for
the
triall
of
the
corruption
that
is
in
vs
;
For
commonly
many
corruptions
breake
out
of
our
hearts
in
these
oppositions
,
as
wee
see
in
Iob
,
who
was
a
Iust
and
vpright
man
,
and
yet
we
see
in
his
afflictions
,
what
a
Sea
of
corruption
burst
out
of
him
.
These
are
the
Reasons
that
the
Church
hath
so
many
aduersaries
and
opposits
.
The
vses
are
these
;
The
first
vse
is
matter
of
Instruction
Vse
.
1
teaching
vs
what
to
esteeme
of
the
life
of
a
Christian
in
this
world
(
for
that
which
is
the
portion
of
the
whole
church
in
generall
,
is
also
the
portion
of
euery
member
in
particular
)
what
is
the
life
of
a
Christian
here
?
Surely
,
a
continuall
warfare
against
many
Aduersaries
;
so
that
when
thou
entrest
into
the
profession
of
the
Gospell
,
know
that
thou
entrest
into
a
Sea
of
troubles
,
and
a
world
of
oppositions
;
dreame
not
therefore
of
outward
peace
and
ease
there
,
for
that
state
cannot
affoord
it
;
but
looke
for
warres
and
bickerings
continually
either
within
or
without
,
either
with
one
enemy
or
other
;
and
when
thou
hast
passed
one
or
many
conflicts
,
do
not
sit
downe
,
and
say
,
now
I
hope
my
payne
is
past
,
but
bee
sure
,
that
so
soone
as
one
trouble
is
ended
,
another
will
follow
it
at
the
very
heeles
.
A
state
of
worldly
Tranquillity
and
peace
is
a
most
dangerous
estate
,
and
where
there
is
such
a
state
,
wee
may
feare
,
that
the
Diuel
possesseth
all
in
peace
there
,
as
our
Sauiour
saith
,
Luk.
11.27
.
And
in
Luk.
6.21
,
22.
he
saith
,
Blessed
are
yee
that
weepe
,
for
yee
shall
laugh
;
Blessed
are
ye
,
when
men
hate
you
,
&c.
there
is
the
estate
of
the
faithfull
:
but
we
be
to
you
that
laugh
now
,
for
yee
shall
waile
and
weepe
:
woe
be
to
you
when
all
men
speake
well
of
you
,
vers.
25.26
.
there
is
the
estate
of
the
Reprobate
;
Do
wee
laugh
and
haue
we
our
pleasure
now
,
and
doe
all
men
speake
well
of
vs
?
then
certainely
wee
are
not
of
the
number
of
the
blessed
,
but
our
estate
is
a
woefull
estate
;
wee
must
take
this
as
a
Rule
,
that
to
whom
Abraham
our
heauenly
Father
may
say
,
Sonne
,
remember
that
thou
in
thy
life
time
receiuedst
thy
pleasure
,
to
those
shall
be
also
said
after
this
life
,
now
thou
art
tormented
,
Luke
16.
the
Torments
of
hell
are
the
end
of
such
an
estate
:
but
on
the
contrary
if
it
be
with
vs
,
as
it
was
with
Lazarus
,
that
our
heauenly
Father
may
say
of
vs
,
that
we
haue
had
our
paines
here
;
he
shall
also
affirme
of
vs
after
this
life
,
as
of
him
,
but
now
hee
is
comforted
;
paynes
are
bitter
here
,
but
they
are
sweete
hereafter
:
I
doubt
not
but
Gods
children
haue
many
times
peace
here
,
and
yet
goe
to
heauen
;
and
the
wicked
may
haue
many
crosses
,
and
yet
goe
to
hell
:
But
I
speake
here
of
crosses
and
sufferings
that
befall
vs
for
Christs
cause
,
and
for
his
sake
because
,
wee
are
the
Church
of
Christ
;
and
these
we
must
look
for
in
this
life
,
as
Christ
was
a
Signe
to
bee
spoken
against
,
Luk.
2.34
.
or
a
butt
to
shoot
at
,
so
is
his
Chruch
,
and
euery
paricular
member
,
and
this
is
it
wee
are
to
looke
for
in
this
world
,
heere
is
our
warfare
,
in
heauen
is
our
crowne
:
And
therefore
while
we
liue
here
,
let
vs
looke
for
many
Adùersaries
and
oppositions
.
Vse
.
2
The
second
vse
is
for
matter
of
reproofe
,
and
that
of
many
,
for
there
are
many
that
make
the
crosses
and
opposition
of
the
Church
,
as
a
stumbling
blocke
to
hinder
them
from
heauen
,
and
to
make
them
fall
into
hell
:
For
,
first
,
it
keeps
many
from
entring
into
the
Church
;
what
,
say
they
,
Shall
wee
enter
into
so
many
troubles
?
If
they
could
separate
the
Church
from
the
crosse
,
then
they
would
be
of
the
Church
,
like
vnto
the
high
Priests
and
the
Scribes
,
and
the
Elders
,
and
Pharisies
,
in
Matth.
27.42
.
that
said
,
Let
him
come
downe
from
the
Crosse
,
and
wee
will
beleeue
in
him
;
so
these
men
,
if
yee
can
separate
Christ
from
his
crosse
,
they
will
beleeue
in
him
:
Secondly
,
it
is
a
stumbling
blocke
to
many
to
make
them
flie
away
from
the
Church
,
at
least
for
a
time
,
so
did
the
Disciples
of
Christ
,
Matth.
26.56
.
when
their
Master
was
in
trouble
for
his
life
,
they
all
forsooke
him
and
fled
;
this
was
but
for
a
time
:
But
many
in
the
time
of
opposition
and
persecution
,
fall
away
finally
from
the
Church
,
such
are
they
that
are
compared
to
the
stony
ground
,
Mat.
13.20.21
.
that
receiued
the
seed
of
the
Word
with
ioy
for
a
time
,
but
because
it
was
not
rooted
in
their
hearts
,
therefore
when
persecution
commeth
,
they
fall
away
:
Thirdly
,
it
is
a
stumbling
blocke
to
others
,
that
are
beholders
of
these
oppositions
,
causing
them
to
passe
hard
and
vncharitable
censures
on
vs
,
either
scoffingly
by
way
of
insultation
,
as
they
did
ouer
our
Sauiour
,
in
Matth.
27.43
.
He
trusted
in
God
,
let
him
deliuer
him
now
if
hee
will
haue
him
,
for
he
said
,
I
am
the
Sonne
of
God
;
because
our
Sauiour
was
brought
to
a
shamefull
death
,
therefore
they
scoffe
at
him
,
and
insult
ouer
him
,
as
if
he
were
not
the
Sonne
of
God
,
and
so
this
was
a
stumbling
blocke
to
keepe
them
from
beleeuing
in
him
:
or
else
it
causeth
others
to
passe
hard
censures
on
vs
,
reprochfully
taxing
vs
as
notorious
sinners
,
because
wee
are
so
continually
molested
,
as
they
did
of
our
Sauiour
,
Esa.
53.34
.
they
thought
him
to
be
a
wicked
man
,
and
that
therefore
he
was
plagued
and
smitten
of
God
;
and
so
in
Acts
28.4
.
they
iudged
of
Paul
when
the
viper
hung
vpon
his
hand
,
that
hee
was
a
wicked
man
;
and
therefore
,
though
hee
had
escaped
the
Sea
,
yet
vengeance
would
not
suffer
him
to
liue
.
Thus
many
make
the
persecutions
and
oppositions
of
the
Church
as
a
stumbling
blocke
,
to
keepe
them
from
ioyning
with
the
Church
:
these
are
all
here
reproued
.
Vse
.
3
The
third
vse
is
for
matters
of
exhortation
,
to
stirre
vs
vp
to
the
practice
of
many
duties
:
Sti●ting
vp
to
many
duties
.
Is
the
Church
opposed
with
many
aduersaries
,
then
we
must
learne
,
first
,
to
fight
,
and
to
take
vp
armes
,
and
to
beare
vp
our selues
with
good
spirit
and
courage
against
all
our
aduersaries
;
the
Apostle
,
1
Cor
16.13
.
exhorteth
vs
to
this
duty
,
Stand
fast
in
the
faith
,
quit
your selues
like
men
,
be
strong
,
&c.
seeing
we
are
matched
with
so
many
aduersaries
,
wee
must
fight
manfully
,
and
quit
our selues
like
Christian
men
,
for
shall
they
fight
against
vs
,
and
that
continually
;
and
shall
wee
lye
still
,
either
not
fighting
at
all
,
or
if
wee
beginne
to
fight
,
shall
wee
like
cowards
giue
ouer
,
and
suffer
them
to
trample
vs
vnder
their
feete
?
God
forbid
;
this
were
not
onely
to
bring
our selues
and
our
soules
into
our
enemies
hands
,
but
also
to
deliuer
God
himselfe
(
as
much
as
in
vs
lyeth
)
and
his
cause
and
Religion
into
the
hands
of
his
enemies
;
If
wee
be
opposed
in
an
outward
fight
,
as
men
,
wee
are
ready
to
take
vp
armes
,
and
to
strike
againe
,
and
to
make
all
resistance
,
where
wee
should
not
;
but
in
this
case
wee
should
rather
yeeld
,
and
giue
place
,
and
not
resist
euill
,
as
our
Sauiour
teacheth
vs
,
Matth.
5.39
,
&c.
Being
therefore
opposed
as
Christians
,
and
members
of
the
Church
,
and
our
faith
being
dearer
to
vs
then
our
liues
;
and
the
Lord
hauing
giuen
vs
an
expresse
charge
to
resist
and
fight
it
out
;
why
doe
we
not
then
quicken
vp
our
spirits
,
and
resist
euen
vnto
blood
,
if
neede
require
,
that
so
these
aduersaries
may
not
haue
their
wills
on
vs
.
Secondly
,
as
wee
must
fight
,
so
wee
must
fight
lawfully
,
as
the
Apostle
saith
,
2
Tim.
2
5.
that
is
,
as
we
must
fight
on
a
good
ground
,
so
wee
must
fight
by
good
and
lawfull
meanes
,
when
wee
come
to
haue
bickerings
with
the
wicked
,
wee
must
not
doe
by
them
as
they
doe
by
vs
,
to
quit
them
like
for
like
;
if
they
wrong
vs
,
wee
must
not
wrong
them
;
or
if
they
slander
,
or
reuile
,
or
ouer-reach
vs
,
wee
must
not
doe
the
like
by
them
;
no
,
wee
must
fight
against
them
by
lawfull
meanes
,
such
as
are
infallible
by
Gods
Word
;
we
are
to
deale
so
by
lawfull
courses
against
them
,
as
they
doe
vnlawfully
against
vs
.
Thirdly
,
that
wee
may
striue
lawfully
,
wee
must
put
on
the
whole
Armour
of
God
,
Ephes.
6.11
.
as
wee
must
fight
,
so
we
must
be
armed
;
our
aduersaries
come
forth
armed
against
vs
,
and
shall
we
goe
forth
naked
against
them
?
No
,
wee
must
be
armed
too
;
yea
,
they
are
in
compleat
harnesse
,
well
appointed
in
euery
respect
to
hurt
vs
,
and
yet
to
keepe
themselues
harmelesse
;
so
must
wee
haue
compleat
armour
too
,
from
the
head
to
the
foot
,
wee
must
haue
the
helmet
of
saluation
,
the
brest-plate
of
righteousnesse
the
shield
of
faith
,
the
sword
of
the
spirit
,
the
Girdle
of
verity
,
and
we
must
be
sh●d
with
the
preparation
of
the
Gospell
of
peace
.
Besides
,
as
they
are
furnished
by
the
diuell
their
captaine
,
so
must
wee
by
God
our
captaine
,
vpder
whose
colours
we
fight
,
we
must
put
on
the
whole
armour
of
God
;
and
that
this
may
be
pressed
the
more
vpon
vs
,
the
Apostle
doubleth
his
exhortation
,
in
13.
verse
,
and
saith
,
For
this
cause
,
take
vnto
you
the
whole
armour
of
God
.
Fourthly
,
we
must
watch
,
so
the
Apostle
commands
vs
,
1
Cor.
16.13
.
and
Peter
,
1
Pet.
5.8
.
Be
sober
and
watch
;
wee
must
watch
,
for
first
our
aduersaries
are
many
,
secondly
,
euery
one
assaults
,
thirdly
,
they
watch
to
ouerthrow
vs
,
fourthly
,
they
haue
much
craft
and
subtilty
amongst
them
,
euen
as
much
as
the
Diuell
can
put
into
them
,
and
therefore
wee
had
neede
to
watch
continually
,
and
to
stand
on
our
guard
,
and
to
haue
our
eyes
open
,
and
to
cast
euery
way
about
vs
,
to
discouer
and
preuent
the
enemy
,
and
to
saue
our selues
,
remembring
still
,
that
the
enuious
man
preuailed
in
his
purpose
against
the
good
seed
,
while
men
were
sleeping
,
Matth.
13.25
.
that
is
,
while
they
were
not
watchfull
and
wary
to
preuent
him
.
The
fifth
duty
which
we
must
practice
,
is
,
that
with
our
fighting
and
watching
,
we
take
all
opportunities
and
aduantages
for
our
owne
defence
,
wee
must
learne
of
our
aduersaries
,
who
are
exceeding
wise
in
doing
euill
:
so
wee
must
be
wise
in
doing
good
;
as
they
spie
out
their
best
aduantages
when
they
are
strongest
,
and
best
prepared
,
and
when
it
will
be
most
for
their
benefit
,
and
our
hurt
,
and
when
wee
are
weakest
and
most
vnprouided
,
not
so
able
to
make
our
party
good
against
them
;
so
must
wee
doe
against
them
,
specially
,
wee
must
take
such
aduantages
as
God
affoords
vs
in
his
Word
,
when
wee
read
how
others
of
Gods
children
haue
defended
them selues
in
such
assaults
,
let
vs
take
aduantage
by
their
example
,
and
still
in
all
our
assaults
let
vs
lay
vp
something
for
our
defence
,
against
another
time
.
Sixthly
,
Let
vs
throw
away
all
hindrances
,
2
Tim.
4.2
.
no
man
that
warreth
,
intangleth
himselfe
with
the
affaires
of
this
life
,
&c.
Souldiers
carry
little
with
them
to
the
warre
,
but
cast
away
all
that
is
troublesome
to
them
;
so
must
wee
throw
away
all
hindrances
that
may
trouble
vs
in
this
fight
,
as
the
loue
of
the
world
,
and
of
our selues
,
and
of
pleasures
,
yea
,
and
if
neede
be
,
we
must
loaue
father
and
mother
,
wife
and
children
too
,
and
throw
them
all
away
,
rather
then
they
should
comber
vs
in
this
battell
;
wee
must
rid
our
hands
of
all
things
,
but
what
necessity
ties
vs
to
,
that
so
we
may
be
free
from
incombrances
in
the
mannaging
of
this
spirituall
warfare
:
The
Apostle
in
the
1
Corinth.
9
26
,
27.
propounds
himselfe
for
an
example
in
this
case
,
so
fight
I
(
saith
he
)
not
as
one
that
beateth
the
ayre
,
but
I
beat
downe
my
body
,
and
bring
it
in
subiection
,
&c.
hee
knew
,
that
if
hee
did
not
beat
downe
his
body
,
and
so
cast
this
hindrance
away
,
he
should
but
beat
the
ayre
,
teaching
vs
,
that
wee
must
throw
away
all
that
hinders
vs
in
the
mannaging
of
this
Spirituall
fight
.
The
seuenth
duty
is
,
confidence
in
Gods
loue
,
wee
must
cast
our selues
by
faith
vpon
the
power
of
God
,
as
the
Apostle
exhorts
,
Ephes.
6.10
.
My
brethren
,
be
strong
in
the
Lord
,
and
in
the
power
of
his
might
,
and
if
we
doe
thus
,
it
shall
goe
well
with
vs
in
this
our
battell
;
and
this
faith
and
confidence
is
nor
onely
a
part
of
this
fight
,
but
the
very
victory
it selfe
,
as
the
Apostle
saith
1
Iohn
5.4
.
this
is
the
victory
whereby
we
ouercome
the
world
,
euen
our
faith
,
and
in
this
respect
it
is
called
a
shield
to
quench
all
the
fiery
darts
of
Satan
,
Ephes.
6.
The
eighth
duty
which
we
are
taught
from
hence
to
practise
,
is
the
duty
of
prayer
,
this
is
a
speciall
meanes
to
preuaile
in
our
fight
,
therefore
the
Prophet
Dauid
saith
,
Psalme
56.9
.
when
I
cry
,
then
mine
enemies
shall
turne
backe
;
and
this
the
Apostle
Paul
practised
in
his
spirituall
fight
,
when
the
messenger
of
Satan
was
sent
to
buffet
him
,
he
besought
the
Lord
thrice
,
that
it
might
depart
from
him
;
and
the
same
Apostle
,
Ephes.
6.18
.
exhorts
vs
hereunto
in
many
termes
;
pray
alwaies
,
with
all
manner
of
prayer
,
and
supplication
,
in
the
Spirit
,
and
watch
thereunto
,
with
all
perseuerance
,
wee
must
haue
helpe
and
strength
,
else
wee
cannot
withstand
our
enemies
,
they
being
so
strong
,
and
we
so
weak
;
and
whence
should
we
haue
helpe
,
but
from
God
?
And
how
shall
we
obtaine
it
of
him
but
by
prayer
?
and
therefore
wee
must
pray
alwaies
vnto
God
,
that
he
would
helpe
and
strengthen
vs
in
our
fight
,
and
that
hee
would
daunt
and
draw
all
good
successe
from
our
enemies
that
so
they
may
not
preuaile
against
vs
,
but
that
wee
may
preuaile
against
them
,
Exod.
17.11
.
When
Moses
held
vp
his
hand
,
Israel
preuailed
,
and
when
hee
let
his
hand
downe
,
Amaleck
preuailed
;
so
it
is
with
vs
when
we
hold
vp
our
hands
to
God
by
prayer
,
wee
shall
preuaile
against
our
spirituall
enemies
;
but
if
wee
let
downe
our
hands
,
neglect
this
duty
,
this
dutie
of
prayer
,
they
will
preuaile
against
vs
.
The
last
duty
which
wee
are
hence
taught
to
practise
,
is
patience
,
wee
must
possesse
our
soules
with
patience
,
holding
out
to
the
end
of
the
fight
,
and
being
well
content
with
our
present
portion
,
sighing
for
deliuerance
,
and
yet
waiting
the
Lords
good
leasure
,
with
an
expectation
of
helpe
and
comfort
to
all
our
crosses
,
and
a
seasonable
and
ioyfull
deliuerance
from
all
our
crosses
,
and
a
recompence
in
heauen
,
with
a
Crowne
of
glory
,
for
all
the
crosses
and
miseries
which
wee
doe
heere
endure
.
And
so
much
for
the
first
point
;
that
the
Church
of
God
hath
many
aduersaries
,
&c.
The
second
point
,
what
these
aduersaries
are
,
and
they
are
many
.
The
second
point
is
;
who
,
and
what
these
aduersaries
are
?
Surely
they
are
very
many
in
number
:
In
generall
,
they
are
all
they
that
are
not
of
the
Church
,
for
so
is
our
Sauiours
Rule
,
Luke
11.23
.
Hee
that
is
not
with
me
,
is
against
me
;
The
particulars
are
many
,
and
therefore
not
easily
to
be
comprehended
within
one
artificiall
diuision
,
therefore
take
euery
one
by
themselues
.
The
first
aduersary
or
opposite
is
a
false
Church
,
that
is
,
such
as
pretend
themselues
to
be
the
Church
,
when
indeed
they
are
not
,
but
are
destitute
of
that
which
giues
the
true
being
of
the
Church
,
that
is
,
of
Christ
Iesus
:
want
of
Discipline
,
and
such
like
materiall
points
,
may
make
an
vnwholesome
,
and
an
vnsound
Church
,
but
so
long
as
Christ
Iesus
is
truely
professed
,
they
are
true
Churches
:
The
Turks
and
the
Iewes
are
false
churches
,
hauing
a
false
being
,
because
Christ
is
not
professed
by
them
.
2.
sort
.
The
second
sort
are
those
that
are
not
yet
admitted
into
the
Church
,
and
they
are
not
onely
Infidells
and
Reprobates
,
which
neuer
were
,
nor
euer
shall
be
of
the
Church
,
but
also
Gods
chosen
children
before
their
calling
are
bitter
enemies
of
the
Church
;
as
the
Apostle
Paul
,
hee
was
as
great
an
aduersary
against
the
Church
,
till
hee
was
called
,
as
the
world
could
yeeld
.
3.
sort
.
The
third
sort
of
opposites
to
the
Church
are
heretikes
,
they
are
such
as
stiffely
maintaine
any
grosse
opinion
against
the
faith
professed
in
the
Church
;
some
such
there
were
in
the
Church
of
Corinth
,
1
Cor.
11.19
.
and
these
opposites
are
of
all
sorts
,
some
are
greater
heretikes
,
others
lesse
,
and
accordingly
they
are
more
or
lesse
opposite
;
yet
they
are
all
aduersaries
,
and
that
in
an
high
degree
,
euen
to
the
faith
which
is
the
life
of
the
Church
;
at
least
in
such
particulars
as
they
oppose
.
All
the
embracers
of
heresies
are
enemies
,
but
the
broachers
of
them
most
of
all
.
The
4th
sort
of
opposites
are
Schismatikes
,
4.
sort
.
those
that
make
a
diuision
or
rent
in
the
Church
,
withdrawing
themselues
from
the
outward
fellowship
of
those
that
professe
the
sauing
truth
,
of
these
the
Apostle
speakes
.
Heb.
10.34
.
that
they
withdraw
themselues
to
perdition
,
these
are
dangerous
aduersaries
,
for
they
doe
not
onely
make
a
rent
in
the
Church
(
but
as
much
as
in
them
lies
)
they
diuide
Christ
,
as
the
Apostle
speaks
,
1
Cor.
1.13
.
of
both
these
opposites
,
the
Heretike
and
the
Schismatike
,
it
may
be
said
as
the
Apostle
saith
,
1
Iohn
2.19
.
They
went
out
from
vs
,
because
they
were
not
of
vs
;
Now
as
Heretikes
are
opposite
to
the
faith
of
the
Church
;
so
are
Schismtikes
to
the
vnity
of
the
Church
;
and
as
Schismatikes
are
opposite
to
the
whole
Church
,
so
specially
they
are
opposite
to
that
Church
from
which
they
separate
.
The
fifth
sort
of
aduersaries
,
are
Apostates
,
5.
sort
.
that
reuolt
from
the
faith
,
and
fall
to
their
old
estate
of
nature
and
sinne
,
such
was
Demas
,
2
Tim.
4.10
.
who
forsooke
the
Apostle
Paul
,
and
embraced
this
present
euill
world
.
And
this
is
the
fearefullest
estate
of
all
the
rest
,
for
if
they
so
persist
(
as
they
hardly
euer
recouer
)
they
fall
into
the
sinne
against
the
holy
Ghost
,
which
shall
neuer
be
forgiuen
;
of
such
the
Apostle
speakes
,
Hebr.
6.4
,
5
,
6.
that
it
is
impossible
that
they
which
were
once
enlightened
,
and
haue
tasted
of
the
heauenly
gift
,
&c.
if
they
fall
away
,
that
they
should
be
renued
againe
by
repentance
:
and
Heb.
10.26
.
If
we
sin
willingly
after
wee
haue
receiued
and
acknowledged
that
truth
,
there
remaineth
no
more
sacrifice
for
sinne
.
The
sixth
sort
of
opposites
are
persecutors
,
6.
sort
.
that
doe
not
onely
not
regard
the
Church
,
and
the
truth
,
but
they
hate
and
persecute
it
,
and
those
that
loue
it
,
and
that
not
in
a
meane
degree
,
but
for
the
most
part
they
are
blood-suckers
,
and
nothing
will
satisfie
them
,
but
eyther
the
soules
of
professors
,
if
they
forsake
the
truth
,
or
their
bodies
and
liues
,
if
they
continue
stedfast
in
the
truth
.
The
7th
sort
of
opposites
are
Hypocrites
,
7.
sort
.
or
Counterfeits
,
such
as
pretend
Religion
when
as
yet
they
affect
it
not
sincerely
and
in
truth
,
they
goe
to
the
Church
,
heare
the
Word
,
receiue
the
Sacraments
,
&c.
but
they
do
it
not
with
a
single
and
sincere
affection
;
If
these
be
Ministers
then
they
are
false
Apostles
,
such
as
the
Apostle
speakes
of
,
2
Cor.
11.13
.
that
are
deceitfull
workers
,
and
transforme
themselues
into
the
Apostles
of
Christ
:
or
if
they
be
of
the
people
,
they
are
false
brethren
,
such
as
the
Apostle
speakes
of
,
Galat.
2.4
.
that
are
crept
into
the
Church
,
to
spye
out
our
liberty
;
these
are
the
more
dangerous
enemies
,
because
they
are
so
neere
to
vs
;
as
it
is
in
a
family
,
there
is
most
danger
by
those
of
the
same
houshold
if
any
of
them
be
a
thiefe
,
he
may
set
the
doores
open
to
let
others
in
;
they
are
most
dangerous
,
as
first
,
being
least
suspected
;
for
if
wee
did
suspect
them
,
wee
would
beware
of
them
;
secondly
,
as
hauing
fittest
opportunities
to
doe
vs
mischiefe
,
because
they
know
our
courses
,
and
so
can
the
more
easily
betray
vs
:
as
Iudas
knowing
our
Sauiours
walke
,
was
the
fittest
Instrument
to
betray
the
Lord
of
life
,
Iohn
18.2
.
8.
sort
.
Eighthly
,
excommunicate
persons
are
aduersaries
to
the
Church
,
who
,
though
they
doe
not
voluntarily
depart
from
the
Church
,
as
Schismatikes
doe
,
yet
are
they
worthily
cut
off
from
the
Church
:
such
was
the
Incestuous
person
,
1
Cor.
5.5
.
these
are
in
a
fearefull
estate
,
for
they
haue
no
comfort
by
the
prayers
of
the
Church
,
being
cut
off
from
the
body
,
they
can
haue
no
communion
with
it
,
and
till
such
times
as
they
repent
,
and
are
reconciled
to
the
Church
,
they
are
to
be
accounted
of
as
opposites
,
as
Heathens
and
as
Publicans
.
9.
sort
.
Ninthly
(
we
come
to
those
that
are
more
spirituall
enemies
)
the
world
,
that
is
,
the
people
,
and
fashions
of
the
world
;
the
people
of
the
world
,
they
hate
vs
because
wee
are
none
of
their
society
,
as
our
Sauiour
saith
,
Iohn
15.19
.
And
the
fashions
of
the
world
,
which
we
are
not
to
yeeld
vnto
in
any
hand
,
Fashion
not
your selues
according
to
the
world
,
saith
the
Apostle
,
Rom.
12.2
.
These
are
dangerous
enemies
,
and
it
is
hard
for
vs
to
preuaile
against
the
whole
world
.
Tenthly
,
the
flesh
,
that
is
,
10.
sort
.
the
vnregenerate
part
in
our selues
,
this
alwaies
fights
against
the
spirit
,
Gal.
5.17
.
and
seeke
the
destruction
of
our
soules
,
1
Peter
2.11
.
Abstaine
from
fleshly
lusts
,
which
fight
against
the
soule
;
this
is
a
pestilent
aduersary
which
wee
carry
alwayes
in
our
bosoms
,
and
cannot
possibly
either
flie
from
it
,
or
cause
it
to
fly
from
vs
,
which
is
the
singular
mischiefe
of
this
enemy
,
aboue
and
beyond
all
others
.
The
diuell
himselfe
,
if
we
resist
him
will
fly
from
vs
,
but
this
we
carry
alwayes
about
with
vs
.
The
eleuenth
aduersary
is
sinne
,
11.
sort
.
this
is
a
deadly
enemy
to
the
soule
too
,
the
Apostle
saith
,
Rom.
7.11.13
.
Sinne
tooke
occasion
by
the
Commandement
,
and
thereby
slew
me
:
and
sinne
,
that
it
might
appeare
sinne
,
wrought
death
in
mee
.
The
last
Aduersary
is
the
diuell
,
12.
sort
.
hee
is
the
aduersary
of
all
aduersaries
,
and
the
commander
of
all
the
rest
.
And
this
being
the
principall
oposition
of
all
,
we
will
speake
,
God
willing
,
the
more
largely
and
particularly
of
it
by
way
of
obseruation
.
And
the
obseruation
is
this
,
Doctr.
That
Satan
is
the
Grand-aduersary
,
and
the
capitall
and
chiefe
enemy
of
the
Church
of
God
,
and
the
Generall
of
the
field
fought
against
the
faithfull
;
all
other
aduersaries
are
his
souldiers
,
and
his
forces
and
instruments
,
Gen.
3.15
.
The
maine
enmity
betwixt
vs
and
our
aduersaries
,
is
from
the
Serpent
himselfe
,
as
hee
being
the
head
,
all
other
are
but
his
seed
,
Reuel.
12.37
.
The
red
Dragon
the
diuell
,
he
fought
and
his
angells
;
hee
is
the
Arch
enemy
,
the
other
are
but
his
angells
:
1
Pet.
5.8
.
your
Aduersary
,
the
diuell
,
&c.
What
,
are
there
not
many
aduersaries
besides
him
?
ye●
,
but
he
is
an
aduersary
by
way
of
excellency
,
the
aduersary
of
aduersaries
,
he
hath
the
rule
of
all
the
rest
,
Eph.
6.12
.
the
Apostle
saith
,
We
wrestle
not
against
flesh
and
blood
;
Doe
wee
not
wrestle
against
flesh
and
blood
?
yes
,
that
wee
doe
,
but
they
are
but
instruments
,
the
author
of
them
are
principalities
and
powers
,
&c.
The
diuell
and
his
angells
,
Matth.
13.28
.
Who
sowed
the
Tares
amongst
the
good
Corne
?
the
enuious
man
did
it
;
as
who
should
say
,
whatsoeuer
the
meanes
were
,
yet
he
was
the
chiefe
Agent
,
and
therefore
they
are
called
his
seede
,
vers.
38.
and
thefore
hee
is
said
to
deceiue
the
whole
world
,
Reuel
.
12.9
.
because
hee
leads
the
world
after
him
to
doe
his
will
,
he
it
is
that
works
in
the
children
of
disobedience
,
Ephes.
2.2
.
as
he
being
the
mouer
,
and
they
his
engines
,
he
their
father
,
they
his
children
:
So
that
Satan
is
the
Grand-aduersary
of
Gods
Church
,
all
other
aduersaries
are
but
his
instruments
,
&c.
See
this
proued
further
in
euery
particular
enemy
before
named
;
first
,
all
false
Churches
,
whose
are
they
?
the
Synagogues
of
Satan
.
Reuel
.
2.9
.
secondly
,
they
which
are
without
,
not
yet
admitted
into
the
Church
,
they
are
his
too
,
they
are
vnder
his
power
,
Acts
26.18
.
thirdly
,
Heretikes
,
they
are
his
,
Reuel.
2.24
.
fourthly
,
Schismatikes
are
his
,
Iames
3.14.15
.
Satan
himselfe
was
the
first
Schismatike
,
and
that
in
heauen
:
fifthly
,
Apostates
are
his
,
and
Apostacy
is
by
the
working
of
Satan
,
2
Thes.
2.3.9
.
sixthly
,
Persecutors
are
his
,
Reu.
2.10
.
the
diuell
is
said
to
cast
some
of
them
into
prison
,
when
as
persecutors
did
it
:
And
1
Iohn
3.12
.
Cayne
that
slew
his
brother
,
is
said
to
be
of
the
wicked
one
,
that
is
,
of
the
diuell
,
seuenthly
Hypocrites
are
his
,
false
apostles
are
Satans
Ministers
,
2
Cor.
11.15
.
the
diuell
was
in
Iudas
heart
,
Iohn
13.15
.
and
the
wicked
Iewes
are
said
to
be
of
their
father
the
diuell
,
Iohn
8.44
.
eighthly
,
excommunicate
persons
are
his
vassalls
,
1
Tim.
1.20
.
they
are
deliuered
to
Satan
,
ninthly
,
the
world
is
his
,
hee
is
the
Prince
of
the
world
,
Iohn
14.30
.
yea
,
he
is
the
God
of
the
world
,
2
Cor.
4.4
.
tenthly
,
the
flesh
is
his
messenger
,
2
Tim.
12.7
.
Lastly
,
Sinne
is
his
Snare
,
2
Tim.
2.26
.
So
that
the
diuel
erects
false
churches
,
possesses
them
that
are
without
,
inspires
Heretikes
,
incenseth
Schismatikes
,
seduceth
Apostates
,
incourageth
persecutors
,
begets
hypocrites
,
triumphs
in
the
excommunicate
,
commands
the
world
,
and
hath
them
in
a
string
,
prouokes
the
flesh
,
inticeth
to
sinne
,
he
imployes
all
and
euery
one
of
them
busily
and
eagerly
in
the
disturbance
of
Gods
people
.
The
Reasons
are
these
:
First
,
God
himselfe
is
the
generall
Reas.
1
of
the
Church
,
therefore
Satan
is
the
generall
and
commander
of
all
their
enemies
.
Secondly
,
Satans
outragious
and
incessant
malice
against
Reas.
2
God
and
his
Faithfull
,
to
which
,
if
wee
adde
his
strength
,
it
is
a
sufficient
Reason
to
prooue
that
hee
is
the
Grand
enemy
of
the
Church
.
Thirdly
,
if
there
be
any
losse
to
the
Aduersaries
,
it
Reas.
3
is
his
losse
,
if
there
be
any
gaine
to
them
it
is
his
,
If
they
preuaile
against
vs
,
there
is
so
much
added
to
his
kingdome
,
if
wee
preuaile
against
them
,
there
is
so
much
detracted
from
his
kingdome
,
therefore
it
is
reason
that
hee
should
bestirre
himselfe
,
and
all
his
Instruments
against
the
Church
.
The
Vses
are
these
:
First
,
this
teacheth
vs
that
seeing
Vse
1
Satan
is
the
conductor
of
all
these
forces
,
therefore
wee
are
to
be
the
more
vigilant
and
prepared
and
armed
to
resist
him
.
It
is
the
Apostles
owne
Inference
,
Ephes.
6.13
.
For
this
cause
(
saith
hee
)
take
vnto
you
the
whole
Armour
of
God
,
for
what
cause
?
why
,
because
we
wrestle
not
onely
against
flesh
and
blood
,
but
against
principalities
and
powers
,
&c:
vers.
12.
and
1
Pet.
5.8
.
your
Aduersarie
the
diuell
goeth
about
like
a
roaring
Lion
,
seeking
whom
he
may
deuoure
,
whom
resist
(
saith
the
Apostle
)
:
so
that
if
hee
bend
himselfe
,
and
all
his
forces
against
vs
,
we
should
labour
to
bend
all
our
forces
against
him
to
resist
him
.
Secondly
,
here
wee
are
taught
what
to
esteeme
of
all
Vse
.
2
wicked
people
that
oppose
the
Church
,
whosoeuer
thou
art
that
troublest
the
Church
,
thou
art
no
better
then
the
Diuels
souldier
and
slaue
,
he
is
thy
master
and
captaine
,
and
so
the
motions
of
the
flesh
are
the
Diuels
darts
;
the
euill
examples
of
the
world
his
brokers
,
he
sets
them
all
to
worke
.
and
hee
shall
pay
them
their
wages
:
No
meruaile
therefore
though
Gods
children
are
carried
with
such
a
zeale
against
the
wicked
,
for
they
are
but
diuels
,
as
it
were
,
and
therefore
our
Sauiour
saith
,
Goe
yee
cursed
into
euerlasting
Fire
prepared
for
the
diuell
and
his
angels
,
Matth.
25.41
.
Vse
3.
Thirdly
,
let
vs
consider
the
wonderfull
power
and
mercy
of
God
;
here
is
the
wonderfull
power
and
loue
of
God
that
keepes
vs
so
long
and
so
safe
from
so
many
Deuils
(
as
I
may
say
)
that
are
continually
beleaguering
Vse
4
vs
.
And
therefore
lastly
,
this
should
encourage
Gods
children
in
the
fight
,
because
so
oft
as
wee
resist
(
I
say
not
onely
so
often
as
wee
ouercome
them
,
but
so
oft
as
wee
resist
)
them
,
and
keepe
them
from
preuailing
ouer
vs
;
so
many
victories
we
get
ouer
the
Diuell
himselfe
,
and
so
many
wounds
we
giue
to
the
Serpents
head
;
but
,
on
the
contrary
,
so
often
as
they
preuaile
against
vs
,
so
many
victories
they
get
ouer
vs
,
and
so
many
wounds
they
giue
vs
:
also
let
the
Promises
of
God
encourage
vs
,
that
not
a
bone
of
ours
shall
be
broken
,
nor
the
gates
of
hell
euer
preuaile
against
vs
.
The
two
and
twentieth
LECTVRE
of
the
CHVRCH
.
TOuching
the
seuenth
generall
point
propounded
to
bee
handled
in
the
Question
concerning
the
visible
Church
,
namely
,
of
the
Aduersaries
that
oppose
&
set
them selues
against
it
,
wee
haue
propounded
these
seuerall
heads
to
speake
vnto
:
First
,
that
the
Church
of
God
hath
many
Aduersaries
and
opposites
,
so
long
as
it
is
in
this
world
:
Secondly
,
what
these
Aduersaries
are
;
Thirdly
,
their
dealing
against
the
Church
;
Fourthly
,
the
course
and
dealing
of
the
Church
against
her
Aduersaries
:
And
lastly
,
the
course
and
dealing
of
God
to
both
:
The
two
first
points
wee
haue
already
spoken
to
;
Now
God
willing
wee
are
to
speake
of
the
three
last
points
.
The
3.
point
then
,
that
we
now
first
are
to
speak
to
,
The
third
point
which
is
,
how
these
Aduersaries
oppose
vs
.
is
how
the
aduersaries
behaue
themselues
in
oppugning
and
fighting
against
the
Church
;
for
as
in
all
other
conflicts
and
encounters
,
It
is
a
great
aduantage
for
a
man
to
know
the
carriage
of
his
Aduersaries
fight
:
so
in
this
spirituall
conflict
that
the
Chu●ch
doth
mannage
against
her
Aduersaries
for
the
Lord
of
heasts
;
It
is
a
singular
helpe
to
vs
,
and
a
very
needfull
thing
to
be
well
acquainted
with
the
proceedings
of
our
enemies
,
to
know
their
weapons
,
purposes
,
St●atagems
and
practices
,
and
the
whole
course
and
manner
of
their
fightings
against
vs
;
for
thereby
wee
shall
be
the
better
armed
and
fitted
to
meete
with
them
at
euery
turne
,
&
to
ward
off
their
blowes
,
and
defeate
their
enterprises
,
and
to
match
their
assaults
,
and
to
preuent
and
auoide
their
dangers
:
This
was
a
singular
helpe
to
the
Apostle
Paul
,
the
faithfull
Souldier
of
Iesus
Christ
in
his
fight
,
2
Cor.
2.11
.
marke
the
reach
of
the
place
,
the
Apostle
was
not
ignorant
of
his
Aduersaries
enterprises
,
he
knew
them
well
enough
,
and
thereby
hee
preuented
Satan
from
circumuenting
him
:
And
this
helpe
our
Sauiour
would
haue
all
his
Disciples
furnished
withall
;
and
therefore
he
fore-shewes
,
Matth
10
16
,
17.
their
enemies
dealings
against
them
,
that
so
they
being
forewarned
,
how
their
Aduersaies
would
deale
with
them
,
they
might
also
bee
fore-armed
how
to
answer
them
,
and
bee
prouided
against
all
their
attempts
;
Behold
(
saith
he
)
I
send
you
as
sheepe
among
wolues
,
&c.
and
so
in
the
19.
20
,
21
,
23.
&c
,
verses
;
our
Sauiour
still
foreshewes
the
manner
of
their
Aduersaries
dealings
against
them
,
the
brother
shall
betray
the
brother
to
Death
,
&c.
and
that
they
should
bee
hated
of
all
men
for
his
names
sakes
,
&c:
And
in
Matth.
24.
from
the
9.
to
the
26.
vers.
our
Sauiour
makes
a
great
discourse
to
this
purpose
.
And
in
the
25.
verse
,
he
purposely
specifies
this
prediction
:
Behold
I
haue
told
you
before
,
thereby
calling
on
them
to
consider
aduisedly
of
it
,
as
who
should
say
,
that
that
very
prediction
and
foretelling
them
of
it
,
were
a
sufficient
Caueat
,
at
least
a
very
necessary
helpe
in
their
fight
,
against
their
Aduersaries
:
And
so
in
Luk.
21.
from
the
8.
to
the
19.
verse
,
where
he
first
acquaints
his
Disciples
with
their
Aduersaries
courses
;
and
then
teacheth
them
how
to
defend
themselues
from
them
;
where
our
Sauiour
shewes
plainely
by
his
owne
practice
,
how
needfull
it
is
to
know
our
Aduersaries
fight
,
that
so
wee
may
wisely
and
safely
encounter
them
:
If
ye
aske
me
what
their
dealings
and
attempts
are
against
the
Church
?
I
answer
,
Of
sundry
sorts
;
yea
,
indeed
of
all
sorts
:
And
therefore
take
the
matter
fully
and
plainely
in
this
Obseruation
.
The
Aduersaries
of
the
Church
,
Doctr.
as
they
are
great
and
many
,
so
they
doe
assault
vs
euery
way
,
they
leaue
no
meanes
vnattempted
,
whereby
they
may
procure
the
vtter
ruine
and
ouerthrow
;
at
least
,
the
hurt
and
trouble
of
the
faithfull
:
Their
maine
Intent
is
to
ouerthrow
the
faithfull
,
if
they
can
possibly
;
but
if
they
faile
in
that
(
as
the
Lord
keepes
them
from
that
)
yet
rather
then
they
will
sit
still
and
doe
nothing
,
they
will
bee
doing
all
the
mischiefe
and
harme
to
them
that
they
can
;
I
shall
not
need
to
distinguish
the
courses
of
Satan
himselfe
from
his
Instruments
,
they
are
in
effect
all
one
;
for
what
himselfe
doth
,
hee
stirres
vp
his
instruments
to
doe
the
like
,
and
what
they
doe
,
it
is
not
of
themselues
,
but
by
his
appointment
;
so
that
the
discouery
of
the
one
,
is
also
the
discouery
of
the
other
.
For
proofe
of
the
obseruation
,
see
what
the
Apostle
Peter
saith
,
1
Pet.
5.8
.
Your
Aduersarie
the
Deuill
like
a
roaring
lyon
,
goes
about
seeking
whom
hee
may
deuoure
,
that
is
to
say
,
hee
casts
about
euery
way
to
doe
vs
hurt
,
one
search
will
not
serue
his
turne
,
but
he
searcheth
euery
corner
,
and
spies
euery
aduantage
,
still
going
about
and
seeking
to
deuoure
:
In
Matth.
5.11
.
Our
Sauiour
giues
vs
a
sufficient
Intimation
of
their
malicious
disposition
against
vs
,
that
they
will
not
sticke
to
speake
,
all
manner
of
euill
falsly
against
vs
,
and
they
that
will
not
sticke
to
speake
,
if
it
were
in
their
power
,
will
not
sticke
to
doe
all
manner
of
euill
to
vs
:
To
display
the
point
more
at
large
,
wee
will
descend
to
some
particulars
:
First
,
The
matter
they
strike
at
.
let
vs
consider
the
matter
they
strike
at
,
or
the
marke
they
shoote
at
;
Secondly
,
the
manner
of
their
opposition
;
first
the
marke
they
shoote
at
,
is
either
Religion
it selfe
,
or
the
Persons
that
professe
it
,
and
indeede
,
whatsoeuer
they
doe
against
our
Persons
,
their
quarrell
is
against
our
Religion
,
to
goare
that
through
our
sides
;
so
that
if
wee
would
leaue
our
Religion
,
our
Enemies
would
leaue
to
hurt
vs
,
Religion
is
their
Quarrell
:
so
saith
our
Sauiour
,
Matth.
10.22
.
you
shall
be
hated
of
all
men
,
that
is
true
indeed
,
1
against
the
persons
of
professors
.
but
it
is
for
my
name
:
First
the
persons
that
professe
Religion
,
is
the
marke
they
shoot
at
,
see
this
in
the
example
of
Iob
,
in
the
1
and
2
Chapters
,
see
how
Satan
set
himselfe
against
him
,
in
his
Cattell
,
seruants
,
Children
,
wife
,
body
,
and
if
he
might
haue
had
his
will
,
against
his
life
and
soule
too
;
and
see
how
hee
musters
vp
his
forces
against
him
euery
way
,
theeues
,
fire
,
winds
,
botches
,
wife
and
friends
,
and
all
at
once
to
ouerwhelme
him
with
an
heape
of
temptations
:
In
the
new
Testament
wee
find
this
true
in
the
example
of
the
Apostles
,
1
Cor.
4.9
.
to
the
13.
I
thinke
(
saith
he
)
that
God
hath
set
out
vs
the
last
Apostles
,
as
men
appointed
to
death
,
for
wee
are
made
a
gazing
stocke
,
&c:
we
hunger
and
thrist
,
are
naked
and
buffetted
,
&c:
so
we
see
how
hee
setts
himselfe
against
the
persons
of
the
faithfull
;
2
against
their
profession
.
See
also
how
he
sets
himselfe
against
their
profession
,
Acts
4.18
,
21.
Peter
and
Iohn
are
charged
to
preach
no
more
in
the
Name
of
Iesus
,
and
threatned
if
they
doe
:
And
Acts
5.18
.
the
Apostles
are
laid
hands
on
,
and
put
in
prison
;
and
in
the
33.
vers.
they
consult
to
slay
them
;
and
in
the
40.
vers.
they
beate
them
and
command
them
againe
not
to
speake
in
the
name
of
Iesus
,
what
could
the
Deuill
haue
done
more
against
the
Gospell
,
as
things
then
stood
;
All
these
places
both
:
the
former
and
these
latter
proue
that
they
set
themselues
against
their
persons
and
their
profession
both
:
but
the
former
are
more
directly
against
their
persons
;
the
latter
more
directly
against
their
profession
:
So
wee
see
the
practices
of
our
Aduersaries
against
our
persons
,
and
against
our
profession
,
yet
,
here
is
the
difference
,
that
they
oppose
against
Religion
for
it selfe
,
but
they
oppose
against
our
persons
for
our
Religion
.
Secondly
,
for
the
manner
of
their
opposition
,
The
manner
of
their
opposition
.
they
doe
it
sometimes
openly
,
sometimes
secretly
;
openly
,
so
did
Saul
Acts
9.1
,
2.
when
he
went
with
open
mouth
to
make
hauocke
of
the
Church
;
sometimes
they
doe
it
secretly
,
●
secretly
.
that
is
,
when
either
they
cannot
doe
it
openly
at
all
;
or
at
least
when
they
cannot
doe
it
openly
with
such
safety
to
themselues
,
and
such
hurt
and
danger
to
their
enemies
;
thus
it
was
in
Galat.
2.4
.
the
false
brethren
crept
in
craftily
into
the
Church
,
to
spy
out
their
liberty
,
that
so
they
might
the
better
bring
them
into
bondage
;
we
shall
find
both
these
kinds
of
oppositions
,
Act.
6.9
,
10
,
11.
where
certaine
of
the
Synagogue
disputed
with
Stephen
,
and
thought
to
haue
borne
him
downe
openly
,
but
when
they
were
not
able
to
resist
the
wisdome
and
spirit
by
which
he
spake
,
then
they
secretly
suborned
witnesses
to
accuse
him
falsely
.
Secondly
,
againe
,
2.
open●
sometimes
they
oppose
by
strong
hand
as
Herod
,
Acts
12.1.2
.
he
stretched
forth
his
hands
to
vex
certaine
of
the
Church
,
and
he
killed
Iames
,
the
brother
of
Iohn
,
with
the
sword
;
and
when
Satan
doth
thus
oppose
,
hee
is
a
Lyon
,
sometime
by
fraud
and
subtilty
hee
opposeth
the
Church
,
and
then
hee
is
a
Serpent
:
and
so
in
Acts
7.19
.
Stephen
saith
,
the
Egyptians
dealt
subtilly
with
the
Israelites
.
3.
The
means
or
weapons
wherby
they
fight
against
Gods
Children
.
1
carnall
reasons
and
therein
.
the
third
thing
in
the
manner
of
their
opposition
,
is
the
meanes
or
weapons
,
whereby
they
fight
against
Gods
Church
,
and
they
are
infinite
,
I
shall
touch
those
onely
that
are
most
materiall
,
and
the
first
kinde
is
carnall
reasons
,
and
these
are
the
fittest
weapons
for
carnall
men
to
fight
withall
,
and
readiest
against
the
truth
and
the
Church
,
as
they
being
both
spirituall
and
professed
enemies
to
flesh
and
blood
;
See
how
they
flourish
with
this
weapon
,
first
with
multitude
;
yours
cannot
be
the
true
Religion
(
say
they
)
for
,
but
few
embrace
it
,
the
multitude
is
against
you
,
and
it
is
euery
where
spoken
against
,
as
they
said
to
Paul
,
Acts
28.22
.
Againe
,
saith
the
false
Church
,
wee
haue
far
greater
pomp
and
glory
,
and
greater
riches
,
Reuelat.
17.4
.
besides
,
say
they
,
you
haue
no
great
men
to
applaud
you
;
doe
any
of
the
Rulers
beleeue
in
him
,
say
the
Iewes
?
Iohn
7.48
.
Lastly
,
there
is
,
say
they
,
no
point
of
your
Religion
,
either
pleasing
to
nature
,
or
almost
iustifiable
by
reason
;
and
therefore
(
saith
carnall
reason
)
yours
is
not
the
true
Religion
,
but
you
must
needs
be
of
the
right
way
:
If
these
kind
of
weapons
preuaile
not
,
2.
Religious
pretences
,
and
herein
,
1.
Scriptures
.
2.
that
they
are
the
Church
.
3.
miracles
.
then
they
take
other
kind
of
weapons
,
and
close
in
neerer
with
vs
,
forcing
vs
with
Religious
pretences
,
and
so
striuing
to
beat
vs
with
our
owne
weapons
,
they
pretend
that
they
haue
the
Scriptures
,
so
did
the
diuell
,
Matth.
4.6
.
that
they
are
the
Church
,
as
the
wicked
Iewes
did
,
Ierem.
7
4.
so
for
miracles
,
they
pretend
they
haue
them
too
;
they
haue
the
effectuall
working
of
Satan
,
with
all
power
and
signes
,
and
lying
wonders
,
2.
Thes.
2.9
.
so
they
pretend
to
be
Abrahams
children
,
Iohn
8
39.
and
to
be
Moses
Schollers
and
Disciples
,
Iohn
9.28
.
yea
,
to
be
Gods
owne
seede
,
Ioh.
8.41
.
So
they
pretend
to
be
Prophets
,
Reuelat.
2.20
.
yea
,
to
be
the
Apostles
of
Christ
,
2
Cor.
11.13
.
yea
,
and
to
be
Angells
of
light
,
verse
14.
and
for
outward
holinesse
,
they
will
haue
more
then
ordinary
,
as
the
Scribes
and
Pharises
had
,
Matth.
23.27
.
And
for
simplicity
,
which
is
the
proper
note
of
Christs
sheep
,
they
will
so
cunningly
pretend
it
,
that
you
would
take
them
for
sheepe
of
Christs
owne
fold
,
and
they
cannot
be
discerned
to
be
rauening
Wolues
,
till
they
bewray
it
in
their
workes
;
and
therefore
our
Sauiour
saith
,
3.
more
grosse
dealing
.
Matth.
7.15
.
Beware
of
false
prophets
,
which
come
to
you
in
sheepes
clothing
,
&c.
And
when
they
faile
this
way
,
then
they
will
fall
to
more
grosse
dealing
,
flattering
vs
with
faire
promises
,
as
the
diuell
dealt
with
our
Sauiour
,
Matth.
4.9
.
such
and
such
things
will
I
giue
you
,
if
you
will
doe
thus
and
thus
;
if
this
will
not
preuaile
,
they
will
labour
to
seduce
vs
with
lies
and
errors
,
as
the
Serpent
did
Eue
,
Gens.
3.4
,
5.
or
else
they
will
labour
to
corrupt
our
sincere
worship
of
God
,
with
inuentions
and
traditions
of
men
,
as
the
Pharises
did
,
Mat.
15.3
.
If
they
can
preuaile
none
of
these
waies
,
then
they
will
raise
vp
flanders
and
false
reports
,
against
our
persons
,
howsoeuer
wee
carry
our selues
,
as
they
did
against
Christ
and
Iohn
Baptist
,
Mat.
11.18
.
Our
Sauiour
●ame
eating
and
drinking
,
and
they
say
,
behold
a
Drunkard
,
and
a
Glutton
:
Iohn
Baptist
came
neyther
eating
nor
drinking
,
and
they
said
hee
had
a
diuell
;
so
they
raised
vp
false
reports
of
our
Religion
,
as
they
did
in
the
Apostles
time
,
Rom.
3.8
.
Some
say
that
he
taught
,
that
we
might
do
euil
,
that
good
may
come
thereof
,
&c.
If
this
be
not
enough
,
they
will
breath
out
threatnings
against
vs
,
as
Saul
did
against
the
Church
,
Acts
9.1
.
If
that
serue
not
their
turne
,
they
will
procure
Lawes
and
Decrees
against
vs
,
as
they
did
against
Daniel
,
Dan.
6.7
,
8.
and
Letters
of
State
,
as
Saul
did
,
Acts
2.9
.
And
their
last
,
and
sorest
and
commonest
weapon
of
all
,
is
blowes
,
persecutions
,
banishments
,
imprisonments
,
and
all
the
punishments
they
can
deuise
,
as
their
hatred
is
deadly
against
vs
,
so
they
cease
not
to
pursue
vs
to
the
very
death
:
cruell
blood-suckers
they
are
,
for
when
they
cannot
sucke
Religion
out
of
our
hearts
,
yet
they
will
sucke
our
liues
,
and
our
bloods
out
of
our
bodies
:
In
a
word
,
there
is
no
one
thing
in
the
world
,
but
the
diuell
and
his
instruments
catch
at
it
,
and
take
hold
of
it
as
a
weapon
in
their
fury
,
to
hurt
and
strike
at
Gods
children
withall
.
The
reasons
of
the
point
are
these
;
First
,
the
sillinesse
Reas.
1
and
nakednesse
and
weaknesse
of
the
faithfull
;
and
their
condition
in
this
life
is
such
,
that
they
are
euery
way
exposed
,
and
of
themselues
lie
open
to
the
danger
of
their
enemies
;
somethings
they
cannot
doe
to
defend
themselues
for
want
of
power
,
and
worldly
wisdome
,
as
God
knowes
,
they
be
very
simple
and
weake
;
and
other
things
they
must
not
do
,
for
want
of
warrant
from
God
,
without
which
,
their
tender
consciences
dare
doe
nothing
,
whereas
,
if
they
could
and
might
shift
for
themselues
,
by
hooke
or
by
crooke
,
as
others
doe
,
it
might
be
a
good
safegard
to
them
:
and
hence
it
is
,
that
our
enemies
assault
vs
euery
way
.
The
second
reason
is
drawne
from
the
multitude
of
Reas.
2
their
enemies
,
they
are
so
great
,
and
swarme
so
ouer
all
the
earth
,
and
therefore
how
can
the
faithfull
escape
,
but
that
needs
they
must
be
assaulted
euery
way
,
that
which
one
saith
not
or
doeth
not
against
them
,
another
doth
:
Satan
is
a
hunter
,
and
the
wicked
are
his
hell-hounds
;
and
the
faithfull
,
they
are
in
the
field
of
this
world
,
like
a
silly
Hare
in
the
field
,
beset
about
with
hounds
in
euery
corner
,
so
that
it
is
impossible
for
her
to
escape
them
,
but
that
still
he
is
assaulted
;
how
can
the
faithfull
choose
then
,
but
be
assaulted
euery
way
.
Reas.
3
Thirdly
,
adde
to
their
multitude
,
their
malice
and
diligence
,
that
they
snatch
at
all
aduantages
,
and
let
not
any
oppertunity
slip
to
satisfie
their
blood
thirsty
malice
.
Reas.
4
Fourthly
,
the
enemies
of
the
faithfull
are
assisted
by
Satan
continually
,
and
very
effectually
,
so
that
if
they
do
lacke
power
,
or
subtilty
,
or
meanes
,
any
helpe
inwardly
or
outwardly
,
hee
is
ready
at
hand
to
make
supply
;
and
when
earth
and
hell
too
,
men
and
diuells
doe
altogether
ioyne
their
forces
against
Gods
poore
Church
,
what
can
be
expected
but
vtter
ruine
,
at
least
great
hurt
.
Reas.
5
Fifthly
,
God
permits
these
things
for
a
time
in
this
world
,
this
is
their
very
houre
and
power
of
darknesse
,
none
is
able
either
to
helpe
vs
,
or
to
hinder
and
bridle
them
,
but
God
alone
;
and
therefore
hee
letting
the
diuell
loose
on
them
,
and
giuing
way
to
his
instruments
,
they
must
needes
haue
their
full
force
and
strength
to
attempt
what
they
will
against
them
,
though
yet
the
Lord
bridles
them
,
that
they
cannot
accomplish
it
.
Reas.
6
Sixthly
,
Is
it
so
,
that
the
faithfull
may
be
tryed
as
in
the
fire
,
that
if
there
be
any
blemish
in
them
,
it
may
be
purged
,
and
that
their
faith
may
appeare
much
more
precious
then
Gold
.
Reas.
7
Seuenthly
,
It
is
so
,
that
the
wicked
may
make
vp
the
full
measure
of
their
sinnes
,
and
so
a
iust
and
full
measure
of
wrath
,
and
vengeance
against
their
soules
.
Reas.
8
Lastly
,
It
is
so
,
that
the
Lord
may
glorifie
himselfe
the
more
in
the
preseruation
of
the
one
,
and
the
confusion
of
the
other
,
Exod.
9.16
.
Vse
1
The
vses
of
the
point
are
these
:
First
,
this
shewes
vs
the
exceeding
great
danger
that
the
Church
,
and
euery
member
thereof
,
is
subiect
to
in
this
world
;
there
is
no
danger
that
can
possibly
be
imagined
,
nor
no
one
thing
named
in
the
world
,
that
a
man
may
be
endangered
by
,
that
the
faithfull
can
safely
say
,
I
am
free
from
the
danger
of
it
;
See
how
many
dangers
one
silly
soule
was
beset
withall
,
the
Apostle
Paul
,
2
Cor.
11.26
.
that
was
often
in
perills
of
waters
,
in
perills
of
his
owne
Nation
,
in
perills
amongst
the
Gentiles
,
in
perills
in
the
City
,
in
perills
in
the
Wildernesse
,
in
perills
in
the
Sea
,
in
perills
amongst
false
brethren
;
he
was
in
perill
euery
way
,
and
yet
these
were
but
dangers
;
besides
which
,
hee
had
many
forcible
and
cruell
blowes
laid
on
him
,
as
wee
may
see
from
the
23
to
the
28.
verse
,
In
labours
more
aboundant
,
in
stripes
aboue
measure
,
in
prison
more
plenteously
,
in
death
often
,
&c.
Many
men
maruell
that
the
faithfull
being
so
dearely
beloued
as
they
are
of
God
,
should
be
so
often
foyled
,
that
they
should
fall
into
so
many
troubles
,
yea
,
oftentimes
sinfull
and
reproachfull
euills
;
but
if
they
could
see
but
halfe
the
dangers
they
are
in
,
they
would
rather
maruell
that
they
fall
into
no
more
,
yea
,
that
they
are
not
vtterly
ouer-throwne
,
and
that
they
are
not
ouer-throwne
by
their
enemies
,
no
reason
can
be
giuen
,
but
that
,
Lam.
3.22
.
It
is
the
Lords
mercy
,
that
we
are
not
consumed
,
and
Psalm
.
124.1.2
,
3.
Except
the
Lord
had
beene
on
our
side
,
may
Israel
now
say
;
Except
the
Lord
had
beene
on
our
side
,
when
men
rose
vp
against
vs
,
they
had
swallowed
vs
vp
quicke
,
when
their
wrath
was
kindled
against
vs
;
And
this
is
a
gracious
and
a
comfortable
vse
,
which
wee
are
to
make
of
all
the
straights
,
that
wee
are
driuen
to
in
this
life
,
not
so
much
to
looke
on
the
multitude
and
greatnesse
of
the
dangers
which
wee
are
in
,
but
on
the
mercifull
protection
and
all-sufficient
grace
of
God
in
Christ
,
that
doth
so
vphold
vs
,
that
let
our
enemies
doe
what
they
can
,
and
all
that
may
be
done
,
yet
wee
shall
not
be
left
as
a
prey
to
be
swallowed
vp
by
them
:
In
the
2
King
.
6.15
,
16
,
17.
The
Prophet
Elishae's
man
,
when
hee
saw
that
they
were
compassed
about
with
an
host
,
hee
was
stricken
with
great
feare
,
and
cryed
out
,
Alas
,
Master
,
what
shall
we
doe
?
But
Elisha
answered
,
Feare
not
,
for
they
that
be
with
vs
,
are
more
then
they
that
be
with
them
;
And
when
Elisha
had
prayed
,
and
that
the
Lord
had
opened
his
seruants
eyes
,
he
saw
the
mountaine
full
of
Horses
and
Chariots
of
fire
round
about
his
Master
:
and
as
it
was
with
him
,
so
it
is
with
vs
,
it
is
a
great
terror
to
vs
,
to
see
our selues
assaulted
and
compassed
about
with
our
enemies
,
and
to
see
dangers
on
euery
side
;
but
let
vs
looke
about
vs
,
and
see
also
the
mercifull
protection
,
and
all-sufficient
grace
of
God
in
Christ
,
which
embraceth
vs
on
euery
side
,
so
that
our
enemies
can
no
way
preuaile
against
vs
,
and
this
will
be
a
great
incouragement
and
comfort
to
vs
,
against
all
the
assaults
that
our
enemies
make
against
vs
.
Vse
2
The
second
vse
teacheth
vs
,
that
seeing
wee
haue
so
many
enemies
,
that
assault
vs
euery
way
,
then
we
should
hold
fast
by
God
,
and
cleaue
steadfastly
and
wholly
to
him
alone
;
first
,
by
a
liuely
confidence
in
his
truth
,
and
promise
,
and
saluation
,
with
an
assured
perswasion
that
hee
will
neuer
faile
vs
,
nor
forsake
vs
;
it
was
Israels
case
,
and
Moses
direction
,
Exod.
14.13
.
when
their
enemies
were
behinde
them
,
and
the
red
Sea
before
them
,
and
the
mountaines
on
each
side
of
them
,
and
no
way
for
them
to
escape
;
Moses
saith
to
them
,
Feare
not
,
stand
still
,
and
he
hold
the
saluation
of
the
Lord
,
which
hee
will
shew
to
you
this
day
,
&c.
and
so
the
Lord
did
deliuer
them
;
there
wants
neither
will
nor
power
on
Gods
part
,
if
there
be
not
want
of
our
apprehending
and
relying
vpon
it
;
as
wee
must
cleaue
vnto
God
by
confidence
:
So
secondly
,
we
must
cleaue
to
him
by
prayer
,
for
it
is
not
enough
for
vs
to
beleeue
it
,
but
wee
must
begge
it
too
,
wee
must
lift
vp
our
eyes
and
hearts
to
God
in
humble
and
hearty
prayer
,
for
helpe
and
deliuerance
,
and
wee
shall
haue
it
:
you
shall
see
this
course
taken
,
and
the
successe
of
it
both
together
in
the
2
Chron.
32.20
,
22.
When
Senacherib
came
vp
with
his
host
against
Ierusalem
,
then
Hezechiah
the
King
,
and
the
Prophet
Esaiah
prayed
against
them
,
and
cryed
to
heauen
,
and
the
Lord
sent
an
Angell
which
destroyed
all
the
valiant
men
and
Princes
of
Senacheribs
host
,
and
saued
Hezechiah
,
and
the
inhabitants
of
Ierusalem
,
from
the
hand
of
Senacherib
,
King
of
Ashur
:
thirdly
,
wee
must
cleaue
to
God
by
vsing
the
meanes
that
he
tenders
to
vs
for
our
reliefe
,
either
by
resistance
,
or
by
escape
;
if
hee
affords
vs
meanes
to
fight
and
resist
,
then
we
must
withstand
our
enemies
to
the
vttermost
of
our
power
,
Iames
4.7
.
Resist
the
diuell
,
&c.
If
God
tender
opportunity
by
flight
,
take
the
benefit
of
that
meanes
;
so
Christ
teacheth
vs
,
Matth.
10.23
.
If
they
persecute
you
in
one
Citty
,
fly
into
another
:
and
this
did
the
Apostle
Paul
practise
,
Acts
9.25
.
hee
was
let
downe
in
a
basket
through
the
wall
,
and
so
escaped
form
his
enemies
;
so
that
if
opportunity
be
offered
vs
of
flight
,
wee
must
take
it
,
alwaies
considering
,
that
this
is
the
best
course
for
vs
to
take
,
which
God
offers
vs
opportunity
of
,
and
wee
may
be
bold
to
wait
for
a
blessing
on
it
:
fourthly
,
wee
must
cleaue
to
God
,
by
walking
with
God
in
obedience
to
his
will
;
make
,
and
keepe
thy
peace
alwaies
with
God
,
whatsoeuer
thou
dost
,
keepe
him
thy
friend
,
whosoeuer
be
thine
enemy
,
and
this
thou
must
doe
by
walking
in
his
waies
,
and
then
he
will
giue
his
Angells
charge
ouer
thee
,
to
carry
thee
in
their
hands
,
that
nothing
may
hurt
thee
,
Psalme
91.11
,
12.
and
Psalm
.
34.7
.
The
Prophet
saith
,
that
the
Angells
of
the
Lord
,
pitch
their
tents
round
about
them
that
feare
him
,
and
deliuereth
them
;
If
thou
feare
God
,
and
labour
to
please
him
,
then
thine
enemies
may
goe
about
thee
,
againe
and
againe
,
seeking
to
deuour
thee
,
but
still
they
shall
finde
the
tents
of
Gods
Angells
euery
where
round
about
thee
,
to
deliuer
thee
,
that
they
should
not
hurt
thee
.
The
third
vse
teacheth
vs
how
to
carry
and
behaue
our selues
to
all
things
in
the
world
,
euen
to
euery
thing
Vse
3
we
heare
and
see
,
surely
very
warily
and
suspitiously
,
For
feare
left
the
enemy
haue
laid
a
snare
in
them
to
intrap
thee
,
and
therefore
,
when
wee
vse
any
of
these
things
,
let
vs
sanctifie
them
to
vs
by
the
Word
and
Prayer
,
and
this
wee
must
doe
,
if
not
for
any
good
and
blessing
that
wee
expect
by
them
,
yet
at
least
,
for
feare
of
some
euill
that
the
enemie
intends
against
vs
in
them
;
specially
wee
are
to
carry
our selues
very
warily
to
the
men
of
the
world
,
euen
to
all
those
that
are
without
,
take
notice
of
them
,
as
enemies
most
dangerous
;
such
enemies
as
are
euer
seeking
,
or
ready
to
seeke
thy
destruction
;
haue
little
to
doe
with
them
,
but
euen
as
thou
needs
must
,
and
so
thou
shalt
be
safest
from
their
danger
;
learne
Christs
Lesson
,
Matth.
10.17
.
Beware
of
men
,
for
they
will
deliuer
you
vp
to
Councells
,
&c.
and
follow
his
example
,
Ioh.
2.24
.
when
many
beleeued
in
him
,
because
of
his
miracles
,
yet
hee
would
not
commit
himselfe
to
them
,
because
he
knew
them
all
:
There
are
many
more
particular
duties
to
be
learned
hence
,
but
because
they
are
more
naturall
to
the
next
point
,
we
will
referre
them
thither
.
The
4.
point
,
how
the
Church
is
to
carry
her selfe
to
her
aduersaries
.
Now
come
wee
to
the
fourth
point
,
and
that
is
this
,
namely
,
how
the
Church
is
to
carrie
and
behaue
her selfe
to
her
aduersaries
:
they
must
not
cowardly
lye
downe
vnder
their
feete
,
and
suffer
them
to
trample
on
them
,
but
they
must
oppose
against
them
,
and
that
not
rashly
,
and
desperately
,
and
presumptuously
,
hand
ouer-head
,
but
as
their
warfare
is
spirituall
and
Religious
,
so
must
they
carry
themselues
accordingly
in
it
:
I
will
deliuer
it
by
way
of
obseruation
;
Doctr.
take
it
thus
:
Gods
Church
and
chosen
must
so
carry
themselues
in
all
their
courses
against
their
aduersaries
,
that
they
may
mannage
a
good
fight
of
faith
against
them
,
such
as
may
well
beseeme
the
Lords
battels
,
and
the
souldiers
of
Iesus
Christ
1.
Tim.
6.12
.
The
Apostle
bids
Timothy
fight
out
the
good
fight
of
faith
,
shewing
vs
,
that
it
is
a
fight
that
wee
are
put
to
,
and
wee
must
fight
it
out
,
and
it
must
be
a
fight
of
faith
;
first
,
because
our
faith
is
it
that
is
specially
stricken
at
by
our
enemies
,
and
maintained
by
vs
,
and
also
it
is
the
chiefe
weapon
and
meanes
whereby
we
fight
;
so
likewise
the
fight
we
make
,
must
be
a
good
fight
,
well
mannaged
in
euery
respect
;
and
that
Timothy
might
see
that
Paul
chargeth
no
more
on
him
,
then
he
practised
in
himselfe
,
hee
professeth
,
that
hee
for
his
part
had
done
so
,
and
taketh
his
death
〈◊〉
it
,
as
it
were
,
2
Tim.
4.6
,
7.
I
am
now
ready
to
be
offered
,
&c.
I
haue
fought
a
good
fight
,
I
haue
finished
my
course
and
haue
kept
the
faith
,
&c.
And
this
is
euery
mans
duty
,
1
Pet.
5.9
.
whom
resist
stedfast
in
the
faith
,
except
wee
will
be
deuoured
by
Satan
,
and
carried
quicke
to
hell
;
wee
are
to
resist
,
and
that
in
faith
,
and
it
must
be
a
stedfast
resistance
,
in
a
stedfast
faith
;
And
the
Apostle
,
Ephes.
6.10
.
hauing
exhorted
to
be
strong
in
the
Lord
,
because
the
strongest
,
if
hee
be
not
well
appoined
with
armour
and
weapons
,
may
be
ouerthrowne
;
therefore
in
the
11.
verse
,
hee
teacheth
vs
,
how
to
fight
,
furnishing
vs
with
armour
and
weapons
,
and
discretion
how
to
vse
them
,
put
on
the
whole
armour
of
God
,
2.
things
to
be
done
,
that
we
may
be
able
to
make
a
good
fight
.
&c
Now
that
wee
may
be
able
to
make
a
good
fight
of
faith
,
against
our
aduersaries
,
wee
are
to
consider
,
first
,
what
wee
haue
to
doe
in
this
fight
;
secondly
,
bow
wee
are
to
doe
it
:
First
,
what
wee
haue
to
doe
in
it
,
and
that
is
two
things
,
there
is
a
double
worke
to
be
done
in
this
fight
,
defensiue
,
and
offensiue
,
wee
are
to
defend
our selues
,
and
to
oppose
our
aduersaries
;
What
is
to
be
done
in
it
,
and
therein
2.
things
.
and
therefore
the
Apostle
,
Ephes.
6.
making
mention
of
the
weapons
of
our
Christian
warfare
,
reckons
vp
not
onely
a
Shield
and
an
Helmet
,
but
a
Sword
too
:
the
first
work
then
to
be
done
in
this
fight
,
is
defensiue
;
we
are
to
saue
our selues
harmelesse
,
for
wee
are
deare
and
tender
to
God
in
Christ
,
euen
as
the
Apple
of
his
eye
,
and
therefore
wee
must
defend
and
keepe
our selues
the
best
wee
can
,
this
counsell
the
Apostle
Iohn
giues
vs
,
in
his
2.
Epistle
,
verse
8.
Looke
to
your selues
,
that
yee
loose
not
the
things
yee
haue
done
:
So
likewise
our
Sauiour
giues
vs
counsell
for
our
bodily
preseruation
,
Matth.
10.23
.
If
they
persecute
you
in
one
City
,
flie
vnto
another
;
and
God
hauing
promised
,
that
not
one
haire
of
our
head
shall
perish
,
wee
are
to
vse
all
the
good
meanes
wee
can
,
that
it
may
be
accomplished
;
It
will
be
replyed
,
that
our
Sauiour
himselfe
did
otherwise
,
Matth.
26.53
.
hee
would
not
defend
himselfe
,
though
hee
might
haue
had
Legions
of
Angells
to
defend
him
;
I
answer
,
the
case
is
not
alike
,
for
he
knew
it
was
his
fathers
will
,
that
he
should
thus
yeeld
,
as
you
may
see
vers.
54.
hee
did
it
that
the
Scripture
might
bee
fulfilled
;
but
wee
doe
not
know
this
,
and
therefore
we
are
to
defend
our selues
,
if
lawfully
we
can
;
But
yet
,
if
we
see
plainely
,
that
God
will
haue
our
liues
,
it
is
as
great
a
finne
in
that
case
to
seeke
to
saue
them
,
as
in
the
other
case
to
loose
them
,
as
wee
see
Matth.
10.39
.
and
howsoeuer
we
our selues
speede
,
though
wee
doe
loose
our
liues
,
and
all
wee
haue
;
yet
,
wee
must
bee
sure
to
defend
our
Faith
,
and
maintaine
our
Religion
;
a
good
Souldier
will
looke
to
defend
his
head
specially
,
so
must
wee
looke
to
Christ
,
that
he
and
his
Gospell
be
defended
,
whatsoeuer
become
of
vs
;
so
did
the
Martyrs
,
Reuel.
6.9
.
they
were
killed
for
the
Word
of
God
,
The
2
worke
to
be
done
.
and
the
Testimony
they
maintained
.
The
second
work
to
be
done
in
this
fight
is
offensiue
,
we
must
fight
against
our
Aduersaries
,
and
here
our
first
reach
must
be
to
winne
them
,
if
it
bee
possible
;
But
if
wee
cannot
doe
this
,
then
secondly
,
we
are
to
seeke
to
ouerthrow
them
in
their
courses
and
practices
;
yea
,
and
in
their
persons
too
,
if
wee
haue
a
warrantable
calling
from
God
:
Thirdly
,
wee
are
to
stop
their
mouthes
,
that
they
may
not
iustly
be
opened
against
vs
;
and
the
best
meanes
to
do
this
,
is
by
our
holy
Conuersation
,
so
saith
the
Apostle
,
1
Pet.
2.15
.
that
it
is
the
Will
of
God
,
that
by
well
doing
we
put
to
silence
,
2
thing
how
it
is
to
be
done
.
the
Ignorance
of
foolish
men
.
Secondly
,
we
must
consider
in
this
fight
,
how
wee
must
doe
it
;
first
,
it
must
be
done
in
a
simple
wisdome
,
so
our
Sauiour
teacheth
vs
,
Matth.
10
16.
Behold
,
I
send
you
as
sheepe
among
wolues
,
bee
therefore
wise
as
Serpents
,
and
innocent
as
Doues
;
policy
and
wisdome
is
necessary
in
euery
●ight
,
and
●o
it
is
in
this
,
but
let
vs
take
heed
wee
turne
them
not
into
craftes
and
subtilties
,
but
let
them
bee
such
as
may
come
from
a
single
and
simple
heart
:
secondly
,
all
we
doe
in
mannaging
this
Battaile
,
must
be
done
in
holinesse
,
we
must
still
be
consulting
with
God
by
Prayer
,
as
Dauid
did
Psal
69.13
.
when
the
wicked
spake
against
him
,
hee
made
his
Prayer
to
God
,
and
Psal.
109.4
.
he
saith
,
for
my
friendship
they
were
mine
enemies
,
but
I
gaue
my selfe
to
Prayer
:
Thirdly
,
it
must
be
done
in
meekenesse
after
the
example
of
our
Sauiour
,
of
whom
the
Apostle
saith
,
1
Peter
2.23
.
that
when
hee
was
reuiled
,
reuiled
not
againe
;
when
he
suffered
,
he
threatned
not
;
but
committed
it
to
him
that
iudgeth
righteously
;
wee
must
not
render
euill
for
euill
,
nor
curse
for
curse
,
but
contrariwise
,
we
must
blesse
,
as
the
same
Apostle
teacheth
vs
,
1
Pet.
3.9
.
Fourthly
,
that
we
doe
,
must
be
done
in
pitty
and
compassion
,
though
they
haue
no
pitty
on
vs
,
nor
on
themselues
;
yet
we
must
pitty
them
,
because
wee
see
them
running
to
hell
and
destruction
,
and
that
Satan
hath
them
in
his
Clutches
:
thus
our
Sauiour
had
pitty
on
Ierusalem
,
though
they
were
his
bitter
enemies
,
and
wept
for
them
,
Luk.
19
41.
and
thus
he
had
compassion
on
them
that
crucified
him
,
Luk.
23.24
.
Father
,
forgiue
them
,
they
know
not
what
they
doe
;
here
was
a
compassionate
heart
indeed
.
Fifthly
wee
must
doe
it
in
obedience
to
Gods
Ordinances
,
as
being
our
portion
,
so
did
Ierem.
chap.
10.19
.
wee
is
me
(
saith
hee
)
for
my
destruction
,
and
my
greiuous
plague
;
but
I
thought
it
is
my
sorrow
,
and
I
will
beare
it
.
Sixthly
,
we
must
doe
it
in
zeale
for
the
Lord
of
hoasts
,
as
Dauid
did
Psal.
69.9
.
the
zeale
of
thine
house
hath
eaten
mee
vp
;
And
so
our
Sauiour
in
Ioh.
2.14
.
when
hee
saw
men
defile
the
Temple
of
God
with
buying
and
selling
,
he
made
a
whip
of
small
cords
and
draue
them
all
out
,
and
this
hee
did
in
zeale
to
Gods
house
vers.
17.
Seuenthly
,
wee
must
doe
it
with
cheerefullnesse
and
good
courage
,
quit
you
like
men
,
saith
the
Apostle
1
Cor.
16.13
.
Eightly
,
it
must
be
done
in
Faith
,
so
saith
the
Apostle
1
Pet.
5.9
,
whom
resist
stedfast
in
the
Faith
;
Ninthly
,
it
must
bee
don●
with
watchfulnesse
;
Be
sober
and
watch
,
1
Pet.
5.8
.
Tenthly
,
it
must
be
done
in
the
name
of
the
Lord
of
Hoasts
,
that
is
,
in
his
power
,
and
in
his
strength
,
Psal.
118
,
10
,
11
,
12
,
13.
the
Prophet
saith
,
all
Nations
haue
compassed
me
,
but
in
the
Name
of
the
Lord
shall
I
destroy
them
;
they
haue
compassed
me
,
they
haue
compassed
mee
,
but
in
the
Name
of
the
Lord
shall
I
destroy
them
,
&c.
And
thus
he
encountred
Goliah
in
the
Name
of
the
Lord
of
Hoasts
,
1
Sam.
17.45
.
we
must
disdaine
all
other
matters
,
and
say
,
as
the
same
Prophet
doth
,
Psal.
20.7
.
some
trust
in
horses
,
and
some
in
Charriots
,
but
we
will
remember
the
Name
of
the
Lord
our
God
;
Eleuenthly
,
It
must
be
done
in
the
blood
of
the
Lambe
,
Reu.
12.11
.
that
is
,
in
a
true
conformity
to
the
Death
of
Christ
;
when
they
oppose
vs
,
we
must
labour
what
we
can
to
be
made
therby
conformable
to
the
death
of
Christ
,
this
is
the
way
to
ouercome
in
the
blood
of
the
Lambe
.
Tweluethly
,
we
must
doe
it
by
giuing
them
no
aduantage
,
but
wee
must
preuent
them
euery
way
,
as
they
euery
way
attempt
vs
;
wee
must
be
both
able
and
ready
to
satisfie
their
carnall
reasons
,
and
to
vnmaske
their
religious
Pretences
,
and
to
defeate
both
their
open
and
secret
practices
.
Reas.
1
The
Reasons
of
the
point
are
these
:
first
,
it
is
a
good
cause
wee
haue
in
hand
,
therefore
let
vs
not
marre
it
with
ill
handling
;
many
of
the
faithfull
relying
vpon
indirect
and
vnlawfull
courses
,
haue
suffered
shamefull
foiles
;
but
when
they
haue
followed
Gods
directions
,
not
one
amongst
twenty
,
that
haue
beene
foiled
;
therefore
wee
must
fight
a
good
fight
,
because
the
cause
is
good
.
Reas.
2
Secondly
,
Gods
glory
is
the
chiefe
matter
wee
fight
for
,
and
there
is
no
hope
to
get
glory
to
God
,
but
by
good
meanes
,
and
by
practising
his
owne
Instructions
.
Reas.
3
Thirdly
,
we
seeke
our
own
good
and
safety
of
soule
and
body
,
and
therefore
it
is
most
warily
and
religiously
to
be
laboured
in
,
and
we
must
contemne
all
meane●
in
this
fight
to
procure
good
to
our selues
,
except
they
be
procured
by
such
meanes
as
are
pleasing
to
God
.
Reas.
4
Fourthly
,
wee
haue
a
promise
from
God
,
of
a
happy
victory
,
and
of
a
Crowne
of
Glory
,
if
we
fight
a
good
fight
,
and
therefore
let
vs
not
make
our selues
vncapable
of
it
,
either
by
neglecting
any
good
course
in
this
fight
,
or
by
practising
any
euill
courses
therein
.
Fifthly
,
This
fight
is
for
the
pulling
downe
of
Satans
Reas.
5
kingdome
,
which
wee
cannot
doe
,
but
as
wee
are
endued
with
Gods
owne
strength
,
and
armed
with
Gods
owne
weapons
;
Dauid
had
a
sore
enemy
of
Saul
,
and
in
the
1
Sam.
24.5
,
6
,
7.
wee
may
reade
that
he
had
a
fit
opportunity
to
be
eased
of
him
,
if
hee
would
haue
laid
his
hands
on
the
Lords
anointed
,
but
hee
knew
that
was
not
the
way
,
it
was
none
of
Gods
courses
,
and
therefore
he
forbare
it
,
and
except
wee
may
doe
it
in
God
,
it
were
better
not
to
be
done
at
all
.
Lastly
,
the
Crowne
of
Righteousnes
is
laid
vp
for
vs
,
but
Reas.
6
conditionally
,
that
we
fight
a
good
Fight
,
and
not
otherwise
,
1
Tim.
4.7
,
8.
The
vses
of
the
point
are
these
:
This
should
teach
Vse
1
vs
in
the
first
place
to
examine
our selues
,
whether
our
hearts
bee
thus
affected
,
&
our
practices
thus
framed
in
fighting
the
Lords
battels
against
our
enemies
,
let
vs
see
whether
we
haue
managed
this
fight
with
simple
wisedome
in
holines
,
meeknes
,
compassion
,
in
obedience
to
Gods
ordinance
,
&c:
as
before
we
haue
bin
taught
;
If
we
haue
failed
in
the
least
of
these
,
let
vs
be
touched
in
our
hearts
for
it
,
as
Dauid
was
in
the
1
Sam.
24.26
.
when
he
had
but
cut
off
the
lap
of
Sauls
Garment
,
though
he
had
not
taken
away
his
life
,
yet
his
heart
smote
him
for
this
:
And
let
vs
for
the
time
to
come
labour
to
reforme
,
wherein-soeuer
wee
haue
failed
,
and
looke
better
to
our
steps
euer
after
:
But
if
we
haue
taken
these
courses
,
and
obserued
these
directions
;
then
it
may
bee
a
great
Comfort
to
vs
,
whatsoeuer
the
Issue
be
,
whether
wee
haue
ouercome
or
not
;
if
we
haue
ouercome
,
how
boldly
may
we
goe
to
God
,
and
giue
him
thankes
for
his
owne
victory
,
and
not
for
ours
,
because
wee
haue
got
it
by
his
meanes
and
courses
:
If
they
haue
ouercome
vs
,
yet
wee
may
haue
comfort
in
our
foiles
,
that
it
hath
not
beene
through
our
mis-behauiour
,
we
haue
done
as
God
would
haue
vs
,
and
therefore
there
is
good
hope
,
that
though
now
we
be
ouercome
by
our
enemies
,
yet
at
last
,
wee
shall
ouercome
them
;
howsoeuer
we
are
sure
not
to
loose
our
Crowne
,
because
wee
haue
striuen
lawfully
,
for
the
Crowne
is
promised
to
them
that
striue
lawfully
,
as
well
as
to
them
that
ouercome
.
Vse
2
The
second
vse
is
to
teach
euery
one
of
vs
to
labour
to
bee
well
fitted
,
prepared
and
furnished
for
this
fight
,
euery
one
of
vs
hath
a
fight
to
make
against
our
Aduersaries
,
either
inwardly
or
outwardly
or
both
,
and
therfore
it
is
needfull
for
vs
to
prouid
,
and
to
be
in
a
good
readinesse
before
hand
;
Reason
teacheth
vs
this
,
for
when
once
wee
know
that
we
haue
Enemies
,
and
that
they
haue
a
purpose
to
inuade
the
land
,
we
do
presently
then
get
vs
more
munition
and
weapons
,
and
all
manner
of
furniture
needfull
for
our
defence
;
Let
grace
then
teach
vs
and
quicken
vs
vp
to
be
as
wise
for
the
Lords
battailes
,
as
we
are
for
owne
;
Our
Enemies
are
alwaies
assaulting
vs
,
let
vs
therfore
get
faith
,
&
wisdome
,
and
holinesse
,
compassion
,
meekenesse
,
and
all
manner
of
spirituall
Armour
,
that
we
may
defend
our selues
,
and
hold
our
owne
,
and
stand
fast
and
safe
against
all
their
assaults
;
And
that
wee
may
be
thus
fitted
and
prouided
:
First
,
we
must
be
well
acquainted
with
Gods
Word
,
for
there
the
Lord
teacheth
vs
how
to
fight
,
and
prescribes
vnto
vs
,
all
manner
of
weapons
,
and
how
wee
are
to
vse
them
,
and
chargeth
vs
to
resist
our
enemies
,
and
encourageth
vs
with
the
promise
of
helpe
,
and
comforts
vs
with
the
assurance
of
victory
,
this
is
our
cheife
helpe
against
our
Enemies
:
Secondly
,
wee
must
marke
well
the
courses
of
our
enemies
,
their
power
,
malice
,
subtilty
and
di●igence
,
that
thereby
we
may
bee
quickned
to
a
more
carefull
and
through
resistance
.
Thirdly
,
wee
must
obserue
our
owne
former
experience
,
we
must
consider
where
we
haue
been
foiled
before
time
,
and
there
to
looke
better
to
it
,
and
to
preuent
it
another
time
;
And
also
consider
where
thou
hast
put
the
enemy
to
the
worst
,
and
be
carefull
to
vse
the
same
meanes
stil
;
Fourthly
,
obserue
also
the
examples
of
other
of
the
faithfull
in
the
like
case
,
especially
of
the
old
beaten
Souldiers
of
Iesus
Christ
,
as
of
Abraham
,
Iob
,
Dauid
,
Paul
,
and
the
like
;
Let
vs
obserue
their
ouersights
and
their
failings
,
and
shunne
them
;
also
obserue
their
religious
practices
and
courses
and
follow
them
,
not
doubting
but
God
will
blesse
them
to
thee
,
as
hee
did
to
them
:
Principally
,
let
vs
obserue
our
Captaine
Iesus
Christ
,
and
follow
his
Example
as
farre
as
wee
can
.
Lastly
,
let
vs
be
earnest
with
God
,
from
whom
euery
good
thing
comes
,
that
as
he
hath
appointed
vs
his
Souldiers
,
so
he
would
furnish
vs
with
helpe
fitting
thereunto
.
And
so
much
shall
serue
for
this
fourth
point
,
namely
,
how
the
Church
behaues
and
carries
her selfe
against
her
Aduersaries
.
The
fifth
and
last
point
concerning
the
Aduersaries
and
opposites
of
the
Church
,
is
,
The
5
point
how
the
Lord
carrieth
himselfe
to
his
Church
and
their
aduersaries
.
how
the
Lord
in
this
case
,
carries
himselfe
both
towards
the
Church
,
and
towards
her
Aduersaries
;
for
the
Lord
sees
and
beholds
all
on
both
sides
,
yea
,
and
he
works
on
both
sides
too
,
though
in
a
contrary
manner
,
hee
is
for
and
with
the
Church
in
mercy
to
deliuer
them
;
and
hee
is
with
the
wicked
in
Iudgement
to
confound
and
ouerthrow
them
.
Then
the
obseruation
is
this
:
Doctr.
That
in
all
the
Battailes
that
are
mannaged
betwixt
the
Church
and
her
Aduersaries
for
Gods
Truth
,
the
Lord
so
carries
himselfe
on
both
sides
,
and
to
both
,
that
he
is
altogether
for
and
with
the
Church
to
helpe
and
deliuer
them
,
and
altogether
against
their
enemies
to
confound
and
destroy
them
:
so
saith
the
Prophet
,
Psal.
34.15
,
16.
The
Eyes
of
the
Lord
are
vpon
the
righteous
,
and
his
Eares
are
open
to
their
cries
,
but
the
face
of
the
Lord
is
against
them
that
doe
euill
,
to
cut
off
their
remembrance
from
the
earth
:
So
in
Esa.
66.5
.
the
Prophet
saith
,
Heare
ye
the
Word
of
the
Lord
,
all
ye
that
tremble
at
his
Word
:
your
brethren
that
cast
you
out
for
my
names
sake
,
said
;
Let
the
Lord
be
glorified
:
but
yee
shall
appeare
to
your
Ioy
,
atnd
they
shall
be
ashamed
.
And
Phil.
1.28
.
In
nothing
feare
your
Enemies
,
which
to
them
is
a
token
of
Perdition
,
and
to
you
of
saluation
,
and
that
of
God
:
Thus
God
was
with
the
Israelites
to
saue
them
;
and
with
the
Egyptians
to
drowne
them
in
the
red
Sea
,
Let
vs
see
this
point
proued
a
little
more
plainely
in
particulars
:
God
is
with
and
for
the
faithfull
in
many
respects
.
How
God
is
with
the
saith
full
in
many
respects
.
First
,
as
a
party
in
the
cause
,
fighting
with
them
and
for
them
,
Reu.
3.7
.
Michael
and
his
Angels
fought
,
&c.
and
thus
God
is
with
his
Church
either
inwardly
or
outwardly
;
Inwardly
teaching
them
to
fight
,
Psal.
144.1
.
and
strengthning
them
,
and
comforting
them
,
Luk.
22.43
.
and
defending
them
,
Psal.
118.13
.
and
giuing
a
blessing
and
good
successe
to
them
;
Or
outwardly
,
as
supplying
them
with
meanes
,
and
raising
vp
friends
and
Captaines
and
such
outward
helpes
.
Thus
hee
raysed
vp
Ioshua
and
others
to
deliuer
his
Church
;
And
so
by
ministring
to
the
faithfull
many
gracious
opportunities
,
either
to
preserue
themselues
,
or
to
ouerthrow
their
enemies
.
Secondly
,
God
is
with
his
Church
as
a
Deliuerer
to
saue
them
from
the
hands
of
all
their
enemies
;
so
Dauid
acknowledgeth
,
Psal.
70.5
.
that
God
is
his
helper
and
deliuerer
;
And
Zach.
2.8
.
the
Lord
promiseth
to
bee
a
wall
of
Fire
about
Ierusalem
;
And
in
the
9.
Chapter
and
the
8.
vers.
the
Lord
saith
,
that
he
will
campe
about
his
house
,
and
no
oppressor
shall
come
vpon
them
.
Thirdly
,
hee
is
with
his
Church
,
as
a
Rewarder
to
Crowne
them
after
the
fight
,
Reu.
2.10
.
be
thou
faithfull
vnto
the
Death
,
and
I
will
giue
thee
the
Crowne
of
Life
,
2
Tim.
48.
I
haue
fought
a
good
fight
(
saith
he
Apostle
)
I
haue
finished
my
course
,
from
hence
forth
is
laid
vp
for
mee
a
Crown
of
rhteousnesse
,
which
the
Lord
,
the
righteous
Iudge
shall
giue
me
that
day
;
thus
the
Lord
rewards
&
crowns
vs
,
and
for
this
end
,
he
counts
al
our
flittings
,
and
keeps
all
our
teares
in
his
bottle
,
and
puts
them
all
in
his
Register
,
Ps.
56.8
.
So
we
see
,
that
God
is
with
,
and
for
his
Church
to
defend
them
:
first
,
as
a
party
in
the
cause
:
secondly
,
as
a
deliuerer
to
saue
them
from
their
enemies
:
Thirdly
,
as
a
Rewarder
,
to
crowne
them
after
the
fight
.
How
God
is
against
the
enemies
his
Church
many
waies
.
On
the
other
side
he
is
against
their
enemies
,
and
that
many
waies
,
nay
,
euery
way
:
First
,
to
deride
them
,
Psal.
37
12
,
13.
The
wicked
practiseth
against
the
iust
,
and
gnasheth
his
teeth
at
him
,
but
the
Lord
shall
laugh
them
to
scorne
,
&c.
and
Psal.
2.4
.
The
Lord
shall
haue
them
in
derision
:
Secondly
,
to
defeat
them
,
Iob
5.12
.
hee
scattereth
the
deuices
of
the
crafty
,
so
that
their
hands
cannot
accomplish
that
which
they
enterpize
,
Psal.
129.1
,
2.
They
haue
oft
times
aflicted
me
from
my
youth
,
but
they
could
not
preuaile
against
mee
:
Isa.
33.11
,
12.
and
Chap.
8.10
.
take
Councell
together
yet
it
shall
be
brought
to
nought
,
pronounce
a
decree
,
yet
it
shall
not
stand
,
for
God
is
with
vs
.
Thirdly
,
to
blinde
them
,
as
he
did
the
Sodomites
,
Gen.
19.11
.
and
as
he
did
the
Aramites
,
2
Kings
6.18
.
Fourthly
,
the
Lord
is
against
the
aduersaries
of
his
Church
,
to
terrifie
them
,
Iob
18.6
.
The
light
shall
be
darke
in
his
dwelling
,
&c.
thus
he
terrified
Moah
,
and
made
them
sore
afraid
of
the
Israelites
,
Num.
22.3
.
And
thus
he
terrified
the
Aramites
,
with
the
noise
of
a
great
Army
,
and
made
them
fly
,
when
none
pursued
them
,
2
King
.
7.6
,
7.
Fifthly
,
hee
is
sometimes
against
them
,
to
turne
their
hearts
to
his
Church
,
that
they
should
be
of
their
side
:
thus
dealt
hee
with
Paul
,
Acts
9.1
.
compared
with
the
20.
verse
.
Sixthly
,
he
is
against
them
,
to
set
one
of
them
against
another
,
to
sheathe
his
Sword
in
his
fellowes
bowells
,
as
hee
did
the
Midianites
,
Iudg.
7.22
.
and
as
he
did
the
Philistims
,
1
Sam.
14.20
.
Seuenthly
,
to
confound
them
,
Isay
45.24
all
that
prouoke
him
shall
be
confounded
.
Eighthly
,
sometimes
God
is
against
them
,
to
take
many
of
them
away
,
Esa.
7.10
.
Ninthly
,
hee
is
alwaies
against
them
,
to
punish
them
in
diuers
kindes
;
by
waters
,
as
hee
did
the
Egyptians
,
drowning
them
,
Exod.
14.28
.
or
by
fire
consuming
them
,
as
hee
did
the
Sodomites
,
Gen.
19.
or
by
an
Angell
destroying
them
,
as
hee
did
the
Camp
of
Ashur
,
Esa
37.36
.
or
from
heauen
,
raining
haile-stones
vpon
them
,
as
hee
did
vpon
the
fiue
Kings
,
Ioshua
10.11
.
or
by
women
,
to
be
slaine
by
them
,
as
Sisera
was
by
Iael
,
Iudg.
4.21
.
and
Abimeleck
by
a
woman
on
the
wall
,
Iudg
9
53.
or
by
base
creatures
,
to
be
annoyed
,
and
deuoured
by
them
,
as
hee
did
the
Egyptians
,
Exod.
8.6
.
and
the
10.13
.
and
Herod
,
Acts
12.23
.
for
,
as
there
is
nothing
in
the
world
,
but
the
diuell
and
his
instruments
take
aduange
of
it
,
to
fight
against
the
faithfull
;
so
on
the
other
side
,
there
is
nothing
in
the
world
,
but
the
Lord
takes
aduange
of
it
,
to
fight
against
them
.
Lastly
,
if
they
escape
all
these
things
in
this
life
,
yet
they
shall
be
sure
,
that
God
will
punish
them
to
the
full
,
and
pay
them
home
in
hell
,
2
Thes.
1.6.9
.
Reas.
The
reasons
of
the
point
are
these
:
First
,
that
which
the
aduersaries
doe
against
the
Church
,
they
doe
against
God
himselfe
;
It
is
the
Lords
battell
,
and
not
ours
,
as
Iahaziel
said
to
Iehosaphat
,
2
Chro.
20.15
.
and
therefore
he
will
mannage
it
for
the
defence
of
his
Church
,
and
the
destruction
of
their
aduersaries
,
hee
that
toucheth
the
Church
,
toucheth
the
Apple
of
Gods
eye
,
Zach.
2.8
.
and
Ioel
3.34
.
the
Lord
saith
to
Tyrus
,
when
they
cast
lots
for
his
people
,
What
hast
thou
to
doe
with
me
?
And
to
Saul
,
Acts
9.4
.
when
hee
went
to
persecute
the
Church
,
Saul
,
Saul
,
why
persecutest
thou
mee
?
and
1
King
.
19.22
.
when
Zenacherib
railed
against
Ierusalem
,
and
lifted
vp
himselfe
against
them
,
the
Lord
saith
,
Whom
hast
thou
railed
on
?
&c.
Euen
against
the
Holy
one
of
Israel
:
and
in
Ezech.
35.
from
the
3.
to
the
6.
verse
.
The
Lord
threateneth
,
against
Mount
Sier
,
that
because
they
had
put
the
children
of
Israel
to
flight
by
the
Sword
,
therefore
as
I
liue
(
saith
the
Lord
)
I
will
prepare
thee
to
blood
;
that
which
the
aduersaries
doe
against
the
Church
,
they
doe
it
against
God
,
and
therefore
hee
will
defend
his
Church
,
and
punish
and
destroy
them
.
Secondly
,
it
is
his
promise
to
the
one
,
that
hee
will
Reas.
2
defend
them
,
and
his
threatnings
against
the
other
,
that
hee
will
ouer-throw
them
,
Esa.
43.2
.
When
thou
passest
thorow
the
water
I
will
be
with
thee
,
Exod.
23.22
.
I
will
be
an
enemy
to
thine
enemies
,
and
afflict
them
that
afflict
thee
,
Zeph.
3.19
.
I
will
bruise
all
that
afflict
thee
.
The
third
reason
is
,
Gods
loue
to
his
Church
,
hee
Reas.
3
loues
them
dearely
,
and
therefore
will
defend
them
,
Zach.
24
,
5
,
8.
The
last
reason
is
the
iustice
of
God
against
his
enemies
;
Reas.
4
it
is
a
iust
thing
with
God
,
to
recompence
tribulation
to
them
that
trouble
his
Church
,
2
Thes.
1.6
.
Vse
1
The
vses
of
the
point
are
these
:
the
first
is
for
reproofe
,
and
first
it
reproues
the
faithfull
themselues
,
such
of
them
as
are
suspicious
and
fearefull
to
encounter
with
their
aduersaries
,
that
thinke
there
is
no
way
when
their
enemies
assault
them
,
but
desolation
,
measuring
things
by
sense
,
and
not
by
faith
;
Why
,
The
Lord
is
with
vs
to
defend
vs
,
why
then
should
we
be
afraid
though
ten
thousand
rose
vp
against
vs
?
secondly
,
it
reproues
the
presumptuous
aduersaries
,
that
thinke
when
they
preuaile
,
that
God
hath
forsooke
his
Church
,
as
Psalm
.
71.11
.
and
Matth.
27.43
.
or
that
hee
doth
not
regard
their
trouble
Psalm
.
94.6
,
7.
or
that
hee
could
not
redresse
it
,
2
Chron.
32.14
.
Lastly
,
it
reproues
the
gracelesse
and
carnall
beholders
that
ascribe
all
to
the
meanes
,
and
doe
not
beleeue
Gods
hand
to
be
all
in
all
in
defending
his
Church
,
and
destroying
their
enemies
.
The
second
vse
is
for
comfort
to
the
faithfull
,
Vse
2.
both
in
that
God
is
with
them
to
helpe
them
,
and
then
if
he
be
with
vs
,
who
shall
be
against
vs
?
and
to
giue
them
a
good
issue
,
and
a
plentifull
reward
;
as
also
in
that
God
is
against
our
enemies
to
confound
them
,
and
all
their
courses
taken
in
hand
against
vs
.
Vse
3
Lastly
,
this
is
for
terror
to
the
wicked
;
It
is
terror
enough
for
them
to
know
that
God
fauors
those
whom
they
persecute
,
much
more
terror
is
it
to
them
to
know
,
that
the
Lord
is
bent
against
themselues
with
all
his
wrath
and
power
to
confound
and
destroy
them
;
I
will
shut
vp
all
with
the
Speach
of
the
Prophet
,
Psalm
.
34.19
.
Great
are
the
troubles
of
the
righteous
,
but
the
Lord
deliuereth
them
out
of
all
;
The
troubles
of
Gods
children
are
great
and
many
,
yet
let
vs
shew
our selues
to
be
righteous
men
,
iustified
by
the
blood
of
Christ
,
and
wee
shall
finde
it
to
be
true
,
as
it
is
in
the
note
;
that
the
Lord
will
be
altogether
with
vs
,
to
saue
and
defend
vs
,
and
altogether
against
our
enemies
to
confound
and
destroy
them
.
The
three
and
twentieth
LECTVRE
of
the
CHVRCH
.
HAuing
propounded
nine
seuerall
heads
to
be
spoken
to
concerning
the
visible
Church
,
wee
haue
through
Gods
assistance
spoken
of
seuen
of
them
.
It
remaines
therefore
now
,
that
wee
come
to
the
eighth
,
namely
,
the
power
and
authority
of
the
Church
:
The
8.
generall
head
of
the
Church
,
viz.
the
power
and
auhority
of
it
.
A
point
which
was
named
and
pointed
at
before
,
amongst
the
Priuileges
of
the
Church
;
For
surely
the
power
that
God
hath
endued
the
Church
withal
,
is
none
of
her
smallest
priuileges
,
if
it
be
not
one
of
her
greatest
;
as
the
greatest
priuilege
of
a
King
,
is
his
Kingly
power
and
authority
:
then
wee
pointed
at
it
,
but
wee
respited
the
full
handling
of
it
to
this
place
,
partly
,
because
in
the
beginning
,
wee
propounded
it
as
one
of
the
principall
heads
in
this
question
;
but
especially
because
it
is
both
large
and
waighty
;
large
,
and
so
requires
;
waighty
,
and
so
deserues
worthily
to
be
handled
in
a
seuerall
Title
by
it selfe
;
it
hath
also
some
affinity
&
neernesse
with
the
fifth
head
,
namely
,
the
Gouernment
of
the
Church
,
for
many
of
the
same
things
that
are
incident
to
the
Gouernment
of
the
Church
,
are
also
incident
to
the
authority
of
it
,
and
such
things
wee
will
onely
touch
as
wee
meete
with
them
,
referring
you
for
further
knowledge
of
them
to
those
places
that
already
they
haue
beene
handled
in
:
But
there
are
somethings
belonging
to
the
power
of
the
Church
,
which
could
not
so
fitly
be
reduced
to
the
gouernment
of
the
Church
;
and
these
are
the
points
which
,
God
willing
,
here
wee
will
speake
vnto
:
The
power
and
authority
of
the
Church
;
I
call
it
power
and
authority
,
for
in
effect
they
are
both
one
;
It
is
true
,
that
they
are
sometimes
distinguished
,
and
then
this
is
the
difference
;
power
,
signifies
an
ability
to
doe
a
thing
;
and
authority
,
a
warrant
from
God
to
exercise
that
ability
:
but
here
they
signifie
one
and
the
same
thing
,
and
the
reason
is
plaine
;
because
the
Church
of
all
other
sorts
doth
absolutely
deny
her selfe
,
to
haue
any
power
to
do
ought
but
that
which
she
hath
authority
and
warrant
from
God
to
doe
.
And
in
it
3.
things
to
be
spoken
vnto
.
The
points
that
I
will
speake
of
concerning
this
matter
,
are
these
:
First
,
that
the
Church
of
God
hath
power
and
authority
belonging
to
it
:
Secondly
,
what
manner
of
power
and
authority
this
is
;
And
thirdly
,
what
it
is
that
shee
hath
power
in
.
1.
that
there
is
a
power
.
First
,
that
there
is
power
and
authority
belonging
to
the
Church
;
for
howsoeuer
she
be
weak
in
outward
forces
,
and
contemptible
in
the
eyes
of
the
world
,
and
for
the
most
part
spurn'd
out
,
ouer-borne
and
troden
vnder
foote
by
the
Potentates
of
the
earth
,
and
for
the
mannaging
of
any
temporall
administration
or
state
,
able
to
doe
little
,
and
warranted
to
doe
lesse
,
yet
,
if
she
be
taken
within
her
owne
element
,
that
is
,
in
Church
affaires
,
she
is
armed
with
much
power
,
and
great
authority
:
euery
State
and
society
hath
power
and
authority
annexed
to
it
,
whereby
it
is
vpholden
;
the
Church
then
being
the
worthiest
State
,
and
happiest
Society
that
is
,
hath
it
Reas.
1
much
more
;
for
there
are
many
offices
and
duties
of
diuers
kindes
and
sorts
,
daily
and
necessarily
to
be
performed
in
the
Church
;
wel-doers
must
be
encouraged
,
sinne
must
be
punished
,
lawes
must
be
executed
,
orders
must
be
obserued
,
and
obedience
must
be
practised
,
these
and
such
like
must
be
daily
performed
in
the
Church
:
Now
,
without
power
,
nothing
can
be
done
,
and
without
authority
nothing
must
be
done
;
And
therefore
the
Church
must
haue
power
and
authority
.
Againe
,
the
Reas.
2
greatest
and
waightiest
workes
that
are
done
in
the
world
,
are
done
in
the
Church
;
the
conscience
commanded
;
soules
conuerted
,
comforted
and
saued
;
Gods
owne
life
wrought
into
the
hearts
of
men
;
Christ
and
his
Kingdome
of
grace
,
that
is
highly
aduanced
;
Satans
kingdome
and
his
power
quailed
,
and
subdued
;
therefore
the
Church
must
needes
haue
great
power
to
effect
such
great
workes
.
Lastly
,
shee
must
haue
this
power
Reas.
3
and
authority
,
that
shee
may
be
able
to
hold
vp
her
head
against
her
aduersaries
,
that
doe
commonly
and
ordinarily
except
against
her
,
saying
,
By
what
authority
doe
you
these
things
,
as
they
did
to
our
Sauiour
,
Matth.
22.23
.
and
to
Moses
,
Exod.
2.14
.
Who
made
thee
a
man
of
authority
,
&c.
so
that
except
shee
be
furnished
with
sufficient
authority
,
there
is
no
hope
that
they
or
their
proceedings
should
finde
any
acceptance
:
the
people
were
astonished
at
Christs
Doctrine
,
because
he
taught
with
authority
,
and
not
as
the
Scribes
,
Mat.
7.
&
Mar.
1.27
.
hee
commands
euen
the
foule
spirits
with
authority
,
and
they
obey
him
,
as
who
should
say
,
if
he
had
not
commanded
them
with
authority
,
they
would
neuer
haue
obeyed
him
;
they
would
know
good
cause
why
first
:
This
serues
first
to
incourage
the
Church
to
the
doing
of
Vse
1
her
duty
in
excecuting
Gods
Lawes
,
and
in
aduancing
his
ordinances
,
seeing
shee
hath
power
sufficient
in
her
owne
hands
to
strengthen
and
countenance
her
preceedings
,
and
to
make
them
effectuall
;
It
would
neuer
grieue
a
man
to
bestow
time
and
labour
in
good
endeauours
,
though
with
much
danger
,
and
with
many
opdositions
,
when
hee
knowes
before-hand
,
that
he
hath
power
and
authority
enough
to
be
beare
him
out
in
it
;
therefore
this
should
encourage
the
Church
in
her
duty
heerein
:
And
also
this
serues
to
reproue
those
,
that
Vse
2
lightly
esteeme
of
the
Church
,
and
of
that
which
shee
doth
,
as
if
they
were
nothing
worth
;
but
let
such
know
,
that
the
Church
is
a
powerfull
worker
,
and
that
that
Doctrine
which
she
teacheth
,
is
a
word
of
great
power
,
able
to
saue
or
to
destroy
,
and
the
Censures
that
she
passeth
,
are
Censures
of
power
,
able
to
kill
or
giue
life
,
and
whosoueuer
withstandeth
these
,
shall
finde
them
matters
of
power
to
their
destruction
in
hell
,
if
they
be
obstinate
:
but
whosoeuer
obeyes
them
,
shall
finde
power
enough
in
them
,
to
bring
them
to
God
and
to
his
Kingdome
.
So
much
for
that
first
point
.
2.
point
,
what
manner
of
power
it
is
,
and
in
it
things
asserted
.
The
second
point
,
is
what
manner
of
power
this
is
:
for
this
wee
must
looke
well
into
,
lest
mistaking
,
wee
goe
too
farre
,
or
come
too
short
,
each
being
a
dangerous
error
;
you
shall
vnderstand
therefore
,
that
this
power
is
not
humane
,
but
diuine
:
Secondly
,
not
temporall
,
but
spirituall
:
Thirdly
,
that
though
it
be
spirituall
,
yet
it
is
bounded
and
limited
.
1
that
it
is
not
humane
,
but
diuine
.
First
,
it
is
not
humane
,
that
is
,
it
is
not
of
men
,
though
they
be
men
that
exercise
it
,
and
howsoeuer
,
where
it
is
publikely
practised
,
it
is
vsually
,
and
needfully
ratified
,
at
least
permitted
by
the
authority
of
the
temporall
State
,
yet
it
hath
not
his
power
from
men
;
but
it
is
diuine
,
and
hath
his
power
directly
from
God
himselfe
;
the
first
beginnings
of
this
power
is
from
him
,
as
wee
may
see
,
Matth.
10.1
.
to
5.
where
our
Sauiour
calls
his
Disciples
and
giue
them
power
to
preach
&
to
cast
out
diuels
,
and
to
heale
the
sicke
,
&c.
and
the
promise
of
more
power
is
also
from
God
,
as
his
owne
free
gift
,
Matth.
16.19
.
I
will
giue
vnto
thee
the
keyes
of
the
Kingdome
of
heauen
,
and
whatsoeuer
thou
shall
binde
on
earth
,
shall
be
bound
in
heauen
;
And
so
the
performance
of
more
power
is
from
him
,
as
deriued
from
his
owne
Pattent
,
Matth.
28.18.19
.
Goe
teach
all
Nations
,
&c.
teaching
them
to
obserue
all
things
,
and
lo
I
am
with
you
to
the
end
of
the
world
;
The
Church
is
furnished
with
power
from
Christ
,
euen
as
hee
is
from
his
father
,
Ioh.
20
21.22
.
As
my
Father
sent
mee
,
euen
send
I
you
,
&c.
and
yet
a
more
full
increase
of
this
power
is
from
God
too
,
Luke
24.49
.
Behold
,
I
send
the
promise
of
my
father
vpon
you
,
but
tarry
yee
in
the
City
of
Ierusalem
vntill
ye
be
endued
with
Power
from
on
high
,
And
Acts
1.8
.
yee
shall
receiue
power
after
that
the
Holy
Ghost
is
come
vpon
you
;
These
places
proue
,
that
the
Power
which
the
Church
is
endued
withall
,
is
not
humane
,
but
diuine
,
conferred
God
himselfe
.
And
the
Reason
is
plaine
,
because
all
Power
is
from
Reas.
1
God
,
Rom.
13.1
.
And
there
is
no
power
but
from
aboue
,
as
our
Sauiour
tells
Pilate
,
he
could
haue
no
power
,
except
it
were
giuen
him
from
aboue
;
If
all
power
,
euen
the
power
which
the
wicked
haue
,
be
from
God
,
much
more
is
the
power
and
authority
which
the
Church
hath
,
from
God
too
;
And
that
after
a
speciall
manner
,
so
much
the
more
immediately
,
as
the
Church
is
more
nearer
ioyned
to
Christ
,
then
any
other
State
whatsoeuer
;
And
to
much
the
more
rightly
,
as
Christ
is
more
rightly
a
spiritual
King
then
a
temporall
,
as
Ioh.
18.
my
Kingdome
is
not
of
this
world
,
&c:
And
so
much
the
more
properly
,
as
Christ
is
the
head
and
ruler
of
the
Church
more
properly
,
then
of
the
Commonwealth
:
And
so
much
the
more
effectually
,
as
the
Lord
doth
more
magnifie
himselfe
in
Church
causes
,
then
in
causes
of
the
State
.
This
teacheth
,
first
,
that
if
the
power
and
authority
Vse
.
1
which
the
Church
hath
,
be
from
God
,
then
we
haue
the
more
and
greater
assurance
that
it
shall
stand
fast
for
euer
against
all
oppositions
of
men
or
Diuels
,
as
Gamaliel
said
,
Acts
5.38.39
.
If
it
be
of
God
,
yee
cannot
destroy
it
,
&c.
if
it
be
of
God
so
directly
,
it
must
needs
stand
most
firmly
aboue
all
other
power
whatsoeuer
.
Secondly
,
it
teacheth
the
Church
,
that
they
bee
the
Vse
.
2
more
wary
and
carefull
in
executing
this
power
,
that
they
abuse
not
Gods
owne
Power
to
the
satisfying
of
their
owne
humors
and
lusts
,
but
that
they
vse
it
to
that
end
God
hath
appointed
it
,
that
is
,
to
his
Glory
and
the
Churches
good
.
Thirdly
,
seeing
this
power
is
so
directly
from
God
,
then
this
teacheth
vs
,
that
it
must
bee
the
more
dutifully
obeyed
and
submitted
to
,
of
them
that
liue
vnder
it
,
else
if
wee
despise
it
,
we
despise
not
men
but
God
,
as
it
is
Luk.
10.16
.
hee
that
despiseth
you
,
despiseth
me
,
&c.
But
you
will
say
,
Quest.
Is
then
the
Church
to
bee
obeyed
in
all
things
?
Must
all
her
sayings
be
beleeued
?
All
her
lawes
obeyed
,
and
all
her
proceedings
yeelded
to
,
as
if
they
were
Gods
owne
proceedings
,
and
so
bind
the
Conscience
?
I
answer
,
Answ.
no
;
for
sometimes
shee
saith
false
things
,
and
doth
that
which
is
directly
euill
,
and
therein
we
are
altogether
free
from
her
Authority
,
as
that
being
vsurped
,
and
not
from
God
;
and
as
shee
therein
bewraying
some
frailty
and
infirmity
,
and
not
exercising
this
diuine
power
:
How
we
may
know
when
the
Church
speakes
true
or
false
.
But
you
will
say
,
how
shall
I
know
when
she
speakes
true
or
false
,
when
shee
doth
right
or
wrong
?
I
Answer
,
The
Lord
hath
giuen
both
her
and
vs
the
Word
to
rule
and
measure
things
by
;
this
is
the
rule
that
she
must
goe
by
in
her
proceedings
;
and
this
is
the
rule
that
wee
must
measure
her
proceedings
by
:
But
sometimes
the
Church
inioynes
things
in
themselues
indifferent
,
neither
simply
good
nor
bad
,
neitheir
simply
commanded
nor
forbidden
in
the
word
;
In
this
the
Church
is
to
be
yeelded
to
for
order
sake
,
as
she
hauing
therin
a
general
power
from
God
;
but
yet
the
Conscience
is
not
subiect
to
them
,
because
the
particular
choice
and
determination
of
these
indifferent
things
is
from
themselues
,
&
out
of
their
own
lawfull
liberty
;
I
note
this
the
rather
,
because
some
not
only
in
the
popish
church
but
among
vs
too
,
stick
not
to
affirme
,
that
the
churches
constitutions
in
this
latter
kind
,
be
of
diuine
authority
,
and
to
be
accounted
as
the
Constitutions
of
God
himself
:
But
I
haue
shewed
you
,
how
you
are
to
receiue
and
to
submit
to
them
,
for
order
sake
,
&
in
respect
of
the
general
power
she
hath
from
God
in
these
things
.
Two
things
asserted
,
that
power
of
the
Church
is
not
temporal
,
but
spirituall
.
The
second
branch
of
this
second
point
is
,
that
this
power
is
not
temporall
,
but
spirituall
;
and
therefore
it
is
not
so
often
called
a
Sword
to
smite
,
or
a
scepter
to
sway
,
as
Keyes
to
open
and
shut
;
and
what
doth
it
open
and
shut
?
Euen
the
Kingdome
of
heauen
,
Matth.
16.19
.
and
therefore
it
is
a
spirituall
Power
.
The
Ciuill
Magistrate
hath
to
do
about
our
bodies
,
goods
and
outward
State
,
the
Church
hath
to
doe
with
the
Soule
and
Conscience
and
the
inward
man
;
Temporall
power
and
authority
serues
to
maintaine
a
temporall
Life
begun
and
ended
here
;
spirituall
Power
and
Authority
maintaines
a
spirituall
Life
begun
here
,
but
perfected
and
finished
hereafter
in
the
life
to
come
;
Temporall
power
rules
by
the
lawes
of
men
,
spirituall
Power
rules
onely
by
the
Lawes
of
God
;
temporall
power
fights
and
defends
it selfe
by
the
materiall
Sword
and
worldly
Policy
;
Spirituall
Power
renounceth
these
,
and
therefore
Christ
said
to
Peter
,
Mat.
26.52
.
put
vp
thy
Sword
into
his
place
,
for
all
that
take
the
Sword
,
shall
perish
by
the
Sword
;
Christ
would
not
bee
defended
by
the
Sword
;
Spirituall
Power
betakes
it selfe
to
better
Weapons
,
to
spirituall
and
heauenly
Weapons
,
2
Cor.
10.4
,
5.
the
Weapons
of
our
warfare
(
saith
the
Apostle
)
are
not
carnall
,
but
spirituall
,
mighty
through
God
,
&c:
they
are
not
carnall
,
but
spirituall
;
not
weake
,
but
mighty
;
and
that
not
of
themselues
,
nor
through
the
power
of
him
that
vseth
them
,
but
through
God
:
And
what
are
these
weapons
?
They
are
the
Word
and
the
Spirit
,
Faith
,
Repentance
,
Prayer
,
&c.
It
is
true
,
that
sometimes
both
these
Powers
do
concur
together
in
the
Church
,
that
is
,
when
the
Magistrate
is
Christian
;
and
surely
,
then
Gods
worke
goeth
happily
forward
,
and
then
this
is
a
blessed
thing
both
for
our
Soules
and
bodies
too
,
if
wee
haue
grace
so
to
vse
it
:
but
though
they
doe
sometimes
concurre
,
yet
they
are
neuer
confounded
,
though
they
be
not
diuided
,
yet
they
bee
distinguished
;
they
must
each
of
them
keepe
in
it
's
owne
ranke
,
and
mannage
their
seuerall
Charges
by
seuerall
administrations
;
The
Church
is
not
to
vsurpe
on
the
temporal
power
,
for
that
is
flatly
forbidden
,
Matth.
20.15
,
16.
the
Gentiles
raigne
ouer
them
,
but
it
shall
not
be
so
amongst
you
,
saith
our
Sauiour
to
his
Disciples
,
and
1
Pet.
5.3
.
Be
not
Lords
ouer
Gods
Heritage
;
Nor
is
the
temporal
power
to
vsurpe
the
Spirituall
;
for
ye
see
how
Vzziah
was
stricken
with
leprosie
for
medling
with
the
Priests
Office
,
2
Chron.
26.16
.
to
the
19.
And
it
was
well
hee
escaped
so
,
for
by
the
law
he
deserued
Death
,
Numb.
18.7
.
The
3.
thing
asserted
:
that
the
Power
of
the
Church
is
limited
and
scantled
within
the
bounds
of
the
Word
.
The
third
Branch
of
the
second
point
is
,
that
though
it
bee
a
spirituall
Power
,
yet
,
it
is
not
vnbounded
,
but
it
is
limited
and
scantled
within
the
bounds
of
the
Word
;
For
the
same
God
that
hath
set
markes
and
boundes
in
the
earth
for
the
Sea
that
it
shall
not
ouerflow
them
,
Iob
38.11
.
he
hath
also
prescribed
in
his
Word
,
certaine
marks
,
limits
,
and
bounds
for
the
power
of
the
Church
,
and
so
farre
the
Church
must
goe
and
no
further
:
The
Body
and
Spouse
haue
power
to
doe
many
things
,
yet
still
they
are
to
bee
ruled
by
the
direction
of
their
Head
and
Husband
;
And
so
long
as
the
Church
containes
herselfe
within
these
bounds
and
limits
it
goes
well
with
her
,
God
prospers
her
,
and
he
hath
promised
(
and
will
performe
)
a
blessing
to
her
,
but
if
she
goe
beyond
these
bounds
and
transgresse
against
God
:
It
is
a
fearefull
and
dangerous
case
,
the
bond
is
broken
,
all
flyes
a
sunder
,
the
walls
and
hedges
of
the
Church
are
troden
downe
,
and
the
Boare
and
wild
Beasts
enter
in
,
and
spoile
and
make
a
prey
of
all
;
Gods
yoke
is
shaken
off
and
then
men
runne
into
strange
outragious
vnwarrantable
and
exorbitant
Courses
,
fitter
for
lawlesse
Infidels
,
then
for
Christs
Disciples
,
and
by
this
meanes
Gods
Church
will
bee
degenerate
into
Synagogues
of
Satan
,
and
Religion
turned
into
Ignorance
,
superstition
,
profanenesse
and
meere
licentiousnesse
;
And
by
this
meanes
Anti-Christ
himselfe
hath
clymed
vp
into
the
Seate
of
Christ
.
The
reason
is
plaine
in
the
very
like
case
,
1
Sam.
15.23
.
Because
that
they
haue
reiected
God
and
his
yoke
,
and
gone
beyond
their
bounds
,
therefore
God
will
reiect
them
and
cast
them
off
from
being
his
Church
;
The
Church
therefore
must
consider
,
like
a
modest
Spouse
,
that
shee
hath
power
indeed
,
but
to
what
,
to
that
that
shee
will
and
list
her selfe
?
No
,
but
to
that
,
which
Christ
her
husband
will
haue
her
to
doe
;
so
farre
as
in
the
exercising
of
her
power
shee
walkes
with
God
,
shee
may
goe
on
safely
and
boldly
:
But
if
when
God
stayes
,
she
will
not
stay
,
but
still
goe
on
forward
,
at
her
owne
perill
be
it
.
The
fourth
Branch
of
the
second
point
is
,
The
4.
thing
asserted
,
that
the
power
of
the
Church
is
the
greatest
power
on
earth
:
Kings
are
vnder
the
power
of
the
Church
,
though
they
be
aboue
the
persons
that
exercise
it
.
that
though
it
be
a
bounded
and
limitted
power
and
authority
,
yet
it
is
the
greatest
power
on
earth
,
it
reacheth
not
onely
to
the
people
,
but
Kings
and
Princes
must
obey
it
;
I
say
,
they
are
vnder
the
power
of
the
Church
,
though
they
be
aboue
the
persons
,
that
exercise
this
power
,
as
may
appeare
in
the
Example
of
Dauid
and
Nathan
,
the
Person
of
Nathan
being
subiect
to
Dauid
,
and
yet
Dauid
subiect
to
the
Power
of
his
reproofe
:
Secondly
,
as
it
reacheth
not
onely
to
the
meanest
,
but
to
the
highest
;
so
it
reacheth
not
onely
to
the
outward
man
,
but
euen
to
the
Inward
also
;
the
very
Spirit
and
Conscience
though
it
be
free
from
all
other
power
,
yet
it
is
subiect
to
this
;
I
say
not
to
the
Church
it selfe
,
but
to
that
spirituall
and
diuine
power
,
which
it
in
Christs
Name
doth
exercise
:
Lastly
,
whereas
no
other
authority
or
power
reacheth
so
high
as
heauen
,
or
so
low
as
hell
;
this
power
of
the
Church
extends
to
both
,
it
cuts
off
from
God
,
and
deliuers
ouer
to
Satan
;
And
againe
it
releases
out
of
Satans
lawes
,
and
reconciles
vs
to
God
,
and
brings
vs
to
heauen
:
So
much
for
the
second
point
,
what
manner
of
power
this
is
.
The
third
and
last
point
is
this
,
Namely
;
what
is
it
,
The
3
point
is
,
what
it
is
that
the
Church
haue
power
in
,
&
it
is
double
1.
ouer
persons
,
and
that
1
either
as
members
either
not
come
in
to
admitte
.
Who
are
to
be
admitted
.
that
the
Church
hath
power
in
?
The
Church
hath
a
double
power
,
one
ouer
persons
and
another
ouer
things
;
ouer
persons
,
and
that
in
two
respects
,
either
as
they
are
members
,
or
as
they
are
officers
;
As
they
are
members
,
and
that
in
two
respects
also
,
either
as
they
are
not
come
into
the
Church
,
or
as
they
are
come
in
already
;
as
they
are
not
come
in
,
and
that
in
two
respects
too
;
either
to
admit
them
as
members
,
or
to
repell
and
refuse
them
:
If
yee
aske
,
who
are
to
be
admitted
?
The
Answer
is
,
all
those
that
are
called
,
Acts
2.39
.
the
promise
is
made
to
you
and
your
children
,
and
to
many
that
are
a
farre
off
,
euen
to
as
many
as
the
Lord
our
God
shall
call
;
For
seeing
the
promise
belongs
to
them
,
and
so
they
are
,
for
ought
wee
know
,
within
the
Couenant
,
then
they
ought
to
be
admitted
into
the
Bosome
of
the
Church
,
and
to
bee
admitted
as
members
thereof
:
If
yee
aske
,
how
we
shall
know
that
they
are
called
?
The
Answer
is
plaine
,
yee
shall
know
it
by
their
profession
of
faith
in
the
Church
,
and
by
their
profession
of
Repentance
;
by
their
profession
of
faith
,
as
Acts
8.12
,
37.
As
soone
as
they
beleeued
Philip
,
which
preached
the
things
that
concerned
the
Kingdome
of
God
,
and
the
Name
of
Iesus
Christ
,
they
were
baptized
both
men
and
women
,
And
verse
37.
Philip
said
to
the
Eunuch
,
If
thou
beleeuest
with
all
thine
heart
,
thou
maist
be
baptized
;
then
he
answered
and
said
,
I
beleeue
that
Iesus
Christ
is
the
Sonne
of
God
,
&c:
38.
and
he
baptized
him
:
And
so
,
by
the
profession
of
Repentance
,
Matth.
3.6
.
they
were
baptized
of
Iohn
,
confessing
their
sinnes
:
And
both
these
you
shall
finde
together
,
Acts
2.37.38
.
when
they
were
pricked
in
their
hearts
at
Peters
Sermon
,
they
said
,
Men
and
Brethren
what
shall
we
doe
to
be
saued
;
Peter
said
vnto
them
,
Amend
your
liues
and
be
baptized
euery
one
of
you
in
the
Name
of
the
Lord
Iesus
Christ
,
for
the
remission
of
sinnes
;
as
if
he
had
said
,
repent
and
beleeue
:
for
amendment
of
life
doth
necessarily
imply
purpose
of
obedience
;
and
so
the
profession
of
Repentance
is
a
promise
of
obedience
,
and
this
is
precisely
required
,
Exod.
19.5
.
to
the
8.
where
the
Lord
sent
to
the
people
of
Israel
,
to
know
whether
they
would
obey
him
,
before
hee
would
enter
into
Couenant
with
them
:
To
which
agrees
the
practice
of
Iosiah
,
and
the
people
in
the
case
of
Reformation
or
renewing
their
admission
:
when
they
had
broken
their
Couenant
with
God
,
2
Chron.
34.31
,
32.
he
renued
the
Couenant
betwixt
God
and
his
people
,
and
caused
all
that
were
found
in
Ierusalem
and
in
Beniamin
to
stand
to
it
;
If
you
aske
what
is
the
meanes
and
act
of
Admission
?
The
answer
is
,
that
it
is
baptisme
,
The
Act
and
meanes
of
admission
.
Mat.
3.6
.
Act.
8.37
,
38
Acts
2.41
.
they
that
gladly
receiued
the
Word
were
baptized
,
and
the
same
day
there
was
added
to
the
Church
aboue
three
thousand
Soules
;
Now
this
Act
being
once
receiued
,
is
neuer
to
bee
recall'd
,
though
the
Couenant
be
afterwards
neglected
and
broken
;
for
one
entrance
stands
good
for
our
whole
estate
:
In
so
much
,
that
if
I
fall
after
Baptisme
,
and
that
so
greiuously
,
as
that
I
be
cut
off
by
the
censure
of
the
Church
,
yet
if
I
returne
againe
,
This
not
to
be
renued
vpon
any
falling
away
.
the
Couenant
is
to
bee
renued
,
but
not
baptisme
,
no
more
then
circumcision
in
the
former
Testament
was
to
be
renued
in
the
like
case
;
but
if
men
were
neuer
before
baptized
,
then
though
they
bee
of
yeares
of
discretion
,
yet
they
are
to
receiue
Baptisme
.
But
whether
hath
the
Church
power
to
compell
men
to
be
members
?
No
surely
,
How
far
the
Magistrate
may
compell
.
faith
cannot
be
forced
vpon
any
,
yet
if
the
Magistrate
be
Christian
,
he
by
his
authority
,
may
,
and
must
compell
men
to
come
to
the
outward
meanes
,
else
wee
deny
him
the
priuiledge
of
his
authority
,
and
of
our
subiection
:
So
did
Iosiah
cause
all
that
were
found
in
Ierusalem
,
Or
,
to
repell
them
.
and
Beniamin
to
stand
to
the
couenant
,
2
Chron.
34.32
.
As
they
haue
power
to
admit
into
the
Church
,
so
they
haue
power
to
repell
and
keepe
out
;
and
this
wee
finde
to
be
plaine
,
Acts
8.36.37
.
See
,
heere
is
water
(
saith
the
Eunuch
)
what
doth
let
mee
to
be
baptised
?
Philip
said
vnto
him
,
if
thou
beleeuest
with
all
thine
heart
,
thou
may'st
,
&c.
as
who
should
say
,
where
faith
is
wanting
,
it
is
a
sufficient
let
to
keepe
from
baptisme
,
and
so
from
being
admitted
into
the
Church
;
But
what
shall
children
doe
then
?
I
answer
,
they
,
if
they
be
the
seed
of
the
faithfull
,
are
pre-supposed
to
be
within
the
couenant
,
and
so
they
are
to
be
reputed
,
as
Gen.
17.7
.
God
saith
to
Abraham
,
I
will
establish
my
Couenant
betweene
mee
and
ther
,
and
thy
seede
after
thee
;
and
Acts
3.29
.
The
promise
is
made
to
you
and
to
your
children
,
saith
the
Apostle
,
and
so
in
the
1
Cor.
7.14
.
The
vnbeleeuing
wife
is
sanctified
by
the
beleeuing
husband
,
&c.
else
were
your
children
vncleane
,
but
now
are
they
holy
,
and
therefore
where
children
are
tendred
by
faithfull
parents
to
the
Church
,
they
must
admit
them
,
so
far
as
they
haue
power
,
and
that
is
to
baptisme
,
Marke
10.13.14
.
as
it
was
with
circumcision
in
the
time
of
the
Law
,
the
children
of
the
faithfull
,
all
that
were
males
,
were
circumcised
;
so
it
is
in
Baptisme
,
which
succeedes
in
the
roome
of
that
;
all
the
children
of
beleeuing
parents
,
are
to
be
made
partakers
of
it
:
So
you
see
the
Church
hath
power
ouer
persons
that
are
not
come
in
,
and
that
either
to
admit
,
or
repell
them
.
Secondly
,
Or
,
secondly
,
as
come
in
,
to
keepe
them
in
,
or
cast
them
out
.
they
haue
power
ouer
persons
,
as
they
are
come
in
already
,
and
that
either
to
keepe
them
in
,
or
to
cast
them
out
;
to
keepe
them
in
,
as
in
Reu.
3.11
.
Our
Sauiour
saith
to
the
Angell
of
the
Church
of
Philadelphia
,
Hold
fast
that
thou
hast
,
that
no
man
take
thy
Crowne
from
thee
;
and
what
was
the
Angels
Crowne
,
but
the
faithfull
in
that
Church
?
So
the
Apostle
Paul
calls
the
Thesalonians
his
Crowne
;
and
how
must
hee
hold
them
fast
,
and
keepe
them
in
?
By
confirming
,
exhorting
,
reprouing
,
comforting
,
and
instructing
them
,
bearing
with
their
weaknesse
,
admitting
them
to
the
Lords
Table
,
and
vpon
their
repentance
,
loosing
them
from
their
sinnes
:
So
the
Church
hath
power
to
cast
out
,
for
their
obstinacy
in
sinne
,
and
so
to
binde
them
in
the
chaines
of
euerlasting
damnation
:
that
the
Church
hath
this
power
,
it
is
plaine
,
for
the
Word
of
God
is
powerfull
each
way
,
It
is
the
sauour
of
life
vnto
life
,
vnto
some
,
to
other
,
It
is
the
sauour
of
death
vnto
death
;
so
the
Censures
of
the
Church
are
wonderfull
powerfull
,
Iohn
20.23
.
whose
sinnes
yee
remit
,
they
are
remitted
,
and
whose
sinnes
soeuer
yee
retaine
,
they
are
retained
,
saith
our
Sauiour
to
his
Disciples
:
And
so
we
see
how
the
Church
did
cast
out
the
Incestuous
man
,
in
1
Cor.
5.4
,
5.
and
how
they
receiued
him
in
againe
,
in
the
2
Cor.
2.7
,
8.
Or
thirdly
,
ouer
members
as
Officers
,
to
choose
,
or
refuse
,
place
or
displace
.
The
next
point
is
the
power
that
the
Church
hath
ouer
members
,
as
officers
,
and
herein
the
Church
hath
power
to
choose
or
refuse
,
to
place
or
displace
,
to
choose
and
place
,
Acts
6.5
.
and
the
saying
pleased
the
multitude
,
and
they
choose
Stephen
,
&c.
to
refuse
and
displace
,
as
in
Acts
8.21
.
Peter
refused
Simon
Magus
,
when
he
would
haue
bought
gifts
of
the
holy
Ghost
for
money
:
and
in
the
1
Tim.
5.11
.
refuse
younger
widdowes
,
&c.
and
in
the
1
Kings
2.27
.
to
the
35.
we
may
read
how
Salomon
displaced
and
cast
out
Abiather
from
the
Priests
office
;
But
of
this
I
haue
spoken
sufficiently
before
the
matter
of
Church
gouernment
,
and
therefore
as
I
promised
,
I
will
referre
you
thither
.
Now
in
the
second
place
,
Secondly
,
the
Church
hath
power
ouer
things
,
and
these
either
matters
of
substance
,
as
touching
the
Scripture
,
and
therein
first
touching
the
credit
of
the
Scripture
,
the
Church
hath
power
ouer
things
,
and
these
things
are
of
diuers
kindes
,
some
are
matters
of
substance
,
some
of
circumstance
:
the
Churches
power
in
matters
of
stubstance
,
is
eyther
touching
the
Scripture
it sefe
,
or
in
things
besides
the
Scripture
:
as
touching
the
Scripture
,
and
that
is
eyther
touching
the
credit
and
authority
,
of
Scripture
,
or
the
sense
of
it
:
first
,
of
the
credit
and
authority
of
Scripture
,
which
is
called
into
question
,
and
much
disparaged
,
not
onely
by
those
that
are
without
,
but
euen
of
those
that
professe
themselues
to
be
within
,
and
to
be
members
of
the
Church
,
which
should
most
lighly
esteeme
it
:
some
of
of
her
champions
,
as
they
pretend
,
challenge
at
least
an
equall
,
yea
,
indeed
a
superiour
authority
to
the
Church
,
aboue
the
Scripture
:
And
herein
whether
the
authority
of
Church
bee
greater
then
the
authority
of
the
Spripture
.
and
therefore
the
point
to
be
discused
here
is
,
whether
the
authority
of
the
Church
be
greater
then
the
authority
of
the
Scripture
?
It
is
not
denyed
,
but
that
the
Church
hath
some
authority
concerning
Scripture
,
as
wee
shall
heare
afterward
,
but
that
it
hath
authority
equall
with
or
aboue
Scripture
,
is
not
to
be
granted
.
I
will
draw
this
point
into
an
obseruation
,
Doctr.
which
shall
be
this
;
That
howsoeuer
the
Church
of
God
is
endued
with
great
power
and
authority
from
aboue
,
yet
the
authority
of
the
Church
is
not
greater
then
the
authority
of
the
Scripture
,
no
,
it
is
not
equall
with
it
,
but
the
authority
of
the
Scripture
is
greater
and
higher
then
the
authority
of
the
Church
:
here
are
two
parts
of
this
obseruation
:
First
,
that
the
authority
of
the
Church
is
not
greater
then
of
the
Scripture
:
secondly
,
that
the
authority
of
Scripture
is
greater
then
of
the
Church
;
the
same
places
that
proue
one
,
proue
both
,
Ioh.
4.39
.
The
woman
of
Samariah
hauing
had
conference
with
our
Sauiour
,
and
beleeuing
him
to
be
the
Messiah
,
she
went
and
told
it
in
the
Citty
,
and
it
is
said
in
the
39.
verse
,
that
many
of
the
Samaritans
beleeued
in
Christ
for
the
saying
of
the
woman
;
but
it
is
said
in
the
41.
verse
,
that
many
moe
beleeued
,
because
of
Christs
owne
words
:
The
voyce
of
the
woman
,
what
is
it
but
the
voyce
of
the
Church
?
shee
beleeuing
in
Christ
her selfe
,
propounds
him
vnto
others
:
which
is
the
Office
of
the
Church
in
this
case
;
well
,
the
people
beleeued
for
her
saying
;
but
doe
they
rest
vpon
that
as
the
chiefest
authority
of
their
faith
?
No
,
for
verse
41.
many
moe
beleeued
for
his
owne
word
,
and
verse
42.
they
that
did
beleeue
for
the
saying
of
the
woman
,
acknowledge
a
greater
and
surer
cause
of
their
faith
,
disclayming
the
former
as
insufficient
;
now
say
they
,
wee
beleeue
not
for
thy
saying
,
for
wee
haue
heard
him
our selues
,
and
know
that
this
indeede
is
that
Christ
the
Sauiour
of
the
world
:
and
is
not
Christs
voyce
to
vs
now
the
voyce
of
the
Scripture
?
Therefore
eyther
they
much
wronged
the
womans
voice
in
preferring
Christs
before
it
,
or
else
the
Church
is
not
of
greater
authority
then
the
Scripture
,
but
the
Scriptures
of
greater
authority
then
the
Church
,
Iohn
5.33
.
to
the
39.
Iohn
bare
witnesse
to
the
truth
,
that
Christ
was
the
Messiah
,
and
his
voyce
therein
is
the
voyce
of
the
Church
:
But
doth
our
Sauiour
rest
there
,
as
if
the
truth
were
thereby
sufficently
confirmed
?
no
,
he
disclaimes
it
in
that
respect
,
verse
34.
I
receiue
not
the
record
of
man
,
and
appeales
to
a
higher
and
greater
witnesse
,
euen
to
his
Fathers
,
who
did
speake
more
sufficiently
for
him
,
and
doth
not
the
Father
speake
in
the
Scriptures
?
So
that
as
the
Testimony
of
Iohn
is
not
greater
then
that
of
the
Father
,
but
the
Testimony
of
the
Father
greater
then
of
Iohn
;
so
the
authority
of
the
Church
is
not
greater
then
the
authority
of
the
Scripture
,
but
the
authority
of
the
Scripture
,
is
greater
then
that
of
the
Church
:
And
in
the
39.
verse
of
that
Chapter
,
hee
appeales
from
the
Testimony
of
Iohn
by
name
to
Scriptures
;
Search
the
Scriptures
,
for
they
testifie
of
me
,
as
they
being
a
greater
witnesse
,
then
the
witnesse
of
Iohn
:
So
in
Luke
16.
from
verse
27.
to
31.
the
rich
man
being
in
hell
in
torments
,
intreats
father
Abraham
,
that
Lazarus
might
goe
and
forewarne
his
brethren
,
that
they
might
not
come
into
those
torments
;
No
,
saith
Abraham
,
they
haue
Moses
and
the
Prophets
,
and
if
they
will
not
heare
them
,
they
will
not
heare
him
;
The
case
is
plaine
,
if
Lazarus
had
come
to
his
brethren
and
told
them
that
they
should
take
heed
of
their
brothers
courses
,
for
hee
was
now
in
hell
in
torments
for
their
sinnes
;
if
he
had
done
thus
,
had
not
his
voyce
been
the
voyce
of
the
Church
?
For
what
doth
the
Church
,
but
instruct
,
exhort
,
reproue
,
and
forewarne
men
from
Sinne
,
that
so
they
might
keepe
them
from
hell
;
and
yet
Abraham
referres
them
to
Scriptures
,
as
of
greater
authority
,
and
if
Lazarus
had
come
thus
,
it
had
beene
by
miracle
too
;
which
would
haue
added
waight
to
his
words
;
and
yet
for
all
that
,
hee
referres
them
to
the
Scripture
,
to
Moses
and
the
Prophets
,
with
a
plaine
affirmation
of
greater
authority
in
them
to
perswade
men
from
hell
,
then
if
one
had
risen
from
the
dead
to
perswade
them
:
The
last
place
that
I
will
adde
for
proofe
of
this
point
,
is
in
Iohn
10.3.4
.
the
sheepe
of
Christ
,
they
follow
Christ
,
that
is
,
the
faithfull
they
beleeue
in
him
;
why
?
because
they
know
his
voyce
;
as
who
should
say
,
there
is
a
secret
skill
,
that
God
hath
endued
them
withall
,
whereby
they
discerne
the
voyce
of
Christ
from
any
other
;
and
that
voyce
of
his
,
they
heare
and
beleeue
it
;
why
,
because
the
Church
tels
them
so
?
No
,
that
is
not
it
;
but
,
because
it
is
his
voyce
,
and
he
hath
spoken
it
:
So
that
the
authority
of
the
Church
is
not
greater
then
the
authority
of
the
Scripture
,
but
the
authority
of
the
Scripture
is
greater
then
the
authority
of
the
Church
:
this
is
a
materiall
point
,
Bellarmy
de
Verbo
Dei
,
interpret
.
246.
not
onely
against
the
Papists
,
but
euen
in
our
consciences
,
that
we
may
know
what
is
the
maine
ground
which
wee
are
to
rest
vpon
,
the
Church
,
or
the
Scripture
.
Reas.
1
The
Reasons
are
many
,
first
,
the
Scripture
is
the
foundation
of
the
Church
,
Ephes.
2.20
.
you
are
built
vpon
the
foundation
of
the
Prophets
and
Apostles
,
Christ
Iesus
himselfe
being
the
chiefe
corner
Stone
,
that
is
,
ye
are
built
vpon
the
Scripture
;
then
the
Scripture
is
the
foundation
,
and
the
Church
the
building
;
now
we
know
that
the
foundation
may
,
and
oft
times
doth
stand
fast
without
the
building
,
but
the
building
cannot
stand
at
all
without
the
foundation
,
therefore
the
foundation
is
a
farre
surer
stay
then
the
building
,
and
the
Scripture
then
the
Church
.
Reas.
2
Secondly
,
the
Scriptures
is
the
immortall
seede
,
whereof
the
Church
is
begotten
,
1
Pet.
1.23
.
now
which
is
greater
,
the
seed
that
begets
,
or
the
fruite
that
is
thereof
begotten
.
Reas.
3
Thirdly
,
the
Scriptures
are
of
greater
authority
to
beget
faith
,
then
Christs
own
miracles
,
and
therefore
of
greater
authority
then
the
Church
,
Iohn
5.36
.
to
the
39.
Our
Sauiour
appeales
from
the
voyce
of
Iohn
,
which
was
the
voyce
of
the
Church
,
to
his
miracles
,
as
being
of
greater
authority
,
and
yet
he
appeales
from
his
miracles
to
the
Scripture
,
as
being
of
greater
authority
then
them
both
;
And
Luke
16.31
.
If
they
heare
not
Moses
and
the
Prophets
,
neither
will
they
be
perswaded
,
though
one
rise
from
the
dead
:
and
2
Pet.
1.17
,
18
,
19.
miracles
are
of
greater
authority
then
the
Church
,
and
the
Scriptures
are
of
farre
greate●
authority
then
miracles
;
that
the
Scriptures
are
of
more
greater
authority
then
the
Church
;
I
will
make
it
plaine
by
a
Simile
:
In
a
Family
,
the
wife
being
of
more
authority
then
the
childe
,
her
word
shall
stand
when
the
childes
shall
not
stand
,
yea
,
but
the
husbands
word
is
of
more
Authority
,
then
the
wiues
,
for
his
shall
stand
,
when
hers
shall
not
;
then
it
followes
,
that
the
husbands
word
must
needs
be
of
greater
authority
then
the
childes
.
Fourthly
,
that
which
speakes
true
alwaies
,
must
needs
Reas.
4
be
of
greater
Credit
,
then
that
which
doth
speake
true
but
sometimes
;
but
the
Scriptures
speake
alwaies
true
in
euery
tittle
,
as
the
Lord
himselfe
,
who
cannot
lye
,
speaking
in
euery
sentence
of
it
;
all
Scripture
is
giuen
by
inspiration
from
God
,
2
Timoth.
3.16
.
but
the
Church
speakes
sometimes
false
,
for
euery
man
is
a
lyer
,
Rom.
3.4
.
therefore
the
Scripture
is
of
greater
authority
then
the
Church
:
or
take
it
thus
more
plainly
.
God
is
to
be
beleeued
before
man
,
but
the
voyce
of
the
Scripture
is
the
voyce
of
God
himselfe
;
and
the
voyce
of
the
Church
is
but
the
voyce
of
man
;
therefore
the
voyce
of
the
Scripture
is
of
greater
authority
,
and
is
to
be
beleeued
before
the
voyce
of
the
Church
.
Fifthly
,
our
assurance
of
any
truth
,
stands
more
on
Reas.
5
that
into
which
it
is
last
resolued
,
then
of
that
which
being
but
a
meanes
thereto
,
is
it selfe
proued
by
it
:
As
for
example
,
If
I
be
sure
the
King
will
giue
me
an
hundred
pounds
,
because
hee
hath
promised
,
and
past
his
word
for
it
;
this
promise
is
but
the
meane
of
this
assurance
,
that
which
my
assurance
is
last
resolued
into
,
is
the
honesty
of
the
King
;
for
if
I
be
not
principally
resolued
on
that
,
his
promise
can
giue
mee
no
certaine
assurance
;
Now
our
assurance
of
the
truth
of
Scripture
,
is
last
resolued
into
the
authority
of
the
Scripture
it selfe
;
the
Church
is
but
a
meanes
,
bringing
vs
thereto
,
and
it selfe
leaning
thereon
:
For
,
if
I
beleeue
the
truth
,
because
the
Church
saith
it
,
then
I
must
be
sure
that
the
Church
saith
true
,
but
how
should
I
doe
it
,
but
by
the
Scriptures
;
therefore
my
assurance
of
the
truth
,
stands
on
the
authority
of
the
Scripture
,
not
of
the
Church
;
and
so
the
authority
of
the
Scripture
is
greater
then
the
authority
of
the
Church
:
an
Angell
from
heauen
is
not
to
be
beleeued
besides
the
Word
,
Gal.
1.8
.
Reas.
6
Lastly
,
the
practice
of
the
faithful
is
answerable
to
this
,
both
of
teachers
and
learners
:
the
Teachers
,
they
haue
referred
the
people
still
for
certaine
proofe
of
the
truth
to
the
Scriptures
,
Esa.
8.20
.
to
the
law
and
to
the
testimony
,
if
they
speake
not
according
to
this
Word
,
it
is
because
they
haue
not
light
in
them
,
Acts
10.43
.
to
him
giue
all
the
Prophets
witnesse
,
saith
Peter
to
Cornelius
,
referring
the
truth
hee
taught
,
to
be
tryed
by
the
Scripture
:
and
so
this
hath
beene
the
practice
of
the
learners
,
Acts
17.11
,
12.
The
men
of
Berea
seached
the
Scriptures
to
try
whether
the
things
were
so
,
as
Paul
had
taught
them
;
and
yet
Paul
was
a
principall
member
of
the
Church
,
and
in
his
Doctrine
,
hee
was
specially
guided
by
the
Spirit
,
more
then
euer
any
Church
was
since
;
and
the
Bereans
are
commended
for
this
,
and
not
accounted
curious
;
So
that
the
Teachers
and
the
Learners
,
haue
still
referred
themselues
,
for
the
tryall
of
the
truth
,
to
the
Scriptures
,
and
not
to
the
Church
:
and
therefore
the
authority
of
the
Scripture
,
is
greater
then
the
authority
of
the
Church
:
Yea
,
Obiect
.
but
you
will
say
,
so
the
Scriptures
are
vsually
referred
to
the
censure
of
other
Scripture
;
and
yet
that
is
no
proofe
,
that
therefore
one
Scripture
is
of
greater
authority
then
another
,
how
then
doth
this
proue
,
that
the
Scripture
is
of
greater
authority
then
the
Church
?
I
answer
,
Answ.
yes
,
It
proues
the
first
ponit
of
the
obseruation
plainely
,
that
is
,
that
the
Church
is
not
aboue
the
Scripture
,
which
is
the
maine
controuersie
:
Nay
,
if
it
be
well
considered
,
it
proues
the
second
point
of
the
obseruation
,
that
the
authority
of
the
Scripture
,
is
greater
then
that
of
the
Church
;
I
say
,
it
proues
it
as
sufficiently
,
though
not
at
the
first
sight
so
plainely
,
for
still
in
euery
kinde
,
there
must
be
one
highest
,
which
all
the
rest
must
settle
vpon
,
else
there
will
be
no
stay
at
all
,
but
we
shall
runne
on
infinitely
,
and
without
end
:
now
the
Scripture
or
the
Church
is
the
highest
thing
,
in
this
kinde
,
whereon
we
are
to
rest
,
for
they
cnanot
be
equall
;
then
the
Scriptures
must
needs
be
highest
,
and
if
they
be
referred
to
any
at
all
,
it
must
be
to
themselues
,
for
there
is
none
greater
nor
higher
;
as
in
the
matter
of
an
oath
,
Heb.
6.13
.
to
16.
men
sweare
by
him
,
that
is
greater
then
them selues
,
But
God
sweares
by
himselfe
,
because
there
is
none
greater
to
sweare
by
:
So
likewise
the
Church
is
referred
to
the
Scripture
for
trial
,
because
the
Scripture
is
higher
then
the
Church
;
but
Scripture
is
referred
to
Scripture
,
because
there
is
none
higher
to
be
referred
to
,
nor
there
cannot
be
two
highests
in
one
kinde
,
for
that
is
against
nature
and
reason
too
;
and
therefore
when
the
sayings
of
the
Church
are
referred
to
the
approbation
of
Scripture
,
it
is
the
referring
of
them
to
an
higher
;
and
so
the
authority
of
the
Scripture
is
greater
then
the
authority
of
the
Church
.
The
vses
are
these
;
The
first
is
matter
of
refutation
,
Vse
1
against
the
Papists
,
that
vsually
disparage
the
holy
Scriptures
,
and
set
them
downe
too
low
,
and
doat
on
the
Church
,
aduancing
it
too
high
;
their
reach
therein
,
is
not
so
much
the
loue
they
beare
to
the
Church
it selfe
,
but
that
thereby
,
they
might
exalt
themselues
,
and
their
owne
Church
,
and
that
their
faith
might
be
reputed
the
onely
true
sauing
faith
,
because
their
Church
teacheth
it
:
So
that
God
and
his
Word
must
goe
downe
,
that
they
might
be
lifted
vp
;
but
if
it
be
true
,
that
the
Church
were
aboue
the
Scriptures
,
yet
,
except
they
can
proue
their
Church
to
be
the
only
true
Church
of
God
(
which
they
are
neuer
able
to
doe
)
it
helps
not
their
cause
;
The
blasphemous
speeches
of
the
Papists
concerning
the
Scripture
without
the
approbation
of
the
church
.
It
is
strange
to
see
and
heare
,
what
monstrous
and
blasphemous
speaches
and
positions
,
many
of
them
haue
deliuered
to
this
purpose
,
as
that
the
Scripture
is
of
no
more
authority
without
the
approbation
of
the
Church
,
then
Esops
Fables
,
Oh
,
horrible
blasphemie
!
there
are
some
others
of
a
better
kinde
,
that
are
more
modest
,
that
say
,
that
the
Scriptures
are
to
be
fitted
to
the
times
,
and
the
sense
thereof
is
to
be
altred
as
the
times
alter
;
others
there
are
that
say
,
that
the
Churches
are
not
bound
to
take
the
Scriptures
as
true
,
without
the
allegation
of
the
Church
;
and
that
the
Church
hath
authority
to
reiect
or
allow
Scripture
,
and
that
yee
may
know
,
that
by
the
Church
,
they
meane
their
Romish
church
,
and
by
that
the
Pope
:
hearken
how
blasphemously
they
ascribe
vnto
him
all
power
in
heauen
and
in
earth
,
that
hee
may
dispence
against
the
Apostles
and
their
Canons
,
The
Church
of
Rome
is
that
whore
of
Babilon
.
and
against
all
the
commandements
of
God
in
the
old
and
new
Testament
,
&c.
Here
the
world
may
see
,
that
the
church
of
Rome
is
that
whore
of
Babilon
,
an
impudent
,
and
shamelesse
strumpet
,
that
sets
such
a
brasen
face
,
and
belches
out
such
whorish
,
filthy
blasphemies
against
God
and
his
Word
;
the
very
naming
of
these
positions
,
is
refutation
enough
for
them
in
any
Christians
iudgements
.
The
best
positions
of
the
Papists
in
this
controuersie
,
Answered
.
To
come
to
their
best
positions
in
this
controuersie
:
Position
.
1
First
,
the
Church
,
say
they
,
is
supreme
Iudge
in
all
controuersies
of
Religion
;
but
yee
see
by
this
obseruation
that
it
is
not
so
;
God
is
higher
,
and
the
Scripture
is
higher
;
the
Spirit
indeede
is
the
Iudge
,
and
the
highest
Iudge
speaking
openly
,
and
plainely
in
in
the
Word
,
and
secretly
in
the
minde
and
heart
of
euery
beleeuer
,
1.
Ioh.
2
,
20
,
27.
you
haue
anoyntment
from
that
holy
one
,
and
know
all
things
;
And
againe
,
the
same
anoynting
teacheth
you
of
all
things
:
Obiect
.
yea
,
but
say
they
,
are
not
men
sent
to
the
Priests
to
enquire
at
their
mouhes
,
Mal.
2.7
.
and
is
not
the
Priest
the
highest
Iudge
then
?
Answ.
I
answer
,
What
are
wee
to
goe
to
the
Priests
for
?
for
the
Law
,
not
for
their
owne
Iudgement
,
whereto
if
they
speake
,
wee
are
to
receiue
it
,
yet
not
because
it
is
their
saying
,
but
Gods
Law
,
but
(
happly
)
they
can
deliuer
no
other
but
Gods
Law
,
that
is
flatly
contradicted
,
verse
8.
where
the
Prophet
saith
,
that
they
are
gone
out
of
the
way
,
and
haue
caused
many
to
fall
by
the
Law
:
yea
,
but
say
they
,
the
high
Priest
was
the
Iudge
,
as
wee
may
see
,
Deut.
17.8
,
12.
But
hee
was
to
iudge
according
to
the
Law
,
as
we
may
see
in
Vers.
11.
so
that
except
they
will
arrogate
more
to
themselues
,
then
the
messengers
of
the
Lord
of
hoasts
did
vnder
the
law
;
they
cannot
be
Iudge
nor
Iudges
of
the
Scripture
.
The
second
position
of
theirs
is
this
,
Position
.
2
That
whatsoeuer
the
Church
saith
,
we
must
take
it
as
a
Law
and
obey
it
;
It
is
true
,
that
whatsoeuer
the
Church
saith
,
according
the
Law
and
Word
of
God
,
we
must
obey
it
,
not
otherwise
;
How
the
Church
is
to
be
beleeued
and
obeyed
.
The
Scribes
and
Pharises
were
to
bee
obeyed
,
as
they
sate
in
Moses
chaire
,
that
is
,
as
they
taught
his
Doctrine
,
Matth.
23
,
2
,
3.
but
if
they
transgresse
and
bring
in
the
precepts
of
men
,
and
their
owne
traditions
,
as
sometime
they
did
,
then
is
their
Doctrine
vayne
,
and
to
be
reiected
,
Marke
7
,
7
,
8.
so
that
it
is
plaine
that
the
Church
is
to
bee
beleeued
and
obeyed
,
so
long
as
they
goe
according
to
Gods
Word
;
but
when
they
swerue
from
that
,
they
are
no
more
to
be
beleeued
,
Esa.
8.20
.
to
the
Law
and
to
the
Testimony
,
if
they
speake
not
according
to
this
Word
,
it
is
because
there
is
no
light
in
them
,
except
they
speake
according
to
the
Scripture
,
they
are
but
darke
and
blind
guides
,
no
light
in
them
at
all
;
and
that
which
is
pretended
to
the
contrary
,
Matth.
18.17
.
is
directly
vnderstood
of
Church
Censures
,
which
yet
are
not
simply
authenticall
in
themselues
,
but
as
they
are
proceeded
in
Christs
name
,
Ver.
20.
that
is
according
to
his
order
,
else
there
is
no
danger
in
it
,
Iohn
9.34
.
Their
last
Position
is
this
,
Position
.
3
which
is
directly
against
this
obseruation
,
namely
,
That
the
authority
of
the
Scripture
depends
vpon
the
authority
of
the
Church
.
Answered
.
In
which
grosse
assertion
they
,
first
,
Reasons
against
it
.
dishonour
God
exceedingly
,
as
who
should
say
,
man
is
to
bee
beleeued
before
God
;
at
least
that
God
should
not
be
beleeued
,
but
because
of
man
;
Besides
,
whence
had
the
Scripture
its
authority
in
the
writers
of
it
,
from
God
or
man
?
Surely
from
God
,
he
is
the
author
himselfe
of
Scripture
,
2.
Timothy
3.16
.
euery
Scripture
is
giuen
by
Inspiration
from
God
:
then
it
must
haue
its
authority
from
God
,
who
is
the
author
of
it
;
Againe
,
who
giues
vs
faith
?
the
Church
?
No
,
it
is
the
worke
of
God
,
Iohn
6.29
.
Therefore
that
wee
beleeue
the
Scripture
to
be
Scripture
,
or
any
booke
of
it
to
be
Scripture
,
it
is
wholly
from
God
himselfe
,
who
workes
Faith
in
vs
to
beleeue
it
;
Well
,
Ob
:
say
they
,
it
is
of
God
indeed
,
that
the
Scriptures
haue
their
authority
;
but
yet
by
meanes
of
the
Church
.
Answ.
I
Answere
,
It
is
true
,
as
the
Church
is
the
propounding
witnesse
thereof
,
but
not
as
enduing
it
with
authority
,
for
that
is
from
God
alone
,
and
it
is
a
great
dishonour
to
him
,
to
giue
any
part
of
it
to
any
other
:
Secondly
,
as
it
dishonours
God
,
so
it
disgraceth
the
Scriptures
,
making
them
inferior
to
the
Church
,
whereas
indeed
they
are
the
cause
of
the
Church
,
and
subiecting
them
to
the
arbitrement
of
man
,
whereas
all
our
faith
and
discerning
,
and
thoughts
are
to
be
framed
by
direction
from
Scripture
:
Ob.
But
they
except
and
say
,
It
is
no
disgrace
to
the
Scriptures
,
that
the
Church
is
thus
aduanced
;
no
more
then
it
was
to
Christ
,
that
his
Apostles
gaue
witnesse
to
him
;
Answer
.
I
Answer
,
yes
,
for
they
make
the
Church
aboue
the
Scripture
in
this
case
,
but
the
Apostles
were
witnesses
of
Christ
,
as
his
vnderlings
and
Disciples
:
They
reply
;
Reply
.
But
the
Protestants
doe
magnifie
euery
one
himselfe
,
as
much
as
we
doe
the
Church
?
Answer
.
I
Answer
,
No
,
for
euery
one
of
vs
beleeue
that
we
are
in
the
right
,
because
we
goe
by
the
right
rule
of
the
Scripture
,
and
the
Spirit
,
and
so
farre
as
the
Church
goes
by
that
rule
,
we
will
follow
her
as
soone
,
yea
sooner
then
any
particular
man
.
Thirdly
,
this
weakens
and
,
indeed
,
ouerthrowes
Religion
,
setting
it
vpon
man
,
a
ground
weakeand
insufficient
,
whereas
Religion
must
stand
vpon
Diuine
authority
,
else
it
is
not
sound
.
Fourthly
,
it
spoiles
the
faithfull
of
their
surest
comfort
,
which
is
this
,
that
God
is
the
author
of
their
faith
,
and
not
man
;
Fifthly
,
it
bereaues
the
Church
of
her
maine
hould
,
and
defence
against
the
aduersary
,
for
whiles
she
saith
,
the
Religion
which
she
professeth
is
true
,
because
shee
saith
so
her selfe
,
she
layes
her selfe
open
to
the
scoffes
&
insultations
of
the
aduersary
;
For
by
that
reason
euery
Religion
wil
be
a
true
Religion
,
seeing
the
professors
thereof
will
say
,
It
is
true
,
as
well
and
as
confidently
as
the
Church
;
whereas
if
she
say
,
her
Religion
is
true
,
because
God
saith
so
in
his
word
,
and
so
prooues
it
;
this
is
sufficient
to
stop
their
mouthes
,
or
else
to
leaue
them
without
excuse
.
Vse
.
2
The
second
vse
is
for
Instruction
,
teaching
vs
how
to
carry
both
our selues
towards
the
Church
,
and
towards
the
Scriptures
,
that
is
,
with
an
euen
hand
,
as
our
Sauiour
said
of
tribute
money
;
giue
vnto
Caesar
that
which
is
Caesars
,
and
vnto
God
that
which
is
Gods
:
How
we
must
esteeme
of
the
Scriptures
.
So
must
we
giue
vnto
the
Church
,
that
which
is
the
Churches
,
and
vnto
the
Scripture
,
that
which
is
the
Scriptures
:
First
,
esteeme
of
the
Scripture
as
Gods
owne
Word
,
2
Pet.
1.21
,
22.
able
to
make
vs
wise
to
saluation
,
and
perfect
to
euery
good
worke
,
2
Tim.
3.15
,
16
,
17
:
Secondly
,
How
we
must
esteeme
of
the
Church
.
esteeme
of
the
Churh
as
the
Piller
,
that
is
,
as
the
keeper
and
vphoulder
of
the
truth
;
1.
Tim.
3.16
.
not
that
light
,
but
a
witnesse
of
that
light
,
Iohn
1.8
.
she
is
to
inquire
,
search
,
propound
,
expound
,
pronounce
,
teach
,
approue
,
&
iudge
,
according
to
Scriptures
themselues
,
and
not
otherwise
;
she
is
as
the
woman
of
Samariah
,
that
propounded
the
Messiah
to
the
men
of
the
city
and
brought
them
to
him
,
but
when
they
heard
him
,
they
say
,
now
we
beleeue
not
for
thy
saying
,
but
we
haue
heard
him
our selues
,
and
know
that
this
is
indeed
that
Christ
,
Iohn
4.42
.
So
the
Church
propounds
and
brings
vs
to
the
Scripture
,
but
when
we
looke
into
it
and
heare
it
speake
,
then
we
beleeue
.
But
ye
will
say
,
4.
Wayes
how
we
may
know
the
scripture
to
be
the
Scripture
.
how
then
do
we
know
which
is
Scripture
,
or
how
shall
we
know
that
the
contents
therein
are
true
,
and
of
God
?
I
Answer
:
First
,
wee
shall
know
it
from
the
Scripture
it selfe
;
as
the
Sunne
is
knowne
by
his
owne
light
,
so
the
Scriptures
are
knowne
by
their
owne
light
,
God
speaking
and
shining
in
the
Scripture
:
Doe
wee
then
beleeue
the
Scriptures
because
the
Church
saith
they
are
Scripture
,
No
,
but
because
the
Scriptures
themselues
say
so
,
2
Tim.
3.16
.
Secondly
,
we
shall
know
them
by
the
Spirit
working
in
vs
,
together
with
the
Word
,
and
perswading
vs
that
they
are
true
,
1
Iohn
5.6
.
Thirdly
,
they
are
made
knowne
to
vs
by
the
miracles
,
whereby
they
were
first
confirmed
,
Iohn
20.30
,
31.
Fourthly
,
wee
know
them
by
the
testimony
of
the
Church
,
6
Rules
concerning
our
beleeuing
what
the
Church
saith
of
the
authority
of
the
Scripture
.
that
is
,
that
congregation
that
truly
professeth
the
sauing
faith
of
Christ
;
So
that
first
,
not
euery
company
,
that
professe
themselues
to
be
the
Church
,
but
professing
the
sauing
faith
,
are
to
be
beleeued
;
And
secondly
,
not
whatsoeuer
the
Church
saith
,
is
to
bee
beleeued
,
but
that
which
she
saith
by
the
euidence
of
the
Scripture
it selfe
,
and
interpretation
of
the
Spirit
:
And
thirdly
,
that
which
is
so
beleeued
,
is
not
chiefely
to
bee
beleeued
because
she
saith
so
,
but
in
a
second
place
,
aftre
the
Word
and
Spirit
;
And
fourthly
,
not
formally
or
essentially
,
but
instrumentally
,
as
an
outward
instrument
onely
;
Fifthly
,
and
that
which
shee
doth
say
so
,
shee
speakes
not
,
infallibly
,
but
with
some
faylings
,
errors
and
imperfections
,
mans
corruption
still
bewraying
its
selfe
,
euen
when
he
is
much
inlightned
:
Sixthly
,
that
which
she
speakes
without
error
,
is
not
absolutely
to
be
beleeued
,
because
the
Church
saith
it
,
but
conditionally
,
because
shee
speakes
according
to
the
word
and
the
Spirit
:
There
must
be
a
perswasion
in
vs
that
the
Word
is
of
God
,
else
there
is
no
profit
by
it
,
1
Thessa
.
2.3.2
Peter
1.19
,
20.
2
Tim.
3.16
.
And
therefore
still
the
Preface
of
the
Prophets
is
,
Verbum
Domini
.
And
so
much
shall
seue
to
be
spoken
concerning
the
authority
of
the
Scripture
.
The
foure
and
twentieth
LECTVRE
of
the
CHVRCH
.
COncerning
the
power
of
the
Church
yee
haue
heard
how
it
extends
it selfe
to
persons
and
things
(
for
so
we
diuided
it
,
for
our
more
easier
proceeding
in
the
point
)
that
which
concernes
persons
wee
haue
already
spoken
of
;
And
that
which
concernes
the
thing
wherein
the
Church
hath
power
wee
haue
entred
into
and
shewed
,
that
they
are
of
two
sorts
,
eyther
matters
of
circumstance
,
or
matters
of
substance
.
The
Churches
power
in
matters
of
substance
are
eyther
in
matters
touching
Scripture
,
or
besides
Scripture
,
touching
Scripture
,
and
that
I
shewed
was
of
two
sorts
,
eyther
touching
the
authoritie
of
Scripture
;
or
the
sense
of
Scripture
.
Of
the
authority
of
Scripture
,
we
spake
in
the
last
Lecture
;
The
second
thing
the
Church
hath
power
in
about
the
Scripture
is
th●
sense
of
it
,
and
how
farre
it
hath
power
therein
.
Now
wee
are
to
speake
of
the
sense
of
Scripture
,
which
wee
shall
be
the
longer
in
handling
,
because
looke
what
was
wanting
in
the
former
point
,
shall
be
here
supplyed
.
Touching
this
point
,
what
authority
the
Church
hath
in
the
sense
of
Scripture
,
it
is
as
materiall
,
and
as
difficult
a
point
as
the
former
:
First
as
materiall
,
for
after
we
are
made
acquainted
which
the
letter
of
Scripture
:
so
that
we
know
which
are
Canonicall
bookes
,
written
by
the
Infallible
direction
of
the
Holy
Ghost
,
and
that
euery
thing
contained
in
them
is
the
vndoubted
truth
of
God
,
wee
are
still
as
far
to
seeke
in
matters
of
faith
as
before
till
we
proceed
further
and
be
acquainted
with
the
sense
and
meaning
of
Scripture
;
for
the
Word
of
God
is
not
so
much
the
letter
,
as
the
sense
;
and
the
Scripture
is
not
so
much
the
bare
written
word
,
as
the
right
meaning
,
and
vnderstanding
of
that
which
is
written
:
That
what
a
man
saith
,
is
his
speech
indeed
,
in
common
acceptation
:
Hieron
.
in
Epist.
ad
Gelat
.
cap.
1.
But
yet
if
it
bee
not
taken
in
the
sense
hee
meanes
it
,
he
will
and
may
iustly
disclaime
,
as
none
of
his
speech
:
A
mans
meaning
is
contained
in
his
words
,
as
the
things
signified
in
the
signe
,
because
words
are
the
signification
of
our
meaning
;
but
the
subiect
of
them
wherein
it
properly
rests
and
is
seated
,
is
the
breast
of
the
speaker
;
So
the
Word
of
God
is
in
the
Scripture
,
as
the
signe
,
whereby
God
signifies
his
meaning
,
but
the
subiect
of
them
,
wherein
properly
the
meaning
of
them
restes
,
is
in
God
himselfe
;
so
that
this
is
a
materiall
point
to
be
knowne
.
Secondly
,
it
is
as
difficult
a
point
as
the
former
,
for
after
we
heare
which
is
the
right
letter
of
Scripture
,
it
is
as
difficult
to
know
which
is
the
right
sense
,
as
before
it
was
to
know
which
was
the
right
letter
;
for
the
same
words
sometimes
haue
diuers
significations
,
and
one
and
the
same
sentence
may
be
vnderstood
many
wayes
;
and
diuers
men
,
are
of
diuers
minds
,
expounding
one
and
the
same
Scripture
diuers
wayes
;
euery
man
abounding
in
his
owne
sense
;
the
true
beleeuer
expounding
it
to
the
maintenance
of
the
true
Catholique
faith
;
the
Heretique
to
the
maintainance
of
his
Heresie
;
Yea
among
and
true
beleeuers
themselues
,
one
interprets
the
same
words
to
that
opinion
that
he
fauours
,
and
another
to
a
contrary
that
he
fauours
;
What
is
to
be
done
in
this
case
?
The
Church
is
here
thrust
vpon
vs
,
as
the
onely
or
chiefest
vmpyre
in
these
differences
,
and
that
alone
to
be
the
true
sense
,
which
shee
pronounceth
;
And
surely
I
see
not
,
but
that
the
Church
may
as
probably
and
plausibly
challenge
authority
to
deliuer
which
is
the
meaning
of
Scripture
,
as
which
is
the
letter
of
Scripture
.
We
haue
giuen
the
Church
her
due
,
touching
the
former
,
acknowledging
her
authority
in
and
about
the
letter
of
,
Scripture
,
but
not
ouer
or
aboue
it
;
and
so
God
willing
,
we
will
deale
as
ingenurously
in
this
concerning
the
sense
of
Scripture
;
But
yet
we
will
limit
and
bound
it
within
certaine
necessary
cautions
and
limitations
;
And
that
we
may
doe
so
,
we
will
handle
it
by
way
of
Obseruation
.
The
Obseruation
is
this
;
Doct.
That
howsoeuer
the
Church
hath
great
authority
in
expounding
Scripture
,
yet
she
must
not
expound
it
as
shee
list
,
and
according
to
her
owne
minde
,
but
according
to
Gods
minde
,
and
the
meaning
of
the
Scripture
it selfe
.
But
say
some
,
the
Church
will
not
,
nor
cannot
expound
them
,
Ob.
but
according
to
Gods
minde
,
and
therefore
,
this
is
a
needlesse
Obseruation
;
I
Answer
,
It
is
true
that
the
Catholique
Church
,
that
is
,
Answer
.
the
whole
company
of
the
faithfull
cannot
do
otherwise
;
But
particul●r
visible
Churches
may
and
oft
times
haue
expounded
Scripture
to
their
owne
minde
,
and
not
according
to
Gods
minde
;
And
therefore
it
is
reason
that
they
should
bee
thus
bounded
and
limited
;
we
will
proceed
then
to
the
proofes
of
the
obseruation
:
And
first
,
I
will
prooue
it
by
rules
;
And
secondly
,
by
examples
;
The
rules
in
the
Scripture
are
plaine
for
this
note
,
and
that
first
in
generall
,
Esay
8.20
.
To
the
law
&
to
the
Testimony
,
&c.
whosoeuer
is
the
speaker
,
and
whatsoeuer
he
speakes
in
matters
of
God
,
and
of
Religion
,
and
therefore
specially
in
expounding
Scripture
,
it
must
be
according
to
the
law
and
the
testimony
;
that
is
,
according
to
the
meaning
that
God
intendeth
therein
,
and
so
in
the
1
Peter
4.11
.
the
Apostle
saith
,
Let
him
that
speakes
,
speake
as
the
words
of
God
,
that
is
,
in
Gods
sense
.
As
in
generall
all
must
thus
speake
Gods
Word
,
so
specially
the
Preacher
,
or
whosoeuer
that
takes
vpon
him
to
expound
Gods
Word
,
he
must
speake
it
as
the
Word
of
God
,
that
is
,
not
onely
for
the
manner
of
it
,
reuerently
and
zealously
,
as
becomes
the
Word
of
God
;
but
for
the
matter
much
more
,
that
is
,
in
the
same
sense
that
God
himselfe
hath
spoken
it
,
as
hee
being
then
in
Gods
stead
,
and
deliuering
his
message
,
else
he
speakes
his
owne
words
not
Gods
;
Secondly
,
more
particularly
,
Iohn
5
,
39.
Search
the
Scripture
saith
our
Sauiour
,
he
doth
not
bide
them
,
take
the
Scriptures
,
and
reade
them
,
and
giue
what
sense
of
them
they
thinke
good
;
But
he
bids
them
search
them
,
that
is
,
examine
them
and
consider
aduisedly
of
them
,
lay
them
rightly
together
&
weigh
one
place
wel
with
another
,
and
make
diligent
inquiry
after
the
sense
,
&
reach
that
God
intends
in
them
;
And
so
we
shall
find
that
they
are
first
witnesses
of
Christ
,
and
then
that
they
are
helpes
to
eternall
life
:
See
it
yet
more
neerely
Rom.
12.6
.
Let
vs
prophesie
according
to
the
proportion
of
faith
,
saith
the
Apostle
,
whereby
prophecy
is
expresly
meant
interpretation
of
Scripture
,
for
so
it
is
taken
in
the
1
Cor.
14.3.31
.
and
that
is
to
be
framed
according
to
the
proportion
or
Analogy
of
faith
,
which
whether
it
be
meant
of
faith
,
contained
in
the
Creede
,
or
of
the
measure
of
faith
that
God
hath
endued
vs
with
all
,
yet
still
it
is
to
bee
vnderstood
,
that
that
faith
which
God
hath
reuealed
in
the
body
of
the
Scripture
,
must
needs
be
the
rule
and
square
of
all
interpretations
;
And
so
in
the
2
Peter
1.20
.
No
prophesie
of
Scripture
is
of
any
priuate
interpretation
,
&c.
where
intepretation
of
Scripture
is
named
,
and
all
priuate
interpretations
of
Scripture
excluded
;
now
what
is
meant
by
priuate
interpretations
;
it
is
explained
by
the
opposition
vers.
21.
but
holy
man
of
God
spake
as
they
were
mooued
by
the
Holy
Ghost
,
so
that
euery
interpretation
is
forbidden
and
condemned
as
ptiuate
,
that
is
not
according
to
the
minde
of
the
holy
Ghost
that
speakes
in
Scripture
,
and
see
it
falls
in
right
,
with
the
obseruation
,
as
if
it
were
the
same
words
.
Secondly
,
the
examples
of
the
practice
of
the
faithfull
is
plaine
for
this
;
Nehem
8.7.8
.
The
Text
saith
,
they
read
in
the
book
of
the
Law
,
and
gaue
the
sense
,
&c.
not
that
they
did
giue
a
sence
of
their
owne
,
but
they
gaue
that
sense
that
the
Lord
himselfe
therein
intended
,
and
so
caused
them
to
vnderstand
it
:
So
in
Act.
8.34
,
35.
the
Eunuch
reading
that
place
,
Esa.
53.
hee
was
led
as
a
Sheepe
to
the
slaughter
,
&c.
hee
asketh
Philip
whether
the
Prophet
speaketh
this
of
himselfe
,
or
of
some
other
,
acknowledging
thereby
,
that
the
meaning
of
the
Prophet
himselfe
must
be
the
Rule
that
he
must
goe
by
in
expounding
the
Prophet
,
And
Act.
17.11
.
The
Bereans
took
not
the
Apostles
word
,
no
farther
then
it
was
consonant
to
the
sense
of
Scripture
,
but
they
searched
the
Scriptures
daily
,
whether
those
things
were
so
;
And
our
Sauiour
him selfe
submitted
himselfe
to
the
same
Rule
,
Luke
24.27
.
he
expounded
Moses
and
the
Prophets
to
them
,
that
is
,
hee
did
plainely
deliuer
their
meaning
,
for
that
is
the
right
office
of
an
Interpreter
;
as
when
two
speake
together
,
being
of
a
strange
language
,
the
Interpreter
is
to
tell
what
each
of
them
meaneth
:
And
this
being
the
chiefe
office
that
the
Church
hath
concerning
Scripture
,
to
interpret
them
,
shee
is
then
to
giue
no
other
sense
of
them
,
but
that
which
is
the
minde
of
God
,
and
the
meaning
of
the
Scriptures
themselues
;
this
is
true
preaching
;
and
this
did
our
Sauiour
,
Luke
4.17.21
.
hee
opened
the
booke
,
and
read
in
it
,
and
then
expounded
it
:
So
much
for
the
proofe
of
the
point
.
The
reasons
are
these
,
Reas.
1
first
,
what
the
Church
doth
according
to
her
owne
will
,
not
following
the
sense
of
the
Scripture
,
they
doe
it
as
naturall
men
;
for
so
farre
as
they
are
spirituall
,
so
farre
they
follow
the
mind
of
God
,
and
deny
themselues
;
now
the
naturall
man
perceiueth
not
the
things
of
the
Spirit
of
God
;
and
the
sense
of
the
flesh
is
enmity
against
God
,
Rom.
8.7
.
and
when
Peter
confest
aright
,
that
our
Sauiour
was
the
Sonne
of
God
,
flesh
and
blood
did
not
reueale
this
vnto
him
,
Matth.
16.17
.
and
therfore
if
so
be
they
will
find
out
the
truth
in
the
Scripture
,
they
must
not
consult
with
themselues
,
but
with
the
Spirit
of
the
Lord
.
Reas.
2
Secondly
,
the
light
of
nature
,
affords
euery
man
to
interpret
his
owne
words
,
acccording
to
his
owne
meaning
,
specially
,
hee
that
makes
lawes
is
to
expound
them
;
And
is
not
the
Scripture
Gods
owne
Word
?
and
is
not
he
the
author
of
all
the
Lawes
and
Statutes
therein
contained
?
And
shall
wee
scantle
God
of
that
in
this
kinde
,
which
is
due
to
euery
man
in
the
like
kinde
?
Shall
euery
man
expound
his
owne
words
,
and
interpret
the
lawes
hee
makes
,
according
to
his
owne
meaning
?
And
shall
not
God
doe
so
much
more
?
It
is
the
Apostles
reason
for
the
words
of
the
Prophets
,
2
Pet.
1.20
,
21.
where
he
saith
,
that
no
prophesie
of
Scripture
is
of
any
priuate
interpretation
,
but
holy
men
of
God
spake
as
they
were
moued
by
the
holy
Ghost
,
as
if
hee
should
say
,
it
is
Gods
Word
,
and
therefore
not
to
be
interpreted
after
the
will
of
man
;
and
it
may
as
iustly
be
applyed
to
all
the
Scriptures
,
as
to
the
Prophets
,
because
they
be
all
of
God
,
2
Tim.
3.16
.
all
giuen
by
inspiration
from
God
,
therefore
God
is
to
expound
them
.
Reas.
3
Thirdly
,
It
is
so
in
the
iudgement
of
outward
and
carnall
things
,
because
they
be
of
God
,
therefore
they
are
to
be
proceeded
and
dealt
in
after
his
will
,
and
not
our
owne
;
the
iudgement
that
man
giues
,
is
not
his
owne
,
but
it
is
Gods
Iudgement
,
as
Iehosaphat
saith
to
the
Iudges
in
the
2
Chron.
19.6
,
7.
if
it
be
so
in
ciuill
things
,
that
the
Iudge
must
doe
nothing
,
but
that
which
God
will
haue
him
to
doe
,
because
it
is
Gods
Iudgement
;
much
more
in
Religious
iudgements
,
as
about
the
sense
of
Scripture
,
it
must
needes
be
so
;
for
the
life
of
naturall
reason
is
farre
more
cleare
in
the
other
,
then
these
:
yea
,
the
Lord
himselfe
quotes
them
both
together
in
this
case
,
limiting
both
alike
,
Deut.
17.8
.
to
the
11.
If
a
controuersie
arise
,
they
must
goe
vnto
the
Priest
,
and
vnto
the
Iudge
,
and
what
they
informe
,
according
to
the
Law
,
that
they
must
doe
.
Reas.
4
Fourthly
,
the
Church
is
the
Spouse
of
Christ
;
Now
the
wife
must
be
aduised
by
her
husband
,
and
not
runne
on
her
owne
head
:
So
they
are
the
sheepe
of
Christ
,
and
therfore
to
follow
the
Shepherds
voyce
,
and
not
to
goe
before
it
,
framing
it
to
their
owne
fancies
;
and
the
Church
hath
the
promise
of
the
Spirit
,
no
further
,
but
as
following
Gods
Word
,
Iohn
14.26
.
Reas.
5
Fifthly
,
the
Church
hath
erred
,
and
that
most
dangerously
,
in
interpreting
of
Scripture
,
and
that
was
when
they
neglected
to
obserue
the
minde
of
God
,
and
followed
their
owne
mind
,
and
therefore
her
owne
wofull
experience
may
teach
her
this
wisdome
.
Reas.
6
Sixthly
,
By
this
meanes
the
Scriptures
shall
be
,
and
are
occasionally
the
author
of
all
heresie
,
for
whence
haue
they
sprung
,
but
from
hence
,
that
men
haue
taken
the
Scripture
,
and
mis-interpreted
them
,
in
fauour
of
their
owne
opinions
?
Yea
,
but
what
is
this
to
the
Church
,
that
particular
men
haue
done
this
?
Yes
,
for
if
they
may
doe
it
,
why
not
the
other
;
and
these
very
Heretikes
were
of
the
Church
,
when
they
did
thus
misinterpret
the
Scriptures
.
Reas.
7
Seuenthly
,
by
this
meanes
,
the
Church
shall
be
found
contrary
,
or
at
least
,
diuers
from
her selfe
,
two
seuerall
Churches
expounding
the
same
Scripture
,
two
contrary
waies
,
yea
,
one
and
the
same
Church
expounding
the
same
Scripture
,
now
one
way
,
and
now
another
way
.
Reas.
8
Eightly
,
It
is
the
practice
of
the
diuell
and
his
instruments
,
to
handle
the
Word
deceitfully
,
making
merchandize
of
it
,
turning
it
to
their
owne
,
and
other
mens
affections
,
as
the
Apostle
speaketh
in
the
2
Cor.
2.17
.
and
4.2
.
whereas
the
Apostles
,
and
Gods
Ministers
doe
otherwise
,
they
make
Gods
meaning
plaine
in
euery
mans
conscience
in
the
sight
of
God
;
So
it
is
the
practice
of
the
diuell
and
his
instruments
,
to
mis-apply
Scripture
,
wresting
it
to
error
,
to
their
owne
destruction
,
2
Pet.
3.16
.
So
they
alleage
it
quite
against
the
meaning
of
God
,
as
Satan
did
,
Math.
4
6.
Lastly
,
the
sufficiency
of
the
Scriptures
,
and
plainenesse
,
and
constancy
in
it selfe
,
is
such
,
that
it
requires
,
that
whosoeuer
interpret
them
,
they
must
doe
it
according
to
the
meaning
of
God
in
them
,
and
not
their
owne
minde
.
So
much
of
the
reasons
.
Vse
1
The
vses
of
this
point
are
many
:
The
first
is
for
matter
of
reproofe
,
and
that
principally
of
the
Papists
,
Reprouing
first
the
opinion
of
the
Papists
.
and
it
meets
with
them
two
waies
:
First
it
reproues
their
opinion
,
and
secondly
,
their
practice
.
And
first
,
it
reproues
them
for
their
opinion
,
for
they
esteeme
the
Scriptures
but
a
dead
or
killing
Letter
,
and
the
written
Word
,
but
bare
and
dead
Inke
;
It
is
the
Church
,
say
they
,
that
is
the
mouth
of
the
Scriptures
,
giuing
it
sound
and
sense
;
and
it
hath
no
meaning
,
but
what
shee
pronounceth
:
This
is
their
wicked
opinion
;
but
the
faithfull
haue
spirituall
eares
,
they
heare
God
himselfe
speake
,
euen
in
the
written
Word
;
It
is
true
that
the
Church
sounds
it
to
the
outward
eare
,
but
God
speakes
in
it
to
the
heart
and
conscience
,
and
they
receiue
it
,
not
as
the
word
of
man
,
but
,
The
Scriptures
speake
,
and
haue
a
voyce
.
as
it
is
indeed
,
the
Word
of
God
.
A
dead
letter
doe
they
call
them
?
O
horrible
blasphemy
!
Stephen
calls
them
liuely
Oracles
,
Acts
7.38
.
and
the
Angell
,
Acts
5.20
.
calls
them
words
of
life
:
and
Christ
himselfe
saith
,
Iohn
5.39
.
that
eternall
life
is
in
them
,
and
that
they
are
witnesses
of
him
;
If
they
be
dumbe
,
as
they
say
they
are
,
then
they
giue
but
a
slender
witnesse
of
Christ
;
but
our
Sauiour
would
haue
vs
to
know
,
that
there
is
a
liuing
voyce
in
the
Scripture
,
as
hee
saith
,
Iohn
6.63
.
the
words
that
I
speake
,
are
spirit
and
life
;
I
say
not
that
this
life
is
in
the
Scriptures
simply
,
but
as
it
is
in
the
Sacraments
to
the
faithfull
Receiuer
,
that
is
,
by
the
promise
of
God
,
and
the
presence
of
his
Spirit
:
How
the
Church
is
the
mouth
of
the
Scripture
.
It
is
true
that
the
Church
is
the
mouth
of
the
Scriptures
,
as
Aaron
was
the
mouth
of
Moses
,
Exod.
4.16
.
Hee
shall
be
thy
spokes-man
to
the
people
,
hee
shall
be
vnto
thee
in
stead
of
a
mouth
,
and
thou
shalt
be
vnto
him
in
stead
of
God
:
And
as
the
Prophets
were
the
mouth
of
God
,
Luke
1.70
.
as
he
spake
by
the
mouth
of
all
his
holy
Prophets
,
&c.
thus
the
Church
is
the
mouth
of
God
,
and
his
spokes-man
to
the
people
and
so
farre
shee
is
to
be
beleeued
:
But
that
she
is
so
the
mouth
of
Scriptures
,
as
that
what
sense
soeuer
shee
speakes
must
be
esteemed
the
voyce
of
Scripture
;
this
is
not
to
be
beleeued
:
No
,
the
Scripture
is
not
dumb
,
but
speakes
it selfe
,
The
Scripture
not
dumbe
.
Rom.
10.11
.
the
Scripture
saith
,
and
Rom.
11.2
.
Wot
ye
not
what
the
Scripture
saith
?
and
most
plainely
,
Rom.
9.17
.
for
the
Scripture
saith
vnto
Pharaoh
,
&c.
that
is
,
God
in
the
Scripture
,
saith
to
Pharaoh
;
so
that
the
Scriptures
are
not
dumb
,
but
the
spirituall
man
heares
God
speake
in
them
.
As
it
condemnes
their
opinion
,
so
secondly
,
Secondly
,
their
practice
first
in
regard
of
the
vulgar
latine
translation
imposed
by
them
as
the
authenticall
Text.
it
condemns
their
practice
,
and
that
in
many
respects
;
and
first
in
regard
of
their
vulgar
latin
translation
,
for
they
impose
that
vpon
the
Church
,
as
the
authenticall
Text
,
and
Word
of
God
,
and
in
the
councel
of
Trent
they
haue
decreed
,
that
none
may
appeale
from
it
,
vnder
any
pretence
,
and
that
vpon
paine
of
Gods
curse
;
It
is
true
,
that
translations
are
Scripture
,
so
far
as
they
goe
with
the
originall
Text
,
but
that
any
translation
is
to
be
equalled
,
much
lesse
preferred
to
the
originall
Text
,
wherein
both
the
the
matter
and
the
words
are
Gods
owne
,
it
is
absurd
:
And
this
is
a
sufficient
motiue
to
any
indifferent
mans
iudgement
not
blinded
and
besotted
with
mysts
of
preiudice
and
error
,
that
wee
are
in
the
right
,
and
they
are
in
the
wrong
,
because
we
are
willing
to
stand
to
the
tryall
of
Gods
own
Text
,
but
they
will
onely
stand
to
their
owne
translation
,
refusing
the
other
.
Secondly
,
in
that
all
their
Expositors
are
slaues
and
vassalls
to
their
Church
.
The
second
practice
of
theirs
heere
reproued
is
,
that
all
their
expositors
are
slaues
and
vassalls
to
their
Church
;
for
in
all
their
interpretations
,
either
they
must
concurre
to
award
with
the
sense
,
that
the
Church
hath
already
giuen
,
or
if
they
differ
,
they
must
vaile
Bonnet
,
and
say
with
submission
of
their
iudgement
to
the
church
of
Rome
,
and
then
though
they
doe
erre
,
yet
it
is
not
damnable
,
because
they
shew
a
willingnesse
to
be
better
aduised
,
else
they
are
Heretikes
and
Castawayes
:
it
were
farre
more
grace
in
them
,
to
submit
themselues
to
the
iudgement
of
God
,
with
intreaty
of
pardon
,
for
that
wee
haue
not
attained
to
the
full
sense
of
his
words
,
for
if
any
wrong
be
done
therein
,
it
is
most
to
him
,
whose
words
wee
haue
mistaken
;
and
also
wee
must
pray
vnto
him
for
further
illumination
,
who
is
the
father
of
lights
:
and
in
this
they
would
shew
themselues
to
be
the
good
seruants
of
God
,
whereas
in
the
other
,
they
shew
themselues
to
be
the
seruants
and
slaues
of
men
.
Thirdly
,
in
regard
of
the
oath
,
which
generally
all
Papists
rec●ue
concerning
the
exposition
of
the
Scripture
.
Their
third
practice
here
reproued
is
this
,
That
in
the
oath
,
which
generally
all
Papists
receiue
,
they
doe
sweare
to
vnderstand
Scripture
onely
so
,
as
the
Fathers
ioyntly
do
expound
them
,
and
to
receiue
no
other
interpretation
,
but
that
which
they
doe
generally
consent
in
:
No
doubt
,
but
the
Fathers
,
ioyntly
consenting
,
and
all
agreeing
in
the
exposition
of
a
Scripture
;
It
is
great
reason
to
moue
me
to
belieue
that
it
is
the
true
sense
;
but
yet
it
is
no
proofe
that
I
should
sweare
to
it
;
but
I
aske
what
one
place
of
Scripture
is
there
,
that
is
not
manifest
by
its
owne
light
,
which
is
expounded
one
,
and
the
same
way
by
all
the
Fathers
?
If
it
be
manifest
by
it selfe
,
wee
beleeue
it
for
its
owne
light
,
and
not
for
theirs
:
but
if
it
be
not
manifest
in
it selfe
,
then
some
one
or
other
of
Fathers
dissent
in
the
interpretation
of
it
:
yea
,
but
say
they
,
if
most
agree
,
then
it
is
all
one
,
as
if
they
all
agreed
?
But
what
if
the
most
dissent
from
the
best
,
must
we
follow
the
most
to
doe
euill
?
But
in
the
diuision
of
the
Commandements
they
follow
not
the
most
,
but
leaue
all
the
rest
of
the
Fathers
,
and
follow
Austin
,
who
will
haue
but
three
Commandements
,
in
the
first
Table
,
because
hee
had
a
conceit
of
a
mystery
of
the
Trinity
to
be
in
them
:
But
will
they
beleeue
the
most
,
and
leaue
the
best
?
this
is
against
Gods
Commandement
,
to
follow
the
multitude
to
doe
euill
;
The
Fathers
doe
all
generally
concur
,
and
yet
misse
in
the
right
expounding
of
the
Scriptures
.
but
thus
they
must
doe
,
or
else
they
are
foresworne
:
See
what
dangerous
plunges
these
desperate
fellowes
put
themselues
on
,
to
vphold
the
Churches
transcendent
authority
,
in
expounding
of
Scripture●
but
secondly
,
what
if
they
do
all
generally
concur
,
and
yet
misse
in
the
right
expounding
of
Scripture
,
some
of
the
best
learned
amongst
the
Papists
challenge
them
so
to
doe
;
and
we
can
giue
instance
of
it
,
as
in
the
dangerous
heresy
of
the
Millenaries
vpon
that
place
,
Reu.
20.4
.
that
Christ
should
raign
on
the
earth
,
after
the
day
of
iudgement
a
1000.
yeers
;
now
if
they
follow
the
Fathers
in
this
exposition
,
wherein
they
generally
erre
,
they
must
forsake
the
truth
;
if
they
follow
them
not
,
they
breake
their
oath
;
what
a
snare
doe
these
men
intangle
themselues
in
?
Lastly
,
if
they
should
neuer
erre
,
yet
to
sweare
to
the
words
of
men
,
is
to
inthrall
our
consciences
to
men
;
which
the
Lord
alone
is
to
haue
the
command
thereof
.
Fourthly
,
in
that
they
rely
vpon
the
iudgements
of
Councells
,
and
the
Pope●
in
case
the
Church
dissent
.
The
last
practice
of
theirs
here
reproued
is
,
that
when
the
Church
dissents
,
they
rely
finally
on
the
iudgement
of
Councells
and
Popes
for
the
sense
of
the
Scriptures
,
whereas
they
are
all
but
men
,
and
may
erre
,
yea
,
and
haue
erred
,
one
of
them
crossing
that
which
another
hath
held
,
and
therefore
we
must
not
tye
the
Scriptures
to
mens
humours
;
no
,
let
God
be
true
,
and
euery
man
a
lyer
,
let
Gods
Word
expound
it selfe
,
and
let
not
vs
ty
it
to
the
interpretation
of
men
,
though
they
be
neuer
so
many
,
neuer
so
holy
,
so
learned
,
so
painfull
,
or
so
great
in
the
Church
;
For
,
that
may
be
truely
said
of
Councells
and
Fathers
,
and
without
disgrace
to
the
best
of
them
,
that
is
spoken
of
Iohn
Baptist
,
Iohn
1.9
.
that
they
are
not
the
light
,
but
men
that
beare
witnesse
of
the
light
.
Vse
2
The
second
vse
is
for
Instruction
,
to
teach
vs
,
what
wee
are
to
doe
in
this
case
;
for
now
that
we
haue
ouerthrowne
the
error
of
the
aduersaries
,
wee
must
set
vp
the
truth
of
God
;
and
therefore
this
teacheth
vs
warinesse
,
and
care
,
and
conscience
in
meddling
with
the
Scripture
,
and
the
sense
thereof
;
for
,
wee
must
know
,
that
God
is
dishonoured
when
his
word
is
mistaken
;
and
belyed
,
when
it
is
falsely
interpreted
,
and
wee
must
know
,
that
God
is
made
the
author
of
sinne
,
and
heresie
when
his
Word
is
peruerted
to
the
maintenance
thereof
,
and
God
himselfe
is
subiected
to
man
,
when
man
presumes
of
himselfe
to
expound
,
or
to
tye
his
meaning
to
other
mens
interpretations
:
Briefely
,
it
is
light
,
life
and
saluation
,
if
it
be
vnderstood
and
beleeued
aright
,
else
it
is
death
and
destruction
;
and
therefore
wee
had
neede
looke
well
about
vs
in
meddling
with
the
Scripture
and
the
sense
thereof
,
and
carry
our selues
warily
,
carefully
and
conscionably
therein
;
And
that
,
first
,
in
admitting
the
expositions
of
others
;
secondly
,
in
making
expositions
of
our
owne
.
First
,
in
admitting
the
expositions
of
others
,
wee
must
not
altogether
looke
into
them
with
other
mens
eyes
,
but
with
our
owne
;
First
,
other
mens
and
the
Churches
expositions
are
to
be
examined
by
vs
.
Ob.
Answer
.
1.
wee
are
not
to
take
any
expositions
vpon
any
mans
,
or
any
churches
bare
word
;
but
wee
are
to
examine
their
grounds
and
their
reasons
whereby
they
are
maintained
:
But
some
may
say
,
If
I
examine
their
grounds
,
I
make
my selfe
the
Iudge
of
the
sense
of
Scripture
,
and
were
I
not
as
good
rest
on
the
Churches
iudgement
,
as
mine
owne
?
I
answere
,
first
,
that
if
I
doe
thus
,
yet
I
doe
not
properly
censure
the
Scripture
,
but
their
grounds
;
secondly
,
I
answer
,
that
any
Church
,
or
any
of
the
faithfull
may
iudge
of
the
sense
of
Scripture
,
that
is
,
as
being
led
by
it
,
and
following
it
:
thirdly
,
I
say
,
we
rest
neyther
on
our
owne
iudgement
,
nor
on
the
Churches
,
but
on
the
Scriptures
,
and
when
the
Church
iudgeth
according
to
them
,
wee
must
willingly
embrace
it
;
if
shee
dissent
from
them
,
wee
may
,
and
must
make
bold
to
dissent
from
her
:
wee
haue
an
excellent
example
in
this
case
,
for
the
receiuing
of
expositions
,
Rectract
.
lib.
cap.
18.
in
that
holy
Father
,
Austin
,
who
finding
an
interpetation
of
Cyprians
,
(
a
holy
man
too
)
not
so
well
agreeable
to
Scripture
;
and
another
of
Liconius
an
heretike
,
on
the
same
Text
,
more
agreeable
thereto
,
refused
Cyprians
exposition
,
though
otherwise
hee
greatly
reuerenced
him
;
and
receiued
that
of
Liconius
,
though
otherwise
hee
knew
him
to
be
out
of
the
right
way
;
and
said
,
Pardon
mee
,
Cyprian
,
I
must
leaue
thee
heere
,
and
take
Liconius
exposition
,
not
because
it
is
his
,
but
because
it
is
Gods
:
This
is
an
ingenuous
practice
,
and
this
we
must
follow
,
we
must
looke
into
other
mens
expositions
with
our
own
eyes
,
and
examine
their
grounds
,
and
that
without
respect
of
persons
.
Secondly
,
Secondly
in
framing
expositions
of
our
owne
,
we
must
come
not
as
masters
to
teach
,
but
as
schollers
to
learne
,
to
the
Scriptures
.
in
framing
expositions
of
our
owne
,
when
we
come
to
the
Scripture
,
to
seeke
the
sense
hereof
,
we
must
not
come
as
Lords
to
command
,
but
as
seruants
to
obey
;
not
as
masters
to
teach
what
we
will
haue
it
say
,
but
as
schollers
,
to
learne
what
it selfe
doth
say
;
not
as
the
speaker
,
but
as
the
interpreter
to
take
that
which
is
spoken
to
our
hand
;
And
that
we
may
walke
vprightly
herein
,
and
take
such
a
course
as
is
pleasing
to
God
,
and
worthy
of
the
Scripture
,
and
beneficiall
and
comfortable
to
our selues
,
let
vs
be
ruled
by
these
directions
;
they
are
very
pithy
,
&
he
that
is
ruled
by
them
,
God
will
reueale
his
meaning
to
them
,
so
far
as
shall
be
for
their
saluation
:
Directions
to
walke
and
be
ruled
by
,
when
wee
seeke
the
sense
of
the
Scripture
,
&
they
are
of
three
sortes
1
some
before
wee
come
to
expound
the
Scripture
,
&
they
are
7.
There
are
some
things
that
we
are
to
be
ruled
by
,
before
we
come
to
expound
the
Scripture
;
and
some
things
in
the
exposition
of
it
;
and
some
rules
we
are
to
obserue
after
it
(
I
labour
to
make
this
point
plaine
,
because
it
is
a
maine
difference
betwixt
vs
and
the
Papists
;
And
also
because
that
without
the
knowledge
of
the
sense
of
Scripture
,
we
cannot
be
saued
)
First
then
,
we
are
to
obserue
these
directions
,
before
we
take
the
Scripture
in
hand
,
and
that
is
,
First
,
we
must
goe
to
God
by
prayer
,
wee
must
begin
with
God
,
that
he
may
begin
with
vs
,
and
goe
on
with
vs
,
and
leade
vs
safe
through
to
the
end
of
our
businesse
,
pray
with
Dauid
Psal.
119.18
.
Lord
open
mine
eyes
,
that
I
may
see
the
wonders
of
thy
Law
,
pray
for
light
,
and
for
the
grace
of
illumination
of
him
that
is
the
Father
of
lights
,
Iames
1.17
.
for
thy selfe
art
darkenesse
;
and
pray
to
him
for
wisedome
,
Iames
1.5
.
for
all
thine
owne
wit
in
this
case
is
foolishnes
;
and
pray
for
the
Spirit
of
God
,
that
hee
may
be
present
with
vs
,
and
effectuall
vnto
vs
to
instruct
,
direct
,
quicken
,
and
teach
vs
,
for
that
which
is
in
vs
,
is
but
flesh
and
nature
,
and
the
naturall
man
perceiueth
not
the
things
of
God
,
1
Cor.
2.14
.
and
doubt
not
but
that
thou
shalt
be
heard
,
and
find
good
successe
,
for
thou
hast
Gods
promise
for
it
,
Iames
1.5
.
If
any
man
lacke
wisedome
let
him
aske
of
God
,
and
it
shall
be
giuen
him
,
Luke
11.13
.
The
second
Rule
,
we
must
be
directed
by
herein
,
is
this
,
we
must
haue
a
reuerent
affection
,
and
conscionable
respect
to
the
Word
;
wee
must
consider
that
it
is
Gods
owne
voice
,
one
of
the
holiest
things
of
God
,
a
most
precious
Iewell
bestowed
on
the
Church
,
touch
it
not
with
vnwashen
hands
,
with
vnprepared
hearts
,
handle
it
reuerently
,
religiously
,
and
charily
;
If
we
doe
thus
,
nothing
shall
be
more
profitable
vnto
vs
,
it
shall
be
life
and
saluation
;
if
not
,
nothing
shall
bee
more
dangerous
to
vs
,
it
shall
be
death
and
destruction
,
2
Cor.
2.16
.
Thirdly
,
be
not
fore-stalled
by
preiudice
,
that
is
,
doate
not
vpon
some
conceipt
,
and
be
not
wedded
to
thine
owne
opinion
,
for
this
will
preuent
vs
of
all
the
good
,
that
otherwise
we
might
receiue
by
the
Scripture
;
wee
haue
an
example
of
this
in
the
Iewes
,
who
would
not
beleeue
Iesus
Christ
to
bee
the
Messiah
,
because
he
was
so
base
,
and
so
meane
in
his
outward
estate
,
and
thereby
they
were
so
blinded
,
that
seeing
they
did
not
see
,
that
is
,
though
the
matter
were
as
cleare
as
the
Sunne
,
that
euery
one
that
had
any
eies
might
see
it
;
yet
they
did
not
.
The
fourth
Rule
,
that
we
must
be
directed
by
,
before
we
come
to
expound
Scripture
,
is
this
,
we
must
bring
humility
with
vs
,
humblenesse
of
heart
,
laying
downe
our
mindes
,
wils
,
and
affections
into
the
hands
of
God
,
to
be
fashioned
and
framed
according
to
the
shape
of
the
Word
and
Spirit
,
and
that
we
shall
be
sure
to
be
taught
,
for
to
such
the
promise
of
teaching
is
made
Psal.
25.9
.
he
will
teach
the
humble
his
way
;
Empty
thy selfe
that
thou
maist
receiue
of
his
fulnesse
;
deny
thy selfe
,
that
God
may
teach
thee
;
and
become
a
foole
,
that
thou
maist
be
made
wise
.
Fifthly
,
we
must
hunger
and
thirst
after
the
knowledge
of
the
Scripture
,
as
after
the
foode
of
thy
soule
,
without
which
it
would
sterue
and
dye
for
euer
,
and
then
thou
shalt
be
satisfied
,
Matth.
5.6
.
Sixthly
,
we
must
be
sure
wee
haue
a
good
marke
to
ayme
at
when
wee
come
to
handle
the
Scripture
,
namely
,
Gods
glory
,
and
the
finding
out
of
the
truth
,
not
to
know
it
onely
,
but
to
liue
by
it
,
that
God
may
be
glorified
;
we
must
say
,
Lord
it
is
thy
face
we
seeke
,
and
thy
glory
wee
aymeat
,
and
this
is
the
end
that
God
himselfe
aimes
at
in
the
tender
of
the
Scripture
to
thee
,
and
therefore
if
thou
set
the
same
End
before
thee
,
God
will
surely
assist
and
blesse
thee
accordingly
.
Lastly
,
before
we
come
to
handle
the
Scripture
,
we
must
looke
well
vnto
our selues
,
and
marke
and
examine
our
owne
ability
and
gifts
and
attempt
not
higher
then
thou
canst
reach
without
strayning
too
much
;
for
many
striuing
to
reach
higher
then
their
strength
and
ability
would
reach
vnto
,
haue
ouer-reacht
themselues
,
and
that
is
it
which
the
Apostle
exhorts
vs
to
,
Rom
12.3.4
.
Let
no
man
presume
to
vnderstand
aboue
that
which
is
meete
,
Things
to
be
obserued
in
the
businesse
it selfe
.
but
that
he
vnderstand
according
to
sobriety
,
as
God
hath
dealt
to
euery
man
the
measure
of
faith
.
Secondly
,
in
the
businesse
it selfe
,
what
is
to
be
done
?
First
we
must
take
the
Scripture
and
read
it
,
and
consider
and
obserue
the
scope
of
the
place
,
and
the
consistence
of
it
with
the
words
going
before
and
following
after
,
and
compare
sense
with
sense
,
and
phrase
with
phrase
;
And
if
thy
skill
can
reach
so
farre
,
goe
to
the
originall
,
and
thus
doing
thou
shalt
see
the
sense
arise
from
the
words
sensibly
,
as
waters
out
of
the
Fountaine
:
Yea
,
but
say
the
Papists
,
the
Scriptures
are
hard
,
and
containe
darke
speeches
,
high
matters
,
and
doubtfull
words
,
how
can
the
vnlearned
then
expound
them
?
I
Answer
,
First
,
for
fundamentall
points
that
concerne
our
saluation
,
they
are
most
plaine
to
euery
mans
vnderstanding
,
that
is
,
eyther
in
the
same
place
,
as
most
commonly
it
is
,
or
at
least
in
other
places
,
as
alwayes
we
finde
it
,
the
Lord
still
confirming
euery
truth
by
the
●outh
of
two
or
three
witnesses
;
Other
points
also
are
plaine
enough
,
for
the
most
part
,
to
a
proportionable
capacity
,
I
say
not
to
euery
capacity
,
but
yet
so
long
as
matters
concerning
saluation
are
plaine
enough
in
Scripture
,
that
is
enough
;
But
say
they
,
if
you
tye
vs
to
this
Rule
,
to
seeke
the
sense
of
Scripture
by
Scripture
,
you
doe
but
as
Heretiques
vsed
to
doe
and
yet
they
haue
missed
the
right
sense
of
Scripture
?
I
Answer
,
It
is
true
,
but
that
hath
beene
their
owne
fault
,
the
fault
hath
not
beene
in
the
duty
.
It
is
in
this
,
as
it
is
in
the
duety
of
Prayer
,
many
pray
,
but
they
pray
amisse
,
as
S.
Iames
saith
,
How
we
may
consulie
with
Gods
Spirit
.
shall
not
we
pray
because
of
that
?
The
second
thing
we
are
to
doe
,
in
this
action
,
is
this
,
we
must
goe
and
consult
with
Gods
Spirit
,
who
vnderstands
them
,
and
best
knowes
the
minde
of
God
in
them
,
1
Cor.
2.11.14
,
16.
and
therefore
consult
with
him
,
and
wee
shall
know
the
minde
of
God
too
;
This
is
true
,
say
they
,
but
how
shall
we
consult
with
Gods
Spirit
?
I
Answer
,
we
must
doe
it
by
prayer
and
heauenly
meditation
,
the
Spirit
being
by
name
Christs
substitute
on
earth
for
this
businesse
,
Iohn
14.25
,
26.
to
teach
vs
all
things
,
and
to
bring
them
to
our
remembrance
;
And
looke
what
our
Sauiour
did
when
he
was
present
vpon
earth
,
Luke
24.32
,
45.
he
opened
the
Scriptures
to
the
Disciples
,
and
opened
their
vnderstandings
that
they
might
conceiue
them
;
so
doth
the
Spirit
now
in
his
absence
,
he
opens
the
Scriptures
to
vs
,
&
our
vnderstandings
that
we
may
vnderstand
them
,
&
know
the
meaning
of
them
:
But
haue
ye
he
Spirit
,
say
the
Papists
?
Yea
,
we
haue
the
Spirit
of
God
,
for
God
promiseth
to
giue
his
Spirit
,
to
those
that
aske
him
,
to
the
meanest
as
well
as
to
the
learnedest
;
And
therfore
that
is
but
a
scoffe
of
theirs
,
to
say
,
you
that
are
a
plaine
simple
man
,
haue
you
the
spirit
?
Thirdly
,
we
must
still
haue
an
eye
to
the
Analogy
of
faith
,
What
is
the
analogie
of
faith
.
that
is
,
to
those
knowne
grounds
that
are
contained
in
the
Creede
,
the
ten
Commandements
and
the
Lords
Prayer
,
and
not
admitte
of
any
sense
to
crosse
them
;
For
they
are
the
summe
and
marrow
of
Scriptures
in
fundamentall
matters
,
they
are
in
effect
nothing
but
Scripture
itselfe
,
onely
they
differ
in
manner
,
that
which
is
more
largely
set
downe
in
Scripture
,
is
there
set
downe
in
a
briefe
forme
,
that
so
our
eye
might
the
better
be
fixed
on
them
,
And
this
rule
the
Apostle
teacheth
vs
,
Rom.
12.6
,
to
prophesie
according
to
the
portion
or
analogy
of
faith
,
as
if
hee
should
say
,
still
haue
an
eye
to
that
:
Fourthly
,
we
must
vse
all
Industry
,
diligence
,
watchfulnesse
and
study
,
in
reading
and
hearing
the
Scripture
,
these
helps
procure
rare
and
excellent
things
in
carnall
businesses
;
and
so
will
doe
much
more
in
Gods
businesse
,
Labour
for
the
meate
which
endureth
to
euerlasting
life
;
saith
our
Sauiour
,
Iohn
6.27
.
Lastly
make
vse
of
the
Iudgement
of
the
Church
herein
,
and
of
holy
men
that
haue
written
vpon
the
Scripture
,
both
old
and
new
;
the
Papists
bely
vs
,
when
they
accuse
vs
,
that
we
scorne
the
iudgement
of
the
Church
,
and
affect
nothing
but
singularity
and
nouelty
;
No
we
hearken
to
the
true
Church
,
and
are
much
ruled
by
her
iudgement
,
yet
not
to
builde
only
or
chiefelye
thereon
,
but
to
be
instructed
thereby
,
and
to
bee
well
aduised
before
we
dissent
;
For
who
among
men
are
to
be
beleeued
but
they
of
the
Church
,
who
haue
the
promise
of
the
truth
,
and
of
the
Spirit
,
made
to
them
alone
?
In
the
third
place
,
Things
to
be
doue
after
.
we
come
to
that
which
wee
must
do
after
we
haue
layde
the
Booke
of
God
by
;
And
the
first
thing
that
we
must
do
then
,
is
prayer
to
God
for
the
pardon
of
our
faylings
,
and
for
a
blessing
on
our
labours
;
for
prayer
must
bee
the
first
,
second
,
and
last
duty
,
we
must
begin
and
end
with
it
:
Secondly
,
meditation
,
we
must
meditate
of
it
in
our
hearts
,
as
Mary
did
the
words
of
the
Shepheards
,
and
of
Christ
,
Luke
2.19
,
51.
she
did
ponder
and
keepe
these
sayings
in
her
heart
.
And
this
wil
ripen
our
thoughts
&
digest
our
readings
and
conceits
,
as
chewing
the
cud
,
separating
the
refuse
,
and
turning
the
best
into
good
nourishment
.
The
third
duty
is
conference
,
we
must
conferre
of
the
things
we
reade
and
heare
,
as
the
two
Disciples
did
,
Luke
24.4
,
32.
for
this
will
reuiue
our
vnderstanding
,
and
quicken
our
wits
,
and
whe●
our
reason
,
and
helpe
our
memories
,
and
stablish
our
iudgement
,
and
throw
out
the
hidden
substance
,
as
it
were
from
the
huske
,
and
winnow
away
the
chaffe
from
the
wheat
;
And
fourthly
,
to
these
we
must
adde
patience
,
wait
the
Lords
leasure
:
and
tarry
till
he
giue
the
succsse
,
and
till
he
reueale
his
will
to
thee
,
and
thus
doing
God
will
reueale
it
Phil.
3.15
.
all
this
while
that
thou
hast
beene
toyling
and
striuing
,
expect
and
waite
vpon
God
,
and
thou
shalt
finde
the
successe
in
Gods
good
time
:
thou
hauing
vsed
the
meanes
,
&
dayly
labouring
and
praying
for
the
effect
,
be
sure
it
shall
bee
reuealed
vnto
thee
,
when
it
is
best
for
thee
and
thou
fittest
for
it
;
and
if
it
should
neuer
be
reuealed
to
thee
,
yet
thy
former
paines
seconded
with
patience
,
shall
make
thy
state
as
good
in
Gods
acceptance
through
Christ
,
as
if
thou
haddest
knowne
it
.
Fiftly
,
that
which
strikes
the
nayle
to
the
head
,
is
practise
and
experience
,
a
most
certaine
guide
,
in
all
points
fundamentall
;
After
we
haue
done
all
the
former
rules
,
we
must
adde
practice
,
therefore
practise
Religion
in
the
obseruation
of
Gods
wayes
,
in
afflictions
,
in
temptations
,
in
the
court
of
thine
owne
conscience
,
in
thy
dayly
watch
,
in
the
continuall
course
and
terme
of
thy
life
,
Iohn
7
17.
If
any
man
doe
his
will
,
hee
shall
know
of
the
Doctrine
whether
it
be
of
God
or
no
;
Act.
5.32
.
the
holy
Ghost
whom
God
hath
giuen
to
them
that
obey
him
,
Psal.
119.100
.
I
vnderstand
more
then
the
ancients
,
because
I
haue
kept
thy
Precepts
;
God
wil
not
see
vs
erre
in
Iudgement
and
practice
too
,
in
such
necessary
points
,
as
he
sees
we
desire
as
well
to
obey
as
to
learne
;
And
so
much
for
the
second
vse
,
which
teacheth
vs
warinesse
,
and
care
,
and
conscience
in
medling
with
Scripture
.
Vse
.
3
:
The
third
Vse
,
teacheth
vs
thankfulnesse
to
God
,
that
we
liue
in
those
times
of
light
,
wherein
we
haue
so
many
good
helpes
for
the
knowledge
of
Scripture
,
learning
,
tongues
,
sciences
,
histories
,
wits
,
all
of
them
being
at
the
highest
and
ripest
now
;
And
many
godly
men
both
at
home
and
abroad
,
yea
many
Churches
haue
published
their
iudgement
touching
the
sense
of
most
places
of
Scripture
,
And
therefore
if
men
will
be
blind
,
now
;
let
them
be
blind
for
euer
,
let
vs
take
the
benefit
of
these
helpes
thankefully
and
soberly
,
and
let
vs
adde
to
these
the
vse
of
those
seciall
helps
before
mentioned
&
then
it
is
not
possible
that
we
should
erre
fundamentally
and
finally
in
any
truth
.
Diuers
obiections
against
this
doctrine
.
But
there
are
diuers
exceptions
made
against
this
Doctrine
,
Obiect
.
1
first
,
say
some
,
all
this
while
this
is
but
priuate
interpretation
,
flatly
forbidden
,
2
Peter
1.20
.
Answ.
I
Answer
,
that
is
priuate
which
is
of
man
,
as
we
may
see
in
the
21
Verse
,
of
that
Chapter
;
so
that
our
interpretation
according
to
the
former
rules
,
being
framed
out
by
the
Spirit
,
is
falsely
called
priuate
,
that
same
Spirit
teaching
vs
,
which
teacheth
all
the
faithfull
.
Secondly
,
It
is
excepted
,
Ob.
2.
that
this
is
a
detraction
from
the
Church
;
I
Answere
,
No
,
for
any
priuate
man
that
beleeueth
,
is
of
the
Church
;
and
as
the
Church
must
trye
the
Spirits
,
so
must
euery
beleeuer
,
1
Cor.
12.10
.
and
1
Iohn
4.1
.
and
as
the
Church
hath
the
promise
of
the
Spirit
,
so
hath
euery
beleeuer
;
And
this
is
a
sure
rule
,
the
Spirit
doth
infallibly
teach
euery
one
of
Gods
chosen
,
first
,
or
last
euery
thing
needfull
for
his
saluation
;
he
vsing
such
meanes
as
the
Lord
hath
appointed
,
Phillip
3.15
.
It
is
so
in
manners
,
therefore
it
is
so
in
Doctrine
;
each
being
a
part
of
the
truth
which
God
requireth
,
and
which
the
Spirit
leads
vs
into
,
Psal.
25.5
.
leade
me
in
thy
truth
,
and
teach
me
,
for
thou
art
the
God
of
my
Saluation
;
And
Psal.
143.10
.
teach
mee
to
doe
thy
will
,
for
thou
art
my
God
:
Euery
one
of
the
faithfull
hath
the
Spirit
to
comfort
them
in
their
distresse
,
to
helpe
them
in
their
temptations
,
to
perswade
them
to
holinesse
,
and
why
not
therefore
to
inlighten
,
and
teach
them
the
truth
.
Ob.
3
Thirdly
,
It
is
excepted
,
how
doe
you
know
whether
such
an
interpretation
,
be
from
Gods
Spirit
,
or
from
your
owne
fancy
;
for
any
Heretique
can
and
will
say
as
much
as
you
:
Answ.
1
I
Answer
,
If
the
matter
bee
necessary
to
saluation
,
the
promise
of
God
puts
vs
out
of
all
doubt
,
Iohn
16.13
.
when
the
Spirit
of
truth
is
come
,
he
will
guide
you
into
all
truth
:
Secondly
,
hast
thou
sought
and
attained
that
interpretation
by
prayer
?
Then
out
of
question
the
Lord
will
not
giue
thee
scorpions
and
poyson
,
when
thou
askest
fish
;
Errors
,
when
thou
askest
the
truth
;
Thirdly
,
doth
it
concurre
with
the
articles
of
faith
not
doubted
of
,
then
it
is
the
truth
.
Obiect
.
4
Fourthly
,
Is
it
not
more
likely
,
that
a
whole
Church
,
specially
the
Doctors
and
Pastors
of
it
,
are
so
guided
,
then
a
particular
man
?
and
so
are
to
bee
beleeued
before
him
?
Answ.
Answer
,
yes
,
If
they
follow
the
former
rules
,
and
yet
then
they
are
to
be
beleeued
,
not
so
much
because
they
are
the
Church
,
but
because
they
are
directed
by
those
rules
;
sometimes
one
particular
man
or
two
follow
these
rules
,
but
the
present
Church
doth
not
;
in
this
case
the
one
or
two
are
to
be
beleeued
before
the
present
Church
,
as
in
the
time
of
Wicklife
,
Husse
,
and
Luther
,
one
or
few
then
deliuering
the
truth
ought
to
be
beleeued
before
the
present
Church
,
because
they
obserued
these
rules
:
Sometimes
the
Church
doth
obserue
these
rules
,
and
particular
men
doe
so
too
;
&
then
eyther
they
concurre
,
and
so
the
truth
is
directly
deliuered
&
receiued
,
or
else
,
they
dissente
,
and
then
rather
follow
the
streame
,
then
one
or
two
,
if
there
be
no
other
reason
to
the
contrary
;
For
sometimes
euen
in
this
case
too
,
one
man
may
see
more
then
many
;
as
Paphnutius
in
the
Councell
of
Nice
:
Againe
,
sometimes
the
Church
obserues
these
rules
,
and
some
particular
men
doe
not
so
;
In
this
case
particular
men
are
right
Heretiques
and
the
other
the
true
Church
of
God
.
Ob
:
5.
Fifthly
,
It
is
Obiected
,
that
by
this
meanes
we
all
rest
on
our
owne
Iudgement
,
and
so
haue
no
faith
in
God
?
Answ.
I
Answer
,
Our
Iudgement
in
matters
necessary
to
saluation
,
being
wrought
in
vs
by
the
letter
&
sense
of
Scripture
revealed
by
the
Spirit
,
is
not
our
owne
iudgement
indeede
,
but
Gods
;
our
frailties
wherewith
we
are
accompanied
,
are
ours
onely
,
but
wee
are
endued
with
our
iudgement
from
God
;
so
that
we
rest
on
Gods
iudgement
now
,
and
not
our
owne
;
Euery
man
must
haue
faith
of
his
owne
,
that
is
,
though
not
of
his
owne
by
working
,
yet
of
his
owne
by
possession
and
feeling
,
and
therefore
euery
man
must
haue
iudgement
of
his
owne
too
;
for
faith
without
iudgement
,
is
blinde
presumption
;
And
must
I
not
rest
on
my
faith
in
that
sense
?
And
why
not
on
mine
owne
iudgement
too
;
that
is
,
on
Gods
Iudgement
,
which
he
hath
endued
my
minde
and
soule
withall
.
Obiect
.
6
Lastly
,
it
is
obiected
,
This
is
strange
,
say
they
,
wee
heare
them
confesse
that
euery
man
,
though
he
be
neuer
so
much
inlightned
,
yet
he
is
subject
to
error
;
and
yet
euery
one
of
them
assures
himselfe
(
hauing
one
,
Answ.
no
more
warrant
then
another
)
that
hee
is
in
the
truth
?
I
answer
,
so
farre
as
wee
haue
full
assurance
that
wee
are
in
the
truth
,
that
is
,
in
matters
fundamentall
;
so
farre
wee
doe
acquit
all
the
faithfull
from
being
subiect
to
error
finally
;
and
therefore
this
is
no
strangenesse
at
all
.
And
so
much
concerning
this
point
.
The
fiue
and
Twentieth
LECTVRE
of
the
CHVRCH
.
COncerning
the
power
of
the
Church
,
we
haue
heard
that
it
reacheth
to
persons
and
things
;
for
so
we
diuided
it
for
plainenesse
sake
;
concerning
Persons
we
haue
done
;
concerning
things
we
haue
entred
into
them
,
and
shewed
that
the
things
wherin
the
Church
hath
power
,
are
either
matters
of
substance
,
or
matters
of
circumstance
;
matters
of
substance
,
and
that
either
touching
Scripture
,
or
besides
Scripture
;
touching
Scripture
,
and
that
either
touching
the
authority
,
or
sense
of
Scripture
;
Of
these
two
last
points
wee
haue
spoken
,
namely
,
concerning
the
power
of
the
Church
,
touching
the
authority
and
sense
of
Scripture
:
Now
wee
are
to
speake
of
matters
besides
Scripture
,
Of
the
authority
of
the
Church
in
matters
besides
the
Scriptures
,
and
what
is
to
be
held
therein
.
which
is
the
last
point
concerning
matters
of
substance
;
that
is
the
point
we
are
now
to
speake
to
,
matters
beside
Scripture
;
for
though
in
deede
and
in
truth
,
there
is
nothing
to
be
held
in
matters
of
substance
in
Religion
,
but
what
is
sufficiently
warranted
by
the
Word
,
either
expressely
,
or
at
least
by
sound
consequence
and
deduction
;
yet
because
some
haue
fondly
imagined
,
and
confidently
auouched
,
that
such
things
there
are
,
and
that
it
is
in
the
Churches
power
to
ordaine
them
:
and
because
some
churches
haue
vsurped
and
incroached
vpon
more
authority
in
this
case
;
then
euer
was
granted
or
comitted
to
them
from
God
;
therefore
in
handling
the
authority
of
the
Church
,
this
point
also
amongst
the
rest
,
is
needfull
to
be
spoken
vnto
:
Matters
of
substance
in
Religion
are
of
two
sorts
,
some
concerning
faith
,
teaching
vs
what
to
know
and
beleeue
;
others
concerning
obedience
,
prescribing
vs
what
to
do
and
practise
,
in
each
of
these
,
the
Church
hath
a
great
hand
,
where
the
light
of
Scripture
goes
before
,
and
where
shee
followes
the
Doctrine
thereof
accordingly
;
but
where
the
Scripture
is
silent
in
any
thing
of
either
or
both
these
kindes
,
there
the
Church
must
be
silent
too
,
and
not
desire
to
speake
.
Wee
will
deliuer
the
matter
plainly
by
way
of
obseruation
,
and
that
is
this
,
namely
,
Doct.
that
the
Church
hath
no
power
to
decree
and
ordaine
any
matter
of
substance
in
Religion
,
eyther
for
faith
,
or
for
obedience
,
without
or
besides
the
Scripture
.
The
places
that
prooue
this
point
are
of
diuers
kindes
,
for
plainenesse
sake
wee
will
reduce
them
to
these
heads
;
first
,
The
places
that
proue
this
are
of
foure
sorts
.
some
places
ascribe
this
authority
to
God
alone
:
the
second
sort
commends
vs
to
the
sufficiency
of
the
Scripture
in
it selfe
;
the
third
sort
condemne
all
adding
to
Scripture
;
and
the
last
sort
condemne
all
Doctrine
so
taught
.
The
first
that
ascribe
this
authority
to
God
alone
,
First
,
such
as
ascribe
th●s
authority
to
God
alone
.
they
are
these
.
Iames
4.12
.
there
is
one
Law-giuer
,
which
is
able
to
saue
and
to
destroy
,
and
what
is
it
to
ordaine
matters
of
substance
in
Religion
,
but
to
giue
Lawes
?
Lawes
I
say
,
of
the
highest
kinde
,
such
as
we
must
liue
and
be
saued
by
;
and
who
is
it
that
giues
these
Lawes
?
hee
onely
that
is
able
to
saue
and
to
destroy
,
for
so
the
Law-giuer
is
there
described
,
which
being
peculiar
to
God
alone
,
hee
alone
must
be
the
Law-giuer
;
Now
the
Lawes
that
God
hath
giuen
,
are
contained
in
the
Scriptures
,
which
are
therefore
called
the
Word
of
God
,
because
therein
God
hath
deliuered
his
minde
and
meaning
,
therefore
besides
those
in
Scripture
,
no
other
Lawes
are
to
be
ordained
for
matters
of
substance
in
Religion
:
another
proofe
of
this
kinde
,
wee
haue
,
Matth.
23.8
,
10.
Be
not
called
Doctors
,
and
be
not
called
Master
,
for
one
is
your
Doctor
and
Master
,
and
who
is
that
,
but
Christ
himselfe
;
Now
what
is
it
to
be
our
Doctor
and
to
be
our
Master
?
It
is
to
teach
vs
what
to
beleeue
,
and
what
to
doe
,
that
wee
may
be
saued
;
therefore
Christ
being
our
onely
Doctor
and
Master
,
he
alone
is
to
teach
and
direct
vs
in
matters
of
Saluation
:
And
in
Ioh.
1.18
.
The
Office
of
reuealing
God
to
man
,
is
appropriated
to
Christ
,
hee
onely
declares
him
;
and
the
reason
is
there
implyed
,
because
he
onely
came
out
of
the
bosome
of
the
Father
,
and
therefore
he
onely
knowes
the
minde
of
his
Father
,
and
therefore
consequently
he
onely
being
of
ability
and
authority
to
declare
it
;
so
that
whosoeuer
takes
vpon
him
to
reueale
any
part
of
the
minde
of
God
,
hee
must
shew
that
he
comes
out
of
Gods
bosome
,
else
hee
neither
must
,
nor
can
speake
in
this
businesse
,
that
Christ
himselfe
hath
already
reuealed
,
that
is
,
that
which
is
contained
in
the
Scripture
;
Now
,
that
we
may
know
that
this
Rule
is
inuiolably
to
be
obserued
,
wee
must
know
,
that
all
which
euer
had
to
deale
in
matters
of
saluation
,
were
precisely
tyed
and
and
confined
to
this
scantling
,
both
teachers
and
hearers
;
Teachers
,
they
must
teach
nothing
in
this
kinde
,
but
what
Christ
in
his
Word
hath
first
taught
:
The
Apostles
,
and
in
them
all
Ministers
are
forbidden
to
teach
any
thing
but
what
Christ
commands
them
,
Matth.
20.28
.
that
,
and
nothing
besides
that
:
yea
,
the
holy
Ghost
,
Christs
speciall
and
chiefe
Deputy
on
earth
,
hee
is
to
receiue
of
Christ
,
and
to
shew
that
to
the
people
,
Iohn
16.14
,
15.
he
shall
receiue
of
mine
,
and
shew
it
vnto
you
;
And
the
Text
saith
in
the
14.
verse
,
that
he
shall
glorifie
Christ
in
this
,
as
who
should
say
,
if
hee
teach
ought
besides
,
it
were
a
dishonour
and
disparagement
to
the
Lord
Iesus
,
much
more
,
if
any
other
should
doe
so
:
and
so
the
hearers
they
are
tyed
to
this
scantling
too
;
for
so
it
was
prophesied
before
,
Deut.
18.15
.
The
Lord
thy
God
will
raise
vp
a
Prophet
vnto
thee
,
like
vnto
me
,
from
among
you
,
euen
of
your
brethren
,
vnto
him
yee
shall
hearken
;
And
this
Prophet
is
Christ
,
as
the
Apostle
Peter
proues
,
Acts
3.17
.
And
this
was
after
confirmed
by
a
voyce
from
heauen
,
Matth.
17.5
.
This
is
my
welbeloued
Sonne
,
in
whom
I
am
well
pleased
,
heare
him
:
And
it
is
the
marke
of
Christs
owne
sheepe
,
that
they
will
heare
his
voyce
,
Iohn
10.6.27
.
and
his
onely
,
and
not
a
strangers
,
that
is
,
whatsoeuer
is
spoken
not
according
to
the
voyce
of
Christ
in
the
Scripture
:
So
much
for
the
first
sort
of
Scriptures
.
Secondly
,
such
as
commend
vnto
vs
the
sufficiency
Scrip●
The
second
sort
that
proue
this
point
,
are
such
as
commend
vnto
vs
the
perfection
and
sufficiency
of
Scripture
:
for
if
the
Scriptures
containe
all
things
necessary
to
saluation
,
then
what
hath
the
Church
to
doe
in
such
matters
besides
Scripture
;
the
Church
and
the
Scriptures
stand
in
oposition
in
this
point
,
for
that
sufficiency
being
granted
to
the
Scripture
,
it
disanulls
all
such
power
challenged
to
the
Church
:
and
that
power
being
granted
to
the
Church
,
disanulls
that
sufficiency
of
Scripture
;
but
the
Scriptures
are
sufficient
as
wee
will
proue
by
these
places
following
,
Iohn
20.31
.
but
,
these
things
are
written
that
yee
might
beleeue
,
that
Iesus
is
the
Christ
,
the
Sonne
of
God
,
and
that
in
beleeuing
yee
might
haue
life
through
his
name
.
All
things
that
Christ
spake
and
did
,
are
not
written
,
yet
there
is
enough
written
for
quantity
,
and
enough
for
power
,
to
cause
vs
to
beleeue
,
and
so
to
beleeue
,
that
we
may
haue
life
through
his
name
,
and
therefore
sufficient
enough
for
all
matters
of
saluation
,
2
Tim.
3.16
,
17.
The
whole
Scripture
,
saith
the
Apostle
,
is
giuen
by
inspiration
from
God
,
and
is
profitable
to
teach
,
and
to
conuince
,
to
correct
and
to
instruct
in
righteousnesse
,
that
the
man
of
God
may
be
absolute
,
being
made
perfect
vnto
euery
good
worke
:
heere
are
reckoned
vp
such
speciall
works
,
as
are
most
effectuall
to
teach
both
faith
and
obedience
,
and
these
are
ascribed
to
the
Scriptures
:
True
,
say
the
Papists
,
they
are
ascribed
to
the
Scriptures
,
as
being
profitable
to
these
,
but
yet
not
sufficient
,
yes
,
it
is
sufficient
too
,
for
it
is
so
farre
profitable
to
euery
one
of
these
,
that
thereby
the
man
of
God
is
made
perfect
to
all
good
works
:
and
is
not
this
as
much
as
if
the
Apostle
had
said
,
the
Scriptures
had
beene
sufficient
for
euery
matter
of
saluation
;
and
that
hee
meanes
so
,
is
plaine
in
the
15.
verse
thou
hast
knowne
the
Scriptures
of
a
childe
,
which
are
able
to
make
thee
wise
vnto
saluation
;
so
much
for
the
second
sort
of
Scriptures
.
Thirdly
,
such
as
forbid
any
addition
to
,
or
detraction
from
the
Scripture
.
The
third
sort
are
such
as
absolutly
forbid
any
addition
or
detraction
from
Scripture
,
as
in
Deut
4.2
.
there
is
an
absolute
prohibition
;
yee
shall
put
nothing
vnto
the
Word
of
God
,
which
I
commend
you
,
neither
shall
ye
take
ought
therefrom
;
and
Pro.
30.6
.
put
nothing
vnto
his
Words
,
lest
hee
reproue
thee
,
and
thou
be
found
a
lyer
,
Reuel.
22.18
,
19.
If
any
man
shall
adde
vnto
these
things
,
God
shall
adde
vnto
him
the
plagues
that
are
written
in
this
booke
,
and
if
any
man
shall
take
away
,
God
shall
take
away
his
part
out
of
the
booke
of
life
,
&c.
Now
then
if
the
Church
can
decree
any
matter
of
saluation
besides
Scripture
,
and
not
adde
to
Scripture
,
nor
diminish
from
it
,
then
they
may
haue
some
colour
for
it
,
notwithstanding
these
prohibitions
;
but
if
that
be
impossible
,
as
it
is
,
then
this
is
simply
vnlawfull
;
The
Apostle
amplifies
this
point
by
way
of
comparison
,
Galat.
3.15
.
If
it
be
but
a
mans
testament
,
no
man
will
adde
to
it
,
much
lesse
to
the
Testament
of
Christ
.
The
last
sort
of
Scriptures
are
those
that
condemne
all
Doctrines
so
taught
,
eyther
without
or
besides
Scripture
,
Esa.
29.13
.
It
is
a
sore
complaint
which
the
Lord
takes
vp
against
the
people
there
;
because
the
Religion
they
looked
to
be
saued
by
,
was
taught
by
the
precepts
of
men
,
and
Matth.
15.9
.
Christ
vtterly
reiected
this
worship
,
as
vaine
and
hypocriticall
,
when
they
teach
for
Doctrine
mens
precepts
:
and
1
Tim.
6.3
,
4.
Fourthly
,
such
as
condemne
all
Doctrine
taught
,
either
without
or
besides
the
Scripture
.
If
any
man
teach
otherwise
,
and
consenteth
not
to
the
wholesome
Doctrine
of
our
Lord
Iesus
Christ
,
he
is
puft
vp
,
and
knoweth
nothing
;
It
is
selfe-conceit
and
grosse
ignorance
,
yea
,
and
not
onely
when
it
comes
from
an
ordinary
man
,
but
if
it
come
from
an
Apostle
,
nay
,
an
Angel
,
if
they
should
teach
any
other
Gospell
,
not
only
that
is
against
this
,
but
besides
this
which
I
haue
taught
you
(
saith
the
Apostle
)
hold
him
accursed
,
Galat.
1.8
,
9.
So
that
if
any
,
either
Apostle
or
Angell
from
heauen
deliuer
or
teach
any
other
Gospell
,
that
is
,
any
matter
of
substance
in
Religion
,
though
it
be
but
besides
that
which
we
haue
in
the
Scripture
,
they
are
accursed
.
And
so
much
for
the
proofe
of
the
point
.
The
reasons
are
many
:
And
the
first
reason
is
drawne
Reas.
1
from
the
nature
of
faith
,
which
carries
alwaies
a
iust
correspondency
to
the
Word
of
God
,
Rom.
10.17
.
Faith
comes
by
hearing
,
and
hearing
by
the
Word
of
God
;
Faith
comes
by
hearing
,
of
whose
sayings
,
mans
?
No
,
but
the
Word
of
God
;
whatsoeuer
God
speakes
,
faith
heares
it
,
and
most
willingly
and
sweetly
beleeues
and
embraceth
it
;
but
what
any
else
saith
,
whether
it
be
man
,
or
Church
,
or
Angell
,
as
it
is
not
powerfull
to
beget
sauing
faith
;
so
also
it
is
the
nature
of
faith
to
refuse
it
,
or
,
at
least
,
to
suspect
it
,
because
it
is
beside
the
Word
,
and
God
speakes
it
not
.
Secondly
,
The
second
reason
is
drawne
from
the
state
Reas.
2
of
conscience
,
which
is
this
,
God
hath
endued
our
conscience
through
his
mercy
and
ordinance
,
with
that
freedome
and
liberty
that
is
in
subiection
to
none
,
but
to
God
onely
:
and
therefore
whatsoeuer
God
commands
or
forbids
,
the
conscience
well
rectified
yeelds
to
it
,
acknowledging
the
authority
of
the
speaker
to
be
a
binding
Law
,
which
necessarily
must
be
obeyed
;
but
when
a
matter
is
imposed
by
man
onely
,
without
or
beside
the
prescript
of
God
,
the
conscience
feeles
not
the
commanding
power
of
God
to
ouersway
it
,
and
therefore
may
,
and
must
,
and
doth
take
the
benefit
of
her
liberty
;
and
this
is
it
the
Apostle
saith
,
1
Corinth.
3.23
.
Be
not
the
seruants
of
men
.
The
third
reason
is
drawne
from
the
property
of
the
Reas.
3
things
themselues
that
are
to
be
beleeued
,
and
they
are
matters
necessary
to
saluation
;
and
therefore
wee
must
haue
such
a
sure
ground
and
warrant
for
them
,
as
that
we
may
be
bold
to
hazard
our
saluation
vpon
them
;
Now
the
Church
being
it selfe
subiect
to
error
,
where
i●
builds
not
vpon
Scripture
,
is
vnable
therefore
to
afford
any
such
warrant
,
therefore
without
and
besides
Scripture
the
Church
hath
no
power
in
such
things
.
Reas.
4
Fourthly
,
that
which
the
Church
doth
heerein
in
ordaning
any
thing
in
matters
of
saluation
without
or
besides
Scripture
,
she
doth
inioyne
it
with
condition
of
damnation
to
those
that
doe
not
beleeue
and
obey
it
;
Let
them
be
accursed
that
doe
it
not
:
but
damnation
is
not
to
be
threatned
by
any
,
but
those
that
haue
power
to
inflict
it
;
but
the
Church
hath
no
power
of
her selfe
to
inflict
it
:
and
therefore
it
is
ridiculous
in
her
to
threaten
it
;
The
Church
indeede
threatens
it
in
excommunications
,
but
that
is
not
of
her selfe
,
but
vnder
God
,
and
in
his
name
;
who
is
also
able
to
inflict
it
,
as
hee
is
to
threaten
it
in
his
Word
:
but
wee
speake
heere
of
matters
besides
Scripture
,
and
therein
the
Church
hath
no
power
at
all
to
inflict
(
no
not
instrumentally
in
the
lowest
degree
)
therefore
not
to
threaten
damnation
;
and
so
consequently
not
to
decree
any
such
things
.
Reas.
5
The
fifth
reason
is
drawne
from
a
rule
of
proportion
in
like
cases
;
Christ
himselfe
,
when
hee
came
to
teach
saluation
,
spake
nothing
but
from
the
father
,
Iohn
12.49
,
50.
and
whatsoeuer
the
Spirit
doth
teach
,
hee
receiued
it
from
Christ
,
Iohn
,
16.13
.
If
Christ
doe
tye
himselfe
to
teach
those
things
,
and
nothing
but
those
things
hee
receiued
from
the
Father
,
and
the
Spirit
nothing
,
but
those
things
he
receiued
from
Christ
;
then
I
hope
the
Church
hath
not
greater
liberty
in
respect
of
the
Scripture
,
then
Christ
in
respect
of
his
Father
,
and
the
Spirit
in
respect
of
Christ
:
Therefore
as
Christ
spake
nothing
besides
that
hee
heard
of
his
Father
;
and
the
Spirit
nothing
,
but
that
hee
receiued
from
Christ
;
so
by
proportion
the
Church
is
to
speake
nothing
in
matters
of
saluation
,
besides
Scripture
.
Reas.
6
Sixthly
,
the
Church
is
to
do
nothing
heerein
,
but
by
direction
and
assistance
from
the
Spirit
,
and
as
it
is
horrible
presumption
to
say
the
contrary
:
so
the
Papists
themselues
sometimes
ingenuously
confesse
,
that
the
Testimony
o●
the
truth
,
consists
in
the
holy
Ghost
,
Rhemists
15
,
Acts
●
.
and
the
Prelates
iointly
,
so
that
it
is
not
in
the
Church
alone
without
the
Spirit
:
And
what
;
doth
the
Spirit
teach
the
Church
any
new
Doctrines
or
Reuelations
?
No
,
but
that
which
Christ
hath
reuealed
before
.
If
ye
compare
Iohn
14.26
.
with
Iohn
16.13
,
14
,
15.
you
shall
finde
that
the
holy
Ghost
,
whom
Christ
promiseth
to
send
,
shall
teach
all
things
,
that
Christ
hath
taught
;
which
be●ng
the
same
which
is
in
the
Scripture
,
then
the
Spirit
teacheth
the
Church
nothing
besides
Scripture
:
And
so
the
Church
is
able
to
decree
nothing
besides
the
Scripture
,
because
shee
is
able
to
doe
nothing
without
the
Spirit
.
Lastly
,
when
things
are
decreed
by
the
Church
,
are
Reas.
7
we
to
receiue
them
hand
ouer
head
,
or
vpon
tryall
and
examination
?
If
ye
say
,
ha●d
ou●r
head
,
without
examination
,
that
were
a
gracelesse
speech
,
and
vtterly
vnlawfull
,
being
against
the
rules
of
the
Word
,
1
Thess.
5.21
.
Trye
all
things
,
1
Iohn
4.1
.
Trye
the
Spirits
;
If
then
they
must
be
receiued
vpon
tryall
and
Examination
,
how
must
they
be
tryed
and
by
what
rule
?
Eyther
by
the
Iudgement
of
the
present
Church
,
or
by
the
Scripture
;
If
ye
say
by
the
Church
,
that
were
to
make
her
Iudge
in
her
owne
cause
;
then
it
must
bee
examined
by
the
Scripture
,
as
the
men
of
Berea
did
Paules
Doctrine
,
Act
17.11
,
they
searched
the
Scriptures
daily
,
whether
the
things
were
so
as
he
taught
;
So
the
things
the
Church
decrees
,
must
bee
tryed
by
Scripture
;
and
if
that
cannot
approue
them
,
as
being
not
there
found
,
they
are
to
be
reiected
and
the
authority
of
the
Church
in
imposing
them
to
be
disclaimed
:
So
we
see
in
reason
,
that
the
Church
hath
no
power
nor
authority
to
decree
anything
or
matter
of
substance
in
Religion
●yth
〈◊〉
faith
o●
for
obedience
,
without
or
besides
Scrip●●●
.
The
●irst
vs●
〈…〉
of
reproofe
of
sundry
Popish
practises
and
positions
,
not
to
name
all
;
For
indeede
if
this
point
be
well
vnderstood
,
it
razeth
and
ouer
throweth
the
very
foundation
of
Popery
;
Here
then
we
see
,
first
,
that
the
Church
cannot
coyne
any
new
Articles
of
faith
;
why
,
is
any
man
so
gracelesse
to
doe
so
?
yes
,
the
Papists
doe
so
;
And
howsoeuer
many
of
them
will
not
seeme
to
fauour
it
in
word
,
yet
their
practise
makes
them
guilty
of
it
:
The
Papists
say
the
church
may
coyne
new
articles
of
faith
.
Pope
Pius
the
fourth
propounds
a
Creede
,
and
tyes
his
children
,
the
Papists
,
to
it
,
wherein
,
after
hee
had
set
downe
the
twelue
articles
contained
in
the
Nicene
Creede
,
he
addeth
twelue
more
of
his
owne
,
concerning
traditions
&
Purgatory
,
&c.
And
these
hee
will
haue
acknowledged
,
and
vndoubtedly
beleeued
as
the
former
;
and
is
not
this
to
coyne
new
articles
of
faith
?
Ob.
But
say
they
,
why
may
not
we
doe
so
,
as
well
as
you
that
haue
your
articles
of
Religion
,
and
all
reformed
Churches
haue
their
seuerall
confessions
,
wherein
there
are
many
things
besides
those
in
the
Creede
,
and
yet
professed
and
beleeued
,
Answ.
as
well
as
they
;
I
Answer
,
It
is
not
a
like
comparison
;
for
we
,
though
we
doe
beleeue
many
things
that
are
not
in
the
Creede
,
yet
wee
beleeue
nothing
besides
Scripture
;
and
that
which
is
soundly
proued
by
Scripture
,
is
to
be
beleeued
as
well
as
that
in
the
Creede
:
But
theirs
are
such
for
the
most
part
as
haue
little
or
no
shew
of
Scripture
for
them
,
but
are
matters
besides
Scriptures
,
which
they
obtrude
on
the
people
meerely
,
or
at
least
principally
by
the
authority
of
the
Church
:
But
hath
the
Church
then
no
authority
about
Articles
of
Faith
newly
to
be
made
?
What
authority
the
Church
hath
about
articles
of
Faith
.
I
Answer
,
No
,
But
onely
as
thus
;
if
any
article
hath
beene
neglected
,
obscured
,
and
layen
hidden
in
former
times
,
(
the
places
of
Scripture
whereon
it
is
grounded
,
being
not
well
vnderstood
)
then
the
Church
hath
power
to
declare
and
publish
it
,
vpon
the
better
vnderstanding
of
such
places
,
Hyper
6●
.
Hyper
54.
as
it
is
proued
by
;
And
this
is
not
to
make
new
articles
of
faith
,
but
to
reuiue
and
renew
those
that
were
before
,
and
that
not
beside
the
word
,
but
with
and
by
the
word
.
This
may
be
cleared
by
an
Instance
,
The
article
of
Iustification
by
Faith
,
had
lyen
hidden
for
many
yeeres
before
Christ
came
,
but
when
Christ
and
his
Apostles
came
,
they
reuiued
it
,
and
yet
made
no
new
article
of
it
,
but
the
same
that
was
taught
from
the
beginning
of
the
world
:
to
come
neerer
home
;
After
that
this
doctrine
was
againe
obscured
&
lay
hid
for
many
yeeres
,
till
it
pleased
God
to
raise
vp
Luther
,
and
others
,
which
brought
it
forth
,
to
that
cleare
light
,
that
it
was
in
in
the
Apostles
times
;
And
is
this
to
make
new
articles
?
No
,
but
to
reuiue
and
to
bring
to
light
that
which
had
lyen
hid
a
long
time
;
And
thus
far
the
Church
may
goe
,
and
no
further
.
The
second
Position
is
this
,
that
the
Church
cannot
make
any
booke
to
be
Canonicall
Scripture
,
Secondly
that
the
Church
make
any
booke
to
bee
Canonicall
Scripture
.
Which
the
Papists
hould
this
confuted
by
diuers
reasons
.
which
is
not
so
of
it selfe
;
For
this
is
to
ordaine
and
decree
matters
of
substance
in
Religion
besides
Scripture
:
But
do
the
Papists
doe
this
?
yes
,
they
doe
,
and
,
therefore
are
here
to
bee
reproued
for
it
,
as
being
vtterly
vnlawfull
for
them
so
to
doe
;
For
first
,
the
number
of
Canonicall
bookes
are
certaine
,
as
themselues
confesse
,
and
therefore
no
authority
can
admit
more
.
Secondly
,
if
the
Church
hath
power
to
make
bookes
that
are
Apocrypha
,
Canonicall
,
then
also
shee
hath
power
aswell
to
reiect
some
that
are
Canonicall
,
for
hee
that
hath
power
to
build
,
hath
also
power
to
destroy
;
And
what
were
this
,
but
for
the
Church
to
mayme
and
mangle
the
Booke
of
God
as
shee
list
her selfe
?
what
an
horrible
wrong
were
this
to
God
?
Thirdly
,
the
sheepe
of
Christ
heare
his
voice
,
they
doe
not
make
or
frame
it
:
Lastly
,
as
a
Gold
smith
takes
a
peece
of
gold
,
and
tries
it
whether
it
bee
right
or
counterfeit
by
the
touch
stone
;
and
before
he
finds
it
to
be
true
Gold
,
he
doth
not
make
it
true
Gold
;
for
if
he
finde
it
to
be
counterfeit
,
all
the
Gold
smiths
that
are
cannot
make
it
true
;
so
must
the
Church
cry
which
are
Canonicall
bookes
by
the
Scripture
,
and
not
make
any
so
of
her selfe
,
for
this
she
cannot
doe
.
Thirdly
that
the
Church
hath
power
to
deuise
,
adde
,
diminish
,
or
alter
any
part
of
Gods
worship
.
The
third
Position
is
this
.
That
as
the
Church
cannot
make
any
booke
Canonicall
which
is
not
so
of
it selfe
,
for
she
hath
no
power
to
deuise
,
adde
,
diminish
,
or
alter
any
part
of
Gods
worship
;
outward
passages
of
Gods
worship
are
much
in
her
power
,
as
we
shall
see
hereafter
,
but
that
she
may
ordaine
any
part
of
his
worship
besides
Scripture
,
or
affixe
remission
of
sins
or
other
supernaturall
effects
to
the
obseruations
and
ceremonies
which
she
deuiseth
,
all
this
is
but
will-worship
hatefull
to
God
,
and
expresly
forbidden
,
Col.
2.23
.
which
the
Church
of
Rome
hath
done
prooued
by
diuerse
things
.
Intolerable
hath
beene
the
presumption
of
the
Church
of
Rome
in
both
these
;
For
first
,
they
haue
ordained
besides
Scripture
Images
,
satisfactons
,
new
Sacraments
,
new
intercessours
new
propitiatory
sacrifices
,
and
sundry
other
parts
of
Gods
worship
and
seruice
;
Secondly
euen
to
ceremonies
of
their
owne
deuising
,
as
to
crossings
,
processions
,
ringing
of
Bels
,
pennance
,
and
such
like
,
they
haue
ascribed
forgiuenes
of
sinnes
,
driuing
away
of
Deuils
,
and
such
like
,
gracious
effects
wherein
consists
no
small
part
of
Gods
worship
.
The
fourth
point
is
concerning
the
customes
of
the
Church
,
Fourthly
,
concerning
customes
.
custome
we
know
preuailes
much
in
matter
of
practice
,
and
many
times
they
are
very
approuable
,
and
not
to
be
varyed
from
,
but
vpon
good
occasion
;
yet
in
matters
of
Religion
,
yeelding
to
customes
hath
bred
much
inconuenience
;
as
wee
see
amongst
vs
profaning
the
Sabbath
by
playing
and
walking
in
the
streets
and
in
the
fields
after
the
exercises
,
is
growen
to
such
a
custome
;
as
that
men
thinke
it
no
sinne
,
and
so
in
other
things
:
And
to
speake
plainely
,
customes
are
but
a
carnall
motiue
,
apt
to
ouer
sway
the
naturall
man
;
but
of
themselues
besides
Scripture
,
they
are
no
spirituall
motiues
to
the
true
Beleeuer
;
The
fathers
iudgement
concerning
customes
.
The
ancient
fathers
tye
vp
customes
in
Religion
thus
short
,
that
they
must
be
agreable
to
the
truth
;
so
that
where
truth
and
customes
agree
;
there
they
are
to
be
admitted
,
else
to
be
reiected
;
Now
what
is
truth
?
Our
Sauiour
saith
,
Gods
Word
is
truth
,
Iohn
17
17.
then
if
there
be
any
customes
in
matters
of
Religion
besides
the
Scriptures
;
which
are
the
truth
,
they
must
be
abolished
,
euen
by
the
Iudgement
of
the
Fathers
,
whom
the
Papists
would
seeme
to
alleadge
for
these
things
;
yea
,
but
say
they
,
the
Apostle
Paul
alleadgeth
custome
1
Cor.
11.16
.
but
how
doth
he
alleadgeth
them
?
Against
contentions
,
because
contentions
are
against
the
Word
of
God
,
so
that
custome
besides
Scripture
,
is
nothing
worth
.
The
last
point
is
for
matter
of
traditions
;
Fifthly
concerning
traditions
.
Traditions
are
one
mine
Piller
of
Popery
,
and
if
they
leaue
them
once
,
they
will
quickly
leaue
their
Religion
too
;
Now
if
we
vnderstand
traditions
in
a
general
sense
;
It
intends
the
whole
Doctrine
of
Saluation
,
which
from
time
to
time
hath
beene
deliuered
from
the
fore
fathers
,
to
the
children
of
the
Church
;
How
and
in
what
sense
tradition
is
to
bee
receiued
.
And
so
we
willingly
embrace
traditions
,
as
being
the
Doctrine
contained
in
the
word
and
so
the
speeches
of
many
of
the
ancients
are
to
bee
expounded
,
and
doe
make
for
traditions
:
But
in
the
particular
sense
,
as
the
Popish
Church
intends
:
them
,
that
is
,
vnwritten
verities
,
and
matters
besides
Scripture
,
then
so
there
is
no
building
on
them
;
If
they
be
verities
,
it
is
more
then
we
know
,
and
being
vnwritten
,
we
haue
no
warrant
to
receiue
them
:
Answers
to
the
Popish
tenent
concerning
tradititions
.
Answer
.
1.
Ob.
to
his
point
we
say
,
first
,
eyther
there
were
no
such
traditions
at
all
,
or
secondly
,
if
there
were
,
yet
they
were
needlesse
,
considering
the
sufficiency
of
the
Scripture
;
thirdly
,
if
they
were
needfull
,
yet
they
were
vncertaine
;
lastly
,
if
they
were
certaine
,
yet
certainely
they
were
but
the
words
of
men
,
and
not
certainely
the
word
of
God
:
First
eyther
there
were
none
at
all
.
I
meane
for
matter
of
substance
,
yes
say
they
,
for
substance
;
ye
haue
something
by
tradition
;
as
the
Baptisme
of
Infants
,
the
change
of
the
Sabbath
,
and
that
so
many
bookes
are
Canonicall
Scripture
,
&c.
We
Answer
,
wee
haue
not
these
by
tradition
,
Answer
wherin
is
shewed
that
the
Baptisme
of
Infants
,
the
change
of
the
Sabbath
,
and
that
so
many
bookes
are
Canonicall
Scripture
,
and
are
not
had
by
tradition
,
but
proued
by
good
consequence
out
of
the
Scripture
.
for
they
may
sufficiently
be
proued
by
good
consequence
out
of
the
Scripture
,
As
first
for
the
Baptisme
of
Infants
,
we
haue
the
example
of
our
Sauiour
in
Marke
10.14
.
And
secondly
,
for
the
Canon
of
Scripture
,
we
haue
that
place
,
2
Tim.
3.16
.
the
whole
Scripture
is
giuen
by
Inspiration
from
God
,
&c.
yea
,
but
what
place
in
the
word
saith
,
that
so
many
bookes
are
Canonicall
:
I
Answer
,
euery
booke
beares
witnesse
of
it selfe
,
and
this
place
of
them
all
,
that
they
are
Canonicall
:
Thirdly
,
for
the
change
of
the
Sabbath
,
we
haue
,
Reu.
1.10
.
where
it
is
called
the
Lords
day
,
so
that
we
haue
Scripture
enough
for
these
things
to
satisfie
an
humble
minded
man
,
that
is
not
contentious
.
Secondly
,
if
there
were
any
such
,
yet
they
were
needlesse
,
for
supposing
the
sufficiency
of
Scripture
(
which
we
haue
proued
before
)
what
neede
vnwritten
traditions
besides
Scripture
;
Answ.
2.
Indeed
,
before
the
Word
of
saluation
was
committed
to
writing
,
It
was
needfull
that
it
should
be
deliuered
by
word
of
mouth
from
man
to
man
;
but
the
word
being
now
written
,
and
hauing
beene
now
written
these
1610.
yeeres
,
and
as
much
written
,
as
euer
shall
be
,
what
haue
we
to
doe
with
traditions
besides
Scripture
?
Answ.
3.
Thirdly
,
if
they
were
necessary
,
yet
they
are
vncertaine
,
for
how
shall
I
know
that
the
Apostles
deliuered
ought
by
tradition
,
or
that
the
Churches
after
them
,
be
they
either
de
facto
or
de
iure
;
Their
proofe
out
of
2
Thes.
2.15
.
Answe
-
For
that
which
is
alleadged
from
the
Apostle
in
the
,
2
Thess.
2.15
.
keepe
the
Instructions
yee
haue
bin
taught
eyther
by
word
or
by
Epistle
;
whereupon
they
say
,
the
Apostle
left
traditions
and
Epistle
I
Answere
,
these
words
doe
not
imply
any
diuersity
in
the
things
he
taught
,
but
onely
in
the
manner
of
deliuery
;
Answ.
4.
looke
what
he
preacht
,
he
writte
.
And
whatsoeuer
can
be
alleaged
for
the
Churches
after
them
,
is
but
the
testimony
of
man
,
we
must
know
it
by
history
,
and
what
certainety
is
there
in
that
to
repose
my
Saluation
vpon
:
Lastly
,
if
they
were
certaine
,
yet
all
this
while
they
were
but
certaine
the
traditions
of
men
,
and
certainely
not
the
Word
of
God
;
And
therefore
here
is
the
damnable
presumption
of
the
Papists
,
that
they
by
name
call
them
the
Word
of
God
vnwritten
,
&
equall
them
both
in
authority
to
binde
the
conscience
,
&
in
necessity
to
be
beleeued
and
obeyed
with
the
written
word
;
common
sence
and
reason
which
is
endued
but
with
the
least
touch
of
Religion
,
will
easily
decide
this
controuersie
:
If
we
adde
heere
to
determination
of
councels
,
consent
of
fathers
,
decrees
of
Popes
,
and
other
patches
and
faynings
of
Popish
Religion
,
the
conclusion
must
be
this
,
that
either
there
were
none
such
;
or
if
there
were
,
they
were
not
beside
Scripture
;
but
according
to
it
;
or
else
if
they
were
besides
Scripture
,
then
they
were
no
matter
of
substances
nor
Saluation
,
nor
to
be
receiued
as
such
.
The
second
Vse
,
is
for
Instruction
to
teach
vs
what
Vse
2
it
is
that
our
faith
must
be
framed
by
,
and
what
euery
truth
is
to
be
tryed
by
;
And
that
is
the
Scripture
,
the
written
Word
of
God
,
and
nothing
else
;
The
scripture
the
so
onely
rule
of
saith
acknowledged
to
bee
by
all
Churches
generally
.
The
Scripture
is
the
onely
rule
of
Faith
,
and
of
obedience
,
what
it
teacheth
must
onely
be
beleeued
,
and
what
it
commands
must
onely
be
obeyed
,
and
nothing
else
as
necessary
to
saluation
;
And
generally
all
Churches
acknowledge
the
Scripture
to
be
the
canon
;
yea
the
Popish
Church
to
his
day
retaines
the
name
,
though
they
cast
it
out
at
the
backgate
,
yet
at
the
foregate
they
take
it
in
;
the
Canon
,
that
is
as
much
to
say
as
the
rule
:
Now
what
is
to
be
done
with
a
rule
?
All
things
are
to
be
fitted
to
it
,
and
not
it
to
any
thing
;
Carpenters
and
Masons
,
they
fitte
their
tymber
and
stone
to
the
rule
,
and
not
the
rule
to
the
tymber
or
stone
;
so
then
the
Scripture
being
the
rule
;
whatsoeuer
is
to
be
beleeued
or
obeyed
,
must
be
squared
by
it
;
and
looke
how
much
it
comes
short
or
goes
beyond
,
or
misseth
on
this
hand
or
that
of
the
rule
;
so
much
it
comes
short
of
true
sauing
faith
and
obedience
,
and
so
much
wee
goe
out
of
the
way
of
Saluation
;
therefore
cast
away
all
other
measures
as
crooked
,
traditions
,
customes
,
&c.
and
sticke
fast
onely
to
this
rule
,
as
to
the
perfect
square
of
all
Religion
,
we
must
put
nothing
to
Gods
Word
,
nor
take
ought
there
from
,
this
the
Lord
himselfe
commands
Deut.
4.2
.
and
5.32.35
.
Secondly
,
as
this
is
the
rule
of
faith
,
so
it
is
the
tryall
of
euery
truth
;
the
Scripture
is
the
onely
touch
stone
of
truth
:
if
Paul
teach
the
truth
,
Secondly
the
Scripture
is
the
onely
tryall
of
euery
truth
.
it
must
be
tryed
by
the
Scriptures
Act
17.11
.
Let
heathen
men
bring
their
Paganisme
,
the
Turcks
their
Alcoran
,
the
Iewes
their
Talmud
,
the
Papists
their
Catechismes
,
councels
,
customes
,
and
traditions
to
this
touchstone
,
and
this
,
this
will
shew
them
all
to
be
starke
counterfeits
,
very
drosse
and
filth
:
not
worthy
to
be
once
looked
after
,
much
lesse
to
bee
esteemed
the
pretious
golden
truth
of
God
,
that
soules
should
be
saued
by
.
Lastly
,
yet
mistake
not
,
as
to
thinke
that
all
matters
of
substance
and
saluation
were
expresly
in
the
word
,
How
euery
matter
of
substance
is
to
be
found
in
the
Scripture
.
Concerning
Churches
power
in
matters
of
circumstance
,
and
they
are
of
two
sortes
,
one
of
miracles
,
and
what
is
to
be
helde
concerning
the
same
.
that
is
,
by
name
,
and
in
so
many
words
,
as
we
are
to
apprehend
it
,
but
at
least
by
consequence
,
and
to
be
deducted
by
sound
and
sanctified
reason
,
applying
it
to
the
circumstances
of
the
Text
,
and
to
the
analogy
of
faith
.
And
so
we
haue
finished
those
things
that
concerne
matters
of
substance
.
Wee
come
in
the
next
place
to
matters
of
circumstance
,
and
these
are
of
two
sorts
,
either
miracles
or
discipline
:
either
miracles
;
for
indeed
it
is
a
part
of
the
power
of
the
Catholique
visible
Church
,
as
it
containes
altogether
from
the
Apostles
themselues
downe
to
our
times
,
for
with
them
it
was
an
ordinary
thing
to
doe
miracles
,
Matth.
10.1
.
Our
Sauiour
gaue
them
power
against
vncleane
Spirits
to
cast
them
out
,
&c:
and
Marke
16.17
.
and
1
Cor.
12.9.10
.
to
another
is
giuen
the
the
guifts
of
healing
:
to
another
the
operation
of
great
workes
,
by
the
same
Spirit
:
And
it
was
very
necessary
at
the
first
planting
of
the
Gospell
,
that
they
should
haue
this
power
,
for
the
confirming
of
their
office
,
and
authority
,
that
planted
it
:
but
now
there
is
no
vse
of
miracles
,
their
Doctrine
and
writings
being
sufficiently
confirmed
already
,
and
therefore
that
power
is
restrained
;
and
what
Church
soeuer
challengeth
this
power
,
Secondly
of
discipline
,
and
this
is
of
two
sorts
:
either
matter
of
d●scipline
,
which
is
spoken
of
before
,
or
secondly
,
matter
of
ceremonies
,
and
what
the
church
hath
power
to
doe
therein
.
may
iustly
be
censured
for
Anti-christian
,
spoken
of
in
the
2
Thes.
2.9
.
Secondly
,
or
Discipline
,
and
that
is
of
two
sorts
,
either
matter
of
Gouernement
,
or
matter
of
Ceremonies
;
of
the
first
wee
haue
spoken
already
;
of
the
second
,
wee
will
speake
a
word
;
by
Ceremonies
we
vnderstand
the
time
,
place
,
and
gesture
to
be
obserued
in
Gods
worship
and
seruice
;
we
will
contriue
the
whole
businesse
into
this
obseruation
:
Euery
particular
visible
Church
hath
power
from
God
,
to
ordaine
some
outward
Rites
and
Ceremonies
for
the
outward
carriage
of
Gods
worship
within
that
Church
or
Congregation
;
Marke
the
parts
of
the
Note
:
Doct.
First
,
I
say
,
euery
visible
Church
,
for
the
inuisible
not
being
contained
within
the
bounds
of
any
one
setled
outward
state
,
can
haue
no
such
orders
:
Secondly
,
I
say
,
particular
,
for
besides
that
a
generall
visible
Church
cannot
so
be
properly
assigned
to
a
place
;
and
if
it
were
,
yet
being
of
so
large
an
extent
,
as
commonly
it
is
,
it
cannot
be
brought
within
the
compasse
of
the
same
outward
Rites
:
Thirdly
,
I
say
,
hath
power
from
God
,
to
ordaine
Ceretaine
Rites
:
Fourthly
,
I
say
,
for
the
outward
carriage
of
Church
businesse
,
for
they
haue
nothing
to
doe
with
the
Inward
man
:
Fifthly
,
I
say
,
they
must
be
within
that
particular
Church
,
for
one
Church
is
not
to
prescribe
another
what
they
should
doe
,
except
their
case
be
very
like
,
and
that
there
be
a
willingnesse
in
the
Receiuer
:
So
the
Note
is
cleare
;
we
come
to
the
proofes
,
Acts
15.1
,
2.
In
the
Church
of
Antioch
,
there
was
a
matter
in
question
,
as
touching
Circumcision
,
an
outward
Ceremony
;
the
Apostles
being
then
at
Ierusalem
,
were
by
the
consent
of
the
Church
of
Antioch
,
consulted
withall
about
it
;
and
accordingly
they
deliuer
their
iudgement
in
the
23.
verse
,
&c.
And
therein
shew
their
power
,
and
consequently
the
power
of
the
Church
after
them
(
for
the
causes
being
perpetuall
,
the
course
must
be
perpetuall
too
)
and
they
shew
their
power
both
in
disanulling
some
Ceremonies
,
as
Circumcision
,
vers.
10.
as
abstaming
from
meat
offered
to
Idolls
,
and
blood
,
verse
20.
which
were
certainely
things
in
their
owne
nature
indifferent
,
as
the
Apostle
shewes
of
meats
,
1
Corinth.
8.8
.
And
yet
all
this
they
did
with
the
assistance
of
the
holy
Ghost
,
verse
28.
and
that
onely
in
things
needfull
,
as
in
the
same
verse
;
and
this
they
did
not
so
much
for
the
thing
it selfe
,
but
for
the
auoyding
of
offence
:
And
so
in
the
1
Cor.
11.2
.
&c.
where
the
Apostle
mentions
the
ordinances
,
which
hee
had
deliuered
them
already
,
which
are
generally
vnderstood
of
matters
of
order
and
decency
,
and
the
circumstances
make
it
plaine
enough
,
for
after
verse
3
,
&c.
he
deliuers
them
other
ordinances
keepe
,
which
hee
had
not
deliuered
them
before
,
concerning
the
vncouering
of
the
mans
head
,
and
the
couering
of
the
womans
head
,
which
were
things
indifferent
in
themselues
,
yet
for
comlinesse
sake
,
hee
doth
there
inioyne
them
:
and
verse
20
,
&c.
hee
deliuers
certaine
other
ordinances
,
concerning
the
outward
carriage
of
Gods
worship
in
the
Lords
Supper
,
as
their
tarrying
one
for
another
,
eating
before
,
&c.
verse
33.34
.
And
whereas
many
other
things
were
out
of
frame
with
them
,
he
promiseth
in
the
end
of
34.
verse
,
to
order
the
rest
at
his
comming
to
them
,
where
it
is
cleare
that
the
ordering
of
things
concerning
the
outward
carriage
of
Gods
worship
,
is
in
the
power
of
the
Church
it selfe
;
for
still
the
Rule
holds
,
that
the
disease
continuing
,
alwaies
requires
a
continuall
reamedy
from
time
to
time
:
So
in
the
1.
Cor
,
14.26
,
40.
The
Apostle
would
haue
all
things
done
decently
,
and
in
order
:
hee
giues
them
this
generall
rule
for
matters
of
Ceremony
,
and
they
must
draw
particulars
accordingly
,
and
this
Rule
holds
as
well
for
the
Church
now
,
as
then
;
there
being
the
same
necessity
,
there
must
also
be
the
same
power
:
So
the
point
is
plaine
,
that
euery
particular
visible
Church
,
hath
power
from
God
to
ordaine
certaine
outward
Rites
,
&c.
The
reasons
to
proue
this
point
are
these
:
First
some
Reas.
1
,
Ceremonies
are
necessary
in
euery
Church
,
no
Religion
can
possibly
be
carried
without
some
outward
Rites
and
Ceremonies
;
Now
,
who
shall
ordaine
these
but
themselues
,
as
best
knowing
their
owne
State
:
As
in
a
priuate
family
,
who
shall
ordaine
orders
for
it
,
but
those
of
the
Family
.
Secondly
,
no
Rights
are
vniuersall
,
to
hold
euery
Reas.
2
where
in
all
Churches
,
no
,
that
is
impossible
,
because
diuers
Churches
are
of
diuers
states
;
and
therefore
euery
Church
must
haue
power
to
ordaine
Ceremonies
for
themselues
.
Thirdly
,
no
Ceremonies
are
perpetuall
in
one
and
the
Reas.
3
same
Church
,
euery
Church
in
time
differing
from
it selfe
by
the
change
of
occasions
and
states
,
and
then
the
Ceremonies
which
they
had
before
,
are
not
fit
for
them
now
,
and
therefore
still
they
must
haue
power
to
ordaine
,
as
their
state
shall
require
.
Lastly
,
if
a
particular
Church
hath
not
power
to
ordaine
Reas.
4
certaine
Rites
,
the
Church
vnder
the
Gospell
is
inferior
to
that
vnder
the
Law
:
For
that
was
prouided
for
in
this
kinde
,
by
the
Lord
himselfe
,
and
that
in
particular
:
But
the
Church
now
is
not
so
prouided
for
of
him
:
If
any
say
it
is
,
let
them
shew
where
;
therefore
it
must
needes
be
,
that
hee
giues
the
Church
now
power
to
prouide
for
themselues
in
this
kinde
.
The
vses
are
these
:
First
this
teacheth
the
Church
to
Vse
1
take
the
benefit
of
this
authority
that
God
hath
giuen
them
;
but
you
will
say
,
the
Church
is
ready
enough
to
take
their
liberty
herein
:
and
therefore
they
had
need
to
be
bounded
and
bridled
that
they
goe
not
too
farre
,
eyther
for
multitude
,
vnprofitablenesse
,
superstiton
,
or
the
like
.
The
limits
and
bounds
therefore
,
that
euery
Church
is
to
containe
themselues
within
,
in
ordaining
Ceremonies
,
The
bounds
the
Church
is
to
keepe
in
ordaining
matters
of
ceremony
.
1.
2.
are
these
:
First
they
must
doe
nothing
that
is
opposite
to
Gods
Word
,
Secondly
,
they
must
haue
no
opinion
of
Gods
worship
placed
in
them
,
as
the
Surplice
and
the
Crosse
,
if
the
Church
so
inioyne
them
,
it
makes
them
vnlawfull
;
If
they
haue
beene
abused
so
heretofore
by
the
Papists
,
that
is
not
their
sinne
now
,
take
away
the
abuse
,
and
the
things
may
still
be
imposed
and
put
in
practice
:
Thirdly
,
wee
must
haue
an
eye
to
doe
all
to
Gods
glory
,
1
Cor.
10.31
.
Fourthly
,
they
must
be
done
without
scandall
or
offence
,
as
much
as
possibly
may
be
,
the
Church
must
be
wary
heerein
,
for
though
all
things
be
lawfull
,
yet
all
thing
are
not
expedient
,
1
Cor.
10.
23
,
32.
Fifthly
,
all
things
must
be
done
to
edification
1
Cor.
14
,
26.
Lastly
,
all
things
must
be
done
decently
and
in
order
,
1
Cor.
14.40
.
as
in
Exod.
28.40
.
Aarons
sonnes
must
haue
Coats
and
Girdles
,
and
Bonnets
made
them
for
glory
and
beauty
;
which
being
the
end
that
the
Lord
in
the
Legall
Ceremonies
did
ayme
at
,
it
must
needs
be
our
end
also
in
the
like
cases
;
and
thus
the
Church
may
safely
ordaine
Ceremonies
.
Vse
2.
The
last
vse
is
to
teach
vs
,
that
if
we
liue
in
a
Church
,
where
such
things
are
ordained
that
are
not
simply
vnlawfull
,
we
must
take
heed
that
we
resist
not
this
power
,
or
the
things
thereby
ordained
;
Bridle
thy selfe
from
dislike
,
specially
from
refusall
,
yet
yeeld
with
some
perswasion
of
conscience
,
take
such
a
course
whereby
thou
mai'st
obey
the
Magistrate
and
the
Church
,
and
yet
not
offend
the
weake
,
heerein
is
wisedome
,
yet
rather
obey
the
Magistrate
,
though
with
offence
,
for
heere
disobedience
is
the
greater
sinne
,
and
so
takes
away
the
sinne
of
offending
the
weake
;
and
indeede
in
this
case
,
I
giue
none
offence
because
my
hands
are
bound
,
and
I
haue
no
liberty
to
doe
otherwise
:
but
what
if
a
man
be
not
perswaded
of
these
things
,
What
is
then
to
be
done
?
must
hee
separate
from
the
Church
?
No
,
first
,
they
must
labour
to
be
better
informed
:
secondly
,
they
must
resolue
to
beare
with
a
great
deale
,
rather
then
to
make
a
rent
in
the
Church
:
thirdly
,
suffer
thy selfe
to
be
ouerborne
,
in
things
indifferent
,
by
the
authority
of
the
Church
,
till
thou
be'st
able
to
proue
it
simply
vnlawfull
,
or
to
shew
that
there
is
greater
scandall
in
the
vse
of
it
,
then
in
disobeying
the
voyce
of
the
Church
,
and
of
the
Christian
Magistrate
;
I
know
that
it
is
sinne
to
disobey
the
Christian
Magistrate
,
except
I
know
that
God
commands
the
contrary
:
Now
in
these
indifferent
things
,
I
doe
but
feare
,
I
doe
not
know
that
God
commands
the
contrary
,
to
that
which
my
conscience
is
doubtfull
of
;
now
shall
I
runne
into
a
knowne
sinne
,
because
I
would
auoyde
a
sinne
onely
feared
?
So
much
shall
serue
for
this
point
:
And
so
wee
haue
finished
the
eyghth
point
,
concerning
the
power
and
authority
of
the
Church
.
The
sixe
and
twentieth
LECTVRE
of
the
CHVRCH
.
YOu
may
remember
that
9.
points
were
propounded
to
be
spoken
to
concerning
the
Church
,
1.
The
ninth
generall
point
concerning
the
Church
,
viz.
the
application
of
all
that
hath
bin
spoken
to
all
visible
Churches
in
christendome
that
I
know
of
.
whereof
we
haue
already
handled
8.
of
them
:
And
now
wee
are
to
speake
of
the
ninth
,
and
that
is
the
application
of
all
that
which
hath
been
spoken
to
all
visible
Churches
in
Christendome
,
that
I
knnow
of
;
those
Congreagtions
that
professe
not
Christianity
,
we
meddle
not
with
:
The
Pagans
that
professe
heathenish
Religion
,
no
,
Christian
;
the
Iewes
that
professe
the
Law
and
not
the
Gospell
:
the
Turks
that
professe
that
abominable
Idoll
Mahomet
,
and
not
the
Sonne
of
God
,
Iesus
Christ
,
these
wee
haue
here
nothing
to
doe
with
;
they
are
vtterly
excluded
from
the
outward
name
of
a
Church
;
as
being
assemblies
quite
of
another
kinde
;
they
haue
no
Christ
,
not
somuch
as
in
outward
profession
,
and
therefore
are
no
Church
at
all
:
It
is
the
Christian
assemblies
,
that
is
,
those
that
professe
the
faith
of
Christ
crucified
,
that
wee
are
heere
to
speake
of
;
you
shall
vnderstand
that
the
Doctrine
concerning
the
Church
,
whereof
I
haue
spoken
,
hath
been
so
plainely
and
fully
deliuered
,
that
if
it
be
rightly
vnderstood
,
it
will
easily
apply
it selfe
to
all
Christian
Churches
in
the
censure
of
those
that
are
Religious
&
Iudicious
:
but
yet
because
diuers
Christian
Churches
are
of
diuers
conditions
,
differing
one
from
another
,
as
well
in
time
,
as
in
place
;
and
because
the
chiefe
reach
of
this
whole
discourse
,
both
in
teacher
&
hearer
is
this
,
to
see
how
we
may
iustifie
our
standing
in
the
present
state
of
this
Church
of
England
;
therefore
for
your
better
direction
,
both
to
helpe
your
iudgement
concerning
other
Churches
,
and
to
settle
your
resolution
,
The
generall
diuision
of
all
churches
that
haue
beene
,
or
are
since
our
Sauiours
time
into
Easterne
and
Westērne
,
and
this
according
to
their
sc●tuation
.
Secondly
,
according
to
their
language
and
so
some
be
greek
and
some
latin
Churches
.
touching
the
goodnesse
and
soundnesse
of
this
Church
that
we
liue
in
.
I
will
endeauour
(
God
willing
)
to
make
application
of
that
which
hath
beene
spoken
,
as
to
all
Churches
in
generall
:
so
more
particularly
to
this
Church
of
ours
:
The
generall
diuision
,
of
all
Churches
that
eyther
are
or
haue
beene
since
our
Sauiours
time
,
is
two-fold
:
First
,
according
to
their
situation
,
and
so
some
are
Easterne
,
and
the
rest
Westerne
Churches
:
Secondly
,
according
to
their
language
,
and
so
some
are
Greeke
,
and
some
Latin
Churches
.
And
because
the
most
famous
of
the
Easterne
Churches
vsed
the
Greeke
tongue
,
therefore
vsually
the
Easterne
,
haue
beene
called
the
Greeke
Churches
:
and
on
the
other
side
most
of
the
famous
Westerne
Churches
haue
vsed
the
latin
tongue
,
and
haue
therefore
been
called
the
latin
Churches
:
The
Easterne
Churches
haue
the
precedence
both
for
time
and
order
▪
and
therefore
we
will
speake
first
of
them
;
but
because
some
both
Easterne
and
Western
Churches
haue
beene
Hereticall
and
Schismaticall
;
Whether
Schismaticall
or
hereticall
Churches
may
be
accounted
true
visible
Churches
.
What
a
Schismatike
church
is
.
therefore
this
generall
point
offers
it selfe
by
the
way
to
be
discussed
,
viz.
Whether
Schismaticall
or
Hereticall
Churches
may
be
accounted
true
visible
Churches
;
which
generall
being
cleared
,
will
giue
great
light
to
the
right
censuring
of
particular
churches
:
First
,
for
Schismaticall
Churches
,
that
is
,
such
as
embrace
and
professe
the
common
sauing
faith
of
the
Catholike
Church
;
but
yet
haue
separated
themselues
from
the
outward
communion
of
those
particular
visible
Churches
,
that
sometimes
they
haue
beene
,
and
should
be
members
of
;
the
cause
of
such
Schismes
is
sometimes
pride
,
discontent
,
weakenesse
,
wilfulnesse
,
pretended
zeale
,
a
factious
spirit
;
alwaies
it
is
Satans
instigation
,
and
mans
acceptation
:
whatsoeuer
the
cause
be
,
and
how
great
soeuer
the
Schisme
be
,
though
they
be
iustly
condemned
as
Schismaticall
,
in
regard
they
are
rent
from
the
outward
fellowship
of
such
visible
Congregations
,
as
they
belong
vnto
,
yet
because
they
hold
correspondency
with
the
Catholike
Church
in
matters
of
sauing
faith
,
and
accordingly
professe
the
same
,
they
cannot
be
denied
to
be
true
visible
Churches
:
Such
were
the
Donatists
of
old
,
and
such
are
the
Brownists
at
this
day
:
But
you
will
say
,
Ob.
Thus
wee
giue
them
great
vantage
,
and
cause
of
reioycing
,
for
they
vtterly
deny
vs
to
be
a
true
Church
,
and
therefore
wee
accounting
them
to
be
such
,
the
standers
by
may
thinke
it
safer
to
be
of
their
Church
,
then
of
our
;
theirs
being
confessed
to
be
a
true
Church
,
euen
by
their
enemies
themselues
,
and
ours
being
not
so
confessed
to
be
a
true
Church
by
them
:
I
answer
,
Answ.
that
they
deny
vs
to
be
a
true
Church
,
the
greater
is
their
sinne
,
and
it
makes
their
Schisme
the
more
damnable
;
that
we
acknowledge
them
to
be
a
true
Church
,
and
call
them
brethren
,
it
is
our
ingenuousnesse
and
charity
:
and
the
standers
by
,
if
they
haue
grace
and
Religion
,
should
rather
ioyne
with
vs
,
wee
so
louingly
and
charitably
carrying
our selues
,
like
to
Christ
our
head
,
euen
to
our
reuiling
aduersaries
,
then
with
them
that
are
so
bitter
&
vncharitable
censurers
,
and
mercilesse
iudges
of
vs
;
They
know
we
beleeue
in
Christ
Iesus
,
and
in
him
crucified
,
as
our
only
Sauior
,
&
they
haue
bin
baptised
in
our
Church
into
his
name
,
and
they
doe
not
yeeld
to
be
re-baptized
,
by
which
very
practice
of
theirs
,
they
acknowledge
that
which
in
words
they
deny
,
namely
,
that
wee
are
a
true
Church
:
for
there
can
be
no
true
baptisme
administred
in
and
by
a
false
Church
;
where
there
are
true
Sacraments
,
there
is
a
true
Church
,
as
wee
shall
heare
further
hereafter
:
Hereticall
Churches
.
First
,
what
they
are
,
and
when
any
particular
man
is
to
be
reputed
an
Heretike
.
So
much
for
Schismaticall
Churches
.
In
the
second
place
,
wee
come
to
Hereticall
Churches
,
and
they
are
such
as
hold
,
and
stiffely
maintaine
any
materiall
point
in
Religion
,
contrary
to
the
common
faith
of
the
Catholike
Church
:
a
particular
man
is
not
to
be
reputed
an
Heretike
,
except
hee
ioyne
with
his
error
,
obstinacy
,
and
that
he
wilfully
persist
therein
,
against
the
admonitions
and
allegations
of
the
Church
;
and
so
a
Church
is
not
to
be
reputed
Hereticall
,
till
they
be
obstinate
in
their
error
;
and
this
obstinacy
must
be
in
all
,
or
,
at
least
,
in
the
chiefest
&
greatest
part
of
them
,
so
that
none
of
note
amongst
them
do
testify
their
dissent
from
them
,
nor
oppose
themselues
against
their
heresie
;
but
if
any
of
note
be
found
amongst
them
,
though
but
few
that
doe
openly
contradict
the
rest
,
that
Church
,
till
separation
be
made
of
the
sound
from
the
vnsound
,
is
rather
in
charity
to
be
wel
thought
of
,
because
of
the
right
beleeuers
,
then
in
zeale
to
be
vtterly
condemned
as
hereticall
,
because
of
the
mis-beleeuers
,
though
they
be
the
greater
part
.
Now
Heresies
are
of
two
sorts
:
Heresies
of
2.
sorts
:
first
,
such
as
ouerthrow
the
foundation
.
first
,
such
as
directly
ouerthrow
the
foundation
:
secondly
,
such
as
affirme
it
in
expresse
words
,
but
yet
hold
some
crosse
positions
,
which
by
necessary
consequence
doe
ouerthrow
it
.
That
wee
may
the
better
vnderstand
this
,
wee
must
know
what
is
the
foundation
,
What
this
fundation
is
.
and
that
is
Iesus
Christ
,
God
and
man
,
the
onely
Sauiour
of
the
world
,
as
hee
is
reuealed
in
the
Scripture
,
for
so
the
Scripture
propounds
it
;
First
that
Iesus
Christ
is
the
foundation
;
the
Apostle
saith
,
1
Cor.
3.11
.
other
foundation
can
no
man
lay
,
then
that
which
is
laide
,
which
is
Iesus
Christ
:
Secondly
,
Iesus
Christ
God
,
the
foundation
,
Mat.
16.16
,
18.
And
Simon
Peter
answered
,
thou
art
Christ
the
Son
of
the
liuing
God
.
And
I
say
vnto
thee
,
thou
art
Peter
,
and
vpon
this
Rocke
will
I
build
my
Church
;
In
both
which
places
he
is
expresly
spoken
of
,
as
the
foundation
:
Thirdly
,
Iesus
Christ
man
,
the
foundation
,
1
Iohn
4.2
.
Euery
Spirit
,
that
confesseth
that
Iesus
Christ
is
come
in
the
flesh
,
is
of
God
.
And
there
by
implication
he
is
spoken
of
,
as
the
foundation
too
,
for
they
that
so
beleeue
,
are
of
God
,
as
who
should
say
,
they
are
within
the
foundation
;
and
contrarily
,
they
that
doe
not
so
beleeue
,
are
not
of
God
,
Vers.
3.
that
is
,
are
not
within
the
foundation
:
Fourthly
,
Christ
the
only
Sauiour
of
the
world
,
the
foundation
,
Acts
4.12
.
neither
is
there
saluation
in
any
other
,
for
among
men
there
is
giuen
none
other
name
vnder
heauen
,
whereby
wee
must
be
saued
;
And
there
he
is
spoken
of
expresly
,
as
the
foundation
,
for
looke
in
the
11.
Verse
,
and
it
is
said
,
hee
is
the
stone
cast
aside
of
the
Builders
,
and
is
become
the
head
of
the
Corner
.
Lastly
,
Christ
the
foundation
,
as
hee
is
reuealed
in
the
Scriptures
,
Colos.
2.7
.
rooted
and
built
vp
in
him
,
and
stablished
in
the
faith
,
as
yee
haue
beene
taught
,
that
is
,
in
the
word
,
for
this
is
as
truely
a
part
of
the
foundation
,
as
any
of
the
other
;
and
therefore
the
Scriptures
else-where
,
by
a
borrowed
kinde
of
speech
,
are
called
the
foundation
it selfe
,
Ephes.
2.19
.
And
are
built
vpon
the
foundation
of
the
Apostles
and
Prophets
,
&c.
for
it
is
not
enough
to
Saluation
,
to
beleeue
the
former
of
the
definition
,
without
this
clause
,
as
making
a
full
and
compleate
description
of
the
foundation
;
to
say
that
Iesus
Christ
God
and
man
,
the
onely
Sauiour
of
the
world
,
is
the
foundation
,
is
not
enough
;
vnlesse
this
be
added
to
make
it
compleate
,
as
hee
is
reuealed
in
the
Scriptures
;
for
they
teach
concerning
him
,
his
Nature
,
Offices
,
Birth
,
life
,
Death
,
and
Resurrection
,
&c:
And
therefore
the
Layers
of
this
foundation
make
the
Scriptures
the
rule
or
line
that
they
worke
by
,
they
proued
that
which
they
taught
by
the
Scriptures
:
So
the
Apostle
Paul
,
Act
26.22
,
23.
witnessing
both
to
small
and
great
,
saying
none
other
thing
,
then
that
which
the
Prophets
and
Moses
did
say
,
should
come
,
that
Christ
should
suffer
,
&c:
And
Act
28.23
.
he
expounded
and
testified
the
kingdome
of
God
,
perswading
them
concerning
Iesus
,
both
out
of
the
Law
of
Moses
,
and
out
of
the
Prophets
;
And
1
Cor.
15.3.4
.
I
deliuered
vnto
you
,
first
of
all
,
that
which
I
receiued
,
that
is
,
how
that
Christ
dyed
for
our
sinnes
according
to
the
Scriptures
,
&c:
And
so
Apollos
,
Act
18.28
.
mightily
conuinced
the
Iewes
,
and
that
publiquely
,
shewing
by
Scripture
that
Iesus
was
Christ
;
still
the
Builders
made
the
Scriptures
their
rule
and
line
whereby
they
taught
;
And
this
foundation
in
Scripture
,
is
sometimes
set
down
in
fewer
words
,
as
in
the
1
Cor.
2.2
.
Iesus
Christ
and
him
crucified
:
sometimes
in
more
words
,
as
in
the
1
Tim.
3.16
.
great
is
the
mystery
of
godlinesse
,
God
was
manifested
in
the
flesh
,
iustified
in
the
Spirit
,
seene
of
Angels
.
preached
vnto
the
Gentiles
,
beleeued
on
in
the
world
,
and
receiued
vp
into
Glory
;
But
this
is
the
substance
of
all
,
Iesus
Christ
,
God
and
man
,
the
onely
Sauiour
of
the
world
,
as
hee
is
reuealed
in
the
Scripture
,
the
shortest
is
intended
by
the
holy
Ghost
,
and
so
it
is
to
bee
vnderstood
of
vs
in
this
largenesse
,
and
the
largest
is
sufficiently
comprised
in
this
shortnes
;
And
that
this
is
the
right
foundation
of
the
Church
;
first
,
appeares
plainely
by
the
difference
betweene
Christians
,
and
professors
of
other
Religions
;
If
a
Gentile
or
Pagan
dispute
with
a
Christian
,
how
happinesse
is
to
be
attayned
?
We
say
,
by
Iesus
Christ
;
they
will
reiect
him
and
say
,
there
is
no
Christ
,
and
de
ride
vs
,
to
thinke
that
he
can
make
vs
happy
:
So
let
a
Iew
and
a
Christian
dispute
about
happinesse
;
we
say
,
by
the
true
Messiah
,
Iesus
Christ
,
as
he
is
thus
reuealed
;
They
say
,
by
the
Messiah
,
but
this
Iesus
thus
reuealed
,
say
they
,
is
not
hee
,
looke
into
,
Act
25
,
13.
to
19
the
matter
there
in
question
is
this
very
foundation
,
Iesus
;
and
there
is
a
Gentile
Festus
speakes
scornefully
of
him
,
&
there
are
the
Iewes
denying
him
,
and
opposing
against
him
,
and
there
is
Paul
a
Christian
,
professing
and
auouching
him
,
and
that
no
doubt
,
as
hee
was
reuealed
in
the
Scriptures
,
for
that
was
alwayes
his
manner
before
.
The
like
in
effect
we
haue
in
the
1
Cor.
1.23.24
.
there
the
Iewe
and
the
Gentile
,
and
the
Christian
,
they
all
fight
about
the
foundation
,
Christ
,
to
the
Iewes
hee
is
a
stumbling
blocke
,
to
the
Grecians
foolishnesse
,
but
to
them
,
that
are
called
,
the
power
of
God
to
saluation
,
saith
the
Apostle
;
So
we
see
plainely
;
this
is
the
foundation
,
Iesus
Christ
,
God
and
man
,
the
onely
Sauiour
of
the
world
,
as
he
is
reuealed
in
the
Scripture
:
The
resolution
then
is
this
,
Resol
.
those
hereticall
assemblies
,
Those
that
deny
directly
this
foundation
or
any
part
thereof
cease
to
bee
Christians
and
are
no
more
visible
Churcher
.
that
directly
deny
this
foundation
or
any
part
therof
,
cease
to
be
Christians
,
&
are
no
more
visible
Churches
;
But
those
that
directly
affirme
the
whole
foundation
and
euery
part
thereof
,
though
they
doe
hould
some
erronious
Positions
,
wherby
they
ouerthrow
some
part
of
the
foundation
by
necessary
consequence
,
are
yet
to
be
held
true
visible
Churches
.
Marke
the
termes
of
the
Resolution
,
there
be
many
by-wayes
there
is
but
one
right
way
;
It
is
easy
to
misse
of
the
right
way
,
hard
to
hit
it
;
to
deny
directly
any
part
of
this
foundation
,
is
enought
to
make
such
persons
no
true
visible
church
;
but
to
affirme
one
part
,
The
Greeke
Churches
be
here
spoken
of
,
and
what
weare
to
thinke
of
them
1.
of
the
Greeke
Churches
generally
disperse
in
most
at
the
Easterne
parts
of
the
world
,
is
not
enough
to
make
them
a
true
,
visible
Church
;
But
they
must
affirme
the
whole
and
euery
part
of
the
foundation
.
Now
then
we
are
to
speake
of
the
Churches
according
to
their
diuisions
;
And
first
of
the
Greeke
Churches
they
are
generally
disperst
in
most
of
the
Easterne
parts
of
the
world
;
And
to
speake
plainely
,
God
hath
in
some
sort
euen
a
visible
Church
dispersed
in
euery
part
of
the
world
at
this
day
.
Those
that
are
most
remote
from
vs
in
the
Easternely
parts
of
the
world
,
are
comprehended
vnder
the
name
of
Greeke
,
or
Easterne
Churches
because
though
neither
their
language
bee
Greeke
,
nor
their
scituation
altogether
Easternly
;
yet
they
haue
receiued
their
faith
,
for
the
most
part
,
from
the
Greeke
Churches
:
There
are
Christians
amongst
the
East
Indians
,
there
are
some
there
,
making
publique
profession
of
the
faith
of
Christ
,
as
others
doe
of
Iudaisme
and
Mahometisme
,
&c.
whether
they
be
the
beginnings
of
faith
,
as
being
but
lately
planted
amongst
them
;
or
the
remainders
of
faith
,
as
being
planted
of
old
;
I
am
not
very
certaine
,
Ortelius
100.
Ortelius
97.
98.
108.
nor
is
it
much
materiall
;
so
long
as
they
beleeue
in
Christ
crucified
,
and
professe
it
so
far
as
the
Lord
hath
reuealed
vnto
them
,
why
may
they
not
be
acknowledged
for
true
visible
Churches
:
In
Russia
,
there
are
many
professed
Christians
,
that
are
after
the
manner
of
the
Greeke
Church
,
they
are
full
of
Ignorance
and
superstitions
;
the
Lord
inlighten
them
,
and
purge
them
,
yet
professing
Christ
crucified
their
onely
Sauiour
;
though
by
some
consequences
,
as
mediation
of
Saints
,
they
deny
it
,
they
are
not
to
be
denyed
to
be
true
visible
Churches
;
And
so
in
Ethiopia
,
there
are
found
great
store
of
Christians
,
who
though
they
bee
circumcised
,
and
tainted
with
many
grosse
errors
,
yet
holding
,
the
foundation
,
Christ
crucified
for
their
Saluation
,
may
iustly
bee
acknowledged
true
Churches
:
And
so
in
many
other
Easternly
countries
,
as
in
Persia
and
Assyria
,
there
are
many
Churches
of
sundry
names
,
as
the
Iacobites
,
minorites
,
&c:
but
most
of
them
are
nestorians
,
as
being
suspected
to
hold
with
Nestorius
,
that
there
are
two
persons
in
Christ
,
which
yet
they
haue
quitted
themselues
of
;
And
they
were
onely
so
called
,
because
they
opposed
most
vehemently
against
the
contrary
error
of
Eutychus
,
who
held
confusion
of
natures
in
Christ
.
In
Armenia
likewise
are
many
Christians
,
who
are
generally
held
to
bee
Eutychans
,
but
they
haue
also
cleared
themselues
;
but
because
they
opposed
the
Councell
of
Chalcedon
,
which
condemned
that
heresie
:
All
these
beleeue
and
professe
Christ
crucified
,
and
therefore
howsoeuer
all
of
them
are
either
corrupt
,
persecuted
,
scattered
,
or
disorderly
;
yet
farre
be
it
from
vs
to
deny
them
to
be
true
Churches
of
God
:
let
vs
esteeme
them
as
brethren
,
and
magnifie
the
Lord
for
them
,
and
let
vs
pitty
their
defects
,
and
reioyce
at
their
graces
;
And
let
vs
intreate
the
Lord
for
them
,
as
the
Church
in
Cant
,
8
,
8.
did
sometime
for
vs
;
Let
vs
pray
to
God
to
perfect
the
beginnings
of
some
of
those
Churches
,
to
build
vp
the
ruines
of
others
,
and
to
purge
away
the
errors
and
corruptions
of
them
all
,
that
so
if
it
be
his
blessed
will
,
they
may
be
glorious
and
flourishing
Churches
euen
in
the
eyes
of
the
world
:
And
so
much
of
these
Churches
that
are
generally
called
Greeke
Churches
.
Now
we
come
to
speake
of
those
which
are
more
particularly
and
properly
called
Greeke
Churches
,
Secondly
the
Greeke
Churches
which
are
more
particularly
and
properly
so
called
,
and
what
we
are
to
hold
of
them
,
deliuered
in
an
obseruation
.
Doct.
lying
in
and
about
Greece
;
And
these
are
more
particularly
to
be
spoken
to
;
And
therefore
wee
will
handle
them
by
way
of
obseruation
,
which
is
this
,
namely
;
That
the
Greeke
Churches
euen
as
they
stand
at
this
day
,
though
they
liue
vnder
the
miserable
slauery
of
the
Turke
,
yet
are
to
bee
accounted
true
visible
Churches
:
we
will
take
our
patterne
by
that
of
Constantinople
,
where
there
is
a
Patriarke
at
this
day
,
who
hath
answered
the
Obiections
both
of
the
Protestants
and
Papists
to
their
Religion
;
Now
there
is
a
true
Church
,
First
,
because
they
affirme
the
foundation
and
euery
part
thereof
:
Secondly
,
their
errors
doe
not
directly
ouerthrow
the
foundation
,
nor
any
part
thereof
:
For
the
first
,
they
hould
so
much
of
the
right
Catholique
faith
,
as
may
iustly
intitle
them
to
the
name
of
a
true
Church
;
The
whole
Creede
that
we
professe
,
they
retaine
also
;
In
the
interpretation
of
some
points
they
differ
somewhat
from
vs
,
but
in
the
maine
substance
they
agree
,
holding
the
foundation
firme
and
sure
,
Christ
Iesus
God
and
man
,
the
onely
Sauiour
of
the
world
,
&c.
they
renounce
the
head-ship
of
the
Pope
,
and
many
other
points
of
Popish
Religion
;
They
submit
themselues
to
the
direction
of
Scripture
,
though
the
interpretation
thereof
they
would
fetch
most
willingly
from
their
predecessours
,
the
Greeke
fathers
,
of
whom
some
being
more
sound
,
others
lesse
,
their
Religion
is
not
so
sincere
as
it
should
:
Therefore
the
second
part
of
the
proofe
is
,
whether
their
errors
be
such
as
directly
ouerthrow
the
foundation
,
or
any
part
thereof
;
They
are
tainted
with
the
errors
of
free
will
,
Intercession
of
Saints
and
Transubstantiation
,
and
some
other
Popish
opinions
,
which
yet
they
doe
not
maintaine
altogether
so
obstinately
as
the
Romish
church
doth
:
The
mayne
error
of
the
Greeke
Churches
.
But
their
maine
error
is
,
their
denying
of
the
holy
Ghost
,
to
proceede
from
the
Sonne
,
from
the
Father
they
acknowledge
,
and
by
the
Sonne
;
but
from
the
Sonne
,
this
they
expresly
deny
;
Now
wee
know
that
the
Doctrine
of
the
maiestie
of
God
himselfe
in
his
nature
,
and
in
his
persons
,
is
a
most
profound
and
principall
point
in
Religion
,
and
very
warily
to
be
considered
of
,
Euery
error
therein
being
dangerous
and
fearefull
,
and
neere
to
blasphemy
;
And
this
very
error
,
happly
,
if
it
be
throughly
sifted
,
will
be
proued
,
to
ouerthrow
by
consequence
the
foundation
;
yet
seeing
first
,
it
doth
not
directly
ouerthrow
any
part
of
it
,
and
seeing
,
secondly
,
wee
heare
they
doe
not
eyther
absolutely
oppose
herein
to
the
knowne
truth
,
or
omit
the
search
of
Scripture
for
it
,
but
professe
that
vpon
playner
euidence
of
Scripture
,
they
will
yeeld
;
And
thirdly
,
seeing
they
hold
the
foundation
and
euery
part
thereof
in
expresse
words
,
we
dare
hardly
charge
them
for
hereticall
Churches
,
much
lesse
to
bee
no
true
visible
Churches
at
all
;
but
that
men
liuing
in
those
Churches
,
beleeuing
otherwise
aright
in
Christ
crucified
,
and
repenting
of
their
manifold
errors
and
ignorances
may
be
all
saued
vndoubtedly
.
Vse
1
The
Vses
of
this
point
are
these
,
first
,
it
is
matter
of
reproofe
:
And
first
,
of
the
Papists
,
and
that
in
two
points
;
first
,
in
that
they
presuming
the
Church
,
of
Rome
to
be
the
onely
true
visible
Church
affirme
that
no
Church
is
a
true
visible
Church
,
but
they
that
are
subiect
to
the
Pope
,
and
haue
him
to
bee
their
head
;
we
see
here
that
these
are
true
Churches
,
and
better
then
the
Popish
Church
,
The
Greeke
Churches
better
then
the
Popish-Church
.
and
yet
are
farre
from
his
Iurisdiction
;
yea
,
they
hate
and
defie
it
:
so
that
their
definition
of
a
true
visible
Church
,
is
false
,
when
they
say
,
that
there
is
no
true
Church
,
but
that
which
is
gathered
vnder
the
head-ship
of
the
Pope
:
whereas
the
Greeke
Churches
,
as
we
see
,
are
true
Churches
,
and
yet
not
gathered
vnder
that
heade
:
It
is
true
that
in
former
times
,
A
Patriarke
of
Constantinople
did
in
ambition
seeke
the
title
of
head
or
vniuersall
Bishop
;
And
the
Pope
of
Rome
at
that
time
withstood
him
;
saying
,
that
whosoeuer
tooke
vpon
him
that
title
,
should
be
the
forerunner
of
Antichrist
;
and
it
proued
true
,
for
not
long
after
one
that
succeeded
that
Pope
,
tooke
this
title
vpon
him
,
and
was
indeede
Antichrist
;
I
say
,
that
a
Patriarke
in
ambition
sought
it
,
but
now
he
is
brought
low
enough
,
his
head
is
vnder
the
yoke
of
the
Turke
,
the
Aduersary
of
Gods
Church
,
who
then
thought
to
be
the
head
of
all
Churches
;
But
though
he
missed
of
that
,
the
Church
still
continued
a
true
visible
Church
,
&
is
so
to
this
day
,
and
yet
neuer
acknowledged
the
Pope
to
be
their
head
:
Secondly
,
The
Papists
vnchatarible
censuring
the
Greeke
Churches
answered
.
it
meetes
with
them
for
their
vncharitable
censuring
of
these
Churches
,
as
no
true
Churches
of
God
;
They
are
both
hereticall
&
Schismatical
,
say
:
they
,
what
if
they
were
so
;
yet
still
they
may
be
true
Churches
,
as
wee
shewed
before
;
For
Heresie
as
I
will
not
precisely
condemne
them
;
so
neither
can
I
altogether
acquitte
them
;
but
as
for
Schisme
they
are
guilty
of
none
;
The
Greeke
Churches
not
gu●lty
of
Schisme
from
Rome
,
But
only
they
are
rent
from
the
Romish
Church
in
particular
;
so
that
here
is
the
quarrell
;
because
they
doe
not
submit
their
necks
vnder
the
Popes
yoke
:
And
seeing
they
and
euery
particular
church
is
a
body
within
itselfe
,
as
that
of
Rome
;
I
see
no
reason
that
their
estate
should
be
iudged
Schismaticall
,
The
Greeke
Churches
neuer
subiect
to
the
Romane
Church
.
One
note
of
the
Church
,
as
the
Papists
account
it
,
is
found
in
the
Greeke
Church
viz:
succession
of
Bishops
.
except
they
had
departed
when
they
had
beene
members
of
that
Church
;
but
they
were
neuer
subiect
to
the
Church
of
Rome
.
One
thing
there
is
found
in
these
Greeke
Churches
,
which
the
Papists
take
in
their
state
to
bee
a
chiefe
note
of
the
Church
,
and
that
is
Succession
of
Bishops
,
which
is
as
currant
in
the
Church
of
Constantinople
,
and
Alexandria
,
as
in
Rome
;
euen
from
the
Apostles
times
;
Succession
in
Rome
is
a
certaine
note
,
and
marke
of
a
true
visible
Church
,
and
there
is
as
good
Succession
in
the
Greeke
Churches
as
at
Rome
,
and
yet
they
say
,
they
are
no
Churches
at
all
;
eyther
let
them
disclaime
this
in
the
one
,
or
acknowledge
it
in
the
other
:
I
am
perswaded
that
the
Lord
hath
preserued
this
succession
in
the
Greeke
Churches
of
purpose
to
abate
the
pride
of
the
Romane
Church
,
building
so
directly
vpon
that
allegation
:
It
would
else
haue
beene
a
farre
more
colourable
plea
to
the
naturall
man
:
but
they
denying
the
force
of
the
Vse
2
reason
in
others
,
doe
plainely
answere
themselues
.
The
goodnes
of
God
in
perseruing
of
his
Churches
seene
in
the
Greeke
Churches
vnder
the
Turke
The
miseries
of
the
Greeke
Church
vnder
the
Turke
in
many
particulars
in
regard
of
their
persecutions
,
in
regard
of
the
Religion
of
the
Turks
.
The
second
Vse
,
teacheth
vs
the
great
goodnesse
of
God
,
and
the
care
he
hath
in
the
preseruation
of
his
Church
;
these
Greeke
Churches
,
haue
liued
many
a
hundred
yeeres
vnder
the
gouernment
and
slauery
of
the
Turke
;
that
bought
and
sould
them
and
their
children
,
and
amongst
the
Professours
of
Mahomet
,
the
foulest
Idoll
that
the
world
affords
;
In
regard
of
gouernment
they
liue
vnder
,
what
a
heauy
yoke
is
it
?
what
a
bloudy
seruice
?
how
many
persecutions
,
disgraces
,
indignities
,
taxes
,
and
oppressions
,
horrible
wrongs
,
and
miserable
slaueries
,
doe
they
vndergoe
?
They
are
bought
,
sould
,
imprisoned
and
put
to
death
;
It
cannot
be
spoken
what
slauery
they
liue
in
;
And
yet
behould
God
hath
vpheld
his
Church
amongst
them
all
to
this
day
:
I
dare
say
that
Israels
preseruation
vnder
the
bondage
of
Egypt
,
so
many
hundred
yeeres
,
was
not
more
miraculous
,
then
this
of
these
Christians
vnder
the
Turks
.
So
likewise
in
regard
of
the
Religion
of
those
that
they
are
mixt
with
,
it
is
an
heauy
yoke
;
The
Religion
of
the
Turks
1.
a
pestilent
Religion
,
directly
opposite
to
Christ
.
They
are
mingled
with
the
professors
of
Mahomet
,
which
is
a
most
pestilent
Religion
,
&
directly
opposite
to
the
Christian
faith
,
admitting
no
colour
of
Reconciliation
,
but
if
we
beleeue
in
Christ
,
we
must
reiect
Mahomet
,
and
if
we
beleeue
in
Mahomet
,
we
must
reiect
Christ
:
And
yet
the
Lord
,
I
say
,
hath
shewed
himselfe
a
Ruler
in
the
midst
of
his
sorest
enemies
,
preseruing
his
faith
and
Church
,
euen
whe●e
Satans
throne
is
,
2.
It
ouerspreadeth
a
great
part
of
the
knowne
world
.
as
he
did
the
church
of
of
Pergamus
,
Reu.
2.13
.
secondly
,
as
it
is
a
Pestilent
Religion
,
directly
opposite
to
Christ
,
so
consider
that
it
generally
abounds
and
swarmes
,
ouerspreading
a
great
part
of
the
knowne
world
;
and
yet
in
these
places
the
Lord
hath
reserued
a
remnant
that
sticke
close
vnto
him
,
and
that
follow
not
the
sway
of
the
world
;
as
he
had
7000.
in
Israel
in
the
daies
of
Elias
that
had
not
bowed
their
knees
to
Baall
Rom.
11.4
.
so
hee
hath
many
thousands
among
them
,
that
haue
not
bowed
the
knee
to
Mahomet
:
Thirdly
,
3.
It
is
a
pleasing
Religion
.
consider
the
pleasingnesse
of
that
Religion
of
Mahomet
,
a
great
inchanter
of
nature
,
yet
still
the
Lord
hath
preserued
some
,
that
chose
rather
with
Moses
,
to
suffer
aduersity
with
the
children
of
God
,
then
to
inioy
for
a
season
all
the
pleasure
that
euer
Mahomet
could
euer
promise
or
bestow
vpon
them
.
Surely
,
we
must
needs
acknowledge
it
to
be
a
heauy
iudgement
of
God
,
that
such
flourishing
Churches
in
Achaia
,
Macedonia
,
Corinth
,
Ephesus
,
&c.
should
come
to
that
miserable
ruine
and
desolation
,
that
Mahomet
,
For
what
it
was
that
the
Lord
suffered
such
famous
Churches
to
come
to
ruine
,
applied
to
vs
.
should
raigne
amongst
them
,
so
generally
in
Christs
own
Territories
;
and
let
vs
know
that
it
was
for
their
vnprofitablenes
in
the
vse
of
the
Gospell
,
and
other
meanes
of
grace
,
which
God
so
freely
offered
them
:
and
let
vs
consider
of
it
and
feare
and
labour
to
profit
by
the
Gospell
,
and
pray
to
God
that
the
like
befall
not
vs
,
for
our
vnprofitablenesse
.
This
,
I
say
,
is
a
great
iudgement
of
God
vpon
them
;
and
yet
withall
,
see
how
in
wrath
God
remembers
mercy
,
and
in
despight
of
Satan
,
Turke
and
Mahomet
,
and
other
instruments
hee
plucks
out
some
,
as
firebrands
out
of
the
fire
,
to
be
professors
of
his
sauing
faith
,
and
members
of
his
Church
,
and
the
gates
of
hell
shall
not
preuaile
against
them
.
And
so
much
of
the
Greeke
Churches
,
both
improperly
and
properly
so
called
.
The
Western
churches
,
and
first
of
those
that
acknowledge
the
Pope
their
head
,
as
the
Church
of
Rome
,
and
those
that
hold
with
her
,
and
what
ma●
be
said
and
held
of
her
;
deliuered
in
two
obseruations
.
Now
wee
come
to
the
Westerne
and
Latin
Churches
,
which
are
generally
of
two
sorts
,
some
acknowledging
the
Pope
their
head
,
as
the
Church
of
Rome
it selfe
and
sundry
others
that
hold
communion
with
that
Church
both
in
Doctrine
,
and
in
all
or
most
of
the
corruptions
thereof
:
others
renouncing
his
headship
,
and
refusing
to
communicate
in
the
deformities
,
corruptions
,
and
abuses
of
the
church
of
Rome
,
being
therefore
called
the
reformed
Churches
;
I
shall
not
neede
to
speake
of
the
former
in
euery
particular
;
looke
what
is
said
of
the
Church
of
Rome
it selfe
,
the
same
may
be
applyed
to
all
the
rest
:
as
is
the
mother
,
so
is
the
daughter
,
Ezech.
16.44
.
We
will
deliuer
her
state
in
two
obseruation
:
First
,
we
will
shew
what
may
be
said
in
charity
,
and
yet
in
truth
and
sound
iudgement
,
for
the
church
of
Rome
:
Secondly
,
what
may
be
said
in
zeale
,
and
yet
in
truth
too
,
and
found
iudgement
,
against
it
;
For
the
first
,
the
obseruation
is
this
.
The
church
of
Rome
,
as
now
it
standeth
,
may
in
some
sense
be
reputed
a
true
visible
Church
.
Doctr.
1
That
the
Church
of
Rome
,
euen
as
now
it
stands
,
may
in
some
sense
be
iustly
reputed
,
and
acknowledged
a
true
visible
Church
;
consider
rightly
of
the
Note
:
First
,
wee
doe
not
absolutely
say
it
is
a
true
Church
,
but
for
ought
wee
see
,
it
may
in
some
sense
be
iudged
a
true
visible
Church
:
Secondly
,
wee
say
not
a
sound
Church
;
no
,
that
wee
flatly
deny
,
as
vntrue
,
but
a
true
visible
Church
:
as
a
man
,
though
hee
be
wounded
,
fainting
,
and
dying
,
yet
so
long
as
there
is
any
sparke
of
life
in
him
,
hee
is
a
true
liuing
man
,
not
a
false
,
though
he
be
an
vnsound
and
dying
man
:
A
differen●e
betweene
the
papacy
,
or
the
pop●sh
●action
and
some
better
spirits
amongst
them
in
regard
of
whom
,
the
whole
may
be
called
a
true
Church
.
Thirdly
,
we
make
a
difference
betwixt
the
Papacy
,
or
the
Popish
fact●on
,
and
some
better
spirits
,
in
that
Church
,
which
no
doubt
haue
a
righter
beliefe
,
and
walke
with
a
righter
foote
in
the
profession
of
the
Gospell
,
then
the
faction
doth
;
and
these
being
mingled
together
with
the
rest
,
the
whole
may
be
called
a
●●ue
Church
for
their
sakes
;
as
was
in
our
Sauiors
time
,
the
Scribes
and
Pharises
were
a
faction
in
the
Church
,
pretending
Religion
,
and
the
true
worship
of
God
,
and
yet
swaying
all
against
the
truth
and
sincerity
of
it
in
their
courses
:
Mary
,
Simeon
,
Anna
,
Zachary
,
and
Elizabeth
and
a
few
more
,
with
whom
our
Sauiour
ioyned
,
or
rather
they
with
him
,
as
liuing
member
of
Gods
Church
,
and
should
not
the
whole
be
rightly
acknowledged
to
be
a
true
Church
because
of
them
?
Doubtlesse
it
may
;
and
so
the
church
of
Rome
may
rightly
be
acknowledged
to
be
a
true
Church
,
in
respect
of
some
better
spirits
that
are
mixed
with
them
,
and
not
in
respect
of
the
Papacy
and
Popish
faction
alone
.
The
reasons
to
proue
them
a
true
Church
,
are
these
,
first
,
Reas.
1
they
haue
beene
a
true
Church
of
God
,
directly
affirming
euery
part
of
the
foundation
,
and
they
doe
not
directly
deny
any
part
of
it
,
yea
,
The
popish
church
doth
not
directly
deny
any
part
of
the
fundation
,
but
in
outward
shew
of
words
affirme
it
.
The
church
of
Rome
hath
beene
a
true
Church
.
in
outward
shew
of
words
they
expressely
affirme
it
still
,
and
therefore
may
truely
be
acknowledged
a
true
Church
:
That
they
haue
beene
a
true
Church
of
God
,
is
plaine
enough
,
Rom.
1.8
.
But
yee
will
say
,
that
is
no
sound
arguement
that
they
are
so
still
?
I
answer
,
that
yet
this
is
to
be
considered
;
for
it
is
a
great
matter
that
must
make
a
congregation
,
that
hath
beene
a
true
Church
,
to
become
a
false
one
;
and
with
more
charity
and
loue
are
such
to
be
censured
that
are
in
the
state
of
Apostacy
,
then
other
congregations
,
holding
the
same
errors
,
that
are
but
onely
comming
on
in
the
saith
,
and
haue
not
yet
beene
throughly
possest
of
the
true
being
of
a
Church
.
The
Church
of
Ephesus
was
fallen
away
from
her
first
loue
,
Reuel
.
2.5
.
And
the
Church
of
Sardy
had
a
name
that
she
loued
,
and
yet
was
deade
,
Reu.
3
1.
And
yet
God
calls
them
true
Churches
still
;
A
Church
in
Apostacy
,
that
is
,
falling
,
not
vtterly
fallen
,
is
still
a
true
,
though
an
vnsound
and
dying
Church
;
hauing
been
a
true
Church
,
and
not
directly
ouerthrowing
the
foundation
,
so
long
it
may
be
still
intituled
a
true
Church
,
well
then
,
the
church
of
Rome
hauing
bin
a
true
church
,
it
must
appeare
that
they
in
outward
shew
,
at
least
,
affirme
the
whole
foundation
,
and
euery
part
thereof
;
but
this
they
doe
,
they
affirme
the
whole
foundation
,
at
least
in
outward
shew
and
sound
of
words
;
they
professe
the
same
Scriptures
,
and
the
same
Creed
that
we
do
,
yea
,
they
professe
in
words
the
very
same
foundation
before
spoken
of
,
in
the
very
same
termes
in
effect
;
Looke
into
the
Rhemists
Testament
,
&
you
shall
see
that
vpon
those
places
,
1
Tim.
2.5
.
&
1
Iohn
1.7
.
they
acknowledge
Iesus
Christ
to
be
the
onely
Sauiour
of
the
world
;
and
therfore
they
may
in
some
sense
be
rightly
acknowledged
a
true
visible
Church
;
I
grant
that
they
come
very
neere
the
roote
of
faith
,
and
ouerthrow
the
foundation
almost
to
the
very
ground
,
The
Papists
by
their
Doctrine
of
iustification
by
workes
must
ouerthrow
the
foundation
,
they
by
this
ouer
throw
Christ
not
directly
,
but
by
consequence
.
Quest.
Answ
.
It
is
not
so
great
a
sin
to
deny
Christ
directly
as
by
consequence
,
yet
hee
that
doth
this
,
deserueth
to
be
cut
off
from
Gods
mercy
.
by
the
Doctrine
of
Iustification
by
workes
,
which
error
,
if
they
would
reclaime
,
few
,
or
none
of
vs
would
doubt
,
but
that
they
are
a
true
visible
Church
,
yet
this
ouerthrowes
Christ
,
not
directly
,
but
by
consequence
;
by
consequence
they
doe
,
because
if
mans
merits
iustifie
,
then
Christs
merits
alone
doe
not
iustifie
vs
;
but
directly
they
doe
not
,
for
still
they
beleeue
in
Christ
their
onely
Sauiour
,
and
they
say
that
it
is
Christs
merits
,
that
makes
them
merit
:
they
are
not
so
grosse
in
this
point
as
they
were
,
yet
still
they
are
grosse
enough
,
ouerthrowing
the
foundation
by
consequence
,
yet
still
by
consequence
onely
,
not
directly
,
and
therefore
still
they
may
be
reputed
a
true
visible
Church
:
but
ye
will
say
,
is
it
not
as
dangerous
against
a
mans
saluation
,
to
deny
Christ
by
Consequence
,
as
to
deny
him
directly
,
to
shut
him
out
at
the
backe-doore
as
at
the
foredore
?
I
answer
,
It
is
not
so
great
a
sinne
,
yet
I
say
,
hee
that
doth
this
,
deserues
in
Gods
Iustice
to
be
cut
off
from
Christs
mercy
,
as
well
as
the
other
,
especially
,
if
hee
see
the
consequent
;
but
if
hee
see
it
not
,
it
is
not
so
foule
a
sinne
as
to
deny
Christ
directly
;
he
that
directly
denies
the
foundation
,
whether
hee
see
it
or
not
,
is
in
certaine
state
of
Damnation
,
but
he
that
denies
it
by
consequence
,
and
sees
it
not
,
but
yet
doth
firmely
beleeue
in
Christ
,
so
farre
as
he
knowes
,
and
is
willing
in
reuerence
and
humility
to
learne
more
,
and
to
obey
better
,
and
doth
daily
repent
and
beg
mercy
of
God
for
his
failings
:
the
Lord
doth
ordinarily
either
inlighten
such
an
one
,
and
so
bring
him
to
repent
,
or
else
doth
forgiue
him
his
ignorances
,
and
so
saue
him
:
So
that
hee
that
denies
Christ
directly
,
is
in
certaine
state
of
damnation
,
vnlesse
he
haue
a
part●cular
repentance
for
that
sinne
,
but
he
that
denies
Christ
by
consequence
,
if
he
confesse
his
ignorances
and
weaknesse
to
God
,
and
craue
pardon
of
them
,
and
labour
for
more
knowledge
,
may
be
saued
,
though
they
haue
not
this
particular
repentance
for
that
sinne
.
And
that
this
is
the
case
of
many
thousand
poore
simple
soules
,
that
heretofore
haue
beene
,
and
now
are
contained
in
the
besome
of
the
Church
of
Rome
,
no
man
of
any
bowells
of
charity
can
suspect
.
So
much
for
the
first
reason
.
The
second
reason
is
taken
from
the
comparison
of
Reas.
2
the
Church
of
Rome
,
The
Church
of
Rome
compared
with
the
Church
of
Israel
,
with
other
Churches
in
the
same
state
;
compare
her
to
the
Church
of
Israel
in
Exod.
32.6
.
There
they
fell
to
Idolatrie
,
worshipping
the
Calfe
,
and
yet
they
were
a
true
Church
still
,
and
in
Numb.
25.3
,
9.
compared
with
the
1
Cor.
3.8
.
we
see
that
they
ioined
themselues
to
Baalpeor
,
and
committed
fornication
with
the
Moabites
,
thus
they
were
very
bad
,
and
yet
a
true
Church
still
:
Looke
further
into
the
time
of
Ieroboam
,
that
set
vp
the
Calues
,
and
made
all
Israel
to
sinne
,
so
that
God
threatned
to
giue
them
vp
,
for
the
sinne
of
Ieroboam
,
1
King
.
14.16
.
and
so
in
Ahabs
time
,
in
the
1
Kings
16.30
.
Ahab
the
Sonne
of
Omri
,
did
worse
in
the
sight
of
the
Lord
,
then
all
that
were
before
him
:
and
so
a
time
was
,
when
there
was
no
passe-ouer
in
Israel
for
many
yeeres
:
2.
with
the
Church
of
the
Iewes
in
our
Sauiours
times
.
and
yet
they
were
a
true
visible
Church
still
:
So
likewise
compare
it
with
the
estate
of
the
Church
of
the
Iewes
in
our
Sauiours
time
,
it
was
in
the
state
of
Apostasy
,
and
yet
a
true
Church
,
the
Scribes
and
Pharises
retaining
some
notable
truthes
,
were
still
to
be
heard
,
Matth.
23.3
.
and
yet
their
Leuen
to
be
taken
heed
of
,
Matthew
16.6
.
so
that
though
they
had
many
corrruptions
,
yet
they
were
a
true
visible
Church
;
With
the
Church
of
Galatia
.
The
Church
of
Galatia
retained
circumcision
,
whereby
all
profit
and
benefit
by
Christ
is
vtterly
m
de
voide
,
that
is
,
by
consequence
:
The
Apostle
saith
,
Galat.
5.2
.
that
if
we
be
circumcised
,
Christ
shall
profit
vs
nothing
,
and
yet
this
was
a
true
Church
still
;
Circumcision
doth
as
neerely
by
consequence
cut
off
from
Christ
,
as
iustification
by
workes
.
and
I
dare
say
,
that
circumcision
doth
as
neerely
cut
off
from
Christ
,
as
Iustification
by
workes
;
by
consequence
they
do
both
ouerthrow
the
foundation
:
And
so
the
Church
of
Sardis
,
that
had
but
a
name
to
liue
and
was
dead
,
Reuel
.
3.1
.
was
yet
a
true
Church
:
Now
,
if
all
these
were
true
Churches
that
were
thus
corruped
,
why
may
not
the
Church
of
Rome
,
though
it
be
Idolatrous
,
and
haue
many
other
foule
corruptions
,
with
the
of
Church
Sardis
.
be
,
in
some
sense
,
reputed
a
true
visible
Reas.
3
Church
.
The
third
Reasen
is
drawne
from
the
Confession
of
many
,
euen
of
our
best
Diuines
,
as
Luther
,
Caluin
,
Zanchey
,
Morney
,
and
others
that
were
most
fierie
and
fierce
against
the
Romish
Church
,
hating
their
abominations
with
as
perfect
hatred
and
detestation
as
any
,
and
yet
they
confest
her
to
be
a
true
Church
,
though
a
corrupt
Church
,
though
a
dying
Church
,
though
her
life
hung
but
by
a
thred
;
this
they
haue
confest
of
her
:
I
alleadge
this
,
not
so
much
a
Reason
to
prooue
,
but
rather
as
a
qualification
to
mitigate
the
odiousnesse
of
this
Speech
in
the
eares
of
many
,
which
doe
greatly
reuerence
the
iudgement
of
these
fathers
;
and
yet
cannot
endure
to
heare
that
the
name
of
a
true
Church
should
be
afforded
to
Rome
.
Reas.
4
Lastly
,
their
Baptisme
is
true
Baptisme
,
and
therefore
they
are
a
true
,
though
an
vnsound
visible
Church
,
for
the
truenesse
of
the
Church
,
and
of
Christs
Sacraments
by
them
administred
,
do
necessarily
inferre
each
other
,
wheresoeuer
there
is
a
true
Sacrament
rightly
administred
for
the
substance
of
it
,
Baptisme
a
true
Sacrament
in
Rome
and
rightly
administred
there
,
for
the
substance
of
it
.
there
is
a
true
Church
,
But
Baptisme
in
the
church
of
Rome
is
rightly
administred
for
the
substance
of
it
,
and
therefore
the
church
of
Rome
is
a
true
church
:
The
error
of
rebaptization
of
such
as
haue
beene
baptised
by
Heretiques
,
did
arise
from
the
want
of
the
due
consideration
of
the
very
like
point
in
those
things
.
So
much
for
the
reason
.
Vse
1
The
Vses
are
these
;
first
then
this
teacheth
vs
,
Those
that
were
Baptised
in
the
Church
of
Rome
,
were
lawfully
Baptised
.
Ob
:
1.
Answ.
that
those
were
lawfully
baptised
,
that
haue
beene
baptised
in
the
Church
of
Rome
,
and
that
the
Baptisme
wee
receiued
from
them
is
lawfull
Baptisme
.
But
some
except
and
say
,
that
they
that
are
Baptized
in
the
Church
of
Rome
are
baptised
into
their
faith
?
I
Answer
,
No
,
but
they
are
Baptised
into
the
Faith
of
the
Trinity
;
And
this
is
the
singular
wisedome
and
mercy
of
God
,
to
keepe
them
sound
in
that
,
that
is
,
for
the
substance
of
Baptisme
,
though
otherwise
they
are
generally
corrupt
:
But
ye
will
say
,
It
is
intended
by
them
into
their
faith
?
Ob.
2.
Answ.
I
Answer
,
first
,
that
their
intent
is
so
,
as
being
perswaded
their
faith
is
the
true
Christian
Faith
:
And
secondly
,
I
Answer
,
the
Ministers
intent
makes
not
the
Sacrament
answerable
to
it
;
but
it
is
Gods
worke
,
and
he
makes
it
to
a
faithfull
receiuer
,
effectuall
to
the
Vse
.
2
right
vse
that
he
hath
ordained
it
vnto
.
The
ordinati
-
of
our
Ministers
from
the
Church
of
Rome
,
and
yet
a
lawfull
ordination
.
Secondly
,
it
iustifies
our
ministry
against
the
Brownists
and
the
Papists
,
that
say
wee
haue
no
true
Ordination
;
we
Answer
,
that
we
had
our
ordination
from
the
Church
of
Rome
at
the
first
,
and
that
being
a
true
visible
Church
,
therefore
we
haue
a
lawfull
Ministery
.
Vse
.
3
Thirdly
,
The
question
where
the
Church
was
before
Luthers
time
answered
.
this
may
serue
for
satisfaction
to
that
question
,
which
the
Papists
aske
vs
,
where
was
your
Church
before
Luthers
time
,
did
he
erect
a
new
church
?
No
,
he
erected
no
new
church
,
but
by
his
Ministry
brought
many
faithfull
out
of
their
impure
and
vnsound
Church
,
The
inconuenience
preuented
by
acknowledging
that
the
Church
of
Rome
may
be
accounted
a
true
Church
.
into
a
more
sound
and
pure
Church
,
not
onely
,
for
matters
of
ceremonies
(
for
then
he
had
beene
a
Schismatique
to
separate
from
them
)
but
for
matters
of
substance
,
so
that
this
point
well
considered
,
preuents
a
number
of
inconueniences
which
wee
should
runne
into
,
if
wee
should
fall
into
that
heate
of
zeale
as
to
deny
them
to
bee
a
true
visible
Church
.
Vse
4
Fourthly
,
this
may
comfort
vs
in
respect
of
our
fathers
,
that
haue
liued
in
the
Popish
Church
;
What
to
thinke
of
our
fathers
that
liued
in
the
Popish
Church
.
what
shall
we
thinke
of
them
,
that
they
liued
in
no
true
visible
Church
,
and
therefore
could
not
be
saued
?
far
bee
it
from
vs
,
no
,
we
are
perswaded
that
they
liued
in
a
true
Church
,
and
that
many
of
them
where
sound
in
those
times
and
now
saued
;
they
attained
not
to
that
high
straine
of
Iustification
by
workes
;
I
would
faine
know
whether
they
did
not
doe
that
they
did
ignorantly
;
or
whether
they
did
challenge
or
disclaime
their
merits
on
their
death
beds
?
many
at
the
point
of
death
disclaime
their
merits
now
,
though
that
point
now
is
more
stiffly
defended
by
the
Popish
faction
then
euer
it
was
,
much
more
did
they
doe
it
then
.
Now
to
disclaime
all
their
owne
merits
at
their
death
,
is
not
that
both
repentance
of
former
errors
,
if
any
in
that
kinde
,
and
faith
in
Christ
alone
too
?
If
any
beleeue
in
Christ
crucified
in
truth
of
heart
though
hee
hold
but
by
the
hemme
of
his
garment
,
shall
he
perish
?
Surely
,
no.
Vse
5
Lastly
,
this
teacheth
vs
,
to
vse
charity
towards
them
of
the
Popish
Church
in
censuring
of
their
estate
,
we
are
not
rigourously
and
rashly
to
call
for
fire
from
heauen
vpon
them
,
They
of
the
Popish
Chu●ch
are
to
●e
●ud●ed
rather
mis-beleeuers
then
vnbeleeuers
.
as
the
Disciples
would
haue
Christ
haue
done
,
on
the
Samaritanes
;
No
,
yee
know
not
what
Spirit
ye
are
of
,
saith
our
Sauiour
;
wee
must
not
rashly
Iudge
them
to
bee
vnbeleeuers
,
but
rather
mis-beleeuers
.
And
so
much
for
that
point
,
what
in
charity
,
and
yet
in
truth
,
maybe
said
for
that
Church
.
The
seuen
and
Twentieth
LECTVRE
of
the
CHVRCH
.
HAuing
entred
into
the
last
point
concerning
the
matter
of
the
Church
;
namely
,
the
application
of
the
Doctrine
of
the
Church
to
all
Churches
that
we
know
in
the
world
:
After
we
had
diuided
them
according
to
their
scituation
and
language
into
the
Easterne
and
Westerne
,
the
Greeke
and
Latin
Churches
;
we
beganne
with
the
Easterne
and
Greeke
Churches
;
and
so
proceeded
to
the
Westerne
and
Latin
Churches
;
And
of
them
I
tould
you
,
that
some
were
vnder
the
yoke
of
the
Pope
,
and
haue
him
to
bee
their
head
;
Others
haue
shooke
off
that
yoke
and
head-shippe
,
and
are
therefore
called
the
Reformed
Churches
:
Concerning
the
Church
of
Rome
,
that
which
is
spoken
of
her
,
may
be
applyed
to
her
Adherents
,
as
is
the
mother
,
●o
is
the
daughter
,
as
I
haue
said
.
The
2.
Obseruation
wherein
is
further
delired
what
may
be
sayd
and
held
further
of
the
church
of
Rome
.
Now
for
the
Chu●ch
of
Rome
I
propounded
these
two
obseruations
to
be
spoken
to
,
first
,
what
might
be-spoken
in
charity
for
her
,
and
yet
in
truth
and
sound
iudgement
too
;
and
of
that
we
haue
spoken
.
Secondly
,
what
in
zeale
,
and
yet
in
truth
and
sound
iudgement
too
may
be
said
against
it
;
And
that
is
it
which
wee
are
now
to
speake
to
;
what
may
be
said
in
zeale
,
and
yet
in
truth
and
sound
iugement
against
her
:
A
point
very
needfull
to
be
well
cleared
and
rightly
vnderstood
;
for
whereas
we
haue
deliuered
in
the
former
obseruation
;
that
the
Church
of
Rome
in
some
sense
may
rightly
be
reputed
a
true
visible
Church
'
;
Euery
one
will
be
ready
to
except
against
it
,
and
say
,
why
then
haue
ye●
forsaken
it
,
why
doe
ye
not
still
hould
communion
with
her
,
what
iust
exception
can
yee
alledge
for
your
separation
from
her
?
For
Answere
to
which
exception
,
Doct.
2
I
will
propound
in
the
second
place
this
obseruation
,
namely
;
that
howsoeuer
the
Church
of
Rome
,
in
some
sense
may
be
reputed
a
true
visible
Church
,
yet
it
is
maruellous
vnsound
and
corrupt
,
and
exceedingly
corrupt
with
many
foule
abuses
errors
,
and
abhominations
;
yea
,
so
corrupt
,
as
it
is
not
lawfull
nor
safe
for
vs
to
communicate
with
her
:
The
Church
of
Rome
so
corrupt
that
it
is
not
lawfull
to
ioyne
with
her
.
The
Obseruation
,
ye
see
,
consists
of
two
branches
,
the
former
is
the
ground
of
the
latter
,
auouching
that
shee
is
polluted
with
many
foule
abhominations
;
the
latter
is
an
inference
from
the
former
,
that
therefore
it
is
not
safe
nor
lawfull
to
ioyne
with
her
:
The
whole
obseruation
is
to
be
vnderstood
of
that
Church
,
specially
,
in
respect
of
the
Popish
faction
,
the
Pope
and
his
Darlings
;
for
as
when
wee
spoke
in
charity
for
them
,
acknowledging
that
in
some
sense
they
are
to
be
reputed
a
true
visible
Church
,
it
was
intended
of
some
that
were
of
better
Spirits
amongst
them
,
that
are
sounder
in
some
chiefe
points
of
Religion
,
and
that
are
not
so
obstinate
in
their
errours
as
the
rest
:
So
now
that
we
come
to
speake
in
zeale
against
them
,
that
they
are
so
foulely
polluted
,
that
it
is
not
safe
to
ioyne
with
them
;
This
that
is
spoken
against
thee
is
in
respect
of
the
Pope
and
Popish
factors
.
It
is
intended
in
respect
of
the
Pope
,
and
his
chiefe
Darlings
,
and
factors
,
called
the
Popish
faction
;
neyther
is
this
any
wrong
to
the
Church
,
that
we
so
speake
of
the
whole
body
in
generall
tearmes
,
because
the
Church
and
faction
are
there
mingled
together
in
that
Body
,
as
when
wee
come
into
a
Barne
floore
,
and
see
a
great
deale
of
chaffe
in
the
same
heape
with
good
wheat
we
may
speake
fauourably
of
the
wheate
,
and
say
there
is
good
corne
,
and
we
may
speake
disgracefully
of
it
too
,
and
say
,
it
is
but
light
stuffe
.
We
will
begin
with
the
first
part
of
the
obseruation
,
that
condemnes
her
corruptions
;
Corruption
of
the
Church
of
Rome
reduced
to
2.
sorts
.
1.
matter
of
Doctrine
reduced
to
1.
part
of
the
Doctrine
.
And
we
will
reduce
all
her
corruptions
to
these
two
sorts
;
First
,
matter
of
Doctrine
;
secondly
,
matter
of
practice
;
And
though
these
be
much
incident
one
to
the
other
yet
for
playnnesse
sake
we
will
distinguish
them
,
(
God
willing
)
as
well
as
wee
can
:
First
,
for
Doctrine
,
the
point
is
this
;
The
Doctrine
of
the
Church
of
Rome
,
as
it
is
at
this
day
vnderstood
and
maintained
by
the
Popish
faction
,
is
very
vnsound
and
corrupt
,
full
of
grosse
and
abhominable
errors
;
they
haue
changed
the
truth
of
God
into
a
lye
,
light
into
darknesse
;
and
the
Gospell
of
Christ
,
&
the
comfortable
Doctrine
of
grace
and
faith
into
the
erors
of
Antichrist
,
and
the
damnable
Doctrine
of
workes
and
merits
and
of
mans
traditions
;
We
wil
not
speake
of
all
her
corruptions
in
doctrine
,
that
were
too
much
,
Foure
heads
.
1
concerning
Scriptures
.
only
we
will
shew
it
in
some
chiefe
particulars
,
&
that
briefely
:
we
wil
reduce
them
to
these
foure
heads
;
The
first
,
is
error
in
Doctrine
concerning
the
Scripture
;
the
second
is
concerning
the
direct
office
of
the
mediator
;
the
third
is
concerning
Images
;
the
fourth
is
concerning
Iustification
:
for
the
first
,
And
their
error
therein
.
which
is
her
corruption
in
Doctrine
concerning
the
Scripture
,
which
is
the
truth
and
ground
of
Religion
,
they
teach
uery
erroniously
,
not
onely
that
which
disparageth
them
(
which
yet
is
a
presumptuous
sinne
)
but
that
which
by
consequence
vtterly
ouerthrows
them
:
First
,
Three
things
,
1
denying
the
sufficiency
of
the
Scripture
.
in
that
they
dare
deny
the
sufficiency
of
Scripture
;
Secondly
,
in
that
they
peruert
the
truth
of
Scripture
;
thirdly
,
in
that
they
disanulle
the
authority
of
Scripture
;
First
,
they
deny
expresly
the
sufficiency
of
Scripture
,
whereas
God
hath
deliuered
them
as
a
particular
rule
,
2
Tim.
3.16
.
they
say
,
No
,
It
is
not
sufficient
of
it selfe
,
they
must
be
pieced
and
perfected
by
traditions
:
No
,
man
dare
adde
to
the
will
of
a
dead
man
,
and
yet
these
are
so
shamelesse
and
presumptuous
,
2
Per●erting
the
truth
of
the
Scripture
.
that
they
dare
presume
to
adde
to
the
sacred
Testament
of
Iesus
Christ
:
thus
they
deny
the
sufficiency
of
Scripture
.
Secondly
,
they
peruert
the
truth
of
Scripture
,
teaching
and
deliuering
;
first
,
concerning
the
translation
;
that
none
is
to
be
admitted
as
authen●icall
,
but
the
vulgar
Latine
translation
which
themselues
confesse
is
sometimes
faulty
,
and
doth
misse
of
the
meaning
of
the
Holy
Ghost
:
secondly
,
for
the
interpretation
of
Scripture
,
they
will
admit
of
none
but
such
,
as
it
pleaseth
the
fathers
to
giue
,
who
themselues
acknowledge
may
and
doe
sometimes
erre
,
and
are
deceiued
;
now
to
teach
that
an
vntrue
translation
is
the
Text
of
Scripture
,
and
an
vntrue
interpretation
to
be
the
sense
of
Scripture
,
3
Disanulling
the
author●ty
and
credit
of
the
Scripture
many
wayes
1
teaching
the
apochrypha●l
bookes
to
be
canonicall
Scripture
:
Secondly
equalling
traditions
of
men
with
the
written
word
of
God
.
Thirdly
preferring
the
authority
of
the
Church
aboue
the
Scripture
,
what
is
this
,
but
to
make
the
Scripture
vntrue
.
Third
-
they
disanull
the
authority
and
credit
of
the
Scripture
,
and
that
many
wayes
;
first
,
teaching
that
the
Apochryphall
bookes
,
which
are
knowne
to
containe
certaine
vntruthes
,
to
be
Canonicall
Scripture
;
secondly
,
equalling
the
traditions
of
men
,
with
the
written
Word
of
God
,
and
vrging
them
to
be
receiued
with
as
great
authority
,
as
the
Word
of
God
;
Now
if
the
Word
of
God
be
of
no
more
authority
in
matters
of
Saluation
then
the
word
of
man
,
it
is
very
feeble
,
and
not
worth
trusting
to
:
Thirdly
,
they
goe
further
,
preferring
the
authority
of
the
Church
aboue
the
Scripture
:
the
Scripture
,
say
they
,
is
to
beleeued
for
the
authority
of
the
Church
,
that
is
as
much
as
if
they
should
say
,
God
is
not
to
beleeued
for
his
owne
sayings
,
but
for
the
witnesse
of
man
;
thus
they
disanull
the
authority
and
credit
of
the
Scripture
.
Now
all
these
layd
together
,
see
whether
that
may
not
be
iustly
taken
vp
against
them
,
which
our
Sauiour
speaketh
against
the
Iewes
,
Iohn
8
47.
he
that
is
of
God
,
heareth
Gods
Word
,
ye
therfore
heare
them
not
,
because
yee
are
not
of
God
;
and
Iohn
10.26.27
.
ye
beleeue
not
,
because
yee
are
not
my
sheepe
;
my
sheepe
heare
my
voyce
,
and
I
know
them
,
and
they
follow
me
:
Gods
children
heare
his
word
,
and
will
not
impeach
the
truth
and
credit
of
it
;
the
Popish
faction
will
not
heare
it
,
but
will
impeach
the
truth
and
credit
of
it
,
and
therefore
they
are
none
of
Christs
sheepe
:
Two
heads
wherein
they
orre
in
matter
of
Doctrine
viz
concerning
the
direct
offices
of
the
Mediator
.
So
much
for
their
error
in
Doctrine
,
concerning
the
scripture
,
where
wee
see
that
their
fountaines
are
corrupt
,
and
therefore
we
are
like
to
finde
but
foule
waters
in
their
Channels
.
Their
second
Error
in
Doctrine
is
concerning
the
direct
office
of
the
mediator
,
God
saith
directly
,
that
there
is
but
one
Mediator
betwixt
God
and
man
,
&
that
is
Christ
,
1.
Tim.
2.5
they
say
there
are
many
;
The
Papists
say
,
there
bee
many
mediators
betwixt
God
and
man
the
blessed
Virgin
Mary
,
and
other
Saints
,
not
onely
praying
for
vs
,
but
to
bee
inuocated
by
vs
;
doth
not
this
iustle
Christ
out
of
his
roome
,
at
least
to
sit
so
close
,
The
distinction
of
mediators
of
intercession
and
redemption
answered
.
that
others
must
sit
in
commission
with
him
in
that
office
;
they
would
shift
it
off
with
this
,
that
they
make
the
Saints
mediators
of
intercession
onely
,
and
Christ
of
Redemption
;
and
the
Apostle
(
say
they
)
when
he
saith
,
there
is
but
one
Mediator
,
&c.
hee
meanes
of
Redemption
,
not
of
intercession
:
I
Answere
,
that
the
Apostle
in
that
place
,
Two
things
in
a
Mediator
.
speakes
of
a
Mediatour
of
intercession
;
for
he
speakes
of
Prayers
and
intercessions
in
the
first
Verse
;
and
as
in
reason
;
he
that
is
to
make
intercession
for
any
,
must
be
able
to
reconcile
them
,
and
to
take
away
the
enmity
,
and
to
bring
the
parties
whom
he
intercedes
for
,
into
fauour
,
else
it
would
be
a
friuolous
and
vayne
intercession
,
and
he
that
intercedes
for
any
,
must
be
such
an
one
,
as
the
person
interceded
doth
appoint
,
or
at
least
approue
of
for
that
businesse
;
euen
so
the
Scripture
propounds
Christ
alone
to
be
intercessor
,
in
both
these
respects
,
1
Iohn
2.1.2
.
If
any
man
sinne
,
wee
haue
an
Aduocat
with
the
Father
,
Iesus
Christ
the
Iust
,
and
he
is
the
propitiation
for
our
sinnes
:
He
is
our
Aduocate
or
intercessor
,
and
our
propitiation
or
reconciliation
both
;
and
Iohn
16.23
.
whatsoeuer
ye
shall
aske
the
Father
in
my
name
,
he
shall
giue
it
you
;
hee
doth
not
say
,
whatsoeuer
ye
shall
aske
in
my
mothers
name
,
or
in
the
Saints
names
,
but
in
my
name
;
And
therefore
both
Redemption
and
Intercession
are
oft
times
in
Scripture
by
name
ioyned
together
,
as
in
that
1
Tim.
2.5
,
6
there
is
one
Mediator
betwixt
God
and
man
,
&c:
who
gaue
himselfe
a
Ransome
for
all
men
;
&
Rom
8.34
.
who
shal
condemne
vs
?
it
is
Christ
that
died
,
ye
rather
that
is
risen
again
,
To
be
mediator
of
intercession
is
peculiar
to
Christ
,
as
well
as
to
be
mediator
of
redemption
.
The
popish
sh●ft
off
praying
to
the
Saints
,
not
as
helpers
,
but
as
intercessor
,
Answered
.
The
popish
reason
for
praying
to
the
Saints
departed
,
drawn
from
our
desi●ing
the
Saints
on
earth
to
pray
for
vs
,
Answered
.
who
is
euen
at
the
right
hand
of
God
,
who
also
maketh
intercession
for
vs
;
so
that
we
see
,
to
be
mediator
of
intercession
,
is
as
peculiar
to
Chrst
,
as
to
be
mediator
of
redemption
:
They
shift
again
&
say
,
we
pray
to
the
Saints
not
as
helpers
,
but
as
intercessors
onely
,
but
wee
pray
to
Christ
,
as
intercessor
and
helper
by
his
owne
power
too
;
I
answer
,
yet
still
they
make
them
intercessors
then
,
though
not
in
the
same
degree
,
and
so
they
eyther
iustle
Christ
out
of
his
roome
,
or
set
his
mother
and
the
Saints
on
the
Bench
with
him
;
but
if
therebe
any
other
intercessors
,
then
either
the
intercession
of
Christ
is
imperfect
,
or
else
the
intercession
of
the
Saints
is
superfluous
:
But
,
say
they
,
we
doe
no
more
to
the
Saints
in
heauen
,
then
yee
doe
to
the
Saints
on
earth
,
and
then
the
Apostle
did
to
the
Thessalonians
in
the
2
Thes.
3.1
.
Brethren
,
pray
for
vs
,
&c.
I
answer
,
First
,
wee
haue
a
warrant
for
this
Scripture
,
but
for
the
other
wee
haue
none
at
all
;
Secondly
,
will
any
man
say
,
that
the
Apostle
made
them
intercessors
for
him
?
This
were
a
disparagement
to
him
,
no
,
but
hee
intreats
them
to
be
fellow
Suitors
,
and
ioint
Petitioners
to
God
with
him
,
and
for
him
;
Thirdly
,
the
Saints
that
are
aliue
,
we
haue
accesse
vnto
,
and
can
vtter
our
mindes
to
them
;
but
so
wee
cannot
to
them
that
are
deceased
;
and
therefore
they
,
that
pray
to
them
,
though
it
be
but
as
fellow
suitors
,
they
make
God
of
them
in
that
very
fact
,
that
is
,
they
make
them
knowers
of
the
desires
of
the
heart
,
for
Prayer
is
the
desire
of
the
heart
,
and
to
know
that
,
is
proper
to
God
;
but
,
say
they
,
the
Saints
in
heauen
can
know
the
desires
of
our
hearts
by
our
words
?
But
,
how
shall
they
heare
our
words
?
God
reueales
them
(
say
they
)
to
the
Saints
:
I
answer
,
there
is
no
warrant
for
that
.
And
thus
we
see
,
that
the
Papists
making
other
intercessors
besides
Christ
,
they
iustle
Christ
out
of
his
roome
,
or
set
others
on
the
Bench
with
him
;
and
so
much
of
their
error
in
Doctrine
,
concerning
the
direct
Office
of
the
mediator
.
The
third
head
wherein
the
church
of
Rome
erreth
in
doctrine
,
and
that
is
concerning
Images
.
The
church
of
Rome
an
abominable
whore
deseruing
to
be
diuorced
and
cut
off
as
a
filthy
Strumpet
.
The
Popish
plea
for
Images
,
that
they
doe
not
worship
the
Image
,
but
God
in
and
by
the
Image
,
Answdred
.
The
heathen
made
images
of
the
true
God
.
The
resemb●ing
of
the
inuisible
God
in
any
made
Image
,
is
flat
Idolatry
.
The
Papists
doe
worship
the
Image
.
The
third
point
is
concerning
images
,
they
teach
that
images
are
to
be
worshipped
,
though
God
himselfe
hath
exprssely
forbidden
it
,
Exod.
20.4
.
in
the
second
Commandement
,
and
if
that
Commandement
forbid
Idolatry
,
as
what
other
meaning
can
it
haue
,
then
they
teaching
the
contrary
,
doe
teach
flat
Idolatry
:
And
if
Idolatry
be
spirituall
whoredome
,
and
if
a
Spouse
playing
the
Harlot
,
is
to
be
diuorced
from
her
husband
,
both
which
are
largely
set
forth
in
Ezech.
chap.
16.
Then
howsoeuer
the
church
of
Rome
,
hath
beene
the
Lords
owne
Spouse
,
yet
vpon
this
abominable
whoredome
,
she
deserues
iustly
to
be
diuorced
and
cut
off
,
as
a
filthy
Strumpet
:
but
let
vs
heare
how
this
Harlot
pleads
for
her selfe
,
to
saue
her
credit
and
honesty
;
First
,
say
they
,
we
worship
not
the
Image
,
but
God
,
in
,
and
by
the
Image
:
I
answer
,
did
not
the
heathen
doe
so
,
and
yet
they
were
abominable
Idolaters
,
yea
,
say
they
,
but
they
made
Images
of
the
false
gods
,
we
of
the
true
God
:
I
answer
,
yes
,
they
made
Images
of
the
true
God
too
,
Acts
17.23
,
whom
ye
ignorantly
worship
him
declare
I
vnto
you
,
saith
the
Apostle
:
And
did
not
the
Israelites
worship
the
true
God
in
an
Image
,
Exo.
3●
.
9
.
and
yet
they
were
horrible
Idolaters
,
nay
,
the
very
resembling
of
the
inuisible
God
,
in
any
m●de
image
,
is
in
the
second
Commandement
and
else
where
directly
forbidden
as
flat
Idolatry
;
Nay
,
is
it
possible
,
that
any
man
falling
downe
before
the
Image
to
worship
God
in
it
,
can
be
freed
from
worshipping
the
Image
it selfe
,
at
least
in
outward
worship
?
which
worship
God
challengeth
,
as
intirely
to
himselfe
,
as
the
inward
;
the
matter
is
so
plaine
,
that
themselues
confesse
,
that
they
worship
the
Image
;
but
here
they
haue
another
deuice
:
some
honour
(
say
they
)
we
giue
indeede
to
the
Image
it selfe
,
but
that
is
a
lesser
honour
,
The
Popish
distinction
giuing
the
lesser
honor
to
the
Image
,
the
greater
to
God
,
Answered
.
but
the
greater
we
giue
to
God
alone
;
so
they
distinguish
without
any
ground
from
the
Scripture
,
for
both
these
worships
are
condemned
alike
in
the
Scripture
,
Rom.
1.25
.
there
the
great
worship
is
condemned
,
Galat.
4.8
.
there
the
lesser
worship
is
condemned
,
when
it
is
not
performed
to
God
:
Besides
,
to
examine
the
matter
a
little
further
,
I
would
faine
know
,
whether
that
lesser
honour
which
they
giue
to
the
Image
,
be
any
part
of
that
worship
which
is
due
to
God
,
or
not
;
If
they
say
it
is
not
,
then
there
is
some
religious
worship
,
which
is
not
due
vnto
God
;
and
so
the
Saints
belike
haue
that
which
is
not
befitting
his
Maiesty
,
whereas
wee
know
,
that
little
&
great
worship
is
all
too
little
for
his
greatnesse
:
If
they
say
,
it
is
part
of
that
worship
which
is
due
to
God
,
then
it
is
plaine
Idolatry
,
for
God
will
not
giue
the
least
part
of
his
glory
to
any
other
,
Esa:
Lastly
,
if
this
lesser
seruice
could
or
were
or
might
be
giuen
to
Images
,
Papists
giue
the
greater
worship
to
the
bread
in
the
Sacrament
,
to
the
wooden
crosse
,
to
the
Image
of
God
and
Christ
.
The
fourth
head
of
the
errors
of
the
church
of
Rome
in
Doctrine
,
viz.
concerning
Iustification
.
yet
not
the
greater
worship
;
but
they
giue
to
the
bread
in
the
Sacrament
,
to
the
wooden
Crosse
,
yea
,
to
the
Image
of
God
and
Christ
,
this
greater
worship
,
this
very
Latria
,
this
they
professe
to
be
due
,
and
accordingly
they
giue
it
them
,
which
is
as
grosse
Idolatry
as
any
among
the
heathen
.
We
come
now
to
the
last
point
concerning
their
Corruption
in
Doctrine
,
and
that
is
in
the
matter
of
Iustification
,
which
is
the
life
of
Religion
,
and
the
ground
of
Saluation
,
as
being
our
reconcilement
to
God
,
and
acceptance
into
his
Fauour
,
wherin
consists
our
whole
Comfort
and
true
happinesse
,
therfore
to
erre
in
this
point
is
most
dangerous
of
all
;
The
Apostle
saith
directly
,
Gal.
2.16
.
that
a
man
is
not
iustified
by
the
workes
of
the
Law
;
they
say
directly
,
that
a
man
is
iustified
in
part
by
his
owne
works
;
And
here
they
mince
it
,
lest
they
should
make
a
manifest
Contradiction
to
the
world
,
and
say
,
that
their
works
doe
not
iustifie
of
themselues
,
but
because
of
the
diuine
Grace
dwelling
in
vs
,
which
makes
vs
worke
;
and
that
we
are
saued
by
grace
,
the
Apostle
saith
it
,
and
ye
grant
it
;
where
then
is
the
difference
?
Surely
,
the
difference
is
very
much
,
though
in
appearance
there
bee
little
or
none
at
all
;
The
difference
betweene
the
Papists
saying
,
we
are
iustified
by
grace
,
and
the
Apostles
saying
so
.
For
by
grace
they
vnderstand
the
gifts
of
Grace
inherent
in
vs
,
as
faith
,
and
hope
,
and
loue
,
&c:
And
so
they
directly
conclude
,
that
our
Iustification
is
by
inherent
Righteousnesse
:
But
the
Apostle
saith
,
and
so
say
we
,
that
we
are
iustified
by
the
Grace
and
free
Fauour
of
God
in
Christ
,
Ephes.
2.8
,
9.
and
Titus
3.3
.
and
not
by
the
workes
of
Righteousnesse
,
which
wee
haue
done
;
Our
Iustification
is
onely
by
Christs
Righteousnesse
imputed
,
which
wee
apprehending
onely
by
Faith
,
that
is
,
beleeuing
it
for
our selues
,
and
so
applying
it
to
our
owne
State
,
by
the
comfortable
perswasion
of
Gods
Spirit
in
our
hearts
,
are
therefore
iustified
by
faith
alone
;
Alone
I
say
,
not
but
that
it
is
ioyned
with
good
works
in
our
liuing
,
but
because
Christ
our
Iustifier
is
apprehended
by
our
faith
,
and
not
by
our
works
.
Gods
plaine
truth
without
any
quillets
,
is
this
:
God
is
all
in
all
for
our
saluation
,
hee
chose
vs
to
saluation
before
the
world
was
,
he
calls
vs
,
takes
vs
out
of
our
filth
,
and
bestowes
his
Spirit
,
and
the
gifts
thereof
freely
vpon
vs
,
and
hee
receiues
vs
into
glory
at
the
end
of
our
life
,
and
all
this
he
doth
freely
for
his
names
sake
,
and
for
the
grace
and
mercy
,
and
merits
of
Christ
Iesus
,
without
any
merits
of
our
owne
,
or
deseruing
the
least
blessing
at
his
hands
;
The
second
thing
wherein
the
church
of
Rome
erreth
,
viz.
in
ma●ter
of
practice
,
and
this
is
twofold
:
first
in
the
carriage
of
Gods
worship
,
and
this
is
shewed
first
in
the
generall
.
this
is
the
plaine
truth
of
God
;
the
opposite
whereof
is
a
most
fundamentall
error
,
and
they
that
disclaime
it
not
,
I
see
not
how
they
can
possibly
be
saued
.
And
so
much
be
said
for
their
errors
in
matter
of
Doctrine
.
Secondly
,
their
errors
and
corruptions
in
matters
of
practice
,
and
they
are
of
two
sorts
:
The
first
is
their
corruption
in
practice
,
in
the
carriage
of
Gods
worship
:
And
the
second
is
their
corruption
in
their
ordinary
manners
.
First
for
the
carriage
of
Gods
worship
,
they
are
exceedingly
corrupt
in
their
practice
,
and
this
we
will
shew
first
in
the
generall
;
Secondly
in
the
particular
parts
of
it
.
In
the
general
carriage
of
Gods
worship
they
erre
and
are
foulely
corrupted
:
for
take
it
as
it
is
caried
by
the
Popish
faction
,
Gods
worship
as
it
is
carried
by
the
popish
faction
,
is
fitter
for
man
,
yea
,
for
an
Idoll
,
then
for
the
true
and
eu●●l●uing
God
:
First
,
it
is
a
ca●●all
seruice
,
●ull
of
●ites
and
Ceremonies
.
and
it
is
fitter
for
man
,
yea
,
for
an
Idol
,
then
for
the
true
and
liuing
God
to
be
honored
and
serued
by
;
for
first
,
it
is
a
carnall
seruice
,
full
of
Rites
and
Ceremonies
,
like
vnto
that
of
the
Iewes
,
Heb.
6.10
.
Which
stood
only
in
meats
&
drinks
,
and
diuers
washings
,
and
carnall
ordinances
imposed
on
them
vnto
the
time
of
reformation
,
which
being
by
Christ
abolished
,
are
not
fit
for
true
worshippers
,
which
must
worship
God
in
spirit
and
in
truth
,
Iohn
4.24
.
their
continuall
smiting
of
their
brests
,
crossing
of
themselues
,
numbring
of
their
prayers
,
lifting
vp
the
hoast
,
Signes
,
Gestures
,
Pictures
,
and
infinite
such
like
trash
,
some
borrowed
from
the
Iewes
,
some
from
the
heathen
,
idle
complements
,
superstitious
,
impious
,
vnseemely
,
most
of
them
are
vnprofitable
,
scarce
any
of
them
warrantable
,
indeede
they
are
a
meer
foppery
,
as
many
beholders
haue
iudged
euen
by
sense
and
reason
,
when
they
haue
not
beene
besotted
with
their
iuglings
:
neither
are
they
onely
carnall
,
that
is
,
full
of
shadowes
and
Ceremonies
,
but
they
are
carnall
too
,
that
is
,
as
being
most
agreeable
to
flesh
and
blood
;
And
most
agreeable
to
flesh
and
blood
.
what
more
carnall
perswasion
then
this
,
that
a
pardon
for
sinnes
may
be
bought
with
money
;
that
a
Priest
may
absolue
vpon
auricular
confession
,
that
if
a
man
haue
no
merits
of
his
owne
,
yet
for
money
hee
shall
haue
out
of
the
Church
Treasury
,
the
merits
of
Saints
,
that
after
death
hee
may
be
relieued
with
prayers
of
the
liuing
,
that
many
sinnes
are
veniall
and
pardonable
in
their
owne
nature
;
that
if
a
man
giue
to
Churches
,
Hospitalls
,
or
monasteries
,
or
the
like
,
hee
shall
goe
to
heauen
,
The
Papists
giue
but
the
blood
of
the
body
for
the
sinne
of
the
soule
.
yea
,
that
which
in
shew
is
most
labour
to
the
flesh
,
yet
indeede
is
meerly
carnall
;
as
their
whipping
of
themselues
almost
to
death
there
is
no
spiritualnesse
at
all
in
it
;
it
is
but
the
blood
of
the
body
,
for
the
sinne
of
the
soule
;
the
Prophet
scoffes
at
such
like
dealing
,
Micha.
6.7
.
The
truth
is
this
,
Naturall
men
had
rather
be
scourged
then
vndertake
the
spirituall
combate
.
that
euery
naturall
man
had
rather
be
scourged
and
die
then
vndertake
the
spirituall
combate
against
his
beloued
sinnes
:
and
the
Papists
vse
that
to
be
excused
of
this
,
as
they
folishly
imagine
;
and
they
measure
out
Religion
for
the
most
part
,
by
natural
reason
&
grounds
of
Philosophy
:
so
that
we
see
they
haue
a
carnall
Religion
:
Secondly
,
Secondly
,
they
haue
a
wil-worship
for
the
most
part
of
their
owne
deuising
.
they
haue
a
wil-worship
,
that
is
,
a
seruice
,
for
the
most
part
,
of
●heir
own
deuising
,
their
pilgrimages
,
praiers
,
abstinence
from
diuers
meats
,
voluntary
pouertie
,
works
of
supererogation
,
their
Masses
,
Satisfactions
,
Holy
daies
,
fasting
daies
,
all
these
and
many
more
are
meerely
mens
inuentions
,
so
that
God
may
say
to
them
,
as
he
doth
to
the
people
of
Israel
,
Esa.
1.12
.
Who
required
these
things
at
your
hands
;
so
that
vpon
the
point
we
see
,
that
they
serue
&
please
themselues
,
but
they
serue
nor
please
not
God
at
all
:
Thirdly
,
they
haue
policies
in
their
Religion
,
Thirdly
,
they
haue
policy
in
their
Religion
for
the
maintenance
of
their
outward
state
.
for
the
maintenance
of
their
outward
state
,
their
purgatory
,
praiers
for
the
dead
,
Images
and
Reliques
of
Saints
erected
in
their
Churches
to
be
offered
vnto
,
are
meerely
a
meanes
to
inrich
their
owne
Coffers
,
and
to
vphold
the
honour
of
the
triple
Crowne
,
and
to
maintaine
the
Beast
in
her
Scarlet
colours
;
when
they
sell
a
man
a
pardon
for
his
sinnes
,
or
so
many
yeeres
release
from
purgatorie
,
for
some
round
summe
of
money
:
doe
yee
not
thinke
they
laugh
at
him
when
he
is
gone
?
euen
as
our
cheaters
doe
when
they
haue
gulled
some
poore
simple
hearted
man
?
They
know
these
can
doe
no
good
,
and
yet
they
practise
this
for
policy
:
Machiauel
held
it
,
and
these
practise
it
;
that
Religion
is
meerely
a
matter
of
policie
to
keepe
men
in
awe
,
and
to
maintaine
a
state
;
cursed
wretches
,
haue
they
none
to
make
a
scoffe
at
but
God
,
and
his
Religion
and
seruice
?
Is
this
to
serue
God
?
no
,
it
is
to
make
God
to
serue
them
,
and
abuse
and
change
his
word
to
their
vile
purposes
.
Secondly
,
Secondly
,
in
the
particular
parts
of
it
.
as
they
erre
and
are
foulely
corrupted
in
the
carriage
of
Gods
worship
in
generall
;
so
are
they
also
in
the
particular
parts
of
it
:
First
in
respect
of
the
Word
,
first
it
is
obscured
.
for
first
,
the
word
which
was
purposely
deliuered
to
the
Church
for
their
light
to
walke
by
;
this
is
purposely
obscured
by
the
Papists
,
that
to
the
people
it
is
a
darke
light
,
they
see
little
or
nothing
by
it
:
The
word
is
to
be
preached
,
there
is
little
preaching
among
them
;
or
if
there
be
any
,
they
preach
faction
,
traditions
,
and
commandements
of
the
Church
,
Secondly
,
little
or
seldome
preached
amongst
the
Papists
.
and
the
Word
of
God
least
of
all
:
As
for
any
other
publike
minstration
of
the
Word
,
it
is
altogether
in
an
vnknowne
tongue
,
without
any
profit
or
edification
to
the
people
;
well
,
yet
if
the
people
might
haue
accesse
to
the
Word
,
as
the
Bereans
had
,
that
they
might
heare
the
Pharises
,
The
people
kept
from
the
Word
amongst
the
Papists
.
but
yet
beware
of
their
Leauen
,
it
were
somewhat
,
but
they
are
kept
farre
enough
from
that
,
they
shall
learne
no
more
but
what
the
Priests
and
Iesuits
teach
them
,
they
are
likely
to
be
good
Christians
then
,
and
they
must
take
all
vpon
their
words
,
a
sure
ground
to
build
vpon
;
this
is
a
notable
policie
to
cloake
their
errors
,
that
the
people
may
not
discerne
them
,
and
a
great
dishonour
to
God
,
to
suppresse
and
smother
vp
his
owne
ordinances
,
and
to
put
that
Candle
vnder
a
Bushell
,
Secondly
,
in
respect
of
the
Sacraments
.
First
,
in
respect
of
the
number
of
them
,
and
so
those
that
Christ
neuer
ordained
.
Secondly
,
in
respect
of
those
which
Christ
did
ordaine
,
they
are
full
of
abominations
:
as
first
Baptisme
.
which
himselfe
hath
put
on
a
Candlesticke
,
that
it
might
giue
light
to
all
in
the
house
,
and
a
notorious
wrong
to
Gods
people
,
to
sterue
them
of
the
food
of
life
,
and
to
keepe
them
hood-winkt
,
that
they
might
not
see
with
their
owne
eyes
into
the
euidences
of
their
owne
right
,
and
matters
of
their
owne
saluation
:
Secondly
,
the
Sacraments
,
not
to
speake
of
the
number
of
them
,
increased
by
them
from
two
,
to
seuen
:
(
though
I
know
there
is
no
authority
in
the
world
can
make
a
Sacrament
,
but
those
Christ
Iesus
himselfe
hath
ordained
)
But
euen
in
Christs
own
Sacraments
they
are
full
of
abominations
;
as
first
in
Baptisme
,
they
adde
oile
,
salt
,
spittle
and
exorcismes
,
and
I
know
not
what
toyes
,
and
toyes
are
loathsome
in
Gods
Seruice
;
but
in
the
Lords
Supper
,
their
corruptions
are
not
onely
in
the
outward
Barke
,
as
they
are
in
Baptisme
,
but
in
the
very
sap
&
hart
,
Secondly
,
in
the
Lords
supper
,
in
the
very
so●
and
hea●●
.
Thirdly
,
in
respect
of
their
Discipline
.
The
Papists
haue
scarce
any
thing
sound
in
their
Discipline
.
there
is
adoration
of
the
Sacrament
as
of
God
himselfe
,
and
defrauding
of
the
people
of
the
one
halfe
of
it
,
and
the
making
of
it
a
Sacrifice
propitiatorie
for
the
quicke
and
the
dead
,
and
the
making
of
Christs
owne
body
by
the
hands
of
the
Priest
:
all
these
are
wicked
deprauations
,
either
of
the
nature
,
or
right
vse
of
this
holy
Sacrament
.
Thirdly
,
for
their
Discipline
,
they
haue
scarce
any
thing
sound
in
that
;
the
Lawes
they
rule
by
,
are
Canons
and
Lawes
of
their
owne
making
,
and
not
found
in
the
Scripture
,
the
ouerseer
is
the
Pope
,
armed
as
well
with
a
Temporall
,
as
with
a
spirituall
sword
;
the
power
of
the
keyes
,
that
also
is
horribly
abused
by
them
in
binding
,
excommunicating
true
Beleeuers
,
Christian
States
and
Princes
,
that
will
not
submit
to
the
Popes
yoke
,
in
stead
of
obstinate
offenders
against
Gods
Law
;
and
so
in
loosing
,
absoluing
offenders
for
money
and
for
fauour
,
yea
,
and
before
repentance
too
,
Fourthly
in
respect
of
their
prayers
,
they
are
corrupt
:
first
,
in
that
they
are
made
to
Saints
,
and
not
to
God
alone
,
secondly
,
in
that
they
are
made
in
an
vnknowne
tongue
.
Things
are
farre
worse
now
in
the
popish
church
in
diuers
respects
.
because
before
the
fact
,
whereto
if
wee
adde
their
dispensations
and
reseruations
whereby
they
haue
an
absolute
power
to
free
whom
they
will
,
see
now
if
there
be
any
fouler
carriage
in
any
heathen
State
in
the
world
:
Fourthly
,
for
their
prayers
,
they
are
corrupt
too
,
if
either
we
respect
to
whom
they
are
made
,
to
Saints
,
and
not
to
God
alone
;
or
for
whom
,
for
the
dead
,
and
not
for
the
liuing
onely
;
or
how
,
not
with
vnderstanding
,
for
they
are
in
an
vnknowne
tongue
;
specially
their
publike
prayers
,
and
so
as
good
haue
no
prayers
at
all
.
I
haue
entred
a
foule
sinke
,
and
I
must
needs
confesse
that
I
can
finde
no
bottome
,
yet
if
this
be
not
enough
,
adde
heereto
these
aggrauating
circumstances
;
these
things
which
were
somewhat
in
a
more
tolerable
manner
among
them
before
,
be
now
much
worse
,
first
,
by
the
Councell
of
Trent
;
for
whereas
before
that
Councell
they
were
but
priuate
opinions
of
some
men
,
now
they
are
the
Doctrine
of
the
whole
Church
,
and
are
obtruded
on
all
professors
as
necessary
to
saluation
,
and
they
condemne
all
that
are
not
of
their
iudgement
,
yea
,
there
is
now
in
them
a
deadly
hatred
against
the
contrary
truth
,
and
the
professors
thereof
,
and
persecutions
by
fire
and
Sword
:
Secondly
,
the
Iesuits
,
the
Popes
chiefe
Agents
,
haue
and
doe
vse
dayly
,
all
cunning
deuises
and
malicious
practises
to
stretch
these
points
to
the
furthest
straine
,
that
so
they
may
tyrannize
in
euery
mans
conscience
;
And
also
to
curse
and
to
defy
all
nations
,
and
persons
,
that
will
not
drinke
of
this
poysonous
cup
:
Thirdly
,
it
is
too
apparent
that
they
doe
willingly
blind
themselues
,
and
for
gaine
,
fauour
,
feare
,
ambition
,
and
the
like
,
they
doe
persist
in
these
courses
against
their
owne
consciences
,
that
condemne
these
things
in
them
;
for
as
it
cannot
be
thought
that
so
many
grosse
conceipts
should
be
swallowed
downe
by
men
of
excellent
gifts
and
vnderstanding
,
but
that
they
must
strayne
at
them
;
so
the
experience
of
many
that
are
of
that
Religion
,
the
sincerest
,
and
the
soberest
,
that
haue
beene
most
ledde
by
Scripture
,
and
haue
beene
freest
from
faction
,
that
haue
renounced
and
disclaimed
many
of
these
abuses
,
and
freely
confessed
many
contrary
truthes
that
we
hould
,
makes
it
plaine
,
that
among
so
many
,
The
second
thing
wherin
the
Church
of
Rome
erres
in
matters
of
practise
.
viz.
in
matter
of
manners
.
The
corruptions
of
the
Church
of
Rome
in
matter
of
manners
,
are
in
a
manner
heathnish
and
such
as
they
maintaine
to
be
lawfull
.
Particular
errors
of
the
Papists
maintained
,
1.
equiuocation
,
and
mentall
reseruation
,
2
disobedience
to
superiors
,
3.
treasons
and
murthers
of
Kings
and
Princes
.
No
people
or
state
in
the
world
matcheth
the
Church
of
Rome
with
the
defence
and
practise
of
so
many
villanies
as
she
doth
defend
and
practise
.
Cruelties
exercised
by
the
Iesuits
vpon
the
Indians
.
at
least
some
are
otherwise
perswaded
,
then
they
pretend
;
yea
some
haue
confessed
so
much
,
and
yet
still
goe
on
in
their
old
courses
.
Secondly
,
they
are
foulely
corrupted
in
their
ordinary
manners
,
I
know
euery
Church
failes
,
specially
in
manners
exceedingly
,
but
the
corruptions
in
manners
that
are
in
the
Church
of
Rome
,
are
extraordinary
,
and
in
a
manner
heathenish
:
secondly
they
are
such
as
follow
vpon
their
Doctrine
,
and
which
themselues
professe
to
be
lawfull
,
whereas
it
is
not
so
with
other
Churches
,
they
doe
not
maintaine
and
professe
their
corruptions
of
manners
to
be
lawfull
,
the
Church
of
Rome
doth
;
take
a
taste
of
these
in
their
equiuocation
and
mentall
reseruation
;
ciuill
honesty
abhors
and
condemnes
these
,
they
vse
and
iustifie
the
vse
of
them
,
breaking
faith
and
promise
;
Nature
denies
it
,
they
affirme
and
defend
it
;
that
with
Heretiques
faith
is
not
to
be
kept
;
disobedience
to
superiors
,
and
maintaining
others
therein
,
with
them
is
a
familiar
practise
:
whoredome
is
but
a
small
sinne
,
and
the
stewes
a
tolerable
euill
;
treasons
and
murthers
of
Kings
,
Princes
,
and
whole
states
,
are
they
sinnes
with
them
?
No
,
they
are
meritorious
,
workes
&
the
actors
of
the
mare
canonized
for
Saints
;
Let
them
or
any
for
them
shew
me
their
matches
in
the
world
,
bee
they
Turkes
,
Iewes
or
Pagans
,
or
any
other
state
that
is
iustly
chargeable
with
the
defence
and
practise
of
so
many
villanies
;
and
then
I
will
confesse
I
haue
dealt
iniuriously
with
them
;
but
if
they
can
shew
me
none
such
,
let
them
confesse
,
that
whereas
many
states
,
and
kingdomes
,
and
Churches
haue
done
wickedly
,
yet
the
Church
of
Rome
doth
surmount
them
all
;
and
let
them
vaile
bonnet
,
and
throw
away
their
pride
,
state
,
malice
,
wilfulnes
,
and
their
diuelish
practises
;
and
let
them
humble
themselues
and
repent
in
sackcloth
and
ashes
,
that
,
if
it
be
possible
,
their
horrible
euils
may
be
forgiuen
them
:
I
omit
to
speake
of
those
exquisite
cruelties
practised
vpon
the
poore
Indians
,
euen
by
the
Iesuits
themselues
,
as
well
as
by
the
Spaniards
;
(
Oh
miserable
state
!
what
?
a
bloody
gouernment
and
a
bloody
Religion
too
)
whereby
they
haue
made
the
very
name
of
Christian
Religion
to
bee
abhorred
euen
amongst
the
Heathen
.
So
much
for
the
first
branch
of
the
obseruation
;
that
the
Church
of
Rome
is
exceedingly
vnsound
and
polluted
with
many
foule
errors
,
&c.
Now
let
vs
come
to
the
second
Branch
of
it
,
The
second
branche
of
the
Doctrine
.
which
is
the
inference
of
the
former
;
that
therefore
it
is
not
lawfull
nor
safe
to
communicate
with
her
.
It
is
true
,
that
there
is
no
Church
but
hath
some
vnsoundnesse
in
it
,
eyther
in
Doctrine
,
or
in
manners
,
or
both
;
as
there
is
no
body
but
hath
some
infirmities
and
diseases
in
it
;
But
this
Church
of
Rome
is
so
vnsound
,
that
take
it
as
it
is
this
a
day
maintained
by
the
Popish
faction
,
and
there
is
no
communion
to
bee
had
with
them
in
their
Doctrine
and
manners
,
without
certaine
danger
to
their
owne
soules
;
Wee
will
proceed
in
the
proofe
hereof
,
No
communion
to
bee
had
with
the
Church
of
Rome
without
certaine
danger
of
our
soules
.
according
to
the
grounds
before
mentioned
;
their
Doctrine
and
their
practise
being
both
vnsound
and
corrupt
,
we
may
communicate
with
them
in
neyther
;
first
,
Gods
commandement
shewes
it
;
for
their
Doctrine
being
otherwise
then
that
which
Paul
taught
(
as
befere
is
shewed
)
they
must
be
held
accursed
;
Gal.
1.8
,
9.
and
shall
we
communicate
with
such
in
matters
of
God
,
and
of
Saluation
,
as
wee
must
hold
accursed
as
enemies
thereto
?
And
in
the
1
Tim.
6.3
,
5.
there
is
an
expresse
separation
inioyned
.
If
any
teach
otherwise
,
and
consent●th
not
to
the
wholsome
words
of
our
Lord
Iesus
Christ
,
from
such
separate
thy selfe
:
Secondly
,
they
are
wilfull
in
their
errors
,
and
therefore
are
to
bee
shaken
●ff
,
Titus
3.10.11
.
Reiect
him
that
is
an
Heretique
;
after
once
or
twice
admonition
,
&c.
Thirdly
,
their
sinne
being
idolatrous
,
therefore
they
and
it
are
to
bee
fled
from
,
1
Cor
10.14
.
slye
from
idolatry
,
1
Iohn
5.21
.
keepe
your selues
from
Idols
:
yea
the
place
of
their
idolatrous
worship
is
not
to
be
resorted
to
,
Hosea
4.15
.
though
Israel
play
the
harlot
,
yet
let
not
Iudah
sinne
;
Come
not
ye
to
Gilgal
,
neyther
goe
ye
vp
to
Bethauen
,
&c.
Nay
,
those
that
are
there
must
come
forth
from
amongst
them
,
and
touch
none
of
their
vncleane
things
,
Esay
48.20
.
and
52.11
.
Ier.
51.8
Goe
ye
out
of
Babel
,
&c:
and
that
not
only
out
of
the
litterall
Babel
in
the
deliuerance
;
but
also
out
of
the
mysticall
Babel
;
the
very
subiect
now
in
hand
,
and
that
with
a
feareful
d●nunciation
of
Iudgement
.
Reuel.
18.4
.
Goe
out
of
her
,
my
people
,
that
ye
be
not
partakers
of
her
sins
,
●●
that
ye
receiue
not
of
her
plagues
fourthly
,
the
wickedns
of
their
liues
being
very
great
,
we
are
to
withdraw
our selues
from
them
,
2
Thes.
3.6
.
which
though
it
be
not
of
it selfe
sufficient
to
inforce
a
separation
from
2
whole
Church
,
(
for
there
is
more
required
to
the
forsaking
of
a
whole
Church
,
then
of
some
priuate
men
)
yet
being
added
to
the
former
,
it
makes
our
separation
from
them
very
warrantable
;
secondly
,
the
practise
of
the
faithfull
proues
this
,
those
new
conuerts
,
Act.
2.40.47
.
gathered
themselues
together
,
&
separated
from
that
froward
generation
,
they
were
mingled
withall
;
And
Paul
,
Act.
18
,
8
9.
when
some
were
hardened
and
disobeyed
,
speaking
euill
of
the
way
of
God
before
the
multitude
,
he
departed
from
them
,
and
separated
the
Disciples
.
The
reason
of
this
point
is
this
:
Reas.
There
is
a
plaine
and
manifest
opposition
betwixt
Gods
Religion
and
theirs
,
in
many
fundamentall
points
,
and
therefore
wee
must
separate
from
them
2
Cor.
6.15.16
17.
what
concord
hath
Christ
with
Belial
?
or
what
part
hath
the
beleeuer
with
the
Infidell
?
or
what
agreement
hath
the
Temple
of
God
with
Idols
?
wherefore
come
out
from
amongst
them
and
separate
your selues
,
saith
the
Lord
,
&c.
I
will
make
vses
of
both
the
branches
of
the
obseruation
together
:
Vses
of
both
branches
together
.
And
the
first
vse
may
bee
a
preseruatiue
to
vs
against
all
the
infection
and
inchantments
of
the
Popish
Church
,
and
all
her
followers
and
well
wille●s
;
They
will
pretend
Religion
,
and
the
Church
,
yea
the
soundest
and
the
onely
Catholique
Church
,
and
they
will
pretend
holinesse
and
mortification
,
and
what
not
;
But
they
are
but
Pharisaicall
shewes
,
painted
sepulchers
without
,
but
what
is
within
?
full
of
dead
mens
bones
,
a
world
of
rottennesse
and
corruption
:
In
Reu.
17.4
.
The
whore
of
Babylon
is
arrayed
in
purple
,
and
a
cuppe
of
Gold
is
in
her
hand
,
which
is
most
pure
&
precious
;
but
let
the
Spirit
of
man
enter
into
a
due
consideration
of
her
state
,
and
we
shall
see
,
that
within
it
is
full
of
abhominations
and
filthinesse
:
And
now
that
we
see
what
she
is
,
let
vs
defye
the
Papacy
,
and
hate
all
her
corruptions
with
a
perfect
hatred
,
and
bee
kindled
in
true
zeale
for
the
Lord
of
Hoasts
against
them
all
;
and
so
long
as
we
breath
,
and
that
〈◊〉
is
in
vs
,
let
vs
neuer
cease
to
oppose
against
〈…〉
word
and
in●●eed
to
the
vttermost
of
our
〈…〉
and
so
far
as
any
of
vs
wish
well
to
Syon
,
let
us
labour
,
by
all
good
meanes
,
the
vtter
ruine
and
ouerthrow
of
this
filthy
Babylon
;
there
is
no
reconciliation
to
be
dreamed
of
,
betwixt
them
and
vs
;
No
reconciliation
to
bee
dreamed
on
,
betwixt
Papists
and
vs
.
Cassander
and
others
of
good
note
haue
attempted
it
in
commiseration
of
the
rents
and
disunions
that
are
in
Christendome
,
and
that
we
might
all
ioyne
together
against
the
Pagan
;
But
all
in
vaine
,
it
was
discussed
much
on
eyther
side
,
they
will
not
yeeld
to
vs
,
we
must
not
yeeld
to
them
,
for
there
is
no
halting
betwixt
these
two
Religions
.
They
will
not
yeeld
to
vs
we
must
not
yeeld
to
them
If
God
be
God
,
follow
him
,
&c.
If
the
Arke
,
that
is
,
Gods
holy
Religion
and
pure
worship
doe
stand
:
then
Dagon
,
that
is
,
the
Pope
and
Popery
must
needs
fall
to
the
ground
.
Vse
2
Secondly
,
this
serues
to
iustify
our
separation
from
them
,
Our
separation
from
the
Church
of
Rome
,
iustified
.
we
haue
neyther
offended
God
,
nor
wronged
our selues
,
nor
them
in
it
;
we
haue
done
nothing
therein
,
but
what
God
hath
commanded
,
the
faithfull
practised
,
and
their
owne
tyrannous
proceedings
against
vs
haue
forced
vs
vnto
,
except
wee
would
perish
with
them
;
They
charge
vs
with
Schisme
,
but
indeed
the
Schisme
was
not
ours
;
It
was
Schisme
in
them
to
erect
faction
against
the
true
Church
,
and
to
sway
all
with
a
strong
hand
against
the
rule
of
the
Word
,
and
the
practise
of
the
faithfull
in
former
times
;
No
Schisme
to
separate
from
the
Church
of
Rome
.
And
it
is
no
Schisme
to
,
separate
from
such
schismatiques
as
they
are
:
wee
were
of
the
Church
before
,
when
wee
were
amongst
them
;
and
we
are
of
the
Church
still
;
then
wee
were
of
a
more
impure
Church
,
now
of
a
sounder
;
we
stedde
from
them
as
men
doe
from
the
City
for
feare
of
infection
:
Besides
,
since
the
Councell
of
Trent
,
there
is
much
lesse
colour
of
Schisme
in
vs
;
they
then
abandoning
vs
vniustly
,
we
might
iustly
forsake
them
,
1
Cor.
7.15
.
If
the
vnbelieuer
depart
,
let
him
depart
:
But
some
will
except
thus
,
did
Elias
or
Elisha
so
,
by
the
Iewish
Church
,
Except
.
1.
though
it
were
idolatrous
?
I
Answere
,
first
,
it
is
auouched
by
some
,
Answ.
1
they
did
:
secondly
,
but
then
the
case
was
otherwise
,
for
they
were
then
tyed
to
one
place
of
worship
,
we
are
not
so
.
Secondly
,
some
will
except
and
say
;
Except
.
2.
Answ.
but
yee
haue
communion
with
them
,
being
baptized
at
their
hands
?
I
Answer
.
It
is
true
,
but
that
was
before
wee
knew
throughly
their
corruptions
;
If
our
parents
knew
them
,
and
yet
brought
vs
to
their
Baptisme
,
whatsoeuer
sinne
was
in
that
,
was
theirs
,
not
ours
;
and
the
Sacrament
is
not
thereby
made
to
vs
ineffectuall
;
Secondly
,
wee
deny
not
communion
with
them
in
good
things
,
as
in
Baptisme
,
which
is
for
substance
sound
amongst
them
.
Thirdly
,
It
teacheth
vs
thankfulnesse
to
God
,
that
Vse
.
3
hath
so
discouered
and
plainely
reuealed
them
;
Antichrist
is
a
mystery
of
iniquity
,
and
so
hath
in
a
mystery
beene
carryed
a
long
time
,
yea
and
to
many
thousands
it
is
a
mystery
to
this
day
:
but
vnto
vs
,
blessed
be
God
,
It
is
opened
and
displayed
,
that
we
see
and
feele
who
is
that
Antichrist
,
and
not
onely
so
,
but
we
are
also
deliuered
from
them
,
euen
from
the
darknes
of
Egypt
,
the
cruelty
of
Pharaoh
,
and
those
Romish
task
masters
,
and
from
the
bondage
and
slauery
that
our
bodies
and
consciences
we●e
detained
in
,
the
Lord
offering
most
gracious
meanes
,
Luther
,
King
Henry
,
&c.
Fourthly
,
What
we
are
to
thinke
of
such
a●
continule
in
the
Church
of
Rome
.
this
teacheth
vs
what
wee
are
to
thinke
Vse
.
4
of
such
as
continue
in
that
state
,
are
we
to
iudge
them
?
No
,
let
the
Lord
doe
that
:
yet
for
satisfaction
to
the
point
,
I
Answer
,
eyther
they
are
such
as
hould
correspondency
with
the
state
,
and
then
they
are
in
a
fearfull
and
damnable
case
;
or
else
though
they
bee
there
liuing
amongst
them
,
they
priuily
hate
and
shun
their
corruptions
,
and
these
,
like
Nicodemus
,
sinne
of
fearefulnes
;
Or
else
they
doe
not
know
their
corruptions
at
all
;
and
these
sinne
of
ignorance
,
which
if
it
bee
affected
,
is
a
grosse
sinne
;
or
else
they
bee
such
as
doe
professe
publiquely
dislike
of
their
chiefest
abhominations
at
the
least
,
and
these
are
in
the
best
case
,
and
through
Gods
mercy
the
〈◊〉
in
a
●opefull
state
.
Fifthly
,
and
lastly
,
it
teache●
vs
wisely
to
dinstinguish
of
that
whole
body
,
and
to
giue
the
seuerall
parts
their
right
;
wee
haue
many
bitter
inuectiues
against
them
;
that
they
are
Apostates
,
Antichrist
,
Babylon
,
&c:
which
is
directly
to
be
vnderstood
of
the
Papacy
:
Againe
we
say
,
they
are
a
true
Church
,
our
Sister
,
&c:
this
is
to
bee
vnderstood
directly
of
the
beleeuers
amongst
them
,
though
because
they
are
mingled
together
,
each
receiue
the
others
titles
:
our
acknowledging
that
she
is
a
true
visible
Church
,
is
no
cause
of
boasting
to
them
,
or
of
feare
in
vs
,
that
any
should
bee
enamoured
with
her
beautie
,
for
looke
on
her
deformities
,
and
they
are
most
vgly
;
And
our
accusation
that
shee
is
Antichrist
,
&c.
doth
not
preiudice
the
faithfull
amongst
them
,
as
if
wee
did
condemne
euery
particular
;
No
,
she
hath
some
precious
members
,
and
for
their
sakes
she
is
charitably
to
be
censured
of
:
there
is
a
woe
belongs
to
them
that
call
euill
good
,
or
good
euill
,
we
preuent
both
these
woes
by
this
distinction
.
The
eight
and
Twentieth
LECTVRE
of
the
CHVRCH
.
WE
haue
,
as
ye
haue
heard
,
made
our
diuision
of
Churches
into
the
Easterne
and
Westerne
Churches
;
and
we
haue
made
an
end
of
our
discourse
concerning
the
Easterne
;
And
haue
entred
into
the
discourse
concerning
the
Westerne
;
And
these
wee
shewed
were
of
two
sorts
;
first
,
some
that
receiue
and
acknowledge
the
Pope
to
bee
their
head
,
as
the
Church
of
Rome
and
other
her
accomplices
:
secondly
,
some
that
refuse
to
communicate
with
her
,
at
least
in
her
abuses
,
and
are
therefore
called
the
Reformed
Churches
;
Concerning
the
former
we
haue
spoken
of
them
all
in
the
name
of
the
Church
of
Rome
;
for
what
is
said
against
her
,
is
said
against
them
;
as
is
the
mother
,
so
are
her
daughters
.
Now
therefore
we
come
to
speake
of
those
that
renounce
the
head-ship
of
the
Pope
,
The
second
part
of
the
distribution
of
the
Westerne
churches
viz
the
Reformed
Churches
.
1
Why
they
be
called
Reformed
Churchches
.
and
refuse
to
communicate
with
the
Church
of
Rome
:
And
are
therefore
called
the
reformed
Churches
;
for
whereas
the
Church
of
Rome
was
sometime
a
true
and
sound
visible
Church
,
but
in
processe
of
time
did
degenerate
,
and
staine
her selfe
with
sundry
corruptions
and
abuses
both
in
Doctrine
and
practise
(
as
hath
beene
shewed
)
It
pleased
God
to
inlighten
the
minds
of
many
godly
and
learned
diuines
amongst
them
,
that
they
saw
and
discerned
these
corruptions
,
and
withall
stirred
vp
their
hearts
to
oppose
openly
against
them
,
both
by
preaching
and
writing
:
Now
those
congregations
that
by
these
mens
labours
were
called
out
of
Babylon
,
and
embraced
a
purer
profession
,
did
thereby
gaine
the
name
and
title
of
reformed
Churches
,
as
leauing
the
Church
of
Rome
,
as
a
deformed
Church
,
still
wallowing
in
her
owne
corruptions
;
but
themselues
hauing
recouered
in
some
sort
the
ancient
Beauty
and
Integrity
of
the
ancient
time
,
and
sounder
Churches
.
First
,
of
the
causes
of
Reformation
.
Now
to
make
the
way
plaine
before
vs
,
wee
will
speake
first
,
of
the
causes
of
this
Reformation
;
secondly
,
of
the
manner
of
it
:
first
,
for
the
causes
of
this
Reformation
,
they
were
waighty
and
necessary
,
many
notorious
errors
,
and
grosse
abhominations
both
in
Doctrine
and
manners
(
as
before
we
haue
shewed
)
possessing
the
whole
body
of
that
Church
,
yea
the
head
,
and
all
;
such
as
the
Christian
world
hath
oft
complained
of
,
and
the
godly
had
groned
sore
vnder
the
burden
of
them
,
for
many
yeeres
,
and
could
beare
them
no
longer
;
so
then
they
had
waighty
causes
for
this
Reformation
.
Secondly
,
the
manner
of
the
carriage
of
it
,
Secondly
,
of
the
manner
of
reformation
and
herein
5.
things
.
was
approouable
and
good
,
they
did
nothing
herein
for
the
substance
of
the
businesse
,
but
that
which
might
well
beseeme
Gods
people
,
and
whereof
they
had
many
commendable
presidents
of
other
godly
men
in
like
cases
;
For
first
,
they
gaue
notice
to
that
Church
that
such
and
such
corruptions
were
amongst
them
;
secondly
,
they
made
proofe
out
of
the
Scriptures
,
the
onely
Iudge
in
matters
of
Religion
,
that
they
were
corruptions
:
thirdly
,
they
besought
the
guides
and
Gouernors
of
the
Church
,
as
they
tendred
Gods
truth
and
glory
,
and
the
peoples
Saluation
,
for
some
speedy
redresse
of
these
things
;
fourthly
,
they
denounced
Gods
Iudgements
against
them
,
if
they
did
not
reforme
,
and
that
was
their
vtter
ruine
both
here
and
for
euer
,
if
they
did
not
hearken
vnto
them
;
fifthly
,
after
all
these
meanes
vsed
,
and
after
long
expectation
of
some
good
euent
,
and
yet
nothing
d●ne
,
finding
no
amendment
,
but
that
indeede
,
matters
did
waxe
worse
and
worse
,
that
old
burthens
were
continued
,
new
imposed
that
were
worse
,
their
admonitions
reiected
,
errors
&
corruptions
stiffely
maintained
,
&
the
seekers
of
reformation
hated
,
reproached
,
persecuted
,
excommunicated
,
and
the
like
,
finding
no
redresse
,
they
left
them
,
&
gaue
them
ouer
,
&
as
our
Sauiour
commanded
his
Apostles
,
so
they
shooke
off
the
dust
of
their
feete
against
them
:
As
if
they
should
haue
said
vnto
them
after
this
manner
.
Doe
you
serue
what
gods
yee
will
,
wee
and
our
Congregations
will
serue
the
Lord
,
doe
yee
worship
God
,
as
yee
list
your selues
,
we
will
worship
him
after
his
owne
will
reuealed
in
his
word
,
seeing
we
cannot
procure
a
generall
redresse
of
these
corruptions
amongst
you
;
wee
must
and
will
redresse
them
in
our selues
;
what
could
these
men
doe
more
then
they
did
?
or
what
fault
iustly
can
be
charged
on
these
proceedings
?
The
Papists
deride
and
scoffe
at
this
reformation
,
and
deny
it
to
be
any
reformation
at
all
,
but
rather
say
they
,
it
is
an
Innouation
made
by
Heretikes
,
but
till
such
time
as
they
can
proue
the
truth
of
God
in
his
Word
to
be
heresie
,
they
shall
be
neuer
able
to
conuince
this
for
an
hereticall
Innouation
,
as
they
falsely
and
maliciously
slander
it
,
but
in
despight
of
their
malice
it
must
be
acknowledged
,
and
stand
good
for
a
godly
and
Religious
reformation
of
things
amisse
;
another
manner
of
reformation
then
that
of
the
Papists
in
the
Councell
of
Trent
;
wherein
though
some
things
were
well
and
commendably
redrest
,
yet
the
whole
Tenor
of
that
reformation
runnes
on
this
promise
,
that
the
authority
of
the
Pope
be
no
way
impeached
;
the
Councell
would
haue
some
reformation
,
but
yet
,
so
as
the
Popes
authority
may
not
be
m●ddled
withall
;
wheras
that
very
authority
is
partly
one
of
the
chiefe
corruptions
it selfe
,
and
partly
th●
mai●
occasion
and
ground
of
all
the
rest
,
at
least
it
is
th●
〈◊〉
hinderance
,
that
the
rest
is
not
reformed
〈◊〉
●●at
except
that
be
reformed
,
there
can
be
no
sound
and
through
reformation
at
all
;
so
that
there
is
great
difference
betwixt
their
reformation
and
ours
:
For
wee
square
all
by
the
rule
of
Gods
Word
;
they
by
the
authority
of
the
Pope
.
So
much
of
the
reformed
Church
in
generall
.
The
reason
why
these
churches
are
called
Protestant
Churches
.
There
is
also
another
Title
that
these
Churches
are
stiled
with
,
and
that
is
Protestant
Churches
;
the
reason
of
that
name
is
this
:
vpon
the
first
sounding
of
the
Gospell
by
Luther
in
Germany
,
there
was
great
stirre
,
and
much
adoe
among
the
people
,
and
not
onely
there
,
but
generally
in
all
places
:
some
embracing
the
Doctrine
of
Luther
,
others
still
continuing
in
the
Popish
Religion
;
the
Emperour
and
the
States
consult
together
,
how
to
pacifie
these
tumults
,
many
meetings
they
had
,
and
many
Decrees
they
made
against
it
:
one
Decree
more
famous
then
the
rest
,
was
made
at
Spier
in
Germany
,
Anno
15
29.
where
it
was
enacted
by
the
States
of
the
empire
,
that
men
should
not
abolish
the
Masse
,
nor
make
any
further
change
in
Religion
,
till
there
should
be
a
generall
Councell
to
determine
these
differences
;
which
because
the
people
should
not
thinke
they
would
delude
them
,
they
promise
to
call
it
within
a
conuenient
time
,
within
a
yeere
or
thereabouts
;
This
Decree
was
much
distastfull
to
those
Princes
and
States
,
that
had
ingaged
themselues
with
Luther
in
this
worke
of
reformation
;
and
therefore
they
made
a
generall
protestation
against
it
to
this
effect
;
That
howsoeuer
they
did
vnfainedly
affect
the
peace
of
the
State
,
both
in
Church
and
Common-wealth
,
and
would
willingly
satisfie
the
Emperor
in
all
that
lawfully
they
might
,
yet
because
that
reformation
in
hand
was
Gods
owne
worke
,
it
must
not
tarry
mans
leysure
,
for
God
was
to
be
obeyed
before
man
,
and
therfore
they
were
bound
in
conscience
to
proceede
in
it
as
they
had
begunne
,
whatsoeuer
Decrees
of
men
were
to
the
contrary
;
notwithstanding
,
if
any
trouble
did
ensue
of
it
,
it
was
not
their
sinne
,
nor
any
fault
in
the
cause
,
but
in
mens
ill
dispositions
,
that
would
abuse
so
good
a
cause
to
their
bad
purposes
;
vpon
this
very
protestation
it
was
,
that
then
presently
,
and
euer
since
,
not
onely
there
,
but
generally
in
all
places
,
these
Princes
and
States
and
all
other
men
and
Churches
,
approuing
the
reformation
,
were
called
Protestants
:
The
name
we
for
our
parts
do
neither
greatly
approue
nor
much
dislike
,
yet
seeing
it
was
imposed
vpon
so
good
an
occasion
,
that
is
,
that
Princely
and
Christian
resolution
to
hold
out
zealously
for
God
and
his
Religion
,
against
all
Decrees
and
threatenings
of
man
,
wee
see
no
harme
in
it
,
and
so
are
well
enough
content
to
beare
and
weare
his
Title
.
And
so
much
be
spoken
in
generall
concerning
the
reformed
Protestant
Churches
.
Now
we
are
to
descend
to
a
more
particular
handling
of
these
Churches
,
and
so
to
the
maine
marke
,
These
reformed
churches
are
more
or
lesse
reformed
.
which
all
this
while
we
specially
aimed
at
;
of
these
reformed
Churches
,
some
are
more
,
some
are
lesse
reformed
,
and
each
of
these
,
either
for
Doctrine
or
Discipline
;
for
some
are
more
reformed
in
Doctrine
then
others
,
but
lesse
in
Discipline
;
some
are
more
disciplined
then
others
,
yet
their
Doctrine
is
not
so
sound
as
theirs
,
Churches
accounted
more
reformed
.
whose
Discipline
is
faulty
:
The
Churches
in
Geneua
,
France
,
and
Holland
,
and
others
of
that
mould
,
both
for
Doctrine
and
Discipline
are
thought
by
some
the
best
reformed
;
and
yet
I
heare
,
that
the
Brownists
deny
euen
Geneua
to
be
a
true
Church
;
but
first
I
see
not
but
that
they
may
say
as
much
,
and
as
iustly
against
their
aduersaries
,
as
their
aduersaries
against
them
:
Besides
if
it
be
proued
,
that
those
which
are
lesse
reformed
,
be
true
Churches
,
Churches
accounted
lesse
reformed
,
and
therrein
first
of
the
Lutheran
churches
,
and
herein
of
3.
things
concerning
them
.
it
will
necessarily
follow
,
that
these
are
so
much
the
rather
,
and
therefore
we
need
not
to
bestow
time
and
paines
to
proue
them
to
be
true
Churches
:
Those
that
are
accounted
lesse
reformed
,
are
,
as
some
thinke
,
the
Lutheran
Churches
:
The
Lutheran
Churches
are
lesse
reformed
for
Doctrine
:
first
we
will
speake
of
the
Lutheran
Churches
,
they
are
so
called
,
because
they
maintaine
certaine
priuate
opinions
that
Luther
held
,
or
at
least
is
pretended
to
haue
held
contrary
to
the
iudgement
of
other
reformed
Churches
:
for
our
better
vnderstanding
,
I
will
speake
first
of
their
difference
in
opinion
from
vs
;
Secondly
of
the
tumults
that
haue
risen
betwixt
vs
and
them
,
by
reason
of
these
differences
;
And
thirdly
,
I
will
shew
what
wee
are
to
esteeme
of
these
Churches
,
First
of
their
difference
in
opinion
.
notwistanding
these
differences
:
And
first
of
their
difference
in
opinion
,
they
are
first
more
easie
and
fauourable
in
matter
of
Images
then
wee
are
,
though
they
worship
them
not
;
besides
,
they
teach
that
the
elect
may
vtterly
fall
away
from
the
estate
of
grace
,
which
we
deny
:
but
the
greatest
and
mainest
difference
betwixt
them
and
vs
,
is
partly
in
the
matter
of
vbiquity
,
and
partly
in
the
matter
of
the
Sacrament
of
the
Lords
Supper
:
For
the
first
,
they
affirme
that
Christ
euen
according
to
his
humane
nature
is
euery
where
;
whereas
we
hold
and
teach
,
and
haue
Gods
Word
for
it
,
that
since
his
ascention
,
his
body
is
contained
in
one
certain
place
,
namely
in
heauen
,
Acts
3.21
.
So
in
the
Sacrament
they
affirme
that
his
body
is
really
present
in
,
vnder
,
and
with
the
Bread
and
Wine
;
we
say
that
Christ
is
really
there
onely
to
the
faithfull
Receiuer
,
and
onely
Sacramentally
and
Spiritually
,
and
not
bodily
,
as
Iohn
6.63
.
These
two
be
matters
of
very
dangerous
consequence
,
such
as
if
they
were
throughly
prest
,
they
would
giue
a
shrewd
blow
to
the
ouerthrowing
of
the
truth
of
Christs
humane
nature
,
for
if
Christ
haue
a
true
body
,
then
it
cannot
be
,
but
in
one
place
at
once
.
I
am
not
heere
to
discusse
these
points
,
but
onely
as
falling
in
by
the
way
,
haply
heereafter
I
may
haue
some
fit
opportunity
to
speake
of
them
more
fully
;
onely
let
it
suffice
for
the
present
,
that
these
their
opinions
,
nor
any
of
them
,
doe
directly
deny
the
foundation
,
nor
any
part
thereof
.
So
much
for
their
opinions
.
The
second
thing
concerning
the
Lutheran
churches
,
viz.
the
tumul●s
and
vnnaturall
contentions
raised
betwixt
vs
and
them
.
The
Lutherans
more
bitter
against
vs
,
then
against
the
Papists
.
And
heerein
,
first
what
exceptions
the
Papists
take
against
vs
for
them
.
Secondly
,
the
tumults
and
vnnaturall
contentions
raised
betwixt
vs
and
them
,
by
reason
of
these
differences
;
they
are
growne
to
a
great
heighth
,
very
bitter
and
vncharitable
on
both
sides
,
wee
are
bitter
enough
against
them
,
but
they
(
as
men
of
fiery
spirits
)
are
maruellous
bitter
against
vs
,
as
bitter
as
against
the
Papists
;
yea
,
they
are
more
bitter
against
vs
,
then
they
are
against
the
Papists
;
I
cannot
thinke
or
speake
of
these
things
but
with
griefe
of
heart
,
therefore
I
will
suppresse
them
in
silence
;
it
had
beene
best
,
if
they
had
neuer
beene
broacht
,
but
now
that
they
are
,
it
is
best
to
bury
them
in
silence
and
perpetuall
obliuion
;
but
yet
seeing
there
are
such
dissentions
,
I
will
first
shew
what
exception
the
Papists
take
against
vs
for
them
:
Secondly
,
what
vse
we
are
to
make
of
them
;
For
the
first
,
the
Papists
reioyce
greatly
at
it
,
it
is
meat
and
drinke
to
them
,
that
we
are
thus
together
by
the
cares
,
and
they
insult
ouer
both
parties
,
alleaging
it
as
a
firme
exception
,
that
therefore
the
reformed
Churches
are
no
true
Churches
,
and
their
Religion
,
no
true
Religion
;
this
is
a
very
malicious
,
but
yet
a
very
weake
consequence
;
it
is
a
malicious
practice
of
theirs
to
build
vp
themselues
on
other
mens
ruines
,
yet
when
all
is
done
,
others
ruines
will
make
but
a
weake
and
sandy
building
:
First
,
Answered
diuersly
.
wee
will
answer
to
the
men
,
and
then
to
the
matter
;
first
to
the
Papists
we
answer
,
what
if
there
be
dissention
betwixt
vs
,
what
get
they
by
that
?
Indeed
if
they
agreed
with
them
in
all
things
that
they
oppose
vs
,
then
it
were
some
exception
,
but
the
maine
difference
betwixt
the
Lutherans
and
vs
,
is
in
the
matter
of
vbiquity
,
and
consubstantiaton
,
wherein
they
are
as
opposite
to
them
as
to
vs
,
and
therefore
they
haue
little
vantage
by
that
:
Besides
,
if
dissention
betwixt
vs
,
make
vs
to
be
no
true
Church
,
then
they
are
no
true
Church
,
for
the
Papists
themselues
are
at
as
great
dissention
,
and
as
bitter
one
against
another
as
euer
wee
were
,
and
that
not
only
of
old
,
but
euen
at
this
day
,
the
Iesuits
and
Secular
Priests
maintaine
a
mortall
hatred
betwixt
them
;
And
therefore
if
this
be
a
sufficient
exception
against
vs
,
It
is
so
also
against
them
;
and
therefore
wee
answer
them
with
Chirst
in
the
Gospel
,
Hypocrite
,
first
pul
out
the
Beam
out
of
thine
owne
eye
,
&c.
Mat.
23.2
.
First
,
let
them
purge
their
Church
of
their
owne
dissentions
and
differences
,
and
then
let
them
charge
ours
:
Secondly
,
wee
answer
to
the
thing
or
matter
it selfe
;
that
consent
doth
not
alwayes
proue
them
to
be
a
true
Church
that
doe
consent
,
nor
that
to
be
a
true
Religion
that
is
consented
in
;
neither
doth
dissent
alwaies
proue
them
to
be
a
false
Church
that
doe
dissent
in
some
things
,
nor
that
a
false
Religion
that
is
in
some
things
dissented
in
:
First
,
consent
proues
not
alwaies
a
true
Church
,
nor
a
true
Religion
;
for
then
the
Iewes
should
be
a
true
Church
,
and
their
Religion
true
,
because
they
all
consented
to
crucifie
Christ
,
and
with
one
voyce
cryed
,
Crucifie
him
,
crucifie
him
;
here
is
consent
,
and
yet
in
the
bloodiest
matter
that
euer
was
in
the
world
:
And
so
on
the
contrary
,
Peter
&
Paul
,
and
Paul
and
Barnabas
,
should
be
of
a
false
Church
,
and
a
false
Religion
,
because
they
dissented
and
contended
sharply
,
but
this
was
nothing
to
ouerthrow
the
truth
of
their
Religion
,
nor
of
the
Church
they
were
members
of
;
yea
,
we
see
,
oft
times
,
that
the
worst
matters
are
carried
with
the
greatest
consent
,
and
the
best
with
great
dissention
,
as
it
is
in
the
body
,
that
is
the
soundest
body
,
that
striues
most
to
expell
hurtfull
humours
;
so
that
is
the
soundest
Church
,
that
is
most
exercised
with
bickerings
against
the
aduersaries
of
the
Truth
,
and
in
the
true
Church
,
it
is
needfull
that
there
should
be
dissentions
and
heresies
,
that
those
that
are
approued
may
be
knowne
,
1
Cor.
11.18
,
19.
So
much
be
spoken
for
the
Papists
exceptions
which
they
take
against
vs
for
this
dissention
.
Secondly
,
what
vses
we
are
to
make
of
these
differences
Now
secondly
,
wee
are
to
shew
what
vse
we
are
to
make
of
these
dissentions
and
differences
;
surely
,
though
wee
will
not
name
them
,
yet
wee
may
make
many
good
vses
of
them
;
and
first
this
should
stirre
vp
our
bowels
of
compassion
to
mourne
for
the
breaches
of
Ierusalem
,
and
to
see
the
Lord
dishonoured
,
and
his
truth
blasphemed
,
and
the
Church
miserably
distracted
,
by
mens
infirmities
,
frailties
and
dissentions
:
Secondly
,
this
discouers
the
diuells
malice
,
that
cannot
not
endure
to
see
the
worke
of
God
to
goe
on
prosperously
forward
,
but
sets
euen
the
builders
themselues
at
variance
,
to
hinder
them
from
building
and
from
ioyning
together
with
one
hand
,
against
the
common
aduersarie
,
yea
,
he
carries
them
into
such
outrage
of
passion
and
speech
,
that
thereby
their
persons
and
cause
is
much
disgraced
before
the
world
;
so
that
if
they
were
censured
by
his
outrage
,
they
may
seeme
rather
to
be
of
the
diuell
then
of
God
.
Thirdly
,
heere
wee
may
see
the
corruption
and
weakenesse
,
if
not
wilfulnesse
of
men
,
that
rather
then
they
will
disclaime
their
errors
,
and
put
vp
disgracefull
and
opprobrious
speeches
,
they
passe
not
to
set
the
whole
Church
of
God
on
fire
.
Fourthly
,
hence
wee
learne
the
nature
of
truth
,
that
neuer
comes
forth
,
but
incumbred
with
many
oppositions
,
both
within
and
without
,
and
still
mingled
with
some
errors
,
and
contentions
,
euen
in
the
chiefe
professors
themselues
.
Lastly
,
hence
we
learne
the
power
,
wisedome
and
goodnesse
of
God
,
so
that
doth
restraine
the
rage
of
man
,
and
the
malice
of
Satan
,
that
howsoeuer
we
differ
in
some
points
,
yet
we
agree
in
the
chiefe
,
as
in
Iustification
by
faith
alone
;
and
howsoeuer
,
we
differ
among
our selues
,
yet
each
of
vs
agree
against
Anti-Christ
and
Popery
,
with
a
common
hand
,
though
not
so
throughly
as
otherwise
we
might
doe
,
yet
so
,
as
neither
of
vs
yeeld
one
iot
to
the
Papist
,
though
they
expected
long
ere
this
to
haue
deuoured
both
them
and
vs
as
a
prey
,
or
at
least
,
that
they
should
haue
slept
in
a
whole
skinne
(
as
wee
say
)
working
vpon
the
aduantage
of
our
former
dissentions
.
The
third
thing
concerning
the
Lutheran
churches
is
,
what
wee
are
to
esteeme
of
them
.
The
third
point
is
,
what
wee
are
to
esteeme
of
these
Churches
,
notwithstanding
these
errors
and
dissentions
;
Surlev
,
if
we
should
condemne
them
as
false
Churches
,
wee
should
be
very
vncharitable
and
wicked
:
For
they
haue
been
the
chiefest
instrument
vnder
God
of
our
calling
,
therefore
far
be
it
from
vs
to
deny
them
to
bee
a
true
Church
;
Besides
we
should
wrong
them
much
,
for
seeing
they
affirme
directly
the
foundation
,
and
euery
part
thereof
,
there
is
no
colour
why
wee
should
giue
such
hard
sentence
against
them
:
therefore
,
let
vs
esteeme
them
as
brethren
,
and
acknowledge
them
to
be
Gods
owne
Churches
,
and
let
vs
commiserate
their
blindnesse
and
ignorance
,
and
let
vs
beare
with
their
infirmities
,
and
let
vs
passe
by
the
wrongs
they
offer
vs
;
and
let
vs
blesse
God
for
the
good
that
is
in
them
,
and
let
vs
intreate
God
to
open
their
eyes
,
and
to
pacify
their
mindes
,
and
to
reconcile
these
vnhappy
differences
that
are
betwixt
vs
,
and
to
knit
our
hearts
together
in
the
bond
of
peace
,
that
we
may
be
all
of
one
minde
and
iudgement
,
and
speake
one
and
the
same
thing
.
And
so
much
bee
spoken
concerning
the
Lutheran
Churches
.
The
second
sort
of
Churches
accounted
reformed
viz.
our
owne
Church
.
Now
we
come
to
speake
of
our
own
Church
,
which
hath
beene
the
speciall
reach
,
and
shall
bee
the
finall
conclusion
of
this
whole
discourse
;
We
are
generally
acknowledged
by
most
Protestant
Churches
,
that
we
are
as
well
reformed
in
Doctrine
,
as
any
Church
.
It
is
Gods
great
mercy
to
vs
,
that
we
are
so
reformed
in
the
best
and
weightiest
things
;
And
it
is
no
small
comfort
to
vs
,
that
wee
haue
the
approbation
of
other
Churches
confessing
for
vs
that
we
are
a
true
Church
of
God
,
sound
in
the
faith
:
so
that
if
we
doe
faile
in
discipline
,
as
they
say
,
yet
the
substance
being
sound
,
the
danger
is
the
lesse
;
Discipline
makes
onely
for
the
Beauty
of
a
Church
,
but
yet
neyther
do●h
the
presence
of
it
make
a
true
Church
;
nor
the
absence
of
it
cannot
marre
the
life
&
being
of
a
true
Church
,
therfore
if
wee
be
not
reformed
herein
as
we
should
(
for
some
reformation
we
haue
,
many
points
and
parts
of
Discipline
are
farre
better
amongst
vs
,
then
in
the
Popish
Churches
)
yet
as
long
as
our
faith
is
sound
,
the
life
and
being
of
our
Church
is
sound
and
good
.
I
will
deliuer
the
point
by
way
of
Obseruation
,
Doctr.
and
that
is
this
:
The
Church
of
England
,
euen
as
now
it
stands
,
though
it
be
guilty
of
many
saylings
and
weaknesses
,
yet
notwithstanding
it
is
a
true
,
and
,
in
good
measure
,
a
sound
visible
Church
of
God
:
first
,
I
doe
acknowledge
many
faylings
&
weaknesses
in
our
church
,
that
I
may
not
bee
mistaken
,
as
if
I
should
smooth
vp
the
State
of
our
Church
,
as
many
doe
,
with
all
is
well
,
when
some
things
are
amisse
;
or
iustifie
euery
particular
,
because
we
haue
many
good
things
amongst
vs
;
No
,
if
there
be
any
Baal
amongst
vs
,
let
him
plead
for
himselfe
,
I
wil
not
plead
for
him
;
Secondly
,
I
say
,
that
it
is
not
onely
a
true
,
but
in
some
good
measure
a
sound
visible
Church
,
to
distinguish
it
from
other
,
The
Church
of
England
if
a
true
and
sound
Church
too
in
some
good
measure
Churches
,
specially
from
the
Church
of
Rome
,
which
in
some
sense
,
as
we
shewed
,
is
a
true
visible
church
,
but
very
vnsound
,
but
ours
is
true
&
sound
too
,
&
that
in
some
good
measure
;
The
want
of
which
difference
rightly
obserued
,
The
whole
company
of
Professors
in
England
make
one
nationall
Church
.
And
this
speech
iustified
by
3
reasons
.
hath
caused
many
vncharitable
censures
to
passe
from
vs
against
the
church
of
Rome
,
&
from
the
separatists
against
vs
;
Thirdly
,
I
speake
of
the
Church
of
England
indefinitely
,
which
seemes
strange
in
some
eares
,
that
the
whole
company
of
professors
in
England
,
should
be
called
one
Church
,
and
so
make
a
nationall
Church
,
which
,
say
they
,
is
meerely
a
humane
inuention
,
not
warrantable
by
the
Word
;
but
to
iustifie
this
speech
against
their
exception
,
take
these
reasons
,
First
,
where
there
are
many
particulars
of
one
and
the
same
kinde
,
there
must
bee
acknowledged
by
the
rules
of
nature
and
reason
,
some
generall
notion
or
apprehension
,
wherein
they
all
meete
together
,
to
beare
the
name
,
and
to
comprehend
the
nature
of
all
;
As
for
example
,
there
are
many
particular
persons
of
men
being
of
one
and
the
same
kinde
,
and
therefore
there
must
be
one
generall
humane
nature
,
in
which
they
must
all
meete
and
bee
comprehended
;
And
therefore
whereas
we
haue
many
Parochiall
Churches
in
England
of
one
,
and
the
same
kinde
,
they
all
may
rightly
be
tearmed
,
and
comprehended
vnder
one
name
,
that
is
,
the
Church
of
England
:
Secondly
,
if
but
two
or
three
congregations
liuing
in
a
City
,
or
about
it
may
be
so
called
,
the
Church
of
that
City
,
as
it
is
very
probable
,
if
we
compare
,
Reuel.
2.1
.
with
Acts
20
17.
why
may
not
therefore
all
Parochiall
Churches
of
any
one
land
,
bee
called
the
Church
of
that
land
or
nation
;
Thirdly
,
it
is
not
against
the
nature
and
being
of
a
Church
,
to
be
nationall
;
the
Church
of
the
Iewes
was
directly
so
,
vnder
the
former
Testament
,
the
Iewes
being
cast
off
,
the
Gentiles
are
come
in
their
steade
;
and
therefore
where
any
whole
Nation
of
the
Gentiles
doe
publiquely
and
generally
embrace
the
sauing
ordinances
of
God
,
as
the
Iewes
did
,
I
see
not
but
that
they
may
rightly
bee
called
by
the
name
of
a
Nationall
Church
;
why
may
not
the
Church
of
England
be
called
a
Church
of
England
now
,
as
well
as
the
Iewes
were
called
a
Iewish
Church
heretofore
?
Lastly
,
whereas
I
speake
of
our
whole
Church
,
in
generall
,
that
it
is
in
some
measure
a
sound
Church
,
it
must
be
vnderstood
in
respect
of
the
better
part
:
the
whole
taking
the
denomination
from
them
:
for
if
it
be
proued
true
but
in
some
parts
,
that
is
,
in
our
most
Religious
and
best
ordered
congregations
,
that
they
are
so
,
then
I
hope
charity
will
grant
,
I
am
sure
reason
will
,
that
the
whole
Church
may
lawfully
take
her
denomination
from
the
better
part
else
no
part
〈◊〉
congregation
can
be
rightly
affirmed
to
bee
a
true
and
sound
Church
,
for
it
is
so
called
properly
in
respect
of
the
true
beleeuing
and
liuing
members
that
are
therein
,
though
the
greater
part
oft
times
are
Hypocrites
;
Thus
we
see
the
note
is
set
vpright
;
Let
vs
proceede
to
the
proofes
of
it
.
Reas.
1
Many
reasons
may
be
alleadged
to
proue
it
;
three
or
foure
shall
serue
the
turne
;
It
is
a
true
Church
.
The
reason
before
mentioned
,
prouing
the
Greeke
,
Romane
,
and
Lutheran
Churches
to
be
true
Churches
,
being
applyed
vnto
vs
,
proues
vs
sufficiently
to
be
a
true
Church
,
because
wee
affirme
the
whole
foundation
and
euery
part
thereof
;
But
in
this
we
haue
vndertaken
more
,
that
is
,
that
our
Church
is
in
some
good
measure
a
sound
visible
Church
,
and
therefore
that
is
the
point
here
to
bee
holden
to
:
And
the
first
reason
to
proue
this
,
Reasons
to
proue
it
to
be
a
sound
visible
Church
in
some
good
measure
.
is
from
the
infallible
markes
of
a
true
and
sound
Church
;
Wheresoeuer
the
Word
and
the
Sacraments
are
in
publique
profession
in
vse
,
so
that
the
Word
in
some
good
measure
is
purely
taught
,
and
the
Sacraments
rightly
administred
,
and
obedience
to
them
both
accordingly
professed
,
there
is
a
true
,
and
in
some
good
measure
a
sound
visible
Church
;
But
in
the
Church
of
England
,
the
Word
and
Sacraments
are
in
publique
profession
in
vse
,
so
that
Word
is
purely
taught
and
the
Sacraments
rightly
Administred
,
and
obedience
to
them
both
in
some
good
measure
professed
;
And
therefore
the
Church
of
England
is
a
true
,
and
a
sound
visible
Church
.
For
the
proposition
I
haue
handled
it
before
in
deliuering
the
markes
of
a
true
Church
,
and
therefore
I
will
referre
you
thither
for
the
proofe
of
it
:
For
the
Assumption
none
will
deny
,
but
wee
haue
the
Word
and
the
Sacraments
,
and
profession
of
obedience
to
them
both
:
but
the
Question
is
,
whether
wee
haue
them
purely
or
no
;
for
the
measure
of
the
soundnesse
of
a
Church
is
esteemed
,
according
to
the
measure
of
the
purenesse
of
these
markes
;
where
they
are
more
pure
,
there
is
a
more
sound
Church
;
and
where
they
are
lesse
pure
;
there
is
a
lesse
sound
Church
:
But
in
the
Church
of
England
,
they
are
pure
without
traditions
or
mans
inuentions
;
The
Separatists
exceptions
.
Except
.
1●
.
Answ
,
therefore
the
Church
of
England
in
some
good
measure
is
a
sound
visible
Church
:
Wee
are
charged
by
the
Separatists
that
we
preach
canons
,
and
mans
constitutions
,
as
Gods
Wor●
;
But
wee
Answer
,
These
are
not
taught
for
Doctrines
,
but
onely
serue
for
some
passage
and
carriages
touching
Gods
Seruice
,
Except
.
2.
Answ.
specially
in
Church
gouernement
:
Secondly
,
they
say
,
we
suppresse
some
part
of
Gods
Word
,
as
Discipline
?
I
Answere
,
All
that
we
know
wee
teach
expresly
and
impartially
;
if
there
should
be
any
faylings
(
as
we
know
there
are
in
all
Churches
)
yet
that
hinders
not
,
but
that
they
are
in
some
good
measure
purely
taught
;
And
so
the
truth
still
stands
good
,
that
the
word
taught
amongst
vs
,
so
also
the
Sacraments
are
rightly
administred
amongst
vs
,
for
the
substance
of
them
;
if
there
be
any
error
in
circumstance
(
as
wee
know
none
neyther
)
yet
that
doth
not
nullifie
the
action
,
nor
ouerthrow
the
truth
of
this
Assumption
;
Likewise
obedience
is
truely
professed
thereunto
,
at
least
by
some
,
yea
by
a
great
many
too
,
through
Gods
mercy
;
And
therefore
the
note
stands
firme
and
true
,
that
the
Church
of
England
,
euen
as
it
now
stands
,
is
a
true
,
and
a
sound
visible
Church
.
Reas.
2
The
second
reason
,
is
taken
from
the
comparison
of
the
visible
Church
with
the
inuisible
;
Take
it
thus
,
that
faith
and
Religion
,
which
being
truely
beleeued
and
obeyed
by
the
whole
company
of
the
Elect
,
makes
them
the
true
Church
inuisible
;
the
same
faith
and
Religion
being
publiquely
taught
and
learned
in
a
visible
congregation
,
and
by
them
professed
iointly
to
bee
beleeued
and
obeyed
,
&
that
in
some
good
measure
,
makes
them
a
true
,
and
in
that
proportionable
measure
a
sound
visible
Church
;
for
the
visible
Church
is
so
called
respectiuely
to
the
Church
invisible
,
as
they
publiquely
and
ioyntly
professing
the
same
sauing
faith
,
which
the
inuisible
in
the
minde
and
truth
of
heart
beleeue
and
obey
;
But
our
Church
doth
ioyntly
and
publiquely
professe
,
that
faith
which
the
inuisible
Church
doth
truely
embrace
,
and
thereby
is
made
a
true
Church
visible
,
euen
that
whole
truth
that
is
reuealed
in
the
Word
,
as
by
our
articles
of
faith
and
Religion
it
doth
appeare
,
which
is
the
ioynt
confession
of
our
Church
;
yea
our
very
aduersaries
may
witnesse
for
vs
in
this
;
Aynsworthe
,
saith
;
Aynsw
.
11.
I
doubt
not
but
your
Doctrine
hath
saued
many
,
therefore
it
must
needs
bee
the
same
Doctrine
of
faith
,
which
makes
the
true
Church
inuisible
:
And
so
Iohnson
acknowledgeth
that
very
many
amongst
vs
are
true
Christians
by
that
knowledge
and
faith
which
here
they
haue
attayned
vnto
,
only
setting
them
a
part
from
the
constitutions
of
our
Church
;
and
if
any
man
elsewhere
in
the
world
doe
truely
beleeue
and
obey
that
faith
which
we
professe
,
who
can
deny
him
to
bee
a
member
of
the
true
inuisible
Church
;
Our
Church
therefore
professing
to
beleeue
and
obey
the
same
sauing
faith
which
the
inuisible
Church
doth
truely
beleeue
and
obey
,
and
which
is
of
some
amongst
vs
truely
beleeued
and
obeyed
;
therefore
our
Church
must
needs
be
a
true
,
a
sound
visible
Church
.
The
third
reason
is
drawen
from
the
effects
of
the
Reas.
3
Doctrine
and
ministery
of
our
Church
,
and
is
thus
framed
;
That
Church
whose
Doctrine
and
ministery
by
Gods
blessing
is
so
effectuall
,
that
ordinarily
it
workes
sauing
faith
in
the
hearts
of
the
hearers
,
is
a
true
,
and
in
some
good
measure
a
sound
visible
Church
:
But
the
Doctrine
and
ministery
of
the
Church
of
England
by
Gods
blessing
is
so
effectuall
,
that
ordinarily
it
workes
sauing
faith
in
the
hearts
of
the
hearers
;
And
therefore
the
Church
of
England
is
a
true
and
a
sound
visible
Church
;
The
Proposi●ion
is
proued
,
Rom.
10.17
.
faith
comes
by
hearing
,
and
hearing
by
the
Word
of
God
;
where
the
Apostle
proues
that
ordinarily
the
Word
is
powerfull
to
beget
faith
in
the
●earers
,
being
preached
by
such
as
are
sent
of
God
,
Verse
15.
and
therefore
our
ministery
doing
the
same
,
is
a
true
ministery
sent
of
God
,
and
so
our
Church
a
true
,
and
in
some
good
measure
a
sound
Church
of
God
;
But
our
aduersaries
except
against
vs
,
that
our
Ministers
are
not
sent
,
Aynsw
.
25.26
.
Except
1
Answ.
nor
haue
a
lawfull
calling
from
God
;
I
Answer
,
the
place
proues
that
such
whose
Doctrine
and
Ministery
doe
ordinarily
worke
faith
,
are
sent
of
God
,
but
such
are
ours
,
and
therefore
they
are
sent
of
God
;
Except
.
2.
And
that
our
ministers
haue
a
lawfull
sending
;
shall
,
God
willing
,
bee
shewed
hereafter
;
They
except
againe
and
say
,
that
in
their
assemblies
there
are
many
more
conuerted
,
then
in
our
Churches
?
Answ.
I
Answer
,
was
there
any
of
these
assemblies
such
,
that
in
any
one
of
them
ordinarily
there
were
such
effects
?
If
there
were
,
then
that
assemblie
was
a
church
;
but
if
it
were
extraordinary
,
then
the
exception
is
nothing
to
this
purpose
:
Exept
.
3.
But
they
except
againe
,
that
others
conuert
also
by
conference
and
disputation
,
and
that
out
of
a
visible
Church
?
Answ.
I
Answer
doth
not
that
argue
,
that
such
men
embrace
the
sauing
faith
,
at
least
in
profession
?
and
therefore
when
this
is
done
by
an
ordinary
ministery
,
in
a
visible
congregation
;
doth
it
not
hence
follow
,
that
such
an
assembly
dot
at
least
in
profession
hold
the
sauing
faith
,
&
is
so
a
true
,
and
in
some
good
measure
a
sound
visible
Church
:
But
the
Doctrine
and
Ministery
of
our
Church
workes
such
effects
and
that
ordinarily
,
as
by
daily
experience
appeares
;
And
therefore
our
Church
is
a
true
,
and
in
some
good
measure
a
sound
visible
Church
:
But
say
they
,
Ob
:
Answ.
It
is
not
ordinary
in
our
churches
,
but
onely
extraordinary
,
as
it
is
amongst
the
Papists
;
I
Answere
,
what
is
ordinary
?
That
is
ordinary
which
is
vsually
done
,
and
that
by
such
meanes
as
are
ordained
for
that
purpose
;
But
this
is
done
by
our
Doctrine
and
ministery
,
which
are
the
meanes
ordained
to
beget
faith
,
and
is
ordinarily
and
vsually
done
,
not
now
and
then
,
in
one
or
two
,
but
it
is
done
dayly
,
and
many
experiments
confirme
it
,
as
any
may
be
an
eye
witnesse
of
it
,
that
liues
amongst
vs
;
Besides
when
a
man
is
conuerted
to
God
,
out
of
the
office
of
the
ministery
,
as
by
conference
,
disputation
,
&c:
that
they
acknowledge
to
bee
ordinary
;
else
this
is
a
meere
cauill
,
not
opposing
our
Proposition
;
but
where
one
is
so
wonne
,
many
are
wonne
by
our
Ministeries
,
and
therefore
to
deny
this
to
be
ordinary
amongst
vs
,
which
oftentimes
produceth
such
effects
,
and
yet
to
alledge
the
other
as
an
ordinary
meanes
,
which
yet
is
but
seldome
so
effectuall
,
is
not
ingeniously
nor
sensibly
,
much
lesse
charitably
done
;
Sure
I
am
,
if
that
be
ordinary
,
then
ours
is
much
more
,
there
being
an
especiall
promise
to
our
publique
labours
herein
.
And
therefore
these
reasons
considered
,
It
follows
that
our
Church
is
a
true
,
and
a
sound
visible
Church
.
The
vses
are
these
;
first
,
for
instruction
;
Secondly
,
Vse
1.
for
instruction
diuersly
.
for
reproofe
:
The
vses
for
instruction
are
these
;
first
,
Is
it
so
that
the
Church
of
England
is
a
true
and
a
sound
visible
Church
?
Then
this
teacheth
vs
,
that
lawfully
&
safely
it
may
be
communicated
withal
,
We
may
safely
communicate
&
ioyne
with
the
Church
of
England
.
without
dishonour
to
God
,
or
iust
offence
to
any
of
the
faithfull
,
or
danger
to
our
owne
soules
,
or
scruple
of
conscience
;
And
this
we
must
not
onely
know
,
but
wee
must
practise
it
,
all
those
that
liue
within
this
land
,
and
so
haue
opportunity
to
be
members
of
our
Church
,
they
may
and
must
come
and
ioyne
in
communion
with
vs
,
and
repaire
to
our
assemblies
,
and
heare
our
Ministers
,
and
professe
obedience
to
our
faith
.
God
requires
this
,
Deut.
12.5
.
ye
shall
seeke
the
place
which
the
Lord
thy
God
shall
chuse
out
of
all
your
tribes
to
put
his
name
there
,
and
there
to
dwell
,
and
thither
thou
shalt
come
;
and
as
God
commands
it
,
so
his
children
haue
practised
it
,
as
Dauid
,
Psal.
26
5
,
6
,
8
,
I
haue
hated
the
assembly
of
the
wicked
.
I
will
wash
mine
hands
in
innocency
,
oh
Lord
,
&
compasse
thine
Altar
;
Oh
Lord
I
haue
loued
the
habitation
of
thine
house
,
and
the
place
where
thine
honour
dwelleth
;
And
so
the
faithfull
that
were
newly
conuerted
,
Act.
2.42
.
continued
in
the
Apostles
Doctrine
and
fellowship
,
and
breaking
of
bread
and
Prayers
;
And
in
the
47.
It
is
said
,
the
Lord
added
to
the
Church
from
day
to
day
,
such
as
should
be
saued
:
And
therefore
such
as
be
not
ioyned
to
our
Church
,
must
resolue
to
ioyne
;
and
those
that
are
already
ioyned
,
must
continue
their
communion
with
her
;
And
there
are
also
many
particular
motiues
to
induce
to
it
,
which
I
alleadge
not
as
reasons
to
proue
directly
,
that
necessarily
we
must
ioyne
,
but
they
may
serue
onely
as
perswasions
to
a
man
well
affected
,
and
not
carried
away
with
preiudice
,
Motiues
to
moue
to
ioyne
with
our
Church
.
that
hee
may
safely
communicate
with
our
Church
:
First
,
if
there
were
no
other
motiue
but
this
,
it
were
sufficient
,
we
hould
the
foundation
.
The
second
motiue
is
this
;
we
haue
the
whole
Doctrine
of
sauing
faith
taught
amongst
vs
,
and
in
some
good
measure
truely
profest
if
any
Church
can
teach
any
one
substantial
article
of
sound
Religion
that
we
professe
not
,
then
we
may
more
colourably
be
forsaken
;
but
seeing
it
is
not
so
,
there
is
no
iust
cause
or
pretence
,
but
that
they
may
communicate
with
vs
;
whither
would
they
goe
,
we
haue
the
words
of
eternall
life
?
as
Peter
said
to
our
Sauiour
,
Iohn
6.68
.
Thirdly
,
we
haue
a
powerfull
Ministery
,
to
exhort
,
reproue
,
comfort
,
&c.
to
beget
faith
where
it
is
wanting
,
to
increase
and
confirme
faith
where
it
is
begun
;
to
perswade
men
to
holy
obedience
,
and
to
renounce
their
sinnes
,
and
to
make
restitution
of
wrongs
,
and
to
bee
sound
in
Religion
,
and
to
hunger
and
thirst
after
rightousnes
,
and
to
bee
zealous
for
Gods
glory
,
and
for
all
good
duties
;
And
therefore
wee
are
●o
communicate
with
this
Church
where
the
ministery
is
thus
powerfull
,
and
if
we
forsake
her
,
it
were
iust
with
God
to
giue
vs
ouer
to
our
former
errors
and
worse
courses
;
The
fourth
motiue
to
perswade
vs
to
ioyne
in
communion
with
the
Church
of
England
,
and
not
to
forsake
her
,
is
this
;
we
our selues
here
had
our
new
birth
,
euen
in
this
Church
and
by
this
Church
;
and
therefore
wee
haue
great
cause
to
be
louing
and
kindly
affected
,
and
to
carry
our selues
dutifully
vnto
her
;
as
the
child
to
the
mother
that
bare
him
;
and
if
we
doe
not
rest
within
her
communion
,
but
goe
from
her
,
how
iustly
may
we
feare
to
mis-led
,
and
eyther
relapse
into
former
,
or
runne
into
new
errors
.
Fifthly
many
of
our
aduersaries
were
here
begotten
too
;
the
soundest
part
of
that
faith
,
which
the
best
of
our
Separtists
haue
,
they
learned
and
attayned
vnto
in
our
church
;
therefore
the
greater
is
their
sinne
,
first
,
to
flye
from
vs
:
secondly
,
to
deny
her
to
be
their
mother
:
and
thirdly
,
to
pursue
her
with
so
many
obloquies
and
repreaches
,
as
if
shee
were
no
Church
of
God
.
Sixthly
,
our
Church
hath
beene
planted
and
sealed
vp
by
the
bloud
of
many
precious
and
glorious
Martyrs
;
which
of
vs
,
is
not
verily
perswaded
,
that
Bradford
,
Latimer
,
&c:
are
now
members
of
the
triumphant
Church
in
heauen
?
then
desire
to
be
and
to
continue
members
of
the
same
visible
militant
Church
on
earth
,
renounce
communion
with
them
here
,
and
renounce
communion
with
them
in
heauen
.
Seuenthly
,
consider
what
a
shelter
our
Church
hath
beene
to
many
afflicted
churches
,
French
and
Dutch
,
&c:
if
they
,
being
Gods
true
churches
,
flye
for
succour
to
vs
,
and
are
safe
vnder
our
shadow
,
shal
not
we
ioyfully
and
gladly
continue
vnder
it
,
but
fly
away
?
If
persecution
should
come
,
we
would
be
glad
in
our
hearts
,
that
we
had
such
a
shelter
;
Let
vs
not
bee
alienated
from
that
good
estate
,
because
we
haue
it
,
which
if
we
wanted
we
would
esteeme
most
precious
,
and
vndergoe
any
labour
to
recouer
it
.
Eightly
,
consider
the
miraculous
planting
,
and
preseruing
,
of
our
Church
,
for
many
yeeres
:
first
,
planted
by
King
Edward
,
a
childe
,
then
preserued
in
Queene
Elizabeth
time
,
being
but
a
woman
,
against
the
whole
rable
of
Gods
enemies
,
Pope
,
and
Spaniard
,
and
Sathan
himselfe
,
and
all
his
Instruments
,
this
is
no
small
token
that
God
tooke
notice
of
vs
,
as
of
his
owne
Church
,
and
therefore
may
be
motiue
to
vs
to
communicate
with
her
.
Ninthly
,
all
other
Reformed
Churches
acknowledge
vs
to
bee
a
true
Church
,
and
reioyce
for
vs
,
yea
euen
those
that
are
most
against
vs
for
Discipline
,
(
as
Beza
)
yet
pray
for
vs
,
and
for
the
continuance
of
our
State
,
euen
as
it
is
,
to
many
generations
,
they
are
wise
,
Religious
,
Impartiall
,
yet
they
approoue
vs
;
Me
thinks
it
should
astonish
the
Separatists
,
that
all
are
for
vs
,
but
they
as
if
they
were
holier
and
wiser
then
all
others
;
surely
,
it
should
much
incourage
vs
to
keepe
our
hold
,
and
to
haue
them
in
great
iealously
,
because
they
haue
deceiued
themselues
,
and
would
deceiue
vs
.
Lastly
,
who
are
they
that
condemne
vs
?
None
but
Papists
,
and
some
hot
turbulent
Spirits
that
haue
a
great
felicity
in
ouerthrowing
the
Societies
of
other
Churches
,
and
yet
cannot
throughly
agree
amongst
themselues
,
what
is
to
bee
done
in
their
owne
Churches
;
So
much
for
the
first
Instruction
.
2
things
taught
in
this
vse
viz.
Thankfulnes
in
two
respects
.
Secondly
,
this
teacheth
vs
thankefulnesse
to
God
,
and
that
in
two
kindes
;
First
,
that
God
hath
beene
so
fauorable
to
this
Land
,
as
to
inlighten
the
people
therof
,
by
the
preaching
of
the
word
,
and
other
meanes
of
Saluation
,
so
that
now
they
are
a
true
and
a
sound
visible
Church
;
heretofore
they
sate
in
darknesse
,
and
in
the
shaddow
of
death
,
in
heathenisme
,
Popery
,
&
g●osse
Ignorance
;
but
blessed
bee
God
,
a
light
,
a
blessed
and
glorious
Light
,
euen
the
Light
of
the
Gospell
of
our
Lord
Iesus
Christ
,
hath
shined
on
them
,
and
doth
shine
on
them
,
so
that
they
see
their
sinnes
,
and
the
way
of
Saluation
;
how
many
Nations
are
still
ouerwhelmed
,
some
with
Paganisme
,
some
with
Iudaisme
,
some
with
Mahometisme
,
and
some
with
Popery
;
but
our
Nation
hath
the
true
Religion
and
sauing
faith
,
and
that
not
onely
profest
,
but
in
some
good
measure
practised
too
;
this
is
the
Lords
doing
,
and
therefore
we
should
bee
thankfull
to
him
for
it
.
Secondly
,
it
teacheth
euery
one
of
vs
in
particular
to
be
thankfull
to
God
that
our
Birth
and
life
hath
beene
respi●ed
to
these
times
of
Light
;
if
the
Lord
should
haue
watched
vs
a
good
time
,
we
could
haue
had
no
better
then
this
;
if
wee
had
beene
borne
an
hundred
or
two
hundred
yeeres
since
,
what
times
of
blindnesse
had
wee
been
borne
in
?
But
now
●h●
wee
are
borne
and
liue
in
this
great
Light
,
that
is
,
in
the
bosome
of
a
true
,
and
in
a
sound
visible
Church
,
except
we
will
wilfully
neglect
such
meanes
of
Saluation
,
we
may
bee
saued
:
And
therefore
while
we
haue
this
Light
,
let
vs
labour
to
walke
in
the
Light
,
as
Children
of
the
Light
;
And
let
vs
bring
forth
fruits
worthy
of
this
Light
,
let
vs
liue
more
graciously
and
holily
,
then
those
that
want
this
Light
,
that
so
it
may
appeare
to
the
world
,
that
there
is
a
difference
in
mens
liues
,
as
well
as
in
their
Religion
.
Lastly
,
Third
thing
in
this
vse
.
let
vs
pray
to
God
for
the
continuance
of
this
Light
,
to
ou●
poore
posterity
,
that
are
yet
vnborne
,
that
they
may
be
as
well
prouided
for
herein
,
as
we
are
euen
to
the
worlds
end
;
And
therefore
it
stands
vs
in
hand
by
Prayers
and
teares
to
intreate
God
,
not
onely
that
the
Gospell
may
bee
in
our
dayes
,
but
that
it
may
continue
to
our
Children
,
and
to
our
Childrens
children
,
so
long
as
the
world
endures
;
And
so
much
for
the
vses
of
Instruction
.
Second
vse
of
reproofe
.
The
other
vses
for
Reproofe
,
though
they
haue
beene
handled
heretofore
by
the
way
,
yet
in
the
next
Lecture
I
will
handle
them
purposely
.
The
Nine
and
Twentieth
LECTVRE
of
the
CHVRCH
.
IN
the
last
Lecture
we
spake
of
the
Reformed
Churches
,
and
so
at
length
,
wee
came
to
speake
in
particular
of
our
own
Church
,
the
Church
of
England
:
And
we
deliuered
this
Obseruation
concerning
the
same
;
Namely
,
That
the
Church
of
England
,
euen
as
now
it
stands
,
though
it
haue
many
failings
,
and
weaknesse
in
it
,
yet
notwithstanding
,
it
is
a
true
and
a
sound
visible
Church
;
I
did
explaine
this
Obseruation
,
and
made
proofe
of
it
by
sundry
Reasons
;
I
haue
also
entred
into
the
vses
thereof
,
which
I
shewed
were
of
two
sorts
;
the
first
for
instruction
,
the
second
for
reproofe
,
wee
haue
handled
the
first
sort
,
and
now
we
are
to
come
to
the
second
sort
of
vses
.
Wherein
two
sorts
of
Aduersaries
are
reprooued
.
3.
the
Papists
.
And
they
are
of
Reproofe
,
and
that
of
two
sorts
of
Aduersaries
;
the
Papists
and
the
Separatists
;
for
we
are
close
beset
,
and
hardly
assaulted
on
both
sides
;
The
Papist
on
the
one
side
exclaimes
,
that
we
are
no
Church
,
or
a
false
one
,
because
we
are
separated
from
them
;
and
the
Separatists
on
the
other
side
exclaime
so
too
,
and
therefore
haue
separated
from
vs
;
and
yet
neither
doth
the
Papist
acknowledge
the
Separatist
to
be
a
true
Church
,
nor
the
Separatist
acknowledge
the
Papist
to
bee
so
;
Manasseth
against
Ephraim
,
and
Ephraim
against
Manasseth
,
and
both
against
Iudah
,
Esa
9.21
.
And
so
the
Papist
is
against
the
Seperatist
,
and
the
Seperatist
against
the
Papist
,
and
both
against
our
Church
of
England
;
Each
of
them
crying
out
with
open
mouth
against
the
Church
of
England
,
and
our
standing
therein
:
And
the
Papist
thinks
wee
cannot
iustifie
our
,
selues
against
their
exceptions
,
but
that
we
must
incline
to
the
Seperatists
;
And
the
Seperatists
boast
,
that
wee
cannot
acquit
our selues
of
their
exceptions
,
but
that
wee
must
incline
to
Popery
:
here
then
is
our
present
taske
,
how
to
deliuer
our selues
from
both
these
Aduersaries
,
that
we
may
fall
foule
on
neither
;
they
doe
not
assault
vs
both
in
the
same
kinde
,
nor
about
one
and
the
same
thing
;
Each
of
them
haue
their
seuerall
Quarrell
,
and
each
doe
mannage
a
seuerall
fight
against
vs
,
and
therefore
we
must
frame
our
seuerall
defences
accordingly
against
them
:
The
Papist
hee
strikes
mainely
against
our
Religion
,
the
very
life
of
our
Church
;
The
Seperatist
strikes
specially
at
the
State
of
our
Church
;
The
exceptions
of
the
Papist
is
the
more
dangerous
,
but
yet
altogether
vniust
and
vntrue
;
Our
Church
and
religion
is
warranted
against
the
Papists
by
prouing
that
our
reli●ion
is
better
then
the
religion
of
the
Church
of
Rome
which
is
proued
by
the
call●ng
out
of
six
or
seuen
of
the
principall
differences
betweene
them
and
vs
.
that
of
the
Seperatist
may
seeme
to
haue
some
more
colour
of
Truth
in
some
points
,
but
is
much
lesse
dangerous
:
First
,
wee
will
beginne
with
the
Papist
,
as
being
the
ancienter
enemy
of
the
two
,
and
his
Quarrell
the
greater
;
And
because
he
excepts
against
our
Religion
,
we
will
ballance
their
Religion
and
ours
together
,
and
so
put
the
matter
to
triall
and
ioyne
in
this
Issue
,
whether
their
Religion
be
better
then
ours
,
or
our
Religion
better
then
theirs
;
And
because
false
Ballances
are
an
abomination
to
the
Lord
,
we
will
disclaime
them
;
Carnall
Reason
,
outward
Pompe
,
plausible
shewes
,
and
probabilities
are
deceitfull
waights
not
fit
for
this
vse
;
Let
vs
bring
them
to
the
Scales
of
the
Sanctuary
,
and
examine
them
by
the
equall
and
true
waights
of
the
Lord
himselfe
,
that
is
,
by
such
spirituall
and
sound
considerations
,
as
the
holy
things
of
God
are
to
be
esteemed
and
tried
by
;
it
were
ted●ous
,
if
not
infinite
,
to
reckon
vp
all
the
diff●rences
betwixt
them
and
vs
;
I
will
therefore
cull
out
six
or
seauen
of
the
principall
for
Instances
;
and
thereby
yee
may
iudge
of
the
rest
:
And
I
will
weigh
them
in
foure
exceptionlesse
Ballances
,
and
make
it
plaine
,
God
willing
,
in
euery
one
of
these
six
or
seauen
Instances
,
by
euery
of
these
foure
Ballances
,
that
our
Religion
will
hold
waight
,
full
waight
downe
to
the
ground
;
and
that
theirs
is
too
light
,
not
worthy
to
be
brought
to
the
Beame
:
weighed
by
foure
ballances
.
The
foure
Ballances
,
that
wee
will
weigh
these
Instances
in
,
are
first
,
the
Ballance
of
Gods
glory
;
Secondly
,
the
Ballance
of
Gods
Word
;
Thirdly
,
the
Ballance
of
true
holinesse
;
Fourthly
the
Ballance
of
peace
of
conscience
:
The
Instances
of
the
differences
betwixt
them
and
vs
,
which
we
will
weigh
in
these
Ballances
are
these
:
The
points
which
are
weighed
and
wherby
the
triall
is
made
are
.
The
first
is
of
the
sufficiency
of
Scripture
and
the
absolute
Authority
it
hath
aboue
the
Church
and
Traditions
;
The
second
is
of
Gods
free
grace
against
mans
freewill
;
The
third
is
of
iustification
by
faith
alone
,
against
mans
,
of
merits
,
The
fourth
is
of
Christ
our
onely
Aduocate
,
against
other
Intercessors
.
The
fifth
is
of
the
spirituall
worship
of
God
against
Images
;
The
sixth
is
of
our
Communion
against
their
Masse
:
The
last
instance
is
of
our
carriage
of
the
meanes
of
saluation
in
open
sight
and
plaine
dealing
,
that
all
may
looke
into
them
with
their
owne
eyes
,
against
their
carriage
of
all
in
a
cloud
,
and
shaddow
,
and
huckurmucker
;
of
these
in
order
:
And
first
let
vs
weigh
these
seuen
Instances
,
in
the
first
Ballance
,
and
that
is
the
Ballance
of
Gods
Glory
:
For
,
that
is
the
best
and
truest
Religion
of
God
,
that
tends
most
directly
and
intirely
to
Gods
Glory
;
All
that
wee
doe
,
must
bee
framed
and
referred
to
Gods
glory
,
1
Cor.
10.31
.
specially
our
Religion
,
Col.
3.16.17
.
And
if
men
should
deuise
a
Religion
for
any
God
,
true
or
false
,
they
would
resoule
,
That
that
were
the
best
Religion
,
whereby
that
God
,
to
whom
it
is
erected
,
might
bee
most
glorified
;
yea
,
our
very
Religion
it selfe
,
what
is
it
?
But
our
worshipping
of
,
beleeuing
in
,
calling
vpon
,
and
obeying
God
,
which
is
nothing
else
but
our
very
glorifying
of
God
:
But
the
Religion
professed
by
the
Church
of
England
doth
most
directly
and
intirely
tend
to
Gods
Glory
;
and
the
Popish
Religion
doth
not
,
but
contrarily
it
tends
to
his
Dishonour
,
and
therefore
our
Religion
is
the
true
Religion
of
God
,
theirs
is
not
;
as
wee
shall
see
in
these
Instances
:
The
first
is
concerning
the
sufficiency
of
Scripture
,
1.
weighed
in
the
first
ballance
viz.
Gods
glory
.
and
the
absolute
authority
thereof
,
aboue
the
Church
and
Traditions
,
put
this
into
the
Ballance
of
Gods
Glory
,
and
admit
,
as
we
doe
;
that
the
Scripture
is
sufficient
in
it selfe
,
and
hath
absolute
Authority
aboue
the
Church
and
Traditions
,
and
see
how
Gods
Glory
is
thereby
aduanced
,
for
thereby
God
is
acknowledged
to
haue
prouided
most
bountifully
and
sufficiently
for
his
Church
,
a
perfect
rule
of
faith
and
life
,
that
needes
no
addition
,
and
thereby
God
shall
rule
by
his
owne
will
and
Lawes
,
and
bee
worshiped
by
his
owne
ordinances
onely
,
all
which
are
matters
of
Gods
greatest
honour
:
But
deny
this
,
as
the
Papists
doe
,
and
preferre
or
equall
the
Church
with
the
Scripture
,
and
mingle
Traditions
with
Gods
Word
,
and
all
this
Glory
shall
be
much
ecclipsed
.
The
second
Instance
is
of
Gods
free-grace
,
The
second
Instance
weighed
by
the
first
Ballance
.
against
mans
free-will
;
Admit
that
all
the
good
we
do
or
haue
,
proceeds
meerely
from
the
grace
and
Spirit
of
God
,
without
any
will
or
towardlinesse
to
good
in
our selues
:
And
the
Lord
is
thereby
rightly
and
truely
glorified
;
If
wee
haue
no
sufficiency
of
our selues
,
no
not
to
thinke
well
;
but
that
the
will
and
the
deede
,
be
both
from
Gods
grace
.
If
we
haue
nothing
in
Abilty
or
desire
or
endeuour
,
but
as
wee
are
effectually
mooued
by
the
Spirit
,
then
the
whole
glory
of
our
working
(
which
is
the
greatest
honour
we
can
here
doe
to
God
)
is
wholly
ascribed
vnto
God
alone
:
But
deny
this
,
as
the
Papists
doe
,
and
auouch
that
there
is
some
freedome
in
our
owne
will
to
good
,
then
God
doth
the
lesse
for
vs
,
and
so
doth
the
lesse
glorifie
himselfe
on
vs
,
extoll
man
(
in
this
corrupt
estate
)
and
dishonour
God
,
but
dishonour
man
herein
,
and
extoll
God
.
The
third
Instance
is
of
Iustification
by
faith
alone
against
mans
merits
;
The
third
Instance
weighed
by
the
first
ballance
.
If
it
be
said
,
as
we
say
,
That
wee
are
iustified
by
faith
alone
without
mans
merits
,
and
we
yeeld
to
Christ
Iesus
the
glory
and
prerogatiue
of
our
alone
and
all-sufficient
Sauiour
,
and
we
magnifie
his
righteousnesse
,
as
being
of
that
infinite
worth
and
power
in
and
by
it selfe
,
as
to
make
vs
truely
and
perfectly
righteous
that
beleeue
it
,
which
as
his
proper
due
is
directly
assigned
of
his
father
,
and
iustly
challenged
by
himselfe
,
and
worthily
obtained
by
his
doings
,
sufferings
and
victory
:
But
say
,
as
the
Papists
doe
,
that
wee
doe
merit
some
fauour
with
God
by
our
owne
good
works
,
and
then
we
detract
from
Christs
glory
,
and
make
men
compartners
together
with
Christ
in
this
glorious
worke
of
Iustification
.
The
fourth
Instance
weighed
by
the
same
ballance
.
The
fourth
Instance
is
concerning
Christ
our
onely
Aduocate
,
against
other
Intercessors
:
Say
with
vs
,
that
Christ
alone
presents
our
suits
to
God
,
and
makes
them
auaileable
with
God
,
and
that
he
is
to
be
called
vpon
,
as
our
onely
Intercessor
;
and
then
we
giue
him
the
due
honour
of
his
place
&
office
of
Mediatorship
,
Ioh.
14.13
.
For
his
Intercession
is
a
speciall
part
of
that
office
,
as
well
as
Redemption
,
wherein
if
he
be
acknowledged
to
bee
,
as
we
make
him
,
our
alone
Intercessor
,
he
is
much
magnified
:
But
if
others
be
ioyned
with
him
,
as
they
make
it
,
hee
is
much
disparaged
,
as
being
not
sufficient
of
himselfe
,
but
needs
others
helpe
,
or
at
least
in
that
office
,
being
but
of
smaller
moment
,
such
as
the
Saints
might
mannage
well
enough
;
And
so
not
Christ
onely
,
but
God
the
Father
also
is
much
dishonoured
,
The
fifth
Instance
ballanced
by
the
same
rule
.
that
would
put
his
owne
Sonne
to
that
,
which
meaner
persons
might
doe
as
well
as
hee
.
The
fifth
Instance
is
concerning
the
spirituall
worship
of
God
,
against
Images
;
Let
vs
worship
God
,
as
we
teach
,
onely
in
Spirit
and
Truth
without
an
Image
,
and
he
is
rightly
and
truely
worshipped
,
being
serued
as
he
is
,
a
most
glorious
Spirit
free
from
any
matter
,
or
forme
,
or
outward
apprehension
,
and
impossible
to
be
expressed
by
any
sensible
Representation
whatsoeuer
:
But
worship
him
in
or
by
an
Image
,
as
they
teach
and
practise
,
and
we
cannot
but
defile
our selues
,
and
in
some
sort
the
Lords
great
maiesty
to
our selues
,
by
many
grosse
,
carnall
,
bodily
,
and
materiall
thoughts
,
and
imaginations
,
wholly
mis-beseeming
the
purity
of
Gods
nature
,
being
and
maiesty
,
as
if
hee
were
a
carnall
,
bodily
,
or
manly
God
,
then
which
nothing
can
bee
more
contrary
to
his
nature
and
will
,
and
so
not
more
derogatory
to
his
glory
.
The
sixth
instance
tryed
by
the
same
rule
.
The
sixth
instance
is
of
our
Communion
,
against
their
Masse
:
Celebrate
the
memoriall
of
Christs
death
,
as
we
doe
,
in
the
holy
Sacrament
of
the
Lords
Supper
,
and
the
Sacrifice
of
Christ
once
offered
by
himselfe
on
the
crosse
,
is
thereby
aduanced
and
acknowledged
to
bee
a
most
perfect
and
sufficient
,
expiation
by
it selfe
of
all
our
sins
,
hereby
it
is
only
remembred
and
shewed
according
to
the
institution
,
but
not
repeated
;
But
celebrate
the
death
of
Christ
in
the
Popish
Masse
,
which
the
Papists
themselues
hould
to
be
a
propitiatory
Sacrifice
for
the
quicke
and
the
dead
,
and
how
can
Christ
once
sacrificed
be
more
disparaged
.
The
last
instance
tryed
by
the
same
rule
.
The
last
instance
is
concerning
the
carriage
of
the
meanes
of
Saluation
in
open
sight
and
playne
dealing
amongst
vs
,
that
all
may
looke
into
them
with
their
owne
eyes
,
against
their
carriage
of
all
in
a
cloud
and
shaddow
,
and
hukermucker
;
Let
Prayer
be
made
in
a
knowne
tongue
,
and
wee
honour
God
,
not
with
lips
onely
,
but
with
vnderstanding
too
:
but
let
it
be
made
in
an
vnknowne
tongue
,
as
it
is
in
Popery
:
and
we
dishonour
God
,
babling
and
prattling
to
him
we
know
not
what
:
Let
the
Scripture
bee
free
and
common
to
all
,
that
euery
one
may
reade
and
vnderstand
,
and
the
Lord
is
glorified
in
the
comfort
,
knowledge
,
faith
,
and
obedience
of
many
:
But
let
the
Word
bee
kept
from
the
people
,
and
then
they
cannot
know
God
,
and
so
cannot
honour
him
:
let
men
haue
an
explicite
faith
,
to
vnderstand
and
beleeue
particularly
for
themselues
all
things
necessary
to
saluation
;
and
they
shall
glorifie
God
in
giuing
a
reason
of
the
hope
that
is
them
,
1
Pet.
3.15
.
But
if
they
be
content
with
an
implicite
faith
,
onely
to
beleeue
as
the
Church
beleeues
,
they
shall
dishonour
God
,
in
their
blindnesse
and
ignorance
,
and
hardly
shall
the
Lord
be
glorified
in
their
Saluation
;
God
is
iealous
of
his
owne
glory
,
and
so
must
all
that
professe
his
name
;
and
the
more
iealous
we
are
of
that
,
and
zealous
for
it
,
the
more
truely
Religious
we
are
;
If
wee
bee
out
of
our
wits
(
saith
the
Apostle
)
we
are
it
to
God
,
2
Cor.
5.3
,
So
we
see
in
these
seuen
instances
,
that
our
Religion
is
full
weight
in
this
ballance
of
Gods
glory
,
and
the
Religion
of
Popery
too
light
,
not
worthy
to
be
tryed
in
this
Beame
.
The
same
things
tryed
in
the
second
ballance
,
viz.
Gods
Word
.
The
second
ballance
wherein
we
will
try
our
Religion
and
theirs
,
in
these
seuen
instances
,
is
in
the
ballance
of
Gods
Word
;
for
it
is
not
enough
to
ayme
at
Gods
glory
in
our
owne
intention
,
but
after
his
direction
,
for
hee
cannot
be
truely
glorified
,
but
so
as
himselfe
teacheth
in
his
word
;
That
is
the
best
and
true
Religion
of
God
,
tha●
is
most
agreeable
to
Gods
Word
,
and
that
is
the
worst
that
most
disagrees
with
Gods
Word
,
Leuit.
18.4.5
.
ye
shall
doe
after
my
iudgements
,
and
seeke
mine
ordinances
,
&c.
And
Iohn
5.39
.
Search
the
Scriptures
,
Mat.
15.9
.
In
vaine
they
worshipme
teaching
for
doctrine
mens
precepts
.
And
1
Ioh.
4.5
.
he
that
knoweth
God
,
heareth
vs
,
&c:
where
is
Gods
Religion
to
be
found
,
but
in
Gods
book
?
As
the
Iewes
religion
is
found
in
their
talmud
;
&
the
Turkes
in
their
Alcoan
:
But
the
religion
professed
in
our
Church
is
most
agreeable
to
Gods
Word
,
and
the
Religion
of
Popery
is
not
agreeable
thereto
;
therfore
our
Religion
is
the
true
Religion
:
That
ours
is
most
agreeable
to
Gods
Word
,
&
not
theirs
,
The
first
instance
tryed
by
the
second
rule
.
see
it
in
the
first
instance
;
The
sufficiency
of
Scripture
,
and
the
absolute
authority
it
hath
aboue
the
Church
and
traditions
;
this
is
agreeable
to
that
in
the
2
Tim.
3.16
,
17.
for
the
whole
Scripture
is
giuen
by
inspiration
from
God
,
and
is
profitable
to
teach
,
to
conuince
,
to
correct
,
and
to
instruct
in
righteousnes
,
that
the
man
of
God
may
be
absolute
being
made
perfect
vnto
all
good
workes
;
And
Iohn
10.27
.
my
sheepe
heare
my
voyce
,
and
I
know
them
,
and
they
follow
me
,
and
5.
Verse
,
they
will
not
follow
a
stranger
,
but
flye
from
him
,
for
they
know
not
the
voyce
of
strangers
;
For
that
which
the
Papists
alleadge
for
the
Church
,
that
shee
is
to
bee
heard
,
Matth.
18.17
.
It
is
to
be
vnderstood
subordinately
to
the
word
,
that
is
,
so
farre
as
the
Church
is
aduised
by
God
in
his
Word
,
and
for
that
which
they
alleadge
for
traditions
,
out
of
the
2
Thes.
2.15
.
keepe
the
instructions
which
ye
haue
beene
taught
,
eyther
by
word
,
or
by
Epistle
;
by
word
and
Epistle
are
meant
one
and
the
same
thing
,
onely
the
manner
of
deliuery
was
diuers
,
sometimes
by
word
,
sometimes
by
Epistle
:
And
seeing
the
authority
of
the
Church
aboue
the
Scripture
and
traditions
,
bee
each
of
them
a
disparagment
to
the
word
,
except
the
word
should
disparage
it selfe
,
(
which
no
wise
man
can
imagine
)
there
is
no
seeking
for
any
warrant
for
them
within
the
word
.
The
second
instance
,
Gods
free
grace
,
The
second
instance
tryed
by
the
second
rule
.
against
mans
free
will
;
Our
Religion
teacheth
according
to
Gods
Word
,
Phil.
2.13
.
that
it
is
God
which
worketh
in
vs
both
the
will
and
the
deed
;
And
2
Cor.
3.5
.
that
we
are
not
sufficient
of
our selues
to
thinke
any
thing
,
as
of
our selues
,
but
our
sufficiency
is
of
God
;
And
Ier.
31.18
,
Conuert
thou
me
&c.
And
there
is
no
colour
of
any
one
direct
place
to
the
contrary
in
all
the
Scripture
;
There
are
some
indirect
allegations
by
way
of
inference
from
Gods
commandements
,
bidding
vs
to
doe
well
,
and
from
his
promises
,
if
we
doe
well
;
which
rather
send
vs
to
God
for
that
which
we
cannot
doe
of
our selues
,
then
imply
any
ability
for
the
doing
of
them
in
our selues
.
The
third
instance
tryed
by
the
second
rule
.
The
third
instance
,
iustification
by
faith
alone
,
against
mans
merits
,
we
teach
according
to
the
Scripture
,
Rom.
3.20
,
28
that
by
the
workes
of
the
law
,
no
flesh
shall
bee
iustified
.
But
that
a
man
is
iustified
by
faith
without
the
workes
of
the
law
.
And
Gal.
2.16
.
A
man
is
not
iustified
by
the
workes
of
the
law
,
but
by
the
faith
of
Iesus
Christ
;
And
Ephes.
2.8
,
9.
by
grace
ye
are
saued
through
faith
,
not
of
workes
,
&c:
And
Titus
3.5
.
not
by
the
workes
of
righteousnesse
which
wee
haue
done
,
but
according
to
his
mercy
he
saued
vs
:
That
which
the
Papists
pretend
to
the
contrary
,
Iames
2.24
.
yee
see
then
how
that
of
workes
a
man
is
iustified
,
and
not
of
faith
onely
,
doth
not
crosse
the
former
,
except
they
wil
blaspheme
and
say
,
that
God
doth
contradict
himselfe
,
but
is
plainely
spoken
of
another
saith
,
that
is
dead
,
Verse
90.
whereas
iustifying
faith
is
a
liuing
faith
;
and
of
another
iustification
that
is
before
man
,
as
Verse
18.
whereas
this
is
before
God
.
The
fourth
instance
tryed
by
the
second
●ule
.
The
fourth
instance
,
Christ
our
onely
aduocate
,
against
other
intercessors
,
wee
hold
and
teach
according
to
the
Scripture
,
1
Iohn
2.1.2
.
that
wee
haue
an
Aduocate
with
the
Father
,
Iesus
Christ
the
iust
,
and
hee
is
the
reconciliation
for
our
sinnes
;
And
Reuel.
8.3
.
Another
Angell
came
and
stood
before
the
Altar
,
hauing
a
golden
censor
,
and
much
odours
were
giuen
vnto
him
,
that
he
should
offer
with
the
Prayers
of
all
Saints
:
This
Angell
is
Christ
,
who
as
the
high
Priest
in
the
Law
,
Exod.
28.38
.
doth
appeare
before
God
,
making
the
Prayers
of
the
Saints
acceptable
to
God
;
And
there
is
not
any
shew
of
warrant
in
the
word
,
neyther
for
any
one
,
no
nor
for
all
the
Saints
together
to
doe
the
like
;
The
fift
instance
tryed
by
the
second
rule
.
The
fifth
instance
,
the
spirituall
worship
of
God
,
against
images
;
Our
Religion
teacheth
according
to
the
Word
,
Iohn
4.23.24
.
that
all
true
worshippers
shall
worship
the
Father
in
Spirit
and
truth
,
for
the
Father
requireth
euen
such
to
worship
him
;
God
is
a
Spirit
,
and
they
that
worship
him
,
must
worship
him
in
Spirit
and
truth
;
And
Exod.
20.4
,
5.
Thou
shalt
make
thee
no
grauen
Image
,
thou
shalt
not
bowe
downe
to
them
&c:
This
second
Commandement
is
so
plaine
for
this
,
that
the
Papists
leaue
it
out
in
some
of
their
Catechismes
,
and
make
vp
the
number
of
ten
Commandements
,
by
diuiding
the
last
:
And
there
is
not
one
tit●le
of
Scripture
for
Images
,
neyther
precept
,
dispensation
,
exception
,
or
example
approoued
;
The
sixth
instance
tryed
by
second
●rule
.
but
on
the
contrary
they
are
fearefully
threatned
,
and
strangely
punished
.
The
sixth
instance
,
Our
Communion
against
their
Masse
:
Our
Communion
is
warranted
by
Gods
Word
,
1
Cor.
10.16
.
the
Cuppe
of
blessing
which
we
blesse
,
is
it
not
the
Communion
of
the
blood
of
Christ
,
&
c
?
And
1
Cor.
11.23
,
24
,
25
,
&c:
whereas
their
Masse
hath
no
warrant
at
all
in
the
Word
,
not
so
much
as
the
name
of
it
found
there
,
nor
in
the
Nature
of
any
propitiatory
Sacrifice
,
The
seuenth
Instance
tried
by
the
second
rule
.
nor
any
Intimation
of
repeating
it
,
but
directly
the
contrary
,
as
wee
may
see
,
Hebr.
10.10
,
14.
the
offering
of
the
body
of
Christ
once
made
with
one
offering
,
&c:
The
seuenth
Instance
,
our
carriage
of
the
meanes
of
Saluation
in
open
sight
against
their
carriage
of
all
in
a
cloude
;
Our
prayers
made
in
a
knowne
Tongue
are
warranted
in
the
word
,
1
Cor.
14.14
,
15.
If
I
pray
in
a
strange
Tongue
,
my
spirit
prayeth
,
but
my
vnderstanding
is
without
fruite
,
what
is
it
then
?
I
will
pray
with
the
Spirit
,
but
I
will
pray
with
vnderstanding
also
,
&c:
And
so
for
the
word
to
be
free
and
common
to
all
,
as
it
is
with
vs
,
hath
his
warrant
,
Matth.
5.15
.
neither
doe
men
light
a
candle
,
and
put
it
vnder
a
Bushell
,
but
on
a
candlesticke
,
and
it
giueth
light
to
all
that
are
in
the
house
,
And
Prou.
9.4
,
5.
who
is
simple
,
let
him
come
hither
,
&c:
And
Esa.
55.1.3
.
Loe
,
euery
one
that
thirsteth
,
come
ye
to
the
waters
,
&c:
encline
your
eares
and
come
vnto
me
,
and
your
soule
shall
liue
:
So
likewise
hath
an
explicite
faith
his
warrant
,
Ioh.
9.35
.
Doest
thou
beleeue
in
the
Son
of
God
,
where
our
Sauiour
requires
an
explicite
and
particular
faith
,
in
the
blinde
man
.
And
in
the
1
Pet.
3.15
.
the
Apostle
would
haue
vs
bee
ready
alwaies
to
giue
an
Answer
to
euery
man
,
that
asketh
vs
a
Reason
of
the
hope
that
is
in
vs
,
&c:
That
which
the
Papists
pretend
to
the
contrary
,
Matth.
7.6
.
Giue
yee
not
that
which
is
Holy
to
Doggs
,
&c:
is
a
malicious
peruerting
of
Christs
Words
,
to
his
peoples
destruction
,
and
their
owne
Ruine
;
Thus
wee
see
that
their
Religion
is
too
light
,
and
oars
full
weight
in
this
second
Ballance
of
Gods
word
.
Let
vs
try
them
in
the
third
Ballance
:
The
same
things
tried
in
the
third
bal●
The
Ballance
of
true
holinesse
;
That
is
the
best
and
true
Religion
of
God
,
that
is
most
powerfull
to
worke
Holinesse
of
heart
and
life
;
for
God
is
holy
,
and
our
calling
,
and
the
end
of
●●
what
cold
deuotion
will
there
be
in
vs
,
and
what
hourely
prayers
,
and
little
faith
,
and
lesse
reuerence
,
as
dealing
with
men
,
and
not
with
God
himselfe
.
For
the
fifth
instance
;
The
fift
instance
tryed
by
the
third
rule
.
If
wee
worship
God
in
Spirit
,
without
Images
,
it
workes
in
vs
Spiritualnesse
and
truth
,
for
wee
presenting
our selues
in
all
our
worship
nakedly
,
without
any
Image
before
the
Lord
,
as
before
a
pure
Spirit
,
wee
are
stirred
vp
thereby
,
and
growne
by
vse
to
frame
our selues
to
his
owne
Image
,
to
be
spirituall
men
,
and
spiritually
minded
,
&
spiritually
affected
;
our
vnderstanding
,
will
,
thoughts
,
desires
,
meditations
,
and
courses
,
will
be
spirituall
and
heauenly
,
lifted
vp
to
an
higher
strayne
in
affection
,
and
eleuation
of
Spirit
,
the
onely
meanes
whereby
to
be
truely
renewed
in
the
Spirit
of
our
minds
,
it
will
be
a
notable
meanes
against
all
carelesnesse
,
and
Hypocrisie
,
The
sixt
instance
tryed
by
the
third
rule
.
and
formality
in
our
hearts
and
liues
.
Sixthly
,
our
spirituall
and
true
Communion
with
Christ
,
against
their
Masse
:
By
this
Communion
Christ
spiritually
enters
into
vs
,
and
stirs
vs
vp
to
the
life
of
God
,
and
incorporates
vs
,
into
his
mysticall
body
,
here
faith
doth
her
right
office
;
in
discerning
the
Lords
Body
with
a
spirituall
eye
,
and
applying
Christ
,
and
his
death
,
and
merits
,
soundly
to
the
heart
of
the
receiuer
,
and
feeding
vpon
Christ
in
heauen
at
Gods
right
hand
;
whereas
in
the
Masse
,
there
is
but
the
flesh
,
which
without
the
Spirit
profiteth
nothing
;
and
the
bodily
eye
and
hand
,
and
mouth
,
and
belly
,
doe
in
a
manner
all
,
&
faith
doth
little
,
or
nothing
.
Seuenthly
,
if
the
meanes
of
Saluation
be
carried
openly
,
The
7.
instance
tryed
by
the
third
rule
.
and
not
in
a
cloude
;
then
all
is
done
in
knowledge
,
and
vnderstanding
;
And
then
there
is
an
holy
will
,
desire
,
deuotion
,
affection
,
and
endeuoure
to
serue
the
Lord
in
an
holy
manner
,
as
may
best
beseeme
him
,
and
them
;
It
is
a
foolish
doctrine
of
the
Papists
;
That
ignorance
is
the
mother
of
deuotion
,
it
must
needs
be
a
blind
and
gracelesse
deuotion
in
th●t
minde
,
where
knowledge
hath
not
first
inlightned
the
vnderstanding
.
Let
vs
now
come
to
the
fourth
and
last
ballance
,
The
same
things
tryed
by
the
fourth
rule
viz.
comfort
of
conscience
and
therin
try
our
religion
and
theirs
,
in
these
seuen
instances
,
and
that
is
the
ballance
of
comfort
of
conscience
;
that
is
the
true
Religion
,
that
bringeth
soundest
comfort
of
conscience
,
for
that
is
the
right
Gospell
,
that
brings
glad
tydings
of
peace
to
the
afflicted
soule
;
and
agrees
directly
with
Christs
spirituall
office
,
Esay
61.1
.
The
Spirit
of
the
Lord
is
vpon
me
,
therefore
hath
the
Lord
anointed
me
,
he
hath
sent
me
to
preach
good
tydings
to
the
poore
,
to
binde
vp
the
broken
hearted
&c:
and
Matth.
11.28
.
But
the
Religion
of
our
Church
brings
sound
comfort
to
the
conscience
;
and
the
Popish
Religion
doth
not
so
;
but
rather
purposely
afflicts
mens
consciences
,
then
comfort
them
,
terrifying
them
with
a
slauish
feare
,
nourishing
the
Spirit
of
bondage
and
bringing
men
backe
,
as
it
were
,
to
the
Law
againe
;
Therefore
our
Religion
is
the
true
Religion
,
theirs
is
the
false
:
The
first
instance
tryed
by
the
fourth
rule
.
See
this
in
the
first
instance
waighed
in
this
Ballance
;
The
sufficiency
of
the
Scripture
sets
the
conscience
at
rest
,
as
hauing
all
that
is
needfull
to
be
beleeued
or
done
,
set
plainely
before
vs
in
Gods
Booke
;
so
that
we
need
not
wander
after
vncertainties
and
doubtings
,
but
we
may
know
what
wee
must
trust
vnto
;
And
the
absolute
command
of
Scripture
conuinces
the
conscience
,
that
it
is
well
done
,
and
both
together
assures
the
conscience
of
him
that
endeauours
truely
to
frame
himselfe
thereunto
,
that
he
is
in
the
right
way
to
heauen
,
and
in
the
certaine
state
of
grace
and
Saluation
;
Secondly
,
if
all
be
of
Gods
free
grace
,
The
second
instance
tryed
by
the
fourth
rule
.
and
not
of
mans
free
will
,
then
wee
are
singularly
comforted
in
that
all
our
thoughts
desires
,
and
workes
are
not
our
owne
,
for
then
they
would
be
loathsome
to
God
;
who
can
bring
a
cleane
thing
out
of
an
vncleane
?
But
they
are
Gods
owne
doings
,
and
they
are
the
actions
of
his
owne
Spirit
,
and
therefore
cannot
but
be
acceptable
vnto
him
.
Thirdly
,
The
third
instance
tryed
by
the
fourth
rule
.
if
Iustification
be
by
faith
alone
without
mans
merits
,
then
we
haue
peace
with
God
,
Rom.
5.1
.
And
then
wee
haue
assurance
of
Saluation
being
grounded
,
not
on
the
sands
of
our
owne
merits
,
but
on
the
immouable
rocke
Christ
Iesus
,
and
his
righteousnes
,
and
the
fauour
of
God
,
and
the
free
promise
of
mercy
in
him
.
Fourthly
,
if
Christ
be
our
onely
Aduocat
,
The
fourth
instance
tryed
by
the
fourth
rule
.
we
haue
assurance
to
bee
heard
,
Iohn
16.23
.
and
1
Iohn
5.14
,
15.
and
Rom.
5.1
,
2.
for
what
can
the
Lord
deny
his
owne
Son
,
or
us
for
his
sake
?
whereas
if
we
haue
other
aduocats
,
we
know
not
whether
they
heare
vs
,
(
yea
of
many
we
know
not
whether
they
be
Saints
or
no
)
or
if
they
doe
heare
vs
,
yet
wee
know
not
,
whether
they
will
or
can
helpe
vs
;
yea
,
we
hauing
no
sound
warrant
to
pray
to
Saints
,
we
know
not
whether
the
Lord
will
bee
angry
with
vs
for
such
an
vnwarrantable
course
,
&
so
fare
the
worse
for
sodoing
amongst
men
.
The
fifth
Instance
tryed
in
the
fourth
rule
.
Fifthly
,
if
we
worship
God
in
Spirit
and
truth
,
and
not
in
Images
,
then
we
haue
assurance
,
that
we
worship
the
true
God
,
and
that
after
the
true
and
right
manner
:
And
this
is
the
specificall
difference
of
Gods
Religion
,
from
all
other
Religions
whatsoeuer
;
whereas
if
we
worship
in
or
by
an
Image
,
wee
doe
still
suspect
whether
wee
doe
well
or
no
;
for
euen
nature
it selfe
(
if
it
be
well
marked
)
abhors
,
that
God
should
be
reputed
a
materiall
substance
,
and
therefore
how
can
God
be
pleased
,
The
sixth
instance
tryed
by
the
fourth
rule
.
that
he
should
be
so
resembled
?
Sixthly
,
if
we
celebrate
the
memoriall
of
the
Lords
death
in
our
Communion
,
then
the
benefit
of
Christs
death
is
effectually
settled
to
the
beleeuing
soule
,
by
the
presence
of
the
Spirit
;
and
the
comfort
and
strength
of
the
bread
,
and
the
sweetenesse
and
comfort
of
the
wine
in
our
stomacke
,
workes
an
answerable
correspondency
by
the
thing
signified
,
The
seuenth
Instance
tried
by
the
fourth
rule
.
to
the
soule
,
and
puts
vs
in
possession
of
it
;
Lastly
,
if
we
haue
the
meanes
of
Saluation
plainely
deliuered
vnto
vs
,
that
we
may
see
into
them
with
our
owne
eyes
,
and
not
darkely
,
as
they
are
amongst
the
Papists
,
then
we
know
what
we
worship
,
Iohn
4.
Wee
walke
in
the
light
;
whereas
they
poore
soules
goe
on
in
the
darke
,
not
knowing
whither
they
goe
.
So
wee
see
in
all
these
foure
ballances
,
that
their
Religion
is
too
light
,
and
ours
is
downe
weight
:
And
so
we
see
that
they
are
iustly
reprooued
for
censuring
our
Church
to
be
a
false
Church
,
because
wee
haue
a
false
Religion
,
whereas
theirs
is
the
false
,
and
ours
is
the
true
Religion
.
Secondly
,
It
is
for
reproofe
of
the
Separatists
;
Secondly
,
this
vse
is
for
reproofe
of
separatists
:
their
exceptions
briefly
answered
.
1.
Except
.
Your
Church
hath
a
false
constitution
.
Answ.
both
consequence
and
antecedent
be
false
.
What
constitution
signifieth
They
are
very
clamorous
and
bitter
against
vs
:
But
I
purpose
,
God
willing
,
briefly
to
answer
the
sum
of
all
their
exceptions
,
and
to
let
all
their
bitter
clamours
alone
:
Their
first
Exception
is
against
the
constitution
of
our
Church
,
they
say
,
it
hath
a
false
constitution
,
and
therefore
is
a
false
Church
;
But
this
is
a
false
Consequence
,
and
can
neuer
be
prooued
,
there
be
many
froggs
and
mice
and
other
Creatures
generated
of
putrefaction
,
and
yet
are
true
froggs
,
though
they
be
not
produced
by
naturall
generation
;
And
hee
that
out
of
the
very
stones
can
raise
vp
children
vnto
Abraham
,
is
able
to
gather
a
Church
otherwise
then
by
that
which
they
call
a
true
constitution
;
so
that
the
consequence
is
false
,
and
the
Antecedent
is
false
too
;
For
our
Constitution
through
Gods
mercy
is
true
and
sound
;
Constitution
signifies
sometime
,
the
state
which
a
thing
is
framed
vnto
,
as
the
naturall
constitution
of
the
Body
,
that
is
,
the
state
,
condition
,
or
dispensation
,
which
by
the
rule
of
nature
it
is
endued
with
;
sometimes
it
signifies
the
Act
whereby
it
is
to
be
framed
,
as
the
naturall
constitution
of
the
body
,
that
is
,
the
Act
of
Nature
whereby
it
is
constituted
:
Each
of
these
are
in
the
Church
,
as
being
a
Body
in
a
borowed
sense
;
And
the
constitution
of
ours
is
true
in
the
first
sense
,
we
haue
the
Word
,
Sacraments
,
ministry
,
and
Gouernment
,
and
people
professing
the
true
Religion
,
and
obedience
thereunto
:
And
therefore
what
need
we
to
inquire
into
the
Act
whereby
wee
were
so
constituted
,
as
thereby
to
disproue
the
Truth
of
our
Church
:
As
for
example
,
when
I
come
into
a
strange
place
,
that
hath
the
name
of
a
City
;
and
there
I
see
people
,
corporations
,
Ciuill
assemblies
,
lawes
and
orders
,
and
a
generall
profession
of
obedience
thereunto
:
Shall
not
I
hold
that
a
true
City
,
though
I
know
not
how
it
was
founded
and
gathered
?
But
if
it
be
necessary
to
be
inquired
into
,
in
the
second
sense
,
the
Constitution
of
our
Church
is
true
and
good
in
that
sense
also
;
men
are
truly
called
and
gathered
amongst
vs
,
by
the
ministry
of
the
Word
,
but
say
they
,
they
were
not
so
gathered
at
the
first
:
I
Answer
;
first
,
if
they
were
not
,
it
is
no
preiudice
to
vs
,
we
are
so
now
:
Secondly
,
I
answer
,
that
it
was
so
at
the
first
too
;
Luther
and
others
,
first
spreading
the
Gospell
:
First
some
of
our
owne
loued
,
beleeued
,
and
embraced
it
by
their
preaching
,
and
then
they
perswaded
others
;
And
I
know
not
how
our
English
at
Amsterdam
can
shew
any
better
calling
to
their
Church
:
But
they
except
and
say
,
that
in
England
,
our
Church
was
gathered
by
proclamation
,
and
by
the
sound
of
a
Trumpet
,
as
in
Queene
Elizabeths
dayes
,
&
so
was
done
by
compulsion
,
and
was
not
voluntary
?
I
Answer
,
first
some
did
come
voluntarily
and
gladly
,
and
therfore
at
least
for
them
it
was
a
true
constitution
;
Secondly
,
the
compulsion
that
was
vsed
was
onely
to
the
outward
meanes
,
not
to
the
faith
,
and
that
is
very
●ustifiable
Iosiah
compelled
ill
that
were
found
in
Israel
,
to
serue
the
Lord
their
God
,
2
Chron.
34.33
.
But
they
say
,
that
was
at
the
restoring
,
not
at
the
planting
of
a
Church
?
I
Answer
,
I
see
no
Reason
,
but
that
it
is
as
lawfull
in
the
one
,
as
in
the
other
;
and
therefore
if
it
destroy
not
the
true
restoring
,
why
should
it
destroy
the
true
planting
?
But
we
say
,
Queene
Elizabeths
Act
was
a
restoring
too
,
for
I
hope
wee
had
a
true
Church
here
in
Queene
Maries
time
,
though
vnder
persecution
;
And
I
am
sure
then
there
was
no
compulsion
to
ou●
religion
,
nor
such
Gouernment
,
Seruice
,
ministry
or
people
amongst
the
Protestants
,
as
they
now
except
against
,
and
therfore
it
was
a
restoring
;
Put
case
the
Separatists
haue
any
children
or
seruants
,
that
are
negligent
,
cold
,
and
backward
in
frequenting
holy
Assemblies
,
or
performing
religious
Duties
,
publique
or
priuate
,
and
vpon
admontion
they
will
not
reforme
,
what
will
they
doe
in
this
case
?
Will
they
vtterly
cast
them
off
?
or
rather
will
they
not
punish
them
,
and
thereby
compell
them
to
the
outward
meanes
,
and
to
obedience
thereunto
?
wherein
if
God
doe
blesse
their
labours
:
so
that
through
his
mercy
,
such
children
or
Seruants
doe
afterwards
labour
in
the
meanes
,
soundly
and
conscionably
,
shall
this
bee
nought
,
because
they
were
brought
thereto
by
compulsion
?
No
surely
:
It
is
great
comfort
to
the
compellers
,
that
they
tooke
that
course
,
and
it
is
great
comfort
to
the
compelled
,
that
they
were
so
dealt
withall
;
So
the
compulsion
vsed
in
restoring
the
Church
in
Queene
Elizabeths
time
,
was
lawfull
and
good
,
against
all
their
clamours
and
exceptions
.
Secondly
,
The
second
exception
that
wee
haue
a
false
gouernment
and
therfore
a
false
Church
.
Answ.
both
consequence
and
antecedent
be
false
.
The
third
exception
gainst
our
Seruice
that
wee
haue
a
false
Seruice
.
Answ.
they
except
against
the
Government
of
our
Church
,
and
say
,
that
wee
haue
a
false
gouernment
and
therefore
a
false
Church
?
But
the
consequence
is
false
,
for
then
it
must
follow
,
that
a
true
Gouernment
makes
a
true
Church
,
which
is
not
true
;
The
Antecedent
is
false
too
;
If
they
had
said
,
it
makes
a
faulty
Church
,
they
had
said
true
,
But
that
it
makes
a
false
,
Anti-Christian
Church
,
and
I
know
not
what
,
it
is
a
meere
slander
.
But
say
they
,
your
officers
,
bee
Anti-christian
;
I
answer
,
the
cheifest
officers
and
those
that
be
most
spurnd
at
,
are
the
Bishops
:
And
they
were
before
Anti-Christ
.
Thirdly
,
they
except
against
our
Seruice
of
God
,
they
say
,
wee
haue
a
false
Seruice
of
God
,
and
therefore
a
false
Church
:
I
Answer
,
if
they
meane
onely
some
part
of
our
Seruice
,
as
they
haue
no
colour
so
to
traduce
it
all
;
then
the
Consequence
is
false
:
but
if
they
meane
all
,
then
the
Antecedent
is
notoriously
vntrue
:
No
part
of
our
Seruice
of
God
,
can
be
proued
false
:
it
being
performed
of
those
that
are
truely
religious
amongst
vs
,
in
truth
and
vnderstanding
and
affection
:
They
except
,
first
say
they
,
it
is
carnall
.
I
answer
,
happly
in
some
,
those
that
haue
carnall
mindes
,
it
is
so
:
but
it
is
neither
so
in
it selfe
,
nor
so
in
the
conscionable
performers
thereof
;
The
Lord
being
one
God
,
an
eternall
,
infinite
Spirit
,
our
hearts
and
spirits
are
lifted
vp
to
beleeue
in
him
,
to
goe
to
him
,
to
cry
and
call
vpon
him
in
his
Sonne
:
Secondly
,
they
say
,
It
is
Idolatrous
:
your
Seruice
booke
being
your
Idoll
,
say
they
:
I
answer
;
that
is
no
Idoll
,
nor
our
Seruice
thereby
,
Idolatry
:
Thirdly
,
they
say
,
we
haue
a
will
worship
inuented
by
man
I
answer
,
wee
worship
not
God
by
any
inuentions
of
our
owne
,
or
other
mens
,
as
parts
of
his
worship
,
but
onely
as
outward
Carriages
thereof
;
And
these
also
are
such
as
our
Church
is
perswaded
,
are
agreeable
to
these
generall
Rules
of
Decency
and
Order
,
which
God
hath
prescribed
in
his
Word
.
Fourthly
,
against
our
stinted
praie●s
answered
.
Fourthly
,
they
except
against
our
stinted
Prayers
;
I
answer
them
,
hath
not
the
Church
alwayes
vsed
stinted
Prayers
,
looke
into
these
Scriptures
,
and
yee
shall
finde
it
so
,
Numb.
6.23
.
&c.
there
was
a
stinted
prayer
appointed
to
Aaron
and
his
Sons
,
to
blesse
the
Children
of
Israel
withall
:
Thus
shall
you
blesse
,
the
Lord
blesse
thee
and
keepe
thee
,
&c:
Deut.
26.3
.
to
the
15.
there
is
a
forme
of
Confession
and
Prayer
set
downe
,
which
the
people
were
to
vse
when
they
brought
the
first
fruites
:
1
Chron.
16.7
.
to
the
36.
there
is
a
Psalme
which
Dauid
did
appoint
to
giue
thankes
vnto
the
Lord
,
by
the
hand
of
Asaph
&
his
Brethren
Praise
the
Lord
,
and
call
vpon
his
Name
,
&c:
And
Psal.
92.
is
intituled
a
Psalme
for
the
Sabboth
,
appointed
to
bee
sung
that
day
;
And
our
Sauiour
Christ
himselfe
appoints
a
stinted
Prayer
,
Luk.
11.2
.
when
ye
pray
,
say
,
Our
Father
,
&c:
And
likewise
himselfe
vseth
a
stinted
Prayer
,
Matth.
26.44
.
and
hee
prayed
the
third
time
,
saying
the
same
words
:
And
therefore
stinted
Prayer
in
it selfe
is
no
sinne
;
If
they
reply
,
that
they
were
so
directed
by
the
holy
Ghost
,
yet
that
is
no
let
to
vs
,
for
their
conceiued
prayers
were
also
directly
from
the
holy
Ghost
,
after
a
speciall
manner
;
yet
that
is
no
reason
but
that
we
may
vse
conceiued
prayers
,
though
they
be
not
so
specially
from
the
Spirit
as
theirs
:
And
yet
we
are
not
so
confined
to
those
set
prayers
,
but
that
we
may
and
do
,
in
euery
particular
congregation
,
before
and
after
preaching
,
inlarge
,
adde
,
alter
and
supply
,
as
occasion
requires
,
and
that
as
freely
,
zealously
,
and
spiritually
,
as
any
may
doe
in
other
Churches
:
yea
,
but
say
they
,
your
Seruice
was
all
taken
out
of
the
Portesse
or
Masse
booke
,
contrary
to
Gods
Commandement
,
Leuit.
18.2.3
.
Deut.
12.30
.
&c:
I
answer
,
it
is
well
knowne
,
that
the
Church
of
Rome
hath
been
a
true
and
sound
Church
,
and
it
is
knowne
,
that
in
that
time
,
there
was
some
forme
of
publike
prayer
and
administration
of
the
Sacraments
in
vse
amongst
them
:
And
as
that
Church
fell
by
little
and
little
from
her
integrity
,
so
that
forme
by
little
and
little
was
corrupted
;
Now
the
Church
being
to
be
reformed
,
〈…〉
was
to
bee
reformed
too
,
and
so
it
was
;
that
which
was
idolatrous
and
superstitious
,
was
cast
out
,
and
that
which
was
profitable
,
was
retayned
,
partly
for
peace
sake
,
that
the
better
sort
might
still
bee
held
within
the
Communion
of
the
Church
;
but
specially
because
it
was
of
good
vse
,
euen
before
Popery
;
so
that
we
take
nothing
from
them
,
but
what
may
in
a
charitable
construction
be
well
endured
;
That
which
is
most
questioned
is
,
the
crosse
in
Baptisme
,
which
we
had
from
them
,
yet
it
was
before
Anti-christ
;
there
be
many
speeches
in
the
fathers
of
it
,
but
we
retaine
it
not
as
the
Papists
doe
idolatrously
;
no
,
the
imposers
protest
against
that
,
but
for
an
ancient
custome
:
And
that
we
may
see
they
retaine
it
not
for
superstition
,
they
haue
turned
it
out
of
the
Sacrament
of
the
Lords
Supper
,
for
it
was
vsed
in
that
Sacrament
too
;
so
that
though
it
be
retrayned
in
the
Church
,
yet
not
as
an
idolatrous
or
superstitious
ceremony
.
Fourthly
,
they
except
against
our
Ministery
,
The
fift
exception
against
our
Ministery
that
wee
haue
a
false
Ministery
answered
.
and
say
that
we
haue
a
false
ministery
,
and
therefore
a
false
Church
:
I
Answer
,
Our
Ministery
is
a
true
Ministery
and
●ustifiable
,
if
we
looke
into
all
parts
of
it
,
we
will
iustifie
it
against
them
,
better
then
they
can
iustifie
theirs
against
vs
;
But
say
they
,
your
ordination
,
whence
had
yee
it
,
but
from
the
Pope
?
I
Answer
,
First
,
eyther
it
was
extraordinary
in
Luther
and
others
,
and
so
they
being
thus
called
,
might
ordaine
others
;
or
secondly
,
else
it
was
ordinary
,
from
the
Popish
Church
,
as
the
Sacrament
of
Baptisme
is
true
amongst
them
,
and
so
acknowledged
by
the
separatists
;
so
is
ordination
;
They
hould
that
those
that
are
Baptised
amongst
them
,
are
lawfully
Baptised
,
and
by
the
same
reason
we
hould
,
that
they
which
are
ordayned
Ministers
amongst
them
,
haue
a
lawfull
ordination
:
Then
for
their
guifts
,
let
any
Church
shew
better
guifts
then
it
hath
pleased
God
to
bestow
on
our
Ministers
;
Then
looke
into
the
exercise
of
their
guifts
;
It
is
,
true
that
we
haue
many
idle
backs
,
and
slow
bellies
,
that
will
not
labour
,
but
that
is
their
personall
fault
:
But
we
haue
many
publique
exercises
,
and
many
Ministers
that
are
extraordinary
painfull
in
preaching
,
reading
,
visiting
the
sicke
,
&c.
Lastly
looke
into
the
effect
of
our
ministery
,
and
wee
can
shew
the
scale
of
our
ministery
in
many
that
are
called
,
and
that
ordinarily
by
our
publique
ministery
,
and
therefore
our
ordination
is
good
.
The
sixth
exception
that
wee
haue
a
false
people
,
answered
.
Lastly
,
they
except
,
that
we
haue
a
false
people
,
and
therefore
a
false
Church
;
they
say
,
our
people
were
profanely
gathered
,
and
liue
prophanely
in
our
Church
:
for
their
gath●ring
I
haue
Answered
before
;
for
their
liuing
prophanely
,
I
Answer
,
that
doth
not
make
a
false
Church
:
I
haue
shewed
that
there
are
more
Hypocrites
in
the
Church
,
then
true
beleeuers
;
yea
,
but
say
they
,
these
are
openly
wicked
,
and
yet
are
admitted
into
your
Church
,
and
to
your
Sacraments
:
I
Answer
,
though
they
be
wicked
in
their
liues
,
yet
they
are
not
so
in
their
profession
,
and
therefore
there
is
no
fault
in
vs
,
if
vpon
their
profession
of
repentance
and
obedience
we
admit
them
to
the
Sacraments
:
the
fault
is
,
that
they
are
not
cast
out
for
their
open
notorious
sinnes
,
by
them
that
haue
authority
,
and
not
that
vpon
profession
of
repentance
they
are
admitted
to
the
Sacraments
:
So
that
we
see
that
all
that
they
can
except
against
vs
,
is
for
petty
matters
,
or
else
they
bee
personall
faults
,
and
therefore
not
to
be
charged
vpon
the
whole
Church
;
for
there
is
none
of
these
faults
,
but
may
be
redrest
,
and
by
this
Gouernment
which
is
in
our
Church
;
if
they
be
not
,
it
is
mens
personall
sinnes
;
for
by
law
there
should
bee
a
learned
ministery
,
and
that
those
which
sinne
openly
should
be
cast
out
of
the
Church
&c:
And
therefore
let
not
this
be
charged
on
our
Church
,
we
haue
many
abuses
in
our
Church
,
as
well
as
in
other
Churches
,
and
we
are
to
intreate
God
to
sweepe
them
out
,
but
yet
wee
are
not
thereupon
to
be
condemned
for
a
false
Church
.
Thus
ye
see
that
our
note
stands
true
against
all
the
exceptions
,
both
of
the
Papists
and
the
separatists
;
namely
,
that
the
Church
of
England
,
euen
as
now
it
stands
,
is
through
Gods
mercy
,
not
onely
a
true
,
but
a
sound
visible
Church
.
FINIS
.
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