A
Iust
and
Necessarie
APOLOGIE
.
THE
cryme
of
Heresy
none
ought
patiently
to
indure
,
But
well
it
is
for
the
servants
of
Iesus
Christ
,
that
they
have
him
(
their
gratious
Lord
,
and
Saviour
)
for
their
Iudg:
by
whose
alone
judgment
(
notwithstanding
all
mens
prejudices
)
they
shall
stand
,
or
fall
for
ever
.
And
,
if
any
others
any
where
,
surely
I
,
and
they
with
me
,
have
need
to
get
this
divine
comfort
deeplie
printed
in
our
hearts
;
whose
profession
giues
occasion
to
many
,
as
doth
our
condition
liberty
unto
all
,
to
spare
no
severitie
of
censure
upon
us
.
Four
sorts
of
heavie
freinds
we
have
found
,
and
felt
in
sorrowfull
experience
wheresoever
we
have
become
.
The
first
whereof
is
the
unhallowed
multitude
,
who
living
without
God
in
the
world
;
The
second
is
of
them
,
who
are
enamoured
on
that
Romish
Hierarchie
,
as
on
a
stately
,
and
potent
Ladie
.
Against
which
,
and
for
the
holy
presbyteriall
government
,
as
Christs
institution
by
his
Apostles
,
whilst
we
doe
in
word
and
deed
,
give
a
free
,
&
full
testimonie
;
alasse
,
with
how
many
,
and
how
great
waves
of
affliction
are
we
overwhelmed
by
their
●atred
,
and
power
?
Dem●trius
of
Ephesus
,
with
his
Silver-smiths
,
was
of
all
other
men
,
to
the
Apostle
Paul
(
opposing
himself
to
the
Majestie
of
Diana
,
and
the●●
profit
withall
)
the
most
infestuous
.
And
who
will
marvayl
,
if
we
nothing
obsequio●s
to
the
Hierarchicall
Diana
(
in
her self
,
magnificent
enough
,
&
enough
advantageable
unto
hers
)
be
abhominable
unto
this
kinde
of
people
,
aboue
all
others
,
even
Atheists
,
Papists
and
most
flagitious
persons
not
excepted
,
whom
they
haue
devout
enough
,
and
over
,
unto
that
Goddesse
.
A
third
kinde
is
of
those
,
who
so
servily
inbondage
themselues
,
and
their
consciences
,
either
to
the
edicts
of
Princes
,
or
to
the
determinations
of
certaine
doctors
,
or
to
both
these
jointly
,
as
that
they
think
nothing
well
done
in
case
of
R●ligion
,
which
eyther
these
teach
not
,
or
they
commaund
not
:
and
on
the
other
side
,
almost
any
thing
warrantable
,
which
is
commended
by
the
one
of
them
,
or
commaunded
by
the
other
.
And
as
of
these
some
are
so
transported
with
wa●pish
zeale
,
as
they
can
scarcely
without
a
fit
of
an
ague
,
eyther
speak
to
,
or
think
of
him
,
who
a
litle
steps
out
of
their
troad
;
so
others
of
them
are
so
cunning
,
and
wote
so
well
how
to
make
their
market
,
that
though
they
be
indeed
almost
like
mynded
with
us
in
all
things
,
yet
do
they
vehemently
affect
unchristian
emnitie
with
us
:
not
because
they
themselues
judge
us
so
deserving
;
but
others
,
whom
therein
they
think
it
a
poynt
of
their
wisdom
to
gratify
.
The
fourth
,
and
last
sorte
are
they
,
who
through
credulitie
,
and
lightnes
of
beleif
haue
their
ears
open
to
the
false
,
and
feigned
suggestions
of
slaunderous
tongues
.
These
men
whilst
they
are
over
good
,
and
easie
towards
the
evill
,
and
injurious
,
unto
whom
they
give
credence
;
become
injurious
themselus
to
the
good
,
and
innocent
:
though
in
truth
it
be
hard
to
say
,
unto
which
of
three
they
doe
the
greatest
wrong
▪
whether
to
their
brethren
,
of
whom
they
causelesly
conceaue
amisse
,
whilst
either
they
greedily
devour
,
or
easily
receave
such
false
reports
,
&
vituperies
,
as
venemous
tongues
spit
out
against
them
:
or
to
their
own
souls
,
which
they
thereby
make
accessorie
to
others
mallice
:
or
to
the
calumniators
themselus
,
whom
they
put
in
heart
to
go
bouldly
on
in
reproaching
the
innocent
,
whilst
they
know
,
where
to
finde
receavers
for
their
slaunders
,
as
do
theeues
for
their
stoln
goods
.
Now
,
alasse
,
what
sufficient
bulwark
of
defence
haue
we
(
poore
people
)
to
oppose
unto
the
violence
of
so
many
,
and
mightie
adversaries
?
First
,
and
most
(
as
a
brazen
wall
)
〈◊〉
cons●●ence
before
God
,
and
men
(
so
farre
as
humain
frailtie
will
permit
)
pure
,
and
unsteyned
.
Next
,
thine
equanimitie
joyned
with
wisdom
(
godly
,
and
christian
Reader
)
:
for
whose
cause
we
haue
pe●●ed
,
and
published
this
our
just
,
and
necessarie
defence
:
lest
being
circumvented
by
prejudice
,
thou
mayst
happen
to
hate
that
whereof
thou
art
ignorant
:
then
which
nothing
in
Tertullians
judgment
,
is
more
uniust
,
no
not
though
the
thing
in
it self
iustly
deserue
hatred
.
Two
opprobries
(
amongst
others
infinite
)
haue
beene
of
late
by
our
adversaries
cast
upon
us
;
by
which
we
are
not
onely
occasioned
,
but
after
a
sorte
necessitated
to
the
publishing
of
this
our
Apologie
:
lest
by
not
resuting
such
criminations
(
so
great
,
we
should
seeme
to
acknowledg
a
cryme
,
as
Cyprian
speaketh
.
The
former
,
by
some
of
those
,
who
in
our
owne
countrie
,
are
reputed
the
cheif
Masters
and
Patrons
both
of
Religion
&
truth
:
by
whom
there
hath
been
,
not
a
flying
bruit
spread
amongst
the
multitude
;
but
a
solemn
accusation
to
them
in
speciall
authoritie
,
framed
against
us
:
First
,
that
we
(
lewd
Brownists
)
do
refuse
,
and
reject
one
of
the
Sacraments
:
secondly
,
that
we
haue
amongst
us
no
ecclesiasticall
ministrie
,
but
doe
giue
libertie
to
everie
mechanicall
person
to
preach
publiquely
in
the
church
.
Thirdly
,
that
we
are
in
errour
about
the
verie
Trinitie
.
Fourthly
,
and
lastly
,
that
being
become
so
odious
to
the
magistrates
here
,
as
that
we
are
by
violence
to
be
driven
the
countrie
,
we
are
now
constreyned
to
seek
some
other
,
and
farr
parte
of
the
world
to
settle
in
.
The
other
contumelie
is
in
a
Duch
Rhime
without
name
,
framed
it
may
be
,
(
and
as
commonly
it
comes
to
passe
)
between
the
cup
and
the
wall
,
as
sayth
the
proverb
.
This
balad-maker
comparing
the
receaved
religion
in
the
Dutch
churches
to
a
tree
:
the
Sectaries
in
the
countrie
(
of
which
he
nameth
not
a
few
)
to
certayn
beasts
endeavouring
this
trees
ruine
,
and
overthrow
,
likens
the
Brownists
to
a
litle
worme
,
gnawing
at
the
root
thereof
;
and
not
having
lesse
will
,
but
lesse
power
to
hurte
,
then
the
residue
.
Wee
are
indeed
wormes
and
not
men
,
the
reproach
of
men
,
and
despised
of
the
people
,
whom
high
and
low
,
and
all
that
will
,
may
without
daunger
,
tread
,
and
trample
under
foot
.
But
to
giue
thee
satisfaction
(
Christian
and
indifferent
Reader
)
whosoever
thou
art
,
that
chusest
rather
to
take
knowledg
of
mens
innocencie
,
then
to
condemn
the
same
unknown
;
and
that
it
may
appear
unto
thee
,
how
alike
unhonest
our
adversaries
are
in
their
accusations
,
though
of
unlike
condition
in
themselus
,
We
do
professe
before
God
and
men
,
that
such
is
our
accord
in
the
case
of
religion
,
with
the
Duch
reformed
churches
,
as
that
we
are
ready
to
subscribe
to
all
,
and
everie
article
of
faith
in
the
same
church
,
as
they
are
layd
down
in
the
Harmonie
of
Confessions
of
fayth
,
published
in
their
name
:
one
onely
particle
(
and
the
same
not
of
the
greatest
weight
)
in
the
sixth
Article
,
touching
the
Scriptures
,
being
conveniently
interpreted
,
and
conformably
to
it self
,
&
the
generall
judgment
of
the
learned
amongst
them
.
The
scope
of
the
Article
is
,
(
as
appears
in
the
margent
)
to
distinguish
between
the
books
Canonicall
,
and
Apocriphall
,
as
they
are
called
.
Touching
which
Apocryphall
notwithstanding
it
is
judged
,
and
affirmed
,
that
they
may
be
read
in
the
Church
.
Which
if
it
be
meant
of
their
private
reading
by
the
members
of
the
church
,
we
willingly
assent
:
if
of
publique
,
pastorall
,
and
ecclesiasticall
reading
,
we
are
indeed
otherwise
mynded
:
neither
admit
we
any
other
books
to
that
dignitie
in
the
church
,
then
such
as
were
penned
by
the
Holy
men
of
God
,
moved
by
the
Holy
Ghost
.
2
Pet.
1
,
21.
And
as
the
Apostle
Iames
testified
of
the
Iewes
,
they
had
Moses
read
in
the
Synagogue
everie
Sabbath
day
:
so
we
think
it
sufficient
for
the
Christian
assemblyes
,
that
with
Moses
Christ
,
that
is
,
the
books
of
the
new
testament
be
joyned
with
the
old
,
and
they
alone
be
read
.
Neither
need
we
seek
further
,
or
for
other
Arguments
to
confirme
our
opinion
,
then
the
Article
it self
affoardeth
us
.
The
words
thereof
are
these
:
Moreover
,
we
put
a
difference
between
the
Holy
writings
,
And
first
,
if
the
Apocriphall
books
be
publiquely
read
in
the
Church
,
as
well
as
the
Canonicall
,
the
difference
which
in
word
is
professed
,
seems
indeed
by
this
so
reading
them
,
to
be
taken
away
:
since
the
selfe
same
religious
act
(
viz.
publique
reading
)
is
performed
about
the
one
and
other
,
although
not
altogether
to
the
same
end
.
And
if
publique
reading
of
the
Canonicall
Scriptures
be
commanded
of
God
in
his
worship
,
either
the
reading
of
these
Apocripha
books
is
a
parte
of
Gods
worship
also
,
(
which
the
Belgick
Churches
do
not
beleiv
)
or
els
they
must
be
unlawfull
to
be
read
publiquely
in
the
Church
,
especially
comming
together
for
that
onely
end
of
worshipping
God
.
Publiquely
,
I
say
;
for
the
private
reading
of
them
,
as
of
other
books
,
comes
not
under
the
respect
of
worship
properly
,
but
of
an
act
,
and
exercise
preparati●●
unto
worship
,
as
both
Law●ers
,
and
Divines
speak
.
Secondly
,
in
this
verie
Article
,
the
Canonicall
bookes
,
as
opposed
to
the
Apocriphall
,
are
called
holy
writeings
.
The
Apocriphall
then
are
not
holy
,
as
not
being
hallowed
to
this
end
,
that
is
not
commaunded
of
God
in
the
holy
writeings
of
the
Prophets
,
and
Apostles
.
Now
what
haue
the
holy
assemblies
to
do
,
especially
convening
,
and
meeting
together
for
the
solemn
worship
of
God
,
and
exercising
themselus
in
the
same
,
with
books
not
holy
,
that
is
,
not
hallowed
,
or
injoyned
of
God
,
for
his
most
holy
service●
Thirdly
,
seeing
these
books
are
Apocriphall
,
that
is
,
hidden
,
and
concealed
,
their
verie
name
may
put
them
in
minde
of
their
duetie
in
concealing
themselvs
within
the
vaile
of
privacie
.
And
surely
no
small
immodestie
it
is
in
them
,
which
ought
to
conteyn
themselus
in
private
use
,
and
interteynment
,
thus
bouldly
to
presse
into
publique
assemblie
.
They
must
therefore
change
either
their
names
,
or
their
manners
;
as
women
by
their
sex
,
so
they
by
their
name
,
well
expressing
their
nature
,
are
inhibited
all
libertie
of
speaking
in
the
church
.
I●d
,
and
conclude
out
of
our
countrie-man
M.
Broughton
,
that
those
Apocriphall
books
are
so
stuffed
with
trifles
,
fables
,
lyes
and
superstitions
of
all
sorts
;
that
the
midle
place
between
the
ould
and
new
Testament
,
as
ill
becomes
them
,
as
it
would
do
a
Turkish
slaue
,
and
leaper
,
between
two
the
noblest
Princes
of
all
Europe
.
But
to
return
whence
I
dig●essed
.
Seing
that
(
as
appears
in
the
preface
)
the
intention
of
the
Belgick
Churches
was
,
as
in
divulging
their
Confession
,
to
render
a
reason
of
the
hope
,
which
is
in
them
,
and
plainly
to
make
known
their
perswasion
in
the
matter
of
fayth
;
so
also
in
publishing
the
Harmony
of
Confessions
,
to
giue
all
men
to
understand
,
and
take
knowledg
of
that
most
near
conjunction
which
they
haue
with
the
sacred
,
and
truely
Catholique
church
of
God
,
and
all
the
holy
and
sound
members
thereof
:
by
what
tight
,
or
rather
injurie
could
we
be
excluded
from
the
followship
of
the
same
churches
,
who
do
〈◊〉
better
accorde
,
and
have
greater
congruitie
with
them
in
the
matter
of
fayth
&
religion
,
then
the
greatest
part
of
those
,
whose
confessions
they
do
publi●●
to
the
veiw
of
all
men
,
as
the
congnissance
,
and
badges
of
their
Christian
consociation
?
And
with
what
conscience
of
a
Christian
,
or
rather
licentiousnes
of
a
Rhymer
,
could
that
adversarie
traduce
us
to
the
world
,
as
endeavoring
the
ruine
of
the
reformed
churches
?
But
perhaps
,
that
which
may
be
,
is
suspected
to
be
by
some
,
(
which
also
the
false
accuser
doth
insinuate
in
his
libell
against
us
)
and
that
,
what
in
word
we
professe
,
we
denye
in
deed
;
and
what
we
would
seem
to
build
with
our
tongues
,
we
do
,
as
it
were
,
with
our
hands
pull
down
.
If
so
it
be
,
and
that
in
deed
we
be
found
to
be
such
,
I
doe
freely
confesse
,
that
no
censure
upon
us
can
be
too
severe
,
no
hatred
more
greivous
then
we
do
deserv
.
Now
the
guilt
of
this
evill
must
cleav
unto
our
fingers
,
if
at
all
,
one
of
these
two
wa●es
,
either
in
regard
of
our
selvs
,
or
of
the
reformed
Churches
.
For
our
selvs
,
and
our
course
of
life
,
(
for
necessitie
compelleth
,
as
it
were
foolishly
to
bable
out
that
,
wherein
modestie
perswadeth
silence
)
and
how
we
converse
with
God
,
and
men
,
whether
publiquely
in
the
Church
,
or
privately
in
the
family
,
we
refuse
not
,
by
the
grace
of
God
bestowed
upon
frayl
creatures
,
labouring
of
the
same
humain
infirmities
with
other
men
,
the
search
and
censure
of
our
most
bitter
adversaries
,
if
not
destitute
of
all
,
both
honestie
,
and
wisdom
.
Touching
the
reformed
Churches
,
what
more
shall
I
say
?
We
account
them
the
true
Churches
of
Iesus
Christ
,
and
both
professe
,
&
practise
communion
with
them
in
the
holy
things
of
God
,
what
in
us
lyeth
;
their
sermons
such
of
ours
frequent
,
as
understand
the
Dutch
tongue
;
the
sacraments
we
do
administer
unto
their
known
members
,
if
by
occasion
any
of
them
be
present
with
us
;
their
distractions
,
and
other
evils
we
do
seriously
bewayl
,
and
do
desire
from
the
Lord
their
holy
,
and
firm
peace
.
But
happily
,
it
wil
be
objected
,
that
we
are
not
like-mynded
with
them
in
all
things
,
nor
do
approve
of
sundry
practises
in
use
amongst
them
,
if
not
by
publique
institution
(
which
it
seems
they
want
)
yet
by
almost
universall
consent
,
and
uniform
custome
.
I
graunt
it
;
neither
doubt
I
,
but
that
there
are
many
godly
,
and
prudent
men
in
the
same
churches
,
who
also
dislike
in
effect
the
things
which
we
doe
:
and
amongst
other
things
,
this
mal●part
,
and
unbridled
bouldnes
of
unskilfull
men
,
who
make
it
a
very
May-game
to
passe
most
rash
censure
upon
the
fayth
,
and
so
by
consequence
,
upon
the
eternall
salvation
of
their
brethren
,
and
to
impeach
their
credit
,
whom
they
neither
do
,
nor
perhaps
willingly
would
know
:
lest
that
which
they
lust
to
condemn
unknown
,
they
should
be
constreyned
to
allow
,
if
they
once
knew
it
:
and
withall
to
disallow
that
,
into
which
they
themselvs
haue
been
led
formerly
by
common
errour
of
the
times
.
Which
maladie
is
also
so
frequent
,
and
ordinarie
,
as
that
it
may
truely
be
said
of
many
,
that
they
then
think
themselus
most
acceptable
unto
God
,
when
they
can
make
their
brethren
(
differing
from
them
in
some
smaller
matters
)
most
odious
unto
men
.
This
rageing
plague
except
the
Lord
God
in
mercie
asswage
,
and
bend
the
mindes
of
godly
,
and
modest
men
(
the
Ministers
of
his
word
)
to
put
to
their
helping
hand
that
way
,
it
wi●
without
all
doubt
,
come
to
passe
,
(
which
God
forbid
)
that
the
multitude
of
Christians
will
come
to
judg
of
their
estate
with
the
Lo●●
not
so
much
by
the
christian
vertues
,
which
themselvs
indeed
have
as
which
they
imagine
others
want
.
But
that
it
may
appear
unto
thee
(
Christian
Reader
)
wherein
〈◊〉
do
dissent
from
the
Dutch
reformed
Churches
,
and
upon
wha●
grounds
:
and
that
none
may
take
occasion
of
suspicion
,
that
the
things
are
either
greater
,
or
more
absurd
,
for
which
those
hateful●
Brownists
are
had
by
many
in
such
detestation
,
then
indeed
an●
truth
they
are
,
I
will
breifly
,
as
I
can
,
present
unto
thy
christian
vei●
either
all
,
or
the
most
,
&
our
greatest
differences
,
with
the
ground●
thereof
.
CHAP.
I.
Of
the
largenes
of
Churches
.
AND
first
,
it
is
evident
,
that
the
most
,
especially
cittie-churches
,
are
so
great
and
populous
,
as
that
two
or
three
dive●
temples
are
not
sufficient
for
one
,
and
the
same
Church
to
meet●
at
once
.
We
on
the
contrarie
,
so
judg
,
that
no
particular
churc●
under
the
New
Testament
,
ought
to
consist
of
more
members
,
the●
can
meet
together
in
one
place
;
because
,
1.
The
Holy
Scriptures
speaking
definitely
of
the
politicall
,
or
ministeriall
,
commonly
called
,
visible
church
,
instituted
by
Christ
and
his
Apostles
,
by
his
power
,
understand
none
other
then
on●
congregation
convening
,
and
comming
together
,
ordinarie
at
least
in
one
place
.
Math.
18
,
17
,
20.
gathered
together
in
my
name
:
wi●●
1
Corinth.
5
,
4.
when
you
are
come
together
.
Act.
2
,
44.
Al●
that
beleeved
were
together
:
and
chap.
5
,
12.
They
were
all
with
one
accord
in
Salomons
porch
.
Also
chap.
6
,
2
,
5.
and
chap.
13
,
1
,
2.
with
●4
,
27.
and
14
,
23.
with
Tit.
1
,
5.
Act.
15
,
4
,
22
,
25.
and
21
,
22.
So
1
Corinth.
11
,
20.
when
yee
therefore
come
together
in
one
,
to
wit
place
,
not
minde
,
as
some
conceipt
,
for
from
that
the
Corinthians
were
to
far
:
and
lastly
chap.
14
,
23.
If
the
whole
church
come
together
into
some
place
.
2.
There
is
then
had
the
most
full
,
and
perfit
communion
of
the
body
in
the
holy
things
of
God
,
which
is
the
next
and
immediate
end
of
the
visible
Church
,
(
banding
as
it
were
together
)
do
with
one
accord
pour
out
their
prayers
unto
God
:
participate
of
one
,
and
the
same
holy
bread
;
and
lastly
,
when
they
all
together
consent
unanimously
,
3.
We
have
the
Apostle
Paul
giving
it
in
charge
to
the
Elders
of
everie
particular
Church
(
as
was
that
of
Ephesus
)
that
they
take
heed
unto
al
the
flock
,
whereof
the
holy
ghost
made
them
Bishops
,
to
feed
the
church
of
God
,
which
he
hath
purchased
with
his
own
blood
.
But
surely
,
as
that
flock
is
verie
inordinate
,
if
not
monstrous
,
which
for
the
largenes
thereof
,
neither
ever
doth
,
nor
possibly
can
feed
together
;
so
that
sheepheard
of
the
Lords
flock
seemeth
not
aright
,
and
as
he
ought
,
to
fulfill
his
charge
,
which
doth
not
at
the
least
,
everie
Lords
day
,
minister
unto
the
same
,
the
wholesom
food
of
Gods
word
.
Ad
hereunto
,
that
in
these
huge
and
vast
flocks
,
the
governers
cannot
take
knowledg
of
the
manners
of
the
people
private
,
or
publick
;
no
nor
so
much
,
as
of
their
presence
at
,
or
absence
from
the
church
assemblies
:
whereby
what
domage
cometh
unto
true
pietie
,
any
man
may
easily
conjecture
,
and
miserable
experience
makes
too
too
manifest
in
the
reformed
Churches
.
I
conclude
therefore
,
since
(
as
Iunius
sayth
)
it
concerneth
the
Pastour
throughly
to
know
the
church
committed
unto
him
,
the
persons
,
their
works
and
courses
,
without
the
knowledg
of
which
things
,
he
shall
profit
them
no
more
then
a
tincking
cymball
,
&c.
that
it
were
a
point
of
good
provision
both
for
the
conscience
of
the
officers
,
and
edification
of
the
people
,
that
a
division
were
made
of
the
cittie-churches
,
which
by
continuall
accession
of
members
,
are
thus
grown
out
of
kinde
,
into
different
,
and
distinct
congregations
,
under
their
certain
,
and
distinct
Pastours
,
and
Elders
.
If
any
object
,
that
there
is
one
visible
,
and
catholick
Church
,
comprehending
as
the
parts
thereof
,
are
made
such
,
to
wit
universals
,
by
the
understanding
,
abstracting
from
them
all
circumstanstiall
accidents
,
considering
that
the
kindes
intelligible
have
their
existence
in
nature
,
that
is
in
the
Individuals
.
2.
The
Catholick
church
,
with
due
reverence
unto
learned
ned
men
be
it
spoken
,
is
verie
unskilfully
said
to
be
one
,
as
the
sea
is
one
.
For
,
first
,
it
is
expressedly
said
Gen.
1
,
9
,
10.
that
the
waters
which
were
under
the
heauens
,
were
gathered
into
one
place
,
or
conceptacle
,
which
God
called
Sea
,
or
seas
.
But
the
Catholick
church
,
which
is
said
to
comprehend
al
particular
congregations
in
her
bosom
,
is
not
gathered
together
into
one
place
,
nor
ever
shall
be
,
before
the
glorious
coming
of
Christ
.
2.
The
Ocean
is
a
body
so
continued
,
as
that
all
,
and
everie
part
thereof
is
continually
fluent
,
so
as
the
self
same
waters
,
which
in
their
flux
do
make
one
sea
,
do
in
their
reflux
by
contrarie
windes
,
make
another
,
and
so
contrariewise
.
But
thus
to
affirm
of
particular
churches
,
and
their
materiall
constitutive
cause
,
were
most
absurd
.
3.
If
some
one
particular
sea
were
drawn
drie
,
or
should
fail
his
course
,
a
disturbance
of
all
the
rest
would
necessarily
follow
;
But
and
if
the
sea
should
in
divers
places
at
once
happen
to
be
exhausted
,
or
drawn
drie
,
there
would
then
be
a
fayling
of
the
Ocean
:
neither
were
the
waters
now
gathered
into
one
place
,
neither
made
they
one
sea
,
and
body
of
water
,
either
continued
,
or
conjoyned
.
But
now
,
on
the
other
side
,
upon
the
defection
,
or
dissipation
of
this
or
that
particular
church
,
no
such
impediment
should
come
in
the
way
,
but
that
the
rest
might
hould
their
full
course
,
as
before
.
Yea
,
I
adde
moreover
,
if
all
,
and
everie
particular
assembly
in
the
world
should
languish
,
and
fall
away
,
(
one
onely
excepted
)
that
(
onely
)
one
did
still
remain
the
true
,
&
entire
Church
of
Christ
,
without
any
either
subordination
,
or
coordination
,
or
dependencie
spirituall
,
save
unto
Christ
alone
.
The
reason
is
plain
,
because
this
singular
,
and
sole
assembly
may
under
Christ
the
head
,
use
,
and
enjoy
everie
one
of
his
institutions
:
the
communion
of
Saints
combyned
together
in
solemn
,
and
sacred
covenant
,
the
word
of
God
,
Sacraments
,
Censures
,
and
ministrations
whatsoever
by
Christ
appointed
,
and
therewith
the
same
Christs
most
gratious
presence
.
And
upon
this
ground
it
is
,
that
the
Apostle
Paul
doth
intitle
the
particular
congregation
,
which
was
at
Corinth
,
and
which
properly
,
and
immediately
he
did
instruct
,
and
admonish
,
the
body
of
Christ
,
the
temple
of
God
,
and
one
virgin
espoused
to
one
housband
Christ
.
We
may
not
therefore
under
pretence
of
antiquitie
,
unitie
,
humain
prudence
,
or
any
colour
whatsoever
,
remove
the
auncient
bounds
of
the
visible
and
ministeriall
church
,
which
our
right
fathers
,
to
wit
,
the
Apostles
,
have
set
,
in
compar●son
of
whom
,
the
most
ancient
of
those
,
which
are
so
called
,
are
but
infants
,
There
is
indeed
one
church
,
and
as
the
Apostle
speaketh
,
one
bodie
,
as
one
spirit
,
one
hope
of
our
calling
,
one
sayth
,
one
baptism
;
To
conclude
,
since
the
Pastor
is
not
a
minister
of
some
part
of
a
Church
,
but
of
the
whole
particular
Church
,
Act.
20
,
28.
Attend
to
the
whole
Flock
,
or
Church
,
whereof
the
holy
Ghost
hath
made
you
Bishops
&c.
if
the
ministers
office
be
to
be
confined
within
the
circle
of
a
particular
congregation
,
then
also
the
ministeriall
church
it self
.
Now
the
Pastors
office
is
either
circumscribed
within
these
bounds
,
or
els
the
Angell
of
the
Church
of
Ephesus
was
also
the
Angell
of
the
Church
of
S●●rna
;
and
so
the
Pastour
of
this
Church
is
also
the
Pastour
of
that
;
and
by
consequence
,
of
all
;
that
is
,
everie
Pastour
is
an
universall
Bishop
,
or
Pope
by
office
,
if
not
for
exeq●ution
,
yet
for
power
;
according
to
which
power
,
we
are
to
judg
of
the
office
.
What
then
?
will
some
man
say
.
Is
it
not
lawfull
for
a
Pastour
to
exequute
his
pastorall
office
but
in
the
congregation
over
which
he
is
set
?
I
answer
with
the
Apostle
No
man
taketh
this
honour
unto
himself
,
but
he
that●
is
called
of
God
,
as
Aaron
,
Hebr.
5
,
3
,
4.
It
is
not
lawfull
for
thee
(
reverend
brother
)
to
do
the
work
of
a
Pastour
where
thou
art
no
Pastour
,
lest
thou
arrogate
to
thy self
that
honour
,
which
apperteyns
not
unto
thee
.
Thou
art
called
,
that
is
elected
,
and
ordeyned
a
Pastour
of
some
particular
Church
,
and
not
of
all
churches
.
It
is
not
onely
lawfull
,
but
requisite
,
that
the
Pastour
of
one
Church
(
or
●aither
he
that
is
the
Pastour
)
and
so
any
other
member
,
imparte
the
gift
either
spirituall
,
or
bodily
,
which
he
hath
receaved
,
to
other
churches
,
out
of
the
common
bond
of
charitie
,
in
which
he
is
obliged
:
not
so
,
to
exequute
a
publique
office
over
them
by
the
prerogative
of
authoritie
,
which
he
hath
not
but
onely
over
his
owne
.
We
will
illustrate
this
by
a
similitude
.
Any
citizen
of
Leyd●n
may
enjoy
certain
priveledges
in
the
cittie
of
Delph
,
by
vertue
of
the
politick
combination
of
the
united
provinces
,
and
cittie
,
under
the
supream
heads
thereof
the
States
generall
;
which
he
is
bound
also
to
help
and
assist
with
all
his
power
if
necessitie
require
;
but
that
the
ordinarie
magistrate
of
Leyden
should
presume
to
exequute
his
publique
office
in
the
cittie
of
Delph
,
were
an
insolent
,
and
unheard
of
usurpation
.
The
verie
same
,
and
not
otherwise
,
is
to
be
said
of
Pastors
,
and
particular
Churches
,
in
respect
of
that
spirituall
combination
mutuall
under
their
chief
,
and
sole
Lord
Iesus
Christ
.
CHAP.
II.
Of
the
administration
of
Baptism
.
THE
Dutch
Reformed
Churches
(
as
is
evident
by
their
practise
compared
with
then
profession
)
are
neither
so
true
unto
their
own
grounds
,
1.
Baptism
now
(
as
circumcision
of
ould
)
is
the
seal
of
the
covenant
of
God
with
the
faythfull
,
and
their
seed
,
I
will
be
thy
God
and
the
God
of
thy
seed
.
Genes.
17
,
9.
and
the
seal
of
the
righteousnes
of
fayth
.
Rom.
4
,
11.
and
is
one
,
as
there
is
one
sayth
,
and
one
baptism
.
Ephes.
4
,
4
,
5.
and
therefore
ought
not
to
be
administred
to
others
,
then
those
within
the
compasse
of
the
same
covenant
:
nor
but
upon
fayth
coming
between
,
either
of
the
partie
to
be
baptized
,
or
of
one
parent
at
the
least
.
If
any
shall
answer
,
that
this
gratious
promise
of
God
is
not
to
be
restreined
to
the
next
immediate
children
,
but
is
extended
euen
to
those
,
who
follow
a
fa●r
off
,
I
grant
it
,
except
infidelitie
,
or
other
sin
come
between
;
by
which
the
parents
with
themselvs
break
off
their
seed
externally
&
actually
from
the
communion
of
the
church
,
&
holy
things
thereof
.
And
if
we
be
not
to
insist
in
the
next
,
and
immediate
parent
,
why
in
the
grand-father
,
or
great-grand-father
,
and
so
for
the
rest
,
till
we
climbe
up
,
as
high
,
as
to
No●h
himself
?
Whereupon
it
should
follow
,
that
not
the
Infants
of
Iewes
,
nor
of
Turks
,
no
nor
of
Gentiles
neither
,
should
have
baptism
denyed
them
.
Surely
the
grace
of
Christ
must
needs
be
universall
,
and
wherein
all
have
interest
,
if
the
seal
thereof
apperteyn
unto
all
.
Neither
should
the
Church
(
amongst
whose
sacred
furniture
Baptism
is
)
by
this
rule
be
any
more
the
house
of
God
,
peculiar
to
his
children
and
servants
;
but
more
like
a
common
In
,
whose
doore
stands
wide
open
to
all
that
passe
by
the
high
way
.
2.
The
Apostle
1
Corinth.
7
,
14.
upon
this
ground
,
that
the
one
parent
is
a
beleever
,
avoweth
the
childe
holy
:
which
otherwise
he
pronounceth
impure
,
in
respect
of
the
Covenant
,
and
holynes
thereof
(
leaving
unto
God
his
secret
judgments
)
.
Now
what
have
the
impure
,
and
unhallowed
to
do
with
the
holy
things
of
God
?
And
what
hath
the
Pastour
,
and
sheepheard
in
holy
things
to
do
with
them
,
who
are
no
portion
of
the
Lords
flock
?
What
have
I
to
doe
(
sayth
the
Apostle
)
to
judg
them
that
are
without
?
Do
not
ye
judg
them
that
are
within
?
3.
The
Baptism
of
Infants
,
in
all
soundnes
of
judgment
,
serveth
,
and
that
immediately
for
the
comfort
of
their
godly
parents
;
whose
hearts
it
filleth
with
no
small
joy
,
whilst
they
behould
the
gratious
promise
of
God
made
to
them
and
their
seed
,
ratified
and
confirmed
by
this
seal
:
even
as
of
ould
the
circumcision
of
Isaak
was
granted
,
and
injoyned
by
God
unto
Abraham
his
,
and
our
father
,
first
and
immediately
,
for
the
confirmation
of
his
fayth
.
Whence
I
conclude
,
that
the
seal
of
the
righteousnes
of
faith
(
which
baptism
is
)
doth
no
more
belong
to
the
seed
of
godlesse
parents
,
then
doth
the
comfort
flowing
from
the
righteousnes
of
fayth
unto
the
parents
themselvs
.
Whom
as
it
would
effectually
move
to
more
serious
,
and
sad
thoughts
of
their
own
estate
with
God
,
if
they
beheld
their
infants
(
so
dear
unto
them
)
excluded
thorough
their
default
from
the
comfortable
●eal
of
Gods
Covenant
;
so
can
they
not
but
,
by
the
undue
administration
of
the
same
,
take
occasion
of
hardening
themselvs
in
their
accustomed
perversnes
.
I
conclude
then
with
Tertullian
speaking
(
as
Iunius
interprets
him
)
of
the
children
of
such
,
Let
them
come
,
when
they
are
grown
to
year●s
;
let
them
when
they
have
learned
,
and
are
taught
wherefore
they
come
;
let
them
then
be
made
Christians
,
when
they
can
know
Christ
.
CHAP.
III.
Of
written
Leyturgies
.
WE
cannot
but
mislike
that
custome
in
use
,
by
which
the
Pastour
is
wont
to
repeat
and
read
out
of
a
prayer-book
certayn
formes
,
for
his
and
the
Churches
prayers
,
and
that
for
these
reasons
,
1.
Because
this
externall
mean
and
manner
of
worshiping
God
in
prayer
is
no
where
found
in
the
written
word
,
might
know
how
to
converse
in
the
church
of
God
?
Did
he
now
either
send
Timothy
to
any
Leyturgie
formerly
let
forth
for
his
own
and
others
da●●tion
?
Or
did
he
himself
frame
any
for
the
purpose
,
whose
b●●ten
troad
the
Churches
following
afterwards
should
not
erre
?
Nothing
lesse
:
although
a
more
●it
,
and
full
occasion
for
that
busines
scarce
be
offered
:
which
without
doubt
,
Paul
would
●o
more
have
l●t
slip
,
th●n
did
the
other
Apostles
,
th●t
which
was
more
light
,
for
the
introduction
of
Deacons
,
if
●t
had
seemed
good
to
th●
Three
things
especially
are
objected
,
which
must
here
be
cleared
.
The
first
is
,
that
David
,
and
other
Prophets
penned
the
book
of
Psalmes
for
the
mother
Church
of
Israell
.
The
second
,
that
Christ
himself
delivered
to
his
disciples
a
certain
form
of
prayer
,
commonly
called
,
The
Lords
prayer
.
The
third
,
that
Moses
from
the
Lord
Numb.
6.
gave
direction
to
Aa●on
,
and
his
sonnes
,
in
what
form
of
words
they
should
blesse
the
children
of
Israel
.
I
answer
first
generally
,
that
the
consequence
followeth
not
from
the
authoritie
of
Christ
,
and
of
Moses
,
and
of
the
Apostles
,
in
ordeyning
these
,
and
these
forms
of
divine
worship
,
for
the
like
authoritie
in
ordinance
Bishops
,
and
Pastours
,
to
ordeyn
other
,
and
divers
forms
,
for
the
same
end
.
What
can
be
spoken
more
insolently
?
Christ
the
Lord
,
Moses
,
the
Prophets
,
and
Apostles
being
immediately
,
and
infallibly
guided
by
the
spirit
of
Christ
,
have
prescribed
certain
set
formes
of
Gods
worship
;
therefore
others
though
not
immediately
and
infallibly
guided
by
the
same
spirit
,
may
also
prescribe
them
.
Why
may
they
not
by
this
argumentation
,
as
well
frame
us
a
new
Canon
of
holy
Scriptures
,
considering
that
even
th●se
verie
formes
,
wherewith
also
they
equalize
their
own
,
are
parts
,
and
portions
of
the
same
Scriptures
.
More
particularly
.
And
first
for
Psalms
.
I
deny
that
there
is
th●
same
reason
of
a
prayer
,
and
of
a
Psalm
;
or
(
whereupon
the
difference
hangeth
)
that
singing
,
and
praying
are
all
one
.
For
the
question
is
not
,
which
I
desire
the
Reader
once
for
all
to
bea●●●n
minde
)
eyther
of
the
internall
affection
of
him
which
singeth
,
or
prayeth
,
or
of
the
subject
matter
of
the
song
or
prayer
:
but
of
the
externall
act
,
and
exercise
of
praying
and
singing
.
Now
these
two
exercises
both
the
holy
Scriptures
,
and
common
sence
in
everie
man
,
that
pleaseth
but
to
open
his
eyes
,
and
look
upon
them
,
do
plainly
difference
.
For
first
,
if
to
sing
be
to
pray
,
then
whosoever
singeth
prayeth
:
but
how
far
from
truth
this
is
,
the
Psalmes
of
David
,
1
,
2
,
and
many
others
in
which
not
the
least
parcell
of
prayer
is
to
be
found
,
do
plainly
evince
.
2.
Is
any
man
sad
amongst
you
,
let
him
pray
:
is
he
merry
let
him
sing
.
To
pray
then
,
and
to
sing
,
are
not
the
same
,
nor
which
do
agree
(
to
wit
primarily
)
with
the
same
constitution
of
the
minde
.
3.
In
prayer
the
Pastours
voyce
is
onely
heard
,
unto
which
the
people
,
4.
We
have
the
same
Apostle
els
where
teaching
us
thus
:
Speaking
to
your
selvs
in
Psalms
,
Hymnes
and
spiritual
songs
,
&c.
And
again
,
Let
the
word
of
Christ
dwell
in
you
plenteously
,
with
all
wisdom
,
teaching
and
admonishing
yourselvs
mutually
in
Psalms
Hymns
,
&c.
In
singing
then
we
doe
speak
to
our
selvs
,
or
one
to
another
mutually
:
but
in
praying
,
neither
to
our
selvs
,
nor
to
our
brethren
,
but
unto
God
alone
.
And
the
reason
hereof
is
evident
.
When
as
we
read
or
sing
the
Psalms
of
David
(
for
what
other
thing
is
it
to
sing
out
of
a
book
,
5.
Even
these
verie
Psalmes
,
whose
matter
is
prayer
,
and
thanksgiving
,
were
framed
,
and
composed
by
the
prophets
into
Psalms
,
and
spirituall
songs
,
for
this
verie
end
,
that
the
men
of
God
might
in
them
teach
us
,
as
in
the
written
word
of
God
,
whereof
they
are
parts
,
both
what
petitions
they
in
their
distresses
put
up
to
the
Lord
,
and
also
what
thanksgiving
they
returned
upon
their
deliverance
,
that
so
we
in
reading
&
singing
them
,
might
instruct
and
admonish
ourselvs
both
publiquely
,
&
privatly
,
whether
by
way
of
doctrine
,
or
admonition
,
or
consolation
,
for
the
promoteing
of
the
glorie
of
God
in
our
hearts
.
Lastly
,
that
I
may
discend
unto
them
,
who
are
onely
taught
by
experience
;
If
any
going
out
of
the
temple
,
wh●lst
the
Church
were
singing
a
Psalm
,
either
before
,
or
after
sermon
,
being
asked
of
one
that
met
him
,
what
the
church
were
then
doing
,
should
answer
that
it
were
at
prayer
;
would
he
not
be
judged
by
all
men
to
tell
a
ly
?
But
altogether
without
cause
,
if
to
sing
be
to
pray
,
as
many
imagine
.
Touching
the
Lords
prayer
.
We
deny
it
to
be
the
meaning
of
Christ
,
teaching
his
dise
ples
,
when
they
pray
to
say
,
Our
father
,
&c.
to
binde
them
,
and
the
Holy
Ghost
in
them
,
by
which
they
ought
to
pray
,
to
a
certain
form
of
words
,
when
you
pray
,
is
meant
,
whensoever
you
pray
:
whereupon
it
should
follow
,
that
we
were
tyed
to
this
stint
of
words
alone
,
and
alwaies
:
and
so
might
lawfully
use
none
other
,
except
it
be
lawfull
for
us
sometimes
to
pray
raither
by
the
levell
of
our
own
dev●se
,
then
of
Christs
prescript
.
The
words
therefore
of
Cyprian
are
good
in
a
good
sence
.
To
pray
otherwise
then
Christ
hath
taught
,
is
not
onely
ignorance
,
but
guilt
,
seeing
he
himself
hath
sayd
,
you
reject
the
precept
of
God
,
that
you
may
observ
your
own
tradition
.
3.
Amongst
the
manie
,
and
manifould
prayers
of
the
Apostles
to
be
seen
in
the
holy
scriptures
,
this
form
of
words
is
not
found
:
and
yet
can
it
not
be
denyed
,
but
they
alwaies
prayed
as
they
were
taught
in
this
place
by
their
Master
Christ
:
whose
meaning
therefore
it
could
not
be
to
tye
them
necessarily
to
anie
such
certain
of
words
.
4.
It
appears
by
the
context
,
that
the
purpose
of
Christ
is
to
speak
of
private
,
or
raither
secret
prayer
,
and
such
as
everie
Christian
apart
from
others
,
and
in
his
closet
,
with
the
doore
shut
unto
him
,
should
pour
out
unto
the
Lord
.
Now
that
one
alone
,
and
by
himself
should
say
,
Our
father
,
seems
not
verie
congtuous
.
Lastly
,
seeing
of
the
like
there
is
the
like
consideration
,
If
the
Apostle
Iames
in
these
words
,
Go
to
now
,
ye
that
say
,
to
day
or
to
morrow
we
will
goe
into
such
a
cittie
&c.
For
that
ye
ought
to
say
,
if
the
Lord
will
,
we
shall
live
,
and
doe
this
or
that
,
do
neither
simplie
fault
with
the
form
of
words
,
but
onely
(
to
use
Calvins
words
)
wakens
them
from
their
dream
,
who
without
respect
of
the
divine
providence
,
will
make
themselvs
maysters
of
a
whole
yeare
,
when
there
is
not
a
moment
in
their
power
:
so
neither
are
we
to
conceav
that
our
Saviour
Christ
Math.
6.
and
Luke
11
doth
injoin
unto
his
anie
set
words
to
pray
in
,
onely
shewes
whither
all
our
prayers
and
vowes
ought
to
be
referred
,
when
you
pray
say
,
as
the
Papists
do
theirs
,
This
is
my
bodie
:
as
though
the
controversie
were
about
the
words
,
and
not
raither
about
the
meaning
of
them
.
But
for
that
we
are
verie
odiously
traduced
by
divers
,
as
abhorring
from
this
form
,
and
that
we
will
not
(
as
they
use
to
speak
)
say
the
Lords
prayer
,
I
will
in
few
,
and
plain
terms
set
down
what
our
judgment
is
about
it
.
1.
And
seeing
that
,
as
the
Poet
hath
it
,
the
names
do
commonly
suit
with
the
things
,
we
may
see
,
and
sorrow
withall
,
in
the
phrases
in
common
use
about
this
most
Christian
duetie
of
prayer
,
what
it
is
with
the
unhallowed
multitude
of
Christians
to
pray
,
namely
to
say
prayer
,
to
read
prayer
,
to
hear
prayer
,
and
raither
any
thing
then
indeed
to
pray
,
that
is
,
then
to
pour
out
the
conceptions
of
a
godly
and
devout
minde
unto
God
,
from
faith
and
feeling
of
our
wants
,
by
the
holy
Ghost
.
2.
We
do
affirm
,
that
this
form
of
words
is
unproperly
,
how
commonly
soever
,
called
the
Lords
prayer
:
as
neither
being
a
prayer
as
it
is
the
Lords
,
nor
the
Lords
as
it
is
a
prayer
.
As
it
is
of
the
Lord
Christ
,
and
so
the
Lords
(
whether
by
himself
uttered
in
words
,
or
committed
to
writing
by
his
Euangel●sts
)
it
hath
the
consideration
,
and
respect
of
a
sermon
,
and
of
Euangelicall
doctrine
,
in
which
Christ
taught
his
disciples
;
and
not
of
a
prayer
put
up
to
his
Father
:
as
on
the
contrarie
it
neither
was
,
nor
could
be
used
prayer
wise
by
Christ
,
in
so
manie
words
;
with
whose
most
persit
sanctimonie
it
did
not
agree
for
him
to
say
,
forgive
us
our
trespasses
.
3.
We
do
firmly
beleiv
,
that
all
,
and
everie
both
Church
and
person
is
bound
alwayes
to
pray
,
as
Christ
hath
there
taught
:
whether
we
respect
the
matter
there
propounded
,
or
the
affections
there
injoyned
,
or
the
commodious
,
and
compend●ous
simplicitie
,
which
Christ
our
Saviour
,
and
onely
mayster
,
there
opposeth
,
both
to
the
vain
bablings
,
and
oft
repetitions
of
the
heathens
:
and
that
in
these
things
,
and
them
alone
,
the
commandement
of
Christ
doth
consist
,
we
both
firmly
beleiv
,
and
confidently
avow
.
4.
And
lastly
,
we
doubt
not
but
that
this
verie
form
of
words
may
be
,
and
is
rightly
used
in
prayer
unto
God
,
provided
there
be
neither
opinion
of
necessitie
,
by
which
superstitious
persons
think
themselvs
stinted
by
the
Lord
to
words
,
and
sillables
,
nor
of
perfection
,
by
which
many
are
of
minde
,
that
they
have
then
at
the
last
,
and
not
before
prayed
per●itly
,
when
they
have
repeated
this
form
of
words
.
And
it
is
well
,
if
some
spot
of
this
myre
cleav
not
to
the
fingers
of
many
ministers
;
which
make
it
a
matter
of
great
conscience
not
to
conclude
their
,
and
the
churches
prayers
applyed
specially
to
the
present
state
of
things
,
with
this
number
,
and
measure
of
words
.
Which
custom
as
it
is
used
verie
commonly
,
so
in
my
judgment
,
with
no
great
reason
,
for
these
two
causes
.
First
,
it
seems
to
crosse
all
good
order
,
and
method
,
by
which
men
should
d●scend
from
the
more
generall
unto
that
which
is
more
speciall
:
and
not
go
the
clean
contrarie
way
,
as
in
this
they
do
.
Secondly
,
Since
the
rule
,
according
to
Phylosophie
,
and
good
reason
,
is
alwaies
before
the
thing
ruled
,
and
that
this
form
is
by
Christ
inst●tuted
,
for
this
purpose
,
that
it
might
be
the
rule
,
and
squire
of
all
our
prayers
,
premised
,
as
the
foundation
of
all
our
accessorie
d●s●●es
,
me
thinks
the
same
should
raither
be
used
in
the
first
place
;
upon
which
as
the
same
author
hath
it
,
everie
one
should
build
the
circumstances
of
his
occasioned
requests
.
It
remayneth
that
in
a
few
words
I
answer
that
,
which
is
by
some
objected
touching
those
solemn
blessings
,
at
the
first
imparted
by
the
Patriarks
to
their
first
born
,
and
after
by
the
Preists
to
Israel
the
first
born
of
God
.
And
to
let
passe
,
1.
that
the
composers
,
and
imposers
of
the
Leyturg●es
now
in
use
have
not
equall
authoritie
with
Moses
the
man
of
God
,
not
are
th●●
writings
any
way
comparable
with
his
:
2.
That
Moses
did
not
prescribe
unto
the
Priests
a
st●nt
of
words
for
blessing
(
much
lesse
to
be
read
out
of
a
book
)
but
the
substance
of
the
thing
;
M.
〈◊〉
son
of
written
〈◊〉
.
which
by
manie
Arguments
,
save
that
I
studie
for
brevitie
,
might
be
proved
.
3.
If
that
were
Moses
his
minde
,
and
the
Lords
by
him
,
the
minister
were
bound
to
the
same
form
of
blessing
upon
the
Israell
of
God
now
,
these
blessings
were
not
ordinarie
prayers
,
but
a
lawfull
author●tie
divinely
interposed
to
testifie
the
grace
of
election
:
which
〈◊〉
also
confirms
by
divers
reasons
.
Neither
can
anie
man
who
considers
the
words
of
the
text
make
question
,
but
that
the
Priests
in
blessing
(
Israel
,
not
God
)
do
direct
their
speach
unto
Israel
by
way
of
promise
,
and
not
unto
God
by
way
of
prayer
.
So
blesse
you
(
saith
Moses
)
the
children
of
Israel
,
saying
unto
them
,
The
Lord
blesse
thee
,
&c.
The
same
is
to
be
judged
of
the
salutations
of
the
Apostles
in
their
Epistles
,
(
whereof
they
are
a
part
,
and
so
a
part
of
the
holy
Scriptures
)
:
albeit
yet
they
in
them
,
as
the
Preists
in
their
blessings
,
desired
to
have
their
truly
loving
affection
taken
knowledg
of
by
them
to
whom
they
wrote
:
and
what
good
things
they
both
desired
at
the
hands
of
the
Lord
for
them
,
and
also
promised
them
in
his
name
.
2.
We
dislike
all
reading
of
prayer
in
the
act
of
praying
,
as
inconvenient
,
yea
directly
contrarie
unto
that
act
?
In
prayer
we
do
pour
out
matter
,
to
wit
the
holy
conceptions
of
the
minde
,
from
within
to
without
;
that
is
,
from
the
heart
to
God
:
on
the
contrarie
,
in
reading
,
we
do
receav
and
admit
matter
from
without
to
within
;
that
is
from
the
book
,
into
the
heart
.
Let
him
that
prayeth
do
that
which
he
doth
,
not
another
thing
,
not
a
divers
thing
.
Let
the
whole
man
,
and
all
that
he
is
,
both
in
soul
and
bodie
,
be
b●nt
upon
God
,
with
whom
he
converseth
.
The
eyes
of
the
minde
are
lifted
to
God
in
prayer
;
and
why
not
the
eyes
of
the
bodie
also
?
both
which
●e
that
prayeth
,
by
intending
them
upon
a
book
,
both
depresseth
,
&
averteth
from
God
.
The
Apostle
exhorteth
,
that
the
men
pray
,
lifting
up
pure
hands
to
God
in
everie
place
.
Let
devout
and
learned
men
(
if
they
please
,
commit
to
writing
their
holy
meditations
,
and
secret
conferences
with
God
,
as
did
Austin
,
and
others
amongst
the
ancients
;
and
many
of
later
time●
which
may
be
read
,
and
that
with
no
small
benefit
both
by
Pastour
and
people
;
but
privately
,
and
for
better
preparation
unto
prayer
.
Now
the
preparation
unto
prayer
is
verie
unseasonable
at
the
self-same
time
of
the
solemn
performance
thereof
;
and
unreasonable
in
,
and
by
the
self
same
act
.
3.
Seeing
that
publique
prayer
(
as
Bucanus
saith
)
is
a
second
part
of
the
ministrie
;
the
spirit
(
contrarie
to
that
which
ought
to
be
)
extinguished
.
The
manifestation
of
the
spirit
(
saith
the
Apostle
)
is
given
to
everie
one
(
especially
to
everie
Pastour
)
to
profit
withall
.
4.
If
to
read
such
a
form
of
prayer
be
to
pray
aright
,
and
pastour
like
no
probable
reason
can
be
rendred
,
wherefore
to
read
a
sermon
,
or
homilie
,
is
not
as
well
to
preach
aright
,
and
as
is
required
of
the
Pastour
of
the
Church
.
Which
so
being
,
small
reason
had
the
Apostle
,
who
is
sufficient
for
these
things
?
For
who
is
not
sufficient
even
of
the
vulgar
sort
?
who
can
not
read
a
Leiturgie
,
and
an
Homilie
?
5.
The
spirit
(
saith
the
same
Apostle
,
helpeth
our
infirmities
,
for
we
know
not
what
to
pray
,
as
we
ought
.
Yes
,
Paul
,
(
with
your
l●av
right
well
;
for
we
have
in
our
prayer-book
,
what
we
ought
to
pray
,
word
for
word
,
whether
the
spirit
be
present
or
not
.
What
then
is
to
be
done
in
this
busines
?
That
which
Tertullian
saith
the
Christians
of
his
time
did
.
We
pray
(
saith
he
)
without
any
to
prompt
us
,
because
we
pray
from
the
heart
.
But
he
who
reads
his
prayers
,
or
rather
the
prayers
of
him
that
p●nned
them
,
and
his
lesson
out
of
a
book
,
hath
one
that
prompts
him
,
and
that
diligently
,
both
what
,
and
how
much
,
and
after
what
manner
,
and
with
what
words
and
sillables
he
ought
to
pray
.
Lastly
,
if
it
would
be
just
matter
of
shame
to
any
earthly
Father
,
that
his
childe
,
who
desired
of
him
bread
,
fish
,
or
an
egge
,
should
need
to
read
out
of
a
book
,
or
paper
,
Father
,
pray
you
give
me
bread
,
fish
,
or
egge
;
how
much
more
contumel●ous
is
it
,
to
our
heauenly
father
,
and
his
holy
spirit
,
the
instrument
of
a
foolish
sheepheard
,
namely
a
bare
reader
(
with
which
kinde
of
vermin
Rome
,
and
England
are
pestered
)
should
be
used
by
such
godly
,
&
learned
pastors
,
as
wherewith
the
reformed
churches
are
furnished
CHAP.
IIII.
Of
the
Ecclesiasticall
Presbyterie
.
WE
do
so
acknowledg
,
and
approve
of
,
as
divinely
instituted
,
the
Presbyte●●es
of
the
particular
churches
,
as
with
all
we
judg
them
sundrie
wai●es
defective
.
As
first
we
require
:
that
all
receaved
into
the
colledg
,
apt
to
teach
,
and
able
to
exhorte
with
sound
doctrine
,
and
convince
g●●nsayers
,
and
that
not
onely
privately
,
or
in
the
consistorie
,
but
in
the
publick
assemblie
also
,
as
the
nature
of
their
publique
office
requireth
.
I
am
not
ignorant
,
what
that
learned
man
Gersom
Bucer
in
his
late
treatise
hath
published
about
this
matter
,
A
second
defect
,
which
we
wish
supplyed
is
,
that
of
annuall
,
o●
tryennuall
or
temporarie
,
they
might
be
perpetuall
,
and
for
l●fe
,
(
except
by
some
casualtie
,
or
occurrence
they
be
disabled
)
as
the
pastours
themselvs
.
This
terme
of
years
for
the
Elders
administration
in
the
Reformed
Churches
,
1.
The
Apostle
Paul
calling
unto
him
the
Elders
of
the
church
of
Ephesus
to
M●letum
,
made
Bishops
or
overseers
of
the
same
Church
,
by
the
holy
Ghost
.
Now
the
authoritie
of
that
the
appo●nter
ought
to
work
in
the
appointed
great
conscience
,
not
lightly
to
relinquish
that
charge
,
which
by
the
disposition
of
the
holy
Ghost
they
had
taken
upon
them
.
2.
The
same
Apostle
doth
in
the
same
place
admonish
,
take
heed
unto
themselvs
,
and
to
all
the
fl●●k
,
lest
the
same
,
after
his
departure
should
unhappily
be
damnified
,
either
by
wolves
entering
in
among
them
,
or
such
as
should
rise
up
from
themselvs
speaking
perverse
things
.
Now
if
the
date
of
their
Eldership
,
&
charge
were
shortly
to
be
out
,
they
might
well
think
with
themselvs
,
that
the
Apostles
admonition
for
after
times
did
not
much
concern
them
,
whose
term
of
office
should
so
shortly
be
expired
,
and
were
perhaps
to
follow
the
Apostles
departure
at
the
heeles
.
3.
It
was
sacriledg
for
the
Levites
being
consecrated
to
the
Lord
,
for
the
service
of
the
Tabernacle
and
Temple
,
to
retire
from
the
office
undertaken
by
them
,
although
(
age
growing
upon
them
)
they
were
exempted
from
some
the
more
labo●●ous
works
of
that
ministration
:
change
a
beast
,
a
better
for
a
worse
,
if
once
hallowed
to
the
Lord
.
How
much
lesse
may
the
church
then
discharge
her
officers
(
or
they
themselvs
)
ministering
faythfully
,
and
as
they
ought
?
Lastly
,
keep
the
commandement
of
Christ
unrebukeable
untill
that
his
glorious
appearing
,
doth
not
permit
,
no
not
to
the
widowes
&
D●aconesses
to
●elinquish
the
office
once
taken
upon
them
:
unto
whom
for
that
verie
cause
he
forbids
mariage
it self
,
otherwise
permitted
to
all
,
and
to
some
injoyned
.
How
much
lesse
lawfull
is
it
for
the
Elders
,
or
Deacons
of
the
church
(
whose
both
condition
,
and
ministerie
is
far
more
excellent
)
for
far
lighter
causes
,
to
look
back
,
and
relinquish
their
vocation
,
wherein
Christ
hath
in
such
sort
placed
them
?
A
third
thing
there
is
,
and
that
of
most
moment
,
viz.
that
the
Elders
do
not
administer
their
publique
office
publiquely
,
as
they
should
,
but
onely
in
their
private
consistorie
.
And
first
,
the
administrat
on
of
everie
office
doth
●n
right
follow
the
nature
of
the
same
;
whether
domesticall
in
the
familie
,
or
civill
in
the
common
wealth
,
or
spirituall
in
the
Church
:
the
Elders
office
then
being
publique
,
requires
answerable
,
and
publique
administrat
on
.
Not
that
it
is
unlawfull
for
the
Elders
to
convene
,
and
meet
apart
from
the
bodie
,
and
to
deliberate
of
such
things
as
concerns
the
same
,
and
so
to
do
sundrie
things
by
vertue
of
their
office
,
but
because
that
is
not
sufficient
,
office
,
office
,
which
in
the
Lord
they
have
receaved
,
except
as
privately
,
and
and
in
their
consistorie
,
so
also
(
and
that
specially
)
publiquely
,
and
in
the
face
of
the
congregation
they
exequute
the
same
.
2.
The
Apostle
beseecheth
them
of
Thessalonica
that
they
would
in
love
highly
esteem
for
their
works
sake
,
them
which
laboured
among
them
,
to
wit
,
in
doctrine
;
but
them
also
,
which
were
over
them
in
the
Lord
,
and
admonished
them
.
Lastly
,
the
Elders
of
●phesus
,
that
they
attend
&
take
heed
to
the
whole
flock
,
in
which
they
were
made
Bishops
.
But
it
cannot
be
,
that
he
should
ministerially
,
as
he
ought
,
feed
the
whole
church
,
whose
voice
the
greatest
part
thereof
never
so
much
as
once
heareth
.
To
lead
,
or
receav
a
she●p
now
and
then
into
the
sheepfould
,
to
confirm
one
that
is
weak
,
or
correct
one
that
strayeth
,
and
that
apart
from
the
flock
,
is
in
no
wise
to
feed
the
whole
flock
,
as
the
Apostle
requireth
.
And
that
this
point
may
be
made
the
more
plain
,
let
us
discend
unto
some
such
particulars
,
as
in
which
the
Elders
office
seemeth
specially
to
consist
.
And
they
are
,
the
admitting
of
members
into
the
church
,
upon
profession
of
faith
made
,
and
the
reproving
and
censuring
of
obstinate
offenders
,
whether
sinning
publiquely
,
or
privately
with
scandall
.
As
we
willingly
leave
the
exequut
on
,
and
administration
of
these
things
to
the
Elders
alone
in
the
setled
,
and
well
ordered
state
of
the
church
,
so
do
we
deny
plainly
,
that
they
are
,
or
can
be
rightly
,
and
orderly
done
,
but
with
the
peoples
privat●e
and
consent
.
For
the
first
,
Christ
the
Lord
gave
in
charge
to
his
Apostles
to
preach
in
his
name
remission
of
sins
,
and
therewith
life
eternall
:
and
that
such
Iewes
,
or
Gentiles
,
as
should
beleiv
,
and
repent
,
viz.
professe
holily
faith
and
repentance
,
(
for
to
judg
of
the
heart
is
Gods
prerogative
)
they
should
receav
into
the
fellowship
of
the
Church
,
and
baptize
.
And
that
these
all
,
and
everie
of
them
were
publiquely
,
and
in
the
face
of
the
congregation
to
be
administred
,
the
Acts
of
the
Apostles
do
plent●ously
make
known
.
And
if
Baptism
,
the
consequent
of
the
confession
of
faith
,
in
them
baptized
,
and
the
badg
of
our
consociation
with
Christ
and
his
Church
,
be
to
be
celebrated
publiquely
,
why
is
not
the
profession
of
saith
proportionably
(
although
by
the
formerly
baptized
through
a
kinde
of
unorderly
anticipation
)
to
be
made
publiquely
also
,
and
therewithall
the
consociation
ecclesiasticall
,
as
the
former
?
The
covenant
privately
made
,
and
the
s●al
publiquely
annexed
are
disproportionate
.
I
further
add
,
that
since
persons
admitted
into
the
Church
,
are
by
the
whole
bodie
,
if
not
of
enemies
,
at
least
of
strangers
become
and
are
to
be
reputed
b●ethren
●n
Christ
most
nearly
joyned
,
and
they
with
whom
,
they
are
to
call
upon
one
common
Father
publiquely
to
participate
of
one
holy
bread
,
and
with
whom
they
are
to
have
all
things
,
one
hath
need
,
To
come
to
the
second
head
.
And
1.
those
who
sin
,
that
is
,
with
publique
scandall
,
rebuke
publiquely
,
that
others
also
may
fear
.
And
if
the
Elders
themselvs
,
of
whom
he
speaketh
,
for
whose
credit
the
greatest
care
is
to
be
taken
much
more
any
other
,
2.
With
this
also
it
well
conforteth
,
that
Christ
the
onely
Doctour
of
his
Church
would
haue
not
onely
sins
scandalous
committed
in
publique
,
publiquely
reproved
,
Tell
the
Church
,
&c.
I
am
not
ignorant
how
diversly
divers
men
do
interpret
these
words
:
whilst
some
by
the
Church
do
understand
the
civill
come
of
the
Magistrate
;
others
the
Hierarchicall
Bishop
,
with
his
officials
;
others
the
senate
of
Elders
excluding
the
people
.
And
thus
whilst
these
strive
for
the
power
,
and
name
withall
of
the
church
amongst
themselvs
,
the
church
indeed
,
and
which
Christ
the
Lord
meaneth
is
well
nigh
stripped
both
of
power
,
and
name
.
The
first
of
these
three
interpretations
I
will
not
trouble
my self
with
;
The
former
of
these
two
,
though
it
be
in
it self
the
more
different
from
Christs
meaning
,
yet
comes
it
in
this
circumstance
now
in
consideration
,
the
nearer
the
truth
in
our
judgment
,
considered
in
its
exequution
:
since
neither
the
Bishops
,
nor
their
officials
,
Chauncelours
,
Commisaries
,
or
other
Court-keepers
do
exclude
the
people
from
their
consistories
,
and
courts
:
but
to
offer
themselvs
in
their
publique
judgments
,
and
censures
to
the
ve●w
of
all
,
who
please
to
be
present
thereat
.
And
I
think
〈…〉
of
either
amongst
Gentiles
or
Iewes
,
or
Christians
(
be
it
spoken
without
offence
)
before
this
last
age
,
that
publique
judgments
and
other
acts
of
publique
nature
,
as
these
are
,
should
be
privately
exercised
,
and
without
the
peoples
privitie
.
It
was
not
so
in
Israel
of
ould
,
where
by
Gods
appointment
the
Elders
were
to
sit
,
and
judg
in
the
gates
of
the
cittie
:
nor
in
the
synagogues
themselvs
,
from
which
manie
are
of
minde
,
how
truly
I
will
not
say
,
that
the
Christian
Eldership
was
derived
,
after
the
Roman
tyrannie
had
confined
into
them
the
Iewes
civill
conventions
,
and
judgments
;
nor
in
the
primative
church
,
no
not
in
some
ages
after
the
Apostles
,
as
might
easily
be
proved
out
of
Tertullian
,
Cyptian
,
and
others
,
if
I
would
trie
the
matter
in
that
court
:
it
is
much
more
safe
,
as
Austin
saith
,
to
walke
by
the
divine
Scriptures
.
And
first
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
church
,
originally
Greek
,
answering
to
the
Hebrew
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
doth
primarily
,
and
properly
signifie
a
convention
of
citizens
called
from
their
houses
by
the
publ●que
c●yer
,
either
to
hear
some
publique
sentence
or
charge
given
:
but
translated
to
religious
use
,
denoteth
an
assemblie
of
persons
called
out
of
the
state
of
corrupt
nature
into
that
of
supernaturall
grace
,
by
the
publishing
of
the
gospell
.
Now
the
Elders
,
or
presbyters
(
as
such
)
are
,
and
so
are
said
to
be
,
called
,
to
wit
,
to
their
office
of
Eldership
,
but
called
out
they
are
not
,
being
themselvs
to
call
out
the
church
,
and
unto
it
to
perform
the
cryers
office
.
Neither
do
I
think
that
the
name
Ecclesia
,
Church
,
hath
been
used
by
any
Greek
author
,
before
the
Apostles
times
,
or
in
their
daies
,
or
in
the
age
after
them
for
the
assemblie
of
sole
governers
in
the
act
of
their
government
,
or
indeed
before
the
same
governers
had
seazed
into
their
own
,
&
onely
hands
the
churches
both
name
and
power
.
But
you
will
say
,
as
learned
men
use
to
do
,
that
these
Elders
susteyn
the
person
of
the
whole
multitude
,
and
supplie
their
room
,
for
the
avoiding
of
confusion
;
and
so
are
●ightly
,
as
commonly
called
The
church
representative
.
I
answer
.
First
,
no
godly
,
no
nor
reasonable
man
will
affirm
,
that
this
representation
is
to
be
extended
to
all
the
acts
of
religion
,
or
indeed
to
others
,
then
these
,
which
are
exercised
in
the
governing
of
the
Church
.
What
is
it
then
?
The
Elders
in
ruling
,
and
governing
the
Church
must
represent
the
people
,
and
ocupie
their
place
.
It
should
seem
then
,
that
it
appe●teyns
unto
the
people
,
unto
the
people
primarily
,
and
originally
(
under
Christ
)
to
rule
and
govern
the
church
,
that
is
,
themselvs
.
But
who
will
so
say
of
a
government
not
personall
,
but
publique
,
and
instituted
,
as
the
churches
is
?
2.
If
the
Elders
in
their
consistorie
represent
the
church
,
then
whatsoever
they
either
decree
,
or
do
agreeing
to
the
word
of
God
whether
respecting
faith
or
manners
,
that
also
the
church
decreeth
and
doth
,
though
absent
,
though
ignorant
both
what
the
thing
is
,
which
is
done
,
and
upon
what
grounds
it
is
done
by
the
Elders
:
this
being
the
nature
of
representations
,
that
what
the
representing
doth
within
the
bounds
of
his
commission
,
that
the
represented
doth
primarily
,
and
much
more
,
as
but
using
the
other
for
his
instrument
.
Now
how
dissonant
this
is
to
true
faith
and
pietie
,
how
consonant
unto
the
Papists
implicit
faith
,
no
man
can
be
ignorant
:
and
I
had
raither
wise
men
should
consider
,
then
I
aggravate
.
3.
The
constant
,
and
universall
practise
of
the
Apostles
&
Apostolick
churches
do
quite
crosse
this
consistorian
course
.
The
Apostle
Paul
,
well
acquainted
with
the
meaning
of
Christ
,
doth
1
Cor.
5.
so
reduce
into
practise
,
the
rule
and
prescript
of
his
maister
Matth.
18.
or
to
use
the
words
of
the
Bishop
of
Chester
,
There
commaunds
to
bring
into
practise
this
power
,
In
the
name
of
Christ
,
with
his
spirit
,
as
he
seems
to
leav
no
place
for
doubting
to
him
,
who
with
diligence
,
and
without
prejudice
,
will
compare
together
these
two
places
,
what
the
Lord
meaneth
,
when
he
saith
,
Tell
the
Church
,
This
our
Apostle
doth
in
that
place
reprove
not
the
Elders
or
governers
alone
,
but
with
them
also
the
whole
commonaltie
and
bodie
,
for
tolerating
the
incestuous
person
amongst
them
.
Which
therefore
accordingly
,
as
his
authoritie
Apostolicall
,
care
for
all
the
churches
d●d
require
,
he
admonisheth
,
and
directeth
,
that
as
mindefull
both
of
the
sinners
repentance
,
and
salvation
,
and
therewith
of
their
own
puritie
,
they
would
exclude
,
by
due
order
,
that
wicked
man
from
their
holy
fellowship
.
And
that
by
these
words
,
(
when
ye
are
come
together
)
the
whole
church
is
to
be
understood
,
manie
,
but
heavie
freinds
to
the
peoples
libertie
,
Iesuites
,
P●clatists
,
and
others
do
graunt
.
But
we
will
annex
certain
reasons
for
the
further
clearing
of
the
thing
.
1.
They
among
whom
the
fornicatour
was
,
who
were
puffed
up
,
when
they
should
have
sorrowed
,
and
out
of
the
middest
of
whom
,
he
was
to
be
put
,
who
had
done
that
thing
;
they
were
to
be
gathered
together
in
one
,
and
to
judg
and
excommunicate
that
incestuous
person
.
But
the
fornicatour
was
not
amongst
the
Elders
alone
,
neither
were
they
alone
puffed
up
when
they
should
have
sorrowed
,
neither
was
that
wicked
man
to
be
taken
out
of
the
midst
of
them
,
and
still
left
in
the
midst
of
the
people
;
and
therefore
not
to
be
judged
by
them
alone
,
but
by
the
church
with
them
,
though
governed
by
them
.
2.
It
did
not
of
ould
apperteyn
onely
to
the
Levites
and
Elders
in
Israel
,
purge
out
of
their
houses
the
materiall
leven
,
but
to
everie
father
of
familie
also
:
so
by
proportion
to
the
whole
church
now
to
purge
out
the
leven
spirituall
there
spoken
of
:
which
also
could
not
leven
the
whole
lump
,
or
church
,
in
the
Apostles
meaning
,
except
it
had
concerned
the
whole
church
to
purge
it
out
.
3.
The
Apostle
wrote
not
to
the
Elders
onely
,
but
with
them
to
the
whole
bodie
,
not
to
be
commingled
with
fornicators
,
covet●us
persons
,
or
the
like
,
called
brethren
:
he
therefore
admonisheth
them
,
as
the
other
,
the
taking
him
away
from
the
Lords
people
.
Manie
more
Arguments
,
and
the
same
verie
clear
,
might
be
drawn
to
this
end
,
out
of
the
text
it self
;
but
for
brevitie
sake
I
will
omit
them
,
and
annex
this
onely
one
which
followeth
,
from
the
second
chapter
of
the
second
Epistle
.
The
same
Apostle
writing
to
these
same
Corinthians
about
the
same
incestuous
person
,
but
now
penitent
,
as
before
delinquent
,
seriously
exhorts
them
,
that
look
what
severitie
they
had
formerly
shewed
in
censuring
him
for
his
sin
,
the
like
compassion
they
would
now
shew
,
in
●eceaving
him
again
upon
his
repentance
:
therein
plainly
insinuateing
,
that
this
busines
was
not
in
the
hands
of
the
Elders
alone
,
except
we
will
say
,
that
they
alone
were
made
sad
by
the
Apostles
reproof
,
that
they
alone
by
their
studie
,
defence
,
indignation
,
zeal
,
were
pure
in
the
thing
,
and
except
it
belonged
to
them
alone
to
pardon
,
and
comfort
the
repentant
sinner
,
and
to
confirm
their
love
unto
him
.
And
whereas
some
would
inclose
this
whole
power
within
the
Apostles
circuit
;
as
if
he
alone
,
Bishop-like
,
had
passed
sentence
judicia●ie
upon
the
offender
,
and
onely
committed
the
declaration
,
and
publication
of
it
in
the
church
,
to
some
his
substitute
,
I
deem
it
not
lost
labour
breifly
to
●hew
how
erroneous
this
opinion
is
of
externall
monarchicall
government
,
yea
power
also
,
which
is
more
,
in
the
church
of
Christ
.
And
,
first
,
one
alone
,
how
great
soever
,
cannot
suffice
to
make
the
Church
,
binding
,
and
loosing
Math.
18
,
17
,
18.
both
reason
,
and
scripture
teaching
,
that
for
an
assembly
,
and
congregation
at
least
two
or
three
are
required
.
ver.
19.
The
Church
(
which
name
signifies
a
multitude
,
designeing
by
a
new
trope
,
one
alone
singular
person
,
the
name
of
the
church
belongs
to
the
Pastours
,
or
Byshops
,
or
Pope
alone
.
2.
It
is
expresly
affirmed
2
Cor.
2
,
6.
that
the
incestuous
person
was
censured
by
many
:
which
many
or
more
,
the
Apostle
opposeth
to
himself
alone
,
as
appeareth
by
the
context
;
and
not
to
all
,
as
some
erroneously
think
.
3.
The
Apostle
plainly
,
and
sharply
reproveth
the
Corinthians
for
that
before
his
writing
they
had
not
voyded
that
sinfull
man
,
their
holy
fellowship
,
and
so
prevented
the
reporte
by
which
such
a
crime
,
and
the
same
unpunished
came
to
his
ears
.
This
their
power
then
the
man
of
God
doth
not
seaze
into
his
own
hands
as
forfeyt
by
their
default
in
not
using
it
,
but
vehemently
(
and
as
became
a
faithfull
minister
)
exhorts
and
admonist●es
them
to
use
it
,
as
they
ought
in
the
judging
,
purging
out
,
and
taking
from
among
themselvs
that
wicked
man
,
and
so
any
other
within
,
or
called
a
brother
,
sinning
in
the
like
manner
.
4.
If
the
Apostle
Paul
being
absent
from
Corinth
had
excommunicated
this
sinner
,
then
had
he
judicially
condemned
,
The
Apostle
,
as
great
as
he
was
,
doth
not
so
far
usurp
to
himself
power
,
as
that
he
one
,
and
alone
by
himself
should
excommunicate
:
which
yet
the
Pope
,
and
ma●y
Bishops
(
both
Romish
and
English
)
dare
do
:
Injudging
he
goes
before
others
,
as
it
is
meet
the
cheif
in
the
Church
should
do
,
that
so
the
lesse
skilfull
multitude
might
be
directed
in
judging
by
their
voting
before
them
.
Thus
much
of
this
place
.
The
next
followeth
,
which
is
Acts
1
,
(
that
the
ordination
might
be
just
and
lawfull
,
being
made
with
the
knowledg
of
the
people
assistent
,
and
examined
by
the
verdit
,
and
judgment
of
all
)
the
multitude
of
the
disciples
together
did
substitute
two
,
who
knew
the
hearts
of
all
men
,
might
take
unto
himself
the
man
,
which
he
knew
most
fit
.
That
which
belonged
unto
God
,
middle
temper
.
The
third
place
followeth
,
To
the
same
purpose
(
in
regarde
of
the
matter
in
hand
)
serveth
that
,
Paul
and
Barnabas
do
ordeyn
Elders
in
everie
Church
,
by
suffrages
(
not
their
own
as
some
fancie
,
unto
whom
to
lift
up
,
&
to
lay
on
hands
is
all
one
)
but
the
peoples
;
or
by
the
lifting
up
of
hands
,
by
which
signe
,
the
Grecians
,
as
appears
in
Demosthenes
,
and
others
,
the
peoples
vote
or
voyce-giving
in
their
popular
assemblies
was
wonte
to
be
made
.
I
ad
(
which
is
especially
to
be
observed
)
that
the
Apostles
in
doing
their
part
in
the
ordination
of
Elders
,
did
what
they
did
,
as
it
were
,
by
the
way
:
staying
onely
,
most
like
,
two
or
three
daies
in
a
place
:
so
as
they
could
not
possibly
by
their
own
experience
take
sufficient
knowledg
,
what
persons
in
the
church
were
apt
to
teach
or
govern
:
who
able
to
exhort
with
sound
doctrine
,
&
to
convince
the
gainsayers
:
how
unblamable
they
were
,
how
watchfull
,
given
to
hospitalitie
,
temperate
,
This
troup
of
proofes
,
that
known
,
And
first
,
Paul
&
Barnabas
with
the
rest
of
the
delegates
then
sent
being
brought
on
their
journey
by
the
church
.
ver.
3.
the
letters
also
being
written
back
from
Ierusalem
to
the
brethren
which
were
at
Antioch
,
ver.
23.
and
which
is
specially
to
be
noted
,
then
,
and
not
before
,
delivered
when
the
multitude
were
come
together
.
vers.
30.
So
in
the
church
at
Ierusalem
the
messengers
from
Antioch
were
receaved
not
onely
of
the
Apostles
and
Elders
,
but
of
the
Church
with
them
,
vers.
4.
And
as
the
question
was
propounded
so
was
it
,
discussed
before
the
whole
church
by
the
Apostles
,
&
Elders
comming
together
to
look
unto
that
busines
.
ver.
6.
yet
not
so
as
the
brethren
were
wholly
bound
to
silence
,
seeing
that
ver.
11.
the
whole
multitude
is
said
to
have
held
their
peace
,
that
is
,
to
have
yeilded
to
Peters
speach
,
and
reasons
.
Lastly
,
as
Silas
and
Iudas
were
sent
with
Paul
and
Barnabas
,
by
the
Apostles
,
and
Elders
with
the
whole
Church
unto
Antioch
,
vers.
22.
so
were
the
letters
written
back
in
the
name
of
them
all
to
the
brethren
at
Antioch
.
ver.
23.
And
although
the
decrees
to
be
observed
by
the
churches
of
the
Gentiles
,
(
whereof
no
one
,
excepting
Antioch
,
had
any
delegates
present
)
which
were
also
part
of
the
word
of
God
,
and
holy
Canon
,
could
come
from
none
other
then
the
Apostles
,
And
surely
,
if
it
ever
did
,
or
could
apperteyn
to
any
church
officers
or
governers
whatsoever
to
represent
the
church-assemblies
,
in
elections
,
censures
,
and
other
Ecclesiasticall
judgments
,
and
occurrences
;
then
without
doubt
unto
the
Apostles
in
an
eminent
,
and
peculiar
manner
(
especially
living
in
that
rude
,
and
childish
state
of
the
church
)
considering
both
how
superlative
their
office
was
,
and
how
admirable
their
gifts
,
and
endowments
of
the
holy
Ghost
,
together
with
their
incomparable
both
pietie
,
&
prudence
:
by
which
they
were
both
most
able
,
and
willing
to
promote
the
Christian
faith
in
holynes
.
And
although
this
constant
,
and
uniform
both
practise
,
and
institution
of
the
Apostles
unto
divers
(
politick
persons
,
swelling
with
pride
of
fleshly
reason
,
dispising
Apostolicall
simplicitie
,
and
who
,
as
●●eneus
speaks
,
would
be
rectifiers
of
the
Apostles
,
ought
to
rest
in
the
Apostolicall
,
and
propheticall
demonstrations
,
and
who
with
Tertullian
do
adore
the
fulnes
of
the
Scriptures
,
they
seem
of
singular
weight
,
and
moment
.
And
whilst
I
consider
with
my self
in
the
fear
of
God
,
how
it
was
the
Apostles
duetie
to
teach
the
disciples
of
Christ
to
observ
whatsoever
he
commanded
them
;
the
things
,
which
he
wrote
touching
order
,
and
comlynes
to
be
observed
in
the
church-exercises
,
were
the
commandements
of
the
Lord
,
as
also
how
the
same
Apostle
clearly
professeth
,
that
he
and
his
fellow
officers
were
onely
to
be
reputed
as
ministers
and
ambassadours
of
Christ
,
to
whom
therefore
in
the
exequution
of
their
office
it
was
not
permitted
to
do
,
or
speak
the
least
thing
,
which
they
had
not
in
charge
from
him
,
it
is
unto
me
a
matter
of
great
scruple
,
and
conscience
,
to
depart
one
hair-breadth
(
extraordinarie
accidents
ever
excepted
)
from
their
practise
,
&
institution
,
in
any
thing
truely
ecclesiasticall
,
though
never
so
small
in
it self
:
whatsoever
,
by
whomsoever
,
and
with
what
colour
soever
is
invented
,
and
imposed
,
touching
the
government
of
the
church
which
is
the
house
and
tabernacle
of
the
living
God
.
I
add
,
that
seeing
the
Christian
congregation
as
the
spouse
of
Christ
,
free
,
and
ingenuous
,
hath
the
church
officers
whosoever
,
as
Christ
Iesus
her
housbands
,
so
also
her
servants
for
Iesus
sake
,
the
commonaltie
fearing
God
&
keeping
his
commaundements
,
should
have
the
speciall
hand
either
in
chusing
of
worthie
Preists
,
or
ministers
,
or
of
rejecting
the
unworthie
:
which
also
,
saith
he
,
we
see
to
be
founded
upon
divine
authoritie
.
The
same
is
to
be
held
of
excommunication
.
Seeing
that
it
behooveth
the
Christian
multitude
to
avoide
the
fellowship
of
the
excommunicated
not
onely
in
the
course
of
religion
,
but
even
in
common
,
and
familiar
conversation
(
the
rights
of
nature
,
familie
,
and
common
wealth
ever
kept
inviolated
)
:
and
that
whom
yesterday
I
was
to
repute
a
brother
near
,
and
dear
in
Christ
,
to
morrow
I
must
hould
as
an
Heathen
,
and
Publican
,
and
as
,
for
the
destruction
of
the
flesh
,
delivered
to
Sathan
:
who
is
so
unequall
a
judg
,
as
not
to
think
it
a
most
equall
thing
,
that
the
multitude
should
clearly
,
and
undoubtedly
take
knowledg
both
of
the
heynousnes
of
the
crime
,
and
incorrigeable
contumacie
of
the
person
,
after
the
use
of
all
means
,
and
remedies
for
reclayming
him
.
This
if
it
be
not
done
,
then
doth
not
the
church
herein
live
by
her
own
,
but
by
her
officers
faith
;
neither
are
her
governers
to
be
reputed
as
servants
,
but
Lords
unto
her
;
neither
do
they
exercise
their
office
popular●lie
in
the
church
as
they
ought
,
but
tyrannicallie
,
as
they
ought
not
,
by
Chrisostoms
verdit
.
He
who
bears
himself
upon
an
externall
and
worldly
power
,
because
he
rules
legally
,
and
that
men
must
of
necessitie
obey
him
,
doth
oft
times
,
and
that
not
without
cause
,
exercise
authoritie
against
the
will
,
and
wel-liking
of
his
subiects
?
But
on
the
other
side
,
he
who
will
be
over
those
,
who
voluntarily
submit
unto
him
,
and
can
him
thank
,
and
yet
will
presume
to
do
things
as
himself
liketh
,
&
as
if
he
were
to
give
account
to
none
other
thereof
,
that
man
raither
exerciseth
his
author●tie
tyrannically
then
popularly
.
The
Lord
God
put
it
into
the
hearts
of
those
who
bear
greatest
sway
in
the
reformed
churches
,
to
indeavour
the
furnishing
of
the
same
with
such
Elders
,
as
may
both
fully
,
and
constantly
,
and
popularly
,
discharge
their
place
,
for
the
peace
of
their
own
consc●ences
before
God
,
the
edification
of
the
Churches
over
which
they
are
set
,
as
also
for
the
abateing
,
if
not
abolishing
,
of
that
contempt
in
which
Prelat●sts
,
and
supercilious
persons
use
to
hould
these
lay-Elders
,
as
they
call
them
.
But
now
lest
any
should
take
occasion
,
either
by
the
things
here
spoken
by
us
,
or
els
where
of
us
,
to
conceave
,
that
we
either
exercise
amongst
our
selvs
,
or
would
thrust
upon
others
,
any
popular
,
or
democraticall
Church-government
;
may
it
please
the
Christian
Reader
to
make
estimate
of
both
our
judgment
,
and
practise
in
this
point
,
according
to
these
three
declarations
following
.
First
,
we
beleev
,
that
the
externall
Church-government
under
Christ
the
onely
mediatour
,
2.
We
doubt
not
but
that
the
Elders
both
lawfully
may
,
and
necessarily
ought
,
and
that
by
vertue
of
their
office
,
3.
By
the
people
whose
libertie
,
and
right
in
voteing
we
thus
avow
,
and
stand
for
;
in
matters
truly
publique
and
ecclesiasticall
,
we
do
not
understand
(
as
it
hath
pleased
some
contumeliously
to
upbraid
us
)
women
,
and
children
;
but
onely
men
,
and
them
grown
,
and
of
discretion
:
making
account
,
CHAP.
V.
Of
Holy-dayes
.
IT
seemeth
not
without
all
leven
of
superstition
,
that
the
Duch
reformed
Churches
do
observ
certain
dayes
consecrated
as
holy
to
the
Nativity
,
Resurrection
,
and
Ascention
of
Christ
,
and
the
same
also
(
as
it
commonly
comes
to
passe
where
humain
devices
are
reared
up
by
the
side
of
divine
institutions
)
much
more
holy
then
the
Lords
day
,
by
him
himselfe
appoynted
.
And
for
this
,
first
we
are
taught
by
Moses
,
thus
speaking
unto
the
people
of
Israel
in
the
name
of
the
Lord.
Verily
my
Sabbaths
ye
shall
keep
for
it
is
a
signe
between
me
and
you
thoroughout
your
generations
that
ye
may
know
that
I
am
the
Lord
that
doth
sanctifie
you
,
that
it
appertayns
unto
God
alone
(
and
to
no
man
,
or
Angel
)
as
to
sanctifie
whether
person
,
or
thing
,
so
to
institute
the
signes
,
or
means
of
sanctification
,
of
which
number
holy
dayes
are
.
I
ad
,
if
the
Lord
as
lehovah
,
and
the
God
of
his
people
Is●ael
,
and
supream
Lawgiver
,
2.
It
was
not
the
least
part
of
Israels
defection
,
first
in
the
wildernes
,
afterwards
under
Ieroboam
;
that
they
ordeyned
a
●east
to
Ichovah
,
whom
they
represented
to
themselvs
by
the
goulden
calvs
which
they
had
made
.
3.
Seeing
that
every
first
day
of
the
weeke
(
called
by
Iohn
the
Lords
day
)
is
consecrated
by
Christ
himself
and
his
Apostles
to
the
memoriall
of
Christs
resurrection
,
and
Gods
solemn
worship
;
it
seems
too
much
for
anie
mortall
man
to
appoint
,
or
make
an
anniversarie
memoriall
(
and
the
same
most
solemn
and
sacred
)
of
the
same
resurrection
,
or
so
to
observe
it
.
Lastly
,
that
you
may
see
it
was
a
man
,
from
whom
this
device
came
,
and
so
erred
,
as
one
saith
(
not
to
meddle
with
the
uncertaintie
either
of
the
day
of
the
month
,
or
month
of
the
yeare
in
which
Christ
was
born
,
as
it
is
most
certain
on
the
contrarie
that
,
this
25
of
December
cannot
be
the
time
,
what
good
reason
(
I
would
know
)
can
be
rendred
,
why
a
day
should
be
consecrated
rather
to
the
birth
,
circumcision
,
and
ascension
of
Christ
,
then
to
his
death
,
seeing
that
the
Scriptures
every
where
do
ascribe
our
redemption
and
salvation
to
his
death
,
and
passion
in
speciall
manner
?
CHAP.
VI.
Of
the
celebration
of
Mariage
by
the
Pastours
of
the
Church
.
SIxtly
,
and
lastly
,
we
cannot
assent
to
the
receaved
opinion
and
practise
answerable
in
the
Reformed
Churches
,
by
which
the
Pastours
thereof
do
celebrate
marriage
publiquely
,
and
by
vertue
of
their
office
:
1
The
holy
S●r●pture
divinely
inspired
,
that
the
man
of
God
,
that
is
the
minister
,
may
be
perfitly
furnished
to
every
good
work
,
doth
no
where
furnish
or
oblige
the
minister
to
this
work
.
2.
Marriage
doth
properly
and
imediately
appertein
to
the
family
,
(
which
is
primarily
framed
of
man
,
and
wife
)
and
Citties
,
chief
maister
of
the
marriage
:
neither
ought
the
Pastours
office
to
be
streched
to
anie
other
acts
then
those
of
religion
,
and
such
as
are
peculiar
to
christians
:
Lastly
,
considering
how
popish
superstitition
hath
so
far
prevailed
,
that
marriage
in
the
Romish
church
hath
gott
a
room
amongst
the
sacraments
,
truly
,
and
properly
so
called
,
and
by
Christ
the
Lord
instituted
;
the
celebration
,
and
consecration
whereof
the
patrons
,
and
consorts
of
that
superstition
will
have
so
tyed
to
the
priests
fingers
,
that
,
by
the
decree
of
Evaristus
the
first
,
they
account
the
marriage
no
better
then
incestuous
,
which
the
priest
consecrates
not
;
it
the
more
concerns
the
reverend
brethren
,
and
Pastours
of
the
reformed
Churches
to
see
unto
it
,
that
by
their
practise
they
neither
doe
,
nor
seem
to
advantage
this
popish
errour
.
And
these
are
the
points
of
our
difference
from
the
Belgick
churches
:
which
are
nei●her
so
small
;
as
that
they
deserv
to
be
neglected
,
especially
of
them
unto
whom
nothing
seemeth
small
;
which
proceeds
from
the
gracious
either
mouth
or
spirit
of
the
Lord
Iesus
:
nor
yet
so
great
,
as
to
dissolv
the
bond
of
brotherly
charitie
,
and
communion
.
If
any
now
shal
object
,
that
there
are
yet
other
things
beside
these
,
in
which
we
consort
not
so
well
with
them
,
nor
they
with
us
;
as
for
example
,
1.
In
the
sanctification
of
the
Lords
day
,
in
which
we
seem
even
superstitiously
rigid
.
2.
In
a
certain
popular
exercise
of
prophesi
amongst
us
:
3.
In
our
dislike
of
the
publique
Temples
,
and
sundry
other
indifferent
things
,
as
they
are
termed
;
besides
,
that
we
are
accused
by
some
for
not
having
in
due
estimation
the
magistrates
authoritie
in
matters
of
religion
;
I
do
answere
,
and
first
,
that
in
the
two
first
of
these
,
the
same
Churches
do
not
differ
from
us
in
judgment
,
but
in
practise
:
as
appears
evidently
by
the
Harmonie
of
the
Belgick
Synods
lately
published
by
S.
R.
Of
the
former
of
those
two
,
the
author
of
the
same
book
,
testifieth
in
his
Preface
to
the
Reader
,
that
the
Synod
held
at
Middleborough
in
Zeland
,
1581.
did
supplicate
unto
the
magistrate
,
that
by
his
authoritie
he
would
decree
the
sanctification
of
the
Lords
day
,
abolishing
the
manifould
abuses
thereof
.
That
sanctification
then
of
the
Lords
day
which
the
reformed
churches
do
endeavour
unto
,
and
desire
to
have
fortified
by
the
magistrates
authoritie
,
that
we
(
considering
it
as
immediately
imposed
by
Christ
upon
his
churches
)
by
the
grace
of
God
,
labour
to
perform
,
being
thereunto
induced
by
these
,
amongst
other
reasons
.
CHAP.
VII
.
Of
the
sanctification
of
the
Lords
day
.
FIrst
the
sanctification
of
the
Sabboth
is
a
part
of
the
Decalogue
,
or
morall
law
,
written
in
tables
of
stone
by
the
finger
of
God
:
of
which
Christ
our
Lord
pronounceth
,
that
no
one
●o●e
,
or
title
shall
passe
away
.
If
reply
be
made
that
the
fourth
commandement
is
so
ceremoniall
,
that
notwithstanding
it
hath
this
morall
in
it
,
that
some
tyme
be
assigned
,
and
taken
for
the
publique
ministerie
,
and
exercises
of
religion
,
I
answer
:
1.
That
the
same
may
be
said
in
generall
,
of
the
Mosaicall
ceremonies
whatsoever
:
all
,
and
everie
one
whereof
affoardeth
something
morall
.
For
instance
,
The
Mosaicall
Temple
,
or
Tabernacle
had
this
morall
in
it
,
and
perteyning
to
us
,
as
well
as
to
the
Israelites
,
that
it
was
a
fit
and
convenient
place
for
the
Church
assembly
.
Is
therefore
the
precept
for
the
tabernacle
as
well
morall
,
2.
If
the
morall
sanctification
of
the
Sabboth
stand
in
this
,
that
sometime
be
assigned
to
the
publique
ministerie
,
then
were
the
Israelites
,
especially
the
preists
,
and
Levites
,
bound
to
an
everie
day
sabboth
and
sanctification
morall
,
to
offer
in
the
tabernacle
,
and
temple
,
two
young
lambs
,
the
one
at
morning
,
the
other
at
evening
for
a
daylie
sacrifice
.
3.
If
the
second
precept
of
the
Decalogue
do
in
the
affirmative
part
injoyn
all
outward
instituted
worship
of
God
;
then
also
by
consequence
it
requi●es
some
set
time
(
as
a
naturall
circumstance
absolutely
necessarie
to
everie
finite
action
)
in
which
the
same
worship
is
to
be
performed
.
In
va●n
then
is
the
fourth
commandement
,
and
to
no
purpose
,
if
it
injoyn
nothing
at
all
,
but
that
which
was
injoyned
before
,
namely
in
the
second
.
4.
The
verie
essence
of
the
fourth
commaundment
consists
in
this
,
that
a
day
of
seaven
be
kept
holy
,
that
is
separated
from
common
use
,
and
consecrated
to
God
,
in
wh●ch
as
in
a
holy
day
the
works
of
divine
worship
,
and
such
as
serve
for
the
spirituall
man
ought
to
be
exercised
,
as
appears
plainly
by
the
reason
taken
from
Gods
example
,
upon
which
the
commandement
is
founded
.
Take
this
away
,
and
the
life
of
the
precept
seemeth
to
suffer
violence
.
The
truly
godly
take
some
tyme
for
the
exercises
of
Gods
worship
not
onely
publique
,
and
Ecclesiasticall
,
but
private
also
,
and
domesticall
:
yea
in
their
closets
,
as
Christ
teacheth
.
Yet
are
not
these
either
times
,
or
places
,
in
which
such
things
are
done
,
then
others
ar●
▪
Eyther
therefore
a
day
in
it self
must
be
holy
,
by
divine
institution
,
or
the
Decalogue
is
may●ed
in
the
fourth
commandement
.
But
you
will
doubtlesse
object
the
change
made
from
the
last
daie
,
to
the
first
day
of
the
week
.
I
answer
,
1.
that
change
is
mee●ly
circumstantiall
,
&
in
which
also
the
essence
of
the
precept
i●
not
abolished
,
but
established
.
As
for
example
.
God
promised
unto
children
duly
honouring
their
parents
a
long
life
in
that
land
(
to
wit
of
which
the
Lord
thy
God
gave
unto
them
.
2.
It
is
evident
that
this
alteration
was
made
both
upon
weightie
ground
,
and
warrantable
authoritie
.
The
ground
is
Christ
our
Saviours
resurrection
from
the
dead
:
new
creation
(
at
least
in
respect
of
Christ
working
the
same
in
the
state
of
humiliation
for
that
●nd
undertaken
)
was
perfeited
:
a
new
kinde
of
kingdome
of
God
,
all
things
made
new
.
And
why
not
also
a
new
sabboth
after
a
sort
?
in
which
yet
notwithstanding
the
former
(
as
●he
creation
also
by
Christ●
is
not
so
properly
abolished
,
as
perfited
.
The
authoritie
upon
which
this
change
lea●eth
,
is
no
lesse
then
of
Christ
himself
:
who
,
first
,
by
word
of
mouth
for
the
fortie
dayes
after
his
resurrection
,
the
things
,
which
apperteyned
to
the
kingdom
of
God
,
that
is
,
as
Calvin
saith
,
whatsoever
things
they
published
either
by
word
or
writing
afterward
.
2.
By
his
example
,
or
fact
,
setting
himself
in
the
middest
of
the
same
his
Apostles
,
the
first
day
of
the
week
,
and
as
Iunius
saith
,
everie
eigth
day
,
till
his
ascension
into
heaven
:
&
therein
not
onely
blessing
them
with
his
bodily
,
but
much
more
,
with
his
spirituall
,
and
that
speciall
presence
.
3.
By
his
spirit
speaking
in
his
Apostles
,
whose
office
it
was
to
teach
his
disciples
to
observ
what
things
soever
he
had
commanded
them
,
and
to
declare
unto
them
the
whole
counsail
of
God
:
who
also
in
their
whole
ministration
were
to
be
reputed
none
other
then
the
ministers
of
Christ
,
and
lastly
whose
both
writing
(
&
preachings
accordingly
)
even
about
order
and
comlines
to
be
kept
in
the
church
exercises
were
the
commandements
of
the
Lord
Iesus
.
Paul
coming
to
Troa●
,
and
there
with
his
companie
abid●ng
seven
dayes
,
the
first
day
of
the
week
(
which
yet
was
the
last
of
the
seven
)
call
together
the
a●sciples
to
eat
bread
,
everie
first
day
of
the
week
,
as
on
a
day
sanctified
for
the
holie
assemblies
,
and
●ttest
for
most
effectuall
provocations
to
the
supplying
of
the
necessities
of
the
poore
Saints
,
everie
one
of
the
richer
sort
,
should
lay
something
apart
,
as
God
had
blessed
him
,
for
the
releif
of
the
Churches
in
Syria
,
at
that
tyme
oppressed
with
great
penurie
,
and
want
.
Lastly
upon
none
other
ground
but
this
,
was
this
day
,
by
Iohn
the
Apostle
,
named
expresly
the
Lords
day
,
the
Lords
day
a
day
certain
,
and
known
especially
unto
Christians
,
unto
whom
the
Apostle
wrote
.
Whereunto
also
agreeth
that
of
Austin
,
This
Lords
day
is
therefore
so
called
,
because
on
that
day
the
Lord
rose
again
,
or
that
by
the
verie
name
i●
might
teach
us
,
how
it
ought
to
be
consecrated
to
the
Lord
.
The
second
reason
is
,
because
the
sanctification
of
the
Sabboth
(
the
circumstantiall
change
notwithstanding
)
doth
as
well
belong
to
us
in
our
times
,
as
to
the
Israelites
in
theirs
;
whether
we
respect
the
Reason
of
the
commandement
,
or
the
end
.
The
reason
is
taken
from
the
example
of
God
himself
,
who
rested
the
seventh
day
from
the
works
of
creation
.
The
ends
are
,
1
,
that
we
framing
our
selvs
to
Gods
example
,
after
six
daies
spent
in
servile
works
,
or
works
of
acquisition
,
might
rest
the
seaventh
.
2.
That
we
might
recount
with
our
selvs
,
not
onely
with
thankfull
,
but
also
composed
hearts
,
as
the
creation
of
man
,
And
(
not
to
meddle
with
the
table
of
Christians
,
whose
ave●s●es
from
the
due
sanctification
of
this
day
gives
no
obscure
testamonie
,
that
the
same
is
sacred
,
&
of
God
,
from
which
their
prophane
conversation
so
much
abhorreth
)
how
behooffull
,
and
necessarie
it
is
for
the
true
worshippers
of
God
,
that
for
some
certain
,
and
whole
day
they
should
emptie
,
and
disburden
their
hearts
of
their
earthly
cares
(
though
in
themselves
lawfull
)
that
so
they
might
wholy
consecrate
themselvs
to
God
,
publiquely
in
his
house
,
and
privately
in
their
own
;
partly
by
preparing
themselvs
,
and
theirs
for
the
publique
worship
,
and
ministrie
,
&
partly
by
calling
to
minde
in
themselvs
,
and
instructing
,
and
examining
of
those
which
belong
unto
them
,
as
they
ought
,
touching
the
things
which
they
have
publiquely
heard
;
as
also
in
m●ditateing
of
the
most
glorious
works
of
Gods
hands
,
the
verie
experience
of
everie
godly
,
and
devout
man
may
teach
him
.
He
that
sels
himself
to
the
holy
,
and
severe
observation
of
this
the
Lords
Sabboth
,
turning
away
his
foot
from
the
Sabboth
,
not
to
do
that
wherin
he
delighteth
,
on
the
Lords
holy
day
,
&
calling
the
Sabboth
a
delight
,
the
holy
of
the
Lord
,
&
honourable
and
shall
honour
him
,
not
doing
hi●
own
wayes
,
nor
performing
his
own
pleasure
,
or
speaking
his
own
words
;
then
shall
he
delight
himself
in
the
Lord
,
and
he
will
cause
him
to
●ide
upon
the
high
places
of
the
earth
,
and
feed
him
with
the
heritage
of
Iacob
his
father
,
because
the
mouth
of
the
Lord
hath
spoken
it
:
Where
as
on
the
contrarie
,
no
man
doth
or
can
neglect
the
same
without
apparent
prejudice
and
wrong
to
pietie
,
and
goodnes
both
in
himself
,
and
those
under
him
.
To
let
passe
other
things
,
how
easily
doth
this
thought
steal
into
the
heart
not
thoroughly
perswaded
of
the
holynes
of
this
day
?
what
now
!
There
is
in
the
day
no
holynes
by
Gods
appointment
,
save
onely
,
as
in
it
,
the
publique
sermons
of
the
church
with
prayer
,
and
thanksgiving
are
to
be
frequented
,
and
performed
:
for
me
to
be
present
at
everie
sermon
,
speciallie
made
in
the
cittie
,
both
on
the
Lords
day
,
and
everie
other
day
of
the
week
,
my
speciall
calling
,
and
worldly
affairs
will
not
permit
:
Besides
,
it
were
verie
commodious
for
me
on
this
Lords
day
,
to
make
an
end
of
such
or
such
a
work
which
I
have
in
hand
,
to
deal
in
such
a
busines
,
to
undertake
such
a
journey
;
And
what
should
hinder
me
from
so
doing
?
But
provided
alwaies
,
upon
this
condition
,
that
look
what
this
day
wants
,
the
morrow
,
or
next
day
shall
plentifully
supply
:
or
,
if
it
so
fall
out
,
thorough
mine
importunate
bu●sines
,
that
I
bee
something
more
behinde
this
week
in
these
things
,
I
will
certainly
,
and
at
the
furthest
,
the
next
week
be
so
much
the
more
frequent
in
them
,
and
so
make
God
,
and
my
soul
amends
.
And
why
(
as
is
the
guise
of
ill
debters
)
will
not
men
desire
,
and
take
longer
day
,
even
to
months
,
and
years
also
?
considering
how
on
the
one
side
the
heart
of
man
is
dayly
faster
taken
&
held
by
the
bait
of
worldly
profit
,
and
pleasure
;
and
on
the
other
,
lesse
affectioned
to
Gods
holy
word
,
by
the
lesse
frequent
hearing
of
it
.
And
hence
,
alasse
,
cometh
it
to
passe
,
that
true
pietie
languisheth
so
much
in
the
most
,
and
with
it
such
other
christian
vertues
as
use
to
accompanie
it
.
Hence
flow
those
tears
of
sorrow
,
and
lamenting
,
which
no
true
christian
casting
his
eyes
upon
the
reformed
churches
can
forbear
.
The
third
Reason
is
taken
from
that
Apostolicall
determination
(
wrested
by
many
to
a
contrarie
meaning
)
Coloss.
2
,
16
,
17.
Let
no
man
therefore
judg
you
in
meat
,
or
drink
,
or
in
respect
of
a
feast
or
new
moone
,
or
sabbaths
;
which
are
the
shadow
of
good
things
to
come
,
but
the
bodie
is
Christ
.
Whence
it
appeareth
more
then
plainly
,
that
onely
those
sabboths
are
abolished
by
Christs
comeing
in
the
flesh
,
which
were
types
and
figures
of
Christ
to
come
,
of
which
sort
as
there
were
not
a
few
instituted
of
God
by
Moses
,
so
doth
this
Apostle
here
,
and
elswhere
sufficiently
declare
the
abrogateing
,
and
abolishing
of
the
same
by
Christ
.
But
that
the
Sabboth
,
of
which
we
now
speak
comes
in
that
reckoning
we
plainly
deny
.
For
,
1.
In
its
primary
institution
Gen.
2.
there
can
nothing
be
found
not
wholy
morall
.
Let
a
man
haveing
many
e●es
as
Argus
,
search
the
same
with
a
candle
,
he
seekes
(
as
we
say
)
a
knot
in
a
bul●ush
,
if
he
think
to
find
in
it
any
either
shadow
of
Christ
,
or
shadow
of
shadow
.
If
any
shall
except
,
that
God
by
Moses
did
enjoyn
unto
the
Israelites
the
sanctification
of
this
day
,
that
it
might
be
a
signe
between
him
,
and
Israel
throughout
their
generations
,
that
they
might
know
,
that
he
is
the
Lord
that
doth
sanctifie
them
,
I
do
answer
,
first
,
in
the
words
of
Arminius
,
the
Reason
upon
which
God
did
afterwards
commend
unto
his
people
,
the
sanctification
of
the
sabboth
because
it
was
a
signe
between
God
and
his
people
,
that
it
was
Iehovah
that
sanctified
them
,
may
be
applyed
to
the
times
of
the
new
testament
,
&
further
with
them
also
the
sabboths
sanctification
.
2.
Admit
that
this
use
were
ceremoniall
,
and
typicall
in
the
fourth
commandement
,
yet
were
there
no
force
in
the
consequence
from
one
end
&
use
typicall
,
and
ceremoniall
,
superinduced
,
and
brought
in
upon
the
precept
,
to
prove
the
precept
it self
ceremoniall
,
and
typicall
in
the
institution
.
By
the
same
reason
it
may
be
affirmed
,
that
both
the
Covenant
of
God
made
with
Abraham
,
I
will
be
thy
God
,
and
the
God
of
thy
seed
,
as
also
the
right
of
the
first
born
,
for
a
double
port
on
,
&
manie
things
more
of
like
consideration
,
were
merely
ceremoniall
,
and
typicall
,
seeing
that
even
unto
them
also
,
were
annexed
,
and
that
by
Gods
appointment
,
divers
typicall
,
and
temporall
respects
:
the
shadows
of
future
things
had
Christ
for
the
body
.
Fourthly
,
I
argue
from
that
premonition
of
Christ
Math.
24
,
20.
Pray
that
your
flight
be
not
in
winter
nor
on
the
Sabboth
.
this
sermon
(
as
Chrisostom
saith
)
as
made
of
the
Iewes
;
seeing
that
,
neither
the
Apostles
did
observ
the
Sabboth
day
,
neither
yet
were
they
in
Iudea
when
these
things
were
done
of
the
Romans
:
many
of
them
having
departed
this
life
,
and
the
rest
(
if
anie
survived
)
having
bestowed
themselvs
in
other
places
.
But
(
with
due
reverence
to
them
all
be
it
spoken
)
it
seemeth
by
the
text
to
be
otherwise
.
For
1.
Christ
made
not
this
sermon
to
the
Iewes
,
comming
unto
him
secretly
to
be
taught
by
him
:
whom
he
forewarned
in
the
same
place
how
that
first
at
the
hands
of
the
Iewes
in
Iudea
,
and
after
,
of
the
Gentiles
every
where
,
they
should
be
evill
intreated
for
his
names
sake
.
v.
3
,
4
,
9.
25
,
26.
with
Luke
21.
12.
Secondly
,
our
Saviour
in
saying
Pray
ye
,
makes
it
plain
,
that
that
he
speaks
of
them
,
and
their
associates
unto
whom
he
speakes
,
to
wit
,
Christians
.
Lastly
how
could
it
be
that
Christ
,
who
by
his
death
(
now
drawing
so
neare
as
that
there
was
but
a
step
unto
it
)
was
to
abrogate
,
and
abolish
all
Iewish
ceremonies
,
and
shadowes
,
should
to
carefully
provide
for
the
so
religious
observation
of
a
shadowish
,
and
ceremoniall
sabboth
:
and
that
not
for
a
day
or
two
,
but
for
so
many
yeares
after
the
same
his
death
;
Could
anie
thing
more
weightie
be
spoken
by
Christ
,
or
which
could
more
deeply
imprint
in
the
hearts
of
men
a
religious
regard
of
the
Sabboth
,
then
that
it
behooved
them
to
obte●n
by
prayer
at
Gods
hands
,
that
they
might
not
be
const●eined
unto
that
thing
although
permitted
them
of
God
in
case
of
urgent
necessitie
,
which
might
violate
and
interrupt
the
publique
,
and
solemn
sanctification
thereof
;
It
is
true
then
which
Chrisostome
saith
,
that
the
Apostles
did
not
observ
the
Sabboth
,
to
wit
,
Iewish
:
but
the
Christian
Sabboth
,
o●
Lords
day
they
did
undoubtedly
celebrate
.
The
fift
and
last
Reason
may
be
fetcht
from
the
verie
Gentiles
themselvs
,
who
directed
by
the
glimps
of
the
light
of
nature
,
how
darkly
soever
shineing
in
them
,
had
their
holy
daies
,
and
some
of
the
same
such
,
as
in
which
not
so
much
as
the
pleading
,
every
seaventh
day
)
:
Lords
day
by
the
Lord
Christ
assigned
us
for
the
exercises
of
pietie
,
and
mercie
,
in
which
he
offers
,
and
exhibits
h●rself
in
the
fruits
of
his
gracious
presence
in
a
singular
manner
to
be
seen
,
and
injoyed
of
his
,
religiously
observing
the
same
.
Let
us
at
no
hand
(
as
alike
unmindfull
of
Gods
ordinance
and
mans
infirmitie
suffer
)
the
fruit
of
such
a
benefit
to
dy
in
our
hands
:
but
let
us
accordingly
acknowledg
the
same
in
thought
,
word
,
and
work
,
to
his
honour
,
and
our
own
good
.
CHAP.
VIII
.
Of
the
exercise
of
Prophecie
.
THere
are
they
(
whose
names
I
forbear
,
for
their
credits
sake
)
who
have
not
spared
,
and
that
in
their
publique
writings
,
to
lay
to
our
charge
,
that
we
will
needs
have
all
,
and
everie
member
of
the
Church
a
Prophet
,
and
to
prophesie
publiquely
.
With
what
mindes
they
let
loose
their
tongues
to
utter
these
,
and
manie
mo
most
false
and
absurde
vituperies
against
us
,
we
leav
it
to
God
to
judg
,
who
knoweth
:
with
what
conscience
,
and
desert
of
credit
therein
,
unto
thee
(
Christian
Reader
)
into
whose
hands
this
our
Apologie
shall
come
.
We
learn
from
the
Apostle
Paul
1
Cor.
14
,
3.
that
he
who
prophesieth
speaketh
unto
men
to
edification
,
exhortation
,
&
comfort
:
which
to
perform
conveniently
,
and
as
becomes
the
church-assemblie
,
we
make
account
comes
within
the
compasse
but
of
a
few
of
the
multitude
;
happily
two
or
three
in
each
of
our
churches
,
considering
their
weak
,
and
depressed
estate
.
Touching
prophesie
then
we
think
the
verie
same
,
that
the
Synode
held
at
Embden
1571
hath
decreed
in
these
words
.
1.
In
all
churches
,
whether
but
springing
up
,
or
grown
to
s●me
ripenes
,
let
the
order
of
prophesie
be
observed
,
according
to
Pauls
institution
.
2.
Into
the
fellowship
of
this
work
are
to
be
admitted
not
onely
the
ministers
,
but
the
teachers
too
,
as
also
of
the
Elders
and
Deacons
,
yea
even
of
the
multitude
,
which
are
willing
to
confir
their
gift
receaved
of
God
,
to
the
common
utilitie
of
the
Church
:
but
so
as
they
first
be
allowed
by
the
judgment
of
the
ministers
,
And
as
the
Apostle
somet●mes
said
,
We
beleev
,
and
therefore
we
speak
,
so
because
we
beleev
with
the
Belgick
churches
,
that
this
exercise
is
to
be
observed
in
all
congregations
,
therefore
we
also
observ
it
in
ours
.
The
first
we
fetch
from
the
examples
in
the
Iewish
church
,
where
libertie
both
for
teaching
and
disputing
publiquely
both
in
temple
and
synagogue
,
was
freely
given
to
all
gifted
accordingly
,
without
respect
had
to
any
office
.
If
any
object
,
that
the
examples
of
Christ
,
and
the
Apostles
in
this
case
are
incompetent
,
seeing
that
Christ
was
furnished
with
his
own
,
and
the
Apostles
with
his
authoritie
;
he
alledgeth
that
which
is
true
in
it self
,
but
to
small
purpose
;
considering
we
lay
not
our
foundation
in
this
,
that
Christ
and
his
Apostles
so
d●d
;
but
in
that
libertie
so
to
do
,
was
alwaies
,
and
in
all
places
graunted
,
&
sometimes
offered
them
.
This
libertie
they
obteyned
not
by
the
authoritie
of
Christ
,
which
the
Rulers
of
the
Synagogues
&
Temple
no
more
acknowledged
then
they
did
Christ
himself
:
but
by
the
order
then
receaved
,
and
still
continued
to
this
day
amongst
the
Iewes
,
wise
men
,
without
all
regard
of
publique
office
,
having
any
word
of
exhortation
to
the
people
,
should
say
on
,
as
we
have
it
written
Act.
13
,
23.
The
second
we
take
from
the
Apostle
Paul
1
Cor.
14
▪
where
to
the
full
,
he
informeth
the
church
at
Corinth
of
the
order
of
that
exercise
,
which
they
had
formerly
violated
.
Which
whole
order
(
according
to
Bezaj
is
apparently
taken
,
from
the
receaved
custom
in
the
Iewish
Synagogues
.
Which
custom
saith
Peter
Martyr
)
seeing
it
was
of
●uld
both
good
and
laudable
in
the
synagogues
of
the
Iewes
,
the
Apostle
disdeyns
not
to
transfer
it
to
the
church
of
Christ
.
of
which
also
he
tenders
this
reason
,
because
it
was
not
a
legall
ceremonie
,
but
servs
to
the
edification
of
the
Church
.
If
this
be
so
,
then
must
they
needs
take
their
marks
amisse
,
who
imagine
that
the
Apostle
in
this
place
speaks
of
the
extraordinarie
gift
,
and
exercise
of
prophesie
.
And
although
it
be
not
like
,
that
the
Church
of
Corinth
was
,
in
that
so
plenteous
effusion
of
the
gifts
of
the
spirit
,
altogether
destitute
of
extraordinarie
prophets
,
yet
that
the
Apostle
did
not
in
that
place
aime
at
them
,
may
be
proved
by
manie
mo
,
and
the
same
(
as
I
think
)
firm
arguments
drawn
from
the
self
same
text
.
Which
that
I
may
do
the
more
commodiously
,
the
prudent
reader
must
call
to
minde
,
that
upon
the
foundation
of
the
extraordinarie
prophets
,
of
the
verie
Apostles
,
the
church
is
built
;
and
that
that
mysterie
of
Christ
,
by
the
spirit
immediately
,
and
infalliblie
inlightining
their
minde
,
was
in
the
same
manner
,
though
not
in
all
in
the
same
degree
,
revealed
to
them
,
and
the
other
.
This
so
considered
,
1.
It
seems
altogether
unprobable
,
that
so
manie
Prophets
of
this
ranke
(
although
inf●riour
in
gifts
)
should
have
been
found
in
that
one
small
congregation
,
as
the
Apostle
insinuates
ver.
24
,
29
,
31
,
that
Corinth
had
.
2.
The
Apostles
in
Corinth
not
onely
behaved
themselvs
inordinately
in
the
church
,
but
withall
(
as
by
interpreters
from
ver.
29
,
and
32
is
generally
delivered
were
subject
to
errour
in
the
verie
doctrine
which
they
propounded
;
which
to
affirm
of
the
extraordinarie
Prophets
,
these
skilfull
m●ister
builders
,
who
together
with
the
Apostles
la●d
the
foundation
,
together
participated
the
same
holy
spirit
,
seemeth
not
a
litle
to
shake
the
foundation
of
Christian
religion
.
And
if
one
of
these
extraordinarie
prophets
might
〈◊〉
,
why
not
they
all
:
And
〈◊〉
the
Prophets
,
why
not
the
Apostles
.
And
●f
they
might
〈◊〉
,
how
should
it
appear
,
that
they
have
not
cried
?
And
so
by
consequence
,
what
either
then
was
,
o●
now
is
the
firmnes
and
certaintie
of
the
Christian
fa●th
?
3.
Seeing
that
the
Apostle
ver.
34
,
35
,
injoyns
women
deep
silence
in
this
church
exercise
,
not
permitting
them
a
all
to
speak
;
it
seems
most
plain
that
he
hath
no●y
,
nor
respect
at
all
,
to
these
extraordinarie
gifts
and
endowments
of
prophesie
authorising
even
women
furnished
with
them
,
Lastly
,
the
Apostle
ver.
36
,
upbraideth
those
verie
Prophets
unto
whom
he
directeth
his
speach
,
as
such
,
as
from
whom
the
word
of
God
came
not
:
but
without
cause
,
yea
not
without
notable
injurie
,
if
they
were
extraordinarie
Prophets
,
that
is
,
inspired
with
the
holy
Ghost
,
and
his
immediate
instruments
:
seeing
that
from
these
kinde
of
Prophets
,
as
well
as
from
Paul
the
Apostle
the
word
of
God
came
,
though
in
different
degree
,
and
measure
.
The
third
foundation
of
this
exercise
is
laid
in
the
manifould
,
and
the
same
most
excellent
ends
atteynable
onely
by
this
means
.
1.
That
God
may
be
glorified
,
whilst
everie
one
doth
administer
to
another
the
gift
,
which
he
hath
receaved
,
as
good
dispensers
of
the
ma●●ssuld
grace
of
God
.
2.
That
the
spirit
be
not
extinguished
,
that
is
the
gift
of
prophesie
,
apt
to
teach
.
This
seeing
the
Apostle
would
have
done
,
he
would
questionlesse
have
some
order
for
the
doing
of
it
:
which
,
excepting
this
of
prophesie
,
we
have
none
of
Apostolicall
institution
.
4.
That
the
doctrine
of
the
church
may
be
preserved
pure
,
the
flock
and
sheep
of
Christ
,
in
which
the
H.
Ghost
hath
made
them
overseers
.
7.
And
lastly
,
lest
by
excluding
the
commonaltie
and
multitude
from
Church
affairs
,
the
people
of
God
be
devided
,
and
charitie
lestened
,
and
familiaritie
,
and
good
will
be
extinguished
between
the
order
of
ministers
and
people
.
CHAP.
IX
.
Of
Temples
.
TO
speak
nothing
of
the
office
of
the
Christian
magistrate
in
demolishing
the
monuments
,
and
snares
of
Idolatrie
(
which
these
Temples
want
not
,
if
themselvs
be
not
such
)
I
account
that
the
consideration
is
one
of
a
temple
,
CHAP.
X.
Of
things
indifferent
.
WE
do
so
repute
manie
things
as
indifferent
,
or
mean
in
themselvs
and
then
own
nature
(
&
as
houlding
a
middle
place
as
it
were
,
between
the
things
simplie
commaunded
,
and
the
things
simplie
forbidden
of
God
,
as
that
the
same
things
being
once
drawn
into
use
,
and
practise
,
do
necessarily
undergoe
the
respect
and
consideration
of
good
or
evill
.
This
the
Apostle
teacheth
1
Corinth.
14.
in
his
so
diligent
warning
the
Church
of
Corinth
,
that
all
things
be
done
decently
,
in
order
,
and
to
edification
.
The
things
then
thus
accounted
indifferent
,
when
they
once
come
into
use
in
the
church
,
do
either
work
the
exercises
of
religion
the
more
comely
,
orderly
,
and
edificative
,
and
are
such
as
without
which
,
the
same
exercises
cannot
be
performed
but
confusedly
,
uncomelily
,
and
un●iuitfully
,
at
least
in
part
,
or
els
they
swarve
from
the
Apostolicall
Canon
.
With
this
commaundement
of
the
Apostle
,
yea
of
Christ
the
Lord
,
agrees
the
rule
of
the
phylosophers
,
The
accessorie
fell●w●th
the
nature
of
the
principall
.
For
example
.
Let
the
principall
,
as
they
speak
,
be
some
naturall
good
thing
,
the
verie
least
accessorie
or
circumstance
,
by
which
this
principall
is
rightly
,
and
orderly
furthered
,
and
promoted
undergoes
also
the
consideration
of
a
naturall
good
.
The
same
rule
houlds
in
actions
civill
:
much
more
in
the
things
,
which
appertein
to
religion
,
and
Gods
worship
.
I
therefore
conclude
,
that
the
least
●ite
,
or
ceremonie
serving
rightly
,
and
orderly
to
further
the
principall
act
,
and
exercise
of
religion
,
doth
worthily
obteyn
,
after
a
sort
,
the
respect
and
denomination
of
a
religious
,
and
ecclesiasticall
good
thing
:
which
principall
act
if
it
do
not
truely
,
and
effectually
promote
and
advance
,
it
is
a
vain
addition
at
the
best
,
beseeming
onely
vain
purposes
,
and
persons
,
worship
God
in
vain
,
teaching
for
doctrines
mens
traditions
:
seeing
whatsoever
is
to
be
done
in
the
church
,
is
also
,
and
first
to
be
taught
,
that
so
it
may
be
done
.
2.
Whatsoever
hath
being
in
nature
,
is
some
certain
thing
first
,
and
properly
,
and
to
be
reduced
to
some
certain
,
and
distinct
head
.
Now
all
things
whatsoever
in
use
,
either
in
,
or
about
Gods
worship
,
may
and
must
be
referred
necessarilie
to
some
one
of
these
three
heads
.
Eyther
they
are
things
naturall
,
and
simplie
necessarie
to
the
exercise
;
of
which
sort
are
the
naturall
circumstances
of
time
,
and
place
,
without
which
no
finite
action
can
be
performed
:
also
for
the
administring
of
Baptism
,
either
a
fonte
or
other
vessell
to
hould
water
:
and
so
for
other
adjoints
absolutely
necessarie
for
the
administring
of
the
holy
things
of
the
Church
:
or
secondly
,
they
are
things
civill
,
and
comely
:
as
for
example
,
A
convenient
place
in
which
the
church
may
conveniently
,
and
comelily
meet
together
,
not
a
stable
,
or
swynestye
,
also
that
habit
of
the
minister
,
that
coveting
of
the
L.
Table
,
those
ministring
vessels
,
and
other
accessories
,
and
appurt●nances
whatsoever
,
without
which
the
holy
things
of
God
,
cannot
be
dispensed
so
●●villy
,
and
comely
,
as
is
meet
.
Or
lastly
,
they
are
properly
things
sacred
,
and
holy
,
and
by
consequence
,
parts
of
externall
divine
worship
:
and
the
same
either
commaunded
by
God
,
and
so
lawfull
,
or
of
mans
devise
,
&
therefore
superst●t●ous
.
Now
if
any
shall
further
ask
me
,
what
power
then
I
ascribe
eyther
to
the
civill
magistrate
,
or
Church-governors
for
mak●ng
lawes
about
things
indifferent
?
I
answer
touching
Church-governers
first
,
not
Lords
but
servants
of
the
church
,
under
Christ
the
onely
Lord
thereof
:
exercising
,
as
saith
Austin
,
from
Christ
,
and
the
Apostles
a
m●mb●●●
,
not
a
Lordship
:
and
who
therefore
are
to
learn
,
if
ther
will
be
c●ment
with
their
〈◊〉
,
of
the
〈◊〉
of
God
l.
19.
B●r●t
.
of
Caus.
〈◊〉
.
2.
Which
〈◊〉
them
,
that
a
〈◊〉
better
becomes
them
,
then
as●pter
,
as
Bernard
speaketh
,
For
to
●●ake
lawes
,
by
all
mens
graunt
,
belongs
to
them
,
and
them
onely
,
who
do
swey
●●●pters
,
〈…〉
Lords
〈…〉
.
Moreover
the
holy
scriptures
everie
where
teach
,
that
the
highest
Church-officers
,
and
governers
are
but
ambassadours
of
God
,
and
interpreters
,
and
proclaymers
or
cryers
of
his
word
.
But
neither
〈…〉
nor
interpreter
,
nor
cryer
,
no
nor
the
herald
,
the
most
honourable
of
all
proclaimers
,
of
Edicts
,
can
commaund
any
thing
〈◊〉
of
the
least
matter
by
his
own
authoritie
,
as
lunius
sayth
rightly
.
It
is
certain
,
that
the
governers
of
Churches
do
stand
in
need
of
wisdom
and
discretion
for
the
applying
,
&
determining
of
the
common
rules
of
order
and
comlynes
taken
from
the
Scripture
,
and
common
sense
,
to
certain
cases
,
and
according
to
certain
circumstances
:
But
what
makes
this
for
the
power
of
making
lawes
in
the
Church
?
which
as
M.
Perkins
makes
account
,
is
a
part
of
Christs
prerogative
royall
:
for
the
authoritie
of
the
commaunder
,
for
the
reason
of
the
commaundment
,
which
the
ministers
are
also
bound
in
duetie
to
manifest
,
&
approve
unto
the
consciences
of
h●m
over
whom
they
are
set
.
CHAP.
XI
.
Of
civill
Magistrates
.
WE
beleev
the
verie
same
touching
the
civill
Magistrate
with
the
Belgick
reformed
Churches
,
and
willingly
subscribe
to
their
confession
:
and
the
more
,
because
,
what
is
by
many
restreyned
to
the
Christian
Magistrate
,
they
extend
indefinitely
,
and
absolutely
to
the
Magistrate
whomsoever
.
And
that
surely
upon
good
ground
:
seeing
the
magistracie
is
one
,
&
the
power
the
same
,
whether
the
person
be
christian
or
heathen
:
neither
is
there
wanting
in
an
heathen
magistrate
(
that
he
might
rule
as
he
ought
)
authoritie
of
order
,
but
will
of
person
:
neither
is
his
power
increased
by
the
accession
of
christianitie
,
but
onely
sanctified
,
as
is
first
his
person
.
The
Prince
rules
over
his
subjects
,
as
he
is
a
Prince
,
and
they
subjects
simply
,
not
as
faithfull
or
christian
,
he
or
they
.
Onely
Christ
the
Lord
of
our
faith
hath
the
faithfull
(
as
faithfull
)
for
his
subjects
:
neither
are
the
subjects
of
Kings
as
subjects
,
●ame
part
of
the
church
,
but
of
the
kingdom
.
Besides
,
there
is
one
and
the
same
christian
faith
of
the
Prince
and
subject
,
and
all
things
common
unto
both
,
which
spring
from
the
same
;
seeing
that
in
Christ
Iesus
there
is
neither
servant
,
nor
freeman
,
I
ad
neither
magistrate
,
nor
subject
,
but
all
are
one
in
him
.
As
therefore
none
,
no
not
the
least
power
of
publique
administrat
on
comes
to
the
subjects
by
their
christianitie
;
to
neither
is
the
Princes
,
thereby
at
all
increased
.
And
indeed
how
can
it
?
The
magistrate
though●-Heathen
hath
power
,
as
the
minister
of
God
for
the
good
of
his
subjects
to
command
and
procure
in
and
by
good
,
Lastly
if
anie
civill
,
and
coactive
power
in
things
whether
civill
,
or
ecclesiasticall
,
come
to
the
magistrate
,
by
his
christianity
,
then
if
it
so
fall
out
that
he
make
defection
from
the
same
,
whether
by
idolatrie
,
or
heresie
,
or
profanes
,
it
must
follow
,
that
thereupon
his
kingly
power
is
dim●nished
,
and
abridged
:
whereby
how
wide
a
window
,
or
gate
rather
would
be
opened
to
sed●tions
subjects
under
pretext
(
specially
catholick
)
religion
,
to
taise
tumults
in
kingdoms
,
no
man
can
be
ignorant
.
CHAP.
XII
.
Of
the
Church
of
England
.
THere
remains
one
,
and
that
a
great
matter
of
exception
against
us
,
and
the
same
the
fountain
well
nigh
of
all
our
calamitie
:
to
wit
,
that
we
seem
evill-affected
towards
the
church
of
England
,
and
so
averse
from
the
same
,
as
that
we
do
no
lesse
then
make
a
plain
secession
,
and
separation
from
it
.
I
answer
,
First
,
that
our
fayth
is
not
negative
:
as
Papists
use
to
object
to
the
Euangelicall
churches
,
nor
which
consists
in
the
condemning
of
others
,
and
wipeing
their
names
out
of
the
bead-●oul
of
churches
,
but
in
the
edifying
of
our
selvs
:
neither
require
we
of
anie
of
ours
in
the
confession
of
their
fayth
,
that
they
either
renounce
,
or
in
one
word
contest
with
the
church
of
England
,
whatsoever
the
world
clamours
of
us
this
way
.
Our
faith
is
founded
upon
the
writings
of
the
prophets
,
and
Apostles
,
in
which
●o
mention
of
the
church
of
England
is
made
.
We
deem
it
our
dutie
what
is
found
in
them
to
beleev
with
the
heart
to
righteousnes
,
and
to
confesse
with
the
tongue
to
salvation
.
Secondly
,
we
accord
(
as
far
as
the
Belgick
,
and
other
Reformed
churches
)
with
the
Church
of
England
in
the
Articles
of
faith
,
and
heads
of
Christian
religion
published
in
the
name
of
that
church
,
and
to
be
found
in
the
Harmonie
of
the
Confessions
of
fayth
.
Thirdly
,
if
by
the
Church
be
understood
the
Catholick
Church
dispersed
upon
the
face
of
the
whole
earth
,
we
do
willingly
acknowledg
,
that
a
singular
part
thereof
,
and
the
same
visible
,
and
conspicuous
is
to
be
found
in
the
land
,
and
with
it
,
do
professe
and
practise
what
in
us
layes
,
communion
in
all
things
in
themselvs
lawfull
,
and
done
in
right
order
.
But
and
if
by
the
word
Church
be
understood
a
spirituall
politick
body
,
such
as
was
in
her
time
,
the
Church
of
Israell
;
and
in
hers
the
church
of
Rome
,
Corinth
,
the
seven
churches
of
Asia
,
and
others
with
them
partaking
of
the
same
Apostolicall
constitution
,
and
as
unto
which
do
apperteyn
the
Oracles
of
God
,
Sacraments
,
Censures
,
Government
,
and
ministerie
ecclesiasticall
,
with
other
sacred
institutions
of
Christ
;
I
cannot
but
confesse
,
and
professe
(
though
with
great
greif
)
that
it
is
to
us
matter
of
scruple
,
which
we
cannot
overcome
,
to
give
that
honour
unto
it
,
which
is
due
from
the
servants
of
Christ
to
the
Church
of
Christ
,
rightly
collected
,
and
constituted
.
And
,
that
there
may
be
place
left
in
the
eyes
of
the
prudent
Reader
for
our
defence
in
this
case
,
so
far
forth
as
equitie
and
reason
will
permit
,
he
must
once
,
and
again
be
intreated
by
me
,
seriously
to
weigh
with
himself
,
and
in
his
heart
,
this
one
advertizement
following
.
That
a
man
may
do
a
thing
truely
pleasing
,
and
acceptable
to
God
,
it
sufficeth
not
,
that
both
the
door
in
his
person
be
accepted
of
God
,
the
thing
done
commaunded
by
God
,
and
that
he
do
it
with
good
,
and
holy
affection
before
God
,
except
withall
,
and
first
he
be
possessed
of
that
state
,
&
condition
of
life
,
which
may
affoard
him
a
lawfull
calling
to
that
work
.
That
a
man
,
though
never
so
good
,
with
never
so
good
a
minde
,
should
exercise
the
office
,
or
do
(
though
the
best
)
works
of
a
Magistrate
,
father
of
famillie
,
housband
,
steward
,
citizen
,
or
messenger
,
except
he
were
first
lawfully
called
,
and
preferred
to
the
state
of
a
Magistrate
,
maister
of
sam●lie
,
housband
,
or
the
like
;
so
far
were
he
from
deserving
anie
praise
for
so
doing
,
as
on
the
contrarie
he
most
justly
incur●ed
the
censure
of
great
rashnes
,
and
violation
of
all
order
in
familie
and
common
wealth
;
as
taking
unto
himself
that
honour
,
unto
which
he
was
not
called
of
God
.
This
thus
prem
sed
,
I
will
speak
a
few
things
of
the
Church
of
England
;
not
by
way
of
accusation
of
it
,
but
for
our
own
purgation
in
the
eyes
of
the
godly
,
and
equall
Reader
,
of
the
imputed
c●ime
of
Schism
,
so
far
as
truth
,
and
equitie
will
bear
.
And
first
,
seeing
that
the
people
of
God
is
materially
(
as
they
speak
,
the
church
of
God
,
it
is
required
to
the
constitution
of
a
holy
Church
of
God
,
sanctified
i●
Christ
Iesus
:
truely
,
and
internally
in
regard
of
God
,
and
their
own
consciences
;
externally
,
and
in
appearance
in
respect
of
others
,
whom
it
concerns
to
discern
and
judg
of
them
,
according
to
the
word
of
God
,
and
rule
of
charitie
.
And
considering
that
our
question
is
about
the
Church
externall
,
and
visible
,
as
it
is
called
,
we
are
not
so
fond
,
or
raitha●
frant●ck
,
as
to
require
,
in
respect
of
others
,
other
holynes
in
the
members
thereof
,
then
that
which
is
visible
and
externall
.
Now
how
marvaylous
a
thing
is
it
,
and
lamentable
withall
,
that
amongst
Christians
anie
should
be
found
so
far
at
ods
,
with
Christian
holines
,
as
to
think
that
others
then
apparently
holy
at
the
least
,
deserved
admittance
into
the
fellowship
of
Christs
church
,
and
therewith
of
Christ
?
Do
,
or
can
the
grat●ous
promises
of
God
made
to
the
Church
,
the
heavenly
blessings
due
to
the
Church
,
the
seales
of
divine
grace
given
to
the
Church
,
apperteyn
to
others
then
such
?
Are
others
to
be
admitted
into
the
familie
of
God
,
the
kingdom
of
Christ
,
and
as
it
were
the
suburbs
of
heaven
?
The
Church
of
God
is
by
him
called
,
and
destinated
to
advance
his
glorie
in
the
holynes
of
their
lives
,
and
conversations
;
live
not
but
with
Gods
dishonour
?
For
they
,
as
the
same
author
both
truly
and
holily
affirmeth
)
who
are
called
,
and
accounted
the
people
of
God
,
do
bear
as
it
were
in
their
forheads
,
the
name
of
God
,
whereupon
it
cannot
but
come
to
passe
,
that
before
men
even
God
himself
after
a
sort
should
be
steyned
with
their
filth
.
And
this
I
deem
the
raither
to
be
observed
,
seeing
that
there
are
to
be
found
,
and
these
not
a
few
,
who
would
thrust
upon
the
churches
of
our
thrice
holy
Lord
,
a
verie
stage-like
holynes
:
stoutly
striveving
to
make
it
good
,
that
to
constitute
a
true
,
and
lawfull
member
of
the
visible
church
,
no
more
is
required
,
then
that
a
man
with
his
mouth
confesse
Christ
,
although
in
his
works
he
plainly
declare
himself
to
be
of
the
synagogue
of
Sathan
.
They
professe
they
know
God
,
saith
the
Apostle
,
but
in
their
works
they
deny
him
,
being
abhominable
,
and
rebellious
,
and
to
everie
good
work
reprobate
.
Are
abhominable
persons
to
be
brought
into
the
temple
of
God
?
rebellious
persons
into
the
kingdom
of
God
?
such
as
are
reprobate
unto
everie
good
work
into
the
familie
of
God
,
If
anie
one
that
is
called
a
brother
,
be
a
fornicatour
,
or
covetous
,
or
idolatour
,
or
rayler
,
or
drunkard
,
or
extortioner
,
or
anie
waie
a
wicked
one
,
such
a
one
by
the
Apostles
direction
,
is
to
be
expelled
,
and
driven
out
of
the
churches
confines
.
And
seeing
that
,
as
one
truly
saith
,
It
is
a
matter
of
greater
contumelie
to
thrust
out
,
then
to
keep
out
a
guest
,
with
what
conscience
can
such
plagues
be
receaved
into
the
church
,
to
the
purgeing
out
wherof
the
same
church
,
furnished
for
that
end
with
the
power
of
Christ
,
stands
in
conscience
bound
?
or
by
what
authoritie
I
pray
,
can
such
persons
be
compelled
into
the
bosom
of
the
spouse
of
Christ
,
as
for
the
expelling
of
whom
far
from
her
fellowship
,
He
that
saith
he
hath
fellowship
with
God
,
and
walks
in
darknes
is
a
lyer
,
and
doth
not
truly
.
Profession
of
Christ
therefore
with
the
mouth
,
child
of
the
divell
,
then
marked
for
a
true
member
of
the
Church
.
he
who
works
deceipt
,
shall
not
continue
in
his
house
:
And
shall
the
workers
of
decept
,
and
of
all
wickednes
not
onely
be
admitted
,
but
even
constreyned
into
the
house
of
the
living
God
,
O
Iehovah
,
holynes
becometh
thine
house
to
length
of
dayes
.
Which
notwithstanding
(
a
sicknes
desperate
of
all
remedie
)
that
so
it
stands
with
the
Church
of
England
,
no
man
to
whom
England
is
known
,
can
be
ignorant
:
seeing
that
all
the
natives
there
,
and
subjects
of
the
kingdom
,
although
never
such
strangers
from
all
shew
of
true
pietie
,
and
goodnes
,
and
fraught
never
so
full
with
manie
most
heynous
impieties
,
and
vices
(
of
which
ranck
whether
there
be
not
an
infinite
,
and
far
the
greater
number
,
I
would
to
God
it
could
with
anie
reason
be
doubted
)
are
without
difference
compelled
,
and
inforced
by
most
seveere
lawes
civill
&
ecclesiasticall
,
into
the
bodie
of
that
church
.
And
of
this
confused
heap
(
a
few
,
compared
with
the
rest
,
godly
persons
mingled
among
)
is
that
nationall
church
,
commonly
called
the
Church
of
England
,
collected
,
and
framed
.
And
such
is
the
materiall
constitution
of
that
church
.
But
if
now
you
demaund
of
me
,
how
it
is
formally
constituted
;
&
whether
upon
profession
of
fayth
,
and
repentance
(
in
word
at
least
)
made
by
them
of
years
,
any
combynation
,
and
consociation
of
the
members
into
particular
congregations
,
(
which
consociation
doth
formally
constitute
the
ministeriall
Church
,
and
members
thereof
,
as
both
the
Scriptures
and
reason
manifest
)
either
is
,
or
hath
been
made
since
the
universall
and
Antichristian
apostasie
and
defection
in
poperie
?
Nothing
lesse
;
but
onely
by
their
parrish
perambulation
,
as
they
call
it
,
and
standing
of
the
houses
in
which
they
dwell
.
Everie
subject
of
the
kingdom
dwelling
in
this
or
that
parrish
,
whether
in
cittie
,
or
countrie
,
whether
in
his
own
or
other
mans
house
,
is
thereby
,
ipso
facto
,
made
legally
a
member
of
the
same
parrish
in
which
that
house
is
situated
:
and
bound
,
will
he
,
nill
he
,
fit
,
or
unfit
,
as
with
iron
bonds
,
and
all
his
with
him
,
to
participate
in
all
holy
things
,
&
some
unholy
also
in
that
same
parrish
church
.
If
any
object
,
that
yet
the
minister
of
the
parish
may
suspend
from
the
supper
of
the
Lord
flagitious
persons
,
and
so
by
complaint
made
to
M.
Chancelour
,
or
M.
Officiall
,
procure
their
excommunication
;
to
let
passe
,
that
this
is
meerly
a
matter
of
form
for
the
most
part
,
and
a
remedie
as
ill
,
as
the
disease
,
I
do
answer
,
that
even
by
this
is
proved
undeniablie
that
which
I
intend
:
viz.
that
all
these
parrishioners
before
mentioned
,
are
not
without
,
There
is
besides
these
a
third
evill
in
the
way
,
and
the
same
as
predominant
,
and
overtopping
all
other
things
in
that
church
,
as
was
Saul
higher
then
all
the
rest
of
the
people
:
and
with
whose
Rehoboam-like
●inger
we
miserable
men
are
pressed
,
and
oppressed
:
and
that
is
,
the
Hierarchicall
church
government
in
the
hands
of
the
Lord
Bishops
and
their
substitutes
:
(
the
verie
same
with
that
of
Rome
,
the
Pope
the
head
onely
cut
off
,
upon
whose
shoulders
also
many
,
though
not
without
notable
injurie
,
would
place
the
supreme
Magistrate
)
and
administred
by
the
self
same
Canon
law
.
Now
this
vast
,
and
unsatiable
Hierarchicall
gulfe
,
swallowing
up
and
devouring
the
whole
order
,
a
Bishop
in
England
is
the
Pastour
of
the
whole
diocesse
,
and
the
Priests
or
ministers
,
onely
his
delegates
and
helpers
)
the
verie
office
of
the
Pastours
themselvs
,
as
did
the
seaven
lean
,
and
evill
favoured
kine
the
seaven
fat
,
and
the
seaven
wizened
ears
the
seaven
full
that
went
before
them
,
opposeth
and
advanceth
himself
against
whatsoever
is
called
God
,
or
is
worshiped
;
so
as
he
sits
in
the
Temple
of
God
,
as
God
,
Wherein
yet
I
would
not
so
be
understood
,
as
if
we
were
at
anie
defiance
with
the
persons
of
the
Bishops
,
much
lesse
with
the
kings
civill
authoritie
whereof
they
are
possessed
,
whether
in
matters
civill
or
ecclesiasticall
.
Of
their
persons
their
own
Lords
shall
judg
,
to
whom
they
stand
or
fall
.
There
have
been
of
that
ranke
who
in
our
Marian
da●es
have
preferred
the
profession
of
the
truth
of
the
gospell
before
their
lives
:
I
hope
there
are
also
of
their
successours
,
who
,
if
pressed
with
the
same
necessitie
(
which
God
forbid
)
would
give
the
same
testimonie
,
though
at
the
same
rate
,
unto
the
same
truth
of
God
revealed
unto
them
.
Now
as
concerning
their
civill
authoritie
;
albeit
we
do
not
beleev
,
that
the
same
is
at
all
competent
to
the
true
ministers
of
the
gospell
,
especially
in
that
eminencie
,
externall
glorie
,
and
pompe
of
this
world
,
in
which
they
far
exceed
manie
worldly
princes
,
and
rayther
seem
to
represent
the
tryumphant
,
then
the
militant
church
;
yet
for
so
much
as
they
both
obteyn
the
same
by
the
gift
of
the
king
,
and
exercise
it
in
his
name
,
we
do
not
unwillingly
yeald
honour
,
and
obedience
unto
it
,
and
to
his
majestie
in
it
.
But
whereas
it
seems
unto
manie
plain
,
and
evident
,
that
we
may
adjoin
our
selvs
to
the
Church
of
England
without
any
subjection
,
or
relation
unto
the
spirituall
government
,
and
governers
thereof
;
that
is
altogether
beyond
our
capacities
:
neither
can
we
comprehend
it
,
how
it
may
be
that
he
,
who
subjects
,
and
joyns
himself
to
anie
publique
,
and
politique
bodie
,
or
communitie
,
whether
spirituall
,
or
civil
,
becomes
not
in
so
doing
,
ipso
facto
,
subject
to
the
publique
government
,
and
governers
thereof
,
and
undergoes
not
a
relation
,
and
respect
actually
unto
them
.
They
raither
are
with
all
seriousnes
to
consider
,
how
faythfully
,
and
sincerely
they
quit
themselvs
,
and
their
consciences
before
God
,
and
men
,
who
contending
,
and
proving
in
and
by
so
manie
words
,
and
arguments
,
that
the
hierarchicall
government
is
papall
,
and
Antichristian
,
do
neverthelesse
submit
themselvs
thereunto
both
in
the
respect
,
and
relation
politicall
formerly
mentioned
,
and
also
in
acts
properly
ecclesiasticall
,
into
which
the
ecclesiasticall
government
,
and
spirituall
policie
of
the
church
doth
necessarily
diffuse
it self
.
Now
I
do
earnestly
entreat
thee
,
whosoever
thou
art
,
acquainted
with
Belgick
,
or
raither
Christian
libertie
,
yet
not
chusing
raither
to
serve
a
preconceaved
opinion
,
then
to
follow
an
apparent
truth
,
that
thou
wouldest
truly
&
ingenuously
tell
,
whether
if
the
Magistrates
here
(
from
which
they
are
far
)
should
by
publique
edict
,
under
severe
penaltie
constreyn
all
,
and
everie
the
native
subjects
of
the
countrie
into
the
bosom
of
the
church
,
without
anie
difference
made
,
either
in
respect
of
fayth
or
manners
,
according
to
the
place
of
their
habitation
,
and
should
set
over
this
church
so
collected
and
constituted
,
an
Hierarchicall
Bishop
provinciall
or
diocesan
,
in
whose
hands
alone
,
with
his
Officials
,
Chauncellours
,
Commissaries
,
Archdeacons
,
and
other
Court-keepers
,
canonicall
authoritie
should
be
placed
,
to
constitute
and
depose
ministers
,
excommunicate
,
and
absolve
both
ministers
,
and
people
,
yea
whole
churches
(
yea
with
the
living
the
dead
,
that
they
may
obteyn
Christian
buriall
)
:
whether
now
in
this
confused
heap
,
and
under
this
spirituall
Lordship
,
thou
wouldest
endure
to
remain
either
Pastour
or
member
.
I
suppose
not
.
so
learned
Christ
;
whom
you
acknowledg
both
for
the
author
of
your
faith
,
and
instituter
of
your
order
ecclesiasticall
.
Neyther
yet
we
,
having
learned
otherwise
by
the
grace
of
God
.
Christ
the
king
doth
gather
,
and
form
unto
himself
another
kinde
of
kingdom
amongst
men
,
and
the
same
to
be
administred
by
other
officers
,
and
according
to
other
lawes
.
And
if
no
place
upon
the
face
of
the
●ruth
should
be
free
for
us
(
poore
creatures
)
refusing
upon
meer
conscience
of
God
(
as
thou
God
the
judg
,
and
searcher
of
hearts
knowest
)
to
commingle
,
and
prostitute
our
selvs
in
and
unto
this
confusion
,
and
domination
hierarchicall
,
we
have
most
assured
hope
,
that
heaven
it self
is
open
for
us
by
Christ
,
who
is
the
way
,
and
whom
in
this
dutie
also
we
do
serve
,
in
which
we
shall
at
the
length
be
fully
free
from
this
,
and
all
other
incumbrances
.
Our
adversaries
bear
in
hand
not
onely
others
,
but
even
us
our
selvs
also
,
that
we
do
for
certain
trifleing
matters
,
&
as
they
speak
,
circumstantiall
corruptions
,
sequester
our
selvs
from
the
Church
of
England
.
And
as
nurses
use
to
lisp
with
children
,
so
they
,
that
they
might
discend
to
our
capacities
,
do
oft
and
much
instruct
us
,
that
unworthie
members
must
be
born
in
the
church
,
especially
of
private
persons
;
that
some
corruptions
at
least
in
the
discipline
and
externall
rites
,
are
to
be
tolerated
;
that
there
may
be
the
temple
of
God
,
though
prophaned
;
the
holy
cittie
though
without
a
wall
;
the
feild
of
the
Lord
,
though
the
enemie
sowtares
amongst
the
wheat
;
also
a
heap
of
wheat
,
though
much
chaffe
commingled
therewithall
.
And
that
we
,
dul-bayards
as
we
are
;
may
at
the
length
conceav
those
things
,
they
verie
seriously
inculcate
&
whet
upon
us
in
these
&
the
like
considerations
:
as
that
the
Israelitish
church
in
its
time
was
steyned
with
almost
all
enormities
,
both
for
manners
and
fayth
:
that
●nto
the
same
all
Israelites
and
Iewes
whatsoever
without
difference
,
were
violently
compelled
by
King
Iosiah
and
others
;
as
also
,
that
in
the
parable
,
all
were
compelled
to
come
to
the
mariage
,
good
and
bad
,
that
the
house
might
be
filled
.
Lastly
,
that
in
the
Apostolick
Churches
themselvs
,
there
were
not
wanting
some
who
practised
,
and
others
who
taught
vile
,
and
evill
things
:
that
in
one
place
the
discipline
was
neglected
,
in
another
the
verie
doctrine
of
fayth
corrupted
,
and
manie
the
like
matters
,
which
it
were
to
long
to
repeat
.
Surely
,
foolish
were
we
if
we
knew
not
these
things
,
impudent
,
if
we
denyed
them
to
be
true
for
the
most
part
;
and
lastly
,
unequall
,
if
we
acknowledged
not
,
that
manie
the
same
,
or
like
blemishes
after
a
sort
,
will
,
and
do
creep
into
the
Churches
of
our
dayes
:
which
yet
to
disclaym
as
unlawfull
for
the
same
,
stood
neither
with
wisdom
,
nor
charitie
.
But
the
prudent
Reader
may
plainly
observe
by
the
premises
,
that
they
are
other
matters
,
and
of
greater
weight
,
for
the
most
part
,
wherewith
we
,
and
our
consciences
are
pressed
.
We
do
not
judg
it
an
evill
intollerable
(
though
greatly
to
be
bewayled
)
that
evill
men
should
be
suffered
in
the
church
;
but
that
all
of
most
vile
,
and
desperate
condition
,
that
such
,
and
so
great
a
kingdom
affoards
,
should
thereinto
will
they
,
nill
they
,
be
compelled
:
nor
that
the
discipline
(
as
they
call
it
)
or
ecclesiast
call
government
instituted
by
Christ
,
is
neglected
or
violated
,
but
that
another
plain
contrarie
unto
it
is
set
up
by
law
,
and
fully
,
and
publiquely
everie
where
exercised
:
Neither
lyes
our
exception
against
any
personall
,
or
acc●dentarie
profanation
of
the
Temple
,
but
against
the
faultie
frame
of
it
,
in
respect
of
the
causes
constitutive
,
matter
and
form
:
Neither
strive
we
about
the
walles
of
the
cittie
,
but
about
the
true
,
and
lawfull
citizens
,
the
policie
and
government
of
the
cittie
of
God
,
and
essentiall
administration
of
the
same
.
But
to
give
more
ful
satisfaction
to
the
indifferent
reader
,
it
seems
worth
the
labour
to
descend
particularly
to
a
few
,
and
the
same
the
cheifest
objections
made
on
the
contrarie
behalf
.
And
of
them
,
that
which
may
and
ought
to
be
said
touching
the
Church
of
Israel
,
&
its
condition
compared
with
the
christian
churches
seems
to
deserve
the
first
place
.
And
touching
it
;
first
,
the
constitution
of
the
Church
of
Israel
is
not
to
be
considered
in
that
whole
,
much
lesse
apostaticall
,
nation
,
but
in
holy
Abraham
,
from
whom
it
came
,
&
in
whom
it
was
holy
,
as
the
lump
in
the
first
fruits
,
&
the
branches
in
the
holy
root
:
covenant
,
I
will
be
thy
God
,
&
the
God
of
thy
seed
,
2.
God
doth
not
now
a
daies
select
,
in
everie
nation
they
who
feare
God
,
&
work
righteousnes
are
accepted
of
him
.
These
,
in
what
nation
soever
combyning
together
in
holy
covenant
,
and
worshiping
God
after
the
prescript
of
his
H.
word
are
that
holy
nation
,
the
common
wealth
of
Israel
,
the
Israel
of
God
,
the
temple
&
tabernacle
of
the
living
God
,
in
which
he
hath
promised
to
dwell
:
these
he
would
have
scattered
in
all
places
of
the
world
,
&
to
hould
intercourse
with
the
men
of
the
world
in
the
common
affairs
of
this
life
,
for
their
gaming
if
it
may
be
unto
Christ
:
God
adding
dayly
unto
the
church
such
as
should
be
saved
.
Whereas
on
the
contrarie
,
unto
the
church
of
England
,
whereof
all
natural
English
are
together
,
&
at
once
made
members
,
it
can
hardly
be
,
if
at
all
,
that
anie
at
anie
time
should
be
added
.
3.
The
verie
land
of
Canaan
was
legally
holy
,
the
land
of
the
Lords
inheritance
,
&
whose
fruit
was
to
be
circumcised
,
&
her
sabbaths
kept
,
by
the
Lords
appointment
:
&
in
which
alone
by
divine
●●ght
〈◊〉
were
to
be
payed
.
And
as
holy
things
are
not
to
be
mingled
with
,
or
prost●tuted
unto
prophane
,
so
neither
was
anie
place
in
this
land
to
be
permitted
unto
prophane
persons
to
dwell
in
.
The
seven
prophane
nations
,
which
formerly
had
inhabited
it
,
altogether
to
be
destroyed
by
the
Israelites
being
to
possesse
it
for
their
inheritance
,
neither
was
mercie
to
be
shewed
them
.
After
,
if
any
,
whether
born
in
the
land
,
or
strangers
,
did
ought
with
an
high
hand
,
he
was
to
be
cut
off
from
among
his
people
.
I
will
betime
destroy
all
the
wicked
of
the
land
.
Lastly
,
●e
that
did
not
seek
the
Lord
God
of
Israell
with
all
his
heart
,
was
to
be
put
〈◊〉
death
,
whether
small
or
great
,
whether
man
or
woman
.
Far
be
it
from
Godly
princes
,
&
other
potentates
in
the
world
,
to
think
,
that
it
behooveth
them
in
this
rigorous
manner
to
deal
with
their
subjects
:
although
there
want
not
,
who
partly
from
a
preposterous
,
&
Iudaizeing
zeal
,
&
partly
to
serv
their
own
ambition
,
cease
not
to
inculcate
unto
the
kings
of
the
earth
,
above
that
is
meet
,
the
examples
of
the
kings
of
Iudah
.
4.
It
is
not
true
that
the
kings
of
Iudah
or
Israel
did
const●●yn
any
into
the
church
by
force
,
or
compel
them
to
undergo
the
condition
of
members
,
but
only
being
members
,
to
do
their
dutie
.
All
the
Israel●tes
and
posteritie
of
Iakob
,
had
their
part
in
the
Lords
covenant
:
unto
which
also
they
were
bound
to
stand
under
perill
of
cutting
off
from
the
Lords
people
,
both
spiritually
&
bodily
,
according
to
the
dispensation
of
the
ould
Testament
in
the
land
of
Canaan
.
But
of
this
our
question
is
not
for
the
present
:
That
neither
is
to
be
considered
,
whether
king
David
,
Salomon
,
Iehosaphat
&
others
did
force
circumcision
,
&
other
Mosaicall
institutions
upon
the
Edom●tes
,
Ammonites
,
and
others
by
them
subdued
,
&
held
in
civill
subjection
;
or
whether
they
compelled
them
by
coactive
lawes
,
would
they
,
nould
they
,
fit
or
unfit
,
into
the
Church
of
God
.
That
this
was
so
,
cannot
be
affirmed
with
modestie
:
which
yet
except
it
so
were
,
hath
nothing
in
it
,
which
e●ther
can
hurte
our
cause
,
or
help
our
adversaries
.
Lastly
,
he
who
well
weigheth
with
himself
what
legall
,
and
typicall
holines
was
in
use
of
old
in
Israel
,
shadowing
out
the
true
,
&
sp●ritual
holines
;
and
withall
by
how
much
,
both
the
more
clear
revelat
on
of
heavenly
things
,
&
more
plenteous
grace
of
the
spirit
●s
afforded
to
the
churches
since
Christ
,
then
was
formerly
to
Israel
,
he
shall
see
manie
things
making
for
the
tolerating
of
much
in
Israel
;
which
in
us
〈◊〉
plainly
intollerable
:
for
the
hardnes
of
their
hearts
,
he
bore
in
that
ancient
people
.
The
parable
of
the
tares
Matth.
13.
followeth
;
with
which
as
with
some
thunderboult
,
men
both
learned
,
and
unlearned
think
us
beaten
all
to
fitters
.
But
first
,
these
words
,
Let
both
grow
togither
till
the
harvest
,
v.
30.
(
from
which
alone
they
do
dispute
)
Christ
the
Lord
doth
not
expound
nor
meddle
with
,
in
the
opening
of
the
parable
:
from
them
therefore
nothing
firm
can
be
concluded
.
2.
Christ
him●elf
interprets
the
feild
,
not
the
Churh
,
but
the
world
v.
38.
as
also
the
harvest
not
the
end
of
the
Church
,
but
of
the
world
,
v.
39.
And
if
by
the
world
,
you
understand
the
Church
,
you
must
needs
say
,
that
Christ
in
the
expounding
of
one
parable
,
used
another
.
3.
Both
the
text
it self
,
Our
Saviour
Christ
doth
plainly
teach
,
that
this
feild
was
sown
with
good
seed
alone
;
&
that
after
,
whilst
men
slept
,
the
enemie
,
the
divel
came
,
&
sowed
●ares
amongst
the
wheat
.
But
on
the
contrarie
,
in
the
sowing
the
English
f●●ld
,
whether
we
respect
the
nat●onall
or
parochiall
churches
,
together
with
the
wheat
the
tares
,
&
that
exceeding
the
other
infinitely
,
were
at
first
,
&
yet
are
sown
,
&
that
of
purpose
,
&
under
most
severe
penalt●●s
.
And
hence
is
the
first
&
princ●pall
pr●judice
to
our
English
harvest
,
&
from
which
I
conceav
all
the
rest
to
come
.
For
unto
this
Ch.
thus
clapped
,
&
clouted
together
of
all
persons
of
all
sorts
,
&
spirits
without
difference
,
no
man
equally
&
prudently
weighing
things
,
can
denie
,
but
that
the
pompous
&
imperious
Hierarchicall
government
,
together
with
all
its
accessories
doth
right
well
accorde
.
To
the
things
objected
from
the
parable
of
the
mariage
Luke
14.
&
Mat.
22.
I
onely
answer
,
that
those
servants
were
the
Prophets
and
Apostles
;
the
son
Christ
himself
;
the
compulsion
to
be
made
no
otherwise
,
then
by
the
preaching
of
the
word
:
by
which
,
as
Calvin
hath
it
,
God
doth
importunately
sollicit
our
slo●thfulnes
,
not
onely
pricking
us
with
exhortations
,
but
compelling
us
with
threatnings
to
come
unto
him
:
which
word
of
God
as
it
is
by
some
wholly
contemned
,
so
doth
it
extort
from
others
,
onely
an
externall
&
hypocritical
obedience
,
but
by
manie
is
receaved
,
through
the
blessing
of
God
,
with
al
holy
&
devout
affection
.
Now
unto
these
pa●ables
of
Christ
manie
are
wont
,
and
that
very
busily
,
to
annex
one
of
their
own
.
A
heap
,
say
they
,
of
wheat
although
it
have
much
chaf
mixed
with
it
,
&
the
〈◊〉
more
in
quantitie
then
the
wheat
is
,
〈◊〉
notwithstanding
truly
,
&
is
rightly
termed
a
heap
of
wheat
;
according
to
the
Phylo●ophers
rule
,
The
den●mination
to
not
of
the
greater
,
but
better
part
.
I
answer
;
first
,
that
this
axiom
is
not
simply
true
:
for
if
in
the
church
,
or
any
other
convention
popular
,
or
in
which
things
passe
by
voyces
,
the
greater
part
hap
to
exceed
the
better
,
the
denominat
on
of
that
passage
,
or
decree
,
and
so
the
whole
processe
of
the
matter
,
is
according
to
the
greater
,
though
the
worser
part
.
2.
The
chaf
in
that
wheat
is
either
of
the
same
wheat
,
or
of
other
,
&
brought
from
els
where
:
if
of
that
same
,
then
it
makes
nothing
to
the
present
purpose
,
since
wicked
men
appe●●ein
not
to
the
persons
of
the
godly
,
no●
are
their
chaf
:
if
of
other
,
&
from
els
where
,
it
may
easily
be
added
in
that
quantitie
&
proportion
,
as
that
neither
it
may
deserv
the
name
of
an
heap
of
wheat
,
but
of
chaf
;
nor
he
that
sels
it
for
wheat
,
of
an
honest
merchant
,
but
of
a
deceiptfull
impostour
.
4.
The
things
objected
from
the
Apostolicall
Churches
are
altogether
personall
,
&
accidentall
;
from
which
that
the
churches
gathered
of
men
,
and
by
men
governed
,
should
be
exempted
,
is
●aither
to
be
desired
,
then
hoped
for
.
But
for
us
,
the
things
which
most
afflict
us
in
the
Ch.
of
England
,
&
presse
us
in
the
respect
fore-mentioned
to
a
secession
from
the
same
,
do
concern
the
verie
materiall
,
&
formall
constitution
of
the
ministeriall
church
,
together
with
the
essentiall
administration
of
the
Church-policie
.
And
how
different
these
things
are
,
who
seeth
not
?
Lastly
,
it
is
objected
,
that
in
the
Ch.
of
England
lively
faith
,
&
true
pietie
are
both
begotten
,
and
nourished
,
in
the
hearts
of
many
,
by
the
preaching
of
the
gospell
there
.
God
forbid
,
that
we
should
not
acknowledg
that
,
&
withall
,
that
infinite
thanks
for
the
same
are
due
to
Gods
great
power
&
goodnes
,
both
in
respect
of
our
selvs
and
others
:
Who
notwithstanding
the
great
confusion
,
both
of
persons
,
and
things
there
to
be
found
,
vouchsafeth
to
his
elect
so
plentifull
grace
,
covering
under
the
vayl
of
his
superaboundant
goodnes
&
mercy
,
by
their
●●ncere
fayth
in
Christ
Iesus
,
their
sins
&
aberrations
,
whether
of
ignorance
,
or
infirmitie
.
What
then
must
be
done
?
should
we
continue
in
sin
,
that
grace
might
abound
?
or
shall
we
against
knowledg
go
on
to
walk
inordinately
,
because
in
our
ignorance
God
hath
vouchsafed
us
of
his
grace
in
that
disordered
state
of
things
?
without
the
ministerial
church
(
of
which
we
speak
)
the
preaching
of
the
gospell
both
may
,
&
useth
to
be
had
,
&
by
it
sayth
to
be
ingenerated
,
except
christian
churches
be
to
be
gathered
of
infidels
&
unbeleevers
.
Besides
,
what
Minos
,
or
Rha●amant
will
deny
,
that
even
in
the
bosom
of
the
Romish
church
some
fa●thfull
persons
may
be
found
?
how
much
more
in
that
of
England
,
in
which
the
main
truths
of
the
gospell
,
the
most
&
greatest
errours
of
poperie
being
banished
,
are
taught
by
so
manie
godly
&
learned
men
,
with
such
zeal
,
and
earnestnes
?
Now
what
of
these
things
?
Is
it
therefore
lawfull
for
a
Christian
,
eyther
to
content
himself
with
himself
,
without
joyning
to
any
christian
congregation
;
or
to
continue
still
in
the
bosom
of
the
church
of
Rome
,
as
a
member
under
the
Pope
th●
head
?
I
therefore
conclude
out
of
M.
Brightman
,
whose
words
I
had
raither
use
then
mine
own
,
The
fruit
,
to
wit
,
of
the
word
preached
,
doth
no
more
exempt
from
blame
our
corruptions
,
then
a
true
child
doth
adulterie
.
And
here
thou
hast
(
Christian
Reader
)
the
whole
order
of
our
conversation
in
the
work
of
Christian
religion
,
set
down
both
as
breifly
,
and
plainly
,
as
I
could
.
If
in
anie
thing
we●er
,
advertise
us
brotherly
,
with
desire
of
our
information
,
&
not
(
as
our
countrimens
manner
for
the
most
part
is
)
with
a
minde
of
reproaching
us
,
or
grat
fying
of
others
:
and
whom
thou
findest
in
errour
,
thou
shalt
not
leave
in
obstinacie
,
nor
as
having
a
minde
prone
to
schism
.
E●re
we
may
(
alasse
too
easily
)
:
but
heretiques
(
by
the
grace
of
God
)
we
will
not
be
?
But
&
if
the
things
which
we
do
,
seem
●ight
in
thine
eyes
,
(
as
to
us
certainly
they
do
)
I
do
earnestly
,
&
by
the
Lord
Iesus
admonish
and
exhort
thy
godly
minde
,
that
thou
wilst
neither
withould
thy
due
obedience
from
his
truth
,
no●
just
succour
from
thy
distressed
brethren
.
Neither
do
thou
indure
,
that
either
the
smalnes
of
the
number
,
or
meannes
of
the
●ondition
of
those
that
professe
it
,
Do
we
measure
mens
faith
by
their
persons
,
or
their
persons
by
their
faith
?
as
also
that
of
Austin
,
Let
matter
weigh
with
matter
,
and
cause
with
cause
,
and
rea●●●
with
reason
:
but
especially
that
of
the
Apostle
,
My
brethren
,
have
〈◊〉
the
faith
of
our
glorious
Lord
Iesus
Christ
in
respect
of
persons
.
But
now
,
it
so
come
to
passe
(
which
God
forbid
)
that
the
most
being
eyther
forestalled
by
prejudice
,
or
by
prosperitie
made
secure
,
there
be
few
found
especially
men
of
learning
,
who
will
so
far
vouchsafe
to
stoop
,
as
to
look
upon
so
despised
creatures
,
and
their
cause
;
this
alone
remaineth
that
we
turn
our
faces
&
mouths
unto
thee
(
o
most
powerfull
Lord
,
&
gratious
father
)
humbly
imploreing
help
from
God
towards
those
,
who
are
by
men
left
desolate
.
There
is
with
thee
no
respect
of
persons
,
neither
are
men
lesse
regarders
of
thee
,
if
regarders
of
thee
,
so
the
worlds
disregarding
them
.
They
who
truly
fear
thee
,
and
wo●●
righteousnes
,
although
constreyned
to
live
by
leav
in
a
forrain
land
,
exiled
from
countrie
,
spoyled
of
goods
,
destitute
of
freinds
,
few
in
number
,
and
mean
in
condition
,
are
for
all
that
unto
thee
(
O
gratious
God
)
nothing
the
lesse
acceptable
:
Thou
numbrest
all
their
wandrings
,
and
puttest
their
tears
into
thy
bottels
:
Are
they
not
written
in
thy
book
?
Towards
thee
,
O
Lord
,
are
our
eyes
;
confirm
our
hearts
,
&
bend
thine
ear
,
and
suffer
not
our
feet
to
slip
,
or
our
face
to
be
ashamed
,
O
thou
both
just
,
and
mercifull
God
.
To
him
through
Christ
be
praise
,
for
ever
,
in
the
Church
of
Saints
;
and
to
thee
(
loving
and
Christian
Reader
)
grace
,
peace
,
and
eternall
happines
.
Amen
.
FINIS
.