A
TREATISE
OF
THE
LAWFVLNES
OF
HEARING
OF
THE
Ministers
in
the
church
of
England
:
penned
by
that
learned
and
Reverent
deuine
,
Mr.
Iohn
Robinsz
.
late
Pastor
to
the
English
church
of
God
in
Leyden
.
Printed
according
to
the
Copie
that
was
found
in
his
studie
after
his
decase
:
and
now
published
for
the
common
good
.
TOGETHER
WITH
A
LETTER
written
by
the
same
Authore
:
and
approued
by
his
church
:
which
followeth
after
this
Treatise
.
IOHN
7.
24.
Iudge
not
according
to
pearance
,
but
Iudge
righteous
Iudgment
.
Printed
Anno
1634.
THE
PRINTERS
TO
the
Christian
Reader
.
CHristian
Reader
.
How
euer
the
verie
naming
of
the
Author
of
this
following
Treatise
,
were
sufficient
reason
for
vs
to
publish
this
same
vnto
the
world
,
in
regard
of
those
large
abilities
aboue
many
others
,
which
the
Lord
had
bestowed
vpon
him
,
and
in
regard
he
being
now
at
rest
,
with
the
Lord
,
and
so
hauing
finished
long
since
his
course
in
this
his
pilgrimage
,
we
cannot
expect
to
haue
any
more
vse
of
his
helpe
this
waye
,
and
although
it
were
great
pittie
that
such
a
worke
as
this
should
be
concealed
for
so
long
time
,
considering
the
worke
was
perfected
,
and
writted
by
his
owne
hand
,
and
so
found
after
his
death
(
which
is
nine
yeares
since
)
in
his
studie
,
yet
haue
we
thought
it
good
all
this
while
to
conceale
it
,
in
respect
of
that
desire
we
had
to
the
peace
of
that
church
,
whereof
the
Author
of
this
Treatise
was
for
so
many
yeares
a
Pastor
.
In
regard
we
did
perceiue
that
some
though
not
manie
were
contrari●
minded
to
the
Authors
judgement
expressed
in
this
Trtatise
:
And
this
we
judge
to
be
a
sufficient
reason
of
our
so
long
delaying
of
publishing
this
Treatise
to
the
world
:
Yet
to
our
griefe
we
haue
now
just
cause
to
put
this
same
on
foote
;
For
as
when
a
citie
is
in
danger
of
enemies
to
be
surprized
,
it
is
then
high
time
to
take
vp
all
those
warrlike
Munitions
which
happily
before
that
time
were
cast
aside
and
not
regarded
,
that
so
they
may
the
better
maintaine
their
citie
,
and
the
priuiledges
of
it
against
their
enemies
:
so
we
judge
it
as
necessarie
if
not
more
when
we
see
the
enemies
of
Gods
church
to
incroach
vpon
the
priuiledges
of
the
same
especiallie
when
they
ayme
at
the
vtter
ruinating
of
it
,
that
then
it
is
high
time
for
vs
to
defende
the
cause
of
Christ
,
and
it
was
the
wisdome
of
Iehojada
the
High
Priest
perceiuing
the
malice
of
Athalia
,
seeking
to
destroy
the
whole
seed
of
Iehosaphat
,
to
hide
Ioash
the
right
heyre
of
the
Kingdome
,
and
when
he
sawe
a
fit
opportunitie
then
to
reueale
him
,
and
make
him
knowne
,
so
we
who
haue
obserued
Athalias
spirit
in
part
to
be
in
some
,
who
haue
laboured
to
assume
the
power
to
themselues
,
which
is
proper
to
the
church
,
and
so
Diotrephes
like
would
cast
out
whom
they
please
,
and
retayne
whom
they
thought
good
,
and
rather
then
they
will
be
hindred
in
this
their
attempt
,
they
will
labour
to
rent
that
church
in
pieces
in
which
they
haue
liued
for
manie
yeares
together
,
and
that
we
may
not
seeme
to
accuse
them
of
any
thing
without
just
reason
,
we
desire
the
Christian
Reader
,
and
themselues
to
consider
this
that
followes
▪
.
First
,
their
schisme
or
as
they
call
it
their
leauing
of
the
church
,
doth
arise
vpon
this
occasion
,
to
wit
,
that
2.
which
were
members
of
the
same
church
with
them
hauing
vpon
some
occasion
heard
some
of
the
Ministers
in
England
preach
,
and
it
coming
to
the
knowledge
of
some
of
these
who
haue
now
made
this
rent
the
church
,
they
would
presently
haue
these
persons
dealt
withall
as
for
sinne
,
and
if
they
did
not
repent
after
dealing
,
they
would
haue
the
church
to
proceed
to
excomunicate
them
ipso
facto
,
which
the
church
not
willing
to
consent
vnto
,
these
men
could
not
be
satisfied
,
but
they
would
haue
their
owne
willes
done
or
els
they
would
rent
from
the
church
,
which
proceeding
of
theirs
,
if
it
were
approued
of
and
followed
no
church
could
long
continue
together
in
peace
,
for
what
these
foure
or
fiue
men
haue
done
,
that
may
any
other
man
doe
,
so
that
if
any
man
do
conceiue
any
of
his
brethren
to
walke
in
any
such
sinne
,
which
he
judges
doth
deserue
excomunication
,
if
the
church
will
not
thereto
consent
,
he
may
rent
himselfe
from
the
same
;
Although
the
Author
of
this
Treatise
haue
taught
them
otherwise
,
to
wit
,
that
if
the
church
,
see
not
that
to
be
sinne
,
which
I
see
to
be
a
sinne
,
I
hauing
informed
the
church
thereof
according
to
my
place
,
I
haue
disscharged
my
dutie
,
and
the
sinnes
lyes
vpon
the
church
(
if
it
be
a
sinne
,
and
not
vpon
me
;
but
it
seemes
these
men
do
looke
for
that
in
the
church
on
earth
which
is
onely
to
be
found
in
heauen
,
for
themselues
haue
affirmed
,
and
that
before
diuers
witnesses
that
there
is
no
sinne
small
or
great
that
is
to
borne
withall
,
and
that
the
verie
speaking
of
a
word
through
fraylty
about
worldly
businesses
vpon
the
Sabbaoth
day
,
should
haue
as
seuere
a
sentence
,
as
he
that
shall
openly
&
prophanely
transgresse
against
the
4.
Commandement
,
the
verie
naming
of
with
their
opinion
,
is
sufficient
to
discouer
their
weaknes
,
&
that
we
may
yet
further
discouer
these
mens
folly
to
the
world
more
fully
,
we
will
shew
you
how
contrary
they
are
to
themselues
in
this
their
iudgment
,
for
as
they
say
,
and
do
affirme
that
there
is
no
sinne
which
is
to
be
borne
withall
in
the
church
,
yet
themselues
,
or
at
least
the
chief
of
them
do
practise
the
contrarie
,
as
for
example
,
one
in
stead
of
manie
may
serue
the
turne
:
The
chiefe
of
Author
of
this
trouble
doth
hold
,
and
so
hath
for
manie
yeares
together
,
to
wit
,
that
it
is
vnlawfull
for
the
members
of
one
church
to
haue
communion
with
another
church
,
and
yet
not
withstanding
this
his
judgement
,
he
can
beare
with
one
,
who
hath
contrary
to
this
his
judgement
practised
,
and
so
professeth
still
to
do
vpon
occasion
,
and
yet
not
withstanding
his
so
practizing
,
and
so
professing
,
he
is
receiued
among
them
,
and
is
their
chiefe
if
not
their
onely
Teacher
which
they
haue
:
So
that
we
may
here
easily
perceiue
,
that
though
this
man
doth
vse
Iehu's
peace
against
the
sinnes
of
others
,
with
whom
he
desires
to
be
alienated
,
yet
he
can
beare
with
as
great
sinnes
in
others
,
in
his
judgement
with
whom
he
desires
to
walke
,
we
could
shew
manie
more
reasons
to
proue
his
partialitie
,
but
then
we
should
exceed
the
bonds
of
an
Epistle
onely
we
desire
to
giue
the
Reader
to
take
notice
of
those
two
things
:
First
,
that
this
practize
of
hearing
the
Ministers
of
the
church
of
England
,
is
not
against
any
Article
of
faith
,
which
is
by
this
church
professed
,
whereof
the
Author
of
this
Treatise
was
a
Pastor
,
it
being
no
Act
of
Church
Communion
,
for
if
hearing
simplie
were
an
Act
of
Communion
,
then
euerie
h●●●tique
,
or
Atheist
,
or
whatsoeuer
he
were
that
should
come
into
the
church
of
God
,
should
haue
Communion
with
them
,
which
if
it
were
true
,
as
this
following
Treatise
proues
the
contrarie
,
then
it
were
good
for
euery
church
that
will
auoid
communion
with
profane
men
,
to
meete
in
priuate
,
and
then
to
shut
their
dore
when
their
own
compagnie
is
meet
together
:
else
I
cannot
see
how
they
can
auoid
hauing
communion
with
wicked
men
:
to
wit
if
beare
hearing
be
an
acte
of
communion
:
Secondly
,
as
this
hearing
is
not
against
any
Article
of
their
faith
,
so
likewise
it
was
not
in
the
iudgement
of
the
church
esteemed
as
a
thing
that
might
not
be
borne
withall
,
Before
we
answere
directly
to
this
objection
,
we
shall
intreate
the
Reader
and
themselues
to
consider
of
this
that
followes
.
First
,
A
church
may
be
said
to
be
false
in
diuers
respects
,
and
according
to
those
respects
,
we
are
to
haue
diuers
Considerations
thereof
,
as
first
,
a
church
may
be
said
to
be
false
in
respect
of
outward
order
,
to
wit
,
when
a
church
is
gathered
together
,
not
according
to
the
rule
of
Christ
neither
,
in
their
outward
gouernement
,
do
they
conforme
therevnto
,
now
this
church
cannot
be
said
to
be
the
church
of
Christ
being
thus
erected
,
and
gouerned
contrary
to
the
rule
of
Christ
,
but
is
false
and
Antichristian
,
and
yet
notwithstanding
the
faith
professed
by
this
church
,
and
the
doctrines
,
taught
in
this
church
may
be
sound
,
and
according
to
God
.
Secondly
,
a
church
may
be
false
not
onely
in
respect
of
outward
order
,
but
likewise
in
respect
of
faith
and
doctrine
.
Now
to
this
latter
,
we
counsell
no
man
to
go
,
because
from
thence
no
good
can
be
expected
,
and
that
is
the
esteeme
we
haue
of
the
church
of
Rome
.
But
now
as
in
a
true
church
in
respect
of
outward
order
,
there
may
be
manie
false
doctrines
taught
,
so
in
a
church
,
that
is
false
in
respect
of
outward
order
,
there
may
be
manie
sound
,
and
seasonable
truths
taught
,
and
this
esteeme
we
haue
of
the
preaching
in
England
:
Namelie
,
that
the
doctrine
there
taught
according
to
the
Articles
of
their
faith
is
sound
,
and
the
effects
of
it
hath
appeared
,
in
the
working
of
faith
in
the
hearts
of
manie
thousands
.
For
the
outward
order
,
or
meeting
there
as
a
church
,
that
concernes
themselues
,
and
those
that
are
in
vnion
,
with
that
church
estate
,
but
not
all
that
heare
them
.
Now
that
worshipping
of
God
which
consists
in
hearing
his
word
is
warrantable
for
vs
to
doe
in
England
,
we
proue
it
by
this
argument
.
That
preaching
which
ordinarily
begets
men
to
the
faith
of
Christ
may
lawfully
be
heard
.
But
the
preaching
of
many
Ministers
in
the
Church
of
England
hath
,
and
doth
ordinarily
beget
men
to
the
faith
of
Christ
.
Therefore
the
preaching
of
many
Ministers
in
England
may
lawfully
be
heard
.
The
first
part
of
this
sillogisme
is
proued
out
of
Rom
10.
where
the
Apostle
telling
what
is
the
ordinary
way
God
vses
to
beget
men
to
the
faith
of
Christ
telles
vs
,
it
comes
by
hearing
of
the
word
of
God
preached
,
if
faith
comes
by
hearing
the
word
of
God
preached
(
to
wit
,
if
that
be
the
outward
meanes
)
then
there
is
no
question
but
that
a
man
may
heare
such
preaching
,
and
any
man
may
blush
for
shame
,
that
shall
deny
this
:
so
that
the
major
part
of
the
argument
is
cleare
:
And
for
the
Minor
parte
they
cannot
deny
it
,
no
more
then
a
man
at
noon
day
can
deny
the
sunne
to
shine
:
for
if
any
man
make
question
whether
faith
comes
ordinarily
by
the
preaching
and
hearing
in
England
,
it
is
a
great
question
wether
they
euer
had
faith
or
no
:
yet
because
some
are
so
grosse
as
to
deny
this
,
we
will
therefore
:
proue
the
contrarie
by
this
Argument
.
That
preaching
and
hearing
which
makes
them
which
were
altogether
carnall
,
and
so
not
capable
of
a
church-estate
,
to
become
saints
&
so
fit
for
a
church-estate
:
That
preaching
must
needs
beget
men
to
the
faith
:
But
the
preaching
and
hearing
in
England
,
made
them
that
were
vnfit
&
carnall
to
become
saints
,
and
so
fit
members
to
the
true
church
,
which
were
not
so
before
.
Therfore
the
preaching
in
England
and
hearing
the
same
doth
beget
men
to
the
faith
:
That
the
preaching
,
and
hearing
in
England
hath
done
this
:
Witnesse
the
church
of
Leyden
,
and
of
Amstelredam
.
Let
them
tell
vs
where
they
receiued
their
faith
:
if
they
say
they
had
it
not
till
they
ioyned
in
these
bodies
,
how
could
they
then
be
true
to
their
owne
grounds
,
that
none
but
visible
Christians
are
fit
matter
for
the
church
whereas
none
can
be
so
esteemed
except
in
the
iudgement
of
charitie
,
we
iudge
them
to
haue
true
faith
.
But
some
of
these
that
haue
made
this
diuision
haue
not
denyed
,
but
faith
is
wrought
by
the
preaching
and
hearing
in
England
:
and
yet
which
is
wonderfull
contradiction
:
they
say
it
is
not
the
word
of
God
as
it
is
there
preached
:
so
that
it
seemes
there
is
something
besides
the
word
of
God
which
is
an
ordinary
meanes
to
beget
men
to
the
faith
,
and
there
is
another
word
besides
Gods
word
that
will
do
it
;
the
like
absurditie
hath
sildome
bene
heard
from
any
that
professe
them selues
to
be
Christians
,
and
that
they
may
,
not
seeme
to
say
this
without
some
reason
,
marke
the
reason
that
they
bring
to
proue
it
,
say
they
we
do
deny
that
to
be
the
word
of
God
,
as
it
is
there
preached
:
by
a
false
Ministry
,
though
the
word
it selfe
be
of
God
yet
as
it
is
by
them
preached
,
it
is
none
of
Gods
word
so
Gods
word
here
stands
at
fast
,
and
loose
,
it
is
Gods
word
,
and
it
is
not
Gods
word
,
as
if
they
should
say
,
it
is
Gods
word
if
Mr.
Canne
shall
preach
it
:
but
if
another
,
that
is
a
Minister
in
England
preach
the
same
it
is
none
of
Gods
word
:
so
that
mens
outward
callings
true
,
or
false
,
makes
the
word
to
be
the
word
of
God
,
or
not
to
be
the
word
of
God
,
an
assertion
rather
to
be
pitied
then
refuted
,
being
litle
better
then
blasphemy
,
that
which
they
bring
to
make
this
assertion
good
,
to
wit
,
that
any
man
hauing
an
outward
calling
which
is
vnlawfull
makes
the
word
of
God
,
which
he
preacheth
,
not
to
be
the
word
of
God
,
and
this
,
say
they
to
proue
it
,
it
was
true
incense
which
Nadab
and
Abihu
tooke
,
Fare
you
wel
.
OF
The
lawfulnes
of
hearing
the
Ministers
,
of
the
Church
of
England
,
by
Iohn
Robinson
.
AS
they
that
affect
alienation
from
others
make
their
differences
as
great
,
and
the
adverse
opinion
or
practise
as
odious
,
as
they
can
;
thereby
to
further
their
desired
victorie
ouer
them
,
and
to
harden
themselues
,
and
their
side
against
them
:
So
on
the
contrarie
,
they
,
who
desire
peace
and
accord
,
both
interprete
things
in
the
best
part
that
reasonnablie
they
can
and
seek
how
,
and
where
they
may
finde
any
lawfull
dore
of
entry
into
accord
,
&
agreement
what
others
.
Of
which
latter
number
I
professe
my selfe
(
by
the
grace
of
God
)
both
a
companion
and
guide
:
speciallie
in
regard
of
my
christian
countrimen
,
to
whom
God
hath
tied
me
in
so
manie
inviolable
bonds
:
accounting
it
a
crosse
,
that
I
am
in
any
perticuler
compelled
to
discent
from
them
;
But
a
benefite
,
and
matter
of
reioiceng
,
when
I
can
,
in
any
thing
with
good
conscience
,
vnite
with
them
,
in
matter
:
if
not
in
manner
;
or
where
it
may
be
,
in
both
.
And
this
affection
,
the
Lord
,
and
my
conscience
are
my
witnesses
,
I
haue
alwaies
norished
in
my
breast
,
euen
when
I
seemed
furthest
drawne
from
them
.
And
so
all
that
haue
taken
knowledge
of
my
course
can
testifie
with
mee
,
and
how
I
haue
still
opposed
in
others
,
and
repressed
in
mine
owne
(
to
my
power
)
all
sower
zeale
against
,
and
peremptorie
rejection
of
such
,
as
whose
holie
graces
chalenged
better
vse
and
respect
from
all
christians
.
And
in
testimonie
of
mine
affection
this
way
,
&
for
the
freeing
of
mine
owne
conscience
,
and
information
of
other
mens
:
I
haue
penned
this
discourse
,
tending
to
proue
the
hearing
of
the
word
of
God
preached
by
the
Ministers
of
the
church
of
England
:
(
able
to
open
and
applie
the
doctrines
of
faith
by
that
church
professed
)
both
lawfull
,
and
in
cases
,
necessarie
for
all
,
of
all
sects
,
or
sorts
of
christians
,
hauing
opportunitie
and
occasion
of
so
doing
:
though
sequestring
themselues
from
all
communion
with
the
Hierachicall
order
there
established
.
Three
sorts
of
opposites
I
make
account
to
meet
withall
.
The
first
of
them
,
who
truly
desire
,
and
carefully
endevour
to
haue
their
whole
course
both
in
religion
,
and
otherwise
,
framed
by
the
holy
,
and
right
zeale
of
Gods
Word
,
either
for
their
confirmation
in
the
trueth
;
or
reformation
,
wherein
,
through
humane
frailtie
they
)
step
aside
.
And
vnto
them
especiallie
I
direct
this
my
discourse
:
begging
at
his
hands
who
is
the
Father
of
lights
,
and
from
whom
commeth
downe
euerie
good
and
perfect
gift
,
for
them
,
as
for
my selfe
,
that
as
he
hath
giuen
vs
to
set
our
faces
towards
heauen
,
and
to
seek
him
with
the
whole
heart
,
so
he
would
not
suffer
vs
to
wander
from
his
commaundements
,
to
the
right
hand
,
or
to
the
left
.
A
second
sort
is
of
them
,
whose
tender
and
scrupulous
conscience
,
makes
them
fearefull
,
and
jealous
of
euerie
thing
,
which
hath
in
it
the
least
appearance
or
shew
of
euil
:
least
comming
too
neare
it
,
they
be
defiled
by
it
,
one
way
or
other
.
This
their
godly
zeale
,
and
tendernes
of
heart
is
to
be
loued
of
all
men
,
and
cherished
by
all
good
meanes
.
Onely
such
are
to
be
intreated
,
for
their
owne
good
,
to
take
knowledge
of
a
distinction
most
vsefull
for
their
direction
,
in
things
lawfull
in
their
kinde
,
and
good
in
their
right
vse
.
Of
which
some
are
onely
naturallie
good
in
their
kinde
,
but
not
simply
commaunded
of
God
,
as
,
to
get
,
and
keep
the
riches
,
and
credit
of
the
world
;
to
enjoy
outward
peace
,
or
other
bodly
comfort
.
Others
are
morallie
good
in
their
kinde
,
and
commaunded
of
God
,
as
to
heare
the
word
of
God
,
obey
the
Magistrate
,
and
the
like
,
Now
in
things
of
the
former
sort
,
it
is
verie
requisite
(
considering
both
their
nature
and
ours
)
that
we
keep
a
jealous
eye
,
and
strait
hand
ouer
our selues
,
and
our
waies
.
For
them
,
they
are
not
in
their
kinde
enjoyned
as
the
other
:
neither
do
the
scriptures
any
where
require
of
men
,
to
be
rich
,
or
the
like
:
as
they
doe
to
hear
Gods
Word
,
obey
authoritie
,
&c.
And
for
our selues
we
are
proue
,
and
in
danger
to
ouerstraint
for
the
getting
,
and
enjoying
of
them
,
as
being
naturallie
pleasing
good
things
.
So
as
if
out
of
a
godly
jealousie
ouer
our
hearts
towards
them
,
we
keep
not
our selues
from
going
too
neer
the
side
,
for
the
getting
,
or
keeping
of
them
:
we
shall
by
one
storme
of
temptation
or
other
,
be
blowne
in
to
the
ditch
of
sin
and
destruction
.
But
now
,
for
the
practise
and
performance
of
duties
simplie
morall
,
and
commaunded
in
their
kinde
,
as
is
the
hearing
of
Gods
Word
,
speciallie
by
Gods
people
,
we
ought
to
strain
to
the
vtmost
,
and
to
go
as
neer
the
winde
,
as
may
be
:
seing
nothing
but
apparant
sin
in
the
way
can
excuse
the
withdrawing
from
it
,
when
occasion
of
enjoying
it
is
offred
.
Oh
that
there
were
not
to
be
found
who
being
verie
scrupulous
of
comming
neer
to
any
thing
amisse
in
outward
ordinances
:
or
to
any
person
failing
in
them
:
yet
make
no
scruple
of
complying
,
and
conforming
with
the
world
so
farre
in
the
eagre
pursuit
of
wordlie
profits
:
immoderate
vse
of
worldlie
delights
and
fulfilling
the
lusts
of
the
world
and
flesh
dwelling
in
them
,
as
that
there
appears
scarse
an
hayr-breath
,
or
difference
betweene
them
and
meer
worldlings
,
which
know
not
God
.
Which
latter
euils
are
both
worse
in
themselues
,
as
being
expreslie
condemned
by
the
law
of
God
,
and
light
of
nature
:
and
more
odious
in
the
persons
:
as
being
more
personall
,
free
and
voluntarie
,
then
those
in
the
other
,
to
which
they
are
carried
by
the
violent
courrent
of
the
times
.
A
third
sort
of
opposites
I
make
account
to
meet
with
,
more
vntractable
then
the
former
:
and
more
vehementlie
bent
against
the
thing
propounded
by
me
,
out
of
prejudice
and
passion
,
then
the
other
by
scruple
of
conscience
,
or
shew
of
reason
.
To
them
I
can
hardlie
say
any
thing
:
(
it
not
being
their
manner
to
read
,
or
willinglie
to
hear
that
which
crosseth
their
prejudices
)
yet
something
I
must
saic
touching
them
,
out
of
the
wofull
experience
of
manie
yeares
taken
of
them
,
though
not
much
I
thanke
the
Lord
,
amongst
them
,
vnto
whom
I
haue
ministred
.
Some
of
these
I
haue
found
carried
with
so
excessiue
admiration
of
some
former
guides
in
their
course
,
as
they
think
it
halfe
heresie
to
call
into
question
any
of
their
determinations
,
or
practises
.
We
must
not
thinke
,
that
onely
the
Pharisees
of
old
,
and
papists
of
later
times
are
superstitiously
addicted
to
the
traditions
of
the
elders
,
and
authoritie
of
the
church
.
In
all
Sects
there
are
diuers
(
speciallie
of
the
weaker
sort
,
who
being
the
lesse
reall
in
their
conceptions
,
are
the
more
personall
)
that
rather
chuse
to
followe
the
trodde
of
blinde
tradition
,
if
beaten
by
some
such
foregoers
,
as
they
admire
,
then
the
right
waie
of
Gods
Word
by
others
to
be
shewed
them
afterwards
.
Some
again
are
as
much
addicted
to
themselues
as
the
former
to
others
:
conceauing
in
effect
,
though
they
will
not
professe
it
,
the
same
of
their
owne
heads
,
which
the
papists
do
of
their
head
the
Pope
,
viz:
that
they
cannot
erre
,
or
be
deceaued
:
and
this
speciallie
in
such
matters
,
as
for
which
they
haue
suffred
trouble
,
and
affliction
formerlie
:
and
so
haueing
bought
them
deare
,
they
valew
them
highly
.
But
it
is
to
marchantlike
,
to
striue
to
ouer
fell
a
thing
,
which
we
haue
formerlie
ouer
bought
:
we
must
buy
the
trueth
,
and
not
fell
it
,
at
any
rate
:
but
must
account
nothing
either
true
or
good
,
according
to
the
valuation
which
we
haue
set
vpon
it
,
but
God
.
There
is
also
a
third
sort
highly
aduanceing
a
kinde
of
priuatiue
goodnes
and
religion
:
and
who
bend
their
force
rather
to
the
weaking
of
other
men
in
their
courses
then
to
the
building
vp
of
themselues
in
their
owne
:
and
in
trueth
rather
to
seperation
from
men
not
onely
in
euill
,
but
euen
in
that
which
is
good
,
for
some
other
euill
conceaued
in
them
,
then
to
vnion
with
God
,
and
his
people
in
his
holie
ordinances
:
and
halfe
imagining
that
they
draw
neer
enough
to
God
if
they
can
withdraw
far
enough
from
other
men
.
Great
zeale
they
haue
against
the
false
church
,
ministerie
,
and
worship
so
being
,
or
by
them
conceaued
so
to
be
;
and
against
any
appearing
euill
in
the
true
,
but
litle
for
that
which
is
true
and
good
,
as
their
practice
manifests
:
but
euill
is
as
contrarie
to
euill
,
as
good
is
to
euil
;
and
so
is
that
zeale
plainlie
carnall
,
which
carries
a
man
further
against
euill
,
then
for
good
:
seeing
no
euill
is
so
euill
as
good
is
good
.
Fourthly
,
there
are
some
to
be
found
so
sowred
with
moodines
,
&
discontentement
as
they
become
vnsociable
,
&
almost
Lukanthropoi
,
Werewolfs
,
as
they
speake
,
if
they
se
nothing
lamentable
,
they
are
readie
to
lament
.
If
they
take
contentment
in
any
:
it
is
in
them
alone
,
whom
they
finde
discontented
.
If
they
read
any
bookes
,
they
are
onely
invectiues
,
speciallie
against
publique
states
,
and
their
gouernours
.
All
things
tending
to
accord
and
vnion
any
manner
of
way
are
vnwelcome
vnto
them
.
They
haue
their
portion
in
Ismaels
blessing
.
Lastly
there
want
not
,
who
(
as
Iehu
in
his
fierce
marching
,
couered
his
ambition
,
crueltie
,
and
zeale
for
his
owne
house
vnder
the
pretext
of
zeale
for
Gods
)
thinke
to
couer
,
and
palliate
their
own
both
grosser
and
more
proper
,
and
personall
corruptions
,
vnder
a
furious
march
not
onely
against
the
failings
,
but
the
persons
also
failing
of
infirmitie
,
in
matters
of
church
order
,
and
ordinances
.
Who
if
they
were
well
acquainted
,
and
duly
affected
with
their
owne
both
more
voluntarie
,
and
greater
sins
,
would
slack
their
Iehus
peace
,
yea
turn
their
course
,
though
not
to
walke
with
others
in
euill
(
which
God
forbid
)
yet
to
apply
,
&
accommodate
themselues
vnto
them
,
in
that
which
is
good
,
so
far
as
possiblie
they
could
obserue
any
way
by
the
Lord
opened
vnto
them
.
I
could
instance
in
,
and
name
diuers
perticuler
persons
monstrouslie
growne
out
of
kinde
,
this
way
.
But
that
course
I
leaue
vnto
them
,
who
rather
desire
the
disgraceing
,
then
the
bettering
of
them
against
whom
they
deal
:
or
perhaps
conceaue
in
their
leauened
hearts
that
there
is
no
other
way
of
bettering
,
speciallie
persons
of
meant
condition
,
then
by
shameing
,
and
disgrac●ing
them
.
let
not
my
soule
come
in
their
secrete
,
in
whose
habitations
are
such
instruments
of
cruellic
.
These
things
thus
promised
,
the
objections
follow
,
which
I
haue
either
heard
from
others
,
or
can
conceaue
of
my selfe
most
coullerable
against
the
practize
by
me
propounded
.
And
they
are
of
two
sorts
.
Some
of
them
are
framed
vpon
supposition
,
that
the
ministres
in
that
church
are
in
themselues
lawfull
,
&
of
God
:
but
not
yet
to
be
heard
by
reason
of
the
abuses
,
and
euills
to
be
found
in
their
ministrations
.
Others
withdraw
hearin
(
&
those
the
more
)
vpon
the
contrarie
supposition
:
to
wit
,
that
the
very
order
and
constitution
of
that
church
and
ministerie
is
papall
,
and
vnlawfull
.
Now
the
examination
of
the
grounds
of
the
one
or
other
I
will
not
in
this
place
,
medle
with
:
but
(
though
both
cannot
be
true
)
will
for
the
satisfieng
of
the
withdrawers
on
both
parts
,
graunt
for
the
present
,
to
either
part
their
ground
,
and
so
examine
distinctlie
what
exceptions
they
can
or
doe
build
herevpon
.
But
first
,
for
the
former
.
Supposing
a
church
,
and
the
ministerie
,
thereof
essentiallie
lawfull
,
it
cannot
but
be
lawfull
for
the
members
of
other
churches
in
generall
vnion
,
and
assosiation
,
with
it
to
communicate
therewith
,
in
things
lawfull
,
and
lawfullie
done
:
seing
the
end
of
vnion
is
communion
.
God
hath
in
vain
vnited
persons
,
and
states
together
,
if
they
may
in
nothing
communicate
together
.
But
he
,
who
would
haue
vs
receaue
the
weak
in
faith
,
whom
God
hath
receaued
,
would
not
haue
vs
refuse
the
fellowship
of
churches
in
that
which
is
good
,
for
any
weaknes
,
in
them
,
of
one
sort
or
other
.
And
this
we
haue
so
plainlie
,
and
plentfullie
commended
vnto
vs
both
by
the
Prophets
,
yea
by
Christ
himselfe
in
the
Iewish
church
;
and
Apostles
,
and
Apostolicall
men
in
the
first
christian
churchs
;
in
which
many
errours
,
&
euils
of
all
kindes
were
more
then
manifest
:
and
the
same
oft
times
both
so
farre
spread
,
and
deeply
rooted
,
as
the
reforming
of
them
was
rather
to
be
wished
,
then
hoped
for
:
as
that
no
place
is
left
for
doubting
in
that
case
by
any
,
who
desire
to
followe
their
holy
steps
in
faith
towards
God
,
and
charitie
towards
men
,
and
effectuall
desire
of
their
owne
edification
.
The
objections
of
the
former
sort
follow
.
1.
OBIECTION
.
There
is
danger
of
being
seduced
,
and
misledd
by
the
errours
taught
in
the
astemblies
.
ANSWERE
.
1.
We
must
not
loose
the
benefite
of
many
main
trueths
taught
,
2.
OBIECTION
.
He
that
in
any
thing
pertakes
with
that
church
in
which
sinnes
knowne
are
suffred
vnreformed
,
pertakes
in
all
the
sinnes
of
that
church
,
as
he
that
sweares
by
the
Alter
▪
sweares
by
the
offrings
vpon
it
which
it
sanctifies
,
Matth.
23.
19.
20.
ANSWERE
.
I
partake
not
in
the
sinnes
of
any
:
how
great
or
manifest
soeuer
the
sinnes
bee
:
or
how
neer
vnto
me
soeuer
the
persons
bee
except
the
same
sinnes
either
be
committed
,
or
remain
vnreformed
by
my
fault
.
Otherwise
,
Christ
our
Lord
had
been
inwrapped
in
the
guilt
of
a
world
of
sinnes
in
the
Iewish
church
,
with
which
church
he
communicated
in
Gods
ordinances
,
liuing
and
dyeng
a
member
therof
.
If
my
brother
sinne
a
scandelous
sinne
,
and
I
by
just
order
,
make
complaint
thereof
to
the
church
,
I
haue
done
my
duty
It
appertaines
to
the
church
to
excommunicate
him
,
if
he
repent
not
;
but
not
to
me
except
(
Popelike
)
I
would
make
my selfe
the
church
.
I
am
guitty
of
the
euill
in
the
common
wealth
,
&
familie
,
for
the
redressing
wherof
I
do
not
my
duty
in
my
place
:
which
if
I
do
in
the
church
as
I
can
,
I
am
free
from
the
sinnes
done
and
suffred
there
,
which
sinnes
and
euils
I
can
no
more
be
said
to
suffer
(
wanting
power
to
reforme
them
)
then
to
suffer
it
to
blow
,
or
rain
,
because
I
hinder
it
not
.
But
the
proofe
of
the
assertion
from
Matth.
13.
is
of
admirable
deuise
.
How
doth
the
church
sanctifie
the
sinne
of
the
sinner
,
as
the
Alter
doth
the
offering
of
the
offerer
?
The
Alter
makes
that
to
become
actually
an
offering
or
holy
gift
,
which
before
was
not
an
offering
actually
,
but
onely
gold
,
silver
,
or
other
materiall
:
So
doth
not
the
church
make
any
mans
sinne
to
become
his
sinne
,
which
it
was
not
before
,
but
onely
suffers
the
sinne
that
was
.
But
to
strain
the
strings
of
this
imagined
proportion
,
to
make
them
meet
:
and
to
suppose
the
church
in
a
sence
to
be
as
the
Alter
;
yet
this
only
followes
therevpon
:
that
,
as
hee
who
partakes
with
the
Alter
in
the
vpholding
of
the
offring
,
partakes
with
the
offring
:
so
he
that
partakes
with
the
church
in
the
vpholding
of
any
euill
,
hath
his
part
in
the
euill
also
.
And
this
I
graunt
willingly
:
but
deny
,
as
a
most
vain
imagination
,
that
euerie
one
,
that
partakes
with
a
church
in
things
lawfull
,
joynes
with
it
in
vpholding
the
things
vnlawfull
to
be
found
in
it
.
Christ
our
Lord
joyned
with
the
Iewish
church
in
things
lawfull
;
and
yet
vpheld
nothing
vnlawfull
in
it
.
3.
OBIECTION
.
But
this
course
of
hearing
will
offend
weak
brethren
,
not
persuaded
of
the
lawfullnes
of
it
.
ANSWERE
.
1.
It
will
offend
more
,
and
many
of
them
weakere
,
and
that
more
greeuously
:
if
it
be
not
performed
.
Secondly
.
It
is
an
offence
taken
and
not
giuen
:
seeing
the
thing
is
in
it selfe
good
:
in
its
kinde
commaunded
by
God
;
and
in
that
perticuler
,
by
men
in
authoritie
;
and
directlie
tending
to
mine
edification
:
and
not
like
vnto
eating
of
flesh
,
or
drinking
of
wine
,
or
the
like
things
of
indifferent
nature
,
and
left
to
my
free
libertie
to
vse
,
or
not
to
vse
.
And
these
are
the
principall
objections
vpon
the
former
ground
:
they
vpon
the
latter
follow
.
There
is
in
the
hands
of
manie
a
threatise
published
by
a
man
of
note
,
containing
certain
reasons
to
proue
it
vnlawfull
to
heare
,
or
haue
spirituall
communion
with
the
present
ministerie
of
the
church
of
England
.
This
hath
been
answered
:
but
indeed
sophisticallie
,
and
in
passion
:
Neither
hath
the
answerer
much
regarded
what
he
said
,
or
vnsaid
,
so
he
might
gainsay
his
adversarie
.
With
that
answere
was
joyned
an
other
directed
to
my selfe
,
and
the
same
doubled
pretending
to
proue
Publique
communion
vpon
priuat
,
but
not
pressing
at
all
,
in
the
body
of
the
discourse
,
that
consequence
;
but
proceeding
vpon
other
grounds
:
and
in
trueth
,
consisting
of
a
continued
equivocation
in
the
terms
publique
,
licence
,
gouernment
,
ministry
,
and
the
like
;
drawne
to
another
sence
,
then
either
I
intended
them
,
or
then
the
matter
in
question
will
permit
.
Whereas
he
that
will
refute
another
,
should
religiously
take
,
&
hold
to
his
aduersaries
meaning
:
and
if
in
any
perticuler
it
be
not
so
plainly
set
downe
;
should
spell
it
,
as
it
were
out
of
his
words
.
But
it
is
no
new
thing
euen
for
learned
and
godly
men
to
take
more
then
lawfull
libertie
in
dealing
with
them
,
against
whom
they
haue
the
aduantage
of
the
times
favouring
them
,
like
the
wind
on
their
backs
.
But
God
for
bidde
I
should
follow
them
heerin
.
I
will
on
the
contrarie
vse
all
plaines
,
and
simplicity
,
as
in
the
sight
of
God
,
that
so
I
may
make
the
naked
trueth
appeare
as
it
is
,
to
the
christian
readers
eye
,
what
in
me
lieth
.
And
for
the
treatice
mentioned
,
it
must
be
obserued
,
how
both
in
the
title
,
and
body
of
the
booke
,
the
authour
confounds
as
one
hearing
of
and
haueing
spirituall
communion
with
the
ministery
▪
&c.
which
as
it
is
true
of
such
as
stand
in
spirituall
and
politicall
church-vnion
with
a
church
,
and
the
ministerie
thereof
,
who
accordingly
haue
church
communion
in
the
publique
acts
,
and
exercises
of
that
church
:
so
is
it
not
true
of
others
which
are
not
members
of
,
not
in
ecclesiasticall
vnion
and
combination
with
the
said
church
.
For
the
better
clearing
of
things
,
let
vs
in
a
few
words
,
consider
distinctly
of
religious
actions
,
according
to
the
seuerall
ranks
,
in
which
they
may
rightly
,
&
orderly
be
sett
.
Some
such
actions
are
religious
onely
,
as
they
are
performed
by
religious
persons
.
And
of
this
sort
is
hearing
(
and
so
reading
)
of
Gods
word
.
The
scriptures
teach
,
and
all
confesse
,
that
hearing
of
the
word
of
God
goes
before
faith
▪
For
faith
comes
by
hearing
,
In
the
seacond
rank
I
place
preaching
,
Of
a
third
sort
is
the
participation
in
the
Sacraments
:
which
ordinarily
at
least
requires
a
member
shippe
in
some
perticuler
and
ministeriall
church
in
the
participant
,
they
being
publique
church
ordinances
.
In
a
fourth
order
I
set
the
power
of
suffrage
,
and
voyce
gi●eing
in
electing
of
officers
,
and
censuring
of
offenders
:
for
which
there
is
requisite
an
interest
of
the
person
so
voteing
,
in
that
perticuler
church
,
as
a
member
thereof
.
Of
the
last
sort
is
the
ministration
of
Sacraments
,
which
requires
,
with
the
rest
fore
mentioned
,
a
publique
state
of
ministery
in
the
person
administring
them
.
Now
for
preaching
by
some
,
&
hearing
by
others
(
which
two
alwaies
go
together
)
they
may
be
,
and
oft
are
performed
without
any
religious
o●
sp●●●tuall
communion
at
all
passing
between
the
persons
preaching
or
hearing
.
When
Paul
preached
to
the
superstitious
Athenians
shal
we
conceaue
he
had
spirituall
communion
with
that
heathenish
assemblie
?
there
comes
into
the
church
assembly
,
vnbeleuers
,
The
perticuler
objections
follow
.
1.
OBIECTION
.
No
man
may
submit
his
conscience
to
be
wrought
vpon
by
an
vnlawfull
,
and
Antichristian
ministery
:
neither
hath
God
promised
,
or
doth
afford
any
blessing
vpon
it
:
neither
can
any
haue
the
sanctified
vse
thereof
.
ANSWERE
.
It
cannot
be
said
properly
that
the
office
of
ministerie
workes
vpon
the
conscience
of
the
hearer
.
The
office
onely
giues
power
,
and
charge
to
the
teacher
to
teach
in
such
or
such
a
church
state
.
And
as
it
resides
in
the
person
of
the
officer
alone
,
so
the
communion
(
lawfull
or
vnlawfull
)
▪
which
any
hath
with
it
,
is
in
regard
of
the
lawfull
or
vnlawfull
ecclesiasticall
relation
and
vnion
foregoing
between
the
persons
:
and
not
in
any
working
of
the
office
vpon
the
conscience
of
any
.
Secondlie
,
though
God
blesse
not
the
vnlawfull
office
of
ministerie
,
which
is
not
of
him selfe
:
yet
he
may
,
and
doth
blesse
the
truthes
taught
by
the
officer
,
2.
OBIECTION
.
To
heare
such
a
minister
is
to
honour
,
approue
,
and
vphold
his
office
of
ministery
.
ANSWERE
.
1.
If
this
be
simply
true
,
then
when
the
heathenish
Athenians
heard
Paul
preach
:
or
when
an
vnbeleuer
comes
into
the
church
assembly
,
and
hears
the
preacher
,
he
approues
,
honours
,
and
vpholds
the
office
of
ministerie
,
which
,
what
it
meanes
,
he
is
altogether
ignorant
.
If
any
reply
:
But
we
know
the
ministery
of
the
church
to
be
as
it
is
.
I
answere
,
that
the
knowing
of
it
makes
not
our
act
the
more
,
or
lesse
an
act
of
approbation
.
If
I
do
an
act
wherin
I
indeed
approue
of
a
thing
,
if
I
know
the
thing
,
I
really
approue
of
it
vpon
knowledge
:
if
I
know
it
not
,
I
really
approue
if
it
,
but
ignorantly
.
2.
If
I
approue
of
the
office
,
simply
,
because
I
heare
the
officer
preach
,
then
I
much
more
approue
of
all
the
doctrines
which
hee
deliuers
,
because
I
heare
him
deliuer
them
.
If
the
latter
seem
vnreasonnable
,
so
is
the
former
much
more
,
except
I
be
in
church
communion
with
the
officer
,
and
then
indeed
I
really
approue
of
his
office
:
as
I
also
doe
of
his
doctrine
,
if
it
be
according
to
the
confession
of
faith
made
by
mee
:
for
then
I
am
in
former
vnion
with
him
in
the
one
,
or
other
,
and
so
haue
communion
in
the
acts
therof
.
If
this
were
a
good
ground
,
that
euery
one
approues
of
the
euil
done
in
matter
,
or
manner
,
where
he
is
present
,
none
could
liue
with
good
conscience
in
any
society
of
men
vpon
earth
.
Persons
so
minded
are
best
alone
:
for
with
others
they
will
keep
no
peace
:
no
nor
with
themselues
neither
:
if
they
be
true
to
their
owne
ground
.
But
they
plainly
balke
themselues
in
their
courses
,
either
in
weaknes
of
judgement
,
or
partialitie
of
affection
,
or
through
want
of
due
consideration
of
their
waies
.
3.
OBIECTION
.
By
this
then
it
seemes
a
man
may
be
present
at
any
act
of
Idolatrie
,
and
do
as
others
do
that
practice
idolatrie
,
yet
not
approue
of
it
.
And
so
the
three
Nobles
in
Daniell
needed
not
to
haue
put
themselues
vpon
such
pikes
of
daunger
as
they
did
,
for
not
falling
downe
,
as
others
did
,
in
the
place
.
ANSWERE
.
1.
In
the
preaching
of
the
truths
of
the
Gospell
no
Idolatrous
act
is
performed
;
as
there
was
.
2.
It
must
be
knowne
,
that
approbation
is
properly
in
the
heart
;
and
only
the
manifestation
of
approbation
in
outward
gesture
,
speech
or
writing
.
Both
the
one
and
other
are
euill
if
the
thing
be
euill
.
But
heare
it
must
be
considered
,
that
I
may
in
cases
,
do
the
same
outward
act
,
which
others
do
,
and
wherein
they
manifest
their
approbation
of
idolatrie
or
other
euill
:
and
yet
I
be
free
,
in
trueth
and
deed
,
from
all
such
approbation
,
and
stain
thereof
.
The
lewes
after
Christs
death
,
and
the
taking
away
,
circumcised
Timothy
,
entred
the
Temple
for
purification
,
and
yet
did
not
approue
,
any
manner
of
way
of
the
errour
and
euill
in
the
Iewish
worshippers
.
To
come
nearer
home
.
It
is
the
custome
in
Popish
countries
,
that
all
that
passe
by
a
crosse
must
in
honour
of
it
leaue
it
on
the
right
hand
,
as
they
may
,
by
reason
of
the
placeing
of
it
,
comming
,
or
going
.
Now
if
I
ride
with
others
that
way
,
I
may
do
the
thing
,
that
they
doe
,
and
keep
companie
with
them
,
&
yet
not
honour
the
crosse
as
they
do
.
It
is
besides
the
former
,
the
manner
,
that
such
,
as
so
passe
a
crosse
,
should
in
further
honour
put
of
their
hatt
to
the
said
crosse
.
But
if
I
do
this
also
I
plainly
manifest
an
approbation
of
the
superstition
.
The
reason
of
the
difference
is
,
because
I
haue
another
iust
cause
to
do
the
former-thing
,
namely
to
keep
on
with
my
company
:
but
haue
no
just
cause
of
the
latter
.
But
now
suppose
,
that
at
the
very
place
,
where
the
crosse
stands
,
I
meet
with
some
friend
,
or
other
,
to
whom
I
owe
that
eiuill
respect
of
vncouering
my
head
;
I
may
then
do
that
lawfully
also
vpon
the
former
ground
.
So
if
I
had
just
and
reasonnable
cause
either
of
comming
,
or
standing
by
the
Magistrate
(
to
whom
I
owe
this
ciuill
honour
)
whilst
he
is
performing
some
act
of
Idolatrie
in
the
streetes
,
or
els
where
;
I
might
vpon
the
same
ground
,
go
or
stand
vncouered
by
him
,
without
just
blame
.
To
applie
these
things
to
the
objection
moued
,
seing
no
other
cause
could
reasonnable
be
conceaued
of
the
Kings
commaunding
such
a
thing
,
or
of
their
doing
the
thing
,
at
his
commaundement
,
saue
the
worshipping
of
the
Idoll
;
they
in
so
doing
could
not
haue
escaped
the
just
blame
of
Idolatrie
:
But
now
I
haue
just
causes
more
then
one
of
my
hearing
,
and
amongst
the
rest
,
mine
edification
;
and
therefore
cannot
be
chalenged
therein
to
approue
of
the
ministers
,
flate
,
or
standing
.
Besides
that
,
as
I
formerly
answered
,
heare
is
no
Idolatrous
act
performed
.
4.
OBIECTION
.
He
that
hears
them
preach
,
hears
them
as
Ministers
of
the
church
of
England
,
and
as
sent
by
the
bishops
,
and
so
in
hearing
them
,
hears
and
receaue
them
that
send
them
according
to
that
of
our
Sauiour
,
ANSWERE
.
I
graunt
the
former
part
of
the
objection
:
and
account
the
denying
of
it
a
point
of
familisme
:
seing
the
officers
of
publique
states
in
the
executing
of
their
offices
are
to
be
esteemed
,
according
to
the
publique
lawes
,
and
orders
of
those
states
,
and
not
according
to
any
vnder
hand
either
course
,
or
intention
,
by
them selues
or
others
.
They
are
heard
,
as
they
preach
,
and
preach
as
ministers
of
the
Bishops
sending
,
and
of
the
parris
hes
receauing
to
which
they
are
sent
by
them
.
And
so
I
professe
I
heare
them
as
the
ministers
of
the
Bb:
sending
,
and
of
the
Parishes
sent
to
:
but
not
as
my
ministers
either
sending
,
or
sent
to
,
except
I
be
of
those
parishes
,
or
at
least
in
ecclesiasticall
vnion
with
them
.
Euery
one
,
whether
of
false
a
church
,
or
no
church
,
or
excommunicated
from
the
church
,
that
hears
me
,
hears
me
as
the
Pastor
of
the
church
,
which
I
serue
,
but
not
as
his
Pastour
,
I
suppose
,
nor
in
way
of
any
his
spirituall
communion
with
mine
office
of
Pastourshippe
.
Secondly
,
by
hearing
&
receauing
there
Christ
meanes
properly
the
hearking
,
too
,
beleuing
,
and
obeying
the
doctrine
taught
by
the
Apostles
:
which
many
despised
,
vnto
whom
he
apposeth
the
former
that
heard
it
.
Now
the
ministers
in
the
parishes
haue
not
the
doctrines
of
the
Gospell
from
the
Bishops
,
as
they
haue
their
office
:
but
from
God
in
his
word
,
and
so
farre
forth
as
a
man
hears
,
that
is
,
hearkens
too
,
and
receaues
them
by
receauing
it
,
he
so
farre
hearkes
too
&
receaues
Christ
.
5.
OBIECTION
.
Yet
such
as
heare
them
haue
communion
which
their
office
of
ministery
what
in
them
lyes
.
ANSWERE
.
That
is
,
they
haue
no
communion
at
all
with
it
,
if
it
lie
not
in
them
to
haue
any
:
as
it
doth
not
.
If
I
hold
vp
my
hand
as
high
as
I
can
,
I
touch
heauen
with
my
finger
,
what
in
me
lies
.
Do
I
therefore
at
all
touch
it
?
If
such
think
to
haue
,
or
that
they
haue
,
any
such
communion
,
it
is
their
errour
,
and
ignorance
,
but
makes
not
the
thing
to
be
the
more
,
then
if
they
thought
not
so
.
6.
OBIECTION
.
Is
there
then
no
communion
at
all
betweene
the
teacher
,
and
taught
?
what
profit
the
comes
thereby
such
hearing
.
ANSWERE
.
The
church
officer
feeds
the
flock
and
church
ouer
which
he
is
set
,
7.
OBIECTION
.
In
the
true
church
indeed
is
order
,
that
the
church
couenant
go
before
church
communion
:
but
not
so
in
the
false
.
ANSWERE
.
In
the
true
church
there
may
be
vnlawfull
church-communion
without
a
preceeding
church-couenant
,
as
well
,
as
in
the
other
:
to
wit
,
if
an
act
of
communion
(
properly
)
passe
between
the
church
,
and
him
that
is
no
church-member
:
as
for
example
,
participation
in
the
sacraments
.
But
hearing
being
not
properly
an
act
of
communion
,
cannot
import
communion
necessarily
with
the
one
,
or
other
:
nor
otherwise
then
according
to
a
foregoing
church-vnion
:
whereas
to
partake
in
the
Lords
supper
imports
communion
in
both
:
lawfull
in
him
,
that
is
,
a
lawfull
church-member
:
and
vnlawfull
in
him
,
that
is
not
,
in
such
a
church-state
.
8.
OBIECTION
.
But
it
is
the
order
of
the
church
of
England
:
that
all
that
heare
,
are
,
and
so
are
reputed
members
of
that
church
.
ANSWERE
.
I
deny
that
there
is
any
such
order
.
Let
the
law
or
cannon
either
,
be
shewed
that
so
orders
things
.
Excommunicates
are
permitted
to
heare
sermons
,
though
not
deuine
seruice
,
as
they
call
it
.
2.
What
if
there
were
such
an
order
?
It
no
more
either
made
or
declared
mee
to
be
a
member
there
,
then
doth
my
dw●lling
in
such
or
such
a
parishe
make
me
a
member
of
that
parish-church
:
which
latter
is
indeed
the
law
,
and
order
there
.
If
the
church
with
me
should
make
a
law
,
cannon
,
or
order
that
all
that
come
in
&
heare
me
preach
,
should
thereby
become
members
of
it
;
we
were
the
more
foolish
in
making
such
an
order
:
but
they
neuer
a
whit
the
nearer
either
for
membershippe
or
communion
.
9.
OBIECTION
.
He
that
hears
,
appears
to
haue
communion
with
the
church
,
&
ministry
,
and
all
appearance
of
euill
is
to
be
avoided
,
1.
Thess
,
5.
22.
ANSWERE
.
The
scripture
is
not
to
be
vnderstood
of
all
that
appears
euill
to
others
,
out
of
an
erronius
,
and
deceaued
judgement
:
for
then
we
must
abstain
from
almost
all
good
:
seing
there
are
some
to
whom
almost
all
good
seemes
euill
:
but
it
is
meant
either
of
the
doctrine
in
Prophesie
,
of
which
I
haue
some
probable
suspition
;
of
which
the
Apostle
seemes
properly
to
speak
:
or
of
that
which
appears
euill
to
a
rightly
discerning
eye
.
By
this
imagined
exposition
I
might
not
hyre
a
house
in
a
parishe
,
where
I
were
not
knowne
:
seeing
thereby
I
appeare
a
parish-member
.
10.
OBIECTION
.
None
can
heare
without
a
preacher
,
nor
preach
except
he
be
sent
,
Rom.
10
14.
15.
Therefore
I
cannot
lawfully
heare
him
that
hath
not
a
lawfull
sending
.
ANSWERE
.
1.
That
conclusion
is
neither
in
text
,
nor
sound
:
I
may
lawfully
hear
him
that
hath
no
lawfull
calling
,
as
I
haue
formerly
shewed
.
2.
The
Apostles
meaning
there
,
is
not
to
shew
what
is
vnlawfull
,
but
what
is
impossible
.
It
is
impossible
to
beleeue
without
hearing
,
and
impossible
to
heare
without
preaching
,
and
impossible
to
preach
without
the
sending
there
intended
:
that
is
,
without
Gods
gracious
work
of
Prouidence
in
raising
vp
of
men
,
by
enabling
,
and
disposeing
them
to
preach
for
the
effectuall
calling
of
the
elect
of
God
;
of
which
he
there
speaks
.
If
any
make
question
whether
faith
come
by
the
hearing
of
the
preachers
there
:
it
is
more
questionable
,
whether
they
themselues
,
want
not
faith
,
which
are
so
barren
of
charitie
,
in
which
true
faith
is
fruitfull
.
If
faith
come
by
the
preaching
in
England
to
any
,
it
followes
therevpon
,
that
such
preachers
are
sent
,
in
the
Apostles
sence
.
11.
OBIECTION
.
The
sheep
of
Christ
heare
his
voice
,
but
strangers
they
will
not
heare
,
Ioh.
10.
3.
8.
27.
ANSWERE
.
Christ
doth
not
there
speak
of
the
outward
hearing
,
but
of
the
hearking
vnto
,
that
is
,
as
he
expounds
himselfe
vers
,
3.
4.
5.
14.
16.
16.
27.
of
the
knowing
,
and
beleeuing
of
his
voice
:
&
following
it
.
So
chap.
9.
I
told
you
before
,
and
ye
did
not
hear
,
that
is
,
not
beleeue
,
vers.
27.
And
God
hears
not
sinners
,
vers
.
31.
that
is
,
approues
not
of
them
,
and
their
prayers
.
So
chap.
11.
I
know
that
thou
bearest
me
alwaies
.
and
a
thousand
times
in
the
scriptures
.
The
drift
of
Christ
in
the
place
is
(
without
question
)
to
shew
the
difference
betweene
such
as
were
his
sheep
,
and
such
as
were
not
his
sheep
.
His
sheep
heard
his
voice
:
and
they
which
were
not
his
sheep
heard
not
his
voice
.
But
they
which
were
not
his
sheep
,
nor
heard
his
voice
,
as
there
he
speaks
,
heard
him
preach
outwardly
,
as
well
,
as
the
rest
,
which
were
his
sheep
.
Besides
,
they
which
were
his
sheep
,
and
would
not
heare
strangers
,
in
the
Lords
sence
,
heard
outwardly
those
strangers
preach
,
and
by
hearing
them
discouered
them
to
be
strangers
,
that
is
,
false
prophets
.
The
strangers
of
whom
he
speaks
were
of
the
true
church
,
and
of
Israel
:
but
brought
false
doctrine
tending
to
kill
the
soule
.
Such
strangers
none
should
heare
,
that
is
,
beleeue
and
follow
.
12.
OBIECTION
.
The
scriptures
both
of
the
old
and
new
testament
warn
Gods
people
of
false
Prophets
;
which
the
ministers
of
that
church
are
,
haueing
an
vnlawfull
calling
.
ANSWERE
.
1.
They
warn
,
not
to
hearken
vnto
them
,
nor
to
beleeue
them
,
but
to
try
them
which
without
hearing
them
,
cannot
be
done
.
Not
that
all
false
Prophets
are
to
be
heard
by
all
,
that
they
might
try
them
;
for
that
were
to
tempt
God
:
but
I
now
answere
the
scriptures
cited
;
which
speake
of
Prophets
in
the
true
church
:
which
were
to
be
heard
,
till
they
were
orderly
repressed
,
or
at
least
,
plainly
discouered
by
their
doctrine
heard
,
to
be
such
.
2.
No
mans
vnlawfull
outward
calling
makes
him
a
false
Prophet
;
nor
his
outward
lawfull
calling
a
true
:
but
his
true
or
false
doctrine
only
makes
him
a
true
,
or
false
Prophet
.
A
man
may
haue
a
lawfull
office
of
ministerie
,
and
yet
be
a
false
prophet
,
if
he
teach
false
doctrine
:
so
may
he
be
a
true
prophet
,
if
he
teach
the
trueth
,
though
in
an
vnlawfull
and
Antichristian
state
of
ministerie
.
false
prophet
in
cursing
(
in
purpose
)
where
God
would
haue
him
blesse
,
in
teaching
Balack
to
put
a
stumbling
block
before
the
people
of
Israel
:
blessing
Israell
by
the
spirit
of
prophecie
,
speak
to
edification
,
exhortation
,
and
comfort
.
He
that
doth
this
is
a
true
Prophet
:
He
that
speaks
the
countrary
,
a
false
.
It
were
good
,
if
they
,
in
whose
mouthes
the
chalenge
of
false
prophets
is
rifest
,
would
better
wey
how
themselues
expound
,
and
applie
the
scriptures
in
their
propheciengs
,
lest
notwithstanding
any
outward
lawfull
church
state
,
they
be
deeper
wounded
by
the
rebound
of
their
accusations
this
way
,
then
their
aduersaries
.
13.
OBIECTION
.
The
Lords
forbids
Iudah
going
to
Gilgal
,
or
to
Bethel
,
Hos.
4.
15.
16.
ANSWERE
.
The
meaning
is
plain
,
and
the
words
expresse
,
that
they
were
not
to
go
thether
to
offend
,
and
play
the
harlot
,
in
ioyning
to
Idols
,
vers
.
15.
16.
17.
This
I
graunt
is
to
be
done
in
no
place
:
but
deny
any
such
thing
to
be
done
in
the
hearing
by
me
pleaded
for
.
The
scriptures
euery
where
forbid
the
going
,
or
comming
to
such
places
,
or
persons
,
as
in
,
or
by
which
some
euill
is
done
;
to
wit
,
for
the
doing
of
any
thing
,
euill
,
or
vnlawfull
in
,
or
with
them
.
14.
OBIECTION
.
They
that
eat
of
the
sacrifice
partake
of
the
Alter
,
1.
Cor.
10.
18.
so
they
that
receaue
the
word
from
an
vnlawfull
Officer
,
partake
with
his
office
.
ANSWERE
.
I
deny
the
consequence
.
The
office
is
not
to
the
word
,
as
the
Alter
is
to
the
sacrifice
.
The
Alter
makes
the
thing
to
be
offred
,
actually
to
become
a
sacrifice
,
which
it
was
not
before
,
saue
only
in
destination
:
as
Christ
plainly
teacheth
,
saying
,
The
Alter
sanctifieth
the
gift
,
but
so
doth
not
the
office
make
that
to
become
the
word
of
God
,
which
was
not
so
actually
before
.
This
argument
hath
its
speciall
waight
being
applied
to
sacraments
,
or
proper
institutions
.
The
church
,
and
ministerie
vnder
God
,
make
(
in
a
good
sence
)
the
bread
and
wine
sacramentall
,
in
their
vse
,
which
before
they
were
not
.
And
to
the
sacraments
(
speciallie
the
supper
of
the
Lord
)
The
Apostle
in
the
place
cited
hath
an
eye
:
shewing
the
proportion
betweene
the
eating
of
the
sacrifices
in
Israell
,
which
in
that
vse
became
their
sacraments
:
&
the
eating
of
the
sacrifices
of
the
Heathens
,
which
were
their
sacraments
;
and
the
eating
of
the
Lords
supper
,
as
the
sacrament
of
christians
.
With
these
things
joyn
in
the
last
place
,
that
sacrificies
considered
as
proper
institutions
,
might
not
be
offred
or
eaten
,
place
chosen
,
and
sanctified
by
the
Lord
,
for
that
purpose
.
No
more
may
sacraments
now
be
eaten
;
but
in
the
church
:
wheras
the
word
may
be
preached
to
any
as
well
out
of
the
church
as
in
it
.
15.
OBIECTION
.
The
places
called
Temples
&
churchs
hauing
been
built
for
Idolatry
should
de
demolished
,
and
therfore
are
not
to
be
frequented
,
specially
being
accounted
and
made
holy
places
,
Deut.
12.
3.
ANSWERE
.
1.
The
difference
of
places
vnder
the
law
,
The
Magistrate
ought
to
haue
destroyed
such
cities
in
Israell
,
heap
for
euer
:
If
any
further
object
,
that
in
preaching
,
&
hearing
Gods
Word
therin
,
we
haue
a
religious
vse
of
it
,
they
erre
,
not
considering
,
that
though
the
work
done
be
religious
,
yet
the
place
is
no
more
religious
therefore
,
then
the
time
in
which
I
do
it
.
Time
and
place
are
naturall
circumstances
,
and
without
which
no
finite
action
can
be
performed
:
and
some
time
,
and
place
more
comodious
&
fitt
,
then
others
for
the
doing
of
things
of
all
kindes
.
I
haue
no
more
religious
vse
of
the
place
in
which
I
hear
publiquely
,
them
in
which
I
pray
priuately
in
my
house
or
chamber
.
16.
OBIECTION
.
Seing
whatsoeuer
is
not
of
faith
is
sinne
,
what
word
of
God
,
and
so
of
faith
is
therefor
this
practice
?
ANSWERE
.
Euery
scripture
that
either
commands
blessing
to
them
that
hear
and
keep
it
:
edifie
and
built
to
my selfe
:
obey
the
Magistrate
;
or
to
followe
after
peace
;
or
to
preuent
offences
,
And
for
any
vnsatisfied
,
or
other
wise
minded
,
I
wishe
I
knew
their
reasons
either
for
their
good
by
a
sufficient
answere
to
be
giuen
vnto
them
;
or
for
mine
owne
,
by
admitting
of
them
,
as
there
may
appeare
wait
in
them
.
In
the
meane
while
,
let
me
intreat
of
the
differentlie
minded
,
one
way
,
or
other
,
that
they
would
exercise
mutually
that
true
christian
charitie
one
toward
another
,
and
compassion
one
of
anothers
infirmities
,
which
becoms
all
,
that
will
be
in
trueth
,
and
deed
,
followers
of
Christ
Iesus
:
&
which
is
most
needfull
(
speciallie
in
things
of
this
kinde
,
for
the
preseruing
of
the
vnitie
of
the
spirit
in
the
bond
of
peace
.
Which
bond
of
peace
whilest
men
are
not
carefull
to
keep
inviolated
,
by
brotherly
for
bearance
,
in
matters
of
this
nature
,
they
miserablie
dissipate
,
and
scatter
themselues
,
and
one
another
;
euen
as
the
eares
in
a
sheffe
are
scattered
,
when
the
bond
breaketh
.
But
as
few
or
no
good
things
of
any
kinde
are
so
well
vsed
by
some
,
but
others
as
much
abuse
them
:
so
is
it
to
be
feared
,
that
there
will
not
want
,
who
will
change
their
lawfull
libertie
this
way
into
lawlesse
licentiousnes
,
and
so
take
vp
in
steed
of
all
other
religious
exercises
:
a
hearing
course
onely
.
And
those
specially
of
them
,
who
disliking
the
present
churchstate
in
England
,
yet
want
due
zeale
,
and
loue
to
that
which
themselues
approue
.
Let
me
a
litle
turn
my
speach
to
such
,
for
the
preuenting
in
some
,
and
remedying
in
others
of
that
inordinate
and
broken
course
.
And
first
I
demaund
of
such
,
what
is
this
course
of
hearing
such
ministers
,
as
whose
stare
of
ministerie
they
approue
not
?
Is
it
any
perticuler
ordinance
left
by
Christ
,
and
enjoyned
all
christians
in
all
ages
and
places
?
Verily
no.
It
were
to
be
wished
that
no
church-ministerie
were
to
be
found
,
which
is
not
approueable
by
the
Word
of
God
,
notwithstanding
any
good
act
performed
by
them
that
posses
it
.
This
hearing
is
onely
a
work
of
naturall
liberty
in
it selfe
,
as
I
haue
shewed
,
and
sanctified
to
beleeuers
by
their
faith
.
It
is
lawfull
to
vse
it
vpon
occasion
,
as
it
is
to
borrow
of
other
men
:
but
to
make
it
our
course
,
is
to
liue
by
borrowing
,
which
no
honest
man
,
that
can
do
otherwise
possibly
,
would
do
.
Yea
what
differs
it
from
a
kinde
of
spirituall
vagabondry
in
him
that
can
mend
it
,
though
with
som
difficulty
,
to
liue
in
no
certain
church-state
,
and
vnder
no
church-order
,
and
gouernment
.
To
print
deep
in
our
hearts
the
conscience
of
our
duties
this
way
;
let
vs
briefly
consider
how
many
bonds
of
necessity
the
Lord
hath
layd
vpon
vs
,
to
walk
in
the
followshippe
,
&
vnder
the
ordinances
of
the
ministeriall
and
instituted-church
.
First
,
we
haue
lying
vpon
vs
the
necessite
of
obedience
to
Christ
our
Lord
in
the
commission
Apostolicall
enjoyning
,
that
after
we
be
made
disciples
,
as
the
word
is
,
taught
to
obserue
whatsoeuer
he
hath
commaunded
,
It
must
not
then
suffice
vs
,
that
we
are
disciples
,
and
christians
,
but
we
must
joyn
hearewith
the
entire
obseruation
of
al
the
ordinances
of
Christ
(
as
we
can
finde
meanes
)
from
the
greatest
to
the
least
.
And
let
vs
beware
that
like
the
Scribes
&
Pharisees
,
called
litle
,
that
is
,
be
indeed
none
in
the
kingdome
of
heauen
.
Our
sinnes
of
ignorance
and
humane
frayly
,
alas
,
are
to
many
,
let
vs
not
adde
therevnto
presumptuous
sinnes
either
of
commission
,
or
omission
,
to
prouoke
God
withall
.
2.
The
church
,
and
ministrations
therein
are
not
needlesse
,
but
most
needfull
meanes
sanctified
of
God
,
and
giuen
of
Christ
for
our
saluation
and
edification
therevnto
:
to
dwell
and
of
Christs
ascention
into
heauen
for
the
powring
out
of
all
kingly
gifts
and
largesses
vpon
men
for
the
work
of
the
ministery
.
3.
Our
great
infirmities
whereof
both
the
scriptures
euery
where
,
and
our
owne
experience
warn
vs
,
shew
in
what
great
need
we
stand
of
all
the
Lords
holy
ordinances
,
and
institutions
for
the
supplying
of
what
is
wanting
in
vs
;
and
correcting
of
what
is
a
misse
;
and
continuing
,
and
encreasing
of
what
is
good
,
vnto
the
comming
of
the
Lord
:
where
we
must
also
take
knowledge
,
and
remember
,
that
it
is
on
note
of
difference
,
and
the
same
very
cleare
,
betweene
the
wisedome
of
the
fleshe
,
and
the
wisedome
of
the
spirit
,
that
the
former
wil
be
sure
to
prouide
for
the
body
,
and
outward
man
,
what
may
bee
:
though
with
danger
,
and
prejudize
of
the
spirituall
:
the
other
will
take
care
and
order
,
for
the
spirituall
state
though
the
outward
pinch
for
it
.
And
if
any
out
of
the
view
,
and
persuation
of
his
owne
strength
of
grace
come
to
conceaue
,
that
he
stands
in
no
such
need
of
Christs
ordinances
,
or
of
any
christian
followshippe
for
the
dispensing
of
them
:
let
such
a
man
consider
,
that
the
lesse
need
he
hath
of
others
by
reason
of
his
greater
plenty
of
grace
receaued
,
the
more
need
others
haue
of
him
for
their
supply
.
But
whatsoeuer
any
imagine
of
himselfe
,
the
Apostle
,
who
was
not
partiall
,
teacheth
,
that
the
very
head
(
the
chiefe
and
highest
member
)
can
not
say
to
the
feet
(
the
lowest
and
meanest
members
)
I
haue
no
need
of
you
.
4.
And
lastly
,
it
is
necessarie
for
our
sound
,
and
entire
comfort
with
the
Lord
our
God
,
that
our
obedience
be
entire
in
respect
of
all
his
holy
commandements
,
which
we
do
,
or
can
discern
to
be
such
,
and
to
concerne
vs
,
according
to
that
of
the
man
of
God
,
Then
shal
I
not
be
ashamed
,
when
I
haue
respect
to
all
thy
commaundements
.
That
so
we
may
haue
our
part
in
the
testimonie
giuen
by
the
holy
Ghost
of
Zachary
and
Elizabeth
:
they
were
righteous
before
God
,
walking
in
all
the
commaundements
,
&
ordinances
of
the
Lord
,
blamelesse
.
That
is
,
both
in
the
morall
precepts
,
and
sacred
ceremonies
,
and
institutions
of
the
Lord
,
Whose
examples
we
in
our
place
,
and
times
are
to
followe
,
not
balking
with
the
Lord
in
any
thing
,
great
,
or
small
:
nor
seeking
starting
holes
whereby
to
escape
from
him
,
in
his
word
,
which
is
wholy
good
and
pure
.
Good
,
as
comming
from
our
good
God
,
To
conclude
.
For
my selfe
,
thus
I
beleeue
with
my
heart
before
God
,
and
professe
with
my
tongue
,
and
haue
before
the
world
,
that
I
haue
one
and
the
same
faith
,
hope
,
spirit
,
baptisin
,
and
Lord
which
I
had
in
the
church
of
England
and
none
other
:
that
I
esteem
so
many
in
that
church
,
of
what
state
,
or
order
soeuer
,
as
are
truly
partakers
of
that
faith
(
as
I
account
many
thousand
to
be
)
for
my
christian
brethren
:
and
my selfe
a
fellow-member
with
them
of
that
one
misticall
body
of
Christ
scattered
far
and
wide
throughout
the
world
:
that
I
haue
alwaies
in
spirit
,
and
affection
al
christian
fellowshippe
,
and
communion
with
them
,
and
am
most
ready
in
all
outward
actions
▪
&
exercises
of
Religione
lawfull
&
lawfully
done
,
to
expresse
the
same
:
&
withall
,
that
I
am
perswaded
the
hearing
of
the
word
of
God
there
preached
,
in
the
manner
,
and
vpon
the
grounds
formerly
mentioned
,
both
lawfull
,
and
vpon
occasion
,
necessary
for
me
&
all
true
christians
,
with
drawing
from
that
Hierarchical
order
of
church
gouernement
,
and
ministery
,
and
the
appartenances
thereof
:
and
vniting
in
the
order
,
and
ordinances
instituted
by
Christ
,
the
onely
King
,
and
Lord
of
his
Church
,
and
by
all
his
disciples
to
be
obserued
:
and
lastly
,
that
I
cannot
communicate
with
,
or
submit
vnto
the
said
Church-order
,
and
ordinances
there
established
,
either
in
state
,
or
act
,
without
being
condemned
of
mine
owne
heart
,
and
therein
prouoking
God
,
who
is
greater
then
my
heart
,
to
condemne
me
much
more
.
And
for
my
failings
(
which
may
easily
be
too
many
)
one
way
,
or
other
,
of
ignorance
hearin
,
and
so
for
all
my
other
sinnes
,
I
most
humbly
craue
pardon
first
,
and
most
at
the
hands
of
God
.
And
so
of
all
men
,
whom
therein
I
offend
,
or
haue
offended
any
manner
of
way
:
euen
as
they
desire
,
and
look
that
God
should
pardon
their
offences
.
FINIS
.
HEER
FOLLOWETH
A
true
Copie
of
a
Letter
,
sent
to
London
written
by
the
Author
of
the
former
Treatise
,
and
read
in
publique
,
and
by
the
whole
consent
of
the
Church
was
sent
to
London
,
in
answere
to
a
letter
sent
by
the
Church
of
London
to
the
Church
of
Amstelredam
and
Leyden
.
Which
we
haue
thought
good
to
Printe
:
onely
to
let
the
World
see
,
what
the
Churchs
opinion
was
of
hearing
in
England
,
the
contents
wherof
followeth
.
TO
OVR
BELOVE
IN
THE
Lord
,
the
Church
of
Christ
in
London
,
Grace
and
Peace
from
God
the
giuer
thereof
:
and
in
him
our
louing
salutations
.
IT
may
seeme
strange
vnto
you
brethren
,
and
that
not
without
cause
that
we
should
haue
deferred
thus
long
our
answere
vnto
your
letter
;
and
as
vnseasonable
that
after
so
long
delay
,
we
should
now
frame
an
answere
.
Our
defence
in
the
former
case
is
,
partly
,
the
other
churchs
keeping
the
same
so
long
in
their
hands
,
before
they
sent
it
vnto
vs
;
and
partly
their
contentions
arising
about
it
,
of
which
we
both
desired
to
see
some
issue
,
and
hoped
withall
,
that
by
occasion
thereof
,
we
might
come
to
communicate
our
counseills
together
;
as
we
conceiue
,
by
your
joint
letter
,
your
desire
to
haue
been
.
But
both
in
vain
.
For
the
letter
then
,
(
partly
fearing
,
lest
we
should
seeme
to
neglect
you
:
and
partly
hoping
that
some
vse
might
be
made
thereof
for
after
times
,
and
occasions
,
)
we
thought
it
better
late
them
neuer
to
addresse
this
our
answere
:
yet
so
as
you
are
in
the
first
place
to
be
intreated
by
the
Pastor
of
the
church
heare
,
to
take
knowledge
,
that
he
was
not
verie
willing
to
read
publiquelie
that
your
letter
for
two
reasons
,
The
one
,
a
loathnes
that
either
strangers
or
brethren
,
should
take
knowledge
of
that
in
ordinate
,
and
lawlesse
course
held
by
such
there
,
as
both
in
regard
of
their
yeares
,
and
learning
,
and
especiallie
of
their
place
in
the
church
,
should
haue
being
an
example
,
to
the
rest
in
wisedome
,
sobrietie
,
and
Christian
forbearance
,
speciallie
in
a
case
threating
diuision
,
and
dissipation
:
following
therein
Christ
our
great
high
Priest
,
who
being
touched
,
with
the
feeling
of
our
infirmities
,
can
haue
compassion
of
the
ignorant
.
Heb.
4.
and
5.
The
true
naturall
mother
would
not
consent
to
haue
the
liuing
childe
derided
,
but
the
counterfeit
was
easily
mooued
therevnto
,
how
earnest
soeuer
she
seemed
to
haue
it
accounted
hers
.
Secondlie
,
For
that
he
conceaues
it
not
orderly
,
that
the
bodies
of
churchs
should
be
sent
to
for
counseil
,
but
some
choise
persons
.
Power
and
vnauthoritie
is
in
the
body
,
for
elections
&
censures
,
but
counseil
for
direction
in
all
affaires
,
in
some
few
.
In
which
regard
euerie
perticuler
church
is
appointed
its
Elderships
for
ordinarie
counseillers
,
to
direct
it
and
the
members
thereof
in
all
difficulties
with
whom
others
are
also
to
aduise
vpon
occasion
,
speciallie
ordinarie
.
The
Priests
lips
should
preserue
knowledge
,
&
they
should
seek
the
Law
at
his
mouth
:
for
he
is
the
messenger
of
the
Lord
of
hosts
,
Mal
2.
These
things
premised
,
our
generall
answere
to
the
questions
propounded
by
you
,
followeth
.
You
demaind
,
1.
Whether
you
haue
done
well
in
re●eining
her
(
to
wit
,
the
maid
,
about
whom
the
difference
was
)
she
leauing
practise
according
to
her
promise
?
Answere
.
We
iudge
that
therein
you
did
well
yea
though
she
had
continued
her
practise
,
vpon
occasion
,
and
without
neglect
of
the
church
,
wherof
she
was
a
member
,
how
much
more
leauing
it
,
as
she
did
.
Considering
the
action
it selfe
,
the
hearing
of
the
word
of
God
,
the
great
prouocations
she
had
therevnto
;
the
state
of
the
other
church
,
about
which
your
next
question
is
moued
,
and
with
all
these
,
that
excommunication
is
the
heauiest
censure
which
the
church
can
inflict
for
the
most
heynous
offence
most
obstinatly
stood
in
,
we
deem
it
against
that
brotherlie
forbearance
,
which
the
stronger
owes
to
the
weaker
,
so
seuerelie
to
censure
,
a
failing
(
so
supposed
)
of
that
kinde
.
To
their
assertion
that
she
was
an
Idolator
hauing
broken
the
2.
Commandement
for
that
Mr.
Iakobs
people
were
iudged
Idolators
in
their
going
to
the
assemblies
;
and
therefore
from
.
1.
Cor.
5.
If
any
called
a
brother
be
an
Idolator
,
&c.
We
answere
,
that
heare
are
diuers
consequences
&
collections
,
made
,
without
rule
of
charitie
,
or
ground
of
trueth
.
To
graunt
(
as
the
trueth
is
)
that
manie
things
in
the
assemblies
are
against
the
second
Commaundements
:
which
forbids
nothing
,
but
Idolatry
expresly
;
and
by
consequence
whatsoeuer
tends
therevnto
:
and
withall
that
Mr.
Iakobs
people
did
partake
with
diuerse
of
these
euills
:
yet
wee
deny
it
to
agree
,
either
with
christianitie
,
or
ciuillitie
,
in
common
course
of
speech
,
to
calenge
euerie
such
practise
,
as
the
committing
of
of
Idolatrie
,
or
such
person
,
as
Idolators
.
The
Lord
Iesus
teacheth
,
Math.
5.
21.
22.
that
all
vnaduised
anger
is
against
the
sixth
commaundement
,
Thou
shalt
do
no
murder
.
Is
therefore
euerie
man
that
manifests
vpon
occasion
,
any
the
least
vnaduised
anger
to
be
chalenged
as
a
committer
of
murther
,
or
murtherer●
so
by
proportion
,
euerie
lesse
modest
word
,
gesture
,
or
fashion
of
apparrell
,
is
against
the
seuenth
commandemsnt
,
Thou
shalt
not
commit
adulterie
:
Euerie
wronging
of
another
by
negligence
,
vnprouidence
,
or
partiall
affections
(
which
euerie
one
lesse
,
or
more
beares
to
him selfe
)
though
but
in
a
half
penny
,
against
the
eight
commaundement
,
Thou
shalt
not
steale
,
are
all
therefore
so
doing
to
be
pronouncied
and
prosecuted
,
as
theefes
and
adulterers
{reversed}
?
By
these
vain
collections
,
and
bold
chalenges
,
searse
any
so
good
and
godly
,
but
might
be
branded
,
as
Idolators
,
●heefes
,
murderers
,
adulterers
,
and
what
not
.
For
whoe
can
vnderstand
his
errours
,
and
secret
faults
{reversed}
?
words
are
vnto
things
as
cloathes
vnto
the
body
.
And
as
it
were
a
vain
course
to
put
vpon
a
childe
a
mans
coat
,
though
neuer
so
costly
,
to
make
him
seeme
a
man
,
so
is
not
onely
vain
,
but
also
injurious
to
put
vpon
the
things
which
we
dislike
,
odious
phrases
;
though
taken
out
of
the
verie
seriptures
,
to
make
them
seeme
worse
then
in
trueth
then
are
.
Indeed
he
that
is
vnder
the
Law
,
&
iudgement
therof
,
doing
the
least
euill
against
the
1.
or
2.
commandement
is
an
Idolator
,
and
against
the
6.
4
murtherer
,
and
so
for
the
rest
,
in
regard
of
God
,
and
the
rigour
of
justice
:
whom
yet
for
men
so
to
call
and
prosecute
,
were
rashe
and
rude
at
the
least
:
But
now
if
the
person
can
in
respect
of
other
good
things
,
by
the
word
of
God
&
vtmost
extent
of
charity
be
deemed
to
haue
any
the
least
interest
in
the
grace
of
the
gospell
,
to
censure
such
a
one
as
an
idolator
,
theefe
,
murderer
,
and
the
like
,
is
against
both
charitie
and
godlines
:
The
Apostle
,
2.
Cor.
6.
teacheth
vs
to
iudge
,
and
speak
otherwise
,
where
he
calls
such
of
the
Christian
Corinthians
,
as
by
occasion
of
friends
&
corruptions
of
times
were
drawne
to
partake
in
the
Idoll
feasts
,
and
tables
of
deuils
(
of
which
they
had
also
before
been
by
him
most
seriouslie
admonished
,
1.
Cor.
8.
&
10.
)
Righteousnes
,
light
,
Christ
,
beleeuers
,
and
the
Temple
of
God
;
opposed
to
vnbeleeuers
,
vnrighteousnes
,
&c.
As
it
is
one
thing
to
haue
sinne
,
which
if
we
say
we
haue
not
,
we
deceaue
our selues
,
&
the
trueth
is
not
in
vs
;
and
another
thing
,
to
be
sinners
in
the
Scriptures
phrase
,
1.
Iohn
1.
Psal.
1.
5.
Iohn
9.
3.
29.
so
all
that
practise
through
ignorance
,
or
infirmitie
,
some
acts
(
lesse
discernable
)
of
Idolatrie
,
are
not
Idolators
:
but
such
in
whom
it
raigneth
in
action
or
disposition
.
Lastlie
,
If
all
in
the
church
of
England
,
and
of
Mr.
Iakobs
,
church
be
idolators
as
the
Apostle
there
speaks
:
then
are
they
all
excluded
from
the
kingdome
of
God
,
1.
Cor.
6.
9.
10.
and
are
vnder
the
curse
and
condemnation
of
the
law
,
which
censure
the
most
rigid
this
way
haue
disclaimed
,
as
rash
and
vnjust
.
Secondlie
,
Whether
Mr.
Iakobs
congregation
,
be
a
true
church
or
no
?
We
haue
so
judged
,
and
the
Elders
of
the
church
at
Amstelredam
,
and
the
body
of
the
church
with
them
,
as
we
conceaue
:
and
so
do
we
judge
still
,
hauing
sent
you
with
our
letter
a
copie
of
certain
papers
in
which
that
matter
is
handled
.
Thirdly
,
Whether
Mr.
Staresmore
and
his
wife
are
receaued
,
and
retained
in
our
churches
by
that
couenant
,
which
they
made
with
God
in
Mr.
Iakobs
church
,
or
whether
they
haue
renounced
it
as
false
,
and
made
an
other
{reversed}
?
Answere
.
Their
receauing
,
heare
,
was
only
by
that
couenant
made
with
God
,
and
the
church
there
continued
,
and
none
otherwise
,
the
persons
hauing
testimonie
,
and
dismission
from
the
church
there
,
and
so
were
in
the
vertue
of
the
same
couenaut
,
by
vs
commended
,
and
conueyed
to
that
other
church
in
Amstelredam
.
Fourthly
,
To
your
fourth
demaund
about
your
carriage
towards
your
Teacher
,
&
other
brethren
renouncing
communion
with
you
,
it
is
both
vnseasonable
now
to
answere
,
and
difficult
for
vs
,
who
are
ignorant
of
such
circumstances
▪
and
maners
of
cariage
by
them
,
as
by
which
offences
are
much
agreeuated
,
or
extennated
Fifthly
,
Whether
their
pretence
of
hauing
the
trueth
be
sufficient
to
make
them
the
church
,
and
to
warrant
their
aboue
mentioned
dealing
{reversed}◊
?
Answere
,
Neither
the
pretence
of
hauing
,
nor
the
hauing
of
the
truth
indeed
,
makes
the
church
in
the
sence
in
hand
:
no
more
then
the
hauing
some
other
perticuler
commendable
vertue
,
by
some
makes
them
the
church
excluding
them
that
want
its
.
As
Reuelat.
2.
and
3.
The
visible
,
and
ministeriall
church
is
the
whole
body
,
&
euery
member
thereof
.
Not
some
parts
,
Act.
20.
1.
Cor.
14.
23.
Rom.
12.
1.
Cor.
12.
of
which
some
of
these
members
haue
more
comelines
,
and
some
lesse
.
The
church
is
a
state
spirituall
and
politicall
:
not
personall
error
therefore
or
other
sinne
makes
any
cease
to
be
a
member
therof
.
And
if
the
greater
number
be
members
still
,
though
inerrour
:
the
smaller
cannot
be
the
body
.
Besides
,
if
some
particuler
sinne
,
or
errour
make
the
greatest
part
,
not
to
be
members
,
then
much
more
two
or
three
perticulers
.
Which
therevpon
the
church
might
not
censure
for
any
errour
or
other
sinne
,
to
wit
,
if
they
were
not
members
:
Lastly
,
this
confirms
that
popish
and
presumptuous
ground
,
that
the
church
cannot
erre
.
Sixtly
,
Whether
women
haue
voyces
with
men
in
the
judgments
of
the
churchs
?
Answere
.
The
Apostle
teacheth
plainlie
,
the
contrarie
,
1.
Cor.
14.
34.
1.
Tim.
2.
14.
and
though
he
speak
perticularlie
of
prophe●ing
and
teaching
,
yet
layes
he
downe
a
more
generall
rule
,
forbidding
all
such
speaking
,
as
in
which
authoritie
is
vsed
,
that
is
vsurped
ouer
the
man
,
which
is
done
speciallie
in
iudgements
.
And
if
a
woman
may
not
so
much
as
moue
a
question
in
the
church
for
her
instruction
,
hov
much
lesse
may
she
giue
a
voyce
,
or
vtter
a
reproofe
for
censure
?
And
this
answere
we
return
at
the
length
,
brethren
,
to
your
letter
and
demands
,
&
therewith
our
louing
salutations
in
the
Lord
.
In
whom
wishing
your
peace
and
wellfare
,
we
rest
.
Your
louing
brethren
Iohn
Robinsz
.
and
church
with
him
.
Leyden
5.
April
,
1624.
FINIS
.