AN
ANSWERE
TO
MASTER
CARTWRIGHT
HIS
LETTER
,
FOR
ioyning
with
the
English
Churches
:
Whereunto
the
true
Copie
of
his
saide
Letter
is
annexed
.
AS
there
be
alwayes
both
friendes
and
enemies
to
the
Church
of
God
,
so
some
doe
giue
their
handes
vnto
it
as
friendes
,
and
some
being
enemies
will
giue
it
their
left
hande
of
friendshihpe
to
turne
it
cleane
out
of
the
way
.
Howe
friendly
Master
Cartwright
is
to
it
,
let
vs
examine
by
this
his
Letter
,
and
by
the
grace
of
God
,
let
vs
trie
out
the
trueth
betwixt
him
and
vs
:
his
letter
is
in
many
mens
handes
,
and
was
seene
abroade
vnsealed
and
open
,
as
if
he
cared
not
who
shoulde
reade
it
,
wherefore
I
may
the
more
boldely
answere
it
,
and
the
rather
because
the
matter
thereof
is
publike
and
pertaining
to
the
Church
of
God
.
It
came
but
lately
to
my
handes
,
and
was
written
as
they
tell
me
more
then
fiue
or
sixe
weekes
agoe
,
wherein
if
he
and
others
that
prouoke
him
,
sought
not
to
take
vs
tardie
in
the
trueth
and
to
worke
vs
trouble
,
we
would
the
les●e
haue
regarded
his
letters
:
but
seeing
he
will
needes
make
vs
enemies
to
the
common
and
ordinarie
good
lawes
of
the
Realme
,
to
the
Church
of
god
in
the
Realme
,
and
to
the
peace
and
welfare
of
the
common
wealth
:
Let
vs
answere
his
cauilles
:
and
for
so
much
as
we
haue
so
small
respite
of
time
,
let
vs
shortly
gather
vp
his
vntrueths
and
errours
,
and
hurle
them
out
by
manifest
&
knowen
markes
,
least
any
man
doe
beleeue
them
as
trueth
.
Master
Cartwright
doeth
mooue
the
first
question
thus
:
That
the
outwarde
profession
made
by
the
lawes
of
the
lande
,
and
the
assemblyes
of
the
Church
helde
accordingly
,
are
condened
as
vnlawfull
:
this
is
the
short
(
saith
he
)
of
M.
Harrisons
longer
discourse
,
if
he
vse
to
make
such
shorts
,
he
is
not
meete
to
deale
with
short
or
with
long
.
Let
him
lappe
vp
his
shortes
in
his
budget
,
and
not
sende
them
abroade
in
steade
of
our
lengths
or
larger
syse
.
For
at
the
first
brunt
he
would
set
against
vs
all
these
enemies
:
1.
The
lawes
of
the
lande
.
2.
The
outwarde
profession
by
the
lawes
.
3.
The
apparant
Churches
of
Christ
,
4
and
the
lawfull
assemblyes
thereof
.
First
,
for
the
lawes
,
he
knewe
well
ynough
what
Lawes
we
meane
:
namely
,
certaine
Popish
Cannon
lawes
,
which
though
the
Magistrates
doe
tollerate
for
a
time
,
yet
the
common
good
lawes
of
the
lande
are
wholy
against
them
.
Wherefore
let
him
not
deale
doubly
with
vs
,
as
hauing
our
true
meaning
in
his
heart
,
to
fumble
out
of
his
mouth
or
to
shuffle
vp
in
his
letter
a
contrary
meaning
:
we
know
that
the
lawes
doe
punish
all
outward
grosse
wickednesse
,
or
suffer
it
to
be
punished
:
as
namely
,
Idolatrie
,
forswearing
,
vsurping
of
Lordshippe
,
rebellion
,
murther
▪
fleshly
filthinesse
,
theft
,
oppression
,
raylings
,
grieuous
slanders
,
drunkennes
,
&c.
and
if
there
be
any
vice
not
punishable
by
the
lawe
,
yet
the
lawes
doe
suffer
either
the
Church
,
or
euery
housholder
,
or
gouernour
to
correct
(
so
it
be
not
against
lawe
)
such
as
are
vnder
their
charge
.
So
then
the
lawes
are
a
wall
to
the
Church
rounde
about
:
they
stande
vp
for
it
as
an
armed
man
,
that
it
may
shewe
it selfe
openly
without
shame
or
feare
.
For
when
they
put
downe
all
outwarde
grosse
wickednesse
,
and
will
not
suffer
it
,
they
doe
as
it
were
scatter
and
driue
awaye
darkenesse
from
the
Church
,
that
men
may
see
it
visible
and
cleare
as
the
Sunne
.
Likewise
for
the
outwarde
profession
by
the
lawes
,
Master
Cartwright
woulde
playe
at
handie
dandie
with
vs
,
and
yet
not
giue
vs
that
hand
which
we
doe
choose
:
for
there
is
an
outwarde
profession
after
the
olde
Popish
traditions
and
orders
,
let
him
holde
this
profession
in
his
left
hande
:
and
there
is
a
profession
more
syncerely
by
some
,
after
some
better
Lawes
and
Orders
,
this
he
shoulde
houlde
in
his
right
hande
:
wherefore
then
doeth
hee
reach
vs
that
in
his
right
hande
as
taking
it
vnlawfull
,
which
we
choose
as
lawfull
.
If
he
saye
that
wee
condemne
that
ordinarie
abused
and
corrupt
profession
of
the
most
,
I
aunswere
that
the
Lawes
doe
also
the
same
:
For
the
common
Lawes
are
against
the
cannon
Lawes
in
many
hundreth
poyntes
,
one
giueth
checke
to
the
other
as
two
Dames
at
variance
in
one
house
,
the
cannon
is
as
fire
in
the
house
to
burne
it
,
the
common
is
as
water
powring
downe
to
quenche
it
.
The
Popishe
courtes
esteeme
all
sortes
of
christians
for
churches
of
Christ
,
much
like
those
harlots
,
that
woulde
haue
many
children
though
it
were
by
fornication
,
that
they
myght
rule
ouer
many
,
but
the
Common
wealth
reiecteth
her
children
,
as
beyng
children
of
Death
,
euen
for
smaller
Theftes
,
Felonyes
,
Roginges
,
and
Wanderinges
,
without
honest
Trades
and
laboures
;
as
for
the
right
corrections
of
Adulteryes
,
those
Whoorish
courtes
haue
taken
so
much
vpon
them
,
that
the
Ciuill
Magistrates
coulde
not
so
well
see
to
it
before
this
time
.
But
nowe
euen
for
this
matter
they
haue
giuen
a
great
checke
to
the
cannon
Officers
.
Also
for
persecuting
the
brethren
and
sundry
worthye
men
,
their
authoritie
and
cannon
power
hath
receiued
a
great
blowe
and
wounde
.
If
there
be
contrary
lawes
one
against
another
,
as
through
change
of
tymes
,
variaunce
of
people
,
and
other
necessities
,
it
may
fall
out
,
yet
through
fauour
and
helpe
of
good
Magistrates
,
the
lawe
shall
still
be
with
the
Church
and
not
against
it
:
As
for
the
Maiestracie
of
Byshops
there
is
no
lawe
to
warrant
it
,
but
only
her
Maiesties
permission
:
likewise
for
the
common
forme
of
seruice
and
prayers
,
there
is
exception
by
the
lawe
,
and
it
is
set
downe
also
in
the
booke
of
Common
prayer
,
that
the
prayers
may
be
changed
,
intermitted
,
and
left
off
by
occasions
:
as
when
the
Minister
is
to
preach
or
applye
him selfe
to
his
studie
for
preaching
.
Further
whereas
the
lawe
doeth
binde
vs
to
come
to
the
church
,
it
doth
well
,
for
no
man
ought
to
refuse
the
Church
of
God
,
yet
if
when
we
come
to
the
church
,
we
finde
there
an
vnlawfull
minister
,
and
a
wicked
confusion
of
all
sortes
of
people
,
the
fault
is
not
nowe
in
the
law
but
in
the
Byshoppes
which
place
such
ministers
,
and
in
their
spirituall
courtes
which
are
authours
of
such
confusion
:
for
the
Lawe
commaundeth
that
the
Minister
should
be
Doctus
and
Clericus
,
which
wordes
doe
require
learning
sufficient
,
and
godlinesse
meete
for
a
cleargie
man
:
otherwise
howe
shoulde
he
be
Clericus
that
is
one
of
the
Lordes
inheritance
.
But
the
Bishops
count
him
learned
if
he
can
but
reade
onely
,
and
answere
to
a
catechisme
as
doe
children
:
wherefore
good
Magistrates
will
execute
the
lawe
according
to
the
true
meaning
,
and
not
according
to
the
extremitie
of
the
wordes
,
and
if
they
see
to
it
,
that
men
shall
come
to
Church
,
they
will
first
see
that
the
church
be
better
ordered
that
men
may
come
with
comforte
,
and
not
with
heart
burning
to
their
conscience
.
Also
for
discipline
in
gathering
the
worthie
from
the
vnworthy
,
the
lawe
appointeth
it
and
giueth
leaue
to
make
exception
both
in
publique
iudgement
and
in
churches
against
vnworthye
persons
:
as
against
Drunkennesse
,
fightings
,
murther
,
adulteryes
,
stealth
,
slaunders
,
&c.
and
that
before
the
Constables
,
Iustices
of
Peace
,
Iudges
and
Iustices
of
Assises
,
and
yet
also
doe
giue
libertie
to
the
Church
to
vse
their
owne
discipline
.
But
eyther
the
Popes
cannon
lawes
,
and
his
officers
doe
quite
ouerthrowe
it
,
or
the
Ministers
are
so
seruile
and
foolish
that
they
can
not
,
or
dare
not
execute
it
:
It
were
too
long
to
rehearse
what
libertie
the
lawes
do
yeelde
to
vs
,
and
what
outwarde
profession
there
is
by
the
lawes
:
but
thus
we
conclude
,
that
seeing
very
many
of
the
Bishops
doings
and
their
officers
are
vnlawfull
,
and
yet
very
vsually
and
ordinarily
professed
,
helde
,
and
practised
,
we
must
needes
say
that
such
an
ordinary
profession
is
vnlawfull
.
Nowe
followeth
the
chiefest
and
greatest
matter
in
controuersie
:
namely
,
Whether
the
ordinarie
assemblies
of
the
professors
in
Englande
be
the
Churches
of
Christ
.
A
part
of
this
question
he
must
make
as
he
doeth
the
vsuall
outward
profession
.
What
Master
Harrison
did
write
in
his
letter
,
and
vpon
what
wordes
Master
C.
doeth
gather
this
question
,
I
can
not
tell
:
for
I
neuer
sawe
Master
Harrisons
letter
:
but
I
hope
Master
H.
did
not
condemne
any
assemblyes
,
but
abused
assemblies
,
neither
any
professors
,
but
false
professors
:
wherefore
let
him
take
his
right
meaning
,
namely
,
The
ordinarie
abused
assemblyes
of
false
professors
.
But
he
will
admit
no
such
distinction
:
for
belike
he
will
haue
no
such
assemblyes
,
yet
in
a
time
of
better
reformation
then
is
now
in
Englande
,
the
Lord
witnesseth
,
that
Iudah
had
not
returned
vnto
him
with
their
whole
heart
but
faynedly
.
If
they
then
were
false
professors
,
whose
hypocrisie
was
in
their
hearts
,
why
should
not
they
be
false
professors
,
which
doe
shewe
foorth
in
practise
a
false
profession
,
and
that
chiefely
in
their
assemblyes
?
but
whatsoeuer
false
profession
they
haue
,
and
howe
grosse
soeuer
their
abuses
be
,
Master
Cartwright
will
prooue
them
to
bee
churches
of
Christ
.
But
goe
to
,
let
vs
examine
his
proo●es
:
those
assemblyes
haue
Christ
for
their
head
and
foundation
,
for
saith
hee
,
they
beleeue
in
Christ
,
and
haue
the
spirite
of
Christ
,
therefore
they
are
the
churches
of
Christ
.
Nowe
to
prooue
that
they
beleeue
,
he
bringeth
in
their
profession
:
so
that
all
Master
Cartwrights
arguments
falleth
from
one
to
one
,
till
it
come
to
nothing
at
all
,
for
from
the
head
and
foundation
of
the
church
,
he
descendeth
to
the
spirite
and
to
faith
,
and
so
at
last
to
the
outwarde
profession
.
Nowe
the
outwarde
profession
must
chiefely
be
shewed
and
iustified
by
the
lawfull
vsing
of
publique
assemblyes
.
If
they
then
be
so
shamefully
abused
by
meanes
of
the
bishoppes
,
and
their
officers
,
then
his
proofe
of
the
outward
profession
also
falleth
to
the
ground
.
Thus
of
necessitie
he
must
iustifie
many
grosse
corruptions
both
in
the
assemblyes
,
&
in
sundry
their
practises
and
customes
,
or
else
laye
by
his
proofe
as
vntrue
.
But
what
neede
hee
haue
fetched
about
and
made
suche
adoo
,
touching
faith
and
the
spirite
,
and
the
head
and
the
foundation
of
the
Church
,
and
then
to
haue
no
other
proofe
but
the
question
to
prooue
the
question
.
For
the
question
is
,
whether
the
assemblyes
bee
lawfull
outwarde
Churches
,
being
helde
according
to
so
corrupt
profession
?
or
whether
the
outwarde
profession
of
the
false
professours
standing
as
it
doeth
,
the
assemblyes
that
are
according
,
bee
lawfull
or
no
?
Thus
he
prooueth
idem
per
idem
:
it
is
so
,
because
it
is
so
:
it
shall
bee
so
,
because
it
shall
bee
so
.
But
marke
his
turning
and
shifting
to
and
fro
in
this
matter
.
For
from
the
outward
church
and
the
outwarde
profession
he
leapeth
and
fleeth
to
the
spirite
and
faith
,
which
are
inwarde
:
and
from
the
inwarde
graces
he
returneth
to
the
outwarde
profession
.
Thus
as
one
that
is
hunted
with
his
enemie
within
,
he
runneth
out
,
and
being
in
daunger
without
he
runneth
in
:
for
by
faith
which
is
inwarde
,
and
the
spirite
that
is
inwarde
,
hee
woulde
iustifie
an
outwarde
churche
.
Againe
,
by
an
outwarde
,
false
,
and
corrupt
profession
,
he
will
iustifie
the
inwarde
spirite
and
faith
of
professours
,
to
bee
syncere
.
Thus
with
turning
and
returning
to
and
fro
,
he
woulde
establishe
his
errour
,
but
hee
doeth
wearie
him selfe
in
vaine
.
Nowe
as
his
dealing
herein
is
ridiculous
,
so
hee
increaseth
it
vnto
a
shamelesse
and
blasphemous
doctrine
:
For
he
sayeth
that
there
being
but
one
onely
true
Christian
in
a
church
,
or
congregation
,
and
all
the
rest
wicked
,
yea
and
so
wicked
that
they
haue
but
a
bare
profession
in
worde
onely
without
any
good
workes
,
they
shoulde
all
be
counted
the
church
of
God
,
for
that
one
mans
cause
.
I
maruaile
howe
his
penne
coulde
droppe
downe
such
poyson
,
and
he
not
smell
the
stinch
thereof
as
he
wrote
it
:
For
by
this
doctrine
euery
faithfull
christian
shall
bee
aboue
Christ
.
For
Master
Cartwright
doeth
giue
them
power
to
loose
those
on
earth
,
which
God
doeth
binde
in
heauen
,
and
this
power
Christ
neuer
had
:
For
if
the
faith
of
one
or
a
fewe
beleeuers
in
an
assembly
be
of
force
to
make
them
all
the
Church
,
though
the
rest
be
grosse
offendours
,
For
Master
Cartwright
will
giue
vs
a
contrary
power
,
namely
,
But
will
you
steale
,
murther
,
commit
adulterie
,
and
sweare
falsely
,
&c.
sayeth
the
Lorde
,
and
come
,
and
stande
before
me
in
this
house
whereupon
my
Name
is
called
,
and
say
,
We
are
deliuered
,
though
wee
haue
done
all
these
abominations
?
If
Master
Cartwright
shoulde
answere
this
question
,
we
shoulde
heare
those
lying
wordes
(
for
so
the
Prophet
tearmeth
them
)
namely
,
The
Temple
of
the
Lorde
,
the
Temple
of
the
Lorde
,
allis
the
Temple
and
Church
of
god
:
But
a
denne
of
thieues
is
not
the
house
and
Temple
of
God
.
And
if
the
faith
of
fewe
will
make
many
wretches
to
be
the
church
,
then
the
vnfaithfulnes
of
many
shoulde
be
of
force
to
make
them
all
no
Church
:
But
as
my
wickednesse
condemneth
no
man
but
my selfe
,
except
they
partake
with
me
in
my
wickednes
,
so
my
faith
iustifieth
no
man
to
be
of
the
church
,
except
they
hold
with
me
an
outward
good
profe●sion
according
to
faith
.
For
shew
me
thy
faith
by
thy
works
(
saith
S.
Iam.
2
)
as
who
say
,
Paul
ioyneth
the
beleefe
of
the
heart
,
and
confession
of
the
mouth
both
together
,
as
needeful
vnto
righteousnes
&
saluation
:
and
by
the
confession
of
the
mouth
,
he
meaneth
al
outward
profession
agreeing
to
faith
,
because
the
profession
by
mouth
is
chiefest
.
He
can
not
turne
his
words
,
as
if
he
spake
of
one
truly
faithful
,
and
all
the
rest
secret
hypocrites
,
for
he
speaketh
of
the
outward
profession
,
of
the
outward
works
,
and
of
the
outward
church
,
&
granteth
also
that
there
are
many
outward
&
grosse
abuses
:
further
,
he
nameth
that
in
wordes
only
they
hold
the
true
faith
,
as
who
say
,
be
the
deeds
neuer
so
abhominable
,
yet
for
that
faithful
mans
sake
,
they
are
al
to
be
called
one
church
with
him
.
If
Master
Cartwright
had
sayde
cleane
contrary
,
he
had
spoken
more
truely
:
namely
,
that
if
among
many
good
liuers
,
one
wicked
man
were
founde
,
as
a
m●rtherer
,
an
idolater
,
or
an
adulterer
,
and
the
rest
become
so
negligent
or
wilfull
,
or
are
helde
in
such
spirituall
bondage
,
that
any
one
such
open
and
manifest
offence
is
incurable
,
then
the
couenant
is
broken
and
disanulled
with
them
all
,
till
they
repent
and
redresse
such
wickednesse
.
Proofe
there
is
by
the
7.
of
Ioshua
,
the
13.
of
Deuteronomie
,
the
9.
of
Ezra
,
the
20.
of
Iudges
,
the
3.
of
Ieremie
and
1.
verse
.
By
the
punishment
of
the
whole
land
for
Sauls
offence
,
2.
Samuel
.
21.
By
the
ceremonies
of
leprosies
.
Of
touching
vncleane
things
.
By
the
leauen
(
named
of
Paul
)
that
leaueneth
the
whole
lumpe
1.
Cor.
5.
M.
C.
say
,
that
hee
meaneth
not
a
profession
altogether
corrupted
,
but
a
good
profession
in
other
dueties
,
though
that
bee
nought
,
which
iustifieth
such
abuses
in
assemblies
,
I
maruaile
howe
he
dare
pronounce
it
an
apparant
sanctification
,
or
an
holy
profession
in
other
dueties
,
where
there
is
so
corrupt
and
polluted
a
profession
in
publique
assemblyes
.
Doth
not
the
Prophet
teach
vs
,
That
that
man
can
haue
no
name
of
a
righteous
,
iust
,
and
holy
man
,
which
offendeth
in
any
one
grose
sinne
.
If
he
sinne
in
any
one
of
these
thinges
(
saith
the
Prophet
)
though
he
doe
●ot
all
these
thinges
he
is
a
wicked
man
,
all
the
righteousnesse
which
he
hath
done
,
shall
not
be
mentioned
,
but
his
wickednesse
shall
be
vpon
him
.
that
not
to
refraine
a
mans
tongue
,
is
to
proue
his
religion
vaine
:
then
to
haue
a
filthie
polluted
profession
in
publique
assemblies
,
is
to
make
all
other
profession
filthy
and
polluted
.
And
so
reasoneth
the
Prophet
Haggi
,
That
as
any
holy
meate
was
made
vnholy
and
vncleane
,
if
a
polluted
person
did
but
touch
it
,
or
the
skirt
of
a
mans
garment
did
but
touch
it
,
so
much
more
vncleane
was
that
people
and
nation
,
and
all
their
holy
exercises
and
sacrifices
,
and
all
the
workes
of
their
handes
,
becuase
they
polluted
them selues
but
in
one
thing
,
namely
,
in
slacking
and
fearing
to
builde
the
outwarde
Temple
,
which
was
but
a
figure
of
the
outwarde
Church
of
god
at
this
day
.
But
we
come
to
another
of
Master
Cartwrights
proofes
,
which
hee
giueth
thus
:
They
haue
the
couenaunts
of
the
churches
of
god
,
namely
the
spirit
and
the
worde
of
god
put
in
their
mouthes
,
therefore
they
are
the
Churches
of
god
.
We
doe
not
denie
but
that
there
are
sundry
churches
of
god
:
but
the
question
is
of
a
corrupt
profession
by
Popish
Lawes
,
and
of
vnlawfull
assemblyes
made
thereby
.
But
whatsoeuer
corruption
there
is
,
(
as
he
granteth
diuers
)
yet
they
haue
the
couenant
saith
he
of
the
spirite
,
and
the
worde
of
god
in
their
mouthes
.
So
without
shame
he
abuseth
that
place
in
Isaiah
▪
59
For
he
leaueth
out
one
part
of
the
couenant
,
That
the
Lorde
will
come
vnto
Zion
and
to
those
that
turne
from
iniquitie
in
Iacob
,
and
with
them
will
hee
make
his
couenant
:
wherefore
the
worde
is
not
the
couenant
to
establish
a
Church
except
it
reigne
and
rule
in
the
Church
,
to
subdue
it
in
obedience
to
the
Lorde
:
for
the
Lorde
maketh
no
couenant
,
but
with
those
that
turne
from
iniquitie
in
Iacob
.
Walke
before
me
,
and
be
thou
vpright
,
and
I
will
make
my
couenant
betweene
me
and
thee
.
As
who
say
,
one
condition
and
part
of
the
couenant
is
our
vpright
and
good
profession
.
Ieremie
and
Exodus
,
Obey
my
voyce
,
and
doe
according
to
all
these
thinges
which
I
commande
you
,
so
shall
you
be
my
people
and
I
will
be
your
god
:
or
else
cursed
be
the
man
that
obeyeth
not
the
wordes
of
this
couenant
.
For
on
this
condition
will
the
Lorde
receiue
vs
,
Paul
reasoneth
▪
if
we
come
out
from
among
the
wicked
,
and
separate
our selues
:
Then
will
I
be
a
Father
vnto
you
,
and
ye
shall
be
my
sonnes
and
daughters
,
saith
the
Lorde
Almightie
.
Thus
shoulde
Master
Cartwright
haue
conferred
place
with
place
,
and
haue
knowen
that
the
worde
is
no
couenant
,
where
the
practise
thereof
is
reiected
and
troden
vnder
foote
:
neither
can
men
say
they
haue
the
couenant
of
the
spirite
,
when
open
and
grosse
wickednesse
so
reigneth
in
them
,
that
there
is
no
power
of
the
spirite
to
redresse
it
,
but
it
remaineth
incurable
.
that
as
many
as
are
led
by
the
spirit
of
god
,
they
are
the
sonnes
of
god
▪
but
he
sheweth
that
they
are
in
the
state
of
condemnation
,
and
not
in
Christ
Iesus
,
if
they
walke
after
the
flesh
,
and
not
after
the
spirite
.
For
there
is
not
the
couenant
of
the
spirite
,
where
we
are
not
turned
from
iniquitie
as
Isaiah
him selfe
witnesseth
,
Isaiah
,
whose
sheweth
what
spirite
God
will
powre
vpon
his
house
and
people
,
namely
,
The
spirit
of
grace
and
compassion
,
vnto
repentance
and
mourning
for
their
sinnes
.
That
they
should
walke
in
his
statutes
,
and
keepe
his
iudgements
,
and
execute
them
,
and
so
doing
,
they
shall
be
his
people
,
and
he
woulde
be
their
god
.
Wherefore
let
not
Master
Cartwright
account
so
much
of
the
word
in
their
mouthes
,
it
be
in
their
mouthes
and
in
their
heartes
for
to
doe
it
.
Otherwise
Christ
wil
pronounce
of
them
,
that
in
vaine
they
worship
the
Lord
,
They
drawe
neere
vnto
god
with
their
mouthes
and
honour
him
with
their
lippes
,
but
their
heart
is
far
off
from
him
.
Surely
such
men
are
not
those
burning
lampes
,
neither
the
golden
candlesticks
he
speaketh
of
,
but
rather
as
those
that
will
seeke
me
daily
,
saith
the
Lord
,
euen
as
a
nation
that
did
righteously
,
and
had
not
forsaken
the
statutes
of
their
god
:
they
aske
of
me
ordinances
of
iustice
,
they
will
drawe
neere
vnto
me
.
that
there
was
a
great
separation
betwene
him
and
them
,
so
that
he
was
to
make
a
newe
couenant
with
them
,
and
they
were
to
turne
from
their
former
iniquities
,
or
else
they
could
not
be
his
people
and
Church
.
And
therefore
when
Christ
appointeth
the
Apostles
to
plant
churches
throughout
the
world
,
preaching
the
word
,
ministration
of
the
sacraments
,
&
reformation
of
life
,
which
is
the
chiefest
thing
of
all
to
set
forth
his
Church
&
kingdom
:
for
he
commandeth
to
preach
and
baptize
,
&
because
preaching
&
baptizing
is
nothing
without
amendment
of
life
,
he
addeth
these
words
,
teaching
them
to
obserue
&
do
all
things
,
whatsoeuer
I
haue
commanded
you
.
Therfore
as
appeareth
in
the
acts
of
the
Apostles
,
M.
C.
will
gainsay
that
there
must
needes
be
hypocrites
in
euery
church
,
&
sometimes
also
open
breach
of
gods
commandements
.
that
we
company
not
together
with
such
.
For
if
any
(
saith
he
)
that
is
called
a
brother
,
be
a
fornicator
,
or
couetous
,
or
an
idolater
,
or
a
railor
,
or
a
drunkard
,
or
an
extortioner
&c.
with
such
a
one
eate
not
.
The
aduersaries
replie
to
this
,
that
in
deede
to
eat
common
bread
with
such
,
or
to
partake
with
them
in
the
feastes
of
charitie
was
forbidden
,
which
distinction
and
shift
they
alleadge
out
of
Caluin
.
But
who
dare
say
that
the
godly
wife
may
not
eate
common
bread
with
her
excommunicate
husband
?
or
the
godly
children
with
their
wicked
parents
?
or
seruants
with
their
masters
?
For
otherwise
al
seruice
,
ministery
&
communion
in
a
common
wealth
should
be
ouerthrowen
.
And
so
as
Paul
reasoneth
the
godly
shuld
not
be
able
to
liue
in
the
world
.
Who
also
dare
say
that
when
the
church
held
their
feasts
of
charitie
they
might
forbid
wicked
persons
to
partake
with
them
in
the
feastes
,
and
yet
suffer
them
to
partake
in
the
Lordes-table
.
Nay
they
kept
their
feastes
and
the
Lordes
Supper
together
.
And
hereupon
Paul
gaue
this
distinction
,
that
they
should
suffer
none
but
bre●hren
to
ioyne
with
them
in
the
holy
feastes
or
in
the
assemblyes
which
were
for
ministration
of
the
Lordes
Supper
:
but
if
we
will
not
eate
and
drinke
with
sinners
in
the
worlde
we
must
goe
out
of
the
worlde
.
Wherefore
there
is
an
eating
with
wretches
in
the
worlde
,
or
in
worldly
meetings
and
feastings
,
which
is
forbidden
in
the
Church
meetings
.
As
if
a
brother
being
separate
and
fallen
away
,
should
in
an
Inne
or
vitailing
house
sit
downe
at
the
table
to
eate
,
after
we
and
others
were
set
;
it
were
vnlawfull
to
rise
from
the
table
because
of
him
:
yea
it
were
both
against
common
charitie
and
humanitie
,
and
also
against
the
peace
&
communion
of
a
common
wealth
.
But
of
this
matter
it
followeth
to
speake
afterwardes
.
We
haste
one
to
others
proofes
.
An other
proofe
is
,
as
though
it
were
graunted
him
,
that
where
a
preaching
minister
is
,
there
is
a
Church
:
nay
we
know
that
assemblyes
of
papistes
haue
preaching
ministers
,
and
yet
are
not
the
church
of
God
.
And
though
they
be
Protestants
which
haue
a
Preacher
ouer
them
,
yet
if
he
for
his
wickednesse
cease
to
be
a
brother
,
and
they
also
for
their
wickednesse
be
no
brethren
,
the
preaching
Minister
can
not
cause
them
to
bee
a
Church
of
God
.
This
is
manifest
before
,
and
shall
partly
also
afterwarde
be
spoken
of
:
wherefore
I
let
it
passe
.
As
for
that
he
saith
,
of
some
knowledge
receiued
by
a
dumbe
ministerie
,
and
of
faith
receiued
by
some
further
Ministerie
,
it
is
much
like
the
same
tryfling
proofe
he
vsed
before
,
and
is
answered
alreadie
.
For
we
said
,
that
the
inward
faith
will
not
iustifie
the
outward
Church
,
when
there
is
a
wicked
profession
contrary
to
the
doctrine
of
faith
.
Againe
a
man
may
beleeue
,
&
be
wonne
to
faith
,
by
meanes
of
some
godly
brother
,
and
that
before
he
haue
outwardly
ioyned
him selfe
to
the
Church
:
so
in
gods
secret
election
he
is
of
the
church
:
yet
because
he
hath
not
the
outwarde
profession
,
can
not
be
sayde
to
be
the
outwarde
Church
.
But
here
Master
Cartwright
though
he
dare
not
iustifie
the
blind
reading
Ministers
,
yet
he
doeth
praise
them
as
doing
some
good
.
But
of
this
matter
also
it
followeth
afterwarde
to
intreate
,
as
whether
he
that
doeth
so
much
hurt
and
mischiefe
can
be
saide
to
doe
any
good
at
all
.
Likewise
it
is
a
trifling
to
no
purpose
,
that
he
sayth
,
the
Church
ceaseth
not
,
when
a
minister
faileth
or
wanteth
:
for
we
knowe
that
euen
two
or
three
agreeing
together
in
the
trueth
,
&
separate
from
wickednesse
,
if
none
other
will
ioyne
with
them
,
euen
they
are
an
outwarde
and
visible
Church
,
and
haue
this
power
of
Christ
,
euen
to
binde
men
on
earth
,
and
to
loose
them
on
earth
,
that
they
may
be
bound
or
loosed
in
heauen
.
For
though
by
persecution
they
be
driuen
into
corners
,
yet
their
good
profession
is
outward
and
visible
in
it selfe
,
and
yet
hidden
from
their
enemies
which
are
vnworthy
to
see
it
,
for
the
church
may
increase
into
thousandes
and
decrease
also
in
this
worlde
,
euen
to
a
litle
householde
,
But
in
these
latter
dayes
,
it
is
prophecied
that
the
Church
shoulde
be
small
,
hidden
,
and
driuen
into
corners
.
So
that
as
in
Noas
time
,
eight
persons
onely
escaped
,
euen
so
when
the
sonne
of
man
shall
come
he
shall
not
finde
faith
on
the
earth
,
&
those
dayes
before
his
comming
shall
be
so
hard
,
that
scarce
any
flesh
shall
be
saued
.
but
where
two
or
three
are
gathered
together
in
the
name
of
Christ
,
there
is
he
in
the
middes
of
them
.
the
housholde
of
Philemon
is
named
a
Church
.
Likewise
the
housholde
of
Olymphis
,
of
Aquila
&
Priscilla
,
and
others
.
For
if
they
haue
the
power
which
Paul
calleth
the
power
of
our
Lorde
Iesus
Christ
,
and
doe
meete
together
fewe
or
moe
in
the
Name
of
Christ
,
they
are
surely
the
Church
of
Christ
.
Therefore
this
doctryne
is
still
agaynst
Master
Cartwright
for
neyther
the
word
in
the
preachers
mouth
,
nor
the
Sacraments
can
make
an
outwarde
Church
,
except
they
haue
the
power
of
Christ
to
separate
the
vnworthye
.
For
Master
C.
confesseth
that
the
name
of
a
Church
shall
remayne
,
though
the
preacher
and
his
preaching
doe
cease
,
and
is
wanting
for
a
tyme
.
But
without
this
power
of
binding
,
that
is
,
of
declaring
mens
wickednes
,
and
forsaking
their
fellowshippe
to
leaue
them
vnto
Satan
being
open
and
grieuous
offendours
,
there
is
no
name
,
nor
shewe
of
the
church
of
Christ
remaining
.
If
he
demaunde
proofe
hereof
,
the
scriptures
are
manifest
.
For
God
hath
giuen
this
power
,
not
onely
to
the
preachers
,
but
to
all
the
saintes
of
god
,
By
the
worde
of
god
in
their
mouthes
,
to
binde
euen
the
Kings
and
nobles
of
the
earth
,
and
to
execute
vpon
them
his
spirituall
iudgement
,
&
the
text
followeth
,
that
this
honour
shall
be
to
all
the
Saintes
.
Wherefore
it
is
not
peculiar
to
some
one
,
or
to
●ome
fewe
alone
,
to
forsake
the
vnfruitfull
workes
of
darkenesse
,
to
be
no
companions
with
such
,
to
haue
no
fellowshippe
with
them
,
to
withdraw
our selues
,
from
euery
brother
that
walketh
inordinately
:
yea
and
to
turne
away
from
all
,
which
hauing
a
shew
of
godlinesse
doe
deny
the
power
thereof
.
For
if
we
walke
in
darknes
,
and
say
we
haue
fellowship
with
god
,
we
lye
,
(
sayth
S.
Iohn
)
and
doe
not
truely
:
But
if
we
walke
in
the
light
,
we
haue
fellowship
one
with
another
,
otherwise
that
fellowship
holdeth
not
.
And
in
Hosea
commandement
is
giuen
vnto
all
,
euen
to
pleade
against
the
mother
church
,
if
it
fal
away
,
that
as
god
doth
forsake
it
so
euery
one
also
should
stand
against
it
,
if
it
become
abhominable
.
And
so
also
all
are
commanded
to
saue
them selues
from
a
froward
generation
.
But
it
may
be
here
obiected
,
howe
we
answere
to
the
place
in
Matth.
18
that
we
must
complaine
to
the
Church
,
and
then
if
the
offender
heare
not
the
Church
,
we
must
take
him
for
a
heathen
and
publican
.
I
grant
that
if
the
offence
be
priuate
,
he
must
be
first
priuately
dealt
with
.
But
this
proueth
not
,
that
either
for
priuate
or
open
offences
,
we
must
waite
on
them
for
redresse
,
which
are
enemies
of
the
Church
,
and
which
haue
no
power
to
binde
and
lose
,
as
hath
the
church
.
Wherefore
let
not
Master
Cartwright
accompt
so
much
of
the
assemblyes
he
speaketh
of
:
for
what
is
a
Church
without
this
power
we
spake
of
?
yea
what
are
those
assemblies
which
in
steade
of
it
,
do
holde
that
Antichristian
power
of
the
spirituall
courtes
,
or
rather
are
helde
in
bondage
by
it
?
But
Master
Cartwright
alloweth
not
onely
those
assemblies
,
but
also
those
vile
courtes
and
officers
,
and
Bishoppes
set
ouer
them
to
be
all
the
Church
of
God
.
For
he
sayeth
afterwarde
,
namely
in
the
sixt
page
,
that
the
calling
of
the
dumbe
ministers
,
whichis
by
them
,
is
a
calling
of
the
church
and
sufficient
to
make
them
ministers
:
yea
and
he
seemeth
to
allowe
also
their
suspendings
of
preachers
,
as
if
it
were
done
by
the
Church
,
so
that
both
for
complaint
and
for
redresse
of
defaults
,
&
for
establishing
and
gathering
the
churches
,
hee
alloweth
or
tollerateth
those
officers
and
courtes
to
haue
the
power
and
authoritie
of
the
church
.
But
God
hath
appointed
no
such
kinde
of
complaintes
in
the
Church
,
neither
such
kinde
of
redresse
,
nor
ordering
of
matters
.
First
,
because
they
redresse
and
order
matters
by
money
,
Brybes
,
Fees
,
Ciuill
penaltyes
&c.
wherein
the
Church
discipline
ought
not
to
meddle
.
For
the
weapons
of
our
warefare
sayeth
Paul
,
and
lift
vp
their
mindes
in
their
iniquitie
.
Also
because
the
Iudges
and
officers
of
the
court
doe
wrest
Gods
Lawe
,
For
we
knowe
perfectly
(
saith
Paul
)
that
the
day
of
the
Lorde
shall
come
as
a
thiefe
in
the
night
:
and
as
he
that
sinneth
ought
not
to
delay
his
repentance
,
and
promise
safety
to
him selfe
,
least
sudden
destruction
come
:
so
he
that
seeth
his
brother
sinne
▪
ought
to
hast
his
repentance
and
reformation
,
For
thou
shalt
not
hate
thy
brother
in
thine
heart
,
but
thou
shalt
plainely
rebuke
thy
neighbour
,
and
not
suffer
sinne
vpon
him
.
that
his
sheepe
will
not
followe
nor
seeke
to
strangers
,
but
will
flee
from
them
.
Moreouer
,
Because
they
bring
the
Churches
into
bondage
(
as
it
is
written
)
because
they
deuoure
,
because
they
take
their
goods
,
because
they
exalt
them selues
,
and
as
it
were
smite
the
people
on
the
face
,
and
cast
them
them
in
prison
,
they
do
all
these
things
;
besides
the
church
gouernment
,
and
therefore
ought
to
be
reiected
,
and
in
no
case
to
be
uffered
.
Thus
it
is
manifest
by
the
worde
of
God
that
such
proude
prelates
,
and
Antichristian
vsurpers
,
haue
no
authoritie
nor
power
of
the
church
:
neither
is
their
suspendings
to
be
counted
suspensions
by
the
church
,
nor
their
calling
of
Ministers
a
calling
by
the
Churche
.
Nay
surely
the
least
in
the
kingdome
of
God
shal
be
able
by
the
worde
of
God
in
their
mouthes
,
Isaiah
54.
or
rather
the
glorie
or
kingdome
of
god
,
euen
the
keyes
of
the
kingdome
of
heauen
to
binde
and
loose
,
Mat.
18.
The
power
of
Christ
Iesus
to
deliuer
vp
the
wicked
to
Satan
,
1.
Corinth
.
5.
The
scepter
of
his
worde
for
rebuke
,
doctrine
,
exhortation
,
promising
life
,
denouncing
iudgement
.
For
this
is
a
right
scepter
,
which
subdueth
the
people
vnder
vs
,
He
alleadgeth
another
proofe
by
peraduenture
.
For
he
guesseth
,
that
peraduenture
we
will
say
,
it
were
better
for
an
assembly
to
haue
no
minister
at
all
,
then
to
haue
a
blinde
reading
minister
.
And
then
he
reasoneth
thus
,
that
hauing
none
at
all
but
yesterday
they
are
the
church
,
or
may
be
the
church
,
then
hauing
a
dumbe
minister
to
day
,
they
are
still
the
Church
of
god
,
and
can
not
so
suddenly
be
made
the
synagogue
of
Satan
.
This
is
a
slender
proofe
,
and
borowed
by
imagination
:
for
we
make
not
the
minister
,
whether
dumbe
,
or
not
dumbe
to
be
the
essence
,
substance
,
or
life
of
the
outward
Church
,
but
the
keeping
of
the
couenant
by
the
outwarde
discipline
and
gouernement
thereof
.
I
will
not
feede
you
:
that
that
dyeth
,
let
it
dye
,
and
that
that
perisheth
,
let
it
perish
,
and
let
the
remnant
eate
euery
one
the
flesh
of
neighbour
.
Likewise
in
Iere.
&
Ezek.
as
the
breaking
of
the
couenant
is
set
downe
to
be
the
death
,
Master
Cartwright
reason
so
fondly
?
M.
C.
very
neerely
.
For
if
it
be
true
,
that
as
all
sacrifices
then
,
so
all
sacraments
now
,
are
rebellion
against
the
Lord
,
being
ministred
without
the
visible
Church
of
God
,
then
that
sinne
which
he
calleth
a
fault
,
shal
be
found
to
be
more
then
a
fault
,
euen
rebellion
&
falling
away
from
the
Lord
.
And
this
is
a
sinne
of
execration
,
euen
abomination
in
the
eies
of
the
Lord
,
to
measure
the
visible
church
of
god
,
by
a
compasse
of
ground
,
by
a
number
of
housholdes
,
by
slint
of
tythes
&
tenthes
as
we
see
in
our
parishes
.
For
the
place
maketh
not
the
church
,
neither
is
the
church
or
true
religion
to
be
measured
by
the
place
,
for
neither
in
the
mountaine
where
the
father
worshipped
,
neither
yet
at
Ierusale
the
citie
of
god
,
was
God
any
more
to
be
worshipped
,
but
the
true
worshippers
shall
worship
the
father
in
spirit
&
truth
.
By
which
words
Christ
meaneth
thus
much
,
first
,
that
the
spirit
&
trueth
being
shewed
by
the
outward
good
profession
,
declare
the
outwarde
Church
of
God
,
and
not
the
places
,
neither
temples
,
nor
cities
,
nor
parishes
.
For
in
whome
we
see
the
spirit
,
that
is
,
the
graces
of
the
spitit
by
their
outward
good
works
,
and
the
trueth
,
that
is
the
lawes
and
word
of
Christ
which
is
true
,
to
be
kept
&
obserued
,
them
only
we
must
call
the
Church
of
God
.
And
therefore
in
Isaiah
it
was
shewed
before●
that
with
those
only
which
turne
from
iniquitie
in
Iacob
,
Deuteronom
▪
12.
11.
&c.
And
of
circumcision
Paul
reasoneth
with
the
Galatians
,
That
if
they
be
circumcised
,
they
are
bounde
to
keepe
the
whole
ceremoniall
lawe
:
for
it
being
one
of
the
chiefest
ceremonies
,
That
if
they
be
led
by
the
spirit
,
they
are
not
vnder
the
ceremonies
of
the
lawe
.
So
then
it
appeareth
that
tithings
,
because
they
were
ceremonies
,
belong
not
to
the
Church
.
And
because
such
abomination
is
committed
by
them
,
namely
,
the
due
planting
and
gathering
of
the
church
is
hindred
,
and
the
libertie
of
the
Church
for
remouing
euil
ministers
stopped
,
they
are
euen
the
execrable
things
which
Achan
did
steale
.
For
if
the
common
wealth
(
as
it
ought
)
had
long
agoe
taken
from
the
ministerie
those
tenthes
,
and
Popish
liuings
,
then
Iericho
being
once
destroyed
(
I
meane
the
Antichristian
churches
once
put
downe
)
had
not
so
soone
bene
built
againe
:
but
nowe
such
tythings
,
benefices
,
and
Bishoprickes
remaining
,
they
haue
builded
by
them
an
other
Iericho
in
steade
of
the
first
,
in
deede
somewhat
differing
from
the
first
:
but
as
contrary
to
Gods
church
and
holy
citie
as
was
the
first
:
yea
and
Master
Cartwright
also
wil
iustifie
that
execrable
stealth
of
Achan
,
and
call
Iericho
,
(
I
meane
those
woefull
assemblies
and
Parishes
)
the
visible
church
and
citie
of
God
.
But
cursed
be
the
man
before
the
Lord
(
saith
Ioshua
)
that
riseth
vp
and
buildeth
againe
this
citie
Iericho
:
he
shall
lay
the
foundation
thereof
in
his
eldest
sonne
&
in
his
yongest
sonne
shall
he
set
vp
the
gates
of
it
.
Satan
is
that
enuious
and
malitious
man
,
which
hath
builded
againe
this
citie
,
his
eldest
sonnes
were
the
first
beginners
of
this
lamentable
state
,
whome
God
did
afterwarde
scourge
,
and
cal
to
repentance
in
the
time
of
Queene
Marie
,
and
brake
their
enterprise
:
and
his
youngest
sonnes
are
these
latter
reformers
,
whome
God
also
will
certainely
plague
except
they
repent
.
But
to
come
againe
to
Master
Cartwrights
proofe
,
let
him
not
say
that
we
count
any
assembly
,
whether
they
haue
a
dumbe
minister
o●
haue
none
to
be
the
outwarde
Churches
of
God
,
except
they
keepe
the
couenant
by
the
outwarde
discipline
and
gouernement
of
the
Church
.
Further
Master
Cartwright
saith
that
in
such
assemblyes
,
the
dumbe
minister
is
not
chiefe
,
but
Christ
,
and
that
wee
make
nothing
of
the
dumbe
minister
,
and
yet
will
needes
haue
him
to
be
the
head
of
those
Churches
.
Indeede
we
make
nothing
of
him
concerning
any
goodnes
that
is
by
him
,
for
he
helpeth
nothing
thereto
,
but
concerning
the
mischiefe
and
hurt
which
he
doeth
,
or
the
sinne
that
is
by
him
,
For
if
they
be
beastes
(
as
it
is
written
)
so
that
by
their
want
of
vnderstanding
and
conscience
,
the
flockes
of
the
pastour
be
scattered
and
perish
,
shall
we
say
it
is
nothing
.
If
they
be
those
foolish
shepheardes
whome
the
Lorde
saith
by
Zecharie
,
he
will
raise
vp
in
iudgement
,
to
sell
and
to
slay
the
sheepe
,
to
eate
the
flesh
of
the
fat
,
and
to
teare
them
in
pieces
,
which
also
shall
not
looke
for
them
that
are
lost
,
nor
seeke
the
tender
lambes
,
nor
heale
that
is
hurt
,
nor
feede
them
,
but
rather
feede
them selues
vpon
their
flesh
,
shall
we
make
nothing
of
such
ministers
?
But
go
to
:
he
sayeth
that
Christ
is
the
head
of
those
assemblyes
,
and
not
the
dumbe
ministers
.
That
Christ
is
their
head
or
foundation
,
he
can
not
prooue
,
as
was
shewed
before
,
wherefore
for
any
thing
he
can
prooue
,
the
dumbe
ministers
in
the
absence
of
the
Bishops
and
their
officers
,
are
the
chiefe
and
heades
ouer
them
.
That
they
are
alwayes
chiefe
we
saide
it
not
,
for
when
the
Bishoppes
which
are
greater
vsurpers
are
present
,
then
they
are
heades
,
and
both
the
dumbe
ministers
and
hireling
preachers
,
may
serue
well
ynough
to
bee
the
tayle
.
For
Satan
hath
all
wayes
by
such
,
that
the
witnesses
at
this
day
,
meaning
euery
faithful
preacher
,
are
as
oliue
trees
,
and
golden
candlesticks
standing
before
the
god
of
the
earth
:
and
that
fire
proceedeth
out
of
their
mouthes
▪
and
deuoureth
their
enemies
:
and
that
they
haue
power
to
shut
heauen
,
and
power
ouer
waters
to
turne
them
into
blood
,
and
to
smite
the
earth
with
all
maner
plagues
,
as
often
as
they
will
.
though
it
be
euident
that
forthwith
they
did
cast
out
themselues
)
he
should
know
that
there
must
be
a
time
to
examine
their
cause
,
yet
in
that
short
time
they
had
of
examining
being
but
a
day
,
for
the
next
day
they
perished
.
We
read
that
Dathan
&
Abiram
would
not
come
to
be
examined
,
and
so
of
them selues
they
were
put
apart
.
As
for
Corah
and
his
company
two
hundreth
&
fiftie
,
where
as
they
tooke
censers
&
came
before
the
Lord
in
the
doore
of
the
tabernacle
,
they
did
it
as
vsurpers
:
and
both
in
the
very
acte
doing
were
separate
by
fire
to
destruction
,
and
before
the
act
,
Moses
is
so
farre
from
ioyning
with
them
,
or
from
allowing
or
tollerating
their
act
,
that
he
prayeth
against
it
,
saying
,
Lord
looke
not
vnto
their
offring
Likewise
that
the
people
ioyned
not
with
them
in
their
censing
,
it
is
euident
:
for
euen
while
they
were
burning
incense
,
or
before
,
the
commandement
was
giuen
▪
which
they
obe●ed
,
that
they
should
get
them
away
from
about
the
tabernacle
of
Corah
,
Finan
,
&
Abiram
,
and
touch
nothing
of
theirs
.
Now
if
any
will
take
vantage
,
that
yet
their
censers
were
holy
,
as
the
text
saith
because
they
offred
them
before
the
Lord
:
&
so
will
impute
some
holines
to
the
ministery
of
dumbe
ministers
,
let
vs
consider
what
holines
this
was
▪
First
,
their
action
was
altogether
vnholy
,
&
none
might
or
did
ioyne
with
them
therein
.
And
ther●fore
the
censers
were
consecrate
as
a
signe
&
remembrance
saith
the
text
,
that
no
stranger
which
is
not
of
the
seed
of
Aaron
,
M.
C.
dare
say
that
their
ministration
of
Sacraments
,
&
reading
of
praiers
is
holy
&
sanctified
,
yea
so
farre
sanctified
that
we
may
lawfully
receiue
the
Sacraments
of
them
,
&
ioyne
with
them
in
praiers
▪
Belike
because
Moses
commanded
Corah
&
his
company
to
come
with
their
censers
,
therfore
those
also
must
come
with
their
seruice
books
.
But
did
Moses
cal
them
for
any
other
purpose
,
saue
only
to
destroy
than
?
Did
he
meane
as
M
C.
doeth
,
to
ioyne
with
them
,
to
tollerate
their
ministerie
,
to
excuse
their
vsurping
,
to
pronounce
a
blessing
on
their
ministery
.
For
indeed
it
is
blessed
if
it
be
as
he
saith
,
that
we
may
lawfully
receiue
the
Sacraments
of
them
.
Did
not
Moses
say
plainely
,
To
morrowe
the
Lorde
will
shewe
who
is
his
,
and
who
is
holy
,
and
who
ought
to
approche
neere
vnto
him
?
meaning
that
by
his
terrible
iudgement
,
he
woulde
shewe
that
they
were
none
of
his
,
and
that
there
was
no
holinesse
in
their
action
of
comming
neere
to
the
Lorde
.
Surely
therefore
,
this
holinesse
which
M.
Cartwright
imputeth
to
the
dumbe
ministers
and
their
assemblies
,
is
like
the
holinesse
,
whereof
Corah
spake
together
with
his
companie
,
saying
,
That
all
the
congregation
was
holy
,
euerie
one
of
them
,
and
the
Lorde
was
among
them
.
An other
proofe
Master
Cartwright
taketh
by
the
seales
of
the
couenant
,
that
is
,
the
Sacraments
.
They
haue
the
Sacraments
(
saith
he
)
as
seales
of
the
couenant
,
therefore
they
are
within
the
couenant
,
and
so
are
the
Churches
of
god
.
Here
the
question
falleth
out
,
whether
the
sacraments
are
false
sacraments
,
and
counterset
seales
of
the
couenant
:
He
saith
it
is
graunted
him
,
that
they
are
true
and
vncounterfaite
sacraments
being
ministred
by
sufficient
ministers
,
for
(
sayeth
he
)
if
we
condemne
the
seales
set
to
by
dumbe
ministers
,
then
we
must
needes
iustifie
the
Sacraments
ministred
by
sufficient
ministers
:
So
by
his
iffs
and
supposings
he
will
gather
against
vs
what
proofes
he
list
.
But
though
they
be
preaching
ministers
,
yet
are
they
not
sufficient
ministers
,
as
we
shewed
before
.
For
if
they
goe
out
of
the
way
,
as
it
is
written
,
and
cause
many
to
dash
and
fall
by
the
lawe
,
they
are
not
sufficient
ministers
,
but
they
breake
the
couenant
of
Leui
,
and
the
Lorde
will
make
them
despised
and
vile
before
the
people
,
because
they
keepe
not
his
wayes
.
If
they
be
neuer
so
famous
in
preaching
,
yet
if
they
be
worldly
minded
men
,
and
whose
bellies
are
their
gods
,
and
glorie
to
their
shame
,
they
are
not
sufficient
ministers
▪
But
why
did
M.
C.
so
subtlely
set
contrary
to
dumbe
ministers
,
sufficient
ministers
,
&
not
rather
preaching
ministers
.
For
the
question
is
of
false
professors
,
and
of
a
false
profession
,
and
therefore
also
of
preachers
which
hold
a
false
profession
,
together
with
their
assemblies
:
now
such
we
say
are
not
sufficient
.
for
they
are
not
such
as
Paul
appointeth
in
his
epistles
to
Timothie
and
Titus
.
So
herein
we
see
howe
Master
Cartwright
misseth
of
his
proofe
,
English
assemblyes
▪
which
proofe
he
confesseth
not
to
be
so
strong
,
yet
strong
ynough
to
stay
all
sudden
iudgements
,
and
so
long
to
cause
silence
til
on
eyther
side
the
light
of
the
trueth
doe
breake
foorth
.
I
will
not
heare
enter
into
that
question
,
whether
the
Churches
haue
power
to
sit
in
mens
consciences
,
and
to
shut
vp
mens
mouthes
from
testifying
their
iudgements
and
consciences
,
for
in
some
matters
Master
Cartwright
doeth
giue
them
that
power
,
namely
for
their
verdite
and
sentence
,
which
be
true
Churches
of
God
.
What
vantage
the
Pope
and
Papistes
might
take
hereby
for
defence
of
their
churches
it
may
be
easily
iudged
:
and
what
a
clog
to
mens
consciences
it
were
to
iustifie
and
ioyne
with
all
assemblies
,
till
all
the
churches
by
generall
consent
did
condemne
them
,
let
euery
one
iudge
.
But
surely
Paul
witnesseth
,
that
the
spirit
of
God
in
his
children
searcheth
out
all
things
euen
the
deepe
things
of
God
:
yea
it
iudgeth
and
knoweth
all
things
that
are
of
God
.
And
againe
he
saith
,
that
he
which
is
spirituall
discerneth
all
thinges
:
yet
he
himselfe
is
iudged
of
no
man
:
meaning
,
that
indeede
worldly
men
can
not
rightly
iudge
of
him
.
wherefore
the
godly
may
freely
both
iudge
and
giue
their
iudgement
,
euen
of
all
assemblies
which
they
knowe
,
whether
they
be
the
true
Churches
of
God
.
not
onely
to
minde
,
iudge
&
think
on
all
things
that
are
true
,
and
honest
and
iust
,
and
pure
but
also
to
doe
them
.
Wherefore
as
we
ought
to
loue
the
godly
and
their
assemblyes
,
Master
Cartwright
doeth
much
abuse
vs
and
also
all
the
Churches
of
Europe
.
For
neither
we
,
doe
cast
out
the
churches
of
two
whole
.
Ilandes
as
he
saith
,
neither
doe
they
holde
them
all
in
For
though
the
fame
of
the
Martyrs
of
Englande
came
to
their
eares
,
and
also
their
doctrine
&
profession
at
that
time
,
as
they
themselues
wrote
it
or
testified
it
by
mouth
,
was
knowen
vnto
them
,
and
then
in
the
time
of
affliction
they
tooke
them
for
brethren
and
churches
,
yet
it
followeth
not
,
that
nowe
in
our
securitie
,
they
heare
of
our
canon
lawes
and
popish
gouernment
&
of
our
wofull
abuses
thereby
,
or
if
they
doe
heare
,
that
notwithstanding
,
they
doe
hastily
iustifie
vs
.
In
deede
they
can
not
rashly
condemne
vs
,
because
they
knowe
not
our
state
:
and
rather
they
should
take
our
assemblies
to
be
the
churches
of
God
,
for
the
fame
they
haue
sometimes
heard
of
the
Martyrs
.
But
that
we
which
throughly
knowe
them
,
should
not
iudge
truely
and
doe
accordingly
,
it
is
both
against
reason
and
duetie
.
For
as
euery
pla●nt
whi●h
the
heauenly
Father
hath
not
planted
shall
be
rooted
vp
:
saith
Christ
:
so
in
the
next
verse
he
sheweth
the
way
to
roote
them
vp
:
namely
that
we
put
away
from
vs
their
guiding
and
gouerning
,
being
blinde
guides
and
leaders
of
the
blinde
,
and
let
them
alone
▪
And
so
with
Ieremie
we
shall
plucke
vp
and
roote
out
,
destroy
and
throw
downe
euen
kingdomes
and
nations
:
that
is
as
we
saide
before
,
wee
shall
pronounce
their
wickednesse
,
and
iudgement
against
them
,
and
forsake
their
fellowshippe
,
and
so
leauing
them
to
the
iudgements
of
God
,
they
shall
surely
be
plucked
vp
and
destroyed
▪
except
they
repent
.
Wherefore
let
not
Master
Cartwright
thinke
much
,
if
God
doe
set
one
man
,
he
woulde
vtterly
leaue
the
people
,
and
goe
from
them
,
and
dwell
alone
in
the
wildernesse
And
so
well
did
he
like
their
assemblyes
,
that
he
calleth
them
all
adulterers
and
an
assemblie
of
rebels
.
And
in
another
place
he
is
forbidden
to
haue
any
fellowshippe
with
them
,
whether
pleasant
or
vnpleasant
:
so
that
he
might
neither
mourne
with
them
,
neither
reioyce
,
neither
eate
nor
drinke
with
them
.
And
if
it
bee
said
,
that
Ieremie
had
a
speciall
commaundement
,
which
we
haue
not
,
we
knowe
that
all
the
commaundements
of
God
,
vpon
the
like
occasions
,
belong
vnto
vs
.
And
concerning
authoritie
and
power
,
wee
prooued
before
,
that
the
least
in
the
kingdome
of
God
,
hath
it
equall
with
Ieremie
or
any
of
the
Prophetes
.
Hereby
is
that
also
aunswered
which
Master
Cartwright
inferreth
,
that
if
one
man
bee
founde
worthie
of
excommunication
,
the
smaller
part
of
an
assembly
is
not
to
proceede
against
him
,
if
the
greater
part
will
not
.
What
doctrine
is
this
?
and
what
one
worde
of
God
doth
he
name
for
profe
of
this
&
diuers
other
such
●ike
?
For
though
Kings
&
nations
&
all
the
would
,
wuold
take
any
knowen
wretched
liuer
to
be
a
brother
,
and
communicate
with
him
,
yet
neithēr
the
smaller
part
of
an
assembly
,
neyther
I
alone
ought
to
do
it
.
For
there
is
a
flat
law
set
downe
by
the
Lorde
:
Thou
shalt
not
followe
a
multitude
to
doe
euill
:
neyther
agree
in
a
controuersie
to
decline
after
many
,
and
ouerthrowe
the
trueth
.
But
Master
Cartwright
will
saye
,
that
this
Lawe
was
giuen
for
wittnessing
the
trueth
in
publique
iudgement
,
and
not
that
euery
one
shoulde
take
vpon
him
to
excommunicate
.
We
knowe
that
the
common
wealth
of
Israel
:
and
their
ciuill
iudgement
did
figure
out
the
Lordes
Spirituall
iudgement
in
his
Church
:
For
we
ought
to
tell
the
Church
,
that
his
spirit
&
theirs
being
met
together
,
was
ioyned
as
in
one
for
excommunicating
the
incestuous
person
.
but
what
if
the
rest
of
the
church
will
not
ioyne
with
vs
therein
?
Surely
then
,
as
we
prooued
before
,
we
must
set
our selues
against
them
all
,
we
must
not
be
afraid
of
their
faces
,
as
the
Lorde
commandeth
,
Corah
,
Dathan
and
Abiram
,
they
shall
perish
with
them
:
They
are
all
rebellious
traytours
,
they
are
brasse
and
yron
,
they
are
all
destroyers
,
they
shall
call
them
reprobate
siluer
,
because
the
Lorde
hath
reiected
them
.
From
the
least
of
them
,
euen
to
the
greatest
of
them
,
euery
one
is
giuen
vnto
couetousnesse
,
and
from
the
Prophet
euen
vnto
the
Priest
,
they
all
deale
falsely
.
They
are
all
vnto
me
(
saith
the
Lorde
againe
)
as
Sodome
,
and
the
inhabitants
thereof
as
the
people
of
Gomorrah
,
yet
I
doe
not
doubt
,
but
that
there
was
the
Church
,
and
children
of
God
amongest
them
.
For
Ieremie
him selfe
and
Barucke
was
with
them
:
that
when
iudgement
was
turned
backewarde
,
and
iustice
stoode
a
farre
off
,
so
that
all
trueth
and
equitie
failed
,
yet
(
I
say
)
there
were
some
that
refrained
from
euill
,
and
were
made
a
pray
to
the
rest
.
M
C.
M.
C.
saith
,
that
one
man
being
founde
&
iudged
to
deserue
separation
,
should
not
be
separate
except
the
most
part
do
consent
?
He
wil
say
peraduenture
,
that
he
excepteth
idolaters
&
apostates
from
the
Lord
.
why
then
did
he
giue
a
generall
rule
,
without
naming
such
exceptions
?
yet
Christ
for
all
disobedience
in
refusing
any
message
of
God
,
doth
giue
commandement
,
For
if
they
receiue
you
not
,
sayeth
he
,
nor
heare
your
wordes
,
when
ye
depart
out
of
that
house
or
that
citie
,
shake
off
the
dust
of
your
feete
against
them
.
He
will
answere
,
that
their
sinne
also
of
not
receiuing
the
messengers
of
Christ
,
was
the
sinne
of
Apostacie
.
And
is
not
this
a
message
from
Christ
,
when
one
or
a
fewe
persons
doe
iustly
rebuke
the
congregation
for
ouerthrowing
the
Lordes
discipline
and
treading
his
scepter
vnder
foote
?
and
is
not
his
scepter
cast
downe
,
and
his
kingdome
polluted
,
when
he
which
is
manifestly
knowen
and
prooued
to
deserue
separation
,
can
not
be
cast
out
?
But
againe
he
will
say
,
that
those
cities
and
churches
were
not
cast
off
,
for
refusing
the
Lordes
messengers
,
but
for
refusing
such
a
message
as
they
brought
:
namely
that
the
Christ
and
Messiah
was
nowe
come
in
the
flesh
.
Surely
til
after
the
death
of
Christ
,
they
had
no
such
message
.
For
Christ
straightly
charged
his
disciples
,
that
they
should
tell
no
man
,
Those
mine
enemies
which
woulde
not
,
that
I
shoulde
reigne
ouer
them
,
bring
hither
and
slay
them
before
me
.
But
hereto
they
will
answere
,
that
yet
till
iudgement
was
executed
by
the
Lorde
him selfe
,
they
were
called
his
Citizens
:
The
Lord
is
there
.
And
in
this
respect
also
it
is
called
in
Ieremie
the
throne
of
his
glorie
.
As
who
say
that
among
whomsoeuer
we
see
not
the
Lord
to
reigne
by
his
gouernement
&
discipline
,
The
path
and
way
of
the
Lord
is
holy
,
as
the
prophet
teacheth
,
&
no
polluted
shal
passe
by
it
:
there
shal
be
no
lyon
,
no
noysome
beast
shall
ascend
by
it
,
neither
shall
they
be
founde
there
.
whereby
is
meant
that
open
and
grosse
sinners
shall
not
be
suffred
in
the
Church
.
For
either
they
shall
be
separate
by
excommunication
,
or
els
all
the
godly
shall
withdraw
them selues
from
them
,
and
hold
them
accursed
.
As
it
is
written
,
If
any
man
loue
not
the
Lorde
Iesus
,
This
is
the
loue
of
God
,
that
we
keepe
his
commandements
,
and
he
that
sayeth
I
knowe
god
,
or
I
loue
god
,
and
keepe
not
his
commaudements
,
is
a
lyar
,
and
the
trueth
is
not
in
him
.
Not
that
we
can
keepe
his
commandements
without
all
breach
or
offence
.
for
wee
are
not
Donatistes
as
the
aduersaries
slander
vs
:
that
we
should
say
,
we
may
be
without
sinne
,
or
that
the
church
may
be
without
publike
offences
,
or
if
there
fall
out
some
sort
of
grosser
sinnes
,
that
therefore
it
should
cease
to
be
the
church
of
God
.
we
teach
no
such
doctrine
,
but
if
in
any
Church
such
grosse
sinnes
bee
incurable
,
and
the
Church
hath
not
power
to
redresse
them
,
or
rebelliously
refuseth
to
redresse
them
,
then
it
ceaseth
to
be
the
Church
of
God
,
and
so
remaineth
till
it
repent
,
&
take
better
order
.
And
here
commeth
in
that
question
to
be
decided
,
whether
without
the
discipline
commanded
of
Christ
,
any
assembly
or
church
may
be
called
the
church
of
Christ
,
M.
C.
saith
,
that
for
want
of
this
discipline
,
we
giue
al
the
english
assemblies
,
the
blacke
stone
of
condemnation
.
Howe
truely
he
writeth
this
of
vs
,
his
conscience
is
witnes
▪
for
we
neuer
said
that
all
the
English
assemblyes
doe
want
discipline
.
Thogh
this
matter
be
sufficiently
debated
before
,
yet
let
vs
weigh
Master
Cartwrights
answere
.
H
sayeth
that
faith
in
Christ
is
the
essence
,
being
,
or
life
of
the
church
:
as
for
discipline
it
is
but
accidental
,
and
therefore
the
Church
of
God
may
haue
her
being
and
life
,
and
be
named
the
church
of
God
,
without
discipline
.
what
worde
of
God
doeth
he
bring
for
all
this
?
we
knowe
in
deede
that
Christ
is
the
life
and
essence
of
the
Church
.
For
except
as
braunches
we
abide
in
him
,
Master
Cartwright
distinguiseth
:
He
will
haue
a
dead
Christ
,
or
an
Idol
christ
to
be
the
life
of
the
church
.
For
he
will
ioyne
the
church
to
Christ
,
without
the
discipline
and
gouernement
of
Christ
.
He
putteth
asunder
the
church
and
the
discipline
of
Christ
,
and
so
must
●eedes
sunder
Christ
from
his
owne
discipline
or
gouernement
Nowe
Paul
calleth
this
discipline
,
Master
Cartwright
say
,
that
by
the
scepter
there
is
meant
nothing
else
but
the
power
of
the
worde
of
God
,
I
graunt
it
:
as
Paul
saith
I
will
knowe
not
the
speach
or
wordes
of
these
men
,
For
the
kingdome
of
God
is
not
in
worde
,
but
in
power
saith
he
,
and
in
the
psalme
,
The
Lorde
shall
sende
the
rodde
of
this
power
out
of
Zion
.
And
the
weapons
of
our
warrefare
are
mighty
through
God
,
as
againe
he
writeth
.
So
then
if
the
power
of
the
word
to
bynde
&
lose
,
to
remit
or
refaine
mens
sinnes
,
to
promise
lyfe
,
and
to
rebuke
and
giue
ouer
to
execration
be
taken
from
Christ
or
the
church
of
Christ
,
what
remaineth
but
an
Idol
or
counterfet
christ
,
an
Idol
or
counterfet
church
?
Thus
while
M
C.
wil
haue
faith
in
christ
to
be
the
life
of
the
church
without
discipline
,
he
doth
leaue
christ
himselfe
without
life
,
&
as
one
that
is
dead
,
or
turned
into
an
Idol
▪
yet
further
he
proceedeth
in
his
absurdities
&
blasphemies
,
&
saith
,
that
fayth
only
is
the
essence
,
being
,
or
life
of
the
church
,
and
that
besides
faith
,
nothing
is
necessary
to
the
very
essence
and
being
of
the
church
.
Thus
be
like
children
which
yet
through
want
of
discretion
,
can
not
haue
faith
,
shall
be
without
the
essence
&
life
of
the
church
.
How
corrupt
doctrine
this
is
,
I
neede
not
heere
stand
on
it
.
If
he
say
that
by
the
faith
of
the
parents
they
haue
life
&
essence
in
the
church
,
the
scripture
is
against
him
.
the
children
of
promise
.
For
we
are
(
sayth
he
)
after
the
maner
of
Isaac
children
of
the
promise
,
and
againe
to
the
Romans
,
the
children
of
the
promise
are
counted
for
the
true
seede
of
Abraham
.
For
the
iust
shall
liue
by
his
fayth
saith
Habbakk
If
then
a
man
shall
liue
by
his
owne
faith
,
M.
C.
whether
the
Kingdome
,
Priesthood
,
&
Prophecie
of
Christ
be
of
the
essence
and
life
of
the
Church
.
I
am
sure
he
dare
not
say
nay
to
this
:
and
why
then
will
he
haue
the
Lordes
discipline
or
gouernement
,
to
be
but
an
accident
or
hangby
to
the
church
For
by
Christ
as
paul
sheweth
,
(
that
is
by
the
graces
of
Christs
kingdom
,
priesthood
●
prophecie
)
all
his
body
,
(
that
is
all
his
Church
)
are
coupled
&
knit
together
by
euery
ioynt
,
and
so
receyueth
increase
and
edyfiyng
in
God
.
So
take
away
the
kingdom
and
gouernement
of
Christ
,
and
there
can
be
no
ioyning
,
nor
coupling
together
of
the
church
,
no
offices
nor
callings
in
the
church
,
yea
no
face
,
or
shewe
,
or
rather
no
part
,
signe
or
token
of
the
church
.
For
these
graces
do
we
receiue
of
Christs
kingdome
or
from
his
imperiall
Maiestie
.
And
therefore
it
is
written
,
that
when
he
ascended
vp
on
hie
,
(
as
our
triumphant
King
and
Gouernour
)
he
led
captiuitie
captiue
,
M
C.
is
forced
to
confesse
,
For
he
saith
that
the
ministery
of
the
word
is
a
part
of
this
discipline
,
&
the
obedience
of
the
people
is
another
:
&
so
reasoneth
,
that
,
take
away
all
discipline
&
euery
part
thereof
,
&
there
remaineth
no
church
of
christ
.
Thus
the
truth
hath
made
him
to
yeeld
in
battell
,
and
turned
him
backewarde
,
and
yet
he
will
resist
as
it
were
going
backward
.
For
how
backewardly
doeth
he
deale
in
this
matter
?
to
say
that
discipline
is
not
pertaining
to
the
essence
of
the
church
,
&
now
for
want
of
discipline
,
to
take
away
the
essence
and
name
of
the
Church
.
Againe
to
say
,
without
discipline
there
may
be
a
church
,
and
nowe
to
say
that
without
discipline
,
there
can
be
no
church
.
So
rather
then
he
will
be
without
an
enemie
,
he
will
fight
with
a
shadowe
.
For
nowe
full
wisely
he
doeth
cut
discipline
into
partes
:
namely
the
ouersight
,
rule
,
and
gouernement
of
such
as
haue
charge
in
the
church
,
and
the
obedience
of
the
people
thereto
:
which
two
partes
indeede
doe
conteine
,
all
the
other
partes
,
and
therefore
very
vainely
he
speaketh
of
other
partes
of
discipline
,
as
if
they
might
be
separate
and
secluded
from
these
.
For
he
can
shewe
none
in
the
church
,
but
either
gouernours
,
or
vnder
gouernement
:
neither
can
he
shewe
any
duetie
in
the
church
,
but
onely
the
dueties
of
gouernement
or
of
submission
and
obedience
:
neither
any
worke
,
matter
,
businesse
,
or
ministerie
in
the
church
,
but
either
of
charge
and
ouersight
,
or
vnder
charge
or
ouersight
.
Wherefore
take
away
both
gouernement
and
ouersight
,
&
also
obedience
and
submission
,
and
there
can
be
no
other
part
of
discipline
remaining
.
For
the
dueties
of
teaching
,
exhorting
,
improouing
,
rebuking
&c.
also
all
dueties
of
examining
and
deciding
controuersies
,
of
reforming
abuses
,
of
relieuing
and
maintaining
the
afflicted
and
poore
,
of
separating
the
vnworthy
&c.
are
contained
vnder
that
parte
of
gouerning
.
Also
all
dueties
of
beleefe
and
learning
the
trueth
,
of
reuerence
,
honour
,
meekenesse
and
all
kinde
of
seruice
and
vpright
behauiour
&c.
are
contained
vnder
that
part
of
obedience
and
submission
.
Thus
it
is
manifest
,
that
through
want
of
discipline
,
there
is
no
naturall
coniunction
of
the
partes
and
members
of
the
church
together
,
so
that
both
the
head
and
vitall
partes
are
wanting
,
and
all
the
other
partes
are
wholy
and
throughly
either
displaced
and
peruerted
,
or
vtterly
lost
and
perished
.
But
why
doeth
he
not
shewe
what
part
of
discipline
may
be
wanting
,
yea
and
of
those
two
partes
,
which
he
sayeth
can
not
be
wanting
▪
yet
what
defect
there
may
be
.
Indeede
it
is
commanded
to
forgiue
a
brother
,
if
he
sinne
seuen
times
in
a
day
,
and
seuen
times
in
a
day
turne
againe
to
vs
,
saying
,
it
repenteth
me
.
yea
we
must
forgiue
,
though
it
were
vnto
seuentie
times
,
seuen
tymes
.
But
yet
Christ
giueth
no
power
to
forgiue
,
if
a
brother
remaine
wilfull
in
his
sinne
,
yea
if
it
be
but
a
priuate
sinne
,
I
am
to
proceede
against
him
,
and
am
not
to
cease
,
till
either
I
haue
brought
him
to
repentance
,
or
haue
broken
off
all
fellowshippe
with
him
,
as
with
a
brother
.
But
we
must
take
heed
,
that
they
be
brethren
,
and
not
dogs
and
scorners
whom
we
rebuke
and
labour
to
redresse
.
For
if
thy
brother
trespasse
against
thee
,
saith
Christ
&c.
then
he
sheweth
howe
to
deale
and
complaine
for
reformation
of
a
brother
.
He
that
reprooueth
a
scorner
,
purchaseth
to
him selfe
shame
:
and
he
that
rebuketh
the
wicked
,
getteth
him selfe
a
blot
:
againe
,
Rebuke
not
a
scorner
least
he
hate
thee
,
but
rebuke
a
wise
man
and
he
will
loue
thee
.
But
to
be
short
:
All
the
discipline
of
the
church
consisteth
herein
,
first
that
the
church
be
gathered
of
the
worthie
:
Enquire
who
is
worthie
:
Giue
ye
not
that
which
is
holy
to
dogges
,
neither
cast
ye
your
pearles
before
swine
.
And
in
Ieremie
If
thou
take
away
the
precious
from
the
vile
,
then
shalt
thou
be
as
my
mouth
:
let
them
returne
vnto
thee
,
but
returne
not
thou
vnto
them
.
And
in
Ezekiel
,
They
shall
reach
my
people
the
difference
betweene
the
holy
and
prophane
,
and
cause
them
to
discerne
betweene
the
vncleane
and
the
cleane
.
the
Lorde
reiected
their
offerings
,
because
they
offered
the
scrobled
,
and
the
lame
and
the
sicke
and
the
blinde
,
which
figureth
the
reiecting
of
our
sacraments
,
when
dogges
and
swyne
do
communicate
therein
.
drunkardes
,
Maygamesters
,
blasphemers
,
raylers
,
fighters
and
such
like
,
are
presented
as
sweete
bread
at
the
table
of
the
Lorde
.
The
seconde
point
of
discipline
is
,
that
the
couenant
,
promises
,
and
Gospel
of
Christ
,
and
the
sacraments
of
his
kingdome
,
being
established
among
the
worthie
,
then
that
they
keepe
the
couenant
&
sacraments
vnpolluted
.
And
for
this
purpose
there
are
appointed
these
other
partes
of
discipline
:
namely
that
the
Church
doe
iudge
those
which
are
within
:
for
it
hath
nothing
to
doe
,
to
iudge
those
that
are
without
.
The
discipline
of
the
church
poceedeth
against
the
brethren
,
that
offend
,
as
was
shewed
before
,
&
not
agaynst
scorners
,
or
careles
worldlings
.
For
the
lord
doth
now
take
vs
of
the
gentiles
for
priests
&
leuites
▪
M
C.
saith
that
some
part
of
discipline
may
bee
wanting
,
let
vs
see
which
of
them
may
be
wanting
and
the
church
notwithstanding
haue
the
essence
and
name
of
the
church
.
First
Christ
hath
gieun
power
to
euery
christian
to
reteyne
the
sinnes
of
euery
brother
whom
he
knoweth
to
trespasse
against
him
,
&
not
to
forgiue
hym
,
except
he
see
him
repen
:
So
that
if
any
person
want
this
power
,
he
is
not
to
be
counted
a
christian
.
And
this
power
reacheth
so
far
,
not
only
for
open
but
euen
for
priuate
offences
,
to
iudge
&
take
any
man
for
a
heathen
&
a
publican
,
if
he
wil
not
be
reformed
.
Now
this
liberty
&
power
,
euery
christian
must
hold
,
or
els
he
is
the
seruant
of
men
,
as
it
is
Malachy
.
So
then
he
is
vtterly
without
the
kingdom
&
priesthod
of
christ
,
M.
C.
say
that
a
general
rebuke
,
&
iudging
of
the
wicked
is
a
binding
,
let
him
knowe
that
the
Church
hath
more
liberty
&
right
,
particularly
to
iudge
those
which
are
within
,
then
generally
to
iudge
those
that
are
without
.
And
safely
,
if
it
haue
not
power
to
iudge
those
which
are
within
,
it
hath
no
power
of
iudging
at
all
.
So
that
it
is
manifest
,
that
no
part
of
church
discipline
can
be
wanting
,
but
the
church
doth
straightway
go
to
mine
thereby
.
For
a
confused
gathering
of
al
together
,
was
proued
to
be
no
church
of
God
▪
Likewise
if
the
couenant
of
the
church
,
&
the
sacraments
thereof
,
be
broken
and
disanulled
,
Master
C.
graunteth
that
there
is
no
church
:
and
nowe
it
is
shewed
that
without
that
power
of
rebuking
and
iudging
those
which
are
within
,
and
of
excomunicating
those
that
deserue
it
,
there
can
be
no
church
of
God
.
As
for
that
his
fonde
answere
,
that
for
some
default
in
preaching
,
and
some
default
in
obedience
,
the
discipline
of
the
church
may
fayle
and
yet
be
the
church
,
let
him
knowe
that
though
some
preacher
or
other
person
offende
,
yet
doeth
not
therefore
the
discipline
of
the
church
fayle
or
want
,
except
the
church
be
negligent
,
or
wilfully
refuse
to
redresse
such
offences
,
or
is
brought
into
bondage
that
it
can
not
redresse
them
.
And
yet
also
the
question
is
not
of
some
weakenes
and
failing
in
discipline
but
a
full
want
and
ouerthrowe
either
of
the
whole
,
or
of
some
parte
thereof
.
Wherefore
that
proofe
they
alleadgeby
the
Corinthians
,
that
they
wanted
discipline
,
&
yet
were
the
church
of
God
,
is
false
&
very
vaine
.
For
they
wanted
it
not
,
but
were
negligent
therein
.
They
were
not
vnder
the
bondage
of
a
popish
discipline
,
&
power
,
which
denyed
and
withhelde
the
Lordes
discipline
.
Nowe
negligence
was
a
fault
in
them
,
yet
not
an
vtter
ouerthrowe
and
failing
of
discipline
.
For
being
rebuked
of
Paul
,
they
mended
this
negligence
,
a
clearing
of
themlselues
,
an
indignation
,
a
feare
,
a
great
desire
,
a
zeale
,
a
punishing
of
themselues
.
Likewise
for
their
abuses
in
the
Sacrament
of
the
Supper
,
Paul
condemneth
euen
the
Supper
,
This
is
not
to
eate
the
Lordes
Supper
.
And
for
abusing
that
Sacrament
,
many
of
them
were
plagued
of
God
,
and
dyed
.
So
that
although
for
a
tyme
,
they
turned
the
Sacrament
to
be
a
iudgement
against
them
,
&
the
discipline
of
the
church
did
fayle
,
yet
was
it
not
therefore
quite
ouerthrowen
&
debarred
from
them
.
Also
whereas
some
beleeued
not
the
resurrection
from
the
dead
,
M.
C.
alledgeth
,
that
Paul
calleth
the
churches
of
God
by
the
title
of
the
faythfull
and
Sayntes
.
For
though
some
fall
away
vnto
wickednesse
,
yet
by
the
discipline
of
the
Church
the
rest
doe
remaine
as
Saintes
.
And
that
tytle
of
Saintes
is
agaynst
Master
Cartwright
.
For
if
they
be
Sayntes
and
holy
,
howe
shall
they
shewe
forth
a
wicked
and
vnholy
profession
,
and
still
be
called
the
Sayntes
and
Church
of
God
.
he
calleth
the
incestuous
person
a
wicked
man
and
not
a
Saynt
.
To
the
Sayntes
fayeth
Paul
at
Ephesus
and
to
the
faithfull
▪
Let
a
man
examine
himselfe
:
and
againe
to
the
Romans
,
Let
vs
not
therefore
iudge
one
another
any
more
▪
that
we
were
not
to
iudge
men
by
their
fruites
,
or
the
Church
had
not
power
to
iudge
those
that
sinne
in
the
Church
:
Iudge
not
that
ye
be
not
iudged
,
and
yet
also
keepe
the
Lordes
discipline
,
of
iudging
and
rebuking
the
wicked
,
without
spot
and
vnblameable
.
Likewise
to
examine
our selues
,
that
is
our
owne
heartes
and
consciences
,
belongeth
to
our selues
:
but
wee
are
not
thereby
forbidden
to
examine
the
outwarde
abuses
and
faultes
of
others
.
that
we
are
to
consider
one
another
.
Also
to
marke
others
diligently
,
to
note
others
,
that
wee
looke
not
euery
man
on
his
owne
thinges
,
but
euery
man
also
on
the
things
of
other
men
.
as
appeareth
in
Exo
12.
25.
and
other
places
.
For
they
were
to
iourney
with
the
cloud
and
tabernacle
as
in
Nombers
,
Whether
the
cloude
vpon
the
tabernacle
was
taken
vp
by
day
or
by
night
.
All
their
iourn●●ing
was
by
the
commandement
of
the
Lorde
.
Now
let
vs
come
to
other
of
his
profes
.
A
city
saith
he
,
may
be
a
citie
,
though
it
haue
not
the
walles
of
a
citie
.
And
so
he
reasoneth
that
Ierusalem
,
was
the
Citie
of
the
great
King
,
before
Nehe●●●h
had
builded
the
walles
,
whereupon
he
concludeth
that
a
Church
may
be
the
church
of
God
,
though
it
want
discipline
.
Howe
greatly
here
againe
doeth
M
C.
deceiue
him selfe
and
others
.
He
knoweth
that
the
Temple
did
figure
out
and
signifie
the
church
of
God
,
as
well
as
the
citie
Ierusalem
.
Nowe
as
the
Temple
was
noe
Temple
of
God
,
but
a
ruinous
heape
,
without
the
walles
of
the
temple
,
and
the
foundation
of
the
walles
:
so
the
citie
Ierusalem
,
was
said
to
lye
waste
as
no
citie
of
God
,
till
the
walles
were
builded
and
the
gates
reared
vp
:
If
he
require
proofe
of
both
these
,
Christ
is
set
downe
to
be
the
sanctuarie
and
head
corner
stone
in
the
building
.
the
twelue
Apostles
are
called
the
twelue
foundations
of
the
wall
of
the
holy
citie
,
and
the
gates
the
twelue
trybes
of
Israel
,
meaning
all
the
nomber
of
Gods
elect
.
Nowe
therefore
let
him
iudge
,
that
seeing
the
Apostles
,
and
all
the
Saintes
of
God
,
are
builded
in
the
walles
of
this
citie
,
howe
it
can
bee
the
citie
of
God
without
the
walles
.
Yea
he
neither
doeth
,
nor
can
bring
any
worde
of
God
,
that
the
walles
shoulde
signifie
discipline
onely
,
and
not
rather
the
gathering
and
building
of
all
the
saints
of
god
,
into
one
spirituall
house
&
city
of
god
.
And
therefore
is
there
no
mention
made
of
any
temple
or
other
houses
within
the
city
.
yea
the
text
saith
,
that
there
was
none
such
,
but
the
Lorde
God
Almightie
and
the
Lambe
are
the
Temple
thereof
.
God
laid
his
foundations
among
the
holy
mountaines
,
the
lord
loueth
the
gates
of
Zion
more
then
all
the
habitations
of
Iacob
:
glorious
things
are
spoken
of
thee
O
citie
of
God
.
Compasse
about
Z●on
,
and
goe
rounde
about
it
,
and
tell
the
towres
thereof
:
marke
well
the
wall
thereof
.
Beholde
her
towers
,
that
ye
may
tell
your
posteritie
.
And
in
Nehemiah
,
the
people
are
sayde
to
bee
in
great
affliction
,
and
in
reproch
,
because
the
wal
of
Ierusalem
was
broken
downe
and
the
gates
thereof
were
burnt
with
fire
.
Wherefore
the
city
Ierusalem
,
was
a
resemblance
and
figure
of
the
spirituall
Ierusalem
and
Church
of
God
,
onely
by
the
walles
and
gates
of
the
citie
&
there
execution
of
Iudgement
in
the
gates
thereof
.
For
in
these
3.
things
is
described
the
ioy
of
Dauid
in
that
Psalme
:
That
the
people
should
go
into
the
house
of
the
Lorde
,
that
their
feete
shoulde
stande
in
the
gates
of
Ierusalem
,
and
that
there
were
thrones
set
for
iudgement
.
Nay
sayeth
Master
Cartwright
,
the
houses
&
fayre
buildings
did
figure
the
Church
of
God
,
and
the
walles
did
figure
discipline
only
.
This
is
his
owne
dreame
,
euen
an
imagination
of
his
owne
head
.
For
not
the
houses
of
the
city
did
figure
the
spirituall
house
of
God
or
his
citye
,
but
the
Temple
.
Neyther
was
the
city
without
the
walles
any
figure
,
but
onely
by
the
walles
.
And
therefore
doth
Nehemiah
say
in
the
seconde
Chapter
,
That
he
woulde
builde
the
Citie
,
because
hee
meant
to
builde
the
walles
of
the
Citie
.
But
let
Master
Cartwright
remember
himselfe
,
and
shewe
any
place
in
the
worlde
,
that
is
called
a
city
,
and
yet
hath
not
the
walles
of
a
City
.
Or
an
orcharde
,
garden
,
or
close
so
called
,
without
a
hedge
,
a
wall
,
or
some
safe
inclosing
of
fensing
.
Are
a
clump
of
fruite
trees
called
an
orcharde
,
yf
they
stande
open
in
the
fielde
without
any
fence
?
or
is
a
fayre
piece
of
grasse
grounde
named
a
close
,
if
it
be
not
enclosed
.
So
by
his
owne
vayne
reason
he
ouerthroweth
him selfe
.
And
wheras
he
sayeth
that
after
their
returne
from
Babylon
the
Citie
is
called
the
Citie
of
the
great
king
,
euen
before
the
walles
were
builded
:
what
proofe
bringeth
he
for
that
▪
It
is
called
a
city
indeede
by
Nehemiah
,
but
a
destroyed
and
waste
Citie
:
hee
meaneth
that
it
had
bene
a
Citie
,
but
nowe
is
destroyed
and
waste
,
and
he
saith
he
would
builde
the
citie
,
(
not
that
it
was
nowe
a
citie
,
for
then
it
had
bene
buylded
to
his
hande
)
but
the
vse
of
speach
is
,
that
where
a
city
hath
bene
,
to
call
the
place
and
the
ruinous
heape
of
stones
by
the
name
of
the
Citie
▪
And
so
in
Ezra
,
before
their
returne
from
Babylon
,
The
Heathen
King
Cyrus
calleth
the
place
of
Ierusalem
by
the
of
Ierusalem
,
yet
was
neither
the
people
of
God
there
,
nor
the
Temple
of
God
.
Yea
Zion
was
plowed
like
a
fielde
,
and
Ierusalem
was
an
heape
,
and
the
mountaine
of
the
house
,
was
as
the
high
places
of
the
forest
.
Reuelation
is
called
Sodome
and
Aegypt
:
and
howe
then
could
it
be
the
City
of
God
,
Nowe
Master
Cartwright
commeth
to
that
poynt
,
concerning
the
dumbe
minister
:
of
whome
as
he
,
so
wee
also
haue
spoken
before
.
But
here
he
prooueth
the
Sacraments
,
ministred
by
such
,
to
be
Gods
Sacraments
,
and
that
men
may
receiue
them
lawfully
.
His
proofes
are
like
wynde
blowen
out
of
a
bladder
.
he
myght
rather
laugh
at
them
him selfe
,
then
offer
them
to
others
to
take
viewe
of
his
folly
.
His
first
proofe
is
,
they
are
ministers
,
but
no
lawfull
ministers
,
and
they
are
ministers
,
though
they
be
Idol
mynisters
,
therefore
he
concludeth
,
that
though
they
be
Idoles
and
vnlawfull
ministers
,
yet
wee
may
heare
then●
,
and
receyue
the
Sacraments
of
them
.
He
confesseth
them
to
bee
vnlawfull
and
Idol
ministers
,
and
yet
their
ministration
or
mynisterie
must
be
good
and
lawfull
:
This
is
as
much
,
as
if
one
shoulde
condemne
a
theefe
and
iustifie
hys
theft
.
For
if
they
be
not
messengers
,
nor
ministers
from
Christ
,
then
their
message
and
ministerie
is
not
from
Christ
,
but
from
the
deuill
.
For
these
be
coniugates
,
an
vnlawfull
minister
,
and
his
vnlawfull
ministerie
:
a
messenger
from
the
diuell
▪
and
his
message
from
the
diuell
:
a
wicked
man
to
be
abhorred
and
his
wickednes
to
be
abhorred
.
Euen
so
it
must
needes
followe
,
that
a
minister
being
vnlawfull
and
of
the
diuell
,
his
action
and
deedes
of
ministration
,
are
vnlawfull
and
of
the
deuill
.
Master
Cartwright
sayeth
that
though
they
bee
vnlawfull
messengers
and
Ministers
,
&
not
of
God
,
yet
their
message
and
ministerie
is
of
god
.
For
it
is
not
a
false
or
euil
message
or
ministerie
as
was
that
of
the
false
prophetes
,
but
good
and
necessarie
for
the
Churche
.
For
that
that
is
of
Christ
sayeth
he
,
is
good
,
and
by
their
ministerie
they
giue
vs
that
,
that
is
of
Christ
,
hee
meaneth
the
Sacramentes
and
their
reading
of
Common
seruice
.
And
so
hee
concludeth
that
they
are
Ministers
of
good
thinges
.
Yea
and
hee
addeth
a
further
distinction
?
that
to
vs
they
are
ministers
of
god
,
but
to
them selues
or
in
respect
of
them selues
,
they
are
vnlawfull
ministers
.
Surely
these
are
trimme
distinctions
to
carrye
him
blyndefolde
,
hee
can
not
tell
whether
.
For
whether
will
hee
wander
in
his
vanities
?
or
howe
many
deuelish
doctrines
will
hee
heape
vp
together
?
First
hee
sayeth
,
they
are
vnlawfull
ministers
,
and
yet
ministers
of
god
:
then
that
they
are
ministers
of
god
,
but
not
lawfull
ministers
of
god
:
Thirdly
that
they
haue
their
calling
and
allowaunce
by
the
Church
and
yet
are
thrust
vpon
the
Church
:
Fourthly
that
eyther
such
dumbe
ministers
,
and
theyr
ministerie
is
of
GOD
:
or
if
they
bee
of
the
Diuell
,
yet
if
the
Bishoppe
and
his
officers
doe
authorize
them
,
then
the
Churche
doeth
authorize
them
,
and
noe
man
ought
to
refuse
them
:
Fiftely
that
their
reading
of
seruice
,
is
to
bee
heard
,
as
being
a
good
thing
from
christ
:
sixtly
that
their
sacraments
are
to
bee
receiued
as
good
thinges
from
Christe
:
Whereby
also
it
followeth
that
Christe
doeth
sende
such
dumbe
,
or
blynde
reading
ministers
to
take
charge
of
the
people
:
also
that
for
a
neede
,
reading
ministers
may
bee
in
the
Churche
in
steade
of
preaching
ministers
:
Further
that
the
Byshoppes
maye
thrust
vpon
the
flocke
,
what
Ministers
they
lyst
,
and
giue
them
that
authoritie
and
calling
which
God
can
not
giue
them
:
Also
that
the
people
shall
bee
counted
Gods
people
and
Churche
,
though
they
bee
vnder
the
deuilles
messenger
,
and
subiect
to
his
guyding
.
Howe
vngodly
and
foolishe
doctrine
is
all
this
?
and
yet
hee
heapeth
much
more
vnto
it
,
There
are
prophets
also
,
which
come
to
vs
in
sheepes
clothing
,
Master
Cartwright
woulde
delude
vs
:
like
those
foolish
shepherdes
named
in
Zechary
,
whom
God
did
raise
vp
in
iudgement
to
sell
and
to
slay
the
sheepe
.
Also
like
Corah
and
his
companie
,
by
whome
so
many
thousandes
perished
.
Or
like
the
priestes
of
Baal
,
or
the
Shepheardes
spoken
of
in
Ezekiel
,
which
did
eate
the
fat
,
and
clothe
them selues
with
the
wooll
,
and
slewe
them
that
were
fedde
but
fed
not
the
sheepe
:
the
weake
they
strengthened
not
,
the
sicke
they
healed
not
,
neither
bound
vp
the
broken
,
nor
brought
again
that
which
was
driuen
away
,
neither
sought
vp
that
which
was
lost
:
but
with
crueltie
and
violence
doe
they
rule
them
,
as
these
doe
by
their
cannon
power
and
spirituall
courtes
.
For
they
,
that
thrust
with
side
and
with
shoulder
,
and
push
with
their
hornes
all
the
weake
of
the
flocke
,
till
they
vtterly
scatter
them
abroade
.
It
is
a
wonder
,
that
any
man
should
speake
of
any
good
the
blind
ministers
doe
.
For
through
their
woefull
ministerie
,
and
through
that
lamentable
bondage
of
popish
discipline
,
we
may
well
say
with
Ieremie
that
wickednesse
is
gone
foorth
into
all
the
lande
.
They
strengthen
also
the
handes
of
the
wicked
,
that
none
can
returne
from
his
wickednesse
.
They
are
all
vnto
me
saith
the
Lorde
as
Sodome
,
and
the
inhabitantes
thereof
as
Gomorah
But
let
vs
see
,
what
are
those
things
,
of
Christ
,
which
he
saith
the
dumbe
ministers
can
giue
vs
.
Forsooth
the
Sacraments
and
the
reading
of
common
seruice
.
they
haue
gotten
the
censers
of
Corah
and
his
companie
,
Master
Cartwright
will
iustifie
their
Sacraments
and
reading
of
seruice
.
Let
vs
therefore
see
to
his
proofes
.
saying
,
that
it
was
commanded
by
Christ
to
heare
the
Scribes
.
There
is
no
commandement
giuen
to
heare
,
but
to
do
as
they
knewe
the
Pharises
taught
truely
.
And
though
by
occasion
they
might
heare
them
teaching
trueth
,
yet
were
they
separate
as
was
shewed
before
,
from
being
their
disciples
:
they
were
not
vnder
their
charge
and
ministerie
,
as
those
are
nowe
vnder
the
dumbe
ministers
charge
,
whome
Master
Cartwright
doeth
iustifie
in
hearing
them
,
and
receiuing
the
Sacraments
of
them
.
Hee
can
not
shewe
that
the
Pharises
were
no
Leuites
nor
Priestes
,
and
yet
offered
the
sacrifices
as
the
Priestes
And
yet
these
doe
minister
the
Sacrament●●
and
will
be
Priestes
ouer
the
people
,
beyng
neither
to
bee
counted
brethren
,
nor
Christyans
.
And
though
the
Pharises
or
Scribes
had
so
farre
vsurped
,
yet
shoulde
not
the
people
haue
partaken
with
them
in
the
sacrifices
no
more
ought
the
people
at
this
day
,
to
partake
in
the
Sacraments
with
such
blinde
ministers
.
But
why
doth
not
Master
Cartwright
perceiue
,
that
his
owne
proofe
is
against
him selfe
.
For
if
the
Scribes
and
Pharises
were
to
be
heard
because
they
preached
trueth
,
then
are
these
dumbe
ministers
not
to
bee
hearde
,
because
they
are
no
preachers
.
But
this
proofe
fayling
,
Master
Cartwright
prepareth
another
,
namely
this
.
The
Scribes
and
Pharisees
,
were
as
vnfit
and
as
vnlawfull
ministers
,
as
our
reading
ministers
,
and
yet
might
be
heard
,
therefore
our
reading
minysters
may
bee
heard
.
Howe
vnfitte
ministers
the
Pharisees
were
,
it
is
after
examined
.
We
saye
not
,
but
that
the
dumbe
ministers
may
be
heard
.
For
if
standing
on
the
gallouse
to
be
executed
,
they
say
they
woulde
come
downe
,
I
knowe
we
maye
heare
them
.
But
the
question
whether
we
may
be
vnder
their
charge
and
guiding
,
and
so
daily
and
vsually
heare
them
,
as
our
spirituall
guides
,
pastours
,
watchmen
for
our
soules
,
and
ministers
in
the
church
.
This
Master
Cartwright
can
not
prooue
,
and
therefore
his
proofe
serueth
for
another
matter
,
quite
besides
the
question
.
Yea
if
he
looke
well
,
this
proofe
serueth
against
him
.
For
the
disciples
of
Christ
were
not
to
heare
the
Pharisees
,
as
being
their
disciples
and
vnder
their
charge
,
therefore
may
not
we
be
vnder
the
dumbe
ministers
charge
,
to
heare
them
as
our
teachers
,
and
guides
in
Christ
.
Another
proofe
he
giueth
thus
:
The
dumbe
ministers
haue
a
calling
by
the
Church
,
as
the
scribes
and
Pharisees
had
:
therefore
wee
may
lawfully
heare
them
and
receiue
them
as
ministers
.
In
this
proofe
wee
haue
these
matters
to
consider
whether
our
dumbe
ministers
haue
as
good
a
calling
as
the
scribes
and
Pharisees
had
.
Whether
the
bishops
and
their
officers
that
call
ministers
are
to
be
counted
the
Church
:
whether
if
the
church
shoulde
appoint
and
receiue
a
dumbe
minister
,
he
had
thereby
any
whit
more
authoritie
▪
or
were
any
whit
the
rather
to
be
receiued
.
It
is
certaine
,
that
Ezra
was
a
Scribe
,
and
a
priest
also
of
the
sonnes
of
Aaron
,
as
wee
may
reade
in
the
booke
of
Ezra
,
and
Nehemiah
.
And
in
other
places
other
Scribes
also
were
mentioned
,
which
were
both
writers
and
preachers
of
the
Lawe
and
worde
of
God
.
And
therefore
Christ
saith
,
that
they
sure
in
Moses
seate
.
That
is
,
as
it
is
in
the
8.
of
Ezra
▪
They
were
chosen
being
men
of
vnderstanding
to
preache
,
and
minister
to
the
people
as
their
office
required
.
Yea
by
the
Priestes
and
Elders
&
consent
of
the
Congregation
were
they
chosen
Master
Cartwright
say
that
our
dumbe
ministers
are
thus
chosen
and
called
?
or
dare
he
say
that
they
sit
in
Moses
seate
?
If
then
he
bring
it
for
a
good
profe
,
That
the
Scribes
&
Pharises
were
to
be
heard
,
because
they
fate
in
moses
seat
,
then
it
is
also
a
good
or
better
proofe
,
That
these
dumbe
ministers
doe
not
sit
in
moses
seat
,
and
therefore
are
not
to
be
heard
and
receiued
as
ministers
.
In
the
Church
and
assemblyes
of
the
Iewes
,
there
could
be
〈…〉
dumbe
ministerie
suffered
,
as
an
ordinarie
office
and
calling
.
To
teach
Iaacob
the
iudgements
of
God
and
Israel
his
lawes
,
to
put
incense
before
his
face
,
and
the
burnt
offering
vpon
the
altar
And
so
the
dumbe
minister
can
haue
no
office
nor
calling
in
the
Church
seeing
there
is
no
such
ministerie
,
nor
parte
of
ministerie
,
as
to
be
a
reading
minister
.
Furthermore
if
Master
Cartwright
saye
,
that
the
Bishoppes
and
their
officers
are
the
Church
,
and
that
therefore
the
dumbe
ministers
are
called
by
the
Church
:
First
it
is
to
bee
shewed
,
that
Master
Cartwright
can
not
prooue
them
to
bee
the
Churche
,
yea
it
was
prooued
before
,
that
they
are
not
the
Churche
of
God
.
Then
also
he
is
against
him selfe
herein
,
for
he
confessed
before
,
That
the
dumbe
ministers
are
thrust
vpon
the
Churche
,
and
howe
then
can
they
bee
called
by
the
Churche
:
Thyrdely
,
if
they
were
called
,
and
then
both
the
maner
of
calling
bee
altogether
blasphemous
and
wicked
and
the
office
whereto
they
are
called
,
is
none
of
the
church
offices
and
callings
of
what
weight
or
authoritie
shall
their
calling
be
?
Shall
wee
haue
strange
offices
and
ministeries
in
the
Church
,
which
God
hath
not
appointed
?
or
shall
wee
giue
any
authoritie
or
reuerence
vnto
them
,
because
men
account
of
them
?
shal
the
blasphemie
and
wickednesse
of
a
number
,
though
they
be
named
the
Church
,
make
me
any
whit
the
more
,
to
receiue
a
dumbe
minister
,
because
they
doe
wickedly
and
blasphemously
call
and
authorize
him
.
Nay
,
I
ought
not
to
followe
a
multitude
to
doe
euill
.
Master
Cartwright
would
haue
it
,
that
the
moe
which
sinne
in
a
matter
,
the
lesse
the
sinne
is
:
but
rather
it
is
the
more
grieuous
,
and
more
to
be
abhorred
.
And
Paul
giueth
this
libertie
to
Tim●thie
,
That
though
other
men
euen
the
Elders
and
people
shoulde
choose
any
vnmeete
minister
,
yet
hee
shoulde
not
partake
with
them
in
their
sinne
.
And
if
in
the
acte
of
chusing
,
the
authoritie
of
the
church
is
not
to
be
regarded
,
when
it
shamefully
abuseth
her
authoritie
,
then
also
in
the
wickednesse
&
sinne
that
is
wrought
by
the
choyse
,
it
is
lesse
to
be
regarded
.
For
the
reading
ministerie
is
abominable
wickednesse
,
and
as
it
first
ouerthrewe
the
Churches
of
God
,
Master
Cartwright
laye
away
his
fonde
distinction
that
they
are
ministers
,
though
they
be
vnlawfull
ministers
.
For
if
the
reading
ministerie
be
no
office
nor
calling
appointed
by
christ
,
then
is
it
an
office
of
Antichrist
:
And
why
then
shoulde
he
sticke
so
much
on
the
worde
minister
,
if
they
be
Antichristian
and
deuelish
ministers
?
And
what
will
he
make
of
the
Church
?
It
is
indeede
the
house
of
the
liuing
God
,
the
piller
and
grounde
of
trueth
.
But
Master
Cartwright
will
haue
it
to
presume
aboue
Christ
,
and
so
will
make
it
an
Antichrist
.
For
if
it
ordeine
strange
ministeries
and
offices
in
the
church
,
which
christ
and
his
Apostles
neuer
coulde
doe
nor
woulde
do
,
doeth
it
not
presume
aboue
Christ
?
Christ
and
his
Apostles
coulde
not
thrust
,
Master
Cartwrightes
saying
,
we
may
receiue
such
:
and
if
any
such
be
thrust
vpon
vs
,
we
must
account
their
ministery
to
be
sanctified
,
for
the
Churches
sake
which
calleth
them
▪
Surely
if
the
Church
doe
vsurpe
and
chalenge
,
such
a
power
of
ruling
,
and
such
a
holines
in
sanctifying
,
which
christ
neuer
had
:
it
becommeth
the
church
of
Antichrist
,
and
quite
ouerthroweth
the
kingdom
and
priesthood
of
christ
.
But
let
vs
see
further
what
M
C.
sayeth
.
He
pleadeth
for
the
dumbe
ministers
,
by
comparing
them
still
with
the
Scribes
and
Pharises
,
also
with
the
priestes
and
teachers
in
the
olde
lawe
,
with
the
chiefe
Priestes
at
Christs
comming
,
and
with
vnsufficient
and
vnable
Magistrates
.
He
wil
haue
them
to
haue
as
lawfull
a
calling
and
ministerie
as
any
of
these
.
The
Scribes
sayth
he
,
taught
vntruely
&
were
deceiued
in
the
chiefe
grounds
of
religion
,
&
yet
were
to
be
heard
of
the
people
:
therefore
our
dumbe
ministers
are
as
lawful
ministers
as
they
.
Likewise
he
saith
of
the
priests
&
of
magistrates
that
some
of
the
priests
were
dumbedogs
,
&
some
false
teachers
,
and
some
had
not
so
lawful
calling
,
also
that
some
Magistrates
are
not
lawfull
&
sufficient
Magistrates
and
yet
neither
the
Scribes
nor
the
priestes
nor
the
magistrates
were
to
be
reiected
as
no
ministers
nor
Magistrats
.
What
true
or
false
doctrine
there
is
in
all
this
,
we
will
shew
by
and
by
.
But
graunt
it
true
which
he
sayth
of
the
scribes
,
Priestes
,
and
Magistrates
:
namely
that
they
were
so
euill
,
as
he
sayeth
,
or
taught
such
false
doctrine
,
yet
he
him selfe
hath
giuen
the
answere
before
,
to
condemne
him selfe
:
For
he
sayde
that
the
Scrybes
were
not
to
bee
heard
,
but
in
that
they
taught
trueth
:
and
that
our
dumbe
ministers
were
to
be
heard
and
receiued
so
farre
,
as
they
can
giue
vs
any
thing
that
is
of
Christ
.
Nowe
it
is
shewed
that
a
reading
or
dumb
ministerie
is
not
of
Christ
,
therefore
we
are
not
to
receiue
or
heare
such
a
ministerie
.
Lykewise
the
Scribes
when
they
preached
trueth
,
were
to
bee
heard
and
receiued
,
therefore
these
being
no
preachers
,
are
not
to
be
heard
nor
receiued
.
The
same
may
be
sayde
of
Magistrates
,
that
what
duetyes
they
are
able
and
sufficient
to
doe
,
therein
we
may
receiue
some
good
by
them
,
therefore
the
dumbe
ministers
hauing
no
ablenesse
nor
sufficiencie
to
that
calling
,
are
wholy
to
be
reiected
.
If
he
say
that
the
reading
of
common
seruice
is
some
ablenesse
and
sufficiencie
of
a
minister
,
hee
knoweth
well
ynough
that
that
is
no
parte
,
nor
duetie
of
the
ministerie
.
For
though
it
bee
written
That
the
Leuites
reade
in
the
booke
of
the
Lawe
,
and
gaue
the
sense
,
and
cause
the
people
to
vnderstande
the
reading
.
that
Moses
was
preached
being
read
euery
Sabbath
:
yet
wee
must
not
thereby
vnderstande
a
bare
reading
onely
,
neither
a
reading
of
a
stinted
forme
of
seruice
.
For
the
order
was
,
as
appeareth
in
Luke
and
in
the
Actes
chap
13.
to
reade
the
Law
and
word
of
God
and
then
to
preach
vpon
it
.
They
read
in
the
Booke
of
the
Lawe
,
and
preached
the
sense
and
vnderstanding
thereof
to
the
people
.
And
therefore
in
Timothie
,
Reading
,
exhortation
,
and
doctrine
are
ioyned
together
.
If
Master
Cartwright
doe
further
alleadge
,
that
the
dumbe
ministers
haue
some
ablenesse
or
sufficiencie
to
minister
the
Sacramentes
,
he
likewyse
knoweth
that
it
is
no
parte
nor
duety
of
the
ministerye
,
as
in
Deuteromie
,
Ecclesiastes
,
and
in
other
places
.
Likewise
in
Newe
Testament
,
as
in
Matthewe
,
Actes
and
sundry
other
places
.
By
all
which
places
it
is
euident
,
That
though
preaching
may
sometymes
be
without
the
present
Acte
of
ministring
the
Sacramentes
,
yet
the
Sacraments
might
neuer
be
ministred
but
of
preachers
and
with
preaching
.
But
nowe
marke
howe
fondely
hee
compareth
dumbe
Ministers
to
vnable
or
vnsufficient
magystrates
,
which
shoulde
rather
bee
compared
to
Trayterous
and
vsurping
Rebelles
.
For
as
anye
vsurper
were
wholy
to
bee
reiected
and
withstoode
,
if
hee
shoulde
get
from
Her
Maiestie
her
royall
dignity
and
crowne
,
or
laye
clayme
thereunto
:
So
also
are
these
minysters
to
bee
reiected
,
which
vsurpe
a
kyngdome
and
gouernement
in
the
Churche
:
when
as
they
ought
not
to
bee
counted
brethren
,
nor
members
in
the
Churche
.
It
agayne
Master
Cartwright
doe
saye
,
that
vsurping
Traytours
maye
geue
vs
our
ryght
,
and
wee
are
to
take
it
,
at
theyr
handes
:
Wee
aunswere
,
that
this
is
the
questyon
,
whether
the
readyng
of
seruyce
in
that
manner
,
and
theyr
mynistring
of
Sacramentes
bee
ryght
or
no.
Fyrst
wee
shewed
before
,
that
such
Sacramentes
so
mynistred
,
and
suche
a
readyng
of
Seruyce
were
execrable
thynges
and
also
none
of
our
ryght
.
But
if
they
were
our
ryght
,
yet
a
man
is
to
take
his
ryght
from
vsurpyng
Traytoures
by
force
of
armes
,
if
hee
bee
able
.
Or
if
hee
bee
not
able
,
hee
shoulde
rather
loose
his
righte
,
then
doe
suite
and
homage
to
a
Traytour
.
In
deede
the
Lordes
Sacramentes
are
our
ryghte
,
and
thankes
bee
to
our
Lorde
GOD
,
wee
may
haue
them
by
other
meanes
,
then
by
the
Dumbe
Mynisters
.
And
though
wee
coulde
not
,
yet
wee
shoulde
not
take
our
ryghte
on
a
thyefe
to
iustyfie
his
theeuerye
.
For
these
hyrelynges
are
theeues
and
robbers
comming
in
by
the
windowe
,
as
it
is
written
.
So
wee
shoulde
first
followe
the
Lawe
on
them
,
to
thrust
them
out
of
the
sheepefolde
,
and
then
see
if
wee
can
get
our
right
For
if
all
such
Ministers
were
excommunicate
from
among
the
brethren
,
wee
shoulde
knowe
the
better
,
both
what
were
our
ryght
,
and
howe
to
come
by
it
.
Againe
Master
C.
distinguisheth
,
that
to
be
able
to
teache
is
not
of
the
substance
of
a
minister
,
but
onely
of
a
lawful
minister
,
also
that
to
be
able
to
iudge
true
iudgement
is
not
of
the
substance
of
a
magistrate
,
but
onely
of
a
lawfull
Magistrate
Such
lyke
sopperyes
as
these
not
worthie
the
answering
,
we
haue
answered
before
.
But
here
agayne
we
answere
,
that
the
discipline
of
the
Church
and
of
the
common
wealth
are
vnlike
in
this
,
that
vngodly
men
,
may
bee
sometymes
lawfull
officers
and
magistrates
in
a
common
wealth
:
and
therefore
Heathen
Kynges
,
yea
Idolatrous
kinges
and
princes
are
lawfull
Magistrates
at
this
daye
▪
Otherwyse
wee
shoulde
condemne
our
owne
Kinges
and
Queenes
,
which
heretofore
haue
bene
Popish
and
Idolatrous
,
as
beeing
no
lawfull
Magistrates
:
But
in
the
Church
of
God
,
this
holdeth
not
.
For
if
any
be
a
wretched
liuer
,
or
an
Idolater
,
hee
can
neither
be
minister
nor
lawfull
minister
in
the
church
:
yea
he
is
no
parte
,
nor
member
of
the
Church
.
Againe
we
say
,
that
if
any
be
an
vnlawfull
minister
,
hee
is
a
Minister
quyte
out
of
the
Church
,
as
we
prooued
before
,
and
then
what
hath
the
churche
to
doe
with
hym
?
Master
Cartwright
will
needes
haue
hym
to
bee
a
minister
,
and
we
are
content
:
for
he
shall
bee
a
minister
,
not
for
the
Churche
,
nor
to
haue
any
medling
in
the
Churche
,
but
for
Satan
and
for
the
children
of
Satan
.
Further
wee
answere
accordyng
to
hys
manner
of
reasoning
that
to
auoyde
Idolatrye
,
or
to
be
no
Idolater
is
not
of
the
substance
of
a
mynister
but
of
a
lawfull
mynister
:
for
he
may
be
a
minister
though
he
be
an
Idolatrous
minister
.
But
shall
wee
therefore
say
that
dayly
massemongers
commyng
openly
from
the
masse
,
to
mynister
the
Sacramentes
,
in
the
same
order
that
our
dumbe
mynisters
doe
,
shall
be
receyued
of
the
brethren
,
or
that
the
brethren
shall
receyue
the
Sacramentes
at
theyr
handes
?
And
yet
agayne
wee
answere
that
if
a
man
bee
not
a
lawfull
minister
,
hee
hath
no
essence
nor
substance
of
a
mynister
:
except
we
saye
hee
hath
the
substance
of
a
deuelish
minister
.
For
the
lawfulnesse
of
a
minister
,
and
of
his
ministration
,
is
the
essence
and
substance
of
a
minister
,
and
of
his
ministring
.
Paul
saith
,
that
where
no
lawe
is
,
there
is
no
transgression
.
He
meaneth
that
because
there
is
a
lawe
,
therefore
the
breach
of
that
lawe
,
is
the
essence
and
substance
of
sinne
and
transgression
.
The
lawe
saith
he
is
it
that
causeth
wrath
:
For
it
maketh
sinne
to
be
sinne
.
Wherefore
as
that
which
is
vnlawfull
or
against
the
lawe
of
God
,
hath
the
being
and
essence
of
sinne
:
so
it
must
needs
folow
,
that
the
lawfulnes
of
anything
is
the
being
the
essence
&
substance
of
the
same
&
therfore
also
that
the
lawfulnes
of
ministers
is
the
essence
,
&
substance
of
ministers
.
And
so
we
see
how
vayne
his
distinction
is
,
that
a
man
may
haue
the
substance
of
a
minister
,
&
yet
be
no
lawful
minister
.
I
would
not
so
readily
vse
such
schoole
tearmes
&
words
,
as
is
essence
,
substance
,
&
being
,
if
I
were
not
forced
thereto
by
his
vngodly
subtleties
.
And
surely
except
god
in
iudgement
haue
blinded
his
eyes
,
he
may
well
perceiue
them
,
not
only
to
be
vngodly
,
but
altogether
childish
&
vnlearned
Nowe
we
come
to
answere
other
matters
,
which
fall
out
of
the
former
proofes
.
As
that
he
saith
,
the
Scribes
were
altogether
deceiued
in
the
Messiah
.
He
might
rather
saye
,
they
were
ignorant
,
in
some
mysteries
of
the
Messiah
,
then
all
together
deceiued
.
And
so
Paul
saith
of
them
,
That
had
they
knowen
,
they
woulde
not
haue
crucified
the
Lorde
of
gloríe
.
And
Peter
also
saith
That
the
people
did
it
of
ignorance
,
as
also
did
their
gouernours
.
Yea
the
Apostles
them selues
were
a
long
time
ignorant
in
some
mysteries
of
the
Messiah
.
And
Christ
testifieth
that
many
Prophetes
and
righteous
men
desired
to
see
and
heare
those
thinges
which
the
Apostles
sawe
and
heard
,
but
did
not
see
nor
heare
them
.
saith
Peter
,
The
Angels
desire
to
beholde
these
thing
concerning
the
sussering
and
glorye
of
Christ
:
therefore
Paul
calleth
this
a
great
mysterie
,
that
God
sho●ld
be
manifested
in
the
flesh
,
iustified
in
the
Spirite
,
seene
of
Angels
,
preached
vnto
the
Gentiles
,
beleeued
on
in
the
worlde
,
and
receiued
vp
in
glorie
.
The
Scribes
and
Pharises
knewe
that
the
Messiah
shoulde
come
,
that
he
was
the
holy
one
&
annointed
of
God
,
as
appeareth
by
their
answere
to
Christ
.
The
woman
of
Samaria
knewe
that
hee
shoulde
be
the
annointed
Prophet
,
and
tell
them
all
things
.
All
the
Priestes
and
Scribes
knewe
that
he
was
borne
King
of
the
Iewes
,
that
he
was
the
gouernour
and
high
Shephearde
of
Israel
that
shoulde
feede
the
people
.
They
knewe
the
prophecies
that
were
of
him
,
that
are
written
in
Daniel
,
in
Micah
,
in
Isaiah
,
in
Ieremie
and
the
rest
.
Both
they
and
the
people
coulde
readily
rehearse
such
prophecies
at
their
fingers
ende
,
as
where
he
shoulde
be
borne
,
whose
sonne
he
was
,
what
was
his
office
,
what
great
workes
he
shoulde
doe
,
what
saluation
he
shoulde
worke
to
his
people
,
what
sufferinges
he
should
endure
,
and
what
shoulde
be
his
glorie
.
But
Master
Cartwright
sayeth
,
They
knewe
not
that
Iesus
was
the
sonne
of
God
,
neither
howe
the
Godhead
and
manhoode
shoulde
bee
together
as
in
one
.
I
answere
that
no
more
did
the
Apostles
,
for
a
tyme
:
neyther
can
any
man
search
this
mysterie
to
the
deapth
.
For
Thomas
and
Philippe
knewe
not
,
as
we
may
reade
in
Iohn
,
How
Christ
shoulde
ascende
into
heauen
to
his
father
,
and
come
againe
,
that
the
Father
shoulde
be
in
the
sonue
and
the
sonne
in
the
Father
.
Peter
also
and
the
rest
,
Yea
they
dreamed
of
a
worldly
kingdome
and
a
worldly
deliuerauce
,
which
shoulde
be
by
Christ
,
as
is
manifest
in
the
Actes
and
in
Luke
.
Wherefore
though
they
beleeued
not
that
that
Iesus
which
was
then
come
in
the
flesh
,
was
the
Sonne
of
God
,
yet
they
beleeued
and
knewe
the
prophecies
.
Namely
that
he
was
to
be
called
Immanuel
,
that
is
God
with
vs
.
Againe
they
knewe
another
prophecie
of
Isaiah
,
That
he
shoulde
be
called
by
Name
,
Wonderfull
,
Counseller
,
●he
mightie
God
&c.
that
he
sho●lde
sit
vpon
the
throne
of
Dauid
,
and
vpon
his
kingdome
,
and
his
gouernement
shoulde
haue
none
ende
.
They
knewe
of
whome
that
prophecie
was
giuen
in
the
fourescore
and
nynthe
Psalme
,
Hee
shall
crye
vnto
me
thou
art
my
Father
,
my
God
,
and
the
ro●ke
of
my
saluation
,
also
I
will
make
him
my
first
borne
,
higher
then
the
Kinges
of
the
earth
.
Therefore
they
coulde
not
bee
ignorant
,
that
the
Christ
was
the
Sonne
of
God
.
They
knewe
also
that
they
were
to
trust
in
the
Sonne
,
as
it
is
written
,
Thou
art
my
Sonne
,
this
daye
haue
I
begotten
thee
.
K●sse
the
Sonne
least
he
be
angrie
,
and
ye
perishe
in
the
way
,
when
his
wrath
shall
suddenly
burne
,
Blessed
are
all
that
trust
in
him
.
So
they
well
knewe
that
as
hys
wrath
was
destruction
,
so
to
trust
in
him
,
was
blessing
and
salution
.
sTherefore
it
is
not
truely
sayd
,
that
they
were
altogether
deceiued
in
the
Messiah
.
Rather
it
is
true
that
they
were
ignorant
but
in
these
two
poyntes
.
First
,
howe
that
particular
man
being
so
poore
despised
and
afflicted
,
shoulde
be
the
Messiah
,
and
secondly
howe
he
being
man
shoulde
be
God
also
,
and
come
downe
from
heauen
,
to
be
Manna
for
the
people
.
So
then
,
so
long
as
they
helde
the
generall
fayth
and
beleefe
,
concerning
the
Messiah
,
and
were
ignorant
,
whether
that
particular
man
was
the
Messias
,
I
say
this
ignoraunce
for
the
time
was
no
open
ouerthrowe
of
any
grounde
of
Religion
.
For
the
Apostles
were
commaunded
not
to
preache
Christ
particularly
to
bee
the
Messiah
,
But
sawe
them
a
farre
off
,
and
beleeued
them
,
and
receiued
them
thankefully
.
Whereas
the
wordes
are
,
that
they
receiued
not
the
promises
,
and
yet
receiued
them
thankefully
,
it
is
meant
that
they
receiued
not
the
particular
perfourmance
of
those
promises
in
Christ
,
but
onely
the
bare
promises
that
were
afterwarde
to
be
fulfilled
.
In
this
fayth
they
dyed
▪
sayeth
the
text
,
Ma-ster
Cartwright
say
that
they
being
so
frowarde
,
yet
the
faithfull
did
ioyne
with
them
,
it
is
manifest
to
the
contrary
.
For
the
holy
Ghost
commaunded
them
to
saue
them selues
from
that
frowarde
generation
:
and
so
they
did
.
For
they
ioyned
with
the
faithfull
onely
,
and
of
the
other
sorte
,
sayeth
the
text
,
meaning
them
which
beleeued
not
,
durst
no
man
ioyne
him selfe
to
them
.
And
the
man
whome
the
Pharisees
did
cast
out
,
or
excommunicate
,
chr●st
tooke
him
vnto
him
as
his
disciple
.
Whereby
it
is
manifest
that
Christ
both
despised
and
condemned
all
communion
in
the
Church
,
with
such
of
them
as
were
persecuters
.
Wheseas
Master
Cartwright
sayeth
,
that
the
Scribes
and
Pharises
taught
iustification
by
workes
,
he
hath
graunted
before
,
that
preaching
false
doctrine
,
they
were
not
to
bee
heard
:
and
therefore
the
dumbe
ministers
,
being
no
preachers
at
all
,
are
not
to
bee
heard
.
But
if
they
taught
that
doctrine
,
yet
they
taught
but
a
true
doctrine
,
except
they
taught
it
as
our
Papistes
doe
at
tthis
day
.
For
the
Scripture
sayeth
.
That
the
man
that
shall
doe
the
workes
of
the
lawe
,
shall
liue
in
them
,
Master
Cartwright
can
not
prooue
,
that
it
was
a
common
doctrine
among
the
Pharisees
,
that
any
man
coulde
keepe
the
Lawe
,
without
breach
thereof
.
Yea
there
is
proofe
to
the
contrary
.
For
the
chiefe
Priest
did
once
euery
yeere
offer
a
sinne
offering
,
to
make
an
atonement
for
him selfe
,
for
his
house
,
and
for
all
the
people
.
were
sundry
other
offeringes
and
sacrifices
obserued
,
both
for
the
sinnes
of
the
priests
,
and
of
the
people
:
which
doeth
plainely
prooue
,
that
by
one
common
doctrine
they
acknowledged
all
to
bee
sinners
,
and
to
haue
neede
of
the
grace
and
mercie
of
God
.
What
then
is
to
be
meant
By
those
heauie
burdens
,
which
they
layde
on
mens
shoulders
.
Master
Cartwright
sayeth
,
They
were
the
burdens
of
the
morall
lawe
,
that
is
,
the
dueties
of
righteousnesse
,
which
all
men
perpetually
ought
to
obserue
and
doe
.
Surely
this
burden
,
both
Christ
him selfe
,
and
all
the
Apostles
and
prophets
doe
lay
on
vs
more
straightly
then
euer
did
the
Pharisees
.
For
what
strayght
commaundements
doeth
Christ
geue
,
Against
vnaduised
anger
,
reproching
,
offences
,
against
lust
of
the
heart
,
wanton
lookes
,
and
all
occasions
of
sinne
.
Also
against
swearing
,
against
reuenge
,
against
hatred
,
against
hypocrisie
,
against
distrustfulnesse
,
and
a
number
such
like
.
And
he
threatneth
in
the
fift
of
Matthewe
,
That
for
breaking
the
least
commandement
,
a
man
shall
bee
thrust
out
of
the
kingdome
of
God
.
And
howe
often
is
the
burden
of
the
Lorde
,
the
burden
of
the
Lorde
,
repeated
in
the
Prophetes
?
wherefore
that
burden
or
yoke
is
rather
meant
,
which
is
named
in
the
Actes
,
That
they
tempted
God
to
lay
a
yoke
on
the
disciples
neckes
,
which
neither
they
,
nor
their
fathers
were
able
to
beare
.
This
burden
was
the
ceremonies
of
the
olde
Lawe
,
which
were
more
intollerable
to
others
,
then
to
the
Scribes
and
Pharises
.
For
they
being
most
of
them
Priestes
and
Leuites
,
were
not
to
bring
their
tythes
,
first
fruites
,
and
offringes
to
Ierusalem
,
as
did
others
,
from
all
quarters
round
about
.
For
they
dwelt
at
,
or
about
Ierusalem
,
especially
those
whome
Christ
rebuketh
,
or
else
came
to
Ierusalem
to
minister
in
their
course
.
And
they
tooke
tythes
and
payed
none
,
Christ
say
they
layed
heauie
burdens
vpon
other
mens
shoulders
,
but
would
not
touch
them
,
them selues
with
the
leact
of
their
fingers
.
For
there
being
an
hundreth
occasions
in
the
yeere
,
Master
Cartwright
might
haue
alleadged
a
more
likely
proofe
then
these
,
out
of
the
Romanes
:
namely
That
Israel
sought
not
righteousnesse
by
faith
,
but
as
it
were
by
the
workes
of
the
Lawe
:
for
they
haue
stumbled
at
the
stumbling
stone
.
For
answere
hereto
,
we
shewed
before
,
that
the
Israelites
made
a
profession
of
their
faith
in
the
Messiah
,
euen
till
the
tyme
,
that
he
plainely
shewed
him selfe
:
and
then
they
reiecting
him
,
and
yet
beleeuing
that
he
was
still
to
come
,
their
faith
became
as
no
faith
:
they
beleeued
in
a
Messiah
which
was
to
come
,
but
they
stumbled
at
him
which
was
come
.
And
so
he
was
vnto
them
that
stumbling
stone
,
and
rocke
of
offence
.
And
so
this
worde
(
as
,
)
or
(
as
it
were
)
is
well
added
of
Paul
.
For
hee
meaneth
,
that
their
doctrine
and
profession
,
was
not
openly
nor
directly
to
seeke
righteousnesse
by
the
bare
Lawe
,
but
by
their
rebellion
against
the
Messiah
that
was
come
,
they
did
as
much
and
as
they
tearme
it
,
indirectly
.
So
as
it
were
they
sought
righteousnesse
by
the
Lawe
,
when
they
kept
the
ceremonial
law
,
without
the
Christ
that
was
come
,
though
not
simply
without
the
Christ
they
looked
for
▪
yea
they
●eleeued
that
the
ceremonies
did
still
offer
and
represent
Christ
vnto
them
,
&
so
made
profession
that
to
keepe
the
ceremonial
law
,
was
to
keepe
their
faith
and
beleefe
in
Christ
But
they
hauing
refused
Christ
come
alreadie
,
and
christ
hauing
abolished
that
law
,
they
might
well
be
said
to
seek
righteousnes
without
faith
in
christ
.
Thus
it
is
manifest
that
the
doctrine
&
sacrifices
of
the
Iewes
was
to
haue
righteousnes
and
atonement
by
Christ
,
whome
their
sacrifices
did
signifie
:
but
their
deeds
and
practise
in
refusing
Christ
,
was
as
much
,
as
to
seeke
righteousnesse
by
the
law
.
Nowe
those
which
refused
christ
,
and
beleeued
not
in
him
,
were
vtterly
separate
as
was
shewed
before
from
the
communion
and
fellowship
of
the
churche
.
And
therefore
this
matter
is
altogeter
against
him
.
As
for
that
place
of
luke
,
he
abuseth
it
too
much
:
for
the
parable
of
a
pharise
,
which
speaketh
of
matters
,
as
though
they
were
,
when
in
deede
they
were
not
,
he
alleadgeth
for
proofe
of
all
the
Pharisees
doctrine
.
First
,
the
fault
of
one
Pharise
if
he
had
bene
faultie
,
can
not
prooue
them
all
faultie
:
then
also
the
parable
of
a
fault
,
doeth
shewe
it
to
be
no
fault
committed
,
but
imagined
or
supposed
,
as
if
it
were
committed
.
Thirdlye
Christ
in
that
place
,
mindeth
not
to
rebuke
any
doctrine
of
the
Scribes
and
Pharisees
,
but
as
the
text
sayeth
,
he
spake
a
parable
vnto
certaine
,
which
trusted
in
them selues
,
that
they
were
iust
,
and
despised
others
.
None
are
named
to
teeche
any
such
doctrine
,
but
certaine
are
rebuked
for
trusting
in
themselues
,
wherefore
the
like
proofe
to
this
,
might
I
alleadge
against
him
:
namely
that
very
many
in
England
both
preachers
,
and
others
doe
trust
in
their
riches
,
or
power
,
or
wisedome
or
good
workes
&c.
Therefore
the
preachers
in
Englande
doe
teach
men
to
trust
in
themselues
.
But
as
this
proofe
is
fonde
,
so
the
conclusion
that
followeth
is
according
▪
For
he
concludeth
that
the
dumbe
ministerie
is
as
lawful
and
good
,
as
the
ministerie
of
the
Scribes
:
which
taught
vntruely
,
saith
he
,
in
the
chiefe
grounds
of
religion
.
Although
he
cannot
proue
such
vntrue
doctrine
,
yet
howe
doeth
it
followe
,
that
their
ministerie
,
which
faileth
in
all
poyntes
,
shoulde
bee
as
good
as
theirs
,
which
fayleth
but
in
some
poyntes
.
For
the
dumbe
ministers
wee
prooued
,
to
haue
no
parte
nor
worke
in
the
ministerie
,
And
the
Scribes
hee
confessed
before
to
sit
in
Moses
seate
,
to
teache
true
doctrine
,
to
haue
a
calling
by
the
Churche
.
Agayne
they
must
needes
edifie
more
,
which
preache
much
trueth
,
then
they
whiche
are
no
preachers
at
all
.
But
the
Scripture
is
playne
,
that
if
anye
preache
muche
trueth
,
and
yet
doe
preache
heresies
withall
,
they
are
to
be
auoided
:
as
it
is
written
,
they
might
neither
touch
nor
eat
of
the
holy
things
:
if
they
did
,
then
those
thinges
were
polluted
.
For
the
people
are
commaunded
not
to
touche
any
vncleane
thing
:
they
were
greedie
dogges
,
which
sayde
,
Come
,
I
will
bring
wine
,
and
we
will
fill
our selues
with
strong
drinke
,
and
to
morowe
shall
be
as
this
day
,
and
much
more
abundant
.
Wherefore
being
such
,
howe
coulde
they
put
difference
,
as
it
is
commaunded
in
Leuiticus
,
Betweene
the
holy
and
the
vnholy
,
and
betweene
the
cleane
and
the
vncleane
.
Her
priestes
defile
myne
holy
thinges
,
they
put
no
difference
betweene
the
holy
and
prophane
,
neither
discerne
betweene
the
vncleane
and
the
cleane
,
and
in
Hagga●
,
that
which
they
offer
here
is
vncleane
:
Ye
offer
vncteane
bread
vpon
mine
altar
&c.
Also
in
sundry
places
,
as
is
quoted
before
,
commaundement
is
giuen
not
to
touch
any
vncleane
thing
:
Wherefore
it
is
a
flat
commandement
euen
to
all
the
people
,
not
to
touche
those
polluted
sacrifices
of
the
Priestes
,
not
to
communicate
nor
partake
with
them
therein
.
Therefore
in
his
own
place
quoted
out
of
Isaiah
,
All
yee
beastes
of
the
fielde
come
to
deuorr
,
euen
all
ye
beastes
of
the
forest
.
And
then
followe
these
wordes
,
their
watchemen
are
all
blinde
&c.
as
who
say
,
that
the
people
,
because
they
did
partake
with
such
watchemen
,
they
shoulde
also
perish
with
them
▪
If
Ma-ster
Cartwright
say
,
the
pollutions
we
speake
of
,
were
by
Idolatrie
:
let
him
knowe
that
Malachie
spake
to
those
,
which
were
no
Idolaters
,
which
also
had
a
generall
reformation
from
Idolatrie
:
Likewise
Haggai
prophecied
in
a
time
of
reformation
,
and
spake
to
those
which
were
no
Idolaters
.
And
Ezekiel
in
that
Chapter
,
mentioneth
no
Idolatrie
,
but
rebuketh
other
wickednesse
,
as
it
were
seuering
it
from
Idolatrie
.
For
in
the
next
Chapter
,
he
toucheth
their
sinne
of
Idolatrie
more
particularly
.
And
to
those
that
accounted
so
much
of
the
Temple
,
and
of
the
sacrifices
,
as
Master
Cartwright
doeth
of
his
Churches
and
Sacraments
,
Isaiah
saith
thus
,
The
heauen
is
my
throne
saith
the
Lord
,
and
the
earth
is
my
footestoole
,
and
so
he
proceedeth
to
rebuke
their
vaine
bragge
of
the
Temple
,
and
then
commeth
to
their
sacrifices
,
saying
,
He
that
killeth
a
bullocke
,
is
as
if
he
slewe
a
man
,
he
that
sacrificeth
a
sheepe
,
as
if
he
cut
off
a
dogges
necke
:
he
that
offereth
an
oblation
,
as
if
he
offered
swynes
blood
:
he
that
remembreth
incense
,
as
if
he
blessed
an
Idol
:
by
which
wordes
it
is
plaine
that
he
rebuketh
euen
those
,
that
detested
Idoles
,
and
swynes
blood
&c.
and
telleth
them
,
that
their
sacraments
are
no
sacraments
,
they
are
vncleane
and
polluted
,
as
the
most
vile
filthinesse
,
which
they
themselues
abhorred
.
If
he
say
,
that
yet
to
the
godly
in
those
dayes
,
the
sacrifices
were
lawfull
and
good
,
I
aunswere
that
the
godly
had
no
medling
with
such
wicked
men
,
nor
with
their
sacrifices
.
For
in
the
seconde
verse
after
hee
speaketh
thus
to
the
godly
,
Heare
the
worde
of
the
Lorde
,
all
ye
that
tremble
at
his
worde
,
your
brethren
that
hated
you
,
and
cast
you
out
for
my
Names
sake
,
sayde
,
let
the
Lorde
be
glorified
:
but
hee
shall
appeare
to
your
ioye
and
they
shall
bee
ashamed
.
So
then
there
was
a
great
separation
betweene
the
righteous
and
the
wicked
in
those
dayes
:
in
so
much
that
the
righteous
forsooke
all
fellowshippe
in
their
sacrifices
,
and
the
wicked
cast
them
out
from
among
them
.
If
Master
Cartwright
say
that
the
righteous
forsooke
not
their
sacrifices
,
but
were
cast
out
from
them
,
That
while
they
refrained
from
euill
,
they
made
them selues
a
pray
to
the
wicked
.
So
then
the
cause
why
they
were
cast
out
was
,
because
they
woulde
not
partake
with
the
wicked
in
their
wickednesse
.
If
Master
Cartwright
saye
that
that
was
for
other
wickednesse
,
but
not
for
their
refusing
to
partake
in
the
sacrifices
,
It
is
,
said
in
Samuel
That
for
the
wickednesse
of
the
priests
,
men
abhorred
the
sacrifices
.
If
he
say
againe
,
that
they
did
euill
to
abhorre
them
,
he
can
not
prooue
it
:
&
it
is
euident
that
they
were
of
the
better
sorte
that
did
so
.
For
in
Malache
it
is
written
,
that
they
which
feared
the
Lorde
,
spake
euery
one
to
his
neighbour
,
concerning
the
abuses
and
wickednes
of
those
dayes
:
and
the
Lord
sheweth
the
badge
and
marke
of
all
his
flocke
and
people
,
namely
that
they
should
returne
&
discerne
betwene
the
righteous
and
the
wicked
:
betweene
him
that
serueth
God
,
and
him
that
serueth
him
not
:
As
who
say
,
that
euery
one
of
the
righteous
had
libertie
and
were
commaunded
,
to
haue
no
communion
with
the
wicked
in
the
Churche
:
and
howe
then
shoulde
they
be
ioyned
with
them
in
the
neerest
communion
,
That
the
offeringes
of
Iudah
and
Ieerusalem
shoulde
bee
acceptable
to
the
Lorde
,
as
in
the
olde
●yme
,
and
in
the
yeeres
afore
,
Eli
,
as
appeareth
in
that
place
,
and
not
by
his
wicked
sonnes
.
Nowe
Elie
was
rather
negligent
,
in
correcting
his
sonnes
,
then
a
grosse
transgressour
,
and
therefore
might
Elkanah
the
rather
partake
in
the
sacrifices
with
him
.
But
wee
reade
in
the
Psalmes
,
Dauid
prayeth
that
hee
might
not
commit
wicked
workes
,
with
men
that
worke
iniquitie
,
and
that
he
myght
not
eate
of
their
delicates
:
and
howe
then
woulde
he
eate
of
their
sacrifices
,
which
are
the
chiefest
delicates
.
If
hee
saye
,
that
Dauid
woulde
not
eate
common
bread
with
such
,
it
is
euident
that
hee
daily
did
so
,
in
the
house
of
Saul
.
And
this
matter
is
before
made
plaine
.
And
in
the
Prouerbes
it
is
written
,
They
that
forsake
the
Lawe
prayse
the
wicked
,
M.
C.
aske
what
proofe
we
haue
,
that
their
marriage
,
I
meane
of
the
Iewes
,
was
anye
figure
or
Ceremonie
,
let
him
reade
that
of
Paul
to
the
Ephesians
,
where
Paul
calleth
marriage
a
secrete
or
mysterie
,
Master
Cartwright
sayeth
,
that
the
true
prophetes
did
not
forbidde
the
people
,
to
communicate
with
the
false
prophetes
in
the
sacrifices
.
For
commandement
is
giuen
,
not
onely
not
to
communicate
with
false
prophets
,
but
euen
to
kill
them
,
and
our
hands
to
be
first
against
them
.
yea
though
they
were
our
brethren
,
or
our
owue
children
,
or
the
wife
that
lyeth
in
our
bosome
,
or
our
friende
,
which
is
as
our
owne
soule
:
yet
our
eyes
may
not
pitie
him
nor
shew
mercie
vnto
him
,
saith
the
text
.
If
Master
Cartwright
say
that
this
was
commaunded
for
Idolatrous
prophets
,
why
then
did
he
not
make
that
exception
.
But
wee
haue
shewed
before
,
that
for
heresie
also
,
the
false
prophets
are
not
to
be
bidden
God
speede
,
and
are
vtterly
to
be
auoyded
.
yea
they
are
to
be
put
to
death
as
well
as
the
other
,
as
againe
it
is
written
in
Deuterononie
18.
20.
And
it
is
testified
in
Nombers
,
against
the
people
,
that
they
shoulde
make
them
fringes
,
that
when
they
looked
vpon
them
,
they
might
remember
all
the
commaundements
of
the
Lorde
and
doe
them
,
and
that
they
sought
not
after
their
owne
heart
,
and
after
their
owne
eyes
,
after
the
which
they
went
a
whoring
▪
which
wordes
doe
teache
vs
,
that
all
heretikes
and
false
prophets
doe
goe
a
whoring
after
their
owne
heartes
,
and
are
as
euill
,
as
Idolaters
.
that
the
man
which
hearkeneth
not
to
the
voyce
of
the
high
Priest
,
(
which
●igureth
the
voyce
of
Christ
in
his
Churche
)
shoulde
die
?
which
wordes
doe
shewe
,
That
false
prophetes
that
will
not
be
reformed
,
are
to
be
●ad
in
execration
and
auoyded
of
men
.
And
howe
then
should
the
people
partake
with
them
in
the
sacrifices
.
Yea
the
Iewes
had
that
custome
,
●s
it
appeareth
from
their
forefathers
,
To
excommunicate
the
fals●
Pro●hets
and
those
that
beleeued
them
,
and
therefore
they
did
wickedly
excommunicate
the
blinde
man
,
that
beleeued
in
christ
.
And
the
custome
of
punishing
false
prophetes
,
That
the
people
shoulde
not
heare
the
wordes
of
the
false
prophetes
,
is
it
not
also
a
commandement
,
that
they
should
not
partake
with
them
in
the
sacrifices
?
For
the
sacrifices
and
sacraments
are
but
a
seale
to
the
worde
that
is
preached
.
So
the
false
prophetes
hauing
a
false
worde
and
a
false
message
,
if
the
people
shoulde
partake
with
them
in
the
sacraments
,
they
did
thereby
seale
vnto
their
false
message
,
as
if
it
were
true
.
Againe
that
anye
dumbe
dogges
,
which
coulde
not
barke
did
minister
the
sacrisices
,
Master
Cartwright
can
not
prooue
.
For
the
sacrifices
were
alwayes
ministred
as
is
shewed
before
,
by
Priestes
that
coulde
preache
and
did
preache
.
The
occasion
for
which
the
sacrifice
was
offered
,
was
shewed
before
.
The
sinnes
of
those
that
brought
the
sacrifice
,
was
confessed
ouer
the
head
of
the
Sacrifice
&c.
All
these
thinges
are
manifest
in
the
olde
Lawe
.
Indeede
there
were
dumbe
dogges
,
among
the
priestes
(
for
there
were
diuers
cities
,
which
belonged
to
the
Priestes
onely
)
yet
none
snche
being
able
,
nor
vsing
to
minister
the
sacrifices
,
I
saye
it
is
follye
to
imagine
▪
that
the
people
did
bring
their
sacrifices
to
such
.
But
yet
if
they
did
bring
,
we
haue
prooued
before
that
they
ought
not
to
haue
done
so
.
If
Master
Cartwright
saye
that
the
Churche
indeede
might
refuse
the
false
prophetes
and
put
them
from
the
sacrifices
,
but
not
euery
particular
man
in
the
Churche
:
I
aunswere
that
the
question
is
not
of
forbidding
and
debarring
from
the
sacrifices
,
but
of
withdrawing
our selues
from
wicked
companions
in
the
sacrifices
.
And
so
it
followeth
that
if
the
whole
Churche
ought
not
to
communicate
with
such
in
the
sacrifices
,
then
no
part
nor
member
of
the
Churche
ought
to
communicate
:
and
if
the
whole
Churche
doe
sinne
and
commit
wickednesse
by
communicating
with
suche
:
then
if
any
amongest
them
will
refuse
to
communicate
,
they
shall
doe
well
,
and
shall
not
sinne
thereby
.
That
the
whole
Churche
ought
not
to
communicate
,
but
to
cast
out
such
from
amongest
them
,
it
is
prooued
before
.
saieth
Paul
,
neither
the
Churches
of
God
.
Yea
the
custome
of
the
Church
is
▪
To
marke
those
diligentlye
,
which
cause
diuision
amongest
vs
,
contrary
to
the
trueth
we
haue
learned
▪
and
to
auoyde
them
.
Howe
then
shoulde
Paul
reioyce
in
contentious
preaching
?
Surely
as
Paul
reioyced
,
so
Christ
desired
to
haue
contention
in
the
worlde
.
Contention
I
say
in
the
worlde
,
Againe
the
aduersaries
doe
set
the
practise
of
the
Apostles
and
brethren
against
vs
,
Master
Cartwright
bringeth
in
Christ
,
who
commanded
the
leprous
man
,
purged
from
his
leprosie
,
to
shewe
him selfe
to
the
priest
,
and
to
offer
his
oblation
.
To
them
both
we
answere
,
that
neither
the
Apostles
&
brethren
did
communicate
with
the
wicked
Iewes
and
persecuting
priestes
,
neither
also
was
the
leprous
man
commanded
to
communicate
in
that
manner
.
For
they
were
of
the
brethren
,
as
is
plaine
in
the
text
,
with
whome
Paul
did
contribute
in
that
matter
of
purifying
.
And
it
is
written
,
that
a
great
companie
of
the
Priestes
,
were
obedient
to
the
faith
.
that
the
old
testament
being
disanulled
,
is
ready
to
vanish
away
▪
wherby
it
is
ment
,
that
it
could
not
at
once
be
taken
away
.
It
was
accomplished
&
fulfilled
in
Christ
,
yea
it
was
also
abolished
in
Christ
as
the
head
,
yet
by
degrees
and
measure
it
was
abolished
and
taken
from
the
body
.
wherefore
it
was
vanishing
▪
and
yet
not
vtterly
vanished
▪
To
day
if
ye
will
heare
his
voyce
.
By
these
wordes
,
To
day
,
he
appointed
a
certain
time
,
saith
the
Apostle
,
&
so
he
sheweth
that
time
to
be
appointed
for
receiuing
the
further
&
better
promises
,
also
a
better
testament
&
a
better
profession
,
than
was
the
former
.
So
that
we
see
it
was
lawful
for
the
Iewes
to
hold
stil
their
ceremonies
&
sacrifices
,
And
here
againe
is
another
obiection
to
be
answered
,
because
when
●ing
Hezekiah
did
celebrate
the
Passeouer
,
Master
Cartwright
bringeth
a
place
in
Ieremie
,
for
defence
of
suspendings
,
which
the
Bishops
vse
nowe
a
dayes
:
or
at
least
for
tollerating
of
them
that
the
preachers
should
take
and
giue
ouer
their
callings
,
as
the
Bishops
and
their
officers
doe
appoint
them
.
Why
doeth
he
,
so
carelessely
falsifie
the
Scriptures
.
For
first
it
is
plaine
in
the
chapter
he
quoteth
,
that
he
was
shut
vp
:
and
the
32
chapter
sheweth
that
Ieremie
was
shut
vp
in
the
court
of
the
prison
.
Then
also
imprisoning
of
a
man
doeth
shewe
a
violent
withholding
of
a
man
from
preaching
,
and
not
a
suspending
.
Further
that
Ieremie
would
obey
no
suspendings
,
it
is
plaine
by
the
charge
and
message
he
had
from
the
Lorde
.
For
he
was
set
ouer
the
nations
▪
and
ouer
the
kingdomes
,
(
as
is
written
)
and
was
made
an
yron
pillar
,
and
walles
of
brasse
against
the
king
,
the
princes
and
the
priestes
,
and
was
not
to
bee
afraide
of
their
faces
,
least
the
Lorde
did
destroy
him
before
them
.
Indeede
it
is
true
as
we
haue
prooued
before
,
that
we
are
not
to
preach
to
the
vnworthie
,
as
to
scorners
,
and
persecuters
.
For
there
is
a
time
when
the
wise
man
shall
keepe
silence
,
when
scarce
any
is
to
rebuke
,
or
reprooue
another
.
But
when
Ieremie
was
shut
vp
,
there
were
of
the
princes
that
tooke
his
parte
.
For
by
their
meanes
no
doubt
▪
did
Ieremie
get
out
of
the
prison
Master
Cartwright
would
tolerate
:
and
though
there
were
,
yet
Ieremie
obeyed
them
not
,
but
onely
gaue
place
to
the
tyrannie
of
persecuters
,
As
for
the
tumult
he
speaketh
of
,
Whereas
Master
Cartwright
sayeth
,
that
Christ
liued
in
the
corruptest
times
of
the
Churche
,
and
when
things
were
most
confused
,
and
fewest
steppes
of
any
lawfull
calling
to
be
seene
,
he
is
therein
fowly
ouerseene
.
For
those
were
the
dayes
,
The
church
was
separated
from
the
wicked
,
from
the
sect
of
the
Saduces
,
from
the
idolatrous
Samari●ans
:
There
were
very
many
good
men
&
women
,
as
Zacharie
the
Father
of
Iohn
Baptist
and
his
wife
,
For
there
were
great
multitudes
that
heard
Iohn
Baptistes
doctrine
,
and
were
baptised
of
him
yea
among
the
Pharisces
,
there
were
those
that
touching
the
righteousnesse
which
is
in
the
lawe
were
vnrebukeable
.
They
were
as
it
appeareth
,
most
of
them
Leuites
,
openly
called
and
authorised
to
preach
by
the
Elders
and
people
in
the
Synagognes
.
And
surely
that
it
is
but
a
vaine
exception
,
which
Master
Cartwright
maketh
of
the
high
Priest
,
That
he
was
made
a
yeerely
officer
,
and
came
in
by
Simonie
into
his
office
.
For
Eleazar
was
made
high
priest
,
while
Aaron
the
high
Priest
yet
liued
.
And
Zadok
was
made
high
Priest
,
and
Abiathar
and
his
sonnes
put
from
the
priesthoode
,
when
as
yet
the
couenant
of
the
priesthoode
pertained
by
the
lawe
vnto
Abiathar
and
his
house
.
But
necessities
and
iust
occasions
did
oftentimes
make
change
of
the
ceremoniall
lawes
,
and
yet
no
corruption
nor
abuse
came
thereby
.
Wherefore
for
aunswere
I
say
,
that
the
priesthoode
was
not
made
a
yeerely
office
,
but
that
by
course
euery
yeere
two
priestes
did
execute
the
office
.
And
this
seemed
to
be
tollerable
by
the
Lawe
,
seeing
that
if
one
priest
shoulde
be
sicke
,
or
letted
by
some
greater
occafions
,
the
other
might
be
in
his
steade
.
As
wee
shewed
before
,
that
Eeleazar
was
chosen
high
Priest
,
while
Aaron
yet
liued
,
and
Zadok
in
Abiathars
steade
.
and
yet
were
there
not
two
high
Priestes
in
the
office
at
once
,
but
onely
one
at
once
was
to
execute
the
office
.
Also
there
seemed
to
be
much
doubt
and
controuersie
,
to
which
of
the
p●iestes
,
the
priesthoode
did
belong
(
as
also
we
may
reade
in
Iosephus
.
)
And
therefore
two
chiefely
standing
for
it
,
there
were
two
chosen
to
it
.
And
because
the
lawe
of
God
did
not
suffer
two
at
once
to
bee
in
the
office
,
they
did
succeede
one
another
in
the
execution
of
the
office
.
Againe
seeing
they
were
of
the
sonnes
of
Aaron
,
and
called
after
the
order
of
Aaron
,
no
doubt
their
calling
was
lawfull
and
good
,
Otherwise
if
any
at
that
time
,
had
bene
lawfull
high
Priestes
,
and
yet
not
lawfully
called
as
was
Aaron
,
then
the
Apostle
woulde
not
haue
set
downe
this
for
a
generall
trueth
,
That
no
man
taketh
this
honour
vnto
him selfe
,
but
he
that
is
called
of
God
,
as
was
Aaron
.
Neither
let
him
here
shift
off
our
answere
,
by
his
fonde
distinction
of
the
essence
of
a
priest
,
and
of
a
lawfull
priest
,
which
before
is
refuted
.
As
for
Symonie
wherewith
he
chargeth
the
high
Priestes
,
hee
can
not
prooue
it
against
them
.
For
if
the
Romanes
ouerruling
them
,
did
grieuously
exact
their
tributes
and
paiments
both
of
Christ
himselfe
,
Master
Cartwright
prooue
that
they
payed
any
monie
when
they
tooke
their
right
,
or
if
they
did
,
that
they
thereby
bought
their
right
,
and
not
rather
payed
an
exaction
,
which
the
Romanes
demanded
when
they
tooke
their
right
.
But
suppose
that
secretly
they
gaue
bribes
to
the
Romanes
,
&
delt
by
Symonie
,
yet
that
being
hidden
and
not
manifest
to
the
people
,
they
were
to
be
taken
of
men
as
lawfully
called
to
that
office
.
For
if
the
Lawe
and
common
tribute
exacted
monie
of
them
,
they
might
pay
it
as
well
as
Christ
.
If
the
officers
did
exact
any
besides
lawe
,
they
did
it
secretely
,
lest
they
them selues
should
be
condemned
by
lawe
:
and
so
it
is
manifest
that
no
symonie
could
be
laid
to
their
charge
.
And
therefore
no
maruaile
though
Christ
bad
the
man
shewe
him selfe
to
the
high
Priest
.
For
before
the
high
priestes
became
open
persecuters
,
there
was
a
lawfull
communion
to
be
had
with
them
.
But
this
communion
was
afterward
broken
,
and
made
vnlawfull
through
their
open
wickednesse
.
Also
it
is
false
,
which
Master
Cartwright
saith
,
that
Christ
did
reuerence
the
high
Priest
,
Master
Cartwright
dare
not
say
,
that
all
abominable
wickednes
and
Idolatrie
reigning
,
and
the
priests
them selues
being
wicked
idolaters
,
I
say
,
he
dare
not
affirme
,
that
they
helde
the
couenant
,
or
were
the
people
,
or
church
of
God
.
For
before
he
hath
said
the
contrary
.
And
howe
then
dare
he
say
,
that
such
priestes
,
were
yet
priestes
vnto
God
,
and
were
not
deposed
from
their
priesthoode
,
when
as
their
owne
wickednes
and
idolatrie
did
depose
them
.
For
that
whole
chapter
of
Hoshea
is
altogether
against
their
wickednesse
and
idolatrie
.
And
let
M.
C.
knowe
that
our
open
grosse
sinnes
&
abuses
,
being
not
curable
by
the
discipline
of
the
Church
,
are
as
euill
as
Idolatrie
:
as
Samuel
the
Prophet
doeth
witnes
,
Now
followeth
the
last
part
of
his
letter
,
&
the
last
matter
in
controuersie
,
as
whether
by
communicating
with
a
reading
minister
,
we
do
communicate
with
their
impietie
,
&
establish
their
ministerie
.
M.
C.
herein
doth
more
shamefully
erre
,
then
if
he
should
,
with
the
bishops
,
altogether
iustifie
such
reading
ministers
.
For
he
might
better
say
,
they
were
lawfull
ministers
,
and
that
their
ministerie
were
lawfull
,
then
that
he
should
confesse
them
to
be
vnlawfull
ministers
,
&
yet
iustifie
that
we
may
receiue
them
,
as
hauing
the
essence
,
and
substance
of
ministers
,
and
partake
in
their
wicked
ministerie
,
without
impietie
or
establishing
their
But
he
may
playnly
see
(
except
his
eies
of
vnderstanding
be
vtterly
darkened
)
that
if
any
do
vsurpe
,
as
traitors
,
against
her
maiesty
,
then
they
also
that
come
vnder
their
vsurped
rule
and
gouernment
,
being
once
free
from
it
,
are
also
trayters
together
with
them
:
So
likewise
those
men
vsurping
a
ministery
,
which
Christ
neuer
gaue
them
,
neyther
sanctified
to
be
in
his
Church
,
both
they
doe
wickedly
,
and
they
also
,
that
wil
come
vnder
theyr
ministery
,
doe
establish
theyr
wicked
ministery
,
and
partake
with
them
in
theyr
impiety
.
If
a
man
of
the
winde
,
(
sayth
the
prophet
)
and
false
fellowe
doe
he
saying
,
Master
Cartwright
,
if
the
Church
doe
call
such
a
one
,
is
it
his
sinne
onely
,
sayth
he
,
and
not
theyrs
that
receaue
him
.
And
the
prophets
,
sayth
he
,
doe
not
lay
it
to
the
peoples
charge
,
though
they
communicate
with
such
.
Doe
they
not
indeede
?
doth
not
this
prophet
Micha
laye
it
to
theyr
charge
?
Master
Cartwright
were
not
voide
of
common
reason
in
this
matter
,
he
would
neuer
affirme
such
absurdities
.
But
before
he
graunted
as
much
in
effect
,
that
the
church
which
receiueth
and
calleth
a
minister
doeth
especially
make
him
minister
:
and
therefore
herein
he
is
contrary
to
him selfe
.
Master
Cartwright
teacheth
vs
,
and
yeelding
them selues
to
be
their
flocke
and
charge
.
I
say
,
those
parishioners
together
with
the
diuel
and
his
officers
do
make
them
ministers
.
As
for
partaking
with
the
impietie
of
the
minister
,
we
haue
prooued
before
,
that
if
anye
wickednes
be
open
,
and
the
church
will
not
redresse
it
,
it
is
guiltie
of
the
wickednes
committed
.
neither
ought
it
to
alleadge
,
that
it
can
not
redresse
it
.
And
why
was
king
Hezekiah
afraide
,
FINIS
.