A
TRIALL
OF
OVR
CHVRCH
FORSAKERS
OR
A
meditation
to
still
the
passions
of
unquiet
Brownists
,
upon
Heb.
10.25
.
Not
forsaking
the
assembling
of
our selves
together
,
as
the
manner
of
some
is
,
but
exhorting
one
another
:
and
so
much
the
more
as
yee
see
the
day
approaching
.
SECTION
I.
The
estate
of
Christians
and
their
care
to
keepe
it
,
THe
better
our
estate
is
,
the
more
wee
must
labour
to
keepe
it
.
A
poore
man
takes
no
great
thought
for
iron
bolts
and
barres
:
a
wooden
latch
,
a
pin
serves
his
turne
,
Mat.
6.21
and
yet
hee
sleepes
securely
.
A
rich
man
,
whose
treasure
is
great
,
and
whose
heart
is
nailed
to
it
,
hath
lockes
,
bolts
,
and
barres
of
strongest
assurance
.
Thus
must
it
be
with
a
Christian
He
is
not
now
in
a
beggerly
estate
he
is
crowned
with
loving
kindnesses
and
tender
mercies
unspeakable
.
Psal.
103.4
He
hath
liberty
to
enter
into
heaven
:
hee
hath
a
way
made
to
leade
him
thither
:
and
he
hath
an
able
guide
for
his
conduct
.
The
holiest
is
set
before
him
.
Heb.
10.19
20.
His
liberty
to
enter
is
purchased
by
the
bloud
of
Iesus
.
His
way
thither
is
Christs
flesh
,
consecrated
by
the
fulnesse
of
the
God-head
dwelling
in
him
bodily
.
Col.
2.9
.
Heb.
10.21
His
guide
is
the
high-priest
over
the
house
of
God
,
Christ
the
Lord
,
Christ
alone
purchased
this
liberty
he
alone
is
this
way
,
by
the
marriage
of
our
flesh
:
hee
alone
is
this
guide
who
hath
authority
over
the
house
of
God
,
and
cannot
bee
defeated
.
Act.
20.28
His
liberty
is
of
the
surest
tenure
,
by
purchase
with
the
bloud
of
the
sonne
of
God
.
His
way
is
of
the
firmest
sooting
,
surest
foundation
,
and
best
making
,
by
Christ
himself
.
Ioh.
14.
And
his
guide
is
truth
it selfe
,
one
that
cannot
deceive
,
Col.
3.11
.
even
our
Iesus
Christ
who
is
all
and
in
all
.
What
therefore
should
hee
now
doe
▪
Let
them
get
an
estate
in
meanes
offered
which
may
present
to
God
this
coate
o●
armes
.
Heb.
10.22
A
field
of
heavenly
truth
,
and
sincerity
(
the
royallest
in
Gods
eies
)
,
charged
with
a
cleane
washed
body
,
opened
,
for
all
the
world
to
looke
upon
.
In
the
midst
,
an
heart
sprinckled
from
an
ill
conscience
,
breathing
out
by
degrees
,
a
full
assurance
of
faith
.
And
because
he
is
a
souldier
,
and
many
enemies
will
assault
his
colours
,
to
win
them
,
that
he
may
never
give
them
againe
;
let
him
not
only
have
such
christian
armes
,
Heb.
10.23
Apoc.
3.11
but
hold
fast
the
profession
of
his
faith
,
without
wavering
,
that
he
doe
not
loose
his
crowne
,
and
honour
with
Christ
.
But
,
Lord
,
how
hard
is
this
?
The
Christian
is
weak
,
Eph.
6.
and
his
enemies
many
&
mighty
.
It
is
true
therefore
let
him
be
strong
in
the
Lord
,
and
run
to
such
meanes
as
God
hath
appointed
,
who
knowes
best
how
to
give
,
●
Pet.
1.5
and
how
to
guard
all
his
graces
given
.
And
what
meanes
are
they
?
The
publike
and
private
communion
of
Saints
,
mentioned
in
these
words
.
The
publicke
is
,
not
to
forsake
the
assembling
of
our selves
together
.
The
private
is
,
Heb.
10.24
upon
due
consideration
of
our selves
to
exhort
one
another
.
These
will
make
the
christian
keepe
his
ground
,
not
loose
his
colours
,
not
quit
the
field
,
but
overcome
in
living
,
Rom.
8.
and
bee
more
then
Conquerours
in
dying
.
The
words
(
without
curiosity
)
present
these
three
parts
unto
you
.
First
,
the
vertue
of
some
Christians
,
or
rather
the
act
of
it
.
Secondly
,
the
vice
of
others
,
or
rather
the
act
of
many
vices
:
and
thirdly
,
the
use
to
be
made
of
eschewing
the
one
,
and
following
the
other
.
The
act
of
vertue
in
all
Christians
,
who
would
keep
what
they
have
,
is
,
m●n
to
forsake
the
assembling
of
our selves
together
:
to
keep
publick
communion
of
saints
in
the
acts
of
religion
and
worship
.
The
act
of
vices
in
some
Christians
,
who
have
no
care
to
keepe
what
they
have
,
or
a
vicious
care
to
get
something
worse
;
is
,
Iud.
5.15
to
forsake
the
assemblies
,
though
the
division
of
Reuben
make
great
thoughts
of
heart
.
The
use
that
is
to
be
made
of
flying
the
vices
of
these
,
and
following
the
vertue
of
the
others
,
is
,
to
gaine
ability
from
sound
judgment
,
and
due
consideration
,
to
exhort
one
another
;
which
hee
sets
on
with
a
motive
;
because
the
day
is
approaching
,
in
which
all
must
give
accounts
according
to
receits
.
Thus
have
yee
seene
in
a
word
,
that
a
christian
hath
a
rich
and
precious
estate
:
Iam.
2.5
.
2
Pet.
1.1
1
Tim.
2.4
that
God
is
willing
he
should
keep
it
to
bring
him
to
heaven
:
that
it
is
possible
for
him
to
doe
so
in
Gods
way
:
that
this
way
is
here
set
downe
;
and
therefore
further
follow
it
with
me
to
Gods
glory
,
and
your
good
.
SECT.
2.
The
way
to
keepe
a
Christian
state
is
publick
communion
.
TO
speake
first
of
the
act
of
vertue
of
all
good
christians
.
If
they
would
draw
neere
to
heaven
,
and
stand
fast
there
,
they
must
not
forsake
the
assemblings
of
our selves
together
:
they
must
love
church
assemblies
,
and
the
publicke
fellowship
of
the
saints
:
in
a
word
,
they
that
are
good
,
and
would
be
better
,
Tit.
1.4
.
Iude
3.
must
choose
to
bee
where
Gods
people
are
in
publicke
service
for
the
common
faith
,
and
our
common
salvation
.
All
the
best
saints
and
people
of
God
have
been
ever
for
this
.
They
have
loved
,
and
delighted
to
pray
,
reade
,
meditate
,
and
conferre
in
private
:
but
were
most
glad
when
others
would
say
unto
them
,
Ps.
122.1
.
let
us
go
into
the
house
of
the
Lord
.
They
mourned
when
they
could
not
go
with
the
throng
of
them
,
Psal.
42.4
that
went
to
the
house
of
God
,
with
the
voice
of
joy
and
praise
to
keepe
holy
day
.
Yea
,
Ps.
84.10
they
accounted
a
day
in
his
courts
better
then
a
thousand
,
and
had
rather
bee
doorekeepers
in
the
house
of
God
,
then
to
dwel
in
the
tents
of
ungodlinesse
.
Not
onely
they
under
the
law
were
for
it
(
when
yet
Gods
blessings
were
in
drops
to
ours
in
pouring
showres
)
:
Ioel
2.28
Act.
2.17
but
as
it
was
prophecied
,
that
,
in
the
daies
of
Christ
,
Es.
2.3
.
Mic.
4.
christians
should
say
,
come
let
us
goe
up
to
the
mountaine
of
the
Lord
,
to
the
house
of
the
God
of
Iacob
;
so
was
it
fulfilled
by
the
first
converted
Jewes
and
Gentiles
,
as
wee
see
in
the
history
of
the
Acts.
Yea
,
in
the
hardest
times
,
and
dayes
of
persecution
,
when
goods
,
liberties
,
and
lives
,
lay
at
the
stake
,
how
readily
did
they
deprive
themselves
of
naturall
comforts
for
spiritual
?
To
the
caves
and
holes
of
the
earth
,
to
stinking
mines
,
and
pits
,
to
woods
and
dens
would
they
flock
(
when
they
had
no
places
authorised
for
assemblings
)
to
perform
their
devotions
,
and
publick
worships
.
This
hath
beene
ever
the
glorious
practise
of
Gods
people
:
and
we
cannot
wonder
at
it
,
when
wee
consider
,
the
presence
in
our
assemblies
,
and
the
benefit
that
ariseth
from
them
.
First
in
our
assemblies
are
Gods
people
,
Gods
Angels
,
Gods
ordinances
,
and
God
himselfe
.
There
are
Gods
people
,
who
have
respect
due
unto
them
from
the
greatest
Princes
in
the
world
.
Paul
speaking
to
all
sorts
of
Christians
,
saith
,
submit
your selves
one
unto
another
in
the
feare
of
the
Lord
:
Eph.
5
.
2●
.
and
there
is
a
double
submission
,
of
Reverence
,
of
Service
.
By
the
first
,
all
inferiours
must
submit
themselves
to
their
elders
,
and
to
every
ordinance
of
man
for
the
Lords
sake
.
2
Pet.
5
5
1
Pet.
2.13
By
the
second
,
even
the
highest
must
submit
to
the
lowest
for
good
.
Thus
Peter
hath
it
,
bee
subject
one
to
another
:
and
that
ye
may
not
be
hindered
,
1
Pet.
5.5
hee
cloathed
with
humility
.
Thus
Esay
prophecied
,
Es.
49.23
Kings
and
Queenes
shall
bow
down
to
the
church
,
with
their
faces
to
the
earth
,
and
shal
lick
up
the
dust
of
her
feete
.
Not
by
a
subjection
of
reverence
,
as
if
they
must
be
underlings
to
the
censures
of
that
particular
congregation
whereof
they
are
(
as
Brownists
would
have
it
,
whereof
hereafter
)
:
but
by
a
subjection
of
service
,
when
they
use
their
crownes
and
dignities
for
the
honour
and
advancement
of
religion
,
as
every
good
king
doth
.
Mat.
18.10
For
they
must
not
despise
one
of
Christs
little
ones
:
but
with
many
people
and
strong
nations
seek
the
Lord
,
Zach.
8.22.23
.
and
take
hold
of
the
skirt
of
him
that
is
a
Iew
(
that
is
a
religious
person
)
saying
,
we
will
go
with
you
,
for
we
have
heard
the
Lord
is
with
you
;
there
are
the
Angels
also
.
This
was
figured
in
the
curtaines
of
the
Tabernacle
,
where
Cherubims
were
wrought
of
cunning
worke
:
Ex.
26
1
and
in
the
walls
of
the
temple
,
where
were
carved
the
carvings
of
Cherubims
:
yea
,
1
Kin.
6.29
this
also
hath
been
taught
by
the
Apostle
;
who
would
have
women
to
have
power
on
their
heads
,
(
that
is
,
a
vaile
,
1
Cor.
11.10
as
a
significant
ceremony
of
subjection
to
the
man
,
among
the
Corinthians
)
because
of
the
Angels
,
who
are
their
guardians
,
and
there
more
especially
,
present
with
them
.
There
are
with
Gods
people
,
and
angels
Gods
ordinances
also
,
both
the
word
,
prayer
,
and
sacraments
.
The
word
to
bee
a
seed
of
immortality
,
and
a
word
of
life
:
praier
to
powre
out
our
soules
,
1
Pet.
1.23
Phil.
2.13
Lam.
2.19
that
God
and
all
grace
may
have
roome
enough
to
dwell
in
them
:
and
the
sacraments
,
Rom.
4.11
to
be
the
seales
of
the
righteousnesse
of
faith
,
and
so
,
the
buckets
of
heaven
to
convey
grace
by
Gods
assistance
,
and
covenant
,
to
the
worthy
receivers
.
Lastly
,
there
is
with
Gods
people
,
angels
,
and
ordinances
,
God
himselfe
.
For
though
wee
cannot
limit
him
to
temples
made
with
hands
:
Acts
7.
yet
Christ
having
promised
to
be
with
his
Apostles
alwaies
to
the
end
of
the
world
(
which
therefore
must
be
enlarged
to
their
successours
when
they
were
dead
:
Apoc.
1.13
)
and
he
having
presented
himselfe
in
the
midst
of
the
seven
golden
candlesticks
:
and
lastly
,
having
covenanted
for
his
word
and
spirits
going
together
:
Es.
59.21
therefore
certainely
hee
is
(
by
way
of
special
favour
)
in
the
assemblings
of
his
people
.
2
Cor.
3.8
9.
If
to
the
Jewes
,
much
more
to
us
:
because
the
ministration
of
the
spirit
is
much
more
glorious
.
Lay
now
this
together
,
that
in
our
assemblings
there
are
Gods
people
,
Gods
Angels
,
Gods
ordinances
,
and
God
himselfe
and
yee
cannot
wonder
that
the
good
have
chosen
to
dwel
in
publick
assemblies
,
if
it
might
be
,
Psal.
23
▪
6
for
ever
.
Secondly
,
in
our
assemblies
all
things
are
for
benefit
:
every
thing
is
edifiable
.
And
if
our
hearts
were
in
tune
,
Psal.
57.7
Eph.
1.3
and
our
heads
full
of
the
expectation
of
Gods
spirituall
blessings
in
heavenly
things
in
Christ
,
how
might
the
kingdome
of
sinne
and
Satan
fall
downe
like
lightning
,
Luk.
10.18
Iosh.
6.
as
the
walls
of
Iericho
at
the
sound
of
those
rams-hornes
of
old
,
when
we
are
in
publicke
worship
.
Es
59.21
Ioh.
16.13
There
yee
have
not
onely
the
spirit
promised
,
which
will
lead
you
into
all
saving
truth
,
convince
,
convert
,
and
comfort
you
,
Eph
4
13
till
yee
are
of
full
stature
in
Christ
:
but
yee
have
many
hands
to
help
you
in
confession
,
supplication
,
deprecation
,
intercession
,
and
giving
of
thankes
.
There
ye
have
many
encouragements
to
hold
on
in
the
way
of
Christ
.
There
is
the
word
to
promise
,
sacraments
to
confirme
,
prayer
to
procure
,
and
many
of
Gods
people
to
give
you
the
right
hand
of
fellowship
till
you
come
to
your
journeyes
end
.
Gal.
2.
The
first
step
to
apostacy
is
the
neglect
of
publick
assemblies
.
As
a
man
that
hath
an
inclination
to
take
wicked
courses
,
withdrawes
himselfe
from
good
company
(
as
Iudas
when
he
went
out
from
Christ
and
his
disciples
,
and
yoaked
with
the
high-priest
and
elders
)
so
,
if
a
man
encline
to
warp
,
hee
declines
the
assemblies
of
Gods
people
,
as
one
wearie
of
such
a
course
.
But
if
hee
stick
unto
them
,
his
hands
are
strengthened
to
hold
God
fast
,
by
the
word
of
precept
,
promise
,
and
correction
;
by
the
sacraments
,
wherein
a
bargaine
is
strook
betweene
God
and
us
,
by
the
prayers
of
our selves
and
others
,
which
bring
God
neere
to
helpe
;
and
by
the
examples
of
others
,
Gal.
2.14
which
have
a
compelling
vertue
to
good
,
as
well
as
ill
.
When
therefore
yee
consider
this
bundle
of
profit
,
yee
cannot
wonder
that
Gods
people
have
so
constantly
tyed
themselves
to
watch
at
the
gate
,
Pro.
8.34
and
wait
at
the
postes
of
the
doores
,
where
publicke
worship
hath
beene
prepared
.
Oh
that
all
Gods
people
that
ate
good
and
would
be
better
,
would
lay
these
things
to
heart
,
and
not
forsake
our
assembling
together
!
God
workes
by
these
meanes
,
and
if
wee
forsake
them
,
wee
forsake
the
hands
of
the
God
of
strength
,
which
are
in
them
stirred
up
to
come
and
help
us
.
Psal
80.2
Psal.
42.2
Forsake
church
assemblies
and
yee
turne
your
backes
upon
Gods
face
,
angels
,
saints
,
and
comforting
acts
of
worship
.
Ezech.
13
22
▪
Ier
,
23
,
14.
Forsake
church
assemblies
and
ye
sad
the
hearts
of
Gods
people
,
strengthen
the
hands
of
wickednesse
,
and
shew
no
reverence
to
worship
.
Forsake
church-assemblies
,
and
yee
let
loose
thousand
of
temptations
upon
you
against
faith
and
manners
:
the
Devill
will
take
you
upon
his
owne
ground
.
Object
.
You
wil
say
(
happily
)
that
great
presence
▪
and
profit
is
talked
of
,
but
ye
see
none
,
nor
feele
any
upon
you
.
Sol.
It
maybe
so
,
yet
without
the
fault
of
our
assemblies
,
and
with
the
fault
of
none
but
your
unworthy
selves
.
Take
therfore
this
advice
in
Gods
feare
,
and
speed
better
hereafter
.
First
,
come
with
prepared
hearts
,
that
is
,
hearts
unloaded
of
the
guilt
of
wilfull
sins
:
hearts
standing
in
awe
of
Gods
presence
,
and
worshipping
in
feare
:
and
hearts
sincerely
purposing
to
bee
better
.
Yee
know
Gods
advice
,
lay
apart
all
filthinesse
and
superfluity
of
naughtinesse
,
Iam.
1.21
and
receive
with
meeknesse
the
ingraffed
word
which
is
able
to
save
your
souls
.
Ye
know
Peters
proposition
,
now
are
we
all
here
present
before
God
,
to
heare
all
things
that
are
commanded
thee
of
God
:
Act.
10.33
Psal.
5.7
Es.
2
,
3.
Ps.
119
,
34.
and
Daevids
practise
.
In
thy
feare
wil
I
worship
towards
thy
holy
temple
.
Ye
know
the
prophecy
that
went
of
you
of
old
,
and
Davids
resolution
,
to
keepe
the
law
,
yea
,
to
observe
it
with
his
whole
heart
,
according
to
grace
given
.
Do
but
you
thus
,
and
yee
shall
find
presence
and
profit
.
Secondly
,
bring
an
humble
soule
along
with
you
to
God
house
.
If
God
doe
meete
with
you
in
our
assemblies
,
hee
acknowledgeth
a
Publican
,
Luke
18
,
before
a
Pharisee
:
hee
calls
no
man
Benjamin
,
the
sonne
of
his
right
hand
,
but
those
whom
their
owne
hearts
call
Benoni
,
in
their
humility
:
hee
salutes
them
not
Naomi
,
beautifull
,
who
doe
not
humbly
feele
themselves
Marah
,
bitter
.
The
humble
God
wil
teach
,
Psal.
25
9.
Luke
1
,
and
the
humbled
God
will
lift
up
:
for
he
fills
the
hungry
with
good
things
.
Bring
but
such
senses
,
and
yee
shall
see
presence
and
profit
.
But
if
yee
bee
swift
to
heare
,
and
not
slow
to
speak
,
Iam
,
1.
Luke
1
,
slow
to
wrath
,
God
sends
such
rich
ones
emptie
away
,
and
casts
such
mighty
ones
from
their
thrones
.
Thirdly
,
carry
your
hearts
along
thorough
the
whole
service
.
Loose
your
hearts
,
and
loose
your
comforts
in
any
thing
ye
do
.
It
was
sweetly
sung
of
old
,
Psal
▪
86
,
4.
rejoyce
the
soule
of
thy
servant
,
for
unto
thee
doe
I
lift
up
my
soule
.
Let
that
plummet
runne
downe
to
the
ground
,
and
the
wheeles
of
your
actions
will
not
runne
to
your
content
.
Therefore
,
do
but
you
come
with
prepared
hearts
,
humbled
soules
,
and
binde
your
hearts
for
hearty
service
in
the
whole
,
and
then
the
presence
in
our
assemblies
shall
bee
for
you
,
and
the
profit
for
you
too
,
as
well
as
for
others
,
who
are
thus
vertuous
,
as
not
to
forsake
our
assemblings
together
.
SECT.
3.
The
vice
of
those
that
forsake
publick
Communion
.
1
▪
of
the
prophane
.
ALl
that
can
be
said
,
will
not
prevaile
with
all
.
There
are
so
many
vices
to
overwhelm
that
,
as
it
was
of
old
,
so
is
it
stil
,
it
is
the
manner
of
some
to
forsake
our
assemblings
together
.
The
Apostle
saw
it
of
old
,
and
laboured
against
it
as
an
enemy
to
perseverance
in
the
unity
of
faith
and
manners
,
we
see
it
stil
and
must
labour
against
this
act
of
many
vices
.
I
le
speake
(
thorough
Gods
helpe
)
but
of
two
sorts
of
persons
,
too
neere
unto
us
,
who
give
themselves
unto
this
fault
:
the
first
are
prophane
,
the
second
would
be
accounted
truely
religious
.
The
prophane
shew
themselves
by
foure
degrees
of
forsaking
our
assemblies
.
The
first
,
is
coming
to
our
assemmblies
like
those
that
are
unwilling
.
These
that
doe
so
are
not
altogether
withdrawn
in
body
,
but
in
heart
are
too
farre
from
us
.
The
godly
say
,
Zach.
8
▪
21
Es.
42.8
Ps.
110.3
let
us
go
speedily
and
pray
before
the
Lord
:
they
are
like
the
Isles
that
wait
for
the
law
;
because
they
are
willing
people
.
But
they
come
as
if
they
were
in
fetters
,
Zach.
5.7
and
bolts
,
like
Zachariahs
women
pressed
into
an
Epha
with
a
talent
of
lead
.
Lord
,
how
slow
is
their
pace
,
as
if
it
were
to
the
jaile
,
or
Bridewel
.
The
second
is
,
loving
to
be
any
where
,
rather
then
in
the
assembly
.
Surely
,
when
any
act
this
,
though
sometimes
they
come
,
yet
they
forsake
apace
.
Gods
people
cannot
rejoyce
in
such
commers
,
when
God
told
Ezekiel
that
hee
should
goe
to
a
rebellious
people
that
were
unwilling
to
submit
,
Ezech.
2.3
5.
Ezech.
3.14
.
hee
went
in
bitternesse
and
indignation
of
spirit
.
Such
needes
must
be
the
movings
of
the
heart
of
the
assembly
about
such
commers
.
These
thinke
not
that
they
should
come
to
doe
homage
to
God
,
as
David
presseth
,
give
,
give
,
unto
the
Lord
,
Ps.
29.1
,
2
glory
strength
,
worship
due
unto
his
name
.
They
thinke
not
,
that
hee
that
despiseth
the
ministery
done
in
assemblies
,
despiseth
not
man
,
Luk.
10
▪
16
but
Christ
:
therefore
they
love
any
meetings
rather
then
them
.
They
account
church-assemblies
rather
matters
of
complement
,
then
necessitie
.
They
need
no
soule
reparations
,
so
their
bodies
bee
fat
,
and
well-liking
.
Wee
read
of
one
Victorinus
of
old
,
August
.
who
would
bee
a
Christian
,
Ego
te
non
deputabo
inter
Christianos
,
nisi
in
ecclesia
te
videro
.
but
frequented
not
christian
assemblies
.
But
godly
Simplicianus
met
him
,
and
thus
saluted
him
,
I
will
not
reckon
thee
among
Christians
,
unlesse
I
see
thee
in
the
church
among
them
.
Let
these
men
take
home
this
judgement
,
and
see
how
they
can
digest
it
.
The
third
degree
,
is
preferring
private
before
publicke
worship
.
If
they
can
say
they
read
,
&
pray
at
home
(
though
they
reade
but
their
owne
indictment
,
and
pray
for
their
owne
punishment
in
the
neglect
of
Gods
rule
in
assembling
)
they
think
all
is
well
,
and
conscience
is
wel
enough
satisfied
.
But
these
are
enemies
to
the
honor
of
God
,
to
their
owne
good
,
and
to
the
good
of
others
.
God
is
most
honoured
in
the
service
of
assemblies
:
Ps.
35.18
therefore
David
vowed
to
give
thanks
to
God
in
a
great
congregation
▪
He
knew
that
this
advanced
Gods
honour
most
.
Our
owne
good
surely
shall
be
greater
in
assemblies
:
Psal.
87.2
the
Lord
loves
the
gates
of
Sion
(
where
publick
worship
was
)
more
then
all
the
dwellings
of
Iudah
;
and
certainely
where
his
love
is
,
there
are
best
meanes
for
our
good
.
Besides
,
wee
come
to
seek
that
which
is
lost
,
Apoc.
3.2
.
or
ready
to
dye
:
and
when
many
seeke
there
is
more
hope
of
finding
.
Therfore
when
God
was
turned
away
from
favour
,
Ioel.
2
,
15
16.
the
people
were
appointed
to
blow
the
trumpet
in
Sion
,
to
gather
together
,
that
they
might
be
more
successeful
.
Lastly
,
the
profit
of
others
by
our
examples
will
be
more
conspicuous
in
assemblies
:
Matth.
5
our
light
will
there
best
shine
before
men
.
For
this
end
was
Solamons
brazen
scaffold
in
the
midst
of
the
court
:
2
Chto
.
6
13
,
2
King
11
▪
14.
and
Ioash
stood
by
the
pillar
as
the
manner
was
.
It
is
true
,
that
others
examples
in
doing
worse
must
not
weaken
us
in
doing
better
.
Hos.
4.15
Ex.
23.2
Though
Israel
play
the
harlot
,
yet
let
not
Iudah
sin
:
we
must
not
follow
a
multitude
to
do
evill
,
much
lesse
must
ye
follow
some
.
Examples
are
not
the
rule
which
we
should
follow
If
they
be
good
,
they
cleare
a
law
they
doe
not
make
it
.
Following
of
others
cannot
help
us
in
the
day
of
account
.
I
have
done
as
others
,
will
be
a
poore
plea.
1
Cor
,
10
8.
Num.
25
9.
The
three
and
twenty
thousand
were
not
helped
by
the
thousand
Princes
,
who
were
their
leaders
to
their
destruction
.
But
yet
if
our
examples
be
good
in
acts
of
assembling
and
worship
according
to
Gods
rule
,
then
will
others
profit
bee
helped
,
as
by
the
contrary
it
will
bee
much
hindered
.
The
last
degree
whereby
prophane
persons
withdraw
from
our
assemblies
is
,
not
coming
with
the
first
,
and
not
staying
with
the
last
.
David
would
not
bee
guilty
:
he
desired
to
bee
a
doorekeeper
,
Psal.
84
who
was
first
in
,
and
last
out
.
Hee
knew
not
how
better
to
professe
himselfe
to
be
a
seeker
of
God
early
,
Pro
8.17
and
to
stand
in
neede
of
all
the
acts
of
worship
,
from
the
first
humbling
for
a
blesssing
,
and
craving
of
it
,
to
the
last
giving
of
it
:
and
thus
should
it
bee
with
us
.
Wee
must
come
with
the
first
.
Act
,
10.33
Cornelius
and
his
friends
,
and
servants
,
waited
for
Peter
.
They
prevented
him
that
nothing
might
fall
from
his
ministery
untaken
up
.
Ioh.
5
The
cripple
waited
for
the
moving
of
the
waters
at
the
descending
of
the
angel
:
so
must
all
Gods
willing
people
at
the
places
of
assembling
.
Psal.
110.3
Pro.
8.33
Wee
must
also
stay
with
the
last
.
Even
the
Prince
shall
bee
in
the
midst
of
the
people
in
the
temple
,
he
shal
go
in
,
when
they
go
in
,
Ezech.
4
10.
and
when
they
go
forth
,
they
shall
go
forth
together
.
The
Jewes
and
Gentiles
at
Antiochia
continued
in
publicke
service
till
the
congregation
was
dissolved
.
Act.
13.43
And
though
Zachary
stayed
long
in
the
middle
temple
,
Luk.
1.21
Numb.
6.24
,
25
,
26
▪
yet
the
people
would
not
depart
without
the
blessing
which
the
Priest
must
give
.
If
any
doe
otherwise
(
without
necessity
)
they
withdraw
from
our
assemblings
,
and
are
in
a
way
of
forsaking
.
SECT.
4.
2
The
forsakers
of
our
assemblies
that
would
be
accounted
godly
;
and
first
of
their
name
.
THere
are
others
,
who
would
bee
accounted
truely
religious
,
who
forsake
the
assembling
of
our selves
together
▪
and
these
have
a
name
of
pride
,
and
a
name
of
justice
.
The
name
of
pride
,
which
they
take
to
themselves
,
is
separatists
.
They
read
sometimes
in
the
scriptures
of
separation
,
especially
when
Paul
(
saith
according
to
the
prophet
)
come
out
from
among
them
and
be
ye
separate
.
Es.
52.11
.
●
Cor.
6.17
And
when
they
doe
not
wisely
observe
our
state
,
which
is
not
to
be
separated
from
,
but
see
with
full
contentment
their
owne
vaine
separation
,
they
will
needs
glory
in
the
name
of
Separatists
,
as
others
doe
of
catholickes
.
The
name
of
Justice
is
Brownists
;
which
though
they
love
not
to
heare
of
,
because
Browne
,
after
his
platforme
of
a
new
way
of
advancing
Christs
kingdome
,
upon
wiser
thoughts
,
returned
from
them
,
yet
how
justly
they
must
retaine
that
name
may
appeare
in
that
which
followes
.
Wee
reade
of
five
introductions
to
this
schisme
,
before
it
was
raised
to
the
height
it
now
hath
:
height
I
say
,
in
mold
,
and
opinion
,
not
in
members
,
which
have
beene
so
few
this
sixteene
hundred
yeares
and
more
,
that
we
may
demonstratively
say
,
it
is
a
brat
of
mans
braine
,
not
a
child
of
Christ
,
that
so
long
growes
not
at
all
.
First
,
about
two
hundred
fifty
three
yeares
after
Christ
,
wee
reade
of
one
Novatus
,
Novatus
rerum
novarum
semper
cupidus
,
arrogantiâ
inflatus
,
episcopis
male
cognitus
,
&c.
C●ipri
.
wo
first
lived
under
Cyprian
,
next
at
Rome
.
Hee
being
willing
to
get
himselfe
a
name
,
denied
repentance
to
them
that
had
denied
Christ
,
thorough
heat
of
persecution
,
though
out
of
feare
.
Yea
,
he
denied
repentance
to
believers
who
after
baptisme
fell
into
any
grosse
sinne
.
After
by
a
strong
ambition
hee
had
indeavoured
to
bee
a
Bishop
,
and
was
disappointed
,
he
led
many
poore
soules
into
his
sect
:
who
because
they
thought
themselves
better
then
other
christians
(
upon
the
former
conceits
)
called
themselves
Cathari
,
or
Puritanes
.
These
suffered
their
ebbe
,
and
flow
,
for
a
time
as
pride
and
humility
tooke
turnes
.
I
am
sure
that
your
forsakers
will
not
childe
it
from
such
a
father
.
Here
was
a
separation
from
the
unitie
of
the
church
,
but
they
will
not
have
it
theirs
.
Secondly
,
about
three
hundred
thirty
and
one
yeares
after
Christ
,
or
(
as
some
write
)
something
lower
,
wee
read
of
one
Donatus
,
who
,
not
being
able
to
make
his
party
good
against
Cecilianus
his
Bishop
,
took
stomach
,
and
drew
a
strong
party
after
him
for
a
time
.
They
had
this
pretense
for
their
separation
,
In
communione
sacramentorum
mali
maculant
bonos
.
that
the
wicked
did
defile
the
good
in
the
communion
of
the
sacraments
.
They
accounted
the
church
to
bee
no
where
,
but
in
Africk
amongst
themselves
.
They
judged
their
time
to
bee
the
harvest
of
the
church
,
they
being
a
choise
remnant
,
like
a
little
wheat
in
much
chaffe
.
If
they
were
pressed
to
conformity
by
the
authority
of
the
Emperour
,
Quid
Imperatori
cum
ecclesia
?
they
cried
out
,
what
hath
the
Emperour
to
doe
with
the
church
?
Being
asked
,
how
they
could
prove
that
they
onely
were
the
church
?
They
replied
,
from
the
wonders
of
Donatus
:
from
their
prayers
heard
at
the
sepulchers
of
the
Donatists
:
and
from
the
visions
,
and
dreames
of
the
members
of
their
church
,
Sacramenta
sancta
&
efficacia
quando
per
sanctos
homines
.
They
accounted
sacraments
holy
onely
,
when
administred
by
holy
persons
.
They
account
no
true
baptisme
,
but
in
their
church
:
and
therefore
they
rebaptized
all
that
came
into
their
communion
.
They
would
runne
into
invited
and
unnecessary
dangers
.
This
they
called
martyrdom
,
whether
they
suffered
from
themselves
,
Circumcelliones
.
or
others
.
I
am
sure
also
that
our
forsakers
will
not
owne
these
for
their
setters
up
in
all
points
,
if
for
nothing
else
,
yet
for
this
they
had
Bishops
.
Heere
was
a
separation
long
and
irkesom
,
yet
surely
,
they
will
not
be
of
such
an
episcopall
separation
.
Thirdly
,
Lucifer
stomachabundus
discessit
ab
Eusebio
:
et
qui
se
illi
conjunxerunt
ab
ecclesia
ipsi
se
segregarunt
besides
the
separation
of
Lucifer
:
who
falling
at
odds
with
Eusebius
Vercellensis
about
the
ordination
of
honest
Paulinus
,
departed
in
choler
from
the
peace
of
the
church
,
and
made
a
proud
breach
,
wee
reade
about
the
yeare
after
Christ
three
hundred
seventy
one
,
of
one
Audeus
a
Syrian
,
who
raised
up
by
the
common
opinion
of
his
zeal
,
and
integrity
,
a
company
of
followers
,
who
would
not
pray
with
other
Christians
,
Vituperabant
episcopos
,
divites
,
ipsos
appelantes
.
Quòd
in
ecclesia
ferrentur
faeneratores
&
impuri
.
Anthropomorphi●ae
.
and
Bishops
,
crying
these
downe
as
being
too
rich
:
who
also
gave
this
reason
of
their
separation
,
that
in
the
bosome
of
the
church
,
were
suffered
usurers
,
and
impure
livers
.
These
sometimes
dwelt
in
solitary
places
by
themselves
,
and
sometimes
in
the
suburbs
of
cities
.
They
fained
also
great
holinesse
and
chastity
,
and
dreamed
God
to
have
mans
forme
,
and
humane
parts
.
But
their
sect
outlived
not
their
persons
:
and
I
am
sure
also
,
that
our
forsakers
wil
not
acknowledge
themselves
to
bee
of
this
condemned
breed
.
Fourthly
,
when
the
thoughts
of
the
best
christians
were
taken
up
with
more
weighty
matters
,
and
the
necessity
of
times
had
invited
them
to
faith
and
doctrine
,
or
the
vaile
of
darkenesse
had
covered
too
many
hearts
,
these
pettie
sidings
beganne
to
vanish
,
and
were
at
last
utterly
extinct
,
till
the
light
of
the
Gospel
shined
upon
the
church
with
fuller
glorie
againe
.
Then
,
as
the
enemy
troubled
the
wheat
with
blasted
corne
,
Matth.
13
▪
our
forsakers
say
they
had
a
church
againe
.
In
king
Henry
the
eights
,
and
Luthers
dayes
they
finde
(
say
they
)
some
congregations
upon
their
bottome
.
And
indeed
wee
finde
in
stories
,
that
some
of
their
vaine
opinions
crept
into
the
heads
of
some
right
godly
persons
,
in
other
points
who
were
ready
to
suffer
for
Christ
,
and
did
so
:
for
it
is
hard
not
to
fall
from
one
extreamity
to
another
,
Gal.
6.
if
sound
judgement
(
according
to
the
rule
given
)
doe
not
poise
the
lightnesse
of
affections
.
But
these
in
Germany
,
were
crowned
with
the
name
of
Anabaptists
,
whose
doctrine
,
and
practise
,
to
overthrow
the
Church
,
and
state
,
are
well
knowne
,
and
as
well
confuted
and
condemned
,
by
Luther
,
Calvine
,
Zanchius
,
and
an
whole
army
of
others
.
But
our
forsakers
(
I
am
sure
)
will
not
own
these
in
all
points
,
neither
will
they
owne
them
,
because
they
forsake
them
also
in
some
.
Fiftly
therefore
,
wee
must
goe
lower
yet
:
and
if
wee
come
to
the
daies
of
blessed
Queene
Elizabeth
,
after
divers
strugglings
for
excesses
(
which
surely
is
no
friend
to
the
Gospel
among
variety
of
judgements
,
1
Cor.
13.
which
know
but
in
part
)
,
wee
meete
with
one
Browne
,
who
first
raiseth
a
new
platforme
of
all
the
tenets
of
our
forsakers
(
if
yet
,
by
time
,
and
age
,
they
have
not
made
them
worse
)
.
This
man
,
after
hee
had
infected
some
by
preaching
,
found
meanes
to
poison
others
by
writing
of
his
Estate
of
true
Christians
,
and
other
pamphlets
.
His
conceits
,
within
this
last
age
,
have
lived
and
died
by
turnes
,
as
they
have
been
the
objects
of
discontented
,
or
quiet
spirits
.
If
humble
soules
have
met
with
them
,
they
have
seene
in
them
the
poison
of
peace
,
the
renting
of
the
seamelesse
coate
of
Christs
church
,
the
building
upon
a
covenant
of
workes
,
and
the
hindering
of
the
progresse
of
the
Gospell
in
faith
,
and
love
.
But
if
they
have
beene
cast
upon
a
raging
sea
of
an
unquiet
,
and
disjointed
heart
,
they
have
bred
Barrowes
,
Greenwoods
,
Penries
,
Robinsons
,
Iohnsons
,
Aynsworths
,
and
Smiths
,
the
onely
men
(
so
farre
as
I
know
)
of
that
full
straine
,
who
have
tasted
of
more
or
lesse
learning
ill
placed
,
from
Christs
time
downward
.
Seeing
therfore
,
Browne
is
the
first
full-father
of
our
forsakers
,
who
raised
up
their
building
to
that
height
they
would
faine
maintaine
it
at
:
surely
,
they
can
have
no
other
name
of
justice
then
Brownists
,
which
they
must
hold
,
except
they
can
prove
that
theirs
is
a
newer
way
.
Indeed
Browne
did
afterward
fall
away
from
them
,
and
his
owne
tenets
,
for
the
most
part
.
But
seeing
the
first
authour
justly
gives
the
name
(
as
that
carpenter
that
builds
an
house
for
the
building
of
it
,
though
afterward
hee
burne
it
down
)
therefore
I
cannot
bee
so
unjust
,
as
to
suffer
them
,
by
mee
,
to
bee
called
by
any
other
,
then
that
they
received
from
him
in
his
new
christianity
.
The
issue
of
this
discourse
.
If
now
,
you
aske
the
issue
of
this
discourse
;
it
is
to
draw
to
this
conclusion
,
that
this
church
of
theirs
was
never
heard
of
till
Brownes
time
;
and
so
I
argue
thus
.
That
which
never
was
a
true
church
from
Christs
time
to
the
daies
of
Queene
Elizabeth
,
was
not
a
true
church
then
,
nor
is
a
true
church
now
:
Matth.
●6
.
for
the
gates
of
hell
must
not
prevaile
against
it
.
But
the
Brownists
church
was
never
a
true
church
from
Christs
time
to
the
dayes
of
Queene
Elizabeth
:
Therefore
it
was
not
a
true
church
then
,
nor
is
now
as
they
would
have
it
,
Object
.
Sol.
If
they
say
,
that
some
of
their
opinions
were
of
old
:
I
confesse
it
is
true
.
But
let
them
shew
but
one
church
,
which
either
positively
in
all
points
which
make
their
church
(
to
them
)
a
church
;
or
negatively
,
in
denying
contrary
tenets
held
by
the
true
church
,
and
then
they
shall
bee
the
true
church
for
mee
.
Object
.
Sol.
But
it
may
bee
they
will
say
,
that
the
church
of
Rome
thus
disputes
against
us
▪
It
is
true
:
and
so
doe
wee
against
them
about
their
church
built
up
by
the
late
councell
of
Trent
:
affirming
confidently
that
there
was
never
one
church
but
was
under
the
curse
of
that
councel
,
if
it
had
beene
of
force
before
.
But
when
they
plead
so
against
us
,
wee
goe
to
that
which
made
true
visible
churches
in
the
Apostles
dayes
,
and
ever
since
,
that
is
professed
submission
to
the
rule
of
faith
in
the
scriptures
,
Act.
2.
Act.
10.
Matth.
16
and
a
profession
of
faith
in
the
trinity
,
especially
in
Jesus
Christ
our
Lord
,
that
rocke
whereupon
the
church
is
built
:
and
so
long
as
we
have
this
,
wee
feare
not
their
plea.
If
they
say
,
Object
.
Sol.
that
they
doe
thus
much
to
make
them
a
true
church
also
.
It
is
true
,
they
doe
it
,
as
wee
doe
;
and
yet
they
denie
us
(
so
doing
)
to
be
a
true
church
except
wee
be
of
their
new
covenant
.
If
therefore
,
they
cannot
finde
a
church
of
that
covenant
till
Brownes
daies
,
how
can
they
bee
a
true
church
which
hath
never
failed
,
nor
ever
shall
?
Let
them
duely
consider
this
issue
,
and
God
give
them
understanding
in
all
things
.
SECT.
5.
Of
that
name
they
would
have
(
Separatists
)
and
how
unjustly
assumed
as
a
title
of
honour
.
IT
is
most
true
,
Object
.
that
they
are
loath
to
acknowledge
the
name
of
Browne
their
father
,
not
sticking
to
brand
him
with
the
livery
of
a
turne-coate
,
if
not
Apostate
(
and
surely
deserves
to
bee
soundly
lashed
who
would
rashly
father
it
to
such
a
breach
)
:
yea
,
and
they
tell
us
,
that
they
will
have
their
name
from
scriptures
,
not
from
men
,
and
will
be
called
,
they
of
the
separation
.
Sol.
In
this
I
am
yet
glad
,
that
they
love
the
scriptures
more
then
men
:
and
I
humbly
pray
,
that
all
that
would
be
accounted
good
men
,
would
not
tell
us
what
this
good
man
,
and
that
,
2
Pet
1.19
1
Cor.
2.5
held
,
and
said
;
but
what
Jesus
Christ
hath
left
to
be
held
in
the
sure
word
of
God
,
that
their
faith
may
not
stand
in
the
wisedome
of
men
.
But
yet
before
we
believe
them
,
we
must
know
in
what
scripture
their
name
of
separation
stands
.
Levit.
20.24
.
1
Kin.
8.53
We
reade
indeed
that
God
saith
to
Israel
,
I
am
the
Lord
thy
God
which
separate
you
from
other
people
,
which
Salomon
thus
expounds
,
thou
didst
separate
them
from
among
all
the
people
of
the
earth
.
But
are
not
all
christians
separated
thus
as
well
as
they
,
from
Iewes
,
Turkes
,
Heathens
?
Israel
was
not
separate
from
raigning
sinne
,
and
sinners
,
but
for
profession
and
service
of
the
true
God
.
For
even
then
God
said
of
them
,
Numb.
14
2●
.
35
.
yee
have
tempted
me
these
tenne
times
,
and
have
not
harkened
unto
my
voyce
:
this
evill
congregation
are
gathered
together
against
mee
:
Deut
▪
9.6
,
7
,
8.
thou
art
a
stiffenecked
people
:
thou
hast
provoked
me
to
wrath
,
and
I
was
angry
with
thee
to
destroy
thee
:
and
I
hope
,
all
christians
are
of
no
worse
separation
then
this
.
We
reade
againe
that
Paul
at
Ephesus
,
departed
from
the
wicked
,
and
separated
the
disciples
.
Act
19.9
.
It
is
well
it
was
an
Apostle
,
who
had
an
universall
Jurisdiction
by
immediate
Call
,
and
not
private
persons
,
who
may
not
doe
as
hee
.
It
was
well
,
it
was
Paul
,
who
went
to
Jewish
synagogues
,
to
have
spirituall
communion
,
and
preached
none
other
thing
,
Act.
26.22
23.
but
that
which
Moses
and
the
Prophets
did
say
should
come
to
passe
,
and
not
his
owne
dreames
.
But
for
his
separating
the
disciples
,
we
reade
,
he
separated
them
from
divers
,
not
from
all
;
and
that
from
those
that
were
hardened
,
and
believed
not
,
and
spake
evill
of
faith
in
Christ
before
the
multitude
,
as
the
text
saith
.
What
is
this
to
our
church
?
wherein
they
cannot
find
one
member
that
believes
not
in
Christ
(
at
least
doctrinally
)
,
nor
one
that
speakes
evill
of
the
way
of
believing
in
Christ
,
though
thousands
justly
speak
evill
of
their
way
,
which
is
the
thing
in
question
.
Wee
reade
also
againe
that
renowned
place
,
come
out
from
among
them
,
2
Cor.
6.17
and
be
yee
separate
,
and
touch
no
uncleane
thing
,
and
I
will
receive
you
saith
the
Lord
.
For
what
fellowship
hath
righteousnesse
with
unrighteousnesse
,
and
what
agreement
hath
light
with
darknesse
?
But
this
will
not
affoord
them
the
name
of
separatists
neither
.
Looke
to
the
persons
that
must
be
separated
from
.
ver.
14
,
15
▪
16
They
are
heathenish
Infidels
,
unbelievers
,
Idolaters
,
in
utter
darkenesse
,
and
so
,
not
acknowledging
the
true
God
.
And
are
wee
in
the
church
of
England
such
?
Doe
wee
not
pr●fesse
saving
truth
?
Doe
we
not
look
,
from
the
first
,
to
the
last
,
to
bee
saved
onely
by
Christ
?
Tit.
1
,
15
,
16.
If
any
professe
they
know
God
,
and
by
workes
deny
him
,
yet
shall
not
all
things
be
pure
to
them
that
are
pure
?
Looke
next
to
the
persons
that
are
charged
to
separate
.
They
are
the
christian
Corinthians
,
to
whom
the
Apostle
gives
sweete
words
,
The
church
of
God
;
1
Cor.
1
▪
2
4.9
,
30
▪
1
Cor
,
3.23
1
Cor.
4
,
15
1
Cor.
9.2
1
Cor.
11.2
2
Cor.
7.11
12
,
13.
called
to
be
saints
;
a
gracious
people
by
Iesus
Christ
;
called
to
the
fellowship
of
Gods
son
;
in
Christ
,
Christs
owne
;
begotten
in
Christ
Iesus
thorough
the
Gospell
;
the
seale
of
mine
Apostleship
in
the
Lord
;
whom
I
praise
because
yee
keepe
the
ordinances
;
and
who
are
full
of
godly
sorrow
,
with
the
signes
of
it
:
yet
will
these
Corinthians
justifie
the
church
of
England
by
their
wicked
vices
,
both
in
publicke
,
and
in
their
private
meetings
,
as
I
shall
(
if
God
please
)
sh●w
hereafter
.
Consider
now
,
that
this
christian
church
,
1
Cor.
5.1
which
was
commanded
to
separate
from
heathens
in
their
Idol-feasts
,
and
abominable
atheisme
,
was
yet
in
something
worse
then
the
heathens
themselves
yet
doth
hee
not
teach
them
to
separate
one
from
another
in
christian
duties
of
piety
and
charity
;
but
to
redresse
each
other
as
they
could
,
and
onely
to
separate
from
the
heathens
,
that
they
may
be
all
knowne
to
be
professed
,
and
not
dissembled
christians
.
Eph.
5
.
1●
Looke
lastly
,
to
the
matter
the
Apostle
treateth
of
.
It
is
to
warne
christians
from
having
fellowship
with
the
unfruitfull
workes
of
darkenesse
,
and
to
reprove
them
(
in
their
places
)
in
word
,
judgement
,
2
Cor.
6
▪
14
,
15
,
16.
affection
and
conversation
.
That
,
with
which
they
must
have
no
fellowship
,
Paul
termeth
unrighteousnesse
,
darknesse
,
Belial
,
Idols
.
The
way
whereby
they
may
have
fellowship
with
them
▪
he
termes
,
yoaking
,
concord
,
partaking
,
and
agreement
.
And
it
plainely
appeares
that
it
is
as
murh
as
if
he
had
said
,
yee
that
are
christians
must
not
be
with
the
unrighteous
men
of
darkenesse
,
sonnes
of
Belial
,
and
Idolaters
,
as
if
ye
were
yoaked
in
their
society
,
living
at
one
,
partaking
,
and
agreeing
with
them
in
their
wicked
course
.
How
I
pray
,
can
they
raise
a
name
of
separation
to
themselves
from
hence
,
except
they
can
prove
that
all
of
us
live
in
unrighteousnesse
,
and
darknesse
,
in
league
with
Satan
,
and
in
idolatrie
,
and
that
we
as
paires
,
and
couples
are
linked
together
,
and
partake
of
these
evils
?
or
how
can
we
justly
give
them
that
name
of
Separatists
except
wee
will
grant
our selves
to
bee
such
?
let
them
bee
,
from
their
first
father
,
Brownists
:
and
because
they
will
be
of
the
number
and
manner
of
those
,
some
that
forsake
the
assembling
of
our selves
together
;
therefore
let
us
with
a
good
conscience
,
and
as
quiet
a
spirit
as
their
cause
will
permit
examine
their
grounds
by
the
word
of
God
.
SECT.
6.
Of
the
Brownists
opinions
upon
which
they
forsake
our
church
,
1.
Because
we
are
not
a
true
church
.
These
grounds
of
Brownisme
they
referre
to
three
heads
,
to
wit
,
our
church
,
our
ministery
,
and
our
worship
.
-
1
They
deny
us
to
have
a
true
church
.
-
2
They
deny
us
to
have
a
true
ministery
.
-
3
They
deny
us
to
have
a
true
worship
.
If
this
charge
were
true
,
surely
,
they
might
say
as
David
to
Eliab
,
Is
there
not
a
cause
?
But
whether
it
bee
not
most
false
let
a
good
conscience
,
guided
by
the
word
of
God
,
Judge
,
First
,
they
deny
that
wee
have
a
true
church
.
And
though
wee
being
in
possession
,
and
they
labouring
to
cast
us
out
,
we
might
put
them
to
the
proofe
,
yet
shall
I
(
by
Gods
helpe
)
tender
them
this
one
reason
,
among
many
,
to
prove
that
we
have
a
true
church
.
Where
there
is
the
true
matter
and
form
of
a
true
church
,
there
is
a
true
church
.
For
this
cannot
be
denied
,
that
the
matter
and
forme
of
a
true
man
make
a
true
man
,
that
is
,
the
body
and
soule
united
:
so
must
it
be
in
the
church
.
But
our
church
hath
the
true
matter
and
forme
of
a
true
church
:
and
therefore
is
a
true
church
.
It
is
denied
by
the
Brownists
that
wee
have
such
matter
and
forme
;
and
it
is
proved
thus
,
first
for
the
matter
.
The
true
matter
of
a
true
church
is
such
as
professe
saving
truth
taught
in
the
Scriptures
,
and
is
proved
thus
.
That
which
makes
a
man
a
true
member
of
a
true
churh
,
that
doth
make
a
true
church
(
for
members
doe
constitute
the
whole
)
:
but
profession
of
saving
truth
makes
a
true
member
of
a
true
church
;
for
Symon
Magus
,
Act.
8.13.37
,
38.
upon
his
profession
was
admitted
a
member
,
till
he
fell
away
:
and
the
Eunuch
upon
the
same
profession
was
admitted
too
by
baptisme
,
and
for
ought
wee
know
continued
for
ever
.
Now
,
that
we
in
the
church
of
England
do
professe
saving
truth
,
according
to
the
scriptures
cannot
be
denied
.
If
the
Brownists
say
,
that
wee
overthrow
all
by
thousands
of
wicked
lives
in
persons
,
in
,
and
of
our
church
.
I
am
sure
that
the
church
of
Corinth
was
worse
then
ours
can
be
(
in
some
things
)
,
it
was
too
bad
with
envyings
,
1
Cor.
3.3
1
Cor.
6.
1
Cor.
8.
1
Cor.
10.
1
Cor.
11.
&
15.
1
Cor.
5.
carnall
men
,
uncharitable
wretches
,
that
went
to
law
before
infidels
,
scandalizing
the
weake
,
partaking
with
Idols
,
heresies
,
abuse
of
the
Lords
supper
by
drunkennesse
,
and
contempt
of
the
poore
,
and
with
detestable
incest
:
yet
when
Paul
writes
unto
them
(
even
before
the
incestuous
person
was
cast
out
)
he
salutes
them
all
,
as
those
that
are
the
church
of
God
,
Saints
by
calling
,
1
Cor.
1.2
and
sanctified
in
Christ
Iesus
,
at
least
,
by
a
sanctification
of
consecration
in
baptisme
,
Heb.
10.29
and
their
profession
.
Object
.
Sol.
But
say
the
Brownists
,
doth
profession
make
a
church
of
the
body
of
Christ
?
will
nothing
but
the
body
of
Christ
serve
for
a
true
church
?
Then
let
them
know
that
Christs
body
may
be
taken
two
wayes
:
for
a
body
of
all
those
that
shall
be
saved
;
Eph
▪
1.23
.
and
this
is
the
catholicke
church
,
which
are
in
communion
of
saints
for
life
:
and
for
a
body
of
those
that
are
in
the
way
of
salvation
if
they
be
not
enemies
to
themselves
;
as
every
branch
in
Christ
that
beareth
not
fruit
.
Ioh.
15.2
1
Cor.
12
12
▪
1
Cor.
1.30
Thus
the
whole
church
of
Corinth
was
Christ
as
well
as
any
other
part
of
the
church
,
and
in
Christ
Iesus
,
though
too
many
members
of
it
professed
without
power
.
For
profession
brings
a
church
into
outward
fellowship
with
Christs
body
(
as
bad
servants
with
a
good
master
)
and
so
into
the
way
of
being
savingly
of
the
body
of
Christ
if
they
resist
not
,
Act.
7.51
Eph.
4
30
1
Thes.
5.19
Heb.
10
,
29
grieve
not
,
quench
not
,
or
despise
not
the
spirit
of
grace
.
Secondly
,
for
the
forme
of
a
true
church
,
that
is
Christ
united
unto
the
persons
professing
his
saving
truth
.
For
as
the
forme
of
a
man
is
his
soule
united
to
his
body
;
so
the
forme
of
a
church
,
which
is
the
body
of
Christ
,
is
Christ
united
unto
it
.
Now
,
that
Christ
is
united
unto
our
church
,
is
proved
thus
:
because
hee
gives
the
law
of
union
to
us
as
to
the
body
,
and
makes
it
effectuall
for
conviction
,
or
conversion
,
to
serve
the
living
and
true
God
.
As
a
king
is
united
to
his
subjects
by
his
lawes
,
and
executions
of
them
for
rewards
and
punishments
:
so
is
Jesus
Christ
to
our
church
.
As
the
head
united
gives
lawes
to
the
body
for
safety
:
so
doth
Christ
give
lawes
to
us
for
our
salvation
in
his
word
.
Psal.
147.
He
hath
not
dealt
so
with
every
nation
,
yet
(
blessed
bee
his
name
)
he
hath
so
dealt
with
us
to
the
joy
of
our
soules
.
Object
.
True
(
say
the
Brownists
)
wee
have
his
lawes
,
but
doe
not
answer
them
in
our
lives
.
This
doth
not
cut
us
off
(
being
but
true
in
part
)
till
Christ
hath
sued
out
his
bill
of
divorce
,
Sol.
no
more
then
the
disobedience
of
a
wife
makes
her
no
wife
;
the
disobedience
of
a
sonne
no
sonne
;
and
the
disobedience
of
a
servant
no
servant
.
Againe
Christ
is
united
to
us
,
because
hee
makes
his
law
effectuall
for
the
convincing
of
all
,
and
for
the
converting
of
many
soules
to
cleave
unto
him
faithfully
.
Gal.
3.17
Rom.
6.
We
are
baptized
,
and
so
put
on
Christ
,
and
are
graffed
into
the
similitude
of
his
death
and
resurrection
.
But
as
we
grow
in
age
,
many
grow
in
gracelesnesse
,
and
forget
the
covenant
of
their
God
.
Psal.
78.10
37.
Then
comes
the
word
of
Christ
convincing
,
and
calls
many
backe
,
kills
sinne
,
quickens
grace
,
Luk.
1.17
and
converts
the
hearts
of
the
fathers
to
the
children
,
and
the
disobedient
to
the
wisedome
of
the
just
.
This
the
Brownists
will
not
deny
.
They
confesse
that
God
hath
many
gracious
people
amongst
us
by
the
word
,
and
sacraments
.
Whence
,
I
pray
,
doth
this
proceed
,
but
from
the
influence
and
power
of
Christ
united
to
us
?
I
am
sure
that
Christ
is
the
way
to
heaven
;
Ioh.
14.
and
one
soule
cannot
bee
converted
from
the
kingdome
of
sinne
to
grace
,
but
it
is
by
the
power
and
influence
of
Christs
three
offices
.
As
he
is
a
Prophet
,
1
Cor.
1.30
hee
must
be
his
wisedome
,
to
teach
him
repentance
from
dead
works
,
and
faith
in
Christ
.
As
hee
is
a
Priest
,
he
must
make
his
attonement
betwixt
God
and
him
for
righteousnesse
.
And
as
he
is
a
King
,
hee
must
over-master
the
gates
of
hell
,
and
maintaine
him
to
himselfe
in
the
way
of
salvation
,
for
sanctification
,
and
full
redemption
.
Conclude
therefore
,
that
if
wee
have
the
matter
and
forme
of
a
true
church
,
wee
must
bee
a
true
church
against
all
exception
,
if
good
conscience
judge
by
the
word
of
God
.
SECT.
7.
Brownists
first
exceptions
against
us
,
about
the
nature
of
a
visible
Church
.
BUt
because
the
Brownists
make
a
great
noise
in
maintaining
against
us
,
that
ours
is
not
a
true
church
:
therefore
take
particular
view
of
their
pleas
against
it
,
that
wee
may
see
the
unjustnesse
of
their
forsaking
it
.
I
shall
by
Gods
helpe
referre
them
to
five
heads
.
-
1
What
they
meane
by
a
true
church
.
-
2
The
entrance
into
a
true
church
.
-
3
The
head
of
a
true
church
.
-
4
The
members
of
a
true
church
.
-
5
The
governement
of
a
true
church
,
They
meane
by
a
true
church
,
What
Browne
meane
by
a
true
church
.
a
set
congregation
of
more
or
fewer
,
separated
from
all
false
waies
,
and
having
sufficient
authority
within
it selfe
for
governement
in
all
causes
ecclesiasticall
,
and
assembling
(
at
times
convenient
)
for
exercise
of
governement
and
solemne
worship
.
This
is
the
full
summe
of
what
I
can
conceive
them
to
say
of
a
true
church
:
in
which
they
would
make
it
up
of
these
foure
ingredients
.
First
,
it
must
be
a
set
congregation
(
which
we
call
a
parish
,
and
they
mislike
)
.
Every
one
of
these
they
would
have
an
absolute
church
,
depending
upon
none
but
Christ
:
and
so
they
deny
kings
over
countries
,
and
Bishops
over
diocesses
to
bee
members
of
the
church
,
except
they
can
shew
those
particular
congregations
whereof
they
are
but
equall
members
to
be
ruled
by
the
joint
consent
of
the
whole
number
,
or
(
it
may
bee
)
the
greatest
part
.
Secondly
,
it
must
bee
separated
from
all
false
wayes
,
not
onely
of
Iewes
,
Turkes
,
and
Pagans
,
but
from
all
grosse
sinnes
and
sinners
,
which
doe
pollute
the
worship
of
the
sincerest
service
of
God
.
Yet
surely
,
they
would
have
them
better
taught
,
and
made
good
,
that
,
by
the
consent
of
the
members
,
they
might
be
jointed
in
at
last
.
Thirdly
,
it
must
have
sufficient
authority
within
it selfe
for
governement
in
all
causes
ecclesiasticall
,
that
is
,
a
plenary
power
,
by
consent
of
members
,
to
ordaine
ministers
,
call
,
or
cast
them
out
,
(
as
the
necessity
of
the
church
requires
)
to
excommunicate
,
and
receive
in
,
and
to
order
all
things
in
their
assemblies
for
the
advancement
of
Christs
kingdome
,
without
the
leave
or
restraint
of
any
.
Fourthly
,
it
must
assemble
for
acts
of
governement
,
and
solemne
worship
,
(
without
which
it
is
but
a
shadow
)
that
is
,
it
must
meete
in
their
meeting
places
to
pray
,
preach
,
prophecy
,
baptize
,
and
communicate
,
as
the
spirit
gives
wisedome
and
utterance
.
Now
,
because
they
finde
not
our
churches
thus
made
up
,
according
to
their
owne
fansies
;
therefore
doe
they
forsake
them
as
false
,
or
(
at
the
least
)
no
true
churches
.
This
is
their
new
way
of
churching
and
unchurching
of
assemblies
(
so
farre
as
I
can
gather
by
their
conferences
and
writings
)
:
and
they
judge
of
our
assemblies
after
this
mould
.
I
hope
they
will
not
deny
us
to
have
assemblies
;
or
to
be
separate
from
Iewes
,
Turkes
,
Pagans
,
Idolaters
,
and
wicked
Belialists
,
in
communion
for
spirituall
life
by
Christ
;
that
wee
have
authority
,
and
power
for
ordination
,
excommunication
,
absolution
,
and
order
;
or
that
wee
have
assemblies
for
governement
,
and
solemne
worship
:
and
for
the
rest
of
the
frame
it
is
but
the
issue
of
their
owne
braine
,
and
not
of
the
law
and
rule
of
Christ
.
For
first
,
whereas
they
would
have
no
nationall
churches
,
but
particular
in
dependent
congregations
:
Act.
7.38
they
must
confesse
that
the
whole
nation
of
Israel
was
but
one
church
.
And
though
then
they
had
but
one
Tabernacle
,
yet
when
after
they
were
divided
into
severall
Synagogues
,
did
they
not
continue
the
only
church
of
God
?
were
they
not
still
reputed
of
God
as
one
man
,
though
some
were
better
,
and
more
worse
?
It
is
true
,
say
they
,
Object
.
because
they
had
but
one
high-priest
,
a
figure
of
Christ
which
was
to
vanish
.
Nay
rather
,
Sol.
because
they
were
but
one
people
and
common-wealth
,
professing
the
same
religion
,
and
ruled
by
the
same
lawes
,
both
before
they
had
one
high-priest
,
and
after
,
when
(
by
corruption
)
they
had
two
.
Luk.
3.2
.
Neither
was
the
high-priest
in
respect
of
governement
a
type
of
Christ
(
for
so
was
Melchizedech
,
Heb
,
7.
of
whose
order
Christ
was
,
and
not
after
the
order
of
Aaron
)
:
but
in
respect
of
his
sacrifice
,
and
intercession
for
the
whole
people
,
and
his
enterance
alone
into
the
holy
of
holies
,
bearing
the
names
of
the
twelve
tribes
:
and
Christs
governement
belongs
to
his
kingdome
,
not
to
his
priest-hood
.
Besides
,
must
they
not
confesse
that
that
one
church
of
the
nation
of
Jewes
was
governed
:
by
one
law
,
and
one
king
?
one
law
for
the
substance
of
governement
,
and
one
king
to
order
both
priests
,
and
people
:
and
that
not
as
a
type
of
Christ
,
but
as
a
king
by
royall
authority
,
1
Sam.
15.
as
head
of
the
tribes
,
as
I
shal
cleare
hereafter
.
1
Tim.
3.15
Yea
,
doe
wee
not
reade
of
the
church
of
Ephesus
which
was
one
house
of
God
;
over
which
Timothy
was
the
first
angell
and
Bishop
(
as
it
comes
to
us
from
oldest
records
)
to
rule
all
Presbyters
,
Deacons
,
Widowes
,
and
people
in
their
severall
assemblies
?
For
how
fond
were
it
to
thinke
that
all
the
Elders
,
Deacons
,
and
believers
that
Paul
gives
him
Jurisdiction
over
there
,
should
be
of
one
assembly
?
Especially
seeing
Titus
his
fellow-Bishop
was
left
in
Creta
to
ordeine
elders
,
Tit.
1.5
and
oversee
them
in
every
city
,
according
to
the
necessity
of
severall
assemblies
.
Secondly
,
whereas
they
urge
that
a
true
church
must
be
separate
from
all
false
waies
:
it
is
true
;
it
must
be
thus
in
profession
,
when
they
are
plainely
discovered
by
undoubted
scriptures
:
but
that
it
must
be
actually
thus
,
or
be
unchurched
,
is
utterly
false
.
Israel
was
Gods
people
,
1
Sam.
2.29.12
.
when
the
sonnes
of
Eli
(
in
communion
with
them
)
were
sonnes
of
Belial
and
knew
not
the
Lord
.
Moses
calls
them
Gods
people
,
Ex.
32.11
.
Ex.
22.16
even
when
they
were
not
separated
from
Idolatry
:
because
he
had
no
authority
to
cast
them
off
,
before
God
himselfe
had
given
a
bill
of
divorce
.
God
by
Esay
,
calls
the
Jewes
his
children
and
people
,
Es.
1.2
,
3
when
they
were
so
farre
from
being
separated
from
rulers
of
Sodome
,
rebellious
Princes
,
Es.
1.10
▪
23
companions
of
theeves
:
that
they
had
such
teachers
as
caused
them
to
erre
,
Es.
3.12.16
Es.
5.8
such
women
as
were
full
of
hellish
pride
,
such
rich
men
as
were
cruell
oppressours
,
such
inhabitants
as
the
earth
was
defiled
under
them
;
Es.
24
●
and
such
a
face
of
the
church
as
the
faithfull
city
was
become
an
harlot
,
with
their
oakes
,
Es.
1.21
22
29.
and
gardens
of
idolatrie
,
ready
to
bring
confusion
.
Paul
calls
the
Corinthians
a
church
of
God
,
1
Cor.
1.2
saints
by
calling
,
when
at
that
instant
many
in
communion
with
them
had
debates
,
envyings
,
whisperings
,
wraths
,
strifes
,
backbitings
,
swellings
,
tumults
,
and
had
not
repented
of
the
uncleannesse
,
fornication
,
and
lasciviousnesse
,
which
they
had
committed
.
2
Cor.
12
20.21
.
Apoc.
2
&
3.
Read
the
epistles
of
Christ
to
the
seven
churches
in
Asia
,
and
yee
shall
finde
much
abominable
wickednesse
,
and
yet
they
were
crowned
by
Christ
himselfe
with
the
name
of
churches
.
Object
.
Sol.
If
the
Brownists
plead
that
these
churches
should
have
beene
separated
.
Indeed
they
should
have
better
then
they
were
,
and
because
they
were
not
,
they
after
felt
the
heavie
hand
of
God
:
but
that
the
good
should
have
fallen
out
with
God
for
the
sinne
of
man
,
and
beene
separated
from
the
good
things
of
God
,
for
the
wickednesse
of
those
that
were
in
outward
communion
of
christianity
,
that
we
no
where
,
nor
ever
,
I
am
sure
shall
read
.
Thirdly
,
whereas
they
plead
,
that
every
particular
congregation
hath
sufficient
power
,
by
generall
vote
of
members
,
in
all
causes
ecclesiasticall
,
I
must
wonder
,
before
answere
,
what
?
have
the
people
,
all
the
members
,
power
of
jurisdiction
over
all
?
What
new
scripture
hath
ever
Christ
made
for
this
confusion
?
Surely
,
we
finde
it
not
before
the
law
:
for
then
power
of
governement
lay
upon
Adam
,
Noah
,
Abraham
,
Isaack
,
Iacob
,
Ioseph
,
and
their
peeres
.
Surely
it
was
not
under
the
law
:
Ex.
18.19
for
then
power
of
governement
lay
upon
Moses
,
and
his
assistants
,
(
even
by
the
advice
of
Iethro
)
and
upon
Aaron
,
to
whom
the
people
must
assent
.
The
law
was
delivered
to
the
priests
and
elders
,
Deut.
31.9
28.
and
they
were
charged
to
looke
to
the
rest
.
It
is
as
sure
also
that
it
is
not
under
the
Gospel
.
The
people
attempted
nothing
but
by
the
liking
leave
,
and
approbation
of
the
Apostles
.
The
Apostles
ordeined
elders
in
every
city
for
the
people
without
them
,
Act
,
14.23
Act.
2●
▪
17
and
conferred
with
the
elders
of
the
church
for
the
good
of
their
assemblies
without
the
people
:
Act.
21.18
23.
yea
,
and
upon
consultation
did
decre●
a
matter
for
the
peace
of
the
church
without
them
when
their
gifts
were
at
the
height
.
Ob●ect
.
Sol.
Act.
●5
.
●●
23.
It
is
true
,
that
sometimes
the
people
were
acquainted
with
some
great
matter
in
counsell
:
not
because
they
had
authority
without
which
the
Apostles
and
elders
could
doe
nothing
:
but
to
acqu●int
them
with
reasons
,
and
to
incourage
them
in
their
graces
.
Sub
conscientia
plebis
.
Thus
Bishop
Cyprian
sometimes
did
,
and
sometimes
superiours
do
require
the
assent
of
inferiours
for
better
peace
and
love
.
And
that
the
people
had
no
authority
in
governing
the
church
appeares
by
the
commission
of
Christ
to
his
Apostles
,
and
those
that
should
succeed
them
,
Matth.
18
19
,
20.
goe
yee
(
saith
Christ
)
and
teach
and
baptise
,
teaching
them
to
observe
what
ever
I
have
commanded
,
and
I
am
with
you
alwaies
to
the
end
of
the
world
.
The
promise
is
as
the
charge
,
to
the
Apostles
and
their
successours
,
and
not
to
the
people
in
businesse
that
concernes
them
not
.
Againe
,
I
will
give
thee
the
keyes
of
the
kingdome
of
heaven
,
Mat.
16.19
(
saith
Christ
to
Peter
in
the
name
of
the
rest
)
:
and
therefore
,
makes
good
his
word
to
them
all
;
he
sent
them
,
inspired
them
,
and
then
said
,
Io●
.
20
,
21
22
,
23.
whose
sinnes
ye
remit
or
retaine
,
shall
be
remitted
or
retained
.
It
would
be
strange
after
this
commission
,
to
heare
of
a
power
of
governing
in
the
people
;
Eph.
4
▪
11
12.
especially
seeing
for
the
executing
of
it
,
Christ
gave
officers
to
his
church
,
and
not
to
his
church
power
to
make
them
:
hee
gave
them
to
his
church
,
2
Cor.
5.20
.
to
bee
in
Christs
stead
to
direct
and
rule
by
his
word
,
and
not
to
bee
directed
and
ruled
by
it
.
Therefore
if
any
thing
be
out
of
order
he
blameth
them
,
not
the
people
.
I
contended
with
the
Rulers
and
nobles
,
Neh.
13.11
17.
saith
Nehemiah
:
and
to
the
Angels
of
churches
speakes
Christ
sharpely
for
things
amisse
.
Apoc.
2
▪
&
3.
Ro
13.1
2
3.
1
Pet.
2.13
14.
Tit.
2.1
Heb.
13.8
17.
1
Tim.
5
17.
Numb.
16
Matth.
18
1
Cor.
5
And
for
the
people
,
Christ
would
not
have
them
rule
,
but
to
be
subject
to
magistrates
,
and
spirituall
overseers
.
This
I
am
confident
of
,
that
there
cannot
one
precept
,
or
practise
be
given
that
the
people
should
,
or
did
rule
in
the
church
,
but
under
their
guides
and
teachers
,
except
Corah
and
his
accomplices
who
were
swallowed
up
in
wrath
.
As
for
that
text
,
tell
the
church
,
and
that
other
of
the
incestuous
person
,
we
shall
meete
with
them
in
their
proper
places
.
In
the
meane
time
know
,
that
the
sonne
of
man
hath
left
his
house
,
Mar.
13.34
2
Cor.
10.8
1
Tim.
3.15
and
given
authority
to
his
servants
(
for
edification
,
not
for
destruction
)
and
not
to
his
house
,
which
is
the
church
.
The
people
are
still
called
sheep
,
brethren
,
houshold
of
faith
,
spouse
,
and
children
:
but
their
teachers
are
knowne
by
the
name
of
Elders
,
Overseers
,
and
Fathers
,
on
whom
the
governement
lies
.
Object
.
Apoc.
1.6
But
(
say
the
Brownists
)
the
saints
are
answereable
to
the
kings
of
old
,
who
are
to
have
power
ecclesiasticall
in
their
hands
.
Indeed
they
are
so
called
,
Sol.
but
not
in
respect
of
any
outward
power
over
others
more
then
before
,
but
of
inward
power
to
rule
,
by
the
annointing
of
Christ
,
1
Ioh.
2
over
their
own
pride
and
corruption
.
This
they
will
not
doe
,
and
so
speake
evill
of
them
in
authority
,
2
Pet.
2
and
advance
themselves
above
the
pitch
which
God
hath
given
there
.
It
is
a
brave
thing
to
rule
,
and
who
would
not
doe
so
?
But
if
they
were
Davids
weaned
childe
,
Psal.
130.3
they
would
rather
bee
subject
by
doing
and
suffering
,
then
lift
up
themselves
to
high
places
of
governement
,
from
whence
they
may
fall
to
their
shame
and
sorrow
.
Lastly
,
whereas
they
put
into
the
end
of
their
assembling
,
not
onely
the
exercise
of
governement
,
whereof
they
have
none
,
and
preaching
,
prayer
,
sacraments
,
which
are
good
indeed
,
if
done
by
right
persons
,
and
in
right
manner
;
but
prophecying
too
:
surely
herein
they
walke
not
with
a
right
foote
according
to
the
truth
of
the
scriptures
.
Gal.
2.14
They
make
prophecying
an
act
of
some
private
persons
,
whereby
,
as
the
spirit
moves
them
,
they
put
in
,
in
publicke
,
their
verdicts
with
their
Pastours
and
Doctours
,
about
the
sence
,
doctrine
,
and
application
of
the
scriptures
propounded
:
but
how
Christs
word
makes
this
good
to
them
I
cannot
see
,
nor
ever
shall
.
Indeed
the
Apostle
speakes
of
prophecying
,
1
Cor.
14.1
but
as
of
an
office
of
some
persons
then
,
not
of
an
ordinary
gift
now
.
He
saith
,
let
the
prophets
speake
two
or
three
:
ver.
29.
and
I
am
sure
,
that
prophets
have
an
office
to
prophecy
.
Hee
saith
also
,
prophecying
is
a
speaking
to
men
to
exhortation
,
edification
,
ver.
3.
and
comfort
:
and
I
pray
,
what
can
the
highest
gift
of
preaching
doe
more
?
If
they
may
preach
,
Mat.
28.18
Mar.
16.15.6
.
Object
.
Sol.
why
may
they
not
administer
the
sacraments
,
seeing
both
goe
together
?
They
cannot
say
,
that
to
preach
is
an
act
of
office
,
and
to
prophecy
,
is
an
act
out
of
office
.
For
where
the
Apostle
speakes
expressely
of
prophecying
according
to
the
proportion
of
faith
,
hee
doth
speak
as
plainly
of
offices
as
of
gifts
.
Ro.
12.4
,
6
If
therefore
they
will
prophecy
,
let
them
shew
their
calling
to
that
office
,
and
then
vent
their
gifts
.
Doe
they
doe
it
by
vertue
of
their
generall
,
or
speciall
calling
?
They
deny
any
speciall
calling
,
and
wee
denie
that
they
doe
it
by
vertue
of
the
generall
calling
of
a
christian
,
because
that
gives
not
the
office
.
How
much
better
were
it
for
them
to
follow
the
word
of
Christ
,
no
man
taketh
this
honour
to
himselfe
,
Heb.
5.4
but
he
that
is
called
of
God
as
Aaron
,
then
by
jumbling
ordinary
,
and
extraordinary
gifts
and
offices
together
,
to
utter
things
,
for
want
of
knowledge
,
wisedome
reading
,
2
Tim.
2
13.
1
Tim.
4.13
.
and
doctrine
,
unworthy
of
the
great
God
of
assemblies
.
Thus
have
I
considered
the
foure
parcels
of
which
the
Brownists
make
up
a
true
visible
.
None
of
which
singly
,
nor
all
jointly
can
make
our
blessed
church
not
to
be
so
:
because
they
are
made
up
of
divers
falshoods
already
discovered
.
What
a
true
visible
church
is
.
Let
us
now
take
better
view
out
of
Gods
word
,
what
a
true
visible
church
is
,
that
in
it
we
may
see
our
owne
.
A
true
visible
churth
is
,
men
called
,
and
united
in
the
profession
of
the
truth
according
to
the
scriptures
.
This
is
alwaies
where
there
is
a
true
visible
church
,
either
planted
,
or
continued
,
or
restored
.
If
it
be
nationall
,
it
is
a
company
of
people
professing
truth
in
an
whole
land
,
as
the
churches
of
Iudea
,
Act.
9.31
Ap.
2
,
&
3
▪
Samaria
,
and
Galile
,
with
those
of
Asia
.
If
it
be
Parochial
,
it
is
a
company
of
people
professing
the
truth
in
a
towne
,
or
parish
:
Act.
14.23
.
as
in
those
where
the
Apostles
ordained
elders
in
every
church
.
If
it
be
domesticall
,
it
is
a
company
professing
the
truth
in
a
family
:
Rom.
16.5
1
Cor.
16.19
.
as
in
Philemons
house
,
and
others
.
It
is
true
,
that
the
truth
may
bee
more
purely
professed
in
one
church
then
in
another
:
more
purely
in
Smyrna
,
and
Philadelphia
,
which
were
praised
,
and
lesse
purely
in
Ephesus
,
Sardis
,
and
Laodicea
,
which
were
dispraised
.
It
is
true
also
that
some
churches
may
be
in
infancy
,
and
so
lesse
perfect
,
as
that
in
Creta
,
where
Titus
was
left
to
redresse
things
amisse
,
Tit.
1.5
.
and
those
churches
of
the
Gentiles
,
which
must
not
bee
troubled
for
feare
of
a
rent
:
and
some
of
riper
age
,
Act.
15.19
as
that
at
Ierusalem
,
where
Iames
was
Bishop
,
and
the
Apostles
held
a
councel
,
Act.
15.
and
so
had
a
more
setled
forme
of
governement
:
and
that
of
Philippi
,
Phil.
1.1
.
which
had
their
Bishops
and
Deacons
.
But
if
they
joine
to
professe
the
truth
of
Christ
they
are
true
visible
churches
.
First
,
Mat.
9
36.
Eph.
2.
Rom
10.
Act.
8.
Act
13.
they
ramble
(
as
sheep
without
a
shepheard
)
without
God
,
without
Christ
.
Christ
makes
himselfe
knowne
unto
them
by
the
preaching
of
the
word
.
They
assemble
as
those
that
professe
to
seeke
salvation
that
way
,
some
more
closely
,
some
more
loosely
.
They
publickely
submit
to
the
word
of
God
and
Sacraments
,
Act.
20
1
Cor.
1.
●
and
calling
on
the
name
of
the
Lord
.
These
persons
thus
professing
make
up
a
true
visible
church
,
either
in
a
kingdome
,
Gal.
2
city
,
town
,
or
house
,
though
they
bee
worse
then
Peter
in
his
worse
part
(
not
walking
with
a
right
foote
)
:
Act.
8
yea
though
too
many
of
them
bee
as
bad
as
Simon
Magus
who
joyned
to
Philip
and
was
baptized
.
When
God
sent
forth
his
servants
to
invite
guests
,
Matth.
22
there
was
the
calling
of
a
church
,
When
good
and
bad
that
were
invited
,
came
to
the
wedding
feast
,
there
was
their
profession
.
This
made
up
a
visible
church
,
though
many
were
called
and
few
chosen
,
but
left
in
their
chosen
wayes
to
their
ruine
.
When
wise
and
foolish
virgines
came
of
duty
to
attend
their
Lord
,
Matth.
25
though
five
only
had
lasting
oile
,
and
five
had
but
lampes
only
,
Mat.
13.2
3.
&c.
there
was
a
true
visible
church
.
When
the
sower
went
out
to
sowe
the
word
of
God
,
though
some
fell
in
the
high-wayes
,
and
some
among
the
stones
,
some
among
thornes
,
Mat.
13.24
25.
&c.
Deus
nobis
imperavit
congregatioonem
,
sibi
servavit
separationem
.
August
.
Mat.
13.47
48.
&c.
and
but
some
in
good
grounds
;
yet
all
these
professing
hearers
made
up
a
true
visible
church
.
When
a
man
sowed
good
seed
,
and
his
enemie
sowed
tares
,
or
blasted
corne
,
which
sprang
up
as
from
the
same
roote
,
which
must
grow
together
till
the
harvest
,
there
is
a
true
visible
church
.
When
a
net
was
cast
into
the
sea
and
gathered
together
fish
,
both
good
and
bad
;
good
to
bee
reserved
in
vessels
,
and
bad
to
be
cast
away
,
there
also
is
a
true
visible
church
,
the
kingdome
of
heaven
upon
earth
.
The
word
comes
,
and
when
it
is
received
,
Act.
2.41
Apoc.
2.1
.
Matth.
5
it
makes
the
church
by
profession
a
candlesticke
,
a
citie
set
on
an
hill
which
cannot
be
hid
,
especially
when
those
that
receive
it
are
baptized
,
which
is
the
seale
of
profession
.
As
open
profession
of
men
,
who
say
they
are
willing
to
fight
under
the
colours
of
a
captaine
(
and
therefore
take
their
military
sacrament
)
are
a
true
visible
army
,
though
many
runne
away
in
the
day
of
battell
:
so
is
it
in
the
visible
church
,
which
is
as
acompany
of
two
armies
.
Cains
,
Chams
,
Iudasses
,
Cant.
6.13
Simon
the
sorcerers
,
and
Demas
,
their
profession
made
them
all
members
of
the
visible
church
,
with
Abel
,
Noah
,
Peter
,
Philip
,
and
Paul
.
It
is
true
,
Object
.
that
afterwards
they
either
went
backe
,
or
were
throwne
out
by
justice
;
but
the
question
is
,
what
made
them
members
of
the
visible
church
?
Sol.
and
that
was
joyning
in
profession
of
the
truth
,
as
the
profession
of
the
same
trade
,
art
,
craft
,
science
,
or
mystery
,
makes
men
of
such
a
society
,
though
some
are
more
worthy
,
and
some
lesse
.
This
therefore
being
Gods
truth
concerning
the
nature
of
the
visible
church
;
and
the
Brownists
visible
church
being
coupled
of
many
falshoods
,
whatsoever
they
say
,
cannot
helpe
their
new
church
,
nor
hurt
our
old
church
,
which
is
built
upon
the
rocke
,
Eph.
2.20
.
the
foundation
of
the
Prophets
and
Apostles
,
Jesus
Christ
himselfe
being
the
chiefe
corner
stone
.
SECT.
8.
Brownists
second
exception
against
us
:
about
the
entrance
into
a
true
church
.
NExt
they
object
against
us
the
entrance
into
a
true
church
.
Wee
should
(
say
they
)
have
entred
into
the
state
of
a
visible
church
,
by
voluntary
covenant
upon
knowledge
,
to
advance
the
kingdome
of
Christ
▪
and
so
to
have
a
right
to
the
name
of
a
true
church
,
and
to
the
priviledges
of
it
for
us
,
and
our
children
:
but
wee
were
forced
in
our
first
planting
by
edicts
,
lawes
,
and
proclamations
,
and
yet
admitted
members
,
and
our
posteritie
after
us
by
baptisme
,
even
of
such
of
us
as
are
not
members
indeed
.
Put
case
this
great
plea
were
true
at
first
,
yet
may
not
an
after
mending
of
what
was
first
amisse
,
rectifie
and
confirme
all
?
Things
may
bee
ill
done
at
first
,
which
being
once
done
,
may
bee
of
force
,
and
being
well
carried
may
end
with
a
blessing
.
A
child
marries
without
consent
of
parents
,
and
it
is
wickedly
done
,
yet
when
it
is
done
,
and
sealed
with
the
bed
by
free
consent
,
shall
it
not
bee
of
force
?
Nay
,
doe
not
parents
looke
upon
their
courses
,
and
,
if
they
see
a
good
carriage
,
and
good
successe
,
doe
they
not
like
it
well
,
and
follow
it
with
their
blessings
?
Shall
wee
make
God
an
harder
master
?
will
hee
not
love
Iacob
though
hee
got
the
blessing
by
deceit
?
God
purposed
him
the
blessing
:
and
though
hee
got
not
the
possession
the
right
way
,
shall
his
purpose
faile
?
God
forbid
:
yea
let
God
be
true
and
every
man
a
lyar
;
Ro
,
3.3
,
4
Iacobs
unbeliefe
makes
not
the
faith
of
God
of
none
effect
.
So
might
God
deale
with
us
.
Hee
purposed
to
us
the
covenant
of
the
Gospell
,
and
wee
came
not
to
it
the
right
way
,
yet
when
we
are
in
it
,
in
the
place
where
it
was
said
unto
us
,
ye
are
not
my
people
,
Rom.
9.26
wee
shall
bee
called
the
children
of
the
living
God
.
Put
case
a
childe
bee
cut
out
of
the
mothers
belly
,
and
come
not
the
ordinary
way
,
shal
the
father
when
hee
sees
it
live
,
and
thrive
,
deny
it
to
be
his
childe
,
and
conclude
it
to
be
a
bastard
?
So
will
our
God
deale
with
us
.
But
why
should
wee
grant
them
this
?
wee
failed
not
in
our
entrance
:
they
can
never
prove
it
by
the
word
of
Christ
.
A
true
visible
church
may
bee
considered
two
waies
;
in
the
planting
,
and
in
the
reforming
of
it
.
How
wee
entred
into
a
true
church
in
our
first
planting
,
God
knowes
,
Ro.
10.18
we
know
not
from
his
word
.
The
sound
of
the
Apostles
went
into
all
the
earth
,
and
their
words
into
the
end
of
the
world
.
The
Gospel
is
come
unto
you
(
saith
Paul
to
the
Colossians
)
and
to
all
the
world
,
and
bringeth
forth
fruit
:
Col.
1
6.
and
surely
it
entred
to
us
(
as
it
should
)
by
some
Apostle
,
or
Apostolicke
men
,
to
make
our
ancient
predecessours
a
true
church
.
Before
,
we
were
without
Christ
:
now
wee
know
him
.
Before
,
wee
were
without
the
covenant
;
now
wee
are
in
by
baptisme
.
Before
,
wee
were
no
professours
;
now
we
are
,
Ex.
20.
and
God
shewes
mercy
to
thousands
among
them
that
love
him
,
and
keepe
his
commandements
,
and
is
their
God
,
and
the
God
of
their
seede
.
Gen.
9.9
.
Gen.
17.7
.
But
this
is
not
the
state
of
the
question
now
.
Therefore
for
the
reforming
of
a
church
God
would
have
this
course
.
As
it
was
with
Iob
,
hee
was
first
of
Gods
making
,
and
next
(
by
Gods
permission
)
of
the
Devils
marring
,
when
he
was
full
of
botches
and
sores
,
scarce
knowne
to
his
friends
,
and
loathsome
to
his
wife
.
All
this
while
Iob
was
a
true
man
,
as
he
was
before
,
though
clouded
with
some
fearefull
fits
of
impatience
.
But
when
God
would
lift
up
Iob
againe
,
hee
did
not
make
a
new
Iob
,
but
reformed
the
old
,
he
cured
,
and
cleansed
him
,
that
hee
might
appeare
like
himselfe
,
and
his
end
was
happy
.
So
God
dealt
with
the
church
.
After
it
had
covenanted
with
God
at
first
,
it
wanted
no
botches
,
it
was
fearefully
overspread
with
diseases
.
But
when
God
would
have
it
raised
againe
,
hee
doth
not
build
a
new
church
,
but
reformeth
the
old
.
Hee
shewes
our
forefathers
where
they
were
at
a
losse
:
that
they
had
the
faith
of
Christ
in
the
articles
,
and
the
profession
of
it
in
publicke
festivities
:
but
with
fearefull
superstitions
and
vanities
.
Therefore
hee
puts
into
their
hands
,
and
the
hands
of
his
ministers
,
the
word
of
his
covenant
,
and
the
sacraments
of
his
covenant
rightly
administred
:
and
thus
(
by
degrees
)
wee
fall
to
publicke
profession
of
Christs
truth
,
by
union
of
lawes
,
consents
,
and
practises
.
What
then
,
is
the
want
in
our
entrance
,
which
doth
make
us
no
true
church
?
The
Brownists
heere
,
plead
foure
things
.
-
1
All
our
members
entred
not
upon
knowledge
.
-
2
They
made
not
a
covenant
for
Christ
.
-
3
They
were
not
voluntary
professours
.
-
4
They
were
baptized
when
they
were
the
seede
of
those
that
were
not
members
of
the
visible
church
by
actuall
profession
.
That
all
our
members
entred
not
upon
knowledge
,
is
false
;
were
they
in
planting
from
no
church
,
or
in
reforming
from
a
corrupt
church
?
Surely
,
the
knowledge
of
the
doctrine
of
salvation
by
the
blessed
trinitie
,
Mat.
28.
is
sufficient
for
the
receiving
in
of
members
.
For
Christ
saith
,
Goe
teach
all
nations
and
baptize
them
.
And
wh●t
must
they
bee
taught
?
That
which
they
must
bee
baptized
into
,
their
faith
in
the
father
,
son
,
and
holy
Ghost
,
which
was
Christs
first
creede
that
made
churches
.
Had
not
the
members
of
our
reforming
church
this
knowledge
?
where
was
the
seede
of
our
many
hundreds
of
Martyrs
?
and
where
is
these
mens
charities
?
Even
the
darkest
times
that
our
church
hath
suffered
hath
preserved
this
knowledge
,
and
the
profession
of
looking
to
bee
saved
by
Iesus
Christ
the
sonne
of
the
living
God
,
Matth.
16
which
is
that
Rocke
against
which
the
gates
of
hell
shall
not
prevaile
.
Yea
but
(
they
say
secondly
)
,
put
case
they
had
this
knowledge
,
yet
they
entred
not
into
our
visible
church
by
covenant
.
Indeed
it
is
lawfull
for
christians
,
that
have
beene
disjointed
in
the
service
of
God
,
to
make
covenants
betwixt
themselves
to
serve
him
better
.
So
Asa
and
his
people
entred
into
a
covenant
to
seeke
the
Lord
God
of
their
fathers
,
2
Chro.
15.12.14
.
yea
,
and
they
sware
unto
the
Lord
.
So
wee
reade
of
the
Princes
,
Levites
,
and
Priests
,
that
made
a
sure
covenant
,
Neh.
9.38
writ
it
,
and
sealed
it
.
Surely
,
this
was
a
good
way
to
tye
up
the
unruly
colts
that
were
among
them
to
Gods
service
,
if
they
had
but
naturall
conscience
,
and
the
Prophets
did
not
condemn
it
.
From
whence
I
conclude
,
that
it
is
lawfull
to
helpe
our selves
in
the
service
of
God
by
any
meanes
not
forbidden
,
though
it
bee
not
precisely
commanded
in
the
word
:
yet
is
their
practise
a
binding
law
to
us
so
far
,
as
to
unchurch
us
if
wee
doe
it
not
?
How
many
glorious
visible
churches
doe
wee
reade
of
in
the
scriptures
,
which
never
tooke
this
course
,
nor
were
bound
unto
it
,
and
yet
entred
covenant
with
Christ
too
when
they
were
admitted
members
?
They
were
made
Christs
disciples
by
teaching
,
and
receiving
the
word
,
Mat.
28.19
Act.
2.41
.
2
Cor.
5.19
Levit.
2.13
Deut.
29
12.
Deut.
26
18.
Deut.
33.3
.
&
26.17
Act
2.41
Act.
8.12
37.38
.
Mat.
28.19
1
Cor.
10.16
Psal.
44.17
which
is
the
word
of
reconciliation
.
And
this
word
given
to
his
people
,
is
,
Gods
covenanting
with
them
,
and
his
avouching
them
to
bee
his
peculiar
people
:
and
their
receiving
it
,
is
their
covenanting
with
him
,
and
taking
God
to
bee
their
God
.
Then
doe
they
goe
to
the
seales
of
the
covenant
(
the
sacraments
)
,
according
to
Christs
rule
,
which
doe
knit
us
rogether
in
an
holy
league
,
for
the
service
of
Christ
,
to
our
eternall
good
,
if
wee
doe
not
deale
falsly
with
God
concerning
his
covenant
.
If
therefore
,
they
denie
not
(
as
they
cannot
)
that
our
first
members
had
the
true
word
of
God
,
and
sacraments
,
neither
can
they
deny
that
they
have
entred
into
the
church
by
covenant
.
Gal.
3.27
Rom.
4.11
.
Hee
that
is
baptized
,
putteth
on
Christ
:
and
baptisme
is
Christs
seale
of
the
covenant
upon
them
that
are
baptized
,
Ezech.
16.20
.
as
those
that
were
circumcised
,
were
said
to
bee
borne
to
God
by
covenant
:
which
if
we
breake
,
we
renew
againe
so
oft
as
we
come
to
the
supper
of
the
Lord
.
Yea
but
(
they
say
thirdly
)
,
put
case
that
they
entred
covenant
with
God
by
baptisme
,
yet
were
they
forced
to
keepe
his
covenant
,
in
a
better
way
then
they
had
done
,
by
the
edicts
,
lawes
,
and
proclamations
of
princes
.
They
were
not
voluntary
servers
of
Christ
,
Psal.
110.3
.
Acts
2
41
as
the
members
of
a
true
visible
church
should
be
.
Put
this
case
to
them
also
,
yee
are
the
sonnes
of
your
mother
,
who
was
forced
by
the
authority
of
her
father
,
or
guardian
,
to
marrie
your
father
:
will
yee
say
,
that
yee
are
bastards
,
not
lawfull
heires
,
or
not
true
members
of
the
family
,
because
your
mother
was
not
married
to
your
father
freely
,
and
willingly
?
with
what
will
soever
shee
was
married
,
shee
afterward
lived
in
love
,
faithfulnesse
,
and
obedience
,
and
brought
forth
much
fruit
unto
him
.
Such
may
bee
the
case
of
a
true
visible
church
.
Shee
may
come
to
Christ
her
husband
,
as
a
Beare
to
the
stake
,
being
forced
by
conviction
,
and
the
power
of
naturall
conscience
;
she
may
bee
drawne
before
shee
runne
after
him
;
Cant.
1.4
.
yet
afterward
,
shee
remembring
his
love
more
then
wine
,
Rom.
7.4
.
may
live
in
obedient
love
,
and
bring
forth
fruit
unto
God
.
Though
this
bee
a
sufficient
plea
,
yet
let
them
know
,
that
the
first
members
of
our
church
,
in
planting
,
were
a
willing
people
,
for
ought
they
know
,
and
for
our
first
members
in
reforming
,
I
answere
foure
things
.
First
,
that
the
free
acts
of
the
leaders
of
the
people
are
accounted
by
God
as
the
acts
of
all
;
when
Moses
was
bid
tell
the
children
of
Israel
;
and
hee
did
but
tell
the
elders
of
Israel
,
and
they
answered
,
Ex.
19.3.7.8
.
all
the
people
are
said
to
answer
together
in
them
.
So
Ioshuah
called
twelve
choise
men
,
out
of
every
tribe
a
man
,
to
carry
twelve
stones
,
Iosh
4.
●
,
8
and
the
children
of
Israel
,
whom
they
represented
,
are
said
to
do
it
.
So
Asa
tooke
away
the
altars
of
the
strange
Gods
,
and
brake
the
idols
,
2
Chro.
24
2.4
7.
and
cut
downe
the
groves
willingly
;
and
though
hee
commanded
his
people
,
and
ruled
by
power
,
yet
they
obeying
,
are
said
,
to
seeke
the
Lord
▪
and
to
prosper
.
Thus
far
then
,
our
first
reformers
were
willing
members
;
they
were
willing
in
their
guides
and
leaders
,
who
willingly
put
themselves
on
to
advance
the
kingdome
of
Christ
.
Secondly
,
not
onely
the
governours
,
but
the
people
were
willing
covenanters
in
generall
body
.
It
was
done
by
the
free
proceedings
of
the
house
of
parliament
,
where
Knights
,
and
Burgesses
,
were
chosen
by
the
free
vote
of
the
commons
:
and
they
(
being
knowne
to
be
able
men
)
doe
refer
themselves
to
their
determination
in
the
Lord
.
What
though
some
submitted
out
of
feare
of
power
?
Thus
,
many
in
Mardocai's
time
became
Iewes
for
feare
,
Hest.
8.17
.
yet
were
so
accounted
.
And
many
in
Hezekiahs
time
were
brought
by
postes
,
as
it
were
,
2
Chro.
30
by
the
sound
of
the
trumpet
,
to
the
passeover
,
and
yet
their
service
was
accepted
.
Thirdly
,
put
case
the
lawes
,
and
proclamations
of
our
Princes
forced
some
to
bee
members
,
who
were
willing
to
doe
worse
.
It
was
not
in
the
first
planting
of
a
church
,
where
faith
is
not
to
be
forced
(
the
kingdome
of
heaven
suffers
violence
,
Violentium
non
coactorum
est
regnum
caelorum
.
2
Chro.
30
19.20
.
but
faith
suffers
not
compulsion
)
:
but
it
was
in
the
reforming
of
a
church
;
and
in
such
a
case
God
did
blesse
the
compulsion
of
Hezekiah
,
and
the
people
were
not
rejected
,
as
no
members
,
though
they
were
not
purified
according
to
the
purification
of
the
sanctuary
.
2
Chro.
●3
16
2
Chro.
34
32.33
.
Did
not
Manasseh
,
after
hee
was
come
home
to
God
,
command
Iudah
to
serve
the
God
of
Israel
?
Did
not
Iosiah
cause
and
make
his
people
to
stand
to
his
covenant
to
serve
,
even
to
serve
the
Lord
our
God
?
Is
it
not
lawfull
for
good
Princes
in
reforming
to
follow
these
examples
?
may
not
they
binde
their
people
some
way
,
by
oath
,
2
Chro.
15
12
Neh.
9.38
&
10.29
.
Ez.
10.3
,
19
Object
.
Sol.
bond
,
subscription
,
or
taking
,
and
giving
hands
for
better
performance
of
duties
of
religion
?
why
may
not
our
good
Princes
follow
those
old
patternes
in
reforming
?
They
say
,
because
it
is
not
found
in
the
new
testament
.
Bee
it
so
:
yet
it
is
found
in
the
old
testament
,
and
not
condemned
in
the
new
,
nor
any
other
order
prescribed
in
such
a
case
.
Surely
,
seeing
in
this
new
devised
way
,
they
will
bee
tried
by
none
but
the
new
testament
,
they
shall
be
cast
at
this
bar
in
their
own
courses
.
Let
them
give
but
one
text
to
prove
any
man
called
,
or
ordained
to
a
Pastours
office
in
the
church
,
by
a
company
of
private
men
alone
,
and
I
shall
give
them
another
text
to
prove
any
thing
they
please
,
I
can
yet
reade
of
none
but
Apostles
,
Evangelists
,
and
the
eldership
that
made
ministers
there
.
If
they
can
shew
no
text
,
I
am
sure
they
have
no
such
Pastours
as
they
ought
:
but
I
am
sure
we
have
true
kings
,
who
have
power
in
reforming
,
to
compell
wicked
people
to
be
better
then
they
are
,
Rom.
13.
because
they
beare
not
the
sword
for
nought
.
Yea
,
but
(
say
they
lastly
)
put
case
they
entred
upon
necessarie
knowledge
;
that
they
made
a
covenant
in
receiving
the
word
,
and
sacraments
;
that
they
were
voluntarily
,
or
forced
,
yet
lawfull
professours
,
when
they
stated
a
visible
church
:
yet
they
were
(
many
of
them
)
baptized
,
when
they
were
the
seed
of
them
that
were
not
members
of
the
visible
church
.
Conceive
it
thus
.
If
a
man
be
a
member
of
the
visible
church
,
then
his
children
have
a
right
to
baptisme
,
before
they
actually
professe
the
faith
,
by
vertue
of
that
promise
,
I
will
be
thy
God
,
Gen.
17.7
and
the
God
of
thy
seede
.
But
if
hee
bee
not
a
member
of
a
visible
church
,
(
as
a
Iew
,
Turke
,
or
Pagan
)
then
have
they
no
right
to
it
,
before
they
actually
confesse
,
Act
8.
as
the
Eunuch
did
.
Now
the
Brownists
(
keeping
a
great
coile
about
the
jointing
of
members
into
a
church
,
as
if
it
were
all
one
to
be
jointed
into
the
body
of
Christ
,
coapted
,
and
fitted
to
our
head
Christ
,
for
life
and
salvation
,
and
to
bee
a
member
of
the
visible
church
,
in
outward
communion
and
fellowship
of
Christ
,
for
the
outward
priviledges
of
the
church
)
they
have
(
I
say
)
espied
,
among
many
others
,
this
one
crime
,
in
the
Dutch
,
and
French
churches
,
Fran.
Iohns
Artic
against
Fr
and
Dutch
Churches
.
that
they
baptize
the
seede
of
them
that
are
no
members
of
the
visible
church
:
much
more
,
when
they
looke
upon
us
,
whom
they
account
not
members
of
a
true
visible
church
,
must
they
quarrell
(
if
all
bee
of
his
mind
)
,
if
our
first
reformers
be
not
members
of
a
true
visible
church
,
and
yet
their
children
are
baptized
before
they
are
of
yeares
to
professe
their
owne
faith
.
SECT.
9.
A
question
by
the
way
,
about
baptizing
Bastards
of
impenitent
Christians
.
I
Confesse
,
I
never
yet
talked
with
any
Brownist
about
this
particular
;
yet
because
I
finde
too
many
conscious
people
,
hanging
after
forraigne
novelties
,
and
gazing
upon
(
with
admiration
)
the
membring
,
and
dismembring
in
visible
churches
:
who
when
they
heare
of
Christians
lawfully
begotten
children
denied
baptisme
,
beginne
to
wonder
that
christians
bastards
should
be
admitted
.
Therefore
to
cleare
both
(
as
God
shall
in
able
)
I
shall
labour
to
satisfie
others
(
as
I
have
done
some
)
in
this
question
.
whether
bastards
are
baptizable
while
their
mothers
are
in
their
sinnes
of
adultery
,
or
fornication
,
and
whether
men
ought
not
to
stay
their
baptisme
,
untill
they
be
reconciled
to
God
,
in
open
church
,
which
is
publickely
scandalized
by
her
fact
,
and
from
which
she
hath
dismembred
her selfe
by
her
misdeed
?
In
this
I
finde
two
questions
inwrapt
in
one
:
whether
bastards
are
baptizable
?
and
whether
men
ought
not
to
stay
such
baptisme
,
till
the
harlot
bee
reconciled
to
God
,
and
this
be
done
in
the
open
church
scandalized
,
from
which
by
her
fact
she
hath
cut
herselfe
off
by
her
sinne
?
I
shall
first
labour
to
state
these
questions
,
and
then
the
cases
will
more
easily
appeare
.
The
estate
of
the
first
may
be
thus
set
.
By
bastards
,
such
children
are
meant
,
as
come
not
into
the
world
by
lawfull
acts
of
marriage
:
and
by
baptizable
is
meant
,
such
as
have
a
right
to
the
sacrament
of
baptisme
in
the
church
.
And
the
question
is
not
,
whether
bastards
in
generall
are
baptizable
?
for
so
it
is
certaine
that
all
are
not
,
as
the
bastards
of
Iewes
,
Turkes
,
and
Pagans
,
who
have
no
right
to
baptisme
but
by
personall
confession
.
But
the
question
is
,
whether
the
bastards
of
the
professours
at
large
,
in
a
christian
church
,
which
is
in
covenant
with
God
(
for
the
outward
priviledge
of
the
church
at
least
)
have
right
to
baptisme
?
of
these
the
inquiry
is
,
because
in
the
second
part
of
this
question
,
is
spoken
of
the
mothers
reconciling
to
God
,
in
the
open
church
offended
.
The
state
of
the
second
question
must
be
laid
by
considering
two
things
:
-
1
The
persons
enquired
of·
-
2
The
duty
of
these
persons
.
The
persons
enquired
of
,
are
Men
:
and
it
is
too
generall
a
terme
.
For
it
cannot
meane
,
any
men
of
that
assembly
,
where
such
a
bastard
is
presented
:
for
they
have
no
authority
(
knowne
to
mee
from
scriptures
)
to
meddle
in
any
censure
ecclesiasticall
.
These
onely
are
to
meddle
heere
,
Ioh.
20
,
21
22
,
23
▪
who
are
sent
,
and
inspired
with
delegated
service
and
mininistery
from
Christ
,
either
immediately
,
or
mediately
.
Neither
can
it
meane
the
Pastors
,
and
deputed
teachers
of
that
assembly
:
for
they
have
but
a
dependent
authority
according
to
the
lawes
of
Eutaxy
,
1
Cor.
14.
and
good
order
in
the
church
.
Presbiters
under
Bishops
,
Bishops
under
Synods
,
Synods
under
Councels
,
and
Councels
under
the
word
of
Christ
in
plaine
scriptures
.
Our
highest
appeale
is
to
our
head
Christ
Iesus
.
For
if
ordinary
Pastours
had
such
independent
power
in
such
cases
,
thinke
whether
it
would
not
set
up
a
Pope
in
every
parish
,
especially
considering
that
wee
have
neither
precept
,
nor
president
,
in
all
the
new
testament
,
of
such
power
given
to
any
assembly
,
or
Presbiter
,
that
ever
I
could
yet
finde
.
By
men
ther●fore
,
wee
must
understand
the
publick
governours
of
that
church
,
that
is
,
Ensem
stringēdo
,
decreta
publicando
the
King
,
Prince
,
state
,
Bishop
,
and
convocation
,
by
their
lawes
ecclesiasticall
for
the
good
of
the
church
.
The
question
enquires
of
those
,
in
respect
of
order
,
decree
,
and
command
:
and
of
these
in
respect
of
Canons
,
and
executions
accordingly
.
Thus
I
take
up
the
minde
of
the
question
,
or
else
I
know
not
what
it
would
have
.
Next
,
consider
in
the
question
,
the
duty
of
these
persons
,
whether
they
ought
to
stay
bastards
from
baptisme
?
By
this
,
two
things
may
bee
meant
:
denying
baptisme
;
but
no
man
would
utterly
exclude
such
:
and
suspending
baptisme
;
and
of
this
is
the
question
:
for
it
makes
a
double
limitation
;
first
,
till
the
harlot
be
reconciled
to
God
.
In
this
,
the
question
meddles
not
with
the
judgement
of
God
,
who
by
his
sure
omniscience
,
knowes
who
are
reconciled
to
him
,
and
who
not
:
nor
with
the
judgement
of
the
conscitnce
of
any
reconciled
persons
,
who
by
the
assurance
of
faith
or
hope
,
may
believe
,
or
hope
,
that
they
are
reconciled
;
for
this
is
Gods
tribunall
:
but
with
the
judgement
of
the
church
,
which
under
the
sacrament
of
charity
(
as
it
was
termed
of
old
)
by
the
harlots
words
,
and
actions
may
judge
the
best
:
and
so
this
parr
of
the
question
is
utterly
void
.
For
I
never
yet
knew
harlot
but
would
confesse
,
and
lament
her
sinne
,
and
promise
amendement
before
her
bastard
was
baptized
,
and
so
give
a
ground
for
charitable
hope
.
The
second
limitation
is
,
till
shee
bee
publickely
reconciled
to
the
church
scandalized
,
from
which
by
her
fact
shee
hath
cu●
her selfe
off
.
In
which
foure
things
are
to
bee
pondered
.
First
,
the
manner
of
her
reconciling
,
which
is
required
by
the
question
;
in
the
open
church
.
But
what
if
she
be
ready
to
be
swallowed
up
of
sorrow
?
2
Cor.
2
:
7.
Shall
wee
not
have
the
church
to
apply
her
power
of
mitigating
indulgence
?
shall
we
have
nothing
but
extreamitie
?
Did
God
allow
in
the
time
of
the
law
,
Exod.
21.28
,
29
,
30.
that
if
an
oxe
did
kill
a
man
by
the
masters
negligence
,
there
might
bee
a
commutation
of
punishment
,
from
death
to
a
ransome
of
mony
,
and
will
wee
in
no
case
have
a
mitigation
of
rigour
from
the
open
church
,
when
yet
Justice
may
bee
done
,
and
that
,
with
more
good
sometimes
,
both
upon
the
partie
,
and
others
by
charitable
and
indulgent
acts
?
Secondly
,
the
persons
offended
,
are
the
Church
scandalized
:
by
which
the
question
meanes
not
the
Catholik
,
or
nationall
Church
;
for
with
both
these
the
harlot
may
be
friends
still
;
because
they
cannot
take
notice
of
every
such
fact
,
to
bee
offended
by
it
:
But
the
particular
Church
and
assembly
united
by
God
,
and
the
lawes
for
the
professing
of
saving
truth
.
Thirdly
,
consider
then
the
danger
of
the
harlot
offending
;
shee
hath
cut
her selfe
off
,
as
the
question
implyes
:
but
consider
how
she
hath
cut
her selfe
off
?
and
how
farre
?
shee
hath
not
cut
her selfe
off
by
excommunication
ecclesiasticall
:
for
that
is
not
in
her
power
,
and
the
Church
hath
not
yet
proceeded
against
her
:
but
by
excommunication
morall
,
by
the
wickednesse
of
her
fact
,
which
makes
her
censurable
both
heere
and
hereafter
,
in
an
high
degree
,
if
she
repent
not
heartily
.
But
how
farre
hath
she
cut
her selfe
off
?
Not
from
the
visible
Church
;
for
she
still
professeth
saving
faith
;
and
would
not
but
have
the
benefit
of
it
for
much
:
yea
,
shee
still
hath
the
character
of
Baptisme
,
which
is
the
outward
marke
of
a
Christian
:
for
otherwise
upon
her
reconciliation
she
should
be
baptized
againe
,
which
surely
the
question
intends
not
:
but
from
two
things
in
the
visible
Church
:
first
,
from
the
inward
comforts
of
christianity
,
till
shee
repent
unto
life
:
For
(
I
thinke
)
it
will
not
bee
denyed
,
but
that
shee
may
doe
this
,
before
ecclesiasticall
indulgence
bee
applyed
unto
her
upon
outward
submission
.
And
secondly
,
from
publike
communion
with
the
visible
Church
in
some
holy
things
,
when
she
is
proceeded
against
,
till
shee
hath
outwardly
,
in
the
congregation
confessed
her
fault
(
if
neede
require
)
and
promised
amendment
.
In
some
holy
things
(
I
say
)
for
I
answer
,
none
will
deny
her
a
right
to
reade
the
word
of
God
,
or
to
heare
it
read
,
to
heare
good
exhortations
and
instructions
,
or
to
pray
in
private
,
which
yet
are
the
acts
of
a
true
Christian
.
Fourthly
,
consider
the
remedy
of
this
danger
,
(
her
reconciling
to
the
Church
:
)
by
which
we
must
not
vnderstand
,
her
returning
into
favour
,
by
communion
with
the
Church
in
repentance
unto
life
,
and
the
faith
of
the
elect
;
for
no
man
,
or
men
,
can
judge
certainely
of
these
:
but
onely
returning
into
favour
by
communion
with
the
Church
in
profession
to
have
them
.
The
question
being
thus
stated
,
wee
may
the
more
easily
conceive
and
give
satisfying
answers
.
To
the
first
,
whether
Bastards
are
baptizable
?
1
Why
the
bastards
of
christians
are
baptizable
?
I
answer
,
the
bastards
(
as
other
children
)
of
Iewes
,
Turkes
,
and
Infidels
are
not
:
but
the
bastards
of
professors
of
Christianity
are
,
for
these
two
reasons
.
First
,
because
that
which
gives
right
unto
the
parents
,
gives
right
unto
the
children
in
the
parents
right
(
for
when
the
parents
professed
the
faith
of
Christ
,
1
Cor.
1.16
.
the
Apostles
did
baptize
them
and
their
children
,
if
any
such
were
in
the
houshold
:
Act.
12.
Act.
8.
Mat.
28.
)
But
profession
of
Christianity
gives
right
to
the
Parents
:
for
if
men
doe
but
professe
their
faith
in
the
Trinity
,
they
are
baptizeable
:
and
therefore
the
bastards
of
Christans
are
baptizeable
.
Secondly
,
because
the
children
of
Christians
are
baptizeable
:
but
bastards
of
Christians
,
are
the
children
of
Christians
;
for
otherwise
such
parents
should
be
rebaptized
:
therefore
they
are
baptizeable
.
To
the
second
question
,
whether
men
ought
to
stay
their
baptisme
,
till
the
harlot
be
reconciled
unto
God
in
the
open
church
▪
which
is
justly
scandalized
by
her
fact
,
and
from
which
shee
hath
dismembred
herselfe
by
her
misdeed
?
I
answere
,
first
to
the
grounds
of
the
question
in
limitations
:
and
next
to
the
question
it selfe
.
To
the
grounds
of
the
question
,
2
An
harlots
fact
doth
not
make
her
no
Christian
.
I
answer
two
things
.
First
,
that
her
fact
hath
not
so
dismembred
her
as
to
make
her
no
christian
.
For
let
me
aske
,
doth
a
vaste
sinne
so
cut
off
from
Christ
,
that
it
doth
unchristian
a
man
or
woman
?
I
doe
not
aske
this
to
move
any
man
or
woman
to
flatter
themselves
in
such
a
case
.
For
such
have
just
cause
to
doubt
whether
they
are
univocall
members
of
saving
Christ
:
neither
can
they
know
by
assurance
of
faith
,
whether
ever
they
shall
rise
againe
:
because
God
saies
to
no
man
,
sinne
,
and
my
grace
shall
helpe
thee
up
.
But
I
aske
it
,
to
shew
the
hope
and
charity
of
the
church
,
about
such
wicked
professours
of
christianity
.
Besides
,
if
her
fact
had
made
her
no
christian
,
shee
should
be
rebaptized
:
but
shee
hath
still
the
character
of
baptisme
,
and
hath
right
to
the
inward
comforts
of
it
,
if
she
repent
:
and
so
,
in
her
state
,
and
right
,
her
bastard
hath
a
right
also
.
Secondly
,
I
answer
,
that
her
scandalizing
of
the
church
,
where
shee
lives
,
3
An
harlots
fact
doth
not
deprive
her
or
her
child
of
the
right
of
christianity
.
doth
not
deprive
her selfe
,
or
her
childe
,
of
the
right
of
christianity
.
As
for
her
childe
,
the
scandall
was
given
by
the
mother
,
not
that
,
who
is
a
sufferer
in
the
shame
of
the
sinne
,
not
a
doer
in
the
worke
of
it
.
As
for
her selfe
,
though
her
scandall
deprive
her
of
the
best
comforts
of
christianity
,
till
she
repent
:
yet
not
of
a
right
to
some
of
the
outward
priviledges
of
Christianity
,
whereof
the
baptisme
of
her
childe
is
one
.
And
this
the
rather
,
because
an
harlot
amongst
christians
,
having
a
bastard
and
not
professing
her selfe
sorrowfull
,
and
that
shee
doth
believe
in
Christ
,
is
not
(
for
ought
I
know
,
or
have
heard
)
to
bee
found
what
ever
her
heart
be
.
4
No
man
ought
lawfully
to
stay
bastards
from
Baptisme
.
Now
,
secondly
,
to
the
question
it selfe
,
I
answer
,
that
no
man
either
in
that
church
,
or
over
that
church
,
ought
lawfully
to
stay
bastards
from
baptisme
.
Because
they
that
are
in
the
covenant
of
Christianity
(
as
those
that
are
to
be
regenerated
,
though
not
yet
actually
regenerate
)
are
not
to
be
stayed
from
baptisme
:
Vt
regenerandi
etsi
nondum
regenerati
but
the
bastards
of
christian
harlots
are
in
such
a
covenant
of
christianity
:
therefore
they
ought
not
to
bee
staied
from
it
.
That
it
is
thus
with
christian
harlots
appeares
thus
:
because
if
a
christian
church
be
in
the
covenant
of
christianity
,
then
all
the
members
,
1
Cor.
12
,
27.
and
matter
of
it
are
:
therefore
the
church
of
Corinth
is
called
the
body
of
Christ
,
in
respect
of
the
covenant
of
christianity
,
though
fearfull
wickednesse
was
acted
in
that
church
about
word
,
sacraments
,
and
conversation
.
But
such
bastards
are
some
of
the
members
of
a
christian
church
,
therefore
they
ought
not
to
bee
staied
from
baptisme
.
That
they
are
members
of
a
a
christian
church
,
appeareth
thus
,
Because
all
that
are
within
the
Jurisdiction
and
judgement
of
a
christian
church
,
are
the
members
and
matter
of
it
,
for
(
saith
Paul
)
What
have
I
to
do
to
judge
them
that
are
without
?
1
Cor.
●
.
12
but
bastards
of
Christians
are
within
the
judgement
and
jurisdiction
of
the
Church
:
for
else
,
why
were
they
circumcised
of
old
,
and
some
way
censured
to
certaine
generations
?
Deut.
23.2
and
why
in
the
Christian
Church
have
susceptors
(
or
God-fathers
)
beene
appointed
for
them
,
to
undertake
for
their
education
?
Therefore
are
they
members
of
a
Christian
Church
.
Secondly
,
the
proceeding
of
Abrah●m
(
the
father
of
the
faithfull
)
in
his
house
when
he
was
called
into
the
covenant
of
circumcision
,
ought
to
bee
a
president
to
christian
Churches
in
the
covenant
of
Baptisme
.
But
Ishmael
was
circumcised
as
wel
as
Isaack
,
though
Agar
bro●ght
h●m
forth
unto
bondage
,
If
then
no
men
ought
lawfully
so
to
doe
,
Gal.
4.
Gen.
21.
surely
such
Bastards
are
not
to
be
denyed
baptisme
finally
,
or
to
be
suspended
from
it
in
due
time
,
understanding
it
as
is
before
said
.
Thus
have
I
answered
these
questions
.
But
I
know
,
others
have
answered
otherwise
:
let
it
therefore
bee
heard
and
examined
.
Some
have
answered
negatively
,
that
Bastards
ought
not
to
be
baptized
untill
their
mothers
be
reconciled
to
God
openly
in
the
Church
,
in
the
which
her
child
is
to
be
baptized
;
let
us
therefore
.
-
1
Heare
their
reasons
for
their
opinions
.
-
2
How
they
maintaine
it
again●
ob●ections
made
.
Object
.
Their
reasons
are
two
.
First
,
because
all
they
,
and
onely
they
may
be
baptized
,
which
either
doe
actually
beleeve
,
or
are
of
beleeving
parents
:
but
bastards
in
infancy
,
doe
not
beleeve
actually
,
nor
are
of
beleeving
parents
:
Sol.
therefore
they
are
not
baptizable
.
But
I
answer
to
the
argument
,
and
application
of
it
.
The
argument
is
imperfect
:
Exposititij
.
for
what
if
bastards
bee
such
as
whose
parents
are
unknowne
?
in
such
a
case
the
learned
say
well
,
if
they
shall
be
borne
among
christians
,
Si
inter
Christianos
nati
fuerint
,
ex
Charitate
habendi
profilijs
Christianorum
si
non
sit
justa
causa
contrarium
praesumendi
.
the
law
of
charity
is
to
repute
them
for
the
children
of
christians
,
if
there
be
not
a
just
cause
to
presume
otherwise
.
Therefore
the
argument
should
runne
thus
.
All
they
,
and
onely
they
should
bee
baptized
,
which
either
doe
actually
beleeve
,
or
which
are
of
beleeving
parents
,
or
in
charity
may
bee
presumed
so
to
bee
.
To
the
application
of
it
to
bastards
,
I
say
;
none
will
resolutely
affirme
,
that
Christian
bastards
while
they
are
infants
,
are
neither
actuall
beleevers
,
nor
of
beleeving
parents
,
nor
may
bee
presumed
so
to
bee
:
will
they
hold
,
that
in
the
act
of
adultery
there
is
an
utter
falling
from
the
covenant
of
christianity
?
1
Cor.
6.
In
sensu
composito
.
Have
they
not
read
of
taking
the
members
of
Christ
,
and
making
them
the
members
of
an
harlot
?
or
will
they
hold
that
the
act
of
whoredome
doth
utterly
extinguish
baptismall
grace
in
the
parents
?
I
thinke
they
will
not
;
I
know
they
cannot
.
No
corporation
doth
cast
off
their
members
from
their
enfranchisements
before
triall
,
convictions
,
and
judgement
:
much
lesse
will
Christ
.
Yet
they
say
two
things
in
their
owne
defence
.
First
,
that
bastards
beleeve
not
actually
.
Indeede
it
were
too
lofty
to
say
that
they
beleeve
as
men
of
yeares
who
are
wrought
upon
by
the
word
,
and
prayer
.
But
were
it
not
very
harsh
to
say
they
are
infidels
?
Are
they
not
members
of
a
Church
in
the
outward
covenant
of
christianity
as
well
as
others
?
Have
they
not
read
of
the
seedes
of
faith
,
in
such
?
or
that
Christ
speaking
of
little
ones
,
saith
,
they
beleeve
in
his
name
?
Mat.
18.6
.
It
may
be
,
he
speakes
of
such
as
were
admitted
already
into
the
covenant
of
circumcision
:
but
may
not
they
judge
charitably
of
Bastards
,
in
such
a
case
,
seeing
ye
see
,
or
may
see
(
in
the
issue
)
bastards
to
live
graciously
in
the
bosome
of
the
Church
?
If
they
know
none
such
,
yet
I
doe
;
blessed
be
God
.
Secondly
,
they
say
that
the
fathers
and
mothers
of
bastards
are
unbeleevers
:
because
they
are
unjust
,
they
worke
from
the
flesh
,
1
Cor.
6
:
9.10
Gal.
5.9.22
.
1
Cor.
6.
1
Tim.
5.8
they
are
shut
out
of
the
Kingdome
of
heaven
,
and
they
provide
not
for
their
owne
:
and
thus
they
reason
.
They
that
are
unjust
,
bring
forth
the
fruits
of
the
flesh
,
shut
themselves
out
of
the
kingdome
of
heaven
,
and
provide
not
for
their
owne
as
they
ought
,
are
unbeleevers
.
But
fathers
and
mothers
of
bastard
are
such
:
therefore
they
are
unbeleevers
.
To
this
I
answer
two
waies
.
First
in
generall
,
by
using
their
own
reason
layed
otherwise
thus
.
They
that
are
unjust
,
live
in
the
flesh
,
shut
themselves
out
of
heaven
&
proprovide
not
for
their
own
are
unbeleevers
.
But
many
christian
parents
of
children
lawfully
begotten
are
such
:
therefore
they
are
unbeleevers
I
confesse
there
is
some
difference
to
be
put
here
betwixt
parents
of
lawfully
begotten
children
,
&
parents
of
bastards
,
because
those
doe
it
in
an
act
of
justice
and
goodnesse
,
and
that
by
Gods
ordinance
if
they
doe
it
as
they
ought
;
and
these
doe
it
in
an
act
of
impudence
and
injustice
.
But
if
an
act
of
injustice
and
uncharitablenesse
doth
of
it selfe
,
make
them
unbeleevers
,
as
they
are
such
,
then
it
reacheth
to
the
one
as
well
as
to
the
other
.
But
there
is
no
good
religion
bids
us
to
thinke
that
an
act
of
injustice
in
the
parents
should
put
a
child
both
into
the
state
of
sinne
(
in
the
neglect
of
a
sacrament
,
Eze.
18.
)
and
into
the
state
of
punishment
(
in
being
deprived
of
it
)
when
yet
the
child
hath
not
followed
,
nor
countenanced
the
parents
wickednesse
.
Secondly
,
I
answer
in
particular
to
the
argument
,
and
first
to
the
ground
of
it
,
that
such
wicked
christians
are
not
so
unbelievers
as
to
bee
quite
unchristianed
,
and
so
to
be
deprived
,
in
themselves
,
and
their
bastards
of
the
sign
and
seale
of
the
covenant
.
There
are
two
sorts
of
unbelievers
;
unbelievers
in
part
,
Two
sorts
of
unbel●evers
.
●
In
part
.
rnd
unbelievers
in
whole
:
unbelievers
in
part
,
and
in
some
particulars
,
when
the
word
of
God
is
not
so
received
of
them
,
as
the
rule
of
faith
and
obedience
in
some
particular
parts
of
it
as
it
ought
.
Of
these
there
are
to
many
amongst
us
,
and
all
christian
churches
.
From
hence
proceedes
that
,
they
not
believing
the
word
of
chastity
,
are
unchaste
,
the
word
of
justice
,
are
unjust
,
and
the
word
of
care
for
children
,
are
carelesse
,
and
the
like
,
2
In
whole
.
Vnbelievers
in
whole
,
when
christianity
is
dead
in
them
at
the
roote
;
as
when
the
whole
saving
word
is
rejected
.
This
is
that
unbeliefe
which
doth
unchristian
a
man
and
woman
,
and
if
it
be
finall
,
is
a
state
of
Paganisme
.
Though
(
it
may
be
)
there
be
such
parents
in
the
eyes
of
God
;
(
yet
I
thinke
)
few
or
none
are
such
among
Christians
in
the
eies
of
the
church
.
They
will
all
professe
to
believe
in
Christ
,
and
when
they
are
convincingly
moved
,
will
lament
their
sins
,
and
promise
to
doe
so
no
more
.
To
the
application
of
the
argument
to
fathers
and
mothers
of
bastards
in
a
christian
church
,
that
they
are
such
,
is
an
unsufficient
plea.
And
whether
they
bee
so
,
to
the
cutting
of
them
off
from
Christianity
in
generall
,
and
making
their
bastards
unbaptizable
,
judge
by
what
is
said
,
and
what
followeth
.
Secondly
,
they
give
another
reason
thus
.
Object
.
They
that
have
no
grace
already
conferred
,
are
not
to
bee
made
partakers
of
the
signe
and
seale
of
grace
.
Rom.
4.11
.
But
bastards
have
not
grace
conferred
,
they
neither
actually
believing
,
nor
being
borne
of
christian
parents
:
and
therefore
they
are
not
to
bee
baptized
,
I
answer
,
Sol.
they
meane
not
(
I
thinke
)
the
inward
grace
of
actuall
faith
,
such
as
Abraham
had
;
for
then
,
why
was
Ishmael
circumcised
?
But
they
meane
the
outward
grace
of
having
right
to
the
signe
and
seale
of
the
covenant
;
and
thus
their
application
to
bastards
is
false
:
understand
their
argument
thus
.
They
that
have
not
the
outward
grace
of
right
to
the
signe
and
seale
of
the
covenant
,
are
not
baptizable
.
What
though
Abraham
had
true
actuall
faith
when
hee
submitted
to
circumcision
,
doth
it
follow
that
all
that
succeed
him
in
circumcision
should
have
so
also
?
Prove
that
and
turne
Anabaptists
:
take
away
circumcision
and
baptisme
from
all
infants
.
Therefore
I
deny
the
application
,
that
bastards
of
wicked
christians
have
not
the
grace
of
right
to
baptisme
.
They
have
a
right
to
receive
that
right
whereto
their
parents
have
a
right
to
convey
:
and
certainely
these
have
a
right
to
convey
the
right
of
baptisme
to
their
children
;
both
as
they
are
believers
of
the
word
of
salvation
by
Christ
,
and
as
they
professe
to
stand
in
such
a
way
,
though
they
are
wicked
and
ungodly
in
particular
acts
.
They
have
a
right
also
to
the
offers
of
grace
in
a
christian
church
,
and
so
have
a
right
to
baptisme
:
for
heerein
God
offereth
grace
by
way
of
signe
,
and
seale
of
Gods
covenant
.
To
understand
this
,
conceive
these
two
points
.
First
,
the
difference
of
the
offer
of
grace
to
them
within
,
and
to
them
without
the
church
.
They
without
have
a
right
to
it
in
the
word
:
for
I
may
preach
the
word
to
a
Iew
,
Turke
,
Heathen
,
if
hee
come
within
my
limit
,
Mat.
28.19
.
and
will
heare
.
But
they
within
have
a
right
unto
it
in
the
word
,
and
sacraments
,
according
to
Christs
commission
.
Secondly
,
the
priviledge
they
have
by
it
,
is
,
not
to
bee
graffed
into
the
body
of
Christ
,
according
to
the
election
of
grace
,
but
according
to
the
profession
of
the
Gospel
,
and
the
state
of
the
church
visible
heere
.
Thus
their
reasons
are
voide
from
proving
that
bastards
are
not
baptizable
.
Now
marke
what
reasons
they
make
,
and
finde
against
them
,
and
what
they
answer
.
First
,
some
of
the
bastards
predecessours
Objection
.
1
have
beene
believers
,
and
this
is
sufficient
to
admit
them
to
baptisme
,
according
to
the
promise
made
to
believers
,
and
to
their
posterity
.
This
is
a
poore
objection
,
Censure
.
thus
propounded
.
For
what
Iew
,
Turke
,
or
Pagan
is
there
,
who
may
not
pretend
that
some
of
their
predecessours
have
beene
believers
,
Rom.
11.
Col.
1.
if
the
Gospell
have
beene
preached
thorough
the
world
.
They
must
be
predecessours
in
a
christian
church
,
in
outward
covenant
with
God
.
But
let
us
see
their
answer
.
Sol.
They
give
a
text
to
prove
the
contrary
,
and
require
a
text
to
oppose
them
.
Their
text
is
Saint
Paules
,
who
speaking
of
immediate
parents
,
saith
,
except
one
of
them
are
believers
,
their
children
are
uncleane
,
1
Cor.
7.14
but
now
(
by
the
faith
of
one
)
they
are
holy
.
Censure
.
They
will
not
prove
(
I
hope
)
that
believers
children
are
holy
by
an
infused
,
or
derived
holinesse
from
them
:
for
from
them
they
are
the
children
of
wrath
,
but
onely
that
they
have
a
foederall
holinesse
,
Eph.
2
,
by
which
they
have
a
right
to
bapti●me
.
Sanctitatem
foederalem
,
ut
qui
sunt
regenerandi
non
regenerati
Neither
will
they
prove
that
it
is
necessary
to
a
childs
baptisme
,
to
have
immediate
predecessours
such
believers
,
as
doe
in
all
things
contrary
to
such
sinnes
as
doe
wound
or
waste
a
good
conscience
.
It
is
enough
i●
one
be
a
believet
,
that
is
,
a
doctrinall
christian
,
though
like
the
worst
in
the
church
of
Corinth
.
If
hee
bee
a
Iew
,
the
Apostle
calls
him
circumcision
,
Rom.
2.
and
if
hee
professe
faith
in
Christ
,
hee
is
a
christian
for
his
owne
,
and
his
childes
baptisme
.
What
though
the
Apostle
speakes
of
immediate
parents
there
,
where
hee
speakes
of
a
church
newly
converted
to
the
faith
from
heathenisme
,
and
so
to
be
a
church
that
wanted
predecessours
before
times
?
may
wee
not
therefore
make
use
of
other
texts
more
comfortable
for
us
▪
who
have
had
the
Gospel
a
long
time
,
and
that
,
sealed
with
such
christian
bloud
?
If
now
they
require
a
text
to
oppose
them
;
let
them
take
that
,
The
promise
is
to
you
,
and
to
your
children
.
Act.
2.39
.
But
they
answer
,
that
the
unbeliever
,
and
his
children
,
are
not
the
posterity
of
the
believer
;
Object
.
I
say
,
yes
,
if
they
be
members
of
a
visible
church
.
Those
wicked
kings
of
Iudah
,
Sol.
that
were
idolaters
,
were
the
posterity
of
Abraham
,
and
David
,
and
had
right
to
the
promi●es
made
to
them
,
yea
,
and
to
the
ever
blessed
Messias
,
who
descended
from
them
.
If
they
repented
not
,
they
had
no
inward
comfort
from
him
,
yet
had
they
outward
right
unto
him
,
by
vertue
of
the
promises
made
to
Abraham
and
David
.
But
they
say
,
Obiect
.
Sol.
can
uncleane
bastards
be
the
seed
of
the
believing
?
I
answer
,
that
I
approve
that
in
these
termes
they
expresse
hatred
to
the
sinne
:
but
in
that
they
forget
a
foederall
cleannesse
in
uncleane
christians
children
,
by
vertue
of
Gods
promise
to
believers
foregoing
them
,
they
goe
the
right
way
,
not
onely
to
fill
he
I
with
bastards
,
but
with
true
begotten
children
,
whose
immediate
parents
are
(
too
often
)
guilty
of
greater
sinnes
then
whoredome
,
though
that
bee
damnable
enough
.
Secondly
,
they
finde
another
objection
;
Objection
.
2
God
hath
promised
to
shew
mercy
unto
a
thousand
generations
,
Exod.
20.
to
them
that
love
him
and
keepe
his
commandements
.
Therefore
bastards
of
wicked
Christians
are
baptizable
.
The
reason
should
have
been
put
thus
:
Censure
.
God
hath
promised
to
shew
mercy
to
a
thousand
generations
of
Israelites
in
outward
communion
with
him
:
for
otherwise
it
followes
not
,
that
the
bastards
of
christians
are
baptizable
.
But
what
answer
they
?
They
say
Solution
.
1
three
things
;
first
they
say
,
it
followes
not
:
because
bastards
are
not
the
generation
of
them
that
love
God
,
and
keepe
his
commandements
.
Take
heed
:
Censure
.
was
not
Davids
child
got
of
the
wife
of
Vrijah
the
generation
of
them
that
loved
God
at
all
,
though
in
that
act
David
loved
him
not
?
nor
was
Ishmael
the
generation
of
Abraham
that
loved
God
,
though
in
that
act
(
out
of
ignorance
not
wholy
excusing
)
Abraham
loved
him
not
?
yes
,
as
Iosiah
was
the
generation
of
them
that
loved
God
,
though
Manasseh
his
father
had
long
and
fearefull
fits
of
cruell
Idolatry
:
so
in
this
case
,
bastards
may
bee
the
generation
of
them
that
love
God
,
though
their
immediate
Solution
.
2
parents
in
those
accursed
acts
,
loved
him
not
.
Secondly
,
they
say
,
that
it
is
one
thing
to
say
,
that
God
will
shew
grace
and
favour
to
one
,
and
another
thing
to
say
,
that
he
is
already
in
grace
,
Censure
.
as
hee
must
bee
that
is
baptized
.
I
have
answered
before
,
that
the
bastards
of
Christians
have
the
grace
of
right
to
Baptisme
,
and
that
is
sufficient
in
this
case
:
for
otherwise
,
Ishmaels
right
to
Solution
.
3
circumcision
cannot
bee
found
.
Thirdly
,
they
say
,
that
that
promise
of
God
in
the
second
commandement
may
have
a
double
sence
,
first
,
that
God
will
extend
his
mercy
to
many
ages
on
them
that
love
him
,
when
they
are
come
to
age
,
and
capeable
of
his
love
by
practise
.
Censure
.
But
thus
they
make
them
that
love
God
to
bee
the
posterity
,
when
it
is
plaine
,
the
promise
was
made
to
them
that
received
the
law
then
,
and
were
to
continue
in
the
profession
of
saving
truth
,
and
so
to
all
others
in
such
a
case
.
Secondly
,
that
God
will
shew
little
children
favour
for
their
fathers
and
mothers
sake
to
a
thousand
generations
.
But
this
they
thinke
,
cannot
bee
meant
,
neither
in
deede
is
,
as
I
conceive
Yet
then
adde
a
third
sence
,
which
they
forget
,
that
God
will
shew
the
posterity
,
that
continues
in
the
profession
of
his
name
,
favour
;
not
for
their
parents
sake
,
but
for
his
owne
sake
,
for
his
promise
sake
,
Gen.
●7
.
which
he
makes
to
them
that
love
him
,
and
that
,
for
many
generations
;
and
then
I
reason
thus
.
That
which
keepes
the
generations
to
come
,
who
live
as
professors
in
the
visible
Church
in
covenant
with
God
,
that
gives
infants
of
such
parents
right
to
the
seale
of
the
covenant
,
of
which
they
are
capable
.
But
Gods
promise
to
faithfull
parents
in
the
visible
Church
,
keepes
such
generations
to
come
in
covenant
with
God
:
and
therefore
have
they
right
to
the
scale
of
the
covenant
,
whereof
they
are
capable
.
Now
whereas
they
aske
,
whether
all
children
,
or
some
have
right
?
I
answer
,
all
,
to
the
grace
of
right
to
Baptisme
.
Thirdly
,
they
bring
forth
another
objection
,
Objection
.
3
that
if
bastards
bee
withheld
from
Baptisme
,
there
will
be
no
difference
put
betwixt
Bastards
and
their
parents
.
They
answer
here
what
if
there
be
no
difference
put
?
Sol.
And
whatsoever
the
objection
bee
,
(
for
I
know
not
who
ownes
it
)
they
runne
here
a
strange
course
.
Out
of
a
desire
to
honour
the
seventh
commandement
,
they
dishonour
the
first
,
and
third
.
Heb.
13.
Let
adultery
bee
abominable
(
because
whoremongers
and
adulterers
God
will
Iudge
)
yet
let
God
have
his
honour
in
hating
infidelity
above
whoredome
.
Let
not
the
Scripture
bee
wronged
;
but
thoroughly
weigh
their
words
.
They
say
first
,
Censure
.
that
Bastards
and
their
parents
are
all
infidels
:
what
?
though
their
parents
bee
Christians
?
1
Tim.
5.8
.
yes
surely
,
say
they
;
because
Saint
Paul
saith
they
are
worse
then
infidels
.
Let
them
consider
,
because
they
are
worse
then
carefull
infidels
,
in
not
caring
for
their
children
(
which
is
against
the
fift
and
eight
commandements
)
are
they
worse
then
infidels
in
infidelity
?
They
are
christians
,
yet
worse
,
and
better
,
worse
in
disgracing
their
posterity
:
2
Pet.
2.19
,
20.
yet
better
in
beleeving
still
the
doctrine
of
christianity
,
and
so
giving
a
right
to
baptisme
.
But
they
say
further
,
that
parents
of
bastards
are
worse
in
state
then
Turkes
,
and
they
would
prove
it
from
a
Text
of
finall
Apostacy
:
but
what
proofe
this
can
be
against
an
act
of
whoredome
(
in
the
passion
of
lust
,
clowding
reason
in
an
heate
)
I
cannot
tell
?
Let
a
Turk
be
a
Turk
,
but
no
worse
;
and
let
a
damnable
Harlot
be
an
harlot
,
but
no
worse
.
Her
state
is
bad
enough
to
bring
her
to
hell
without
Objection
.
4
repentance
,
but
not
to
exclude
her
child
from
baptisme
,
if
she
be
a
Christian
at
large
.
Fourthly
,
they
meete
with
another
objection
,
Censure
.
that
Bastards
are
borne
,
&
the
Church
is
their
Mother
;
therefore
baptisme
ought
not
to
be
denyed
them
.
It
should
have
beene
put
thus
;
they
are
borne
of
Christian
parents
,
who
by
profession
are
members
of
the
Church
,
and
so
the
Church
is
their
Mother
,
Sol.
and
the
mother
of
their
seede
;
and
therefore
to
bee
baptized
.
But
in
their
answer
,
they
fall
into
two
errors
.
First
,
that
the
Church
is
a
company
of
true
beleevers
whom
God
bath
chosen
to
eternall
life
;
which
Church
I
pray
?
Not
that
whereof
new
borne
bastards
of
Christian
parents
are
by
profession
members
.
The
holy
Catholike
Church
,
and
proper
body
of
Christ
,
may
be
defined
by
beleevers
in
that
sence
of
it
:
but
that
the
visible
Church
,
in
the
outward
face
of
it
,
is
thus
defined
,
wants
warrant
in
the
word
of
Christ
.
Thus
the
Church
is
a
number
of
persons
united
according
to
the
word
.
Act.
2.
42.
1
Cor.
1
,
2.
in
the
profession
of
saving
truth
,
whether
they
are
elect
,
or
no.
Their
second
error
is
,
that
Bastards
are
infidels
;
for
this
can
not
bee
conceived
of
bastards
of
Christian
parents
,
as
is
before
proved
.
Objection
.
5
Fiftly
,
they
yet
finde
more
arguments
to
oppose
them
:
Censure
.
Bastards
may
belong
to
Gods
election
,
and
therefore
are
not
to
be
denyed
Baptisme
:
It
should
have
beene
thus
set
:
They
may
belong
to
Gods
election
as
members
of
the
visible
Church
:
for
otherwise
election
may
belong
to
Jewes
and
Turkes
,
who
yet
are
not
Baptizable
without
personable
profession
.
But
they
answer
thus
,
Sol.
it
must
not
be
said
,
they
may
belong
,
Censure
.
but
they
doe
belong
to
Gods
election
:
for
otherwise
the
signe
is
not
to
bee
administred
unto
them
.
Doe
they
consider
how
thus
they
take
away
Baptisme
from
all
men
,
women
,
2
Tim.
2.19
and
children
?
The
Lord
knowes
who
are
his
and
the
Church
reaches
but
to
the
judgement
of
charity
.
A
judgement
of
certainety
,
to
warrant
us
in
these
acts
is
no
where
granted
,
though
baptisme
bee
deferred
to
the
last
gaspe
for
any
thing
knowne
to
me
of
faith
.
Objection
.
6
Sixtly
,
they
further
finde
another
argument
against
them
▪
that
if
bastards
were
denied
baptisme
,
this
were
to
make
the
children
to
beare
the
iniquity
of
their
Parents
.
Eze.
18.
But
may
they
not
rather
thus
dispute
?
Censure
.
The
children
whose
parents
have
a
right
to
baptisme
,
have
also
a
right
to
baptisme
themselves
,
notwithstanding
their
parents
personal
faults
;
for
otherwise
they
shall
be
punished
for
parents
faults
:
But
the
christian
parents
of
bastar●s
have
a
right
to
baptisme
themselves
:
and
therefore
so
have
their
children
.
They
have
a
right
of
possession
to
the
baptisme
they
have
:
and
a
right
of
expectation
to
the
comfort
of
it
,
upon
their
faith
and
repentance
.
But
take
their
answer
,
Sol.
and
they
say
foure
things
.
First
,
that
they
do
not
meane
to
deny
baptisme
,
but
to
defer
it
.
Indeed
heere
is
some
charity
,
but
not
enough
,
upon
former
grounds
,
Againe
they
say
,
to
defer
baptisme
is
not
to
punish
them
for
their
parents
sinnes
;
yes
that
it
is
,
if
it
bee
meerely
inflicted
for
parents
sinnes
.
Though
the
baptisme
of
children
of
believers
is
not
to
remunerate
them
for
their
parents
righreousnesse
,
but
a
blessing
upon
them
for
Gods
promise
sake
to
believers
;
yet
to
deprive
infants
of
it
meerely
for
parents
sake
,
is
a
punishment
for
parents
sinnes
.
Thirdly
they
say
,
that
the
Prophet
Ezekiel
speaks
of
actuall
sinnes
of
great
ones
,
and
not
of
little
childrens
sinnes
:
and
when
they
have
sayd
thus
,
they
confesse
it
is
not
to
the
purpose
heere
.
Yet
consider
this
point
:
Can
any
man
be
guilty
of
the
personal
sinne
of
another
,
with
whom
onely
there
is
communion
of
suffering
,
and
not
of
sinning
?
God
forbid
,
and
yet
such
is
the
case
of
infants
from
us
.
Lastly
they
aske
,
what
danger
is
it
if
bastards
should
bee
unbaptized
till
they
are
of
yeares
?
I
answer
,
there
are
dangers
more
then
one
.
The
danger
of
injustice
at
large
,
in
withholding
a
right
from
them
:
yea
,
may
I
not
call
it
sacriledge
?
Act.
8.
&
9
The
danger
of
the
neglect
of
this
ordinance
,
which
is
the
ordinary
way
of
God
for
entrance
into
the
visible
church
.
Mat.
28.
And
the
danger
of
elevating
baptisme
above
the
mind
of
Christ
,
who
will
have
grace
offered
to
all
entring
christians
in
it
,
yea
,
and
given
by
way
of
promise
and
covenant
which
shall
not
faile
to
the
receivers
.
Lastly
,
they
yet
finde
another
reason
against
Objection
.
7
them
:
that
though
the
parents
of
bastards
have
greatly
sinned
,
yet
we
ought
to
judge
charitably
of
them
,
and
of
their
children
.
I
lay
it
downe
otherwise
,
thus
:
They
who
(
at
least
)
in
the
judgement
of
charity
are
christians
,
Censure
.
ought
not
to
have
their
children
kept
from
baptisme
:
but
the
parents
of
bastards
in
a
christian
church
,
are
(
at
least
)
in
the
judgement
of
charity
christians
,
(
for
otherwise
they
were
rebaptizable
)
therefore
their
children
ought
not
to
be
kept
from
baptisme
.
Sol.
Now
take
their
answer
.
They
say
,
the
judgement
of
charity
ought
alwaies
to
be
according
to
truth
.
This
is
true
,
of
truth
probably
presumed
.
But
what
doe
they
assume
?
that
whoremongers
and
harlots
cannot
bee
judged
such
while
they
are
in
their
sinnes
,
which
make
them
unbelievers
.
But
say
,
I
pray
:
Is
their
sin
properly
against
faith
or
manners
?
Is
the
bad
working
,
or
idlenesse
of
faith
,
in
this
sinne
against
manners
,
of
such
power
,
as
utterly
to
roote
out
their
doctrinall
faith
,
which
yet
is
sufficient
to
intitle
their
children
to
baptisme
?
If
they
answer
but
these
demands
well
,
they
shall
see
their
owne
errours
.
Thus
have
I
taken
in
by
the
way
,
a
view
of
th●s
question
,
which
●s
not
an
every
day
doubt
,
and
is
usefull
●or
the
quieting
of
many
godly
persons
in
this
particular
▪
and
my
conclusion
is
this
.
That
in
the
reforming
of
our
visible
church
,
which
consisted
of
visible
christians
before
(
though
much
out
of
order
)
wee
,
their
seed
,
in
their
right
,
and
so
in
a
right
of
our
owne
were
more
purely
baptized
,
and
so
made
true
members
of
our
true
visible
church
,
whatsoever
Brownists
plead
to
the
contrary
.
For
as
bastards
of
christian
parents
have
a
right
to
bee
baptized
into
their
parents
christianity
:
so
much
more
had
wee
into
ours
.
Our
predecessours
had
a
state
whereof
they
repented
;
and
so
have
these
of
which
they
should
.
If
neither
of
them
repented
as
they
should
,
yet
were
both
of
them
true
christians
:
and
so
both
their
posterities
were
rightly
baptized
,
and
made
true
members
of
a
true
visible
church
:
i●
not
for
such
governement
as
Brownists
dreame
of
,
yet
to
be
governed
as
members
of
Gods
house
,
for
conviction
,
or
conversion
to
life
.
SECT.
10.
Brownists
third
exception
against
us
about
the
head
of
our
Church
.
WEe
having
now
done
what
the
Brownists
do
mean
by
a
true
church
and
the
falsitie
of
it
;
and
with
the
entrance
into
it
:
wee
are
now
come
unto
their
third
exception
,
taken
from
the
head
of
a
true
visible
church
.
They
finde
from
time
to
time
our
kings
to
interpose
their
authority
over
every
particular
assembly
in
our
church
,
for
the
keeping
of
them
in
pious
,
and
peaceable
wayes
,
according
to
the
lawes
of
God
and
our
church
,
and
common-wealth
:
and
because
they
fansie
no
visible
churches
,
but
particular
congregations
,
which
must
bee
fully
furnished
from
Christ
,
with
power
of
governing
themselves
:
and
they
doe
perceive
withall
that
the
supreame
authority
of
a
king
over
churches
,
doth
(
according
to
kingly
duty
)
hinder
their
erecting
of
new
waies
,
and
tie
them
up
to
observe
the
laudable
customes
of
the
church
:
therefore
(
as
if
they
willingly
subscribed
to
the
speech
of
Gallio
,
that
wicked
deputy
of
Achaia
,
Act
18.12
,
13
,
14
,
15.
If
it
were
a
matter
of
wrong
,
or
wicked
lewdnesse
,
O
yee
Iewes
,
reason
would
that
I
should
beare
with
you
,
but
if
it
be
a
question
of
words
,
and
names
,
and
of
your
law
,
looke
yee
to
it
,
for
I
will
be
no
judge
of
such
matters
)
,
they
cry
out
,
wee
have
no
head
but
Christ
:
he
shall
rule
over
us
:
we
will
wait
upon
him
onely
:
but
you
have
another
head
,
and
that
is
the
king
,
whose
lawes
you
follow
for
government
of
the
church
,
and
upon
whom
ye
do
depend
for
building
,
or
pulling
downe
whatsoever
Christs
law
saith
.
Now
,
to
pricke
and
open
this
blister
,
consider
,
-
1
That
Christ
is
the
head
of
the
catholicke
Church
,
-
2
That
Christ
is
the
head
of
particular
Churches
.
-
3
That
Christ
is
the
head
of
our
church
.
-
4
That
the
headship
of
the
king
,
doth
not
hinder
but
helpe
this
,
and
that
according
to
Christs
word
.
That
Christ
is
the
head
of
the
catholicke
church
,
no
christian
will
deny
,
1
Christ
is
the
head
of
the
catholike
Church
,
Eph.
1.22
.
Col.
1.18
.
Iohn
1
16.
Col.
1
19
Eph
1.22
.
Eph.
9.6
.
1
Iohn
2.
Eph.
5.23
.
or
if
hee
doe
,
he
will
bee
convinced
by
scriptures
,
which
teach
him
to
bee
the
head
of
the
body
,
even
his
church
.
He
hath
in
him
most
perfectly
,
whatsoever
may
be
for
the
life
and
salvation
of
his
church
.
He
hath
all
things
subjected
to
him
for
the
behoofe
of
his
church
.
He
takes
up
all
debates
,
suites
,
quarrels
,
and
controversies
betwixt
God
and
his
church
,
as
a
counsellour
,
advocate
,
yea
,
husband
for
his
wife
.
Hee
is
the
Prince
of
our
salvation
,
the
proper
fountaine
of
all
spiriruall
life
and
governement
.
No
head
is
such
an
head
as
hee
is
:
Politicall
heads
give
the
influence
of
civill
favour
;
Oeconomicall
heads
of
houshold
,
and
wedlocke
favours
:
but
this
all-sufficient
spirituall
head
,
of
saying
favours
,
spiritual
blessings
in
heavenly
things
.
Eph
1.3
.
This
therefore
is
certaine
,
that
thousands
in
this
catholicke
church
doe
runne
into
folly
,
rebellion
,
and
blasphemy
.
Into
folly
;
because
they
doe
things
without
the
generall
,
or
particular
direction
of
Christ
:
Christ
is
not
in
all
their
counsels
.
Into
rebellion
,
because
they
doe
things
against
the
direction
of
Christ
:
let
Christ
say
what
he
will
,
they
will
do
what
they
list
.
Into
blasphemy
,
because
they
think
not
Christs
counsel
worth
the
while
,
s●
long
as
they
can
shift
without
it
:
it
is
good
when
they
are
sicke
,
but
if
well
,
it
is
but
as
Elias
to
Ahab
,
a
troubler
of
Israel
.
1
King
.
1.18
.
These
may
be
in
the
catholicke
church
,
they
are
not
of
it
,
because
Christ
is
not
their
head
by
infusion
of
grace
.
Secondly
,
it
is
true
also
,
that
he
is
the
head
of
particular
churches
,
2.
Christ
is
the
head
of
particular
Churches
▪
1
Cor.
12.27
.
and
visible
assemblies
.
Therefore
the
church
of
Corinth
is
called
the
body
of
Christ
,
and
members
in
particular
.
This
church
(
as
any
other
particular
church
)
may
be
considered
two
wayes
:
In
it selfe
,
and
so
it
was
a
body
:
with
reference
to
other
churches
,
and
so
it
was
a
member
of
the
catholick
church
.
But
consider
it
both
,
or
either
of
these
wayes
;
if
it
bee
the
body
of
Christ
,
if
a
member
of
his
body
,
or
if
both
,
Christ
is
the
head
of
it
:
Apoc.
1.
hee
is
in
the
midst
of
the
seven
golden
candlestickes
.
Therefore
also
the
church
of
Ephesus
,
1
Tim.
3.15
.
is
called
the
house
of
God
:
and
as
in
an
house
there
is
an
head
,
the
husband
is
the
wifes
head
;
so
,
but
more
transcendently
,
1
Cor.
11.
is
Christ
the
head
of
every
particular
house
or
church
.
For
God
hath
set
his
sonne
over
his
own
house
,
Heb.
3
6.
Heb.
10.
and
our
high-priest
is
over
the
house
of
God
.
This
is
t●ue
.
3.
Christ
is
the
head
of
our
Church
.
But
thirdly
,
say
the
Brownists
,
what
is
that
to
us
?
Christ
is
not
our
head
.
Yes
,
Christ
is
the
head
of
our
church
of
England
.
For
doe
but
consider
-
1
Wherein
Christs
headship
stands
?
-
2
How
hee
useth
and
exerciseth
it
?
Christs
headship
doth
stand
in
providing
fit
meanes
for
the
gathering
and
enlarging
of
his
visible
church
,
or
churches
,
and
making
them
effectuall
.
There
is
a
foundation
to
bee
layd
,
which
properly
is
Christ
,
and
for
,
1
Cor
3.10
,
11.
Eph.
2.20
.
1
Pet.
2.7
.
1
Cor.
3.10
and
from
him
the
Prophets
,
and
Apostles
.
There
are
builders
,
yea
master
builders
,
as
well
as
others
,
to
bee
provided
.
There
are
materials
to
be
at
hand
,
saints
by
calling
some
of
which
grow
up
to
be
lively
stones
,
a
spirituall
house
,
1
Cor.
1.2
.
1
Pet.
2.5
1
Cor.
3
9.
that
they
may
be
Gods
building
.
These
faithfull
ones
must
be
laied
and
coupled
together
,
as
by
joints
,
till
they
grow
into
an
holy
temple
,
Eph.
4.11.12
.
for
the
habitation
of
the
Lord
,
by
the
spirit
.
Now
,
that
this
may
be
done
,
Christ
is
the
principal
agent
,
he
adds
unto
his
church
,
Acts
2.47
.
Iohn
14.6
.
that
they
may
come
to
the
father
by
him
.
And
withall
hee
provides
his
word
,
that
they
might
believe
,
Ioh.
10.31
1
Cor
3
5.
Rom
6.4
.
1
Cor.
10.16
and
ministers
,
by
whom
they
may
doe
it
:
and
the
sacraments
,
that
they
may
bee
baptized
into
his
death
,
and
have
the
communion
of
the
bloud
of
Christ
.
Hee
rests
not
heere
,
but
to
make
them
effectual
,
in
the
use
of
these
means
,
hee
comes
amongst
these
citizens
with
the
saints
,
Eph.
2.19
and
grants
to
those
that
by
grace
receive
the
spirit
which
is
of
God
,
1
Cor.
2.12
.
Acts
11.18
.
Acts
15.11
Acts
2.47
Acts
11.20
.
to
26.
repentance
unto
life
,
and
faith
to
purifie
their
hearts
:
and
so
hee
addeth
to
the
church
from
day
to
day
,
a
great
number
that
believe
and
turne
unto
the
Lord
.
But
for
those
that
come
in
to
the
voyce
of
the
word
,
and
supper
of
the
gospel
in
word
and
sacraments
,
and
have
Simon
Magus
,
Iudas
,
Hymeneus
,
Alexander
,
and
Demas
his
heart
,
if
the
conviction
of
themselves
,
and
the
conversion
of
others
,
and
their
perseverance
doe
them
no
good
,
he
shewes
sometimes
what
they
deserve
,
by
fearefull
judgements
,
Acts
5.
and
the
censures
of
the
church
,
Mat.
16.
Iohn
20.
Mat.
13.
but
hee
will
shew
it
in
full
power
when
the
great
day
of
separation
comes
.
Now
looke
,
(
in
the
feare
of
God
)
whether
our
ever
blessed
Iesus
Christ
bee
not
thus
our
head
.
Have
wee
not
(
thorough
grace
)
the
word
of
God
,
gifts
,
ministery
,
and
sacraments
from
Christs
rule
?
Say
the
Brownists
,
ye
have
not
all
Christs
ordinances
,
Obiect
.
yee
want
his
discipline
.
To
that
I
shall
speake
in
due
place
:
Sol.
in
the
meane
time
,
put
case
it
were
true
;
yet
were
it
a
true
visible
church
,
though
not
a
perfect
one
.
That
is
an
ordinance
for
the
comely
and
well
being
,
not
for
the
being
of
the
church
.
But
it
lies
upon
them
to
prove
that
,
what
they
say
we
want
,
are
Christs
ordinances
,
and
branches
or
his
kingdome
.
This
they
never
can
doe
by
the
undoubted
word
of
Christ
.
Besides
,
hath
not
Christ
our
head
,
in
the
use
and
exercise
of
these
blessings
manifested
his
effectuall
power
?
Mic
7.19
.
How
many
iniquities
are
subdued
,
and
sinnes
cast
into
the
depthes
of
the
sea
?
what
place
is
there
,
where
we
shall
not
find
the
serpents
head
broken
?
Gen.
3.15
Some
have
beene
in
their
ordinary
businesses
,
as
the
woman
of
Samaria
,
Iohn
4
7.
and
have
come
off
with
the
bells
of
the
horses
,
pots
in
Ierusalem
,
and
Iudah
?
Zac.
14
20
2●
.
as
well
as
pots
in
the
Lords
house
,
engraved
with
holinesse
unto
the
Lord
.
Some
have
been
disciplined
with
the
misery
of
the
h●sks
of
swine
,
Luk.
15.57
.
and
have
beene
translated
out
of
the
kingdome
of
darkenesse
,
Col.
1.13
into
the
kingdome
of
Gods
deare
sonne
.
Some
have
heard
and
read
good
things
to
scoffe
and
cavill
at
them
,
but
have
been
suddenly
changed
from
glory
,
2
Cor.
3
1●
to
glory
,
as
by
the
spirit
of
the
Lord
.
Some
have
breathed
out
the
stinking
breath
of
sinne
,
as
Saul
,
Acts
9.
and
others
have
seene
the
heates
of
persecutions
,
and
they
have
returned
home
to
call
upon
the
name
of
the
Lord
Iesus
,
both
theirs
and
ours
.
1
Cor.
1.2
.
Yea
,
and
some
have
seene
others
fall
away
from
the
faith
of
Christ
,
and
by
the
preaching
of
Christ
,
have
met
with
graffing
in
,
the
riches
of
the
Gentiles
,
reconciling
,
and
salvation
.
Rom.
11.
●●
12.15.19
.
And
though
with
Christ
they
have
had
a
sword
sent
,
Mat.
10.34
Phil.
11.13
14
yet
bonds
in
Christ
have
beene
famous
,
and
the
brethren
in
the
Lord
have
waxed
confident
,
and
bold
to
speake
the
word
without
feare
.
Thus
hath
it
beene
with
our
blessed
church
:
the
kingdome
of
heaven
hath
suffered
violence
,
Mat.
11.22
and
the
violent
have
taken
it
by
force
.
But
the
ministery
of
the
Brownists
hath
had
no
such
communion
,
and
influence
,
with
,
and
from
Christ
our
head
;
one
of
a
city
,
two
of
a
tribe
,
heere
a
little
,
and
there
a
little
,
doth
not
answer
,
in
a
continuall
course
from
Christ
hither
,
the
power
of
Christs
intercession
,
Psal.
2.
for
the
heathen
for
his
inheritance
,
and
the
uttermost
part
of
the
earth
for
his
possession
.
But
(
say
the
Brownists
)
wee
have
other
heads
besides
Christ
.
Obiect
.
Sol.
I
say
we
have
no
other
mysticall
head
beside
Christ
;
4
The
headship
of
the
King
doth
not
hinder
the
headship
of
Christ
.
1
Cor.
11.
Esa.
9.15
.
1
Sam.
15
17.
Exod.
18.25
but
onely
politicall
heads
to
keepe
peace
,
and
to
see
that
every
person
,
within
their
compasse
,
doe
his
duty
religiously
.
Thus
the
husband
is
the
wives
head
;
the
honorable
man
the
head
;
Saul
,
the
head
of
the
Tribes
;
and
Moses
chose
men
of
courage
,
and
made
them
heads
over
the
people
.
But
(
say
they
)
our
King
is
our
head
,
so
as
to
rule
in
matters
of
religion
.
This
is
true
:
yet
(
fourthly
)
co●sider
that
this
headship
of
the
King
doth
not
hinder
●ut
helpe
the
advancement
of
Christs
headship
,
and
that
according
to
the
word
of
Christ
.
To
cleare
this
,
follow
mee
in
two
particulars
.
-
1
That
God
hath
given
a
power
of
governement
to
the
Church
for
the
well
ordering
of
it selfe
.
-
2
That
Christ
hath
made
Kings
prime
officers
to
advance
it
in
their
places
.
1
The
Church
hath
a
power
to
governe
it selfe
under
Christ
.
Mat.
22.23
.
Exod.
2.14
As
a
man
cannot
well
be
without
cloathes
&
good
nourture
:
so
neither
can
the
Church
well
be
without
the
walles
of
government
.
She
must
also
bee
able
to
hold
up
her
head
against
her
enemies
that
shall
say
,
by
what
authority
dost
thou
these
things
,
and
who
made
thee
a
man
of
authority
?
Therefore
hath
Christ
given
the
particular
,
or
generall
rules
of
the
word
,
to
give
a
commission
to
the
Church
to
governe
it selfe
both
in
matters
of
substance
,
and
in
matters
of
circumstance
.
In
matters
of
substance
it
hath
power
to
governe
it selfe
,
by
ordering
concerning
the
Word
,
Acts
2.41.42
.
Sacraments
and
Prayer
,
so
as
to
make
them
most
comfortable
:
concerning
Church
Offices
from
time
to
time
,
Acts
14.23
.
Tit.
1.5
.
Iam.
5.14.6.8
.
1
Cor.
16.1
,
2.
Gal
6.6
.
2
Thes.
3.6
.
1
Cor.
11.20
.
and
duties
of
charity
:
concerning
the
Churches
censures
,
publike
assemblies
,
and
oversight
that
all
these
bee
done
to
the
honour
of
Christ
,
and
advancement
of
religion
.
In
matters
of
Circumstances
,
it
hath
power
to
ordaine
some
outward
rites
and
ceremonies
for
the
outward
carriage
of
Gods
worship
.
In
the
Church
of
Antioch
there
was
a
question
a-about
Circumcision
(
an
uselesse
,
because
dying
ceremony
then
.
)
The
Apostles
,
Acts
15
1.
2
Elders
,
and
brethren
at
Ierusalem
(
by
their
consent
and
to
encourage
them
in
grace
)
consulted
about
it
,
and
delivered
their
judgement
as
a
rule
for
the
Church
to
follow
.
Ver.
10.24
28
They
disanulled
the
ceremony
of
Circumcision
in
those
Churches
troubled
:
and
establish
others
for
a
time
,
verse
29.
as
abstaining
from
meate
offered
to
Idoles
and
bloud
:
which
yet
in
themselves
were
but
things
indifferent
.
For
meate
commendeth
us
not
to
God
:
1
Cor.
8.8
.
for
neither
if
we
eate
,
are
we
the
better
;
neither
if
we
eate
not
,
are
wee
the
worse
.
Againe
in
the
Church
of
Corinth
,
there
was
a
custome
which
grew
to
a
publicke
order
in
the
Church
,
of
covering
and
uncovering
,
1
Cor
11
▪
4.5
&c.
to
signifie
the
headship
and
soveraignty
of
the
man
,
and
the
subjection
of
the
woman
.
This
was
countenanced
by
the
Apostle
for
the
peace
of
the
Church
,
ver.
33
34
and
other
otders
established
.
Yea
when
he
purposely
treateth
of
acts
of
ordinary
and
extraordinary
worship
,
hee
gives
them
rules
for
the
government
and
outward
carriage
of
them
,
1
Cor.
14.26.46
.
let
all
things
bee
done
to
edyfyng
,
and
let
all
things
be
done
decently
and
in
order
.
Thus
in
matters
of
substance
hath
Christ
made
his
Church
able
to
governe
it selfe
by
particular
rules
,
and
in
matters
of
circumstance
by
generall
rules
of
edification
,
order
,
and
decency
.
2
Kings
are
prime
officers
to
advance
government
in
Churches
.
Mat.
28.
Mat.
16.
Mat●
6
Rom.
●2
.
8
1
Cor
,
11.28
.
Rom.
13.5
Secondly
,
he
hath
also
made
Kings
prime
officers
to
advance
this
governement
in
their
places
.
That
hee
hath
made
them
Church-officers
must
be
thus
taken
up
.
Not
strictly
,
as
Ministers
,
who
have
the
highest
hand
under
Christ
in
the
Word
,
Sacraments
,
and
keyes
of
censures
Ecclesiasticall
▪
but
largely
,
as
those
that
are
to
care
for
good
order
about
them
.
The
offices
of
ruling
and
governing
which
Paul
speakes
of
,
cannot
be
proved
not
to
belong
to
them
.
They
are
Ministers
for
our
good
:
and
our
good
is
not
chiefely
civil
(
I
hope
)
but
spirituall
.
The
Apostle
would
have
us
pray
for
them
,
that
we
may
not
onely
live
in
civill
honesty
,
but
in
Godlinesse
,
to
bee
countenanced
,
and
established
by
them
?
1
Tim.
2.2
.
Surely
being
members
of
Church
,
they
cannot
but
be
chiefe
ones
too
,
as
being
Christs
Lieftenants
,
who
according
to
his
promise
are
to
bee
nursing
fathers
,
Esa.
49.23
and
their
queenes
nurcing
mothers
,
who
have
their
authority
,
breasts
and
duggs
to
reach
the
neede
of
all
under
them
,
to
cherish
and
feede
the
Church
of
Christ
according
to
his
rules
.
It
is
true
,
they
are
servants
to
the
Church
,
Object
.
and
all
good
Kings
doe
so
acknowledge
themselves
:
Sol.
but
not
to
be
equals
,
or
subjects
to
the
members
of
the
Church
;
but
to
make
their
prime
authority
serviceable
to
the
advancement
of
the
Gospel
for
the
salvation
of
Christs
people
.
Hence
is
it
that
God
hath
given
them
a
sword
,
Rom.
●3
.
that
when
they
oversee
the
waies
of
the
Church
within
their
reach
,
they
may
maintaine
the
rights
of
it
,
and
by
a
coactive
and
coercive
power
suppresse
the
opposites
:
for
without
this
they
cannot
be
the
ministers
of
God
for
our
good
.
But
(
say
the
Brownists
)
wherein
stands
this
office
of
Kings
in
the
Church
,
Object
.
and
over
the
members
of
it
?
I
answer
,
Sol.
first
,
in
calling
of
assemblies
both
civill
and
sacred
.
Num.
10.1
,
2.
Iosh
24.
●
▪
18.
1
Chro.
15.
2
Chro.
15.14
.
2
Chro.
22.3
.
2
Chro
20
2
Chro.
34
29
30
1
King
.
15
12
,
14
,
14.
2
King
.
23.2
,
3.
2
Chro.
29.3
,
4
,
5.
2
Chro.
●
▪
14
,
●5
The
two
silver
Trumpets
wer
given
to
Moses
the
magistrate
:
and
least
we
should
looke
upon
him
as
some
extraordinary
person
,
we
see
that
right
maintained
by
Ioshua
,
David
,
Solomon
,
Iehoshaphat
,
Hezekiah
,
and
Iosiah
.
Secondly
,
in
abolishing
false
worship
,
and
establishing
true
,
as
we
see
in
Asa
,
Iosiah
,
Hezikiah
.
Thirdly
,
in
looking
to
the
ministry
,
both
that
it
bee
sound
and
good
(
as
Solomon
,
who
thereupon
deposed
Abiathar
,
and
put
Sadock
in
his
roome
,
as
hee
performed
other
acts
of
justice
by
royall
authority
,
and
Iehosaphat
who
sent
his
princes
to
see
that
the
Priests
and
Levites
did
teach
the
law
of
God
in
their
cities
:
)
and
that
the
ministery
bee
maintained
according
to
the
honours
that
God
hath
bestowed
upon
them
,
2
Chro.
29
4
,
&
31.4.16
,
17.
2
Chro.
35
2.
as
Solomon
,
Hezekiah
,
Iosiah
,
and
Nehemiah
.
Fourthly
,
in
causing
the
people
to
serve
the
Lord
,
as
Hezekiah
,
Neh.
13.11.12
.
2
Chro.
30
2
Chro.
34
2
Chro.
15
and
compelling
all
that
were
round
in
Israel
(
formerly
professing
Gods
religion
)
to
seeke
the
Lord
as
Iosiah
and
Asa
:
Their
people
were
in
the
house
of
God
committed
to
their
charge
,
and
they
will
see
them
to
live
according
to
the
order
set
by
God
.
Lastly
,
2
Chro.
19
18.
in
appointing
consistories
for
the
well
ordering
of
the
people
;
as
Iehoshaphat
,
who
set
over
the
Levites
and
Priests
,
and
chiefe
of
the
families
of
Israel
,
for
the
judgement
and
cause
of
the
Lord
at
Ierusalem
.
Object
.
All
this
is
true
(
say
they
)
of
the
Jewish
kings
,
who
were
types
of
Christ
:
but
wee
reade
of
no
such
officers
in
the
new
testament
.
Sol.
These
men
are
liberall
in
making
types
of
Christs
kingdome
;
but
I
wonder
whence
they
will
prove
it
,
what
word
of
Christ
will
they
bring
for
it
?
It
is
true
,
that
in
some
things
,
some
of
the
kings
of
Iudah
were
types
of
Christ
(
as
Salomon
in
his
name
and
building
the
the
temple
,
and
David
in
his
troubles
,
and
victories
,
and
as
hee
was
a
king
,
and
a
prophet
)
:
but
that
all
the
kings
of
Iudah
were
types
in
their
governements
over
the
church
and
state
,
even
Saul
himselfe
,
when
God
made
him
head
of
the
tribes
,
cannot
bee
proved
for
Gods
truth
.
1
Sam.
15.17
.
And
whereas
they
talke
of
no
such
officers
in
the
new
testament
.
Say
it
bee
so
:
there
were
no
christian
Magistrates
while
those
scriptures
were
in
writing
:
and
Christ
knew
them
to
be
sufficiently
instructed
in
the
old
.
This
is
a
sure
rule
,
that
what
is
warranted
in
the
old
testament
,
and
not
contradicted
in
the
old
or
new
,
may
(
as
the
warrant
goes
,
either
by
precept
for
things
necessary
,
or
paterne
for
things
lawfull
)
goe
for
currant
still
.
But
seeing
the
new
testament
saith
,
that
wee
must
pray
for
kings
,
that
by
their
authority
wee
may
live
in
godlinesse
,
1
Tim.
2.2
.
as
by
those
that
are
over
us
for
our
good
,
spirituall
and
temporall
,
surely
,
3.
Rom
13.5
.
they
have
warrant
enough
to
use
their
power
,
over
all
their
people
to
advance
godlinesse
,
and
the
good
of
religion
as
well
as
justice
.
But
(
say
they
)
it
is
for
Christ
,
Obiect
.
not
for
kings
,
to
appoint
orders
about
his
worship
.
This
is
true
for
substantiall
orders
;
Sol.
for
these
thas
are
in
the
will
of
Christ
may
not
be
altered
:
but
for
matters
of
circumstance
,
which
concerne
time
,
place
,
and
outward
forme
,
not
determined
,
kings
are
bound
,
as
supreame
members
of
the
church
,
over
which
they
are
,
to
use
christian
consistories
to
order
them
,
so
as
may
agree
to
the
condition
of
his
church
,
as
well
as
the
master
of
a
family
may
command
his
steward
to
order
his
whole
family
,
that
the
private
worship
in
his
family
be
not
dishonoured
.
This
ads
both
to
the
glory
and
strength
of
a
church
:
to
the
glory
of
it
,
when
kings
are
nourcing
fathers
;
and
to
the
strength
of
it
,
when
the
power
of
a
king
is
the
churches
,
for
the
suppressing
of
vice
,
and
maintenance
of
vertue
.
Obiect
.
Sol.
But
then
(
say
they
)
they
may
enjoine
their
owne
inventions
in
stead
of
Gods
will
.
I
answer
,
that
the
inventions
of
men
are
of
two
sorts
:
of
things
contrary
to
the
word
of
Christ
,
as
worshipping
of
images
,
invocation
of
saints
,
forbidding
marriage
and
meats
,
as
these
things
which
directly
pollute
persons
,
or
times
,
or
the
like
.
These
are
impious
:
and
it
these
are
enjoined
,
christians
must
patiently
suffer
,
and
lovingly
mourne
,
till
in
the
day
of
Judgment
God
fanne
away
the
chaffe
.
But
there
are
others
,
which
in
their
owne
nature
are
indifferent
,
neither
commanded
nor
forbidden
by
God
;
and
of
which
Christ
saith
,
hee
that
is
not
against
us
,
is
with
us
.
Mar.
9.40
In
these
the
christian
magistrate
hath
a
power
for
order
,
and
uniformity
.
For
if
Godly
persons
may
bring
up
customes
in
the
times
of
Gods
worship
,
Hest.
9.
1
Cor.
11.
as
the
Jewes
did
their
Purim
:
and
if
Christians
may
order
what
garments
women
may
weare
when
they
come
to
church
(
which
Paul
after
allowed
)
why
▪
may
not
the
christian
magistrate
for
the
peace
of
his
whole
body
?
Object
.
But
then
(
say
they
)
this
makes
things
arbitrary
,
and
indifferent
to
become
necessary
.
Sol.
This
is
true
:
but
you
must
conceive
that
a
thing
may
bee
said
to
bee
necessary
two
waies
;
necessary
in
it selfe
,
and
necessary
in
the
outward
submission
to
the
use
of
it
.
In
it selfe
,
a
thing
indifferent
cannot
bee
made
necessary
.
It
is
alwaies
as
it
is
by
nature
,
and
conscience
informed
must
so
judge
it
,
yet
in
the
outward
use
,
for
the
peace
of
the
Church
,
it
may
upon
command
,
become
necessary
.
After
the
death
of
Christ
,
till
the
destruction
of
the
temple
,
Acts
15.28
.
Acts
16.3
.
Acts
21.81
22
,
23
,
24
▪
25.
abstaining
from
things
strangled
,
and
bloud
,
circumcision
,
legall
vowes
,
and
purifyings
were
indifferent
in
themselves
,
(
for
else
the
Apostles
would
not
have
used
them
so
)
:
yet
for
the
peace
of
some
churches
they
were
judged
necessary
to
be
yeelded
in
love
;
and
so
may
it
bee
in
other
things
:
yet
the
indifferent
nature
of
things
is
not
taken
away
,
but
the
necessary
use
prescribed
,
for
the
peace
of
the
church
,
upon
better
grounds
then
that
wee
should
suffer
our selves
to
be
unsetled
from
royall
power
.
But
againe
(
say
they
)
then
kings
may
require
such
things
as
swarve
from
some
holy
patternes
wee
have
in
the
scriptures
;
Obiect
.
and
so
by
granting
this
governement
,
wee
shall
bee
ill
to
helpe
,
I
say
,
howsoever
they
use
it
,
wee
must
grant
what
God
hath
given
,
Sol.
as
they
are
all
the
keepers
of
both
the
tables
.
Deut.
17.
If
they
use
it
well
,
thou
must
obey
in
the
Lord
If
ill
,
thy
prayers
and
teares
must
be
thy
weapons
,
and
thy
body
must
suffer
his
penalties
,
and
it
is
praise
worthy
for
thee
to
suffer
,
not
in
a
supposed
good
cause
,
but
in
a
good
cause
without
controversie
(
which
is
not
the
case
of
sufferers
in
these
dayes
of
peace
and
the
Gospel
so
farre
as
I
know
)
but
for
in●oynements
,
swar●ing
from
patternes
.
Exod.
12.
I
finde
this
in
scriptures
,
that
Godly
men
have
swarved
from
patternes
,
not
seconded
by
a
perpetuall
law
,
which
might
seeme
to
bind
stron●ly
.
The
Jewes
sate
at
the
passover
in
Christs
t●me
(
or
rather
lay
leaning
)
though
the
first
gesture
was
standing
or
walking
:
Mat.
26.
and
godly
men
and
women
communicate
in
the
morning
,
and
in
a
Church
,
though
the
first
patterne
was
otherwise
:
Iosh
5.5.6
7.9
.
Math.
12.3
5.
2
Chro.
7.7
.
1
King
.
8.64
.
2
Chro.
30
2
,
3
,
17.18
&c.
Object
.
Sol.
Object
.
Pro.
2.20
.
Sol.
yea
th●s
is
plaine
,
that
Gods
ceremonies
might
in
some
cases
be
dispensed
withall
without
sinne
,
much
more
may
men
bee
unlosed
from
patternes
which
are
not
the
examples
of
a
law
binding
so
.
I
know
it
will
be
said
that
the
examples
of
Gods
people
(
commended
by
the
holy
Ghost
)
are
every
whit
of
as
great
●orce
as
a
command
.
It
is
true
,
if
they
be
examples
of
a
rule
:
otherwise
they
shew
things
lawfull
,
but
not
things
necessary
.
Solomon
indeede
sayes
,
walke
in
the
way
of
good
men
,
and
keepe
the
waies
of
the
righteous
.
But
good
men
,
and
righteous
men
are
so
with
respect
to
Gods
law
after
which
they
walke
;
otherwise
they
are
not
so
,
though
b●ng
so
good
,
they
may
give
a
patterne
of
that
which
is
lawfull
,
but
not
necessary
.
My
conclusion
is
this
,
that
the
Chur●h
hath
power
to
governe
it
se●
;
by
particular
lawes
in
matters
of
substance
,
and
by
g●neral
in
the
outward
carriage
of
order
,
comlinesse
,
and
edification
.
And
when
a
king
,
as
head
of
governement
under
Christ
,
puts
in
●his
authority
and
power
for
seeing
things
carried
within
the
churches
of
his
kingdome
according
to
these
rules
,
hee
is
a
prime
officer
under
Christ
by
Christs
owne
promise
,
and
appointment
,
whatsoever
Brownists
can
say
against
it
.
If
they
wil
stil
stand
against
it
(
for
few
of
them
are
found
so
humble
as
to
search
,
and
yeeld
)
they
cannot
but
know
this
,
that
in
breaking
the
lawes
of
men
that
are
not
against
Christ
,
Mar.
9.40
.
Rom
13.5
.
they
sinne
against
conscience
.
And
as
magistrates
are
incouraged
to
bee
great
helps
to
religion
by
obedience
,
so
,
by
the
contrary
,
they
are
provoked
to
trouble
.
This
therefore
is
a
sure
rule
,
that
a
Christian
that
will
not
study
to
be
quiet
,
in
respect
of
the
laws
of
men
,
what
possible
he
can
,
is
a
singular
burthen
to
the
Church
in
which
he
lives
.
SECT.
11.
Brownists
fourth
exception
against
us
,
about
the
members
of
our
Church
.
WEe
are
now
come
from
the
Brownists
meaning
by
a
true
Church
,
and
their
entrance
into
,
and
head
of
a
true
church
,
to
the
members
of
a
true
church
.
Heere
they
take
on
amaine
,
that
the
true
members
of
a
true
Church
ought
to
be
saints
by
calling
;
whereas
ours
are
a
mixture
of
good
and
bad
,
penitent
,
and
impenitent
,
to
the
pollution
of
the
whole
body
:
and
that
,
therefore
we
are
not
a
true
church
.
But
this
still
discovers
strange
weaknesse
.
For
put
case
a
man
had
never
a
good
finger
,
nor
hand
,
never
a
good
toe
,
nor
foote
,
never
a
haire
on
head
,
or
beard
;
or
if
he
have
all
his
members
,
yet
he
hath
the
palsie
in
one
,
the
goute
in
another
,
blindenesse
in
another
,
deafenesse
in
another
,
botches
in
another
,
numnesse
and
deadnesse
in
another
,
is
hee
therefore
no
true
man
?
Surely
hee
is
a
true
man
still
,
though
a
miserable
one
.
So
is
it
in
a
visible
church
;
many
members
may
bee
weake
,
and
many
wicked
,
as
well
as
some
truely
gracious
;
and
yet
,
in
the
whole
body
a
true
church
still
.
Peter
and
Iohn
met
with
a
beggar
,
at
the
gate
of
the
temple
called
Beautifull
,
who
was
faine
to
be
carried
,
because
he
was
lame
from
his
mothers
wombe
,
Act.
3.2
.
and
yet
the
holy
Ghost
calls
him
,
a
certaine
man
:
and
Paul
met
with
an
Apostolicall
Church
in
Corinth
,
which
was
worse
in
many
members
then
that
poore
cripple
was
,
and
yet
hee
called
it
a
true
church
of
God
:
1
Cor.
1.2
.
for
the
God
of
truth
admits
of
no
falshood
.
But
to
cleare
this
more
fully
,
I
shall
by
(
Gods
assistance
)
consider
three
things
:
-
1
What
they
say
true
,
of
their
owne
members
and
ours
.
-
2
What
they
say
false
,
of
the
members
of
a
true
visible
church
.
-
3
That
their
dreame
of
pollution
,
is
from
their
owne
braines
,
not
from
Christs
ordinance
.
This
they
say
truely
,
that
the
members
of
a
true
church
are
saints
by
calling
.
1.
Saints
by
calling
.
1
Cor.
1.2
.
Profession
of
saving
truth
(
as
I
have
shewed
)
makes
such
true
members
;
and
all
that
so
professe
themselves
(
though
there
be
much
chaffe
among
the
wheate
)
are
such
saints
by
calling
.
He
that
professeth
so
much
knowledge
,
either
actually
,
or
foederally
,
as
admits
him
to
baptisme
,
hath
put
on
Christ
.
Gal
3.
And
he
that
hath
put
on
Christ
,
Act.
1.
Ioh.
15.2
.
though
as
an
elect
vessell
as
Paul
,
or
as
one
in
Christ
bearing
no
fruit
,
and
therefore
justly
to
be
cut
off
,
is
certainely
a
saint
by
calling
.
There
are
two
sorts
of
saints
by
calling
:
such
as
are
sanctified
by
habituall
infusions
,
and
actual
expressements
;
and
such
as
are
so
by
baptismal
profession
,
and
many
gifts
of
the
spirit
,
Heb.
10.
●9
and
so
by
consecration
to
God
.
This
may
fall
upon
those
that
are
justly
rejected
for
their
hypocrisie
and
wickednesse
These
two
sorts
,
have
ever
and
ever
shall
(
to
the
end
of
the
world
)
make
up
the
true
members
of
a
true
visible
church
.
This
secondly
,
they
say
falsely
,
2
Renewed
Saints
not
onely
matter
of
a
visible
Church
.
that
the
members
of
a
true
visible
church
,
are
onely
such
saints
as
are
so
regenerated
,
as
they
have
actual
communion
with
Christ
in
all
the
acts
of
saving
grace
.
If
they
would
sp●ake
of
the
Catholick
Church
.
It
is
the
number
of
all
faithfull
people
,
which
are
united
to
Christ
by
the
union
of
the
body
,
head
,
spirit
,
and
faith
of
truth
.
By
the
first
,
all
members
are
knit
together
with
the
head
in
one
body
:
1
Cor.
12.
and
so
receive
grace
from
the
head
according
to
the
measure
of
everie
member
.
By
the
second
,
it
hath
but
one
head
:
As
the
body
is
but
one
,
so
the
head
is
but
one
,
from
whence
it
receiveth
the
grace
of
life
.
2
Cor.
12.11
.
Eph.
4.3
.
By
the
third
,
the
whole
Church
is
directed
and
governed
by
one
spirit
,
which
is
the
spirit
of
sanctification
.
And
by
the
fourth
,
the
whole
church
receiveth
the
doctrine
once
given
to
the
saints
,
Iude
3.
which
it
cleaves
unto
for
ever
,
Eph
2.20
.
Rom.
14.5
.
2
Tim.
3.16
.
that
in
this
foundation
,
and
love
of
union
it
may
receive
from
Christ
all
saving
doctrine
,
with
the
comfortable
fruits
of
it
.
If
they
would
speake
of
this
catholick
church
,
let
them
draw
up
the
members
to
that
sanctitie
which
the
word
,
and
world
,
will
affoord
.
Nay
,
if
they
would
speake
of
such
members
of
the
visible
church
,
who
shall
from
Christ
receive
al
spiritual
blessings
in
heavenly
things
,
Eph
1.3
.
Eph.
4.12
,
13.
and
be
jointed
into
the
body
of
Christ
,
till
they
come
to
a
perfect
man
,
unto
the
measure
of
the
stature
of
the
fulnesse
of
Christ
;
let
them
speake
of
all
holinesse
too
,
so
far
as
our
knowledge
in
part
can
reach
unto
in
this
kingdome
of
heaven
upon
earth
.
1
Cor.
13
9
If
further
they
would
speak
of
such
members
as
are
fittest
to
beare
rule
in
the
visible
church
:
surely
though
Iudas
be
in
as
well
as
Peter
by
Christs
his
call
,
and
yong
Timothy
,
1
Cor.
16.10
.
can
worke
the
worke
of
the
Lord
as
Paul
doth
:
yet
surely
they
that
are
best
,
and
of
ablest
gifts
are
fittest
for
highest
places
in
the
visible
church
.
Which
because
the
Brownists
perceive
,
therefore
they
having
set
up
to
themselves
a
governement
of
all
the
members
(
which
they
cannot
make
good
)
they
thinke
not
onely
the
holiest
persons
to
bee
the
fittest
,
but
the
onely
members
of
their
visible
churches
.
If
lastly
,
they
would
speake
of
those
that
are
the
greatest
comforts
,
and
ornaments
of
a
visible
church
:
then
surely
,
holy
persons
are
.
For
Davids
eies
runne
over
with
water
,
when
members
in
the
church
,
Psal.
119.
as
well
as
others
kept
not
Gods
law
:
yea
,
and
it
is
a
fearfull
reproach
,
and
tending
to
corruption
to
them
that
favour
it
.
But
when
they
speake
of
such
members
onely
in
the
visible
church
,
who
are
so
holy
as
they
imagine
,
to
whom
if
others
joyne
themselves
in
spirituall
communion
,
they
are
unchurched
;
this
surely
hath
no
ground
,
but
in
their
owne
braine
.
This
is
an
undoubted
rule
,
A
mixed
company
in
the
visible
Church
that
it
is
Gods
will
that
a
mixed
company
be
invited
to
the
wedding
of
Christ
,
the
feast
of
the
gospell
,
which
makes
up
a
visible
church
.
The
wedding
of
Christ
is
either
compleate
in
heaven
,
or
begunne
in
the
church
.
To
that
in
heaven
,
a
mixed
company
is
not
invited
,
but
conditionally
,
Ioh.
3.16
1
Cor.
15·
for
no
uncleane
thing
shall
enter
into
the
kingdome
of
heaven
.
To
this
in
the
church
,
a
mixed
company
is
invited
,
and
thorough
the
power
of
the
sweet
word
of
grace
,
comes
both
to
the
word
and
sacraments
;
as
Symon
Magus
to
baptisme
,
Act
8.
and
the
drunken
and
factious
Corinthians
to
the
supper
of
the
Lord
.
1
Cor.
11.
And
that
it
is
Gods
will
to
invite
a
mixed
company
appeares
by
texts
,
examples
,
and
reasons
.
The
text
is
cleare
in
Gods
commission
,
Mat.
22.9
.
Goe
ye
into
the
high-wayes
,
and
as
many
as
ye
finde
,
invite
to
the
marriage
:
and
also
in
his
servants
execution
,
10.
they
went
,
and
gathered
together
all
▪
as
many
as
they
found
,
both
good
and
bad
.
All
these
were
members
of
this
feast
,
till
God
came
and
made
the
separation
:
and
when
he
did
come
,
hee
blamed
not
his
servants
for
inviting
,
and
guests
for
being
in
communion
with
the
unworthy
,
but
friend
,
12.
how
camest
thou
in
hither
?
But
(
say
they
)
what
is
this
kingdome
of
heaven
?
Object
.
Is
it
not
the
world
?
Doth
not
Christ
himselfe
so
expound
it
in
opening
the
parable
of
the
tares
?
Mat.
●3
.
38
Sol.
The
Field
is
the
world
.
It
is
true
,
hee
saith
the
field
is
the
world
,
but
hee
saith
not
the
kingdome
of
heaven
is
the
world
.
Surely
,
the
whole
world
lies
in
wickednesse
,
1
Ioh.
5.
and
is
farre
different
from
the
kingdom
of
heaven
in
the
church·
Therfore
doth
not
Christ
say
,
the
kingdome
of
heaven
is
like
to
the
world
,
but
it
is
like
unto
a
man
,
Mat.
13.24
this
man
is
the
son
of
man
,
who
raiseth
to
himselfe
a
visible
church
heere
.
This
he
raiseth
not
in
Jury
onely
,
but
(
now
the
separation
wall
is
broken
downe
)
in
the
world
.
Here
by
vertue
of
his
Gospel
,
he
doth
sow
the
children
of
the
Kingdome
,
ver.
38.
according
to
that
promise
of
old
,
I
will
sowe
her
to
mee
in
the
earth
.
But
the
Devill
,
Hos.
2.23
.
that
envies
Christs
Kingdome
(
not
the
world
)
sowes
the
Tares
which
are
the
children
of
that
wicked
one
.
These
Tares
grow
up
in
the
Kingdome
of
Heaven
,
which
is
in
the
field
of
the
world
,
with
the
good
seed
,
and
so
long
as
the
Divell
is
the
Divell
,
and
envies
,
it
will
be
so
.
And
it
is
Christs
Judgement
concerning
them
,
Let
them
alone
,
till
the
harvest
,
least
while
ye
pluck
up
the
Tares
,
yee
pull
up
the
Wheate
.
Surely
they
were
other
than
the
weeds
of
the
world
out
of
the
Church
.
These
might
have
been
plucked
up
without
dangering
the
Church
.
They
were
blasted
Corne
upon
one
stalke
,
which
from
the
power
of
the
Gospel
were
called
into
the
Church
,
but
degenerated
by
the
supersowing
of
Satan
,
into
wickednesse
in
life
and
doctrine
;
and
so
became
as
these
Tares
,
which
grow
up
together
with
this
good
seed
till
the
Harvest
.
Thus
the
Text
is
cleare
.
Next
for
examples
,
looke
to
all
the
visible
Churches
that
ever
were
,
and
they
stand
for
a
mixed
company
.
In
Adams
house
there
was
a
Cain
,
in
Noahs
a
Cham
,
and
in
Christs
a
Judas
.
But
(
say
they
)
these
were
cast
out
.
It
is
true
,
some
way
or
other
,
but
while
they
were
in
,
they
were
true
members
of
the
visible
Church
,
as
those
that
could
plead
,
Wee
have
eate
and
drunke
in
thy
presence
,
Luk.
13.26
,
27.
Mat.
7
22.
and
thou
hast
taught
in
our
streets
.
Have
we
not
by
thy
Name
prophecied
,
and
by
thy
Name
cast
out
Devils
?
Yet
,
in
the
Harvest
,
because
they
were
onely
outward
,
not
inward
members
,
they
shall
heare
depart
from
mee
,
I
know
you
not
,
to
wit
,
to
save
you
and
bring
you
to
life
.
As
the
Temple
in
Christs
dayes
was
the
house
of
God
,
Mat.
24.13
.
and
yet
,
by
the
mixture
,
a
denne
of
theeves
:
2
Thes
2.4
.
Apo.
18.1
,
2.
1
Cor
3.3
.
1
Cor.
15.12
.
1
Cor.
5.1
.
1
Cor.
11.21
.
1
Cor.
1
12
1
Cor.
5.
Gal.
1.
Gal
3.
so
may
the
visible
Church
now
be
Gods
Temple
,
and
the
habitation
of
Devils
.
In
the
Church
of
Corinth
there
were
carnall
people
,
an
incestuous
beast
,
denyers
of
the
Resurrection
,
and
drunken
,
and
uncharitable
partakers
of
the
Sacrament
of
the
Lords
Body
and
Bloud
,
yet
a
true
visible
church
of
God
then
;
yea
and
after
,
when
of
all
these
wicked
ones
,
none
was
cast
out
,
but
that
one
incestuous
person
.
So
in
the
Church
of
Galatia
,
there
were
false
brethren
that
crept
in
,
revolters
from
the
Faith
of
Christ
,
who
bewitched
others
with
false
doctrine
against
the
foundation
,
yet
was
it
saluted
,
and
was
,
Object
.
a
true
Church
of
God
.
If
it
seeme
strange
to
men
(
who
would
ingrosse
all
religion
to
themselves
)
yet
it
doth
not
to
Christ
,
who
would
have
done
otherwise
,
but
did
not
for
these
causes
.
Sol.
First
,
in
respect
of
the
Gospel
,
it
is
the
sweet
message
of
salvation
,
which
cannot
but
allure
all
sorts
.
Who
doth
not
desire
salvation
?
so
long
as
they
like
the
termes
and
conditions
,
they
come
,
heare
and
receive
;
and
though
they
had
rather
have
it
upon
their
owne
conditions
,
yet
they
desire
salvation
by
Christ
,
and
so
all
sorts
are
mixt
.
Besides
the
Gospel
hath
a
double
use
;
to
be
a
savour
of
life
unto
life
,
out
of
Gods
intention
:
2
Cor.
2
,
16.
and
to
be
a
savour
of
death
unto
death
,
out
of
mans
abuse
.
So
long
as
God
intendeth
his
grace
that
bringeth
salvation
,
Tit.
2.11
.
and
appeares
unto
all
men
,
Ro.
6.1
.
and
man
abuseth
it
to
sin
that
grace
may
abound
,
there
cannot
but
bee
a
mixt
company
.
Secondly
,
in
respect
of
God
:
He
is
willing
to
manifest
his
divine
goodnesse
to
all
,
1
Tim.
2.4
both
Iewes
and
Gentiles
,
in
tendring
the
meanes
of
grace
.
He
would
have
a
ground
of
his
mercy
to
spare
wicked
hypocrites
for
the
godlies
sake
:
Gen.
18.22
.
and
it
is
fit
that
he
have
arguments
of
justice
within
the
Church
,
Mat.
22.13
that
the
godly
may
feare
and
not
sinne
.
So
long
as
this
goodnesse
of
God
holds
,
and
the
reason
of
Gods
state
and
government
,
there
will
be
a
mixed
company
.
Thirdly
,
in
respect
of
the
godly
.
They
must
be
tryed
,
and
exercised
in
faith
,
wisedome
,
and
patience
.
Heresies
must
bee
amongst
them
,
1
Cor.
1●
.
29
Iud.
2
.
2●
.
that
they
that
are
approved
might
be
knowne
.
As
the
Canaanites
were
left
among
the
Israelites
to
prove
them
:
so
are
wicked
professors
among
those
that
are
good
:
yea
the
goodnesse
of
the
godly
,
by
this
meanes
,
is
made
more
perspicuous
.
As
it
is
a
more
grievous
fault
not
to
bee
good
among
the
good
,
so
it
is
an
high
and
excellent
praise
to
bee
good
among
those
that
are
wicked
;
as
Zachary
,
Elizabeth
,
Ioseph
,
the
blessed
Virgin
,
Symeon
,
and
Hannah
,
in
bad
times
,
and
in
a
corrupt
Church
.
Fourthly
,
in
respect
of
Satan
and
ungodly
men
.
God
will
not
banish
Satans
malice
,
no
not
out
of
the
Church
here
:
therefore
as
of
old
,
so
still
he
permits
him
to
sowe
his
tares
.
Mat.
13.28
And
hee
would
have
the
wicked
to
have
many
cords
to
draw
them
to
Christ
to
bee
more
justly
confounded
.
If
the
Word
,
Sacraments
,
Prayer
,
and
the
Examples
of
good
men
in
the
communion
of
goodnesse
,
prevaile
not
with
them
,
their
sentence
will
be
manifested
to
be
more
just
,
when
it
shall
be
said
,
binde
them
hand
and
foot
,
Mat.
22.
cast
them
into
utter
darknesse
,
where
shall
be
wayling
,
weeping
,
and
gnashing
of
teeth
.
So
long
as
God
hath
godly
men
in
the
Church
to
be
tryed
,
and
to
be
glorified
:
so
long
as
Satan
hath
malice
,
and
the
wicked
are
under
arguments
of
just
conviction
,
there
will
bee
a
mixed
company
.
Lastly
,
in
respect
of
the
Church
,
and
the
use
of
the
Supper
,
Mat.
16.
whereunto
it
is
invited
,
Christ
hath
committed
unto
his
Church
the
exercise
of
censures
according
to
the
severall
carriages
of
members
.
Iohn
20.
If
there
were
to
be
none
but
good
,
loosing
would
be
enough
;
but
seeing
there
are
to
bee
good
and
bad
,
binding
is
necessary
also
.
And
that
this
is
provided
for
members
,
is
certaine
;
1
Cor.
5.12
For
(
saith
Paul
)
what
have
I
to
doe
to
judge
those
that
are
without
?
And
for
the
use
of
Christs
supper
,
whereto
wee
are
invited
,
it
is
to
give
both
the
unions
with
Christ
.
The
union
of
profession
,
and
outward
covenant
;
when
men
professe
themselves
to
be
Christs
,
and
therefore
come
to
the
coven●nt
,
in
the
word
,
and
seales
of
it
in
the
sacraments
;
from
which
yet
(
alas
)
men
for
their
sinnes
,
are
daily
cut
off
:
and
the
union
by
power
,
Ro.
11.20
.
and
inward
covenant
;
when
men
in
Christs
wayes
are
Christs
indeed
,
Gal.
5.24
.
and
therefore
come
to
the
covenant
and
seales
,
Ioh.
15.4
.
with
an
humble
purpose
to
abide
with
him
for
ever
.
So
long
as
the
church
hath
censures
to
exercise
upon
her
unruly
members
;
and
both
these
unions
with
Christ
hold
true
,
there
will
be
a
mixture
in
the
visible
Church
.
But
(
say
the
Brownists
)
it
is
true
,
Object
.
there
may
bee
a
mixture
admitted
to
the
hearing
of
the
word
,
but
not
as
members
of
the
Church
yet
.
And
why
so
?
Sol.
Surely
,
if
they
heare
and
consent
unto
it
(
though
in
hypocrisie
)
God
accounts
them
in
covenant
,
and
then
who
shall
deny
them
to
be
members
?
Moses
l●id
before
the
face
of
Israel
all
the
words
which
the
Lord
commanded
him
;
and
the
people
answered
,
all
that
the
Lord
commands
we
will
heare
,
and
doe
.
Deut.
5.27
This
many
of
them
did
in
hypocrisie
,
and
therefore
God
complaines
,
vers.
●9
.
O
that
there
were
such
an
heart
in
them
!
yet
marke
what
the
Lord
said
to
Moses
,
and
Moses
to
the
people
.
To
Moses
God
said
,
write
these
words
,
for
after
the
tenour
of
these
words
,
Ex.
34
27
I
have
made
a
covenant
with
thee
and
with
Israel
:
and
to
the
people
Moses
said
,
thou
hast
avouched
this
day
,
Deut.
26.17.18
the
Lord
to
be
thy
God
,
and
to
walke
in
his
wayes
,
and
the
Lord
hath
avouched
thee
to
be
his
peculiar
people
.
Say
I
pray
;
which
of
our
members
doe
not
thus
readily
professe
?
who
will
say
that
he
will
not
heare
God
,
and
do
his
will
?
If
they
doe
it
in
hypocrisie
,
woe
unto
them
:
if
they
doe
it
in
profession
,
they
are
in
outward
covenant
,
as
Gods
people
:
if
they
are
in
covenant
,
who
can
denie
them
to
bee
members
before
they
are
cast
out
?
But
they
dreame
of
other
members
who
must
bee
chosen
into
their
congregations
for
governement
,
Object
.
as
those
that
have
a
full
right
from
Christ
to
give
voices
for
ordinations
,
elections
,
excommunications
,
absolutions
,
and
the
like
,
(
as
if
all
the
members
of
a
common-wealth
must
bee
counsellours
,
if
not
kings
)
but
where
will
they
finde
in
Christs
word
,
that
none
are
members
of
a
visible
church
,
Sol.
but
those
that
are
admitted
members
for
government
,
I
cannot
tell
,
except
they
have
a
new
testament
not
knowne
to
us
.
It
is
true
,
that
Peter
calleth
Gods
people
,
a
chosen
generation
,
Obiect
.
a
royal
priest-hood
,
an
holy
nation
.
Sol.
1
Pet.
2.9
.
But
I
hope
,
he
doth
not
write
to
any
particular
visible
church
,
but
to
the
dispersed
saints
in
divers
churches
,
1
Pet.
1.1
,
2.
that
were
elect
according
to
the
foreknowledge
of
God
the
Father
,
None
will
deny
these
to
be
true
members
of
the
churches
where
they
live
:
and
if
they
doe
deny
others
,
who
have
not
such
high
graces
as
these
had
,
to
be
members
of
a
visible
church
as
well
as
they
,
(
though
notwithstanding
their
profession
to
bee
servants
of
Christ
,
they
flatter
with
their
mouth
,
Ps.
78.36
,
37.
2
Tim.
2
▪
20
▪
21.
and
lie
with
their
tongues
,
because
their
heart
is
not
right
with
God
,
neither
are
they
stedfast
in
his
covenant
)
they
must
denie
the
whole
course
of
scripture
,
which
must
judge
them
at
the
latter
day
.
But
(
say
they
)
how
can
the
wicked
bee
members
of
the
church
of
Christ
,
Object
.
seeing
Christ
is
not
their
head
?
Sol.
Christ
hath
told
no
man
thus
.
For
though
he
be
not
their
head
by
infusion
of
saving
and
sanctifying
graces
of
the
spirit
unto
eternall
life
:
1
Cor
11.
yet
is
he
their
head
:
(
as
they
are
his
members
)
by
professed
governement
.
A
good
husband
is
the
head
of
a
wicked
wife
:
and
a
good
king
is
the
head
of
wicked
subjects
:
so
Christ
is
the
head
of
wicked
members
,
to
draw
them
to
better
courses
,
Luk.
19.27
.
or
to
have
them
brought
forth
to
bee
slaine
before
him
,
because
they
will
not
that
hee
rule
over
them
as
he
should
.
But
(
say
they
)
the
visible
church
is
the
kingdome
of
heaven
:
Object
.
and
wicked
men
are
not
the
members
of
that
.
Sol.
Rom.
14.
The
kingdome
of
heaven
stands
in
righteousnesse
,
peace
,
and
joy
in
the
holy
Ghost
:
of
this
kingdome
they
are
not
members
.
But
the
kingdome
of
heaven
is
like
unto
a
net
,
that
gathered
of
every
kinde
;
Ma●.
13.47
,
48
,
49
of
this
kingdome
they
are
members
,
till
Christ
cast
away
the
bad
in
the
end
of
the
world
.
They
are
not
in
this
kingdome
by
the
power
of
godlinesse
:
they
are
in
this
kingdome
by
profession
,
and
presence
among
and
with
the
meanes
of
salvation
,
till
the
kingdome
be
removed
from
them
.
Object
.
But
(
say
they
)
wicked
men
are
dead
:
and
how
can
dead
members
bee
members
of
a
living
body
?
Iust
as
an
unfruitfull
,
or
rotten
branch
,
Sol.
is
a
branch
,
till
it
be
cut
off
;
that
bough
is
dead
,
(
say
wee
)
yet
is
a
bough
.
That
member
is
gangrenated
,
yet
is
a
member
till
the
Chirurgions
knife
comes
and
hath
done
its
office
.
Sardis
was
a
true
visible
church
,
yet
had
but
a
name
to
live
,
Apo.
3.1
.
but
was
dead
:
so
may
wicked
men
be
in
the
church
,
as
members
for
outward
communion
,
but
not
for
inward
comfort
.
Obiect
.
Well
(
say
they
)
:
put
case
that
wicked
Christians
are
members
of
the
visible
church
till
they
are
cut
off
;
Sol.
yet
they
should
bee
cut
off
in
a
true
church
,
whereas
they
continue
in
yours
,
and
are
not
cut
off
.
Put
case
this
charge
were
true
;
yet
Christ
learnes
not
to
argue
from
thence
,
that
ours
is
no
true
church
.
This
may
make
us
a
corrupt
church
,
but
not
a
false
one
.
How
many
wicked
members
were
in
the
only
church
of
God
in
Christs
time
;
yet
he
separates
not
from
it
as
a
false
church
?
For
as
a
tree
,
or
man
,
or
beast
,
may
have
corrupt
members
,
yet
not
be
false
creatures
in
their
kindes
:
so
may
it
bee
in
a
Church
.
And
rashly
to
separate
from
such
members
,
will
not
prove
the
correction
of
them
,
but
their
hinderance
in
good
,
when
they
see
themselves
contemned
without
conviction
and
judgement
.
Thus
are
they
put
further
from
the
Kingdome
of
Heaven
,
and
made
seven-fold
the
child
of
hell
more
,
How
wicked
members
are
cut
off
from
us
.
to
the
hazard
of
all
.
But
this
is
false
that
ungodly
men
are
not
cut
off
from
our
true
Church
.
They
are
cut
off
two
wayes
,
by
acts
of
the
state
,
and
acts
of
the
Church
.
The
State
,
when
they
are
judiciously
tryed
,
cuts
off
many
of
them
by
the
Gallowes
:
and
in
the
Church
they
are
cut
off
three
wayes
;
Ministerially
,
when
by
declaring
Christs
pleasure
what
they
should
be
,
and
denouncing
his
wrath
against
them
for
what
they
are
,
Ier.
15.19
.
the
vile
are
separated
from
the
precious
,
as
those
that
have
no
actuall
right
to
the
salvation
of
Christ
:
professionally
,
when
Gods
good
people
pray
against
their
wickednesse
,
reprove
it
,
Psal.
109.
Eph.
5.
Psal.
120.
complaine
against
it
,
and
practise
otherwise
in
wills
,
affections
,
and
whole
courses
,
and
are
payed
for
it
with
their
reproaches
and
persecutions
:
and
lastly
,
Ecclesiastically
,
when
by
processe
and
publike
tryall
,
they
are
cast
out
of
our
Synagogues
and
assemblies
.
If
all
tast
not
the
bitternesse
of
this
censure
(
when
Church-officers
remember
not
the
Oath
of
God
,
and
so
through
feare
,
favour
,
Eccles.
8.2
and
affection
,
bring
them
not
before
the
Churches
tribunall
)
yet
many
doe
to
be
examples
to
all
,
as
in
the
Church
of
Corinth
,
whereof
many
wicked
persons
one
incestuous
beast
was
cast
out
.
Object
.
But
(
say
they
)
you
should
separate
from
them
all
,
at
least
in
the
Sacrament
of
the
Lords
Supper
.
Sol.
The
Apostle
Paul
saw
all
the
disorders
in
the
Church
of
Corinth
,
yet
taught
not
a
separation
in
this
Sacrament
,
but
gave
this
rule
of
remedy
,
1
Cor.
11.28
.
Gal.
6.5
.
Let
a
man
examine
himselfe
:
and
to
the
Galatians
he
saith
,
Every
man
shall
beare
his
owne
burthen
.
Though
in
duties
of
charity
we
must
beare
one
anothers
burthens
,
yet
in
rendring
of
accounts
,
vers.
3.
we
must
beare
our
owne
:
Which
,
were
it
well
observed
,
it
would
make
them
more
carefull
to
reforme
themselves
,
then
curiously
to
pry
into
,
and
censure
others
.
Againe
,
put
case
wicked
persons
come
to
our
Communions
of
the
Body
and
Bloud
of
Christ
,
wee
should
not
separate
from
them
,
but
they
should
separate
from
us
:
It
is
but
theirs
by
their
profession
,
but
it
is
ours
by
our
power
of
grace
.
When
things
are
naught
wee
must
separate
,
but
when
they
are
good
wee
must
stay
in
our
owne
right
.
1
Sam
2.17.24
.
It
was
sinne
in
Israel
to
separate
from
the
sacrifices
,
for
the
mixture
of
Elies
wicked
sonnes
whom
God
would
destroy
.
But
because
this
doth
sticke
so
much
with
them
,
and
their
partners
,
that
wicked
men
come
to
our
Sacrament
of
the
Lords
Supper
,
I
shall
therefore
(
by
Gods
helpe
)
cleare
these
three
particulars
:
-
1
What
right
a
wicked
man
hath
by
vertue
of
the
gospel
to
this
sacrament
?
-
2
What
benefit
he
can
have
from
it
?
-
3
What
separation
Gods
word
will
warrant
from
such
receivers
?
For
the
first
the
sacrament
hath
a
double
office
:
to
offer
grace
to
them
that
will
receive
it
according
to
their
profession
;
and
to
exhibit
this
grace
offered
to
the
worthy
receiver
.
It
doth
the
first
,
as
a
signe
,
the
bread
,
and
wine
of
the
Lord
;
these
proclaime
to
all
comers
,
that
Christ
is
to
bee
had
in
the
use
of
them
,
if
they
bee
so
disposed
as
they
should
,
to
take
him
.
It
doth
the
second
as
a
seale
,
the
bread
and
wine
,
1
Cor.
10.
which
is
the
communion
of
the
Lord
.
These
proclaime
to
the
faithfull
,
that
they
shall
not
onely
have
bread
and
wine
,
but
Christ
the
Lord
,
Ioh.
6.
as
that
Mannah
that
came
downe
from
heaven
to
feede
them
to
eternall
life
.
The
wicked
Christian
hath
a
right
unto
it
as
it
offers
grace
,
Mat.
22.9.10
.
which
he
hath
truely
offered
to
him
,
on
Gods
part
,
in
his
invitation
if
hee
will
take
it
on
Gods
condition
.
The
same
right
that
Simon
Magus
had
to
baptisme
,
Act.
8.
have
wicked
Christians
to
the
supper
of
the
Lord
.
He
professed
himselfe
to
believe
in
Christ
,
upon
Philips
preaching
,
and
he
had
a
right
to
baptisme
,
and
was
baptized
.
It
is
true
that
baptisme
is
a
sacrament
of
our
ingraffing
into
Christ
,
and
the
Lords
supper
of
our
growing
into
Christ
.
But
he
that
is
a
baptized
Christian
,
1
Cor.
11.
and
hath
understanding
to
examine
and
judge
himselfe
,
cannot
be
denyed
his
right
to
this
sacrament
,
as
wel
as
to
that
.
Both
are
but
the
seales
of
one
covenant
:
and
whosoever
receiveth
the
word
of
Christ
,
and
professeth
to
accept
it
by
faith
,
hath
a
right
to
the
offers
of
the
grace
of
Christ
in
both
the
sacraments
:
but
not
to
the
exhibiting
of
it
,
if
the
barre
of
impure
unbeliefe
lyes
betwixt
God
and
his
soule
.
If
secondly
,
you
aske
what
benefit
this
wicked
man
can
have
by
this
sacrament
?
I
answer
,
hee
hath
the
benefit
of
profession
;
he
doth
receive
Christs
liverie
of
servants
,
Mat.
22.12
friend
,
and
doth
submit
himselfe
to
his
ordinance
,
and
acknowledge
his
publick
authority
for
the
benefit
of
his
church
.
And
this
is
a
glorious
benefit
,
in
it selfe
,
for
a
christian
to
weare
Christs
badge
.
But
hee
doth
not
receive
the
benefit
of
the
body
and
bloud
of
Christ
,
with
the
benefits
of
them
to
life
:
For
if
he
did
thus
eate
his
flesh
,
Ioh.
6.54
.
and
drinke
his
bloud
,
hee
had
eternall
life
.
He
brings
his
soule
to
the
sacrament
without
the
conditions
of
the
covenant
written
upon
it
,
Ier
31.
Heb.
8.
and
so
,
though
he
accept
of
the
offer
of
grace
in
the
signe
,
yet
hee
carries
not
away
the
seale
of
it
,
no
more
then
Iudas
did
from
the
passeover
.
His
right
,
and
benefit
therefore
will
bring
little
comfort
to
him
at
the
last
,
when
his
reckoning
comes
.
Thirdly
,
this
wicked
man
having
a
right
to
it
,
and
a
benefit
too
,
(
such
as
it
is
to
him
)
,
you
aske
,
what
separation
Gods
word
will
warrant
from
such
communicants
?
I
answer
,
that
I
cannot
finde
in
the
word
of
God
,
that
any
separation
was
made
in
the
sacrament
by
the
godly
,
from
the
wicked
not
cast
out
for
their
unworthinesse
.
Ex.
12.
All
the
●ewes
that
were
circumcised
(
and
not
cast
out
of
their
synagogues
)
were
to
eate
the
passeover
,
or
dye
:
the
children
that
could
eat
,
as
a
sacrifice
of
thanksgiving
,
and
growne
persons
,
as
a
sacrament
&
seale
of
Gods
covenant
So
all
christians
(
that
are
not
infants
,
mad-men
,
fooles
,
and
excommunicates
,
who
cannot
examine
,
and
judge
themselves
,
or
are
after
conviction
,
notorious
offenders
,
and
so
cast
out
)
are
not
repellable
(
if
they
come
)
from
the
sacrament
of
the
Lords
supper
.
It
is
true
,
wee
reade
much
in
the
writings
of
men
of
suspensions
from
this
sacrament
,
even
of
those
,
that
were
neither
children
,
fooles
,
mad-men
,
demoniacks
,
nor
excommunicate
persons
by
private
,
ministers
:
but
I
would
see
this
(
for
the
right
of
it
)
soundly
proved
by
the
undoubted
rule
of
Christ
.
I
have
read
also
,
that
the
blessed
Fathers
,
in
the
wary
discipline
fit
for
their
times
,
did
not
onely
proclaime
before
the
sacrament
by
their
Deacons
,
depart
ye
that
are
novices
,
possessed
,
and
under
your
penance
for
your
crimes
;
but
would
not
also
admit
any
,
but
the
believers
,
and
the
baptized
,
so
much
as
to
see
the
sacrament
.
I
have
reade
also
of
the
cautelousnesse
of
those
holy
men
,
in
admitting
penitents
to
the
Lords
table
.
As
they
first
admitted
them
into
the
limits
of
the
church
:
next
to
lye
down
as
humble
suiters
,
to
forget
scandall
,
at
the
church
porch
:
next
to
heare
,
but
not
stay
prayers
:
next
to
heare
,
and
stay
prayers
too
:
next
to
see
the
sacrament
of
the
Lords
supper
,
but
not
to
receive
it
:
and
lastly
,
when
they
were
sufficiently
humbled
,
and
edged
to
those
high
mysteries
,
they
were
admitted
to
the
Lords
table
.
These
courses
had
high
and
excellent
use
in
those
times
,
when
they
were
to
lift
up
the
honour
of
the
sacrament
in
the
sight
of
infidels
,
and
hold
close
such
christians
as
played
fast
and
loose
with
Christ
,
as
peace
,
or
persecution
came
.
And
though
they
had
not
particular
warrant
from
God
,
yet
it
being
done
decently
,
in
order
,
1
Cor.
14.
and
for
edification
of
the
body
,
had
warrant
sufficient
from
that
generall
rule
.
As
I
have
reade
these
things
of
times
past
,
and
admire
them
,
so
I
know
,
for
the
present
,
that
it
were
a
glorious
and
comfortable
thing
,
if
none
but
holy
persons
would
draw
neere
unto
this
holy
table
,
as
wee
deale
withall
our
communicants
by
way
of
exhortation
,
and
perswasion
from
the
danger
of
Iudas
.
This
certainely
is
fullest
of
joy
,
when
Christ
meetes
with
none
but
his
faithfull
servants
,
and
not
one
unworthy
to
trouble
the
day
.
But
if
wicked
Christians
that
are
not
lawfully
convicted
,
and
are
not
notorious
in
law
(
though
they
bee
notorious
in
fact
)
whether
these
,
(
when
they
will
offer
themselves
to
the
sacrament
as
Christs
servants
professing
his
name
,
to
their
owne
hurt
)
be
to
bee
separated
from
,
by
the
word
of
Christ
,
this
is
the
question
.
I
know
we
may
by
way
of
admonition
,
before
hand
,
tell
them
of
the
danger
,
and
by
way
of
perswasion
presse
them
better
to
prepare
themselves
:
but
wee
may
not
for
their
sakes
discommon
our selves
from
the
table
of
the
Lord.
2
Cor.
6.
If
it
were
the
table
of
devils
,
away
we
must
goe
:
but
being
the
table
of
Christ
,
if
others
abuse
themselves
at
it
without
our
fault
,
wee
must
accept
of
Christs
love
,
and
leave
it
to
Christ
to
punish
him
,
or
them
,
that
doe
dishonour
them
.
You
know
many
theeves
in
this
christian
common-wealth
;
will
you
therefore
separate
your selves
from
the
common-wealth
,
because
these
theeves
are
in
common
body
with
you
?
No
:
you
will
leave
them
to
the
lawes
of
it
to
bee
punished
,
and
as
it
lies
in
your
lot
,
doe
your
best
to
further
it
,
but
you
will
not
forsake
the
common-wealth
:
So
must
you
doe
to
the
table
of
Jesus
Christ
.
The
blessed
Apostle
saith
,
we
have
received
power
to
edifie
,
not
to
destroy
.
2
Cor.
10.8
And
if
wee
should
fall
out
with
Christs
supper
for
wicked
mens
sake
,
and
separate
from
Christs
ordinance
,
because
wicked
men
will
not
use
it
as
they
should
,
and
breake
off
from
many
godly
persons
,
because
more
wicked
persons
are
not
excommunicate
,
for
any
thing
I
know
,
we
may
more
destroy
then
edifie
.
Obiect
.
Matth.
7
Matth.
15.
Sol.
But
(
say
the
Brownists
)
holy
things
must
not
bee
cast
to
dogs
and
swine
,
the
childrens
bread
must
not
be
given
to
whelps
.
This
is
true
,
if
we
can
helpe
it
.
But
every
wicked
christian
is
not
a
swine
or
dog
,
nor
any
alien
from
the
common-wealth
of
Israel
,
as
the
Canaanitish
woman
,
till
her
new
faith
made
her
a
prosilite
.
Not
one
of
ten
thousand
of
them
(
whom
they
so
highly
judge
)
wil
dare
to
trample
the
sacrament
under
their
feet
,
and
all
to
rent
the
giver
of
it
unto
them
.
But
put
case
,
that
some
such
miscreant
might
bee
found
,
because
these
reputed
dogges
and
swine
abuse
it
to
themselves
,
will
you
abuse
it
too
in
separating
from
it
which
exhibits
so
much
good
.
Obiect
.
Sol.
But
(
they
say
perhaps
)
the
ministers
might
keep
them
away
from
it
,
but
do
not
.
By
what
authority
might
they
?
Put
case
they
had
the
authority
of
a
judge
(
which
is
false
heere
)
may
a
judge
hang
a
thiefe
before
his
trial
?
So
,
nor
may
hee
discommon
any
from
the
Lords
table
till
trial
and
sentence
bee
past
.
If
any
wicked
christian
should
say
I
am
not
excommunicate
,
I
will
receive
,
shall
they
disturbe
Christs
sonnes
for
the
unmannerlinesse
of
such
a
servant
?
Noe
:
God
is
not
the
God
of
confusion
,
but
order
.
Let
them
come
at
their
own
perill
,
to
our
misery
,
not
to
our
sinne
when
wee
have
warned
.
Object
.
But
(
say
the
Brownists
)
we
shall
partake
in
other
mens
sins
,
and
so
be
polluted
with
such
communions
.
To
make
this
vanish
,
Sol.
it
is
the
third
and
last
point
propounded
,
that
remaines
in
this
section
to
bee
considered
.
That
their
dreamed
of
pollution
is
from
their
owne
braines
,
3
Of
pollution
of
communion
by
wicked
members
.
not
from
the
ordinance
of
Christ
.
They
account
all
then
polluted
,
that
are
in
spiritual
communion
in
the
worship
of
God
with
wicked
and
ungodly
men
.
But
the
Prophets
reproved
many
abuses
,
and
never
taught
any
pollution
,
neither
did
God
appoint
any
sacrifice
to
expiate
such
pollution
.
There
was
a
sacrifice
for
the
whole
congregation
,
Levit.
4.13.14
.
&c.
to
satisfy
for
their
sinnes
of
ignorance
,
but
not
to
take
off
the
guilt
of
pollution
by
a
mixture
in
the
service
of
God
.
God
tyed
them
all
to
the
kingdome
,
priesthood
,
and
temple
,
and
hee
doth
not
tye
men
necessarily
to
sinne
.
The
godly
people
in
the
time
of
the
law
,
were
never
reprooved
for
the
worship
of
God
,
though
wicked
men
were
present
.
Indeed
the
priests
were
blamed
highly
,
as
violaters
of
the
law
,
because
they
put
no
difference
betwixt
the
holy
,
Ezek.
22.26
.
and
the
profane
,
nor
have
shewed
difference
betwixt
the
uncleane
and
cleane
;
and
that
justly
too
:
Deut.
17.8
9.
because
God
had
made
them
teachers
of
the
people
,
and
they
neglected
the
sabbaths
:
and
because
he
had
made
them
ordinary
Iudges
in
these
,
&
other
cases
,
according
to
his
word
.
But
they
never
judged
the
godly
polluted
,
for
not
separating
from
the
wicked
in
Gods
service
.
Againe
,
Christ
and
his
Apostles
,
Apoc.
2.
&
3.
reproved
many
corruptions
in
churches
,
yet
never
taught
or
practised
separation
upon
a
conceit
of
pollution
.
1
Cor.
11.
2
Cor.
12.
Yea
,
Christ
commendeth
the
church
of
Thyatyra
,
for
living
wel
,
where
corruption
was
.
Iezabel
was
suffered
there
:
Apoc.
2.20
24.25.26
.
yet
as
many
as
have
not
this
doctrine
,
nor
knowne
the
depthes
of
satan
,
hold
fast
till
I
come
;
and
he
that
overcommeth
,
shal
have
power
over
the
nations
.
Surely
the
best
were
not
polluted
by
the
worst
,
nor
taught
separation
,
but
constancy
in
good
,
and
reward
at
last
.
But
not
to
bee
too
large
,
consider
thoroughly
but
these
three
conclusions
.
First
,
God
doth
acquit
the
godly
from
the
sinnes
of
the
wicked
,
though
they
bee
mixed
in
the
ordinances
of
God
.
They
that
walke
in
my
statutes
and
ordinances
,
Ezek.
11.20.21
.
Ezek.
18.14.17.20
shall
bee
my
people
,
but
they
whose
heart
walketh
after
detestable
things
,
I
will
recompence
their
way
upon
their
owne
head
.
The
soule
that
sinnes
,
shall
dye
,
not
he
that
is
guiltlesse
.
The
wicked
shall
die
in
his
iniquity
,
Ezek.
33●
but
warne
him
,
and
thou
shalt
deliver
thy
soule
.
I
am
confident
(
saith
Paul
)
that
you
will
bee
no
otherwise
minded
,
Gal.
5.10
.
but
hee
that
troubleth
you
shall
beare
his
judgment
,
Tit.
1
15.
whosoever
he
be
.
To
the
pure
,
all
things
are
pure
,
but
to
the
impure
nothing
is
pure
.
All
there
were
in
spirituall
communion
together
,
yet
God
doth
not
cast
the
sinnes
of
the
guilty
upon
the
innocent
,
but
doth
acquit
the
one
,
and
accuse
the
other
,
Object
.
Yea
but
,
(
say
the
Brownists
)
God
doth
not
acquit
them
that
consent
to
the
wickednesse
of
others
.
This
is
most
true
:
Sol.
we
must
neither
sinne
,
nor
have
fellowship
with
sinne
,
1
Tim.
5.22
.
Eph
5.11
.
Pro.
1.10
.
nor
consent
to
sinners
:
If
we
doe
,
we
make
other
mens
sinnes
our
owne
.
Now
we
may
be
said
to
consent
to
sinne
,
both
in
things
lawfull
,
and
in
things
unlawfull
.
In
things
unlawfull
when
wee
have
fellowship
with
wicked
doers
,
and
are
accessary
to
their
offences
:
and
this
may
bee
divers
wayes
,
whereof
some
are
proper
to
superiours
,
and
some
common
to
all
.
Superiours
may
bee
guilty
of
other
mens
sinnes
two
wayes
,
by
command
,
and
by
connivence
.
By
the
first
,
if
they
injoyne
that
which
is
evill
,
all
the
evill
that
is
done
upon
their
injunction
is
theirs
,
whether
it
bee
publike
or
private
.
Nebuchadnezzar
by
law
and
edict
,
Dan.
3.4
,
5
,
6.
was
guilty
of
all
the
Idolatry
and
cruelty
which
did
insue
upon
it
.
Therefore
woe
to
them
that
decree
wicked
decrees
,
Es.
10.1
.
and
write
grievous
things
.
Saul
was
guilty
of
that
murther
done
upon
the
Lords
Priests
:
1
Sam.
22.18.19
.
2
Sam
11.15
,
17.
and
David
of
the
death
of
Vriah
,
because
they
commanded
them
.
By
the
second
,
if
they
wincke
at
faults
which
are
in
their
power
to
redresse
.
Iehoas●
tooke
not
away
the
high
places
,
2
K●
12.3
.
and
so
was
guilty
of
his
peoples
incense
.
Ahab
wincked
at
B●nhadad
,
and
let
him
go
,
when
God
had
given
him
into
his
hands
for
death
,
and
was
guilty
.
Mar
●5
.
Pilate
wincked
at
the
cruelty
of
the
Jewes
,
and
notwithstanding
all
his
washing
was
guilty
.
David
displeased
not
Adonjah
from
his
youth
,
1
Kin
●
nor
said
▪
Why
dost
thou
thus
?
and
so
was
guilty
of
his
riot
and
rebellion
.
All
may
be
guilty
of
the
sinnes
of
others
,
both
before
the
offence
be
committed
,
and
in
,
and
after
it
.
Before
the
offence
,
by
provocation
,
counsell
,
approbation
,
and
silence
when
called
to
speak
.
By
provocation
,
either
when
men
rage
the
heart
,
and
fire
the
passions
by
thwarting
and
daring
words
or
actions
,
1
Kin.
21.7.25
.
Prov.
1.11
,
12
,
13.
Pro.
7.18
.
1
Cor.
15.33
.
2
Sa.
13.5
.
Mar.
6.
●4
.
Act.
19.25
.
Nu.
25.3
.
&
31.16
.
as
Iezabel
,
who
provoked
her
husband
Ahab
:
or
when
they
allure
and
entise
with
sweet
words
,
as
that
Harlot
,
Come
let
us
fill
our selves
with
love
until
the
morning
;
or
with
infecting
and
evill
words
.
By
Counsel
,
when
men
advise
to
any
sinne
:
Thus
Ionadab
was
guilty
of
the
incest
of
Amnon
;
Herodias
of
the
bloud
of
Iohn
Baptist
;
Demetrius
of
the
uprore
against
Paul
;
and
Balaam
of
Israels
Baal-peor
.
By
Approbation
,
when
men
doe
not
onely
doe
such
things
as
are
worthy
of
death
,
Ro.
1.32
.
but
favour
them
that
doe
them
.
This
may
be
done
directly
,
either
by
word
of
deed
,
as
when
Saul
consented
to
the
death
of
Stephen
,
Act
▪
8.1
Act.
7.58
.
and
kept
the
garments
of
them
that
stoned
him
,
or
by
interpretation
,
when
a
man
is
bound
to
withstand
another
mans
sinne
,
and
doth
not
either
by
word
or
deed
.
Moses
hath
given
us
a
precept
to
speake
in
our
places
,
Lev.
19.17
.
&
20.45
.
and
told
us
the
danger
of
silence
.
To
speake
ill
doth
draw
men
into
sinne
,
and
to
hold
our
peace
ill
doth
leave
a
man
in
sinne
.
By
example
,
when
we
live
wickedly
in
the
sight
of
others
.
For
though
,
haply
,
the
sinnes
that
wee
practise
bee
not
imitated
of
all
:
2
Sam.
12.14
yet
because
wee
have
done
what
in
us
lies
to
set
others
a
copy
,
which
some
will
too
greedily
follow
,
therfore
are
we
guilty
;
we
may
be
guilty
againe
of
the
sins
of
others
,
in
and
after
the
sin
is
committed
,
when
men
doe
excuse
,
or
defend
the
sinnes
,
or
flatter
men
in
them
.
Woe
to
them
that
speake
good
of
evil
,
Es.
5.20
.
Pro.
24.24
and
evil
of
good
.
He
that
saith
to
the
wicked
,
thou
art
righteous
,
him
shall
the
people
curse
,
as
him
that
is
guilty
.
Lastly
,
wee
may
bee
said
to
consent
to
sinne
,
in
things
lawfull
by
scandall
,
when
men
use
their
liberty
which
God
hath
given
them
,
in
things
indifferent
(
left
in
their
owne
power
to
doe
or
not
to
doe
)
to
the
wilfull
offence
,
and
snare
of
others
that
are
weake
.
Of
this
Paul
speakes
doctrinally
,
it
is
good
neither
to
eate
flesh
,
Ro.
14.21
nor
drink-wine
,
nor
any
thing
whereby
thy
brother
stumbleth
,
and
in
his
owne
example
,
1
Cor.
8.13
if
meate
offend
my
brother
,
I
will
eate
no
flesh
while
the
world
lasteth
:
so
carefull
was
hee
not
to
have
communion
in
the
sinnes
of
others
.
Now
let
us
see
whether
we
are
polluted
by
the
sinnes
of
the
wicked
by
consent
.
Because
they
consent
with
us
in
doing
of
our
good
,
doe
wee
therefore
consent
with
them
in
doing
their
evill
?
Eph
5
11
Their
courses
are
daily
reproved
,
both
publickely
,
and
privately
:
1
Cor.
6.
●
they
are
judged
as
such
,
whose
examples
wee
would
not
follow
for
a
world
.
They
are
neither
commanded
to
doe
as
they
doe
,
nor
winked
at
when
lawfully
tried
;
wee
doe
not
provoke
,
counsel
,
or
approve
their
cursed
hypocrisies
.
They
have
no
such
examples
from
us
:
and
have
beene
so
long
instructed
,
both
by
publicke
instruments
and
preachings
,
and
private
conferences
,
that
their
scandals
are
taken
,
and
not
given
,
in
those
things
(
free
in
themselves
,
but
not
to
us
by
the
command
of
lawfull
authority
)
whereat
they
will
still
take
offence
.
How
are
we
yet
guilty
of
the
sinnes
of
others
to
our
pollution
?
Obiect
.
O
say
they
,
every
congregation
hath
power
in
its
owne
hand
to
redresse
things
amisse
,
to
repell
wicked
livers
from
our
communions
,
whereas
wee
wait
upon
our
king
,
when
wee
should
doe
it
without
him
:
and
so
are
guilty
of
al
the
wickednesse
of
our
assemblies
.
Sol.
The
vanity
of
this
I
have
shewed
in
part
before
;
and
shall
doe
it
more
in
the
next
section
:
yet
in
the
meane
time
,
first
wee
confesse
,
that
wee
have
power
to
redresse
disorders
:
not
in
every
particular
church
;
for
then
no
man
under
the
Gospel
could
perish
in
the
gainesaying
of
Corah
,
as
Saint
Iude
saith
they
may
.
Iud.
11.
Superiority
was
the
cause
of
his
mutiny
,
because
he
might
not
be
equal
to
Aaron
:
Num.
16.10
.
but
in
every
diocesse
,
where
wee
are
governed
not
by
the
lawes
of
one
man
,
but
of
Synods
of
Bishops
and
Presbyters
:
and
if
persons
(
that
should
be
as
the
house
of
Cloe
,
to
informe
,
and
that
upon
oath
,
of
things
amisse
)
were
not
more
to
be
blamed
then
offices
,
we
might
be
as
happy
as
any
church
under
heaven
.
The
impetuous
carriage
of
some
,
who
despise
dominions
,
Iud.
8.
●
.
2
Pet
2.10
.
and
speake
evill
of
dignities
,
and
that
,
without
feare
,
and
thinke
it
as
easie
to
governe
multitudes
,
as
an
handfull
,
makes
them
think
otherwise
:
but
if
things
bee
weighed
by
the
rule
of
the
word
,
wisedome
,
and
charity
,
it
will
bee
found
,
I
am
sure
,
that
wee
have
power
indeed
.
But
secondly
,
whereas
they
make
us
guilty
of
the
wickednesse
of
our
assemblies
,
by
waiting
upon
the
pleasure
of
our
king
,
and
not
reforming
without
him
,
herein
wee
joy
,
yea
,
and
will
rejoyce
againe
:
wee
waite
not
upon
kings
and
princes
to
bee
Christians
,
and
to
serve
God
faithfully
by
the
acts
of
true
Faith
,
Hope
,
and
Charity
.
If
all
the
kings
and
Emperors
in
the
world
say
against
it
,
wee
must
,
and
(
by
grace
)
will
doe
it
.
Yea
,
if
all
the
stormes
in
the
world
bee
raised
,
we
must
strive
unto
bloud
,
Heb.
12.4
.
but
with
teares
,
prayers
,
patience
in
suffering
,
not
with
armes
,
and
violence
.
This
we
doe
by
private
profession
:
but
when
it
comes
to
a
publicke
reformation
of
Christian
Churches
already
planted
,
it
is
our
glory
to
waite
upon
Christian
kings
,
whose
subjects
we
are
,
that
wee
will
not
governe
,
but
under
him
,
nor
build
walls
for
the
citizens
of
the
saints
,
but
under
the
defence
of
their
swords
;
especially
considering
that
wee
know
,
wee
cannot
without
them
mend
our
hands
.
2
Chro.
14.
&
15.
2
Chro.
29
&
30.
&
34.
When
wee
looke
to
the
daies
of
Asa
,
Iehoshaphat
,
Hezekiah
,
and
Iosiah
,
wee
finde
that
no
Israelite
ever
took
upon
him
to
reforme
either
without
,
before
,
or
against
them
.
Ezr.
2.
&
3.
When
the
Temple
of
Ierusalem
lay
waste
,
Zorababel
and
Ioshuah
did
nothing
without
Cyrus
:
Neh.
2.
nor
did
Nehemiah
any
thing
without
Artashashte
.
Indeed
in
their
times
,
God
knowing
the
time
was
come
,
when
according
to
prophecie
,
he
was
to
looke
upon
the
desolations
of
Ierusalem
,
and
restore
it
,
prepared
and
whetted
the
hearts
of
the
people
of
the
Iewes
,
by
Haggai
and
Zechariah
,
Hag.
1.
Zech.
4.
but
they
built
nothing
but
by
the
leave
of
their
Kings
,
and
when
countermands
came
,
they
laid
downe
their
tooles
,
and
the
worke
of
the
house
of
God
ceased
;
Ez.
4.23.23
.
so
good
subjects
they
would
bee
notwithstanding
the
height
of
their
Religion
.
Object
.
Hag.
1.4
,
6
But
(
say
they
)
they
should
have
done
otherwise
:
For
Haggai
reproves
them
for
letting
the
house
of
God
lye
waste
,
and
God
sends
a
famine
upon
them
.
Sol.
This
is
true
,
they
were
too
blame
when
they
minded
their
owne
houses
more
,
and
took
not
their
seasons
allowed
them
for
this
great
worke
.
But
that
either
the
Prophet
threatned
,
or
God
punished
them
,
for
not
building
when
they
were
under
the
Interdict
,
that
let
them
prove
,
and
they
shall
have
more
said
.
How
unhappy
are
they
we
now
see
,
while
they
make
our
assemblies
polluted
for
not
doing
that
(
if
we
wanted
it
,
as
we
doe
not
)
which
is
unlawfull
for
us
to
doe
without
lawfull
authority
?
The
Apostles
indeed
planted
Churches
without
waiting
upon
Heathen
Kings
;
but
they
had
Apostolicall
authoritie
,
&
were
to
do
according
to
Christs
commission
to
them
,
which
was
out
of
date
in
their
death
:
but
we
cannot
reforme
without
or
against
Christian
Kings
(
if
we
could
yet
make
a
better
reformation
)
except
they
can
shew
a
new
Commission
under
Christs
owne
hand
.
If
therefor
wee
have
faults
we
cannot
help
(
and
provided
we
consent
not
)
we
are
not
polluted
.
The
second
conclusion
is
this
,
That
God
declares
it
to
be
a
sinne
for
the
godly
to
leave
the
worship
of
God
for
the
wickednesse
of
those
that
come
unto
it
.
We
know
that
the
sinne
of
the
sonnes
of
Ely
was
so
great
,
1
Sam.
2.17
,
24.
that
men
abhorred
the
offerings
of
the
Lord
:
but
in
so
doing
it
is
said
,
that
the
Lords
people
did
transgresse
,
even
unto
a
cry
.
Surely
,
Object
.
this
truth
will
not
easily
bee
outfaced
:
yet
some
of
them
to
avoid
it
say
,
that
no
marvell
if
morall
wickednesse
did
not
pollute
the
Iewish
worship
,
because
God
required
onely
ceremoniall
cleannesse
then
.
Sol.
But
how
false
this
is
,
appeares
by
Gods
Covenant
with
Abraham
,
where
God
required
sincerity
:
by
the
morall
law
which
was
Gods
covenant
:
Gen.
17.1
.
Ex.
34.
●8
.
Deu.
10
12.
Levit.
6.
Num.
35
33.
Levit.
18.21.24
,
25.
Es.
1.9.15
.
&
38.2.10
by
Gods
requiring
,
then
,
truth
in
the
inward
part
:
by
his
injoyning
sacrifices
for
morall
transgressions
as
well
as
ceremoniall
:
by
his
signifying
of
pollution
by
morall
uncleannesses
:
and
by
threatning
of
morall
sinnes
,
and
abhorring
all
ceremoniall
service
;
when
men
sinned
morally
against
God
.
Surely
,
their
morall
pollutions
went
beyond
their
typicall
,
and
wrought
their
utter
ruine
at
last
,
notwithstanding
The
Temple
of
the
Lord
,
Ier.
7.
the
Temple
of
the
Lord
:
and
yet
Christ
himselfe
would
not
separate
from
such
worshippers
as
were
polluted
,
so
long
as
the
worship
was
Gods
.
It
was
fit
for
a
Pharise
;
Es.
65.5
.
Luk.
18.14
Tit.
1.
it
was
not
fit
for
Christ
,
who
knew
that
to
the
pure
all
things
are
pure
.
The
last
conclusion
is
this
,
That
the
Scripture
admits
godly
Christians
to
the
holy
things
of
God
,
Matth.
5.23.24
.
though
open
wicked
men
be
there
.
Divers
good
people
goe
to
the
Altar
with
their
gifts
:
Some
are
in
charity
,
and
some
wickedly
uncharitable
,
their
brethren
have
something
against
them
.
Now
,
Christ
doth
not
bid
them
all
goe
away
,
because
of
that
malicious
man
,
1
Cor.
11.23.28
.
but
bids
him
that
is
malicious
(
if
he
would
have
Gods
blessing
)
goe
and
be
reconciled
and
come
againe
.
Againe
,
when
Paul
saw
fearefull
wickednesse
in
Corinthian
Communions
,
hee
doth
not
bid
them
all
abstaine
for
feare
of
pollution
,
but
(
according
as
hee
had
received
of
the
Lord
)
he
bids
them
examine
themselves
,
and
so
let
them
eate
of
this
bread
,
and
drinke
of
this
Cup
,
whatsoever
others
be
.
Certainely
,
the
Apostle
was
not
acquainted
with
the
doctrine
of
the
Brownists
,
which
teacheth
,
that
because
another
doth
sinne
,
I
may
not
doe
my
duty
to
God
:
because
a
wicked
man
will
come
to
the
Sacrament
,
I
may
not
:
because
another
man
offendeth
God
,
in
serving
him
,
I
may
not
serve
him
then
for
feare
of
pollution
.
No
king
shall
have
subjects
,
nor
master
have
servant
,
nor
shall
God
have
worshippers
upon
these
termes
.
But
(
say
they
)
the
worship
of
God
is
polluted
by
such
uncleane
worshippers
.
Object
.
Sol.
This
is
true
,
but
to
whom
?
to
them
that
serve
him
aright
,
or
to
them
that
serve
him
amisse
?
The
Apostle
saith
,
that
the
unworthy
communicant
eateth
and
drinketh
judgement
to
himselfe
,
1
Cor.
1●
29.
not
to
them
that
are
better
.
It
is
true
,
that
hee
that
touched
a
dead
body
,
and
purified
not
himselfe
,
defiled
the
tabernacle
,
but
it
was
unto
himselfe
,
Numb.
19
13.20
.
who
therefore
was
to
bee
cut
off
,
and
not
others
that
were
innocent
.
It
is
true
too
,
that
the
judgement
of
the
priests
was
right
,
that
if
an
uncleane
person
touch
bread
,
pottage
,
wine
,
Hag.
2.12
13.
oyle
or
meate
,
it
shall
be
uncleane
,
to
himselfe
that
is
uncleane
,
but
not
to
him
that
toucheth
it
that
is
cleane
,
and
so
a
prophane
christian
that
comes
to
the
Lords
supper
,
pollutes
not
what
the
minister
performes
,
and
good
people
receive
,
but
what
himselfe
toucheth
.
It
is
true
also
,
that
a
seditious
multitude
charged
Paul
falsely
,
Act
21.28
that
he
polluted
the
holy
place
by
bringing
Greekes
into
the
Temple
.
For
,
though
God
forbade
the
Israelites
to
admit
the
Moabites
,
Deut.
23.3
and
Ammonites
,
for
a
long
time
into
the
common-wealth
of
Israel
,
what
is
this
to
prose●ites
,
by
profession
,
comming
into
the
temple
?
All
this
is
true
I
say
:
yet
this
typical
pollution
(
which
did
not
foreshadow
the
pollution
of
visible
assemblies
,
but
the
holinesse
and
impurity
and
sincere
Christians
,
and
hypo
,
crites
)
doth
not
prove
the
pollution
of
all
worship
to
the
good
,
for
the
naughtinesse
of
the
bad
,
Christ
is
not
so
hard
a
master
;
neither
doth
hee
blame
the
worthy
guests
for
being
polluted
by
the
unworthy
,
or
suffering
him
to
come
in
,
but
saith
to
him
onely
,
friend
,
Matth.
22
how
camest
thou
in
hither
,
not
having
on
a
wedding
garment
?
SECT.
12.
Brownists
last
exception
against
our
Church
,
about
the
governement
of
it
,
for
Power
.
FRom
the
Brownists
meaning
,
by
a
true
Church
,
and
their
entrance
into
,
head
and
members
of
a
true
church
,
we
are
at
last
come
to
the
governement
of
a
true
church
:
and
because
they
finde
ours
not
to
bee
governed
according
to
their
fansies
,
therefore
they
except
against
it
,
as
Antichristian
,
and
therefore
,
not
a
true
Church
.
It
is
true
that
governement
is
an
excellent
blessing
,
it
is
as
the
bridle
to
the
horse
,
the
rudder
to
the
ship
,
yea
,
the
lawes
and
judgement
seate
of
a
kingdome
.
A
right
to
this
cannot
be
separated
from
a
true
church
.
For
if
it
bee
a
church
,
it
hath
right
to
Christs
lawes
,
judgements
,
and
executions
to
governe
it
as
his
kingdome
upon
earth
.
Yea
,
the
use
of
this
right
cannot
bee
taken
away
,
without
the
great
sinne
of
them
that
doe
it
,
and
injury
to
the
church
from
whom
it
is
taken
;
yea
,
the
Church
that
is
robbed
of
it
,
ought
not
to
rest
in
this
wrong
,
when
they
are
so
oppressed
:
but
ought
of
dutie
to
pray
to
God
for
it
,
and
humbly
to
supplicate
unto
men
in
authority
,
who
are
able
,
as
Christs
prime
officers
for
the
welfare
of
the
Church
,
to
helpe
them
at
such
a
lift
.
But
no
Church
ought
to
call
for
such
a
governement
as
Christ
never
commanded
;
yea
,
no
church
ought
when
they
have
a
governement
sutable
to
the
Apostles
,
and
primitive
times
of
the
Church
,
and
not
contrary
to
any
law
of
Christ
,
but
sutable
to
his
generall
rules
in
the
scriptures
,
for
some
pretended
,
or
true
defects
in
governement
,
to
make
a
schism
and
separation
from
publick
communion
.
Yes
(
say
the
Brownists
)
where
government
is
so
base
,
that
foule
corruptions
rule
,
Object
.
from
such
a
Church
wee
must
separate
.
But
who
laid
this
(
must
)
upon
you
?
Sol.
I
am
sure
not
Christ
,
who
taught
us
otherwise
in
his
blessed
life
.
There
were
fearefull
corruptions
in
the
Church
of
the
Jewes
,
both
in
the
priests
,
in
the
people
,
and
in
the
worship
of
God
.
In
the
priests
,
there
was
ignorance
;
Mat.
23.16
Mat.
24.3
.
for
they
were
blinde
guides
.
There
was
ungodlines
,
for
they
said
,
and
did
not
There
was
corrupt
entrance
into
their
calling
;
for
Caiphas
was
high-priest
for
that
yeare
:
Ioh.
11.49
hee
was
Annuary
(
be
like
)
though
by
Gods
law
the
high-priest
should
continue
during
life
.
In
the
people
there
was
obstinate
wickednesse
.
They
would
have
broke
Christs
necke
downe
a
steepe
hill
.
Luk.
4
28
,
29.
Lu.
23.18
Mat.
11.20
21.22
.
&c
Mat.
27.25
They
rejected
him
,
and
chose
Barabbas
.
They
were
in
worse
state
then
Tyrus
,
Sidon
,
and
Sodome
.
They
drew
,
and
wisht
the
guilt
of
Christs
bloud
to
bee
upon
them
and
their
children
.
In
the
worshippe
of
God
they
used
many
superstitions
precisely
;
Mar
7.9
.
Matth.
21.12
▪
13.
Ioh.
9.22
.
Matth.
5.
the
temple
was
made
a
denne
of
theeves
:
the
Censures
were
abused
for
the
casting
out
of
innocents
:
the
doctrine
of
God
was
corrupted
by
glosses
:
and
the
blessed
sacraments
were
abused
:
for
they
observed
not
the
Passeover
on
the
time
appointed
,
and
therefore
Christs
was
before
theirs
.
Ioh.
19.14
Notwithstanding
all
these
corruptions
,
by
slack
governement
,
yet
did
Christ
hold
publicke
communion
with
them
.
Hee
was
circumcised
the
eight
day
:
Luk.
2
21
Luk.
2.22
.
Luk.
2.46
Luk.
3.21
Ioh.
2.13
.
Matth
▪
23
1
,
2
,
3
▪
he
was
presented
to
the
Lord
as
well
as
others
:
he
heard
,
&
was
baptized
:
he
eat
the
Passeover
with
them
,
and
allowed
his
disciples
to
heare
the
very
Pharisees
.
Can
they
therfore
justly
say
,
that
they
must
separate
from
a
Church
corrupted
for
want
of
I
governement
?
Object
.
Yes
(
say
they
)
that
they
must
:
when
governement
is
naught
,
practise
is
answerable
,
and
better
of
either
cannot
be
had
.
I
wonder
what
they
would
have
done
,
Sol.
if
they
had
lived
in
the
times
of
the
Judges
,
Iudg.
18.
when
every
man
did
what
hee
listed
?
or
in
our
blessed
Saviours
time
,
when
so
many
schismaticks
,
and
sectaries
had
rule
and
governement
?
or
in
the
Apostles
time
,
3
Ioh
▪
●
.
9
when
Diotrephes
used
such
tyrannical
pride
,
and
usurped
such
authority
,
that
hee
would
not
receive
the
very
Apostles
▪
would
they
have
separated
?
I
am
sure
,
that
neither
Israel
,
nor
Christ
,
nor
his
Apostles
did
so
?
Iohn
did
onely
write
to
the
Church
about
it
:
And
are
these
wiser
then
they
?
No
(
say
they
)
wee
doe
it
not
out
of
an
opinion
of
our
owne
wisedome
,
Obiect
.
but
out
of
conscience
,
and
for
the
glory
of
God
,
and
for
Sions
sake
.
But
take
they
heed
:
Es
▪
62
●
Sol.
every
one
that
pretends
to
make
the
word
of
Christ
his
rule
,
hath
not
these
ends
before
him
as
he
ought
.
Gentilis
,
that
impious
blasphemer
of
the
Trinity
,
when
he
was
called
to
answer
,
said
,
Se
sti●lis
conscientiae
adactum
,
●
fecisse
Se
pro
gloria
altissimi
de●
pati
▪
Act
23
,
1●
Object
.
Sol.
that
hee
was
drawne
to
maintaine
his
cause
from
touch
of
conscience
:
and
when
hee
was
to
dye
,
that
hee
did
suffer
for
the
glory
of
the
most
high
God
.
And
Paul
when
he
was
yet
a
Pharisee
,
lived
in
all
good
conscience
,
when
naturall
wisedome
was
his
interpreter
of
Gods
word
.
Even
so
,
may
it
be
with
them
.
O
no
:
they
are
sure
of
their
hand
:
they
are
taught
of
God
,
and
they
must
separate
from
such
a
wicked
government
as
ours
is
for
conscience
sake
.
Why
,
what
is
the
matter
?
let
us
(
in
the
feare
of
God
)
heare
the
worst
,
that
wee
may
mend
,
or
bee
obstinate
.
I
never
heard
but
three
things
pleaded
against
our
governement
by
them
.
-
1
The
power
of
true
government
.
-
2
The
persons
of
our
governours
.
-
3
And
their
exercise
of
our
government
.
We
wil
heare
them
in
all
,
to
the
last
word
,
and
our
good
God
give
us
understanding
in
all
things
for
peace
and
salvation
.
Object
.
The
power
of
true
Church
government
(
say
the
Brownists
)
is
in
the
whole
Church
and
in
every
particular
member
in
body
,
and
not
onely
in
the
prime
members
onely
.
In
this
they
doe
not
onely
fight
against
us
,
Sol.
but
against
al
the
Presbyteries
in
the
world
:
and
so
they
pull
more
adversaries
upon
them
,
then
they
will
be
able
to
withstand
:
In
this
they
beate
downe
at
one
blow
that
which
hath
exercised
the
wits
of
thousands
,
without
satisfaction
to
millions
of
consciences
.
Yea
in
this
they
joyne
hands
with
Corah
,
Nu.
16.3
.
Dathan
,
and
Abiram
,
who
loved
not
the
governement
of
the
best
,
because
all
the
congregation
is
holy
,
every
one
of
them
.
Object
.
But
against
whomsoever
they
fight
,
and
with
whomsoever
they
joyne
,
surely
(
say
they
)
true
Church
government
is
in
the
whole
congregation
.
Sol.
It
is
true
,
that
if
wee
consider
the
Church
as
a
compleat
body
under
Christ
the
head
,
Eph.
1.
then
the
power
of
Church
government
is
in
the
whole
Church
:
As
the
animal
body
is
said
to
see
,
to
goe
,
to
worke
,
to
speake
originally
,
though
subjectively
and
formally
,
it
is
the
eye
sees
,
the
foot
goes
,
the
hand
works
,
and
the
tongue
speaks
.
1
Cor.
12
▪
But
that
the
whole
body
of
Christ
(
the
Church
catholike
,
or
particular
for
her
part
)
should
have
this
power
,
so
as
to
have
power
to
exercise
it
formally
,
cannot
bee
made
good
from
the
word
of
Christ
.
Before
the
Law
,
Church
government
lay
upon
Adam
,
Noah
,
Abraham
,
and
the
rest
of
the
Patriarchs
.
Vnder
the
Law
,
it
lay
upon
Moses
and
Aaron
(
though
to
Moses
was
added
by
Iethroes
advise
seventy
Elders
,
Ex.
1.
●8
.
not
by
Gods
immediate
direction
,
though
after
they
were
approved
by
him
.
)
Vnder
the
Gospel
the
gifts
of
power
and
government
was
bestowed
upon
some
,
not
upon
all
:
Ro.
12.6
,
8.
1
Tim.
4.14
.
&
5
●●
and
the
people
never
attempted
any
thing
without
the
Apostles
leave
,
assistance
,
and
direction
.
The
Apostles
ordained
Elders
,
and
not
the
people
without
them
.
Act
▪
14.23
The
Apostles
called
for
the
Elders
and
conferred
with
them
without
the
people
.
Act.
20.17
.
The
Elders
did
consult
with
Iames
and
Paul
,
Act.
21
▪
●8
23.
without
asking
the
votes
of
the
people
,
and
did
a
matter
of
weight
for
the
peace
of
the
Church
from
their
owne
judgements
:
Act.
15
.
2●
,
23.
Yea
and
when
the
whole
Church
was
with
the
Apostles
and
Elders
in
counsell
these
are
preferred
before
them
as
their
superiours
,
who
had
their
consent
of
love
and
charity
,
but
not
of
authority
.
Therefore
the
people
were
not
reproved
for
the
disorders
of
the
Church
and
Common-wealth
,
Ne.
13.11
Apoc.
2
▪
1.
&
12.18
Apoc.
3.1
.
but
the
Princes
and
the
Priests
:
according
to
which
generall
course
we
must
understand
those
few
particulars
wherein
blame
seemes
to
bee
layed
upon
the
body
of
the
people
also
.
For
the
people
are
still
commanded
subjection
and
submission
to
governours
ecclesiasticall
and
temporall
:
Ro.
13
,
21.
Tit.
3.1
.
Act.
20
28
Heb.
13
▪
17
and
are
still
called
by
the
names
of
sheepe
,
brethren
,
saints
,
houshold
,
spouse
,
children
,
and
the
like
;
whereas
their
governours
are
called
Bishops
,
Overseers
,
Elders
,
Presbyters
,
Angels
,
Fathers
,
as
termes
of
superiority
.
1
Pet.
2.
Apoc.
1.6
.
It
is
true
,
they
are
also
called
a
royall
Priesthood
,
and
Kings
:
but
not
in
regard
of
externall
power
of
government
in
the
Church
,
but
of
internall
power
of
saving
grace
to
rule
over
their
own
corruptions
,
Ro.
6.12
.
that
sin
may
not
raigne
in
their
mortall
bodies
;
which
if
they
would
exercise
as
they
ought
these
quarrels
might
soone
cease
.
Object
.
Noe
(
say
the
Brownists
)
these
quarrels
must
not
cease
,
so
long
as
we
find
in
Scriptures
,
the
peoples
power
of
government
in
the
Church
,
maintained
.
For
they
instance
in
two
high
parts
of
government
,
excommunication
and
absolution
,
and
they
find
the
peoples
power
in
both
.
Math.
18.15
,
16
,
17
,
18
,
19.
For
Christ
saith
,
If
thy
brother
trespasse
against
thee
,
and
he
will
not
heare
thee
,
or
more
with
thee
,
Goe
tell
the
church
,
that
is
say
they
,
the
whole
congregation
,
and
as
hee
doth
heare
or
neglect
that
,
let
him
be
to
thee
either
bound
or
loosed
by
excommunication
or
absolution
.
Hence
they
argue
thus
:
Church
is
taken
for
every
particular
congregation
where
Christians
live
:
before
this
in
body
,
the
delinquent
that
is
obstinate
must
bee
convented
,
bee
it
lesse
or
greater
:
and
it
hath
a
power
in
governement
,
even
in
these
things
of
highest
nature
:
therefore
the
power
of
government
is
in
the
people
,
as
well
,
as
deeply
,
as
in
others
.
Heere
is
their
impregnable
hold
(
as
they
thinke
)
and
therefore
they
come
upon
us
thus
roundly
:
Christ
hath
charged
his
Apostles
,
Mat.
28.20
.
and
their
true
successours
:
that
they
should
teach
all
nations
to
observe
all
things
whatsoever
hee
hath
commanded
them
:
but
you
that
are
the
ministers
of
the
Church
of
England
,
doe
not
teach
us
to
observe
all
things
:
for
Christ
hath
commanded
a
forme
of
governement
,
Matth.
18.
wherein
all
members
should
have
publicke
cognizance
of
offences
for
the
advancement
of
the
kingdome
of
Christ
,
and
you
suffer
him
to
be
dishonoured
,
and
us
to
bee
robbed
of
our
rights
;
and
therfore
ye
are
not
the
ministers
of
Christ
,
neither
is
your
Church
a
true
Church
of
Christ
.
Thus
(
so
farre
as
I
can
gather
from
them
,
Sol.
and
conceive
)
I
have
given
them
the
full
advantage
of
their
plea.
But
if
all
this
were
true
,
it
doth
not
follow
that
wee
are
not
the
true
ministers
of
Christ
,
nor
that
our
Church
is
not
his
true
Church
.
Not
the
first
,
because
that
exposition
of
Christs
words
is
their
owne
,
and
not
Christs
.
If
Christ
had
said
unto
us
,
that
hee
would
have
such
a
governement
erected
in
every
parish
,
then
wee
should
dishonour
our
master
,
and
rob
Gods
people
,
not
to
preach
it
.
Others
have
with
prayer
,
care
,
and
conscience
looked
upon
those
words
of
Christ
,
as
well
as
they
:
and
yet
some
finde
in
that
Church
mentioned
by
Christ
,
onely
the
Iewish
Sanhedrim
:
some
the
Pope
and
his
conclave
:
some
the
presbytery
of
mixt
elders
:
some
the
consistory
of
preaching
elders
:
and
some
Bishops
and
superintendents
,
who
have
the
highest
oversight
to
punish
Church
scandals
under
the
Magistrates
,
under
whom
they
live
.
But
these
men
(
as
if
they
would
exclude
other
mens
discourses
,
and
binde
up
their
consciences
to
their
interpretations
)
will
have
their
meaning
to
be
the
true
sence
,
and
no
other
.
Neither
doth
it
follow
,
that
our
Church
is
not
the
true
Church
of
Christ
.
What
though-something
that
Christ
hath
commanded
to
be
observed
be
not
taught
,
nor
observed
,
doth
it
therefore
follow
that
such
a
Church
is
not
his
?
What
Christian
is
there
that
hath
all
Christs
observations
taught
in
every
congregation
where
hee
comes
,
or
,
if
hee
have
them
all
,
doth
observe
and
doe
them
as
he
ought
?
And
yet
,
I
hope
,
he
may
be
a
true
Christian
,
and
saved
in
the
day
of
Christ
.
As
in
a
Christian
,
wee
must
observe
what
gives
him
saving
fellowship
with
Christ
,
to
wit
,
Repentance
from
dead
workes
,
Heb.
6
1.
1
Tim
,
1.5
.
and
Faith
unfained
:
Eph.
4.1
.
and
how
he
walketh
worthy
of
this
fellowship
in
the
way
of
life
,
to
wit
,
by
deniall
of
himselfe
,
taking
up
of
the
crosse
,
Mat.
16.24
and
following
Christ
,
so
farre
,
that
no
wilfull
nor
deliberate
sinne
raigne
in
him
:
Rom.
6.12
and
then
though
he
do
not
observe
every
outward
forme
and
rule
,
yet
(
I
hope
)
Christ
may
be
his
Christ
,
and
he
Christs
member
to
life
.
So
in
a
church
must
we
observe
what
gives
it
true
ecclesiasticall
fellowship
with
Christ
,
to
wit
,
the
Apostles
doctrine
,
and
fellowship
,
breaking
of
bread
,
Act.
2.42
.
and
praier
:
and
then
,
if
it
professe
to
know
these
,
and
to
continue
in
them
,
so
far
as
it
is
come
,
Phil.
3.
though
it
observe
not
every
thing
that
other
men
thinke
it
should
,
yet
I
hope
it
is
a
true
church
of
Christ
.
But
(
say
they
)
we
have
not
the
Apostles
doctrine
and
fellowship
for
want
of
this
popular
governement
.
Let
them
prove
once
,
Obiect
.
Sol.
that
this
is
any
part
of
the
Apostles
doctrine
and
fellowship
.
Indeed
they
tell
us
(
as
before
)
that
Christ
said
,
goe
tell
the
Church
,
Matth.
18.
and
so
forth
:
but
how
this
Last
serves
their
feet
,
comes
next
to
bee
discussed
.
If
this
church
were
every
congregation
,
and
if
one
man
may
bind
,
and
loose
,
it
is
certaine
the
whole
congregation
may
doe
so
also
,
and
so
have
the
greatest
power
of
church
governement
in
their
owne
hand
:
but
whether
the
text
will
conclude
for
such
power
is
the
thing
in
question
.
Learned
men
of
most
ages
have
much
looked
upon
that
text
,
Matth.
18
expounded
.
and
have
applied
it
either
by
way
of
allusion
,
or
properly
to
church
discipline
,
some
way
or
other
.
Some
churches
in
this
last
age
have
looked
upon
it
fully
,
and
(
as
they
thinke
)
have
squared
an
exact
discipline
according
to
it
;
though
I
cannot
finde
that
they
cut
their
course
fully
according
to
their
owne
sence
.
Some
particular
persons
finding
this
to
bee
the
strongest
hold
for
that
new
discipline
,
have
sought
to
overthrow
it
so
,
as
utterly
to
roote
out
excommunication
from
the
church
;
and
others
(
finding
the
good
use
of
that
censure
for
the
well
being
of
the
church
)
have
beene
as
eagar
to
maintaine
this
hold
.
But
discipline
,
and
that
censure
,
hath
hold
strong
enough
from
other
texts
,
though
that
of
Christ
bee
set
in
its
proper
sence
.
For
when
wee
looke
to
that
promise
of
Christ
to
his
disciples
in
the
name
of
Peter
,
Mat.
16.19
Ioh.
20.23
1
Cor.
5.
1
Tim.
2
Tim.
and
how
he
made
it
good
to
his
Apostles
,
&
lay
together
the
rules
&
practises
of
the
apostles
,
especially
in
the
epistles
to
the
Corinthians
,
and
to
Timothy
(
which
last
are
spent
in
rules
,
for
the
well
ordering
of
the
governing
,
and
the
governed
)
we
shall
find
ground
sufficient
for
church
governement
,
either
in
patterne
,
or
precept
,
generall
or
speciall
,
though
we
suffer
this
text
to
appear
in
its
own
colors
.
Col.
3.13
.
Let
me
tell
them
then
,
that
as
Paul
saith
:
Forbeare
one
another
,
and
forgive
one
another
,
if
any
man
have
a
quarrel
,
or
complaint
against
any
:
so
Christ
in
that
chapter
gives
a
remedy
against
private
contentions
.
This
is
plaine
to
everie
eye
,
Mat.
18.7
.
that
is
not
wilfully
blinded
,
that
Christ
in
that
chapter
tells
of
the
danger
of
scandals
;
and
thereupon
he
gives
a
double
direction
:
first
to
live
so
,
Ma.
18.
av
.
8
ad
v.
15.
Mat.
18.15
ad
finem
.
as
not
to
give
scandal
to
others
,
and
secondly
,
to
carry
themselves
aright
to
others
that
give
scandal
to
them
;
and
that
all
this
is
to
bee
referred
to
private
offences
,
the
unbroken
course
of
the
chapter
shewes
,
as
Saint
Basil
hath
observed
many
hundred
yeares
agoe
.
That
which
moved
Christ
to
this
discourse
,
was
the
present
state
of
the
Iewish
disciples
under
the
Romane
Empire
.
Luk.
19.2
.
Mat.
9
9.
The
Romanes
had
no
governement
over
them
,
and
the
authority
of
their
edlers
was
much
diminished
.
For
many
of
the
Iewes
became
servants
to
the
Romanes
,
as
their
Publicanes
,
to
gather
in
their
tribute
:
such
were
Zacheus
,
yea
,
and
Matthew
.
These
were
freed
from
the
authority
of
the
Iewes
;
as
all
other
Iewes
were
that
were
freemen
of
Rome
,
which
made
Paul
when
hee
saw
oppression
before
him
,
to
appeale
to
Caesar
,
Act.
25.11
Act.
22
28
and
to
plead
that
he
was
free
borne
.
This
was
a
great
vexation
to
the
Iew
in
recovering
of
right
,
and
defending
himselfe
from
wrong
.
Therefore
Christ
to
moderate
the
Iewes
passions
arising
one
against
another
,
directs
them
what
course
to
take
;
you
must
not
deale
(
saith
hee
)
one
with
another
presently
,
as
with
Publicanes
,
&
Heathens
,
who
are
out
of
Iewish
power
,
and
cannot
bee
impleaded
any
where
,
but
before
a
Romane
barre
:
but
to
cut
off
al
differences
betwixt
you
and
your
brethren
,
yee
must
proceed
in
a
gentle
way
.
Why
?
what
must
they
doe
?
If
thy
brother
(
a
Iew
)
shall
trespasse
against
thee
(
a
Iew
)
,
right
thy selfe
by
degrees
.
First
,
deale
with
him
fraternally
,
according
to
the
rule
of
charity
,
Mat.
18.15
.
tel
him
his
fault
betweene
thee
and
him
alone
.
If
that
will
doe
no
good
to
gaine
him
,
ver.
16.
then
secondly
,
deale
with
him
legally
,
take
with
the
one
or
two
more
,
that
may
heare
the
difference
,
convince
him
of
errour
,
and
perswade
him
to
peace
:
for
this
is
Moses
law
,
that
in
the
mouth
of
two
or
three
witnesses
,
every
word
bee
established
.
Deu.
19.
●5
Heb.
10.28
If
that
will
not
yet
bring
him
home
,
then
thirdly
,
deale
with
him
Iewishly
,
tell
it
unto
the
Church
,
complaine
to
the
Sanhedrim
,
Mat.
18.17
.
tell
the
seventy
elders
who
sit
yet
,
by
Gods
approbation
,
to
heare
harder
causes
,
and
to
decide
greater
doubts
against
peace
,
and
charity
.
If
yet
hee
bee
so
gracel●sse
as
to
neglect
thee
,
and
them
too
,
then
lastly
,
deale
with
him
heathenishly
by
Romane
soveraignety
to
which
now
you
are
subject
,
but
thinke
him
to
bee
as
an
Heathen
and
Publican
,
&
deale
with
him
accordingly
:
The
law
is
good
if
it
bee
used
lawfully
;
1
Tim
1.8
Allusive
.
1
Cor.
6.1.6
.
let
Caesars
justice
end
the
difference
betwixt
you
.
It
is
true
,
the
Apostle
saith
,
that
Brother
must
not
dare
to
goe
to
law
with
brother
,
and
that
before
unbelievers
:
yet
I
hope
even
then
,
when
the
Iewes
,
Ro.
9.13
.
Pauls
brethren
wronged
him
,
and
the
saints
could
not
right
him
,
hee
appealed
unto
Caesar
.
Therefore
ye
must
put
a
difference
betwixt
the
christian
Corinthians
,
after
the
death
of
Christ
,
and
the
christian
Iewes
before
the
death
of
Christ
.
These
had
no
Church
government
setled
,
but
that
of
the
Iewes
,
which
by
Romane
authority
was
neglected
and
slighted
:
but
the
Corinthians
had
.
For
Christ
never
medled
to
settle
any
other
Church
government
during
life
,
but
the
Iewish
,
which
was
to
bee
of
force
til
after
his
death
:
but
then
he
sent
his
Spirit
to
direct
his
Apostles
in
all
necessaries
.
Ioh.
16.
The
Iewes
were
Christians
but
in
working
:
for
the
best
of
them
(
even
the
Apostles
)
were
dreggish
in
faith
and
life
:
In
faith
about
the
death
and
resurrection
of
Christ
,
and
about
a
temporall
Kingdome
doted
upon
.
In
life
,
when
they
too
full
of
revenge
in
drawing
the
sword
as
Peter
,
or
for
calling
down
fire
from
heaven
upon
the
Samaritans
.
But
the
Corinthians
were
more
perfectly
instructed
in
the
mysteries
of
faith
and
charity
,
and
therefore
their
brawles
would
bee
more
scandalous
,
1
Cor.
6
▪
2.
having
such
wise
Saints
among
them
who
shall
judge
the
world
.
Lastly
,
the
Apostle
findes
not
fault
with
the
Corinthians
for
going
to
law
absolutely
one
with
another
before
infidels
;
for
even
Heathen
Kings
,
and
all
that
are
in
authority
are
to
be
prayed
for
,
1
Tim.
●
.
1
,
2.
that
Christians
may
lead
a
quiet
and
peaceable
life
in
all
godlinesse
and
honesty
:
And
this
they
cannot
doe
except
their
Thrones
minister
justice
in
mine
and
thine
.
It
is
lawfull
therefore
when
raking
and
politicke
Christians
doe
bite
and
devoure
one
another
,
doe
serve
their
owne
bellies
,
Gal.
5
15.
Ro.
16.18
.
and
by
good
words
and
faire
speaches
doe
deceive
the
hearts
of
the
simple
,
and
defraud
one
another
in
bargaining
,
1
Thes.
4.
to
appeale
to
the
minister
of
justice
.
Ro.
13.1
,
4.
For
all
power
is
of
God
,
and
the
very
Heathen
Magistrate
doth
not
beare
the
sword
in
vaine
.
But
he
findes
fault
with
them
,
that
they
set
too
great
a
price
upon
the
things
of
this
life
;
that
they
were
too
contentious
about
them
;
that
they
went
to
law
before
Heathens
to
the
scandall
of
Christianity
;
and
that
they
appealed
to
forraigne
judgement
,
when
they
might
have
remedy
by
wise
Saints
neerer
hand
,
which
the
Jewes
could
not
have
,
when
their
Elders
by
Romane
liberty
were
contemned
.
Why
the
former
sense
is
true
.
Now
,
if
they
doubt
whether
this
sense
may
bee
admitted
,
I
shall
(
by
Gods
helpe
)
cleare
it
from
the
Text
,
and
maintaine
it
from
exceptions
that
may
arise
thence
.
First
,
therefore
consider
that
Peter
understood
this
discourse
of
private
offences
onely
:
therefore
when
Christ
hath
done
,
hee
saith
,
Mat.
18.21
Lord
,
how
oft
shall
my
brother
sin
against
me
?
Against
me
,
saith
Peter
,
intimating
a
private
trespasse
.
Secondly
,
consider
Christs
answer
to
Peter
in
a
Parable
,
where
he
concludes
thus
,
So
shall
my
heavenly
Father
doe
to
you
,
vers.
35.
if
yee
from
your
hearts
forgive
not
every
one
his
brother
his
trespasses
:
where
hee
still
speakes
of
private
trespasses
.
Thirdly
,
consider
the
propriety
of
speech
in
the
words
of
Christ
.
If
thy
brother
,
saith
Christ
,
that
is
,
a
Jew
:
vers.
15.
for
no
Jew
nor
Disciple
then
called
any
other
man
brother
but
a
Iew.
If
thy
brother
sin
against
thee
,
therefore
the
offence
is
still
private
and
personall
.
Lastly
,
vers.
17.
consider
that
Christ
sends
the
offender
from
the
Church
neglected
to
the
plaintiffes
censure
and
punishment
to
be
sought
.
He
doth
not
say
,
let
him
be
to
the
Church
as
an
heathen
and
Publican
,
that
is
,
excommunicate
:
(
for
Heathens
were
not
excommunicated
;
1
Cor.
5.11
.
for
what
have
we
to
doe
to
judge
those
that
are
without
?
no
nor
Publicans
neither
;
for
we
reade
onely
that
Christ
wrought
Zacheus
to
restore
where
he
wronged
,
Luk.
19.
but
we
read
not
that
he
left
his
office
.
And
when
the
Publicans
came
to
Iohn
Baptist
,
Luk.
3.12.13
.
hee
did
not
bid
them
leave
their
places
,
but
exact
no
more
than
that
which
is
appointed
you
:
)
but
saith
Christ
,
let
him
bee
to
thee
:
because
hee
hath
despised
the
Church
,
which
is
the
highest
tribunall
under
Caesar
,
hee
is
in
thy
hand
to
take
Caesars
course
with
him
.
But
(
say
they
then
)
how
will
you
maintaine
this
sense
from
just
exceptions
.
Obiect
.
Sol.
We
had
need
indeed
:
for
we
are
persecuted
from
this
Text
by
two
sorts
of
persons
.
The
Papists
say
that
here
Christ
refers
us
to
the
Christian
Church
(
the
Pope
out
of
his
chaire
)
to
end
all
controversies
.
But
what
have
Christians
to
doe
here
,
if
it
was
the
comfort
or
a
Iew
against
a
Iew
in
private
offences
?
The
Brownists
say
,
that
here
is
a
Rule
for
every
private
Congregation
like
themselves
to
claime
a
sufficisufficient
power
by
,
to
advance
Christs
kingdome
.
Object
.
And
it
can
be
no
other
(
say
they
)
for
the
word
(
church
)
cannot
bee
taken
for
the
Iewish
Sanhedrim
;
it
is
a
christian
word
proper
to
congregations
of
saints
.
Sol.
Nay
,
that
word
in
Gods
language
is
used
for
any
assembly
.
Act
▪
19.32.39.41
.
The
assembly
was
confused
;
it
shall
hee
determined
in
a
lawfull
assembly
;
yee
cannot
give
an
account
of
this
concourse
,
therefore
hee
dissolued
the
assembly
,
saith
the
holy
Ghost
of
a
wicked
uproare
;
and
in
all
three
places
the
word
church
is
used
.
Why
then
may
not
the
grave
assembly
of
the
seventy
elders
be
called
a
church
?
Object
.
Yea
but
(
they
say
)
heere
is
mention
made
of
binding
and
loosing
,
which
are
proper
to
church
censures
.
Sol.
It
is
true
,
that
for
their
affinity
in
sound
,
they
have
beene
often
applyed
so
,
at
least
by
way
of
allusion
.
But
we
read
of
a
threefold
binding
in
the
new
testament
▪
Divine
,
Ministeriall
,
and
Fraternal
,
Divine
▪
when
God
at
last
doth
justly
give
over
to
everlasting
obduration
,
and
restraint
,
those
that
are
cast
into
hell
:
2
Pet.
2.4
.
Jude
6.
Matth.
22.
so
the
devils
a●e
reserved
in
everlasting
chaines
:
and
God
saith
of
final
contemners
of
grace
,
binde
him
hand
and
foot
,
cast
him
into
utter
darkenesse
.
Ministerial
,
when
the
preachers
of
the
Gospell
binde
over
obstinate
sinners
to
wrath
,
either
morally
,
by
way
of
denunciation
only
,
or
Ecclesiastically
,
by
way
of
processe
.
This
Christ
promised
to
the
disciples
in
the
name
of
Peter
,
Mat.
16
19
Joh.
20.23
and
performed
to
all
his
disciples
:
yea
and
this
is
most
fearefull
,
when
the
bond
is
laid
right
,
because
they
doe
it
by
commission
from
God
as
Gods
Ambassadours
;
yet
is
it
soluble
to
true
penitents
.
Fraternall
and
brotherly
binding
;
when
one
man
bindes
another
for
private
offences
obstinately
stood
in
:
and
of
that
doth
Christ
speake
in
this
place
.
If
ye
have
won
him
by
a
loving
conviction
,
ye
loose
him
of
his
guilt
to
you
:
If
hee
will
live
in
his
uncharitablenesse
,
ye
binde
him
by
your
seeking
peace
:
for
hee
that
will
not
be
reconciled
from
the
heart
,
Matth.
5.25
,
26.
Obiect
.
Sol.
Matth.
●8
.
19
.
Quid
hoc
si●●
velit
series
ipsa
loci
declarat
.
Siqui
correptus
est
animo
indoluerit
&
in
idem
propositum
venerit
cum
eo
●
quo
corripiaetur
dabitur
ei
de
clementissimo
Deo
ven●a
&c.
God
will
not
be
reconciled
unto
him
,
hee
shall
into
the
prison
till
he
hath
paid
the
utmost
farthing
.
But
(
it
may
be
said
)
how
shall
I
be
assured
that
upon
my
brothers
submission
,
and
mine
and
my
witnesses
acceptance
,
that
his
bond
of
guilt
shall
be
loosed
by
God
?
From
Christs
promise
,
that
if
two
shall
agree
on
earth
,
as
touching
any
thing
that
they
shall
aske
,
it
shall
b●
done
for
them
(
to
their
brethren
)
of
my
Father
which
is
in
Heaven
.
Thus
Saint
Basil
of
old
:
If
two
shall
aske
by
consent
it
shall
be
done
:
what
this
meaneth
the
processe
of
the
place
shewes
(
saith
he
:
)
for
immediately
before
Christ
speaketh
of
him
that
reproveth
his
brother
,
and
him
that
is
reproved
;
and
If
he
that
be
reproved
be
grieved
for
his
fault
,
and
be
joyned
with
the
reprover
in
the
same
minde
,
the
pardon
which
is
asked
shall
be
granted
from
our
most
gracious
God
.
This
I
alledge
(
as
I
could
in
this
cause
many
other
)
not
because
they
like
it
:
but
because
they
may
know
that
this
sense
is
not
a
new
one
of
my
owne
.
I
know
that
they
runne
a
new
and
uncharitable
way
,
for
when
they
reade
that
Christ
promiseth
not
doing
for
them
that
aske
,
except
they
agree
on
earth
:
they
peremptorily
conclude
,
that
they
ought
not
to
pray
with
them
that
doe
not
consent
with
them
in
their
opinions
.
Therefore
would
they
neither
pray
with
me
,
nor
suffer
me
to
pray
with
them
to
our
good
God
to
lead
us
us
into
the
way
of
truth
:
nor
will
they
pray
with
their
owne
wives
and
children
,
though
never
so
pious
,
if
they
doe
not
meet
in
the
same
center
of
conceits
.
Object
.
Yea
but
(
say
they
)
all
the
Text
before
must
be
understood
of
publike
Church
scandals
because
of
Christs
promise
,
Mat.
18
20
Where
two
or
three
be
gathered
together
in
my
name
,
there
am
I
in
the
midst
of
them
:
which
is
ever
applyed
to
publike
meetings
.
Sol.
It
is
true
:
it
is
so
applyed
,
and
so
may
and
must
.
For
it
holds
strongly
,
that
i●
Christ
be
present
with
private
persons
,
who
agree
in
building
up
one
another
in
charity
much
more
is
he
present
in
publike
conventions
where
faith
climbes
,
hope
rootes
,
charity
flames
,
and
zeale
burnes
up
corruption
,
when
they
are
well
used
.
But
yet
this
proves
not
,
but
that
here
Christ
may
treate
of
private
scandals
,
as
the
whole
context
shewes
,
and
may
incourage
brotherly
prayers
one
for
another
in
peace
,
because
Christ
is
present
with
them
.
But
all
this
is
but
a
flash
to
them
yet
:
Object
.
for
this
text
must
needes
bee
a
rule
of
their
perfect
discipline
in
the
body
of
their
members
:
1
Cor.
1.5
because
the
Apostle
blames
the
whole
church
of
Corinth
,
for
not
casting
out
of
the
incestuous
person
.
Sol.
That
this
is
no
perfect
rule
of
discipline
,
may
appeare
to
any
man
that
will
consider
,
that
heere
is
no
direction
to
proceed
against
sins
against
God
,
or
others
,
but
onely
against
thee
,
&
thee
.
Heere
is
no
excommunication
ordained
:
for
it
is
not
said
,
put
him
out
from
among
you
,
1
Cor
5.
but
let
him
bee
to
thee
for
seeking
further
remedy
.
Lastly
,
heere
is
no
determining
power
given
to
the
church
;
for
the
party
offended
is
principall
to
admonish
,
tell
,
fine
.
The
church
is
not
to
excommunicate
,
but
to
turne
the
offender
over
to
the
offended
party
,
let
him
be
to
thee
,
not
to
us
:
yea
the
church
is
not
to
call
him
by
summons
,
but
to
expect
the
plaintiffes
comming
:
and
moreover
,
if
heere
were
a
perfect
rule
,
it
might
fall
out
that
two
or
three
men
,
yea
women
,
pretending
to
bee
gathered
in
Christs
name
,
might
cast
out
whole
congregations
for
not
consenting
unto
them
.
And
for
that
place
to
the
Corinths
,
Object
▪
1
Cor.
●
▪
where
Saint
Paul
is
charged
to
countenance
this
their
new
parish
discipline
;
because
hee
blamed
the
Corinthians
that
the
incestuous
person
was
not
cast
out
:
I
answer
,
hee
might
have
had
just
cause
to
blame
them
,
Sol.
if
hee
had
committed
any
such
thing
to
their
trust
,
by
devolving
his
authority
to
them
:
but
that
hee
did
not
yet
put
over
his
authority
to
them
in
body
,
appeares
divers
waies
.
First
,
though
the
power
of
governement
,
in
respect
of
use
,
belong
to
the
whole
church
for
benefit
,
that
where
the
fact
is
notorious
,
the
law
might
be
notorious
too
,
so
as
the
whole
church
may
bee
witnesse
of
the
doome
,
1
Cor.
5.4
.
when
they
are
gathered
together
:
yet
in
regard
of
the
possession
for
managing
of
it
,
it
belongs
onely
to
the
Pastors
,
and
chiefe
Bishops
.
For
when
Christ
made
that
promise
of
binding
and
loosing
to
his
disciples
,
hee
did
not
make
it
to
them
as
Apostles
properly
:
for
it
is
no
such
personall
priviledge
as
not
to
descend
:
It
is
needefull
for
the
church
in
all
ages
,
therefore
not
tyed
to
any
.
Neither
did
he
make
it
unto
them
as
the
body
of
christians
:
for
when
hee
made
good
his
promise
,
hee
tells
us
that
hee
sent
and
inspired
them
,
Ioh.
20.
and
after
both
these
,
gave
this
commission
of
binding
and
loosing
:
but
hee
sent
not
all
,
nor
inspired
all
,
as
he
signified
by
breathing
upon
the
Apostles
.
But
he
did
it
to
them
,
as
pastors
,
and
chiefe
Bishops
,
and
so
to
men
of
office
for
the
use
and
comfort
of
the
church
for
ever
,
And
terrour
of
ungodly
men
.
Secondly
,
the
persons
to
whom
this
authority
of
perpetuall
governement
of
the
church
(
in
ecclesiasticall
way
)
was
committed
,
were
the
chief
Pastours
(
as
Bishops
were
anciently
called
)
therefore
if
Paul
had
fixed
the
blame
in
that
particular
upon
any
,
it
would
have
been
upon
the
Angel
,
Apoc.
2
▪
&
3.
and
chiefe
overseer
of
that
church
.
For
Paul
and
Christ
are
not
of
a
severall
spirit
and
judgement
in
church-discipline
.
Thirdly
,
if
therefore
Paul
blame
any
for
this
,
it
is
under
the
whole
church
,
those
that
by
office
were
to
redresse
these
outrages
,
and
to
see
to
the
holinesse
,
charity
,
and
comelinesse
of
that
church
.
But
lastly
,
if
wee
looke
into
the
words
more
narrowly
,
wee
shall
finde
the
true
fault
that
hee
blamed
the
church
of
Corinth
for
.
1
Cor.
5.1
.
They
had
a
common
fame
of
such
a
wickednesse
committed
amongst
them
,
that
the
Gentiles
by
the
light
of
nature
did
abhorre
.
Paul
(
having
as
yet
supreame
power
ecclesiasticall
under
Christ
in
his
owne
hand
,
and
(
for
ought
we
know
)
not
having
setled
a
Bishop
in
highest
church
governement
,
as
in
Ephesus
,
Creta
,
Asia
,
)
did
expect
from
them
woefull
complaints
of
this
disorder
,
that
hee
might
have
directed
them
accordingly
,
for
the
taking
of
it
away
from
among
them
,
with
the
author
of
it
.
Ver
▪
2.
that
he
might
be
〈◊〉
away
from
them
,
no●
cast
out
〈◊〉
themselv●
.
But
they
were
so
farre
from
this
,
that
they
were
puffed
up
with
their
owne
gifts
,
and
lamented
not
that
wickednesse
that
raigned
among
them
,
that
by
d●e
course
it
might
bee
removed
.
This
therefore
is
that
,
which
the
Apostle
blameth
in
the
Corinthians
.
Therefore
that
hee
may
shew
them
,
that
they
are
not
so
much
to
admire
themselves
,
as
to
take
off
their
eyes
from
the
great
faults
committed
against
them
,
and
that
they
are
to
lament
,
and
doe
their
best
,
that
such
wicked
persons
might
be
taken
away
from
among
them
,
and
not
thrust
out
in
a
crowd
:
the
Apostle
doth
three
things
by
authority
i●
the
face
of
the
Church
,
vers.
4.
who
of
conscience
ought
to
consent
and
beare
witnesse
to
the
doome
.
First
,
the
act
of
an
Apostle
,
Deliver
such
an
one
unto
Satan
(
it
may
be
)
that
he
might
have
power
over
his
body
to
torment
him
,
as
appeares
in
the
Stories
of
Ananias
,
Sapphira
,
Elimas
,
Alexander
.
Secondly
,
the
act
of
a
Bishop
,
vers
▪
13
:
put
away
from
amongst
you
that
wicked
person
,
that
being
suspended
from
the
preservatives
of
his
soule
in
the
visible
communion
of
Saints
,
he
might
have
a
way
to
bring
him
to
godly
sorrow
.
And
thirdly
,
the
act
of
every
godly
Pastour
,
to
mourne
that
if
any
be
called
a
brother
,
and
bee
a
fornicator
,
vers.
11.
or
covetous
,
or
an
Idolater
,
or
a
rayler
,
or
a
drunkard
,
or
an
extortioner
,
with
such
an
one
eate
not
:
that
is
,
be
so
farre
from
countenancing
of
him
in
his
sinne
,
that
yee
take
him
not
into
unnecessary
familiarity
.
Now
,
how
from
hence
can
be
picked
a
popular
government
of
the
Church
,
God
knoweth
,
I
cannot
yet
reach
.
Object
.
But
yet
(
say
the
Brownists
)
you
may
reach
thus
much
to
confound
you
,
that
if
Paul
would
not
have
you
eate
with
such
wicked
brothers
,
much
lesse
would
he
have
you
to
receive
the
Sacrament
with
them
:
for
he
hath
more
care
of
his
owne
supper
than
of
ours
.
This
is
certaine
that
God
hath
a
greater
care
of
his
own
Supper
than
of
ours
:
Sol.
and
therefore
though
he
be
willing
that
all
should
come
both
good
and
bad
,
yet
if
they
come
,
and
stay
bad
,
and
hee
come
to
try
them
,
Matth.
22.
they
shall
bee
bound
hand
and
foot
and
cast
into
hell
.
It
is
certaine
also
that
wee
must
have
a
great
care
of
the
Supper
of
the
Lord
as
we
can
in
our
places
;
private
persons
,
by
private
communion
of
Saints
;
Presbyters
,
by
publike
preaching
by
Word
and
Doctrine
,
and
by
private
exhortations
as
they
can
;
and
Church-Officers
by
presentments
,
and
punishments
fit
.
But
it
doth
not
therefore
follow
,
because
wee
may
not
eate
with
them
(
that
is
,
converse
familiarly
and
unnecessarily
with
them
)
that
therefor
we
may
not
eate
the
Lords
Supper
with
the
Saints
,
because
wicked
persons
are
there
.
Their
wickednesse
we
countenance
,
when
we
keepe
company
with
them
:
our
goodnes
they
countenance
,
when
they
come
into
publike
communion
with
us
:
we
have
no
need
of
their
eating
with
us
,
they
shew
their
need
of
their
eating
with
us
in
the
Sacrament
,
when
we
have
no
power
to
keepe
them
backe
.
Yet
(
say
they
still
)
wee
have
power
to
keepe
them
backe
:
Object
.
for
Paul
speaking
of
the
incestuous
person
saith
,
1
Cor
▪
●
.
6
.
sufficient
to
such
a
man
is
this
punishment
which
was
inflicted
of
many
;
therefore
the
whole
Church
had
power
and
used
it
against
him
.
It
is
true
,
it
was
inflicted
by
many
assessors
and
consenters
to
his
doom
,
but
not
as
prime
executors
of
that
doome
.
The
Apostle
saith
,
that
the
Saints
shall
judge
the
world
,
by
way
of
life
,
witnesse
,
1
Cor.
6.2
.
consent
,
and
approbation
▪
yet
is
it
not
Christ
that
is
the
Judge
of
wicked
and
good
?
So
though
this
punishment
was
inflicted
upon
him
by
many
,
by
way
of
consent
,
and
approbation
yet
was
it
primely
inflicted
by
Paul
,
1
Cor.
5.3
,
4.
and
his
authority
in
those
that
declared
it
.
Thus
have
I
satisfied
my selfe
(
if
not
others
)
in
this
point
concerning
the
power
of
governement
,
which
lies
not
in
all
the
congregation
for
execution
and
prime
officiating
,
but
in
the
chiefe
governours
who
beare
the
place
of
Paul
and
the
other
Apostles
.
SECT.
13.
Brownists
exceptions
against
the
persons
governing
in
our
Church
,
and
against
the
exercise
of
their
governement
.
PVt
case
that
the
power
of
governement
were
not
in
every
particular
congregation
,
yet
our
governours
are
not
to
bee
allowed
,
yea
to
be
banished
the
church
,
say
they
.
They
are
farre
from
the
sweete
moderate
spirit
of
Melancthon
,
one
of
the
blessed
reformers
,
who
,
so
the
Pope
of
Rome
himselfe
would
have
admitted
of
the
Gospel
of
Christ
in
truth
,
would
have
permitted
his
superiority
over
Bishops
,
by
humane
right
,
for
the
peace
and
common
tranquility
of
christians
under
him
.
But
nothing
will
serve
these
people
but
the
damnation
of
the
Pope
,
and
the
shame
and
confusion
of
all
Bishops
,
one
,
and
the
other
.
And
there
are
three
things
principally
in
them
,
at
which
they
except
,
and
against
which
they
stumble
:
-
1
Their
name
.
1
Their
name
.
Object
.
-
2
Their
degree
.
-
3
Their
jurisdiction
.
Why
(
say
they
)
should
they
appropriate
to
themselvs
this
name
of
Bishops
,
which
belongs
to
all
other
Pastours
as
well
as
to
them
?
There
is
good
cause
;
Sol.
for
there
are
two
sorts
of
Bishops
:
first
ordinary
Bishops
,
Act.
20.28
such
as
were
all
the
Elders
of
Ephesus
.
Es.
56.10
.
These
must
not
bee
blinde
watch-men
:
for
if
they
see
not
,
they
cannot
oversee
.
They
must
not
sleepe
and
bee
secure
:
Matth.
13.
they
must
have
a
great
care
to
keepe
safe
those
that
are
committed
to
them
,
that
the
enemy
come
not
and
sowe
tares
.
Secondly
,
there
are
extraordinary
Bishops
,
such
as
have
precedence
,
&
jurisdiction
,
not
onely
over
the
flock
,
but
over
the
elders
and
presbyters
,
which
are
called
Angels
;
such
were
Timothy
,
Apoc
▪
2
▪
&
●
and
Titus
the
first
ordained
Bishops
of
the
churches
of
Ephesus
and
Creta
,
as
appeares
in
the
postscript
of
those
epistles
.
2
Tim.
&
Tit.
post
sc.
Which
though
haply
they
are
no
part
of
the
canonicall
scriptures
,
yet
are
they
authenticall
records
of
matters
of
fact
to
help
our
understandings
in
the
needfull
stories
of
th●se
times
,
without
which
we
may
think
amisse
.
From
these
,
they
justly
assume
those
names
which
have
beene
given
to
men
of
their
order
,
ever
since
the
Apostles
dayes
.
But
put
case
they
could
not
make
such
aclaime
,
Aernis
.
if
there
be
the
office
,
shall
we
quarrell
about
the
names
?
The
first
man
that
ever
found
fault
with
the
name
,
would
fame
have
been
a
Bishop
himselfe
;
but
when
he
found
himselfe
crossed
,
he
comforted
himself
with
this
,
that
yet
,
as
he
was
a
Presbyter
,
he
was
equall
with
them
.
But
let
no
good
Christians
be
unquiet
for
names
,
if
there
may
bee
an
agreement
in
things
named
.
1
Cor.
6.4
.
Ro
15.8
.
Matth.
20.28
.
1
Pet.
2.25
.
Heb.
3.1
.
1
Pet.
5.1
.
3
Ioh.
1.
2
Cor.
8.23
.
Phil.
2.25
Apoc.
1.
&
2.
&
3.
Object
.
The
Apostles
were
called
Deacons
in
Gods
language
,
yea
,
and
Christ
himselfe
,
who
came
to
that
end
.
Christ
is
called
the
Arch-bishop
,
and
the
Apostle
of
our
soules
.
The
Apostles
are
called
Elders
,
and
Elders
were
called
Apostles
,
and
Bishops
are
called
Angels
.
What
matters
it
then
for
names
,
if
wee
can
agree
in
other
things
?
But
(
say
they
)
wee
doe
not
agree
in
other
things
:
for
these
Bishops
are
in
a
degree
above
Presbyters
,
and
so
there
is
an
unequall
ministery
in
the
Church
of
Christ
which
should
not
bee
.
2
Their
degree
.
Now
surely
they
have
had
this
from
the
Apostles
dayes
:
Sol.
yea
the
scripture
mentioneth
a
superiority
in
the
ministery
of
the
Church
▪
first
Apostles
,
1
Cor
▪
12
.
2●
.
secondarily
prophets
,
thirdly
teachers
.
And
this
is
a
sure
rule
,
that
such
a
ministery
as
is
most
like
the
ministerie
ordained
by
Christ
(
it
not
being
denyed
unto
us
expressely
,
or
by
consequent
,
and
another
commanded
)
may
be
lawfully
maintained
by
us
as
Christs
ministery
.
But
such
is
an
unequall
ministery
in
degree
,
as
Prophets
,
Ephes
▪
●
Apostles
,
Evangelists
,
Pastours
,
and
Doctours
,
one
above
another
in
larger
authority
,
&
gifts
:
for
those
that
were
called
immediately
did
excell
those
that
were
called
by
men
.
And
among
those
that
were
called
by
men
,
where
might
bee
a
rising
to
an
higher
degree
according
as
they
profited
in
faith
and
godlinesse
.
Therefore
Paul
saith
,
that
they
that
use
the
office
of
a
Deacon
well
purchase
to
themselves
a
good
degree
.
1
Tim
3
.
1●
.
Therefore
may
wee
lawfully
maintaine
a
superiority
in
the
ministery
of
Christ
now
.
But
(
it
may
be
)
they
would
not
stand
so
much
upon
this
,
3.
Their
jurisdiction
Ob
▪
because
(
for
ought
I
can
finde
)
there
is
some
inequality
betwixt
their
pretended
Pastors
and
Doctors
)
;
but
that
there
is
a
Iurisdiction
in
our
Bishops
,
not
onely
over
the
flock
,
but
over
the
compresbyters
their
brethren
.
It
is
true
,
there
is
so
,
Sol.
and
that
justly
;
without
which
,
wee
should
have
as
many
religions
as
parishes
:
and
for
that
I
say
this
.
Such
jurisdiction
as
is
patterned
or
prescribed
in
the
epistles
to
Timothy
,
and
Titus
,
is
worthily
exercised
in
our
church
of
Christ
.
If
it
bee
said
,
that
that
jurisdiction
was
personal
in
them
;
this
takes
away
the
comfort
of
doctrine
in
all
the
othe●
epistles
:
for
it
may
be
as
well
said
,
that
the
rules
of
faith
and
doctrine
in
them
are
personall
,
and
belong
to
that
age
.
But
as
this
cannot
be
said
,
1
Tim.
3.15
.
1
Tim.
6.14
.
so
nor
that
:
for
those
rules
tended
to
the
government
of
the
house
of
God
,
and
were
to
be
kept
to
the
appearing
of
our
Lord
Iesus
Christ
.
Now
that
,
that
jurisdiction
patterned
or
prescribed
in
those
epistles
was
episcopal
,
appeareth
thus
.
Set
aside
matters
matrimonial
,
and
testamentary
,
which
are
the
wise
donation
of
princes
for
the
conscionable
ordering
of
such
affaires
,
and
the
jurisdiction
of
Bishops
doth
stand
in
two
things
principally
,
1.
Ordination
.
T
it
1.5
.
1
Tim.
5.22
First
in
ordination
,
for
the
ordaining
of
ministers
.
Titus
was
left
in
Crete
to
ordeine
elders
:
and
the
Apostle
would
have
Timothy
lay
hands
rashly
on
none
,
that
is
,
ordaine
.
But
(
say
they
)
these
ordeined
not
as
Bishops
,
but
as
Evangelists
.
Object
.
Sol.
But
this
they
must
prove
that
they
were
Evangelists
strictly
so
called
.
Evangelists
were
immediately
called
,
so
wa●
not
Timothy
:
Act.
16.2.3
.
1
Tim.
4.14
.
Object.
2
Tim
4.5
.
Sol.
1
Cor.
16.10
.
for
according
to
his
good
report
,
and
the
prophesies
,
that
went
of
him
for
his
great
use
of
the
church
,
hee
was
ordained
by
the
laying
on
of
the
hands
of
the
Presbytery
.
Yea
,
but
(
say
they
)
that
Paul
bids
him
doe
the
worke
of
an
Evangelist
.
True
:
but
may
they
not
as
well
prove
Timothy
to
be
an
Apostle
,
because
hee
did
the
worke
of
the
Lord
as
Paul
did
?
know
therefore
that
Evangelist
may
be
taken
three
wayes
:
for
a
penner
of
the
Gospel
by
divine
instinct
;
so
the
Apostles
were
Evangelists
.
For
a
preacher
of
the
Gospel
by
divine
instinct
;
so
they
are
accounted
so
properly
.
And
for
a
preacher
of
the
Gospell
by
ordinary
diligence
and
assistance
:
and
thus
Timothy
an
Evangelist
may
be
a
Bishop
to
ordaine
,
though
not
properly
as
a
preacher
,
yet
as
made
a
great
overseer
for
that
use
.
But
(
say
the
Brownists
)
Bishops
claime
ordination
to
themselves
alone
:
Object
.
so
did
not
Timothy
and
Titus
who
did
it
with
the
eldership
.
Sol.
Whether
these
did
it
alwaies
with
the
assistant
presbyters
is
not
yet
proved
,
there
being
no
set
law
knowne
to
us
then
,
nor
I
doubt
ever
will
.
Indeed
,
for
our
Bishops
,
they
ordaine
Deacons
alone
,
and
so
they
may
according
to
ancient
custome
,
and
neither
I
,
nor
they
,
know
any
thing
against
it
.
But
for
the
ordination
of
Presbyters
,
as
it
was
in
the
primitive
Church
,
so
our
Lawes
require
that
the
Bishop
should
have
his
assistants
,
the
power
of
ordaining
being
in
him
,
and
the
liberty
of
approbation
in
these
.
Secondly
,
the
jurisdiction
of
Bishops
stands
in
redressing
things
amisse
.
2.
Redressing
things
amisse
▪
Tit.
1.5
.
Titus
was
left
in
Creta
to
redresse
things
amisse
,
not
onely
in
the
people
,
but
Presbyters
.
Over
Presbyters
I
say
,
they
had
a
power
to
command
,
as
Paul
saith
to
Timothy
,
1
Tim.
1.3
I
left
thee
at
Ephesus
that
thou
mightst
charge
some
that
they
preach
no
other
doctrine
:
to
judge
,
therefore
he
saith
,
1
Tim.
5.19
.
against
an
Elder
receive
not
an
accusation
under
two
or
three
witnesses
,
which
was
a
juridicall
proceeding
:
and
to
silence
,
as
occasion
is
offered
;
for
whose
mouthes
must
be
stopped
,
Tit.
1.11
.
saith
Paul
to
Titus
.
Which
power
,
if
it
be
onely
by
verball
conviction
,
as
every
Minister
of
the
New
Testament
is
bound
to
doe
as
he
is
able
,
and
not
by
reall
suspension
,
as
hee
is
over
Presbyters
,
the
precept
is
altogether
in
vaine
and
idle
.
For
words
doe
but
breed
words
,
and
contentious
spirits
will
never
have
an
end
.
Obiect
.
Act.
4.17.18
,
19
,
20.
But
(
say
they
)
the
Apostles
would
not
suffer
themselves
to
be
silenced
,
no
more
should
wee
.
If
we
cannot
doe
our
office
in
publike
,
we
should
doe
it
private
.
Sol.
This
is
true
of
the
Apostles
,
and
they
did
well
in
it
,
but
there
are
two
sorts
of
Preachers
:
such
as
were
immediately
called
,
who
had
their
gifts
,
and
matter
,
and
calling
,
immediately
from
Christ
;
these
none
but
Christ
can
silence
,
they
are
his
elect
vessels
as
Paul
,
Act
9.
to
carry
his
Name
:
And
such
as
are
immediately
called
,
who
have
their
matter
and
gifts
by
reading
and
industry
,
and
their
calling
by
,
and
from
the
testimony
of
man
.
Now
,
because
some
mens
sinnes
goe
before
,
and
some
mens
follow
after
,
1
Tim.
5.24
.
they
that
gave
power
,
and
testimony
according
to
appearance
,
may
,
according
to
after
appearance
,
take
testimony
away
from
the
unworthy
,
except
they
could
prove
themselves
Apostles
.
But
yet
(
say
they
)
grant
all
this
true
,
yet
are
there
divers
exceptions
against
our
Bishops
?
what
?
such
as
may
justifie
a
separation
?
Let
us
heare
them
.
Object
.
Put
case
Timothy
and
Titus
were
Bishops
,
yet
were
they
not
such
as
ours
,
that
is
Diocesan
Bishops
,
Sol.
what
then
?
were
they
parish
Bishops
?
I
wish
them
read
in
Church
stories
of
the
best
times
,
without
which
they
can
never
understand
some
passages
of
scriptures
of
the
practise
of
the
Church
.
I
am
sure
this
they
should
finde
,
that
Timothy
and
Titus
had
some
compasse
of
jurisdiction
allotted
,
Tit.
1.5
.
wherein
there
were
Churches
at
least
according
to
cities
,
wherein
there
were
many
presbyters
to
be
overseene
,
and
ordered
:
and
what
was
this
but
a
Diocesse
,
which
as
the
Church
increased
,
increased
with
it
.
But
these
(
say
they
)
for
all
that
,
Object
had
no
princely
authority
,
and
Lordly
command
over
their
brethren
.
That
is
true
:
neither
is
this
absolutely
necessary
to
the
calling
,
Sol.
or
of
the
essence
of
it
;
yet
doth
it
not
overthrow
it
,
but
adorne
and
strengthen
it
when
it
is
well
used
.
If
a
Bishop
were
called
a
beggar
,
it
doth
not
overthrow
his
calling
;
so
neither
,
if
he
be
called
a
pallace
,
who
knowes
not
,
that
that
proceeded
from
the
favour
of
our
Princes
,
that
they
might
be
Barons
of
the
parliament
to
direct
the
conscience
in
deepe
matters
of
state
?
But
(
say
they
)
this
is
against
the
word
of
God
.
Be
not
Lords
over
Gods
heritage
,
Object.
1
Pet.
5.
●
▪
saith
Peter
,
and
saith
Christ
,
the
Lords
of
the
Gentiles
exercise
dominion
over
them
,
Mat.
20.25
,
26
,
27.
and
they
that
are
great
exercise
authority
over
them
:
but
it
shall
not
be
so
among
you
:
but
whosoever
wil
be
great
among
you
,
let
him
be
your
minister
,
and
whosoever
would
be
chiefe
among
you
,
let
him
bee
your
servant
:
therefore
neither
the
Apostles
,
nor
their
successors
,
must
as
Lords
rule
over
the
flocke
of
Christ
,
or
over
one
another
.
Sol.
Stay
heere
:
Christ
affoords
no
such
conclusion
.
Hee
is
pleased
to
oppose
,
not
Kings
and
Bishops
which
are
in
excellent
subordination
either
to
other
,
but
Gentiles
and
Christians
:
and
he
doth
not
abolish
magistracy
from
Christianity
;
for
then
his
Apostles
were
ill
schollars
,
who
taught
that
higher
powers
are
ordained
of
God
,
Ro.
13.1
.
&c.
1
Pet
2.13
14
,
17
,
&c.
and
that
they
must
be
obeyed
by
all
under
them
:
neither
would
he
abolish
an
inequality
of
ministery
in
the
Church
;
for
hee
himselfe
(
I
hope
)
had
superiority
over
his
disciples
;
ye
cal
me
master
,
Ioh.
13.13
and
Lord
,
and
ye
say
well
;
for
so
I
am
:
yea
,
and
hee
himselfe
made
first
Apostles
,
1
Cor
12.28
.
secondly
Prophets
,
thirdly
teachers
,
which
implies
an
order
,
degree
,
and
subordination
either
to
other
:
neither
doth
hee
heere
forbid
that
his
disciples
should
bee
utterly
excluded
from
dealing
in
any
matter
of
right
in
the
Common
wealth
;
for
then
they
could
easily
have
replied
,
Lord
wee
desire
not
to
meddle
in
secular
affaires
,
but
to
have
superiority
over
one
another
in
the
Church
.
But
hee
labours
to
prevent
the
wicked
customes
of
heathen
kings
in
Christian
Common-wealthes
and
Churches
,
that
is
,
their
ruling
by
their
owne
lusts
and
wills
,
and
their
ruling
for
their
owne
ends
without
respect
to
the
peoples
goods
.
This
is
to
play
the
Lords
,
to
domineere
over
the
people
,
as
if
they
were
their
vassals
,
and
themselves
had
all
Lordship
paramount
that
could
bee
imagined
.
Now
,
can
any
man
not
soaked
in
malice
or
prejudice
say
,
Ezek.
34.4
.
that
our
Bishops
rule
thus
like
heathens
with
force
and
crueltie
.
when
they
governe
according
to
the
lawes
,
and
Canons
of
Church
and
Common-wealth
?
Is
not
this
to
rule
with
the
consent
of
the
people
in
the
lawes
of
the
Common-wealth
,
and
with
the
consent
of
the
presbyterie
in
the
Canons
of
the
Church
?
Yea
,
but
now
for
the
exercise
of
this
governement
of
the
Church
,
Object
.
it
is
(
say
the
Brownists
)
fearefully
abused
by
the
Bishops
in
three
particulars
:
-
1
In
shouldering
out
such
officers
in
the
Church
as
Christ
hath
ordained
.
-
2
In
imposing
oathes
upon
good
men
to
accuse
themselves
.
-
3
And
in
base
usage
of
the
high
censure
of
excommunication
.
Put
case
all
these
were
true
:
Sol.
were
this
a
sufficient
cause
of
separation
?
was
Christ
no
master
when
his
purse-bearer
betrayed
him
,
and
the
rest
of
his
servants
runne
away
from
him
?
Is
his
●eamelesse
coate
to
bee
rent
in
sunder
because
some
of
those
about
him
have
cast
some
spots
upon
it
?
Because
they
may
(
if
they
will
)
accuse
themselves
,
will
they
therefore
accuse
Christ
as
if
his
bounty
in
our
Church
were
not
worth
the
injoyment
?
Because
one
thing
is
not
well
used
in
the
punishment
of
vice
,
shall
all
things
be
neglected
,
and
spu●ned
at
that
are
amongst
us
for
the
maintenance
of
vertue
?
yea
shall
the
holy
spirit
of
God
assistant
in
the
meanes
of
salvation
amongst
us
,
be
belyed
,
as
if
all
the
grace
they
have
gotten
amongst
us
,
were
no
grace
till
they
had
discarded
us
,
as
some
of
them
doe
?
But
let
us
take
a
viewe
of
the
particulars
,
and
see
whether
it
be
so
or
no
,
and
how
far
?
First
(
they
say
)
that
Bishops
justle
out
Christs
officers
out
of
the
Church
.
Object
.
And
who
are
these
?
They
tell
us
first
of
Elders
,
lay
governing
Elders
who
should
have
power
in
the
censures
of
the
church
and
all
matters
of
order
.
Indeed
they
had
wont
to
tell
us
of
these
much
.
Sol.
1
Tim.
5.17
.
But
since
Master
Smith
(
once
of
their
Church
)
hath
pulled
downe
that
tottering
wall
,
by
proving
that
there
can
bee
but
one
sort
of
Elders
proved
from
the
scripture
,
that
is
,
Pastours
,
whose
governing
duty
is
to
feede
the
flocke
of
God
:
Tit.
1.9
and
that
the
Apostle
to
Timothy
,
doth
not
import
a
distribution
of
officers
,
but
commendation
of
severall
workes
in
one
office
;
1
Thes.
5.11
,
13.
1
Tim.
3.1
4.
teaching
that
Elders
are
to
be
honoured
for
two
workes
,
well-ruling
,
and
laborious
teaching
,
as
he
proves
by
severall
texts
compared
.
And
since
they
weigh
that
a
true
Church
may
stand
without
them
;
because
otherwise
the
first
Church
of
Christians
from
the
death
of
Christ
till
these
supposed
Elders
are
ordained
,
Act
▪
14
were
not
a
true
Church
.
And
especially
since
they
have
brought
in
their
new
parish
discipline
,
whereby
all
power
of
governement
is
in
the
whole
congregation
;
they
are
not
backeward
to
confesse
that
a
true
Church
may
be
without
them
,
and
that
they
doe
not
much
stand
upon
that
exception
against
us
(
as
once
a
Pastour
of
that
Church
confessed
to
mee
)
.
Therefore
neede
not
I
use
more
words
about
that
.
But
yet
they
claime
their
Doctours
,
Object
.
and
Deacons
,
which
(
they
say
)
the
Bishops
have
banished
out
of
the
Church
.
Indeed
wee
reade
of
Doctors
to
teach
the
word
of
God
:
Sol.
Eph.
●
.
11
.
and
if
in
every
congregation
(
if
maintenance
were
answerable
)
there
were
one
in
whom
were
the
word
of
knowledge
,
1
Cor.
12.
●
and
another
in
whom
were
the
word
of
wisdome
(
if
these
gifts
meete
not
in
one
man
)
wee
would
not
mislike
it
.
But
that
this
must
be
so
,
as
a
distinct
office
and
officer
in
the
church
,
this
we
deny
.
For
teaching
and
preaching
may
meete
in
the
same
officer
(
whether
Pastour
of
charge
,
or
Doctour
of
the
chaire
)
.
Christ
went
about
teaching
,
and
preaching
the
Gospel
.
Paul
and
Barnabas
continued
teaching
,
Mat
9
●●
Act
1●
.
●●
1
Tim.
6
●
and
preaching
;
Timothy
must
teach
,
and
preach
.
And
these
the
Apostle
doth
not
make
severall
offices
:
Eph.
4.11
.
he
disjoines
them
not
,
but
couples
them
together
,
Pastors
and
teachers
;
to
signifie
,
that
though
they
bee
divers
gifts
,
yet
they
may
be
,
and
are
often
coupled
in
one
man
.
2
Cor.
6.4
Ro.
15.8
.
Act.
6.
And
for
Deacons
(
which
is
a
name
given
to
ministers
,
and
to
Christ
himselfe
)
wee
reade
indeed
of
certaine
men
(
not
called
Deacons
there
)
whose
worke
was
to
minister
to
the
necessity
of
the
saints
,
that
the
Apostles
be
not
driven
to
leave
the
word
of
God
,
and
serve
tables
:
but
have
not
we
such
,
who
take
care
for
the
poore
,
that
the
worke
of
the
Lord
by
us
be
not
hindred
?
Are
not
our
Church-wardens
,
and
overseers
the
same
for
substance
of
office
,
if
they
would
be
also
alwaies
the
same
for
conscience
?
Object
.
But
(
say
they
)
wee
have
not
the
Deacons
of
Christ
.
I
am
sure
we
have
Deacons
for
the
assistance
of
the
worke
of
the
ministery
,
1
Tim.
3.13
who
serve
it
for
a
better
degree
if
they
perofrme
it
wisely
.
But
that
Deacons
should
be
such
brethren
,
who
doe
alwaies
attend
the
businesse
of
the
poore
,
and
not
belong
to
ministeriall
order
,
is
without
ground
:
mark
their
qualification
,
which
needed
not
for
such
a
worke
,
Act.
6.3
.
men
full
of
the
holy
Ghost
:
mark
their
ordination
,
Act.
6.6
.
Act.
7.
Act.
8.35
,
38.
which
was
with
imposition
of
hands
,
a
ceremony
ministerial
:
marke
their
practise
,
Stephen
preached
,
and
Philip
preached
,
and
baptized
too
:
marke
their
description
,
they
must
be
proved
,
and
found
fit
,
and
if
they
performe
their
office
well
,
they
shall
purchase
to
themselves
a
good
degree
,
1
Tim.
3.13
to
ascend
higher
to
be
Presbyters
,
yea
and
to
be
Bishops
also
.
And
are
not
our
Deacons
such
?
were
they
not
,
yet
can
wee
not
bee
denied
to
be
a
true
Church
,
seeing
after
the
ascension
,
Christ
had
a
true
Church
before
Deacons
were
thought
of
.
Put
case
Bishops
did
no
hurt
this
way
,
Object
.
yet
they
impose
oathes
upon
good
men
to
accuse
themselves
,
(
say
they
)
which
is
against
the
law
of
nature
,
justice
,
and
religion
.
Sol.
Certainely
nature
is
for
the
preservation
of
the
whole
body
,
and
head
,
and
so
is
justice
,
and
religion
too
.
If
therefore
such
oathes
are
for
the
maintenance
of
the
head
,
and
body
in
publicke
peace
and
tranquility
,
why
they
may
not
stand
with
nature
,
justice
,
and
religion
,
I
cannot
see
.
Ex.
22.10.11
,
12.
If
one
man
bee
intrusted
with
another
mans
goods
which
perish
,
and
he
pretend
that
it
be
dead
or
stolne
,
then
saith
the
law
,
an
oath
of
the
Lord
shall
bee
betweene
them
,
and
the
loser
shal
accept
it
,
or
the
wronger
shal
make
restitution
.
What
is
heere
but
an
imposing
an
oath
upon
a
man
to
accuse
,
or
excuse
himselfe
?
If
a
man
trespassed
against
his
neighbour
,
1
King
.
8.31
.
an
oath
was
to
be
layed
upon
him
to
cause
him
to
sweare
before
the
altar
,
in
Gods
house
:
yea
,
and
if
any
person
were
concealed
from
the
King
,
1
King
.
●8
.
10
.
he
tooke
an
oath
of
the
kingdome
and
nation
that
they
found
him
not
as
Obadiah
saith
to
Elijah
:
what
is
heere
againe
but
an
oath
imposed
to
excuse
,
or
to
accuse
a
mans
selfe
?
And
what
doe
our
Bishops
more
then
thus
?
Gen.
25.33
.
If
Iacob
bound
Esau
by
an
oath
to
secure
that
which
he
had
bought
of
him
.
1
Kin.
2.8.43
,
44.
If
Salomon
bound
Shime●
by
an
oath
to
his
confinement
in
Ierusalem
,
because
hee
knew
hee
had
a
wicked
heart
against
governement
,
from
his
grievous
curse
against
David
,
to
secure
his
peace
,
why
may
not
our
Bishops
(
having
law
in
their
hand
)
secure
the
rights
of
the
Church
,
and
peace
of
the
state
,
by
the
like
oath
also
?
How
is
it
possible
that
the
Church
and
state
can
ever
live
securely
,
when
false
brethren
come
in
privily
to
bring
us
into
bondage
;
Gal.
2.4
.
when
they
creep
into
houses
and
lead
captive
simple
women
;
2
T●m
▪
3.6
Iude
4.
●
Tim.
2
.
1●
.
when
certaine
men
creep
in
unawares
,
whose
words
eate
as
doth
a
canker
,
being
closely
conveyed
,
and
having
secret
operations
upon
weake
spirits
,
I
say
,
how
is
it
possible
to
bee
safe
from
th●se
,
but
by
the
oath
of
God
to
make
them
manifest
?
A●
when
treason
is
detected
,
suspected
,
presumed
,
or
fained
,
I
hope
no
man
thinke
it
unfit
that
the
king
,
who
is
worth
tenne
thousand
of
us
,
should
be
secured
by
an
oath
,
though
it
bee
to
the
losse
of
thousands
of
lives
:
so
(
nor
I
thinke
)
can
they
judge
it
unfit
that
the
Church
,
the
spouse
of
Christ
should
be
secured
of
her
rights
,
and
peace
,
by
an
oath
▪
though
thousands
doe
suffer
in
goods
,
and
liberty
by
it
.
But
(
say
they
)
if
Bishops
may
be
excused
in
former
things
,
yet
can
they
not
in
the
base
usage
of
the
censure
of
excommunication
,
I
am
yet
glad
that
they
doe
so
highly
account
of
it
:
for
it
is
a
fearefull
censure
indeed
,
when
men
by
it
are
separated
from
publike
Communion
,
and
fellowship
with
Christ
in
his
ordinances
of
salvation
,
and
so
bound
and
held
under
the
guilt
of
sinne
.
Too
many
doe
too
highly
esteeme
it
;
and
because
some
zealous
men
in
former
times
have
called
the
Excommunication
of
the
Pope
and
his
clergy
(
when
it
was
whetted
against
grace
and
the
true
worship
of
God
)
a
woodden
dagger
;
therefore
they
think
that
they
may
doe
the
like
against
ours
.
Why
not
(
say
the
Brownists
?
Object
.
)
seeing
the
Bishops
doe
ingrosse
it
to
themselves
,
when
it
is
a
common
power
to
the
whole
Church
.
Sol.
They
doe
use
it
no
otherwise
than
Paul
,
who
while
hee
kept
that
key
in
his
owne
hands
,
1
Cor.
5.
by
his
owne
spirit
and
authority
,
cast
out
the
incestuous
person
,
as
I
have
said
before
.
Nay
,
they
doe
not
ingrosse
it
to
themselves
;
for
they
doe
denounce
it
according
to
Canons
and
rules
which
are
made
in
Synods
and
convocations
of
Bishops
and
Presbyters
,
gathered
by
the
authority
of
their
Princes
.
But
(
say
they
)
they
are
decreed
by
Chancellors
,
Object
.
Commissaries
,
and
Officials
.
Sol.
By
them
indeed
as
servants
to
the
Lawes
and
Canons
of
the
Church
under
their
jurisdiction
,
for
execution
.
For
the
censures
are
not
referred
to
them
,
or
any
,
but
according
to
Lawes
and
Constitutions
,
which
they
are
sworn
to
execute
justly
and
impartially
.
I
thinke
that
they
cannot
blame
this
service
of
theirs
,
if
they
consider
the
originall
.
First
Bishops
judged
ecclesiasticall
causes
in
person
,
under
which
burthen
they
groaned
,
and
the
Church
was
deprived
of
other
comforts
.
Then
,
when
causes
increased
by
the
increase
of
the
Church
,
and
all
ordinary
cases
were
ruled
by
the
canons
of
Counsels
,
there
was
lesse
need
of
Bishops
presence
.
And
when
matters
of
Tythes
,
Testamentary
,
and
Matrimoniall
(
by
the
favour
of
Princes
)
were
referred
to
Ecclesiasticall
cognisance
,
then
such
assistants
were
ordained
,
as
by
such
study
and
industry
were
usefull
to
serve
the
Church
under
Bishops
:
and
what
hurt
is
here
?
Object
.
Sweet
servants
indeed
(
say
they
)
who
having
this
spirituall
Sword
in
their
hands
doe
thus
abuse
it
.
Doe
we
not
see
indulgences
,
and
pardons
,
by
their
absolutions
,
and
suspensions
of
processes
,
flye
abroad
for
money
in
their
commutations
,
and
purse
penances
?
Sol.
Indulgences
.
As
for
Indulgences
,
they
are
of
two
sorts
,
Papall
,
and
Evangelicall
;
the
Pope
grants
them
out
of
Papall
authority
,
by
way
of
mitigation
of
these
satisfactions
we
owe
to
God
:
these
we
abhorre
and
disclaime
as
impious
.
But
in
our
Church
they
are
granted
,
upon
repentance
and
promise
of
amendment
,
by
way
of
mitigation
of
that
satisfaction
wee
owe
to
men
offended
by
us
.
Of
these
Paul
doth
speake
,
sufficient
to
such
a
man
is
this
punishment
:
yee
ought
to
▪
2
Cor.
2.6
,
7
,
8
,
10
forgive
him
,
lest
he
be
swallowed
up
with
too
much
sorrow
.
And
if
this
be
not
regulated
aright
,
the
fault
is
in
persons
,
Object
.
not
in
this
good
order
.
It
is
true
that
this
is
granted
when
offenders
doe
but
say
to
them
,
Sol.
I
am
sorry
,
I
repent
,
I
will
doe
it
no
more
:
which
though
it
be
not
enough
to
take
off
the
merit
of
sinne
before
God
,
yet
is
it
enough
to
take
off
the
censure
of
excommunication
.
For
this
is
a
sure
rule
,
that
that
which
is
enough
to
constitute
an
outward
member
of
the
visible
Church
,
is
enough
to
admit
a
wounded
member
into
the
outward
priviledges
of
it
.
Purse
penances
.
And
for
purse
penances
and
commutations
,
of
which
you
speake
,
let
it
be
considered
that
it
hath
some
ground
in
the
Word
of
God
.
Ex.
21
▪
29
,
30.
For
if
there
may
bee
a
commutation
by
the
purse
for
murther
(
as
ye
may
see
in
the
law
of
the
owners
Oxe
killing
a
man
,
as
I
have
said
)
why
not
for
lesse
matters
when
it
is
well
regulated
?
Yea
but
(
say
they
)
doe
we
not
see
more
abominations
yet
?
Is
not
power
,
Obiect
.
by
their
dispensing
of
Excommunications
,
taken
from
Churches
,
to
remove
scandals
,
and
purge
out
wicked
livers
,
to
the
annoyance
of
the
Kingdome
of
Christ
?
Put
case
wee
had
not
power
to
remove
scandals
,
Sol.
must
they
therefore
separate
?
If
they
abstained
from
the
approbation
of
sinne
,
and
labored
to
supply
the
defect
of
this
power
by
holinesse
of
life
,
might
they
not
thus
judge
the
world
,
1
Cor.
6.2
.
and
continue
in
our
fellowship
with
glorious
comfort
?
Put
case
we
had
no
power
to
purge
wicked
livers
,
must
they
presently
say
,
Depart
from
me
,
I
am
holier
than
thou
?
Gal.
6.
They
should
beare
onely
their
owne
burthens
in
sinne
,
and
one
anothers
burthen
by
compassion
,
toleration
,
charity
,
and
meeknesse
.
By
rash
separation
the
correction
of
the
wicked
is
not
furthered
,
but
hindred
:
for
when
they
see
themselves
contemned
,
they
are
put
further
from
the
Kingdome
of
Heaven
,
and
made
sevenfold
the
child
of
Hell
more
,
to
the
hazzard
of
all
.
But
the
truth
is
we
have
excellent
power
for
both
these
workes
.
Though
not
in
all
the
members
of
every
particular
congregation
,
as
they
meane
;
for
then
no
man
could
perish
in
the
gaine-saying
of
Core
,
Jude
.
whose
mutiny
was
because
he
could
not
be
equall
to
Aaron
,
Nu.
16.10
.
whom
God
appointed
his
superiour
:
yet
have
wee
it
in
every
Diocesse
,
where
lawes
are
made
not
by
one
but
many
,
for
the
ruling
of
all
under
them
.
And
if
persons
were
not
sometimes
in
fault
more
then
offices
(
who
yet
seeme
worse
through
the
impetuous
carriages
of
those
that
speake
evill
of
governement
,
2
Pet.
2.
and
thinke
it
as
easie
to
rule
multitudes
,
as
a
few
in
a
Parlour
)
wee
might
be
easily
as
happy
in
our
power
as
all
the
Churches
under
Heaven
.
Object
.
Then
,
I
pray
,
tell
me
(
say
they
)
the
reason
of
two
things
;
why
ungodly
men
are
not
cast
out
?
and
why
your
excommunication
is
thundred
against
good
men
,
meaning
Solution
.
1
themselves
?
The
reason
of
the
first
is
because
good
Canons
are
not
observed
.
Were
Bishops
never
so
good
,
and
their
officers
never
so
carefull
under
them
,
yet
if
Church-wardens
,
that
should
,
upon
the
oath
of
God
,
present
scandals
,
thinke
thus
;
I
shall
be
accounted
a
troubler
of
my
neighbours
,
our
presentments
come
to
nothing
,
but
to
make
the
court
rich
,
to
present
the
poore
,
brings
but
charge
to
the
parish
,
meaning
his
owne
purse
,
no
man
can
observe
all
the
Canons
,
or
it
is
better
,
to
punish
them
before
the
civill
magistrate
out
of
prejudice
to
courts
of
spirituall
judicature
;
then
is
it
impossible
,
be
the
governement
never
so
good
that
wicked
men
should
bee
cast
out
.
But
if
Church-wardens
be
as
the
house
of
Cloe
to
Paul
to
give
true
information
and
to
open
the
eyes
of
the
not-seeing
judge
,
they
shall
soone
heere
,
as
of
that
incestuous
person
,
Cast
them
out
.
But
the
truth
is
,
this
question
neede
not
be
moved
by
them
,
seeing
they
see
more
cast
out
in
our
Churches
,
then
in
the
Churches
of
Corinth
,
whereof
choise
of
wicked
members
we
heare
onely
of
excommunicating
onely
one
beast
.
To
the
second
quaere
I
answere
,
because
it
Solution
.
2
may
fall
out
so
in
all
the
societies
in
the
world
,
that
a
good
man
may
not
be
a
good
citizen
,
nor
a
good
member
of
a
visible
Church
.
If
then
they
are
cast
out
it
is
not
for
goodnesse
,
but
because
they
are
not
good
enough
.
There
is
a
double
goodnesse
,
a
certaine
goodnesse
,
and
a
controversal
goodnesse
,
which
is
so
judged
of
some
good
men
,
but
not
so
of
others
as
good
as
they
.
No
good
man
is
cast
out
by
us
for
certaine
goodnesse
,
but
for
controversal
,
which
ends
in
stirres
and
tumults
,
and
then
,
I
would
they
were
cut
off
that
trouble
you
saith
Paul
.
Gal.
5.
Againe
there
is
a
double
goodnesse
,
in
the
thing
it selfe
,
and
in
the
carriage
of
it
:
as
Iobs
cause
was
good
,
yet
he
carried
it
badly
,
and
therefore
before
God
received
him
to
his
favour
,
he
was
driven
to
abhorre
himselfe
and
repent
in
dust
and
ashes
.
Iob.
42.
No
man
by
us
is
cast
out
for
any
good
thing
,
but
for
his
undiscreet
and
bad
carriage
of
it
.
A
man
doth
not
onely
love
the
meate
,
but
the
dressing
of
it
,
so
doth
God
the
manner
,
as
well
as
the
matter
,
and
so
doth
the
Church
.
If
therefore
the
carriage
of
goodnesse
end
in
faction
,
and
turbulency
,
the
actours
,
happly
,
may
bee
justly
cast
out
for
a
time
to
make
them
more
humbly
wise
.
Object
.
Yea
but
(
say
they
)
such
good
men
as
were
persecuted
for
our
consciences
by
the
Bishops
and
their
instruments
,
with
their
curses
,
and
prisons
,
when
wicked
men
are
spared
.
It
may
fall
out
so
justly
in
three
cases
:
Sol.
when
wicked
men
confesse
their
faults
,
and
they
deny
them
,
when
there
is
publicke
cognisance
by
a
cleare
and
open
law
against
their
faults
,
and
not
against
the
other
.
And
thirdly
,
when
one
disturbs
the
publike
peace
of
the
church
more
then
the
other
.
For
(
as
it
is
well
said
)
in
a
Common-wealth
some
smaller
offence
hath
heavier
punishment
,
as
breaking
open
a
poore
Cottage
where
no
goods
are
lost
,
or
person
hurt
,
then
the
stealing
of
some
cattell
,
which
haply
are
more
worth
,
because
the
publike
tranquility
and
peace
of
subjects
is
more
hurt
:
so
also
is
it
justly
in
the
Church
when
publike
peace
is
in
hazard
.
But
is
the
sinne
of
separation
so
great
,
Object
.
that
it
should
be
punished
more
then
blasphemy
,
perjury
,
whoring
,
drunkennesse
,
say
they
?
Sol.
All
these
and
other
sinnes
are
detestable
,
and
by
all
lawes
fall
under
great
censures
,
1
Cor.
4.
●1
.
and
finde
not
the
spirit
of
meeknesse
but
the
rod
,
when
the
sleepy
consciences
of
Officers
will
present
them
in
due
course
of
Law
.
The
greatnesse
of
the
sin
of
separation
Yet
the
sinne
of
separation
is
very
great
.
It
makes
men
throw
durt
in
their
mothers
face
,
and
defile
their
fathers
and
brethren
.
It
stands
and
pleads
it
own
justification
in
despight
of
government
,
whereas
the
other
are
selfe
condemned
wretches
.
It
sowreth
many
quickly
under
shew
of
holinesse
,
whereas
the
other
are
abhorred
by
a
naturall
conscience
.
It
begets
divisions
which
breed
thoughts
of
heart
,
Jud.
5.
and
proud
contentions
,
whereas
none
will
contend
in
defence
of
the
other
;
yea
,
it
shakes
the
hearts
of
men
in
Religion
,
making
them
to
doubt
whether
any
Religion
be
good
.
For
while
they
see
these
that
are
reputed
good
men
to
be
so
divided
,
the
adversary
triumphs
,
the
scoffer
mockes
,
but
the
serious
Christian
,
that
knowes
he
must
have
a
Religion
to
bring
him
to
heaven
,
knowes
not
which
way
to
take
.
His
body
is
in
one
Church
,
his
soule
in
another
,
his
opinion
in
neither
,
but
as
the
wind
of
affection
,
and
the
tide
of
well
pleasing
persons
carry
him
▪
whereas
the
other
move
him
not
one
foo●
in
Religion
.
For
Religion
gives
holy
and
good
principles
.
If
they
be
not
sucked
into
make
men
better
,
it
is
not
because
Religion
is
naught
,
but
because
those
that
professe
it
are
too
bad
,
as
they
will
know
in
the
day
of
our
Lord
Iesus
.
Weigh
but
this
throughly
,
and
you
will
not
blame
Bishops
for
the
punishment
of
the
vaine
sinne
of
separation
.
Obiect
.
But
put
case
(
say
they
)
that
they
did
well
in
all
their
former
use
of
excommunication
,
yet
when
they
make
it
base
and
vile
in
excommunicating
for
triviall
and
unworthy
causes
,
as
fees
,
and
small
portions
of
money
to
be
paid
by
them
that
are
not
able
to
pay
,
in
this
they
sinne
against
the
Kingdome
of
Christ
.
Indeed
if
it
be
so
through
Bishops
faults
,
Sol.
now
verily
there
is
a
fault
.
I
know
no
Bishop
in
our
Church
but
would
willingly
redresse
it
.
If
there
be
a
defect
any
where
it
is
in
Law
,
not
in
Bishops
Courts
.
If
there
were
any
common
Law
for
the
poore
Minister
to
recover
his
Offerings
,
and
other
petty
dues
▪
for
the
officers
of
courts
to
procure
their
fees
,
whereof
both
must
live
or
sterve
,
would
they
ever
run
to
the
dreadfull
sentence
of
excommunication
?
It
proceeds
not
from
any
order
or
sentence
of
our
Bishops
,
but
from
a
meere
want
of
other
law
,
for
which
I
hope
they
will
not
separate
from
the
common-wealth
;
get
some
law
to
recover
their
rights
other
wayes
,
and
then
excommunication
shall
shine
in
its
glory
.
Yet
,
in
the
meane
time
,
thus
much
(
I
am
sure
)
may
be
said
,
to
quiet
a
tender
conscience
.
A
man
askes
his
dues
,
and
it
is
denied
:
so
hee
that
denies
it
,
is
an
unrighteous
person
.
He
askes
it
againe
,
and
it
is
denied
in
choller
:
so
,
he
that
denies
,
is
a
contentious
person
;
hee
askes
it
againe
,
and
hee
is
reviled
:
so
hee
that
doth
so
is
a
reviler
.
Now
,
the
holy
Ghost
saith
,
Ro.
2.8
,
9.
that
contentious
persons
shall
have
indignation
,
and
wrath
,
tribulation
,
and
anguish
:
that
unrighteous
persons
,
1
Cor.
6.9
,
10.
theeves
and
revilers
,
shall
not
inherit
the
Kingdome
of
God
.
Therefore
they
are
bound
in
heaven
while
they
are
so
.
Is
not
this
reciprocall
then
,
those
that
are
bound
in
heaven
,
should
upon
due
conviction
,
bee
bound
on
earth
,
and
those
that
are
so
bound
on
earth
,
shall
bee
bound
in
heaven
?
But
these
that
will
not
pay
just
fees
,
dues
,
if
they
bee
able
,
upon
conviction
,
and
contumacy
,
are
bound
in
heaven
:
therefore
upon
their
contumacy
th●y
may
lawfully
bee
excommunicate
.
Ob.
Yea
but
(
say
they
)
the
Bishops
officers
should
have
no
fees
at
all
in
spirituall
cases
.
Should
they
not
live
?
Sol.
so
it
may
bee
,
some
would
,
that
would
doe
what
they
list
.
But
when
they
spend
their
time
and
strength
in
rectifying
disorders
as
they
can
by
law
,
shall
they
have
no
reward
?
Indeed
it
were
a
gracious
thing
,
if
there
were
a
common
treasury
to
maintaine
them
that
they
might
heare
no
more
of
,
Hos.
4.
they
eate
up
the
sinnes
of
the
people
:
yet
because
they
must
bee
maintained
one
of
these
two
wayes
;
either
out
of
the
common
purse
of
the
innocent
,
or
out
of
the
purses
of
the
guilty
.
Iudge
whether
it
be
more
equal
that
one
man
should
spend
for
another
mans
sinne
,
or
that
a
man
that
will
sinne
should
be
driven
to
spend
for
his
owne
;
that
if
he
feare
not
sinne
,
yet
at
the
least
he
may
feare
the
weakning
of
his
purse
.
And
thus
(
at
the
last
,
by
Gods
blessing
)
have
I
done
with
the
first
general
plea
of
the
Brownists
against
us
,
that
we
are
no
true
Church
.
We
have
all
their
pleas
,
about
the
nature
of
a
true
Church
,
the
enterance
into
a
true
Church
,
the
head
of
a
true
Church
,
the
members
of
a
true
Church
,
and
the
government
of
a
true
Church
.
In
al
which
,
thorough
Christs
assistance
,
I
have
so
cleared
our
Church
,
and
shewed
the
vaine
singularity
of
theirs
,
that
,
if
they
will
not
come
to
us
,
yet
wee
shall
keepe
where
we
are
,
and
not
forsake
the
fellowship
in
our
assemblies
.
SECT.
14.
The
Brownists
second
opinion
upon
▪
which
they
forsake
our
Church
,
because
we
have
not
a
true
ministery
.
WE
are
now
(
by
Gods
favour
)
come
unto
their
second
opinion
,
upon
which
they
ground
their
separation
from
us
to
be
just
,
and
necessary
;
that
we
have
not
a
true
ministery
,
and
therefore
(
alasse
)
they
pitty
me
and
others
of
my
brethren
.
They
doe
,
or
should
know
,
that
the
best
ministery
,
now
,
is
the
opening
and
applying
the
word
by
them
that
are
sent
,
that
which
Paul
saith
of
prophecying
,
that
it
is
a
speaking
unto
men
for
exhortation
,
edification
,
●
Cor.
14.3
.
and
comfort
,
is
this
same
with
the
best
ministery
.
And
if
they
that
doe
it
be
sent
,
Rom.
10.
then
surely
it
is
right
as
it
should
bee
.
Now
,
to
the
sending
of
this
ministery
there
must
bee
three
acts
:
the
act
of
Christ
;
the
act
of
the
Church
;
and
the
act
of
the
parties
sent
.
To
Christ
all
authority
and
power
is
given
,
Matth.
28.
and
he
useth
a
double
act
:
an
immediate
act
when
he
doth
,
in
calling
,
extraordinarily
fit
men
with
knowledge
,
and
power
to
do
his
work
,
so
he
fitted
the
Prophets
,
Apostles
,
and
Evangelists
.
A
mediate
act
,
when
he
doth
it
the
ordinary
way
,
by
meanes
,
and
degrees
.
Men
(
by
his
grace
)
take
heede
to
doctrine
,
and
to
themselves
,
give
attendance
upon
reading
;
1
Tim.
4.16.13
.
and
attaine
to
these
foure
things
:
integrity
of
life
,
1
Tim.
3
7.
1
Tim.
2.2
.
1
Tim.
3.2
.
2
Tim.
3.16
.
1
Tim.
3.2
1
Pet.
5.2
.
by
which
they
get
a
good
report
even
of
those
that
are
without
:
Soundnesse
in
christian
Doctrine
;
by
which
they
are
able
to
teach
,
exhort
,
reprove
,
correct
,
and
instruct
those
committed
to
them
.
Dexterity
in
teaching
,
by
which
they
are
apt
to
teach
,
and
communicate
their
knowledge
to
others
.
Joh.
21.15
,
16
,
17.
And
lastly
,
willingnesse
,
by
which
they
feed
the
flocke
of
God
willingly
and
of
a
ready
minde
,
out
of
love
and
zeale
to
Christ
.
Of
all
these
no
ordinary
man
can
judge
:
but
hee
that
findes
them
in
himselfe
may
say
,
I
thank
God
,
I
find
this
act
of
Christ
in
sending
me
which
opens
the
doore
.
The
act
of
the
Church
is
the
Porter
that
doth
let
us
in
:
Joh.
10.
and
stands
in
foure
things
,
presentation
,
probation
,
ordination
,
and
election
.
Presentation
is
when
those
that
are
to
be
called
are
presented
.
Act.
1.23
.
Thus
the
Disciples
presented
or
set
before
the
Apostles
Ioseph
,
Barsabas
,
and
Matthias
;
Act.
6.6
.
as
after
they
set
before
them
the
Deacons
that
were
to
be
called
.
Probation
is
a
triall
of
their
gifts
and
life
:
as
Paul
saith
,
1
Tim
3.10
.
1
Tim.
4.14
.
Act
6.6
.
Act.
13.3
.
Tit.
1.5
.
Let
them
first
bee
proved
,
and
then
let
them
minister
if
they
be
found
worthy
.
Ordination
is
when
they
are
consecrated
and
set
apart
with
imposition
of
hands
,
and
prayer
.
Thus
Paul
and
Barnabas
ordained
the
Elders
in
every
Church
,
and
Titus
was
left
in
Creta
for
this
end
.
Election
and
calling
is
when
they
are
assigned
for
execution
of
their
Office
to
their
particular
titles
and
allotments
,
as
Matthias
to
his
Apostolicall
jurisdiction
,
and
Timothy
,
and
Titus
to
Episcopall
in
Ephesus
and
Creta
;
which
Election
though
it
may
bee
conceived
to
goe
before
Ordination
in
respect
of
the
office
to
which
they
are
elected
,
yet
not
in
respect
of
the
execution
of
it
in
their
particular
places
.
The
Act
of
the
party
sent
,
is
a
desire
of
the
Office
for
the
glory
of
God
,
and
a
purpose
to
spend
and
to
be
spent
upon
that
service
.
They
must
have
(
ordinarily
)
a
desire
of
their
office
,
1
Tim.
3.
●
.
1
Cor.
1●
.
●●
and
to
addict
themselves
to
the
Ministery
of
the
Saints
as
the
house
of
Stephanas
.
If
it
seeme
to
be
unlawfull
for
a
man
to
desire
it
,
because
Moses
and
Ieremy
were
unwilling
to
undertake
such
high
service
;
Exod.
4.
Jer.
1.6
.
and
all
the
Apostles
were
called
without
their
owne
seeking
,
and
above
their
desires
;
yea
and
some
ancient
worthies
have
been
found
to
hang
backe
when
such
offices
have
beene
tendred
?
yet
when
wee
consider
the
willingnesse
of
Esay
,
here
am
I
send
me
,
Es.
6.
we
must
learn
to
judge
aright
.
If
any
desire
it
when
they
are
not
meet
and
qualified
,
How
the
M●nistery
may
be
desired
.
it
is
a
wickednesse
against
justice
and
charity
:
against
justice
in
taking
the
hire
when
hee
is
no
labourer
;
and
against
charity
in
not
feeding
the
soules
committed
his
trust
.
If
any
qualified
man
desire
it
in
a
wicked
way
,
as
ambitions
suit
,
slavish
flattery
,
or
the
like
,
it
is
stained
to
them
who
make
gaine
their
godlinesse
.
1
Tim.
6.
But
if
they
desire
it
out
of
notice
and
testimony
of
sufficiencie
to
bee
Christs
instruments
(
as
they
are
able
)
to
further
the
worke
of
the
Lord
,
1
Tim.
4.16
.
1
Tim.
3.1
.
Joh.
21.15
.
and
the
salvation
of
souls
,
as
Esay
,
it
is
both
just
and
charitable
.
It
is
a
worthy
worke
,
and
full
of
charity
,
and
to
bee
desired
:
Yea
God
moves
the
heart
of
some
to
it
,
and
he
never
doth
that
to
what
is
unlawfull
.
As
for
Moses
,
Ieremy
,
and
some
others
,
it
proceeded
out
of
a
too
backward
modesty
,
upon
conscience
of
their
owne
unworthinesse
:
and
as
for
the
Apostles
their
case
was
different
;
they
knew
of
no
such
service
to
be
done
,
and
therefore
they
could
not
desire
it
.
Againe
,
the
partie
sent
hath
a
purpose
to
spend
,
and
to
be
spent
in
the
service
of
Christ
.
Act.
20.28
1
Pet.
5.1
,
2.
2
Tim
4.2
Matt.
28.20
.
2
Tim
4.7
,
8.
Dan
12.3
They
know
it
to
bee
a
worke
;
yea
,
and
to
bee
a
worthy
worke
too
;
because
hee
never
laboureth
without
Christ
his
Lord
and
master
:
hee
laboureth
for
the
saving
of
soules
,
in
whose
hearts
they
have
honour
,
as
well
as
with
God
in
Christ
:
and
therefore
hee
resolves
to
say
as
Paul
,
I
will
very
gladly
spend
,
2
Cor.
12.15
.
and
bee
spent
for
you
,
though
the
more
abundantly
I
love
you
,
the
lesse
I
bee
loved
.
This
they
doe
or
should
know
to
make
up
the
best
Ministery
of
Christ
.
Object
.
Sol.
But
(
say
they
)
where
is
this
to
be
found
?
Certainly
in
our
Church
,
in
those
that
are
sent
according
to
the
true
meaning
of
our
Lawes
and
Canons
both
ecclesiasticall
and
temporall
.
It
is
their
true
intent
and
meaning
,
that
none
should
enter
(
when
they
can
be
had
)
but
such
as
are
such
and
thus
qualified
.
If
it
bee
otherwise
,
it
falls
out
as
betwixt
Ahimaaz
and
Cushi
:
2
Sam
,
18.19
.
ad
finem
.
Ahimaaz
was
forward
and
would
goe
carry
newes
to
the
King
:
Ioab
denyes
him
,
and
sends
Cushi
;
yet
Ahimaaz
presseth
,
and
would
goe
,
and
went
with
much
a
doe
,
and
came
to
the
king
first
.
But
when
hee
came
there
,
hee
could
onely
say
,
I
saw
a
tumult
,
but
I
know
not
what
.
It
was
Cushi
that
did
the
message
to
purpose
,
who
was
the
messenger
intended
.
So
in
the
intention
of
our
lawes
and
governours
,
the
best
able
,
instructed
,
and
worthy
should
still
be
sent
:
but
when
they
are
deluded
with
unworthy
presentations
;
false
testimonies
,
seeming
appearances
of
learning
and
gravity
,
1
Tim
●
.
2●
(
for
some
mens
sinnes
goe
before
,
some
follow
after
)
and
with
popular
importunities
,
which
seldom
proves
to
the
best
,
the
least
worthy
runne
fast●st
,
to
the
scandal
of
good
lawes
,
and
blessed
orders
.
But
for
all
this
,
why
should
wee
not
have
a
true
ministery
?
O
no
(
say
the
Brownists
)
,
Object
.
excuse
what
you
can
,
you
have
not
the
true
ministery
of
Christ
.
Indeed
we
have
not
Prophets
,
Sol.
Apostles
,
and
proper
Evangelists
:
Eph.
4.
Marks
o●
true
teachers
.
but
have
we
not
Past●rs
and
teachers
?
Look
upon
Christs
formal
markes
of
true
shepheards
.
First
,
they
are
not
the
ministers
of
the
Pope
of
Rome
that
spiritual
Babilonian
;
no
more
are
wee
.
They
are
proper
sacrificing
priests
for
the
quicke
and
the
dead
,
so
are
not
wee
.
They
are
his
by
doctrine
,
oath
,
obedience
,
which
●s
the
true
marke
of
a
servant
:
so
are
not
wee
.
Ro.
6.16
Ioh.
8.34
They
are
imbraced
by
him
as
his
sonnes
,
we
are
disclaimed
,
and
persecuted
by
him
with
fire
and
fagot
.
Ioh.
15.19
If
wee
were
of
him
he
would
love
us
,
for
the
wor●d
love
her
owne
.
Secondly
,
they
publish
sound
doctrine
,
which
is
the
trial
of
a
true
minister
.
Such
as
stand
not
in
his
counsel
,
Ier.
23.22
.
and
declare
not
his
word
,
are
not
sent
of
God
as
they
should
:
1
Tim.
4.6
but
if
they
bee
nourished
up
in
the
words
of
faith
,
and
of
good
doctrine
,
to
which
they
have
attained
,
of
which
they
put
the
brethren
in
remembrance
,
I
hope
they
are
true
pastours
.
It
is
true
that
all
truth
is
not
sit
at
once
;
Ioh
▪
16.22
1
Cor.
3.
there
must
be
first
milke
,
then
stronger
meate
:
and
ordinary
pastours
have
not
all
truths
so
revealed
as
they
cannot
erre
in
sōething
:
1
Cor.
13.
Phil.
3.15
,
16.
yet
if
they
walk
according
to
the
same
rule
,
minding
the
same
thing
,
and
humbly
expect
,
though
they
bee
otherwise
minded
then
some
other
of
their
brethren
,
in
some
things
,
till
God
reveale
even
that
unto
them
,
by
the
scriptures
,
and
publicke
discussions
,
and
lawfull
definitions
of
the
Church
,
I
hope
they
are
the
true
ministers
of
Christ
.
Ioh.
10.2.7
Thirdly
,
they
have
the
true
properties
of
a
good
shepheard
given
by
Christ
.
They
goe
in
by
the
doore
,
vers.
3.
that
is
,
Jesus
Christ
who
calleth
them
by
his
Church
.
The
porter
openeth
to
them
,
that
is
,
not
the
wh●le
house
,
multitude
,
and
congregation
;
this
cannot
but
bee
a
vaine
dreame
:
but
partly
the
holy
Ghost
who
openeth
to
them
by
gifts
,
and
partly
the
governours
of
the
Church
,
who
are
delegated
under
Christ
for
their
admittance
.
They
call
their
sheep
by
their
names
,
Vers.
3.
Pro.
27.23
labouring
to
know
the
state
of
their
flocks
,
that
they
may
draw
out
of
their
treasury
things
,
Mat.
13.52
both
new
,
and
old
,
and
minister
to
them
according
to
their
need
.
They
lead
them
forth
,
Vers.
3.
from
pasture
to
pasture
,
Psa.
92.14
from
milk
to
strong
meate
,
that
they
may
be
sat
and
wel-liking
before
Christ
.
For
though
many
of
their
people
are
ignorant
and
wicked
(
because
they
will
not
come
to
Christ
that
they
may
be
saved
)
yet
as
the
Shepheard
leades
his
cattell
to
greene
pastures
and
waters
,
J●hn
5.
though
they
will
not
eat
or
drink
of
them
:
so
our
good
Ezekiels
are
leaders
of
their
people
,
though
the
wicked
,
that
follow
not
,
perish
.
And
lastly
,
they
goe
before
their
flockes
,
Jo●
.
10
4.
in
sound
Doctrine
and
good
life
,
both
according
to
the
intention
of
our
Church
in
sending
them
,
and
very
often
in
plaine
examples
.
And
are
not
these
true
Ministers
that
doe
thus
?
Fourthly
,
they
have
an
ordinary
and
daily
assistance
of
Christ
for
the
converting
of
soules
.
For
though
it
cannot
be
said
of
every
particular
true
Minister
:
Es.
4●
.
4
.
for
I
have
laboured
in
vaine
and
spent
my
strength
for
nothing
,
said
Esay
;
The
bellowes
are
burnt
,
the
lead
is
consumed
,
the
Founder
melteth
in
vaine
,
Jer.
6.29
.
for
the
wicked
are
not
plucked
away
:
yet
is
it
true
,
of
a
true
Ministery
of
a
Church
,
in
generall
;
for
if
they
stand
in
Gods
counsell
,
Jer.
23.
●2
.
and
declare
his
Word
to
Gods
people
they
shall
turne
them
.
And
is
it
not
thus
with
our
Ministery
?
Ro.
1
▪
16.
Hath
not
the
Gospel
beene
the
power
of
God
by
it
to
many
that
have
beleeved
it
?
Can
they
not
truly
say
,
1
Cor.
4
:
15.
In
Christ
Iesus
wee
have
begotten
thousands
through
the
Gospel
?
Object
.
Let
it
be
said
,
that
our
Ministery
hath
converted
none
from
Heathenisme
and
Judaisme
to
Christianity
,
as
the
Apostles
did
;
yet
hath
it
beene
by
Christs
blessing
,
Sol.
powerfully
sealed
by
plucking
away
thousands
from
lewd
courses
,
by
no
compulsion
,
but
by
the
feare
of
God
wrought
by
the
preaching
of
the
hammer
and
fire
of
the
Law
and
Gospel
,
Jer.
23.29
.
by
us
;
and
by
converting
them
to
holinesse
of
life
.
Object
.
If
it
be
said
that
none
can
be
converted
but
Infidels
,
such
as
the
Apostles
converted
in
the
first
planting
of
the
Churches
of
the
Gentiles
:
Sol.
It
is
certaine
that
it
is
as
true
a
conversion
from
any
sinne
to
sanctification
,
as
from
infidelity
to
faith
.
For
Iohn
Baptist
was
sent
to
turne
the
disobedient
Iewes
:
Luk.
●
.
17
.
Luk.
22.32
.
Jer.
31.18
.
and
Peter
after
his
fall
was
to
be
converted
:
and
Ephraim
was
to
say
,
turne
thou
me
and
I
shall
be
turned
:
and
the
remnant
of
Iacob
was
to
returne
to
the
mighty
God
.
Es.
10.21
.
Object
.
Joh.
4.
But
(
say
they
)
this
may
be
done
by
private
persons
,
as
by
the
woman
of
Samaria
,
and
by
the
good
wife
,
who
winnes
her
husband
by
her
conversation
.
1
Pet.
3.1
.
Who
doth
doubt
that
as
the
base
carriage
of
Christians
doth
make
religion
blasphemed
:
so
the
faire
carriage
of
them
doth
win
aliens
to
like
it
?
Who
doubts
but
the
perswasions
of
others
may
draw
men
to
Christ
or
his
followers
to
bee
informed
in
good
wayes
?
Act.
18.
Who
doubts
of
Aquilas
and
Priscillas
taking
Apollos
(
a
man
mighty
in
the
Scriptures
)
and
making
him
understand
the
wayes
of
Christ
better
?
Yea
and
Christ
(
if
hee
please
)
may
use
them
as
meanes
for
thorow
conversion
.
But
what
is
Christs
ordinary
way
?
hee
hath
now
given
Pastors
and
Doctors
,
not
onely
for
the
setting
of
the
Saints
in
joynt
,
Ephes.
4.11.12
.
and
edifying
of
the
body
of
Christ
,
but
for
the
worke
of
the
Ministery
:
and
what
is
that
?
It
is
to
open
mens
eyes
,
and
to
turne
them
from
darknesse
to
light
,
Act.
26.18
.
that
they
may
receive
forgivenesse
of
sinnes
and
inheritance
among
them
that
are
sanctif●ed
by
Faith
in
Christ
.
Therefore
our
Ministery
having
done
thus
,
are
not
these
true
Ministers
?
No
(
say
the
Brownists
)
and
therefore
doe
they
make
exceptions
against
us
.
Object
.
They
like
not
our
ordainers
,
our
titles
,
our
callings
,
our
infirmities
,
nor
our
maintenances
:
therefore
we
are
not
true
Ministers
.
Sol.
Let
us
follow
them
with
Christs
light
.
It
is
as
if
they
should
have
said
,
though
we
cannot
overthrow
the
substance
of
your
Ministery
,
yet
we
reject
you
because
of
the
circumstances
of
it
,
as
the
children
of
Israel
who
could
not
out-face
Elishaes
calling
from
God
,
yet
could
in
scorne
say
come
up
thou
bald-pate
,
2
King
.
●
.
23
thou
art
not
without
thy
blemish
,
till
the
Beares
stopt
their
mouthes
.
Let
them
take
heede
.
If
a
King
have
all
the
substance
of
right
and
Kingshippe
,
yet
if
in
his
inauguration
hee
have
not
a
pleasing
●nnointer
,
title
,
acclamation
,
maintenance
,
or
have
some
infirmities
,
is
hee
not
a
right
King
?
I
doubt
,
if
these
spirits
had
power
in
their
hand
,
neither
true
King
,
nor
true
Priest
,
nor
true
people
,
should
scarcely
be
found
to
stand
before
them
.
Object
.
But
to
the
particulars
.
They
say
,
wee
are
ordained
by
Bishops
,
Sol.
who
are
(
as
they
are
such
)
the
very
limbes
of
Antichrist
.
That
they
are
the
blessed
governors
of
our
Church
,
according
to
the
patterne
,
and
rules
Apo●tolicall
,
of
Timothy
and
Titus
,
I
have
shewed
before
.
And
by
whom
should
wee
be
ordained
but
by
such
?
Can
a
good
man
dreame
that
the
body
of
a
people
of
men
,
and
women
,
have
a
power
to
ordaine
and
consecrate
presbyters
,
when
if
he
runne
thorough
the
whole
new
testament
,
he
can
never
find
but
bresbyters
ordained
by
presbyters
?
If
ours
bee
Bishops
,
yet
they
are
presbyters
and
more
.
They
have
an
order
,
and
jurisdiction
,
by
right
above
us
,
Tit.
1.5
.
as
Titus
in
Creta
,
yet
I
hope
,
that
doth
not
exclude
presbytership
from
them
.
The
inferiour
orders
may
stand
alone
,
but
the
superiour
comprehends
all
.
A
Bishop
may
reade
,
administer
sacraments
,
and
doe
other
offices
of
the
inferiour
orders
,
and
often
doth
:
whereas
the
other
inferiour
offices
have
no
jurisdiction
over
their
brethren
,
where
the
blessing
of
Bishops
may
by
the
favour
of
times
,
and
Princes
bee
setled
according
to
the
word
of
God
.
That
which
is
their
weapon
heere
,
I
suffer
to
runne
unto
my
heart
,
not
to
wound
it
,
but
to
comfort
it
:
that
I
have
not
beene
brought
up
in
other
Churches
,
to
receive
my
ordination
from
the
presbytery
(
which
yet
is
good
in
case
of
necessity
,
when
our
way
cannot
be
had
)
:
but
that
I
have
received
it
by
the
hand
of
a
Bishop
,
as
well
as
presbyters
,
which
makes
the
practises
and
rules
of
scriptures
about
ordinations
the
lesse
defective
,
the
more
compleat
.
But
these
Bishops
of
ours
(
say
they
)
doe
ordaine
us
Priests
,
Object
.
Sol.
which
is
not
a
ministery
of
the
new
testament
.
And
what
if
we
be
so
called
in
our
ordination
?
Is
it
so
contemptible
a
name
which
is
put
upon
all
Christians
,
Apoc.
1
▪
●
both
kings
and
beggars
?
may
not
we
be
called
so
as
ministers
,
as
well
as
we
,
and
they
too
as
Christians
?
Indeed
,
popish
Priests
had
an
ill
name
,
when
they
ruled
our
people
,
which
made
it
a
name
of
disgrace
:
and
proud
and
scornefull
people
will
cast
it
upon
us
,
with
disgrace
,
who
doe
deserve
better
:
but
by
Christs
helpe
,
I
shall
never
bee
ashamed
of
that
name
which
I
must
labour
to
answer
in
my
office
,
if
I
will
bee
found
faithfull
.
Ep●
.
1.
Phil.
●
.
Col.
1
▪
Christ
as
a
Priest
maketh
intercession
;
and
I
as
a
Priest
must
pray
for
my
people
,
as
Paul
did
often
.
Christ
as
a
Priest
did
offer
a
sacrifice
;
&
I
as
a
Priest
must
minister
the
Gospel
of
God
,
that
the
sacrificing
of
my
people
may
be
acceptable
,
Ro.
15.16
.
as
Paul
of
the
Gentiles
.
And
why
should
any
bee
offended
at
that
name
by
which
the
holy
Ghost
calls
us
?
for
when
Esay
speaketh
of
the
ministers
of
the
new
testament
,
hee
saith
,
of
them
will
I
take
for
Priests
,
and
Levites
;
saith
the
Lord.
Es.
66.21
.
What
matters
it
what
wee
are
called
,
so
long
as
wee
offer
no
idolatrous
sacrifice
,
but
onely
in
our
office
commemorate
the
sacrifice
of
Christ
,
and
doe
other
services
for
his
honour
?
Object
.
Put
case
wee
may
bee
Priests
in
name
,
and
Presbyters
indeed
,
yet
(
say
they
)
wee
are
not
called
by
the
people
,
whose
souls
we
feed
,
but
are
put
upon
them
by
lawes
and
Canons
.
This
is
in
part
true
,
Sol.
but
not
fully
:
for
while
Presbyters
are
put
into
parishes
by
law
,
they
come
unto
them
by
their
owne
consent
.
For
have
not
the
people
chosen
knights
,
and
Burgesses
to
draw
up
,
and
to
consent
to
lawes
for
them
?
And
have
not
Presbyters
chosen
clarkes
,
synodically
to
meete
,
to
make
rul●s
and
Canons
for
them
?
And
doe
not
both
these
settle
Presbyters
in
every
parish
.
Therefore
they
are
inducted
by
all
ministers
and
peoples
consent
.
But
put
case
it
were
fully
true
,
were
wee
not
therefore
true
ministers
?
Did
we
never
heare
of
a
man
and
woman
that
were
married
together
against
the
will
of
one
party
(
by
the
power
of
parents
)
who
yet
,
being
married
,
were
true
man
and
wife
,
and
by
an
after
combining
,
lived
lovingly
together
?
so
may
it
bee
in
this
case
:
a
free
consent
of
minister
and
people
after
,
in
the
true
worship
of
God
may
supply
and
make
up
that
defect
.
But
is
it
certaine
that
the
people
have
such
a
right
in
calling
their
Presbyters
?
Let
us
looke
into
the
sure
word
of
God
.
I
see
the
right
of
Christian
Magistrates
in
choosing
them
unto
their
places
.
Ex
28
.
1●
Ex.
40.16
1
Chro.
23.1
,
2
,
3
,
&c.
1
Kin
2.27
2
Chro
▪
8.14
.
2
Chro
,
●9
24.
Take
thou
unto
thee
Aaron
for
the
Priests
office
,
saith
God
:
and
thus
did
Moses
.
See
also
how
David
did
sort
,
and
divide
the
Priests
and
Levites
for
their
severall
workes
.
Did
not
Solomon
by
soveraignety
deprive
Abiathar
,
and
induct
Zadoch
,
yea
and
appoint
the
Priests
and
Levites
to
their
severall
service
,
as
David
?
Did
not
Hezekiah
the
same
,
and
that
not
by
instinct
,
as
a
type
of
I
know
not
whom
,
but
still
after
the
example
of
David
,
who
was
not
checked
for
it
?
Why
then
should
our
Christian
kings
lose
their
rights
,
which
they
partly
execute
by
themselves
,
and
partly
according
to
the
lawes
by
their
delegates
,
and
officers
,
both
in
Church
,
and
Common-wealth
?
It
is
true
,
we
may
reade
of
the
people
to
have
some
hand
about
Church
officers
in
the
scriptures
,
Act.
●
,
15.
&c.
Act.
6.2
.
as
when
Matthias
was
chosen
,
and
when
the
Deacons
(
as
they
call
them
there
)
were
:
yea
and
in
after
times
too
,
till
uproares
,
tumults
,
and
seditions
followed
for
want
of
those
graces
,
which
the
people
in
the
Apostles
times
had
:
but
let
them
duely
weigh
,
that
Christ
hath
left
no
precept
for
that
,
no
nor
established
practise
in
all
Churches
.
Yea
,
such
elections
never
were
but
when
the
Apostles
were
present
with
them
,
yea
the
people
must
be
confessed
then
to
have
extraordinary
gifts
(
they
were
baptized
,
Act.
2.38
.
Act.
10.44
and
the
Holy
Ghost
came
upon
them
)
and
so
to
bee
able
to
be
assistant
in
choyce
.
Yet
these
people
did
never
assume
it
as
a
right
in
themselves
,
but
come
to
it
upon
the
Apostles
exhortations
for
the
time
being
.
How
slender
therefore
are
such
grounds
,
which
fell
out
in
unimitable
cases
,
and
when
there
was
no
Christian
Magistrate
,
to
carry
with
them
a
continued
right
,
let
good
consciences
guided
by
the
Word
of
God
,
judge
▪
I
know
not
what
the
Brownists
will
say
to
this
;
but
I
am
sure
they
loade
us
with
fresh
burthens
which
presse
us
downe
from
being
a
true
Ministery
,
at
least
in
the
guilty
.
They
finde
in
many
of
our
congregations
wicked
and
ignorant
Priests
,
Obiect
.
who
pollute
the
whole
worship
of
Christ
;
and
are
these
the
true
Ministers
of
Christ
?
Sol.
They
are
true
Ministers
of
Christ
,
if
they
minister
the
things
of
Christ
truely
:
true
Word
,
true
Sacraments
,
Eph.
47.
true
Prayers
according
to
the
measure
of
the
gift
of
Christ
.
There
is
a
difference
betwixt
a
good
man
and
a
true
man
:
so
betwixt
a
good
Minister
and
a
true
Minister
.
I
wish
from
my
soule
that
this
distinction
need
not
:
and
that
all
Presbyters
and
Bishops
were
both
unreproveable
in
life
,
1
Tim.
3.
and
able
to
teach
;
that
so
neither
Brownists
nor
Atheists
may
have
occasion
to
stumble
at
them
.
But
so
long
as
Satan
and
hypocrisie
are
in
the
Church
,
1
Sa.
2.24
.
there
will
bee
such
annoyances
:
Yet
Gods
people
must
not
abhorre
the
sacrifices
for
the
wickednesses
of
Elyes
sonnes
;
Joh.
3.22
.
Joh.
4.2
.
Joh.
6.70
.
if
they
doe
they
sinne
as
God
hath
said
.
Put
case
they
be
wicked
Priests
,
yet
may
they
performe
the
true
service
of
Christ
.
Iesus
Disciples
baptized
sufficiently
(
I
hope
)
and
Iudas
was
one
of
them
,
yet
himselfe
was
a
Divell
.
The
Priests
and
Levites
of
old
offered
sacrifices
,
celebrated
Sacraments
whereby
the
faithfull
had
their
faith
confirmed
,
yet
too
many
of
them
were
too
wicked
.
Christs
ordinances
have
their
efficiencie
from
him
,
not
from
them
that
serve
about
them
.
The
garden
may
bee
watered
and
made
fruitfull
by
water
that
runs
thorow
a
woodden
gutter
,
yet
that
not
a
whit
the
better
,
but
the
worse
for
it
.
The
Sunne
may
give
us
comfortable
light
thorow
a
sluttish
and
noysome
window
,
yet
that
never
the
better
by
it
.
The
field
may
bring
forth
a
goodly
crop
though
sowed
with
a
durty
hand
.
The
Bell
may
call
us
to
the
Church
though
it
never
enter
it selfe
but
by
the
sound
.
The
Well
may
yeeld
excellent
water
though
it
have
much
mud
.
Therefore
though
such
Preachers
are
odious
,
yet
how
can
the
people
refuse
the
holy
things
of
God
which
come
truely
from
them
.
They
will
if
they
deserve
hanging
,
receive
the
Kings
pardon
whosoever
writes
or
brings
it
to
them
.
They
have
deserved
worse
,
Hell
,
will
they
refuse
the
seale
of
a
pardon
from
a
wicked
Priest
?
Put
case
they
be
ignorant
Priests
(
though
,
blessed
be
God
,
that
cloud
was
never
better
blowne
over
)
I
hope
they
know
how
to
preach
the
Word
and
administer
the
Sacraments
truely
.
The
Disciples
were
not
such
excellent
Clearkes
when
they
baptized
.
Though
they
were
initiated
in
Christs
Schoole
,
examine
whether
they
did
not
doe
it
before
they
were
sent
to
preach
:
Joh.
3.22.24
.
Mat.
4.12.17
.
They
baptized
before
Iohn
was
cast
into
prison
:
and
Christ
did
not
begin
to
preach
himselfe
publikely
before
Iohn
was
imprisoned
,
and
after
that
he
sent
his
Disciples
to
preach
:
what
they
were
that
went
with
Peter
to
Cornelius
let
them
certainly
tell
me
.
The
Text
calls
them
certaine
brethren
;
Act.
10.23
.
vers.
48.
yet
when
Peter
had
preached
to
Cornelius
and
those
about
him
,
hee
commanded
them
to
be
baptized
:
who
baptized
them
?
As
yet
there
was
no
communion
betwixt
the
faithfull
and
the
Gentiles
,
and
onely
certaine
brethren
went
with
Peter
,
and
no
Deacons
chosen
but
them
at
Ierusalem
.
I
doubt
they
will
not
find
such
clearkship
in
them
.
Thus
I
answer
them
,
not
to
uphold
an
ignorant
ministery
,
I
abhorre
it
from
my
soule
:
or
to
beare
with
private
persons
medling
with
the
holy
things
of
God
;
for
our
Church
government
is
against
it
.
But
partly
because
the
Word
saith
,
1
Cor.
12.28
.
that
God
hath
set
in
the
Church
helps
or
helpers
to
be
assistant
in
reading
and
in
ministring
of
the
Sacraments
to
teachers
,
and
partly
because
none
should
thinke
no
Sacraments
true
Sacraments
,
except
administred
by
learned
Clearkes
fully
able
to
teach
.
But
now
,
to
let
all
things
passe
which
are
gone
for
this
time
,
the
Brownists
will
have
about
with
our
Ministery
if
it
be
but
for
our
maintenance
.
Our
maintenance
is
a
Jewish
and
ceremoniall
maintenance
;
namely
,
Object
.
Tythes
,
which
are
fitter
for
the
ministers
of
Antichrist
,
whose
Religion
hath
a
mixture
of
Judaisme
in
it
,
then
for
the
Ministery
of
Christ
.
Sol.
1
Cor
●
.
●
▪
vers.
8
,
9.10
▪
1●
.
They
will
not
deny
that
they
that
preach
the
Gospel
,
should
live
of
the
Gospel
:
this
Christ
hath
ordained
,
and
not
man
.
Nor
will
they
deny
that
the
Apostle
proves
by
the
Law
and
Leviticall
practice
,
that
the
Ministers
of
the
Gospel
must
have
maintenance
from
the
Church
.
Neither
will
they
deny
that
he
that
laboureth
in
the
Word
and
doctrine
is
worthy
of
double
honor
,
1
Tim.
●
.
17
▪
18.
Gal.
6.6
.
&
must
be
communicated
unto
by
him
that
he
teacheth
in
all
good
things
:
But
yet
they
doe
not
love
to
heare
of
these
Iewish
Tythes
.
I
would
aske
them
this
one
question
:
They
say
they
must
doe
nothing
about
the
worship
of
God
,
or
for
the
support
and
maintenance
of
it
,
but
what
they
must
have
a
particular
warrant
from
the
Word
of
God
for
.
Well
then
,
seeing
God
doth
require
that
Pastours
should
bee
maintained
honourably
by
a
communicating
in
every
good
thing
,
let
them
tell
me
,
how
they
will
satisfie
their
consciences
in
the
particular
quantity
they
must
bestow
upon
them
:
Some
men
will
say
one
thing
,
some
another
,
but
how
will
conscience
be
satisfied
,
that
it
may
dye
in
the
peace
of
justice
and
charity
?
The
Scripture
speakes
not
of
any
other
particular
quantity
but
the
tenth
part
,
what
therfore
else
can
satisfie
conscience
that
it
erre
not
?
Object
.
Sol.
But
(
they
will
say
)
that
●thes
are
Jewish
ceremonies
which
are
abo●ished
.
It
is
easie
to
say
so
,
but
not
so
easie
to
prove
.
For
Jewish
ceremonies
are
shadowes
of
things
to
come
,
Col.
2.17
the
body
whereof
is
Christ
.
Let
them
shew
from
Gods
word
that
tythes
are
so
accounted
.
I
am
sure
than
God
blames
the
faulty
performance
and
resting
in
ceremonies
:
Es.
1.
but
hee
never
blameth
the
neglect
of
ceremonies
,
as
of
tythes
,
when
hee
saith
,
ye
are
cursed
with
a
curse
,
for
yee
have
robbed
me
,
Mal
3.9
even
this
whole
nation
,
in
not
paying
tythes
.
Yea
we
never
read
that
ever
Christ
said
so
much
of
any
Jewish
ceremony
as
of
tythes
,
Matth.
23
Object
.
these
things
ought
ye
not
to
leave
undone
.
If
it
be
said
,
that
this
maintenance
cannot
be
proved
out
of
the
new
testament
.
I
say
,
Sol.
that
this
wil
trouble
any
man
to
prove
:
for
when
Paul
proves
out
of
the
law
,
that
the
ministery
of
the
new
testament
hath
maintenance
due
,
doth
he
not
say
,
(
so
)
hath
the
Lord
ordained
,
1
Cor.
9.14
that
hee
that
preacheth
the
Gospel
should
live
of
the
Gospel
?
and
how
is
that
?
As
they
of
old
lived
at
the
altar
by
tythes
,
so
we
now
.
Againe
,
doth
not
the
Apostle
say
,
that
tythes
are
due
to
the
ministery
of
Christ
that
lives
,
Heb.
7.6
,
7
,
8
▪
9.
because
they
were
due
to
Melchizedech
,
to
whom
Abraham
payed
them
as
a
Priest
,
and
tythe-taker
,
and
type
of
Christ
?
who
therefore
should
receive
them
,
2
Cor
5
20
but
those
that
are
in
his
stead
to
beseech
you
to
be
reconciled
unto
God
?
The
same
reason
that
God
gives
why
Levi
should
have
Gods
portion
,
(
because
God
is
his
portion
)
is
it
not
true
,
of
ministers
whom
alone
hee
hath
taken
to
bee
ministers
of
the
new
testament
?
It
is
true
,
2
Cor.
3.
they
are
not
Priests
after
the
order
of
Melchizedech
,
as
Christ
was
,
yet
the
High-priest
of
our
profession
,
hath
ordained
us
to
live
out
of
his
portion
,
which
must
bee
his
tythes
due
to
him
,
or
else
our
consciences
can
never
bee
setled
what
it
is
.
Let
them
duely
weigh
this
,
and
when
they
can
salve
it
up
well
,
as
in
the
sight
of
God
,
then
may
they
heare
of
much
more
;
we
hate
Judaisme
as
much
as
they
,
but
we
cannot
beare
that
title
,
except
it
be
inflicted
by
Christ
himselfe
.
And
thus
(
by
the
helpe
of
God
)
I
have
cleared
their
second
exception
,
upon
which
they
separate
,
because
wee
are
not
a
true
ministery
.
SECT.
15.
The
Brownists
last
opinion
upon
which
they
forsake
our
Church
,
because
wee
have
not
a
true
worship
.
WE
are
now
come
(
thorough
Christs
helpe
)
unto
their
last
exception
against
us
;
which
concernes
the
worship
of
God
amongst
us
,
as
if
wee
had
not
a
true
,
but
an
idolatrous
worship
of
the
true
God
.
This
they
doe
so
much
detest
(
and
so
do
we
too
,
if
they
can
prove
it
)
that
they
cannot
with
any
good
conscience
have
communion
with
us
in
it
.
Doe
not
wee
cleave
to
the
onely
true
God
,
by
knowledge
,
repentance
,
faith
,
feare
,
love
,
confidence
,
joy
,
thankfulnesse
,
patience
,
and
adoration
?
Doe
wee
not
know
God
to
bee
the
onely
true
God
,
and
therefore
give
him
his
true
worship
in
spirit
and
truth
,
according
to
his
word
?
Doe
we
not
pray
to
him
knowingly
,
faithfully
,
zealously
,
penitently
,
and
obediently
desiring
to
be
made
better
?
Doe
we
not
preach
and
heare
his
word
carefully
,
and
reverently
,
desiring
to
know
,
and
doe
?
Doe
wee
not
administer
the
sacraments
of
Christ
,
and
receive
them
with
a
desire
and
purpose
to
enter
covenant
with
God
to
bee
his
people
,
and
keepe
it
unto
our
lives
end
?
Doe
we
not
in
all
these
lament
our
defects
,
and
others
,
labouring
to
helpe
what
we
can
,
and
what
we
cannot
patiently
suffer
;
and
lovingly
mourne
till
Christ
in
the
day
of
judgement
fanne
away
the
chaffe
?
Doe
we
not
publickely
solemnize
the
Lords
day
,
that
in
the
publicke
use
of
Gods
ordinances
wee
may
learne
to
bee
better
,
and
doe
better
till
wee
come
to
the
full
age
in
Christ
Jesus
?
How
then
can
it
be
imagined
that
wee
should
not
have
a
true
worship
?
Yes
(
say
the
Brownists
)
your
worship
is
Ceremonial
,
typical
,
and
stinted
,
Object
.
contrary
to
Christs
will
,
Ioh.
4.
who
would
have
you
worship
him
in
spirit
and
truth
.
Sol.
First
they
say
it
is
a
ceremonial
worship
;
will
no
worshippe
please
them
,
but
a
slovenly
one
,
unbecomming
the
person
of
that
God
whom
wee
worship
?
If
our
ceremonies
were
part
of
the
worship
,
as
they
of
the
Jewes
,
or
proper
worship
,
as
many
are
reputed
in
the
Church
of
Rome
,
then
they
might
talke
aloud
:
but
when
they
are
but
outward
accidents
for
the
well
and
orderly
carriage
of
the
worship
of
God
,
what
hurt
is
in
them
?
Will
it
grieve
any
man
to
see
Christians
to
worship
their
God
in
an
humble
,
comely
,
and
reverend
way
?
Nay
would
it
not
vexe
any
good
soule
to
see
them
to
doe
otherwise
.
They
say
,
Ob●ect
.
Heb.
3●
▪
that
Christ
was
more
faithfull
in
the
house
of
God
then
Moses
.
If
therefore
Moses
prescribed
Gods
worship
onely
according
to
the
patterne
given
,
much
more
doth
Christ
,
to
which
it
is
wickednesse
to
us
to
adde
.
Sol.
Indeed
Christ
is
more
faithfull
then
Moses
:
for
the
law
was
given
by
Moses
,
but
grace
and
truth
by
Iesus
Christ
:
Moses
gave
a
perfect
shadow
of
our
reconciliation
under
types
,
but
Christ
gives
a
perfect
body
which
hath
nothing
but
truth
in
him
,
and
not
a
shadow
of
things
,
as
the
things
of
Moses
.
Ioh.
14.
Heb.
10.
But
what
is
this
to
decent
ceremonies
,
which
are
not
types
and
shadowes
of
Christ
,
and
his
but
onely
documents
,
and
signes
of
our
humble
and
reverend
respects
to
God
?
As
faithfull
as
Moses
was
,
yet
even
then
had
the
Jewes
ceremonies
of
order
,
and
comlinesse
,
which
were
not
disallowed
by
God
,
or
reprooved
by
his
Prophets
.
Two
sorts
of
ceremonies
.
There
are
two
sorts
of
ceremonies
:
such
as
corrupt
the
worship
of
God
,
and
such
as
doe
preserve
by
advancing
the
worship
of
God
.
If
they
had
made
any
types
of
Christ
which
God
had
not
made
,
they
had
corrupted
the
worship
of
God
,
Deut.
4.2
.
as
the
Brownists
doe
;
who
when
we
tell
them
of
the
acts
of
the
kings
of
Iudah
▪
about
the
worship
of
God
,
they
presently
(
without
the
warrant
of
God
)
tell
us
that
they
were
types
of
Christ
.
They
may
〈◊〉
well
say
that
the
kings
of
other
nations
were
types
of
Christ
too
:
because
the
Jewes
were
to
have
Kings
according
to
other
nations
.
1
Sam.
8.5
Deu.
17.14
But
when
the
devout
Jewes
did
by
their
owne
ceremonies
,
labour
to
carry
the
worship
of
God
in
the
most
becomming
way
,
in
this
they
did
preserve
the
worship
of
God
by
advancing
it
.
Thus
Salomons
peace-offering
was
commanded
,
but
his
advancement
of
that
service
was
permitted
to
himself
,
when
he
offered
two
&
twenty
thousand
oxen
,
1
Kin.
8.63
and
an
hundred
and
twenty
thousand
sheep
.
Did
he
now
goe
against
the
faithfulnesse
of
Moses
,
when
he
commanded
it
not
?
Did
hre
not
likewise
honour
God
with
the
solemnity
of
seven
dayes
,
ver
▪
65.
and
seven
daies
without
particular
warrant
?
He
was
commanded
to
pray
,
but
when
hee
added
this
ceremony
of
his
owne
(
fit
for
that
time
of
jubilation
)
to
stand
before
the
Altar
,
ver.
22.
and
spread
forth
his
hands
toward
heaven
,
did
hee
corrupt
the
worship
of
God
because
Moses
commanded
it
not
?
If
Princes
hold
their
people
faithfully
to
them
,
to
serve
God
and
the
King
,
this
is
commanded
them
,
Deut.
17.
as
the
Law
is
committed
to
them
:
but
if
Ioshuah
doe
it
by
setting
up
a
stone
in
Shechem
;
Josh.
24
▪
26.
2
Ch.
15.14
Nehe.
9.
ult.
&
10
▪
11.
if
Asa
doe
it
by
an
oath
,
and
if
Nehemiah
doe
it
by
subscription
,
who
hath
required
it
?
Is
Moses
unfaithfull
?
Are
not
these
things
permitted
to
them
and
us
?
To
remember
Gods
benefits
is
commanded
:
Hest.
9.
but
for
Mordecai
and
the
Iewes
to
doe
it
by
the
Feast
of
Purim
,
who
hath
required
it
?
was
it
not
onely
permitted
?
So
it
is
with
us
:
1
Cor.
14
26.40
.
wee
have
precepts
and
permissions
under
generall
rules
.
In
conscience
to
the
precepts
wee
preach
and
heare
the
word
,
wee
administer
and
receive
the
Sacrament
,
wee
pray
both
publikely
and
privately
:
But
in
conscience
to
the
permission
,
we
heare
and
preach
from
the
Pulpit
,
or
from
none
,
with
one
in
a
gowne
,
or
cloake
,
in
white
,
or
in
blacke
:
wee
receive
standing
,
sitting
,
or
kneeling
▪
we
pray
standing
,
lying
,
or
sitting
,
as
necessity
and
order
is
put
upon
us
by
God
and
our
superiours
,
and
as
the
worship
of
God
may
bee
best
advanced
:
And
what
hurt
is
heere
?
Object
.
But
(
say
they
)
these
permissions
are
put
upon
us
by
peremptory
Lawes
contrary
to
our
Christian
liberty
.
Sol.
By
a
Law
indeed
they
are
bound
to
them
with
us
,
but
not
contrary
to
Christian
liberty
:
for
then
Titus
was
in
vaine
left
in
Creta
to
set
in
order
things
that
are
wanting
,
Tit.
1.5
.
if
Christians
in
the
outward
carriage
of
things
might
doe
what
they
list
.
Therefore
I
wish
them
brotherly
to
consider
something
concerning
ceremonies
,
and
something
concerning
Christian
liberty
.
Ceremonies
may
be
considered
two
wayes
:
Before
a
Law
hath
bound
this
or
that
way
;
and
After
the
bond
of
a
Law
.
Before
,
they
may
have
not
onely
variety
,
but
contrariety
,
and
yet
not
displease
God
.
One
eateth
,
Rom.
14.3.5
,
another
eateth
not
,
yet
God
receiveth
both
:
one
esteemeth
one
day
above
another
,
another
esteemeth
every
day
alike
,
yet
if
they
bee
charitable
,
and
fully
perswaded
in
their
own
hearts
,
God
is
not
displeased
.
But
when
a
Law
hath
passed
upon
them
,
those
things
that
are
permissions
in
themselves
are
precepts
in
their
use
:
as
when
the
Church
decreed
the
abstaining
from
stranguled
and
bloud
,
Act.
15.
so
long
as
was
convenient
for
the
Churches
of
the
Iewes
.
As
God
loves
that
we
should
keepe
the
unity
of
the
spirit
in
the
bond
of
peace
,
in
one
faith
:
Eph
4
3
▪
5
Col.
2.5
.
so
Paul
joyes
when
hee
beholds
the
order
among
the
Colossians
,
that
all
their
things
were
done
in
love
.
So
long
as
wee
are
free
,
wee
are
like
the
daughters
of
Zelophehad
,
who
,
Num.
36
so
they
kept
within
their
owne
tribe
,
might
marry
whom
they
pleased
:
so
wee
may
looke
which
way
we
please
,
and
settle
according
to
our
pleasure
.
But
when
the
law
of
expediency
is
put
upon
us
,
wee
must
say
,
all
things
are
lawfull
,
but
all
things
are
not
expedient
.
1
Cor.
10
▪
23.
When
the
law
of
Charity
is
put
upon
us
,
wee
must
say
,
if
meate
make
my
brother
to
offend
,
1
Cor.
8.13
I
will
eate
no
flesh
while
the
world
standeth
.
And
when
the
law
of
loyalty
is
put
upon
us
,
we
must
say
,
thou
(
O
Christian
king
)
art
worth
ten
thousand
of
us
,
the
scandall
of
thee
swallowes
up
the
scandall
of
ten
thousand
persons
;
therefore
wee
must
doe
as
Ioab
,
number
the
people
,
2
Sam.
●4
.
no
sinne
in
it selfe
,
though
we
see
inconveniences
that
may
fall
upon
it
.
Next
,
concerning
Christian
liberty
,
it
doth
not
make
us
lawlesse
:
for
then
were
it
vaine
for
any
Church
whatsoever
,
to
determine
what
is
fit
for
ceremonies
to
bee
done
by
them
:
for
then
every
one
might
flye
to
Christian
liberty
,
and
say
,
I
will
doe
what
I
list
,
my
Christian
liberty
shall
beare
me
out
.
And
how
unfit
this
were
▪
every
religious
soule
c●n
judge
:
but
it
is
a
liberty
that
frees
our
consciences
from
inward
bondage
,
that
we
be
not
brought
under
the
dominion
of
any
thing
.
1
Cor.
6.
●
▪
I
eate
fish
or
flesh
as
is
appointed
,
but
I
am
brought
under
the
dominion
of
neither
.
I
weare
white
or
blacke
,
I
stand
,
or
sit
,
or
kneele
,
but
I
am
brought
under
the
dominion
of
none
of
them
.
In
my
conscience
,
my
Christian
liberty
hath
set
me
free
,
but
in
my
practise
,
I
am
bound
in
these
things
to
expediency
,
charity
,
or
loyalty
for
the
establishing
of
good
order
in
the
Church
,
or
in
the
common-weale
.
If
they
would
but
duely
consider
these
two
things
,
they
would
never
talk
of
permissions
turned
into
lawes
to
prejudice
Christian
liberty
.
Yea
,
Christian
wisedome
would
learne
them
too
,
that
religious
worship
is
called
by
the
name
of
outward
ceremonies
used
in
them
:
Eph.
3.14
Gen.
14.22
.
as
God
calls
praying
,
b●wing
of
the
knees
,
and
swearing
,
lifting
up
our
hands
;
not
because
these
are
commanded
duties
in
such
acts
of
worship
,
but
because
God
permits
,
and
loves
our
well
carriage
in
his
worship
according
to
generall
rules
,
though
we
have
no
particular
precepts
.
Yea
,
but
(
say
they
)
our
ceremonies
are
typicall
and
Iewish
ceremonies
,
which
hurt
our
worship
.
Object
.
They
meane
(
as
I
conceive
)
they
are
teaching
ceremonies
,
not
ceremonies
of
meere
order
,
but
significant
,
to
put
us
in
minde
of
duty
.
Sol.
I
am
sorry
that
this
should
be
accounted
a
fault
.
If
they
did
not
signifie
,
how
could
they
edifie
?
1
Cor.
14.26
.
Were
they
types
and
shadowes
of
the
mysteries
of
the
Gospell
invented
by
men
,
indeed
Christ
were
ill
advised
not
to
ordaine
them
.
But
being
onely
mo●al
documents
and
monitors
of
some
duties
,
I
wonder
where
their
guilt
lies
.
If
I
had
an
hundred
boxes
in
my
house
for
my
uses
,
and
some
few
of
them
had
a
marke
upon
them
,
to
direct
me
where
my
mony
lay
,
that
I
might
be
carefull
of
that
,
doth
this
savour
of
want
of
naturall
wisedome
?
So
neither
doth
it
taste
of
want
of
spirituall
wisedome
,
to
set
a
marke
upon
some
few
ceremonies
,
to
put
me
in
minde
of
my
duty
to
Christ
.
What
are
these
(
say
they
)
but
images
set
up
to
our selves
for
religious
use
.
What
?
Object
.
to
worship
?
to
adore
God
in
,
or
by
?
No
,
Sol.
but
to
reminde
us
of
what
we
ought
to
doe
.
And
this
was
the
practise
of
the
Church
in
all
ages
;
Abraham
put
his
servants
hand
under
his
thigh
in
swearing
,
Gen.
24.
surely
to
signifie
his
subjection
to
him
in
that
businesse
about
the
promised
seede
.
Moses
set
up
an
Altar
when
Amaleck
was
overthrowne
,
and
called
it
Iehovah
Nissi
,
to
signifie
,
that
the
Lord
was
their
banner
.
Ex.
17.15
Iosh.
●2
.
24
,
to
35.
The
two
tribes
and
a
halfe
built
an
altar
,
not
to
distinguish
their
borders
,
but
to
signifie
,
that
they
were
Gods
people
,
and
that
they
had
all
one
God
,
to
whom
they
,
and
their
posterity
must
sacrifice
upon
his
owne
altar
:
1
Sam.
Samuel
set
up
a
stone
when
the
Philistims
were
discomforted
,
and
called
it
Eben-Ezer
,
to
signifie
that
the
Lord
helped
them
.
When
Christ
the
truth
was
come
,
hee
used
humane
significant
ceremonies
,
as
the
feast
of
dedication
,
sitting
at
the
Passeover
,
a
signe
of
rest
,
Joh.
2.
the
water
pots
of
the
jewish
purifications
,
the
custome
of
embalming
,
Luk.
4.17
,
20.
beside
other
formalities
of
the
synagogue
.
The
Corinthians
had
the
womens
vaile
in
the
congregation
,
to
signifie
subjection
,
1
Cor
,
11.
1
Cor.
16.20
.
2
Pet.
2.11
Jude
.
and
the
kisse
of
peace
▪
to
signifie
love
.
Other
Christians
had
Agapae
at
the
sacrament
,
in
the
roome
whereof
the
Christians
offertory
was
brought
in
for
pious
uses
,
to
signifie
that
love
they
should
have
one
to
another
.
So
wee
have
standing
at
the
beliefe
▪
to
signifie
that
it
is
not
a
prayer
,
and
that
wee
are
ready
to
confesse
our
faith
;
kneeling
at
the
commandements
,
to
signifie
the
honour
we
have
to
that
God
that
gave
it
,
and
that
wee
must
be
ready
to
dart
up
prayer
for
our
obedience
;
and
kneeling
at
the
sacrament
,
to
signifie
an
humble
acknowledgement
of
Gods
love
for
so
great
a
benefit
.
And
doe
wee
and
all
these
saints
before
us
set
up
images
to
our selves
in
these
ceremonies
,
for
religious
u●e
?
God
forbid
.
The
practise
of
these
saints
when
the
lawes
of
God
were
purely
taught
and
kept
,
teach
us
,
that
though
we
my
not
set
up
an
image
to
worship
God
by
,
1
Cor.
14.
or
in
,
yet
may
we
set
up
some
edifying
signes
to
put
us
in
minde
of
those
duties
wee
owe
to
God
.
The
Patriarchs
may
build
altars
,
give
their
children
proper
names
,
to
be
admonishing
signes
of
their
duties
to
God
:
and
we
may
set
all
our
sences
on
work
that
way
.
We
may
set
up
a
poste
in
a
darke
and
dangerous
passage
,
that
when
I
goe
that
way
and
touch
it
,
it
may
signifie
my
danger
,
and
I
may
avoide
it
▪
I
may
set
a
watch-man
in
a
towre
to
give
a
sound
when
the
enemy
comes
,
that
he
may
signifie
my
enemies
approach
,
and
I
may
avoid
him
.
I
may
set
up
a
Sea
marke
to
signifie
a
Rocke
neere
,
that
I
split
not
upon
it
,
And
may
not
we
be
as
wise
for
our
soules
as
for
our
bodies
?
God
forbid
.
I
am
sure
he
hath
no
where
forbidden
it
:
therefore
it
is
not
against
Christ
.
If
it
be
not
against
him
,
Mar.
9
40.
it
is
for
him
,
saith
our
Saviour
.
Why
then
(
say
they
)
have
we
cast
out
all
the
significant
ceremonies
of
Popery
.
Object
.
Not
for
their
significancy
barely
,
Sol.
but
for
their
weight
and
measure
.
They
are
not
to
them
onely
,
as
outward
garnishments
of
worship
,
but
as
proper
worship
,
efficacious
and
meritorious
:
their
number
stifles
devotion
,
and
fills
it
with
shewes
without
substance
.
A
cup
of
water
refreshes
,
but
an
whole
Well
of
water
choakes
.
Yea
an
hundred
Sermons
weekly
would
not
edifie
,
they
would
eate
out
our
conscience
in
our
particular
callings
:
much
more
would
an
hundred
ceremonies
eate
out
the
substance
of
our
generall
callings
,
when
a
few
may
much
refresh
and
profit
,
if
judgement
over-power
fancie
and
affection
.
Yea
but
(
say
they
)
our
significant
ceremonies
were
taken
from
Idolaters
and
limbs
of
Antichrist
who
have
abused
them
.
Object
▪
Were
this
true
,
Sol.
Pro.
25
▪
4
yet
take
the
drosse
from
the
silver
and
make
a
vessel
for
the
finer
:
but
it
is
false
.
Though
they
have
had
such
as
ours
,
and
have
still
,
yet
ours
are
our
owne
,
and
were
never
theirs
in
speciall
.
Fire
and
water
are
contrary
,
yet
they
agree
in
their
kind
,
they
are
both
elements
:
so
ours
are
ceremonies
,
and
so
are
theirs
,
but
otherwise
they
differ
as
fire
and
water
;
they
scorne
therefore
ours
,
and
we
deride
theirs
.
We
read
of
sacrifices
offered
to
Devils
,
1
Cor.
8.
&
10.
yet
some
of
this
was
sold
in
shambles
,
and
some
the
Heathens
made
feasts
of
.
It
was
all
the
same
flesh
in
kind
,
but
not
in
use
.
The
christians
did
damnably
if
they
went
to
it
when
it
was
sacrificed
,
yea
and
if
they
went
to
their
Idol
feasts
when
they
blessed
an
idol
,
it
was
idolatry
:
but
if
they
bought
part
of
that
flesh
in
the
Shambles
,
and
eate
it
,
or
went
to
their
private
feasts
when
they
eate
of
it
(
for
ought
they
knew
)
without
reference
to
the
Idol
,
then
saith
Paul
,
Eate
making
no
question
for
conscience
sake
.
So
say
we
of
our
crosse
,
Surplice
,
kneeling
,
they
were
ordinances
before
Idolators
abused
them
.
If
they
take
them
and
blesse
an
Idol
with
them
,
be
it
upon
their
own
pates
▪
but
if
we
be
invited
to
them
in
a
better
use
(
and
not
know
,
nor
have
just
cause
to
suspect
any
lurking
Idolatry
)
why
should
wee
make
so
many
needlesse
questions
about
the
use
of
them
?
Put
case
such
as
they
are
,
pertained
to
Idolaters
.
So
did
Goliahs
sword
,
yet
David
laid
it
up
in
an
holy
place
for
better
use
.
So
did
bowing
belong
to
Baal
,
prostrating
the
whole
body
to
Idols
,
1
Kin.
19.
Ex.
23.24
.
kissing
to
the
Calves
,
kissing
the
hand
to
the
hoste
of
heaven
,
Ezek.
18.6
Ps
44.20
.
Ex.
32.6.19
.
Am.
2.8
.
lifting
up
the
eies
,
stretching
forth
both
hands
,
showting
for
joy
,
sitting
or
lying
along
upon
the
ground
,
or
on
a
carpet
,
to
idols
:
yet
all
these
we
may
use
in
the
worship
of
the
true
God
.
So
for
our
ceremonies
,
such
as
they
are
pertained
to
idolaters
,
but
were
not
idolatrous
of
themselves
.
The
crosse
was
used
as
a
signe
of
profession
before
idolatrie
prevailed
.
The
white
garment
was
ordained
as
a
cover-sloven
in
the
poverty
of
the
Church
;
kneeling
was
used
as
an
act
of
reverence
before
the
breaden
God
was
hatcht
.
And
may
not
we
lawfully
use
them
now
,
to
shew
that
we
are
in
communion
and
fellowship
with
that
blessed
and
persecuted
Church
,
without
such
noises
and
schismes
.
Yea
,
Obiect
.
but
in
our
worship
there
is
(
say
they
)
as
bad
as
all
behinde
;
wee
have
a
stinted
worship
by
that
foule
idol
the
common
prayer
booke
,
and
so
we
worship
not
in
spirit
,
Ioh.
4.
Sol.
and
truth
.
Doe
we
not
worship
in
spirit
,
when
the
spirit
moves
towards
heaven
as
well
as
the
flesh
?
Doe
wee
not
worship
in
truth
,
when
our
petitions
are
true
petitions
,
uttered
with
a
true
tongue
according
to
the
truth
of
our
hearts
?
Doe
wee
not
worship
in
spirit
and
truth
,
when
with
such
petitions
,
heart
,
and
tongue
;
we
seek
to
God
in
all
places
,
not
trusting
in
any
?
Certainely
wee
doe
,
and
should
doe
farre
better
,
were
it
not
for
them
who
disgrace
our
common-prayer
booke
,
and
draw
the
hearts
of
Gods
people
from
it
.
Yet
those
that
know
the
vanity
of
their
words
,
and
trust
them
not
,
know
also
,
that
they
,
even
when
they
use
that
booke
to
send
their
prayers
t●
heaven
by
,
doe
pray
in
spirit
and
truth
,
God
bearing
them
witnesse
by
the
holy
Ghost
.
Object
.
Sol.
How
can
they
pray
in
spirit
(
say
they
)
when
they
use
him
not
?
what
?
Is
there
no
spirit
but
our
owne
?
Surely
there
is
a
publicke
spirit
,
and
a
private
spirit
.
The
first
,
hath
wrought
in
the
holy
saints
,
and
army
of
martyrs
,
who
have
laied
up
stocks
of
praier
for
us
generations
that
follow
them
:
and
by
the
blessed
providence
of
God
,
they
are
come
into
our
hands
.
There
wee
see
how
they
prayed
for
us
before
we
were
.
There
we
learne
to
pray
of
them
,
of
whom
the
world
was
not
worthy
.
This
spirit
we
use
as
well
as
our
owne
:
and
it
is
pitty
that
any
Christian
that
can
pray
to
God
by
his
owne
dexterity
of
spirit
,
should
yet
contemne
the
workings
,
and
helpings
of
the
publicke
spirit
,
without
whom
the
world
had
never
had
such
a
benefit
.
Object
.
But
alasse
(
say
they
)
our
spirits
are
quite
stinted
when
they
are
fettered
with
words
appointed
.
Sol.
Surely
,
the
freedome
of
spirit
stands
not
so
much
in
freedome
of
words
,
and
in
intention
of
zeale
.
As
a
servant
that
delivers
his
masters
message
in
his
masters
words
may
doe
it
with
a
free
spirit
:
So
may
a
man
pray
when
he
takes
to
himselfe
words
,
and
not
coines
them
himself
.
H●s
.
14.2
.
The
best
prayers
are
those
that
are
delivered
in
Gods
words
:
and
are
our
spirits
stinted
because
we
tye
our selves
to
Gods
words
?
As
Gods
Spirit
is
not
stinted
when
it
speakes
unto
us
by
the
Scriptures
read
:
so
nor
our
spirits
when
wee
speake
feelingly
to
God
by
read
Prayers
.
Put
case
one
man
pray
with
a
thousand
that
have
large
spirits
,
will
they
say
that
their
spirits
are
stinted
because
they
are
tyed
up
,
for
the
time
being
,
to
his
spirit
?
so
nor
when
wee
pray
with
others
Prayers
.
Have
wee
a
spirit
better
than
the
Disciples
of
Christ
?
and
doe
wee
know
what
will
stint
them
better
than
Christ
?
yet
Christ
gave
them
the
Lords
Prayer
not
onely
to
say
after
that
manner
,
Matth.
6.
when
hee
taught
the
Doctrine
of
Prayer
,
Luk.
11
▪
2.
but
also
to
say
,
when
hee
taught
them
the
practice
of
Prayer
.
But
(
say
they
)
hath
not
God
given
every
good
Christian
a
spirit
of
supplication
,
Object
.
Zach.
12.
●0
.
by
which
they
have
a
faculty
and
power
to
pray
?
The
Disciples
(
I
hope
)
were
good
Christians
,
yet
they
say
to
Christ
,
Luk.
11.
●
.
teach
us
to
pray
.
Yet
know
that
there
is
a
double
power
to
pray
:
An
inward
power
,
A
double
power
of
prayer
.
by
which
the
heart
moves
,
and
goes
out
of
it selfe
after
God
,
Christ
,
grace
,
and
salvation
.
This
power
all
good
Christians
have
,
by
the
spirit
of
adoption
,
whereby
they
cry
Abba
,
Father
.
Rom.
8.
An
outward
power
,
whereby
they
are
able
distinctly
and
judiciously
to
expresse
the
motions
and
desires
of
their
hearts
.
This
power
all
have
not
,
and
therefore
have
neede
still
to
have
further
helpe
and
direction
,
as
our
Saviour
did
helpe
his
Disciples
.
Object
.
But
surely
(
they
may
say
)
the
Lords
Prayer
is
not
a
forme
of
Prayer
taught
his
Disciples
,
or
us
.
It
is
short
and
imperfect
,
it
hath
no
such
glory
in
it
as
some
other
;
I
may
think●
it
,
though
Christs
word
be
say
▪
and
none
are
tyed
to
this
forme
of
Prayer
alone
.
Let
all
this
stand
till
it
be
removed
.
It
is
true
it
is
short
,
Sol.
and
in
that
is
seene
the
glorious
wisdome
of
Christ
;
but
it
is
most
perfect
.
We
must
pray
all
manner
of
Prayers
,
Eph.
6.
1
Tim.
2.
Supplications
,
intercessions
,
and
giving
of
thankes
:
yet
all
these
are
comprehended
in
it
.
Againe
,
there
is
infinitely
more
glory
in
it
then
in
all
Prayers
made
by
men
.
If
all
Prayers
be
made
they
have
their
graynes
of
weight
from
hence
.
It
briefly
comprehends
them
all
,
and
hath
the
best
authority
in
the
world
.
The
wisdome
of
God
the
son
of
God
,
the
beloved
of
God
made
it
and
expressed
it
with
his
tongue
,
in
such
blessed
order
as
men
&
Angels
cannot
devise
the
like
.
It
is
true
that
Christ
saith
,
Psal.
14.
say
it
:
but
there
is
a
saying
with
the
mind
and
heart
,
as
well
as
with
the
tongue
.
For
there
are
two
parts
of
Prayer
;
Psal.
47.
1
Cor.
14.
the
soule
of
Prayer
,
when
it
is
presented
with
understanding
,
heart
,
and
spirit
:
and
the
body
of
Prayer
to
helpe
our
fervencie
;
Lu.
22.41
Lom
3.
as
when
we
bowe
our
knees
,
lift
up
our
hearts
with
our
hands
,
and
our
eyes
are
lift
up
to
God
,
and
our
bones
say
,
Ps.
123
1.
Ps.
35.10
.
Psal.
45.
Lord
who
is
like
unto
thee
,
and
our
tongues
are
the
pennes
of
ready
writers
.
Yet
hath
not
Christ
tyed
us
unto
this
prayer
only
.
Christ
himselfe
hath
other
prayers
beside
this
,
and
the
Apostles
many
,
together
with
the
Church
,
and
godly
particulars
.
Yet
by
reason
of
the
perfection
of
it
both
in
matter
,
order
,
and
words
:
by
reason
of
the
sufficiency
of
it
to
supply
all
wants
:
and
by
reason
of
our
forgetfulnesse
to
aske
all
,
or
halfe
;
it
is
a
sure
and
comforting
way
(
what
ever
wee
pray
)
to
use
it
alwaies
with
judgement
and
understanding
.
But
(
say
some
of
them
)
it
is
of
so
large
extent
that
wee
cannot
comprehend
it
.
Object
.
Sol.
It
is
true
,
that
it
is
of
large
extent
and
therefore
we
must
labor
for
strength
of
judgment
,
and
memory
to
put
it
up
from
the
heart
,
that
we
may
not
tumble
it
over
(
as
the
manner
of
some
is
)
as
if
it
burnt
their
tongues
.
But
Christs
lookes
not
that
we
should
conceive
of
every
thing
in
it
▪
every
time
wee
use
it
.
As
there
are
few
prayers
wee
can
make
▪
but
are
of
larger
extent
then
wee
presently
conceive
,
as
when
we
say
,
the
Lord
san●tifie
your
sickenesse
unto
you
,
the
Lord
blesse
you
,
the
Lord
give
you
grace
,
there
are
more
things
comprehended
then
presently
meant●
so
in
the
Lords
prayer
;
and
therefore
wee
must
have
docible
hearts
to
understand
it
better
,
&
better
,
and
we
must
have
wisedom
according
to
our
apprehension
,
to
apply
it
to
severall
occasions
.
Object
.
But
(
say
they
)
this
or
any
other
stinted
prayer
,
are
the
very
cut-throates
of
devotion
,
Sol.
and
coolers
of
affections
.
Indeed
they
are
so
to
wicked
hearts
.
Children
must
bee
pleased
with
novelties
,
and
wicked
men
loath
Gods
continued
favours
,
though
it
bee
Mannah
from
heaven
:
Num.
21.5
but
if
set
prayers
wrought
so
of
themselves
,
would
Christ
ever
have
given
a
set
forme
to
his
disciples
?
Certainely
they
will
be
no
enemies
to
devotion
,
if
Christians
bee
zealous
and
carefull
in
using
them
.
For
the
constant
practise
of
the
saints
in
scriptures
commends
them
unto
us
in
prescribed
Psalmes
,
and
formes
of
blessing
.
And
such
is
the
inequalitie
of
gifts
dispensed
by
Christ
unto
his
people
,
that
to
some
a
prescribed
forme
is
necessary
,
when
he
hath
not
given
them
gifts
of
knowledge
,
and
utterance
to
expresse
their
desires
in
any
comely
way
;
To
others
necessary
too
,
who
are
able
fitly
,
and
fully
to
doe
it
in
private
,
yet
are
not
so
faced
,
and
tongued
,
that
they
can
doe
it
with
confidence
in
publicke
;
to
all
it
is
excellently
usefull
,
that
they
may
not
onely
have
helpe
of
their
owne
spirits
,
but
of
the
publick
spirit
of
God
working
in
his
church
,
to
advance
them
forward
to
heaven
.
It
is
a
world
of
pittie
,
that
men
that
have
some
great
gifts
(
as
they
thinke
)
should
contemn
them
that
have
them
not
,
though
haply
they
have
others
better
then
they
.
To
have
a
gift
of
expressing
our
desires
in
fit
order
,
matter
,
and
words
,
is
a
comely
ornament
,
yet
may
it
,
and
doth
often
fall
upon
an
hypocrite
,
it
is
not
of
the
essence
of
a
saveable
Christian●
but
to
say
,
wee
know
not
what
to
pray
for
as
we
ought
,
but
the
spirit
helpes
me
(
publickly
and
privately
)
with
groanes
and
sighes
that
cannot
be
expressed
,
to
say
thus
,
Ro.
8.26
,
27.
I
say
,
and
to
feele
the
truth
of
it
too
,
is
a
note
of
a
good
Christian
,
and
can
fall
upon
none
but
a
childe
of
the
kingdome
of
heaven
.
But
(
say
they
)
put
case
that
others
may
be
helped
by
set
formes
of
prayer
,
Object
.
yet
is
there
no
reason
that
a
Minister
or
Presbyter
that
hath
gifts
,
should
bee
tied
to
a
forme
of
words
.
Neither
is
he
alwaies
,
Sol.
Why
se●
formes
are
prescribed
ministers
?
but
that
he
should
bee
tied
to
common
solemne
praier
,
as
with
us
,
there
is
excellent
reason
for
it
,
as
well
as
in
all
other
reformed
Churches
,
except
theirs
.
First
,
for
uniformity
,
that
all
Gods
people
in
our
Church
might
meete
at
the
same
time
,
and
put
up
the
same
petitions
with
earnest
desires
,
in
the
same
manner
.
And
is
not
this
a
comforting
thought
,
that
we
have
an
opener
way
to
heaven
made
us
,
by
the
joint
suites
of
all
good
English
or
hearts
.
Secondly
,
for
memory
,
that
he
may
not
forget
the
generall
necessities
of
all
the
Church
,
and
so
sticke
upon
those
particulars
onely
,
which
are
according
to
his
owne
feeling
.
Thirdly
,
for
honour
to
the
blessed
saints
and
martyres
whose
prayers
they
were
.
That
as
we
have
had
benefit
by
them
,
when
they
were
put
up
to
God
before
,
so
wee
may
bring
benefit
to
our selves
and
others
by
them
,
when
wee
pray
them
now
.
Fourthly
,
for
his
calling
sake
.
Hee
is
not
immediatly
called
by
God
,
〈…〉
&
the
Church
.
Therefore
as
he
is
called
by
God
,
he
useth
those
gifts
which
hee
hath
received
from
God
;
as
he
is
called
by
the
Church
,
he
is
to
use
and
honour
the
publicke
gifts
of
the
Church
,
in
interpretation
,
prayer
,
and
the
like
.
What
more
need
bee
said
to
justifie
our
worship
by
set
formes
of
prayer
,
for
the
present
I
see
not
:
when
I
shall
,
by
Gods
assistance
I
shall
say
more
.
SECT.
16.
The
Brownists
maine
exceptions
in
their
former
argument
,
against
our
common-prayer
booke
more
specially
.
THough
set
formes
of
publicke
pray●r
may
be
lawfull
,
usefull
,
commendable
,
and
glorious
,
Ob.
yet
they
say
,
that
our
common
prayers
are
not
so
fit
a
way
to
worship
God
by
:
nay
they
say
more
,
that
that
worship
is
plainely
idolatrous
.
I
am
sure
that
that
assertion
is
weakely
superstitious
.
I
would
wish
them
that
they
be
piously
carefull
,
that
they
speake
not
evill
of
that
they
know
not
,
2
Pet.
2.
because
they
are
not
careful
or
willing
to
know
,
we
ordinarily
know
unwise
young
men
,
when
their
whose
soules
live
in
their
affections
,
to
make
many
objections
against
many
good
orders
,
and
lawes
,
who
,
when
ripenesse
,
and
experience
,
hath
made
them
see
the
reasons
,
have
beene
ashamed
of
what
they
have
done
:
and
may
it
not
be
so
with
these
men
and
women
?
Howsoever
I
would
intreate
them
to
consider
what
they
may
reade
in
the
historie
of
our
Church
,
that
when
a
godly
martyr
was
reading
in
a
primar
of
our
Church
,
and
came
to
Lord
have
mercy
upon
us
,
Christ
have
mercy
upon
us
,
an
ungodly
serving-man
,
who
was
set
to
attend
him
,
blasphemously
mocked
at
it
,
but
hee
was
strooke
madde
that
night
,
and
dyed
miserably
.
Let
them
duely
consider
this
,
and
feare
to
open
their
mouthes
against
any
comforts
of
the
godly
,
and
advancement
of
godlinesse
.
As
for
my
part
,
I
have
reade
some
liturgies
beside
our
owne
,
and
have
heard
of
others
:
but
(
blessed
be
God
)
I
never
saw
,
or
heard
of
any
more
fully
accomplished
for
the
worke
in
hand
.
But
am
I
not
deceived
?
Let
us
(
in
the
feare
of
God
)
take
a
view
how
it
proceeds
in
all
publicke
service
,
and
call
in
along
their
exception
(
which
I
know
)
as
we
goe
along
.
There
is
in
it
first
,
a
preparation
to
publicke
service
,
and
then
the
service
,
and
worship
it selfe
.
The
preparation
is
by
meditation
,
exhortation
,
and
prayers
.
The
Presbyter
,
or
Deacon
,
doth
in
the
beginning
propound
some
texts
of
scripture
to
be
thought
upon
,
that
we
by
their
meditation
,
may
draw
our selves
into
the
presence
of
our
God
to
heare
and
doe
.
Object
.
Yea
indeed
(
say
they
)
they
doe
corrupt
the
text
.
For
though
they
say
,
Ezek.
18.21
,
22.
At
what
time
soever
a
sinner
doth
repent
from
the
bottome
of
his
heart
,
God
will
blot
them
out
of
his
remembrance
,
which
is
not
the
speech
of
Ezekiel
.
Sol.
I
pray
is
not
this
the
full
sense
of
the
Prophet
;
made
speake
to
ordinary
capacity
,
if
not
his
words
?
Doth
he
not
say
,
if
the
wicked
will
turne
?
Is
not
this
equivalent
to
at
what
time
soever
,
whether
to
day
,
to
morrow
,
or
whensoever
?
I
hope
when
conditions
are
performed
,
God
will
be
as
good
as
his
word
whensoever
.
Doth
he
not
say
,
If
they
turne
from
all
their
iniquities
,
and
keepe
all
my
Statutes
?
What
is
this
but
repent
from
the
bottome
of
the
heart
,
and
leave
no
root
of
bitternesse
behind
?
Doth
he
not
say
,
Hee
shall
live
,
his
sinnes
shall
not
be
mentioned
unto
him
?
what
is
this
but
I
will
put
them
or
blot
them
out
of
my
remembrance
?
This
is
not
corruption
,
I
hope
,
when
the
Text
is
plainly
expressed
in
the
true
sense
of
it
.
Secondly
,
he
doth
exhort
the
people
according
to
the
Scriptures
to
confesse
their
sinnes
with
a
lowly
,
penitent
,
and
obedient
heart
,
saying
after
him
.
By
this
hee
puts
them
in
minde
what
to
doe
,
namely
to
confesse
their
sinnes
aright
,
that
their
poyson
being
vomited
up
,
they
may
the
better
set
themselves
to
seeke
God
in
the
other
acts
of
worship
.
But
(
say
they
)
what
need
this
,
Object
.
saying
after
me
,
seeing
the
Presbyters
Prayer
and
the
peoples
Amen
is
enough
.
Sol.
Indeed
it
is
enough
to
a
Prayer
,
the
petitions
whereof
are
not
knowne
to
the
people
before
,
such
as
that
of
Ezra
,
Neh.
8
,
6.
and
when
men
exercised
their
owne
gifts
for
the
edification
of
many
.
1
Cor.
14.16
.
But
is
it
therefore
unlawfull
for
the
people
to
say
after
their
leader
when
hee
prompteth
them
,
or
they
are
taught
by
the
Church
?
Doe
not
all
the
people
,
as
well
as
the
Presbyter
pray
to
God
,
and
praise
God
in
singing
Psalmes
?
And
I
am
sure
the
Word
of
Christ
,
which
warranteth
what
is
commanded
,
and
what
it
goeth
not
against
is
not
against
it
.
It
is
true
,
Object
.
it
is
uncomely
for
many
mouthes
to
put
up
a
petition
to
the
King
at
once
:
It
would
confound
him
whose
apprehension
and
understanding
is
limited
.
But
it
is
not
so
to
God
who
is
understanding
it selfe
,
wisdome
it selfe
,
Sol.
to
whom
millions
sing
Psalmes
at
once
,
and
thousand
millions
pray
to
him
at
once
over
all
the
world
.
Thirdly
,
he
doth
pray
for
and
with
them
,
that
they
may
doe
as
hee
exhorted
them
For
first
there
is
the
joynt
confession
of
all
their
unworthinesse
,
and
Prayer
to
GOD
that
they
may
live
better
in
after
times
.
Confession
without
a
purpose
to
amend
does
no
good
:
Prov.
28.
therefore
are
both
united
in
our
good
confession
.
Then
doth
he
(
for
their
encouragement
)
declare
and
pronounce
the
absolution
and
forgivenesse
of
sinnes
to
true
penitent
beleevers
according
to
the
Gospel
;
Matth.
16.
Joh.
20
▪
and
applying
it
to
the
people
prayes
,
that
upon
their
repentance
,
their
sinnes
being
done
away
,
they
may
doe
worthily
that
service
which
now
they
are
about
.
A●d
then
to
supply
all
defects
in
all
,
all
pray
with
one
heart
,
as
one
man
,
the
Lords
Prayer
,
which
is
the
King
of
Prayers
:
and
so
rise
with
short
and
earnest
prayers
,
that
they
may
praise
God
,
and
that
God
would
help
them
;
and
with
a
profession
of
their
faith
in
the
Trinitie
,
and
desire
that
all
glory
may
bee
given
unto
that
blessed
three
in
one
.
Thus
,
I
am
sure
,
if
wee
have
pious
and
humble
soules
,
may
we
be
prepared
,
for
the
publike
worship
of
God
,
publikely
.
Now
for
the
service
and
worship
it selfe
,
in
this
good
Booke
it
hath
three
degrees
,
the
Beginning
,
Middle
,
and
End
of
it
.
In
the
beginning
of
it
there
is
reading
of
Psalmes
▪
principally
to
raise
up
our
affections
,
and
of
other
Scriptures
both
of
the
Old
and
New
Testament
,
to
confirme
our
judgements
in
the
truth
,
Act.
17.
and
to
helpe
us
to
search
whether
things
heard
are
so
or
no.
There
is
confession
of
our
faith
,
that
wee
may
professe
it
as
a
briefe
rule
from
Scriptures
,
to
try
whether
we
stand
in
the
faith
,
whereto
we
may
referre
the
truths
of
faith
in
the
Scriptures
.
And
we
have
Prayers
wherein
wee
are
not
long
at
once
,
or
with
a
breath
;
but
have
distinct
and
divided
salutations
,
praises
and
Petitions
,
for
our selves
:
chiefe
members
,
and
the
Church
,
that
we
may
the
better
hold
out
unto
the
end
without
distractions
.
All
this
(
I
am
sure
)
none
,
if
they
understand
,
can
justly
blame
.
Onely
there
is
one
thing
(
worth
notice
)
which
doth
hardly
relish
to
some
fewe
,
and
can
by
no
meanes
be
indured
by
the
Brownists
,
and
that
is
the
Litany
.
This
stickes
most
,
because
they
are
more
carefull
to
make
objections
against
it
,
then
answers
for
it
,
that
they
may
have
comfort
and
peace
with
us
.
Therefore
(
with
Christs
helpe
)
I
shall
indeavour
two
things
;
to
shew
the
reason
of
the
name
,
and
how
they
may
satisfie
themselves
against
such
scruples
as
may
arise
.
It
is
called
a
Litany
,
Of
the
Lit●y
.
which
is
an
humble
prayer
,
whose
use
is
most
for
adversity
.
It
comes
of
a
word
that
signifies
to
supplicate
,
from
whence
comes
suppliant
prayers
.
The
ancient
Churches
were
full
of
them
,
as
I
could
shew
,
which
usually
beganne
with
Lord
have
mercy
upon
us
,
Christ
have
mercy
upon
us
;
and
why
should
ours
be
empty
,
seeing
wee
would
be
accounted
as
good
Christians
as
they
?
There
are
divers
exceptions
against
ours
,
therefore
let
us
see
next
,
how
they
may
satisfie
themselvs
against
them
.
There
is
no
Church
that
I
know
,
but
must
have
a
favourable
construction
of
some
things
,
and
so
must
ou●s
▪
yet
in
this
I
see
not
,
but
that
all
excepters
may
be
fully
satisfied
.
The
exceptions
that
I
have
yet
met
with
,
are
against
the
manner
of
this
prayer
,
and
against
the
matter
of
it
.
Ob.
Against
the
manner
(
they
say
)
that
it
is
with
repetitions
of
the
people
,
and
interlocutary
passages
.
Sol.
As
for
that
,
I
finde
that
in
the
scriptures
God
hath
commanded
publicke
prayers
,
that
is
,
that
Presbyter
and
people
should
pray
:
but
he
hath
not
commanded
any
forme
,
or
manner
,
to
carry
their
prayers
in
,
but
onely
that
it
bee
done
to
edification
.
Therfore
he
hath
left
that
free
to
the
wisdome
and
judgement
of
the
governours
.
And
this
we
have
often
experience
of
,
that
if
a
continued
prayer
be
but
halfe
so
long
,
some
will
bee
nodding
before
it
bee
done
;
whereas
if
they
be
kept
busie
,
by
the
matter
in
hand
,
they
are
more
vigilant
.
Ob.
But
(
say
they
)
he
hath
given
us
the
Lords
prayer
all
in
one
length
,
and
set
Amen
in
the
latter
end
.
Sol.
Luk.
11.
This
is
true
:
yet
marke
,
he
said
to
his
disciples
,
when
yee
pray
,
say
,
Our
Father
,
and
Amen
too
:
and
hee
hath
not
told
them
in
what
manner
they
should
say
it
when
they
pray
together
:
whether
one
should
say
the
Petitions
,
and
the
rest
,
Amen
,
or
whether
all
should
say
the
Petitions
,
and
Amen
too
:
In
this
he
hath
left
them
to
edif●cation
,
Object
.
and
us
also
.
But
(
it
is
said
)
that
some
parts
of
the
Litany
are
so
said
,
that
the
reader
shewes
onely
what
they
must
pray
for
,
and
the
people
make
the
suite
,
as
when
they
say
from
such
,
and
such
a
thing
,
good
Lord
deliver
us
:
and
this
seemes
to
bee
absurd
.
Sol.
That
the
people
should
make
it
without
the
minister
is
not
injoyned
:
that
the
minister
doth
not
intend
and
make
the
suite
,
is
false
,
except
hee
bee
carelesse
,
and
wicked
.
As
the
people
say
Amen
aloude
;
and
the
minister
saith
it
too
,
though
happly
not
so
loude
:
so
the
minister
intends
,
and
saith
,
Good
Lord
deliver
us
,
though
the
people
in
turnes
,
exceede
in
voice
.
Against
the
matter
of
this
prayer
,
many
things
are
objected
,
few
things
weighed
,
and
nothing
proved
,
but
evident
quarrels
.
There
are
exceptions
against
words
and
phrases
;
and
against
suites
conveyed
in
them
.
The
wordes
and
phrases
are
,
by
thy
crosse
,
and
passion
,
by
thy
pretious
death
,
&c.
Which
some
of
them
,
Object
.
out
of
the
le●ity
of
minde
,
call
conjuring
;
some
,
out
of
worse
,
cal
swearing
,
as
if
none
could
out
sweare
the
Litany
.
Sol.
Let
them
take
heede
how
they
blaspheme
the
piety
of
Gods
servants
.
It
was
none
of
Elies
goodnesse
,
when
hee
reproached
the
prayers
of
Hannah
;
1
Sam.
1.
as
if
shee
were
drunke
when
shee
made
them
.
Let
them
apply
this
to
themselves
.
It
will
not
be
denied
but
that
Christ
brought
us
a
great
benefit
by
all
these
.
For
what
hee
did
as
a
publicke
person
,
hee
did
for
us
and
our
salvation
,
in
one
degree
or
other
.
Now
,
what
is
this
,
but
a
praying
that
all
these
acts
,
and
passions
of
Christ
,
in
their
vertue
and
merit
bee
applyed
to
us
by
Gods
love
,
that
wee
may
finde
the
profit
of
them
?
But
now
the
suites
that
wee
convey
in
the
words
of
that
good
Prayer
are
troublesome
to
them
,
both
when
we
sue
for
things
,
and
Persons
,
Object
.
As
for
things
,
wee
pray
against
two
things
which
they
doe
not
like
,
against
sudden
death
,
and
against
the
sinnes
of
our
forefathers
.
Sol.
As
for
the
first
,
there
is
a
double
sudden
death
:
sudden
in
time
,
and
sudden
for
want
of
preparation
.
God
hath
said
,
that
hee
will
come
before
that
wee
are
aware
,
like
a
thiefe
in
the
night
.
His
will
bee
done
:
wee
pray
not
against
that
.
But
wee
pray
that
his
comming
may
not
be
so
sudden
,
but
that
through
wisdome
given
,
Es.
38.1
.
Matth.
25
we
may
set
our
houses
in
order
,
and
bee
as
the
wise
virgines
having
our
lampes
and
oyle
in
a
readinesse
:
and
from
such
sudden
death
good
Lord
deliver
us
.
As
for
the
sinnes
of
our
forefathers
(
which
being
dead
are
now
out
of
the
state
of
forgivenesse
)
wee
pray
not
that
their
sinnes
bee
forgiven
them
,
〈◊〉
▪
20.
but
that
they
bee
not
remembred
to
be
punished
in
us
.
God
punisheth
to
the
third
and
fourth
generation
:
and
the
Psalmist
saith
,
Psal.
109.13
,
14.
Let
the
iniquitie
of
his
fathers
be
remembred
before
the
Lord
,
and
let
not
the
sinne
of
his
mother
be
blotted
out
,
that
their
posterity
bee
cut
off
,
and
in
the
generations
following
their
names
bee
blotted
out
.
And
because
these
comminations
have
conditions
of
Repentance
annexed
to
them
,
doe
not
wee
well
to
repent
,
and
cry
to
God
,
remember
not
the
iniquity
of
forefathers
,
for
feare
of
those
sinnes
that
have
gone
before
us
.
But
yet
they
like
not
the
Persons
that
we
pray
for
,
when
wee
say
,
Ob
▪
that
God
would
have
mercy
upon
all
men
.
For
Christ
saith
,
Joh.
17.
he
prayed
not
for
the
world
:
but
our
Church
cares
not
whom
they
pray
for
.
Indeed
,
Sol.
because
wee
finde
that
wee
have
a
Precept
,
pray
for
all
men
,
and
an
holy
practise
,
1
Tim.
2
1
Ps.
67.3
.
Let
the
People
praise
thee
O
God
,
let
all
the
People
praise
thee
,
therefore
wee
doe
as
wee
are
bound
in
praying
for
all
men
.
Yet
doe
not
wee
pray
for
the
world
,
but
against
it
that
we
may
follow
Christ
.
Christ
prayed
for
the
Jewes
and
Gentiles
that
persecuted
him
to
death
,
father
forgive
them
,
Luk.
23.
for
they
know
not
what
they
doe
:
yet
he
prayes
not
for
the
world
that
lies
in
wickednesse
,
1
Joh.
5.
but
that
it
come
out
,
and
serve
God
:
so
wee
pray
once
more
against
their
wickednesse
,
Psal
141.
As
some
translate
.
but
wee
pray
for
their
Persons
.
As
farre
as
our
charity
tends
,
so
farre
our
Prayers
extend
;
and
I
am
sure
wee
must
doe
good
to
all
.
Gal.
6.2
.
1
Joh
5
,
16
But
if
God
shall
reveale
any
speciall
Persons
that
have
sinned
unto
death
,
wee
will
not
pray
for
them
.
In
the
meane
time
,
give
us
leave
(
if
you
have
so
much
charity
)
to
pray
that
there
may
bee
none
such
.
Yea
,
Object
.
but
(
say
they
)
wee
pray
in
that
Litany
,
for
all
that
travaile
by
land
,
or
by
water
,
and
so
for
thieves
,
and
pyrats
too
,
yea
,
and
I
know
not
for
what
,
Devills
in
mens
braines
,
Sol.
who
compasse
the
earth
too
and
fro
.
Where
is
their
charity
?
The
pious
Church
provideth
a
Prayer
for
Men
and
not
for
Devils
,
who
are
out
of
hope
,
and
out
of
all
Communion
with
her
:
and
for
all
men
that
are
within
a
saveable
condition
in
that
word
,
Our
Father
.
So
shee
prayes
for
theeves
and
pyrats
to
make
them
better
,
or
else
against
them
,
to
maintaine
Gods
just
providence
in
their
future
punishments
.
If
these
bee
all
their
exceptions
against
our
good
Litany
,
as
they
are
all
I
have
heard
,
I
hope
they
will
give
me
leave
to
use
it
as
I
doe
,
and
use
it
with
me
in
peace
.
The
second
degree
of
our
Church
worship
is
the
middle
of
it
,
when
wee
reade
the
commandements
of
our
great
God
with
Prayer
,
when
we
read
the
Epistles
and
Gospels
,
more
fully
to
strengthen
our
faith
,
and
pray
for
the
whole
Church
.
Object
.
In
the
first
,
they
doe
except
that
we
kneele
when
the
commandements
are
reade
,
as
if
it
were
a
Prayer
.
Sol.
Noe
:
wee
doe
it
not
to
make
it
a
Prayer
:
it
is
none
.
But
yet
wee
doe
it
,
partly
to
testifie
our
subjection
to
the
God
that
gave
it
,
Ex.
19.
as
the
People
on
mount
Sinai
fell
downe
at
the
publication
of
it
,
and
as
wee
kneele
before
the
King
:
and
partly
,
because
it
is
joyned
with
that
submissive
Prayer
,
Lord
have
mercy
upon
us
,
and
incline
our
hearts
to
keepe
this
law
.
Next
come
the
Epistles
(
as
indeede
the
whole
word
is
an
Epistle
written
to
our
soules
)
:
wherein
wee
have
sometimes
prayers
,
but
mostly
fit
rules
of
holinesse
of
life
:
and
after
the
Gospels
,
Eph.
4
1.
that
wee
may
know
the
benefits
of
which
we
must
live
worthy
.
These
strengthen
our
faith
in
all
the
articles
,
and
further
our
thankfulnesse
for
all
Gods
mercies
by
Christ
and
his
Apostles
.
I
know
nothing
worth
notice
that
is
heere
excepted
against
.
Object
.
If
they
call
them
shreads
of
scripture
,
yet
they
are
scriptures
,
and
fit
texts
applyed
to
every
season
.
And
if
Christ
would
not
onely
preach
truths
,
Sol.
but
fit
truths
for
the
people
:
and
if
they
themselves
(
I
hope
)
will
choose
fit
texts
for
feasts
,
and
fasts
,
times
of
solemnity
,
and
times
of
mourning
,
I
hope
also
that
the
Church
cannot
bee
denyed
this
liberty
.
If
they
say
,
Object
.
they
are
applyed
to
divers
holidayes
which
are
not
of
Christs
appointment
.
Yet
are
they
not
without
Christs
leave
and
permission
.
Sol.
If
Christ
have
permitted
them
(
though
God
saith
,
Ex.
20.
six
daies
thou
shalt
labour
)
yet
to
use
their
liberty
according
to
discretion
,
upon
any
of
the
six
to
refresh
themselves
,
or
spend
in
holy
exercises
;
is
he
an
harder
master
,
yea
husband
unto
his
Church
?
Surely
,
as
occasion
is
offered
,
they
may
choose
any
fit
dayes
either
to
feast
,
or
to
fast
.
But
alasse
(
say
they
)
all
this
,
Ob.
in
that
common-prayer
booke
is
but
an
English
masse
,
taken
out
of
the
masse-booke
of
Rome
.
Sol.
Belike
then
wee
had
it
out
of
the
Temple
of
God
,
2
Thes.
2.4
.
where
that
man
of
sinne
sitteth
,
well
:
bee
it
so
.
A
thiefe
hath
got
a
true
mans
purse
,
may
not
Justice
deliver
it
to
him
againe
,
and
leave
the
thiefe
to
his
Judge
and
punishment
?
Such
is
our
case
.
The
Pope
could
not
have
hid
himselfe
so
long
,
but
under
the
banner
of
Christ
,
and
the
service
of
God
with
the
Saints
.
Therefore
hee
gets
the
Leitourgy
,
or
common-prayer
booke
of
the
blessed
Fathers
,
and
adds
to
it
of
his
owne
rubbish
,
as
Masses
for
quicke
and
dead
,
Dirges
,
Requiems
,
Praying
to
Saints
and
ANGELS
,
blessing
of
Bells
and
Candles
,
to
give
power
to
drive
away
Devils
.
When
this
was
espyed
,
by
the
breaking
out
of
the
beames
of
the
glorious
Gospel
,
the
blessed
Martyres
challenge
their
owne
,
and
leave
the
wicked
trash
to
the
founder
.
And
is
not
this
Justice
?
If
these
men
had
gold
and
silver
mingled
with
durt
,
and
poyson
,
would
they
cry
out
,
all
durt
,
all
poyson
,
and
worke
for
more
?
No
:
they
would
wash
,
cleanse
,
purifie
,
and
keepe
the
gold
and
silver
for
their
uses
.
So
have
we
done
,
and
noe
more
.
Wee
have
taken
off
the
spots
,
and
keepe
the
garments
,
We
have
washed
away
the
filth
,
from
the
gold
of
the
first
great
Saints
and
Martyres
.
If
this
bee
a
fault
,
wee
rejoyce
in
it
,
and
commend
to
others
,
as
Doctour
Rowland
Taylour
when
hee
was
going
to
be
burned
,
next
unto
the
Bible
,
the
Service-booke
,
to
bring
up
our
children
in
the
feare
of
God
.
And
so
I
passe
that
.
The
last
degree
is
the
end
of
our
common-prayer
worship
,
which
is
the
administration
of
Sacraments
.
The
wit
of
Men
and
Angels
cannot
devise
a
better
way
of
GODS
worship
in
them
.
Such
grave
exhortations
,
effectuall
Prayers
,
propounding
of
warrants
,
laying
downe
of
promises
,
confident
expectations
of
their
making
good
by
Christ
,
to
Children
,
Parents
,
and
all
penitent
and
believing
Christians
,
are
there
upon
record
,
that
a
modest
man
would
wonder
how
any
exceptions
could
be
found
out
.
Yet
three
things
are
there
that
much
trouble
them
,
and
us
by
them
.
-
1
Kneeling
at
the
Communion
.
-
2
Crosse
in
Baptisme
,
and
-
3
The
responses
,
or
answeres
in
Baptisme
.
As
for
kneeling
,
I
shall
indeavour
(
with
Gods
helpe
)
to
doe
two
things
:
shew
that
they
may
lawfully
worship
God
in
the
use
to
this
Sacrament
,
kneeling
;
and
take
away
their
maine
rubs
in
the
way
.
That
which
is
for
Christ
they
may
lawfully
doe
:
but
kneeling
at
the
Sacrament
is
for
Christ
:
Mar
9.4
.
for
what
is
not
against
him
,
is
for
him
.
If
it
bee
against
him
,
let
them
shew
where
hee
hath
forbidden
it
.
If
they
cannot
,
they
may
lawfully
kneele
.
Againe
,
that
which
is
neither
commanded
nor
forbidden
by
God
,
they
may
lawfully
doe
(
for
the
Apostle
saith
of
such
things
,
1
Cor
,
6.
all
things
are
lawfull
)
yea
they
must
necessarily
doe
it
now
,
Rom.
13.5
not
out
of
conscience
to
the
gesture
,
but
out
of
conscience
to
the
command
of
our
Christian
King
and
Church
:
But
kneeling
at
the
Communion
is
neither
commanded
nor
forbidden
by
God
,
but
commanded
by
the
King
and
Church
:
therefore
they
may
,
they
must
kneele
.
Againe
,
if
they
kneele
not
,
but
sit
,
as
an
act
of
Religion
,
they
make
it
essentiall
to
the
supper
,
and
the
Apostle
Paul
an
unfaithfull
servant
to
so
good
a
Master
.
1
Cor.
11.
For
hee
saith
that
what
he
received
of
the
Lord
he
delivered
unto
them
:
but
he
doth
not
speake
one
word
of
the
gesture
.
Therefore
sitting
is
no
act
of
Religion
,
the
gesture
is
left
to
the
Church
,
they
may
kneele
,
or
Paul
is
unfaithfull
.
Lastly
,
if
they
kneele
not
,
they
bring
juster
censures
upon
themselves
then
they
can
give
to
us
that
kneele
,
which
they
are
bound
to
avoid
.
As
they
be
justly
charged
first
to
worship
God
by
the
will
of
man
,
Es.
29.13
.
Mat.
15.9
.
and
so
in
vaine
▪
For
to
place
a
worship
of
God
in
sitting
or
standing
rather
then
in
kneeling
,
is
a
worship
of
God
by
the
will
of
man
,
because
they
have
no
such
warrant
from
God
.
Secondly
,
D●ut.
4
2
:
&
12.32
.
they
be
justly
charged
to
adde
to
,
or
take
from
the
Word
,
and
so
to
corrupt
it
:
For
all
impositions
upon
the
conscience
,
which
God
hath
not
warranted
are
such
additions
.
But
such
are
these
new
traditions
,
as
kneele
not
,
Col.
2
▪
but
stand
or
sit
,
touch
not
,
taste
not
,
which
things
perish
with
the
using
.
Thirdly
,
they
are
justly
charged
to
have
communion
with
the
worst
hereticks
.
For
Arrians
doe
directly
deny
the
Divinity
of
Christ
,
and
to
professe
themselves
to
doe
it
,
they
will
not
kneele
at
the
Communion
of
the
blessed
Body
and
Bloud
of
Christ
,
but
sit
.
These
charges
they
lay
upon
us
,
but
more
justly
they
lye
upon
themselves
:
because
we
make
not
kneeling
an
act
of
worship
from
men
,
or
an
addition
to
the
Word
,
but
onely
an
act
of
good
order
,
to
witnesse
our
reverence
to
God
,
who
is
pl●ased
to
give
us
such
a
pledge
of
his
love
.
How
they
will
answer
these
things
to
God
,
I
know
not
.
They
either
cannot
,
or
will
not
answer
them
to
me
,
onely
they
put
in
their
plea
against
kneeling
in
the
act
of
receiving
,
which
I
shall
now
labour
to
remove
.
They
mainly
urge
the
example
of
Christ
,
Object
.
that
he
and
his
Disciples
sat
at
the
supper
.
Sol.
But
all
the
world
is
not
able
to
prove
that
they
sat
at
the
delivering
and
receiving
of
the
Bread
and
Cup.
Hee
sate
down
indeed
with
them
,
but
then
hee
tooke
,
he
blessed
,
hee
brake
,
he
gave
:
what
gesture
hee
used
in
blessing
they
cannot
tell
.
Certainely
if
according
to
Scripture
examples
,
Deu.
27.12
1
King
.
8.14.55
.
Neh.
8.5
.
Object
.
Sol.
hee
either
kneeled
or
stood
:
then
whether
after
his
blessing
they
sate
downe
againe
,
let
them
tell
me
.
Never
let
them
dreame
that
hee
sate
as
a
shadow
of
rest
in
heaven
:
for
let
them
shew
that
Christs
pleasure
was
to
ordaine
shadowes
in
the
New
Testament
when
the
body
was
come
,
and
Canaan
,
that
old
shadow
was
to
be
cursed
;
or
if
hee
did
,
I
le
tell
them
that
Paul
was
an
unfaithfull
servant
,
that
would
not
teach
that
shadow
to
the
Corinthians
,
to
whom
he
professeth
to
deliver
what
he
received
.
But
grant
that
Christ
did
sit
;
what
hee
occasionally
did
,
is
no
example
to
binde
us
to
doe
the
like
:
but
as
by
occasion
hee
administred
at
night
,
after
supper
,
with
unlevined
bread
;
so
hee
might
occasionally
sit
according
to
the
ceremony
of
the
Jewish
Church
at
the
Passeover
.
Besides
if
they
would
sit
because
Christ
sate
,
they
must
sit
as
hee
did
,
or
else
they
doe
not
imitate
Christ
:
but
Christ
might
sit
a
sacrifice
way
,
or
lying
along
,
and
leaning
,
which
they
doe
not
observe
.
Object
.
But
put
case
they
sit
not
in
every
point
like
Christ
,
yet
they
tell
us
of
the
fitnesse
of
this
gesture
,
to
signifie
our
fellowship
with
Christ
on
earth
and
in
heaven
.
Sol.
Th●
they
will
ordaine
a
significant
ceremony
against
us
,
but
not
for
us
.
And
in
truth
,
they
dreame
so
much
of
fellowship
with
Christ
,
that
they
forget
him
to
be
their
Soveraigne
King
and
Lord
,
and
so
are
too
sawcie
with
him
.
But
for
the
Table
gesture
,
will
they
have
all
other
formalities
,
at
a
Table
,
fit
for
the
Table
of
the
Lord
?
I●
not
,
why
must
this
alone
be
fit
,
1
Cor.
10.
when
Christ
hath
no
said
so
?
Besides
,
if
Table
gesture
be
urged
,
Christs
example
doth
not
binde
.
For
his
was
not
a
common
Table
gesture
,
but
onely
used
at
sacrifices
and
sacred
Feasts
,
when
they
did
discumbe
or
lye
along
.
Had
Christ
told
us
that
this
was
the
fittest
gesture
we
should
have
rested
in
his
pleasure
:
but
he
having
left
it
at
liberty
,
and
even
common
understanding
judging
of
it
fittest
to
receive
a
seale
of
a
pardon
upon
the
knee
,
as
the
greatest
signe
of
thankfulnesse
used
for
such
a
favour
why
wee
should
not
take
it
up
,
wee
cannot
yet
see
.
Yea
but
(
say
they
)
we
doe
not
only
looke
to
the
fitnesse
of
sitting
,
Object
.
but
to
the
beginning
of
kneeling
:
It
was
begun
by
a
wicked
Pope
in
honour
of
the
breaden
God
:
and
therefore
not
to
be
continued
by
us
.
Put
case
this
plea
were
true
,
Sol.
yet
that
which
was
misapplied
to
the
honour
of
a
creature
,
may
(
I
hope
)
be
rightly
applied
to
the
honour
of
our
God
;
for
else
no
man
may
sit
:
because
the
accursed
Arrians
have
brought
in
this
sitting
at
the
Sacrament
to
dishonour
Christ
:
And
the
Pope
seconds
them
,
who
sits
then
in
state
to
advance
himselfe
above
all
Gods
people
,
both
Kings
and
beggars
.
But
the
truth
is
,
that
no
Pope
brought
in
kneeling
in
the
act
of
receiving
.
It
was
brought
in
by
him
indeed
at
the
Elevation
,
and
when
the
Sacrament
was
carried
in
procession
,
but
not
as
we
doe
use
it
.
They
have
no
Law
(
that
I
could
ever
yet
read
of
)
save
onely
for
the
Pope
himselfe
to
receive
it
sitting
,
but
onely
the
Law
of
Custome
and
Convenience
to
receive
it
kneeling
.
Ob.
Put
case
all
this
bee
true
;
yet
(
say
they
)
the
use
of
kneeling
stickes
with
them
They
doe
not
know
why
they
should
kneele
now
,
Sol.
seeing
kneeling
is
a
part
of
GODS
worship
,
or
a
signe
of
it
.
It
is
no
part
of
Gods
worship
,
or
signe
of
it
in
it selfe
:
for
then
wee
might
not
use
it
in
civill
,
or
ordinary
things
.
Psal.
95.5
.
Indeede
wee
are
exhorted
to
it
)
which
shewes
the
lawfulnesse
of
it
,
as
wee
are
,
Ps
149.3
.
Ps.
150.4
.
Psal.
47.1
.
to
praise
GOD
in
the
dance
,
and
to
clap
our
hands
:
but
there
is
no
Precept
which
bindes
it
to
GOD
alone
.
The
Servants
of
GOD
have
sometimes
stood
,
and
sometimes
sate
reverendly
before
the
LORD
,
2.
Sam.
17.
1
King
.
1.47
.
and
sometimes
laine
along
,
that
GOD
might
have
his
worship
in
all
gestures
left
free
to
the
users
.
But
why
should
they
speake
of
worship
heere
,
when
wee
neither
require
kneeling
,
to
worship
the
consecrated
Bread
by
,
no
nor
him
that
doth
administer
the
Sacrament
,
but
to
testifye
our
humble
thankefulnesse
to
GOD
for
our
pardon
sealed
.
There
remaines
now
nothing
of
worth
under
this
head
,
but
their
readie
obedience
,
when
GOD
shall
humble
their
mindes
,
and
quiet
their
hearts
,
that
they
may
live
in
peace
,
and
worship
with
us
.
The
second
and
third
things
that
trouble
them
,
are
in
our
Baptisme
:
and
are
the
Crosse
in
Baptisme
,
and
the
Respon●es
,
The
crosse
in
Baptisme
.
or
Answeres
of
the
Godfathers
and
Godmothers
in
the
childes
name
.
As
for
the
Crosse
,
I
wondred
alwayes
that
private
persons
should
once
name
it
,
seeing
it
concernes
the
consciences
of
us
that
administer
,
not
of
infants
that
receive
it
,
who
by
it
are
made
neither
better
,
nor
worse
.
They
are
but
seers
,
and
sufferers
in
it
,
not
doers
of
it
.
If
therefore
wee
can
satisfie
our selves
in
the
doing
of
it
,
that
wee
may
preach
IESUS
CHRIST
unto
them
in
the
Churches
peace
,
they
have
cause
to
thanke
us
,
and
to
thanke
GOD
for
pacifying
our
consciences
for
their
good
,
and
not
cry
out
against
us
,
and
runne
away
from
us
.
Object
.
Sol.
O
but
they
cannot
abide
to
see
that
idolatrous
and
abominable
Crosse
to
passe
over
poore
Childrens
faces
,
without
either
reason
,
or
religion
.
There
is
reason
for
it
;
because
it
depends
upon
the
commands
of
superiours
,
and
reason
wills
that
they
bee
obeyed
in
lawfull
and
possible
things
.
There
is
Religion
for
it
;
because
it
is
but
a
ceremony
testifying
our
communion
with
the
primitive
CHVRCH
which
gloryed
in
,
and
was
persecuted
for
the
Crosse
of
CHRIST
:
and
good
Religion
hath
never
beene
against
such
things
.
As
to
testifie
Communion
with
believing
Iewes
,
even
the
Gentiles
abstained
from
stranguled
and
bloud
:
Act.
1●
.
so
to
testifie
our
Communion
with
the
believing
Gentiles
of
old
,
wee
retayne
that
signe
still
,
which
they
used
in
the
face
of
their
Persecutours
,
to
signifie
that
they
were
ready
to
confesse
that
LORD
who
dyed
for
them
on
the
Crosse
.
What
though
the
Church
of
ROME
did
afterwards
fearefully
abuse
it
,
yet
it
is
(
certainely
)
to
us
neither
abominable
,
not
idolatrous
.
How
wee
use
the
signe
of
the
crosse
?
1
Cor.
16.20
.
1
Pet.
5.14
Wee
use
it
not
as
a
signe
from
GOD
to
men
,
as
the
Sacraments
are
:
nor
as
a
signe
from
Men
to
GOD
,
as
bowing
in
Prayer●
is
:
but
as
a
signe
from
Men
to
Men
,
as
that
old
kisse
of
love
.
For
as
that
did
signifie
Christian
concord
and
agreement
:
so
this
,
our
hope
if
the
Childe
lives
,
that
it
will
fight
under
the
banner
of
CHRIST
;
therefore
if
the
Childe
bee
ready
to
dye
,
this
signe
(
by
good
order
)
is
omitted
?
The
Church
of
ROME
useth
it
,
both
for
Consecration
,
Benediction
,
and
Operation
effective
of
I
know
not
what
feates
:
but
wee
use
it
to
none
of
these
purposes
.
Object
.
If
it
bee
sayd
that
the
Child
by
that
badge
is
dedicated
to
GODS
service
in
our
use
of
it
,
as
the
CANON
runnes
:
Sol.
yet
the
sence
must
not
bee
contrary
to
the
commanded
use
.
Therefore
as
wee
are
sayd
to
wed
with
a
ring
,
which
is
nothing
but
a
declaring
of
a
marriage
knot
,
by
giving
and
receiving
of
a
ring
,
and
by
joyning
of
hands
:
and
as
the
Priest
was
said
to
cleanse
the
leaper
by
the
appointed
meanes
,
Levit.
14.
when
hee
did
onely
declare
and
pronounce
him
to
bee
cleane
:
so
the
Crosse
is
no
dedicating
signe
,
for
that
is
done
in
Baptisme
,
which
receives
it
into
the
Congregation
of
CHRISTS
flocke
,
but
onely
declares
,
to
the
hope
of
the
CHURCH
,
that
it
shall
so
live
to
CHRIST
.
I
see
not
but
this
may
satisfie
the
soule
of
any
good
Christian
(
knowing
what
I
said
before
of
ceremonies
)
concerning
the
use
of
the
Crosse
in
our
good
Church
.
As
for
the
Godfathers
and
Godmothers
answering
in
the
name
of
the
childe
,
Obiect
.
Responses
Sol.
though
it
seeme
unreasonable
to
them
,
yet
is
there
excellent
reasons
for
it
.
They
know
there
were
questions
and
answeres
in
Philips
baptizing
of
the
Eunuch
,
Act.
8.
which
hath
ever
beene
continued
in
the
Church
because
of
the
covenant
in
Baptisme
.
And
though
infants
cannot
answer
,
yet
are
there
three
reasons
why
their
sureties
should
.
The
first
is
ecclesiasticall
,
the
second
civill
,
and
the
third
divine
.
The
Church
reason
is
,
because
it
might
put
the
whole
congregation
in
minde
of
what
was
done
by
them
:
when
they
were
baptized
,
they
entered
covenant
with
God
.
As
the
Prophet
spake
to
the
dead
altar
to
admonish
living
Ieroboam
,
O
Altar
,
Altar
,
heare
the
word
of
the
Lord
:
so
doe
wee
to
infants
to
admonish
all
that
heare
●t
.
The
Civill
reason
is
,
because
by
the
〈◊〉
of
Guardianship
,
the
Guardian
answeres
for
the
Pupil
under
their
charge
;
and
by
this
,
takes
upon
him
an
obligation
of
dut●
his
power
,
and
promise
of
faithfulnesse
▪
as
hee
can
:
and
what
he
doth
,
stands
in
law
as
his
pupils
act
.
Now
,
because
our
sureties
in
Baptisme
are
such
,
therefore
they
answere
for
children
,
and
what
they
doe
professe
to
doe
,
is
accounted
the
infants
act
,
1
Sam.
20.42
.
to
which
hee
is
bound
,
as
wee
see
in
the
civill
covenant
betwixt
David
and
Ionathan
,
and
their
seedes
for
ever
.
The
Divine
reason
is
,
because
in
the
very
substance
of
Baptisme
,
Rom.
4.11
which
is
a
signe
and
seale
of
the
covenant
of
grace
,
there
is
an
interrogation
on
GODS
part
for
repentance
,
and
beliefe
of
the
GOSPEL
,
and
on
our
parts
a
repromission
or
answere
of
a
good
conscience
,
●
Pet.
3.21
.
which
is
opened
and
expounded
by
these
questions
and
answeres
.
If
notwithstanding
these
reasons
they
seeme
yet
to
bee
unreasonable
;
it
is
enough
they
know
them
,
and
they
must
stand
,
till
they
can
from
sound
grounds
overthrow
them
from
the
word
of
Christ
.
Thus
(
by
GODS
blessing
)
I
have
finished
the
three
grounds
upon
which
our
forsakers
leave
us
:
and
(
I
hope
)
I
shall
satisfie
them
in
this
,
that
wee
have
a
true
CHURCH
,
a
true
MINISTERY
,
a
true
WORSHIP
,
and
that
they
(
for
any
thing
I
know
)
have
no
just
cause
to
say
otherwise
.
If
yet
they
persevere
and
multiply
scandal
,
and
schisme
,
they
must
once
againe
remember
the
blessed
wordes
wee
beganne
with
,
Heb.
10.25
Not
forsaking
the
assembling
of
our selves
together
,
as
the
manner
of
some
is
,
but
exhorting
one
another
:
and
so
much
the
more
as
yee
see
the
day
approaching
.
SECT.
17.
The
use
to
bee
made
of
the
constancy
of
some
,
and
forsakings
of
o●her
:
consideration
,
exhortation
,
because
the
day
is
approaching
.
IT
is
the
course
of
too
many
to
cleave
to
the
assemblies
,
but
they
are
never
the
better
.
They
onely
stand
to
outward
profession
,
but
grow
not
in
grace
and
the
knowledge
of
our
Lord
and
Saviour
Iesus
Christ
.
2
Pet.
3.
Hence
is
it
,
that
if
never
so
many
of
them
stand
,
they
cannot
incourage
them
:
nor
if
never
so
many
fall
away
,
they
cannot
wisely
consider
them
,
and
exhort
unto
faithfulnesse
.
Therefore
the
Apostle
would
have
us
such
knowing
,
and
wise
Christians
,
by
the
helpe
of
publicke
assemblies
,
that
wee
may
wisely
consider
one
another
,
and
weightily
exhort
one
another
,
that
wee
may
keepe
one
another
in
sound
knowledge
and
pious
practise
.
There
are
three
things
which
wee
shoud
consider
in
our selves
;
our
aptnesse
to
fall
,
1
Consider
one
another
.
the
difficulty
of
our
standing
,
and
our
love
to
that
way
which
is
most
dangerous
.
Though
God
set
us
not
justly
in
slipperie
places
,
yet
are
apt
to
slide
away
continually
.
Wee
carry
about
with
us
the
foolish
and
unwise
flesh
,
which
makes
us
unwarie
,
and
so
we
are
soone
caught
in
a
deceitfull
net
.
Eccles.
9.
There
are
questing
snares
of
gaine
,
and
questioning
snares
or
frivolous
and
idle
things
which
end
in
noyse
and
tumult
without
profit
:
and
thus
wee
are
apt
to
fall
.
We
as
hardly
keepe
our
standings
,
we
are
children
,
1
Cor.
16.
and
doe
not
play
the
men
.
We
are
a
mixture
of
weakenesse
,
and
must
have
Gods
good
spirit
lead
us
,
Psal.
143·
Eph.
6.
Matth.
7.
or
downe
wee
goe
.
Satan
is
principality
and
power
,
by
whom
the
winde
rises
,
and
the
rayne
falls
,
and
the
flouds
come
,
and
then
our
house
,
if
it
bee
not
strongly
founded
goes
to
wrack
.
That
little
strength
wee
have
is
apt
to
false
us
,
by
faith
wee
stand
,
Rom.
11.
2
Thes.
3.10
,
and
still
there
is
something
lacking
to
our
faith
.
And
thus
it
comes
that
wee
hardly
keepe
our
feete
steady
.
Wee
are
also
too
much
in
love
with
that
way
that
hath
most
danger
in
it
.
The
spirit
is
willing
,
but
the
flesh
is
weake
,
Matth.
26.
and
is
ready
to
eate
poyson
for
wholesome
foode
;
sometimes
out
of
custome
,
sometimes
out
of
curiositie
,
and
sometimes
out
of
an
ill
appetite
wee
have
got
to
unwholesome
things
.
But
if
wee
doe
wisely
consider
these
things
in
one
another
,
wee
will
bee
full
of
compassion
.
And
as
they
that
consider
not
are
full
of
fierce
and
fiery
censure
,
as
Iudah
to
Tamar
,
Gen
38.
bring
her
forth
and
let
her
be
burnt
,
not
considering
his
owne
guilt
:
so
they
that
doe
it
,
are
led
by
the
contrary
spirit
.
As
when
wee
consider
a
man
aloft
,
who
totters
,
is
apt
to
fall
,
and
unable
to
keepe
his
feete
in
a
setled
posture
,
our
bowels
yearne
,
our
flesh
drops
feare
,
and
wee
are
out
of
our selves
with
sudden
apprehension
:
so
is
it
with
a
man
that
considers
his
brother
;
hee
puts
him
on
by
fellow
feeling
.
Yea
then
wee
will
prudently
deale
one
with
another
to
keep
up
.
As
wee
see
dispositions
,
gifts
,
vertues
or
faults
,
wee
wisely
fore-thinke
,
how
to
maintaine
the
best
,
and
prevent
the
worst
.
Besides
,
this
considering
brings
us
to
Pauls
rule
,
Gal.
6.1
.
If
a
brother
fall
by
infirmity
,
(
not
by
pride
and
selfe
conceit
)
restore
him
with
the
spirit
of
meekenesse
;
1
Cor.
4.
ult.
with
a
tender
heart
and
hand
,
set
him
in
joynt
againe
.
For
want
of
this
consideration
too
many
Christians
are
ready
to
faile
.
The
frailety
of
the
flesh
,
the
opposition
of
grace
is
little
considered
,
and
so
there
is
neither
wisedome
,
compassion
,
or
meeknesse
to
heale
.
Men
difference
not
stubborne
faylers
,
for
whom
there
is
a
rod
of
iron
;
and
weake
failers
,
for
whom
there
is
a
Spirit
of
meekenesse
.
Men
discerne
not
sinners
of
custome
,
who
are
as
blacke-moores
and
sinners
overtaken
,
Ier.
23.
who
with
stripes
must
not
bee
driven
quite
away
,
and
so
doe
more
hurt
than
good
.
But
bee
more
wise
to
consider
hereafter
than
before
.
This
moved
Paul
to
say
,
Hee
that
stands
,
Rom.
11.
let
him
take
heed
lest
hee
fall
.
This
moved
Iohn
to
say
,
little
children
,
1
John
5.21
.
Luke
22.
keepe
your selves
from
Idols
.
Yea
this
mooved
CHRIST
to
say
,
When
thou
art
converted
,
strengthen
thy
brethren
.
Out
of
such
consideration
,
I
have
laboured
to
give
this
revalsion
and
Antidote
.
And
if
our
forsakers
had
had
it
too
,
it
might
have
saved
mee
a
labour
,
and
they
might
with
it
have
had
more
wisdome
,
meeknesse
,
and
compassion
,
and
lesse
heart-dividing
censures
.
2
Exhort
one
another
.
The
Apostle
would
have
us
also
make
such
use
of
publike
assemblies
that
wee
may
exhort
one
another
.
Hee
knowes
that
it
is
a
great
worke
to
continue
in
love
to
God
,
his
truth
,
and
Saints
,
and
in
good
workes
.
Pride
is
one
of
the
last
sinnes
that
dye
.
It
is
like
a
man
of
a
strong
heart
which
hardly
yeelds
;
his
heart
is
more
in
compasse
than
another
mans
.
It
will
worke
it selfe
out
of
lesse
sinne
and
more
grace
:
Pro.
13.10
.
Iam.
1.21
and
where
pride
is
,
there
is
contention
:
and
so
lesse
truth
and
love
.
Againe
,
superfluity
of
maliciousnesse
drownes
the
whole
nature
of
man
.
Even
when
the
head
floates
with
Christ
,
the
heart
is
too
much
drencht
in
this
.
It
is
crossed
,
and
will
crosse
againe
,
like
the
devils
cocke
,
to
spurre
all
opposites
:
and
hence
also
comes
losse
of
truth
and
love
.
Againe
,
the
spirit
of
a
man
lusteth
after
envy
.
Jam.
3.
Mat.
20.
This
makes
the
eye
evill
because
God
is
good
.
It
desires
to
bee
in
the
uppermost
forme
,
like
the
two
sonnes
of
Zebedeus
.
Therefore
Ioseph
,
the
reformed
Prodigall
,
and
the
last
workers
in
the
Vineyard
are
grumbled
at
:
and
hence
also
is
lesse
truth
and
love
.
Lastly
,
truth
and
love
enter
at
a
narrow
passage
,
Eph.
1.
and
Christ
comes
not
with
all
his
mighty
power
at
first
.
As
the
Sea
is
not
sifted
thorow
the
narrow
crevises
of
the
earth
at
once
:
so
is
it
with
truth
and
love
.
And
as
a
Conquerour
,
that
leaves
most
of
his
Armie
behinde
him
,
subdues
not
presently
:
so
it
is
with
Christ
and
us
.
Wee
are
not
able
to
receive
his
truth
and
love
together
,
neither
stands
it
with
his
dispensation
,
wee
being
not
extraordinary
,
but
ordinary
servants
,
who
must
attaine
by
industry
.
Hence
therefore
men
dreaming
that
they
have
attained
,
when
there
is
much
behind
,
doe
ill
use
what
truth
and
love
they
have
,
and
so
faile
foulely
.
Neither
is
it
lesse
difficult
to
continue
in
good
workes
.
The
fountaine
is
apt
to
be
dry
,
that
is
,
a
good
heart
.
John
7.
If
out
of
the
belly
doe
not
flow
rivers
of
waters
of
life
,
no
waters
will
runne
to
the
living
.
How
soon
is
this
streame
dryed
up
,
because
men
live
not
with
Christ
the
spring-head
?
Besides
,
men
are
not
altogether
for
gathering
this
worlds
goods
to
spend
it
upon
their
lusts
.
They
forget
that
there
is
a
time
to
scatter
,
Eccles.
3.
and
then
they
cast
not
their
bread
upon
the
waters
,
Eccles.
11.
they
beleeve
not
that
they
shall
finde
it
so
.
Lastly
,
men
have
three
bad
thoughts
that
keepe
them
from
good
workes
.
They
thinke
that
no
man
is
more
worthy
to
have
then
themselves
.
Some
are
wicked
and
not
worthy
:
some
are
good
,
yet
themselves
are
better
:
some
are
idle
and
will
live
upon
the
spoile
:
and
some
are
painefull
,
and
therefore
the
better
able
to
provide
for
themselves
:
still
selfe
is
thought
to
be
the
onely
man
to
have
.
They
thinke
themselves
againe
the
absolute
owners
of
what
they
have
.
1
Sam.
25.
It
is
their
owne
,
as
Nabal
said
,
why
should
they
give
it
to
others
?
This
they
willingly
thinke
not
,
that
they
are
stewards
,
Luk.
19.
and
so
are
kept
backe
.
Lastly
,
they
thinke
this
worlds
goods
the
onely
commanders
of
men
and
things
:
and
therefore
they
will
not
put
themselves
out
of
them
that
they
may
rule
all
.
Now
,
because
it
is
so
difficult
a
work
,
not
only
to
continue
in
good
works
,
but
in
truth
and
love
which
must
make
them
excellent
:
therefore
the
Apostle
would
have
us
so
improve
our selves
by
the
fellowship
of
publike
assemblies
that
we
may
be
able
to
exhort
one
another
.
Such
is
the
inconstancie
of
nature
in
all
good
courses
,
that
it
is
easily
apt
to
change
from
good
to
worse
.
Moses
was
but
a
while
gone
,
and
Israel
fell
to
idolatry
.
Ex.
32.
Paul
wondred
that
the
Galathians
were
so
soone
turned
to
another
Gospel
.
Gal.
1
▪
6.
Yea
such
is
our
slownesse
in
good
,
that
we
had
need
be
spurred
continually
.
Apo.
2.4
.
Ephesus
forsakes
her
first
love
:
Yea
and
when
Christs
hearers
heard
,
they
must
be
exhorted
to
heare
:
Mat.
13.9
.
and
when
the
Thessalonians
did
edifie
one
another
they
must
bee
exhorted
to
doe
it
.
1
Thes.
●
.
11
.
Men
are
in
a
dead
sleepe
,
and
they
are
loth
to
be
awaked
as
the
sluggard
:
they
thinke
themselves
able
to
exhort
themselves
,
Prov.
6.
they
love
not
many
masters
,
Jam
,
4.
they
see
not
how
frozen
they
are
,
till
their
owne
hearts
smite
them
,
as
Davids
,
2
Sam.
24.10
.
2
Sam.
16.7
,
8.
till
God
raise
up
some
adversary
to
reproach
them
,
or
till
God
take
them
in
hand
himselfe
by
some
heavie
visitation
.
Therefore
saith
Paul
,
exhort
one
another
.
Oh
that
wee
could
alwayes
walk
in
the
presence
of
this
duty
,
Heb.
1●
.
and
suffer
the
words
of
exhortation
too
.
The
wicked
will
call
one
upon
another
to
goe
to
hell
,
Ex.
●
.
Prov.
●
.
why
should
not
we
to
get
one
another
towards
heaven
.
But
how
our
forsakers
will
answer
it
to
God
I
know
not
,
who
cast
themselves
out
of
our
assemblies
in
folly
,
before
they
are
cast
out
in
justice
,
and
forgoe
this
whetstone
of
exhortation
,
for
a
blunt
sticke
of
their
owne
devising
.
This
I
am
sure
,
they
might
be
exhorted
with
us
,
and
learne
to
exhort
others
better
from
us
then
they
doe
,
to
leade
poore
soules
into
the
wayes
of
discord
,
distraction
,
and
strife
.
3
The
day
approacheth
.
I
have
but
one
thing
to
thinke
upon
this
text
more
,
and
that
is
Pauls
motive
and
inforcement
(
so
much
the
more
because
ye
see
the
day
approaching
)
men
complaine
much
of
dayes
,
and
times
▪
but
I
am
sure
,
the
worse
they
are
the
more
had
they
neede
to
keepe
the
communion
of
Saints
both
publicke
,
and
private
.
Evill
dayes
will
come
fast
enough
,
no
man
had
neede
to
pull
them
upon
himselfe
.
If
hee
doe
,
there
is
(
the
day
)
comming
which
will
pay
to
the
purpose
(
without
a
pardon
)
for
all
his
sinnes
and
indiscretions
.
Luk
19.42
All
other
dayes
are
our
dayes
,
in
which
wee
eate
,
drinke
,
marrie
,
give
in
marriage
,
work
,
play
,
pray
,
and
heare
,
and
the
like
:
but
this
is
the
day
,
with
GODS
marke
upon
it
,
when
all
shall
bee
awaked
and
gathered
before
their
JUDGE
.
The
thought
of
this
day
should
sharpen
us
to
love
assemblies
,
and
call
others
to
them
,
because
they
are
the
ordinances
of
CHRIST
the
JUDGE
▪
On
this
day
there
will
bee
fulnesse
of
feares
and
terrours
.
Fearefull
sights
of
an
universall
fire
,
throne
,
and
JUDGE
:
fearefull
yellings
and
cryings
of
desperate
men
:
fearefull
accusations
from
heaven
,
earth
,
and
consciences
;
and
the
fearefullest
sentence
that
ever
yet
passed
,
Goe
yee
cursed
.
Therefore
had
wee
neede
all
our
lives
to
get
something
to
comfort
us
against
that
time
,
for
it
is
an
evill
time
to
the
wicked
.
On
that
day
will
there
bee
an
expectation
of
comfort
,
or
discomfort
,
for
ever
,
and
ever
,
upon
all
that
wee
have
done
,
either
in
our
assemblies
,
or
out
of
them
.
On
that
day
wee
shall
heare
such
accounts
as
wee
have
never
heard
,
as
how
wee
have
willfully
sinned
in
every
secret
.
Eccles
12.
In
the
secret
of
our
understanding
,
will
,
affections
,
judgements
,
consciences
,
corners
,
woods
,
and
denns
?
How
many
assemblies
wee
have
neglected
?
How
many
wee
have
prophaned
,
in
being
no
better
?
How
many
in
our
power
wee
have
not
exhorted
?
How
many
have
exhorted
us
,
and
wee
have
not
answered
and
followed
?
On
that
day
shall
I
bee
judged
if
I
have
taught
you
to
acknowledge
our
CHURCH
a
true
CHURCH
,
our
MINISTERY
a
true
MINISTERY
,
and
our
WORSHIP
a
true
WORSHIP
,
against
my
judgement
and
conscience
according
to
the
rule
of
CHRIST
so
farre
as
I
am
come
,
yea
,
and
I
shall
bee
cast
also
.
And
on
that
day
,
shall
our
forsakers
escape
scotfree
?
shall
they
not
passe
a
strickt
triall
and
examination
?
Have
yee
had
a
care
to
keepe
a
Christian
state
to
CHRISTS
honour
?
Have
yee
loved
publicke
assemblies
to
that
end
and
use
?
Have
yee
not
forsaken
the
assemblies
of
CHRISTS
people
for
no
just
cause
?
Is
not
that
a
true
church
which
professeth
the
name
of
Christ
according
to
his
word
,
whereto
it
submits
as
the
rule
of
the
religion
it
hath
?
Is
not
that
a
true
Church
which
enters
covenant
with
mee
,
as
all
the
Christians
in
the
World
by
entring
into
my
schoole
by
Baptisme
?
Is
not
that
a
true
Church
which
acknowledgeth
mee
onely
head
for
supreame
rule
,
and
under
mee
my
liefetenants
and
chiefe
officers
,
to
governe
according
to
my
lawes
general
,
and
speciall
?
Is
not
that
a
true
Church
which
rejoyceth
in
good
members
,
yet
dare
not
forbid
wicked
hypocrites
from
the
outward
priviledges
of
my
feast
,
because
I
have
commanded
her
that
good
and
bad
should
bee
called
?
Is
not
that
a
true
Church
which
hath
the
power
of
governement
in
best
and
wisest
,
when
I
never
commanded
that
whole
assemblies
should
ever
have
an
independent
power
to
doe
according
to
voyces
,
which
cannot
but
bee
the
authour
of
schisme
?
Is
not
that
a
true
Church
which
doth
exercise
governement
according
to
my
patternes
and
rules
,
ins●rting
things
in
order
,
ordaining
teachers
,
and
casting
out
unworthy
beasts
,
as
information
,
and
conviction
could
bee
justly
had
?
Have
you
forsaken
such
a
Church
,
to
set
up
a
Church
of
your
owne
devising
,
which
hath
never
beene
from
my
time
downeward
;
to
ordaine
Pastours
and
Doctours
that
are
not
able
to
divide
the
word
of
God
aright
;
to
cast
out
,
or
keepe
in
according
to
the
voyces
of
two
,
or
three
men
or
women
,
which
may
out
of
selfe-conceit
,
and
pretence
of
my
word
,
presume
to
bee
a
Church
contrary
to
my
will
?
What
Ministery
have
you
forsaken
?
A
ministery
that
hath
beene
honoured
by
the
bloud
of
blessed
martyrs
:
that
are
no
wooden
Priests
,
but
whose
breath
hath
blowne
away
Romish
tyranny
,
idolatrie
,
superstitions
,
and
falsities
,
which
dishonoured
mee
and
my
offices
;
a
ministery
that
hath
gained
soules
from
heathenisme
,
and
prophanenesse
in
their
turnes
,
and
moved
(
by
my
blessing
)
effectually
to
serve
the
living
and
true
God
,
even
to
thousands
,
and
millions
?
What
worship
have
you
forsaken
?
a
worship
of
praying
and
receiving
of
Sacraments
with
my
word
,
with
petitions
,
supplications
,
intercessions
,
and
giving
of
thankes
to
my
father
in
my
name
?
Have
yee
forsaken
such
a
worship
,
and
all
because
every
one
that
goe
before
in
worship
have
not
their
tongues
at
liberty
to
say
what
they
list
,
but
are
helped
by
the
publicke
spirit
of
my
Church
,
so
as
they
may
with
one
heart
and
mouth
at
one
time
,
when
I
have
no
where
commanded
the
contrary
?
Oh
let
this
Terrour
of
the
Lord
perswade
men
.
2
Cor.
5.11
.
2
Pet.
3.
A
thousand
yeares
with
Christ
are
but
as
one
day
;
for
the
Iudge
standeth
at
the
doore
:
and
when
hee
doth
come
,
thinke
what
praise
and
honour
ye
shall
get
by
disturbing
a
Church
where
is
a
true
Ministery
,
and
worship
,
by
disheartning
of
Gods
tender
people
from
his
service
,
under
pretence
of
his
word
,
when
for
none
of
your
fancies
you
can
produce
one
precept
of
Christ
.
The
most
you
pretend
are
obscure
places
(
which
by
the
diligentest
searchers
of
scriptures
have
beene
and
are
diversly
expounded
,
and
therefore
no
sure
footing
)
or
some
obscure
examples
without
lawes
;
which
yet
,
if
they
were
never
so
pregnant
,
prove
but
the
lawfulnesse
,
not
the
necessitie
of
such
practises
.
And
will
you
hazard
the
peace
of
a
Christian
Church
,
the
comfort
of
your
consciences
,
the
liberty
of
your
goods
,
and
bodies
,
upon
so
sandy
a
foundation
.
Oh
thinke
upon
that
day
,
and
take
wiser
mens
advice
then
your selves
that
have
not
beene
carried
with
rashnesse
,
puffed
with
pride
,
in
love
with
a
conceit
of
selfe-government
,
or
pricked
with
envies
,
emulations
,
jealousies
,
just
punishments
,
and
see
whether
such
men
will
warrant
your
courses
upon
the
price
of
their
soules
in
that
day
.
And
if
all
candor
bee
not
banished
,
if
hatred
to
an
English
Priest
,
a
Bishops
creature
(
as
some
body
is
termed
)
have
not
put
out
the
eies
of
wisedome
and
charity
,
doe
but
reade
what
heere
in
all
humble
love
,
and
without
bitternesse
of
language
is
presented
unto
you
.
Read
it
as
in
the
sight
and
presence
of
God
.
See
that
my
hearts
desire
is
that
you
may
have
comfort
with
us
,
and
that
heereafter
you
may
bee
saved
without
needing
repentance
for
this
your
unwise
and
unwarranted
way
.
If
it
doe
not
(
except
you
outface
light
)
satisfie
you
;
in
the
maine
it
will
burne
like
stubble
,
chaffe
,
and
straw
,
in
the
day
of
Christ
.
But
if
it
doe
,
and
yet
(
out
of
a
thought
of
what
a
brave
thing
it
is
to
cast
downe
the
governement
of
others
,
that
you
may
governe
your selves
,
and
then
call
it
Christs
)
and
yet
(
I
say
)
will
not
follow
it
,
then
That
day
approacheth
,
and
I
send
you
over
to
him
,
to
doe
with
you
according
to
his
pleasure
,
yet
with
hearty
and
humble
prayers
for
the
saving
of
your
misse-led
Soules
.
FINIS
.