CHAP.
IV.
My
words
of
Gods
Collation
of
Ministerial
Authority
,
Vindicated
from
the
forgeries
and
fallacies
of
Mr.
Dodwell
.
§
.
1.
CHRIST
hath
taught
me
to
judg
of
Prophets
,
or
Teachers
,
by
their
fruits
more
than
by
their
cloathing
,
Mat.
7.
And
the
fruits
which
are
of
God
,
are
those
which
express
the
Divine
Nature
and
Image
,
viz.
holy
Light
and
Truth
,
holy
Love
,
and
holy
Life
and
Practice
,
and
the
promoting
of
these
in
the
world
.
And
Christ
hath
taught
me
,
that
the
Devil
is
,
1.
Against
holy
Light
and
Truth
,
the
Prince
of
Darkness
,
and
a
Lyar
,
and
the
Father
of
Lyes
.
2.
Against
holy
Love
,
accusing
,
slandring
,
and
rendring
as
odious
the
servants
and
ways
of
Christ
.
3.
Against
holy
,
righteous
,
and
sober
living
;
and
an
opposer
of
it
,
and
a
persecutor
and
murderer
of
the
Saints
.
And
those
that
are
likest
Satan
in
these
three
parts
of
his
Image
,
and
whose
works
are
more
certainly
the
works
of
these
three
Diabolical
Principles
,
I
am
taught
by
Christ
to
judg
of
by
their
fruits
▪
So
much
as
there
is
in
Mr.
Dodwell's
labours
,
of
holy
Truth
,
holy
Love
,
and
helps
to
holy
living
,
so
much
sure
is
of
God
.
But
so
much
as
there
is
in
his
,
or
any
of
his
Parties
cause
,
of
deceit
and
falshood
,
and
defence
of
ignorance
,
so
much
as
there
is
of
Malignity
,
Calumny
,
or
making
odious
the
servants
of
Christ
;
so
much
as
there
is
of
cruelty
and
destruction
,
and
silencing
faithful
Ministers
,
and
promoting
ungodliness
,
by
upholding
its
defences
,
I
am
obliged
to
resist
,
as
being
from
him
,
against
whom
in
my
baptismal
Covenant
I
was
engaged
.
§
.
2.
He
giveth
his
Reader
the
sum
of
my
doctrine
in
this
point
,
p.
29
,
&c.
a
chain
of
forgeries
,
or
putrid
falshoods
.
Either
he
knew
that
he
wrote
falsly
,
or
he
did
not
;
if
yea
,
then
it
seems
he
thinks
that
God
or
his
Church
needed
his
lyes
:
if
not
,
how
unfit
is
he
to
write
against
what
he
understandeth
not
?
But
what
made
him
devise
a
frame
of
his
own
words
of
above
six
pages
,
to
express
my
words
by
,
if
he
meant
not
to
deceive
those
that
would
believe
his
writing
without
reading
mine
?
§
.
3.
And
whether
it
be
from
the
Lord
of
love
,
or
the
enemy
of
love
,
that
he
goeth
so
far
to
the
unchurching
and
damning
of
so
many
of
the
Reformed
Churches
,
besides
the
Churches
of
the
Southern
and
Eastern
parts
of
the
world
(
if
not
of
all
Churches
on
earth
)
let
the
sons
of
Love
consider
.
§
.
4.
And
whether
his
endeavours
to
persuade
all
the
Nonconformists
to
give
over
preaching
Christs
Gospel
,
and
all
publick
Worship
of
God
,
till
they
can
conscionably
conform
,
and
his
reasonings
for
that
frame
that
hath
long
excluded
true
discipline
,
and
sheltered
ignorance
and
ungodliness
,
be
of
God
,
and
all
his
copious
discourses
to
that
end
,
are
to
save
souls
,
or
to
starve
and
murder
them
,
I
leave
to
mens
impartial
trial
.
§
.
5.
I
so
often
and
fully
repeated
my
judgment
of
the
Calling
of
the
Ministry
,
as
leaveth
his
Forgeries
inexcusable
.
The
sum
is
this
.
1.
There
is
no
power
but
of
God
.
2.
Gods
universal
Laws
are
the
prime
Laws
,
and
the
only
universal
Laws
of
the
Church
or
world
.
3.
In
his
Laws
God
hath
established
or
instituted
the
work
and
the
species
of
that
Ecclesiastical
Ministry
which
he
will
have
to
teach
and
guide
his
Church
to
the
end
of
the
world
.
And
therein
signified
his
owning
of
them
as
sent
by
him
,
and
promised
them
his
help
and
blessing
.
4.
In
that
Law
he
hath
told
us
what
men
they
are
that
he
will
thus
own
and
bless
,
and
described
the
Essentials
and
the
Integrals
of
their
Receptive
disposition
or
qualifications
.
5.
He
hath
in
that
Law
told
us
who
shall
be
the
tryers
and
judgers
of
the
personal
qualifications
;
and
that
ordinis
gratia
,
ordinarily
their
approbation
,
choice
,
or
consent
,
shall
be
a
relative
part
of
their
Receptive
qualification
.
6.
God
himself
giveth
all
the
personal
qualifications
.
7
He
is
ready
to
help
the
approvers
and
chusers
to
discern
all
these
,
and
to
judg
aright
of
them
.
8.
The
person
being
thus
made
a
capable
Recipient
by
personal
qualifications
and
relative
(
due
Approbation
,
Election
and
Consent
)
God's
Donation
or
Law
doth
give
him
Right
,
and
oblige
him
to
the
office-work
.
And
the
Electors
,
Approvers
,
and
Consenters
,
are
none
of
the
proper
efficient
Donors
or
causes
of
this
right
and
obligation
,
but
only
efficient
causes
of
his
relative
receptive
capacity
.
9.
That
therefore
the
right
and
obligation
is
immediately
from
Gods
Law
by
resultancy
,
as
the
established
medium
of
Gods
conveyance
;
but
not
immediately
without
any
means
of
his
receptively
,
to
make
him
materiam
dispositam
.
10.
That
all
this
is
true
both
of
Soveraign
Civil
Power
,
and
of
Church-power
in
Bishops
and
Pastors
.
11.
That
yet
besides
Approbation
and
Election
,
God
hath
for
the
publick
notice
and
order
of
the
Church
,
appointed
a
Regular
Ministerial
Investiture
,
by
which
the
Approved
shall
be
solemnly
put
into
possession
(
as
Kings
are
crowned
,
and
Ministers
instituted
)
:
and
Ordination
usually
containeth
both
the
approbation
,
part
of
the
election
,
and
the
investiture
.
12
But
this
Investiture
being
but
a
Ministerial
delivery
of
possession
,
proveth
not
the
Investor
to
be
any
Donor
of
the
Power
to
the
King
,
or
to
the
Bishop
or
Pastor
.
13.
Nor
is
it
necessary
save
ordinis
gratia
,
and
in
foro
ecclesiae
,
to
avoid
intrusion
and
confusion
▪
but
not
when
it
is
set
against
the
end
,
or
the
end
may
and
must
be
sought
without
it
.
14.
Who
it
is
that
hath
the
power
of
this
Ordination
(
Approbation
and
Investiture
)
is
much
of
the
controversie
of
these
times
:
some
say
it
is
the
Magistrate
:
but
those
that
say
it
is
the
bishops
,
are
not
agreed
what
species
of
bishops
it
is
;
whether
the
chief
Pastors
of
each
particular
Parish
true
Church
,
or
only
a
Diocesan
that
is
the
sole
bishop
of
many
parishes
that
are
no
true
Churches
;
or
only
Diocesans
that
are
Archbishops
over
many
true
Parish-churches
and
bishops
.
15.
But
the
Fundamentum
juris
being
Christs
Statute-Law
or
Grant
,
and
all
that
is
left
to
man
being
but
qualitatively
or
relatively
to
make
the
person
an
immediately
capable
Recipient
,
and
ministerially
invest
him
;
therefore
it
follows
,
that
if
at
Alexandria
,
Antioch
,
Ierusalem
,
Cesarea
,
Constantinople
,
London
,
all
the
old
bishops
were
dead
or
hereticks
,
a
just
title
may
be
restored
without
the
ordination
of
one
that
had
successive
canonical
ordination
;
because
there
needeth
no
efficient
donor
but
Christ
and
his
Law
,
and
the
receptive
capacity
may
be
without
such
ordination
where
it
is
not
to
be
had
(
as
among
Papists
that
will
not
ordain
one
on
lawful
terms
,
&c.
)
for
Order
it self
is
but
for
the
thing
ordered
,
and
not
against
it
:
And
I
will
have
mercy
and
not
sacrifice
●morals
before
rituals
)
;
and
all
power
is
to
edification
,
&c.
are
certain
rules
.
And
God
never
made
men
judges
in
partem
utram
libet
,
whether
there
shall
be
Churches
,
and
Pastors
,
and
Worship
,
or
none
;
or
whether
there
shall
be
Civil
Government
or
none
;
no
,
nor
of
what
the
species
the
Church-Offices
shall
be
.
16.
I
use
to
explain
this
by
many
expository
,
similitudes
.
1.
If
the
Laws
of
God
authorize
Soveraignty
,
and
the
Constitution
of
the
Kingdom
say
it
shall
be
Monarchy
;
were
it
Elective
,
the
Electors
are
not
Efficients
of
power
,
but
determiners
of
the
Recipient
:
And
if
it
be
Hereditary
or
Elective
,
the
Investers
by
coronation
,
are
no
efficients
of
the
power
;
but
Ministerial
deliverers
of
possession
,
and
that
but
necessary
ad
ordinem
,
and
not
ad
esse
potestatis
.
2.
If
the
King
by
a
Charter
to
the
University
,
state
the
power
of
the
Chancellor
,
Vicechancellor
,
Proctors
,
and
all
the
Masters
of
Colledges
,
and
then
tell
them
who
shall
be
capable
,
and
how
chosen
,
and
how
inve●ted
;
here
his
power
is
immediately
from
the
Kings
Charter
,
as
the
efficient
Instrument
;
and
all
that
others
do
is
but
to
determine
of
the
Recipient
,
and
invest
him
.
3.
So
it
is
as
to
the
power
of
the
Lord
Mayor
of
London
,
and
the
Mayors
and
Bailiffs
of
all
Corporations
.
4.
So
it
is
in
the
essential
power
of
the
Husband
over
the
Wife
;
the
woman
chuseth
who
shall
have
it
;
and
the
Parson
that
marrieth
them
,
investeth
him
in
it
;
but
God
only
is
the
efficient
donor
of
his
Law
.
17.
Therefore
it
is
not
in
the
power
of
the
Electors
,
Approvers
,
or
Investors
,
to
alter
any
of
the
Power
established
by
God
.
If
both
the
woman
and
the
Priest
say
,
that
the
man
shall
be
her
Husband
,
but
shall
have
no
government
of
her
,
it
is
a
nullity
;
Gods
Law
shall
stand
.
If
the
City
and
the
Recorder
say
,
You
shall
be
Lord
Mayor
,
but
not
have
all
the
power
given
by
the
Kings
Charter
,
its
vain
,
and
he
shall
have
all
that
the
Charter
giveth
him
.
If
the
A
Bp
crown
the
King
,
and
say
,
You
shall
be
King
,
but
not
have
all
the
power
stated
by
the
Constitution
on
the
King
,
this
depriveth
not
the
King
of
his
power
,
(
unless
he
give
away
that
which
God
hath
not
stated
on
him
,
but
men
)
so
if
an
Ordaining
Prelate
,
Patron
,
or
Parish
say
,
This
is
a
true
Parish
Church
,
and
we
choose
,
and
Ordain
you
the
true
Pastor
of
it
,
but
you
shall
have
but
part
of
the
true
Pastoral
Power
stablished
on
the
office
by
God
,
it
's
null
:
Gods
Institution
shall
be
the
measure
of
his
power
.
18.
But
I
confess
,
that
if
God
had
left
Church-Officers
as
much
to
the
will
of
men
as
he
hath
done
the
Civil
,
the
case
had
been
otherwise
;
for
Monarchy
,
Aristocracy
,
and
Democracy
,
are
all
lawful
:
And
the
King
,
or
other
supreme
power
may
make
new
Species
of
Judges
,
and
Magistrates
,
and
Officers
,
and
alter
them
as
they
see
cause
.
And
it
would
have
been
so
in
the
Church
,
if
as
the
Italians
at
Trent
would
have
carried
it
,
Christ
had
immediately
Instituted
only
the
Papacy
,
and
left
it
to
the
Pope
to
make
Bishops
,
and
to
Bishops
to
make
Priests
:
And
yet
I
would
not
wrong
the
worst
.
I
cannot
say
,
that
they
would
have
empowered
the
Pope
to
change
the
Species
of
Priests
or
Bishops
.
But
God
hath
fixed
the
Species
,
by
making
a
setled
Law
for
all
the
work
,
and
all
the
Authority
to
do
it
,
though
Accidentals
may
be
altered
in
work
and
Office
.
§
.
6.
This
is
the
clear
state
of
my
assertions
,
which
how
grosly
Mr.
Dodwell
hath
falsified
in
his
forged
description
,
I
will
not
stay
to
open
.
But
it
is
a
great
stress
and
fabrick
that
he
layeth
on
the
contrary
supposition
,
that
his
Species
of
Bishops
are
the
givers
of
the
Powers
,
and
so
we
can
have
no
other
,
or
more
than
they
are
willing
to
give
us
:
And
let
him
that
thinks
he
spoke
a
sentence
of
truth
and
sense
,
to
prove
it
,
enjoy
his
error
.
I
would
quickly
prove
the
contrary
to
him
,
if
I
knew
what
he
denieth
.
§
.
7.
I.
If
he
deny
that
God
hath
Instituted
the
Office
of
the
sacred
Ministry
,
and
Pastorship
in
his
Law
,
1.
The
Scripture
will
shame
him
to
all
that
believe
,
and
understand
it
.
2.
And
if
it
be
not
divinely
established
,
men
may
alter
it
;
and
what
is
all
this
stir
about
,
to
keep
up
their
Domination
?
§
.
8.
II.
If
he
think
that
God
hath
only
Instituted
Teachers
,
or
Rectors
,
in
genere
,
but
not
in
Specie
,
then
I
give
him
the
same
answer
as
before
.
Scripture
will
shame
him
,
and
men
may
make
new
Species
of
Church-Pastors
,
and
unmake
,
or
alter
them
;
and
how
many
,
or
how
oft
,
who
knows
?
And
who
be
the
men
that
have
this
Office-changing-power
,
that
we
may
know
whether
,
and
how
far
,
and
how
long
we
are
bound
to
obey
them
?
§
.
9.
III.
If
he
think
that
Gods
Law
hath
not
described
the
Essential
Qualifications
of
the
Recipient
,
then
Prelates
may
make
Pastors
of
Infidels
,
Mahometans
,
Bedlams
,
or
Blasphemers
,
if
not
of
Horses
or
Dogs
.
§
.
10.
IV.
If
he
think
that
Gods
Law
hath
determined
of
no
way
of
Election
,
Approbation
,
or
judging
who
is
capable
,
then
every
man
may
make
himself
a
Bishop
or
Priest
,
and
the
Turk
may
make
Bishops
for
Christians
,
or
a
company
of
Lay-enemies
and
persecutors
may
do
it
;
and
then
the
Bishops
Judgment
and
Ordination
will
have
no
Divine
Authority
.
§
.
11.
V.
If
when
the
Recipient
is
duly
qualified
,
and
chosen
,
and
capable
,
he
does
not
think
that
Gods
Law
,
or
Grant
,
is
a
sufficient
signification
of
his
Donative
will
,
and
a
fundamentum
juris
,
and
an
obliging
instrument
,
1.
He
must
deny
the
very
nature
and
force
of
Gods
Law
,
and
Grant
.
And
2.
He
maketh
it
less
effective
than
the
Laws
,
Charters
,
and
Donations
of
men
are
;
For
which
he
cannot
have
the
least
shew
of
true
reason
.
§
.
12.
VI.
Can
he
devise
any
other
sort
of
power
in
the
Ordainers
,
than
I
have
named
?
What
is
it
?
If
he
say
,
that
they
give
the
Office-power
;
I
ask
,
Is
the
controversie
about
the
word
[
Give
]
or
the
Act
?
If
that
which
I
have
named
be
called
giving
,
let
him
use
his
liberty
,
and
call
it
how
he
will
.
1.
But
as
to
the
Thing
,
what
is
it
more
than
I
have
described
?
It
is
God
,
and
not
man
that
made
the
Office
in
genere
&
specie
.
Did
our
Bishops
make
the
universal
Law
,
which
stablisheth
the
Office
in
the
world
?
2.
And
the
Bishop
never
had
that
power
,
and
therefore
cannot
give
that
which
he
had
not
:
It
's
Dr.
Hammond's
reason
against
Presbyters
ordaining
,
N●mo
dat
quod
non
habet
.
The
word
Office
or
Power
and
Duty
,
signifieth
an
Accident
,
which
cannot
transire
a
subjecto
in
subjectum
.
The
Orda●ners
have
their
own
power
,
but
they
have
not
another
mans
.
3.
Do
they
give
it
as
Masters
and
Owners
,
or
only
as
the
Donors
Ministers
?
No
doubt
they
will
say
as
his
Ministers
And
do
I
need
to
prove
to
Mr.
Dodwell
,
that
servants
are
not
the
Donors
,
and
give
not
their
own
,
but
deliver
their
Masters
?
Stewards
themselves
are
but
entrusted
with
the
performance
of
their
Masters
will
,
in
delivering
his
Goods
as
he
requireth
them
.
§
.
13.
And
this
is
so
evident
a
truth
,
that
the
Papists
themselves
,
who
would
fain
have
all
power
flow
from
the
Pope
,
are
yet
forced
to
plead
for
it
,
(
as
you
may
see
in
W
Iohnson's
,
alias
Terret's
answer
to
my
first
)
because
else
they
cannot
defend
the
Papal
Power
.
For
the
Pope
hath
been
sometimes
chosen
by
the
Roman
people
,
sometime
by
the
Roman
Presbyters
,
sometimes
by
people
and
Presbyters
,
sometime
by
the
Italian
Bishops
,
sometimes
by
Emperors
,
and
now
by
Cardinals
;
and
none
of
all
these
were
Popes
,
nor
had
Papal
power
;
and
if
they
were
the
givers
,
must
give
what
they
never
had
:
Whereupon
the
Papists
are
fo●c't
to
grant
that
the
Electors
do
but
determine
who
shall
be
the
Recipient
,
but
that
the
power
floweth
to
him
●m●edi●tely
from
Gods
Law
or
Institution
.
§
.
14.
And
the
Prelatists
must
needs
say
the
same
,
or
else
grant
,
that
Inferiors
,
that
never
had
Superior
power
,
may
yet
give
it
others
;
for
how
else
shall
the
supreme
Ecclesiastical
power
,
in
every
National
Church
,
be
given
?
If
it
be
in
a
Primate
,
or
a
Synod
,
those
that
have
not
the
supreme
power
must
give
it
;
for
there
is
none
above
them
,
or
equal
to
do
it
:
And
so
Archbishops
are
chosen
,
and
Councils
called
.
§
.
15.
And
thus
almost
all
Societies
,
by
contract
,
are
formed
.
e.
g.
The
King
giveth
Commission
to
several
men
to
List
voluntary
Souldiers
,
and
be
their
Captains
,
and
command
them
:
Every
Souldier
chooseth
his
own
Captain
,
and
thereby
subjecteth
himself
to
him
;
but
it
is
not
by
giving
him
his
power
,
for
that
floweth
immediately
from
the
Kings
Commission
;
but
by
making
himself
a
subject
to
it
,
and
so
ma●ing
the
Captain
Relatively
,
a
Recipient
of
power
from
God
,
and
the
King
,
over
this
particular
man
;
for
the
Soldiers
have
no
governing-power
to
give
,
nor
are
superiors
to
their
Captain
▪
§
.
16.
And
thus
Servants
imprope●ly
only
make
men
their
Masters
,
not
by
giving
them
a
Domestick
Ruling-power
(
which
they
never
had
themselves
)
,
but
by
making
themselves
the
Correlate
Subjects
,
and
so
putting
their
Masters
into
the
Relation
,
to
which
Gods
L●w
immediately
giveth
the
Ruling-power
.
All
the
power
is
from
God
:
and
God
doth
not
first
give
it
the
Servant
,
Souldier
,
&c.
to
give
the
Master
,
or
Captain
,
but
the
Servants
,
or
Souldiers
consent
is
,
a
Causa
sine
quae
non
,
dispos●tiva
Recipientis
,
to
make
the
Receiver
capable
of
it
from
God
.
§
.
17.
And
indeed
all
Kings
and
Soveraigns
thus
hold
their
Soveraignty
from
God
.
Though
God
hath
not
made
the
form
,
in
Specie
,
necessary
;
all
power
is
of
God
,
and
the
Soveraignty
from
him
,
by
no
mediate
Efficient
below
his
Law
:
It
's
a
falshood
in
politicks
to
say
▪
that
the
people
,
as
such
,
efficiently
give
the
Soveraign
his
power
,
and
that
he
is
universis
minor
in
Authority
,
though
he
is
not
universis
melior
;
and
therefore
their
common
good
is
more
than
his
,
the
finis
regiminis
▪
Nor
is
it
true
,
that
Richard
Hooker
saith
,
that
in
defect
of
Heirs
it
escheateth
to
the
people
;
but
only
that
it
belongeth
to
the
people
to
choose
a
new
Recipient
,
to
whom
the
power
shall
flow
from
Gods
Law
,
and
not
from
them
.
I
do
not
think
that
the
King
of
France
,
Spain
,
or
England
,
will
believe
that
their
power
is
given
●fficiently
by
,
and
floweth
from
their
People
,
Parliaments
,
or
the
Prelate
that
Crowneth
them
.
And
the
case
is
evidently
the
●am
as
to
the
Ministry
.
§
.
18.
And
the
French
Papists
(
by
some
called
Protestants
)
,
who
are
for
the
Ecclesiastical
Soveraignty
of
General
Councils
above
the
Pope
,
do
not
believe
that
the
Pope
giveth
them
their
power
,
though
he
may
call
them
:
But
whoever
calleth
them
,
or
chooseth
them
,
they
suppose
that
God
only
giveth
them
their
power
.
§
.
19.
And
in
all
these
cases
,
it
is
notorious
,
that
an
interr●ption
of
due
Election
and
Investiture
,
hindereth
not
the
restoration
of
interrupted
power
.
If
the
Law
say
,
whoever
is
thus
and
thus
chosen
to
be
Lord
Chancellor
,
Lord
Chief
Iustice
,
Lord
Admiral
,
&c.
shall
have
such
,
and
such
power
,
and
be
thus
,
and
thus
invested
in
the
place
,
if
there
were
an
intercision
of
an
hundred
y●ars
,
the
next
person
,
so
chosen
,
will
from
the
Law
immediately
receive
his
power
.
And
the
Investiture
is
but
for
publick
Order
,
and
the
Investers
regular
succession
(
no
nor
the
act
it self
)
,
never
necessary
,
ad
esse
,
where
it
cannot
be
had
,
as
I
proved
against
Mr.
D.
in
my
Book
of
Concord
.
The
Archbishops
succession
that
Crowneth
him
,
is
not
necessary
to
the
power
of
the
King
.
§
.
20.
And
obligation
to
the
Office-work
,
is
as
essential
to
the
Officer
,
as
is
the
power
to
do
it
:
And
it
is
only
the
Governours
that
lay
on
another
an
obligation
to
duty
(
except
what
by
contract
a
man
layeth
on
himself
)
:
and
none
are
the
obliging
Governours
of
the
highest
Powers
,
Civil
or
Ecclesiastical
,
but
God
;
therefore
theirs
must
flow
only
from
God
.
Therefore
the
thing
is
not
unusual
.
And
if
Bishops
were
as
much
superior
to
Parish-Pastors
,
as
the
Lord
Chancellor
is
to
a
Constable
,
yet
they
were
but
Governours
of
them
,
in
tantum
quoad
exercitum
,
and
not
Donors
of
their
power
:
The
Constables
power
is
immediately
from
the
Soveraigns
Law
,
and
so
is
the
Ministers
from
Christ
;
for
he
is
the
only
universal
Soveraign
.
§
.
21.
Mr.
Dodwell
saith
,
These
are
bare
similies
.
Ans.
These
are
plain
explications
of
the
conveyance
of
power
from
the
Soveraign
of
all
.
He
saith
,
That
the
power
is
not
properly
given
by
the
Ordainer
,
is
but
begged
by
me
.
Ans.
A
begging
affirmer
may
easily
write
Books
at
that
rate
.
But
saith
●e
,
They
connot
give
an
instance
from
humane
Charters
,
where
the
acts
of
men
,
not
invested
,
are
valid
in
Law
.
Ans.
1.
Will
you
tell
the
King
so
to
his
saace
,
that
before
his
Coronation
no
act
is
valid
that
he
doth
?
2.
No
doubt
but
(
as
publick
Matrimony
after
secret
Marriage
is
necessary
,
in
foro
civili
ordinis
gratiâ
,
where
it
may
be
had
,
and
yet
when
it
was
done
by
a
Justice
,
without
a
Priest
,
yea
,
or
by
the
persons
publick
contract
only
,
it
was
no
nullity
,
no
,
nor
coram
Deo
before
,
so
)
to
regular
order
,
the
most
orderly
Investiture
is
needful
,
but
not
ad
esse
,
much
less
that
all
the
Investers
circumstances
also
,
and
all
his
predecessors
,
have
been
regular
.
3.
Investing
here
,
is
the
act
of
a
servant
only
,
solemnizing
the
entrance
,
or
delivery
of
possession
:
But
such
a
servant
is
not
the
Owner
,
and
Don●●
of
th●
power
.
4.
The
Papists
and
Protestants
confess
that
the
power
of
Inv●sting
is
so
humane
and
mutable
,
that
it
cannot
be
necessary
,
ad
esse
potestatis
.
I
told
you
how
oft
the
power
of
choosing
●nd
investing
Popes
hath
beeen
changed
.
And
the
old
Canons
make
the
Act
of
three
Bishops
necessary
to
Invest
,
or
consecrate
one
.
But
did
God
determin●
of
three
?
Or
can
you
prove
on●
Bishops
Ordination
a
Nullity
?
5.
In
the
Civil
State
some
Officers
are
made
without
any
Investiture
(
as
Constables
,
Headboroughs
,
Church
Wardens
and
others
)
,
and
some
the
Charter
imposeth
Investiture
on
:
But
whether
if
Recorders
,
Stewards
,
Town
Clerks
,
that
by
Charter
are
to
Invest
,
be
dead
,
or
refuse
their
Act
,
the
Mayor
,
Bayliff
,
or
other
Officers
be
therefore
none
,
and
the
Government
be
dead
,
let
Lawyers
tell
you
.
6.
Sure
I
am
that
Hen.
4.
and
the
rest
of
the
Germane
Emperors
,
who
fought
,
and
strove
so
long
against
Hildebrand
,
and
his
Adherents
,
for
the
Investing-power
,
were
no
Bishops
;
and
all
the
Councils
of
Bishops
,
who
stood
for
the
Emperors
,
never
took
them
for
B●shops
;
and
therefore
thought
not
that
Ivesting
was
an
Act
proper
to
Episcopal-power
.
7.
I
have
before
proved
,
that
ancient
Writers
,
and
Papists
,
and
many
Protestants
agree
,
that
Baptism
is
valid
administred
by
Lay-men
,
that
I
say
not
women
.
8.
Mr.
Dodwell
,
self-condemningly
saith
,
that
a
presumptuous
Ordination
of
the
Priest
serves
to
the
validity
of
Sacraments
,
though
indeed
he
were
not
Ordained
;
and
that
God
is
bound
to
make
such
Acts
to
the
people
good
.
9.
Mr.
D.
must
beg
belief
instead
of
proving
it
,
if
he
tell
us
,
that
the
stated
teaching
of
Gods
Word
to
a
Church
,
is
not
as
truly
the
work
of
the
Pastor
,
as
is
the
Admistring
the
Sacraments
of
Baptism
and
the
Lords
Supper
.
It
is
one
of
the
principal
of
the
Jesuits
jugglings
,
to
make
the
people
think
,
that
till
they
can
prove
their
Teachers
the
rightly
Ordained
Ministers
of
Christ
,
they
are
not
bound
to
hear
them
,
or
believe
them
.
Our
Parents
(
mostly
)
were
never
Ordained
Bishops
,
or
Priests
:
Must
not
Children
therefore
hear
them
,
and
believe
them
(
fide
humanâ
)
?
And
hath
not
that
God
,
who
appointed
Parents
to
teach
his
Law
to
their
children
,
lying
down
,
and
rising
up
,
and
to
educate
them
in
the
nurture
and
admonition
of
the
Lord
,
thereby
signified
,
that
Parents
instruction
is
the
first
ordinary
means
appointed
by
God
for
the
conveying
of
saving
knowledg
,
and
faith
?
And
if
the
help
of
Parents
,
though
unordained
,
be
Gods
ordinary
means
of
the
first
saving
faith
,
shall
We
say
with
such
men
as
Mr.
Dodwell
,
that
we
have
no
Covenant
right
to
salvation
,
till
we
have
the
Sacrament
from
the
hand
of
a
Minister
that
had
a
regular
Ordination
,
uninterruptedly
down
from
the
Apostles
?
10.
Did
the
Three
hundred
,
Act.
2.
and
the
Eunuch
,
Act.
8.
refuse
Baptism
till
they
were
satisfied
by
proof
,
that
the
Baptizers
were
rightly
called
Ministers
?
Paul
tells
those
that
questioned
his
Apostolick
power
,
that
he
was
an
Apostle
to
them
whatever
he
was
to
others
;
and
that
they
should
know
first
,
whether
Christ
were
in
them
,
and
so
whether
he
were
not
a
true
Minister
,
and
not
begin
at
the
trying
of
the
Ministry
,
2
Cor.
13.4
,
5
,
6
,
7.
Gal.
3.1
,
2
,
3
,
4.
&c.
11.
The
Acts
of
the
Parliament
,
called
irregularly
by
General
Monk
,
were
they
that
restored
King
Charles
the
2
d
and
were
confirmed
by
him
as
valid
,
through
the
defect
of
a
Regular
Summons
,
and
by
necessity
.
12.
I
have
fully
proved
in
my
Treatise
of
Episcopacy
,
that
the
Species
of
Bishops
,
which
Mr.
Dodwell
pleaded
for
,
is
not
the
same
which
the
Churches
had
for
200.
or
300.
years
.
And
then
where
is
his
regular
succession
from
the
Apostles
?
§
22.
He
saith
also
,
p.
37.
They
cannot
give
an
Instance
(
of
any
power
setled
by
Charter
)
,
whereupon
the
Acts
of
any
persons
,
lawfully
Invested
,
though
confessedly
less
qualified
,
are
not
thought
valid
:
A
plain
sign
that
their
Investiture
doth
properly
confer
such
power
.
Ans.
Words
fitted
to
deceive
.
1.
He
that
is
unqualified
is
not
lawfully
Invested
,
and
yet
the
Act
of
the
Invester
may
be
right
,
had
the
Recipient
been
lawful
.
2.
He
saith
,
Less
qualified
;
when
he
knew
that
our
question
is
of
the
unqualified
.
3.
Investiture
giveth
it
,
as
the
Act
of
the
Power
and
Donor
,
by
a
servant
delivering
orderly
possession
,
but
doth
not
make
,
or
prove
the
Investing
Minister
the
Owner
,
or
Donor
,
no
more
than
he
was
that
from
the
Emperor
Henry
delivered
the
Bishops
the
Staff
and
Ring
;
or
the
Priest
that
Marrieth
the
persons
4.
Burroughs
and
Cities
choose
,
and
return
Burgesses
for
Parliament
by
Charter
;
yet
if
they
are
unqualified
when
they
come
thither
,
the
choice
is
judged
null.
If
a
City
choose
,
and
Invest
a
proclaimed
Rebel
for
Mayor
,
I
will
believe
it
null
,
or
invalid
,
though
Mr.
D.
will
not
:
And
if
he
write
Forty
Books
with
such
streams
of
confident
words
,
to
prove
,
that
the
Election
,
and
Investiture
of
the
d●●lared
Heretick
Bishops
at
Alexandria
,
Antioch
,
Constantinople
,
and
most
of
the
Empire
in
many
Ages
(
Arrians
,
Eutichians
,
&c.
)
were
yet
judged
valid
by
the
Councils
of
the
Orthodox
,
no
man
that
ever
read
the
Councils
will
believe
him
.
5.
Nor
will
I
believe
him
,
that
any
Bishops
Ordination
can
make
a
true
Bishop
,
or
Priest
,
of
a
Woman
,
an
Infant
,
or
a
professed
Heathen
,
Infidel
,
or
proper
Heretick
,
or
any
uncapable
person
,
any
more
than
he
can
make
a
Woman
to
be
a
Husband
,
or
a
dumb
man
the
University
Orator
.
§
.
23.
He
saith
,
They
cannot
give
an
Instance
of
any
Power
setled
by
Charter
,
whereupon
a
failure
of
all
who
are
by
the
Charter
empowred
to
dispose
of
Offices
,
the
power
must
devolve
to
those
who
are
not
by
the
Charter
empowred
to
dispose
of
them
and
where
such
a
Charter
is
not
thought
in
Law
to
fail
,
by
becoming
unpracticable
,
till
the
supreme
power
interpose
,
&c.
Ans.
Still
the
same
fraud
:
If
all
empowred
to
dispose
of
Offices
,
is
an
ambiguous
word
.
The
Prince
disposeth
of
them
,
by
giving
the
Power
,
and
the
Electors
by
choosing
the
Receivers
,
and
the
Minister
by
delivering
the
Insignia
:
If
Electors
,
and
all
die
indeed
,
there
are
none
to
determine
of
the
Receiver
:
And
yet
if
the
Plague
kill
most
of
the
Electors
at
Age
,
and
leave
not
a
due
number
,
when
the
rest
left
come
to
Age
,
and
choose
,
the
Charter
will
renew
the
Office-power
.
2.
But
if
it
be
only
the
Ministerial
Invester
that
faileth
,
the
sense
of
the
Lawgiver
must
be
judged
of
by
the
words
,
and
by
other
notices
,
and
the
light
of
common
Reason
.
e.
g.
Whether
it
be
the
meaning
of
the
Charter
which
saith
,
that
the
Recorder
shall
give
the
Oath
,
or
the
former
Mayor
shall
deliver
the
Insignia
,
that
if
the
Recorder
,
or
Mayor
be
dead
,
or
sick
,
or
mad
,
or
wilfully
refuse
,
the
City
shall
have
no
Mayor
;
or
if
no
Priest
will
Marry
folks
,
all
England
must
live
unmarried
;
or
if
the
Archbishops
and
Bishops
will
Ordain
none
but
Hereticks
,
all
the
Churches
must
have
no
other
Ministers
.
And
here
Nature
and
Christ
teach
us
,
that
the
Means
is
only
for
the
End
,
and
Order
for
the
thing
ordered
;
and
God
will
have
us
understand
his
own
Laws
so
,
as
that
Rituals
give
place
to
Morals
:
I
will
have
mercy
,
and
not
sacrifice
.
And
sure
if
the
King
of
Spains
Charter
,
for
the
making
of
Governours
at
the
West
Indies
,
should
not
express
,
or
reasonably
imply
a
Remedy
,
in
case
of
the
failure
of
circumstances
of
meer
Order
,
his
Countrey
might
be
lost
before
they
could
send
to
Spain
for
a
new
Charter
or
new
power
.
And
Mr.
D.
saith
,
Which
is
the
very
case
impugned
by
me
of
the
Nonconformists
:
And
so
judg
whether
he
must
not
turn
a
Seeker
,
and
say
,
that
all
Ministry
,
Churches
,
and
Sacraments
cease
,
till
a
new
Commission
comes
from
Heaven
,
upon
the
failure
of
every
such
circumstance
;
yea
,
when
almost
all
the
Churches
charge
each
other
with
failures
and
intercisions
,
and
the
very
species
of
the
Ordainers
is
so
much
altered
.
If
the
King
send
his
Army
into
the
Indies
(
or
his
Navies
)
,
and
mention
no
power
but
the
Generals
,
as
chief
,
or
no
way
of
choosing
a
new
General
,
but
by
the
Field-Officers
choice
,
and
giving
him
an
Oath
by
the
Secretary
,
&c.
yet
no
man
doubteth
but
it
was
his
meaning
,
that
if
the
General
die
,
or
turn
Rebel
,
yea
,
and
the
major
part
of
the
Field-Officers
,
or
the
Secretary
,
the
Army
should
choose
another
General
,
rather
than
perish
,
and
the
Kings
service
miscarry
.
§
.
24.
He
addeth
,
They
cannot
give
an
Instance
of
any
humane
Charter
,
that
ever
allows
any
person
empowered
,
to
extend
his
own
power
by
a
private
exposition
of
the
Charter
,
against
the
sense
of
all
the
visible
supreme
powers
of
the
society
.
Ans.
This
opens
the
Core
of
the
Aposthume
.
1.
We
deny
,
as
confidently
as
any
French
,
or
Italians
affirm
,
that
there
is
any
such
thing
at
a
supreme
visible
power
over
the
universal
Church
,
under
Jesus
Christ
;
and
therefore
none
such
is
disobeyed
,
or
contradicted
.
2.
And
we
maintain
,
That
by
Divine
appointment
there
is
no
visible
National
supreme
Church-power
,
but
that
of
the
Civil
Christian
Soveraign
;
and
therefore
none
such
disobeyed
.
3.
And
we
hold
,
that
no
man
can
extend
his
own
power
further
than
Christs
own
Law
extendeth
it
.
False
expositions
give
no
power
.
4.
And
therefore
we
prove
by
your
own
Rule
,
that
(
Christ
being
the
only
supreme
universal
Ruler
,
and
having
described
and
specified
the
Office
of
a
Pastor
,
and
order
of
a
Church
)
no
Bishops
can
by
their
private
exposition
▪
turn
a
single
Church
into
a
Diocesan
,
or
a
Presbyter
of
Christs
description
into
an
half
Presbyter
of
their
own
making
:
But
if
they
make
a
man
a
Pastor
,
his
power
and
work
shall
be
what
Christ
saith
,
and
not
what
the
Orda●ner
will
.
Investing-Ministers
Acts
are
null
,
if
they
contradict
the
Order
of
the
Donor
:
If
the
King
give
you
a
Parsonage
of
300.
l.
a
year
,
and
the
Instituter
say
,
you
shall
have
but
100.
l.
out
of
it
,
it
's
vain
;
he
instituteth
you
but
as
the
Donors
instrument
in
the
same
Benefice
,
and
power
given
by
him
.
§
25.
He
addeth
,
p.
38.
Where
can
they
find
such
a
Charter
for
the
power
of
Presbyters
in
Scripture
as
they
speak
of
?
Ans.
Nay
,
then
we
are
far
from
agreeing
,
if
you
think
that
the
very
Species
of
a
Pastors
Office
is
not
found
in
Scripture
,
as
of
Christs
institution
.
Th●n
it
seems
,
the
Bishops
make
the
very
Species
:
The
Italian
Bishops
at
Trent
scarce
gave
so
much
to
the
Pope
.
Then
why
may
not
the
Bishops
put
down
Presbyters
,
if
they
make
the
Species
,
or
make
as
many
Species
as
they
please
?
Indeed
Dr.
Hammond
thought
that
there
was
no
evidence
of
the
Order
of
Subject
Presbyters
in
Scripture-times
.
And
if
God
instituted
none
,
let
us
have
none
.
But
I
have
told
you
before
,
and
often
,
where
in
Scripture
the
true
Pastors
Office
is
described
.
§
.
26.
He
adds
,
They
may
find
some
actual
practices
;
but
will
they
call
that
a
Charter
?
Ans.
This
is
indeed
to
strike
at
our
foundation
.
If
we
prove
not
Christ
to
be
King
,
and
Lawgiver
,
and
that
his
Laws
,
or
Governing-precepts
,
were
partly
given
by
himself
,
and
partly
by
his
Spirit
,
in
his
Commissioned
Apostles
,
and
these
Recorded
,
Sealed
,
and
Delivered
in
Scripture
:
If
we
prove
not
,
that
these
,
as
the
authorized
Agents
of
Christ
,
delivered
his
Will
by
words
and
practice
,
in
setling
,
and
describing
the
Pastors
of
his
Churches
,
then
take
the
Ministry
,
and
spare
not
for
mans
invention
.
I
cited
you
before
,
the
Texts
that
are
our
proof
.
But
if
the
Office
,
which
you
call
Priestly
,
be
of
mans
making
in
specie
,
I
doubt
the
Diocesans
will
prove
so
much
more
;
for
many
Papists
doubt
of
the
Divine
right
of
Prelacy
,
that
doubt
not
of
the
Divine
unalterable
right
of
the
Priestly
,
or
Presbyter-power
and
work
.
And
will
this
cure
men
of
Schism
,
to
tell
them
,
that
God
hath
not
so
much
as
made
,
and
specified
the
Parish-Pastors
Office
,
and
it
is
but
a
humane
invention
which
you
forsake
?
§
.
27.
And
I
would
crave
of
this
confident
man
to
consider
,
whether
he
reach
not
high
,
and
horrid
Sacriledg
,
if
he
make
the
Invester
to
be
first
the
Owner
,
and
then
the
Donor
?
Did
we
devote
our selves
to
Patrons
in
our
Ministry
,
or
to
Diocesans
,
or
immediately
to
God
?
If
we
covenanted
only
to
be
Gods
Ministers
,
for
the
Churches
good
,
then
let
them
take
heed
that
claim
propriety
in
us
as
Priests
.
And
if
Tythes
and
Glebes
were
devoted
to
God
,
and
not
to
Princes
,
or
Patrons
,
I
doubt
he
that
maketh
Patrons
the
Proprietaries
,
and
proper
Donors
,
will
prove
Sacrilegious
,
and
be
convinced
at
last
,
that
he
should
only
have
taken
Princes
and
Pastors
for
such
Trustees
as
determine
of
the
Receiver
,
but
give
not
the
things
.
§
.
28.
If
it
be
otherwise
,
Princes
,
Patrons
,
and
Prelates
,
are
greater
and
richer
than
I
ever
thought
them
1.
Then
,
all
the
Bishopricks
in
England
are
the
King
's
,
till
he
give
them
.
2.
Then
all
the
Tythes
,
Glebes
,
and
Temples
in
England
,
are
the
Patrons
,
till
they
give
them
;
or
else
the
Bishops
,
or
Chancellors
,
who
investeth
men
in
them
by
institution
and
induction
.
And
the
Patron
and
Bishop
may
have
a
hard
suit
to
determine
which
is
the
Proprietor
.
3.
And
then
a
Bishop
that
Ordaineth
a
thousand
Priests
,
was
the
Owner
of
all
their
Relations
before
;
and
so
as
they
that
are
for
the
pre-existence
of
souls
,
dispute
,
whether
they
pre-existed
individually
,
or
only
in
animâ
universali
;
so
these
that
are
for
the
preexistence
of
Priesthoods
in
the
Diocesans
,
must
dispute
,
whether
they
were
in
the
Prelate
a
thousand
individual
Priesthoods
before
,
or
but
one
common
Priesthood
,
that
fell
into
individuals
by
Ordination
.
If
they
say
,
that
they
were
but
virtually
in
the
Prelate
,
that
kills
their
Cause
;
for
then
they
did
not
pre-exist
(
for
existere
est
esse
extra
causas
)
.
And
this
only
saith
,
that
the
Prelate
had
an
effective
vertue
that
could
make
them
.
But
the
species
was
made
before
;
and
so
was
the
obliging
,
and
Donative
Law
;
therefore
the
Prelate
had
not
power
to
do
what
God
had
done
before
.
§
.
29.
I
take
it
for
granted
(
because
I
know
him
)
,
that
all
this
is
nothing
to
Mr.
Dodwell
;
but
to
me
it
is
moreover
something
,
1.
That
the
highest
esteemers
of
Diocesans
Ordination
,
make
it
but
a
Sacrament
.
2
And
that
the
Investing
Minister
is
not
the
Owner
and
Donor
of
the
Relation
and
Gift
in
any
of
their
Seven
Sacraments
.
1.
In
Baptism
God
only
giveth
the
Right
and
Relation
,
which
the
Minister
by
Investiture
solemnizeth
,
but
giveth
it
not
as
his
own
:
Else
every
Lay-man
and
woman
by
their
judgment
,
should
have
multitudes
of
Christendoms
of
their
own
to
bestow
.
2.
In
Confirmation
the
Priest
never
pretendeth
to
be
the
giver
of
the
Spirit
,
but
by
his
act
to
fit
the
person
to
receive
it
:
The
Holy
Ghost
is
said
to
fall
on
them
that
heard
the
word
(
before
Baptism
)
,
Act.
10.44
,
45
and
they
were
after
baptized
:
He
fell
on
them
,
Act.
11.15
.
And
Peter
and
Iohn
prayed
for
the
Samaritans
,
that
they
might
receive
the
Holy
Ghost
,
Act.
8.15
.
and
they
laid
hands
on
them
,
and
they
received
the
Holy
Ghost
,
v.
17.
but
not
that
they
gave
the
Holy
Ghost
,
though
by
the
laying
on
of
their
hands
,
and
their
prayers
,
he
was
given
,
as
he
was
on
them
without
,
Act.
2.
3.
And
in
Matrimony
it
's
confessed
,
that
the
Priest
is
not
the
Owner
and
Donor
of
the
Husbands
power
,
but
a
Ministerial
Invester
.
4.
And
in
the
Eucharist
,
even
they
that
think
the
bread
is
made
God
,
take
not
the
Priest
as
the
efficient
cause
,
but
a
disposing
instrument
;
nor
that
he
giveth
God
to
the
Receiver
,
as
the
Owner
,
or
Donor
,
but
delivereth
him
as
a
Minister
.
5.
The
same
is
true
of
Penance
,
Extreme
Unction
,
and
therefore
must
be
so
also
in
Ordination
.
If
the
King
send
a
thousand
Commissions
to
Captains
,
Judges
,
Justices
,
&c.
the
Messenger
is
not
the
Owner
,
or
Donor
of
them
all
;
nor
may
make
any
alteration
of
them
:
yea
,
if
he
intrust
the
Chancellor
to
name
all
the
Justices
,
he
doth
thereby
but
determine
of
the
person
that
shall
receive
the
Commission
,
but
altereth
nothing
of
the
Office
,
nor
is
the
Donor
of
it
.
All
this
is
plain
to
us
,
but
not
to
Mr.
Dodwell
.
§
.
30.
Saith
he
,
p.
39.
Are
not
many
actual
practices
grounded
on
circumstances
?
Are
not
many
of
those
circumstances
obnoxious
to
great
mutability
?
Are
not
ordinary
Governours
the
competent
Iudges
of
their
actual
change
?
Ans.
1.
And
did
not
Christ
promise
,
his
Spirit
to
his
Apostles
,
for
the
performance
of
their
Commissions
?
And
were
not
those
Commissions
to
gather
,
and
settle
his
Churches
,
and
teach
them
all
that
he
commanded
them
?
And
did
not
Christ
by
that
Spirit
make
Pastors
and
Teachers
,
as
is
before
proved
?
And
did
not
the
Apostles
faithfully
perform
their
trust
?
2.
And
doth
he
not
see
,
that
by
this
he
also
subverteth
his
foundation
of
Prelatical
power
also
,
as
having
no
better
institution
than
the
Priesthood
?
And
then
who
are
those
Governours
of
the
Church
that
he
talks
of
,
that
must
judg
?
And
how
prove
they
their
jugding-power
?
3.
And
it
were
a
kindness
,
if
he
would
tell
us
what
change
it
is
that
th●
Diocesans
may
make
in
the
Priestly
Office
and
work
,
and
tell
us
the
bounds
of
their
power
,
if
it
have
any
?
And
whether
they
may
put
down
the
Preaching
part
,
the
Praying
part
,
the
Sacraments
,
or
which
of
them
?
And
whether
this
be
the
power
that
hath
put
out
the
Sacramental
Cup
,
and
made
all
the
changes
that
are
made
in
the
Church
.
To
tell
us
of
these
ordinary
Governours
changing-power
,
is
a
hard
word
to
us
,
that
took
Christs
Laws
,
delivered
by
his
Spirit
,
to
be
perfect
,
and
unchangeable
;
However
,
some
circumstances
are
changed
,
which
were
noted
to
be
but
occasional
.
§
.
31.
To
return
his
Consequence
,
p.
40.
Since
it
is
certain
,
that
the
power
of
O●daining
others
,
was
not
given
to
,
nor
for
some
hundred
years
exercised
by
that
species
of
Diocesans
,
who
were
neither
the
Bishops
of
single
Churches
,
associated
for
personal
present
Communion
,
nor
were
the
Overseers
of
such
Bishops
,
but
the
Bishops
of
Diocesses
,
that
have
many
score
,
or
hundred
unbishoped
stated
worshipping
Assemblies
,
it
will
follow
by
his
arguing
,
that
these
never
had
their
Office
from
the
Apostles
,
and
much
less
a
continued
succession
of
it
.
§
.
32.
He
next
pleadeth
the
Nullity
of
the
Presbyterians
Ordination
.
1.
Because
if
they
had
Ordaining
power
,
it
is
only
in
Assemblies
where
Bishops
are
Presidents
,
and
Edict
them
.
2.
And
because
they
carry
it
not
by
Plurality
of
Voices
.
But
I
am
a
weary
with
answering
such
trifling
things
,
and
the
later
part
is
a
known
mistake
.
I
never
heard
of
one
contradicting
Voice
against
the
Ordination
of
any
that
was
Ordained
in
our
Synods
.
§
.
33.
And
he
hath
half
disabled
me
to
answer
him
from
p.
50.
forwards
,
where
he
feigneth
me
to
maintain
,
that
Authority
must
necessarily
result
from
true
qualifications
:
For
it
is
taken
for
uncivil
to
give
his
words
their
proper
name
.
But
if
the
Reader
will
pardon
the
Repetition
,
I
may
remind
him
,
how
probable
it
is
,
that
Mr.
Dodwell
trusted
that
his
Reader
would
believe
his
words
without
perusing
what
I
wrote
;
where
he
might
have
seen
,
1.
That
I
say
,
that
the
Authority
resulteth
not
from
the
qualifications
,
but
from
Christs
Law
,
Grant
,
or
Charter
.
2.
That
personal
qualifications
(
of
gifts
,
or
grace
)
are
but
part
of
the
necessary
Dispasitio
Recipientis
;
but
that
moreover
there
is
needful
,
1.
Opportunity
.
2.
And
need
of
his
Office
.
3.
And
to
a
Bishop
the
flocks
consent
,
if
not
election
.
And
ordinis
gratia
,
(
where
moral
necessi●y
dispenseth
not
with
order
)
the
Ordainers
approbation
and
consent
.
5.
And
to
regular
possession
,
where
it
may
be
had
,
a
due
Investiture
;
so
that
there
is
a
Relative
part
as
well
as
a
Qualitative
of
the
Receptive
disposition
necessary
.
And
all
the
following
leaves
in
which
he
disputeth
against
me
,
as
maintaining
a
power
resulting
from
meer
qualities
,
are
so
unbeseeming
a
Divine
,
and
a
C●ristian
,
that
I
will
not
soul
my
paper
with
their
due
confutation
.
But
they
are
suitable
to
that
man
who
thinks
himself
wise
,
good
and
fit
enough
to
Unchurch
and
condemn
so
much
as
he
doth
of
the
Christian
world
,
on
pretence
of
pleading
for
obedience
to
the
Diocesans
.
§
.
34.
And
where
he
adds
,
p.
50.
[
Or
that
it
so
depends
on
them
(
qualifications
)
as
that
where
the
persons
ordained
may
want
any
of
them
,
there
the
whol
:
Ordination
must
be
null
,
because
of
the
incapacity
of
the
matter
.
]
This
also
he
denieth
.
Ans.
1.
I
still
distinguish
between
the
Qualifications
necessary
ad
esse
,
and
those
only
ad
bene
esse
,
or
integral
.
If
he
would
perswade
the
Reader
that
I
null
Ordination
for
want
of
the
latter
,
his
weakness
,
or
designed
ill
intent
is
such
as
warneth
his
Readers
to
take
heed
of
believing
him
.
If
he
mean
it
only
of
the
former
,
as
I
speak
,
I
have
before
confuted
him
that
dare
say
that
no
qualification
is
necessary
ad
esse
.
Then
a
Pope
Ioan
,
or
woman-Priest
or
Prelate
,
or
a
professed
enemy
of
God
or
Christ
may
be
a
Priest
.
And
he
may
be
a
Pastor
of
a
Church
to
feed
them
by
the
Word
,
who
never
heard
or
know
what
was
the
Word
or
Church
.
Cannot
the
best
believer
go
to
Heaven
,
if
all
your
Priests
will
but
deny
him
the
Sacrament
?
and
yet
may
a
man
be
validly
a
Bishop
,
and
the
Key
keeper
of
Heaven
that
believeth
not
that
there
is
a
God
,
a
Christ
or
Heaven
,
and
so
professeth
?
This
maketh
me
remember
the
old
Roman
Canons
,
how
no
Bishop
must
be
deposed
for
lying
with
his
own
Sister
,
unless
a
great
multitude
of
Witnesses
testifie
it
;
and
the
Councils
that
decreed
no
Layman
shall
witness
against
a
Clergy-man
,
&c.
But
Election
,
consent
,
the
Ordainers
approbation
(
ordinarily
)
are
part
of
my
Qualifications
.
And
if
these
be
unnecessary
,
what
doth
the
man
plead
for
?
And
is
a
false
approbation
of
a
man
that
wanteth
Essentials
,
more
necessary
than
having
them
?
How
contrary
is
this
to
the
Doctrine
of
the
Council
of
Carthage
in
the
Epistle
in
Cyprian
,
of
Martial
and
Basilides
;
and
to
many
honest
Councils
?
§
35.
P.
90.
At
the
end
of
this
insinuated
false
accusation
,
he
asketh
,
[
Where
do
we
find
that
God
ever
gave
Bishops
,
Presbyters
and
Deacons
,
(
though
he
gave
Apostles
,
Pastors
and
Teachers
)
?
those
extraordinary
Offices
indeed
seem
to
have
been
made
neither
of
man
,
nor
by
man
,
but
by
God
immediately
,
&c.
Ans.
1.
Hath
he
said
a
word
to
prove
that
Pastors
and
Teachers
are
not
ordinary
Officers
,
contrary
to
the
common
judgment
of
the
Church
in
all
ages
?
2.
Whether
he
mean
[
Bishops
]
in
the
Dative
Case
,
or
the
Accusative
,
I
know
not
.
If
the
later
,
let
him
speak
out
and
say
,
God
gave
not
Bishops
.
But
how
proveth
he
that
Presbyters
(
and
Bishops
)
are
not
Pastors
or
Teachers
?
3.
The
Text
tells
you
,
Ephes.
4.14
,
15
,
16.
that
these
offices
were
given
for
the
continued
stated
use
of
the
Church
:
For
the
perfecting
of
the
Saints
,
the
work
of
the
Ministry
,
for
the
edifying
the
body
of
Christ
,
till
we
all
come
in
the
unity
of
the
faith
,
and
the
knowledg
of
the
Son
of
God
,
to
a
perfect
man
,
&c.
Was
this
temporary
?
4.
It
seems
he
disclaimeth
Bishops
being
made
,
in
making
Apostles
.
5.
Christ
by
his
Spirit
in
the
Apostles
ordered
the
Churches
.
§
.
36.
P.
65.
he
saith
[
They
never
find
any
of
those
Officers
to
whom
succession
is
at
present
pretended
,
made
immediately
by
God
,
but
by
the
intervention
of
men
,
&c.
]
Ans.
Still
deceiving
confusion
:
1.
Intervention
is
a
word
of
fraud
,
and
may
signifie
only
that
act
which
determineth
of
,
and
qualifieth
the
receiver
;
and
it
may
signifie
the
Donation
,
or
making
of
the
office
.
It
is
this
that
we
speak
of
.
2.
The
Intervention
of
infallibly
inspired
men
,
commissioned
to
deliver
and
record
Christs
own
will
,
hath
an
efficiency
instrumental
in
making
the
office
,
in
that
the
Spirit
in
them
doth
it
,
and
they
do
make
instrumentally
the
Charter
or
Law
which
giveth
the
power
;
and
Christ
doth
what
they
did
by
his
Commission
and
Spirit
.
If
you
can
prove
that
our
Diocesans
have
this
Commission
,
spirit
and
power
,
if
they
write
new
Sacred
Scriptures
,
or
make
new
Sacraments
,
and
Church-forms
,
and
offices
,
we
will
obey
them
.
But
prove
it
well
.
3.
Did
any
man
but
Christ
send
forth
the
Seventy
?
Yet
most
Prelatists
hold
,
that
those
were
the
predecessors
of
the
Presbyters
.
4.
By
this
it
seems
he
again
denieth
,
that
Christ
himself
instituted
the
Order
of
Bishops
,
by
making
Apostles
.
And
if
so
,
he
will
sorely
shake
his
standing
;
for
then
they
must
prove
all
their
power
from
the
Apostles
(
or
following
persons
)
institutions
,
and
not
make
them
successors
of
the
Apostles
own
Office
(
for
they
made
not
their
own
Office
)
.
And
Dr.
Stillingfleet
thinks
there
were
no
Bishops
,
or
few
made
in
the
Apostles
times
,
as
Dr.
Hammond
thinks
of
subject-Presbyters
.
And
if
Christs
Spirit
in
the
Apostles
made
not
these
Offices
(
who
made
the
Scripture
,
which
is
Gods
Law
)
,
I
despair
of
seeing
it
proved
,
that
any
since
them
were
authorized
to
make
them
.
And
if
men
only
made
the
Episcopal
and
Presbyters
Office
,
men
may
unmake
them
.
§
.
37.
A
case
put
to
me
within
this
hour
,
remindeth
me
,
how
much
these
men
prefer
Ordination
,
not
only
in
it self
,
but
in
this
circumstance
of
Prelatical
uninterrupted
succession
,
before
Baptism
,
which
is
our
Christning
.
There
are
some
godly
young
men
that
have
Communicated
in
the
Lords
Supper
,
that
were
the
children
of
Quakers
and
Anabaptists
;
some
were
never
baptized
,
and
some
know
not
whether
they
were
,
or
not
;
and
being
born
near
Two
hundred
Miles
hence
,
cannot
learn
or
come
to
any
certainty
.
The
question
is
,
Whether
these
that
have
Communicated
,
should
yet
be
baptized
?
which
is
to
make
Christians
of
Christians
?
Or
whether
the
higher
Sacrament
do
not
eminently
contain
the
lower
,
as
making
a
man
a
Bishop
,
containeth
making
him
a
Presbyter
,
and
that
containeth
eminently
his
Deaconship
(
as
some
say
)
?
If
they
must
be
baptized
,
yet
,
it
implieth
the
Nullity
of
their
Sacramental
Communion
before
:
And
if
so
,
Mr.
Dodwell
must
confess
,
that
Priestly
exhibition
,
or
investiture
is
null
to
an
uncapable
Subject
.
But
I
think
most
will
say
,
that
he
should
not
be
baptized
,
it
being
done
interpretatively
.
And
if
so
,
is
his
Prelatical
mode
of
Ordination
more
necessary
than
actual
Baptism
?
Besides
,
that
(
as
is
said
)
they
make
Lay-mens
or
womens
baptizing
sufficient
ad
esse
.
And
yet
the
Church
of
England
professeth
,
that
only
the
Two
Sacramens
,
Baptism
and
the
Lords
Supper
,
are
generally
necessary
to
salvation
.
§
.
38.
Pag.
67
,
68.
He
would
persuade
us
that
the
Imposition
of
hands
in
Ordination
signifieth
what
he
asserteth
.
But
he
giveth
us
not
one
word
of
proof
of
it
.
Was
it
the
Holy
Ghost
which
was
in
the
imposing
Apostle
or
Prelate
that
was
given
by
him
,
and
out
of
him
into
the
Ordained
?
No
,
he
was
never
in
Scripture
said
to
be
the
Ownor
,
Donor
,
or
efficient
conveyer
of
the
Holy
Ghost
.
But
Gods
will
made
the
Imposition
of
the
Apostles
hand
,
a
conditional
act
to
qualifie
the
recipient
to
receive
the
Holy
Ghost
immediately
from
God
,
as
the
Texts
before
cited
,
and
many
more
prove
.
What
if
it
be
once
said
that
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
]
when
many
other
Texts
expound
it
?
It
's
well
known
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifieth
many
other
causes
,
mediums
,
conditions
,
as
well
as
efficient
conveying
causes
.
Is
it
like
to
signifie
more
here
than
in
the
Doctrine
of
Justification
,
when
it
is
so
oft
said
that
we
are
justified
by
faith
?
And
yet
faith
there
,
is
no
efficient
instrument
conveying
or
giving
us
pardon
and
relative
Justification
,
but
only
a
necessary
qualification
of
the
Recipient
(
called
by
Dr.
Twisse
,
Causa
dispositiva
,
which
is
part
of
the
Materialis
)
upon
which
Gods
Covenant
immediately
pardoneth
and
justifieth
the
believer
;
so
both
there
and
here
it
is
by
or
through
the
Act
of
man
,
as
a
moral
qualification
of
the
Recipient
,
made
a
condition
by
God
.
§
.
39.
After
all
this
,
the
man
cometh
himself
pag.
72.
to
distinguish
of
Qualifications
necessary
to
the
being
of
the
office
,
and
to
the
well-being
;
yea
,
and
hath
the
face
to
say
,
that
I
should
have
distinguished
them
;
as
if
I
had
not
ever
done
it
.
Is
it
not
an
unprofitable
toil
to
dispute
with
such
men
that
will
pretend
that
a
case
by
me
constantly
stated
was
not
stated
,
and
then
will
long
dispute
himself
for
the
unqualified
without
distinction
,
and
after
all
distinguish
in
the
fag
end
?
This
beseemeth
not
any
man
that
will
pretend
to
plead
for
truth
.
But
yet
he
will
not
be
over-liberal
to
us
▪
he
saith
p.
13.
All
the
skill
that
is
requisite
essentially
,
is
only
in
general
to
know
the
benefits
to
be
pe●formed
on
Gods
part
,
and
the
duties
to
be
promised
on
mans
,
and
the
nature
and
obligation
of
Covenants
in
general
;
and
the
particular
solemnities
of
Ecclesiastical
Covenanting
.
And
of
this
how
can
any
one
be
uncapable
,
that
is
but
capable
of
understanding
the
common
dealings
of
the
world
?
Ans.
1.
And
yet
must
we
have
Universities
?
and
must
the
Holy
Ghost
be
given
by
the
Bishops
for
this
?
And
is
there
any
need
to
open
the
Bible
to
know
it
?
and
must
so
much
riches
and
honour
maintain
this
much
?
and
all
be
damned
Schismaticks
that
turn
to
better
?
2.
Set
this
qualified
Ministry
and
his
great
zeal
to
perswade
the
Nonconformists
to
cease
Preaching
,
and
his
Unchurching
the
Reformed
Churches
altogether
;
and
it
's
easie
to
see
what
this
humble
diligent
man
is
labouring
for
.
3.
Do
not
many
millions
understand
the
common
dealings
of
the
world
that
understand
not
the
Gospel
?
The
natural
man
receiveth
not
the
things
that
be
of
God
,
for
they
are
spiritually
discerned
.
4
Is
not
this
a
plain
design
to
set
up
a
carnal
Kingdom
of
ignorant
,
vicious
Clergy-men
,
such
as
St.
Paul
saith
,
Rom.
8
neither
are
nor
can
be
subject
to
Gods
Law
,
instead
of
a
holy
Catholick
Church
and
Communion
of
Saints
?
and
to
make
Mahometans
think
that
they
are
Saints
in
comparison
of
us
,
and
that
Christians
are
an
unholy
sort
of
men
?
5.
Either
he
includeth
all
that
is
necessary
to
the
things
named
by
him
,
or
not
.
If
not
,
then
his
Priest
must
know
the
benefits
of
Gods
Covenant
,
without
knowing
what
God
is
,
or
that
Christ
is
the
Purchaser
,
Covenanter
,
&c.
If
yea
,
(
which
I
doubt
not
he
will
say
)
then
,
O
what
an
excellent
body
of
Theology
is
included
in
these
few
general
words
!
Then
he
must
know
all
those
Attributes
of
God
and
his
Relations
to
man
,
by
which
he
is
said
to
be
our
God
.
He
must
know
all
the
necessary
articles
of
faith
,
about
the
Person
of
Christ
,
as
God
and
man
in
two
Natures
and
one
Person
,
his
Incarnation
,
Birth
,
Life
,
Sufferings
,
Death
,
Burial
!
his
Doctrine
,
his
Merits
,
his
Resurrection
,
Ascension
,
Glory
,
Intercession
,
Kingly
and
Prophetical
office
,
and
last
Judgment
,
and
Glorious
Kingdom
.
He
must
know
what
Covenant
God
formerly
made
,
and
man
broke
;
and
what
sin
,
original
and
actual
,
and
what
curse
and
condemnation
followed
on
mankind
.
And
Oh
how
many
great
and
mysterious
things
are
contained
in
Gods
Covenant-benefits
!
On
Union
with
Christ
,
Reconciliation
,
Justification
,
Adoption
,
Sanctification
;
The
Doctrine
of
the
Holy
Ghost
as
the
Third
person
in
the
Trinity
,
and
as
the
Inspirer
of
Prophets
and
Apostles
,
and
Inditer
and
confirmer
of
the
Scriptures
,
and
the
Witness
of
Christ
,
and
the
Sanctifier
and
Comforter
of
the
Elect
,
besides
Resurrection
,
Glorification
,
&c.
And
what
a
deal
is
contained
in
mans
necessary
qualification
(
Faith
,
Repentance
)
,
and
promised
duty
?
And
the
true
nature
and
use
of
the
Sacraments
themselves
?
And
is
all
this
such
a
small
or
easie
matter
as
he
seems
to
intimate
?
6.
But
hath
he
yet
proved
that
a
true
Minister
of
Christ
hath
no
necessary
work
but
thus
to
administer
Sacraments
?
I
will
yet
believe
,
2
Tim.
4.1
,
2.
that
he
must
preach
the
Word
in
season
,
out
of
season
,
reprove
,
rebuke
,
exhort
,
partly
to
convert
the
unconverted
,
partly
to
confirm
and
guide
believers
;
and
that
the
people
should
ask
the
Law
at
his
mouth
as
being
the
messenger
of
the
Lord
of
Hosts
.
And
that
the
very
essence
of
his
office
is
to
be
a
Minister
under
the
Teaching
,
Priestly
and
Ruling
office
of
Christ
.
7.
And
if
he
had
proved
that
a
sorry
Priest
hath
all
that
is
essential
to
his
office
,
that
proveth
not
that
I
must
take
him
for
my
Pastor
,
no
not
though
the
Diocesan
command
me
.
Souls
are
more
worth
than
to
be
wilfully
made
the
Priests
and
Prelates
merchandize
.
If
a
man
have
all
essential
to
a
Physician
,
and
no
more
,
I
will
not
trust
my
life
to
his
skill
,
which
is
less
than
my
soul
,
though
the
Bishop
bid
me
.
If
a
woman
have
all
that
's
essential
to
a
woman
,
he
is
a
fool
that
will
take
her
for
his
wife
,
because
the
Bishop
bids
him
,
if
she
have
no
more
.
The
Priests
that
the
Pope
sent
from
Italy
into
England
●hat
could
speak
no
English
,
knew
what
you
mention
perhaps
.
But
it
's
necessary
also
that
the
Pastor
teach
all
this
knowledg
to
all
the
flock
,
which
is
not
done
with
saying
few
words
.
This
man
minds
me
of
the
saying
of
an
Atheistical
Ph●sician
,
What
needs
there
all
this
Preaching
and
stir
?
I
can
tell
them
all
in
three
words
,
it
is
but
think
well
,
and
say
well
,
and
do
well
.
Dr.
Saywell
,
and
Mr
Dodwell
that
are
so
much
for
our
silence
,
seem
to
be
too
near
to
this
mans
mind
.
But
saith
St.
Paul
,
Who
is
sufficient
for
these
things
!
8.
Yet
this
sort
of
men
that
can
accept
of
so
little
of
God
in
the
Priests
,
so
be
it
they
will
but
be
ruled
by
the
Prelate
(
who
I
suppose
need
ad
esse
be
no
wiser
or
better
himself
in
their
opinion
)
are
the
rigidest
silencers
and
excommunicators
of
others
the
wisest
and
holiest
Pastors
and
Christians
,
as
Schismaticks
,
or
Hereticks
,
if
they
obey
not
the
Diocesan
in
every
indifferent
thing
,
or
be
not
of
their
mind
in
what
they
decree
;
such
odds
is
in
their
demands
for
God
,
and
for
the
Prelates
.
He
that
doth
but
understand
the
common
dealings
of
the
world
,
is
capable
of
saying
over
the
Liturgy
of
the
Sacrament
;
and
a
little
knowledg
,
and
no
honesty
or
piety
,
may
serve
ad
esse
.
But
if
the
Councils
of
Prelates
,
yea
or
his
single
Diocesan
command
him
never
so
many
things
as
indifferent
,
which
the
poor
Priest
feareth
are
perjury
,
lying
,
false
worship
,
or
other
heinous
sins
,
he
is
to
be
Excommunicated
from
Christian
society
,
and
cast
out
of
the
Ministry
,
and
as
a
Schismatick
not
only
to
be
silenced
,
but
to
be
damned
,
if
such
as
Mr.
Saywell
and
Mr.
Dodwell
,
and
their
Masters
be
to
be
believed
.
§
.
40.
But
saith
he
,
P.
74.
How
can
they
prove
that
Preaching
is
at
all
any
essential
part
of
the
Office
?
&c.
Ans.
1.
From
Christs
own
practice
,
and
his
command
to
those
whom
he
called
and
sent
,
and
from
their
practice
,
and
the
Holy
Ghosts
determination
by
them
,
Mat.
4.17
.
&
10.7
.
&
11.1
.
Mar.
1.4
,
38.
&
3.14
.
Luk.
4.18
,
19
,
43.
&
9.2
,
60.
Act.
5.42
.
&
10.42
.
Rom.
10.8
,
10
,
14
,
15.
Mat.
28.19
Mar.
16.16
,
20.
Act.
30.20
.
&
8
5
,
2●
,
40
&
9.20
.
&
13.5
,
42.
&
20.7
,
20
,
to
the
end
.
Phil.
1.17
,
18.
1
Tim.
3.16
.
2
Tim.
3.16
.
2
Tim.
4.1
,
2.
1
Cor
1.21
.
2
Tim.
2.2
,
24.
Tit.
2.3
.
Where
do
you
find
that
ever
any
one
in
the
New
Testament
was
ordained
a
Mass
Priest
,
or
Sacrament
Priest
,
and
not
a
Teacher
?
2.
When
did
you
prove
that
actual
giving
the
Sacrament
was
essential
to
a
Bishop
or
Presbyter
?
not
only
;
Paul
baptized
few
,
but
many
Parish
Priests
leave
that
work
to
their
Curates
,
and
some
Bishop●
leave
both
the
Sacraments
to
their
Chaplains
or
Priests
.
I
suppose
you
know
that
in
the
ancient
Churches
one
Assembly
had
usually
a
Bishop
with
many
Presbyters
and
Deacons
;
and
usually
the
Bishop
did
both
preach
and
celebrate
the
Eucharist
?
Can
you
prove
that
the
rest
did
any
〈◊〉
celebrate
than
preach
?
3.
But
if
you
are
willing
,
you
may
easily
know
that
we
take
Preaching
to
●ave
more
modes
than
making
a
set
Sermon
in
the
Pulpit
.
The
Presbyters
of
old
were
all
Preachers
;
Sometimes
in
the
Pulpit
when
the
Bishop
or
chief
speaker
was
absent
,
sick
or
required
it
;
Sometimes
to
smaller
parties
in
Houses
or
Chappels
,
or
lesser
meetings
;
sometime
by
conference
,
as
Christ
preached
to
the
Woman
,
Iob.
4.
And
if
you
think
otherwise
,
yet
I
am
confident
by
experience
,
that
it
is
an
easier
thing
,
and
requireth
less
skill
to
make
a
Pulpit
studied
Sermon
,
than
to
deal
convincingly
in
conference
with
particular
persons
that
need
our
teaching
.
And
a
man
may
learn
to
say
Mass
or
Liturgies
,
that
hath
no
tolerable
fitness
to
teach
.
4.
But
if
Preaching
and
Teaching
be
all
one
with
you
as
they
are
with
me
,
is
it
not
a
strange
question
to
ask
,
How
we
prove
that
Preaching
,
that
is
,
Teaching
,
is
at
all
essential
to
their
Office
?
As
if
you
should
ask
,
How
we
prove
that
Teaching
is
essential
to
a
Schoolmaster
or
Tutor
?
or
that
to
Rule
is
essential
to
a
Ruler
;
or
to
give
Physick
essential
to
a
Physician
?
What
can
you
take
the
Office
to
be
that
includeth
not
Teaching
?
Neither
Christs
Apostles
,
nor
the
ancient
Church
ever
ordained
any
to
give
Sacraments
without
Teaching
,
(
however
Papists
make
the
essence
of
the
Priesthood
to
be
in
the
power
of
making
the
body
and
blood
of
God
.
)
Nay
,
how
can
they
celebrate
the
Sacraments
without
Preaching
or
Teaching
?
Can
they
justly
baptize
the
adult
,
and
not
teach
them
the
great
Articles
of
the
Creed
which
they
must
profess
?
and
the
great
and
many
duties
to
be
done
?
and
the
great
and
many
benefits
to
be
received
?
And
doth
he
think
it
such
a
small
and
easie
matter
to
teach
men
all
the
Articles
of
the
Creed
,
the
sense
of
the
Lords
prayer
,
the
Ten
Commandments
,
and
the
nature
of
the
Sacrament
of
Baptism
,
and
the
Lords-supper
?
It
may
be
h●
will
say
,
that
it
is
some
other
Preaching
that
he
meaneth
.
But
he
speaketh
to
me
,
who
(
in
the
hearing
of
D●
Warmstrie
,
and
of
Mr.
Th.
Baldwin
,
who
is
yet
living
)
did
offer
Bishop
Morley
when
he
●orbad
me
to
preach
in
his
Diocess
,
to
promise
him
to
preach
only
the
Catechism-Doctrine
,
on
Baptism
,
the
Creed
,
the
Lords
prayer
,
the
Ten
C●mmandments
,
and
the
Lords
supper
.
Archbishop
Vsher
in
his
●ermon
before
King
Iames
,
on
Eph●s
4
3.
boldly
affi●●●th
,
That
l●t
the
learneds●
of
them
all
try
it
when
they
will
,
they
shall
find
that
it
requireth
greater
skill
to
open
to
the
●gnora●t
intelligi●ly
these
Cat●chism
common
truths
,
than
to
handle
points
of
controverted
School-Divinity
.
§
.
41.
It
may
be
objected
,
1
Cor.
12.
Are
all
Teachers
?
and
Rom.
12.
He
that
teacheth
on
teaching
.
Ans.
It
's
evident
that
Teachers
or
Doctors
are
there
put
for
some
eminently
gifted
above
others
in
opening
and
defending
sound
Doctrine
,
and
not
for
all
Teachers
in
general
.
For
Exhortation
is
distinguished
from
it
,
which
yet
is
the
greatest
p●rt
of
most
Sermons
.
Paul
was
the
chief
Speaker
,
yet
Barnabas
was
a
Teacher
.
We
are
more
than
he
is
,
for
many
Ministers
in
each
Church
,
where
the
chief
Speaker
shall
usually
preach
;
but
the
other
as
assistants
in
their
time
and
place
,
and
not
to
be
meer
Sacramenters
.
§
.
42.
His
next
recollections
run
all
upon
such
intimated
or
expressed
untruths
meerly
forged
by
him
contrary
to
my
copious
Explications
,
and
against
the
rules
of
common
honesty
,
that
I
will
not
lose
my
own
and
the
Readers
time
in
particular
answers
to
them
.
He
would
perswade
the
Readers
that
I
affirm
that
power
immediately
results
from
gifts
,
who
never
had
such
a
thought
,
but
say
it
neither
resulteth
from
them
,
mediately
nor
immediately
.
This
dealing
is
so
grosly
false
,
that
it
is
neither
credit
to
his
cause
nor
him
.
Would
he
make
men
think
that
I
take
him
to
have
most
authority
or
power
,
that
hath
the
best
gifts
?
As
if
the
wisest
and
best
man
had
right
to
the
Crown
or
Church-power
?
If
copious
discourses
to
the
contrary
will
not
hinder
such
busie
disputers
from
such
inhumane
slanders
,
are
they
meet
to
be
disputed
with
?
I
have
over
and
over
said
that
,
1.
Gifts
,
or
the
best
abilities
.
2.
And
due
election
or
approbation
of
the
Ordainers
.
3.
And
the
peoples
election
and
consent
,
all
set
together
,
do
but
make
up
the
Qualification
or
Receptive
disposition
of
the
Recipient
.
4.
Yea
,
and
his
consent
conjoined
;
and
that
where
all
these
in
the
necessary
degree
concur
,
the
power
resulteth
to
that
cap●ble
person
from
none
of
them
all
,
but
immediately
from
God
Law
,
which
is
his
instrument
giving
power
to
persons
so
qualified
.
And
that
besides
all
these
,
Ministerial
Investiture
for
Orders
sake
,
when
it
may
be
had
,
should
introduce
him
into
possession
;
yea
,
and
the
Magistrate
must
be
judg
whom
he
will
countenance
,
protect
or
tolerate
.
But
the
case
of
Ordination
and
Investiture
are
necessary
only
where
they
may
be
had
lawfully
,
and
without
crossing
their
end
;
as
sacrifice
was
compared
with
mercy
,
and
the
Rest
of
the
Sabbath
compared
to
works
of
charity
and
necessity
.
§
.
43.
And
as
it
is
the
trick
of
such
dealers
,
p.
81.
he
must
have
Governours
to
do
his
work
;
and
therefore
must
not
leave
out
that
which
may
make
us
odious
to
them
;
but
tells
men
,
that
our
Hypothesis
is
unreconcilable
with
government
in
this
life
,
in
that
it
permits
persons
to
assume
Authority
,
and
to
extend
it
as
far
as
they
think
fit
,
by
appealing
to
Writings
against
the
sense
of
all
the
visible
authority
of
this
life
.
Ans.
1.
But
●f
this
Hypothesis
be
none
of
his
Adversaries
,
but
come
out
of
the
Meal-Tub
,
or
forge
of
Inventers
,
what
shall
such
men
be
called
?
2.
We
permit
no
person
to
assume
Authority
.
But
Writings
are
not
so
contemptible
to
us
in
comparison
of
that
which
you
take
to
be
all
the
visible
Authority
of
the
Church
.
It
is
your
Richard
Hooker
that
saith
,
that
the
Law
maketh
the
King
,
and
giveth
and
measureth
his
power
,
and
that
it's
usurpation
which
obligeth
no
mans
Conscience
,
when
power
is
taken
,
and
us●d
which
the
Law
never
gave
.
What
I
think
of
this
,
I
have
elsewhere
shewed
.
The
Statutes
are
not
so
contemptible
in
this
case
,
but
the
great
Lawyers
think
they
may
be
appealed
to
from
visible
Rulers
in
several
cases
.
And
you
must
talk
at
other
rates
than
you
have
done
in
your
tedious
fallacious
Vagaries
,
before
wise
Christians
will
believe
that
we
may
not
appeal
from
Prelates
to
the
written
Word
of
God
,
when
the
power
used
by
them
is
justly
questioned
.
If
not
,
how
ca●e
the
Reformed
Churches
to
justifie
their
Reformation
?
Was
it
not
by
appealing
to
Scripture
against
the
visible
Church
Rulers
,
that
were
commonly
against
them
?
Were
not
P●pes
,
Council
,
Prelates
,
and
Priests
against
them
,
for
the
far
greatest
part
?
Did
it
overthrow
all
Government
of
the
world
to
appeal
from
these
to
the
●cripture
?
I
hereby
undertake
to
prove
,
that
neither
Popes
,
Prelates
,
or
Priests
,
have
any
Church-Authority
,
b●t
what
God
hat●
given
them
by
his
Word
▪
And
is
it
not
th●●
necessary
to
try
it
by
that
Word
?
Must
we
take
th●●r
own
words
for
all
that
Popes
,
or
Prelates
c●●im
?
And
it
will
put
the
Pope
and
Council
hard
to
it
,
to
prove
any
Authority
from
God
,
if
the
Scripture
do
not
give
it
them
:
And
if
it
give
it
them
,
it
may
give
it
others
.
§
44.
And
wh●n
〈◊〉
,
done
,
we
are
far
from
granting
,
that
we
have
les●
to
sh●●
for
our
succession
from
the
Apostle●
,
than
Popes
or
〈…〉
have
.
1
We
are
〈◊〉
that
we
have
the
same
●aptism
,
Eucharist
,
Creed
,
L●●ds
Pra●●r
,
D●calogue
,
and
Script●re
,
delivered
down
from
the
A●ostles
.
2.
We
are
sure
that
we
have
a
Ministry
of
the
same
species
which
Christ
and
his
●pirit
in
the
Apostles
instituted
.
3.
We
know
that
our
Churches
,
and
Worship
,
and
Doctrine
,
are
the
●ame
that
are
described
,
and
setled
by
the
Apostles
.
4.
We
know
that
our
present
Ministers
are
qualified
as
the
Apost●●●
requi●ed
.
5.
And
that
they
are
Elected
,
or
〈◊〉
to
by
the
〈◊〉
,
is
the
Apostles
required
.
6.
And
that
they
have
as
good
an
Ordination
,
and
Investiture
,
as
the
Apostles
ever
made
necessary
to
the
Ministry
:
That
is
,
1.
They
have
the
Approbation
of
senior
Pastors
,
and
many
of
them
of
Diocesans
.
All
that
were
put
into
any
places
by
the
Parliament
,
when
the
Bishops
were
down
,
were
to
have
the
Westminster
Assemblies
Approbation
under
their
hands
.
And
that
Assembly
,
as
called
,
consisted
of
many
Diocesans
,
with
many
score
grave
Eminent
Divines
,
though
the
Diocesans
were
not
actually
present
.
And
a
signed
Approbation
,
and
Allowance
,
hath
the
Essence
of
all
that
is
of
absolute
necessity
in
Ordination
.
2.
They
were
Ordained
by
true
Bishops
.
1.
All
true
Presbyters
are
Episcopi
gregis
,
and
joyn
in
Ordination
here
in
Enggland
.
2
The
chief
Pastors
of
City-Churches
,
having
Curates
under
them
,
are
Episcopi
Eminentes
vel
Praesides
,
such
as
Ordained
for
above
Two
hundred
years
after
the
Apostles
.
And
3.
The
chosen
Presidents
of
Synods
were
such
Bishops
.
But
all
these
concurred
in
the
Nonconformists
Ordinations
when
the
Diocesans
were
down
.
They
were
Ordained
at
,
and
by
a
Synod
of
Presbyters
in
some
great
Town
,
or
City
,
where
the
Moderator
,
and
the
chief
City-Pastors
were
part
.
3.
Many
of
them
were
Ordained
by
Diocesans
.
4.
Many
Ordained
,
as
aforesaid
,
were
after
approved
by
Diocesans
,
some
by
Imposition
of
Hands
,
and
all
by
Word
,
or
Writing
▪
for
Archbishop
Vsher
did
in
my
hearing
by
Word
and
in
Writing
more
publickly
declare
his
opinion
of
such
Presbyters
Ordination
as
valid
●though
he
excused
not
such
as
deposed
the
Diocesans
from
the
guilt
of
Schism
)
;
and
so
did
the
many
other
Bishops
,
whom
I
formerly
cited
;
yea
,
even
Bancroft
himself
.
And
surely
all
this
hath
all
that
is
essential
to
Ordination
.
5.
And
we
know
that
such
a
Ministry
hath
continued
to
propagate
the
Church
and
Gospel
in
the
world
since
the
Apostles
days
.
But
we
confess
,
1.
That
we
cannot
prove
,
that
such
Ministers
have
still
succeeded
in
the
same
Towns
.
2.
Nor
that
no
one
,
from
whom
their
Ordination
came
down
from
the
Apostles
,
did
pretend
to
have
Orders
,
or
Authority
when
he
had
none
.
3.
Or
that
no
one
of
them
in
1660.
years
was
an
Heretick
,
or
a
Schismatick
,
or
a
Papist
.
4.
Or
that
no
one
Ordained
in
wrong
words
.
5.
Or
that
no
one
Ordained
contrary
to
the
Canons
,
out
of
his
own
limits
,
or
without
three
Bishops
,
or
without
the
Presbyters
.
6.
Or
that
no
Competitors
were
Ordained
by
several
Bishops
.
Mr.
Dodwell
is
a
great
Historian
;
when
he
hath
proved
all
this
of
all
,
or
any
of
his
Clergy-friends
,
he
hath
done
something
more
than
multiply
words
.
§
.
45.
But
on
the
other
side
,
we
can
easily
prove
,
and
have
proved
,
1.
That
our
Diocesans
are
not
of
the
same
species
with
those
of
old
.
2
That
the
Apostles
did
not
make
them
.
I
think
Mr.
Dodwell
will
say
,
that
the
Presbyters
first
made
them
by
consent
(
the
Children
begot
the
Fathers
)
.
3
And
Dr.
Hammond
will
defend
it
,
that
there
is
no
certainty
,
that
any
Subject
Presbyters
were
made
by
the
Apostles
in
Scripture
times
.
So
that
the
very
species
of
their
Clergy
hath
no
such
succession
,
as
distinct
from
ours
.
4.
And
he
that
will
read
the
Church-History
,
and
Councils
,
declaring
the
multitude
of
doleful
intercisions
in
East
and
West
by
Heresies
,
the
Patriarchs
of
Alexandria
,
Antioch
,
Constantinople
,
Ierusalem
and
Rome
,
and
most
of
the
chief
Seats
of
Bishops
,
having
been
judged
Hereticks
,
Simoniacks
,
or
no
Bishops
by
General
Councils
;
yea
,
Roman
Bishops
judged
some
of
them
Infidels
,
and
Diabolical
by
the
Councils
of
Constance
Bas●l
,
&c.
I
say
,
he
that
knoweth
this
History
,
must
know
,
that
the
Diocesans
that
from
these
derive
their
succession
,
have
certainly
had
frequent
and
notorious
intercisions
.
§
.
46.
And
this
leads
me
to
another
part
of
Mr.
Dodwell's
work
:
viz.
his
proof
that
Aidan
and
Finan
were
Bishops
.
As
if
this
had
been
a
great
part
of
his
Cause
.
Such
diverting
noise
is
a
great
part
of
the
art
of
deceiving
.
Because
I
had
said
,
that
Aiden
and
Finan
were
not
Bishops
,
but
Presbyters
,
that
is
,
when
they
came
out
of
Scotland
into
Northumberland
,
I
apprehended
that
some
men
of
his
g●●ius
and
design
,
would
be
willing
to
mistake
me
,
and
therefore
Printed
an
Explication
of
the
Words
in
the
end
of
my
first
Answer
to
Dr.
Stillingfleet
.
But
Mr.
D
would
have
men
think
that
I
said
,
that
they
were
never
made
and
called
Bishops
at
all
;
and
that
I
read
not
Beda
,
from
whom
alone
(
near
Five
and
Thirty
years
ago
)
I
took
almost
all
that
I
assert
concerning
them
.
Let
the
Reader
see
my
foresaid
Explication
.
If
Mr.
Dodwell
will
give
us
more
than
noise
and
mist
about
this
matter
:
1.
Let
him
prove
that
it
was
Diocesan
Bishops
that
Ordained
these
Scots
before
they
came
into
England
,
when
Beda
saith
they
were
sent
from
those
Monasteries
that
were
ruled
by
Presbyters
,
and
which
would
not
so
much
as
eat
or
communicate
with
the
Roman
Bishops
.
2.
Let
him
prove
that
any
Bishops
in
England
Consecrated
hem
,
or
made
them
Bishops
here
,
when
Beda
tells
us
that
they
were
the
first
in
the
North
,
and
therefore
had
none
here
to
Ordain
them
.
3.
Let
him
prove
that
they
were
here
made
true
Diocesan
Bishops
of
our
species
:
When
,
1.
they
had
no
Presbyters
at
first
under
them
,
and
therefore
ruled
none
,
and
had
but
one
Congregation
;
for
one
man
can
be
but
in
one
place
at
once
.
2.
Their
Church
in
Lindisfarne
was
not
made
of
stone
,
but
of
wood
,
covered
or
thatcht
with
reeds
,
and
they
are
not
said
to
have
any
other
Church
under
them
.
3.
They
went
indeed
to
preach
all
over
the
Country
,
but
not
as
to
a
Church
,
but
as
to
Heathens
to
convert
them
.
4.
Let
him
prove
that
ever
they
took
themselves
to
be
of
a
distinct
order
from
Presbyters
.
5.
At
a
Synod
(
Bed
.
c.
25.
)
we
find
no
more
but
the
King
and
his
Son
,
and
Hilda
a
woman-Abbess
,
and
three
or
four
of
this
sort
of
Bishops
,
(
far
below
our
Ordaining
City-Presbyters
and
their
Synods
.
)
But
unlearned
men
that
value
Books
by
interest
and
preconceived
opinions
,
may
think
that
by
such
talk
Mr.
Dodwell
hath
done
some
great
matter
.
§
.
47.
But
(
saith
he
,
p.
81
,
82.
)
Our
Hypothesis
obliging
inferiour
Governours
to
prove
their
title
to
their
office
,
and
the
extent
of
it
,
from
the
intention
of
their
supream
Governours
,
does
oblige
all
to
a
strict
dependance
on
the
supreme
visible
power
,
so
as
to
leave
no
place
for
appeal
concerning
the
practice
of
such
Government
(
which
as
it
lasts
only
for
this
life
,
so
it
ought
not
to
admit
of
disputes
more
lasting
than
its
practice
)
,
&c.
Ans.
Alas
for
the
poor
world
and
Church
that
will
be
cheated
at
so
gross
a
rate
!
1.
Did
you
not
know
that
the
grand
error
that
Protestants
charge
Papists
with
,
is
the
asserting
of
any
such
thing
as
a
supreme
visible
power
over
the
Church
universal
besides
Christ
.
And
did
you
think
that
your
roteing
over
the
name
to
them
that
deny
the
thing
,
would
make
a
wise
man
change
his
Religion
?
2.
By
your
Hypothesis
then
no
man
can
prove
his
title
to
his
Office
,
who
either
believeth
not
that
there
is
any
such
universal
Supreme
,
or
that
knoweth
not
who
it
is
(
I
know
no
Competitors
but
the
Pope
,
and
General
Councils
,
unless
the
Patriarch
of
Constantinople
be
one
.
)
3.
And
he
that
knoweth
not
the
intention
of
this
Supreme
power
,
is
still
unable
to
prove
his
office
.
4.
And
he
that
knoweth
the
intention
of
the
Ordaining
Diocesan
,
is
never
the
better
if
he
know
not
the
intention
of
the
Supreme
.
And
what
if
the
intention
of
the
Supreme
,
and
of
the
Diocesan
are
contrary
?
5.
But
by
your
Hypothesis
the
Governours
may
alter
the
very
species
of
the
Priesthood
as
they
please
;
and
what
ever
God
saith
of
it
in
his
Institution
or
Law
,
it
must
be
to
us
no
other
in
kind
or
extent
,
than
the
Governours
intend
.
If
they
say
,
I
ordain
thee
to
baptize
,
but
not
to
teach
;
or
to
do
both
,
but
not
to
celebrate
the
Lords-Supper
;
or
to
do
that
,
but
not
to
pray
or
praise
God
;
or
not
to
use
the
Keys
of
the
Church
,
our
power
is
limited
accordingly
;
Then
if
the
Prelates
make
Mass-Priests
,
their
intention
is
the
measure
of
their
power
.
Answer
the
Papists
then
that
ask
,
Was
it
ever
the
intention
of
the
Pope
and
his
Prelates
,
that
the
English
Bishops
should
disclaim
the
Pope
,
or
the
Mass
,
or
reform
without
them
as
they
did
?
6.
Seeing
the
English
Bishops
,
by
you
,
derive
their
succession
from
Willfred
,
and
Augustine
,
and
Rome
,
is
not
the
Church
of
Rome
the
●ittest
Judg
of
the
extent
of
their
power
,
as
knowing
their
own
intentions
?
Nay
,
if
they
were
so
blind
as
to
intend
them
power
to
pull
down
themselves
,
may
they
not
recall
it
?
7.
Did
ever
Protestant
preach
this
Doctrine
,
That
there
is
no
appeal
from
the
supreme
Prelates
,
to
God
?
O
dreadful
!
what
may
men
come
to
?
and
what
error
so
great
that
a
former
may
not
introduce
?
Disgrace
not
the
Church
of
England
so
much
as
thus
to
intimate
,
that
they
set
up
themselves
so
as
that
there
is
no
appeal
to
Scripture
,
or
God
himself
from
them
?
God
hath
commanded
Preaching
,
Praying
,
Praises
,
Baptism
,
the
Lords-Supper
,
holy
assemblies
,
&c.
if
the
supreme
Prelates
interdict
and
forbid
all
these
,
is
there
no
appeal
to
God
?
I
have
told
you
how
much
Robert
Grosthead
abhor'd
this
Doctrine
,
and
so
told
Pope
Innocent
the
4
th
.
What
absolute
blind
obedience
to
Prelates
is
this
!
8.
And
what
a
reason
brings
he
,
That
the
practice
lasteth
only
for
this
life
,
and
therefore
,
&
c
?
Doth
any
of
our
actions
here
last
longer
than
while
they
are
doing
?
Praying
,
Praise
,
Sacraments
,
obeying
the
King
,
doing
good
to
the
poor
,
&c.
and
so
swearing
,
cursing
,
adultery
,
rebellion
,
atheism
,
blasphemy
here
,
last
only
for
this
life
.
Must
we
therefore
obey
men
without
appeal
to
God
,
if
they
forbid
us
all
duty
,
and
command
all
sin
?
9.
And
what
did
the
man
mean
when
he
said
,
That
it
ought
not
to
admit
of
disputes
more
lasting
than
its
practice
.
Is
this
the
rate
of
these
mens
wise
disputations
?
1.
A
murderers
practice
may
be
disputed
at
the
Assizes
when
his
act
is
past
.
2.
Shall
not
all
the
actions
of
men
in
this
world
be
examined
and
judged
of
by
Christ
hereafter
?
What
?
no
men
judged
according
to
their
works
,
or
for
any
thing
done
in
the
body
?
3.
Or
did
he
mean
that
God
will
justifie
us
for
any
Villany
that
we
shall
do
in
obedience
to
the
Supreme
Clergy
?
4.
Or
did
he
think
that
by
appealing
to
Gods
judgment
,
we
challenge
them
there
to
dispute
with
us
?
What
to
make
of
this
mans
demonstrations
,
little
do
I
know
.
§
.
48.
He
adds
,
P.
82.
For
how
fallible
soever
they
may
be
conceived
to
be
in
expounding
Scripture
,
yet
none
can
deny
them
to
be
the
most
certain
,
as
well
as
the
most
competent
Iudges
of
their
own
intentions
.
Ans.
1.
That
's
true
.
And
if
their
intentions
may
make
Doctrine
,
Worship
,
and
Priesthood
,
what
they
please
,
it
much
concerneth
us
that
they
conceal
not
their
intentions
!
But
I
would
I
knew
whose
intention
this
must
be
;
whether
the
supreme
Clergies
,
or
the
Ordainers
;
and
what
to
do
if
divers
mens
intentions
differ
;
and
what
bounds
are
set
to
their
intentions
;
and
how
many
hundred
sorts
of
Priests
Doctrine
or
worship
they
may
make
.
2.
You
touch
their
fallibility
tenderly
,
as
a
thing
that
some
may
conceive
.
But
it
seems
let
them
never
so
falsely
expound
Scripture
,
their
own
intentions
still
shall
prevail
against
all
the
word
of
God
?
I
would
you
would
answer
Dr.
Stillingfleet's
Rational
Account
,
which
confuteth
you
.
§
.
49.
He
proceeds
,
As
certainly
therefore
as
God
hath
made
his
Church
a
visible
society
,
and
constituted
a
visible
Government
in
it
,
so
certainly
it
is
to
be
presumed
that
their
Hypothesis
must
be
false
,
&c.
Ans.
1.
Trifle
not
at
this
deceiving
rate
with
plain
men
that
love
the
light
.
If
by
a
visible
Society
with
a
visible
Government
,
you
mean
(
as
we
have
great
reason
to
think
)
,
With
a
visible
Government
over
it
besides
Christ
,
do
not
thus
as
Mr.
Thorndike
and
others
of
you
do
,
go
on
to
beg
it
,
and
build
vast
structures
on
it
,
but
prove
it
to
us
and
we
will
yield
;
prove
to
me
that
the
Vniversal
Church
is
a
Society
that
must
have
one
vis●ble
supreme
Government
under
Christ
,
and
I
here
declare
to
you
,
that
I
will
turn
Papist
presently
,
and
will
not
wrangle
against
any
man
for
calling
me
a
Papist
(
though
I
may
not
own
all
that
Popes
say
and
do
,
as
those
do
that
Grotius
called
Papists
.
)
I
will
not
talk
with
Bishop
Gunning
of
a
Collegium
Pastorum
,
governing
all
the
Christian
world
per
literas
formatas
;
nor
be
so
moderate
as
those
French
Papists
that
make
an
Vniversal
Council
(
which
never
was
,
nor
ever
must
be
)
the
supreme
Church-power
.
I
will
presently
be
for
the
Pope
,
though
not
as
absolute
.
But
why
answer
you
not
what
we
have
said
against
it
?
particularly
my
Sermon
in
the
Morning-Lectures
against
Popery
.
2.
But
if
by
a
visible
power
in
the
Church
,
you
mean
not
one
over
the
Church
,
the
Independents
deny
it
not
;
while
every
City
hath
its
proper
Mayor
,
(
and
so
every
Church
its
Pastor
)
it
is
a
visible
power
in
the
Kingdom
,
but
not
over
it
as
a
Kingdom
.
All
the
Justices
of
Peace
are
visible
powers
in
the
Kingdom
,
but
not
Supreme
,
nor
as
one
Aristocracy
over
the
whole
.
Seeing
all
my
dissent
from
Popery
,
and
from
you
,
is
founded
in
my
judgment
against
any
one
universal
Supreme
besides
Christ
,
(
Monarch
,
Aristocracy
,
or
Democracy
,
I
seriously
intreat
you
to
write
your
strongest
arguments
on
that
subject
to
convince
me
,
and
answer
what
I
have
said
to
Mr.
Iohnson
,
and
you
may
spare
all
the
rest
of
your
labour
as
to
me
.
This
will
do
all
.
§
.
50.
P.
83.
He
adds
,
How
can
subjects
preserve
their
due
Subordination
to
their
Superiors
if
they
practice
differently
?
and
while
they
defend
their
practices
,
and
pretend
Divine
authority
for
them
?
Ans.
1.
As
the
three
Confessors
did
,
Dan.
3.
and
as
Daniel
did
,
Dan.
6.
and
as
the
Apostles
did
,
Act.
2.
&
3.
&
4.
And
as
all
the
Bishops
and
Churches
did
for
three
hundred
years
.
And
as
the
Orthodox
did
under
Valens
,
Constantine
,
Theodosius
junior
,
Anastasius
,
Philippicus
,
&c.
2.
They
may
defend
it
by
proving
,
that
there
is
a
God
,
who
is
supreme
,
and
that
there
is
no
power
but
of
him
,
and
none
against
him
;
and
that
man
is
not
God
,
and
therefore
hath
no
power
but
limited
;
and
that
to
disobey
usurpation
,
is
not
to
disobey
power
;
and
that
God
must
be
obeyed
before
man
.
3.
This
is
high
language
,
and
harsh
to
Protestant
and
Christian
ears
,
What!
are
you
serious
?
Must
none
in
Rome
,
Italy
,
Spain
,
France
,
&c.
practise
contrary
to
their
Governours
?
nor
in
Turky
neither
?
Nor
in
China
,
Iapan
,
&
c
?
Is
it
unlawful
to
read
the
Scripture
,
to
pray
,
to
worship
God
,
to
be
baptized
,
to
profess
our selves
Christians
,
to
speak
a
good
word
,
or
do
a
good
deed
,
to
feed
our
Children
,
or
relieve
our
Parents
,
&c.
if
Governours
forbid
us
?
This
is
far
worse
than
to
forbid
the
Scripture
in
a
known
tongue
,
if
when
we
know
it
,
we
must
not
obey
it
if
Governours
forbid
us
,
nor
so
much
as
plead
Divine
Authority
for
doing
what
Gods
word
commandeth
us
?
Is
Gods
authority
so
contemptible
in
comparison
of
Prelates
.
Or
doth
it
so
little
concern
us
,
as
that
we
may
not
so
much
as
plead
it
for
any
practice
forbidden
us
by
superiours
?
This
Doctrine
must
needs
startle
a
Christians
heart
.
It
's
far
unlike
Bishop
Bilsons
of
subjection
,
and
such
others
.
If
you
really
mean
so
,
that
whatever
God
commandeth
us
in
Scripture
,
we
must
do
none
of
it
if
the
Governours
forbid
us
,
or
else
we
overthrow
all
Governments
,
speak
it
out
,
and
prove
it
;
but
Christians
will
abhor
it
.
And
yet
this
same
man
calleth
the
Martyrs
Saints
,
when
his
argument
makes
them
rebels
.
W.
Iohnson
would
not
have
talkt
at
this
rate
.
§
.
51.
And
I
would
fain
know
,
whether
he
that
first
saith
,
that
it
subverteth
all
Government
,
and
after
nameth
[
supreme
Church-Government
]
do
really
mean
it
of
all
,
or
of
Church-Government
only
?
1.
If
of
all
,
the
man
is
no
Papist
,
I
will
gratifie
him
to
proclaim
it
;
for
he
is
no
Christian.
He
that
thinks
that
men
must
not
plead
Gods
Authority
for
doing
any
thing
different
from
the
wills
of
Turkish
,
Iewish
,
or
Heathen
Governours
,
surely
is
no
Christian
:
No
,
nor
if
he
had
confined
this
power
to
Christian
Governours
.
2.
But
if
he
mean
it
only
of
Church-Governours
,
how
come
they
to
have
so
absolute
a
power
more
than
Civil
Magistrates
?
May
we
plead
Gods
Authority
against
a
King
,
and
not
against
the
Prelates
?
What
proof
was
ever
given
of
this
?
Then
the
Prelates
is
far
above
the
Kings
:
Then
the
Prelate
is
an
absolute
Governour
of
the
King
himself
.
Let
Kings
and
Parliaments
but
understand
these
men
,
and
we
fear
not
their
deceits
.
Are
they
willing
to
give
over
all
worship
of
God
,
and
confessing
Christ
,
and
all
duties
of
Religion
,
Justice
,
or
Charity
,
if
the
Supreme
Clergy
will
but
forbid
them
?
See
I
beseech
you
,
worthy
Country-men
,
what
sort
of
men
and
Doctrine
you
have
to
do
with
.
§
.
52.
And
why
doth
the
man
talk
only
against
different
practice
?
Doth
he
not
know
,
that
Government
commandeth
duty
,
as
well
as
forbiddeth
the
contrary
?
Is
not
Omission
against
Government
as
well
as
Commission
?
If
the
King
command
Taxes
,
Military
service
,
&c.
may
we
disobey
,
and
call
it
Passive
obedience
?
What
if
the
Bishops
only
forbid
us
to
confess
Christ
,
to
come
to
Church
,
to
Pray
,
to
give
Alms
,
to
do
any
good
?
May
we
forbear
,
sobeit
we
do
not
the
contrary
?
Doubtless
if
Gods
Word
and
Authority
may
not
be
pleaded
for
any
duty
which
God
commandeth
,
and
the
Prelates
forbid
,
neither
may
it
be
pleaded
for
the
Omission
of
any
Villany
commanded
by
Prelates
(
no
,
not
Inquisition
,
Torments
,
or
Massacres
)
,
which
God
forbids
.
But
this
man
hath
the
Gramatical
skill
to
call
Omissive
obedience
by
the
name
of
Passive
.
§
.
53.
It
's
like
he
will
next
say
,
that
I
make
odious
suppositions
,
That
the
supreme
Church-power
may
command
any
Villanies
,
and
forbid
Christian
duties
.
Ans.
1.
I
despair
of
getting
any
of
these
designers
to
tell
me
,
which
is
the
Supreme
Universal
Church-power
,
so
as
to
be
well
understood
.
I
never
heard
of
any
pretenders
but
Pope
,
and
General
Councils
,
and
as
Bishop
Guning
holds
,
the
Colledg
of
all
the
Bishops
in
the
world
.
And
certainly
Pope
and
Councils
have
set
up
Heresies
,
and
decreed
even
the
exterminating
of
all
that
will
not
dis-believe
all
their
senses
,
and
deny
Bread
to
be
Bread
,
and
Wine
to
be
Wine
.
They
have
decreed
deposing
Kings
,
absolving
Subjects
from
their
Allegiance
,
adoring
Images
,
&c.
And
what
is
it
that
yet
they
may
not
do
?
If
they
say
with
Peter
,
If
all
men
deny
thee
,
I
will
not
;
how
shall
I
know
that
they
say
true
?
Doth
not
the
Church
of
England
tell
us
,
that
Councils
have
erred
,
&
c
?
§
.
54.
And
be
not
these
very
honest
Sons
of
the
Church
of
England
,
that
affirm
it
irreconcilable
to
Government
,
to
alledg
Divine
Authority
of
any
different
practices
,
without
exception
,
and
at
the
same
time
to
Subscribe
to
Art.
21.19.6.18
.
of
the
sufficiency
of
Scripture
.
That
the
Churches
of
Jerusalem
,
Alexandria
,
Antioch
,
Rome
,
have
erred
in
matters
of
Faith
;
That
the
Church
may
not
Ordain
any
thing
contrary
to
Gods
Written
Word
:
That
General
Councils
may
err
,
and
have
erred
;
and
that
things
Ordained
by
them
,
as
necessary
to
salvation
,
have
neither
strength
,
nor
Authority
,
unless
it
may
be
declared
,
that
they
are
taken
out
of
the
holy
Scripture
:
And
those
are
accursed
that
presume
to
say
,
that
every
man
may
be
saved
by
the
Law
,
or
Sect
which
he
professeth
.
And
why
not
,
if
he
must
do
all
that
the
Governours
require
,
or
nothing
divers
to
them
?
§
.
55.
My
Reason
forbids
me
to
trace
such
a
Writer
as
this
any
further
.
To
tell
men
of
every
vain
Harangue
,
and
confident
discourse
,
that
's
full
of
gross
error
,
or
false
report
,
is
work
unworthy
of
time
and
labour
;
but
I
will
a
little
more
open
the
Coar
of
his
deceit
.
CHAP.
V.
Wherein
Mr.
Dodwell's
deceits
,
and
the
danger
of
them
do
consist
.
§
.
1.
AS
to
his
Method
of
disputing
,
that
you
may
detect
his
fallacies
,
he
hath
got
this
absurd
ptetence
,
p.
90.
That
there
is
but
one
sense
of
all
Terms
,
which
Causes
oblige
men
to
mean
;
and
that
every
one
ought
to
know
,
who
pretends
to
have
skill
in
Causes
.
Ans.
Would
you
have
thought
that
ever
a
man
should
publickly
use
such
a
Cothurnus
among
the
Learned
?
What
a
man
is
obliged
to
mean
,
is
one
thing
,
and
what
he
doth
mean
is
another
.
And
is
there
any
one
that
knoweth
what
humane
Language
is
,
that
knoweth
not
that
almost
all
words
have
various
significations
?
Doth
he
not
know
by
how
good
reason
the
Schools
oblige
Disputants
,
first
to
explain
their
Terms
?
And
what
need
there
is
of
Definition
to
explain
them
?
He
instanceth
in
the
words
Bishops
,
and
the
Church
of
England
;
And
might
have
added
,
the
Catholick
Church
.
And
doth
he
not
know
that
it
is
the
species
of
Bishops
that
we
differ
about
?
and
will
the
general
name
here
explain
each
parties
sense
?
When
we
are
for
one
sort
of
Bishops
,
and
against
another
?
And
is
it
not
such
fraud
as
souls
should
not
be
abused
by
,
to
refuse
wilfully
to
define
the
Episcopacy
that
he
meaneth
,
and
then
plead
that
all
should
understand
him
?
And
why
is
it
not
as
much
ignorance
in
him
not
to
understand
me
,
as
in
me
not
to
understand
him
,
when
I
use
distinct
explication
,
which
he
obstinately
refuseth
?
And
doth
not
Dr.
Stillingfleet's
case
shame
what
he
saith
of
the
Church
of
England
,
who
was
hardly
brought
to
explain
it
,
and
at
last
denieth
the
very
being
of
the
Church
in
Mr.
Dodwell's
sense
?
which
of
you
was
to
blame
to
meddle
with
the
Word
till
you
had
skill
in
Causes
,
to
understand
it
without
a
Definition
?
And
doth
not
Dr.
Stillingfleet
take
it
as
the
Introduction
of
Popery
,
to
hold
a
Constitutive
Regent
Church-Government
,
National
,
or
Catholick
?
and
so
he
,
and
Mr.
Dodwell
mean
not
the
same
thing
by
the
Church
Catholick
(
nor
Bishop
Guning
,
Mr.
Thorndike
,
or
the
Church
of
Rome
,
who
are
all
for
an
Universal
humane
Supreme
power
)
.
And
who
is
he
that
hath
read
Dr.
Challoners
Credo
Eccles.
Cathol.
Chillingworth
,
Bishop
Mortons
Grand
Imposture
,
Bishop
Bilson
,
Dr.
White
,
Dr.
Whitaker
,
Dr.
Sutliffe
,
Bishop
Andrews
,
Bishop
Carlton
,
&c.
Chamier
,
Sadeel
,
Melancthon
,
Bucer
,
&c.
who
knoweth
not
that
the
Papists
and
Prorestants
,
by
the
name
of
the
Catholick
Church
,
do
mean
several
things
,
and
that
we
deny
the
very
being
of
any
such
Church
as
they
call
the
Catholick
?
And
is
this
the
bold
and
happy
Disputant
,
that
will
save
the
Schools
and
World
the
labour
of
explaining
Terms
,
and
foreagreeing
of
the
sense
,
and
put
men
on
disputing
,
where
the
Subj●ct
is
denied
,
and
fill
a
Book
with
tedious
confident
Harangues
,
and
then
hide
all
the
fraud
by
saying
,
that
there
is
but
one
sense
of
all
Terms
,
which
Causes
oblige
m●n
to
mean
;
and
that
every
one
ought
to
know
,
who
pretend
to
have
skill
in
Causes
?
When
the
Cause
disputed
is
only
managed
by
words
,
as
they
signifie
the
minds
of
the
Speakers
about
the
real
matters
▪
§
2.
And
as
to
the
material
fundamental
difference
between
Mr.
Dodwell's
party
and
us
,
it
lyeth
in
these
following
things
:
-
I.
We
totally
differ
about
the
nature
of
Gods
Government
of
man
.
-
II.
And
about
the
use
of
the
Holy
Scripture
,
and
Gods
Laws
.
-
III.
About
the
nature
and
extent
of
all
humane
Government
.
-
IV.
About
the
form
of
moral
good
and
evil
.
-
V.
About
the
essential
form
of
the
Catholick
Church
.
-
VI.
About
Gods
ordinary
means
of
saving
Grace
.
-
VII
.
About
the
use
of
Preaching
.
-
VIII
.
About
the
duty
of
worshipping
God
in
Sacred
Assemblies
,
or
the
Communion
of
Saints
.
-
IX
.
About
the
difference
of
Apostles
,
and
the
office
of
the
Bishops
.
-
X.
About
the
office
of
a
Presbyter
or
Parish-Pastor
.
-
XI
.
About
the
Necessaries
to
Ministry
,
Churches
,
Christianity
,
and
ordinary
title
to
Salvation
.
-
XII
.
And
about
the
final
Judgment
.
If
all
these
be
little
tollerable
differences
,
why
may
not
we
be
tollerated
?
If
not
,
judg
Reader
who
they
be
that
are
intollerable
,
when
you
hear
them
plead
against
tolleration
.
§
.
3.
I.
For
the
first
,
we
judg
that
there
is
a
God
,
who
is
the
Governour
of
the
World
by
an
universal
Law
,
which
is
above
all
humane
Laws
or
will
,
and
that
he
is
the
fountain
of
all
power
,
and
there
is
none
but
what
he
giveth
and
limiteth
,
and
that
no
man
is
above
him
,
nor
hath
true
authority
against
his
Laws
.
But
Mr.
Dodwell
saith
,
That
it
is
irreconcileable
to
Government
in
this
life
,
or
to
due
subordination
of
subjects
to
superiours
,
to
practice
differently
,
and
defend
it
by
pretending
Divine
authority
,
and
appealing
to
writings
,
(
Scriptures
is
our
word
by
excellency
so
called
)
.
And
so
God
shall
be
God
,
and
be
obeyed
,
if
the
Clergy
please
.
§
.
4.
II.
As
to
the
second
,
we
suppose
that
the
Holy
Scriptures
are
Gods
Laws
,
indited
and
recorded
by
the
Holy
Ghost
to
be
the
first
obliging
Rule
of
Faith
,
and
holy
living
,
which
all
men
are
to
be
obedient
to
,
before
and
against
all
contrary
Laws
of
men
.
But
Mr.
Dodwell
as
aforesaid
,
alloweth
no
such
prime
obligation
as
will
warrant
an
appeal
to
the
Word
of
God
,
from
the
visible
Church-Governours
that
contradict
it
.
§
.
5.
III.
And
for
the
third
,
we
suppose
that
all
humane
Powers
are
derived
from
God
,
and
have
no
authority
but
what
he
giveth
them
,
and
are
more
under
him
and
his
Laws
,
than
the
Justices
are
under
the
King
and
his
Laws
,
and
can
oblige
no
man
against
the
Laws
of
God
.
But
how
far
Mr.
Dodwell
thinks
otherwise
,
you
have
heard
.
He
saith
not
indeed
that
we
must
break
Gods
Laws
,
but
we
must
not
pretend
them
,
or
appeal
to
them
against
our
Governours
.
In
charity
I
hope
he
meaneth
no
worse
,
but
that
we
must
take
our
Rulers
word
or
exposition
,
and
judg
nothing
to
be
in
the
Scripture
,
contrary
to
their
commands
.
And
whether
he
give
them
the
same
dominion
also
over
the
Law
of
Nature
,
let
him
tell
you
.
Paul
disclaimed
dominion
over
mens
saith
,
and
the
written
Law
of
God
.
§
.
6.
IV.
And
for
the
fourth
,
We
take
moral
good
to
be
a
conformity
to
Gods
Law
▪
and
moral
evil
or
sin
to
be
a
breach
of
it
.
But
Mr.
Dodwell
is
for
measuring
them
by
the
Clergies
or
Governours
will
,
though
Gods
Law
be
against
theirs
.
§
.
7.
V.
And
for
the
fifth
,
we
take
the
Catholick
Church
to
have
no
Supreme
Government
but
God
,
and
our
Glorified
Redeemer
God
and
man
;
and
that
there
is
no
such
thing
as
a
Catholick-Church
of
Gods
making
under
any
other
Supreme
Rulers
.
But
that
as
God
is
the
invisible
King
of
this
visible
world
,
and
Kings
are
subordinate
Supremes
in
their
Kingdom
,
but
neither
one
of
them
,
or
many
conjunct
in
an
Aristocracy
,
Supreme
over
all
the
earth
;
so
Christ
is
the
partly
visible
,
and
partly
invisible
supreme
Ruler
of
the
visible
Church
of
Christians
,
and
each
Pastor
is
under
him
over
his
proper
flock
(
bound
to
keep
concord
and
peace
)
;
but
none
under
him
Supreme
over
all
,
whether
Monarch
(
as
the
Pope
)
or
Aristocracy
,
as
Councils
,
Cardinals
,
or
'
others
.
But
Mr.
Dodwell
is
for
a
visible
Society
,
with
a
visible
humane
Supreme
.
But
who
the
Supreme
is
,
I
despair
of
getting
him
to
acquaint
us
.
§
.
8.
VI.
And
for
the
sixth
,
we
suppose
that
God
sent
forth
Preachers
to
convert
the
world
,
and
turn
them
from
darkness
to
light
,
and
the
power
of
Satan
to
God
,
and
that
faith
comes
by
hearing
,
and
hearing
by
the
word
preached
,
and
that
whoever
believeth
shall
be
saved
;
and
the
word
of
God
is
powerful
to
this
end
,
and
sufficient
to
make
us
wise
to
salvation
.
But
Mr.
Dodwell
thinks
that
it
is
not
Preaching
,
but
the
delivering
men
the
Sacraments
,
that
giveth
them
the
first
true
saving
grace
and
title
to
Salvation
.
And
that
none
in
the
world
have
this
Sacrament
or
Covenant-title
to
life
,
but
those
that
receive
it
from
a
hand
that
had
an
Ordination
by
Bishops
in
his
sense
,
of
uninterrupted
succession
from
the
Apostles
by
the
like
Ordination
.
§
.
8.
VII
.
Accordingly
we
hold
that
Preaching
is
for
the
converting
of
souls
,
and
the
means
of
saving
faith
and
holiness
.
But
what
he
thinks
it
is
good
for
,
I
know
not
well
;
nor
whether
he
would
send
the
Indians
the
Sacraments
instead
of
Preachers
.
§
.
10.
VIII
.
We
take
it
to
be
our
duty
,
though
men
forbid
us
,
to
confess
Christ
,
and
assemble
for
Gods
worship
,
to
read
and
hear
the
Scripture
,
and
to
praise
God
:
But
he
thinks
we
must
not
practice
differently
from
the
ruling
Clergies
will
,
if
they
forbid
us
,
nor
alledg
Divine
authority
for
it
.
§
.
11.
IX
.
We
suppose
that
the
office
of
a
Prophetical
Ministry
bringing
new
Doctrines
or
Laws
from
God
,
and
the
office
of
the
Teachers
and
Rulers
by
these
Laws
,
are
greatly
different
,
and
must
necessarily
be
distinguished
.
Moses
was
a
Prophetical
Mediator
in
Legislation
,
and
he
confirm●d
his
Mediation
by
uncontrouled
Miracles
.
The
Prophets
afterward
came
but
on
particular
applicatory
messages
.
But
the
Priests
and
Levites
as
such
were
no
Prophets
,
nor
had
power
to
make
any
new
additions
or
alterations
of
the
Law
,
but
only
to
teach
it
the
people
,
and
as
guides
apply
it
to
their
several
cases
;
so
Christ
and
his
Apostles
commissioned
to
deliver
and
record
all
his
Doctrines
and
Commands
to
the
following
ages
,
did
by
the
Holy
Ghost
Prophetically
deliver
to
the
world
that
body
of
Doctrine
and
Law
,
which
must
rule
them
to
the
end
,
and
judg
them
;
and
thus
sealed
and
confirmed
all
by
a
multitude
of
uncontrouled
Miracles
;
but
all
following
Bishops
and
Pastors
are
not
to
do
the
like
,
nor
add
or
alter
,
nor
are
such
Legislators
,
being
not
Prophets
nor
workers
of
Miracles
,
but
only
to
teach
and
apply
the
Laws
already
recorded
in
Scripture
,
and
guide
their
Congregations
in
variable
circumstances
(
time
,
place
,
translations
,
&c.
)
according
to
the
general
rules
of
Gods
Law
.
This
is
the
truth
.
But
how
much
Mr.
Dodwell
equals
the
Bishops
and
Apostles
,
and
sets
their
words
above
the
Scripture
as
to
obligation
,
you
have
seen
before
.
§
.
12.
X.
And
as
he
giveth
Bishops
power
to
silence
Presbyters
,
and
forbid
the
Preaching
of
the
Gospel
,
and
Gods
worship
,
so
how
little
knowledg
or
godliness
,
or
common
sobriety
or
honesty
,
he
requireth
to
a
saving
Sacramenting
Priest
,
who
must
not
be
separated
from
,
you
heard
before
,
contrary
to
Cyprian
,
and
many
a
Councils
Canons
.
But
we
know
that
Paul
had
no
power
to
destruction
,
but
only
to
edification
.
And
they
have
no
more
.
§
.
13.
XI
.
We
suppose
that
we
must
love
,
honour
,
and
communicate
with
all
such
as
true
Ministers
or
Churches
,
who
have
true
faith
and
repentance
,
and
sincere
obedience
to
Christs
Laws
,
and
are
able
,
godly
,
willing
Pastors
,
chosen
or
consented
to
by
the
flocks
,
approved
and
ordained
by
senior
Pastors
,
(
especially
in
Synods
where
City-Pastors
preside
)
,
and
especially
if
also
authorized
by
the
Christian
Magistrate
.
)
But
he
thinks
if
they
have
not
also
successiv●
Ordination
from
the
Apostles
by
Bishops
of
his
species
,
they
are
no
Ministers
,
or
Churches
,
and
have
no
Sacrament
,
and
Covenant
title
to
Salvation
,
but
are
Schismaticks
,
and
by
their
Ministry
sin
against
the
Holy
Ghost
.
And
so
destroyeth
all
certainty
of
title
to
Salvation
,
and
of
Church-communion
,
Ministry
and
Sacraments
,
to
all
the
Christian
World
.
§.
14
XII
.
Lastly
,
we
think
that
men
shall
be
judged
by
their
keeping
or
breaking
Gods
Law
,
and
according
to
what
they
did
in
the
body
.
But
he
would
have
us
obey
the
Supreme
Clergy
,
and
not
plead
Scripture
or
Divine
authority
for
our
different
practice
;
because
the
Government
that
lasteth
but
for
this
life
,
ought
not
to
admit
of
disputes
more
lasting
than
its
practice
.
§
.
15.
I
conclude
with
a
request
to
him
to
resolve
me
these
doubts
.
1.
Whether
Prophets
having
immediate
messages
from
Heaven
,
were
not
differenced
from
the
teaching
Priests
and
Pastors
.
2.
Whether
false
Prophets
were
not
grievously
threatened
among
the
Iews
;
and
whether
Christ
did
not
command
us
to
beware
of
false
Prophets
?
3.
Whether
he
be
not
a
false
Prophet
(
worse
than
a
false
teacher
)
that
falsely
pretendeth
to
that
which
is
proper
to
a
Prophet
?
4.
Whether
it
be
not
proper
to
a
Prophet
to
deliver
as
immediately
from
God
,
new
Laws
to
the
universal
Church
,
yea
or
to
any
Church
,
which
are
not
in
the
Scripture
,
nor
are
revealed
by
it
as
Gods
means
,
(
besides
the
determination
of
circumstances
left
to
humane
prudence
variable
pro
re
nata
)
if
Moses
and
the
Apostles
in
Legislation
acted
as
Prophets
,
do
not
they
so
that
pretend
to
do
the
like
?
5.
Whether
the
General
Councils
of
Bishops
and
the
Pope
have
not
done
the
work
proper
to
the
Prophetical
office
,
when
they
have
made
Laws
for
the
unversal
Church
,
and
this
as
by
Divine
authority
,
and
undertaken
to
give
all
the
Church
the
sense
of
Scripture
,
which
only
shall
be
obligatory
to
them
thereby
?
For
it
is
the
maker
of
the
sense
that
is
the
maker
of
the
Law
;
especially
when
they
pretend
to
Infallibility
,
or
to
be
secured
from
erring
in
faith
,
by
Divine
inspiration
,
how
ignorant
or
bad
soever
they
be
singly
.
Is
not
this
pretended
authority
and
inspiration
that
of
Prophets
,
as
different
from
meer
Teachers
and
Guides
by
Gods
Law
already
made
?
6.
If
it
be
so
,
how
many
such
Papal
Councils
,
arrogating
such
power
,
have
been
false
Prophets
?
7.
But
if
they
pretend
not
Inspiration
,
nor
Prophetical
authority
from
God
,
nor
yet
authority
given
them
by
the
Scriptures
,
or
Laws
of
God
already
made
,
(
or
falsly
pretend
such
)
then
is
not
this
to
usurp
Christs
own
authority
,
and
so
instead
of
being
false
Prophets
,
to
be
partly
Vice-Christs
,
(
or
Law-givers
to
his
universal
Church
)
called
commonly
Antichrists
?
I
would
willingly
have
things
so
cleared
,
that
men
may
be
freed
from
all
such
suspicions
.
But
if
you
are
still
confident
that
the
universal
Church
hath
a
visible
supreme
Government
besides
Christs
,
I
should
be
glad
,
1.
To
see
it
proved
.
2.
To
know
whose
it
is
,
and
how
we
may
know
them
.
3.
And
to
know
its
true
extent
.
If
you
intend
no
fraud
,
you
cannot
refuse
me
this
,
when
I
promise
you
,
if
performed
,
I
will
let
fall
the
suit
,
and
no
more
trouble
you
with
lesser
Controversies
.
I
have
no
Copy
of
my
first
Letter
to
Mr.
Dodwell
upon
a
Book
which
he
sent
me
.
This
is
his
Answer
.
Reverend
and
Worthy
Sir
,
I
Have
received
your
very
kind
Letter
,
wherein
I
hardly
know
whether
I
should
be
more
thankful
for
your
approbation
or
your
reproof
,
both
of
them
being
in
their
kind
so
useful
,
and
both
of
them
being
by
you
performed
with
so
great
civility
.
I
am
confident
that
if
our
modern
disputes
had
been
moderated
with
that
candor
,
men
would
certainly
have
been
more
peaceful
,
and
very
Orthodox
,
than
now
we
find
them
.
I
could
very
heartily
have
wished
that
the
opinions
wherein
we
differ
,
had
not
been
of
that
nature
as
to
s●parate
Communion
,
(
for
this
I
look
upon
as
the
only
circumstance
that
can
make
such
differences
grievous
to
a
pious
person
;
for
as
for
those
others
which
exasperate
many
that
Dissenters
are
not
so
wise
to
discern
the
truth
,
or
so
fortunate
in
avoiding
prejudices
,
or
lighting
on
faithful
informations
,
in
a
time
when
they
are
cap●ble
of
receiving
them
;
or
that
they
are
not
so
submissive
as
themselves
expect
to
that
Pope
which
Luther
has
long
since
observed
in
every
mans
●eart
,
&c.
are
reasons
either
sinful
,
or
at
least
insufficient
to
excuse
the
sin
of
uncharitableness
upon
such
an
account
)
but
as
they
a●e
,
considering
them
as
tempered
with
that
piety
and
moderation
which
may
expiate
their
other
malignities
,
that
they
are
rather
alledged
as
Apologies
for
your selves
,
than
as
obligations
on
others
,
rather
to
excuse
your
deformity
in
assisting
at
our
Altars
,
than
erecting
others
in
opposition
to
them
;
that
you
are
still
i●quisitive
and
desirous
of
further
information
,
and
ready
to
lay
down
your
mistakes
where
you
are
convinced
that
they
are
such
;
that
still
you
preserve
a
p●aceable
mind
,
and
embrace
our
Communion
it
s●lf
in
voto
,
though
perhaps
not
actually
;
these
are
so
valuable
considerations
,
even
before
God
as
well
as
man
,
for
excusing
from
the
guilt
of
error
,
as
that
whatever
I
may
think
of
your
op●nions
,
I
hope
it
shall
not
hinder
me
from
a
cordial
respect
and
veneration
for
your
person
.
As
I
do
very
much
esteem
the
good
opinion
of
so
great
a
lover
of
p●●ce
and
piety
as
your self
,
and
should
have
been
sorry
to
have
given
any
ju●t
occasion
of
offence
to
you
▪
so
I
am
not
a
little
glad
that
upon
a
review
of
the
particulars
mentioned
in
your
Letter
,
I
find
my self
so
very
innocent
.
For
as
for
my
Preface
,
the
main
parts
of
it
wherein
the
disrepect
of
the
Clergy
is
shewn
to
have
been
an
Introductory
to
the
Atheism
of
the
age
we
live
in
;
and
that
the
Conformable
Clergy
,
that
is
,
such
as
would
answer
the
design
of
the
Church
not
only
as
to
their
exterior
demeanor
in
publick
solemn
Assemblies
,
but
also
as
to
the
qualifications
of
their
persons
,
and
the
conduct
of
their
whole
lives
,
could
not
prove
either
trifling
in
their
Preaching
or
scandalous
in
their
examples
,
and
therefore
that
the
Church
is
not
responsible
for
their
misdemeanors
where
they
prove
otherwise
;
and
that
the
Laity
are
in
their
proportion
obliged
to
the
same
duties
with
the
Clergy
,
and
therefore
may
make
use
of
the
advices
there
prescribed
;
or
where
the
errors
of
our
modern
School-Divinity
are
touched
,
and
some
Proposals
made
for
their
reformation
;
in
these
things
,
I
say
,
I
can
see
no
occasion
of
offence
,
but
rather
some
preservatives
against
it
.
The
only
thing
I
suppose
you
aim
at
,
is
my
taxing
some
opinions
of
Nonconformists
,
and
that
with
as
little
personal
reflection
as
I
was
able
,
which
I
conceived
prejudicial
to
Church-authority
;
which
because
you
seem
to
disown
,
I
do
not
see
why
you
should
apprehend
your self
as
particularly
concerned
,
especially
there
being
nothing
in
the
discourse
whereby
you
could
conclude
either
your self
or
any
of
your
moderate
temper
to
have
been
intended
.
I
will
assure
you
I
intended
none
but
such
as
were
guilty
,
and
with
being
so
,
I
charged
none
particularly
.
But
that
not
only
the
old
Puritans
and
Separatists
of
Queen
Elizabeths
times
,
&c.
but
also
very
many
of
ours
now
are
guilty
of
them
,
is
too
notorious
to
suppose
you
ignorant
of
it
.
I
could
heartily
wish
that
the
number
of
better
principled
and
more
peaceable
dissenters
were
greater
than
I
fear
it
is
.
Nor
do
I
see
that
what
is
there
said
can
make
it
unuseful
even
to
the
persons
truly
concerned
,
that
value
truth
more
than
any
,
however
beloved
party
;
seeing
it
may
either
let
them
see
the
ill
consequence
of
their
Principles
,
and
their
influence
on
that
Athei●m
and
Prophaneness
which
I
am
confident
themselves
do
most
cordially
detest
,
which
I
conceive
to
be
more
likely
to
prevail
with
them
than
other
arguments
,
as
being
more
suited
to
their
pious
disp●sitions
;
or
supposing
that
my
fears
were
indeed
groundless
of
the
introduction
of
prophaneness
by
the
contempt
of
Government
,
or
of
contempt
of
Government
by
their
disobedience
to
it
,
yet
might
it
at
least
warn
them
from
confining
on
such
dangerous
consequ●nces
,
or
from
coming
to
them
unawares
by
an
abuse
of
Principles
generally
true
,
but
obnoxious
to
particular
inconveniences
when
unwarily
managed
.
I
mean
it
may
put
them
in
mind
of
the
greater
momentousness
of
good
Government
and
peace
than
many
of
their
differences
,
and
consequently
of
the
great
engagements
incumbent
on
them
for
their
preservation
;
and
that
they
would
therefore
so
take
care
to
oppose
the
particular
abusive
Constitutions
of
Government
,
as
not
to
bring
their
Government
into
contempt
,
nor
to
sugg●st
unanswerable
Apologies
to
factious
persons
for
the
future
,
when
they
are
unwilling
to
be
obedient
.
These
are
abuses
which
I
believe
your self
would
wish
redressed
in
the
Causers
of
our
Church-divisions
.
But
if
it
could
not
be
useful
to
them
,
yet
could
it
not
be
prejudicial
to
them
,
nothing
being
urged
,
either
invidiously
,
or
imperiously
,
and
therefore
no
harm
being
done
if
I
should
prove
utterly
mistaken
.
That
you
should
marvel
how
Reviving
Discipline
could
by
me
be
expected
from
the
constitution
of
our
present
Ecclesiastical
Government
,
does
seem
no
less
marvellous
to
me
,
especially
as
to
the
exception
you
make
against
it
;
for
if
it
were
impossible
to
maintain
Discipline
under
a
Government
so
far
Monarchical
,
as
to
appropriate
the
Decretory
power
of
the
Government
of
many
to
a
single
person
,
though
the
execution
be
intrusted
to
many
;
then
it
would
follow
,
that
the
secular
Discipline
under
a
secular
Monarch
of
any
extent
,
were
impossible
also
to
be
observed
,
seeing
it
is
as
impossible
for
any
such
Prince
to
have
a
particular
cognizance
of
every
particular
Cause
,
much
more
of
every
particular
person
in
his
Dominions
,
as
for
a
Bishop
in
his
Diocess
.
As
there
it
appears
by
experience
(
I
shall
instance
in
a
Scripture-example
,
because
I
know
that
will
be
liable
to
least
exception
)
,
that
David
in
an
extent
more
vast
,
and
a
people
more
numerous
th●n
that
of
the
largest
Diocesses
,
120.
Miles
in
length
,
and
60
▪
Miles
in
bre●dth
,
and
rather
better
in
David's
days
,
where
were
accounted
1300000
men
sit
for
War
,
besides
Artificers
,
and
such
others
,
not
coming
under
that
account
,
was
yet
able
to
give
a
go●d
account
of
his
Government
,
without
particular
inspection
into
all
Causes
,
or
Communication
of
his
pow●r
to
numerous
co-ordinate
Presbyteries
;
so
I
do
not
see
,
why
it
may
not
as
well
hold
for
a
possibility
of
Discipline
,
under
an
Ecclesiastical
Monarch
of
a
much
narrower
extent
;
for
the
reason
produced
by
you
,
seems
to
proceed
from
the
nature
of
Government
in
general
,
and
therefore
must
proceed
with
the
same
force
in
seculars
as
Ecclesiasticals
,
there
being
no
ingredient
peculiarly
rela●ing
to
Religion
,
much
less
to
Christianity
▪
which
might
alter
the
case
,
or
argue
a
disparity
;
for
certainly
Princes
,
as
well
as
Bishops
,
are
responsible
for
the
miscarriage
of
their
particular
●ubjects
;
for
they
may
be
prevented
by
moral
diligence
,
and
yet
you
will
not
thence
conclude
that
every
particular
must
come
under
his
immediate
personal
care
and
cognizance
;
nor
is
it
proved
,
that
the
Bishop
is
otherwise
obliged
to
such
a
care
upon
pe●uliar
respects
Besides
,
that
it
is
plainly
against
experience
,
even
in
Ecclesistasticals
;
for
as
it
has
fallen
out
in
some
places
,
where
there
were
many
Cities
,
the
Bishops
were
propor●ionally
multiplied
,
as
in
Affrica
and
Ireland
;
so
that
it
was
not
upon
account
of
the
impossibility
of
managing
the
charge
of
much
greater
multitudes
than
the
Inhabitants
of
those
small
Cities
,
appears
,
in
that
even
in
the
very
same
places
the
greatness
of
no
City
was
thought
sufficient
for
multiplying
the
Bishops
,
though
it
was
for
the
Inferior
Clergy
.
I
need
not
tell
you
how
great
Rome
was
▪
and
how
full
of
Christians
,
even
in
Decius's
time
,
under
Cornelius
,
which
required
the
united
endeavours
of
above
a
Thousand
Clergies
,
as
appears
from
the
said
Cornelius's
Epistle
to
Fabius
,
of
Antioch
,
in
Euseb.
yet
was
one
Bishop
thought
sufficient
for
all
;
nay
,
the
erecting
another
in
the
same
See
,
was
thought
to
be
formal
Schism
,
as
appears
from
the
controversies
of
those
Ages
,
betwixt
Cornelius
,
and
Novatian
,
and
St.
Cyprian
,
and
Felicissimus
The
same
also
might
have
been
shewn
in
several
other
Cities
,
exceeding
numerous
,
and
abounding
with
Christians
,
as
Antioch
,
and
Alexandria
,
and
Carthage
▪
&c.
which
even
in
those
early
Ages
,
when
Discipline
was
at
the
greatest
Rigour
,
were
yet
Governed
by
single
Bishops
:
Nay
▪
whole
Nations
were
sometimes
Governed
only
by
one
,
as
the
Got●s
by
Vlpilas
,
and
the
Indians
by
Aedesius
,
and
the
Arabians
by
Moses
,
which
is
an
Argument
insisted
on
by
some
Presbyterians
,
for
shewing
the
probability
of
Ordinations
by
bare
Presby●●rs
.
Y●t
are
there
no
complaints
of
dissolution
of
Discipline
in
such
places
,
upon
account
of
the
greatness
of
their
charge
,
which
to
me
seem
sufficient
convictions
,
that
the
multitude
of
persons
governed
,
is
not
the
reason
of
our
present
neglects
in
that
particular
.
When
I
said
,
that
Ignatius's
Epistles
were
questioned
by
the
Presbyterians
,
I
never
said
,
nor
intended
it
concerning
all
(
for
I
knew
of
Vedelius's
Apology
for
them
)
,
much
less
did
I
lay
it
particularly
to
your
charge
:
so
that
if
you
had
here
forborn
assuming
to
your self
what
was
spoken
of
others
,
many
of
whose
Opinions
I
am
confident
you
will
not
undertake
to
justifie
,
there
had
been
no
occasion
of
this
exception
.
That
other
Presbyterians
,
and
those
by
far
the
greatest
number
,
have
denied
them
,
cannot
be
questioned
.
As
for
the
Reasons
for
Nonconformity
alledged
by
you
,
and
your
Brethren
,
of
the
Savoy
Conference
in
1660.
if
I
might
without
offence
,
presume
to
interpose
my
own
thoughts
,
they
are
as
followeth
:
1.
For
the
approving
,
not
only
submitting
to
such
things
as
you
disliked
,
and
that
by
an
Oath
,
I
am
sure
there
are
many
Conformists
themselves
,
that
understand
no
more
to
have
been
intended
by
the
Church
,
but
only
an
Exterior
submission
,
not
an
Internal
Approbation
of
the
Particulars
.
And
particularly
,
I
have
been
in●ormed
by
a
Letter
from
a
very
worthy
credible
person
,
who
pretends
to
have
had
it
from
the
Bishop
himself
,
that
Bishop
Sanderson
,
who
was
a
Member
of
your
Conference
,
interposed
those
words
in
the
Act
of
Parliament
,
where
it
is
required
,
that
Ministers
declare
their
unfeigned
assent
and
consent
to
the
use
of
all
things
in
the
Book
of
Common-Prayer
,
&c.
designedly
that
this
Objection
might
be
prevented
.
The
new
Article
of
Faith
,
inserted
in
the
Rubrick
,
I
do
not
know
,
nor
can
I
now
get
the
Books
that
past
betwixt
you
at
the
Conference
,
to
find
what
you
mean
.
That
Lay-Chancellors
were
put
down
,
and
that
the
Bishops
did
more
consult
their
Presbyteries
,
I
could
for
my
own
part
h●artily
wish
.
But
●
cannot
think
abuses
momentous
enough
to
warrant
a
Schism
,
and
I
know
your self
are
for
bearing
with
some
things
that
are
not
so
w●ll
liked
of
,
rather
than
that
the
Church
of
God
should
be
divided
for
them
.
In
brief
,
I
do
not
understand
any
of
the
Six
Particulars
mentioned
as
the
Reasons
that
keep
you
off
,
though
indeed
you
disapprove
them
,
both
because
you
do
not
undertake
to
determine
what
they
might
be
to
others
,
but
only
what
they
are
to
persons
of
your
mind
(
though
I
confess
,
this
may
be
understood
as
a
modest
declining
to
judg
of
others
)
;
and
because
you
conceive
piety
the
most
likely
means
to
unite
us
,
which
could
not
be
if
we
imposed
any
thing
on
you
against
your
Consciences
.
So
that
the
only
one
may
be
presumed
to
have
been
thought
sufficient
by
you
to
this
purpose
,
seems
to
have
been
another
,
which
because
you
intimate
somewhat
obscurely
,
I
do
not
know
whether
you
would
be
willing
that
it
should
be
taken
notice
of
.
But
however
I
suppose
that
it self
does
I
suppose
only
deprive
us
of
your
Clerical
,
not
your
Laical
Communion
.
God
give
us
all
to
discern
the
things
that
belong
to
peace
.
As
for
other
Questions
,
we
may
patiently
await
our
Lords
leisure
,
who
when
he
comes
shall
tell
us
all
things
;
and
in
the
mean
time
preserve
Charity
,
and
be
wise
unto
sobriety
.
I
hope
,
Sir
,
you
will
excuse
my
freedom
,
and
let
me
know
whether
I
may
in
any
thing
be
serviceable
to
you
;
and
above
all
things
reserve
a
portion
in
your
Prayers
for
Trin.
Col.
near
Dublin
,
Decemb.
14.
1672.
Your
unfeigned
Well-wisher
,
HENRY
DODWELL
.
For
the
Worthy
and
much
Honoured
Mr.
Henry
Dodwell
,
at
Trinity
Colledg
near
Dublin
in
Ireland
.
Worthy
Sir
,
I
Heartily
thank
you
for
your
patience
with
my
free
expressions
,
and
for
your
grave
and
kind
reply
.
As
to
the
main
cause
of
the
Nonconformists
,
should
I
enter
upon
that
which
I
cannot
prosecute
,
I
should
greatly
injure
it
,
my self
and
you
:
I
must
again
crave
your
patience
with
my
freedom
.
The
sins
which
they
fear
(
whether
justly
is
the
question
)
are
so
heinous
,
that
they
dare
not
mention
them
,
lest
their
condemners
and
afflicters
cannot
bear
it
;
and
so
many
,
that
to
open
them
justly
,
will
require
a
great
Volume
,
and
therefore
not
by
me
to
be
done
in
a
Letter
.
Only
to
what
you
have
said
,
let
me
mind
you
in
transitu
.
1.
That
you
mistake
me
if
you
think
that
I
excepted
against
your
Preface
as
medling
with
me
,
any
otherwise
than
as
I
am
one
of
those
Nonconformists
with
whom
I
am
acquainted
,
who
are
mostly
of
my
mind
.
(
And
I
suppose
you
would
take
it
for
no
honour
to
be
thought
to
be
better
acquainted
with
the
most
of
them
in
England
,
than
I
am
.
)
2.
That
your
intimations
about
the
old
Nonconformists
are
not
to
our
business
,
seeing
the
name
of
Nonconformists
maketh
not
,
nor
proveth
all
or
many
so
named
to
be
of
the
same
mind
.
Nor
is
your
mention
of
our
Treaty
or
Papers
of
1660
,
more
pertinent
,
it
being
the
old
Cause
only
that
we
had
to
do
with
,
the
new
Laws
of
Conformity
being
not
then
existent
,
which
have
made
it
quite
another
thing
.
Only
I
assure
you
,
if
my
superiours
would
not
take
it
for
a
crime
and
inj●ry
to
do
what
Iustin
,
〈…〉
for
their
mistaken
Cause
)
,
〈…〉
it
,
I
would
endeavour
to
shew
another
〈…〉
,
and
Nonconformity
,
than
is
commonly
taken
〈…〉
also
to
give
you
(
who
so
well
understand
Antiquity
)
〈…〉
evidence
of
our
Conformity
to
the
ancient
〈…〉
300
,
and
mostly
for
600
years
after
Christ
.
〈◊〉
(
●hat
I
may
not
say
nothing
to
you
)
〈…〉
only
employ
〈◊〉
lines
about
your
sug●●●tions
concerning
the
possibility
of
tru●
Disc●pline
by
D●●●esans
as
they
are
with
us
.
And
still
you
m●st
pardon
my
〈◊〉
of
speech
.
I
must
say
,
that
it
is
the
c●●amity
of
Churches
,
when
their
Prelates
and
Pastors
are
men
that
never
were
acquainted
with
the
flocks
,
but
spend
one
half
〈◊〉
their
days
in
Schools
and
Colle●ges
,
and
the
other
in
Noblen●●●●
or
Gentlemens
houses
,
and
then
talk
confidently
of
the
p●or
people
whom
they
know
not
,
and
the
Discipline
which
they
●●ver
tryed
.
Even
you
whom
I
honour
as
a
person
of
extraordinary
worth
,
constrain
me
by
this
your
Letter
to
think
that
I
di●pute
as
about
war
with
one
that
never
stormed
a
Garison
,
nor
fought
a
battel
;
or
as
about
Navigation
with
one
that
was
never
one
month
at
●ea
.
I.
Our
first
question
is
,
What
the
Pastoral
Office
is
,
and
especially
Discipline
?
II
Our
next
is
,
Whether
it
may
be
delegated
to
,
or
done
by
one
that
is
not
of
Gods
Institution
for
the
doing
of
it
.
III.
And
then
we
shall
soon
see
whether
it
be
possible
for
our
Diocesans
to
do
it
,
or
any
considerable
part
of
it
?
I.
If
the
Erastians
be
in
the
right
,
that
none
of
our
Discipline
is
necessary
besides
that
by
the
Sword
,
(
and
our
Preaching
)
then
we
may
put
up
the
Controversie
on
both
sides
.
But
if
that
be
the
work
of
Bishops
now
,
which
was
so
in
Scripture-times
,
the
matter
will
hold
no
long
dispute
.
To
shorten
th●t
work
,
I
desire
you
to
peruse
(
its
like
you
have
done
)
Dr.
Hammonds
Paraphrase
on
all
the
Texts
that
mention
Bishops
and
Presbyters
,
with
his
Treatise
of
the
Keys
,
where
he
will
tell
you
,
that
it
was
the
Bishops
Office
to
be
the
ordinary
Preacher
,
to
Pray
,
to
celebrate
the
Eucharist
,
to
visit
the
Sick
,
to
keep
and
distribute
the
alms
and
offerings
of
the
Church
,
as
Curators
for
the
Poor
,
with
much
more
work
.
And
that
every
single
Congregation
had
such
a
Bishop
,
that
ever
met
to
celebrate
Gods
publick
Worship
;
and
that
there
was
not
a
mee●ing
of
a
Christian
Church
without
such
(
for
the
said
Worship
in
Scripture-times
)
for
he
saith
that
there
is
no
proof
that
there
were
any
other
Presbyters
in
Scripture-times
.
And
for
Discipline
,
it
is
past
doubt
:
1.
That
as
to
the
matter
of
〈◊〉
,
i●
must
consist
of
a
personal
watch
over
each
member
of
●he
〈◊〉
;
that
every
one
in
it
that
liveth
in
gross
sin
,
or
Infidel
,
or
Heathenish
,
or
Her●tical
error
and
ignorance
,
be
orderly
admonished
,
first
m●re
privately
,
afterward
more
openly
,
and
last●y
most
〈◊〉
;
and
that
he
be
by
convincing
reasons
and
●xhortations
perswaded
to
repentance
.
That
the
penitent
mu●t
be
〈◊〉
and
confirmed
,
the
obstinately
impenitent
rejected
,
as
u●meet
for
the
Communion
of
the
Church
.
And
for
the
manner
,
it
is
agreed
that
it
must
be
done
with
condescending
tenderness
,
patience
,
plain
evidence
,
earnest
exhortations
,
no
means
left
untried
to
reduce
a
sinful
miserable
soul.
And
all
this
with
the
time
and
patience
which
so
great
a
work
requireth
.
(
And
sure
if
the
Congregation
must
avoid
the
sinner
,
they
should
know
why
.
)
One
such
person
will
hold
the
Pastor
work
from
first
to
last
many
an
hour
and
day
.
N●xt
,
let
us
think
how
many
such
as
by
Christs
Law
must
be
th●s
dealt
with
,
are
in
a
Diocess
.
I
had
the
most
reformed
people
(
as
to
sins
of
commission
and
omission
)
that
ever
I
knew
in
England
.
Our
custom
being
to
have
each
family
come
by
turns
to
us
to
be
personally
Catechised
and
instructed
.
I
had
full
opportunity
to
know
them
all
.
Many
score
of
them
that
came
daily
to
Church
,
knew
not
the
Essentials
of
Christianity
and
Baptism
.
When
I
came
first
to
them
,
I
suppose
some
thousands
lived
in
gross
ignorance
,
open
impiety
and
prophaneness
.
And
even
at
last
some
scores
I
fear
lived
in
gross
sin
.
Some
were
notorious
drunkards
,
raging
weekly
twice
or
thrice
in
the
open
streets
.
Some
quieter
drunkards
.
Many
profane
Swearers
.
Too
many
railers
,
fighters
,
slanderers
,
&c.
Three
or
four
Apostate-Infidels
.
The
Parishes
about
me
were
far
worse
.
A
great
part
of
the
people
know
not
who
Christ
is
,
nor
what
he
doth
,
as
the
Saviour
of
the
world
,
nor
understand
one
of
many
Articles
of
the
Creed
,
or
Petitions
of
the
Lords
Prayer
;
much
less
do
any
thing
like
Christians
for
Children
or
Servants
in
their
Families
.
The
Diocess
that
I
now
live
in
,
hath
above
1100
Parishes
,
some
have
half
as
many
;
some
Parishes
have
3000
,
some
10000
People
.
in
London
some
20000
,
30000
,
and
the
Country
smaller
Parishes
usually
about
400
,
500
,
or
1000.
I
do
warrantably
conjecture
that
in
the
Diocess
where
I
now
live
,
there
may
be
about
50000
souls
that
by
Christs
Law
should
be
admonished
and
disciplined
for
gross
sin
.
And
about
80000
,
or
100000
that
are
grosly
ignorant
of
Christianity
.
It
's
ten
to
one
(
experience
tells
it
me
)
that
five
Conventions
will
scarce
serve
with
each
obstinate
sinner
,
to
bring
the
work
to
the
issue
of
a
due
Excommunication
or
Absolution
.
Some
parts
of
the
Diocess
that
I
am
in
,
are
about
120
miles
from
other
parts
.
The
Diocesan
then
that
doth
all
this
himself
,
(
but
there
is
no
such
)
if
he
sit
half
the
year
,
must
either
speak
to
10000
,
or
20000
persons
at
once
,
or
in
a
few
minutes
,
or
else
he
must
let
all
the
rest
lye
and
rot
in
their
sins
,
till
he
hath
done
with
the
first
.
And
indeed
(
I
have
tried
it
)
a
sober
Pastoral
course
of
conviction
and
discipline
with
each
one
,
will
take
up
so
much
time
,
that
seven
years
are
not
enough
for
him
to
go
over
all
this
Diocess
if
he
did
as
much
in
a
month
as
ever
I
knew
a
Bishop
do
in
his
life
,
except
against
Godly
Nonconformists
,
or
Conscientious
Dissenters
.
But
if
you
consider
how
far
every
accusing
Minister
and
Churchwarden
,
and
every
accused
sinner
,
have
to
travel
,
some
20
,
some
40
miles
,
&c.
)
and
that
Witnesses
also
must
travel
as
far
;
and
how
long
they
must
attend
,
and
how
few
can
bear
the
charge
of
this
;
and
that
the
old
and
weak
sort
of
sinners
are
unable
for
the
journey
,
and
who
shall
do
the
Parish
Ministers
work
the
while
;
and
how
likely
it
i●
that
of
10000
such
sinners
,
5000
may
be
dead
,
or
the
Witnesses
at
least
,
before
the
re●t
are
tried
and
well
dispatched
;
or
t●e
case
grown
old
,
and
the
same
m●n
drunken
twent●
times
again
,
before
he
can
be
judged
for
the
first
.
〈◊〉
al●o
how
strange
a
course
this
is
to
humble
,
convince
,
and
save
a
soul
—
wonderful
!
—
that
it
should
with
any
man
living
be
a
controversie
,
Whether
one
Bishop
be
sufficient
for
all
this
?
And
what
need
we
more
than
common
experience
?
The
work
is
every
where
undone
.
Lay
the
blame
where
you
will
,
not
one
common
gross
sinner
of
a
thousand
is
disciplin'd
or
judged
as
in
question
.
That
which
can
be
done
,
and
should
be
done
,
some
one
good
Bishop
will
do
But
none
that
ever
I
knew
did
ever
see
the
face
,
and
speak
to
one
of
a
thousand
gross
sinners
of
his
Diocess
,
(
unless
perhaps
as
he
preached
to
one
or
few
Congregations
)
nor
do
I
know
any
that
take
it
for
their
work
,
(
if
they
could
do
it
)
,
but
leave
it
to
the
Lay-Chancellor
as
his
part
.
If
you
say
that
Excommunication
must
not
be
on
many
:
I
answer
,
1.
The
Bishops
trying
and
conviction
of
gross
sinners
is
first
for
their
Repentance
,
and
not
their
Excommunication
,
except
in
case
of
the
last
obstinacy
,
which
cannot
be
foreknown
till
tried
.
2.
If
Christ
would
not
have
such
Discipline
at
all
,
there
needs
no
Bishop
to
do
it
.
If
he
would
,
when
twenty
drunkards
,
fornicators
,
&c.
are
notoriously
guilty
,
is
it
his
will
that
one
of
these
only
be
admonished
,
convinced
,
excommunicated
,
and
all
the
rest
let
alone
that
are
equally
guilty
?
Sure
the
Law
of
God
doth
not
so
distinguish
,
but
say
of
all
alike
,
If
any
called
a
brother
be
a
fornicator
,
&c.
And
will
such
partiality
either
reform
men
,
or
honour
Religion
,
or
rather
make
it
a
scorn
,
and
make
him
that
is
singled
out
,
hate
the
partial
Prosecutor
.
If
you
say
it
's
long
of
Churchwardens
that
accuse
not
men
:
I
answer
,
1.
And
it
will
be
so
,
while
the
thing
is
unfeasable
;
who
will
be
hated
to
do
no
good
?
2.
Some
Churchwardens
of
late
to
some
Articles
have
presented
all
the
Parish
without
▪
exception
.
And
so
no
man
heard
of
it
any
more
.
II.
And
whether
the
Bishop
may
delegate
his
Office
,
or
do
his
work
per
alios
,
would
be
no
controversie
if
Scripture
were
our
Rule
,
or
it
were
known
what
a
Pastors
office
is
.
If
he
may
delegate
it
,
either
to
a
Layman
in
sensu
composito
,
or
to
a
Clergy
man
:
If
to
a
Layman
,
than
a
Layman
and
a
Clergy-man
are
all
one
.
For
there
is
nothing
but
the
work
to
define
the
authority
and
obligation
by
,
which
constituteth
the
Office
.
A
Bishop
is
one
authorized
and
obliged
to
do
the
work
of
a
Bishop
,
and
so
is
a
Layman
too
by
this
supposition
.
If
to
a
Clergy-man
,
either
to
one
of
the
same
order
and
office
with
the
Bishop
,
or
of
another
.
If
of
the
same
(
before
or
now
made
so
)
datur
quaesitum
,
then
he
is
not
the
sole
Bishop
.
If
of
another
in
sensu
composito
,
then
another
Clergy
man
is
not
another
;
For
he
that
is
Authorized
to
the
same
work
,
is
of
the
same
Office
.
If
you
say
that
he
may
not
delegate
the
whole
work
,
de
specie
,
but
a
part
;
I
ask
which
part
?
either
the
Essential
part
,
or
but
an
Integral
common
part
.
If
the
former
?
1
Either
●o
such
as
God
in
Scripture
by
office
authorizeth
to
that
part
,
or
not
.
If
the
former
,
then
the
Bishop
cometh
too
late
to
that
which
God
hath
done
already
.
And
then
that
is
no
proper
work
of
Bishops
which
God
hath
made
common
to
another
Office
.
If
the
later
,
than
a
man
may
make
new
Priestly
O●fices
and
Orders
,
even
to
the
same
work
that
God
hath
●ade
Officers
to
do
already
.
And
then
we
need
not
say
,
●that
Orders
are
Iure
Divino
]
if
the
Bishop
may
make
more
at
his
pleasure
;
but
quo
jure
;
and
what
shall
set
his
bounds
and
end
?
This
seemeth
more
(
in
kind
)
than
the
Italians
at
Trent
would
have
given
to
the
Pope
over
Bishops
.
An●
if
they
do
not
themselves
also
that
same
Essential
part
of
their
Office
which
they
give
to
others
,
they
degrade
themselves
For
the
ceasing
or
alienation
of
an
Essential
part
,
changeth
the
specie●
.
But
I
suppose
you
will
say
〈◊〉
is
Pre●byters
to
whom
they
may
delegate
this
work
.
And
〈◊〉
,
either
it
is
a
wor●
which
God
hath
made
part
of
the
Presbyters
Office
,
or
not
.
If
it
be
,
then
that
Presbyter
doth
his
ow●
〈◊〉
appointed
him
by
God
,
and
not
another
〈…〉
not
,
〈◊〉
he
maketh
a
new
Officer
,
who
is
●either
〈…〉
.
But
the
〈…〉
the
Office
〈◊〉
,
that
it
may
not
be
〈◊〉
(
tho●gh
Bishop
may
Ordain
men
to
an
Office
of
〈…〉
the
King
or
Church
may
make
new
Officers
〈…〉
,
Clock
keepers
Ostiaries
,
&c.
)
;
〈…〉
,
and
obligation
to
personal
duty
,
to
be
done
〈◊〉
person●l
abi●●ty
]
as
is
the
Office
of
a
Physician
,
a
Judg
,
a
School
〈…〉
,
a
Pilot
,
&c
where
he
that
Author●zeth
and
oblig●th
another
statedly
to
do
his
work
,
doth
thereby
make
that
other
a
Physician
,
Judg
,
School-Master
,
Pilot
,
&c.
This
is
but
Ordin●tio●
.
And
if
a
Bishop
be
but
one
that
may
appoint
others
to
do
the
Episcopal
work
,
then
1.
Why
is
not
every
King
a
Bishop
,
for
he
may
appoint
men
to
do
a
Bishops
work
?
And
why
is
he
not
also
a
Physician
,
Musician
,
Pilot
,
&c.
because
he
may
do
the
like
by
them
?
2.
And
then
the
Bishop
appointed
by
the
King
,
is
no
more
a
Bishop
indeed
than
one
appointed
by
a
Bishop
is
.
But
this
delegation
that
I
speak
against
,
is
a
smaller
sin
than
such
men
choose
.
To
depute
others
to
exercise
Discipline
,
whom
God
appointed
not
de
specie
thereto
,
is
but
Sacriledg
and
Usurpation
,
(
by
alienating
it
from
the
true
office
,
and
setting
up
a
false
one
)
:
But
yet
the
thing
might
some
how
be
done
,
if
any
were
to
do
it
.
But
the
almost
total
deposition
and
destruction
of
the
Discipline
it self
,
and
letting
none
do
it
,
by
pretending
the
sole
authority
of
doing
it
,
is
another
kind
of
sin
.
Now
to
your
answer
from
the
similitude
of
Civil
Monarchs
,
I
reply
,
It
is
no
wonder
if
we
never
agree
about
Church-offices
,
if
we
no
better
agree
of
the
general
nature
of
them
,
and
their
work
.
Of
which
if
you
will
please
to
read
a
sheet
or
two
which
I
wrote
the
last
year
to
Ludov.
Molinaeus
,
of
the
difference
of
Magistracy
,
and
Church-power
,
and
also
read
the
Lord
Bacons
Considerations
,
you
will
excuse
me
for
here
passing
by
what
is
there
said
.
I.
The
standing
of
the
Magistrates
Office
is
by
the
Law
of
Nature
,
which
therefore
alloweth
variety
and
mutations
of
inferior
Orders
,
as
there
is
cause
.
But
the
standing
of
the
Clergy
is
by
Supernatural
Institution
.
Our
Book
of
Ordination
saith
there
are
three
Orders
,
&c.
Therefore
man
may
not
alter
them
,
or
make
more
of
that
same
kind
.
II.
Kingly
power
requireth
not
ad
dispositionem
materiae
,
such
Personal
ability
as
the
Pastoral-office
doth
.
A
child
may
be
a
King
,
and
it
may
serve
turn
if
he
be
but
the
head
of
power
,
and
give
others
commission
to
do
all
the
rest
of
the
Governing
work
.
But
it
is
not
so
with
a
Judg
,
a
Physician
,
an
Orator
,
or
a
Bishop
;
who
is
not
subjectum
capax
of
the
essence
of
the
office
,
without
personal
aptitude
.
III.
God
hath
described
the
Bishops
office
in
Scripture
as
consisting
of
three
parts
,
viz.
Teaching
,
Priestly
,
(
or
about
Worship
and
Sacraments
)
and
ruling
;
as
under
Christs
Prophetical
,
Priestly
and
Kingly
Office
.
And
he
hath
no
where
made
one
more
proper
to
a
Bishop
than
another
;
nor
said
this
is
Essential
,
and
that
is
but
Integral
.
Therefore
the
Bishop
may
as
well
allow
a
Layman
to
administer
the
Sacraments
,
&c.
as
one
not
appointed
to
it
by
God
,
to
Rule
by
the
Keys
.
IV.
The
Bishops
Pastoral
Rule
is
only
by
Gods
word
upon
the
Conscience
(
as
Bishop
Bilson
of
Obed.
sheweth
at
large
,
and
all
Protestants
agree
)
,
and
not
by
any
mulcts
or
corporal
force
.
If
he
use
the
sword
,
or
constraint
,
it
is
not
as
a
Bishop
,
but
as
a
Magistrate
.
But
the
Kings
is
by
the
sword
.
And
will
it
follow
that
because
the
King
may
appoint
another
to
apprehend
men
,
and
carry
them
to
prison
,
&c.
that
therefore
a
Bishop
appointed
by
God
to
Preach
,
Worship
and
Rule
,
and
therein
to
draw
the
Impenitent
to
Repentance
by
patient
exhortations
,
and
reproofs
,
&c.
may
commit
this
to
another
,
never
appointed
to
it
of
God
?
V.
Either
it
is
the
Bishops
work
(
as
was
said
)
that
is
delegated
by
him
,
or
some
other
.
If
properly
his
own
,
than
either
he
maketh
more
Bishops
,
(
and
that
's
all
we
plead
for
)
,
or
else
a
Presbyter
or
Layman
may
do
a
Bishops
proper
work
.
And
then
what
need
of
a
Bishop
(
to
pass
by
the
contradiction
.
)
VI.
But
my
chief
answer
to
you
is
,
the
King
as
Supreme
Magistrate
doth
appoint
and
rule
by
others
that
are
truly
Magistrates
:
They
have
every
one
a
Judicial
power
in
their
several
places
under
him
,
even
every
Justice
of
Peace
.
But
you
suppose
the
Bishop
to
set
up
no
Bishops
,
nor
no
Church-Governours
under
him
at
all
.
A
King
can
rule
a
Kingdom
by
Supremo
Judgment
,
when
he
hath
hundreds
of
Judges
under
him
who
do
it
by
his
authority
.
And
if
this
had
been
all
our
dispute
,
whether
a
Patriarch
or
Archbishop
can
rule
a
thousand
Churches
by
a
thousand
Inferior
Bishops
,
or
Church-rulers
,
you
had
said
something
?
But
doth
it
follow
that
your
Church
Monarch
can
over-see
them
all
himself
without
any
sub-oversees
,
or
rule
them
(
by
Gods
word
on
the
Conscience
)
without
any
sub-rulers
?
You
appropriate
the
Decretory
Power
to
your
Monarch
;
and
communicate
only
the
executive
.
Hold
to
that
.
The
whole
Government
is
but
Legislatio
&
Iudicium
;
Legislation
now
we
meddle
not
with
,
(
yet
our
Bishops
allow
it
to
the
Presbyters
in
Convocation
,
for
they
take
Canons
to
be
Church-Laws
.
)
It
is
a
lower
power
that
is
denied
to
them
,
that
they
grant
the
higher
to
.
Bare
execution
is
no
Government
.
A
Hangman
is
no
Governour
.
A
Governour
may
also
be
Executioner
,
but
a
meer
Executioner
is
no
Governour
.
The
People
are
Executioners
of
Excommunications
,
while
they
withdraw
from
the
Excommunicate
,
and
with
such
do
not
eat
,
&c.
as
1
Cor.
5.
And
the
Parish-Priest
is
an
Executioner
,
while
he
(
as
a
Cryer
)
proclaimeth
or
readeth
the
Chancellors
Excommunication
in
the
Church
,
and
when
he
denieth
the
Sacrament
to
those
that
he
is
bid
deny
it
to
.
I
grant
you
that
this
is
Communicated
.
But
it
is
the
Judicial
power
it self
which
I
have
been
proving
the
Bishop
uncapable
of
.
Exploration
is
part
of
the
Judicial
work
.
I
know
you
include
not
that
in
execution
(
which
follows
it
)
If
you
did
,
it
would
be
a
sad
office
for
a
Bishop
to
sentence
all
men
,
upon
other
mens
trial
and
word
.
As
if
the
Bishop
must
Excommunicate
all
that
some
body
else
saith
he
must
Excommunicate
.
This
turneth
Decreeing
into
a
Hangman-like
Execution
.
And
the
nature
of
the
cause
forbiddeth
it
.
No
man
is
to
be
Excommunicate
for
any
other
crime
as
such
,
but
for
Impenitence
in
some
crime
;
nor
to
be
absolved
after
,
but
upon
Repentance
.
Now
if
it
were
,
but
whether
a
man
de
facto
have
been
drunk
,
or
fornicated
,
or
perjured
,
&c.
it
were
hard
judging
sententially
meerly
on
trust
from
others
;
but
yet
perhaps
that
might
sometimes
be
done
:
But
when
the
case
is
,
Whether
the
man
be
penitent
,
Personal
trial
is
necessary
to
a
Rational
and
Ecclesiastical
administration
of
the
sentence
.
I
conclude
therefore
,
that
as
a
King
can
judg
by
many
hundred
Judges
,
and
a
General
command
an
Army
by
many
hundred
Commanders
,
but
not
without
any
one
by
himself
alone
,
having
Executioners
under
him
.
So
is
it
here
.
VII
.
And
I
pray
you
note
one
other
difference
:
In
the
Kingdom
it
is
not
one
subject
of
an
hundred
,
or
many
hundreds
,
that
hath
Law
suits
with
others
once
in
a
year
,
or
seven
years
,
or
his
life
.
Nor
one
of
some
hundreds
(
where
I
have
lived
)
that
findeth
the
Magistrate
work
as
Criminal
.
And
in
this
we
differ
even
from
the
Physician
,
who
in
a
City
hath
not
one
of
many
that
is
sick
,
but
we
are
all
of
a
sinning
corrupt
disposition
,
and
the
Pastor
hath
few
of
his
flock
that
need
not
some
personal
applications
in
one
degree
or
other
.
And
even
as
to
gross
sins
lived
in
,
and
ignorance
or
heresie
against
the
very
essence
of
Christianity
,
it
is
a
good
Parish
where
a
considerable
part
of
it
are
not
guilty
;
so
that
it
is
easier
for
one
Justice
of
Peace
to
send
two
or
three
thieves
in
a
year
to
a
Gaol
,
and
bind
two
or
three
to
the
good
behaviour
,
than
for
one
Bishop
to
admonish
,
exhort
,
convince
and
judg
10000
impenitent
sinners
in
a
little
time
,
and
hear
all
the
Witnesses
,
&c.
If
you
should
have
said
,
that
the
Parish
Priest
is
to
reprove
,
exhort
,
convince
them
first
,
till
he
prove
them
impenitent
,
and
he
is
to
instruct
the
ignorant
,
Infidels
and
Hereticks
:
I
answer
,
1.
That
is
more
than
an
executive
power
.
2.
We
desire
no
more
at
all
from
Bishop●
or
any
,
and
know
no
other
Episcopal
power
over
the
people
,
but
thus
personally
to
convince
men
,
and
declare
to
the
Congregation
upon
proof
,
the
fitness
or
unfitnss
of
men
for
their
Communion
,
by
penitence
▪
or
impenitence
.
But
this
is
it
that
the
Ministers
are
hindred
from
,
or
denied
.
They
have
no
power
to
speak
with
any
one
ignorant
,
Heretical
,
Infidel
,
or
scandalous
sinner
in
the
Parish
,
but
such
as
are
willing
.
And
few
of
the
guilty
are
willing
.
They
will
neither
come
to
the
Minister
,
nor
suffer
him
to
come
to
them
,
but
shut
their
doors
on
him
if
they
know
that
he
cometh
on
such
a
work
,
or
else
they
will
not
be
within
.
Or
if
they
be
,
will
tell
him
,
that
they
will
not
answer
him
.
When
I
came
first
to
Kederminster
,
the
rabble
multitude
curst
me
in
the
streets
,
and
rose
up
against
me
,
but
for
saying
,
That
Infants
Originally
have
that
sin
and
misery
which
needs
a
Saviour
;
yet
such
(
if
they
scorn
to
speak
with
us
)
must
be
our
Communicants
for
want
of
Pastoral
power
.
There
is
no
Law
or
penalty
that
I
ever
knew
of
,
to
constrain
any
to
come
to
us
,
receive
us
,
hear
us
,
or
answer
us
,
if
we
had
never
so
much
cause
to
question
them
of
,
or
fortifie
them
against
infidelity
,
heresie
,
ignorance
,
or
wicked
lives
.
And
if
any
other
accuse
them
to
us
(
as
few
will
)
we
must
not
judg
them
without
trial
.
It
may
be
you
will
say
.
Would
you
have
them
constrained
by
force
to
speak
with
the
Pastor
,
or
give
him
any
account
of
their
faith
,
life
,
or
knowledg
,
besides
coming
with
others
into
the
Church
?
I
answer
,
No
,
we
would
have
no
force
,
as
we
have
none
.
But
then
we
would
not
be
forced
our selves
by
the
Church-Lords
and
Monarchs
to
take
our selves
for
the
Pastors
of
such
as
refuse
our
Pastoral
office
,
and
to
give
the
Sacrament
,
and
all
priviledges
of
Church-Communion
,
to
every
one
in
the
Parish
,
who
upon
just
suspicion
of
gross
scandal
,
heresie
,
infidelity
or
ignorance
,
obstinately
refuseth
to
speak
to
us
,
and
give
us
any
account
,
or
to
be
tried
.
I
that
have
yearly
tried
my
Parish
by
Personal
Conference
,
know
that
thousands
and
thousands
among
us
know
not
(
and
therefore
believe
not
)
whether
Christ
be
God
or
man
,
or
Angel
,
or
what
;
nor
who
the
Holy
Ghost
is
,
or
why
Christ
died
,
rose
;
nor
scarce
any
supernaturally
revealed
article
of
the
Christian
faith
.
And
that
many
that
understand
them
,
believe
them
not
.
And
I
desire
no
Church-power
,
but
not
to
take
those
,
1.
For
Christians
;
2.
And
for
my
especial
Christian
flock
,
1.
Who
are
no
Christians
;
2.
Who
themselves
refuse
it
.
Without
their
consent
the
Minister
is
forced
on
them
.
They
a●e
forced
by
the
sword
to
say
that
they
are
Christians
,
and
to
come
to
Church
and
Communicate
.
The
old
Christian
Profession
was
,
I
will
be
a
Christian
,
and
hold
Communion
with
the
Church
,
though
I
go
to
prison
or
death
for
it
.
The
Prelatical
Christian
Profession
is
,
I
will
rather
be
a
Christian
and
Communicate
,
than
I
will
lye
in
Gaol
,
and
have
all
my
Estate
confiscate
.
Seeing
then
that
we
have
not
the
due
power
of
a
Pastor
to
deny
our
Office-administrations
in
Sacraments
to
those
that
refuse
us
in
the
other
parts
aforesaid
,
we
are
utterly
disabled
from
so
much
as
preparing
men
for
the
Bishops
,
or
Chancellors
Examination
.
3.
But
if
it
were
otherwise
,
that
must
not
satisfie
the
Church-Monarch
,
who
must
judg
himself
,
and
therefore
must
hear
by
himself
.
But
you
tell
me
,
It
is
plainly
against
experience
in
Ecclesiasticks
.
Ans.
It
's
hard
then
to
know
any
thing
.
For
I
dispute
all
this
while
,
as
if
the
question
were
,
Whether
men
in
England
speak
English
.
And
if
I
herein
err
,
I
am
uncurable
,
and
therefore
I
allow
you
to
despair
of
me
.
You
say
,
The
greatness
of
no
City
was
thought
sufficient
to
multiply
Bishops
.
Ans.
1.
Gods
Institution
was
,
that
every
Church
have
a
Bishop
,
Act.
14.23
,
&c.
2.
A
particular
Church
then
was
,
A
Society
of
Neighbour-Christians
,
combined
for
Personal
Communion
in
Gods
Worship
,
and
holy
living
,
consisting
of
Pastor
and
flock
.
3.
For
250
years
I
think
,
you
cannot
prove
that
any
one
Bishop
in
the
world
,
save
at
Alexandria
and
Romr
,
had
more
such
Congregations
and
Altars
than
one
;
nor
these
for
a
long
time
after
the
Apostles
;
nor
in
many
Churches
of
ome
hundred
years
longer
.
4.
At
Antioch
(
the
third
Patriarchate
)
Ignatius
professeth
that
every
Church
had
one
Altar
,
and
one
Bishop
with
his
Presbyters
and
Deacons
,
fellow-servants
.
And
that
in
this
one
Church
the
Bishop
must
enquire
of
all
by
name
,
even
Servant-men
and
Maids
,
and
see
that
they
absented
not
themselves
from
the
Church
.
Why
is
not
Ignatius
confuted
if
he
erred
?
Vid.
Mede
on
the
Point
.
5.
Alexandria
and
Rome
by
not
multiplying
Bishops
as
Churches
or
Converts
needed
it
,
began
the
grand
sin
and
calamity
which
hath
undone
us
,
and
therefore
are
not
to
be
our
Pattern
.
Orbis
major
est
urbe
.
6.
Were
Bishops
necessarily
to
be
distributed
by
Cities
,
the
Empires
that
have
few
,
or
no
Cities
,
must
have
few
,
or
no
Bishops
;
and
an
Emperor
might
,
aliud
ag●ndo
,
depose
all
the
Bishops
by
dis
franchizing
the
Cities
.
7.
But
every
Corporation
,
oppidum
,
like
our
Market-Towns
,
was
then
truly
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
And
if
you
will
but
procure
every
such
City
with
us
,
to
have
a
Bishop
,
and
the
Office
of
such
Bishops
to
be
to
drive
men
from
sin
,
and
not
to
it
,
and
to
silence
Blasphemers
,
and
not
faithful
Preachers
of
the
Gospel
,
all
our
controversies
of
Prelacy
are
then
at
an
end
.
8.
And
you
must
remember
,
that
great
Cities
had
long
but
few
Christians
,
in
comparison
of
the
Heathens
(
till
Constantine's
time
,
and
mostly
long
after
)
.
And
when
Patrick
with
his
own
hand
Ordained
Three
Hundred
and
Fifty
Bishops
in
your
Ireland
,
they
were
but
Ecclesiarum
fundatores
,
and
with
them
he
founded
but
septingentas
Ecclesias
,
and
Ordained
Five
Thousand
Clerks
,
if
Ioceline
be
true
,
Vit.
Patri●
.
cap.
185.
and
not
rather
the
far
more
credible
report
of
Antonin
.
in
Chr●n
.
tit.
11.
cap.
18.
§
2.
and
Vincent
.
specul
.
histor.
lib.
20.
cap.
23.
who
say
,
that
Ecclesias
fun●avit
365.
●rdinavit
Episcopos
eodem
numero
365.
et
eo
amplius
in
quibus
spiritus
Dei
crat
.
Presbyteros
autem
usque
ad
3●00
▪
ordinavit
A●
Vsher
●●ceth
them
,
de
primord
.
Eccl.
Br.
p
9●7
.
which
is
Ninius
number
there
.
So
that
here
is
no
more
Church●s
th●n
●ishops
▪
and
about
Nine
Presbyters
to
a
Bishop
.
You
tell
me
of
above
One
thousand
Clergy-men
at
Rome
,
in
Cor●elius's
〈◊〉
.
Ans.
1.
This
was
above
Two
hundred
and
Fifty
years
after
Christs
Birth
.
2.
I
never
took
all
the
impotent
persons
,
poor
,
and
Widows
in
the
Church
,
to
be
Clergy-men
,
and
Clergy-women
.
Cornelius
his
account
is
,
that
there
are
Six
and
Forty
Presbyters
,
Seven
Deacons
,
Seven
Sub-Deacons
,
Two
and
Forty
Acolytes
,
Two
and
Fifty
Exorcists
,
and
Readers
,
with
Porters
,
Widows
,
and
impotent
persons
,
above
One
thousand
and
Fifty
souls
,
considering
,
1.
How
their
Meetings
were
then
obscure
,
and
small
,
in
Houses
(
as
the
tolerated
Churches
in
London
)
.
And
in
so
vast
a
City
,
in
how
many
distant
places
.
Besides
the
sub-urbicarian
Assemblies
▪
4
▪
And
how
many
Presbyters
used
still
to
be
with
the
Bishop
in
the
same
Assembly
?
5.
And
that
here
are
in
all
but
Seven
Deacons
.
6.
And
that
many
then
were
Presbyters
that
used
not
to
Preach
,
but
for
privater
over-sight
,
and
as
the
Bishops
Assessors
.
7.
And
that
the
poorer
sort
most
commonly
received
the
Gospel
.
8.
And
that
none
of
these
,
but
the
Six
and
Forty
Presbyters
,
had
any
power
in
the
Discipline
.
9.
And
that
by
all
this
reckoning
,
the
whole
Church
maintained
not
,
besides
the
Officers
,
near
a
thousand
poor
;
we
may
probably
conjecture
,
that
the
whole
Church
of
that
Bishop
was
not
bigger
than
some
one
London-Parish
(
Stepney
,
Giles
,
Cripplegate
,
Martins
,
&c.
)
where
are
about
Fifty
thousand
souls
.
10.
And
when
none
were
Christians
but
persecuted
Volunteers
,
they
were
the
holiest
,
and
best
of
men
;
and
I
have
tryed
,
that
Six
hundred
such
make
less
work
for
Discipline
,
than
Ten
of
the
Rabble
that
are
driven
into
our
Churches
,
and
choose
them
rather
than
the
Goal
.
But
when
all
's
done
,
Two
Cities
under
the
power
of
great
temptation
,
are
not
to
be
our
Rule
against
Gods
Word
,
and
the
state
of
all
other
Churches
in
the
world
,
and
undeniable
experience
.
It
's
true
that
you
say
,
that
to
erect
another
Altar
was
counted
Schism
;
that
is
,
Altare
contra
altare
;
because
when
the
Phrase
came
up
,
no
Church
had
more
than
one
Altar
.
Your
Instances
intimated
of
Antioch
and
Carthage
,
I
believe
not
;
and
can
give
you
(
had
I
liberty
)
a
Volume
of
proof
from
Antiquity
,
that
for
Two
hundred
and
Fifty
years
,
if
not
much
longer
,
Ignatius's
Rule
was
true
,
that
every
Church
had
one
Altar
,
and
one
Bishop
,
at
least
,
except
the
two
aforesaid
.
Vlphilas
was
but
an
Arrian
Bishop
,
of
a
few
Goths
newly
turned
Arrians
,
and
the
first
that
translated
the
Scriptures
into
the
Gothick
Tongue
;
so
that
no
Churches
among
them
had
the
Scripture
,
till
after
his
translating
;
and
these
few
were
presently
persecuted
to
rhe
death
by
Athanarichus
(
ut
socrat
.
lib.
4
cap.
32.
)
You
may
call
these
few
,
a
Kingdom
,
if
you
please
.
How
few
of
the
Indians
were
converted
when
Frumentius
(
not
Aedesius
,
as
you
say
)
was
made
their
Bishop
,
it
's
easie
to
gather
by
the
History
.
Scythia
and
Persia
used
to
have
each
a
Bishop
,
and
he
lived
in
the
Roman
Empire
,
as
near
them
as
he
durst
,
as
not
being
tolerated
usually
in
their
Land
.
And
as
few
,
it
's
like
,
Mos●s
had
among
the
Arabians
;
there
being
no
mention
in
the
History
of
any
thing
to
perswade
us
,
that
he
had
many
Churches
under
him
,
that
I
remember
.
And
the
work
of
these
B●shops
was
to
ordain
Presbyters
,
who
had
the
power
of
the
Keys
,
&
exceptae
Ordinatione
,
did
all
that
Bishops
did
,
as
Hierome
saith
.
So
that
then
a
Diocess
had
not
one
sole
Church-Governour
;
and
therefore
where
you
gather
that
yet
Discipline
was
not
dissolved
:
I
answer
:
1.
In
all
this
you
leave
out
a
matter
of
chief
consideration
:
viz.
That
all
the
Presbyters
then
were
assistants
in
Discipline
,
and
had
a
true
Church-Government
over
the
people
,
which
now
they
have
not
.
2.
It
's
strange
that
we
that
have
eyes
and
ears
must
be
sent
to
the
Indians
and
ancient
History
,
to
know
whether
one
Bishop
can
hear
,
and
try
,
and
admonish
so
many
thousands
at
once
,
as
we
see
by
experience
are
those
Objects
of
Discipline
which
the
Scripture
describeth
,
and
when
we
see
that
it
is
not
done
.
And
after
all
this
,
we
have
talk't
but
of
a
●hantasm
;
for
it
is
not
one
Bishop
,
but
one
Lay
man
,
a
Chancellor
,
that
useth
this
Decretory
power
of
the
Keys
,
over
all
these
fouls
,
so
far
as
they
are
used
,
as
to
the
ordinary
Court-tryals
and
exerci●e
;
and
the
Bishop
rarely
medleth
with
it
.
Again
,
Nonconformists
doubt
not
to
prove
,
that
the
Diocesan
frame
,
whi●h
they
dare
not
swear
to
,
1.
Doth
depose
the
species
of
Churches
of
Gods
Institution
.
2
And
the
Discipline
it self
almost
totally
.
3.
And
the
species
of
Presbyters
.
4.
And
the
old
species
of
Bishops
.
And
instead
of
each
of
these
,
setteth
up
a
new
species
of
man's
invention
,
wholly
different
,
and
inconsistent
.
And
that
they
are
not
willing
to
Swear
,
Subscribe
,
or
deliberately
and
solemnly
enter
into
a
Church-Covenant
,
That
in
their
Places
and
Callings
they
will
never
endeavour
any
alteration
of
this
,
no
not
by
a
request
or
word
,
you
may
less
wonder
than
if
some
were
then
loath
to
Swear
or
Covenant
never
to
endeavour
to
take
down
the
Priests
of
Dan
and
Bethel
,
or
reform
the
high
places
.
It
's
dangerous
making
a
solemn
Ministerial
Covenant
,
Never
to
obey
God
in
any
one
great
matter
,
and
never
to
repent
of
so
doing
.
Again
,
our
Reasons
at
the
Savoy
were
,
1.
About
another
ma●ter
:
2.
Few
of
them
received
,
or
ever
published
to
the
world
.
And
all
that
I
have
said
to
you
is
very
little
of
our
Cause
;
which
I
will
not
touch
,
unless
I
might
prosecute
it
.
Your
information
about
Bishop
Sanderson
,
and
the
word
,
Vse
of
all
things
,
&c.
is
as
the
rest
,
to
conquer
our
sense
and
experience
.
1.
The
words
in
the
Act
are
most
plain
,
and
Bishop
Sanderson
de
Iuram
,
concludeth
,
That
Oaths
(
and
Covenants
)
must
be
taken
in
the
plain
and
proper
sense
.
2.
It
is
notorious
,
that
after
the
Lords
in
a
Proviso
of
another
Act
,
would
have
so
expounded
the
Act
of
Uniformity
,
(
that
it
is
meant
but
of
consent
to
use
,
&c
)
and
the
Commons
rejected
it
as
intolerable
,
and
upon
a
meeting
of
both
Houses
satisfied
the
Lords
by
their
Reasons
,
who
acquiesced
in
the
rejection
of
that
Exposition
.
And
shall
we
still
stretch
our
sense
against
the
plain
words
,
when
the
Parliament
long
after
hath
rejected
such
an
Exposition
?
Sir
,
it
is
much
more
(
especially
about
Separation
)
which
your
lines
invite
me
to
say
,
and
the
cause
requireth
;
but
I
fear
I
have
wronged
you
by
prolixity
already
;
and
much
more
by
my
freedom
of
speech
,
which
is
from
my
inclination
to
speak
of
things
as
they
are
,
and
is
truly
joined
with
a
very
great
respect
and
honour
of
your self
,
commanded
by
your
excellent
Book
,
and
judicious
peaceable
stile
and
temper
.
I
rest
,
Jan.
5.
1672.
Your
unworthy
Fellow-servant
,
(
worthy
to
be
Silenced
)
,
RI.
BAXTER
.
The
short
Answer
to
Mr.
Dodwell's
long
Letter
,
fully
answered
in
my
Treatise
of
Episcopacy
.
For
the
Worthy
and
much
Honoured
Mr.
Henry
Dodwell
,
at
Trinity
Colledg
near
Dublin
in
Ireland
.
Worthy
Sir
,
I
Thankfully
received
yours
of
28
Pages
,
from
the
hand
of
Mr.
Teate
.
That
I
may
not
be
again
guilty
of
such
hastiness
in
writing
as
you
take
notice
of
,
I
premise
this
to
acquaint
you
,
That
your
warning
,
with
my
backwardness
to
such
work
,
and
the
multitude
of
Employments
in
which
I
am
pre-engaged
,
shall
keep
me
a
while
from
that
error
,
and
you
from
the
trouble
.
And
if
I
take
not
your
concluding
counsel
to
avoid
both
timerity
and
partiality
in
this
Cause
,
I
shall
notoriously
contradict
mine
own
interest
.
I
have
studied
the
point
as
diligently
as
I
could
,
almost
thirty
years
longer
than
you
have
lived
in
the
world
,
(
if
the
bearer
of
yours
give
me
a
true
account
of
your
age
.
)
And
yet
I
truly
think
it
very
possible
that
one
of
such
admirable
parts
and
diligence
as
your self
,
(
evident
in
your
great
reading
and
accurate
stile
)
may
know
much
more
in
half
that
time
.
But
if
I
can
know
my
own
thoughts
,
I
have
studied
with
a
desire
whatever
it
cost
me
,
to
know
the
truth
.
I
dare
not
say
,
(
Impartially
)
altogether
.
For
I
have
flesh
and
blood
,
and
who
can
choose
but
have
a
little
partiality
for
that
way
which
all
his
worldly
interest
pleadeth
for
?
Could
I
have
proved
Conformity
lawful
(
not
to
have
contained
a
Covenant
against
the
Church-form
,
Church-offices
,
and
Church-discipline
of
Christs
Institutions
,
and
for
upholding
that
Church
Usurpation
and
Tyranny
which
began
and
still
continueth
the
Divisions
of
the
Christian
World
;
nor
the
deliberate
Ministerial
owning
of
the
Perjury
of
many
thousands
,
&c.
)
I
need
not
have
undergone
the
common
scorn
and
hatred
that
I
have
born
,
nor
to
have
been
deprived
of
all
Ministerial
maintenance
,
and
silenced
for
eleven
years
of
that
part
of
my
life
,
which
should
have
been
most
serviceable
(
to
add
no
more
)
;
my
Reputation
with
those
on
the
other
extreme
,
I
did
voluntarily
cast
away
,
by
opposing
them
(
when
I
could
as
easily
have
kept
it
as
most
I
know
)
lest
it
should
be
any
snare
or
tempting
interest
to
me
.
I
assure
you
,
Prelatists
,
Presbyterians
or
Independents
,
&c.
I
confess
I
have
read
what
the
Antiprelatists
say
,
such
as
Beza
,
Gerson
,
Bucer
,
Didoclav
.
Parker
,
Bains
,
Iacob
Blondel
,
Salmasius
,
&c.
But
I
have
more
diligently
studied
,
since
I
was
twenty
years
of
age
,
the
chiefest
on
the
other
side
,
Saravia
,
Bilson
,
Downham
,
Hooker
,
Burges
,
Covel
,
Bridg
,
Bancroft
,
Whitgift
,
Spalatensis
,
and
since
Petavius
,
Hammond
,
and
multitudes
more
.
And
I
have
now
,
as
you
desired
,
read
over
all
yours
,
that
I
might
see
the
end
,
before
I
past
my
judgment
on
the
beginning
.
But
our
apprehensions
are
various
,
as
our
preconceptions
are
;
I
find
that
we
are
all
forestalled
,
and
readiest
to
learn
of
our selves
,
who
are
not
always
the
happiest
Teachers
of
our selves
.
What
we
have
first
laid
in
,
is
usually
made
the
standard
of
all
that
followeth
;
and
all
must
be
reduced
into
a
due
Conformity
and
subserviency
to
our
former
sentiments
.
You
have
shewed
great
learning
,
ingenuity
and
piety
,
and
in
a
very
fluent
stile
expressed
what
was
in
your
mind
;
and
made
me
remember
what
one
answereth
him
that
said
,
Hooker
was
yet
unanswered
,
viz.
Reduce
what
you
would
have
answered
,
to
Argument
,
and
it
will
soon
be
done
.
I
find
,
that
it
had
been
much
better
to
have
said
nothing
,
than
to
have
begun
in
such
a
manner
of
dispute
,
in
which
the
further
we
go
,
the
less
we
understand
one
another
,
and
make
each
other
molestation
,
instead
of
edification
:
For
plainly
I
find
,
that
(
though
much
may
be
learned
out
of
so
rare
a
discourse
as
you
have
vouchsafed
me
,
yet
)
it
doth
very
little
at
all
to
any
dispatch
of
our
pres●nt
controversie
,
but
might
easily
deceive
me
by
avocation
,
if
I
would
forget
what
it
is
that
I
dispute
about
:
For
I
perceive
,
1.
That
we
agree
not
in
our
sense
of
the
terms
which
we
make
use
of
:
And
from
thence
you
infer
some
great
and
dangerous
errors
in
my
judgment
.
2.
We
agree
least
of
all
in
common
and
obvious
matters
of
fact
,
which
are
before
our
eyes
,
and
the
things
of
which
I
have
had
almost
an
Ages
experience
.
3.
I
find
,
that
a
very
great
part
,
if
not
the
far
greatest
of
all
your
discourse
,
is
written
upon
a
mis-understanding
of
my
Words
and
judgment
.
And
if
one
were
to
publish
such
kind
of
Writings
,
how
tiresome
would
it
be
to
the
Reader
,
should
I
set
down
a
particular
account
of
all
your
passages
that
are
besides
the
question
,
and
all
that
proceed
from
such
misunderstanding
?
I
speak
not
by
way
of
blaming
you
;
for
we
are
not
competent
Judges
of
other
mens
actions
,
till
we
know
the
Reasons
of
them
:
that
may
be
laudable
,
which
crosseth
our
desires
.
Perhaps
you
had
Reasons
to
pass
by
the
chief
part
of
my
explications
of
my
sense
,
and
of
the
matter
of
fact
,
and
say
nothing
to
them
:
And
perhaps
you
had
Reasons
when
I
had
told
you
our
Country-distribution
of
Acts
of
Government
,
into
Legislative
,
and
Judicial
,
and
Executive
,
to
make
use
still
of
the
Equivocal
word
Decretory
,
and
to
understand
by
it
(
as
you
saw
cause
)
only
the
Legislative
power
,
and
to
leave
out
the
Iudicial
,
which
was
all
that
I
controverted
:
It
may
be
you
had
Reason
,
when
I
talk
of
a
single
,
or
Parochial
Church
,
to
say
,
I
supposed
in
it
but
a
single
Pastor
:
You
are
not
accountable
to
me
for
such
errors
,
be
they
never
so
causless
in
my
opinion
.
It
may
be
you
had
Reason
to
write
against
the
old
Nonconformists
that
are
in
another
world
;
and
to
think
,
that
for
the
Names
sake
it
concerned
us
:
and
to
plead
,
that
Conformity
to
all
the
present
Covenants
,
and
Oaths
,
and
Subscriptions
,
is
necessary
,
because
you
could
wish
the
Discipline
more
Regular
,
as
if
we
were
to
Subscribe
to
what
is
in
your
wishes
.
It
may
be
you
had
Reason
to
suppose
the
Parish-Priests
to
have
the
Government
of
the
People
,
even
the
power
of
the
Church-Keys
(
and
yet
sometimes
to
unsay
it
again
)
,
without
answering
my
Proof
to
the
contrary
,
when
I
take
it
for
the
chief
supposition
that
causeth
my
Nonconformity
:
And
to
prove
copiously
,
that
a
Bishop
may
govern
a
Diocess
when
he
hath
a
Governor
under
him
in
every
Parish
,
without
answering
my
Proofs
,
that
he
hath
no
such
under
him
,
but
hath
,
quantum
in
se
,
half
degraded
the
Presbyters
.
And
when
I
said
,
that
Discipline
is
not
possible
under
such
Diocesans
as
are
with
us
,
you
might
have
Reason
that
I
know
not
of
,
to
leave
out
,
as
are
with
us
,
and
to
prove
it
possible
with
other
Diocesans
that
have
governing
Presbyters
under
them
.
Perhaps
you
had
Reason
to
confound
the
Convincing
,
Perswasive
,
Declarative
Power
of
a
Iudg
,
with
that
of
a
private
man
,
and
thence
to
raise
the
supposition
which
you
raise
.
Perhaps
you
know
some
Medium
between
corporal
force
,
and
Mulcts
,
proper
to
the
Magistrate
,
and
Authoritative
perswasion
,
and
prevailing
on
the
Conscience
by
the
Reverence
of
Gods
Laws
,
though
I
know
none
:
And
you
were
not
bound
to
teach
me
what
you
know
.
Perhaps
you
had
Reason
to
think
that
I
may
Subscribe
,
That
no
man
in
Three
Kingdoms
that
hath
Vowed
it
,
is
bound
to
endeavour
to
alter
our
Church-Government
by
Lay-Chancellors
,
because
you
defend
it
not
,
but
wish
it
altered
:
And
it
may
be
you
have
Reasons
unknown
to
me
,
that
none
but
Irregular
endeavours
are
there
disclaimed
,
and
that
our
Lawgivers
spake
universally
,
and
would
be
interpreted
particularly
,
with
many
such
like
.
But
abscondita
&
quae
supra
nos
,
nihil
ad
nos
—
What
I
may
not
pretend
to
understand
,
I
will
not
presume
to
censure
,
but
only
say
,
That
I
am
uncapable
of
being
informed
by
them
.
This
I
am
satisfied
of
,
that
my
Schismatical
Principles
take
into
Church-Communion
such
as
you
,
and
those
that
are
in
knowledg
below
,
not
only
you
,
but
me
,
even
the
weakest
true
Christians
But
upon
your
Catholick
terms
,
no
man
of
my
measure
of
knowledg
must
be
tolerated
to
be
a
Preacher
,
or
a
Christian
in
Church-Communion
,
nor
live
at
least
out
of
Goal
,
or
some
such
penalty
.
And
if
one
at
Muscovy
can
get
a
Courtier
to
make
him
a
Bishop
,
he
and
such
other
are
the
Church
(
which
why
you
still
put
it
in
the
feminine
Gender
when
it
consisteth
of
Masculine
Court-Bishops
,
I
know
not
.
)
And
if
he
command
us
to
do
that
which
we
account
the
most
inhumane
perjury
,
if
he
think
it
to
be
but
the
renunciation
of
an
unlawful
Oath
,
as
I
understand
you
,
we
are
Schismaticks
if
we
obey
him
not
.
Whether
in
cases
of
commanded
blasphemy
,
and
all
other
crimes
,
we
must
accordingly
renounce
our
understandings
,
I
know
not
.
Though
there
be
somewhat
of
Irony
in
all
this
,
there
is
nothing
but
what
is
consistent
with
the
high
estimation
of
your
extraordinary
worth
.
And
I
must
say
,
that
our
different
Educations
,
I
doubt
not
,
is
a
great
cause
of
our
different
sentiments
.
Had
I
never
been
a
Pastor
,
nor
lived
out
of
a
Colledg
,
(
and
had
met
with
such
a
taking
Orator
)
I
might
have
thought
as
you
do
.
And
had
you
converst
with
as
many
Country-people
as
I
have
done
,
and
such
,
I
think
you
would
have
thought
as
I
do
.
My
great
deceiver
is
Sense
and
Experience
.
I
am
inclined
to
look
near
me
,
in
judging
of
present
matters
of
fact
:
As
if
our
Controversie
were
,
Whether
one
Schoolmaster
can
govern
a
thousand
Schools
without
any
but
Monitors
under
him
,
and
Teachers
that
have
no
Government
.
And
your
way
is
from
old
Histories
,
to
prove
that
some
body
did
so
1400
years
ago
,
or
a
thousand
,
in
some
places
of
the
world
,
if
stories
deceive
us
not
;
and
therefore
it
may
be
so
now
.
Though
none
of
those
excellent
men
do
it
,
who
are
put
into
the
places
of
the
silenced
Schismatical
Ministers
,
nor
none
of
the
excellent
Bishops
that
are
over
us
,
who
are
so
good
that
one
of
them
no
doubt
would
do
it
,
were
it
possible
.
But
seriously
I
take
it
for
a
great
mercy
of
God
,
that
honest
Christians
of
little
learning
have
that
experience
in
the
Practicals
of
Religion
,
which
the
studied
accurate
plausible
Orations
of
contradictors
cannot
overcome
,
though
they
are
not
so
well
skill'd
at
the
same
weapons
as
to
answer
them
.
Sir
,
pardon
and
accept
this
short
and
thankful
acknowledgment
,
that
I
have
received
your
Learned
Tractate
,
till
I
take
the
leisure
(
if
I
so
long
live
)
to
return
you
an
answer
suitable
to
your
discourse
and
expectations
.
I
rest
,
Aug.
5.
1673.
Your
Servant
,
RICH.
BAXTER
.
Mr.
Dodwell
desiring
me
not
to
make
haste
in
answering
him
,
I
sent
him
only
this
,
intending
more
;
but
want
of
time
,
and
the
quality
of
the
task
,
(
being
put
but
to
answer
a
multitude
of
words
)
delayed
it
till
he
came
to
London
,
and
then
I
thought
we
might
talk
it
out
,
which
we
oft
tried
to
little
purpose
.
His
great
proof
of
large
Churches
,
of
many
Altars
,
from
the
only
two
that
swelled
first
,
Rome
and
Alexandria
,
are
so
fully
answered
in
this
annexed
Letter
which
worthy
Mr.
Clerkson
wrote
to
me
,
that
I
think
he
needs
no
other
answer
;
since
published
by
me
:
As
is
a
f●ll
discourse
on
the
Subject
,
by
Mr.
Clerkson
himself
,
against
Dr.
St●llingfleet
.
A
Copy
of
the
Letter
to
Mr.
Dodwell
,
March
12.
1681.
SIR
,
SInce
your
Speech
with
me
,
I
have
thought
again
of
what
you
insisted
on
,
and
find
it
consist
of
these
four
Points
:
1.
Whether
I
charge
you
with
Popery
,
or
at
least
,
do
not
vindicate
you
when
so
accused
.
2.
Your
reasons
against
answering
Voetius
and
me
.
3.
Your
desire
to
know
my
terms
of
concord
.
4.
Your
perswading
me
to
give
over
Preaching
.
Lest
words
be
mis-understood
,
or
forgotten
,
I
send
you
my
Answer
to
each
of
these
.
I.
I
take
it
to
be
none
of
my
business
,
to
tell
what
Religion
other
men
are
of
,
till
I
am
called
to
it
:
And
then
I
take
my self
bound
to
judg
every
man
what
he
professeth
to
be
,
till
I
can
disprove
it
.
2.
I
distinguish
the
Name
(
e.
g.
of
Protestant
,
or
Papist
)
from
the
Thing
.
Accordingly
,
1.
I
am
sure
you
deny
your self
to
be
a
Papist
,
and
I
believe
you
.
2.
What
you
mean
by
the
word
,
I
refer
all
men
that
talk
of
it
to
your
Books
,
which
are
fitter
to
tell
your
mind
than
I
am
,
that
know
no
mans
heart
:
Grotius
took
a
Papist
to
be
one
that
flattered
Popes
,
taking
all
to
be
just
which
they
said
and
did
,
and
not
one
that
consented
to
all
the
General
Councils
.
3.
You
shall
chuse
what
Name
I
shall
call
you
by
:
If
it
be
Protestant
,
far
be
it
from
me
to
deny
it
you
;
But
as
your
Book
publisheth
your
judgment
to
the
world
,
you
will
give
me
leave
to
tell
men
what
is
in
it
:
And
to
profess
my self
,
that
I
am
no
such
Protestant
,
as
takes
the
Church
of
Rome
to
be
a
true
Church
of
uninterrupted
succession
,
which
gave
our
Bishops
their
Office
and
Power
;
and
that
all
the
Reformed
that
have
not
Diocesan
Bishops
,
are
no
Churches
,
no
Ministers
,
have
no
Sacraments
,
no
pardon
of
sin
,
or
hope
of
salvation
,
by
promise
,
and
known
ordinary
grounds
,
which
the
Roman
Church
hath
.
Yea
,
that
they
sin
against
the
Holy
Ghost
:
Yea
,
and
that
this
is
the
case
of
the
Episcopal
Protestants
,
that
have
not
had
an
uninterrupted
succession
of
Episcopal
Ordination
;
and
that
the
French
Protestants
were
better
turn
Papists
,
than
to
continue
such
Protestants
as
they
are
.
I
take
all
this
for
your
judgment
:
But
I
vindicate
you
so
far
as
to
say
,
that
you
oft
contradict
your self
,
and
so
possibly
may
yet
come
off
.
If
you
should
say
,
that
neither
such
Protestants
,
nor
Papists
,
have
Sacraments
,
and
part
in
the
Covenant
of
grace
,
pardon
,
and
salvation
,
you
would
leave
so
few
for
Heaven
,
and
so
many
for
Hell
,
as
I
will
not
imagine
you
to
be
guilty
o●
.
II.
As
to
the
Second
,
I
must
tell
all
,
that
I
take
it
but
for
trifling
,
to
call
us
to
answer
the
same
things
again
,
which
are
answered
so
long
ago
,
and
have
no
reply
from
Papists
,
or
any
other
.
And
I
doubt
not
,
but
you
know
that
it
is
the
main
charge
which
the
Papists
assault
the
Reformed
Churches
with
,
and
put
their
chief
trust
in
,
which
you
also
bring
against
them
:
And
we
still
believe
,
that
Iansenius
did
it
much
stronglier
than
you
;
and
much
more
than
yours
,
is
by
Vo●tius
against
him
fully
answered
;
and
your
denial
moveth
us
not
.
III.
To
satisfie
your
Third
demand
,
I
remember
a
small
Script
,
which
I
published
1659
,
or
1660
,
and
therewith
send
it
you
;
by
which
(
with
what
I
read
to
you
)
you
may
conjecture
at
my
terms
,
specially
if
you
joyn
my
Preface
to
Cathol.
Theologie
,
I
take
it
for
granted
,
that
it
will
not
satisfie
you
.
But
pardon
my
freedom
for
saying
that
,
while
I
perceive
your
Confidence
ordinarily
to
go
quite
beyond
your
Proofs
;
and
while
my
Principles
call
me
to
love
more
as
brethren
,
than
yours
do
,
and
engage
me
not
to
justifie
persecution
of
men
better
than
my self
,
I
shall
think
never
the
worse
of
them
for
that
.
IV.
As
to
your
judgment
for
my
ceasing
to
Preach
,
I
dare
not
obey
it
:
I
think
if
I
say
,
these
men
forbid
me
,
God
will
not
take
it
for
an
excuse
,
after
such
charges
as
Scripture
layeth
down
,
and
such
promises
as
in
Ordination
I
made
,
and
such
necessity
of
souls
as
I
am
sure
of
,
and
such
encouragements
as
God
hath
given
me
.
I
fear
hearing
,
Thou
slothful
servant
,
&c.
as
much
as
the
guilt
of
other
heinous
sins
:
I
have
not
lived
idly
;
and
if
I
silence
my self
,
I
invite
God
by
death
to
silence
me
,
and
judg
me
,
as
obeying
man
against
him
.
I
am
past
doubt
,
that
Satan
and
my
flesh
give
me
the
same
counsel
as
you
do
.
I
have
abundant
arguments
for
my
Preaching
,
which
I
never
heard
a
●ational
answer
of
,
and
which
such
a
poor
Objection
as
,
Then
there
will
be
no
Order
,
will
not
confute
,
especially
when
all
the
Ministers
of
England
are
bound
to
be
Nonconformists
,
and
consequently
to
●ease
Preaching
,
if
I
am
so
bound
.
And
why
not
next
,
all
Christians
to
cease
hearing
,
and
praying
,
if
so
forbidden
?
If
it
be
only
Christs
Gospel
that
I
Preach
,
I
cannot
but
suspect
the
voice
that
saith
,
Give
over
Preaching
.
Accept
this
account
of
the
sense
of
Your
Friend
,
Rich.
Baxter
.
To
Mr.
Dodwell
,
Nov.
15th
1680.
SIR
,
YOurs
of
Oct.
16
th
I
received
,
Nov.
11
th
,
which
intimateth
the
Second
Edition
of
your
Letters
,
which
I
hear
not
of
;
your
last
Letter
to
me
,
signifying
your
purpose
to
publish
your
long
Letter
from
Ireland
to
me
,
caused
me
to
Print
an
old
Treatise
of
Episcopacy
,
which
I
had
cast
by
,
and
now
send
you
as
an
answer
to
that
Letter
.
I
thank
you
for
your
admonition
,
and
desire
of
my
repentance
:
It
shall
make
me
,
if
I
can
,
search
yet
more
diligently
;
but
I
find
no
probability
of
being
able
;
the
like
lamentations
of
my
sin
,
and
wrong
to
the
Church
,
I
have
long
had
from
Papists
,
Antinomians
,
Anabaptists
,
and
Separatists
,
and
some
Quakers
,
and
Seekers
;
and
I
despair
of
satisfying
them
;
nor
can
I
be
of
all
their
minds
:
and
I
find
here
but
one
Argument
to
draw
me
to
yours
,
(
viz
)
my
taking
the
Oath
of
Canonical
obedience
.
And
1.
You
know
not
that
I
took
it
:
Many
Ordained
men
did
not
.
To
tell
you
the
truth
,
I
entered
so
rawly
,
that
though
I
well
remember
my
Subscription
,
I
remember
not
that
I
took
that
Oath
:
I
remember
I
took
it
not
for
my
Ordination
,
but
at
the
same
time
taking
a
License
for
a
School
,
some
Oath
the
Register
suddenly
thrust
on
me
,
and
I
remember
not
what
it
was
(
which
was
,
and
is
my
sin
)
.
2.
If
I
took
it
,
surely
I
never
intended
to
bind
my self
to
any
but
my
true
Ordinary
.
And
when
he
is
dead
and
the
very
Order
for
near
Twenty
years
publickly
(
though
culpably
)
put
down
,
and
none
existent
where
I
lived
,
I
never
saw
it
proved
,
that
I
am
sworn
to
all
that
after
are
set
up
over
others
,
by
the
King
,
without
the
Clergies
,
or
Peoples
choice
,
or
consent
,
contrary
to
the
Judgment
of
the
Church
for
One
thousand
years
,
and
that
without
,
and
against
my
own
consent
:
And
that
he
that
sweareth
obedience
to
his
present
Ordinary
,
is
thereby
sworn
,
though
he
never
dream't
of
it
to
all
that
ever
shall
succeed
him
,
what
changes
soever
be
made
,
and
though
judging
them
Usurpers
,
I
renounce
them
.
If
it
be
said
,
that
I
virtually
consent
by
the
Convocation
;
I
deny
it
,
nor
did
the
City
of
London
consent
;
for
they
had
not
one
chosen
Clerk
there
.
They
chose
Mr.
Calamy
and
me
,
and
we
were
both
refused
by
the
Bishop
,
and
only
the
Dignitaries
of
the
City
admitted
.
What
if
I
had
sworn
obedience
in
1639.
to
the
Presbytery
in
Scotland
,
or
1649.
in
England
;
and
after
they
are
put
down
,
and
I
find
them
to
be
an
unlawful
power
,
and
they
are
restored
again
,
doth
my
first
Oath
bind
me
to
the
latter
stock
against
my
consent
?
3.
The
English
Ecclesiastical
Law-Books
,
which
I
have
read
,
do
tell
me
,
that
the
Chancellor
,
Official
,
Commissary
,
Archdeacons
,
and
every
Iudex
Ordinarius
is
my
Ordinary
(
whatever
you
say
against
it
)
:
And
some
Bishops
themselves
have
judged
the
Lay-Chancellors
Judgment
,
by
the
use
of
the
Keys
,
to
be
a
great
sin
.
Quest.
Whether
then
an
ignorant
Oath
to
obey
such
Usurpers
,
repented
of
,
do
bind
to
obey
them
still
?
What
if
in
France
I
had
sworn
obedience
to
their
Bishops
,
and
after
see
that
it
was
an
unlawful
Oath
,
quod
materiam
,
am
I
bound
by
it
till
death
?
4.
I
swore
to
obey
them
but
in
licitis
&
honestis
.
And
I
do
not
know
that
ever
I
therein
disobeyed
those
that
I
sware
to
;
no
,
nor
the
latter
reduced
stock
:
Either
I
have
proved
the
degenerate
sort
,
described
in
this
Treatise
,
to
be
a
heinously
sinful
depravation
of
the
Church
,
and
its
Government
,
and
an
injury
against
Christ
,
by
deposing
his
Church
Form
,
Discipline
,
and
Officers
,
or
not
:
if
not
,
evince
it
,
and
I
will
thank
you
;
if
yea
,
to
comply
with
such
sin
,
or
in
any
calling
to
forbear
detecting
it
by
writing
,
is
an
Omission
which
is
not
licitum
vel
honestum
.
An
unlawful
Oath
against
a
thing
indifferent
,
will
not
bind
me
,
if
the
King
do
but
command
that
indifferent
thing
;
much
less
will
an
ignorant
Oath
to
obey
Church-Usurpers
,
and
corrupters
,
oblige
me
against
Christs
commands
.
Nor
do
I
think
it
licitum
vel
honestum
,
to
renounce
my
Ministry
,
sacrilegiously
,
and
perfidiously
break
my
Ordination-Vow
to
God
,
and
forbear
Preaching
Christs
Gospel
to
needy
souls
,
because
they
forbid
me
.
In
a
word
,
Sir
,
I
unfeignedly
thank
you
for
your
desire
to
save
me
from
dying
in
sin
.
I
have
great
reason
to
make
it
my
greatest
care
.
Constant
pain
and
languor
,
call
to
me
,
neither
to
dissemble
,
nor
delay
:
When
I
cannot
know
my
own
heart
so
well
as
you
do
,
I
may
come
to
believe
you
,
that
it
is
unruly
Pride
.
Till
then
I
am
past
doubt
,
that
could
any
abasement
,
any
labour
,
any
cost
,
help
me
to
know
that
you
are
in
the
right
,
and
I
in
the
wrong
,
I
would
most
joyfully
undertake
it
:
But
such
warnings
as
your's
awaken
my
Conscience
,
so
that
I
dare
not
die
in
the
guilt
of
active
,
or
omissive
compliance
with
those
men
,
1.
Whose
degenerate
state
I
confidently
judg
to
be
the
dangerous
Malady
of
the
Church
,
and
destructive
to
a
right
Church-state
,
Church-Officers
and
Government
.
2.
Whose
Canons
of
Government
are
such
as
they
are
.
3.
Who
have
since
I
had
any
understanding
,
done
that
against
serious
godliness
in
England
which
they
did
,
and
these
(
near
)
Twenty
years
,
done
what
they
have
done
,
procuring
the
silencing
,
and
outward
ruin
of
about
Two
thousand
such
Ministers
of
Christ
,
as
I
know
to
have
been
the
most
pious
,
faithful
,
and
successful
in
true
Ministerial
work
,
of
any
that
ever
I
could
know
;
and
such
as
I
am
fully
perswaded
no
Nation
under
Heaven
have
Two
thousand
better
.
And
yours
,
or
other
mens
accusations
,
or
contrary
judgment
,
cannot
make
me
ignorant
of
this
,
which
experience
,
and
great
acquaintance
have
told
me
.
4.
And
Church-History
,
which
tells
me
what
such
have
done
in
former
Ages
,
increase
my
fear
of
dying
in
the
guilt
of
participating
of
their
sin
.
I
know
of
no
other
Motives
that
I
have
.
The
sum
of
my
request
to
you
is
;
That
instead
of
telling
me
what
the
Pope
,
or
any
Usurper
may
say
,
that
I
should
be
humble
and
obedient
,
you
will
but
tell
me
what
means
I
should
use
,
which
I
have
omitted
,
to
get
my
judgment
informed
,
if
I
err
,
and
to
become
of
your
mind
,
and
as
wise
as
you
.
I
again
intreat
you
to
tell
me
the
way
,
and
I
shall
give
you
most
hearty
thanks
.
Did
I
not
know
your
judgment
and
mine
to
be
so
distant
,
as
puts
me
out
of
hope
of
attaining
my
end
,
I
would
have
sent
you
Nine
or
Ten
Proposals
,
for
the
meer
reducing
of
the
Parish
Churches
to
their
necessary
state
,
without
altering
any
thing
of
the
Diocesans
power
or
grandure
,
save
only
their
power
of
the
Sword
,
which
yet
as
they
are
Magistrates
we
submit
to
.
That
your
former
Letters
brought
me
not
to
your
judgment
,
you
may
see
,
by
the
book
which
I
send
you
,
cometh
not
to
pass
by
hasty
judging
,
nor
without
that
which
seemeth
Reason
to
me
after
my
long
and
best
consideration
.
I
am
fully
assured
,
not
byassed
hereto
by
worldly
interest
,
which
hath
long
lain
on
the
other
side
.
Accept
this
Account
from
Nov.
15.
1680.
Your
unfeigned
,
though
dissenting
Friend
,
Ri.
Baxter
.
July
9.
1677
▪
For
my
much
honoured
Friend
Mr.
Henry
Dodwell
.
SIR
,
SINCE
the
writing
of
my
last
to
you
,
your
own
words
have
acquainted
me
,
1.
That
you
take
my
Principles
to
have
some
inconsistence
or
contradiction
.
2.
That
you
think
I
have
not
yet
told
you
what
Church-Government
it
is
that
I
would
have
,
or
how
it
can
attain
its
end
.
3.
That
you
suppose
that
denying
men
the
Sacrament
of
the
Lords
Supper
is
a
coercive
power
sufficient
to
force
unwilling
men
to
obey
Church-Governours
.
4.
That
you
hold
that
all
Religious
Assemblies
not
allowed
by
the
Bishops
,
are
unlawful
,
and
therefore
that
we
must
rather
use
none
than
such
.
I.
As
to
the
first
,
no
reason
obligeth
me
to
believe
you
till
you
prove
it
;
which
must
be
by
citing
the
inconsistent
words
.
How
easie
is
it
to
tell
you
or
any
man
,
that
you
speak
contradictions
?
Is
accusing
,
proving
?
And
you
have
told
me
by
experience
that
mistaking
Hearers
and
Readers
understand
not
mens
words
so
well
as
the
Speakers
or
Writers
do
.
When
you
so
widely
mistook
a
speech
of
mine
,
when
I
had
told
you
that
as
far
as
I
could
learn
by
my
own
acquaintance
,
and
the
report
of
the
Members
themselves
,
there
was
but
one
known
Presbyterian
in
the
House
of
Commons
when
the
Wars
began
,
(
I
named
you
a
credible
witness
yet
living
)
,
and
you
report
that
I
said
,
there
was
but
one
Presbyterian
in
the
Assembly
of
Divines
?
May
not
my
writing
be
as
much
mistaken
by
you
?
Prove
your
Charge
,
and
I
will
confe●s
my
contradictions
,
and
give
you
thanks
.
II.
As
to
the
second
I
was
afraid
I
had
used
more
words
than
needs
;
if
all
that
I
have
said
tell
you
not
what
I
mean
,
you
may
excuse
me
from
adding
more
,
which
are
like
to
be
no
more
significant
;
you
must
name
me
the
particulars
that
you
are
unsatisfied
in
,
before
I
can
know
what
is
needful
to
be
added
.
One
particular
you
did
name
,
viz.
whether
I
hold
a
power
in
the
Church
to
deny
men
the
Sacrament
that
would
have
it
?
I
left
you
no
reason
to
make
a
doubt
of
it
.
If
this
be
it
,
pardon
the
repetitions
which
you
make
me
guilty
of
,
and
I
shall
renew
my
account
.
1.
I
believe
that
Christ
hath
instituted
the
office
of
the
Sacred
Ministry
(
which
the
Ancients
called
Sacerdotium
)
,
as
subordinate
to
his
Teaching
,
Ruling
,
and
Sacerdotal
office
;
and
that
being
obliged
to
Disciple
and
baptize
the
Nations
,
and
to
teach
them
Christs
commands
,
and
to
guide
them
in
holy
Doctrine
,
Worship
and
Discipline
,
they
are
authorized
to
all
that
they
are
obliged
to
;
and
that
it
is
their
office-work
to
administer
Baptism
and
the
Lords
Supper
,
and
that
they
have
the
Church-Keys
to
judg
whom
to
take
in
by
Baptism
,
what
food
to
feed
the
children
of
the
Church
with
,
and
whom
to
cast
out
of
its
Communion
.
2.
I
believe
that
this
power
is
limited
and
regulated
by
Christs
own
universal
Laws
,
and
that
they
are
not
lawless
or
arbitrary
;
but
he
hath
bound
them
by
a
just
description
,
whom
to
take
in
,
what
food
to
give
them
,
and
whom
to
cast
out
.
And
that
he
hath
given
them
no
power
to
cross
or
violate
these
his
Laws
.
And
if
they
do
it
notoriously
,
it
is
null
and
worse
,
and
no
act
of
authority
but
of
sin
.
e.
g.
If
Bishops
baptize
unconverted
Infidels
,
or
give
the
other
Sacrament
to
such
,
or
to
notorious
wicked
impenitent
persons
.
3.
I
believe
that
if
one
or
many
Bishops
or
Priests
do
disobey
these
Laws
of
Christ
,
their
sin
doth
not
oblige
all
other
persons
to
rebel
or
sin
with
them
,
or
disoblige
them
from
their
duty
.
e.
g.
If
some
Bishops
should
refuse
to
receive
penitent
believers
and
their
●eed
into
the
Church
by
Baptism
,
others
are
nevertheless
bound
to
receive
them
,
and
not
all
the
Bishops
in
the
world
to
keep
them
out
because
some
do
it
sinfully
?
so
if
some
Bishops
would
feed
them
with
un●ound
Doctrine
,
or
corrupt
Gods
Worship
,
(
e.
g.
with
Image-worship
,
or
language
unint●lligible
,
&c.
)
others
must
not
follow
them
,
but
do
better
.
And
if
some
Bishops
turn
Christs
sheep
out
of
his
sold
and
pasture
unjustly
,
denying
them
Communion
,
others
must
not
do
wickedly
with
them
,
but
must
receive
such
;
else
one
tyrant
might
oblige
all
the
Churches
to
tyranny
.
4.
But
while
the
power
of
the
Keys
is
lawfully
used
,
he
that
is
justly
cast
out
of
the
Communion
of
one
Church
,
should
not
be
received
to
Communion
with
any
other
that
hath
just
notice
of
his
Exclusion
,
till
the
cause
be
removed
.
5.
But
the
notice
of
it
concerneth
not
those
that
living
out
of
reach
,
are
uncapable
of
Communion
with
that
person
.
If
a
woman
in
this
Parish
be
Excommunicated
as
a
Scold
,
or
a
man
as
a
Drunkard
,
&c.
the
Bishop
is
not
bound
to
send
notice
of
their
names
and
case
to
Ethiopia
or
Armenia
,
nor
to
all
the
Christian
World
;
no
nor
to
all
England
.
Nor
do
they
use
to
do
it
to
all
the
Parishes
in
the
Diocess
,
but
only
to
that
one
where
the
person
liveth
.
But
I
doubt
not
but
all
that
Church
should
know
of
it
,
of
which
he
was
a
Communicating
member
,
(
by
the
way
,
why
is
not
all
the
Diocess
told
of
it
,
but
that
men
are
conscious
that
he
hath
not
Personal
communion
with
them
;
and
therefore
need
not
be
so
Excommunicated
?
)
6.
Therefore
mens
limited
capacity
allowing
them
Personal
Communion
but
in
a
narrow
compass
,
there
needs
no
Confederacy
of
all
the
Christian
World
for
the
rejecting
of
those
that
one
of
them
hath
first
rejected
.
7.
But
in
well-ordered
agreeing
Churches
none
should
be
received
presently
into
the
Communion
of
another
Church
,
without
due
notice
of
his
aptitude
or
capacity
;
which
regularly
should
be
by
the
Certificates
of
the
Church
whence
he
came
,
called
Communicatory
Letters
;
or
if
he
was
never
before
admitted
to
the
Sacrament
because
not
at
age
,
his
own
Personal
profession
giveth
him
right
;
and
so
it
doth
in
the
Countries
where
through
neglect
such
Certificates
or
Testimonies
are
not
in
use
,
sobeit
there
come
in
no
proof
against
him
,
that
he
stands
Excommunicate
,
or
deserveth
it
.
A
professing
Christian
hath
right
to
Communion
if
he
travel
through
all
the
Churches
in
the
World
,
till
his
profession
be
disproved
,
or
his
claim
disabled
by
just
testimony
.
If
a
man
be
Excommunicate
in
,
e. g.
Lincoln-Diocess
in
one
Parish-Church
,
above
a
thousand
Parishes
more
of
the
same
Church
Diocesan
,
may
receive
him
for
want
of
notice
,
unless
they
are
bound
to
receive
no
stranger
of
another
Parish
;
and
that
is
a
kind
of
Excommunicating
of
all
Christians
from
the
Communion
of
all
the
Christian
World
,
except
one
Parish
.
8.
The
Legal
Excommunication
,
which
is
only
a
general
pronunciation
that
such
or
such
sinners
in
specie
shall
be
actually
excommunicate
,
is
done
already
by
God
himself
in
his
Universal
Laws
.
And
no
man
ought
to
make
Laws
to
Excommunicate
any
that
Gods
Laws
do
not
decree
to
be
Excommunicate
,
save
that
when
there
is
a
difficulty
in
discerning
whether
this
or
that
Doctrine
or
practice
be
indeed
the
sin
so
condemned
in
Gods
Laws
,
mens
Laws
may
expound
it
▪
to
remove
that
difficulty
.
If
all
were
excommunicate
that
Gods
own
Laws
do
require
to
be
excommunicate
,
alas
!
how
great
would
the
number
be
?
So
little
need
is
there
,
that
Voluminous
Councils
should
excommunicate
many
more
;
and
that
Councils
should
be
added
to
Councils
to
the
end
of
the
world
,
to
make
new
Laws
for
excommunicating
men
.
9.
Where
God
hath
commanded
all
Christians
in
his
Laws
,
to
avoid
any
sort
of
wicked
men
,
and
with
such
not
to
eat
,
the
fact
being
once
notorious
,
the
person
is
so
far
,
ipso
jure
,
excommunicate
,
as
that
all
are
bound
to
avoid
familiarity
with
that
person
,
though
no
Bishop
sentence
him
:
But
the
Pastors
having
the
Church
Keys
,
we
must
not
go
out
of
the
Church
,
because
such
a
man
is
there
;
for
who
shall
be
in
the
Church
,
is
at
his
Judgment
;
but
who
shall
be
at
my
Table
,
is
at
mine
.
10.
But
if
the
Church
it self
be
essentiated
of
such
as
God
thus
commandeth
all
to
avoid
,
and
this
be
notorious
,
every
Christian
must
avoid
that
Church
.
The
Essentials
of
a
Church
are
the
pars
regens
&
pars
subdita
,
the
Pastors
,
and
the
Body
of
the
flock
.
If
either
be
so
far
corrupt
,
the
Church
is
corupt
:
When
any
one
essential
part
is
wanting
▪
or
depraved
,
then
the
Essence
is
wanting
,
or
depraved
:
Therefore
where
many
Pastors
make
up
the
pars
regens
of
a
particular
Church
,
it
is
not
the
heresie
,
or
wickedness
of
some
one
only
that
will
warrant
a
separation
;
because
one
is
but
an
integral
,
and
not
an
essential
part
:
But
where
one
Bishop
only
is
the
essential
regent
constitutive
part
,
there
that
one
mans
heresie
,
or
notorious
wickedness
(
such
as
we
are
commanded
to
have
no
Communion
with
)
will
allow
us
to
avoid
that
Church
,
as
a
Church
,
though
not
each
Member
of
it
,
who
are
parts
still
of
the
Universal
Church
.
If
I
knew
what
further
explication
of
my
thoughts
it
is
that
you
desire
,
I
should
be
ready
to
give
it
you
.
III.
As
to
the
coercive
power
which
you
talk
of
,
it
is
strange
if
we
can
differ
about
the
nature
of
it
;
but
we
greatly
differ
,
I
suppose
,
about
the
extent
of
it
.
Pardon
me
,
if
to
avoid
confusion
,
I
first
speak
of
the
Name
,
and
then
of
the
Thing
.
1.
Though
our
ordinary
use
of
the
words
,
coactive
and
coercive
,
be
to
signifie
that
which
worketh
either
on
the
Body
,
and
its
provision
only
,
or
on
the
Mind
by
force
upon
the
Body
,
or
Estate
;
yet
if
you
will
but
tell
me
what
you
mean
by
it
,
so
distinctly
that
we
may
not
be
entangled
with
Logomachy
,
take
it
in
what
sense
you
will
.
The
words
which
you
use
are
the
signification
of
your
mind
:
I
desire
but
to
understand
,
and
to
be
understood
:
I
follow
Bishop
Bilson
(
of
Christ
.
Obed.
)
,
and
others
commonly
,
that
distinguish
the
power
of
Magistrates
and
Pastors
,
by
the
Names
of
the
power
of
the
Sword
,
and
of
the
Word
▪
By
the
first
,
they
mean
all
power
of
corporal
mul●ts
and
penalties
,
directly
such
(
for
he
that
griev●th
the
mind
,
consequently
troubleth
the
body
)
.
By
the
latter
,
they
mean
all
that
Official
power
of
Gods
Word
and
Sacraments
which
worketh
by
the
senses
of
hearing
,
seeing
and
tasting
,
upon
the
Conscience
,
that
is
,
on
the
Understanding
and
Will
,
and
by
these
reformeth
practice
.
The
word
is
thus
de●ivered
,
either
Generally
,
by
common
Doctrine
,
which
is
historical
,
assertive
,
precepts
,
prohibitions
,
promises
or
threatnings
,
or
by
personal
application
of
these
.
1.
By
meer
words
,
as
in
personal
instruction
,
precept
,
threatning
,
&c.
and
by
declaration
,
that
this
person
proved
and
judged
guilty
of
impenitency
,
in
such
and
such
sin
,
is
uncapable
of
Church-communion
,
therefore
by
au●hority
from
Christ
I
command
him
to
forbear
,
and
you
to
avoid
him
.
And
such
a
one
being
proved
innocent
or
penitent
,
hath
by
Gods
Law
right
to
Communion
with
his
Church
,
therefore
I
absolve
him
,
invite
him
,
receive
him
,
and
command
you
in
Christs
name
to
hold
loving
Communion
with
him
.
2.
Or
it
is
the
application
of
words
and
Sacramental
signs
toget●er
,
by
solemn
tradition
and
investiture
;
or
the
denying
of
such
Sacraments
.
Briefly
,
Magistrates
by
mulcts
,
prisons
,
exile
,
〈◊〉
,
&c.
work
on
the
body
;
Pastors
have
no
such
power
,
b●t
by
General
Doctrine
and
personal
application
by
words
and
Sacraments
(
given
or
denied
)
work
on
the
mind
or
conscience
;
〈◊〉
which
some
call
a
Perswasive
power
;
distinguishing
(
as
Camero
〈◊〉
)
between
private
perswasion
of
an
equal
,
&c.
and
Doct●ral
,
Pastoral
,
Official
,
Perswasion
,
whose
force
is
by
the
Divine
authority
of
the
perswader
,
used
in
Teaching
,
Disciplinary
judging
,
and
Sacraments
.
If
you
will
call
this
last
coercive
,
or
by
any
other
name
,
you
have
your
liberty
.
I
will
do
my
part
that
you
may
understand
me
,
if
I
may
not
understand
you
.
2.
Now
ad
rem
,
can
we
disagree
how
far
this
constraineth
the
unwilling
?
Not
without
some
great
neglect
or
culpable
defect
.
I
may
suppose
then
that
we
are
agreed
of
all
these
particulars
:
1.
That
Gods
Laws
have
told
us
who
must
or
must
not
have
Sacramental
Communion
,
which
we
must
obey
,
whatever
be
the
effects
.
2.
That
Excommunication
is
not
only
,
nor
alway
chiefly
,
to
bring
the
person
Excommunicated
to
obedience
(
no
more
than
hanging
)
but
to
keep
the
purity
and
reputation
of
the
Church
,
and
the
safety
of
the
members
,
and
to
warn
others
.
3.
That
the
way
by
which
it
is
to
affect
the
offender
,
is
,
1.
By
shaming
him
;
2.
By
striking
his
Conscience
with
the
sense
of
Gods
displeasure
declared
thus
by
his
Ministers
.
4.
So
far
as
the
Sacrament
is
a
means
of
conveying
grace
,
to
deny
it
,
is
not
to
reform
but
to
destroy
.
But
when
the
person
hath
made
himself
uncapable
of
the
benefit
of
the
Sacrament
,
and
apt
to
receive
it
abusively
to
his
hurt
,
then
it
may
possibly
humble
him
to
be
denied
it
.
5.
If
the
denial
of
the
Sacrament
work
not
on
a
mans
Conscience
morally
(
as
threatnings
do
)
it
no
way
compelleth
him
to
his
duty
,
nor
saveth
him
from
sin
.
6.
De
facto
many
hundred
thousands
of
ignorant
wicked
members
of
Episcopal
Churches
are
so
far
from
being
constrained
to
goodness
by
being
without
the
Sacrament
,
that
they
are
content
to
be
without
it
,
and
loth
to
be
forced
to
it
.
7.
The
more
sin
and
wickedness
any
man
hath
,
the
less
true
conscience
;
and
the
less
conscience
,
the
less
doth
he
regard
a
due
Excommunication
.
8.
The
Bishops
themselves
are
conscious
of
the
insufficiency
of
their
Excommunications
alone
to
compel
any
to
obedience
,
while
they
confess
that
without
the
Secular
power
of
the
sword
to
back
it
,
they
would
be
but
laught
at
,
and
despised
by
the
most
.
Nor
durst
they
ever
try
to
govern
by
their
Church
Keys
alone
among
us
without
the
enforcement
of
the
sword
.
And
at
the
same
time
while
they
Excommunicate
them
from
the
Sacrament
,
they
have
a
Law
to
lay
them
in
Gaol
,
and
utterly
ruin
them
if
they
will
not
receive
it
.
How
loth
are
the
Bishops
to
lose
this
compelling
Law
.
9.
I
think
few
of
my
acquaintance
in
England
do
believe
that
any
great
number
are
brought
to
holy
reformation
,
no
nor
to
Episcopal
obedience
,
by
the
fear
of
being
kept
from
the
Sacrament
,
but
that
which
they
fear
is
the
Corporal
penalty
that
followeth
;
lay
by
that
,
and
you
may
try
.
10.
If
you
will
trust
to
that
spiritual
power
alone
,
&
valeat
quantum
valere
potest
,
without
corporal
force
,
few
that
I
know
of
will
resist
you
,
(
but
many
thousands
will
despise
you
,
as
the
Bishops
well
foresee
)
bring
as
many
to
obedience
by
it
as
you
can
.
But
if
you
mean
that
you
must
needs
have
the
Magistrate
to
second
you
,
as
your
Lictor
or
Executioner
,
and
to
imprison
,
fine
,
banish
,
burn
,
&c.
it
would
be
too
gross
hypocrisie
to
call
the
effects
of
this
coercive
power
,
the
effects
of
Excommunication
,
and
to
call
it
coercive
power
to
deny
a
man
the
Sacrament
,
because
he
feareth
the
sword
.
11.
De
facto
,
there
are
supposed
to
be
in
the
Parish
that
you
dwell
in
,
above
60000
souls
,
suppose
10000
of
these
yearly
receive
the
Sacrament
(
though
some
say
it
is
not
5000.
)
Are
the
other
40000
compelled
to
obedience
by
not
communicating
.
12.
All
those
forbear
your
Sacrament
without
any
sense
of
coercion
or
loss
,
1.
Who
believe
(
as
you
do
)
that
Sacramental
Communion
is
a
sin
,
where
it
cannot
lawfully
be
had
(
that
is
,
say
you
,
where
the
Bishops
forbid
it
;
say
they
,
where
Gods
Laws
forbid
it
,
by
reason
of
adherent
sin
.
2.
And
that
,
take
the
Bishops
who
forbid
it
them
to
be
Usurpers
,
that
have
no
true
calling
(
as
all
the
Papists
do
of
our
Bishops
,
and
many
others
.
)
3.
Who
take
it
to
be
more
eligible
,
yea
a
necessary
duty
to
hold
Communion
with
purer
societies
.
4.
Besides
all
those
Sectaries
that
make
light
of
Sacraments
in
general
.
What
Papists
,
Quakers
,
Anabaptist
,
Separatists
,
&c.
are
compelled
to
any
good
by
the
Bishops
denying
them
the
Sacrament
?
13.
Nothing
but
Ignorance
or
Impudence
can
deny
that
the
difficulty
of
knowing
whose
Excommunication
it
is
that
is
to
be
dreaded
as
owned
by
God
,
hath
encouraged
professed
Christians
so
confusedly
to
Excommunicate
one
another
,
as
that
this
Excommunication
hath
been
so
far
from
constraining
most
to
repentance
,
that
it
hath
made
Christianity
a
horrid
scandal
to
Infidels
and
Heathens
,
by
setting
the
Christian
World
in
the
odious
confusion
of
Excommunicating
one
another
.
To
give
some
instances
how
far
Excommunication
is
not
coercive
.
1.
Who
but
the
Devil
was
the
gainer
of
Pope
Victor's
Excommunicating
the
Asians
about
Easter-day
?
Did
it
compel
them
to
obedience
?
2.
When
the
Orthodox
Excommunicated
the
Arrians
,
did
it
force
them
to
obey
?
When
they
got
almost
all
the
Bishops
for
them
,
and
Excommunicated
and
destroyed
their
Excommunicators
?
3.
When
the
Cecilians
(
or
Orthodox
)
and
the
Donatists
for
so
many
ages
Excommunicated
one
another
,
meerly
upon
the
difference
which
party
had
the
true
Ordained
Bishops
,
did
Excommunications
force
them
to
obedience
?
4.
(
To
pass
forty
other
Sects
)
when
Rome
Excommunicated
,
yea
and
prosecuted
the
Novatians
,
did
it
compel
them
to
obey
?
And
did
not
Atticus
,
Sisinnius
and
Proclus
win
more
by
allowing
them
their
own
Communion
,
and
living
with
them
in
love
and
peace
?
Chrysostome
since
threatned
the
Novatian
Bishop
that
he
would
silence
him
;
but
he
quickly
recalled
his
word
before
they
parted
,
and
durst
not
do
it
.
5.
Did
Cyril's
Counsel
against
the
Ioannites
win
them
,
or
harden
them
?
Was
it
not
Atticus
and
Proclus
love
and
lenity
that
ended
that
division
?
6.
Did
the
Excommunicating
of
the
Nestorians
by
Cyril
,
compell
them
to
obedience
,
when
so
much
of
the
East
are
Nestorians
to
this
day
,
and
requite
the
Orthodox
with
their
Excommunications
?
7.
Did
the
Excommunicating
of
those
that
rejected
the
Council
of
Calcedon
,
(
the
Eutychians
,
and
Acephali
)
compel
them
to
obedience
,
when
many
Emperours
took
their
part
,
and
the
greater
number
of
Bishops
joined
with
them
,
and
they
equally
damned
those
that
received
the
Council
for
many
Princes
reigns
.
And
when
so
great
a
part
of
Christians
as
are
the
Iacobites
,
Abassines
,
&c.
own
Dioscorus
,
and
condemn
that
Council
to
this
day
?
8.
Did
the
Excommunicating
of
the
old
Hereticks
,
Gnosticks
,
Basilidians
,
Valentinians
,
Paulinists
,
Apollinarians
,
Eunomians
,
Aetians
,
Photinians
,
Macedonians
,
Priscillians
,
&c.
compel
them
to
obedience
at
all
?
or
did
they
regard
it
?
9.
Did
the
Excommunicating
of
the
parties
that
were
for
silence
(
the
Acacians
as
to
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
those
that
were
for
Zeno's
Henoticon
)
compel
them
to
obedience
?
10
D●d
the
mutual
damnations
of
the
Phantasticks
,
Iustinian's
and
G●mas
party
,
and
the
Corrupticolae
,
force
either
to
obedience
?
11.
Did
the
Excommunications
of
the
Monothelites
compel
them
to
obedience
?
when
in
the
days
of
Philippicus
they
had
a
Council
,
saith
Binnius
,
of
Innumerable
Bishops
?
And
he
saith
,
that
the
General
Council
at
Trul
called
Quini●extum
was
of
the
same
men
that
were
in
the
approved
sixth
General
Council
,
and
that
they
were
Monothelites
.
12
Did
the
several
Excommunications
of
the
Constantinopolitan
Bishop
,
by
the
Roman
,
and
of
the
Roman
again
by
them
,
and
the
Alexandrian
,
&c
compel
either
party
to
obedience
?
13.
Had
the
Pope
Excommunicated
the
Africans
in
the
long
fraction
in
the
days
of
Aurelius
and
Austin
,
would
it
have
compeled
them
to
obedience
?
14.
When
the
Pope
(
at
last
)
joined
with
Iu●tinians
General
Council
against
the
Tria
Capitula
,
and
condemned
the
refusers
of
it
,
did
it
compel
his
own
neighbour-Bishops
to
obedience
,
when
they
so
generally
forsook
him
,
that
there
were
not
three
Bishops
to
Consecrate
the
Pope
,
but
he
was
fain
to
use
a
Presbyter
;
and
when
they
set
up
a
Patriarch
at
Aquileia
as
their
chief
,
and
condemned
or
forsook
the
Pope
for
near
an
hundred
years
?
15.
Did
the
Popes
Excommunicating
of
the
Goths
in
Spain
and
and
other
parts
,
compel
them
to
obey
him
?
16.
Did
Augustines
rejection
of
the
Britains
,
and
the
Britains
and
Scots
long
refusing
Communion
with
the
Romanists
,
compel
either
party
to
obey
?
17.
Did
the
Excommunicating
of
Leo
Isaurus
,
Constantine
,
and
the
rest
of
the
Iconoclasts
,
compel
them
to
obey
?
18.
Did
the
Excommunicating
of
the
Albigenses
and
Waldenses
,
bring
them
to
obedience
?
Or
was
it
not
(
say
some
Historians
)
the
murder
of
about
two
Millions
,
that
solitudinem
fecit
,
quam
vocarunt
pacem
?
19.
Did
the
Excommunications
of
the
Emperours
,
Frederick
,
Henry
,
&c.
and
their
adherents
,
as
the
Venetian
Interdict
,
compel
them
to
obedience
?
20.
Did
the
Excommunicating
of
the
German
Protestants
,
and
Queen
Elizabeth
,
and
the
English
Protestants
,
bring
them
to
obedience
?
How
many
such
instances
may
I
give
you
?
If
you
say
,
To
what
purpose
is
all
this
?
I
shall
say
,
No
doubt
so
knowing
a
man
can
tell
.
It
is
to
tell
you
why
I
expect
no
more
coercive
power
from
meer
Excommunication
than
experience
and
reason
will
allow
me
to
expect
.
And
no
such
perfect
obedience
and
universal
concord
by
it
,
as
your
words
import
.
And
some
questions
I
here
crave
your
Answer
of
.
Qu.
1.
The
same
that
you
so
much
urge
on
me
:
Seeing
this
matter
of
fact
is
undeniable
,
and
Excommunication
hath
done
no
more
than
it
hath
done
,
Is
all
Church-Government
therefore
vain
?
Or
what
is
your
own
way
of
remedy
?
Qu.
2.
Seeing
it
is
Bishops
themselves
,
that
for
so
many
hundred
years
excommunicated
one
another
as
Hereticks
and
Schismaticks
,
how
shall
they
,
or
their
flocks
be
certain
which
Bishops
they
be
,
whose
excommunications
they
must
take
,
as
Gods
act
,
and
which
not
?
I
pray
answer
it
plainly
.
1.
If
any
say
,
It
must
be
the
Majority
,
or
greater
number
,
then
so
were
the
Arrians
too
long
,
so
were
the
Eutychians
,
so
were
the
Monothelites
,
so
were
the
Iconoclasts
;
so
the
Papists
say
they
are
now
.
If
you
say
,
The
Bishops
in
a
General
Council
,
that
's
almost
all
one
.
What
Wars
were
there
between
many
General
Councils
;
and
how
long
was
it
the
Religion
of
one
side
,
to
be
for
one
,
and
curse
the
other
;
and
of
the
other
side
,
to
curse
all
that
did
not
receive
that
?
How
shall
we
know
which
Council
to
obey
?
If
you
say
as
Binnius
,
that
all
Councils
have
just
so
much
power
as
the
Pope
giveth
them
,
how
shall
we
know
that
this
is
true
?
But
I
suppose
that
will
not
be
your
answer
.
If
you
say
,
we
must
obey
that
which
is
Orthodox
,
who
is
the
Judg
?
If
every
man
,
then
they
that
judg
the
excommunicating-Bishops
,
or
Councils
,
not
Orthodox
,
will
not
obey
them
.
Truly
I
know
not
what
answer
to
expect
from
you
.
Qu.
3.
Can
that
man
expect
,
that
excommunicating
should
set
all
right
,
and
bring
men
to
obedience
now
in
the
end
of
the
world
,
who
is
constrained
(
against
his
will
)
to
be
certain
,
that
abused
excommunications
have
been
the
great
means
of
setting
the
Christian
world
into
pernicious
Sch●sms
and
Confusions
?
Qu.
4.
At
this
day
,
when
the
Papal
Church
unchurches
all
the
Christian
Churches
that
are
not
Subjects
to
the
Pope
;
and
when
the
Greek
Church
excommunitcateth
the
Papal
,
and
most
continue
damning
one
another
,
can
you
think
,
that
even
excommunicating
is
the
remedy
to
cure
these
Schisms
,
and
set
all
right
?
Qu.
5.
If
denying
men
the
Sacrament
,
will
constrain
men
to
obedience
,
why
do
not
the
Episcopal
Churches
through
the
world
,
cure
the
Peoples
sins
by
keeping
them
from
the
Sacrament
,
when
so
great
numbers
are
prophane
,
and
sensual
,
and
worldlings
,
and
wicked
,
how
easie
a
means
of
Conversion
were
it
to
forbid
them
all
the
Sacrament
?
Qu.
6.
Is
it
no
contradiction
to
say
,
that
the
Sacrament
is
Gods
means
of
giving
Sanctification
?
and
yet
that
keeping
men
from
it
is
the
means
?
Qu.
7.
But
if
you
mean
not
constraining
to
obey
God
,
but
only
to
obey
the
Bishop
,
and
not
God
,
what
good
will
such
obedience
do
the
mans
soul
,
that
will
not
save
him
?
I
confess
the
Magistrate
that
hath
the
Sword
,
may
compel
men
to
the
use
of
the
necessary
suitable
means
of
Conversion
and
Grace
;
and
those
means
may
further
Sanctification
.
IV.
As
to
the
Fourth
Point
,
I
have
said
enough
of
it
to
you
heretofore
.
1.
If
no
Religious
Assemblies
for
Preaching
,
Praying
,
and
Sacraments
,
be
lawful
,
but
what
the
Bishops
allow
,
then
God
hath
put
it
into
the
Bishops
power
,
whether
he
shall
have
any
such
publick
worship
,
or
any
shall
be
obliged
so
to
worship
him
,
or
not
.
But
the
Consequent
is
false
;
Ergo
,
So
is
the
Antecedent
.
True
Pastors
have
but
the
power
to
promote
,
and
order
Gods
worship
,
but
not
to
exclude
,
or
forbid
it
to
any
(
much
less
to
all
,
or
1000.
)
without
necessary
cause
.
2.
And
then
if
Preaching
,
and
Hearing
,
and
Sacraments
,
be
ordinarily
necessary
to
mens
salvation
,
then
God
hath
left
it
to
the
will
,
or
power
of
the
Bishops
,
whether
any
of
the
people
shall
be
(
ordinarily
)
saved
.
But
that
is
not
so
.
3.
And
then
if
the
King
should
license
,
or
command
us
to
Preach
,
Pray
,
and
Communicate
,
and
the
Bishop
forbid
it
,
it
were
sin
.
But
that
I
will
not
believe
,
unless
the
Cause
,
more
than
the
Authority
,
make
the
difference
.
To
cooclude
,
I
hold
,
that
just
use
of
the
Keys
is
very
necessary
,
and
that
it
is
the
great
sin
of
England
to
reject
it
:
But
that
a
false
usurped
use
of
excomunication
hath
been
the
incendiary
of
the
Christian
world
,
which
hath
broken
it
to
pieces
,
caused
horrid
Schisms
,
Rebellions
,
Treasons
,
Murders
,
and
bloody
Wars
.
I.
The
just
use
is
,
1.
When
a
scandalous
or
great
sinner
is
with
convincing
evidence
told
of
his
error
,
and
with
seriousness
,
yet
with
love
and
compassion
,
intreated
to
repent
,
and
either
prevailed
with
,
and
so
absolved
,
or
after
due
patience
,
Authoritatively
pronounced
uncapable
of
Church-Communion
,
and
bound
over
to
answer
it
at
the
Bar
of
Christ
,
in
terror
if
he
repent
not
,
and
this
by
the
Pastor
of
that
particular
Church
,
which
either
statedly
,
or
pro
tempore
,
he
belongeth
to
.
2.
And
when
this
is
duly
notified
to
such
Neighbour-Pastors
as
he
may
seek
Communion
with
,
and
they
agree
not
to
receive
any
justly
cast
out
by
others
,
but
to
receive
and
relieve
the
injured
and
falsly
condemned
.
3.
And
when
the
King
and
his
Justices
,
permit
not
the
ejected
violently
to
intrude
,
and
take
the
Sacrament
,
or
joyn
with
the
Church
by
force
,
but
preserveth
forcibly
the
Peace
and
Priviledges
of
the
Churches
.
II.
The
excommunication
that
hath
turned
the
Church
into
Factions
,
and
undone
almost
East
and
West
,
is
,
1.
When
a
Bishop
,
because
of
his
humane
Superiory
,
as
Patriark
,
Primate
,
or
Pope
,
claimeth
the
power
of
excommunicating
other
Bishops
,
as
his
Subjects
,
whose
Sentence
must
stand
because
of
his
Regent
power
.
2.
Or
at
least
,
gathering
a
Council
where
he
shall
preside
,
and
that
Council
shall
take
themselves
to
have
a
Governing
power
of
the
Keys
over
the
particular
Bishop
,
not
only
to
renounce
Communion
with
them
themselves
,
but
to
oblige
all
others
to
stand
to
their
judicial
Sentence
.
3.
When
Bishops
shall
meddle
causelesly
in
other
Bishops
Churches
,
and
make
themseves
Judges
either
of
distant
,
unknown
persons
,
and
cases
,
or
of
such
as
they
have
nothing
to
do
to
try
.
Yea
,
judg
men
of
other
Countries
,
or
so
distant
,
as
the
Witnesses
and
Causes
cannot
without
oppression
be
brought
to
their
Bar.
4.
When
they
disgrace
Gods
universal
Laws
of
Communion
,
as
ins●ffici●nt
,
and
make
a
multitude
of
unnecessary
,
ensnaring
,
dividing
Laws
of
their
own
,
according
to
which
they
must
be
mens
Judges
.
5.
When
these
Laws
are
not
made
only
for
their
own
flocks
and
selves
,
but
for
all
the
Christian
world
,
or
for
absent
,
or
dissenting
persons
.
6.
When
men
excommunicate
others
for
hard
words
,
not
understood
,
that
deserve
it
not
as
to
real
matter
.
7.
Or
do
it
to
keep
up
an
unlawful
usurped
power
over
those
Churches
that
never
consented
to
take
them
for
their
Pastors
,
and
to
rule
where
they
have
no
true
Authority
but
such
as
standeth
on
a
forcing
strength
.
8.
When
Lay-Chancellors
use
the
Keys
of
the
Church
.
9.
When
men
excommunicate
others
wickedly
,
for
doing
their
duty
to
God
and
man
,
or
unjustly
without
sufficient
Cause
.
10.
When
unjust
excommunicators
force
Ministers
against
their
Consciences
to
publish
their
condemnations
against
those
that
they
know
to
be
not
worthy
of
that
Sentence
,
if
not
the
best
of
their
flocks
.
11.
And
when
they
damn
all
as
Hereticks
,
Schismaticks
,
&c.
that
communicate
with
any
that
they
thus
unjustly
damn
.
12.
When
they
dishonour
Kings
,
and
higher
Pwers
,
by
disgracing
excommunications
;
much
more
when
they
depose
them
.
13.
When
they
tell
Princes
,
that
it
is
their
duty
to
banish
,
imprison
▪
or
destroy
men
,
because
excommunicate
,
and
not
reconciled
;
and
make
Kings
their
Executioners
.
And
so
of
old
,
when
a
Bishop
was
excommunicate
,
he
must
presently
be
banished
:
And
they
say
,
the
Scots
horning
is
of
the
same
nature
.
If
all
had
been
either
banished
,
or
imprisoned
,
that
were
excommunicate
,
a●d
unreconciled
in
the
pursuit
of
the
General
Councils
of
old
,
how
great
a
diminution
would
it
have
made
of
the
free
Subjects
of
the
Empire
?
And
if
Princes
must
strike
with
the
Sword
,
all
that
stand
excommunicate
,
without
trying
,
and
judging
the
persons
themselves
,
it
is
no
wonder
if
such
Prelates
,
as
can
first
so
debase
them
to
be
their
Lictors
,
can
next
depose
them
.
He
is
like
to
be
a
great
Persecuter
,
that
will
imprison
or
banish
all
that
a
proud
contentious
Clergy
will
excommunicate
.
As
corruptio
optimi
est
pessima
,
I
doubt
not
but
a
wise
,
humble
,
holy
,
spiritual
,
loving
,
heavenly
,
zealous
,
patient
,
exemplary
sort
of
Pastors
is
the
means
of
continuing
Christs
Kingdom
in
the
World
,
and
such
are
the
Pillars
and
Basis
of
Truth
in
the
House
of
God
(
as
it
is
said
of
Timothy
,
not
of
the
Church
as
is
commonly
mistaken
)
.
So
an
ignorant
,
worldly
,
carnal
,
proud
,
usurping
,
domineering
,
hypocritical
sort
of
Pastors
,
have
been
the
great
plagues
,
and
causes
of
Schism
,
confusion
,
and
common
calamity
:
And
that
when
Satan
can
be
the
chuser
of
Pastors
for
Christs
Church
,
he
will
(
and
too
oft
hath
)
ever
chuse
such
as
shall
most
succesfully
serve
him
in
Christs
Name
.
And
I
doubt
not
,
but
such
holy
Discipline
,
as
shall
keep
clean
the
Church
of
Christ
,
and
keep
off
the
reproach
of
wickedness
and
uncleanness
from
the
Christian
Religion
,
and
manifest
duly
to
the
flock
the
difference
between
the
precious
and
the
vile
,
is
a
great
Ordinance
of
God
(
which
one
man
cannot
exercise
over
many
hundred
Parishes
,
and
unknown
people
)
.
But
an
usurped
domineering
use
of
excommunication
,
to
subdue
Kings
,
Princes
,
Nobles
,
and
people
to
the
Jurisdiction
,
Opinions
,
and
Canons
of
Popes
,
Patriarchs
,
Prelates
,
or
their
Councils
,
I
think
hath
done
not
the
least
part
of
Satans
work
in
the
world
.
And
I
must
tell
you
,
that
I
have
lived
now
near
62.
(
now
near
66.
)
years
,
and
I
never
saw
one
man
or
woman
reformed
or
converted
by
excommunication
(
and
I
hope
I
have
known
thousands
converted
from
their
sin
by
Preaching
,
even
by
some
that
are
now
forbidden
to
Preach
)
.
All
that
ever
I
knew
excommunicate
,
were
of
two
sorts
.
1.
Dissenters
from
the
Opinions
of
the
Bishops
,
or
conscientious
refusers
of
their
commands
:
And
these
all
rejoice
in
their
sufferings
,
applying
,
Blessed
are
ye
,
when
they
cast
out
your
names
,
&c.
say
all
evil
of
you
falsly
,
&c.
or
they
take
their
censure
for
wicked
persecution
.
The
Papists
laugh
at
their
Excommunicators
,
and
say
,
What
an
odd
conditioned
Church
have
you
,
that
will
cast
us
out
that
never
came
in
,
and
because
we
will
not
come
in
?
2.
Ungodly
impenitent
sinners
:
And
these
hate
the
excommunicators
for
disgracing
them
,
and
are
driven
further
off
from
godliness
than
before
:
But
they
will
say
,
they
repent
at
any
time
,
rather
than
go
to
the
Gaol
.
I
never
saw
one
person
brought
to
publick
confession
in
the
Assembly
,
by
the
Bishops
Discipline
;
but
I
heard
I
was
young
,
of
one
,
or
two
,
that
for
Adultery
stood
in
a
White
Sheet
in
the
Church
,
laughing
at
the
sport
,
or
hating
the
imposers
.
When
there
were
no
Bishops
among
us
,
about
1650.
many
Episcopal
,
Presbyterians
,
&c.
agreed
,
where
I
lived
,
to
exercise
so
much
Discipline
,
as
we
were
all
agreed
belonged
to
Presbyters
.
Hereupon
I
found
good
success
,
in
bringing
some
to
repentance
by
admonition
,
but
never
of
any
one
that
stood
it
out
to
an
excommunication
(
so
far
as
we
went
,
which
was
only
to
admonish
,
and
pray
for
their
repentance
publickly
,
and
after
to
declare
them
unmeet
for
Christian
Communion
,
and
to
require
the
people
to
avoid
them
accordingly
,
till
they
repent
)
.
After
this
they
hated
us
more
than
before
(
and
one
of
them
laid
hands
on
me
in
the
Church-Yard
,
to
have
killed
me
)
.
And
I
am
sure
that
they
reverenced
those
Ministers
more
than
now
Lay-Chancellors
(
if
not
Bishops
)
are
by
such
reverenced
:
So
that
experience
convinced
me
,
that
the
penalty
of
excommunication
is
much
more
beneficial
to
others
,
than
to
the
excommunicate
.
And
how
many
thousands
in
your
Parish
do
now
voluntarily
excommunicate
themselves
from
the
Sacrament
,
and
Church-Assemblies
,
and
find
no
Remorse
,
or
Reformation
by
it
?
And
if
all
of
both
sorts
(
conscientious
Dissenters
,
and
prophane
despisers
,
and
sinners
)
were
excommunicated
now
by
the
Church
of
England
,
without
any
corporal
penalty
adjoyned
,
what
do
you
think
it
would
do
upon
them
?
Would
they
not
laugh
at
you
,
or
pity
you
?
Do
not
the
Bishops
believe
this
,
and
therefore
will
not
trust
to
their
excommunications
at
all
without
the
Sword
?
I
cannot
magnifie
the
Discipline
of
such
men
as
count
themselves
the
Power
of
the
Keys
to
be
but
a
Leaden
Sword
,
a
vain
thing
,
without
the
annexed
enforcement
of
corporal
penalties
:
If
it
be
but
outward
obedience
to
their
commands
,
which
they
drive
men
to
▪
without
the
heart
,
1.
Men
of
no
Conscience
will
soonest
obey
them
,
as
forced
against
their
Consciences
.
2.
And
why
do
they
abuse
the
name
of
the
Keys
,
as
if
it
were
the
cause
of
that
which
it
is
no
cause
of
,
but
is
done
only
by
the
Magistrates
Sword
?
It
is
the
Writ
De
excom.
cap.
that
doth
it
,
and
not
the
Keys
.
And
they
that
think
unwilling
persons
have
right
to
the
great
benefit
of
Church
Communion
;
yea
,
all
that
had
rather
come
●o
Church
than
lie
in
Gaol
,
shall
never
have
my
assent
.
If
really
your
meaning
be
to
set
up
the
power
of
the
Keys
by
themselves
,
to
do
their
proper
work
,
and
not
expect
that
Magistrates
must
joyn
their
forcing
power
,
to
punish
a
man
meerly
because
he
beareth
the
Bishops
punishment
patiently
,
without
changing
his
mind
;
Let
it
prevail
as
far
as
it
can
prevail
;
who
will
fear
it
(
save
for
the
Schism
that
it
may
cause
)
?
But
if
it
be
your
meaning
all
this
while
,
that
under
the
name
of
denying
the
Sacrament
,
it
is
Confiscation
or
the
Gaol
that
must
do
the
work
,
I
should
wish
for
more
of
the
Spirit
of
Christianity
,
and
less
inclination
to
the
Inquisition-way
.
Persecution
never
yet
escaped
its
due
odium
,
or
penalty
,
by
disowning
its
proper
name
.
I
am
more
of
St.
Martin's
mind
than
of
Ithacius's
.
V.
One
word
more
I
add
,
That
I
like
not
your
making
so
light
as
you
seem
to
me
to
do
,
of
the
badness
of
some
Ministers
and
People
that
are
in
the
allowed
Churches
.
I
know
that
the
Papists
speak
much
of
the
holiness
of
a
Pope
,
when
perhaps
a
General
Council
saith
,
he
is
a
Murderer
,
Adulterer
,
Heretick
,
&c.
and
so
call
their
Church
Relatively
holy
.
I
deny
not
that
Relative
holiness
,
which
is
founded
in
meer
profession
:
But
I
believe
,
that
Christ
came
to
gather
a
people
to
another
sort
of
Godliness
,
and
by
his
Spirit
to
fill
them
with
Divine
and
Heavenly
Life
,
Light
,
and
Love
(
to
God
and
man
)
.
And
I
believe
,
that
all
that
have
this
(
though
excommunicate
)
shall
be
glorified
:
And
that
without
this
,
all
the
obedience
to
Bishops
that
they
give
,
will
never
keep
them
out
of
Hell
.
And
I
take
it
to
be
no
great
priviledg
to
march
in
an
orderly
Army
to
damnation
,
or
to
be
at
peace
in
Satans
power
.
Hell
will
be
Hell
which
way
ever
we
come
to
it
.
I
confess
,
were
these
Bishops
in
the
right
,
that
Sancta
Clara
citeth
,
that
say
,
The
ignorant
people
might
merit
by
hating
God
,
as
an
act
of
obedience
,
if
their
Pastors
should
tell
them
it
is
their
duty
;
then
this
external
obedience
to
them
were
more
considerable
:
But
I
had
rather
go
in
the
Company
that
goeth
to
Heaven
(
as
all
do
that
are
true
Lovers
of
God
and
man
)
than
in
that
which
goeth
to
Hell
(
as
do
the
most
Regular
of
the
ungodly
)
.
And
yet
I
account
true
obedience
,
and
regularity
,
a
great
duty
of
the
godly
,
and
a
great
help
to
godliness
.
And
therefore
I
value
the
Means
for
the
End
,
Concord
for
Piety
and
salvation
.
And
I
cannot
think
,
that
there
is
not
now
in
London
,
a
very
laudable
degree
of
Concord
among
all
those
that
,
though
in
different
Assemblies
,
and
with
difference
of
opinions
about
small
matters
,
do
hold
one
Body
,
one
Spirit
,
one
Lord
,
one
Faith
,
one
Baptism
,
one
Celestial
hope
,
and
one
God
and
Father
of
all
,
and
live
in
Love
,
and
Peace
and
Patience
towards
each
other
:
This
is
far
greater
Concord
than
the
thousands
of
people
,
that
deserving
excommunication
for
their
wicked
lives
,
do
hold
in
the
bosom
of
the
Church
,
which
receiveth
them
as
children
thereof
.
And
O!
were
it
not
for
that
uncharitable
impatience
,
which
an
ill
selfish
Spirit
doth
contain
,
why
should
it
seem
to
us
a
matter
of
such
odium
,
envy
,
or
out-cry
,
for
men
to
hear
the
same
Gospel
from
another
man
,
which
for
some
differing
opinion
they
will
not
hear
from
us
?
Or
for
men
to
communicate
,
e.
g.
standing
,
or
sitting
in
a
Congregation
of
that
mind
,
that
(
weakly
)
scruple
to
kneel
at
it
with
others
(
the
old
Canons
countenancing
their
gesture
of
standing
,
more
than
kneeling
)
What
harm
will
it
do
me
,
if
(
under
the
strictest
Laws
of
Peace
)
men
worshipped
God
by
themselves
,
that
scruple
some
word
,
or
action
in
our
worship
?
E.
g.
a
Nestorian
that
should
think
,
that
it
is
improper
to
say
,
that
the
Virgin
Mary
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
that
the
denomination
should
be
a
ratione
formali
,
rather
than
a
materiali
:
Would
Liberty
in
such
matters
,
with
Love
and
Peace
,
do
more
hurt
to
the
Churches
than
Schismatical
excommunications
have
done
?
And
indeed
it
is
hard
to
make
people
able
to
reconcile
a
Conjunct
earn●stness
,
in
driving
the
same
men
into
the
Church
,
and
casting
them
out
;
yea
,
of
excommunicating
them
,
ipso
facto
,
by
divers
Canons
(
sine
sententia
)
,
and
accusing
them
for
not
communicating
.
If
it
be
for
not
repenting
,
1.
Can
you
bring
all
the
sinners
about
us
to
repentance
,
by
excommunications
?
Why
then
are
the
openly
wicked
so
numerous
?
2.
Do
you
think
men
can
change
their
judgment
,
meerly
because
they
are
commanded
,
or
excommunicated
?
If
a
man
study
,
and
pray
,
and
endeavour
to
the
utmost
,
to
know
the
truth
,
and
you
say
,
that
yet
he
erreth
,
will
a
censure
cure
his
understanding
?
E.
g.
a
Nestorian
,
a
Monothelite
,
an
Anabaptist
,
&c.
much
less
when
a
man
knoweth
that
he
is
in
the
right
,
and
the
censurer
fighteth
againd
truth
and
duty
.
Men
in
some
diseases
will
rage
at
the
sight
of
certain
things
,
which
would
not
much
trouble
them
,
if
the
disease
were
cured
.
Macedonius
,
and
Nestorius
,
that
were
judged
Hereticks
themselves
,
could
not
bear
the
Bishops
,
and
meetings
of
the
Novatians
;
But
Atticus
could
,
and
they
lived
together
in
Christian
Love
.
I
know
those
places
now
in
England
,
where
a
Conformable
and
Nonconformable
Minister
,
live
in
so
great
love
,
and
the
latter
go
still
to
the
Parish-Churches
,
and
the
former
sometimes
come
to
them
,
as
that
no
considerable
trouble
ariseth
by
their
difference
:
And
I
know
other
places
,
where
the
publick
Ministers
cannot
bear
any
that
hear
not
themselves
,
yea
,
or
that
constantly
hearing
them
,
hear
any
other
that
dissenteth
.
But
they
seek
to
win
Dissenters
,
as
Fowlers
would
bring
Birds
to
the
Net
,
by
showting
,
and
throwing
stones
at
them
;
and
Anglers
would
catch
Fish
,
by
beating
the
Waters
.
VI.
I
will
tell
you
also
,
that
I
much
dissent
from
you
,
in
that
when
I
told
you
,
that
the
Tyranny
of
Prelates
hath
done
more
hurt
than
the
disobedience
and
discord
of
the
People
towards
them
,
you
said
,
you
do
not
think
so
.
Qu.
Do
you
think
that
Thieves
have
killed
as
many
men
as
Wars
have
done
?
If
it
be
true
,
that
Iulius
Caesar
,
and
his
Armies
killed
1192000.
persons
,
besides
those
that
he
slew
in
the
Civil
Wars
.
That
Darius
lost
at
once
200
000
,
and
abundance
of
such
instances
in
lower
degrees
may
be
given
;
sure
poor
Thieves
and
Murderers
come
far
short
of
this
account
.
And
so
it
is
in
the
present
case
.
Gregory
Nazian
▪
was
a
wise
,
and
good
man
,
who
saith
,
the
people
were
factious
,
and
too
unruly
,
but
(
at
Const.
)
were
honest
,
and
meant
well
.
But
how
sadly
doth
he
describe
the
Bishops
,
as
rage●ing
even
in
their
Councils
,
and
as
the
far
greater
causes
of
all
calamity
!
Judg
by
the
Twenty
instances
that
I
before
gave
you
,
about
their
excommunication
:
How
few
Heresies
,
or
Schisms
,
were
there
of
old
,
that
the
Bishops
were
not
the
notorious
causes
of
?
The
Samosatinians
,
Apollinarians
,
Macedonians
,
Nestorians
,
Acephali
,
the
Monothelites
,
yea
,
the
Donatists
,
Novatians
,
the
Phantasiasticks
,
and
almost
all
:
The
Arrians
began
by
a
Presbyter
;
but
if
Petavius
cites
them
truly
(
as
he
doth
)
too
many
Bishops
led
him
the
way
,
and
most
of
the
Bishops
followed
,
and
were
the
men
that
kept
up
,
and
increased
the
Heresie
,
far
beyond
the
people
,
or
the
Presbyters
.
Eutychus
,
a
Monk
,
began
his
Cause
;
but
he
was
quickly
contemned
by
his
followers
,
and
did
little
in
comparison
of
Dioscorus
,
Severus
,
and
many
hundred
more
Bishops
.
And
is
it
the
People
,
or
the
Bishops
,
that
now
keep
East
and
West
in
mutual
damnations
?
Have
the
Peoples
divisions
done
more
harm
than
the
Papal
Schism
,
and
Usurpations
,
and
Cruelties
,
killing
about
2000000.
as
is
said
of
Albigenses
and
Waldenses
,
the
Inquisitions
,
bloody
Wars
against
the
Germane
Emperors
,
and
many
English
Kings
,
the
Rebellion
against
the
Greek
Emperor
,
Leo
Isaurus
,
and
destruction
of
the
Eastern
Empire
,
our
Smithfield
Bone-fires
,
and
innumerable
other
Cruelties
,
Desolations
,
Heresies
and
Schisms
?
Are
all
these
less
than
the
abuse
of
Liberty
by
Inferiors
,
in
Praying
,
Preaching
,
or
Disorders
?
Judg
Hale
saith
,
That
he
had
a
friend
that
stored
a
very
great
Pond
of
Three
or
Four
Acres
,
with
a
great
number
of
Fish
,
and
at
Seven
years
end
only
put
in
Two
very
small
Pikes
,
and
at
the
draught
of
his
Pond
,
there
was
not
one
Fish
left
,
but
the
Two
Pikes
grown
to
an
excessive
bigness
,
and
all
the
rest
with
their
millions
of
fry
devoured
by
the
pair
of
Tyrants
.
Hale
of
the
Orig.
of
Man
,
Sect.
2.
cap.
9
pag.
208.
The
Block
had
been
a
better
Ruler
.
The
Lord
forgive
the
Presbyterians
their
over-keenness
against
Sects
,
before
the
Pikes
have
made
an
end
of
them
.
Pardon
truth
to
Your
Servant
,
Ri.
Baxter
.
For
the
Learned
Mr.
Henry
Dowell
(
after
a
personal
Conference
with
him
)
.
SIR
,
COncord
and
Peace
are
so
very
desirable
to
the
ends
of
Christianity
,
that
I
am
glad
to
hear
you
speak
for
them
in
the
general
,
though
I
take
your
way
to
be
certainly
destructive
of
them
;
and
because
you
think
the
like
of
mine
,
and
so
while
we
are
agreed
for
the
end
,
we
greatly
differ
about
the
means
,
I
shall
here
perform
what
I
last
offered
you
,
viz.
I.
An
explication
of
my
own
sense
of
the
way
of
Church-concord
(
because
you
said
I
am
still
upon
the
destructive
part
)
viz.
1.
My
fundamental
Principles
.
2.
The
way
of
concord
,
which
I
suppose
to
be
sufficient
,
and
only
likely
(
as
appointed
by
God
)
to
attain
that
end
.
II.
The
reasons
of
my
utter
dissent
from
your
way
.
III.
A
Proposal
for
our
further
debating
of
these
differences
.
I.
I
hope
if
you
are
a
man
of
charity
or
impartiality
,
it
will
be
no
hard
matter
to
you
to
believe
that
I
am
willing
to
be
acquainted
with
healing
truth
(
that
I
say
not
as
willing
as
you
)
;
and
if
I
be
unhappy
in
the
success
of
my
Enquiries
,
it
is
not
for
want
of
searching
diligence
.
And
your
parts
assure
me
,
that
it
is
so
with
you
.
But
it
is
the
usual
effect
of
one
received
error
,
to
let
in
many
more
;
and
it
is
so
either
with
me
or
you
.
And
lest
it
should
prove
my
unhappiness
,
I
shall
thankfully
accept
your
remedying
informations
.
1.
The
Principles
which
I
presuppose
,
are
such
as
these
.
1.
As
God
as
Creator
,
so
Christ
as
Redeemer
is
the
Universal
King
and
Head
over
all
things
to
the
Church
,
which
is
his
body
,
Ephes.
1.22
,
23.
Ioh.
17.2
,
&c.
2.
He
hath
made
Vniversal
Laws
to
be
means
of
this
Universal
Government
.
3.
His
Universal
Laws
are
in
suo
genere
sufficient
to
their
proper
use
.
4.
There
is
no
other
Universal
King
or
Ruler
of
the
world
,
or
of
the
Church
,
whether
Personal
or
Collective
.
And
therefore
none
that
hath
power
of
Universal
Legislation
,
or
Jurisdiction
.
5.
Much
less
any
that
hath
a
superiour
power
to
alter
Gods
Universal
Laws
by
abrogation
,
subrogation
,
suspension
,
or
dispensation
.
Nor
will
God
himself
alter
them
,
and
substitute
new
ones
.
As
Tertullian
saith
,
We
at
first
believe
this
,
that
no
more
is
to
be
believed
.
6.
These
Laws
of
our
Universal
Governour
are
partly
of
natural
Revelation
,
and
partly
of
Supernatural
,
viz.
by
himself
,
and
by
his
Spirit
in
his
Apostles
given
in
an
extraordinary
measure
to
this
end
,
to
lead
them
into
all
truth
,
which
is
delivered
to
us
in
their
Scripture-records
.
7.
Some
local
precepts
,
whose
matter
was
narrow
and
temporary
,
even
the
mutable
customs
of
that
time
and
place
were
also
narrow
and
temporary
;
(
as
the
washing
of
feet
,
anointing
,
vailing
women
,
the
kiss
of
peace
,
&c
)
which
maketh
nothing
for
the
mutability
of
the
Universal
Laws
.
8.
No
Pastors
since
the
Apostles
,
are
by
office
or
power
appointed
to
make
any
Universal
Laws
for
the
Church
,
nor
any
of
the
same
kind
and
reason
with
Gods
own
Laws
,
whose
reason
or
cause
was
existent
in
the
Apostles
times
,
but
only
to
explain
the
word
of
God
,
and
apply
it
to
particular
persons
and
cases
,
as
Ministers
under
Christ
in
his
Teaching
,
Priestly
and
Governing
office
;
nor
have
the
Apostles
any
other
kind
of
Successors
.
9.
Christ
made
not
Peter
or
any
one
of
his
Apostles
Governour
of
the
rest
:
But
when
they
strove
who
should
be
the
chief
,
rebuked
that
expectation
,
and
determined
,
That
among
them
Preeminence
should
consist
in
excelling
in
humility
and
service
.
10.
When
the
Corinthians
were
sick
of
the
like
disease
,
Paul
rebuked
them
for
saying
,
I
am
of
Cephas
,
and
determineth
that
Apostles
are
but
particular
members
of
the
body
,
of
which
Christ
only
is
the
Head
;
and
not
the
Lords
,
but
Ministers
and
helpers
of
their
faith
.
11
▪
No
Pastors
(
as
such
)
have
forcing
power
,
either
to
touch
mens
bodies
,
or
estates
,
or
inflict
by
the
sword
corporal
penalties
,
or
mulcts
.
But
only
by
the
word
(
by
which
the
power
of
the
Keys
is
exercised
)
to
instruct
men
,
and
urge
Gods
precepts
,
promises
and
threats
upon
their
Consciences
.
12.
The
Apostles
were
Bishops
eminenter
,
in
that
they
called
,
gathered
,
and
while
they
stayed
with
them
,
governed
Churches
.
But
not
formaliter
as
taking
any
one
particular
Church
for
their
proper
charge
:
But
setled
such
fixed
Bishops
over
them
.
And
though
they
distributed
their
labours
about
the
world
prudently
,
and
as
the
Spirit
of
Christ
guided
them
;
yet
we
find
not
any
probability
that
ever
they
divided
the
world
into
twelve
or
thirteen
Provinces
,
or
ever
setled
twelve
or
thirteen
chief
Metropolitical
seats
in
the
world
,
which
their
proper
Successors
as
such
should
govern
in
preeminence
.
Nor
doth
any
History
intimate
such
a
thing
;
nor
yet
that
any
Apostle
took
any
City
for
his
proper
Diocess
,
where
another
Apostle
might
not
come
and
exercise
equal
Power
.
13.
It
seemeth
that
Christs
sending
out
his
seventy
Disciples
by
two
and
two
,
and
the
Apostles
staying
together
much
at
Ierusalem
,
and
Paul
and
Barnabas's
going
forth
together
,
and
after
Paul
&
Silas
,
and
Barnabas
and
Mark
,
&
Peter
and
Paul
(
supposed
)
to
be
together
at
Rome
,
&c.
that
the
Spirit
of
God
did
purposely
prevent
the
intentions
of
any
afterward
of
being
the
Metropolitical
Successors
of
single
Apostles
or
Disciples
of
Christs
immediate
sending
,
in
this
or
that
City
as
their
proper
seat
.
14.
As
Grotius
thinks
that
the
Churches
were
instituted
after
the
likeness
of
the
Synagogues
,
of
which
one
City
had
many
;
so
Dr.
Hammond
endeavours
to
evince
,
not
only
that
Peter
and
Paul
were
Bishops
of
two
distinct
Churches
of
Rome
,
one
of
the
Iews
,
and
the
other
of
the
Gentile
Christians
;
but
also
that
it
was
so
in
other
Cities
.
Dissertat
.
15.
The
Patriarchs
were
not
12
or
13
,
but
three
first
,
and
five
afterward
;
and
none
of
them
pretended
to
any
power
as
especial
Successors
of
any
one
Apostle
,
but
Antioch
and
Rome
of
Peter
;
(
and
that
was
not
their
first
claim
or
title
,
but
an
honorary
reason
why
men
afterward
advanced
them
.
)
Alexandria
claimed
Succession
but
from
St.
Mark
,
and
Ierusalem
from
Iames
(
no
Apostle
,
if
Dr.
Hammond
and
others
be
not
much
mistaken
)
and
Constantinople
from
none
.
16.
The
28
Canon
of
Calcedon
tels
us
enough
of
the
foundation
,
title
and
reason
of
Patriarchal
power
,
and
all
Church-History
that
the
Metropolitical
Powers
were
granted
by
Emperours
,
either
immediately
,
or
empowering
Councils
thereto
.
17.
These
Emperours
having
no
power
out
of
the
Empire
,
neither
by
themselves
,
nor
by
Councils
,
gave
not
any
power
that
extended
further
than
the
Empire
,
or
that
could
by
that
title
continue
to
any
City
which
fell
under
the
Government
of
another
Prince
.
18
A●
the●e
never
was
a
Council
truly
Universal
,
so
the
name
Vniversal
or
Oec●menical
was
not
of
old
given
them
,
in
respect
to
the
whole
Christian
world
,
but
to
the
whole
Empire
;
as
the
power
that
called
them
,
and
the
names
of
the
Bishops
subscribed
,
&c.
fully
prove
.
19.
Before
Christian
Princes
did
empower
them
,
Councils
were
but
for
Counsel
,
concord
and
correspondency
,
and
particular
Pastors
were
bound
by
their
Decrees
only
:
1.
For
the
evidence
of
truth
which
they
made
known
:
2.
And
by
the
General
Law
of
God
,
to
maintain
unity
and
peace
,
and
help
each
other
.
But
afterward
,
by
vertu●
of
the
Princes
Law
,
or
Will
,
they
exercised
a
direct
Government
over
the
particular
Bishops
,
and
those
were
oft
banished
that
did
not
submit
to
them
.
20.
While
Councils
met
but
for
Counsel
and
Concord
,
and
also
when
afterwards
they
were
but
Provincial
,
or
National
under
Kings
,
where
none
of
the
Patriarchal
Spirit
and
Interest
did
corrupt
them
,
they
made
excellent
Orders
,
and
were
a
great
blessing
to
the
Churches
:
Of
the
first
sort
,
e.
g.
were
divers
African
,
and
of
the
latter
divers
Spanish
,
and
French
,
when
neither
Emperor
,
nor
Pop●
▪
did
over-rule
them
,
but
the
Gothish
,
and
French
Kings
moderately
govern
them
.
But
though
I
deny
not
any
good
which
the
Councils
,
called
General
,
did
,
especially
the
fir●●
Nicene
;
yet
I
must
profess
,
that
the
History
of
the
Patriarchal
Seats
,
and
the
History
of
the
General
Councils
,
and
the
Church-Wars
then
,
and
after
them
managed
by
Four
of
the
Patriarchs
especially
,
and
their
Bishops
▪
the
confusion
caused
in
most
of
the
Churches
,
the
Anathematiz●ng
of
one
another
,
the
blood
that
hath
been
shed
in
the
open
streets
,
of
Monks
▪
and
common
people
;
yea
,
the
fighting
,
and
fury
of
Bishops
at
the
Councils
,
to
the
death
of
some
of
them
,
their
●iring
out
the
endeavours
of
such
Emperors
,
and
their
Officers
,
that
would
have
kept
Peace
and
Concord
among
them
,
do
all
put
me
out
of
hope
,
that
the
Peace
and
Concord
of
the
Christian
world
,
should
ever
be
setled
by
Popes
,
Patriarchs
,
or
such
kind
of
Councils
,
which
all
have
so
long
filled
the
Christian
world
with
most
calamitous
divisions
,
contentions
,
and
blood-shed
,
and
made
the
snares
,
which
continue
its
divisions
and
distractions
to
this
day
.
II.
I
conceive
,
that
the
means
of
Church-concord
,
appointed
by
God
,
is
as
follows
▪
But
I
premise
,
1.
It
must
be
pre-supposed
,
That
no
perfect
Concord
will
be
had
on
earth
;
yea
▪
that
there
will
unavoidably
be
very
many
differences
,
which
must
be
born
.
So
great
is
the
diversity
of
mens
natural
Capacity
and
Temper
,
their
Education
,
Company
,
Teachers
,
Helps
,
Interests
,
Callings
,
Temptations
,
&c.
that
it
is
not
probable
that
any
Two
men
in
all
the
world
,
are
in
every
particular
of
the
same
mind
:
And
every
man
that
groweth
in
knowledg
,
will
more
and
more
differ
from
himself
,
and
not
be
of
the
same
mind
as
he
was
when
he
knew
less
.
2.
Yet
must
our
increase
in
knowledg
,
and
Concord
,
be
our
continual
endeavour
;
and
it
is
the
use
of
teaching
to
bring
these
differences
,
caused
by
ignorance
,
to
as
small
a
number
as
we
can
.
3.
There
is
scarce
a
more
effectual
means
of
Division
,
and
Confusion
,
and
Church-ruin
,
to
be
devised
,
than
to
suppose
a
more
extensive
Concord
to
be
possible
,
and
necessary
,
than
indeed
is
;
and
so
to
set
up
an
impossible
End
,
and
Means
,
and
to
deny
Concord
and
Peace
to
all
that
cannot
have
it
on
those
terms
.
If
all
should
be
denied
to
be
the
Kings
Subjects
,
who
dare
not
profess
Assent
,
Consent
,
and
approbation
of
every
law
,
and
part
,
or
word
of
the
laws
,
or
that
agree
not
of
the
meaning
of
every
law
,
or
that
differ
in
any
matters
of
Religion
,
what
a
Schism
,
Confusion
,
and
Ruine
would
it
unavoidably
make
in
the
Kingdom
?
and
how
few
Subjects
would
it
leave
the
King
?
Even
as
if
none
but
men
of
the
same
stature
,
visage
,
or
wit
,
should
be
Subjects
.
4
▪
The
necessary
Union
and
Concord
of
Christians
,
is
a
matter
of
so
great
importance
,
that
it
cannot
be
supposed
,
that
Christ
is
the
sole
Universal
Lawgiver
,
and
yet
hath
not
ordained
,
or
determined
what
shall
be
the
terms
of
necessary
Christian
Unity
and
Concord
:
And
indeed
he
hath
determined
it
.
Viz.
I.
He
hath
ordained
Baptism
himself
,
to
be
our
Christning
,
or
our
visible
Investiture
in
the
Church
Universal
;
that
is
,
our
Relation
to
Christ
,
as
the
Head
of
his
Universal
Kingdom
,
or
Body
.
And
every
rightfully
baptized
person
(
till
by
violating
that
Covenant
he
forfeit
his
benefits
)
,
is
to
be
taken
by
us
as
a
Member
of
Christ
,
a
Child
of
God
,
and
an
Heir
of
Heaven
;
and
we
are
bound
to
love
him
as
a
brother
,
and
use
him
accordingly
,
in
all
due
Offices
of
Love
.
And
because
the
Church
,
into
which
Baptism
entereth
us
,
consists
of
Christian
Pastors
and
People
,
Apostles
and
Prophets
,
having
been
as
Foundations
,
infallibly
delivering
us
,
now
recorded
in
Scripture
the
Word
of
Life
;
and
ordinary
Pastors
being
appointed
to
teach
,
and
guide
the
people
in
holy
Doctrine
,
Worship
,
and
Conversation
;
therefore
it
is
implied
,
that
the
baptized
person
at
Age
,
understandeth
this
,
and
consenteth
thereunto
;
that
is
,
to
receive
,
as
infallible
,
the
recorded
sacred
Doctrine
of
the
infallible
persons
,
Apostles
and
Prophets
,
and
the
ordinary
Ministry
of
such
ordinary
Pastors
and
Teachers
,
as
he
shall
discern
to
be
set
over
him
by
the
Word
and
Spirit
of
Christ
.
Whether
this
consent
to
the
Pastoral-Office
,
be
necessary
to
the
Being
of
a
Christian
,
or
only
to
the
Well-being
,
is
a
controversie
with
which
I
need
not
stop
,
or
length●n
in
this
account
.
But
Baptism
,
as
such
,
doth
not
enter
us
into
any
particular
Church
.
II.
1.
Christ
(
by
himself
,
and
his
●pirit
in
the
Apostles
)
hath
ordained
,
that
Christians
shall
be
associated
into
particular
Churches
,
consisting
of
the
aforesaid
Ordinary
Pastors
and
their
Flocks
,
for
Personal
Communion
in
holy
D●ctrine
,
Worship
,
and
Conversation
;
in
all
which
these
Pastors
are
their
Guides
,
according
to
the
Laws
,
or
Word
of
Christ
,
already
delivered
by
the
in●allible
Ministry
of
the
Apostles
and
Prophets
;
against
,
or
beyond
which
,
Christ
hath
given
them
no
power
.
Their
Office
is
of
his
own
making
,
and
describing
;
and
their
power
to
determine
undetermined
useful
circumstances
in
Gods
Worship
,
and
Church-discipline
,
is
but
a
power
to
obey
Christs
general
commands
(
to
do
all
thing●
in
Love
,
Peace
,
Order
,
Decency
,
and
to
Edification
)
,
which
they
may
not
violate
.
2.
Every
Christian
that
hath
opportunity
,
should
be
a
Member
of
some
such
particular
Church
;
Statedly
,
if
it
may
be
;
if
not
,
yet
transiently
:
But
some
may
want
such
opportunity
(
as
single
persons
converted
,
or
cast
among
Infidels
;
Travellers
,
Embassadors
,
Factors
,
and
other
Merchants
,
(
among
Infidels
)
or
where
Christianity
is
so
corrupted
by
the
P●stors
,
as
that
they
will
not
allow
men
Communion
without
sinful
Oaths
,
Covenants
,
Professions
,
Words
,
or
Practices
.
3.
No
one
at
Age
can
be
a
Member
of
the
Universal
,
or
of
any
particular
Church
(
and
so
the
Subj●ct
of
that
Pastor
)
against
his
will
,
or
without
his
own
consent
(
however
Antecedent
Obligations
may
bind
men
to
consent
)
.
4.
Every
such
Church
should
have
its
proper
Bishop
;
and
in
Ignatius's
time
,
its
Unity
was
describ●d
by
One
Altar
,
and
One
Bishop
,
with
his
fellow
Presbyters
,
and
Deacons
.
5.
Such
B●shops
,
or
Pastors
were
to
be
ordained
by
Senior
Bishops
,
or
P●stors
,
and
received
by
the
E●ection
,
or
Consent
of
the
whole
Church
;
and
for
many
hundred
years
no
Churches
received
their
Bishops
on
any
other
terms
.
The
Ordainers
,
and
the
People
or
Church
receiving
him
,
having
each
a
necessary
consent
,
as
a
double
Key
for
the
security
of
the
Church
;
to
which
afterwards
the
Christian
Magi●●rates
consent
was
added
according
to
Gods
word
,
so
far
as
protecting
and
countenancing
of
the
Bishop
did
require
,
The
senior
Bishops
must
consent
to
his
Ordination
,
the
people
must
consent
to
him
as
formally
related
to
themselves
as
their
Pastor
;
and
the
Magistrate
as
to
one
to
be
protected
by
him
.
6
As
without
mutual
consent
the
relation
of
Pastor
and
flock
is
not
founded
;
so
Gods
Providence
must
direct
every
man
to
know
what
particular
Church
he
should
be
of
,
and
whom
by
consent
to
take
for
the
guide
of
his
soul.
In
England
men
may
freely
chuse
what
Church
and
Pastor
they
will
stand
related
to
;
every
man
having
liberty
to
dwell
in
what
Parish
or
Diocess
he
please
,
without
asking
leave
of
the
Bishop
to
remove
.
7.
The
individuating
or
distingu●shing
of
particular
Churches
by
peculiar
Circuits
,
or
proper
spaces
of
ground
,
is
no
further
of
Gods
institution
,
than
it
is
the
performance
of
the
general
commands
of
doing
all
in
order
to
edification
,
&c.
And
as
in
prosperous
times
under
godly
peaceable
Princes
,
it
is
greatly
convenient
and
desirable
;
so
in
several
cases
of
Division
,
Church-corruption
by
Heresie
,
or
Tyranny
,
Persecution
,
&c.
it
is
inconvenient
,
and
it
becomes
a
necessary
duty
to
gather
Churches
in
the
same
space
of
ground
where
only
some
other
Pastor
had
a
Church
before
.
The
cases
in
which
this
is
lawful
,
and
the
cases
in
which
Separation
is
unlawful
,
having
written
largely
in
another
paper
,
I
shall
offer
it
to
you
when
you
desire
it
.
8.
It
is
not
of
absolute
necessity
that
all
the
members
of
a
particular
Church
,
do
always
or
usually
meet
in
one
place
,
(
though
it
be
very
convenient
and
desirable
where
it
may
be
done
)
;
for
Persecution
may
prohibit
it
,
or
want
of
a
large
capacious
place
,
or
the
great
d●stance
of
some
of
the
Inhabitants
,
or
the
age
,
or
weakness
of
others
;
and
therefore
in
the
ancient
Churches
,
though
at
first
they
usually
were
all
assembled
in
one
place
,
yet
after
when
they
encreased
,
the
Canons
required
all
the
people
to
assemble
with
the
Bishop
but
at
certain
chief
Festivals
in
the
year
,
having
Chappels
or
Oratories
in
the
Villages
where
they
m●t
on
other
days
.
And
with
us
many
Parishes
of
great
extent
have
many
Chappels
of
ease
.
9.
But
that
the
end
of
the
Association
be
not
only
for
distan●
communion
by
Delegates
or
Letters
,
or
meer
relation
to
one
common
Ruler
as
all
the
Empire
had
to
the
Emperour
,
but
for
PERSONAL
COMMVNION
of
Pastor
and
Flock
,
so
that
they
may
at
least
per
vices
meet
together
,
or
live
within
the
reach
of
each
others
personal
notice
,
and
converse
,
and
Communion
in
Doctrine
,
Worship
and
Discipline
,
this
is
essential
to
a
partiicular
Church
,
primi
ordinis
,
of
Divine
Institution
,
of
which
I
now
treat
.
III.
1.
As
Christians
must
gather
into
particular
Churches
,
under
their
proper
Bishops
;
so
these
Churches
must
hold
a
certain
Communion
among
themselves
,
so
much
as
is
necessary
to
their
mutual
Edification
and
Preservation
,
of
which
Synods
,
and
Communicatory
Letters
and
Messengers
,
are
the
means
.
2.
An
association
of
several
Churches
for
Communion
of
Churches
,
doth
tota
specie
differ
from
an
association
of
individual
Christians
into
one
Church
primae
speciei
.
And
it
differeth
in
the
matter
,
end
,
and
kind
of
Communion
.
3.
If
these
several
Churches
agree
in
the
same
Baptismal
Covenant
,
in
the
same
ancient
Creed
or
Articles
of
Faith
,
and
in
the
same
love
and
holy
desires
summed
up
by
Christ
in
the
Lords-prayer
,
and
in
taking
the
commands
of
Christ
for
the
Rule
of
their
conversation
,
and
receiving
Gods
Revelations
recorded
in
the
holy
Scriptures
so
far
as
they
understand
them
,
renouncing
all
contraries
to
any
of
this
so
soon
as
they
perceive
them
so
to
be
,
this
should
suffice
to
their
loving
and
comfortable
communion
,
without
any
desires
of
Domination
or
Government
over
one
another
.
And
though
I
will
not
do
any
thing
unpeaceably
against
Patriarchs
,
Metropolitans
,
Archbishops
or
Diocesans
,
if
they
govern
according
to
the
Laws
of
God
;
yet
I
know
no
Divine
right
that
any
of
them
have
to
be
the
Rulers
of
the
particular
Bishops
and
Churches
.
Though
a
humane
presidency
for
order
we
deny
not
,
nor
that
junior
Bishops
do
owe
some
respect
and
submission
to
the
Seniors
.
4.
Though
the
General
Laws
of
Christ
(
for
concord
,
edification
,
&c.
)
do
enable
Magistrates
by
command
,
or
Pastors
by
contract
to
chuse
and
make
new
Officers
of
their
own
(
which
God
never
particularly
instituted
)
for
the
determining
and
executing
such
circumstantials
as
God
hath
left
to
humane
prudence
,
(
as
Presidents
,
Moderators
,
Churchwardens
,
Summoners
,
&c.
)
yet
I
deny
,
1.
That
any
Officer
of
meer
humane
Institution
hath
a
superior
proper
Ecclesiastical
Power
of
the
Keys
,
to
be
a
Bishop
of
Bishops
,
and
to
govern
the
Governou●s
of
the
particular
Churches
by
Excommunications
,
Depositions
,
and
Absolutions
,
seeing
ex
ratione
rei
,
it
belongeth
to
the
same
Legislator
,
who
instituted
the
inferiour
order
,
to
have
instituted
the
Superiour
,
if
he
would
have
had
it
.
2.
And
I
peremptorily
deny
that
any
such
pretended
Superiour
(
Patriarch
,
Primate
,
Metropolitan
,
Archbishop
,
&c.
)
hath
any
power
(
save
Diabolical
)
to
deprive
any
particular
Churches
,
Bishops
,
or
Christians
,
of
any
of
the
Priviledges
setled
on
them
by
Christs
Vniversal
Laws
,
or
to
disoblige
them
from
any
duties
required
by
Christ
.
IV.
It
belongeth
to
the
Office
of
Princes
and
Magistrates
only
to
Rule
all
,
both
Clergy
and
Laity
,
by
the
sword
or
force
;
even
to
drive
Ministers
to
do
their
certain
duty
,
and
to
punish
them
for
sin
.
And
they
are
to
keep
peace
among
the
Churches
;
and
(
as
bad
as
the
Secular
Powers
have
been
)
had
they
not
kept
peace
better
than
the
Bishops
have
done
,
I
am
possest
with
horrour
to
think
what
a
field
of
blood
the
Churches
had
been
throughout
the
world
,
since
the
Exaltation
of
the
Clergy
.
V.
Christ
only
is
(
as
the
Universal
Legislator
,
so
)
the
Universal
final
judg
,
from
whom
there
is
no
appeal
.
VI.
Every
Christian
as
a
Rational
Agent
hath
a
Judgment
of
discerning
,
by
which
he
must
judg
whether
his
Rulers
commands
be
according
to
Christs
commands
or
not
.
And
if
they
be
,
must
obey
Christ
in
them
.
If
not
,
must
not
obey
them
against
Christ
,
but
appeal
to
him
.
And
if
any
do
this
erroneously
,
it
is
his
sin
;
if
justly
,
it
is
his
duty
.
These
six
Particulars
I
take
to
be
the
sufficient
means
which
Christ
hath
appointed
for
the
concord
of
the
Church
;
and
that
the
seven
points
of
Concord
mentioned
by
the
Apostle
should
satisfie
us
herein
,
viz.
1.
One
body
.
2.
One
Spirit
.
3.
One
hope
of
our
calling
.
4
One
Lord
.
5.
One
Faith
.
6.
One
Baptism
.
7.
One
God
and
Father
of
all
.
And
they
that
agree
in
these
,
are
bound
to
keep
the
Unity
of
the
Spirit
in
the
bond
of
peace
;
as
knowing
that
the
Kingdom
of
God
consisteth
not
in
meats
and
d●inks
,
but
in
Righteousness
,
peace
and
joy
in
the
Holy
Ghost
.
And
he
that
in
these
serveth
Christ
,
is
acceptable
to
God
,
and
(
should
be
)
approved
of
men
,
Rom.
14.17
,
18.
Ephes.
4.6
,
7
,
&c.
Nor
is
it
lawful
for
any
to
hate
,
persecute
,
silence
,
or
Excommunicate
their
Brethren
that
agree
in
these
;
or
to
divide
,
distract
,
or
confound
the
Churches
for
the
interest
of
their
several
Preeminences
,
or
Provinces
,
which
have
no
higher
than
humane
authority
,
perhaps
questionable
,
at
least
unquestionably
below
the
authority
of
God
,
and
null
when
it
is
against
it
.
I
am
sure
by
the
Church-History
of
all
ages
since
Christ
,
the
great
divider
of
the
Christian
World
hath
been
the
Pride
of
a
worldly
(
too
ignorant
)
Clergy
.
1.
Striving
who
should
be
greatest
.
2.
Striving
about
ambiguous
words
.
3.
Imposing
unnecessary
things
by
their
Authority
upon
the
Churches
;
to
be
ignorant
of
this
,
is
impossible
to
me
when
once
I
have
read
the
History
of
the
Church
;
which
warneth
me
what
to
suspect
as
the
causes
of
our
distractions
;
for
the
things
that
had
been
,
are
.
And
how
unexcusable
these
three
evils
are
,
and
how
contrary
to
Christ
,
these
Texts
do
tell
me
:
I.
Luk
22.24
,
25
,
26
1
Pet.
5.1
,
2
,
3
,
4.
1
Cor.
3.5
,
6
,
7
,
22.
2
Cor.
1.24
.
II.
2
Tim.
2.14
,
16
,
23
,
24
,
25.
1
Tim.
1.4
,
5
,
6.
III.
2
Cor.
11.3
.
Act.
15.28
.
Revel.
2.24
,
25
,
Mat.
15.8
,
9.
Rom.
14
,
&
15
,
throughout
.
To
tell
you
,
that
I
am
not
only
as
you
say
,
on
the
destructive
part
,
I
have
thus
told
you
briefly
what
I
assert
as
the
way
to
peace
.
And
now
I
shall
destructively
tell
you
why
I
differ
from
your
Principles
as
truly
destructive
of
truth
,
unity
and
peace
.
Some
of
the
Principles
which
I
have
heard
from
your
mouth
,
which
I
dissent
from
,
are
these
:
I.
That
the
Church
must
have
some
Ecclesiastical
Governours
that
are
absolute
,
from
whom
no
man
may
appeal
to
an
invisible
Power
.
II.
That
Diocesan
Churches
are
the
first
in
order
of
Divine
Institution
▪
III.
That
Diocesan-Bishops
by
consent
may
make
other
Church-forms
,
as
National
,
Patriarchal
,
&c.
And
that
such
Churches
are
not
made
by
Princes
,
but
by
the
consent
of
Prelates
.
IV.
That
these
Church-forms
of
mans
making
,
stand
in
a
Governing
Superiority
over
those
of
Gods
making
.
V.
That
where
by
such
consent
of
Diocesans
such
superior
Jurisdictions
are
once
setled
,
it
is
a
sin
for
any
to
gather
Assemblies
within
the
local
bounds
of
their
Jurisdiction
without
their
consent
.
VI.
That
you
cannot
see
how
those
that
do
so
,
can
be
saved
.
VII
.
That
if
I
preach
on
the
account
of
my
Ministerial
office
,
and
the
peoples
necessity
,
to
such
as
else
would
have
no
Preaching
,
nor
any
publick
worship
of
God
,
(
e.
g.
in
a
Parish
where
there
are
40000
more
than
can
hear
in
the
Parish-Church
)
,
though
I
must
conclude
that
according
to
the
ordinary
way
of
Salvation
such
could
not
be
brought
to
Faith
,
Holiness
and
Salvation
,
for
want
of
teaching
,
it
is
yet
my
sin
to
preach
to
them
,
and
my
duty
to
let
them
rather
be
damned
,
if
I
have
not
the
Bishops
consent
to
teach
them
;
and
that
because
it
is
the
Bishop
and
not
I
that
shall
answer
for
their
damnation
.
VIII
.
That
it
is
disputable
with
you
whether
those
to
whom
Church
power
is
given
(
viz.
Diocesans
)
may
not
change
(
not
only
the
local
temporary
circumstances
,
but
)
the
very
Church-forms
,
and
suspend
Laws
of
Christ
.
IX
.
That
Baptism
entreth
the
Baptized
into
some
particular
Church
,
and
consequently
under
this
fore-described
Church-Government
.
X.
That
in
the
case
of
Preaching
the
Gospel
,
Ministers
may
in
many
cases
do
it
,
though
Emperours
and
Kings
forbid
them
,
(
as
in
the
days
of
Constantius
,
Valens
,
yea
and
better
men
)
;
but
not
if
the
Bishop
forbid
them
,
or
consent
not
.
XI
.
That
circa
Sacra
,
if
the
King
command
the
Churches
for
Uniformity
,
one
Translation
of
the
Bible
,
one
Version
or
Meter
of
the
Psalms
,
one
Liturgy
,
one
Time
,
or
Place
of
Worship
,
&c.
and
the
Bishop
another
,
we
ought
to
obey
the
Bishop
against
the
command
of
the
King
.
XII
.
That
the
required
Subscriptions
,
Declarations
,
Rubricks
and
Canons
,
are
primarily
the
Laws
of
the
Church
,
which
the
King
and
Parliament
do
confirm
by
their
Sanction
;
and
therefore
the
Church
is
the
Expounder
of
them
.
These
are
some
of
your
Assertions
,
which
I
cannot
yet
receive
.
I.
My
Reasons
against
the
first
are
these
:
1.
Because
this
maketh
Gods
of
men
,
and
so
is
Idolatry
,
giving
them
Gods
proper
Power
and
Prerogative
.
2.
Yea
,
it
taketh
down
God
(
or
his
Laws
)
,
and
setteth
them
above
him
:
For
there
cannot
be
two
Absolute
Governors
that
have
not
one
Will
.
If
I
must
not
appeal
from
them
to
God
,
then
I
must
appeal
from
God
to
them
;
that
is
,
I
must
break
his
Law
,
if
they
bid
me
,
or
else
they
are
not
Absolute
.
3.
This
maketh
all
Gods
Laws
at
the
will
of
ma●
,
as
alterable
,
or
dispensible
:
Man
may
forbid
all
that
God
commandeth
,
and
I
must
obey
.
4.
Then
all
Villanies
may
be
made
Virtues
,
or
Duties
,
at
the
will
of
man
:
If
they
command
us
to
curse
God
,
or
Blaspheme
,
or
be
perjured
,
or
commit
Fornication
,
Murder
,
or
Idolatry
,
it
would
become
a
Duty
.
5.
Then
the
Power
,
and
Lives
of
Kings
would
be
at
the
Clergies
mercy
;
For
if
their
power
be
Absolute
,
they
may
make
Treason
and
Rebellion
a
Duty
.
6.
And
all
Family-Societies
,
and
Civil
Converse
,
migbt
be
overthrown
,
while
an
Absolute
Clergy
may
disoblige
men
from
all
duty
to
one
another
.
7.
Then
the
Council
at
Lateran
,
which
you
have
excellently
proved
in
your
Considerations
,
to
be
the
Author
of
its
Canons
,
doth
,
or
did
oblige
Princes
to
exterminate
their
Reformed
Subjects
,
and
disoblige
Subjects
from
their
Allegiance
to
Princes
that
obey
not
the
Pope
herein
,
and
are
excommunicate
.
So
of
Greg.
7th's
Council
.
Rom.
8.
Then
did
the
Church
,
or
Kingdom
of
England
well
,
to
disobey
,
or
forsake
the
Roman
Power
,
that
was
over
them
?
9.
Were
not
our
Martyrs
rather
Rebels
,
that
died
for
disobeying
an
Absolute
Power
?
10.
How
should
two
contradicting
Absolute
Powers
(
viz.
General
Councils
)
be
both
obeyed
?
E.
g
Nicen.
1.
and
Arimini
▪
Sirm.
and
Tyr.
or
Ephes.
2
and
Calced
▪
11.
How
will
this
stand
with
the
Judgment
and
practice
of
the
Apostles
,
that
said
,
Whether
it
be
meet
that
we
obey
God
,
or
man
,
judg
ye
?
12.
How
will
it
stand
with
Conformity
to
the
Church
of
England
,
that
in
the
Articles
saith
,
that
General
Councils
may
err
,
and
have
erred
in
matter
of
Faith
?
&c.
13.
Is
it
not
against
the
sense
of
all
mankind
,
even
the
common
Light
of
Nature
,
where
utter
Atheism
hath
not
prevailed
?
Say
not
,
that
I
wrong
you
,
by
laying
all
this
odium
on
your self
.
I
lay
it
but
on
your
words
:
And
I
doubt
not
,
but
(
though
disputing
Interest
draw
such
words
from
you
)
on
consideration
you
will
re-call
them
by
some
limitations
.
II.
My
Reasons
against
your
second
,
must
pre-suppose
,
that
we
understand
one
another
as
to
the
sense
of
the
word
,
Diocesan
Church
,
which
being
your
●erm
,
had
I
been
with
you
,
I
must
have
desired
you
first
to
explain
.
The
word
,
Diocess
of
old
,
you
know
,
signified
a
part
of
the
Empire
,
larger
than
a
Province
,
and
that
had
many
Metropolitans
in
it
.
I
suppose
that
is
not
your
sense
.
Sometimes
now
it
is
taken
for
that
space
of
ground
which
we
call
,
a
Diocess
;
sometimes
for
all
the
people
in
that
space
.
And
with
us
,
a
Diocesan
Church
,
is
a
Church
of
the
lowest
Order
,
containing
in
it
,
a
multitude
of
fixed
Parochial
Congregations
,
which
have
every
one
their
stated
Presbyter
,
who
is
no
Bishop
,
and
Vnum
altare
,
and
are
no
Churches
,
but
parts
of
a
Church
,
and
which
is
individuated
by
one
Bishop
,
and
the
measuring-space
of
ground
,
whose
inhabitants
are
its
Members
.
Till
you
tell
me
the
contrary
,
I
must
take
this
for
your
sense
;
For
you
profess
to
me
,
that
you
speak
of
such
Diocesan
Churches
as
ours
(
and
they
have
some
above
a
thousand
,
others
many
hundred
Parishes
)
,
and
you
say
our
Parishes
are
not
Churches
,
but
Parts
of
a
Church
,
and
so
Families
are
.
2.
Either
you
mean
,
that
a
Diocesan
Church
is
the
first
in
order
of
Execution
and
Existence
,
or
else
in
order
of
Intention
,
and
so
last
in
Existence
and
Execution
.
I
know
not
your
meaning
,
and
therefore
must
speak
to
both
.
I.
That
a
Diocesan
Church
is
first
in
Intention
,
is
denied
by
me
,
and
disproved
(
though
it
belong
to
you
to
prove
it
)
.
1.
Intentions
no
where
declared
of
God
in
mature
or
supernatural
Revelations
,
are
not
to
be
asserted
of
him
as
Truths
.
But
a
prime
intention
of
a
Diocesan
Church
is
no
where
declared
of
God
:
Ergo
,
not
to
be
asserted
of
him
as
truth
.
2.
It
is
the
end
or
ultimum
rei
complementum
,
which
is
first
in
intention
(
where
there
is
ordo
intentionis
.
)
But
a
Diocesan
Church
is
not
the
end
or
ultimum
rei
complementum
:
Ergo
,
not
first
intended
.
The
Major
is
not
deniable
:
The
Minor
hath
the
consent
as
far
I
as
know
,
of
all
the
world
.
For
they
are
all
either
for
the
Hierarchy
,
or
against
it
.
They
that
are
for
it
,
say
that
a
Metropolitan
is
above
a
Diocesan
,
and
a
Provincial
above
a
Metropolitan
,
and
a
Patriarchal
above
a
Provincial
,
and
a
National
(
which
hath
Patriarchs
,
as
the
Empire
had
)
above
that
;
and
●ay
the
new
Catholicks
,
an
humane
universal
above
a
National
Church
,
as
the
complement
or
perfection
;
and
therefore
must
be
first
intended
.
But
those
that
are
against
the
Hierarchy
,
think
that
all
these
are
Church-corruptions
,
or
humane
policies
set
up
by
Usurpation
,
and
therefore
not
of
prime
Divine
Intention
.
3.
If
you
should
go
this
way
,
I
would
first
debate
the
question
with
you
,
how
far
there
is
such
a
thing
as
ordo
intentionis
to
be
ascribed
to
God
.
For
though
St.
Thomas
(
as
you
use
to
call
him
)
assert
such
intentions
,
it
is
with
many
limitations
;
and
others
deny
it
,
and
all
confess
that
it
needeth
much
Explication
to
be
understood
.
II.
But
if
it
be
a
priority
of
Existence
in
order
of
execution
.
that
you
mean
,
it
disproveth
it self
.
For
,
1.
It
is
contrary
to
the
nature
of
production
,
that
two
,
or
twenty
,
or
an
hundred
stated
Congregations
,
should
be
before
on
t
;
as
it
is
that
I
should
write
a
page
before
a
line
,
and
a
line
before
a
word
,
and
a
word
before
a
letter
.
2.
It
is
contrary
to
the
Scripture-History
,
which
telleth
us
that
Christ
called
his
Disciples
by
degrees
,
a
few
first
,
and
more
after
;
and
that
the
Apostles
accordingly
converted
men
;
from
the
number
of
120
,
they
rose
to
3000
more
;
and
after
to
5000
,
&c.
And
that
ordinarily
the
Churches
in
Scripture-times
were
such
as
could
,
and
often
did
meet
in
one
place
,
(
though
that
be
n●t
necessary
as
I
said
before
)
hath
so
copious
evidence
,
as
that
I
will
not
here
trouble
you
with
it
.
3.
Either
the
Apostles
Ordained
Bishops
before
subject
Presbyters
,
or
such
Presbyters
before
Bishops
,
or
both
at
once
.
If
both
at
once
as
two
Orders
,
it
's
strange
that
they
called
both
Orders
promiscuously
by
the
same
names
,
sometimes
Bishops
,
sometimes
Presbyters
,
and
sometimes
Pastors
and
Teachers
,
without
any
distinguishing
Epithete
or
notice
.
And
it
's
strange
that
we
never
find
any
mention
of
the
two
sorts
of
Congregations
,
one
the
Bishops
Cathedral
,
and
the
other
the
Parish
Presbyters
Congregation
.
If
you
say
that
they
were
the
Bishops
themselves
,
and
first
Ordained
only
subject-Presbyters
under
them
,
that
cannot
hold
.
For
doubtless
there
were
more
than
twelve
or
thirteen
Churches
(
the
number
of
Apostles
in
their
times
;
nor
were
they
fixed
Bishops
,
but
indefinite
gatherers
and
edifiers
of
the
Churches
.
And
either
those
Elders
first
Ordained
by
the
Apostles
were
Bishops
,
or
else
there
were
Churches
without
Bishops
,
for
they
Ordained
Elders
in
every
City
,
and
in
every
Church
.
And
either
the
Elders
first
Ordained
by
the
Apostles
had
the
power
of
Ordaining
others
,
or
not
.
If
they
had
,
then
either
they
were
Bishops
,
or
else
subject-Presbyters
were
Ordained
to
be
Ordainers
;
yea
to
Ordain
Bishops
(
if
such
were
to
be
after
ordained
.
)
And
so
indeed
it
would
be
suitable
to
your
concei●
,
that
the
inferiour
order
of
Diocesans
do
by
consent
make
superior
Metropolitans
,
Provincials
,
Nationals
,
and
Patriarchs
to
rule
them
;
and
with
Hieromes
report
ad
Evagr.
that
the
Alexandrian
Presbyters
made
the
Bishops
,
as
the
Army
doth
a
General
.
But
this
making
of
Children
to
beget
Fathers
,
is
so
commonly
denied
,
that
I
need
not
more
dispute
against
it
.
3
▪
But
I
think
most
of
the
Hierarchical
way
will
say
,
that
the
Apostles
first
Ordained
Bishops
,
that
those
Bishops
might
Ordain
subject-Presbyters
.
And
if
so
,
the
Churches
could
be
but
single
Congregation
at
the
first
till
the
subject-Presbyters
were
Ordained
Yea
,
Dr.
Hammond
(
as
aforesaid
)
asserteth
(
in
Act.
11.
and
in
Dissert.
&c.
)
that
there
is
no
proof
there
were
any
of
the
Order
of
subject-Presbyters
in
Scripture-times
;
and
he
thinketh
that
most
of
his
party
were
of
his
mind
;
and
that
the
name
Bishop
,
Elder
and
Pastor
in
Scripture
signifie
only
those
that
we
now
call
Bishops
.
And
in
this
he
followeth
Dion
.
Petavius
,
and
Fr.
a
Sancta
Clara
de
Episcop.
who
saith
that
it
came
from
Scotus
.
And
if
this
be
so
,
then
in
all
Scripture-times
there
was
no
Church
of
more
than
one
worshipping
Congregation
.
For
we
are
agreed
that
Church-meetings
were
for
the
publick
Worship
of
God
,
and
celebration
of
Sacraments
,
and
exercise
of
Discipline
,
which
no
meer
Lay-man
might
lawfully
guide
the
people
in
,
and
perform
as
such
assemblies
did
require
.
And
one
Bishop
could
be
but
in
one
place
at
once
.
And
if
there
were
many
Bishops
,
there
were
many
Churches
.
So
that
according
to
Dr.
Hammond
and
all
of
his
mind
,
there
was
no
Church
in
Scripture-times
of
more
than
one
stated
ordinary
Worshipping
Congregation
,
because
there
were
no
subject-Presbyters
.
If
you
say
that
yet
this
was
a
Diocesan
Church
,
because
it
had
a
Diocesan
Bishop
;
I
answer
,
why
is
he
called
a
Diocesan
Bishop
if
he
had
not
a
Diocesan
Church
?
If
you
mean
that
he
was
designed
to
turn
his
single
Congregation
into
many
by
increase
:
1.
That
must
not
be
said
only
,
but
proved
.
2.
And
that
supposeth
that
his
one
congregation
was
first
before
the
many
.
And
I
hope
you
●ake
not
Infidels
for
parts
of
the
Church
,
because
they
are
to
be
converted
hereafter
.
Those
that
are
no
members
of
the
Church
make
not
the
Church
,
and
so
make
it
not
to
be
Diocesan
.
One
Congregation
is
not
an
hundred
or
a
thousand
,
because
so
many
will
be
hereafter
.
If
you
mean
that
such
a
space
of
ground
was
assigned
to
the
Bishops
to
gather
and
govern
Churches
in
.
I
answer
,
1.
Gathering
Churches
is
a
work
antecedent
to
Episcopacy
.
2.
The
Ground
is
no
part
of
the
Church
.
It
is
a
Church
of
men
,
and
not
of
soil
and
houses
that
we
speak
of
.
3.
Nor
indeed
will
you
ever
prove
that
the
Apostles
measured
out
or
distinguished
Churches
by
the
space
of
ground
.
So
that
the
first
Churches
were
not
Diocesan
.
III.
As
to
your
Third
Opinion
,
1.
Officers
are
denominated
from
the
work
which
they
are
to
do
.
There
are
works
to
be
done
,
circa
sacra
,
about
the
holy
Ministerial
works
,
as
Accidental
:
as
to
〈◊〉
to
Church
buildings
,
Utensils
,
and
Lands
,
to
Summon
Synods
,
and
Register
their
Acts
;
to
moderate
in
disputations
,
and
to
take
votes
,
&c.
These
the
Magistrate
may
appoint
Officers
to
pe●●orm
;
and
if
he
do
not
,
the
Churches
,
by
his
permission
,
may
do
it
by
consent
.
And
there
are
works
proper
to
the
Magistrate
,
viz.
to
force
men
to
their
duty
by
mulcts
,
or
corporal
penalties
.
I
deny
none
of
these
.
But
the
works
of
Ordination
,
Pastoral
Guidance
,
Excommunication
and
Absolution
,
by
the
power
of
the
Keys
,
are
proper
to
the
sacred
Office
,
which
Christ
hath
instituted
.
And
I
shall
not
believe
,
till
I
see
it
proved
,
that
any
men
have
power
to
make
any
new
Order
,
or
Office
of
this
sort
,
which
Christ
never
made
by
himseelf
,
or
his
Spirit
in
his
Apostles
;
much
less
that
Inferiors
may
make
Superior
Offices
:
For
1.
It
belongeth
to
the
same
power
to
make
one
(
especially
the
Superior
)
Church-Office
,
which
made
the
other
of
the
same
General
nature
.
If
without
Christs
institution
,
no
man
could
be
Episcopus
gregis
,
and
have
the
power
of
the
Keys
over
the
people
,
then
by
parity
of
Reason
,
without
his
institution
no
man
can
be
Episcopus
Episcoporum
,
and
have
the
power
of
the
Keys
over
the
Bishops
.
2.
Dr.
Hammond's
argument
against
Presbyters
Ordination
is
,
Nemo
dat
quod
non
habet
;
which
though
it
serve
not
his
turn
on
several
accounts
(
both
because
1.
They
have
the
Order
which
they
confer
.
2.
Because
Ordination
is
not
giving
,
but
Ministerial
delivery
by
Investiture
)
;
yet
in
this
case
it
will
hold
;
For
1.
This
is
supposed
to
be
a
new
institution
of
an
Office
.
2.
And
that
of
an
higher
power
than
ever
the
Institutors
had
themselves
:
The
King
giveth
all
his
Officers
their
power
,
but
all
of
them
cannot
give
the
King
his
power
.
The
Patriarch
cannot
make
a
Pope
,
nor
the
Metropolitans
a
Patriarch
,
that
shall
have
a
power
over
them
,
which
they
never
had
themselves
.
And
what
I
say
of
Superior
Orders
,
and
Offices
,
I
say
of
Synods
;
For
whether
the
power
be
Monarchica●
,
or
Aristocratical
,
or
Democratical
,
there
is
need
of
the
same
power
in
the
Cause
that
maketh
it
:
No
man
can
give
that
which
he
hath
not
to
give
.
If
you
should
fly
to
such
popular
Principles
,
as
the
Episcopal
Champion
,
Richard
Hooker
,
doth
,
and
the
Jesuites
in
their
Politicks
,
and
many
;
yea
,
most
other
Writers
of
Politicks
,
and
say
,
That
as
the
people
are
the
givers
of
power
to
the
Soveraign
,
though
they
are
no
Governours
themselves
,
so
the
Bishops
give
power
to
the
Episcopi
Episcoporum
(
personal
,
or
Synodical
)
,
I
answer
,
The
Principle
is
false
about
Civil
Policy
,
as
I
have
proved
against
Mr.
Hooker
,
in
my
Christian
Directory
,
and
as
Dr.
Hammond
hath
proved
in
the
Kings
Cause
,
against
Iohn
Goodwin
.
The
power
every
man
hath
over
himself
,
doth
so
specifically
differ
from
the
power
of
Governing-Societies
,
that
the
latter
is
not
caused
by
all
mens
Contribution
of
the
former
;
and
much
more
in
Church-Government
,
which
God
hath
left
less
the
Will
of
man
(
as
Mr.
Dan.
Cawdr●y
hath
proved
)
.
To
conclude
,
I
grant
the
Superiority
of
Magistrates
,
and
of
their
Officers
,
circa
sacra
,
but
not
that
Inferior
Clergy-men
may
by
consent
,
make
a
Superior
Species
of
Rulers
(
or
Episcopos
Episcoporum
)
by
the
Keys
,
in
eodem
genere
.
But
I
confess
,
that
how
far
Christ
himself
hath
made
Apostolick
Successors
,
or
Archbishops
,
as
to
the
ordinary
part
of
governing
many
Churches
,
is
a
question
to
me
of
much
more
difficulty
,
and
moment
.
As
for
the
Patriarchal
,
and
other
Superior
Church-power
in
the
Roman
Empire
,
that
it
was
made
partly
by
the
Emperors
themselves
(
as
the
instances
of
the
two
Iustiniana's
,
and
many
others
shew
)
,
and
partly
by
Councils
,
Authorized
thereto
by
the
Emperors
,
is
past
all
doubt
.
IV.
As
to
your
fourth
Opinion
,
I
include
the
reason
of
my
denial
of
it
,
in
the
description
of
it
.
Whether
you
confess
particular
worshipping
Churches
,
that
have
each
unum
altare
,
to
be
of
Divine
Institution
,
I
cannot
tell
:
but
that
you
take
the
Diocesan
to
be
so
Divine
,
you
have
told
me
;
and
that
you
take
the
Superior
Ruling-Churches
,
to
be
made
by
them
.
Now
that
Churches
of
mans
making
(
Universal
,
or
National
,
or
Patriarchal
,
&c
)
should
be
the
rightful
Governors
(
by
the
Keys
)
over
the
Churches
of
Gods
making
,
must
be
either
jure
Divino
,
or
humano
:
not
jure
humano
;
For
1.
Man
cannot
give
the
power
of
the
Keys
without
God
.
2.
And
mans
grant
cannot
over
top
Gods
.
Indeed
there
is
no
power
but
of
God
.
2.
Not
jure
divino
;
For
if
God
give
them
the
power
,
God
maketh
that
Species
that
containeth
that
power
.
For
God
not
to
make
the
Office
,
and
not
to
give
the
power
,
is
all
one
.
3.
At
least
,
what
satisfying
proof
you
will
give
us
,
that
indeed
God
giveth
power
to
Church-Officers
of
his
own
making
,
themseves
to
make
nobler
superior
Officers
or
Churches
than
themselves
,
I
cannot
foresee
.
And
till
it
's
proved
,
it
is
not
to
be
believed
.
4.
Yea
it
confoundeth
the
Inferiours
and
the
Superiors
.
For
the
Diocesans
are
so
far
the
Superiors
to
the
Provincial
,
National
,
Patriarchal
,
&c.
in
that
they
make
them
▪
or
give
them
their
power
,
and
yet
inferior
in
that
they
are
to
be
subjects
to
them
.
More
Nonconformists
do
deny
the
power
of
men
to
make
new
Species
of
Churches
,
and
Church
Rulers
,
than
their
power
to
make
new
Ceremonies
.
V.
Your
next
mention'd
Opinion
,
(
that
it
is
a
sin
to
preach
and
congregate
people
within
the
local
bounds
of
Diocesan
or
Provincial
,
or
other
superior
Jurisdictions
without
their
consent
)
falleth
of
it self
,
if
those
foregoing
fall
,
which
it
is
built
upon
.
1.
If
it
prove
true
that
they
that
made
these
superior
Jurisdictions
had
no
power
to
make
them
,
but
gave
that
which
they
had
not
to
give
,
then
your
foundation
faileth
.
2.
If
it
be
proved
that
neither
Christ
nor
his
Apostles
ever
made
a
Law
that
Bishops
Jurisdictions
shall
be
limited
,
measured
and
distributed
by
space
of
ground
,
as
our
Parishes
and
Diocesses
are
,
so
that
all
in
such
a
compass
shall
be
proper
to
one
Pastor
,
much
less
did
ever
divide
our
Diocesses
or
Parishes
;
(
which
me
thinks
none
should
deny
)
then
Preaching
in
that
space
of
ground
is
no
sin
against
such
an
Order
of
Christ
.
3.
If
it
be
proved
(
as
I
undertake
to
do
)
that
this
distribution
by
spaces
of
ground
,
is
a
work
that
the
King
and
his
Officers
are
to
do
,
(
or
the
Churches
by
his
permission
by
way
of
contract
,
if
he
leave
it
to
them
)
,
and
this
in
obedience
to
Gods
General
Laws
(
of
Order
,
Peace
,
Concord
and
Edification
)
,
then
these
things
will
follow
,
1.
That
if
the
King
give
us
Licenses
to
Preach
within
such
a
space
of
ground
,
we
have
good
Authority
,
and
break
not
the
restraining
Law
:
And
yet
such
as
you
accused
us
of
schism
as
well
when
the
King
Licensed
us
,
as
since
.
2.
That
this
Law
of
local
bounds
doth
bind
us
but
as
other
humane
Laws
do
;
which
is
,
say
many
Casuists
,
not
at
all
out
of
the
case
of
scandal
,
when
they
make
not
for
the
bonum
publicum
.
But
say
others
more
safely
,
not
when
they
notoriously
make
against
,
1.
Either
the
bonum
publicum
,
which
is
finis
regiminis
:
2.
Or
the
general
Law
of
God
which
must
authorize
them
,
(
being
against
edification
,
peace
,
&c.
)
3.
When
they
are
contrary
to
the
great
,
certain
and
indi●pensible
Laws
of
God
himself
.
And
that
in
such
cases
patient
suffering
the
penalty
which
men
inflict
is
instead
of
obedience
to
the
prohibition
,
(
and
as
in
Daniels
case
,
Dan.
6
and
●he
Apostles
,
&c.
)
Therefore
I
am
〈…〉
to
give
you
,
1.
My
Concessions
in
what
cases
it
〈…〉
to
〈◊〉
the
Magistrate
in
Preaching
where
he
forbiddeth
〈◊〉
.
2.
〈◊〉
in
what
cases
it
is
a
great
duty
.
But
to
say
that
it
is
a
sin
because
that
the
Clergy
forbiddeth
it
,
must
have
better
proof
●●an
I
have
seen
,
even
,
1.
That
such
Clergy-men
are
truly
called
by
God
.
2.
And
that
they
have
from
him
the
assignation
of
this
space
of
ground
.
And
3.
are
by
him
empowered
to
forbid
all
others
to
preach
on
their
land
.
4.
And
that
even
when
Gods
general
Laws
do
make
it
our
duty
,
that
they
can
suspend
the
obligation
of
such
Laws
,
even
the
greatest
:
I
am
ready
upon
any
just
occasion
to
prove
to
you
,
that
I
were
a
heinous
sinner
,
if
I
should
have
ceased
such
Preaching
as
I
have
used
upon
all
the
reasons
that
you
alledg
against
it
.
And
wo
to
them
that
make
our
greatest
and
dearest
duties
to
pass
for
sin
,
and
our
greatest
sin
,
Isa.
5.20
.
Were
it
but
one
of
the
least
commands
,
I
would
be
loth
to
break
it
,
and
teach
men
so
to
do
,
much
less
one
of
the
greatest
;
when
men
whose
consciences
tell
them
,
that
they
are
totally
devoted
to
God
;
as
Christians
and
as
Ordained
Ministers
,
deny
their
worldly
interest
and
preferments
,
and
serve
him
in
poverty
,
beholden
for
their
daily
bread
,
and
to
the
ruin
of
their
worldly
Estates
,
and
the
hazard
of
their
lives
in
the
Common
Goals
,
endeavour
nothing
but
to
Preach
Christs
Gospel
to
save
mens
souls
from
ignorance
,
unbelief
,
sensuality
,
worldliness
,
&c.
in
case
of
the
peoples
undeniable
necessity
;
I
say
,
when
such
meet
with
men
of
the
same
profession
,
who
think
not
the
Common
Goals
among
Rogues
,
and
the
forfeiture
of
Forty
pound
a
Sermon
,
as
Enacted
by
Law
,
to
be
enough
to
restrain
them
,
but
also
as
in
the
name
of
Christ
they
will
charge
us
with
heinous
sin
unless
we
will
perfidiously
break
our
obligations
to
Christ
,
and
sacrilegiously
alienate
our selves
from
the
work
which
we
are
devoted
to
(
many
of
us
under
the
Bishops
hands
)
and
unless
we
will
be
cruel
to
miserable
souls
,
and
shut
up
the
bowels
of
our
compassion
from
them
,
while
we
see
them
in
need
and
in
danger
of
damnation
,
what
fortitude
do
we
need
against
such
kind
of
Tempters
,
and
such
Temptations
?
If
Drunkards
and
boys
in
the
street
only
scorn'd
me
as
a
Puritan
,
or
Precisian
,
it
were
less
.
If
Turkish
Rulers
did
persecute
me
for
my
Preaching
Christ
,
it
were
less
.
If
mistaken
Christian
Rulers
made
me
the
scorn
of
the
Nation
,
and
stript
me
of
all
my
worldly
maintenance
,
and
laid
me
with
Malefactors
in
Prisons
,
it
were
a
less
temptation
,
than
for
a
man
to
come
in
the
name
of
Christ
,
to
tell
me
that
I
sin
against
him
,
unless
I
will
forsake
my
Calling
,
break
my
Vows
,
cease
Preaching
his
Gospel
,
betray
thousands
of
souls
to
Satan
and
damnation
,
and
encourage
all
that
endeavour
it
by
yielding
to
all
their
temptations
,
and
giving
them
success
.
But
as
Christ
must
be
accused
of
sin
,
as
well
as
crucified
,
and
not
allowed
the
honour
of
suffering
as
innocent
,
so
must
his
servants
.
I
will
venture
upon
one
argument
on
the
by
that
may
be
somewhat
by
others
,
though
nothing
to
you
for
the
invalidating
of
your
accusation
.
I
saw
from
the
hands
of
a
Noble
Lord
,
for
me
,
(
which
I
here
undertake
to
prove
before
any
equal
competent
Judges
)
then
it
is
unlawful
for
all
the
Ministers
of
England
;
from
whom
there
is
no
appeal
to
an
invisible
power
,
and
yet
disobey
them
,
if
they
bid
you
subscribe
Athanasius
Creed
.
)
If
it
be
a
sin
in
me
not
to
cease
Preaching
when
I
am
silenced
for
Nonconformity
,
and
yet
Nonconformity
be
a
duty
,
then
it
is
a
sin
in
all
the
Ministers
of
England
not
to
be
Nonformists
,
and
so
not
to
cease
Preaching
.
But
the
latter
part
of
the
consequent
is
false
:
Ergo
,
so
is
the
Antecedent
.
2.
Yea
,
directly
your
assertion
puts
it
in
the
power
of
one
superior
to
put
down
the
Preaching
of
the
Gospel
,
and
all
Gods
publick
Worship
,
in
whole
Countries
or
Kingdoms
,
(
if
not
in
the
world
)
,
and
so
Christ
must
be
at
their
mercy
whether
he
shall
have
any
Church
,
and
so
whether
he
shall
be
Christ
;
and
God
,
whether
he
shall
have
any
publick
Worship
In
Ethiopia
(
though
Brierwood
saith
that
yet
after
the
decay
of
the
Abassine
Empire
,
it
is
as
big
as
Italy
,
Germany
,
France
and
Spain
)
they
have
but
one
Bishop
,
called
their
Abuna
And
if
he
forbad
all
Preaching
or
publick
Worship
in
the
Empire
,
it
is
a
sin
to
obey
him
.
And
it
is
a
great
duty
to
gather
Churches
within
his
Church
.
It
is
a
sin
in
the
Empire
of
Muscovie
,
that
all
their
Clergy
obey
their
Patriarch
and
Prince
in
forbearing
to
Preach
.
If
all
the
Bishops
of
England
should
agree
to
reduce
the
Kingdom
to
one
only
Bishoprick
,
and
one
Church
,
and
turn
all
the
rest
into
Parish-Chappels
,
it
were
a
duty
to
disobey
them
,
and
gather
Churches
in
that
one
Church
.
If
the
Patriarch
of
Alexandria
,
Antioch
,
or
Constantinople
,
had
forbidden
all
in
their
limits
to
Preach
and
worship
God
publickly
,
it
had
been
a
wickedness
to
obey
them
.
When
Severus
Antioch
,
the
Eutychian
,
forbad
the
Orthodox
to
Preach
in
his
Patriarchate
,
it
had
been
their
sin
to
obey
him
,
(
yea
or
if
Theodosius
or
Anastasius
the
Emperours
had
done
it
)
:
yea
,
though
a
General
Council
of
Ephes.
2.
(
if
not
Ephes.
1.
)
was
on
his
side
.
If
the
Pope
(
whether
as
Pope
or
as
Patriarch
of
the
West
)
,
Interdict
all
the
Preachers
and
Churches
in
Venice
,
or
in
Britain
,
it
were
a
sin
to
obey
him
.
The
reasons
are
,
because
their
power
is
derived
and
limited
(
to
pass
by
the
no
power
of
Usurpers
)
the
greatest
have
it
for
edification
,
and
not
for
destruction
.
None
of
them
have
power
to
make
void
the
least
(
continued
)
Law
of
God
by
their
Doctrines
,
Precepts
or
Traditions
.
All
men
must
take
heed
of
the
leven
of
their
false
Doctrine
,
and
must
beware
of
false
Prophets
,
and
must
prove
all
things
,
and
hold
fast
that
which
is
good
.
There
is
no
true
power
but
of
God
,
and
therefore
none
against
him
.
It
is
better
to
obey
God
than
men
.
But
of
this
you
may
in
season
have
larger
proof
,
if
you
desire
it
.
VI.
Your
excluding
us
from
Salvation
,
that
will
not
cease
Preaching
the
Gospel
of
Salvation
,
and
worshipping
God
,
remembreth
us
:
1.
What
a
mercy
it
is
that
neither
Pope
,
nor
any
such
condemner
is
made
our
final
Judg.
2.
How
most
Sects
agree
(
Papists
,
Quakers
,
&c.
)
in
damning
those
that
dance
not
after
their
Pipe
.
3.
What
various
wiles
of
temptations
Satan
useth
to
hinder
Christs
Gospel
,
and
mens
Salvation
.
At
once
I
have
,
1.
A
backward
flesh
,
that
is
the
worst
of
all
,
that
saith
,
Favour
thy self
,
and
expose
not
thy self
to
all
this
labour
,
obloquie
,
hatred
,
suffering
,
loss
and
danger
of
death
for
nothing
,
but
that
work
which
thy
superiours
think
needless
,
and
forbid
.
2.
I
feel
Satan
setting
in
with
the
flesh
,
and
saying
the
same
.
3.
Carnal
and
worldly
friends
say
the
same
(
as
Peter
to
Christ
,
Mat.
16.
)
4.
Displeased
Sinners
and
Sectaries
wish
me
silent
.
5.
What
Superiors
say
and
do
,
I
need
not
mention
.
6.
And
to
perfect
all
,
some
Preachers
in
Press
and
Pulpit
,
and
you
in
Discourse
,
declare
us
in
danger
of
damnation
,
as
Schismaticks
,
unless
we
will
give
over
Preaching
the
Gospel
.
O
how
easie
were
it
to
me
to
avoid
that
damnation
!
And
if
I
incur
it
,
how
dearly
do
I
purchase
it
!
It
is
a
sad
case
that
such
poor
souls
as
we
are
in
,
that
would
fain
know
Gods
will
whatever
study
or
suffering
it
cost
us
,
and
after
our
most
earnest
search
and
prayers
,
believe
that
if
we
forsook
our
trust
,
and
office
,
and
the
peoples
souls
,
we
should
be
judged
as
sacrilegious
,
perfidious
hypocrites
,
and
yet
we
are
told
by
wiser
and
greater
men
,
that
our
labours
and
sufferings
do
but
damn
us
;
may
not
a
man
be
damned
at
a
cheaper
rate
than
Forty
pound
a
Sermon
,
or
the
loss
of
all
his
worldly
Estate
,
and
lying
with
malefactors
,
and
perhaps
dying
in
a
Goal
,
under
the
published
sacred
infamy
of
being
Schismaticks
and
enemies
of
the
publick
Government
and
peace
,
&
c
?
But
this
also
we
must
be
fortified
against
.
For
Satan
is
sometime
utterly
impudent
,
and
will
say
,
Damn
your selves
by
perfidiousness
,
and
let
the
people
be
damned
quietly
,
or
else
you
shall
be
damned
for
Schismaticks
.
But
the
long
noise
of
damning
Papists
and
Quakers
have
somewhat
hardned
or
emboldened
us
.
It
was
an
early
trick
,
Act.
15.
Except
ye
be
circumcised
and
keep
the
Law
of
Moses
,
ye
cannot
be
saved
.
When
lands
and
livings
will
not
prevail
;
when
profit
,
pleasure
and
honour
fail
;
when
poverty
,
reproach
and
prisons
will
not
serve
,
then
comes
,
You
cannot
else
be
saved
.
How
many
Sects
say
,
Say
as
we
say
,
and
do
as
we
do
,
and
follow
us
,
or
you
cannot
be
saved
?
But
saith
St.
Paul
,
It
is
a
small
thing
with
me
to
be
judged
of
man
,
or
at
mans
day
:
I
have
one
that
judgeth
me
,
even
the
Lord
,
(
to
whom
we
will
appeal
whatever
you
say
against
it
.
)
But
you
must
give
me
leave
to
think
,
that
to
draw
men
from
their
great
duty
,
and
the
saving
souls
,
to
heinous
sin
,
as
in
the
name
of
Christ
,
and
to
frighten
men
into
Hell
with
the
fear
of
damnation
,
and
the
abused
Word
of
God
,
hath
heinous
aggravations
,
which
enticing
men
by
sensuality
to
drunkenness
,
whoredom
or
theft
,
hath
not
.
VII
.
To
the
next
,
the
matter
of
fact
,
and
antecedent
Suppositions
cannot
be
denied
,
viz.
1.
That
it
is
probably
supposed
that
there
are
inhabitants
more
than
can
hear
the
Preachers
voice
in
the
Parish-Churches
,
in
Martins
Parish
about
40000
,
in
Stepney
Parish
near
as
many
,
in
Giles
Cripplegate
30000
,
in
Giles
in
the
Fields
near
20000
,
in
Sepulchres
,
Algate
,
White-chappel
,
Andrews
Holborn
,
and
many
other
Out-Parishes
very
many
thousands
.
The
last
Bill
of
Mortality
that
I
saw
,
saith
there
died
in
Stepney
Parish
as
many
wanting
one
,
as
in
all
the
Ninety-seven
Parishes
of
London
,
and
in
Martins
as
many
within
six
,
and
in
Giles
Cripplegate
as
many
within
eight
,
or
thereabout
.
2.
How
shall
they
call
on
him
in
whom
they
have
not
believed
?
and
how
shall
they
believe
if
they
hear
not
?
and
how
shall
they
hear
without
a
Preacher
?
If
the
Gospel
be
hid
,
it
is
hid
to
them
that
are
lost
:
Where
Vision
faileth
,
the
people
perish
,
even
for
lack
of
knowledg
.
3.
Yet
people
by
our
Church
Laws
must
be
presented
and
prosecuted
as
Recusants
if
they
come
not
to
Church
,
and
so
40000
or
30000
should
be
presented
and
punished
for
want
of
room
;
but
it
is
a
greater
punishment
to
be
strangers
unto
the
Gospel
.
4.
The
Canon
forbiddeth
them
going
to
,
and
communicating
in
other
Parishes
,
and
forbiddeth
the
Ministers
to
receive
them
.
5.
The
Children
of
Christians
are
born
with
no
more
knowledg
than
the
children
of
Heathens
;
and
need
teaching
as
well
as
theirs
,
to
bring
them
to
knowledg
when
they
grow
up
.
6.
God
will
not
save
any
adult
person
that
is
an
Infidel
,
impenitent
,
unsanctified
,
because
he
is
bred
up
among
Christians
,
and
Churches
,
or
born
of
Christians
,
and
Baptized
;
but
it
will
go
worse
with
such
unholy
persons
in
the
day
of
Judgment
,
that
have
had
the
greatest
means
.
7.
If
you
can
cast
the
fault
on
the
people
,
and
say
that
they
might
remove
their
dwellings
,
or
(
break
the
Law
,
and
)
go
to
other
Parishes
,
or
read
at
home
,
&c.
that
excuseth
us
not
.
For
the
worse
they
are
,
the
more
need
they
have
of
help
.
If
they
were
faultless
,
what
need
had
they
of
us
?
8.
As
to
my
own
case
whom
you
condemn
,
I
have
told
you
,
that
I
have
the
Ordination
of
a
Bishop
,
and
the
License
of
the
Bishop
of
this
Diocess
(
not
nulled
or
recalled
)
which
by
your
principles
one
would
think
might
serve
if
it
had
been
against
Gods
own
Laws
.
And
yet
Gods
Law
and
the
Bishops
License
will
not
serve
.
9.
Some
other
may
say
,
What
's
your
case
to
many
others
?
I
answer
:
To
pass
by
a
great
deal
not
now
to
be
said
,
Let
it
be
understood
that
the
case
is
this
.
Men
are
first
silenced
and
excommunicated
,
and
so
forbidden
the
publick
Churches
,
and
all
publick
worship
of
God
;
and
then
the
Excommunicate
are
prosecuted
and
accused
for
not
coming
to
Church
.
Divers
Canons
do
ipso
facto
(
that
is
,
sine
sententiâ
)
excommunicate
all
that
do
but
say
that
any
thing
in
the
Liturgy
or
Discipline
is
unlawful
,
or
may
not
be
done
with
a
good
conscience
(
which
all
Nonconformists
hold
)
.
And
it
is
not
possible
for
us
to
repent
of
that
as
a
wicked
Error
,
which
after
all
means
that
we
can
possibly
use
,
appeareth
unto
us
an
undoubted
truth
,
that
so
our
Excommunication
may
be
taken
off
.
Now
these
silenced
men
are
assured
,
that
God
disobligeth
them
not
from
the
duty
of
Preaching
;
and
these
excommunicate
men
are
assured
that
God
doth
not
disoblige
them
from
the
duty
of
publick
worship
and
Church-communion
.
Therefore
they
must
use
it
as
they
can
,
when
they
may
not
use
it
as
they
would
.
Men
say
the
Papists
should
not
call
us
Schismaticks
,
because
they
cast
us
out
,
and
went
from
us
;
and
will
you
silence
and
excommunicate
men
,
as
they
undertake
to
prove
,
for
obeying
God
,
and
then
call
them
Schismaticks
for
not
communicating
with
you
,
or
for
worshipping
God
in
such
Church-communion
as
they
can
?
Indeed
many
of
us
communicate
with
you
,
because
we
think
not
our selves
bound
,
tho'
you
excommunicate
us
ipso
facto
,
to
do
execution
on
our selves
,
or
to
go
further
from
you
than
necessity
compelleth
us
(
tho'
I
must
profess
that
Cyprians
68.
Epistle
,
p.
200.
and
St.
Martin's
Separation
from
the
Bishops
,
confirmed
by
Miracle
,
sometimes
sticks
in
my
stomack
)
.
But
I
cannot
make
so
light
as
you
do
,
1.
Of
such
Texts
as
2
Tim.
4.1
,
2.
I
cha●g●
thee
before
God
,
and
the
Lord
Iesus
Christ
,
who
shall
judg
the
quick
and
the
dead
at
his
appearing
,
and
his
kingdom
,
preach
the
word
,
be
instant
in
season
,
out
of
season
,
reprove
,
rebuke
,
exhort
,
with
all
long-suffering
and
doctrine
.
2.
Nor
of
the
murderous
famishing
of
thousands
of
souls
,
when
to
murder
one
child
by
famine
deserveth
death
and
hell
.
3.
Nor
of
Christs
Law
of
preferring
Mercy
before
Sacrifice
,
necessary
Morals
before
Rituals
,
Circumstantials
or
Ordinals
,
which
are
all
but
propter
rem
ordinatam
.
I
remember
you
have
told
me
,
That
if
the
Bishop
forbad
all
Gods
publick
worship
in
the
Assemblies
,
we
must
forbear
.
Such
sayings
,
and
this
,
That
I
must
let
so
many
souls
be
untaught
though
they
be
damned
,
because
it
is
the
Bishops
fault
and
not
mine
,
do
make
me
ready
to
tremble
to
think
of
them
.
If
Christs
works
be
saving
,
whose
work
is
it
to
make
so
light
of
mans
damnation
?
Is
it
any
wonder
if
such
Principles
be
called
Antichristian
?
I
cannot
but
perceive
from
whom
they
come
,
when
the
damnation
of
poor
people
must
be
so
easily
submitted
to
,
if
the
Bishop
do
but
command
the
means
.
Methinks
you
wrong
the
Bishops
by
such
odious
Suppositions
and
Assertions
,
as
if
you
would
make
men
believe
that
they
are
the
Grievous
Wolves
that
spare
not
the
flock
,
and
the
thorns
and
thistles
that
are
made
to
prick
and
rend
the
people
.
But
I
believe
that
the
Bishops
faultiness
in
mens
damnation
would
be
no
exeuse
to
me
if
I
be
accessory
.
4.
And
I
doubt
not
but
if
you
unjustly
ipso
facto
Excommunicate
men
,
it
neither
depriveth
them
of
the
right
,
nor
absolveth
them
from
the
duty
of
publick
Worship
,
and
Church-Communion
.
And
I
am
ashamed
to
read
and
hear
Preachers
publickly
reproaching
them
for
not
holding
constant
Communion
with
the
Parish-Churches
,
when
it
's
notorious
that
the
Canon
hath
thus
Excommunicated
them
,
yea
though
it
were
their
duty
sometime
to
intrude
.
And
I
beseech
you
judg
as
a
Christian
or
a
man
,
whether
you
can
think
such
Arguments
should
draw
the
people
themselves
to
be
of
your
mind
:
Go
to
them
and
speak
out
,
Neighbours
,
I
confess
that
while
you
live
in
ignorance
and
sin
for
want
of
teaching
and
publick
worship
,
you
are
in
the
way
to
damnation
;
but
it
is
the
Bishop
,
and
not
the
silenced
Preacher
that
shall
answer
for
it
.
Will
they
not
reply
,
And
shall
not
the
Bishop
then
he
damned
instead
of
us
,
as
well
as
instead
of
the
silenced
Preacher
?
VIII
.
Your
doubt
about
mens
power
to
change
Christs
setled
form
of
Church-government
,
is
but
a
consequent
of
your
first
,
of
mens
absolute
power
.
But
1.
if
they
change
Gods
Laws
,
or
instituted
Church-forms
or
Government
,
may
they
not
change
their
own
?
And
if
so
,
there
is
some
hope
of
a
Reformation
.
But
why
then
did
the
Canons
of
1640.
in
the
Et
caetera
Oath
,
swear
the
Clergy
never
to
consent
to
change
?
And
why
are
we
now
to
swear
in
the
Oxford
Oath
,
That
we
will
never
endeavour
any
alteration
of
Church-Government
(
tho'
the
keys
be
in
the
power
of
Lay-Chancellors
,
and
tho'
the
King
may
command
us
to
endeavour
it
)
must
the
Nation
or
Clergy
swear
never
(
in
their
own
places
)
to
endeavour
any
alteration
of
the
Bishops
Institutions
(
as
you
take
them
)
,
and
yet
may
the
Bishops
alter
the
very
Form
of
Government
,
and
Churches
made
by
our
Universal
King
?
2.
What
an
uncertain
mutable
thing
may
Christs
Laws
or
Church-Government
prove
,
while
mutable
men
may
change
it
at
their
pleasure
.
3.
To
what
purpose
is
Antiquity
and
Tradition
so
much
pleaded
by
Hierarchical
Divines
,
as
if
that
were
the
Test
to
know
the
right
Government
and
Church
,
if
the
Bishops
may
alter
it
?
4.
If
thus
much
of
Christs
Laws
and
Institutions
may
be
altered
by
Prelates
,
how
shall
we
be
sure
that
all
the
rest
is
not
also
at
their
will
and
mercy
?
or
which
is
it
that
they
may
alter
,
and
which
not
?
5.
Doth
not
this
set
man
so
far
above
God
,
or
equal
with
him
,
as
will
still
tempt
men
to
think
that
more
are
Antichristian
than
the
Pope
?
If
you
say
that
it
is
by
Gods
own
grant
,
I
wait
for
your
proof
,
that
God
granteth
power
to
any
man
above
his
Laws
:
Those
that
he
made
but
Local
or
Temporary
himself
,
are
not
abrogated
or
changed
by
man
where
they
bind
not
;
for
they
never
bound
any
but
their
proper
subjects
,
e.
g.
The
Iewish
Laws
,
as
such
,
never
bound
the
Gentile
world
;
and
the
command
of
washing
feet
,
bound
only
th●se
where
the
use
of
going
bare-leg'd
with
Sandals
in
a
hot
Country
,
made
it
an
office
of
kindness
;
and
so
of
other
Temporary
precepts
.
6.
How
contrary
is
this
to
the
common
Christian
Doctrine
,
that
we
must
obey
none
that
command
us
to
sin
against
God
?
For
by
the
first
assertion
,
and
this
,
it
seemeth
that
it
cannot
be
a
sin
which
the
Bishops
command
.
7.
I
pray
you
put
in
an
exception
for
the
Power
and
Lives
of
Kings
,
and
the
Laws
of
the
Land
,
and
the
Property
and
Liberty
of
the
Subjects
;
and
one
word
for
the
Protestant
Religion
.
For
we
English-men
think
God
to
be
greater
than
the
King
,
or
St.
Patrick
;
and
Gods
Laws
to
be
firmer
than
the
Statutes
of
King
and
Parliament
.
And
yet
I
doubt
that
the
King
and
some
Parliament
will
be
angry
if
you
do
but
say
that
the
Bishops
by
consent
may
change
their
Statutes
,
or
lawful
Officers
and
Powers
;
And
Bishops
,
if
you
say
that
Episcopacy
may
be
changed
.
IX
.
Baptism
,
as
such
,
entereth
not
the
Baptized
into
any
particular
Church
,
but
only
into
the
Vniversal
,
headed
by
Christ
;
yet
a
man
may
at
the
same
time
;
be
entered
into
the
Vniversal
,
and
into
a
particular
Church
,
but
that
is
by
a
double
consent
,
and
not
by
Baptism
as
such
.
In
this
I
know
none
that
agree
with
you
but
some
few
of
the
Independents
in
New-England
,
and
some
of
the
Papists
.
I
confess
Bellarmine
saith
,
That
by
Baptism
we
are
virtually
obliged
to
the
Pope
,
being
baptized
by
a
Ministry
,
and
into
a
Church
,
of
which
he
is
the
Head
.
But
the
contrary
is
proved
,
1.
From
the
express
form
of
the
Baptismal
Covenant
,
which
only
tyeth
us
to
Christ
and
his
Universal
Church
,
and
maketh
us
Christians
.
But
to
be
a
Christian
dedicated
to
the
Father
,
Son
,
and
Holy
Ghost
,
is
one
thing
,
and
to
be
a
part
of
the
Pastoral
Charge
of
A.
B.
or
N.
N.
is
another
thing
.
2.
What
particular
Church
was
the
Eunuch
,
Act.
8.
baptized
into
?
Not
that
of
Ierusalem
,
for
he
was
going
from
it
,
never
like
to
see
it
more
.
Not
that
in
Ethiopia
,
for
there
was
none
till
he
began
it
.
If
you
say
,
of
Philips
Church
:
1.
I
pray
you
,
where
was
that
?
2.
And
how
prove
you
it
?
3.
Specially
if
it
was
Philip
the
Deacon
that
had
no
Church
,
being
no
Bishop
.
3.
May
not
men
be
baptized
in
Turkey
,
or
among
other
Infidels
,
or
Indians
,
where
there
is
no
Church
?
And
is
the
first
baptized
man
among
them
,
a
Church
himself
?
Paul
thanketh
God
that
he
baptized
no
more
of
the
Corinthians
,
lest
they
should
think
that
he
baptized
into
his
own
name
.
And
doth
every
Baptizer
baptize
to
himself
,
or
to
his
Bishop
?
A
man
may
baptize
out
of
all
Diocesses
,
or
in
another's
.
X.
As
to
your
next
Assertion
,
I
grant
,
that
when
a
Bishop
or
a
beggar
speaketh
the
Commands
of
God
,
and
a
King
speaketh
against
it
,
we
must
follow
that
Bishop
or
beggar
,
rather
than
the
King
,
because
this
is
but
obeying
God
before
men
.
But
supposing
that
it
is
a
thing
indifferent
,
and
but
circa
sacra
,
and
not
a
proper
part
of
the
Agent
Pastors
Office
,
I
confess
to
you
,
I
will
obey
the
King
before
the
Bishop
.
1.
Because
it
is
a
thing
that
is
under
the
Power
of
the
King
to
command
;
and
if
so
,
the
King
is
the
Supreme
,
and
not
the
Bishop
.
2.
Bishops
themselves
are
Subjects
of
the
King
,
and
owe
him
obedience
.
Therefore
rule
not
over
or
before
him
in
matters
belonging
to
his
Office
.
3.
Bishops
are
chosen
by
the
King
,
(
for
I
suppose
no
man
takes
the
Dean
and
Chapters
choice
for
more
than
a
Ceremony
,
that
knoweth
it
)
;
if
the
King
command
me
to
Preach
at
one
hour
,
or
one
place
,
and
the
Bishop
at
another
,
or
to
use
for
Uniformity
such
a
Translation
,
Metre
,
Liturgy
,
Utensils
,
Garments
,
&c
and
the
Bishops
others
,
I
will
obey
the
King
before
the
Bishop
.
But
if
either
or
both
command
me
to
sin
,
I
will
obey
neither
so
;
and
if
they
would
take
me
off
from
that
which
Christ
hath
made
a
real
part
of
my
own
Office
(
as
commanding
that
I
shall
preach
and
pray
in
no
words
but
such
as
they
prescribe
,
&c.
)
I
think
neither
hath
power
to
do
this
.
But
Bishop
Bilson
of
Christian
Obedience
,
and
Bishop
Andrews
in
his
Tortura
Toetis
,
and
Buckeridg
of
Rochester
,
and
Grotius
de
imprrio
sum
▪
Potest
.
circa
Sacra
,
have
said
so
much
of
the
Power
of
Kings
about
Religion
,
as
that
I
think
I
need
not
add
any
more
.
And
by
the
same
Arguments
that
you
will
absolve
me
from
obeying
if
the
King
forbid
me
to
Preach
,
by
the
same
you
absolve
,
if
the
Bishop
forbid
me
.
If
I
may
disobey
Constantius
and
Valens
,
I
may
disobey
Eusebius
Nicomed
.
Theognis
Maris
.
If
I
may
disobey
Theodosius
junior
,
Anastasius
,
Zeno
,
Iustinian
,
I
may
disobey
Petrus
Moggus
,
Dioscorus
,
Severus
,
&c.
But
you
will
much
cross
your
●nds
if
you
tell
the
Londoners
that
they
may
preach
and
worship
God
though
the
King
forbid
them
,
but
not
at
all
if
the
Bishop
forbid
them
.
For
he
that
exalteth
himself
,
or
is
sinfully
exalted
by
others
,
shall
be
brought
low
.
If
the
reverence
of
the
King
were
not
greater
in
England
than
of
the
Bishops
,
the
consciences
of
many
thousands
would
stick
but
little
at
disobedience
.
There
are
so
many
cases
first
to
be
resolved
.
As
,
1.
Whether
such
Diocesans
deposing
all
Parochial
Churches
(
and
Bishops
)
and
reducing
them
to
Chappels
or
parts
only
of
a
Church
,
be
not
against
Christs
Law
?
2.
Whether
they
destroy
not
the
ancient
order
of
particular
Churches
(
Bishops
)
and
Discipline
?
3.
Who
made
their
office
,
and
by
what
power
?
4.
Who
chose
and
called
them
to
it
?
5.
Whether
their
Commands
be
not
null
,
as
contrary
to
Gods
?
6
▪
How
far
Communion
with
them
that
silence
hundreds
of
faithful
Ministers
,
and
set
up
in
their
stead
—
&c.
is
lawful
?
Many
such
questions
the
people
are
not
so
easily
satisfied
in
,
as
you
are
.
XI
.
And
the
three
last
all
set
together
,
look
with
an
ill
design
:
The
Preface
to
Dr.
Rich.
Cousins
Tables
,
tells
the
King
,
That
the
Church-Government
here
is
the
Kings
,
or
derived
from
him
,
and
dependant
on
him
;
and
Grotius
de
Imperio
sum
▪
potest
.
proveth
at
large
the
Power
of
Kings
circa
sacra
,
as
doth
Spalatensis
,
and
many
more
;
and
that
Canons
are
but
good
counsel
,
till
the
King
make
them
Laws
.
And
we
know
no
Law-makers
but
the
King
and
Parliament
.
But
if
the
Church
be
the
Expounders
of
the
Liturgy
,
Rubrick
and
Canons
,
Articles
and
Acts
of
Uniformity
,
and
out
of
Convocation-time
,
the
Bishops
be
the
Church
,
and
the
Archbishops
be
the
Rulers
of
the
Bishops
,
(
that
swear
obedience
to
them
)
this
hath
a
dangerous
aspect
:
For
then
it
is
in
the
power
of
the
Bishops
(
if
not
of
the
Archbishops
only
)
to
put
a
sense
upon
our
39
Articles
,
Rubricks
,
&c.
consistent
with
Popery
or
Heresie
,
and
so
to
change
the
Religion
of
the
Kingdom
,
without
King
or
Parliament
,
or
against
them
at
their
pleasure
.
And
thus
Officers
of
mans
making
,
who
become
a
Church
of
mans
devising
,
may
have
advantage
by
this
and
the
former
Articles
,
to
destroy
Godliness
,
Christianity
and
Humanity
.
Indeed
by
the
Preface
to
the
Liturgy
,
the
Bishop
is
made
the
Expounder
of
any
thing
doubtful
in
the
Book
;
and
by
the
Index
the
Act
of
Uniformity
is
made
part
of
the
Book
.
But
this
affrighteth
me
the
more
from
declaring
:
1.
Because
I
must
consent
to
all
the
Penalties
and
Impositions
of
the
Act
it self
.
2.
And
the
Bishop
,
Exposition
is
limited
,
so
that
it
must
be
contrary
to
nothing
in
the
Book
.
Thus
I
have
given
you
the
reasons
of
my
destructive
Conference
.
If
I
had
been
with
you
,
and
we
had
been
to
enter
upon
any
dispute
that
tendeth
to
satisfaction
,
I
would
have
endeavoured
to
avoid
the
common
frustraters
of
Disputes
,
1.
By
ambiguous
words
:
2.
And
subjects
that
are
no
subjects
:
Therefore
if
you
desire
any
such
dispute
:
I.
I
intreat
you
to
write
me
down
your
sense
of
some
terms
which
we
shall
frequently
use
,
(
and
I
will
do
the
like
of
any
at
your
desire
)
:
As
what
you
mean
,
1.
By
the
word
Bishop
.
2.
By
a
Church
.
3.
By
a
particular
Church
.
4.
By
a
Diocess
and
Diocesan
Church
.
5.
By
a
National
Church
.
6.
By
the
Vniversal
Church
.
7.
By
Church
Government
and
Iurisdiction
.
8.
By
Schism
.
I
shall
dispute
no
terms
unexplained
,
lest
one
take
them
in
one
sense
,
and
the
other
in
another
,
and
so
we
dispute
but
about
a
sound
of
words
.
II.
I
desire
that
the
denied
Subject
of
the
Question
may
not
be
taken
for
granted
,
instead
of
being
proved
.
On
these
terms
(
supposing
the
common
Laws
of
Disputation
,
especially
avoiding
words
that
have
no
determinate
sense
)
I
shall
not
refuse
whenever
you
invite
me
;
and
I
am
able
to
debate
with
you
any
of
these
points
that
I
am
concerned
in
;
especially
,
whether
my
Preaching
Christs
Gospel
as
I
do
,
be
my
sin
,
or
my
duty
?
And
if
our
great
distance
in
Principles
put
either
of
us
upon
r●●sons
that
seem
dishonouring
to
the
person
opposed
,
we
shall
I
hope
〈…〉
that
it
is
the
opinion
only
that
is
directly
intended
.
But
〈…〉
opinion
is
the
persons
opinion
,
if
it
be
bad
,
is
a
dish●n●●r
,
whi●●
the
owner
only
is
guilty
of
,
and
the
opponent
ca●not
〈…〉
must
not
forbear
to
open
the
evil
of
the
cause
,
for
avoiding
the
dishonour
of
the
owner
;
but
must
the
rather
open
it
,
in
hope
that
the
owner
will
disown
it
,
when
he
understandeth
truly
what
it
is
.
For
I
suppose
it
is
evidence
of
Truth
that
we
desire
.
In
Conclusion
,
remember
I
pray
you
,
1.
That
it
is
not
the
ancient
Episcopacy
(
which
was
in
Cyprians
days
;
yea
,
which
agreeth
with
Epiphanius's
Intimations
,
and
Petavius
excellent
Notes
thereon
,
in
Haeres.
69.
)
which
I
deny
.
And
I
conjecture
that
at
this
day
in
England
there
are
more
Episcopal
than
Presbyterian
silenced
Non-conformists
.
2.
That
what
sort
of
Prelacy
or
higher
Rulers
I
dare
not
subscribe
to
,
yet
I
can
live
quietly
and
submissively
under
,
though
not
obey
them
by
sinning
against
God
,
or
breaking
my
Vows
of
Baptism
or
Ordination
,
and
perfidiously
leaving
souls
to
Satan
.
Nothing
more
threateneth
the
subversion
of
the
Church-Government
than
swearing
men
to
approve
of
all
th●t's
in
it
.
Many
can
submit
and
live
in
peace
,
that
dare
not
subscribe
or
swear
Approbation
.
It
was
the
&
caet●ra
Oath
1640
,
that
constrained
me
to
th●se
searches
which
〈◊〉
me
a
Nonconformist
.
It
is
an
easie
ma●●er
for
Overdoers
to
add
but
a
cla●se
or
two
more
to
their
Oaths
and
Subscriptions
,
which
shall
ma●e
almost
all
the
conscionable
Ministers
of
the
Kingdom
Nonconformists
.
3.
Whenever
notorious
necessity
ceaseth
by
the
sufficient
number
and
q●ality
of
Conforming
Preachers
,
I
will
cease
Preaching
in
England
(
But
death
is
liker
first
to
silence
me
.
)
Though
I
take
my
Conforming
to
be
a
Complex
of
heinous
sins
,
should
I
be
guilty
of
it
;
yet
till
I
am
called
,
I
perswade
none
to
Nonformity
for
fear
of
casting
them
(
occasionally
)
out
of
the
Ministry
,
preferring
their
work
before
the
change
of
their
judgment
till
such
endeavours
are
clearly
made
by
duty
.
)
But
all
your
endeavour
,
as
far
as
ever
I
perceived
,
is
not
so
much
to
draw
us
to
Conformity
,
as
to
persuade
us
to
give
over
Preaching
Christs
Gospel
,
so
contrary
are
our
designs
.
1
Thes·
2.15
,
16.
Methinks
is
a
fearful
Text.
And
so
are
the
words
of
the
Liturgy
before
the
Sacrament
,
If
any
of
you
be
a
hinderer
of
Gods
Word
—
repent
—
or
take
not
this
Sacrament
,
lest
Satan
enter
into
you
,
as
he
did
into
Judas
,
and
fill
you
,
&c.