II.
AND
here
we
shall
not
form
Syllogisms
in
such
an
Apology
,
as
if
we
were
speaking
to
captious
men
;
but
nakedly
open
our
reasons
as
to
those
that
are
as
much
concern'd
in
the
matter
as
we
;
and
should
be
as
willing
to
know
the
truth
.
1.
We
take
it
to
be
Sacriledg
,
and
that
of
the
highest
nature
,
except
Apostacy
it self
,
to
alienate
our selves
from
the
work
to
which
we
are
consecrated
and
devoted
.
By
how
much
the
nearer
any
consecrated
person
or
thing
is
to
God
,
and
by
how
much
the
more
useful
to
his
ends
(
his
glory
in
the
good
of
souls
)
by
so
much
the
greater
sacriledg
it
is
to
alienate
that
which
is
so
consecrated
.
(
With
you
we
know
that
we
need
not
dispute
either
the
name
of
a
Sacrament
of
Orders
(
for
we
stick
not
upon
names
)
nor
the
obligation
.
)
You
know
the
usual
Exposition
of
the
Answer
in
the
Church-Catechism
,
to
the
Question
,
[
How
many
Sacraments
,
&c
]
▪
A.
Two
only
,
as
generally
necessary
to
Salvation
.
We
differ
not
from
you
in
our
sense
of
this
.
Your
Canons
enquire
after
all
such
as
alienate
themselves
from
the
Ministry
to
which
they
were
ordained
,
and
turn
to
any
other
calling
.
We
dislike
not
that
Canon
.
But
we
wish
our
observance
of
it
might
be
thought
but
a
pardonable
fault
.
It
hath
possessed
me
oft
with
admiration
to
see
the
blinding
power
of
Partiality
in
some
men
,
that
can
see
the
evil
of
Sacriledg
in
them
that
alienate
Church
lands
,
and
Goods
,
and
Houses
,
and
Utensils
,
and
can
see
no
evil
in
the
alienation
of
consecrated
persons
?
What
are
the
Cups
,
and
Fonts
,
and
Tables
for
,
(
do
they
praise
the
glorious
mystery
of
Redemption
?
)
Are
they
not
his
Utensils
who
is
set
apart
to
attend
the
Altar
,
and
to
commemorate
the
sacrifice
of
the
Lamb
of
God
,
who
taketh
away
the
sins
of
the
world
?
What
are
the
Houses
for
,
but
for
the
convenient
habitation
of
the
Pastors
?
What
are
the
Lands
and
Tythes
for
,
but
for
their
maintenance
while
they
do
the
work
of
God
?
What
are
the
Temples
for
,
but
to
be
the
convenient
places
of
their
and
the
peoples
worshipping
of
God
?
Is
it
a
crime
to
steal
the
feathers
,
and
none
to
steal
the
goose
?
Is
it
a
crime
to
rent
your
clothes
,
and
is
it
none
to
rend
your
flesh
?
Or
to
steal
a
tile
,
or
pick
a
lock
,
and
not
to
burn
the
house
?
Is
he
saulty
that
robs
your
child
of
his
hat
,
or
book
,
or
victuals
?
and
is
he
innocent
that
killeth
him
,
or
that
robs
you
of
your
child
?
We
must
be
speak
all
Cainuites
here
,
who
like
leeches
thirst
for
blood
,
that
they
distort
not
these
words
,
as
speaking
all
this
of
the
Law
makers
,
or
any
of
our
Rulers
.
We
meddle
with
no
mens
duties
and
faults
here
but
our
own
.
We
leave
all
others
to
look
to
themselves
,
as
they
must
shortly
answer
for
themselves
.
We
only
say
,
that
if
we
should
alienate
our selves
from
that
Sacred
office
to
which
we
are
consecrated
and
devoted
,
it
would
be
odious
and
accursed
Sacriledg
in
us
.
And
if
really
it
prove
to
be
our
own
doing
,
that
we
are
thus
alienated
,
it
will
be
no
light
or
little
fault
.
And
if
God
have
forced
the
world
to
observe
that
even
Impropriators
,
much
more
gross
sacrilegious
persons
are
usually
ruined
before
the
fourth
generation
,
what
might
we
expect
if
we
should
do
much
worse
.
I
have
read
and
heard
their
words
of
late
,
who
would
make
the
late
Westminster
Assembly
favourers
of
Sacriledg
,
forsooth
because
the
Annotations
(
not
put
out
by
the
Assembly
)
speak
not
against
Sacriledg
(
which
they
do
expresly
speak
against
)
;
especially
on
those
Texts
in
the
New
Testaments
,
on
which
Dr.
Featly
an
Episcopal
Divine
it
s
said
was
the
Author
of
them
.
O
the
candor
and
impartiality
of
this
age
?
For
my
part
,
I
was
none
of
the
Assembly
(
being
then
too
young
and
too
unworthy
)
:
But
Mr.
Vines's
judgment
and
mine
against
the
alienation
of
Church
lands
in
those
times
as
sacrilegious
,
I
published
in
our
Letters
in
the
end
of
my
Confession
,
how
displeasing
soever
it
was
to
them
that
then
bore
sway
.
But
all
's
one
for
that
.
It
is
for
the
interest
of
some
men
to
say
what
they
have
said
,
and
as
they
have
said
it
.
O
that
they
better
understood
their
own
interest
!
If
it
be
said
,
that
while
we
refuse
conformity
,
we
alienate
our selves
,
whilest
we
would
avoid
it
,
in
that
we
give
Rulers
cause
to
do
it
;
that
is
to
be
spoken
to
by
it self
anon
.
And
if
it
be
said
that
our
forbearing
the
work
of
our
Ministry
is
not
sacriledg
,
when
we
do
it
in
obedience
to
our
Rulers
,
that
also
is
to
be
answered
afterward
.
If
there
be
no
Law
extant
which
can
disoblige
us
from
our
undertaken
office
and
work
,
then
if
we
forbear
we
are
sacrilegious
Villains
,
and
lyable
to
the
curse
and
doom
of
the
unprofitable
servant
that
hid
his
talent
,
Mat.
25.
Forgive
us
if
we
had
rather
venture
on
the
clamor
of
many
Volumes
and
tongues
,
and
on
your
sharpest
censures
,
and
on
a
prison
,
than
venture
on
that
dreadful
doom
.
2.
We
cannot
be
ignorant
of
the
necessities
of
the
people
;
which
answereth
all
that
is
said
against
us
.
I
say
we
cannot
be
ignorant
of
them
,
if
we
would
.
We
can
talk
with
those
learned
men
that
are
ignorant
of
it
;
with
some
that
think
the
groslyest
ignorant
,
and
senseless
,
and
mindless
of
the
life
to
come
,
to
be
better
than
we
,
if
they
will
but
be
for
Bishops
,
Liturgy
and
Ceremonies
;
and
that
think
little
more
Religion
than
to
hurt
no
body
,
belongeth
to
the
Laity
or
common
people
.
And
with
some
that
have
been
bred
up
only
at
the
University
,
and
never
knew
the
ignorance
of
the
vulgar
.
And
with
some
that
have
lived
among
them
,
and
know
them
not
,
because
they
never
conversed
with
them
otherwise
,
than
in
the
Pulpit
,
or
at
a
Feast
,
or
a
common
meeting
.
But
their
ignorance
will
not
make
us
ignorant
.
The
Intellect
is
oft
informed
necessarily
per
modum
naturae
.
Though
I
thank
God
that
our
information
hath
been
voluntary
.
It
was
our
practise
while
we
were
suffered
to
do
our
office
,
to
Catechise
all
the
Families
of
our
Parishes
(
that
did
not
refuse
it
)
,
Family
by
Family
,
and
to
try
the
knowledg
of
them
all
,
and
to
discern
what
they
thought
of
the
Essentials
of
Christianity
,
and
of
the
things
that
Christ
hath
made
necessary
to
Salvation
.
By
which
we
found
that
multitudes
that
come
all
their
life-time
to
Church
,
and
bear
up
the
reputation
of
discreet
intelligent
persons
,
are
utterly
ignorant
of
many
Articles
of
the
faith
,
while
they
speak
the
words
;
so
ignorant
,
that
it
's
hard
for
Scholars
to
believe
it
,
that
have
not
tried
it
.
And
we
have
found
that
multitudes
of
them
will
be
brought
to
learn
over
all
the
words
of
the
Catechism
that
never
consider
or
understand
the
sense
,
much
less
the
power
and
practice
of
what
their
tongues
recite
;
but
like
Parrots
rest
in
the
utterance
of
the
words
.
Either
this
much
will
bring
them
to
Salvation
,
or
it
will
not
.
If
it
will
Christianity
,
must
be
a
needless
thing
,
or
else
consist
but
in
a
spell
or
charm
of
empty
words
;
and
the
Papists
Latin
▪
devotions
are
as
good
.
If
it
will
not
,
then
our
Parishes
have
a
necessity
of
further
teaching
.
If
you
say
,
that
[
This
is
not
true
]
,
it
may
serve
your
turn
,
but
it
will
not
serve
ours
;
no
more
than
if
you
told
us
that
most
of
our
Parishes
speak
not
English
.
It
is
not
in
our
power
to
deny
belief
to
our
senses
,
and
the
experience
of
our
daily
conversation
,
if
we
were
never
so
much
reviled
for
our
judgment
.
But
if
you
say
,
that
the
Parish
Ministers
are
sufficient
to
remedy
this
calamity
,
as
far
as
it
can
be
remedied
:
I
answer
you
,
The
necessity
of
our
labours
is
notoriously
evident
in
all
these
following
respects
.
1.
In
respect
of
the
multitude
that
need
our
help
.
2.
In
regard
of
the
obstinacy
of
their
ignorance
,
unbelief
and
sensuality
.
3.
In
regard
of
the
paucity
of
the
publick
Ministers
.
4.
In
regard
of
the
real
insufficiency
,
weakness
and
badness
of
too
great
a
number
of
them
.
And
,
5.
In
regard
of
abundance
of
peoples
prejudice
against
them
.
1.
How
many
thousands
are
in
some
Parishes
in
London
,
in
Stepney
,
in
Cripplegate
,
in
Sepulchres
,
in
St.
Martins
,
St.
Clement
Danes
,
Giles
in
the
fields
,
Andrews
Holborn
,
and
many
others
,
is
ordinarily
observed
.
Abundance
of
Corporations
(
from
whence
the
Ministers
are
excluded
)
have
very
many
thousands
in
a
Parish
.
And
if
there
be
four
thousand
(
to
say
nothing
of
them
that
have
above
forty
thousand
)
it
is
an
excellent
people
if
three
parts
in
four
be
not
grosly
ignorant
of
some
Essentials
of
the
Christian
Religion
,
and
multitudes
grosly
vicious
and
ungodly
in
their
lives
.
When
I
came
first
to
Kiderminster
1640
,
the
Town
was
ready
to
stone
me
as
I
went
along
the
streets
,
for
preaching
the
Church-Doctrine
of
Original
Sin
in
Infants
,
whom
they
called
Innocents
;
till
I
asked
them
publickly
,
Whether
they
thought
their
Children
were
saved
without
Christ
,
and
why
they
were
baptized
?
Which
they
could
not
answer
.
When
I
came
to
Catechize
and
confer
with
them
personally
,
after
many
years
Preaching
,
many
that
constantly
attended
on
Teaching
,
thought
that
Christ
was
Man
on
Earth
,
and
is
God
in
Heaven
,
but
made
a
God
only
for
his
Goodness
upon
Earth
,
and
not
God
from
Eternity
,
nor
Man
now
he
is
in
Heaven
.
And
the
whole
mystery
of
Redemption
is
little
known
to
the
most
among
us
.
2.
And
their
sensuality
is
as
hardly
cured
as
their
ignorance
.
How
common
are
the
sins
of
Sodom
throughout
all
the
Land
?
Ezek.
16.
49.
Pride
and
fulness
of
bread
,
and
abundance
of
idleness
,
and
not
considering
the
poor
!
Your selves
believe
,
that
schism
,
sedition
and
disloyalty
are
too
common
;
swearers
and
cursers
,
and
railers
,
and
drunkards
,
accuse
themselves
in
the
open
streets
,
and
to
all
that
talk
with
them
in
daily
converse
.
To
say
nothing
of
Athiests
,
Infidels
,
Hereticks
,
Schismaticks
,
which
sure
need
help
,
what
a
multitude
are
they
that
never
set
their
hearts
on
Heaven
,
nor
seek
first
Gods
Kingdom
and
its
Righteousness
nor
labour
for
the
meat
which
never
perisheth
,
Col.
3.
11.
Mat.
6
20
,
21
,
33.
Joh.
6.
27.
But
their
god
is
their
belly
,
they
glory
in
their
shame
,
and
mind
earthly
things
,
Phil.
3.
18.
How
many
mind
not
the
things
of
the
Spirit
,
but
of
the
flesh
,
and
live
and
walk
according
to
the
flesh
,
and
do
but
complement
with
God
,
and
make
Religion
a
Ceremony
or
a
matter
on
the
by
,
and
take
Heaven
but
for
a
lesser
evil
than
Hell
,
and
for
a
reserve
,
when
they
can
keep
this
world
no
longer
.
Either
you
know
that
the
evidences
are
notorious
that
there
are
thousands
among
us
in
this
sad
condition
,
or
you
do
not
.
If
you
do
,
you
grant
what
we
now
assert
.
If
you
do
not
,
you
are
such
strangers
in
England
,
that
you
are
neither
fit
to
condemn
us
,
nor
to
be
judges
at
all
of
the
peoples
case
.
And
Oh
how
hard
a
matter
is
it
to
cure
one
of
all
these
miserable
souls
!
As
for
the
Ignorant
,
many
of
them
are
unwilling
to
learn
,
if
you
take
them
not
at
the
best
advantages
;
and
those
few
that
are
willing
,
must
have
long
and
laborious
teaching
before
they
will
come
to
any
competent
knowledg
.
If
you
have
but
tried
the
ignorant
servants
of
your
own
Families
,
how
hard
and
long
a
task
it
is
to
bring
them
to
know
the
needful
things
,
you
may
easily
judg
how
hard
it
is
for
a
Minister
to
teach
them
,
that
hath
them
not
in
his
house
,
and
scarce
knoweth
how
to
meet
them
any
where
but
in
the
Church
,
where
they
have
learnt
to
hear
as
if
they
heard
not
.
And
when
they
have
a
little
dark
confused
knowledg
,
alas
what
is
this
to
the
light
that
Christ
hath
sent
into
the
world
,
in
which
the
children
of
light
should
walk
,
and
which
is
needful
to
the
work
of
light
which
they
must
do
.
What
is
this
to
that
abounding
in
wisdom
and
knowledg
,
to
which
the
Scripture
doth
exhort
men
,
and
by
which
they
must
resist
temptations
discharge
their
duties
,
and
honour
Christ
and
Piety
in
the
world
?
Is
it
not
Christs
charge
,
Mat.
28.
20.
that
when
men
are
made
disciples
,
they
must
be
taught
all
things
else
that
he
hath
commanded
.
And
is
it
not
smattering
ignorant
half-wited
Christians
which
your selves
much
complain
of
,
and
which
make
most
of
the
trouble
in
the
world
?
And
did
you
ever
consider
what
a
work
it
is
to
bring
many
thousands
or
hundreds
of
those
in
a
Parish
,
unto
solid
understanding
?
And
when
men
have
knowledg
,
how
hard
is
it
still
to
make
a
due
impression
on
their
hearts
,
and
bring
them
really
(
which
every
tongue
must
confess
is
necessary
)
to
love
God
above
all
,
and
our
neighbours
as
our selves
!
O!
words
soon
spoken
!
O
difficult
work
,
above
the
skill
and
strength
of
the
wisest
Minister
to
accomplish
!
How
hard
to
cure
a
drunkard
,
a
fornicator
,
a
swearer
,
a
railer
,
of
his
most
beastly
or
unprofitable
sin
!
much
more
to
cure
the
Infidel
,
the
ambitious
,
the
proud
,
the
worldling
!
But
O
how
hard
to
get
up
mens
hearts
to
a
Heavenly
frame
,
and
to
bring
them
daily
to
live
after
the
Spirit
,
and
to
live
by
faith
and
not
by
sight
;
and
to
set
their
affections
on
the
things
above
;
and
in
hope
and
love
to
long
and
wait
for
the
coming
of
the
Lord
!
Sirs
,
Either
you
take
these
things
for
necessary
,
or
you
do
not
;
if
you
do
not
,
you
deny
Christianity
;
and
our
Controversie
lyeth
lower
;
first
,
Whether
there
be
a
life
to
come
,
and
the
Gospel
be
true
,
(
and
how
quiet
and
happy
would
England
be
,
if
we
were
but
all
heartily
agreed
in
that
much
!
)
But
if
you
do
,
then
there
remaineth
no
more
controversie
,
whether
our
Ministerial
helps
be
needful
?
3.
And
what
is
one
Minister
in
a
Parish
for
the
doing
of
all
this
work
?
yea
,
or
his
poor
Curate
,
if
he
have
one
(
as
few
have
)
for
his
help
?
By
that
time
he
hath
read
all
the
Common-Service
twice
a
day
,
and
Preached
twice
(
or
once
if
you
had
rather
)
,
and
hath
baptized
all
the
Children
,
and
visited
all
the
Sick
,
and
buried
all
the
Dead
,
and
married
all
that
are
to
be
Married
,
and
performed
the
common
Civilities
necessary
to
friends
and
neighbours
,
and
taken
care
for
food
and
raiment
,
and
all
the
necessaries
of
his
house
or
life
,
and
instructed
and
governed
aright
his
family
;
and
if
he
have
Children
,
taken
sufficient
care
of
their
education
;
what
time
,
what
strength
,
what
spirits
are
left
,
for
most
of
all
the
work
forementioned
?
It
irketh
me
to
think
that
I
should
have
need
to
repeat
these
things
,
and
to
tell
seeing
men
with
so
many
words
,
that
there
is
a
Sun
in
the
firmament
;
or
feeling
men
,
that
it
is
cold
,
when
frost
and
snow
do
cover
the
earth
!
4.
And
we
must
say
that
which
we
are
most
unwilling
to
say
,
even
when
you
constrain
us
;
Alas
how
many
Parishes
are
there
in
his
Majesties
three
Kingdoms
,
where
the
youth
,
the
ignorance
,
the
rawness
,
the
dulness
,
the
carelesness
,
the
idleness
,
the
want
of
Ministerial
utterance
in
the
Teachers
,
doth
perswade
all
the
hearers
that
they
have
need
of
more
and
better
help
?
The
hearers
,
I
say
,
that
should
best
know
their
own
necessities
,
do
commonly
believe
it
,
if
you
deny
it
.
The
Sons
of
the
Church
do
groan
out
often
in
my
hearing
,
[
Alas
what
dry
and
pitiful
work
is
this
!
we
are
afraid
all
the
people
will
be
driven
into
Conventicles
.
]
Ichabod
,
or
the
five
Groans
of
the
Church
hath
long
since
told
you
somewhat
of
this
;
But
the
most
of
England
,
especially
Wales
and
Ireland
,
need
no
Syllogisms
to
prove
it
.
For
my
own
part
,
I
hear
and
encourage
any
that
is
tollerable
;
and
I
speak
the
best
,
and
conceal
the
rest
,
when
I
speak
to
the
auditors
.
But
truth
is
truth
,
and
our
modesty
will
not
satisfie
the
hungry
,
nor
save
the
miserable
souls
of
men
.
Is
it
enough
to
the
instructing
of
the
grosly
ignorant
,
and
the
changing
of
an
earthly
mind
to
a
heavenly
,
and
to
pull
down
the
strong
holds
of
sin
,
for
a
young
raw
man
to
read
or
say
a
few
good
words
(
perhaps
least
pertinent
to
the
peoples
needs
)
in
a
tone
like
a
School-boy
saying
his
lesson
?
Or
to
talk
against
Presbyterians
to
the
poor
people
,
that
never
knew
what
Presbytery
was
,
and
know
not
what
Faith
,
Repentance
,
Justification
,
or
Sanctification
are
?
To
deny
these
things
,
is
but
to
deceive
them
that
are
already
deceived
;
but
England
will
no
more
believe
the
denial
,
than
him
that
would
deny
that
the
Snow
is
white
.
And
to
talk
,
as
one
in
Latin
lately
,
what
learned
Pastors
the
Church
of
England
hath
,
is
an
impertinency
to
fill
up
paper
.
If
there
be
some
such
(
which
none
deny
)
and
if
most
of
the
Parishes
in
and
near
London
have
men
so
tolerable
that
we
much
rejoice
in
it
,
doth
it
follow
that
it
is
an
error
or
schism
to
be
acquainted
with
the
rest
of
the
Kingdoms
,
or
to
believe
our
ears
,
and
the
sad
experience
of
too
great
a
number
in
the
land
?
It
is
a
fine
world
when
it
is
become
a
controversie
,
Whether
that
which
so
many
thousands
in
three
Kingdoms
hear
and
see
be
true
?
We
write
none
of
this
to
reproach
the
Ministry
;
we
would
hide
their
nakedness
if
we
could
.
We
like
not
the
Glocester-Coblers
writings
,
nor
the
Centuries
.
We
only
shew
you
that
the
reasons
are
invalid
which
are
fetcht
from
the
sufficiency
of
the
present
Ministry
,
to
prove
it
our
duty
not
to
preach
.
5.
And
if
it
were
but
the
peoples
prejudice
against
them
,
it
proveth
their
necessity
.
I
will
purposely
say
nothing
,
whether
the
common
charge
of
scandal
be
true
or
false
,
because
I
will
not
meddle
with
that
cause
.
But
be
it
as
it
will
,
if
the
people
once
think
hardly
of
them
,
or
of
their
Preaching
,
it
is
not
like
to
do
them
much
good
.
I
know
the
common
answer
is
,
[
Who
is
that
long
of
,
but
of
themselves
and
you
?
]
To
which
I
say
,
1.
Suppose
it
be
long
of
themselves
,
must
their
souls
be
therefore
cruelly
forsaken
?
I
have
wondered
to
hear
and
read
such
reasoning
so
often
from
some
Pastors
of
the
Church
,
that
should
be
the
Fathers
of
the
flock
!
It
is
long
of
themselves
,
say
they
!
And
what
then
!
It
is
long
of
our selves
that
we
are
all
sinners
!
and
must
we
therefore
have
no
Saviour
,
no
Sanctifier
,
no
Ministry
,
no
remedy
!
All
the
sins
that
you
Preach
against
are
long
of
the
sinners
themselves
!
Will
you
therefore
think
you
are
discharged
from
Preaching
?
But
you
'l
say
,
That
it
is
their
wilfulness
.
Ans.
If
there
were
no
will
,
there
were
no
sin
.
There
is
too
much
wilfulness
in
all
the
sin
that
you
commit
your selves
;
must
you
therefore
be
forsaken
!
But
O
how
much
better
would
it
beseem
an
humble
tender
conscienced
Ministry
to
suspect
themselves
,
and
say
,
Is
there
no
cause
of
this
distaste
in
us
!
If
it
were
partial
hereticks
only
that
disliked
us
for
opinion
sake
,
it
were
no
wonder
;
but
when
the
common
people
of
our
Parishes
,
think
our
Preaching
cold
and
dry
,
and
our
Sermons
like
a
boys
Oration
,
and
our
lives
too
little
heavenly
and
holy
,
what
cause
have
we
to
fear
lest
it
be
too
true
!
or
so
much
at
least
as
will
make
us
guilty
of
their
distaste
!
Surely
it
more
nearly
concerneth
you
all
to
see
that
you
be
clear
your selves
,
and
to
judg
your selves
before
God
judg
you
,
than
to
fall
so
heavily
on
the
people
.
When
you
have
been
as
angry
as
you
will
,
men
will
be
men
,
and
ears
will
be
ears
;
and
as
words
will
not
satisfie
a
hungry
stomack
,
so
chiding
the
poor
people
,
and
telling
them
that
the
fault
is
theirs
,
will
not
illuminate
,
quicken
,
humble
and
comfort
them
,
nor
either
do
that
for
them
which
they
want
,
or
make
them
that
are
indeed
alive
to
believe
that
it
is
done
when
it
is
not
.
Suppose
your
own
children
surfeit
by
their
own
fault
,
and
lose
their
appetite
;
will
you
deny
them
one
sort
of
food
which
they
can
eat
,
because
it
is
long
of
themselves
,
that
they
have
lost
their
appetite
to
another
.
Will
you
say
,
Eat
this
or
famish
,
it
is
long
of
your selves
?
Shall
the
Physician
deny
his
Patient
that
Physick
which
his
stomack
can
take
,
because
it
was
long
of
himself
that
he
can
take
no
other
?
Is
this
a
method
fit
for
Parents
,
Nurses
,
or
Physicians
,
to
think
that
it
is
not
their
duty
to
help
those
that
are
made
diseased
or
necessitous
by
themselves
?
I
beseech
you
think
what
else
your
Ministry
is
for
,
and
why
have
you
your
honour
and
your
maintenance
,
but
to
serve
under
Christ
,
for
the
saving
of
those
that
would
destroy
themselves
?
What
enemy
have
you
so
much
need
your selves
to
resist
,
and
to
be
saved
from
,
as
from
your selves
?
Oh
that
you
better
knew
it
!
And
from
whom
else
would
you
save
the
people
?
Men
and
Devils
cannot
hurt
them
,
if
they
be
but
saved
from
themselves
.
When
I
hear
a
cold
and
sleepy
Preacher
,
or
hear
Gods
work
done
so
ignorantly
and
slovenly
,
as
I
would
not
have
my
boy
to
say
his
lesson
,
I
yet
confess
,
[
It
is
long
of
my self
if
this
Sermon
raise
not
my
heart
to
Heaven
.
For
his
very
Text
,
or
one
of
the
Scripture-sentences
which
he
cited
,
should
have
been
enough
to
do
it
;
because
it
mentioneth
God
and
Eternity
,
the
least
thought
of
which
should
raise
my
soul.
]
But
alas
my
heart
is
cold
,
and
dull
,
and
drowsie
.
This
is
my
disease
,
or
else
what
need
I
come
to
Church
for
cure
?
I
knew
I
was
faulty
;
but
I
hear
you
,
in
hope
that
my
faults
should
be
cured
.
And
if
you
do
that
which
is
unsuitable
to
your
hearers
faults
and
maladies
,
you
are
faulty
Physicians
,
for
no
better
curing
faulty
Patients
.
To
tell
a
man
in
a
fever
,
or
a
dropsie
,
if
bread
and
drink
will
not
cure
you
,
it
is
long
of
your
own
disease
,
is
the
answer
of
such
Physicians
as
are
like
them
in
whose
hands
many
thousand
souls
in
the
world
lye
gasping
at
this
day
.
If
you
shall
say
,
That
God
doth
not
tye
his
grace
to
the
ability
of
the
Pastor
:
I
answer
,
such
words
are
fitter
to
make
ones
head
and
heart
to
ake
,
than
to
put
the
answerer
to
any
difficulty
.
Use
such
arguments
about
plowing
and
sowing
,
about
eating
and
drinking
;
and
when
you
are
to
chuse
a
Tutor
or
Schoolmaster
for
your
Children
;
or
when
you
are
sick
and
seek
to
a
Physician
:
say
,
God
doth
not
tye
his
help
and
blessing
to
a
wise
Tutor
any
more
than
to
an
ignorant
one
;
nor
to
an
able
Physician
any
more
than
to
a
foolish
Emperick
.
Or
if
you
will
fly
to
the
distinction
of
spiritual
gifts
and
common
,
remember
that
God
is
no
more
tyed
to
means
for
the
one
than
for
the
other
;
and
quoad
media
habitus
infusi
se
habent
ad
modum
acquisitorum
.
At
least
,
set
not
your
greatest
Scholars
nor
sharpest
wits
to
convince
a
Sectary
,
or
a
Papist
;
for
Illumination
is
a
spiritual
Grace
,
and
God
can
work
on
a
Papist
or
Schismatick
,
as
well
by
an
ignorant
Reader
.
But
sure
the
opinions
of
these
times
are
not
so
much
for
miraculous
operations
of
Omnipotency
,
nor
so
much
for
the
vanity
of
moral
suasion
and
instruction
,
that
we
should
need
to
say
much
in
this
case
,
if
you
could
but
turn
it
to
a
Doctrinal-controversie
,
where
their
Interest
is
not
against
it
.
God
can
work
convictions
and
conversion
by
the
unlikeliest
means
.
But
he
usually
worketh
according
to
the
aptitude
of
the
means
he
useth
.
And
sure
I
am
,
that
it
is
our
duty
(
both
teachers
and
hearers
)
to
chuse
the
best
;
and
to
study
and
preach
even
as
we
would
do
,
if
all
lay
on
our
skill
and
diligence
;
but
to
know
that
when
Paul
hath
planted
,
and
Apollo
watered
,
it
is
God
still
that
must
give
the
increase
.
But
he
will
not
give
so
much
to
Judas
as
to
Paul
and
Apollo
.
But
the
second
charge
is
,
that
it
is
long
of
us
that
any
of
the
present
Ministers
are
distasted
.
Ans.
And
is
this
true
?
1.
Is
it
because
we
hear
them
.
2.
Or
is
it
because
we
perswade
the
people
to
hear
them
(
if
they
are
but
tollerable
men
?
)
3.
Or
is
it
because
we
sometime
repeat
their
Sermons
,
and
speak
honourably
of
them
.
4.
Or
is
it
because
we
rebuke
those
that
vilifie
them
?
5.
Or
is
it
because
that
we
so
preach
and
live
as
that
the
people
perceive
a
difference
.
There
you
must
pardon
us
;
we
cannot
cure
that
opinion
as
some
would
have
us
.
We
dare
not
preach
worse
,
or
live
worse
,
(
as
I
said
before
)
for
fear
of
making
others
worse
thought
of
.
6.
But
why
is
it
not
as
much
long
of
your
selves
as
of
us
?
Why
do
the
people
make
such
a
difference
between
conformable
Preachers
as
they
do
?
Why
do
they
honour
and
crowd
after
one
,
and
slight
another
?
Is
this
long
of
us
too
?
If
men
were
not
blinded
by
partiality
,
they
might
quickly
see
the
cause
.
While
nature
teacheth
men
to
love
themselves
,
and
use
their
reason
for
their
souls
,
and
men
can
discern
(
as
they
say
)
chalk
from
cheese
,
it
is
not
reviling
the
people
as
giddy
and
humoursome
,
for
perceiving
what
doth
most
edifie
their
souls
,
that
will
serve
the
turn
to
make
them
value
an
ignorant
,
idle
,
empty
fellow
,
equal
to
a
convincing
,
laborious
,
holy
Pastor
(
whether
he
conform
or
not
.
)
And
verily
I
would
have
none
plead
too
eagerly
for
the
reputation
of
the
ignorant
,
dull
or
negligent
,
that
would
not
be
taken
for
such
a
one
himself
,
lest
the
hearers
suspect
,
Ne
caudâ
vulves
iste
careat
,
that
they
vilifie
but
what
they
want
.
Licinius
that
was
so
much
against
learning
,
was
utterly
void
of
learning
himself
.
And
if
once
men
could
bring
it
to
this
(
as
they
never
will
)
to
perswade
the
people
to
overlook
all
mens
personal
worth
and
parts
,
and
arguings
and
perswasions
,
and
only
to
have
an
equal
respect
to
all
,
as
all
are
Ministers
,
it
were
the
certain
way
to
bring
them
to
contemn
you
all
,
and
to
have
a
respect
for
none
.
For
though
we
confess
that
the
Office
must
be
reverenced
as
well
as
the
gifts
;
yet
when
once
you
trust
only
to
the
reverence
of
your
bare
Office
,
without
your
gifts
,
you
will
be
served
as
the
giftless
ignorant
Priests
were
by
Luther
,
Melancthon
,
and
others
that
overtopt
them
,
and
made
them
all
the
common
scorn
.
Mark
,
(
if
experience
signifie
any
thing
at
all
with
you
)
whether
the
Gospel
hath
not
risen
and
fallen
in
its
successes
in
all
ages
and
Countrys
,
as
the
wisdom
,
skill
,
and
utterance
and
holiness
of
the
Preachers
of
it
did
rise
or
fall
.
My
Lord
Verulam
hath
truly
minded
us
(
in
his
Considerations
)
that
our
Calling
is
not
like
a
Kings
,
which
consisteth
more
in
authority
than
abilities
,
but
a
function
to
be
exercised
by
personal
abilities
,
though
not
without
Divine
authority
,
like
a
Licensed
Physicians
or
Lawyers
.
And
would
you
devise
a
more
effectual
way
to
make
,
all
Physicians
the
scorn
of
the
world
,
than
if
you
could
deprive
them
of
their
skill
,
and
make
them
all
empty
ignorant
men
;
or
to
make
all
Lawyers
the
common
scorn
,
than
to
set
up
only
such
as
can
scarce
speak
sense
or
reason
,
for
the
people
to
laugh
at
,
or
the
Stages
to
make
Plays
on
.
Again
I
tell
you
,
that
men
will
be
men
,
and
reason
will
be
reason
,
when
those
that
would
set
up
an
Image
instead
of
humanity
and
reason
,
have
done
their
worst
.
In
a
word
,
when
it
is
possible
for
us
to
believe
that
neither
England
or
Wales
,
neither
populous
Cities
,
nor
ignorant
Countrys
,
do
need
any
more
help
than
the
present
Parish
Ministers
either
do
or
can
afford
them
,
we
promise
to
give
over
Preaching
the
Gospel
in
this
Land
.
But
one
great
Objection
I
had
almost
forgotten
:
Obj.
This
may
be
something
for
your
conference
with
them
family
by
family
;
but
what
is
it
for
your
preaching
unto
Congregations
?
If
the
publick
Ministers
Preaching
will
not
do
it
,
why
should
yours
?
Answ.
1.
It
is
our
judgment
that
where
no
more
publick
Preaching
is
wanting
,
it
is
the
best
way
for
the
Noconformists
to
attend
the
publick
Ministry
,
and
themselves
only
to
go
from
house
to
house
,
to
Catechise
,
exhort
and
help
them
,
as
they
are
able
and
have
opportunity
.
But
it
is
but
seldom
that
the
peorer
sort
of
people
have
any
leisure
except
on
the
Lords
day
,
and
Holy-days
,
(
so
urgent
are
their
necessities
and
labours
)
And
it
is
but
one
or
two
houses
in
a
week
that
one
man
can
go
to
in
such
a
manner
;
and
so
the
most
may
be
dead
and
out
of
hearing
before
we
have
such
opportunities
to
speak
to
them
.
2.
And
they
that
may
not
come
into
Cities
and
Corporations
,
nor
within
five
miles
of
any
place
where
ever
they
Preached
,
shall
leave
the
populous
places
where
publick
Ministers
have
most
need
of
private
help
,
without
any
such
assistance
at
all
.
3.
And
is
not
both
better
than
one
?
To
speak
to
many
when
they
can
have
time
to
hear
,
and
to
speak
also
to
single
persons
when
we
can
?
4.
It
is
not
one
of
very
many
that
can
come
to
Church
in
many
Parishes
in
London
if
they
would
.
The
Churches
will
not
hold
the
tenth
person
in
the
Parish
;
and
how
few
Churches
near
[
*
](A26865-e5010-b)
*
1669.
are
standing
?
and
must
all
the
rest
be
quite
forsaken
.
5.
And
we
say
that
is
good
that
doth
good
.
Two
may
do
more
than
one
.
He
may
profit
by
one
that
will
not
by
another
.
6.
Do
you
believe
that
any
(
alas
,
must
I
say
any
)
Conformists
are
weak
,
raw
,
dull
and
slothful
Preachers
,
very
unlike
to
work
much
on
mens
souls
,
or
do
you
not
?
If
you
do
not
,
we
despair
of
giving
you
convincing
evidence
of
any
thing
in
the
world
.
But
if
you
do
,
why
is
there
not
need
of
the
help
of
such
as
have
more
skill
for
such
a
work
?
and
whom
the
people
think
do
most
profit
them
,
their
practise
will
yet
further
shew
you
if
you
will
but
leave
them
to
themselves
.
III.
OUr
next
Reason
is
fetcht
from
the
very
plain
expressions
of
the
Scriptures
;
which
I
shall
first
recite
,
and
then
shew
you
their
strength
for
us
,
and
answer
the
common
evasions
of
them
that
would
disoblige
us
,
and
gratifie
our
sloth
.
And
,
1.
Take
notice
of
those
that
describe
the
Office
,
and
its
duration
,
Mat.
5.
13
,
14
,
15
,
16.
Ye
are
the
salt
of
the
earth
,
&c.
Ye
are
the
light
of
the
world
.
A
city
that
is
set
on
an
hill
cannot
be
hid
.
Neither
do
men
light
a
candle
,
and
put
it
under
a
bushel
,
but
on
a
candlestick
,
and
it
giveth
light
to
all
that
are
in
the
house
.
Let
your
light
so
shine
,
&c.
That
this
is
spoken
of
Ministers
,
see
Dr.
Hammond
and
others
commonly
on
the
Text.
And
ordinary
Ministers
are
Lights
of
Christs
setting
up
,
as
well
as
extraordinary
.
Therefore
his
Promise
extendeth
further
than
to
Apostles
,
and
therefore
so
doth
his
commission
,
Mat.
28.
19
,
20.
Go
and
teach
all
Nations
,
baptizing
them
,
&c.
teaching
them
to
observe
all
things
whatsoever
I
have
commanded
you
;
and
lo
I
am
with
you
always
to
the
end
of
the
world
.
And
,
Eph.
4.
10
,
11
,
12
,
13
,
14
,
15
,
16.
it
is
ordinary
Pastors
as
well
as
extraordinary
,
that
are
the
gift
of
Christ
,
for
that
work
which
is
to
be
done
unto
the
end
,
for
the
perfecting
of
the
Saints
,
for
the
work
of
the
Ministry
,
for
the
edifying
of
the
body
of
Christ
,
till
we
all
come
in
the
unity
of
the
faith
,
and
of
the
knowledg
of
the
Son
of
God
unto
a
perfect
man
,
unto
the
measure
of
the
stature
of
the
fulness
of
Christ
,
&c.
It
is
true
we
be
not
called
as
Apostles
were
;
but
several
modes
of
Vocation
,
make
not
several
Originals
of
power
.
We
are
under
the
same
Master
,
and
have
our
Office
from
Christ
,
and
hold
it
under
him
as
well
as
they
,
and
have
his
command
as
well
as
his
gifts
to
exercise
it
to
the
end
.
Therefore
if
Apostles
must
obey
him
by
constancy
,
so
must
we
.
As
Apostles
are
separated
to
the
Gospel
of
God
,
so
are
we
by
our
consecration
,
Rom.
1.
1.
and
therefore
are
commanded
to
give
up
our selves
wholly
to
this
work
,
and
to
continue
in
Doctrine
,
that
we
may
save
our selves
and
them
that
hear
us
,
1
Tim.
4.
15
,
16.
It
is
not
only
Apostles
(
who
yet
call
themselves
fellow
Presbyters
,
1
Pet.
5.
1.
)
that
are
Stewards
of
the
mysteries
of
God
,
and
must
be
so
accounted
of
,
and
therefore
must
be
faithful
to
the
trust
that
Christ
their
Master
placeth
in
them
,
1
Cor.
4.
1
,
2.
For
ordinary
Pastors
are
so
called
,
Tit.
1.
7.
And
surely
it
is
not
only
Apostles
that
are
meant
,
Mat.
24.
45
,
46
,
48.
Who
then
is
a
faithful
and
wise
servant
,
whom
his
Lord
hath
made
Ruler
over
his
houshold
to
give
them
meat
in
due
season
.
Blessed
is
that
servant
whom
his
Lord
when
he
cometh
shall
find
so
doing
.
Verily
I
say
unto
you
,
that
he
shall
make
him
ruler
over
all
his
goods
.
But
if
that
evil
servant
shall
say
in
his
heart
,
my
Lord
delayeth
his
coming
,
and
shall
begin
to
smite
his
fellow
servants
,
and
to
eat
and
drink
with
the
drunken
,
&c.
Here
observe
,
1.
That
those
have
a
Charge
and
Law
immediately
from
Christs
mouth
,
who
are
his
Ministers
or
Stewards
to
feed
his
flock
,
and
not
Apostles
only
.
2.
That
they
are
the
Rulers
of
his
house
,
and
Judges
of
the
season
of
feeding
his
houshold
.
3.
That
they
must
be
found
so
doing
at
the
coming
of
Christ
,
(
who
liveth
till
then
.
)
4.
That
this
is
that
coming
,
when
he
will
make
the
faithful
Rulers
over
all
his
goods
.
5.
That
smiting
fellow-servants
,
and
glutting
the
flesh
with
fulness
,
are
the
marks
of
wicked
Ministers
that
Christ
will
damn
.
2.
Those
Texts
also
must
be
considered
,
that
plainly
plead
for
the
necessity
of
Preaching
when
forbidden
by
Magistrates
,
Act.
4.
19.
&
5.
28.
Whether
it
be
better
to
obey
God
or
men
,
judg
ye
.
Ordinary
as
well
as
extraordinary
Ministers
are
intrusted
with
the
Word
and
Sacraments
,
and
commanded
by
Christ
himself
in
his
Law
,
to
constancy
and
faithfulness
.
And
ordinary
Ministers
as
well
as
Apostles
must
obey
God
rather
than
men
.
The
Sanhedrin
had
not
the
face
to
deny
it
,
as
Dr.
Hammond
noteth
,
and
therefore
the
Apostles
lest
it
to
their
Consciences
to
judg
.
1
Cor.
9.
14
,
16.
Necessity
is
laid
upon
me
,
yea
wo
is
unto
me
if
I
preach
not
the
Gospel
.
To
talk
now
of
impertinent
disparities
,
is
but
the
shift
of
those
that
have
very
gross
wits
to
work
upon
,
that
will
be
abused
by
any
thing
.
Paul
spake
this
of
himself
;
but
was
it
of
himself
only
as
extraordinarily
called
?
If
you
so
put
off
all
that
is
spoken
to
and
of
Apostles
,
you
will
lose
your
strongest
argument
for
Episcopacy
,
which
is
fetcht
from
the
Apostles
power
.
And
you
will
cast
by
most
Texts
that
all
Ministers
and
Christians
are
obliged
by
,
to
a
great
part
of
their
duty
.
Is
there
a
necessity
laid
on
ordinary
Pastors
also
,
or
not
?
If
you
say
not
,
speak
out
that
you
may
be
understood
.
If
yea
,
then
wo
be
to
them
also
if
they
preach
not
the
Gospel
,
though
Rulers
be
against
it
,
as
they
were
against
the
Preaching
of
Paul
.
Necessity
was
laid
on
Paul
by
a
voice
from
heaven
,
and
necessity
is
laid
on
us
by
the
word
of
God
in
Scripture
,
when
Ordination
hath
consecrated
us
to
the
office
;
and
wo
to
them
that
feel
not
the
obligation
of
Necessity
.
Act.
4.
29.
And
now
,
Lord
,
behold
their
threatnings
,
and
grant
to
thy
servants
that
with
all
boldness
they
may
speak
thy
word
.
Mens
threatnings
will
not
dispense
with
us
as
to
the
duty
of
Preaching
boldly
.
Obj.
Men
did
not
give
the
Apostles
their
power
,
and
therefore
men
could
not
take
it
away
.
Ans.
1.
Men
give
not
any
Pastors
their
office
or
power
,
but
only
:
1.
Design
the
person
that
shall
receive
it
from
Christ
(
as
is
aforesaid
.
)
2.
And
Ministerially
invest
them
with
it
,
as
a
servant
delivereth
possession
by
a
Key
,
or
twig
,
or
turf
,
who
yet
is
none
of
the
Giver
of
the
Right
as
from
himself
.
3.
And
Magistrates
give
Liberty
of
Exercise
;
and
so
they
might
do
to
the
Apostles
.
2.
Men
gave
the
office
to
other
Ministers
in
those
times
in
the
same
improper
sense
as
they
may
be
said
to
give
it
now
.
Almost
all
the
Princes
and
Rulers
in
the
world
where
the
Gospel
came
,
were
against
the
Preaching
of
it
;
and
many
of
them
forbad
the
Preachers
.
And
yet
the
universal
consent
of
all
the
Churches
,
and
chief
Martyrs
hath
still
been
,
that
their
Prohibitions
would
not
warrant
the
Pastors
to
give
over
Preaching
.
And
hear
the
Holy
Ghost
also
in
this
case
,
2
Tim.
4.
1
,
2.
I
charge
thee
before
God
,
and
the
Lord
Jesus
Christ
,
who
shall
judg
the
quick
and
the
dead
at
his
appearing
and
his
Kingdom
,
(
O
dreadful
charge
!
)
preach
the
word
;
be
instant
in
season
,
out
of
season
,
reprove
,
rebuke
,
exhort
,
with
all
long-suffering
and
doctrine
.
Sure
the
Spirit
of
God
foresaw
what
would
be
said
against
Preaching
in
our
times
;
was
not
Timothy
ordained
by
man
?
Did
he
not
preach
against
the
Rulers
will
?
and
yet
must
he
do
it
,
in
season
and
out
of
season
,
on
so
severe
a
charge
!
O
Lord
forgive
all
our
omissions
,
and
negligence
,
which
hath
been
occasioned
by
the
will
of
man
,
against
the
will
and
interest
of
Christ
!
So
,
1
Tim.
6.
13
,
14.
I
give
thee
charge
in
the
sight
of
God
,
who
quickeneth
all
things
▪
and
before
Christ
Jesus
,
who
before
Pontius
Pilate
witnessed
a
good
confession
,
that
thou
keep
this
commandment
without
spot
,
unrebukeable
,
until
the
appearing
of
our
Lord
Jesus
Christ
,
&c.
What
Commandment
?
why
the
Laws
for
the
Ministry
before
laid
down
.
But
what
if
the
Rulers
be
against
it
?
That
was
undoubtedly
expected
;
and
yet
you
see
the
terrible
charge
,
till
the
appearing
of
Christ
.
Therefore
as
one
that
was
to
be
judged
as
an
offender
for
his
Ministry
at
the
Bar
of
man
,
he
exhorteth
him
,
2
Tim.
1.
8.
Be
not
thou
ashamed
of
the
testimony
of
our
Lord
,
and
of
me
his
prisoner
,
but
be
thou
partaker
of
the
afflictions
of
the
Gospel
▪
Ver.
11
,
12
,
13.
Whereunto
I
am
appointed
a
Preacher
,
and
an
Apostle
,
and
a
Teacher
of
the
Gentiles
▪
for
the
which
cause
I
also
suffer
these
things
:
Nevertheless
I
am
not
ashamed
,
for
I
know
whom
I
have
believed
,
&c.
Hold
fast
the
form
of
sound
words
which
thou
hast
heard
of
me
,
&c.
That
good
thing
which
was
committed
to
thee
,
keep
,
&c.
How
keep
?
not
secretly
only
as
a
Christian
,
but
openly
as
a
Preacher
,
though
thou
suffer
for
it
as
I
do
.
So
must
Titus
,
Chap.
2.
15.
These
things
speak
and
exhort
,
and
rebuke
with
all
authority
.
And
such
another
charge
have
the
Elders
or
Bishops
from
the
Apostle
Peter
,
1
Pet.
5.
1
,
2
,
3.
Qu.
But
is
this
also
the
case
of
those
that
succeeded
them
?
Ans.
Yes
,
they
ordained
others
into
the
same
office
,
under
the
same
Law
of
constancy
and
fidelity
,
2
Tim.
2.
2.
The
things
that
thou
hast
heard
of
me
among
many
witnesses
,
the
same
commit
thou
to
faithful
men
,
who
shall
be
able
to
teach
others
also
.
Though
still
the
Rulers
were
against
it
.
And
2
Tim.
2.
24
,
25.
The
servant
of
the
Lord
must
be
apt
to
teach
.
And
what
an
example
of
Preaching
publickly
and
from
house
to
house
,
night
and
day
,
doth
Paul
give
to
all
the
Ephesian
Elders
,
Act.
20.
even
when
Rulers
were
against
it
?
And
again
,
I
say
,
the
practise
and
martyrdom
of
many
,
and
the
writings
of
others
do
assure
us
that
this
was
the
judgment
of
Clemens
Romanus
,
Ignatius
,
Polycarp
,
Cyprian
,
Irenaeus
,
Clemens
Alexandrinus
,
Origen
,
and
generally
of
all
the
ancient
Church
,
who
were
called
as
we
are
by
men
,
and
yet
Preached
to
the
death
against
the
will
of
the
Magistrate
.
And
as
Paul
himself
desireth
prayers
for
him
,
that
utterance
may
be
given
him
,
that
he
might
open
his
mouth
boldly
to
make
known
the
mystery
of
the
Gospel
,
for
which
he
was
an
Ambassador
in
bonds
,
that
therein
he
might
speak
boldly
as
he
ought
to
speak
,
Eph.
6.
19
,
20.
So
he
oft
commendeth
his
fellow-labourers
that
accordingly
served
with
him
in
the
Gospel
,
though
they
were
no
Apostles
,
Phil.
2.
22.
&
4.
3.
Rom.
16
,
&c.
And
as
he
spake
not
as
a
man-pleaser
,
1
Thes.
2.
4.
Gal.
1.
7
,
8.
and
as
Christ
would
have
his
word
preacht
as
on
the
house
top
,
Mat.
10.
7
,
8.
so
this
is
done
as
a
duty
of
fidelity
in
Ministers
as
such
;
and
therefore
Christ
adjoineth
with
this
charge
such
words
as
these
that
shew
the
Rulers
Prohibition
,
Vers.
16
,
17
,
&c.
28.
Behold
I
send
you
forth
as
sheep
in
the
midst
of
wolves
,
be
ye
therefore
wise
as
serpents
,
and
harmless
as
doves
:
but
beware
of
men
,
for
they
will
deliver
you
up
to
the
Councils
,
and
they
will
scourge
you
in
their
Synagogues
;
and
ye
shall
be
brought
before
Governours
and
Kings
for
my
sake
,
for
a
testimony
against
them
and
the
Gentiles
,
&c.
And
ye
shall
be
hated
of
all
men
for
my
name
sake
,
&c.
But
when
they
persecute
you
in
this
city
,
flee
ye
into
another
.
The
disciple
is
not
above
his
master
,
&c.
Fear
them
not
therefore
,
&c.
Fear
them
not
which
kill
the
body
,
but
are
not
able
to
kill
the
soul
,
but
rather
fear
him
,
&c.
These
are
the
next
words
to
the
command
,
What
I
tell
you
in
darkness
,
that
speak
ye
in
the
light
:
and
what
ye
hear
in
the
ear
,
that
preach
ye
on
the
house-top
.
Luk.
9.
62.
No
man
having
put
his
hand
to
the
plow
,
and
looking
back
,
is
fit
for
the
Kingdom
of
God
.
Both
Christians
as
such
,
and
Ministers
as
such
,
must
absolutely
give
up
themselves
to
Christ
,
and
not
look
back
for
fear
of
man
,
whatever
it
cost
them
to
proceed
.
3.
Mat.
9.
38.
Luk.
10.
2.
Christ
commandeth
,
Pray
the
Lord
of
the
harvest
to
send
forth
labourers
into
his
harvest
;
viz.
because
the
harvest
is
great
,
and
the
labourers
few
.
And
this
is
every
Christians
daily
prayer
,
when
we
say
,
Thy
Kingdom
come
,
thy
will
be
done
on
earth
as
it
is
in
Heaven
.
If
it
be
our
duty
daily
to
pray
God
to
proportion
the
number
of
Labourers
to
the
greatness
and
necessity
of
the
work
;
and
that
his
Kingdom
,
and
the
obedience
of
his
will
,
may
be
by
his
appointed
means
promoted
on
earth
,
then
it
is
our
duty
to
do
as
we
pray
,
and
not
play
the
hypocrites
with
God
,
as
St.
James
his
reproved
hypocrites
did
as
to
the
relieving
of
the
poor
;
that
said
,
Go
and
be
clothed
and
warmed
,
but
gave
them
neither
clothes
nor
food
.
For
a
called
Minister
to
pray
,
Lord
send
out
more
Preachers
,
and
such
as
will
promote
thy
Kingdom
,
and
perswade
the
world
to
do
thy
will
;
while
he
forbeareth
to
Preach
himself
,
because
that
man
forbiddeth
him
unwarrantably
,
this
is
as
very
a
mocking
of
God
,
as
it
would
be
by
the
rich
and
covetous
to
pray
,
Lord
send
some
to
relieve
the
poor
,
when
he
giveth
them
nothing
of
his
abundance
.
4.
The
Reasons
of
all
these
Commands
for
constant
Preaching
,
are
moral
and
perpetual
;
for
the
work
of
the
Ministry
is
to
open
mens
eyes
,
and
turn
them
from
darkness
to
light
,
and
from
the
power
of
Satan
unto
God
,
that
they
may
receive
remission
of
sins
,
and
inheritance
among
the
sanctified
,
&c.
Act.
26.
17
,
18.
But
this
work
for
these
ends
belongs
to
us
to
this
day
;
and
therefore
these
Reasons
intimate
that
the
like
constancy
is
our
duty
as
was
theirs
.
But
before
I
proceed
to
our
further
Reasons
,
it
will
here
be
expected
that
I
say
somewhat
more
to
the
grand
Objection
,
viz.
These
that
you
talk
of
were
Infidel
or
Heathen
Rulers
;
and
will
you
compare
our
with
them
?
Or
doth
it
follow
that
Christian
Rulers
may
not
silence
Ministers
,
because
they
might
not
?
Answ.
1.
No
,
far
be
it
from
me
to
compare
our
Governours
with
such
:
We
thankfully
acknowledg
it
to
be
the
Glory
of
England
,
that
it
hath
a
King
and
Magistracy
that
owneth
Christianity
;
yea
more
,
that
when
the
whole
world
hath
but
three
Protestant
Kings
(
that
I
know
of
)
we
have
not
only
one
of
the
three
,
but
the
chiefest
;
who
keepeth
Religion
in
greater
purity
than
the
rest
.
But
that
which
I
have
all
this
while
been
proving
is
but
this
,
That
where
and
when
the
Gospel
is
necessary
to
be
preached
,
true
Ministers
of
Christ
may
not
lawfully
forbear
,
because
the
Rulers
do
forbid
them
,
though
they
be
not
Apostles
,
but
called
by
the
way
of
man
.
2.
A
Christian
Magistrate
doth
no
more
Ordain
and
Degrade
than
other
Rulers
;
but
he
is
the
Governour
of
the
Ministers
,
to
keep
them
from
neglecting
or
abusing
their
Callings
;
and
he
may
drive
those
out
of
his
Dominions
that
will
not
otherwise
be
kept
from
subverting
faith
or
godliness
,
or
that
are
proved
truly
to
do
more
hurt
than
good
in
the
Land
.
And
therefore
if
the
King
restrain
or
banish
those
that
are
truly
the
plagues
and
destroyers
of
the
Land
,
or
of
Religion
,
or
Loyalty
,
he
shall
never
be
blamed
for
it
by
us
.
Or
if
ever
it
be
the
question
only
,
Whether
this
man
or
that
man
be
fittest
to
have
his
countenance
and
maintenance
,
and
to
be
by
him
allowed
to
preach
,
when
only
one
of
the
two
is
needful
,
we
shall
never
speak
against
him
for
chusing
according
to
his
judgment
,
as
long
as
meer
hereticks
,
impious
,
or
intollerably
unable
ones
are
not
chosen
.
But
if
many
hundred
worthy
Ministers
shall
be
forbidden
to
Preach
at
a
time
and
in
a
Land
where
many
hundred
thousand
souls
do
wofully
cry
out
for
help
,
as
lying
in
damnable
ignorance
and
sensuality
,
and
ungodliness
,
in
this
case
we
say
,
that
no
Rulers
may
forbid
such
Preaching
.
3.
The
Objectors
seem
to
intimate
dangerous
Doctrine
,
that
if
a
King
should
not
be
a
Christian
,
or
of
the
right
Religion
,
he
lost
his
power
over
the
Church
,
which
is
false
,
however
maintained
by
the
Papists
.
The
Heathen
and
Infidel
Rulers
had
the
Government
of
all
their
Subjects
,
Christians
and
Apostles
as
well
as
others
.
They
wanted
aptitude
to
do
it
well
,
and
therefore
some
of
them
persecuted
;
But
they
wanted
not
Authority
;
a
King
loseth
not
his
Authority
,
when
ever
he
loseth
his
aptitude
to
use
it
rightly
.
Christian
Kings
only
can
rule
the
Church
well
,
but
others
also
are
its
authorized
Rulers
;
and
there
is
no
external
coactive
power
at
all
but
in
the
Kings
or
Magistrates
,
be
they
Christian
or
Infidel
.
4.
Christ
himself
did
not
set
up
a
Kingdom
of
this
world
,
or
worldly
,
nor
exempt
himself
from
the
Government
of
the
Rulers
.
Nor
did
his
Apostles
exempt
themselves
or
the
Church
.
Paul
,
Rom.
13
,
&c.
and
Peter
,
call
on
all
Christians
to
honour
the
King
,
and
to
be
subject
to
the
higher
powers
for
conscience
sake
.
Mark
then
in
this
how
little
our
case
doth
differ
from
the
Apostles
,
when
they
were
forbidden
to
preach
,
not
by
Usurpers
only
,
but
by
lawful
Rulers
,
to
whom
they
professed
conscientious
subjection
;
and
yet
must
obey
God
rather
than
those
very
Rulers
.
5.
Christian
Rulers
are
the
Churches
nursing
Fathers
;
and
have
more
obligation
than
others
to
build
it
up
,
but
no
more
power
to
pull
it
down
.
They
have
all
their
power
as
Paul
had
his
,
For
edification
and
not
for
destruction
.
It
was
never
referred
to
them
to
judg
(
as
I
have
before
said
)
whether
there
shall
be
a
Church
,
or
a
Christ
,
or
a
Ministry
,
or
whether
souls
▪
shall
be
saved
or
damned
;
or
the
Gospel
Preached
where
it
is
necessary
to
Salvation
,
or
not
?
But
only
by
whom
,
and
in
what
order
,
which
best
furthereth
mens
Salvation
,
it
shall
be
Preached
.
If
a
Magistrate
as
a
Magistrate
may
not
forbid
necessary
Preaching
,
much
less
may
a
Christian
Magistrate
as
Christian
,
who
is
more
obliged
to
promote
it
.
This
therefore
altereth
not
the
case
.
6.
The
Sanhedrin
,
and
Herod
,
and
other
Jewish
Rulers
,
had
such
real
Authority
as
Christ
did
not
disown
;
of
the
same
nature
with
Jehoshaphats
and
Hezekiahs
.
If
therefore
these
were
not
to
be
obeyed
when
they
forbad
necessary
Preaching
,
then
lawful
Rulers
in
that
case
are
not
to
be
obeyed
.
7.
The
Arrian
Emperours
had
lawful
Power
of
coactive
Government
over
the
Church
;
and
yet
the
Orthodox
Bishops
never
thought
it
their
duty
to
cease
Preaching
in
Conscience
of
obeying
their
commands
.
(
Though
they
were
forced
oft
to
quit
their
present
Stations
.
)
Let
not
any
Cainite
here
say
that
I
compare
our
Rulers
to
Arrians
.
For
I
only
argue
,
that
if
an
Arrian
Emperour
had
true
Authority
,
and
yet
when
he
thus
abused
it
,
was
not
to
be
obeyed
by
forbearing
to
Preach
;
the
same
must
be
said
of
others
that
have
authority
,
in
case
of
the
like
Prohibitions
.
8.
Christ
setled
Pastors
over
his
Churches
300
years
before
there
were
any
Christian
Princes
or
States
.
By
which
he
shewed
,
that
though
Princes
are
the
true
Rulers
of
Pastors
,
yet
Pastors
are
more
necessary
to
the
Being
of
the
Church
,
and
to
Salvation
of
the
people
,
than
Princes
are
;
and
that
Pastors
hold
not
their
office
from
Princes
,
nor
at
their
will
,
(
unless
you
think
they
had
no
true
power
till
Constantines
reign
.
)
9.
Magistrates
may
not
hinder
a
sufficient
number
from
entering
into
the
Ministry
,
(
else
the
meaning
of
Christ
must
be
,
Pray
the
Lord
of
the
harvest
to
perswade
Kings
and
Rulers
to
give
leave
to
men
to
become
labourers
.
)
Therefore
they
may
not
hinder
a
sufficient
number
from
labouring
when
they
are
entered
.
10.
Magistrates
cannot
dispense
with
absolute
lawful
Vows
to
God
(
at
least
about
necessary
duty
.
)
This
all
Protestant
Divines
maintain
in
their
Writings
against
the
Papists
,
who
plead
for
the
Popes
power
to
dispense
with
Vows
.
)
But
our
enterance
into
the
Ministry
had
the
nature
of
an
absolute
lawful
Vow
,
(
and
was
done
by
the
Magistrates
encouragement
.
)
For
in
it
we
did
solemnly
devote
our selves
to
the
Sacred
office
and
work
.
11.
Magistrates
are
Christs
Officers
and
Servants
,
and
have
no
power
but
from
him
,
and
for
him
,
(
as
the
Justice
and
Constable
are
under
the
King
.
)
Therefore
they
have
no
power
against
him
▪
Therefore
they
have
no
power
to
forbid
the
necessary
Preaching
of
the
Gospel
,
(
and
where
it
is
not
necessary
,
we
confess
their
power
.
)
12.
If
the
Magistrate
might
degrade
Ministers
,
or
absolutely
forbid
their
work
,
then
it
would
follow
,
that
one
Prince
hath
the
Government
of
all
other
Princes
Dominions
,
or
else
that
all
Princes
on
earth
must
agree
to
the
degrading
of
a
Minister
.
For
it
is
fully
proved
by
Divines
of
all
parties
,
except
some
of
the
Independents
,
that
Ministers
at
their
Ordination
are
(
as
Christians
at
their
Baptism
)
entered
into
a
Relation
to
the
Universal
Church
,
and
not
only
to
one
particular
Church
.
And
therefore
he
that
is
removed
from
one
Church
or
Kingdom
,
is
not
removed
from
the
Ministerial
office
,
which
continueth
as
towards
an
indefinite
object
.
Yea
,
we
are
first
in
order
of
nature
related
to
the
unconverted
world
,
as
we
have
capacity
:
Go
teach
all
Nations
,
baptizing
them
,
will
be
Christs
Law
to
the
end
of
the
world
And
if
they
cannot
degrade
,
they
cannot
take
away
the
power
of
exercising
the
office
statedly
;
but
only
suspend
it
for
a
time
,
or
limit
the
exercise
,
or
regulate
it
by
their
governing
power
,
on
just
occasions
;
and
governing
an
office
is
not
nullifying
or
destroying
it
.
Obj
But
if
the
Magistrate
may
suspend
them
,
and
deny
them
liberty
in
his
dominions
,
then
it
is
he
,
and
not
every
Minister
▪
that
is
to
judg
who
deserveth
such
restraint
.
1.
If
you
speak
of
publick
judgment
(
which
is
the
publick
decision
of
a
controverted
cause
)
no
doubt
it
is
only
the
Magistrate
that
is
Judg
,
in
foro
civili
:
No
Pastor
may
enter
into
the
Judgment
▪
seat
,
and
judg
his
own
cause
.
But
if
you
speak
of
a
private
judgment
of
discerning
,
every
mans
reason
is
the
discerner
of
his
own
duty
;
for
he
cannot
do
it
without
discerning
it
.
2.
The
Magistrate
is
to
judg
publickly
,
but
not
as
he
list
,
as
left
to
his
own
will
;
but
as
an
officer
of
Christ
under
the
regulation
of
his
Laws
,
(
as
our
Judges
are
regulated
by
the
Kings
Laws
.
)
The
King
may
judg
between
an
Infidel
and
a
Christian
,
whether
Christ
be
the
Son
of
God
;
but
not
indifferently
as
he
please
;
but
only
in
the
affirmative
.
He
may
judg
if
it
become
a
publick
Controversie
,
whether
God
shall
be
worshipped
?
whether
he
may
be
blasphemed
?
whether
there
be
a
life
to
come
?
whether
the
Scripture
be
Gods
word
?
and
so
,
whether
there
shall
be
a
Ministry
?
whether
Ministers
shall
preach
in
his
Dominions
?
or
so
many
as
is
necessary
to
mens
Salvation
?
But
he
is
bound
before
hand
to
judg
only
one
way
,
and
hath
no
power
to
judg
on
the
other
side
at
all
.
Else
he
might
judg
that
men
shall
not
be
saved
?
and
that
Christ
shall
have
no
Ministers
or
Church
;
and
consequently
be
no
Christ
.
3.
Yet
if
Rulers
do
judg
amiss
in
any
such
cases
,
they
are
not
by
force
of
arms
to
be
resisted
,
though
they
are
not
to
be
obeyed
.
Obj.
By
this
pretence
of
a
private
judgment
of
discerning
,
you
will
set
up
two
Soveraigns
,
or
make
every
mans
conscience
his
King
;
and
so
the
King
having
lost
his
power
over
conscience
▪
a
zealous
conscience
will
be
the
unruliest
beast
in
the
world
.
Answ.
1.
In
good
sadness
would
you
have
men
have
a
judgment
of
private
discerning
,
or
not
?
If
you
would
,
all
this
concerneth
you
as
well
as
us
.
If
not
,
then
no
man
must
discern
that
it
is
his
duty
to
obey
the
King
rather
than
an
Usurper
,
or
rather
than
to
rebel
against
him
.
Such
excellent
assistance
would
brutish
principles
give
to
Government
!
then
men
must
not
discern
whether
to
preach
or
be
silent
?
or
what
to
preach
on
?
Nor
whether
to
be
drunk
or
sober
?
chaste
or
unchaste
?
To
think
and
speak
well
or
ill
?
whether
God
should
be
honoured
or
blasphemed
?
or
what
Religion
we
should
be
of
,
Christians
or
Infidels
?
Then
only
the
King
must
be
a
man
,
and
his
subjects
bruits
,
that
must
use
no
reason
;
and
so
the
King
be
made
a
herdsman
to
govern
beasts
instead
of
men
.
And
then
what
Councellors
,
Judges
and
Justices
shall
he
have
?
and
O
then
what
excellent
Preaching
shall
the
people
hear
!
Absolute
obedience
is
due
only
unto
God
.
2.
And
as
to
what
you
say
of
Conscience
,
to
bind
conscience
,
that
is
,
science
,
is
an
improper
expression
;
but
as
to
that
which
is
commonly
meant
by
it
,
it
is
one
thing
to
bind
a
mans
soul
to
make
conscience
of
his
duty
,
and
another
thing
to
bind
his
soul
to
go
against
the
conscience
of
his
duty
.
Binding
conscience
is
an
ambiguous
word
.
We
flatly
affirm
as
well
as
you
,
That
the
Kings
Laws
do
bind
the
mind
or
soul
(
or
Conscience
if
you
will
so
call
it
)
to
a
conscionable
performance
of
all
his
lawful
commands
;
for
nothing
but
cords
and
irons
bind
the
body
without
the
soul
;
and
he
that
obligeth
not
the
soul
,
obligeth
not
the
man
;
and
he
that
obligeth
not
,
ruleth
not
.
As
God
bindeth
by
a
primary
obligation
as
God
,
so
Kings
bind
the
mind
by
a
secondary
obligation
,
by
the
power
which
they
derive
from
God
as
men
.
I
say
,
not
only
that
God
bindeth
us
in
conscience
to
obey
the
King
,
but
that
the
Kings
derived
power
enableth
him
to
oblige
the
soul
in
subordination
to
God
;
which
is
no
more
than
to
say
that
he
may
make
Laws
and
rule
by
them
.
But
whether
this
shall
be
called
a
binding
of
conscience
,
is
only
lis
de
nomine
.
Conscience
is
sometime
taken
as
largely
as
conscire
;
and
so
we
are
conscious
of
our
duty
to
the
King
.
But
in
Theology
it
is
usually
taken
more
strictly
,
for
a
mans
judgment
of
himself
as
he
stands
related
to
the
judgment
of
God
.
And
so
when
the
very
definition
appropriateth
Conscience
to
our
relation
to
God
,
it
cannot
so
be
subject
to
man
.
3.
Conscience
is
no
King
,
no
Competitor
with
the
King
,
no
Ruler
of
any
man
at
all
(
in
a
true
proper
sense
.
)
It
is
but
only
a
discerner
of
our
duty
,
and
not
a
maker
of
it
;
a
knower
and
applier
of
the
Law
,
and
not
a
Law-giver
.
And
is
it
not
fine
reasoning
to
say
,
If
a
man
must
be
the
discerner
of
his
duty
to
God
and
the
King
,
he
can
be
no
good
subject
?
4.
And
Conscience
discerning
duty
to
God
,
is
it
that
is
here
to
be
orderly
distinguished
from
Conscience
discerning
duty
to
man
?
God
and
man
are
our
Governours
;
if
we
are
not
agreed
which
of
them
is
the
greater
,
stay
a
while
,
and
we
shall
be
agreed
.
Conscience
is
but
a
discerner
of
our
respective
duty
to
each
of
them
;
(
or
taken
strictly
and
Theologically
,
of
our
duty
to
God
only
)
so
that
this
is
the
question
,
Whether
when
a
man
is
conscious
of
his
duty
to
God
,
he
may
omit
it
,
because
that
man
forbiddeth
it
?
Or
when
a
man
is
conscious
what
God
forbiddeth
,
he
may
do
it
if
man
command
it
?
so
that
for
man
to
bind
Conscience
(
if
you
will
speak
ineptly
)
to
duty
,
is
one
thing
;
and
for
man
to
bind
us
to
go
against
conscience
is
another
thing
.
For
that
's
all
one
as
to
bind
us
to
do
that
which
,
as
far
as
we
can
discern
,
is
against
Gods
Law
;
and
so
the
issue
of
all
is
whether
conscience
of
Gods
command
,
or
conscience
of
mans
command
,
is
to
be
preferred
?
And
this
being
the
plain
English
of
the
case
,
is
it
not
a
blessed
time
and
land
think
you
,
when
confident
raw
confused
wits
shall
by
such
questions
as
,
Whether
the
King
or
Conscience
be
supream
,
deceive
and
mislead
poor
people
in
a
maze
,
and
confound
them
as
to
all
Religion
;
when
an
ordinary
wit
that
had
been
but
preserved
by
Humility
and
Catholicism
,
(
or
freedom
from
faction
)
might
easily
have
distinguished
,
and
set
them
in
the
open
light
?
13.
It
went
for
current
in
the
Catholick
Church
,
not
only
for
the
first
300
years
,
but
long
after
there
were
Christian
Emperors
,
that
the
people
were
to
chuse
their
Pastors
.
Cyprians
Epistle
that
earnestly
pleadeth
for
the
peoples
power
and
duty
in
this
kind
,
and
chargeth
the
guilt
upon
them
if
they
forsake
not
seducing
and
schismatical
Pastors
,
is
well
known
.
The
common
practise
of
the
Churches
also
is
known
as
well
.
And
long
after
there
were
Christian
Emperours
,
though
some
Dignitaries
,
as
Patriarchs
,
and
a
few
great
Bishops
,
were
obtruded
on
the
people
by
the
Emperours
choice
,
when
they
could
not
agree
among
themselves
,
yet
the
people
constantly
kept
their
former
custom
and
priviledg
,
and
chose
all
the
ordinary
Bishops
and
Pastors
in
conjunction
with
the
Presbyters
.
The
Bishops
sometimes
chose
alone
who
should
be
a
Minister
in
general
(
as
the
Colledg
of
Physicians
licenseth
general
Physicians
.
)
But
who
should
be
their
own
Pastors
,
was
always
,
or
usually
at
the
peoples
choice
(
with
the
Ordainers
)
,
as
every
man
chuseth
his
own
Physician
.
)
See
Blondels
copious
Testimony
de
jure
plebis
in
regimine
Ecclesiastico
,
adjoined
to
Grotius
his
Excellent
Treatise
,
de
Imperio
sumar
,
potestat
,
circa
sacra
.
Now
this
being
so
,
the
old
Christians
never
believed
that
the
Emperour
could
justly
so
frustrate
their
choices
,
as
to
make
it
unlawful
by
his
prohibition
,
for
their
Pastors
to
preach
to
them
,
when
their
Preaching
was
necessary
to
the
Churches
good
;
nor
that
the
Emperours
were
the
only
Judges
of
the
necessity
;
and
that
God
and
nature
had
given
no
power
to
themselves
,
to
know
what
is
necessary
,
good
and
helpful
,
or
unnecessary
,
bad
or
hurtful
to
themselves
.
Obj.
The
sheep
chuse
not
their
own
shepherds
,
nor
children
their
own
School-masters
.
Ans.
1.
This
is
,
as
some
call
it
,
Phrase-divinity
.
Similitudes
prove
nothing
beyond
the
point
of
likeness
.
Sheep
have
not
reason
,
and
children
have
it
not
in
maturity
and
full
use
.
2.
Are
we
grown
better
and
wiser
now
than
the
Churches
all
were
for
600
years
?
or
for
the
first
300
either
?
Why
do
men
pretend
so
much
to
antiquity
,
and
cry
out
against
novelty
,
who
when
interest
bids
them
do
more
than
others
,
despise
the
judgment
and
example
of
the
Primitive
ancient
Church
,
as
a
ragged
,
fordid
,
infant-thing
?
3.
Mans
nature
hath
laid
the
foundation
of
this
order
.
It
is
not
possible
for
the
people
to
be
edified
by
Ministers
,
or
worship
God
in
their
communion
acceptably
,
against
their
own
wills
.
And
therefore
as
their
consent
is
of
absolute
necessity
to
their
benefit
and
salvation
,
so
it
is
the
more
necessary
to
the
just
calling
of
him
that
must
profit
them
.
For
they
are
the
likelier
to
consent
to
his
Doctrine
and
rule
,
when
they
have
first
consented
to
his
relation
;
and
so
e
contra
,
they
are
the
likelier
to
reject
the
guidance
of
him
that
was
forced
on
them
against
their
wills
.
Obj.
But
what
divisions
and
heresies
shall
we
have
if
all
the
people
shall
chuse
their
Pastors
?
and
then
they
may
bring
in
Hereticks
whether
the
Magistrates
will
or
not
.
Ans.
1.
Their
choice
is
a
matter
of
mutable
convenience
,
but
their
consent
is
a
matter
of
necessity
.
2.
I
say
not
that
they
alone
must
chuse
them
or
consent
.
Two
or
three
Negative
wills
,
sine
quibus
non
,
in
a
case
of
great
concernment
,
is
safer
than
one
alone
.
Writings
or
treasures
belonging
to
three
parties
kept
in
a
chest
,
of
which
every
party
hath
a
lock
and
key
,
are
safer
than
under
a
single
lock
.
The
Ordainers
have
a
negative
voice
,
and
so
have
the
people
,
as
to
the
relation
of
the
Pastors
to
themselves
.
And
so
hath
the
Magistrate
(
under
Gods
Laws
)
,
whether
that
man
shall
live
or
preach
in
his
dominions
.
3.
And
God
in
wisdom
is
pleased
to
lay
all
mens
salvation
or
damnation
more
upon
themselves
,
and
their
own
choice
,
than
on
the
Kings
;
because
it
is
themselves
that
must
have
the
everlasting
joy
or
sorrow
.
And
therefore
so
he
hath
done
by
all
the
actions
and
means
that
stand
nearest
to
their
own
Salvation
.
4.
And
when
we
say
the
Ordainers
and
people
conjunctly
should
chuse
their
Pastors
,
we
still
say
that
when
they
are
chosen
,
they
are
under
the
Government
of
the
King
.
5.
Apply
all
your
Objections
to
the
case
of
a
Physician
to
his
Patients
;
it
is
meet
that
all
Physicians
be
under
the
Government
of
the
King
,
and
that
he
by
Laws
restrain
them
from
the
abuse
of
their
callings
.
And
it
is
meet
that
the
Colledg
that
can
best
judg
,
be
the
discerners
who
shall
be
a
Licensed
Physician
?
But
when
all
's
done
,
it
is
not
meet
that
any
one
be
forced
on
the
sick
without
their
own
consent
?
And
why
?
1.
Because
their
consent
is
necessary
to
the
use
of
the
remedies
.
2.
Because
it
is
themselves
that
are
most
concerned
in
the
event
.
3.
Because
every
man
knoweth
much
of
his
own
condition
,
which
the
King
doth
not
know
.
Yet
here
you
may
as
handsomely
exclaim
,
What
?
shall
every
woman
,
every
boy
,
every
sottish
rustick
and
tradesman
,
have
liberty
to
put
his
life
into
the
hands
of
women
or
foolish
Empericks
?
what
murdering
of
men
by
medicine
shall
we
then
have
?
and
what
diminution
of
the
Kings
subjects
.
Ans.
But
,
1.
this
is
your
error
which
confoundeth
all
,
that
you
think
the
matters
of
imperfect
man
in
an
imperfect
world
,
can
be
done
without
any
imperfection
or
inconvenience
;
and
then
that
you
look
only
with
one
eye
on
your
own
side
,
and
cannot
or
will
not
see
the
far
greater
inconveniencies
on
the
other
side
;
but
will
cure
an
inconvenience
with
a
mischief
,
and
subvert
the
end
and
substance
to
preserve
your
particular
way
of
Order
.
What
would
follow
on
the
other
side
,
if
all
men
must
have
Physicians
forced
on
them
?
Those
empty
fellows
that
could
make
most
friends
,
should
be
the
seekers
and
finders
of
the
place
,
(
especially
if
Physicians
were
made
Lords
,
and
had
the
honour
and
maintenance
that
Bishops
have
.
)
And
next
,
the
people
must
be
taught
by
these
formalists
,
that
it
is
not
for
them
to
judg
themselves
what
is
good
or
bad
for
them
,
nor
when
to
take
Physick
,
nor
how
much
.
And
next
they
must
be
told
,
that
it
being
an
office
of
Government
as
well
as
of
skill
,
they
must
put
their
lives
into
his
hand
who
ever
he
be
,
that
is
the
Physician
of
the
place
,
and
not
go
to
others
,
as
abler
men
.
O
what
work
would
these
Orderers
make
!
If
you
here
except
against
the
aptness
of
the
similitude
,
I
will
only
ask
you
now
,
1.
Whether
the
King
is
not
as
truly
the
Governour
of
his
subjects
as
to
their
lives
,
as
he
is
as
to
their
Salvation
?
Do
not
his
subjects
bodies
and
lives
belong
to
his
care
?
2.
Is
not
every
man
as
much
concerned
for
his
own
soul
,
more
than
the
King
is
,
or
any
other
,
as
he
is
for
his
health
or
life
?
Will
not
the
Salvation
or
damnation
be
his
own
?
3.
Is
not
every
mans
free
▪
will
as
much
and
more
to
be
exercised
for
his
salvation
as
for
his
health
?
You
may
drench
him
by
force
as
a
horse
for
his
health
,
(
and
therefore
there
is
more
pretence
for
cogent
Laws
)
:
But
so
you
cannot
for
his
soul.
These
things
are
plain
to
them
that
are
willing
to
see
;
but
not
to
them
whose
interest
will
not
give
them
leave
,
but
like
the
Ephesian
Craftsmen
,
must
cry
up
Diana
,
and
cry
down
Paul
,
to
save
their
Trades
.
And
yet
I
still
maintain
that
the
King
is
to
afford
his
Subjects
all
help
in
his
power
,
for
their
souls
as
well
as
for
their
bodies
.
III.
BEcause
many
of
your
contrary
Reasonings
are
already
answered
before
,
I
will
here
annex
the
rest
,
that
they
may
not
have
the
disadvantage
of
too
great
a
distance
.
1.
Obj.
Your
own
preciseness
and
censoriousness
maketh
the
common
people
seem
mostly
ignorant
and
prophane
to
you
;
and
then
you
pretend
a
necessity
of
your
Preaching
,
when
you
do
but
feign
it
,
by
setting
your selves
more
above
your
neighbours
than
there
is
cause
.
Ans.
1.
I
confess
that
many
of
the
Separatists
are
truly
guilty
of
what
you
here
object
.
For
when
they
have
Unchurched
whole
Parishes
of
men
whom
they
know
not
,
nor
ever
heard
speak
for
themselves
,
we
that
have
come
after
them
have
found
abundance
of
the
people
much
better
than
they
imagined
.
But
one
error
or
extream
will
not
justifie
another
:
Remember
that
we
are
not
now
talking
of
mens
qualifications
for
visible
Communion
in
the
Church
,
but
of
their
necessity
of
being
taught
.
And
we
censure
none
beyond
such
cogent
evidence
as
is
not
in
our
power
now
to
be
ignorant
of
.
I
beseech
you
deal
openly
with
us
,
and
answer
us
these
few
Questions
,
and
all
the
matter
will
be
ended
.
1.
If
men
do
not
know
who
Christ
is
,
or
what
he
came
into
the
world
for
,
nor
what
he
hath
done
for
us
,
nor
what
the
Holy
Ghost
is
,
nor
what
he
is
to
do
for
us
,
nor
what
a
Saviour
or
a
Sanctifier
is
,
nor
what
is
the
plain
sense
of
most
Articles
of
the
Creed
,
or
Petitions
in
the
Lords-prayer
,
have
such
men
need
of
Teaching
to
save
their
souls
,
or
not
?
2.
If
men
follow
the
world
eagerly
all
the
week
,
and
talk
of
it
on
the
Lords
day
,
and
love
not
to
hear
any
talk
of
another
world
,
or
how
they
must
be
pardoned
and
saved
;
but
swear
,
and
curse
,
and
rail
,
and
many
of
them
are
drunkards
,
gluttons
,
or
fornicators
;
and
if
they
never
teach
their
children
or
families
,
or
pray
with
them
any
more
than
Infidels
,
and
shew
no
Religion
but
going
to
Church
,
or
perhaps
sometimes
say
the
Lords-prayer
and
the
Creed
without
understanding
;
and
if
we
advise
them
to
prepare
for
death
,
and
the
life
to
come
,
and
tell
them
the
need
of
a
Saviour
,
a
Sanctifier
,
and
of
faith
,
repentance
,
and
a
holy
life
,
they
tell
us
,
that
they
will
trust
God
with
their
souls
,
and
not
trouble
their
heads
with
things
so
high
;
they
shall
speed
as
well
as
their
neighbours
.
Have
these
mens
souls
any
need
of
teaching
?
3.
If
any
of
the
people
so
much
love
their
drunkenness
and
fornication
,
and
other
gross
sins
,
that
they
hate
the
Minister
that
seriously
,
though
gently
,
reproveth
them
,
and
like
Cain
would
see
their
brothers
blood
if
he
offer
God
a
more
acceptable
sacrifice
than
themselves
,
or
slander
and
hate
the
most
conformable
Minister
that
is
but
strict
and
seriously
Religious
,
and
is
talking
against
them
on
all
occasins
;
have
these
mens
souls
any
need
of
exhortation
,
or
not
?
4.
If
many
of
the
people
be
weak
in
judgment
that
mean
well
,
and
have
only
a
glimmering
confused
knowledge
of
most
of
the
greatest
matters
of
Religion
;
and
though
we
hope
well
of
their
sincerity
,
they
have
abundance
of
mistakes
and
sad
miscarriages
in
their
lives
,
and
are
inclined
to
most
of
the
real
errors
which
the
Debate
maker
reciteth
,
and
in
danger
of
being
carried
into
any
opinions
,
which
are
offered
by
men
who
by
nearness
or
plausibility
of
perswasion
,
come
to
them
with
any
great
advantage
,
yea
and
are
like
to
be
troublers
of
the
Church
,
have
these
men
need
to
be
taught
or
not
?
Let
us
but
be
once
agreed
,
that
the
true
belief
,
consent
and
performance
of
our
Baptismal
Covenant
is
necessary
ordinarily
to
mens
salvation
,
and
that
without
faith
it
is
impossible
to
please
God
;
and
that
except
a
man
be
regenerate
of
the
Spirit
as
well
as
of
water
,
and
except
he
be
converted
and
become
as
a
little
child
,
he
cannot
enter
into
the
Kingdom
of
Heaven
;
and
that
he
that
hath
not
the
Spirit
of
Christ
is
none
of
his
;
and
that
they
that
are
in
the
flesh
cannot
please
God
,
because
the
carnal
mind
is
enmity
against
him
;
and
that
without
holiness
none
shall
see
the
Lord
;
and
that
if
the
Gospel
be
hid
,
it
is
hid
to
them
that
are
lost
;
and
how
can
they
hear
without
a
Preacher
,
&c.
Agree
but
to
this
,
or
any
of
this
,
and
sure
our
case
is
fair
for
a
good
issue
.
Mark
16.
16.
Heb.
11.
6.
Joh.
3.
3
,
5
,
6.
Mat.
18.
3.
Rom.
8.
6
,
7
,
8
,
9
,
13.
Heb.
12.
14.
1
Cor.
4.
3.
Rom.
10
,
&c.
5.
And
for
the
matter
of
fact
,
may
a
man
that
hath
conversed
among
such
people
all
his
life-time
,
and
been
familiar
with
them
daily
,
and
that
can
hardly
get
a
servant
into
his
own
house
that
is
much
better
,
or
hardly
in
a
years
time
get
a
servant
to
understand
his
Baptism
,
or
a
quarter
of
his
Creed
;
or
a
Minister
that
hath
made
it
his
work
every
week
to
discourse
about
these
matters
with
all
the
families
in
his
Parish
,
may
such
a
man
believe
his
own
ears
and
eyes
,
or
may
be
not
?
If
not
,
he
is
capable
of
being
a
Papist
,
and
believing
Transubstantiation
:
If
yea
,
the
business
is
determined
so
far
as
his
acquaintance
reacheth
.
6.
And
if
the
same
man
live
in
many
Counties
,
and
travel
over
most
of
the
land
,
and
find
most
places
,
as
far
as
he
can
perceive
,
to
be
worse
than
the
Parish
which
he
had
thus
tried
?
and
if
all
the
painful
Pastors
that
he
talketh
with
,
that
ever
tried
it
,
and
all
the
most
judicious
Christians
of
all
Countries
,
tell
him
that
their
experience
is
the
same
;
yea
,
if
the
great
Divines
of
the
Church
have
long
made
the
same
complaints
in
their
Printed
Sermons
,
may
any
of
all
these
be
believed
or
not
?
7.
If
at
this
day
the
Divines
that
are
angry
with
us
for
Preaching
,
do
make
almost
as
sad
complaints
even
of
the
people
that
we
Preach
to
our selves
,
or
of
the
Puritans
or
Nonconformists
:
and
if
the
most
grave
and
reverend
of
the
Conformable
Divines
do
now
in
their
Sermons
to
the
people
,
describe
them
as
aforesaid
,
and
much
worse
;
yet
may
we
not
believe
that
they
have
need
of
teaching
?
If
all
this
,
and
all
that
is
said
be
nothing
with
you
,
we
have
nothing
to
say
.
But
if
it
be
,
we
are
agreed
,
or
at
least
you
yield
the
cause
to
us
,
that
know
these
things
.
A
man
of
fourscore
years
old
in
the
Town
where
I
was
Teacher
,
being
asked
what
God
the
Father
was
,
said
,
He
was
a
good
man
in
Heaven
.
And
being
asked
what
God
the
Son
was
?
said
,
He
was
the
Sun
,
and
pointed
to
the
Sun
that
shined
.
And
being
asked
what
the
Holy
Ghost
was
?
said
,
the
Moon
.
A
wise
and
worthy
neighbour-Minister
told
me
,
That
the
oldest
man
that
ever
he
knew
,
judged
about
sixscore
(
having
fled
thither
in
his
youth
from
another
Country
for
some
crimes
,
and
the
old
men
of
the
Parish
never
knew
him
but
an
old
grey-headed
man
)
being
in
sound
understanding
before
his
death
,
and
being
asked
by
this
Minister
,
Whither
he
thought
to
go
when
he
died
?
answered
,
To
the
Church-yard
I
believe
they
will
carry
me
.
And
when
he
was
asked
what
he
thought
would
become
of
his
soul
?
he
answered
to
this
purpose
,
as
not
knowing
whether
he
had
any
soul
or
not
;
but
if
he
had
,
whether
it
would
go
to
the
Moon
,
or
what
would
become
of
it
,
it
was
not
for
him
to
know
.
The
Parish
from
which
I
was
sent
to
Goal
,
(
for
exhorting
them
,
and
not
swearing
)
can
witness
,
that
they
have
heard
their
ancient
grave
and
reverend
Pastor
,
and
a
Dean
,
&c.
tell
them
in
the
Pulpit
,
That
he
thought
they
were
all
Heathens
,
and
there
was
no
Religion
amongst
them
,
and
despairing
of
Catechising
them
,
(
because
some
came
not
two
or
three
days
)
gave
it
over
many
years
ago
.
To
say
nothing
whether
some
were
well
Excommunicated
for
not
Communicating
with
such
a
Church
of
Heathens
,
I
only
ask
,
Whether
such
a
people
had
no
need
of
teaching
?
Obj.
We
grant
that
all
have
need
enough
of
Teaching
:
But
what
can
your
teaching
do
more
than
other
mens
?
You
think
so
highly
of
your selves
,
as
if
men
cannot
be
saved
unless
they
be
taught
by
you
?
Do
not
we
teach
them
the
saving
truth
?
Answ.
1.
This
is
sufficiently
answered
before
:
The
best
School-master
in
England
that
hath
a
thousand
,
four
thousand
,
ten
thousand
Scholars
,
will
have
need
of
help
;
will
you
say
thus
in
any
other
case
?
Why
may
not
one
Physician
or
Apothecary
in
a
City
,
one
Soldier
in
an
Army
,
one
Seaman
in
a
Ship
,
one
Magistrate
in
London
,
&c.
serve
turn
as
well
as
many
?
Many
may
do
more
than
one
alone
;
and
it
is
not
mens
anger
that
will
hide
the
disparity
of
grace
or
abilities
,
by
which
one
man
is
fitter
than
another
.
2.
Judg
but
by
your
own
experience
:
Do
you
not
see
that
the
people
are
yet
ignorant
and
uncured
?
Hath
your
Ministry
done
that
which
maketh
the
help
of
others
needless
,
yea
or
no
?
If
it
have
not
,
why
should
you
hate
assistance
,
or
think
that
help
will
do
no
good
?
If
a
Physician
have
tried
his
best
remedies
,
and
yet
his
Patient
is
visibly
uncured
,
he
will
sure
be
willing
that
another
shall
try
also
,
and
do
his
best
,
rather
than
leave
his
Patient
desperate
.
3.
But
if
you
are
but
willing
to
know
the
truth
,
you
may
be
presently
thus
convinced
,
that
it
is
not
as
Nonconformists
at
all
that
we
are
followed
or
valued
by
those
that
I
am
now
speaking
of
,
or
that
we
expect
success
with
.
In
one
of
those
Parishes
where
we
complain
of
raw
and
lifeless
Preaching
,
let
but
a
clear
,
convincing
,
able
Teacher
come
and
Preach
,
and
let
not
the
common
people
know
whether
he
be
Conformable
or
not
,
and
you
shall
see
that
they
make
as
great
a
difference
as
I
am
talking
of
▪
Let
him
be
a
Conformable
man
also
,
and
let
them
know
it
,
except
those
partial
persons
that
I
am
not
now
speaking
of
,
the
common
hearers
will
applaud
him
above
the
Parson
of
the
Parish
that
is
cold
and
dry
.
This
differencing
of
Preaching
among
your selves
sheweth
,
why
it
is
that
the
common
people
do
so
willingly
,
where
they
have
liberty
,
hear
the
Nonconformists
.
Alas
,
they
have
no
prejudice
against
you
antecedently
,
nor
no
such
mind
for
Nonconformity
as
to
be
partial
for
them
,
(
for
they
know
not
well
what
it
is
)
;
why
is
it
in
London
that
the
Congregations
are
so
crowded
,
where
Bishop
Wilkins
,
Dr.
Stillingfleet
,
Dr.
Tillotson
,
Mr.
Wells
,
Dr.
Outram
,
Dr.
Gifford
,
Dr.
Horton
,
and
such
other
Conformists
Preach
?
The
soul
of
man
will
have
a
rational
gust
,
and
will
not
think
all
that
they
hear
to
be
equally
convincing
,
clear
,
effectual
and
good
,
when
men
have
done
all
that
they
can
against
it
.
3.
Obj.
We
confess
the
peoples
necessity
,
and
that
there
is
a
difference
of
Teaching
:
But
your
Teaching
will
not
supply
this
necessity
;
yea
,
it
doth
more
harm
than
good
.
1.
Some
of
you
preach
sedition
and
faction
.
2.
And
others
of
you
disaffect
the
people
towards
the
Parish
Ministers
.
It
is
you
that
have
put
all
the
scruples
into
their
heads
,
and
then
you
pretend
that
their
weakness
and
partiality
doth
necessitate
your
Preaching
.
How
came
it
into
their
heads
to
think
ill
of
Bishops
,
and
to
scruple
Ceremonies
,
and
Corporation-Oaths
,
but
by
you
?
3.
And
when
you
have
done
,
you
rather
cherish
all
this
,
than
plainly
seek
to
cure
them
of
it
.
Go
preach
for
Conformity
,
and
you
may
have
liberty
.
Ans.
Whether
all
this
be
true
or
not
(
being
matter
of
fact
)
and
because
it
hath
been
published
of
my self
by
name
,
and
because
they
judg
of
the
rest
of
the
Puritans
and
Presbyterians
(
as
they
will
needs
call
them
)
by
me
,
I
take
it
to
be
my
duty
as
for
my self
and
others
,
to
answer
this
more
Historically
than
otherwise
I
should
think
convenient
.
1.
Is
it
justice
to
charge
men
with
seditious
Preaching
that
never
were
accused
or
convict
of
any
such
Doctrine
before
any
competent
Judg
?
If
any
man
preach
sedition
,
heresie
or
schism
,
convict
him
,
and
let
him
suffer
for
it
.
The
Law
is
open
,
and
the
Judges
are
not
partial
for
Nonconformists
.
And
you
may
have
more
witnesses
against
us
by
how
much
the
more
publickly
we
are
allowed
to
Preach
.
2.
Do
you
think
that
men
cannot
differ
from
your
opinions
,
unless
we
put
it
into
their
heads
?
I
know
not
how
to
confute
you
but
by
experience
:
1.
I
must
needs
assure
you
,
that
upon
my
experience
above
thirty
years
,
the
people
are
much
proner
to
Separation
,
and
to
think
very
hardly
of
the
Liturgy
and
Ceremonies
,
than
the
Ministers
be
.
Insomuch
that
it
hath
been
my
wonder
many
a
year
to
observe
it
,
that
when
we
have
but
awakened
the
Consciences
of
ignorant
and
sensual
persons
to
repentance
,
shortly
,
e're
we
are
aware
,
they
fall
on
scrupling
Ceremonies
,
and
disliking
the
Liturgy
,
when
we
know
of
none
that
put
them
on
it
.
But
the
openest
cause
that
ever
I
could
observe
(
if
you
can
bear
publick
Historical
truth
)
is
this
:
As
soon
as
they
repent
of
an
ungodly
worldly
life
,
and
begin
to
have
serious
thoughts
of
another
world
,
they
are
apt
in
their
ignorance
to
judg
of
things
by
persons
;
and
when
they
are
convinced
of
a
great
difference
between
a
life
of
faith
and
of
sense
,
and
between
the
sober
,
righteous
,
godly
,
and
the
intemperate
,
unrighteous
and
ungodly
,
they
presently
mark
what
way
these
several
people
go
in
the
matters
of
Worship
which
are
past
their
own
understandings
.
And
when
they
have
seen
in
most
places
the
deboist
and
vicious
people
to
be
great
haters
of
strictness
,
and
so
of
Puritans
,
and
of
Religious
Exercises
in
any
way
but
by
forms
,
and
see
them
so
much
for
Bishops
and
Common-prayer
,
and
then
see
some
severities
exercised
against
those
that
have
lived
most
strictly
,
they
presently
suspect
that
Bishops
are
the
suppressors
of
the
most
Religious
,
and
the
encouragers
of
those
that
need
reformation
,
and
that
Forms
and
Ceremonies
are
but
the
means
to
quiet
the
ungodly
in
their
want
of
the
truth
and
life
of
Godliness
,
and
to
make
them
think
themselves
religious
.
These
are
the
ways
of
the
peoples
receiving
prejudice
against
you
,
as
far
as
ever
I
could
discern
,
which
I
write
not
in
approbation
,
But
Historically
.
And
I
ever
found
that
those
Bishops
and
Pastors
that
most
encouraged
serious
Godliness
,
such
as
Bishop
Hall
,
Potter
,
Davenant
,
Morton
,
&c.
were
reverenced
by
the
people
.
And
the
names
of
Jewel
,
Abbot
,
Grindal
,
Parry
,
Babington
,
Pilkington
,
and
many
more
such
,
are
still
venerable
among
the
Puritans
,
as
you
call
them
.
But
I
cannot
speak
so
certainly
of
any
ones
case
as
my
own
:
I
will
give
you
the
true
Narrative
of
my
Education
,
and
leave
it
to
you
to
judg
,
what
put
the
Principles
of
Nonconformity
into
my
head
.
I
was
never
bred
up
under
any
Nonconformable
Minister
;
from
the
age
of
six
till
ten
,
I
had
four
School-masters
,
Curates
of
the
place
successively
,
that
read
Common-prayer
;
two
never
Preached
,
the
other
two
seldom
;
but
the
two
more
learned
drank
themselves
into
beggery
and
left
us
.
I
came
then
to
live
at
the
habitation
of
my
ancestors
.
There
I
fonnd
one
Sir
William
Rogers
about
fourscore
,
Parson
of
two
places
twenty
miles
distant
,
that
never
Preaehed
(
they
told
me
)
in
all
his
life
;
when
his
sight
failed
,
he
said
the
Common-prayer
by
rote
;
and
he
that
read
all
the
Scriptures
was
a
poor
day-labourer
of
the
place
;
and
the
next
year
when
he
gave
over
,
a
Taylor
read
it
.
After
him
a
pretended
Minister
,
Grandchild
to
the
Parson
,
took
the
whole
Cure
,
but
never
Preached
once
.
The
Son
of
the
old
Parson
also
was
there
sometimes
a
Minister
,
that
is
a
Reader
,
and
a
famous
debauched
Stage-player
.
At
this
time
a
Son
of
the
next
Neighbour
turned
Minister
,
and
exceeded
them
so
far
that
he
undertook
to
Preach
,
and
had
a
Benefice
a
great
way
off
,
whence
after
many
years
scandal
he
fled
upon
a
discovery
that
one
of
the
forementioned
had
forged
his
Orders
.
The
next
Curate
(
that
did
all
that
there
was
done
)
and
my
School-master
,
was
another
Neighbours
Son
,
who
being
set
to
be
a
Lawyers
Clerk
drunk
himself
into
such
necessity
that
he
was
fain
to
turn
Curate
.
When
ever
he
came
in
drunk
,
we
knew
it
by
our
smarts
,
being
sure
to
be
whipt
.
He
never
Preached
in
my
time
there
but
once
,
which
was
the
terriblest
Sermon
that
ever
I
heard
,
to
hear
a
man
drunk
in
the
Pulpit
(
or
else
he
had
not
ventured
to
Preach
)
to
talk
a
deal
of
stark
nonsense
upon
so
terrible
a
Text
,
as
Mat.
25.
Come
ye
blessed
and
go
ye
cursed
.
Our
next
Parson
was
no
Nonconformist
neither
.
And
then
I
was
taken
into
the
tuition
of
a
grave
and
eminent
man
,
of
high
esteem
among
great
men
,
who
expected
verily
to
have
been
a
Bishop
.
He
loved
me
well
;
but
so
far
frustrated
my
expectation
,
that
in
almost
two
years
time
he
neither
read
to
me
,
nor
instructed
me
one
hour
,
but
discoursed
usually
of
the
unlearned
factious
Puritans
.
In
his
study
(
which
was
all
my
help
)
I
remember
not
one
Greek
Book
but
the
Testament
,
nor
one
Father
but
Austin
de
Civitate
Dei
,
nor
any
of
the
Councils
but
ordinary
English
and
Neoterick
Divines
;
and
he
studied
little
all
the
year
but
Bishop
Andrews
Sermons
.
Hitherto
I
had
no
Nonconformists
Principles
.
And
if
you
suspect
my
own
Father
,
it
is
enough
to
say
,
that
he
only
read
the
Scriptures
in
his
house
,
and
scarcely
any
other
Book
,
and
I
never
heard
any
prayer
(
out
of
the
Pulpit
)
but
a
form
till
I
was
about
seventeen
years
of
age
.
But
because
my
Father
would
not
drink
and
swear
with
them
,
and
restrained
us
from
the
dancing-place
on
the
Lords-day
that
we
might
read
the
Scriptures
that
while
,
and
sometimes
would
speak
of
God
and
Scriptures
,
and
the
life
to
come
,
he
was
by
the
drunkards
and
rabble
of
the
place
reviled
by
the
names
of
Precisian
and
Puritan
,
as
bitterly
as
any
Nonconformist
now
,
though
he
never
scrupled
any
point
of
Conformity
,
nor
spake
against
it
.
And
hearing
all
the
drunkards
revile
that
which
I
knew
to
be
good
,
as
Puritanism
,
I
liked
that
name
no
whit
the
worse
.
But
lest
you
think
that
the
experience
of
such
Priests
did
disaffect
me
,
I
shall
add
,
that
though
there
was
another
such
an
old
Reader
that
never
Preached
in
the
same
Parish
at
another
Church
,
and
very
many
Parishes
round
about
us
had
the
like
,
yet
three
neighbour-Ministers
,
venerable
for
age
,
(
dying
two
above
eighty
years
a
piece
,
and
the
third
near
it
)
and
very
worthy
godly
Conformists
,
who
were
my
most
profitable
acquaintance
,
did
keep
me
from
the
principles
of
Nonconformity
.
Of
whom
(
though
they
had
all
much
rather
have
been
rid
of
it
,
and
so
were
before
they
died
)
one
was
a
learned
great
disputer
for
Conformity
,
and
was
my
chief
Tutor
,
and
did
so
engage
me
in
reading
Dr.
Burgess
,
Mr.
Sprint
,
Bishop
Downham
for
Episcopacy
,
Mr.
Hooker
,
&c.
that
I
was
not
at
all
in
doubt
of
the
matter
;
and
with
this
satisfaction
I
was
Ordained
and
did
subscribe
.
But
I
had
never
read
any
thing
on
the
other
side
,
nor
ever
read
the
Book
of
Ordination
,
nor
exactly
weighed
what
I
subscribed
to
:
But
being
satisfied
that
Episcopacy
was
the
only
Government
,
and
that
Ceremonies
and
Liturgy
were
lawful
,
I
thought
I
was
not
bound
to
seek
after
objections
and
difficulties
,
and
to
fill
my
head
with
scruples
,
but
to
go
on
quietly
as
I
begun
.
But
when
I
came
into
another
County
,
I
met
with
divers
private
poor
men
that
were
very
zealous
Nonconformists
,
against
whom
I
was
so
forward
a
Disputer
,
that
the
first
Controversie
that
ever
I
wrote
on
,
was
against
a
Minister
of
one
of
theirs
,
which
condemned
Kneeling
at
the
Sacrament
,
which
I
confuted
so
as
to
silence
the
opponents
.
(
Mr.
Paybody
having
fully
satisfied
me
in
that
.
)
But
yet
they
brought
me
to
resolve
to
read
the
writings
of
both
sides
impartially
,
especially
Dr.
Ames
his
Fresh
Suit
;
so
that
setting
upon
the
Controversie
again
with
my
most
serious
studies
,
I
setled
in
the
judgment
which
I
never
since
changed
,
about
Liturgy
and
Ceremonies
,
expressed
after
in
my
5
Disput.
of
Church-Government
;
but
still
I
was
absolutely
for
Episcopacy
as
it
is
with
us
,
till
1640.
when
the
new
Canons
came
out
with
the
&c.
Oath
,
and
that
was
the
very
thing
that
occasioned
such
Non-conformity
as
I
am
guilty
of
at
this
day
.
For
when
my
mind
was
before
quiet
,
in
the
way
that
I
was
in
,
(
being
at
Bridgnorth
,
where
six
Parishes
were
under
an
Ordinary
and
Court
of
their
own
,
exempt
from
the
Bishops
Jurisdiction
,
so
that
I
never
used
Cross
or
Surplice
,
having
liberty
to
forbear
them
)
,
when
I
saw
that
I
must
swear
,
the
reverence
of
an
Oath
excited
me
to
an
exacter
scrutiny
.
I
thought
,
as
in
subscribing
I
wrote
but
my
opinion
,
which
did
not
provoke
me
to
so
strict
a
search
,
so
when
I
must
swear
,
That
the
Government
by
Archbishops
,
Bishops
,
Deans
,
&c.
was
that
which
ought
to
be
,
and
that
I
would
never
consent
to
change
it
;
Without
so
much
as
excepting
,
If
the
King
himself
would
have
a
change
;
it
was
time
for
me
well
to
understand
what
I
did
.
For
I
supposed
that
he
that
feared
not
an
Oath
,
feared
not
God
;
and
that
he
that
would
venture
on
perjury
,
would
stick
at
no
sin
in
the
world
as
sin
,
and
was
unfit
for
humane
converse
.
Whereupon
we
appointed
a
meeting
of
the
Ministers
about
it
;
and
Mr.
Cartwright
(
afterwards
of
York
)
disputing
for
the
Oath
,
did
not
satisfie
me
,
but
I
resolved
now
to
hear
what
both
sides
said
,
before
I
would
bind
my self
by
an
Oath
for
all
my
life
ensuing
.
Whereupon
I
got
Gersom
Bucer
de
Regimine
Eccles.
&
Altare
Damascen
.
and
Paul
Bains
Diocesans
Trial
,
and
Parker
de
Polit.
Eccles.
and
others
.
And
on
the
other
side
Saravia
,
and
Bilson
,
and
Andrews
,
besides
Hooker
and
Downham
before
mentioned
.
And
the
effect
of
my
most
impartial
study
was
,
that
there
is
an
Episcopacy
of
venerable
antiquity
,
and
desirable
in
the
Church
,
if
not
of
Divine
Institution
;
but
so
far
unlike
the
present
frame
of
the
English
Hierarchy
,
that
they
are
neither
the
same
,
nor
yet
consistent
;
as
I
exprest
my
thoughts
in
the
foresaid
Disputes
.
And
thus
I
have
told
you
who
put
these
scruples
into
my
head
.
Had
you
not
driven
me
to
swear
,
I
had
never
been
like
to
have
so
scrupled
.
And
I
am
confident
if
men
were
not
driven
so
much
to
subscribe
and
swear
as
they
are
at
this
day
,
and
their
Consciences
thus
awakened
to
search
,
and
scrupulosity
,
but
the
Agenda
of
Religion
might
be
only
Agenda
,
and
the
doing
of
them
might
serve
the
turn
,
you
would
have
had
much
fewer
scruplers
and
Nonconformists
.
But
you
'l
ask
,
How
came
those
Lay-men
to
scruples
,
whom
I
before
mentioned
,
if
not
from
Ministers
?
I
must
still
answer
you
Historically
.
There
were
but
two
Nonconformists
in
all
those
Countrys
then
.
One
was
one
Mr.
Atkins
,
my
neighbour
,
who
would
never
talk
either
for
it
or
against
it
,
but
almost
always
talk
so
seriously
of
Heaven
,
and
a
Heavenly
life
that
you
could
scarce
get
him
to
talk
much
of
any
thing
else
.
The
other
was
that
most
excellent
Disputant
John
Ball
;
to
whom
some
of
the
men
that
I
speak
of
went
purposely
to
be
strengthened
by
him
against
some
arguments
used
by
the
Conformists
.
And
he
perceiving
their
humour
to
be
set
towards
faction
and
Ceremonious
disputes
,
did
so
School
them
,
and
rebuke
their
factious
humour
,
that
they
would
never
come
at
him
more
.
And
I
my self
still
perceived
in
some
of
the
younger
hotter
sort
,
so
much
inclination
to
censoriousness
,
and
siding
and
self
conceit
,
that
I
almost
still
opposed
them
when
we
met
,
and
set
my self
to
repress
their
confidence
,
and
to
bring
them
to
better
thoughts
of
the
Conformists
.
And
so
much
to
that
part
of
your
charge
,
that
it
is
we
that
put
these
scruples
into
their
heads
,
when
I
confess
,
I
think
,
It
is
you
.
But
you
chide
us
because
we
perswade
them
not
to
conformity
?
Ans.
Either
you
mean
so
much
of
Conformity
as
we
can
conscionably
yield
to
our selves
,
or
that
which
we
judg
our selves
to
be
unlawful
.
The
later
no
sober
man
can
expect
from
us
till
our
own
judgments
are
changed
.
And
verily
it
must
be
reasoning
that
hath
more
cogent
evidence
than
yet
you
have
shewed
us
,
that
must
do
that
(
though
for
confidence
and
contempt
of
dissenters
we
desire
no
more
in
you
)
We
are
men
as
well
as
you
,
and
we
study
as
hard
as
you
,
and
though
you
deny
it
,
we
think
as
impartially
.
And
which
side
hath
more
to
byas
them
,
is
not
hard
to
judg
.
You
think
we
are
byassed
by
mens
applause
.
But
I
pray
you
forget
not
(
for
here
it
concerneth
you
esse
memores
)
what
a
few
contemptible
people
you
think
it
is
whose
applause
doth
byas
us
?
And
that
it
is
not
the
richer
or
greater
sort
,
or
the
greater
number
as
you
think
.
And
remember
,
if
we
were
hypocrites
,
how
poor
and
dry
a
reward
we
should
have
in
such
mens
estimation
.
And
that
poverty
and
reproach
,
and
jealousies
,
and
voluminous
defamations
,
and
Prisons
,
are
put
with
these
poor
mens
estimation
into
the
Scales
to
byas
us
.
And
whether
any
man
in
England
believe
,
that
Bishopricks
and
Lordships
,
Honour
and
Wealth
,
with
the
reverence
of
so
great
and
so
many
as
you
suppose
do
reverence
you
,
are
not
a
stronger
byas
to
sway
an
hypocrite
to
betray
his
Conscience
,
than
ours
is
?
Alas
,
that
obloquy
should
live
upon
such
airy
food
,
and
uncharitableness
glory
of
so
thin
a
cloak
!
But
if
it
be
separation
and
things
that
we
judg
unlawfully
,
that
we
should
unteach
the
people
to
do
you
service
,
or
to
serve
the
Church
,
I
will
not
say
as
they
that
tell
you
,
that
it
is
somewhat
hard
usage
to
perswade
us
by
poverty
,
and
prisons
,
and
silencing
,
to
lose
our
friends
to
gratifie
them
that
thus
abuse
us
;
and
to
take
pains
to
exchange
kindness
for
cruelty
,
and
to
strive
hard
to
leap
out
of
the
ashes
into
the
fire
.
But
I
will
tell
the
truth
to
the
world
and
you
;
we
do
what
you
desire
of
us
,
or
reasonably
can
desire
.
I
constantly
Preached
till
the
Goal
restrained
me
,
against
Separation
,
and
much
more
against
sedition
and
rebellion
.
We
do
it
openly
and
plainly
.
I
am
the
man
that
am
reproached
in
Print
for
want
of
this
.
And
the
same
hand
so
far
justified
me
,
as
before
the
Kings
Majesty
,
and
Lords
,
and
before
the
Right
Reverend
Bishops
,
to
say
of
me
and
my
Disputes
of
Church-Government
,
about
the
Ceremonies
,
&c.
No
man
hath
written
better
of
these
things
.
And
can
we
speak
louder
than
by
the
Press
?
Or
can
they
prove
that
we
preach
not
as
we
write
!
O
wonderful
!
that
ever
the
world
can
degenerate
to
so
much
unrighteousness
as
to
condemn
men
upon
such
defamations
as
these
!
Besides
that
Book
,
many
a
year
before
and
since
,
I
have
still
written
to
the
same
purpose
:
I
have
Preached
to
the
same
purpose
.
But
thinking
it
more
seasonable
in
private
Conference
,
I
have
an
hundred
,
and
an
hundred
times
more
pleaded
for
the
like
in
private
.
And
my
Disputes
before
mentioned
are
accused
by
many
offended
persons
,
as
having
made
a
hundred
Ministers
at
least
conformable
.
And
had
they
not
been
written
in
the
very
height
of
Usurpation
before
the
Kings
return
,
I
should
have
been
taken
for
the
vilest
temporizer
.
This
is
our
course
;
and
yet
if
wrath
and
partiality
,
and
ill
will
,
do
but
dream
that
we
do
infect
the
people
,
and
cherish
them
in
Separation
,
and
do
not
contradict
but
flatter
them
in
their
extreams
,
against
our
own
judgments
,
the
world
must
ring
of
all
these
dreams
,
and
they
think
it
fit
that
we
be
used
as
if
all
were
certain
truth
.
We
have
need
to
bless
our selves
against
dreaming
neighbours
,
if
we
must
be
estimated
,
and
used
,
and
described
to
the
world
,
according
to
their
dreams
.
Nay
,
I
will
tell
the
world
here
the
certain
truth
of
our
success
and
usage
.
I
preach
,
I
write
,
and
I
frequently
and
openly
talk
against
Separation
,
and
for
the
lawfulness
of
joining
with
the
Church
in
the
use
of
the
Liturgy
,
and
to
rebuke
mens
extreams
and
censures
of
the
Episcopal
Clergy
,
and
for
an
impartial
love
of
all
true
Christians
.
I
sharply
reprove
the
weak
reasonings
of
those
that
are
otherwise
minded
;
and
by
this
I
occasion
the
true
Sectarians
every
where
to
speak
against
me
;
and
yet
even
these
Sectaries
wish
me
well
,
and
would
do
me
no
harm
;
and
the
generality
of
my
hearers
bear
all
this
well
,
and
seem
to
be
of
the
same
mind
.
And
yet
when
I
am
loved
by
those
that
I
plead
against
,
I
am
reviled
and
abused
by
those
that
I
plead
for
.
Yea
more
,
I
must
profess
it
before
the
world
,
that
I
plead
your
cause
as
far
as
conscionably
I
can
,
and
its
you
that
hinder
me
,
and
none
like
you
.
You
would
have
us
do
your
work
with
the
people
,
and
you
would
not
let
us
do
it
.
You
use
us
,
as
I
saw
a
man
lately
do
by
a
Colt
,
who
tyed
him
fast
to
a
great
tree
,
and
lashed
him
most
cruelly
to
make
him
draw
.
You
make
our
work
difficult
if
not
impossible
,
and
then
think
us
worthy
of
your
smarting
wrath
,
for
not
performing
it
.
Were
it
not
for
two
things
,
we
could
do
much
to
reconcile
the
people
to
you
.
1.
If
you
would
not
impose
those
Oaths
,
Subscriptions
,
and
such
like
burdens
,
which
we
are
our selves
unable
without
fraud
and
falshood
to
defend
.
2.
If
you
would
not
silence
their
faithful
Teachers
,
but
would
encourage
Godliness
and
good
men
impartially
,
and
would
exercise
LOVE
as
openly
and
largely
as
you
exercise
WRATH
.
But
we
must
tell
the
world
and
you
,
that
we
are
unable
,
utterly
unable
to
justifie
the
Corporation-Oath
and
Declaration
,
and
to
bring
the
people
to
like
those
Bishops
whom
they
think
are
the
chief
cause
of
depriving
of
them
of
their
long
tried
painful
faithful
Pastors
,
and
setting
over
them
such
as
in
too
many
places
are
set
.
When
our
people
are
in
Goals
for
meeting
as
they
have
done
these
twenty
,
yea
thirty
or
forty
years
,
only
to
repeat
their
Teachers
Sermon
,
and
pray
and
sing
a
Psalm
together
between
the
publick
Exercises
on
the
Lords-day
(
where
they
have
reverently
attended
.
)
It
is
a
hard
task
that
you
put
on
them
to
like
you
,
but
a
harder
that
you
put
on
us
,
that
we
must
Preach
them
to
it
,
even
when
we
must
not
Preach
at
all
.
That
we
must
go
to
the
Gaols
to
them
,
or
after
they
come
out
,
to
their
houses
to
teach
them
to
like
the
Bishops
and
their
Impositions
!
They
will
tell
us
,
We
love
them
with
a
love
of
Benevolence
,
as
we
must
our
enemies
;
we
wish
them
no
harm
,
but
the
greatest
good
;
but
we
cannot
love
them
as
such
complacentially
,
nor
think
approvingly
of
their
ways
.
Whether
you
do
well
or
ill
in
promoting
their
sufferings
,
I
am
not
now
judging
;
I
only
tell
you
that
it
is
the
greatest
hinderance
to
our
reconciling
them
to
you
,
and
your
ways
,
that
you
could
easily
have
devised
.
I
never
saw
that
wooing
speed
well
,
that
said
,
Love
me
,
or
I
will
send
thee
to
Gaol
.
When
I
was
a
child
I
never
thought
any
correction
more
unreasonable
than
whipping
children
to
make
them
give
over
crying
,
when
whipping
was
an
unresistible
means
to
make
them
cry
,
if
they
had
not
cried
before
.
While
I
am
Voluminously
reproached
for
not
reproving
the
spirit
of
Separation
or
Nonconformty
,
(
as
afore
limited
)
when
I
did
it
last
,
I
was
sent
to
Prison
;
and
when
I
would
do
it
by
Preaching
,
I
have
not
leave
.
And
if
your
meaning
be
,
Speak
when
we
have
shut
thy
mouth
;
and
teach
men
to
like
us
when
they
suffer
our
wrath
,
you
increase
our
task
when
you
have
taken
away
our
straw
.
I
conclude
therefore
with
repeating
it
:
you
will
not
suffer
us
to
serve
you
as
we
can
,
but
are
our
greatest
hinderers
while
you
blame
us
.
And
lastly
,
as
to
their
scrupling
the
Corporation
,
Declaration
and
Oath
,
I
can
speak
best
for
my self
.
The
Bayliff
,
Justice
,
and
all
the
twelve
Capital
Burgesses
(
besides
inferior
Burgesses
)
did
refuse
it
,
and
were
every
one
displaced
,
save
one
(
now
dead
)
that
had
been
a
Soldier
in
the
Kings
Army
(
what
men
were
put
in
their
stead
,
I
am
not
now
to
tell
you
.
)
And
they
were
so
far
▪
from
being
perswaded
to
this
by
me
(
at
almost
an
hundred
miles
distance
)
that
I
never
once
spake
to
them
,
nor
wrote
to
them
one
Letter
or
word
about
it
.
And
it
being
no
part
of
the
old
Conformity
,
how
could
this
be
put
into
their
heads
by
me
?
especially
when
they
know
that
I
had
kept
the
Covenant
from
ever
being
put
upon
that
Town
and
Country
.
4
Obj
But
the
issue
sheweth
how
little
good
your
Teaching
doth
!
where
are
any
more
against
Bishops
and
Conformity
than
your
hearers
?
You
make
men
hypocrites
,
and
teach
them
to
prate
phrases
,
and
cut
faces
,
and
rail
at
carnal
reason
,
and
this
goeth
for
Godliness
,
when
they
are
worse
than
you
found
them
.
And
how
have
you
cured
all
that
ignorance
of
the
people
which
you
lament
?
If
it
be
cured
,
that
argument
for
the
necessity
of
your
Preaching
is
gone
?
If
they
are
not
cured
,
how
can
you
yet
think
to
cure
them
?
therefore
their
necessity
is
no
plea
for
your
Preaching
.
Ans.
1.
Thus
indeed
the
Quakers
were
wont
to
revile
us
in
the
open
streets
,
and
tell
us
our
Preaching
did
no
good
;
and
they
would
point
at
a
gaudy
Coat
,
or
any
thing
that
they
accounted
pride
or
vanity
,
and
cry
out
,
See
,
this
is
the
fruit
of
your
Ministry
.
But
through
the
great
mercy
of
God
,
our
success
hath
been
such
,
that
constraineth
us
thankfully
to
acknowledg
his
unspeakable
mercy
that
ever
called
us
to
so
blessed
a
work
,
though
we
had
been
sooner
fed
with
the
bread
and
water
of
affliction
;
And
that
under
Usurpation
it self
,
even
while
we
wrote
and
preacht
against
it
,
we
had
so
many
years
liberty
before
we
were
silenced
.
2.
A
Town
and
Church
is
not
a
being
of
the
same
materials
from
time
to
time
,
but
like
a
river
which
consists
of
transient
matter
.
Abundance
are
dead
and
got
safe
to
Heaven
,
that
we
at
first
instructed
,
who
are
yet
our
comforts
,
being
saved
from
this
untoward
generation
,
and
from
this
present
evil
world
.
And
those
that
were
children
when
I
was
last
with
that
people
,
and
taught
them
,
are
now
men
.
And
what
need
all
these
may
have
of
teaching
as
well
as
their
Parents
had
,
I
know
not
.
But
I
am
sure
where
I
come
,
that
ignorance
doth
prevail
.
3.
Knowledg
is
gotten
by
slow
degrees
,
especially
by
the
poor
and
vulgar
.
The
School
that
hath
been
taught
many
years
successfully
,
may
have
need
of
teaching
still
.
The
best
are
too
ignorant
,
and
the
want
of
knowledg
will
appear
in
the
wants
of
virtue
,
and
obedience
and
good
life
.
4.
You
force
us
to
answer
this
also
Historically
:
But
the
best
is
we
have
witnesses
enough
upon
the
place
.
I
will
first
speak
of
that
success
which
you
your selves
desire
,
and
then
of
that
which
we
desired
,
and
which
some
contemn
.
1.
This
week
I
spake
with
a
very
learned
,
worthy
,
silenced
Minister
,
who
dwelleth
in
a
great
Market-Town
in
the
West
,
who
telleth
me
,
of
a
multitude
there
that
have
been
formerly
otherwise
minded
,
there
is
scarce
two
or
three
that
now
go
not
with
him
to
the
publick
Parish-Worship
.
When
I
was
in
Kiderminster
I
could
have
been
more
confident
of
the
ruling
of
that
people
in
equal
ways
;
but
since
I
came
away
,
my
silencing
hath
so
disaffected
them
to
the
Bishops
,
more
than
I
then
left
them
,
that
multitudes
will
not
communicate
in
the
Sacrament
in
publick
:
I
cannot
come
at
them
,
nor
I
do
not
write
to
them
,
lest
I
offend
those
that
think
I
do
but
seduce
them
.
But
those
that
call
on
me
,
say
,
We
cannot
embody
our selves
in
Church-communion
with
such
persecutors
.
Especially
since
several
of
them
have
lain
in
the
Goal
;
but
before
,
they
had
no
such
argument
to
plead
.
Yet
do
I
usually
satisfie
those
that
speak
to
me
here
in
their
travels
.
But
that
is
but
a
few
.
But
yet
I
hear
not
of
four
men
and
women
in
the
Town
that
do
not
come
to
the
publick
Assembly
.
I
have
told
you
,
at
Acton
where
I
lived
last
,
I
knew
not
of
three
persons
of
all
my
hearers
of
that
Parish
that
did
not
come
to
the
publick
Assembly
,
and
join
in
the
use
of
the
Liturgy
.
So
much
for
that
part
of
our
success
.
2.
But
I
will
not
deny
to
you
that
we
define
not
Godliness
by
Conformity
to
Diocesans
,
or
Ceremonies
,
and
therefore
have
another
kind
of
success
which
we
first
and
more
endeavour
,
which
is
to
teach
them
the
meaning
of
their
Baptismal
Covenant
,
and
the
Creed
,
Lords-prayer
,
and
Ten
Commandments
;
and
to
teach
them
to
believe
aright
in
Christ
▪
and
to
love
God
above
all
,
and
their
neighbour
as
themselves
,
and
to
live
soberly
,
righteously
and
godly
in
the
world
,
and
to
have
their
hearts
and
conversations
in
Heaven
,
and
by
the
spirit
to
mortifie
the
lusts
and
deeds
of
the
flesh
.
And
if
we
can
get
them
well
to
digest
and
practise
thus
much
,
we
think
we
have
not
lost
our
labour
;
though
they
are
not
yet
acute
enough
,
to
cut
by
so
small
a
thred
as
some
more
subtle
wits
,
nor
to
cleave
a
hair
,
nor
to
decide
all
Controversies
about
Diocesans
and
ceremonies
.
And
seeing
neither
of
these
are
in
our
Creed
,
we
hold
them
no
articles
of
our
Faith
,
and
therefore
not
necessary
to
our
hearers
Salvation
.
And
as
to
our
success
in
this
,
the
men
themselves
,
and
those
that
know
them
,
and
see
their
lives
,
are
the
fittest
Judges
.
I
meddle
not
with
other
men
:
I
must
say
of
my
own
hearers
with
humble
thankfulness
to
God
,
that
when
I
came
to
Kiderminster
it
was
noted
publickly
for
one
of
the
rudest
Towns
in
the
County
;
and
when
I
left
them
it
was
much
otherwise
.
And
to
those
that
may
say
,
It
is
but
in
prating
phrases
,
and
cutting
faces
,
and
thinking
themselves
better
than
others
:
I
answer
,
1.
They
were
not
Academicks
,
much
less
Doctors
;
they
spake
not
artificially
according
to
the
rules
of
Rhetorick
or
Logick
.
They
could
not
dispute
well
of
the
fixed
Stars
or
Planets
,
the
Vortices
or
Spheres
,
the
Elements
or
Atoms
,
&c.
And
they
are
in
their
garb
and
speech
as
poor
men
are
,
both
plain
,
and
some
of
them
rustical
.
And
when
they
talk
of
Religion
,
some
of
them
are
not
free
from
some
such
unaccurate
expressions
,
and
uncogent
arguings
as
in
the
Schools
would
make
them
ridiculous
.
And
they
pray
not
all
in
words
so
accurate
(
especially
the
youngest
)
as
I
could
wish
I
could
do
my self
.
But
some
of
them
understand
the
Body
of
Divinity
,
and
the
Doctrinal
Controversies
too
,
which
I
have
written
on
,
and
pray
in
so
good
order
and
expression
,
as
I
meet
not
now
with
one
Parish-Minister
of
ten
or
twenty
that
excelleth
them
.
Indeed
those
of
them
that
fear
God
,
do
take
themselves
to
be
better
and
happier
now
than
they
were
when
they
feared
him
not
,
or
than
drunkards
,
worldlings
,
and
malicious
enemies
of
Godliness
are
.
And
though
they
abhor
the
Pharisees
hypocritical
thanks
,
they
think
that
unthankfulness
to
God
for
his
grace
is
no
virtue
,
nor
thankfulness
a
vice
or
thing
indifferent
.
They
are
eminent
for
humility
;
so
far
from
a
proud
and
preaching
vein
,
(
when
it
was
the
temptation
and
disorder
of
the
time
)
that
I
could
never
get
one
man
of
them
to
try
his
parts
by
one
private
Exercise
that
way
;
some
from
Oxford
that
admired
them
would
have
drawn
some
of
them
towards
the
Ministry
;
which
made
me
wish
them
to
a
trial
,
but
never
could
procure
it
.
I
never
knew
of
one
man
that
preacht
or
expounded
Scripture
to
others
(
unless
in
conference
about
the
sense
of
a
Text
)
in
all
the
time
that
I
was
there
.
Though
I
am
not
one
that
condemn
all
that
in
their
families
do
otherwise
.
They
were
not
then
noted
for
censorious
to
dissenters
(
unless
two
or
three
particular
persons
.
)
They
addicted
themselves
to
no
parties
,
sidings
,
or
factions
in
Religion
.
They
that
you
call
Puritans
,
and
our
followers
,
were
neither
Episcopal
,
Presbyterians
,
or
Independents
;
but
for
plain
Christianity
and
Godliness
as
such
,
and
for
the
unity
of
all
sober
Christians
,
and
to
do
their
own
duty
,
in
that
especially
which
all
these
parties
did
consent
in
.
When
I
was
removed
from
them
,
and
they
heard
a
stranger
in
the
Pulpit
crying
out
against
them
as
Presbyterians
,
and
a
generation
of
vipers
,
&c.
I
hear
they
looked
somewhat
strangely
at
such
strange
kind
of
Preaching
;
what
!
the
man
meant
to
pretend
to
know
their
judgments
better
than
they
knew
their
own
!
When
I
never
knew
two
whose
judgments
were
for
the
Presbyterian
Government
in
all
the
Town
and
Parish
.
They
were
in
all
this
so
unanimous
and
concordant
,
that
when
division
shattered
some
other
Parishes
,
there
was
not
that
I
heard
of
one
Anabaptist
,
one
Quaker
,
nor
of
any
different
party
at
all
among
them
,
save
that
two
or
three
in
the
War
fell
off
from
Christianity
and
all
Religion
,
and
became
as
a
pillar
of
Salt
unto
all
the
rest
.
When
I
called
them
to
my
house
to
be
Catechised
and
instructed
,
there
were
very
few
families
refused
.
And
there
were
not
,
that
I
could
hear
of
in
the
heart
of
the
Town
,
above
one
or
two
families
in
a
street
▪
side
that
did
not
call
on
God
,
and
daily
worship
him
.
The
Lords-day
they
spent
in
publick
Worship
,
and
in
repeating
for
memory
what
they
heard
,
and
in
Praying
and
singing
Psalms
of
praise
.
They
lived
in
quietness
,
and
had
no
Law-suits
nor
known
contentions
.
None
of
them
lived
in
wealth
or
worldly
honours
,
none
in
idleness
,
few
or
none
in
begging
,
but
in
daily
painful
labour
in
their
Callings
,
by
which
they
lived
from
hand
to
mouth
.
Those
few
that
were
common
drunkards
in
the
Town
(
three
or
four
that
custom
had
made
as
beasts
)
were
yet
convinced
that
their
neighbours
were
better
and
happier
than
they
.
As
to
their
cutting
faces
,
I
can
say
nothing
to
you
,
but
that
their
tone
was
as
decent
as
most
Preachers
I
now
hear
,
and
their
countenance
as
sober
and
well
composed
.
But
God
most
regardeth
the
composure
of
the
heart
.
But
all
that
seemeth
serious
is
to
some
men
matter
of
scorn
;
and
one
lately
telleth
you
,
That
if
you
stop
the
Nonconformists
mouths
,
no
wonder
if
they
speak
through
the
nose
.
And
men
will
have
more
care
to
wash
their
faces
,
and
compose
their
countenances
in
publick
,
than
if
you
drive
them
into
corners
.
And
for
their
prating-phrases
,
they
are
ambitious
but
of
two
excellencies
of
speech
,
the
one
is
to
speak
their
minds
in
that
matter
which
may
have
the
fullest
signification
,
both
of
the
matter
spoken
,
and
of
the
speakers
affections
about
the
matter
;
(
for
the
use
of
speech
is
to
express
them
both
)
,
the
other
is
for
ornament
,
and
that
is
to
speak
in
Scripture-phrase
,
not
abused
(
any
further
than
weakness
causeth
all
the
weak
to
do
,
even
publick
Preachers
as
well
as
others
)
,
but
as
well
understood
as
they
are
able
.
And
they
that
scorn
at
Scripture-phrase
,
should
not
conform
to
the
Book
of
Ordination
or
Articles
,
where
the
Scripture
sufficiency
and
perfection
is
confest
.
If
the
phrase
of
the
Scripture
it self
is
not
odious
,
neither
is
the
sober
use
of
it
,
where
it
is
not
perverted
.
But
to
such
general
charges
,
we
can
give
no
answer
,
but
nexa
caput
sequitur
;
name
the
particular
persons
and
words
,
and
prove
your
accusation
,
and
caluminate
not
the
rest
against
whom
no
such
proof
is
brought
.
5
Obj.
But
what
excellent
Preaching
or
Labours
have
you
to
boast
of
more
than
others
,
that
your
Preaching
must
be
thought
so
necessary
?
What
did
you
when
you
did
preach
,
but
cast
out
Catechising
,
the
Lords-prayer
,
the
Creed
,
and
the
Communion
in
the
Sacrament
out
of
the
Church
,
and
bring
the
people
to
be
almost
Heathens
;
and
cast
out
all
true
Discipline
and
Government
,
and
substituted
Presbyterian
Examinations
before
the
Sacrament
,
and
rigor
and
tyranny
which
the
people
would
not
endure
?
and
is
this
so
necessary
a
thing
?
Ans.
These
things
indeed
we
read
and
hear
from
you
very
often
;
but
another
Judg
must
pass
the
final
sentence
.
You
make
us
pity
the
poor
world
in
regard
of
the
uncertainty
of
History
.
You
put
us
upon
the
recital
of
our
practice
which
will
sound
like
the
boasting
of
a
fool
.
But
if
blessed
Paul
was
put
upon
that
which
he
calleth
,
Speaking
like
a
fool
;
though
they
were
not
the
words
of
folly
,
we
must
not
murmur
if
we
have
the
like
inconvenience
put
upon
us
.
1.
If
the
successes
before
described
be
nothing
worth
in
your
esteem
,
yet
labour
must
be
continued
still
;
and
we
must
in
meekness
instruct
those
that
oppose
,
if
God
peradventure
will
give
them
repentance
to
the
acknowledging
of
the
truth
,
2
Tim.
2.
25
,
26.
And
I
suppose
few
Parish-Priests
of
my
acquaintance
will
either
judg
themselves
and
their
labours
useless
,
or
give
them
over
,
if
the
maintenance
fail
not
of
success
;
else
how
many
empty
Temples
should
we
have
?
But
you
shall
not
so
easily
tempt
us
into
utter
unthankfulness
for
so
great
a
mercy
as
our
success
beyond
our
expectation
was
.
I
remember
Dr.
Ames
telleth
his
Father
in
Law
Dr.
Burgess
,
in
his
Fresh
Suit
,
that
Bishop
Morton
himself
did
silence
old
Mr.
Midsley
of
Rutsdale
in
Lancashire
after
God
had
blessed
his
Ministry
with
the
Conversion
of
many
thousand
souls
(
and
his
Son
after
him
he
silenced
also
.
)
Whether
you
will
think
that
this
which
he
calleth
conversion
,
being
but
from
Popery
,
ignorance
,
sensuality
and
prophaneness
,
be
to
be
valued
,
or
whether
you
will
deny
the
publick
matter
of
fact
,
I
know
not
;
but
for
my
part
I
was
glad
to
hear
that
he
was
not
silenced
till
many
thousands
had
been
converted
by
him
.
And
O
what
abundance
of
success
this
way
had
the
Ministry
of
Mr.
Hildersham
,
Mr.
Nichols
,
Mr.
Dod
,
Mr.
Thomas
Hooker
,
Mr.
John
Rogers
of
Dedham
,
Mr.
Herring
,
Mr.
Barlow
,
and
abundance
more
of
the
old
Nonconformists
?
And
what
understanding
excellent
persons
were
Dr.
Ames
,
Mr.
Bradshaw
,
Mr.
John
Ball
,
Mr.
John
Paget
,
old
John
Fox
,
Mr.
Paul
Bain
,
Mr.
Parker
,
&c.
To
say
nothing
of
Mr.
Perkins
,
Dr.
Humphrey
,
Dr.
John
Reynolds
,
&c.
who
were
more
Nonconformists
than
I
and
those
of
my
judgment
are
.
Doubtless
they
were
as
like
to
know
how
to
Preach
,
without
either
prating
phrases
,
or
ignorant
,
unlearned
,
dry
unedifying
Sermons
,
tending
to
bring
Christianity
into
contempt
,
as
most
(
at
least
)
of
the
Parish-Priests
that
I
use
to
hear
in
any
place
where
ever
I
come
.
2.
And
as
to
our
own
Preaching
,
I
confess
we
have
little
cause
to
boast
of
it
.
For
my
own
part
God
knoweth
I
have
seldom
come
out
of
the
Pulpit
without
some
grief
and
self-accusation
,
that
I
should
stand
there
to
speak
as
a
Minister
of
Christ
about
so
great
a
matter
as
the
everlasting
Salvation
of
the
peoples
souls
,
and
that
to
men
that
are
almost
dying
,
and
must
shortly
be
all
in
an
unchangeable
state
,
where
there
is
no
more
time
of
preparation
for
their
final
doom
,
and
yet
that
I
should
speak
with
no
more
wisdom
,
life
and
servency
.
That
I
do
not
every
time
importune
the
hearers
with
the
greatest
seriousness
that
my
soul
can
reach
unto
,
and
with
tears
beseech
the
impenitent
to
consider
,
and
with
earnestness
awaken
stupid
souls
,
at
least
to
some
regard
of
their
Salvation
,
(
though
I
were
never
so
much
derided
for
all
this
with
all
the
reproaches
that
blinded
malicious
wit
can
invent
)
The
Lord
knoweth
that
if
it
had
not
been
for
the
undeniable
necessities
of
the
world
,
which
hath
not
enow
that
are
fitter
than
my self
,
(
though
very
unworthy
)
I
had
never
entered
into
the
Sacred
Ministry
;
and
after
I
was
entered
I
had
soon
repented
of
it
.
We
have
upon
our selves
so
penitent
a
sense
of
our
own
neglects
,
that
hindereth
us
from
flying
in
the
face
of
those
that
silence
us
.
We
use
not
to
others
(
whatever
we
now
say
to
your selves
)
to
talk
of
your
faults
herein
so
much
as
of
our
own
.
And
we
daily
beg
of
God
to
pardon
us
,
that
we
speak
no
more
wisely
and
importunately
in
so
great
a
case
when
we
had
time
.
And
that
we
did
not
watch
more
diligently
over
the
peoples
souls
,
and
teach
them
publickly
,
and
from
house
to
house
day
and
night
,
in
season
and
out
of
season
,
even
with
tears
.
And
we
daily
pray
that
those
that
come
in
our
places
may
be
better
than
we
have
been
,
and
may
take
warning
by
us
,
to
be
more
studious
and
laborious
.
But
yet
seeing
you
have
left
us
no
other
answer
,
I
shall
Historically
tell
you
the
truth
of
our
course
,
and
leave
it
to
the
judgment
(
not
of
you
,
for
you
are
partial
,
and
some
deride
us
,
and
some
believe
us
not
;
nor
yet
of
our
People
,
for
they
know
it
,
and
therefore
believe
not
the
reproachers
;
but
)
of
all
indifferent
sober
men
.
I
remember
when
Mr.
Thomas
Wadsworth
Minister
at
Newington-Buts
was
put
out
,
the
Parishioners
came
to
me
with
a
Petition
to
the
King
for
some
pity
to
their
souls
in
his
Restoration
,
and
would
have
had
me
to
have
directed
them
how
to
get
it
delivered
.
I
told
them
it
was
a
thing
not
to
be
attempted
,
being
contrary
to
the
course
of
the
present
Laws
,
and
so
it
never
was
delivered
(
that
I
know
of
.
)
But
when
I
read
it
,
I
saw
the
difference
between
man
and
man
.
They
therein
expressed
that
he
had
been
a
prudent
,
constant
,
painful
Preacher
to
them
,
that
he
was
of
a
most
blameless
exemplary
life
;
that
he
spent
all
that
he
had
in
charitable
works
;
that
he
visited
,
and
instructed
,
and
Catechised
every
family
,
house
by
house
,
that
he
hired
a
Minister
to
assist
him
in
such
private
Catechising
and
instructing
;
that
he
bought
Bibles
to
give
all
the
poor
of
the
Parish
that
could
not
buy
them
;
with
much
more
of
the
like
.
And
he
was
not
succesless
,
nor
is
not
since
his
silencing
to
this
day
.
It
would
be
endless
to
multiply
such
instances
of
the
now
silenced
Ministers
in
this
Land
.
But
because
I
am
Purus
putus
Puritanus
,
as
it
s
said
,
and
you
will
have
it
so
that
I
must
be
named
more
than
others
,
as
one
by
whom
the
world
may
know
the
rest
,
even
with
an
Ex
uno
omnes
,
to
use
some
of
your
own
expressions
;
I
shall
tell
you
what
was
my
course
,
and
how
far
I
am
guilty
of
the
matter
of
these
accusations
.
1.
My
body
being
exceeding
weak
,
I
Preached
but
twice
a
week
,
once
on
the
Lords-day
,
and
once
on
the
Market-day
.
2.
The
Doctrine
which
I
Preached
being
visible
in
above
seventy
Books
,
and
my
Religion
described
so
fully
in
my
Reasons
of
the
Christian
Religion
,
my
Confession
,
and
many
other
Treatises
,
I
need
not
now
repeat
;
nor
plead
for
it
to
the
world
,
that
it
is
not
heresie
,
nor
Phrase-divinity
(
as
they
now
speak
.
)
And
whether
non
sense
,
other
men
that
have
sense
must
judg
.
3.
I
had
one
or
two
Assistants
with
me
(
who
besides
two
sequestred
Ministers
and
my self
)
were
maintained
out
of
the
maintenance
of
the
Vicaridg
(
and
at
last
an
augmentation
for
a
Chappel
.
)
One
of
these
Preached
one
part
of
the
day
with
me
,
and
the
other
twice
at
a
Chappel
near
.
4.
We
never
baptized
a
child
without
the
profession
of
the
Creed
,
(
so
that
we
did
not
cast
out
that
)
;
and
we
seldom
prayed
any
day
without
concluding
with
the
Lords-prayer
.
And
the
Sacrament
we
administred
oft
.
Indeed
we
kneeled
not
in
the
reception
,
because
we
had
liberty
to
do
as
we
thought
fittest
.
But
I
openly
told
them
that
I
judged
kneeling
not
unlawful
,
nor
would
refuse
any
that
did
kneel
on
that
account
.
But
many
came
not
,
because
the
rest
kneeled
not
,
and
they
might
not
have
it
on
a
distinct
day
by
themselves
(
which
tended
to
division
)
,
but
most
because
they
were
told
of
the
(
after
mentioned
)
Discipline
that
would
be
used
towards
them
.
5.
At
first
we
Catechised
in
the
Church
,
where
the
Creed
,
Lords-prayer
and
Decalogue
were
daily
repeated
.
Afterward
we
took
a
more
effectual
course
;
all
the
families
in
the
Town
came
to
my
house
,
and
my
Assistants
went
to
their
houses
in
the
Parish
(
it
being
almost
twenty
miles
about
.
)
Mondays
and
Tuesdays
half
the
day
we
constantly
spent
in
this
work
,
taking
about
fourteen
families
a
week
between
two
of
us
.
We
first
heard
them
repeat
the
words
of
the
Catechism
,
or
at
least
of
the
Creed
,
Lords-prayer
and
Decalogue
.
Next
we
tried
how
they
understood
some
part
of
them
.
Then
we
a
little
with
tenderness
and
modesty
enquired
of
their
consent
,
their
resolution
,
and
their
thoughts
of
,
and
preparations
for
another
world
;
and
if
any
were
ashamed
to
open
their
ignorance
,
we
urged
them
not
any
further
,
but
turned
our
speech
to
instruction
and
exhortation
.
And
the
superiors
and
ancients
we
examined
not
before
their
servants
or
children
,
but
put
those
Questions
,
and
used
those
Exhortations
to
their
servants
and
children
in
their
hearing
which
we
desired
them
themselves
to
receive
.
And
we
still
concluded
with
the
most
urgent
exhortations
for
preparation
for
death
and
judgment
that
we
were
able
;
and
when
it
was
meet
,
engaging
the
ignorant
,
negligent
and
sensual
,
to
sober
promises
of
another
course
.
And
thus
we
usually
spent
about
an
hour
with
a
family
,
in
which
I
spent
my self
as
much
as
in
a
Sermon
at
least
.
And
through
Gods
mercy
we
seldom
parted
with
them
,
without
some
signs
of
their
present
repentance
,
and
purposes
of
amendment
for
the
time
to
come
.
But
our
method
being
punctually
described
in
the
end
of
my
Reformed
Pastor
,
I
shall
say
no
more
of
it
.
6.
My
Assistant
in
the
Town
Mr.
Sergeant
,
was
a
man
of
so
great
prudence
,
piety
,
meekness
,
peaceableness
,
self-denial
,
and
blamelesness
of
life
,
that
I
never
to
my
remembrance
saw
him
in
anger
,
nor
ever
heard
an
offensive
word
from
his
mouth
,
nor
ever
saw
or
heard
of
an
offensive
(
much
less
a
scandalous
)
action
done
by
him
in
all
the
years
that
he
was
there
.
I
never
heard
him
grudg
at
any
labour
,
(
when
he
travelled
as
aforesaid
to
all
the
houses
of
the
Parish
,
and
Preached
usually
twice
each
Lords-day
,
at
three
miles
distance
one
from
the
other
.
)
Nor
did
I
ever
hear
man
or
woman
blame
him
for
any
word
or
deed
;
nor
ever
heard
him
ask
what
money
he
should
have
,
but
took
it
as
it
came
.
And
was
indeed
as
a
willing
and
loving
servant
unto
all
,
and
was
beloved
by
all
;
(
though
we
had
many
more
affectionate
taking
Preachers
.
)
7.
I
gave
to
every
family
in
Town
and
Parish
(
being
beside
a
great
Borough
about
twenty
Villages
)
a
Catechism
,
and
some
of
my
lesser
Books
,
and
of
every
Book
I
wrote
usually
as
many
as
my
Purse
could
well
afford
.
And
to
every
Family
a
Bible
,
which
either
for
want
of
money
,
or
of
willingness
to
buy
,
had
none
,
where
any
one
in
the
house
could
read
.
8.
After
the
Lecture
at
evening
,
as
many
as
had
leisure
and
will
,
assembled
at
my
Lodgings
,
where
one
of
them
repeated
the
Sermon
;
and
any
one
that
would
did
by
word
or
writing
,
put
in
such
doubts
about
the
things
delivered
,
the
solution
of
which
would
tend
to
their
further
satisfaction
,
which
I
then
answered
.
And
if
they
had
any
other
cases
of
Conscience
,
they
offered
them
to
me
in
writing
(
that
I
might
see
whether
they
were
fit
for
publick
mention
)
,
and
then
we
sung
a
Psalm
,
and
I
or
one
of
them
did
pray
.
9.
All
the
Ministers
of
the
County
whose
names
are
Printed
in
our
Book
of
Concord
,
did
agree
(
seeing
the
Rulers
that
then
were
did
leave
all
Discipline
to
the
Churches
will
,
and
constrained
none
;
and
seeing
we
were
divided
about
Church-Government
,
to
the
great
damage
of
the
Church
)
,
That
we
would
all
practise
so
much
of
the
spiritual
discipline
as
all
three
parties
,
Episcopal
,
Presbyterian
and
Independents
were
agreed
in
,
(
which
we
thought
enough
for
our
union
and
reformation
)
and
leave
the
rest
without
the
compass
of
our
agreement
;
that
so
the
Episcopal
party
might
not
say
,
that
we
break
the
Laws
,
or
shut
them
out
;
nor
the
rest
say
,
that
our
narrow
principles
excluded
them
from
our
Communion
.
10.
Accordingly
once
a
mouth
I
had
a
meeting
to
hear
and
admonish
them
that
after
more
private
reproof
,
had
refused
repentance
for
heinous
and
notable
offences
;
where
were
present
three
Justices
of
the
Peace
(
as
at
their
monthly
meeting
,
to
do
that
which
belonged
to
the
Magistrate
,
and
see
that
we
did
not
usurp
their
power
)
and
above
twenty
of
the
Seniors
of
the
Town
and
Parish
,
(
not
as
Lay-Elders
or
Officers
to
vote
,
but
as
those
of
the
people
that
had
best
leisure
and
advantage
to
see
that
we
did
the
Church
no
wrong
)
and
two
or
three
Pastors
,
and
three
or
four
elected
Deacons
.
Where
our
chief
trouble
was
with
drunkards
,
exhorting
them
to
repentance
,
and
praying
with
them
,
and
to
keep
peace
among
the
neighbours
,
and
maintain
their
unity
.
11.
The
next
day
of
every
month
,
the
Neighbour-ministers
met
at
the
Lecture
,
and
afterward
at
an
Ordinary
in
an
honest
neighbours
private
house
;
where
if
any
of
our
Parishes
obstinately
refused
repentance
for
drunkenness
or
such
open
heinous
sin
,
he
was
gently
admonished
and
exhorted
before
all
the
Ministers
.
But
our
usual
work
was
a
Disputation
on
some
useful
point
in
Divinity
,
to
exercise
and
edifie
the
younger
sort
,
where
were
usually
present
about
twenty
,
and
among
them
some
of
the
most
learned
,
sober
,
Episcopal
Divines
that
were
in
these
parts
,
who
were
constant
or
frequent
helpers
of
us
,
Mr.
Thomas
Good
,
Mr.
Mar.
Johnson
,
&c.
12.
Those
open
great
offenders
who
before
these
Ministers
also
refused
to
profess
Repentance
,
I
did
three
Lords-days
as
gently
and
affectionately
as
I
could
,
admonish
publickly
before
all
the
Church
,
and
after
that
some
days
publickly
prayed
for
their
Repentance
;
which
if
they
refused
not
,
they
there
consest
their
sin
,
and
desired
the
Churches
prayers
for
their
pardon
and
reformation
.
But
if
they
still
refused
,
I
declared
them
unfit
for
the
Communion
of
the
Church
,
according
to
the
Laws
of
Christ
,
and
required
the
Church
to
avoid
their
Communion
;
and
we
used
no
other
Excommunication
.
But
this
discipline
we
used
on
none
but
those
that
consented
to
it
before
,
and
not
over
any
that
would
rather
forsake
our
Communion
than
submit
to
it
,
lest
they
should
think
I
did
them
wrong
.
13.
The
people
of
the
place
also
did
,
for
ought
I
know
,
as
much
as
I
,
for
the
promoting
of
their
neighbours
good
:
1.
By
their
unity
and
concord
.
2.
By
their
humility
and
blameless
lives
.
3.
They
met
in
the
houses
of
many
of
those
that
were
ablest
to
help
them
;
on
Saturday
▪
nights
,
to
call
to
mind
the
last
Lords-days
Exhortations
,
and
on
the
Lords-days
twice
to
repeat
the
Sermons
preacht
that
day
,
and
sing
a
Psalm
,
and
pray
together
,
and
no
more
.
The
Reasons
of
these
meetings
I
refer
(
not
to
the
enemies
of
all
things
that
favour
of
diligence
for
a
mans
soul
,
but
)
to
all
that
know
what
a
soul
is
worth
,
and
what
is
due
from
the
Creature
to
his
Creator
,
and
what
is
necessary
to
the
information
of
an
ignorant
man
.
1.
Many
families
had
no
one
that
could
read
;
and
such
were
also
the
most
ignorant
;
so
that
they
could
not
do
any
thing
in
a
holy
use
of
the
Lords-day
but
what
they
did
at
Church
,
unless
they
took
their
neighbours
help
.
And
time
on
any
day
is
precious
,
and
not
to
be
cast
away
in
vain
.
2.
These
persons
,
and
many
more
,
could
remember
but
little
of
a
Sermon
by
once
hearing
;
yea
twice
was
too
little
with
the
most
.
And
we
preach
not
only
to
be
heard
and
admired
,
but
to
edifie
souls
;
and
how
great
a
discouragement
is
it
to
a
faithful
Minister
,
to
bestow
his
time
and
labour
in
preparing
and
speaking
that
which
so
nearly
concerneth
his
auditors
,
and
to
cast
it
as
seed
by
the
high-way
side
,
and
to
have
it
all
die
in
the
hearing
,
and
carried
no
further
than
the
Church-doors
.
If
I
taught
a
School
of
boys
,
or
sent
my
servant
but
on
certain
businesses
for
my self
,
I
should
not
be
willing
that
all
my
words
should
go
no
further
.
And
old
ignorant
men
do
hardlier
learn
than
boys
;
and
heavenly
Doctrine
is
more
hardly
remembered
than
common
business
in
the
world
.
3.
If
the
Lords-day
had
been
but
a
time
of
leave
to
use
such
helps
,
and
not
of
duty
,
we
should
take
it
for
a
great
mercy
to
have
leave
to
spend
that
time
in
seeking
God
,
and
life
everlasting
,
which
else
would
be
lost
,
or
spent
in
trifles
.
4.
Our
people
were
generally
poor
labourers
,
that
could
spare
so
little
time
for
such
things
on
the
week-days
(
but
what
they
did
in
their
Shops
at
their
work
)
that
it
must
be
now
,
or
not
at
all
.
5.
Common
charity
and
many
Scripture-precepts
oblige
all
good
Christians
to
help
to
edifie
and
save
their
neighbours
by
all
just
and
lawful
means
.
6.
We
found
by
great
experience
,
that
it
greatly
increased
knowledg
and
obedience
,
and
piety
in
the
people
.
7.
And
so
far
was
it
from
causing
sects
or
heresies
,
or
contempt
of
Ministers
,
or
private
mens
Preaching
,
that
it
was
the
chief
of
all
means
that
ever
I
found
successful
against
these
exorbitancies
;
so
that
when
those
Pastors
that
cried
down
such
meetings
as
Conventicles
,
and
restrained
the
people
from
meeting
to
repeat
or
pray
,
did
thereby
occasion
them
to
go
further
in
their
undertakings
than
they
ought
.
I
still
found
that
to
let
them
do
what
belonged
to
them
as
private
men
,
was
the
means
to
keep
them
from
that
which
belonged
only
to
the
Ministers
;
and
needful
meetings
in
their
houses
in
due
subordination
to
the
Pastors
and
Church-assemblies
,
was
the
best
way
to
keep
them
from
schismatical
meetings
,
which
were
in
opposition
to
the
Pastors
and
Church-assemblies
.
Yea
,
that
to
drive
them
hard
on
to
their
proper
duty
in
their
families
,
and
for
their
ignorant
neighbours
,
was
the
best
way
to
convince
them
,
that
they
had
neither
ability
nor
leisure
for
more
,
which
belonged
not
to
them
.
In
a
word
,
it
was
a
principal
cause
that
we
had
no
sects
nor
divisions
among
us
.
And
now
if
any
man
come
with
his
exceptions
against
such
meetings
as
dangerous
to
the
Church
or
State
,
I
only
answer
him
,
1.
Try
it
as
much
as
we
have
done
,
before
you
condemn
you
know
not
what
.
2.
Will
you
do
nothing
to
help
the
people
to
Heaven
,
but
that
which
is
lyable
to
no
abuse
,
or
inconvenience
?
Then
Christ
and
the
Gospel
,
and
Scripture
,
and
much
more
Reason
it self
must
be
renounced
,
which
are
all
more
abused
than
such
private
meetings
.
3.
See
that
you
be
not
more
afraid
of
sects
,
than
of
mens
apparent
ungodliness
and
damnation
.
4.
And
see
that
it
be
not
your
own
want
of
skill
and
diligence
,
that
makes
you
oppose
that
means
which
you
cannot
guide
and
manage
.
Obj.
But
this
was
not
the
common
case
of
the
Nonconformists
:
what
do
you
tell
us
a
long
story
of
your
doings
,
when
it
was
otherwise
throughout
the
land
.
Ans.
1.
You
know
that
there
were
then
many
Sectaries
in
the
land
,
and
you
may
as
well
impute
to
us
your
own
misdoings
as
theirs
.
We
justifie
not
the
Sectaries
in
their
principles
or
practises
.
2.
What
was
the
Doctrine
and
practise
of
Presbyterian
and
Independents
,
the
writings
which
they
all
agreed
to
,
will
partly
tell
you
.
In
the
Confession
of
Faith
you
see
what
Doctrine
they
agreed
to
Preach
.
In
the
Catechisms
they
shew
you
that
the
Creed
,
Lords-Prayer
and
Decalogue
,
were
not
only
to
be
learned
by
the
people
,
but
the
sense
and
use
also
of
them
all
.
And
is
this
casting
them
out
of
the
Church
?
And
in
the
Directory
they
advise
to
the
use
of
the
very
words
of
the
Lords
prayer
in
the
Churches
.
3.
That
I
was
not
singular
in
this
course
,
you
may
soon
learn
if
you
will
but
enquire
what
was
done
at
Bewdeley
,
Stourbridg
,
and
other
places
round
about
me
.
Nay
when
our
two
Agreements
,
one
for
Catechising
and
personal
Conference
from
house
to
house
,
and
the
other
for
common
concord
in
Discipline
,
were
subscribed
by
so
many
of
all
that
County
,
and
some
adjoining
,
whose
names
are
visible
there
in
print
,
you
may
imagine
they
endeavoured
to
do
what
they
subscribed
to
do
.
4.
Nor
was
it
that
County
only
;
you
may
see
in
their
Printed
Agreements
that
the
Ministers
of
Westmorland
,
and
other
Counties
agreed
much
on
the
same
courses
.
And
Essex
,
Wiltshire
,
Dorsetshire
,
and
many
others
,
had
begun
the
same
work
,
from
which
the
return
of
Diocesans
hath
released
them
.
And
remember
that
the
charge
of
casting
out
all
Discipline
;
and
of
Presbyterian
examinations
and
severities
,
are
hardly
reconcileable
;
nor
yet
the
not
administring
the
Sacrament
,
and
the
examining
of
the
people
before
the
Sacrament
.
But
for
our
Countrys
,
we
used
not
such
examinations
;
because
our
foresaid
ordinary
Catechising
and
conference
,
and
also
our
requiring
a
publick
profession
of
the
Christian
faith
and
life
,
at
the
transition
of
the
youth
out
of
their
state
of
Infant-membership
into
that
of
the
adult
,
(
described
by
me
in
my
Treatise
of
Confirmation
)
did
better
answer
their
necessities
.
6
Obj.
But
all
this
while
you
lived
in
Sequestrations
upon
other
mens
estates
,
and
eat
other
mens
bread
,
of
which
you
never
made
restitution
;
and
how
then
can
you
think
your
merits
are
such
as
may
plead
for
your
readmission
:
and
in
particular
,
Mr.
Durel
and
many
others
have
told
the
world
and
your self
,
that
as
a
reward
for
your
military
service
you
had
a
good
Benefice
,
out
of
which
another
only
for
his
fidelity
was
cast
out
;
with
what
conscience
this
was
done
,
see
you
to
it
.
Ans.
Reader
,
seeing
it
's
the
pleasure
of
Mr.
Durel
,
and
so
many
more
to
call
out
the
man
,
and
cull
out
the
matter
with
which
the
world
must
be
thus
troubled
,
I
intreat
thee
to
pardon
my
personal
narratives
,
for
which
were
it
not
that
they
lay
the
interest
of
so
many
of
my
Brethren
,
of
my
writings
and
office
upon
it
,
I
could
not
pardon
my self
.
1.
Let
the
world
then
know
that
these
Ministers
whom
we
succeeded
were
cast
out
by
the
Secular
power
that
bore
sway
,
and
not
by
those
that
succeeded
them
.
If
you
know
of
one
Minister
of
a
hundred
that
was
the
agent
in
that
work
,
let
that
one
,
and
not
the
innocent
hear
of
it
.
2.
That
the
people
of
each
Parish
,
or
some
of
them
,
were
the
accusers
,
witnesses
,
and
sollicitors
of
the
cause
;
who
beg'd
for
deliverance
,
and
a
better
Ministry
,
as
if
it
concerned
the
benefit
of
their
souls
.
3.
That
it
was
somewhat
an
excusable
error
in
the
Ministers
that
succeeded
them
,
to
think
that
if
the
Parliament
or
any
Usurpers
,
did
turn
out
the
former
Ministers
of
any
place
,
the
people
should
not
therefore
be
left
as
Heathens
,
and
all
Gods
Worship
be
forsaken
,
and
the
doors
shut
up
as
in
the
Venetian
and
other
Interdicts
by
the
Pope
,
and
this
for
ten
or
twelve
years
together
,
yea
almost
twenty
;
and
that
if
the
Parliament
had
cast
out
the
overseers
of
the
poor
,
or
the
nurses
of
your
children
,
it
's
hard
that
all
they
that
after
relieved
them
,
and
saved
their
lives
,
must
be
accused
as
so
greatly
injurious
;
and
that
it
's
hard
that
when
the
love
of
souls
doth
make
them
unweariedly
spend
themselves
for
the
peoples
good
,
that
this
should
be
one
of
their
unpardonable
crimes
!
How
different
are
mens
judgments
of
vice
and
virtue
?
and
they
did
think
also
that
really
before
God
and
man
the
Salary
was
for
the
work
.
And
if
they
had
a
lawful
calling
to
the
work
of
the
place
,
they
thought
they
had
so
to
the
Salary
.
They
thought
that
if
a
Pilot
of
a
Ship
were
on
pretence
of
insufficiency
and
utter
ignorance
cast
out
by
usurpers
of
the
power
,
that
all
Shipping
must
not
therefore
stand
still
,
nor
all
men
be
proclaimed
sinners
that
take
the
place
and
maintenance
.
I
justifie
not
their
reasons
;
but
I
may
tell
you
my
opinion
,
that
being
young
men
(
mostly
)
in
the
Universities
,
that
had
little
or
nothing
of
their
own
,
they
could
not
well
otherwise
have
got
bread
and
clothing
,
much
less
Books
,
Fire
,
House-room
,
&c.
nor
long
have
Preached
without
bread
and
clothing
.
And
I
knew
few
of
them
that
when
they
were
cast
out
,
were
able
to
refund
or
restore
that
which
bought
them
bread
and
fire
,
and
clothing
;
unless
you
would
sell
them
as
slaves
to
work
it
out
.
And
to
speak
truth
,
many
of
them
thought
it
a
good
work
,
yea
very
good
,
to
cast
out
those
(
how
many
such
there
were
I
meddle
not
now
)
,
that
were
utterly
unable
for
the
work
of
that
office
,
or
grosly
(
and
long-uncurable
)
vicious
.
But
I
am
called
by
Mr.
Durel
to
speak
for
my self
.
And
,
1.
Mr.
Durel
did
you
ever
know
either
me
or
the
man
you
speak
of
that
was
cast
out
,
or
ever
hear
or
see
the
articles
against
him
?
If
not
,
fye
man
,
what
doing
is
this
for
a
French
Divine
of
so
much
learning
,
and
a
Preacher
of
the
Word
of
Truth
!
But
because
you
talk
to
the
world
of
things
that
you
never
knew
,
let
your
patience
bear
while
I
trouble
you
and
the
Readers
with
the
story
which
you
extort
.
When
the
Long
Parliament
sate
1640
,
and
shewed
a
forwardness
to
reform
the
Clergy
,
the
people
of
all
Countrys
fled
to
them
with
Petitions
,
that
thought
they
greatly
needed
better
Pastors
;
and
too
many
in
dislike
of
Altars
,
and
Rails
,
and
Lords-day
dancing
,
which
they
judged
hardly
of
.
And
among
others
many
people
of
Kiderminster
drew
up
Articles
against
their
Vicar
,
under
three
general
Heads
,
Insufficiency
,
and
Negligence
,
Scandal
and
Innovation
.
(
True
or
false
I
am
not
now
telling
you
)
,
With
these
their
Agents
go
to
London
,
and
the
Vicar
after
them
,
where
seeing
how
matters
went
,
he
got
the
people
by
the
mediation
of
Sir
Henry
Herbert
to
yield
to
this
agreement
,
That
they
should
chuse
a
Lecturer
to
preach
to
them
,
and
leave
the
Vicar
in
his
place
and
Vicaridg
to
read
Common-prayer
,
(
not
forbidding
him
to
preach
when
he
would
,
so
he
hindered
not
the
Lecturer
.
)
For
which
he
bound
himself
in
a
Bond
of
500l
.
to
pay
the
said
Lecturer
Threescore
pounds
a
year
.
After
this
agreement
,
the
Bayliff
and
Improp●iator
,
and
others
of
the
people
,
sent
to
me
to
Bridgrorth
where
I
lived
,
to
invite
me
to
accept
this
Lecture
.
At
last
I
came
and
Preached
there
twice
every
Lords-day
,
and
a
Thursday-Lecture
every
fort-night
,
besides
Funeral-Sermons
,
&c.
for
about
a
year
and
half
;
in
all
which
time
I
never
heard
or
knew
that
the
Vicar
Preached
above
twice
,
(
though
indeed
before
and
since
he
Preached
once
a
Quarter
,
or
at
least
once
in
half
a
year
;
(
I
am
not
now
concern'd
to
tell
you
how
.
)
Being
driven
away
at
the
end
of
a
year
and
half
by
the
Wars
,
I
came
again
by
the
peoples
importunity
,
when
the
War
was
ended
,
(
about
four
years
after
.
)
For
all
that
time
I
never
asked
the
Vicar
for
a
farthing
according
to
his
Bond
,
though
I
was
forced
away
.
But
before
I
came
back
to
them
(
without
any
concurrence
of
mine
)
they
had
again
Articled
against
the
Vicar
as
before
,
(
That
he
was
utterly
insufficient
;
that
when
he
did
preach
once
a
Quarter
,
his
own
Wife
(
though
fully
conformable
)
would
not
hear
him
;
and
a
great
deal
of
such
stuff
;
to
which
certain
Witnesses
,
(
well
accounted
of
for
veracity
by
the
people
)
took
their
Oaths
:
Whereupon
the
Vicar
was
sequestred
by
the
Committee
,
and
the
Vicaridg
put
into
the
hand
of
several
of
the
neighbours
to
receive
the
profits
,
and
pay
it
to
one
to
officiate
the
cure
.
After
this
the
people
importune
me
to
take
it
:
I
absolutely
denied
it
.
They
followed
me
at
Coventry
,
and
elsewhere
,
with
importunity
;
and
I
still
refused
it
.
Only
I
told
them
that
by
an
augmentation
which
I
procured
,
making
my
60l
.
a
hundred
,
and
a
House
,
I
would
come
to
be
only
their
Lecturer
as
before
.
When
they
could
not
move
me
,
they
consented
.
And
lest
any
misinterpretation
should
be
after
made
of
it
,
(
or
any
Mr.
Durel
have
a
pretence
of
accusation
)
,
I
got
all
the
Magistrates
and
chief
of
the
whole
Town
together
,
and
in
the
Town-Hall
openly
,
they
subscribed
an
agreement
with
me
to
pay
me
100l
▪
per
Ann.
as
their
Lecturer
,
and
that
no
part
of
this
should
accrew
from
the
Vicaridg
.
Which
writing
I
think
I
have
yet
to
shew
.
After
this
they
chose
an
Assistant
to
do
the
rest
of
the
work
;
and
the
Sequestrators
gathered
the
Tythes
,
and
never
gave
any
account
to
me
of
it
,
nor
had
I
any
title
to
them
;
till
at
last
some
one
put
it
into
the
peoples
heads
that
some
other
would
get
in
and
take
the
place
:
Whereupon
to
keep
out
others
they
went
privately
and
got
the
Committee
to
give
them
an
Order
to
put
me
in
the
sequestred
Vicaridg
,
which
they
kept
privately
to
themselves
for
their
own
Indemnity
.
And
I
never
once
saw
it
,
till
just
the
day
that
the
Kings
Majesty
now
reigning
went
into
Worcester
,
and
the
Town
was
full
of
Soldiers
of
both
sides
;
one
of
them
came
and
brought
me
the
Order
,
and
intreated
me
to
keep
it
as
my
own
.
I
told
him
I
would
not
take
it
,
nor
keep
it
as
my
own
,
but
they
might
leave
it
in
the
house
for
safety
for
their
indemnity
.
And
these
men
thus
used
my
name
only
for
their
security
;
And
when
I
knew
it
,
and
asked
them
whether
any
of
the
money
they
gave
me
came
out
of
the
Tythes
,
they
told
me
that
the
60
,
which
was
my
due
by
bond
before
,
and
an
Augmentation
granted
by
the
Parliament
to
a
Chappel
,
was
more
than
I
had
.
And
they
used
my
name
in
letting
their
Tythes
;
which
when
I
knew
what
they
had
done
,
I
consented
to
for
their
Indemnity
.
And
this
was
my
taking
the
Sequestration
.
And
as
for
the
riches
of
it
,
and
the
reward
of
my
military
service
,
the
last
is
a
putrid
falshood
:
and
the
case
of
the
former
is
this
:
I
was
offered
in
my
native
Country
a
Parsonage
accounted
worth
500l
.
per
Ann.
and
my
choice
of
others
not
much
worse
.
I
never
had
any
thought
of
taking
them
,
but
of
returning
to
my
former
work
.
The
Agreement
was
made
by
the
Vicar
himself
;
and
the
Articles
against
him
first
that
moved
him
to
it
,
could
not
be
for
his
fidelity
about
the
War
;
for
they
were
long
before
the
King
and
Parliament
disagreed
,
and
a
year
and
half
before
the
Wars
.
When
I
returned
,
instead
of
the
100l
.
which
they
agreed
to
pay
me
and
an
house
,
I
had
usually
but
90l
.
and
sometimes
80l
.
and
a
few
rooms
in
the
top
of
another
mans
house
.
And
I
never
asked
them
for
more
.
The
Vicaridg
they
told
me
they
used
to
let
at
Sevenscore
or
Eightscore
pound
almost
,
(
now
worth
more
)
;
of
this
my
Assistant
was
to
have
threescore
or
more
,
but
seldom
had
near
so
much
;
6l
.
per.
Ann.
went
to
the
King
and
chief
Lord
,
(
as
they
then
spake
.
)
The
Fifths
the
Vicar
had
;
and
they
told
me
they
gave
him
more
,
about
40l
per
Ann.
10l.
a
year
an
old
conformable
Curate
at
a
Chappel
had
;
and
Taxes
,
and
the
poor
,
&c.
had
something
.
This
80
or
90l
which
I
had
,
was
far
from
defraying
my
necessary
charges
.
I
kept
no
family
but
one
servant
.
I
spent
as
little
on
my self
as
most
men
of
my
calling
.
When
I
had
kept
usually
one
boy
or
more
at
the
University
,
and
paid
for
Bibles
,
and
other
Books
,
and
teaching
some
poor
peoples
children
to
read
,
with
other
necessary
helps
to
the
poor
,
and
particularly
my
poor
Relations
,
my
Stipend
was
spent
before
my
charges
were
defrayed
.
And
for
the
Vicaridg-house
(
which
was
large
and
private
)
I
know
not
what
is
within
the
doors
.
From
the
first
day
of
its
Sequestration
till
my
coming
away
,
which
was
about
fourteen
years
,
I
never
set
my
foot
within
the
doors
,
much
less
disturbed
the
Vicar
in
his
possession
,
even
when
Cromwell
published
a
Declaration
for
the
removal
of
all
sequestred
Ministers
from
the
Parsonage
or
Vicaridg-houses
,
and
two
miles
from
the
place
;
but
I
contented
my self
with
the
rooms
aforesaid
.
And
so
much
for
Mr.
Durels
better
information
against
the
time
of
his
next
invective
against
a
stranger
,
and
of
a
case
unknown
.
But
he
further
signifieth
to
the
world
how
hardly
I
parted
with
it
at
the
last
.
And
such
usage
is
very
useful
to
believers
,
that
they
may
know
what
to
expect
,
even
from
some
great
Pastors
of
the
Church
in
this
present
evil
world
.
Therefore
Reader
,
seeing
such
men
will
have
it
so
,
if
I
weary
thee
with
one
more
of
my
own
stories
,
forgive
it
as
a
necessary
trouble
.
The
truth
is
this
.
When
General
Monk
came
up
to
London
,
I
came
away
from
the
place
I
was
at
before
the
Sequestration
revolved
to
the
Vicar
:
When
the
King
was
restored
,
and
his
Declaration
about
Ecclesiastical
Affairs
was
published
,
the
Lord
Chancellor
moved
me
to
accept
a
Bishoprick
(
of
which
more
anon
)
;
which
when
I
refused
,
(
in
a
manner
not
displeasing
to
him
)
,
I
told
him
that
if
he
had
any
kindness
for
me
,
I
should
accept
of
my
continuance
with
my
ancient
flock
,
as
a
satisfying
expression
of
it
,
sobeit
he
would
give
the
old
Vicar
a
better
place
,
that
is
,
some
Prebendship
which
required
no
Preaching
,
or
some
sine
Cura
,
(
for
I
durst
motion
him
to
no
other
.
)
To
which
my
Lord
Chancellor
expressed
readiness
and
resolution
.
Sir
Ralph
Clare
was
used
by
him
(
who
liveth
in
the
place
)
to
treat
about
it
with
the
Vicar
;
but
it
was
so
ordered
that
the
Vicar
refused
unless
he
had
another
place
:
no
place
could
be
found
▪
My
Lord
Chancellor
would
not
put
such
a
man
(
pardon
his
censure
)
,
into
a
Prebendship
,
lest
it
should
dishonour
the
Church
.
I
told
him
that
in
a
Pastoral
Cure
it
would
be
much
worse
.
At
last
my
L.
Chancellor
wrote
a
Letter
with
his
own
hand
to
Sir
Ralph
Clare
,
expostulating
with
him
that
it
was
not
done
,
and
telling
him
that
it
was
his
Majesties
Desire
;
and
speaking
more
of
my
desert
and
his
Majesties
favour
than
I
will
recite
;
and
promising
that
his
own
Steward
should
pay
yearly
to
the
Vicar
the
full
value
of
the
Vicaridg
if
he
would
resign
it
to
me
.
And
he
gave
me
the
Letter
unsealed
,
and
I
took
a
copy
of
it
.
But
the
Vicar
was
not
to
take
this
for
security
.
At
length
that
I
might
satisfie
my
conscience
and
people
to
the
utmost
that
I
did
not
forsake
them
,
I
moved
the
Lord
Chancellor
that
I
might
be
but
the
old
Vicars
Curate
,
and
preach
under
him
as
such
,
for
any
thing
or
nothing
.
And
at
last
this
also
was
refused
,
and
Sir
Ralph
Clare
plainly
told
me
,
that
I
was
the
fittest
man
in
England
for
the
place
if
I
would
conform
,
and
the
unfittest
of
all
others
if
I
would
not
,
because
of
my
interest
in
the
people
.
(
And
at
the
parting
I
thank
him
,
he
sent
me
a
purse
of
money
,
which
I
returned
him
as
it
came
.
)
And
so
long
a
time
was
spent
in
attendance
of
my
Lord
Chancellor
before
this
business
came
to
an
end
,
that
I
suppose
it
is
all
the
occasion
of
Mr.
Durels
conclusion
,
how
hardly
I
let
go
a
good
Benefice
so
ill
gotten
.
So
that
Reader
,
to
accept
of
a
poor
Curateship
for
nothing
,
under
an
old
Reading
Vicar
,
when
I
might
have
had
a
Bishoprick
easily
at
the
same
time
;
and
to
be
denied
even
that
after
all
these
expectations
and
attendance
,
is
a
heinous
crime
in
a
poor
silenced
Minister
of
Christ
in
our
age
,
and
worthy
to
be
published
to
the
world
,
and
left
on
record
to
posterity
as
a
brand
of
a
mercenary
man
,
by
one
that
hath
at
least
more
Promotions
than
one
.
And
thus
goeth
the
History
of
this
age
.
And
for
Restitution
,
the
Vicar
himself
is
so
well
satisfied
of
my
dealing
with
him
,
that
he
gave
the
Sequestrators
or
Trustees
,
(
who
indeed
did
meddle
with
his
Tythes
(
and
I
verily
believe
more
to
their
loss
than
gain
)
a
full
discharge
of
all
matters
that
he
could
call
his
due
to
that
day
.
And
my
Lectureship
,
which
he
was
by
his
Bond
to
allow
me
in
without
impediment
,
and
to
pay
me
60l
.
per
Ann.
I
never
once
claimed
,
(
though
I
thought
by
forbidding
me
to
Preach
,
he
had
forfeited
his
Bond
)
which
was
to
others
,
not
to
me
.
)
And
now
if
their
own
Rule
hold
,
ex
uno
disce
omnes
,
you
see
how
the
Ministers
of
England
are
to
be
judged
of
.
7
Obj.
You
think
we
should
grant
you
leave
to
Preach
;
but
what
leave
did
you
give
us
when
you
were
in
power
?
Then
such
requests
could
not
be
heard
.
Ans.
Whom
do
you
speak
this
of
?
Of
all
the
silenced
Ministers
,
or
some
?
of
most
,
or
few
?
1.
We
were
never
at
all
in
any
other
power
,
than
to
Preach
the
Gospel
,
and
administer
the
Sacraments
to
the
people
of
one
Parish
,
and
to
guide
them
by
Gods
Word
.
For
my
own
part
,
it
hath
in
all
changes
been
my
lot
to
be
among
them
of
the
unpleasing
or
the
afflicted
side
.
What
the
Parliament
would
have
done
,
if
Cromwell
had
not
garbelled
them
,
I
know
not
.
But
when
the
Presbyterians
seemed
uppermost
,
I
was
looked
on
as
a
dissenter
.
When
that
which
they
call
the
Rump
was
uppermost
,
I
was
de
jure
by
their
Order
sequestred
,
though
not
de
facto
,
and
greatly
under
their
displeasure
.
And
with
the
Army
I
was
out
much
more
.
Cromwell
was
not
for
me
,
because
I
was
not
for
him
.
When
was
it
then
that
we
were
in
Power
?
A
power
of
Ordination
no
Minister
in
the
County
that
ever
I
heard
of
,
claimed
or
used
.
None
of
us
did
Impose
our
hands
in
an
Ordination
.
When
the
Commissioners
for
trying
Ministers
cast
upon
me
some
of
their
work
,
I
disclaimed
it
,
till
the
angry
importunity
of
many
Episcopal
Divines
,
that
were
referred
to
my
Examination
,
and
would
else
have
lost
their
augmentations
or
places
,
prevailed
with
me
to
keep
them
in
.
A
great
part
of
the
Episcopal
Ministers
in
our
Country
(
and
in
all
that
I
knew
)
were
never
removed
.
And
those
that
were
,
might
have
had
other
places
;
and
I
knew
not
that
any
were
by
any
of
Cromwells
Orders
forbidden
to
Preach
or
use
the
Common-Prayer
in
private
houses
,
till
towards
the
later
part
of
his
Usurpation
;
which
yet
I
never
knew
any
execute
within
the
reach
of
my
(
then
)
acquaintance
.
For
my
own
part
,
by
the
approbation
aforesaid
,
and
Certitificates
,
I
kept
many
in
their
Benefices
,
(
even
the
Vicars
own
Curate
that
in
1640
was
cast
out
before
I
was
called
to
the
place
.
)
And
I
published
in
Print
in
my
own
name
and
my
Brethrens
,
our
detestation
of
the
casting
out
of
any
competent
worthy
Minister
for
his
judgment
for
Episcopacy
and
Conformity
,
much
more
for
being
in
arms
against
the
Parliament
,
or
Preaching
against
them
.
And
I
published
it
as
our
earnest
request
,
that
all
men
that
were
utterly
ignorant
,
Heretical
and
scandalous
,
or
of
vicious
debauched
lives
,
might
be
cast
out
,
without
respect
to
other
opinions
,
or
Civil
causes
;
and
that
all
the
rest
might
unite
their
labours
,
and
be
encouraged
.
This
is
yet
in
Print
.
And
I
met
with
few
of
my
acquaintance
in
the
Ministry
that
were
not
of
the
same
mind
.
And
I
had
some
more
trial
as
to
practise
,
when
Cromwell
forbad
(
as
even
now
I
said
)
the
sequestred
Ministers
to
live
within
two
miles
of
their
old
Benefice
,
and
commanded
t●em
to
quit
the
houses
,
our
Vicar
was
never
disturbed
,
nor
I
never
came
within
the
house
.
I
never
forbad
him
to
preach
.
And
at
a
Chappel
we
had
another
conformable
Minister
that
read
Common-prayer
,
and
said
somewhat
like
a
Sermon
often
,
one
Mr.
Turner
,
infamous
for
ignorance
,
drunkenness
,
railing
,
and
living
by
unlawful
marryings
,
and
making
his
Ministry
a
scorn
.
This
Curate
I
connived
at
many
a
year
,
till
his
death
.
I
provided
a
Preacher
at
first
once
a
day
,
and
afterwards
twice
,
to
be
resident
on
the
place
.
I
allowed
Mr.
Turner
his
Stipend
,
but
intreated
him
not
to
meddle
with
the
Ministry
.
For
besides
his
vicious
life
,
I
examined
him
,
and
could
not
perceive
that
he
understood
scarce
any
Article
of
the
Faith
;
nor
had
the
fortieth
part
of
the
knowledg
or
ability
of
many
of
the
Wevers
,
or
some
of
the
Plowmen
of
the
Parish
.
Musculus
his
Common-places
Englished
was
all
the
Books
that
I
could
perceive
he
had
,
and
that
he
Preached
out
of
.
But
he
would
continue
to
read
Common-prayer
,
and
did
,
though
he
might
have
had
his
Stipend
as
much
without
it
.
Judg
by
this
whether
we
were
over-forward
to
silence
the
Sons
of
the
Church
,
or
cast
them
out
.
3.
But
what
reason
or
conscience
is
it
,
that
if
you
can
say
Cromwell
,
or
the
Parliament
,
or
Rump
cast
out
such
Ministers
,
that
therefore
we
that
had
no
hand
in
it
,
must
be
silenced
?
Or
if
you
can
name
forty
Ministers
in
England
(
as
I
cannot
)
that
consented
unto
this
,
that
therefore
eighteen
hundred
that
never
consented
should
be
forbidden
to
Preach
?
Yea
,
those
that
declared
themselves
to
be
against
it
?
4.
And
you
know
that
even
the
Usurpers
allowed
the
Wives
of
the
sequestred
Ministers
the
fifth
part
.
For
my
part
I
never
asked
you
so
much
.
5.
And
either
the
unjust
silencing
of
Ministers
by
the
Usurpers
,
was
well
done
,
or
ill
done
?
If
ill
done
,
it
should
be
your
warning
to
take
heed
of
sinning
as
they
did
;
for
sure
their
practices
seem
not
so
right
and
lovely
to
you
,
as
to
be
worthy
of
imitation
.
They
Beheaded
Mr.
Love
,
and
Imprisoned
many
London
Ministers
,
and
others
,
for
the
Kings
sake
;
and
you
think
not
,
sure
,
that
you
must
therefore
do
so
too
?
8
Obj.
But
we
are
not
to
distinguish
of
Nonconformists
,
when
Conformity
is
necessary
to
the
order
of
the
Church
.
If
a
few
honest
men
suffer
among
a
company
of
Schismaticks
,
Presbyterians
,
Independents
,
Rebells
,
they
must
take
it
patiently
,
and
not
blame
their
Rulers
,
but
themselves
that
chuse
so
bad
companions
.
The
greater
part
of
you
deserve
it
.
Ans.
We
are
not
blaming
our
Governours
,
but
our selves
,
not
for
our
Nonconformity
,
but
for
serving
God
no
more
diligently
when
we
had
time
.
But
,
1.
can
you
not
distinguish
,
and
yet
be
just
?
what
not
the
innocent
from
the
guilty
?
nor
friends
from
foes
?
This
is
not
the
first
confusion
and
evil
that
want
of
distinguishing
hath
caused
in
the
world
.
2.
If
your
,
I
say
,
your
Conformity
be
more
necessary
than
all
our
Preaching
and
Ministry
,
and
will
help
more
souls
to
Heaven
,
go
on
with
it
,
and
let
it
prosper
.
But
be
sure
that
you
are
not
mistaken
.
3.
Are
Presbyterians
so
intollerable
a
sort
of
people
?
Or
will
the
bare
opinion
,
that
singular
Churches
have
all
Church-power
of
Christs
institution
among
themselves
,
while
they
submit
to
the
Civil
Government
,
prove
men
otherwise
sober
,
to
be
unsufferable
?
You
know
Dr.
Hammord
and
other
Episcopal
Divines
do
assert
an
Independency
of
Diocesan
Churches
(
which
he
saith
de
facto
in
Scripture-times
had
no
Presbyters
but
one
Bishop
and
his
few
Deacons
.
)
And
you
know
Dr.
Stillingfleet
(
of
whose
judgment
Bishop
Reinolds
and
many
Conformists
have
profest
themselves
to
be
)
maintaineth
that
no
one
form
of
Church-Government
is
of
Divine
Right
and
Institution
.
And
if
so
,
then
the
Independents
and
Presbyterians
refuse
none
that
is
of
Divine
Institution
.
4.
But
are
you
sure
that
you
mistake
not
,
to
the
injury
of
the
sufferers
?
I
can
tell
the
world
and
you
,
that
I
knew
but
one
Presbyterian
Minister
in
all
Worcestershire
;
and
that
one
was
not
of
our
Association
;
nor
any
one
Independent
associated
with
us
,
(
though
there
were
three
worthy
Ministers
in
the
County
so
esteemed
)
there
was
not
one
of
the
Associated
Ministry
that
was
so
much
as
reputed
Presbyterian
or
Independent
(
but
Episcopal
,
some
were
,
that
now
conform
)
;
much
less
Anabaptists
,
or
of
any
other
Sect
;
but
held
the
unity
of
the
Spirit
in
the
bond
of
peace
,
and
loved
a
Christian
as
a
Christian
,
and
were
for
the
uniting
of
all
the
Churches
that
are
sound
in
the
faith
,
and
in
the
things
necessary
to
Church-Communion
,
even
upon
the
ancient
Primitive
terms
.
And
when
I
think
of
the
Association
of
Westmorland
,
Wiltshire
,
Dorcetshire
,
and
other
Countrys
,
I
have
reason
by
their
Articles
to
think
they
were
of
the
same
mind
.
And
must
such
abundance
be
silenced
for
the
opinions
of
a
few
,
whom
they
never
signified
any
consent
to
?
9
Obj.
If
you
are
suffered
to
Preach
,
you
will
but
confirm
the
people
in
their
Nonconformity
and
dislike
of
the
Government
:
For
though
you
say
nothing
of
it
,
they
will
become
a
faction
for
the
sake
of
your
opinions
:
and
what
confusion
will
it
cause
,
to
have
one
party
of
the
Church
for
one
Preacher
,
and
another
for
another
;
yea
,
as
you
would
have
it
,
for
one
to
cross
the
baptized
child
,
and
another
not
;
or
for
one
to
wear
a
Surplice
,
and
another
a
Gown
?
Ans.
1.
There
is
nothing
in
this
imperfect
life
that
shall
attain
perfection
;
nor
can
any
publick
good
be
done
without
any
inconveniencies
.
But
,
O
cure
not
an
inconvenience
with
a
mischief
!
Kill
not
a
fly
that
sitteth
on
your
brothers
forehead
,
with
a
Beetle
or
a
Butchers
axe
.
It
's
strange
that
wise
men
can
be
so
partial
or
narrow-sighted
,
as
to
look
so
intensly
after
their
own
desires
or
interests
,
as
to
spy
out
possibilities
of
inconvenience
,
and
never
see
the
loss
of
souls
,
and
great
calamities
that
attend
the
other
way
.
2.
And
indeed
are
you
conscious
of
no
frailties
in
your selves
,
which
are
as
great
an
inconvenience
to
the
souls
of
men
,
and
the
successes
of
the
Gospel
,
and
honour
of
the
Church
,
as
different
practisings
of
the
Cross
or
Surplice
?
Are
you
humble
men
,
and
teachers
of
humility
?
Do
you
know
your selves
,
and
teach
the
people
to
know
themselves
?
Are
you
penitent
men
,
and
Preachers
of
Repentance
?
and
yet
have
never
found
any
thing
more
injurious
to
the
souls
of
men
,
or
the
ends
of
your
office
in
all
your
Preaching
,
praying
and
ministration
,
than
the
not
using
of
a
Cross
or
Surplice
?
Forgive
me
if
I
ask
you
,
whether
you
dare
appear
before
God
with
no
better
a
Repentance
?
and
what
a
Pharisee
could
say
more
than
,
I
thank
thee
,
God
,
that
I
am
not
so
bad
as
this
Puritan
,
that
will
not
subscribe
,
or
use
the
Cross
or
Surplice
?
But
I
suppose
you
will
confess
that
you
have
much
worse
Ministerial
failings
;
and
if
so
,
should
you
not
be
impartial
,
and
say
,
Veniam
petimusque
damusque
vicissim
?
I
verily
thought
when
I
entered
into
the
Ministry
,
that
not
one
of
all
my
School
masters
,
the
tipling
Readers
before-mentioned
,
were
more
useful
to
the
Church
than
an
Amesius
,
a
Hildersham
,
&c.
3.
But
I
beseech
you
let
not
conceit
affright
you
;
or
at
least
let
not
so
many
pay
so
dear
for
your
causeless
fears
:
It
is
in
your
power
more
than
in
ours
,
to
prevent
all
the
feared
inconveniences
of
our
Preaching
.
It
is
most
certain
,
that
needless
Impositions
are
the
great
cause
of
factions
and
divisions
in
the
Church
.
We
heretofore
instanced
to
you
:
1.
There
is
no
Imposition
what
gesture
to
sing
a
Psalm
in
,
or
to
hear
Gods
Word
;
and
about
these
I
never
heard
of
a
contention
.
But
about
the
Sacrament-gesture
,
and
bowing
rather
at
the
Name
of
JESUS
,
than
of
Christ
,
or
God
;
there
is
Imposition
,
and
there
's
Contention
.
2.
There
is
far
more
difference
between
your
Cathedral
Worship
,
and
your
common
Parish-Worship
,
than
between
the
users
and
not
users
of
a
Cross
and
Surplice
:
And
yet
it
causeth
no
such
Factions
.
1.
If
you
say
that
it
is
because
they
differ
not
in
Judgment
,
but
in
Practice
.
I
answer
,
1.
That
's
more
than
you
know
.
I
believe
you
would
have
some
more
Nonconformists
,
if
you
everywhere
imposed
the
Cathedral-Worship
.
And
2.
we
shall
be
known
to
differ
in
Judgment
,
whether
we
preach
or
worship
with
you
or
not
.
3.
And
some
of
you
(
as
Dr.
Heylin
,
and
the
Answerer
of
a
parcel
of
our
Reply
to
you
)
are
against
the
use
of
any
prayers
in
the
Pulpit
,
but
the
Liturgy
;
and
some
against
praying
there
before
Sermon
,
but
only
for
bidding
prayer
,
as
they
call
it
.
And
most
of
you
practice
otherwise
,
and
yet
it
maketh
no
division
.
4.
Nay
,
when
bowing
towards
the
Altar
was
recommended
in
the
Canon
of
1640
,
it
was
not
Imposed
,
but
men
desired
not
to
judg
one
another
about
it
.
And
why
might
not
Crossing
be
under
the
like
liberty
?
5.
And
even
in
Doctrinals
(
which
are
more
than
Ceremonies
)
you
know
what
a
notorious
difference
there
is
among
your selves
?
Some
called
Arminians
,
and
preaching
for
it
:
some
that
think
,
and
preach
against
it
:
some
preach
for
Original
sin
,
and
Bishop
Taylor
writeth
against
it
;
and
yet
you
can
bear
with
one
another
.
Yea
,
how
many
new
Doctrines
hath
Mr.
Thorndike
published
,
and
yet
his
Ministry
is
tollerable
?
6.
Yea
,
even
about
the
matters
of
State
,
you
know
what
Mr.
Thorndike
hath
said
against
the
Oath
of
Supremacy
,
as
necessary
to
be
altered
,
for
the
Papists
sake
:
And
yet
what
Faction
hath
this
caused
?
7.
Yea
,
you
should
consider
,
that
it
is
one
of
the
greatest
policies
of
Rome
,
for
the
preservation
of
their
Peace
and
Unity
,
and
the
power
of
their
Hierarchy
,
that
the
Pope
alloweth
such
diversities
of
Religious
Houses
,
Orders
,
Rules
and
Ceremonies
,
that
all
humors
are
thereby
fitted
▪
and
every
man
that
hath
a
mind
of
an
odd
and
stricter
way
,
may
find
a
time
or
society
for
his
turn
.
And
will
not
the
long
experience
of
so
great
a
Church
,
do
something
to
convince
you
of
your
mistake
?
4.
But
what
confusion
will
it
be
for
a
man
to
forbear
a
Surplice
every
day
,
when
many
of
your
own
forbear
it
most
days
,
and
wear
it
but
seldom
,
and
this
without
confusion
?
And
what
if
a
child
be
uncrossed
,
when
the
Parents
so
desire
it
,
or
done
by
another
when
they
desire
it
?
What
confusion
is
this
?
Why
may
not
a
little
measure
of
brotherly
love
serve
,
to
procure
mutual
patience
in
that
which
is
no
injury
to
any
,
as
well
as
in
the
bowing
towards
the
Altar
,
where
you
think
it
may
serve
turn
without
uniformity
?
5.
But
that
which
I
would
chiefly
have
you
mind
is
,
that
your
own
way
will
cross
your
ends
and
interest
much
more
than
this
which
we
propose
to
you
.
It
is
long
since
you
told
me
your
thoughts
(
some
of
you
)
,
that
if
the
Ministers
were
taken
from
them
,
the
people
would
conform
,
and
be
reduced
:
And
since
I
told
you
,
I
was
assured
you
were
mistaken
;
and
that
the
casting
out
of
the
Ministers
,
would
be
a
very
great
increase
of
the
peoples
disaffection
to
you
,
and
consequently
of
divisions
.
You
have
since
had
seventeen
years
tryal
,
whether
this
be
true
or
not
!
Alas
,
that
England
must
suffer
so
much
,
while
the
Bishops
are
learning
how
to
rule
,
and
do
their
office
,
yea
learning
that
which
weaker
persons
easily
perceive
?
Alas
!
that
so
many
thousand
Souls
must
pay
so
dear
,
for
a
few
mens
experience
?
I
know
you
say
that
it
is
,
because
the
Laws
are
not
strictly
executed
:
But
I
suppose
you
know
how
many
Ministers
(
such
as
the
world
is
not
worthy
of
)
have
layen
long
in
the
Jayls
,
in
Devonshire
,
in
Somersetshire
,
in
Dorsetshire
,
in
Worcestershire
,
and
in
many
other
Counties
;
and
also
how
many
of
the
Laity
have
suffered
their
three
months
Imprisonment
,
and
some
much
more
:
and
how
little
all
this
hath
served
your
turn
;
and
how
much
further
you
would
carry
on
your
severity
,
I
know
not
:
But
I
know
you
are
not
like
to
cause
either
Love
or
Unanimity
by
this
way
.
Will
no
experience
teach
you
such
easie
and
obvious
things
?
Do
you
not
see
,
that
there
are
many
more
of
the
common
people
disaffected
to
your
Ministry
and
way
,
than
were
when
the
Ministers
were
first
silenced
and
cast
out
?
Yea
,
they
that
lost
no
Ministers
of
their
own
,
are
yet
changed
by
the
common
experience
of
the
Land
.
You
will
not
endure
us
to
tell
you
truly
,
what
a
Ministry
you
have
cast
out
,
and
what
a
Ministry
in
too
many
places
are
in
their
stead
.
But
the
people
will
know
it
,
whether
you
will
or
not
.
To
tell
men
beyond
Sea
in
Latin
,
as
Mr.
Durel
doth
,
of
our
badness
,
and
of
the
excellency
of
your
present
Ministry
,
will
not
perswade
the
people
of
England
,
not
to
believe
their
ears
and
eyes
.
I
love
to
instance
where
I
dwell
and
see
,
because
of
certainty
.
This
Market-Town
of
Barnet
,
ten
miles
from
London
,
was
so
extremely
addicted
to
your
way
,
and
so
impatient
of
the
Directory
and
the
Ministry
now
cast
out
,
that
one
who
was
their
Minister
in
the
times
of
Usurpation
,
told
me
he
was
fain
to
leave
them
;
and
prosessed
to
me
,
that
he
was
really
afraid
,
lest
they
would
have
put
him
into
the
Grave
,
and
buried
him
alive
,
for
burying
a
Corps
without
the
Common-prayer
,
according
to
the
Directory
.
And
now
the
case
is
so
much
altered
,
that
(
though
the
Town
consist
so
much
of
Inns
and
Ale-houses
,
which
are
very
seldom
Nonconformists
)
a
private
Meeting
,
near
the
Church
,
is
crowded
like
as
the
Churches
were
,
and
the
Church
is
almost
empty
.
6.
And
I
will
make
bold
to
tell
you
,
that
if
you
should
banish
or
imprison
all
the
Ministers
,
and
if
you
should
force
the
people
to
forbear
to
conform
to
you
,
as
forced
Conformity
against
their
wills
is
but
hypocrisie
,
and
doth
but
paint
your
Churches
with
the
Ornament
of
mens
company
,
and
profiteth
not
their
Souls
;
so
you
do
thereby
but
prepare
instruments
to
undermine
your selves
.
For
forced
unwilling
Conformists
will
turn
against
you
,
as
soon
as
they
have
opportunity
:
And
if
you
imprison
men
in
your
Churches
,
they
will
be
still
seeking
to
get
out
.
Were
not
almost
all
the
Westminster-Assembly
Espiscopal
conformable
men
,
when
they
came
thither
?
And
did
not
almost
all
the
people
of
the
Land
Conform
before
the
Wars
?
And
yet
you
know
that
they
did
you
never
the
more
service
,
nor
the
less
displeasure
.
I
must
profess
it
was
my
unhappiness
to
have
so
bad
acquaintance
,
that
before
the
unhappy
Wars
,
I
knew
not
one
Conformable
Divine
,
to
my
best
remembrance
,
who
was
of
a
Religious
blameless
life
,
and
seemed
seriously
to
believe
,
and
seek
the
life
to
come
,
and
to
prefer
Heaven
before
Earth
,
who
did
not
Conform
only
upon
Mr.
Sprint's
argument
of
Necessity
,
and
had
not
rather
have
been
excused
;
and
would
not
profess
,
that
they
had
far
rather
that
this
Conformity
were
not
imposed
;
and
that
they
did
it
(
as
Paul
submitted
to
some
Jewish
Ceremonies
)
meerly
that
they
might
not
be
kept
from
Preaching
;
And
so
they
held
Conformity
to
be
lawful
:
And
therefore
with
the
Assembly
,
when
they
might
be
free
,
they
chose
it
rather
.
And
is
this
the
happiest
Unity
that
you
might
attain
?
10
Obj.
Your
pretended
Piety
is
but
Pharisaical
hypocrisie
:
you
are
the
successors
of
the
Pharisees
,
whom
Christ
spoke
hardlier
of
,
than
of
Publicans
and
Harlots
:
And
the
vicious
and
debauched
are
more
tolerable
than
you
,
whose
Religious
and
zealous
Villanies
are
of
greater
danger
to
the
publick
safety
;
and
whose
Piety
is
but
pride
,
in
counting
your selves
Holier
,
and
better
than
your
Neighbours
,
and
saying
,
I
thank
thee
,
God
,
that
I
am
not
as
other
men
,
nor
as
this
Publican
.
Ans.
1.
It
is
a
shrewd
suspicion
that
their
Cause
is
not
good
,
who
are
put
to
uphold
it
by
accusing
their
adversaries
of
heart-sins
,
as
Hypocrisie
is
,
which
are
quite
out
of
the
sight
of
men
.
Either
you
mean
that
it
is
Hypocrisie
latent
,
or
Hypocrisie
detected
by
a
wicked
life
.
If
the
former
,
I
confess
you
have
us
at
an
advantage
;
For
as
you
pretend
to
be
as
Gods
in
knowing
the
heart
;
so
we
who
confess
our selves
but
men
,
have
no
way
of
defence
against
heart-accusations
,
but
denial
,
and
calling
for
your
proof
:
And
our
Denial
were
not
enough
,
if
you
knew
the
heart
indeed
.
Our
judgment
is
,
that
Hypocrisie
is
a
most
hateful
sin
;
and
(
as
I
have
declared
my
opinion
at
large
,
in
a
Discourse
called
The
Formal
Hypocrite
)
we
think
that
all
men
(
except
the
professed
Atheists
and
Infidels
,
who
have
multiplied
since
the
Ministers
were
silenced
)
among
us
in
England
,
are
either
Saints
or
Hypocrites
;
For
all
that
profess
true
Christianity
,
according
to
their
Baptismal-Covenant
,
do
profess
Sanctity
:
And
therefore
we
suppose
,
that
the
more
any
mans
life
is
contrary
to
his
profession
,
the
more
notorious
Hypocrite
he
is
.
For
the
difference
lyeth
not
in
the
Materials
of
our
Profession
:
For
we
profess
nothing
as
our
Religion
,
but
Christianity
:
If
any
go
further
,
we
renounce
their
profession
.
And
all
of
you
that
stand
to
your
Baptism
,
profess
Christianity
,
the
same
Christianity
as
we
.
The
question
therefore
is
,
Whose
lives
do
most
contradict
their
profession
?
I
doubt
not
but
you
will
confess
(
for
you
cannot
deny
it
)
,
that
a
proud
,
domineering
,
worldly
,
covetous
,
drunken
,
gluttonous
,
malicious
,
persecuting
Christian
,
is
an
Hypocrite
.
If
you
prove
any
among
us
guilty
of
these
,
you
were
best
name
the
men
,
unless
you
think
that
Non-conformity
to
Oaths
and
Subscriptions
,
make
all
that
are
endued
with
it
,
eat
and
drink
too
much
.
As
for
these
other
zealous
Villanies
which
you
charge
upon
us
,
they
are
to
be
spoken
of
by
themselves
.
We
are
content
,
that
if
the
Nonconformists
lives
do
contradict
their
Christian
profession
more
than
the
Conformists
(
proportionably
)
that
you
write
in
Capital
Letters
,
the
name
[
Hypocrite
]
upon
every
ones
back
and
breast
,
that
the
people
may
know
them
as
they
go
along
the
streets
;
and
may
gratifie
the
Politician
,
by
hating
them
more
for
their
hypocrisie
,
than
they
admired
them
for
their
pretended
Saint
ship
.
But
,
if
you
will
hear
a
person
whom
you
so
much
dislike
,
I
will
tell
you
how
this
may
be
best
discovered
.
Do
not
perswade
our
Rulers
any
more
to
make
Laws
to
eject
men
for
not
taking
those
Oaths
,
Subscriptions
,
&c.
for
then
men
will
think
(
whether
you
will
or
not
)
that
you
had
no
greater
fault
to
prove
them
Hypocrites
by
:
But
get
them
to
make
a
Law
,
that
all
Rebels
,
Traytors
,
swearers
,
drunkards
,
fornicators
,
gluttons
,
covetous
persons
,
pluralists
,
non-residents
,
soul
murdering
idle
Teachers
shall
be
cast
out
,
whether
they
subscribe
and
declare
,
or
not
:
And
then
those
that
are
flagitious
will
be
the
sufferers
;
and
if
it
fall
upon
the
present
Nonconformists
,
let
them
bear
it
,
and
spare
not
.
Again
we
intreat
you
to
get
us
such
Laws
against
all
Vice
,
except
those
that
are
made
vices
by
the
wills
and
interests
of
differing
Factions
,
and
execute
them
as
severely
as
you
will
.
And
then
if
we
be
proved
criminal
,
name
the
Vices
which
you
think
proveth
men
Hypocrites
,
and
it
will
sound
better
to
accuse
them
of
these
,
than
of
hypocrisie
;
or
at
least
to
prove
their
hypocrisie
by
those
,
than
by
presumptions
,
and
general
unproved
accusations
.
Let
him
have
his
portion
with
Hypocrites
;
who
by
living
most
contrary
to
the
Christian
profession
,
doth
most
convincingly
prove
himself
an
Hypocrite
.
I
confess
,
since
I
have
still
observed
from
my
youth
,
that
the
most
vicious
enemies
of
godliness
have
used
to
call
those
Hypocrites
,
who
do
but
seem
to
be
no
Hypocrites
,
that
is
,
to
be
serious
in
the
Christian
profession
,
and
seriously
to
mind
,
and
mention
,
and
seek
the
life
to
come
;
I
have
been
constrained
when
I
heard
a
man
called
an
Hypocrite
,
and
no
more
(
especially
by
a
vicious
man
,
or
an
adversary
)
,
to
suspect
that
there
is
some
more
than
ordinary
excellency
in
that
person
:
For
I
must
suppose
it
is
some
great
good
which
he
is
thought
to
make
a
cloak
for
evil
:
If
long
praying
had
not
been
good
,
it
had
not
been
a
fit
pretence
for
oppression
in
the
Pharisees
.
If
praying
and
alms-deeds
had
not
been
good
,
it
would
have
disgraced
the
Hypocrites
,
Matth.
6.
to
have
made
ostentation
of
them
.
When
you
call
us
Hypocrites
,
and
dissembled
Saints
,
you
tell
the
world
,
that
we
have
the
profession
,
and
outward
appearance
of
good
:
And
whether
we
corrupt
it
by
a
deceitful
heart
,
remaineth
to
be
proved
,
as
well
as
asserted
.
Mr.
Robert
Bolton
was
no
Nonconformist
(
as
to
the
old
Conformity
)
who
noteth
it
to
be
the
use
of
the
world
,
to
charge
the
soundest
Christians
with
Hypocrisie
,
because
then
they
talk
of
the
secrets
of
the
heart
,
which
we
cannot
open
for
our
own
vindication
.
2.
As
for
self
▪
estimation
,
our
judgment
is
,
that
Pride
is
one
of
the
worst
of
sins
,
and
Pride
of
Wisdom
and
Godliness
is
one
of
the
worst
sorts
of
Pride
:
and
there
are
too
many
guilty
of
it
in
the
world
,
and
we
would
fain
have
leave
to
Preach
against
it
:
In
the
mean
time
we
spare
not
by
Writing
and
Conference
,
and
such
Preaching
as
we
use
,
to
do
against
it
what
we
can
.
And
we
shall
heartily
thank
you
for
any
true
help
,
to
detect
and
mortifie
it
more
in
our selves
.
But
remembring
from
my
childhood
,
that
the
sots
and
drunkards
of
the
Town
and
Countrey
,
where
I
lived
,
were
used
to
speak
the
very
same
words
with
this
Objection
,
against
all
serious
godly
Christians
,
how
conformable
soever
;
I
presume
to
ask
you
these
few
Questions
.
Q.
1.
Are
the
Conformists
more
Godly
or
Holy
,
than
all
the
ignorant
,
drunken
,
unchast
,
voluptuous
,
carnal
rabble
,
or
are
they
not
?
Q.
2.
If
not
,
why
do
they
take
it
for
a
wrong
to
hear
of
much
less
?
If
they
are
(
as
I
doubt
not
but
very
many
are
)
,
do
they
so
esteem
themselves
,
or
not
?
If
not
,
why
should
they
be
angry
with
others
for
thinking
of
them
,
as
they
think
of
themselves
?
If
yea
,
Q.
3.
May
they
not
take
it
for
a
greater
mercy
than
all
the
riches
of
the
World
?
If
all
are
none
of
Christs
,
that
have
not
his
spirit
,
may
not
they
give
God
thanks
for
it
that
have
received
it
?
Rom.
8.
9.
Q.
4.
And
do
you
never
give
God
thanks
for
his
grace
of
Sanctification
your selves
?
Q.
5.
If
you
do
,
how
shall
a
man
know
that
you
are
not
as
very
Hypocrites
in
so
doing
,
as
the
Nonconformists
?
When
they
and
you
thank
God
for
the
same
mercy
,
how
shall
we
know
but
by
the
fruits
,
which
of
you
is
sincere
?
Q.
6.
Do
you
know
that
there
are
any
,
or
many
among
us
,
that
live
after
the
flesh
,
an
ungodly
,
sensual
,
worldly
life
?
If
not
,
you
are
strangers
to
the
Land
which
you
inhabit
?
If
yea
,
Q
7.
Do
you
think
all
these
are
in
a
good
and
safe
condition
?
If
yea
,
give
over
Preaching
against
them
:
If
not
,
do
not
better
men
differ
from
them
?
Q.
8.
And
must
not
our
light
so
shine
before
men
(
though
not
for
their
applause
)
,
that
they
may
see
our
good
works
,
and
glorifie
God
?
Matth.
5.
16.
4.
And
seeing
we
are
accounted
the
Pharisees
,
Come
on
,
and
let
us
recite
the
Pharisees
Character
,
and
see
who
is
likest
him
?
1.
The
Pharisees
were
the
chiefest
members
of
the
Sanhedrim
,
and
Rulers
of
the
Church
,
and
so
are
not
we
,
Act.
5.
34.
Mat.
12.
14.
&
23.
2.
&
27.
62.
John
7.
32
48.
2.
The
Pharisees
were
against
the
Scripture-sufficiency
,
for
the
customs
and
traditions
of
their
ancestors
,
Mat.
15.
2.
3.
They
imposed
these
Traditions
as
Laws
on
others
,
and
accused
the
Christians
for
not
observing
them
,
Mat.
15.
2.
4.
They
preferred
these
Tradition
before
the
practice
of
some
Moral
duties
,
Mat.
15.
9.
5.
6.
5.
They
were
so
much
for
Ceremony
,
that
they
were
precise
and
strict
in
the
observance
of
their
Ceremonies
,
Mat.
23.
5.
23.
25
,
&c.
and
for
them
neglected
mercy
and
saith
,
Mat.
23.
23.
6.
They
were
covetous
,
and
sought
after
Riches
,
even
by
oppression
,
Mat.
23.
14.
7.
They
were
proud
and
Lordly
,
and
strove
for
preferment
,
the
highest
places
,
and
the
highest
titles
,
Mat.
23.
6
,
7
,
&c.
8.
They
wore
a
different
sort
of
garments
,
which
was
openly
to
signifie
their
special
holiness
,
Mat.
23.
5.
9.
They
were
very
zealous
to
make
men
Proselytes
,
and
conformable
to
all
their
Ceremonies
,
Mat.
23.
15.
10.
They
foolishly
and
preposterously
preferred
small
matters
before
great
,
v.
16
,
17
,
&c.
11.
They
laboured
to
silence
Christ
and
the
Preachers
of
his
Gospel
,
and
forbad
them
with
threatnings
to
Preach
any
more
,
Mat.
23.
13.
Act.
4.
18
,
&c.
12.
They
persecuted
Christ
and
his
Apostles
,
and
sought
first
to
intrap
them
in
their
speech
,
and
then
to
bring
them
into
sufferings
,
Luke
6.
7
,
&c.
If
you
know
any
that
ever
silenced
or
persecuted
any
faithful
Minister
,
he
is
none
of
the
men
that
I
am
speaking
for
.
13.
They
pretended
Law
for
all
their
cruelties
,
John
15.
7.
and
accused
them
as
breakers
of
the
Law
,
Luke
6.
2.
&
4.
3.
14.
They
urged
Christ
to
decide
State-Controversies
about
Caesars
right
,
which
he
warily
avoided
,
knowing
they
did
but
seek
matter
of
accusation
,
Mat.
22.
17.
Mark
12.
14.
15.
Yet
did
they
accuse
him
as
an
enemy
to
Caesar
,
and
as
guilty
of
disloyalty
,
even
to
his
crucifixion
,
Luke
23.
2.
John
19.
12.
And
were
not
contented
to
take
away
his
life
,
unless
they
put
on
him
the
infamy
of
Treason
.
16.
They
would
not
understand
the
meaning
of
the
Law
of
Love
,
or
I
will
have
mercy
,
and
not
sacrifice
,
Mat.
9.
13.
17.
They
were
stricter
for
Tything
,
and
such
Levitical
Rights
,
than
for
the
spiritual
worshipping
of
God
,
Mat.
23.
23.
18.
Their
Righteousness
was
more
in
outside
Religious
pomp
and
bodily
exercise
,
than
in
the
inward
part
,
and
moral
practise
,
Mat.
23
24
,
&c.
19.
They
pretended
great
veneration
for
the
dead
Saints
,
and
built
them
Monuments
for
an
honourable
memorial
,
while
they
imitated
those
that
murdered
them
,
and
persecuted
the
living
Saints
that
imitated
them
,
Mat.
23.
26
,
27
,
&c.
20.
They
had
their
set-days
of
formal
fasting
twice
a
week
,
turning
even
extraordinary
duties
and
all
,
into
form
and
ceremony
,
Luke
18.
2.
And
were
inquisitive
after
them
that
conformed
not
herein
,
Mat.
9.
14.
Mark
2.
18.
21.
They
counted
it
the
folly
and
ignorance
of
the
Law
,
in
the
common
people
,
whom
they
took
for
cursed
,
to
be
such
admirers
of
the
preaching
of
Christ
,
John
7.
49.
22.
They
used
long
prayers
,
as
a
cloak
for
their
oppression
.
Query
,
Whether
they
were
a
Liturgy
or
not
?
If
yea
,
so
let
it
pass
in
their
Character
.
If
not
,
then
it
is
scarce
like
that
there
was
any
other
Liturgy
than
the
Scriptures
in
those
times
:
else
it
is
most
like
that
the
Pharisees
would
have
used
it
.
For
,
23.
they
went
up
into
the
Temple
to
pray
,
and
sometime
in
other
publick
places
(
as
Bishop
Hall
notably
describeth
the
Hypocrite
in
his
Characters
,
that
he
kneeling
down
behind
a
Pillar
in
the
great
Church
,
muttereth
over
certain
words
,
praying
to
that
God
whom
he
all
the
week
at
home
forgetteth
and
disobeyeth
;
and
rising
up
,
commendeth
the
devotion
of
our
ancestors
:
He
boweth
at
the
name
of
Jesus
,
and
sweareth
by
the
name
of
God
,
&c.
(
This
is
the
sense
,
for
being
separated
from
books
I
pretend
not
to
recite
verbatim
)
:
So
did
these
Pharisees
make
ostentation
of
their
prayers
in
the
Temple
;
but
we
read
not
of
their
family
or
secret
prayers
,
which
Christ
enjoineth
to
his
Disciples
,
that
they
may
differ
from
the
Pharisees
,
Mat.
6.
24
They
insulted
over
the
followers
of
Christ
as
an
accursed
ignorant
vulgar
sort
,
when
they
were
blind
themselves
,
and
knew
not
the
Spirituality
of
Doctrine
or
Worship
,
Mat.
23.
26.
25.
They
were
loose
Expositors
of
the
Law
of
God
,
and
extended
it
not
to
those
Internals
,
and
necessary
strictness
which
was
the
proper
sense
,
but
made
it
forbid
no
more
than
those
notable
external
evils
which
themselves
and
their
vulgar
followers
could
spare
,
Mat.
5.
26.
And
with
the
forbearance
of
these
outward
sins
,
and
the
performance
of
their
Ceremonies
,
they
so
contented
themselves
,
and
quieted
their
Consciences
,
that
they
wanted
the
true
and
spiritual
Righteousness
,
absolutely
necessary
to
Salvation
,
Mat.
5.
20.
27.
They
were
the
very
leaders
of
all
the
malignant
party
that
hated
Christ
and
his
Disciples
,
and
more
zealous
against
them
than
the
very
Heathen
Roman
Governours
,
who
sometime
saved
the
Preachers
from
the
Pharisees
rage
.
28.
They
were
so
malignant
that
they
envied
the
very
good
works
,
and
healing
miracles
which
Christ
did
,
and
repined
and
fretted
that
God
should
so
much
honour
Christians
,
Joh.
11.
47.
29.
They
were
so
malignant
that
no
course
of
the
Servants
of
God
could
please
them
,
or
escape
their
obloquy
.
But
John
that
lived
austerely
,
they
reproached
as
a
melancholy
Demoniack
,
or
a
crackt-brain'd
man
;
and
Christ
that
used
a
freer
converse
,
they
accused
as
not
strict
enough
for
them
.
30.
They
were
so
malignant
that
they
could
not
endure
to
have
God
acknowledged
the
owner
and
approver
of
Christianity
,
but
would
rather
have
the
people
take
Christ
for
a
deceiver
,
or
his
works
to
be
done
by
the
Devil
himself
,
than
that
God
should
be
known
to
be
the
author
of
them
,
as
his
attestation
and
seal
to
the
Truth
of
Christ
,
Mat.
12.
24.
31.
Being
a
Generation
that
never
had
done
complaining
of
those
that
conformed
not
to
their
Ceremonies
and
outside
Rites
,
and
yet
void
of
true
Sanctification
,
Christ
pronounced
them
a
Plant
that
his
Father
had
not
planted
,
that
were
e're
long
to
be
extirpated
,
Mat.
15.
13.
12.
2.
&
12.
2
,
14.
32.
They
formally
preached
much
good
,
as
sitting
in
Moses
Chair
,
and
having
a
holy
Law
to
speak
of
,
but
their
own
lives
were
covetous
,
proud
,
persecuting
,
and
contrary
to
the
Law
,
and
to
their
own
Doctrine
;
and
yet
their
very
Doctrine
had
much
corruption
,
Mat.
16.
1
,
6
,
11.
&
21.
45.
&
23.
2.
Luk.
16.
14.
33.
Yet
were
these
Pharisees
of
a
much
sounder
judgment
than
the
Atheistical
Sadduces
,
and
therefore
thought
highly
of
themselves
;
and
some
few
among
them
had
a
secret
favour
unto
Christ
,
as
far
as
their
reputation
and
the
fear
of
their
party
would
permit
,
Luk.
7.
36.
Joh.
3.
1
,
2.
Act.
5.
34.
&
23.
6
,
7
,
8
,
9.
In
all
this
I
have
but
recited
the
Scripture
Characters
of
the
Pharisees
,
not
daring
to
speak
a
word
of
the
application
;
for
I
much
doubt
whether
you
will
not
think
that
I
have
drawn
your
picture
,
by
the
bare
recitation
of
the
Text
;
so
much
did
I
wonder
at
one
of
the
last
Sermons
which
I
heard
in
publick
(
but
just
such
as
I
have
oft
heard
forty-five
years
ago
)
which
was
spent
in
likening
the
Puritan
to
the
Pharisee
;
how
the
speaker
avoided
blushing
,
and
remembering
what
the
hearers
would
think
when
they
should
read
the
History
of
the
Pharisees
in
the
Bible
;
and
whether
they
perceived
what
injury
they
did
themselves
,
who
used
to
call
the
people
to
such
observations
.
For
my
part
I
would
counsel
them
never
to
name
the
Pharisees
more
,
left
the
hearers
apply
it
otherwise
than
they
imagin
.
At
least
never
more
to
go
about
to
make
men
think
that
the
Puritan
(
who
is
so
contrary
to
him
)
is
like
the
Pharisee
;
for
men
never
speed
worse
than
by
such
monstrous
undertakings
.
But
yet
it
may
be
some
of
them
believe
themselves
.
For
he
that
will
needs
make
his
own
Creed
,
may
make
his
own
Faith
;
but
if
they
make
as
large
Creeds
for
others
,
and
call
them
to
subscribe
them
,
and
to
swear
to
them
,
when
they
cannot
make
them
a
Faith
proportionable
,
they
will
but
multiply
Nonconformists
.
And
so
much
to
your
angry
censure
,
which
leaveth
us
room
for
no
more
argumentative
a
defence
.
11
Obj.
If
you
do
scruple
Conformity
,
why
do
you
gather
private
meetings
,
and
separate
from
the
Church
,
and
hold
your
meetings
at
the
time
of
our
publick
Worship
?
and
encourage
the
people
in
their
Separations
?
For
whatever
you
say
of
your self
,
you
cannot
but
know
that
it
is
so
in
London
,
and
in
many
other
places
?
Ans.
1.
I
told
you
not
my
own
practise
alone
,
but
many
others
;
and
when
I
have
told
you
our
Principles
,
you
will
the
better
know
how
to
judg
of
our
different
practises
.
The
Nonconformists
hold
,
1.
That
we
are
members
of
the
Catholick
Church
,
in
order
of
nature
,
before
we
are
of
any
particular
Church
.
For
Baptism
,
as
such
,
doth
enter
us
into
the
former
.
And
that
no
man
must
ever
separate
from
this
Church
upon
any
pretence
whatsoever
.
2.
That
our
Communion
with
this
Catholick
Church
is
our
concord
in
the
performance
of
that
Baptismal
Covenant
which
uniteth
us
.
3.
That
our
conjunction
with
this
or
that
particular
Church
,
is
a
matter
left
to
humane
prudence
,
and
to
be
changed
according
to
the
interest
of
our
own
souls
,
and
the
publick
good
;
and
that
God
bindeth
me
not
to
one
Church
more
than
to
another
,
by
any
Law
,
except
that
general
Law
which
directeth
us
what
choice
to
make
of
matters
undetermined
.
4.
That
the
Magistrate
is
the
Governour
of
these
Churches
as
to
their
external
ordering
,
which
supposeth
the
Pastors
to
be
Governours
governed
by
him
;
(
as
Schoolmasters
,
Philosophers
,
Pilots
,
Architects
,
&c.
)
and
that
the
Pastors
are
essential
to
the
Church
,
(
in
a
Political
sense
,
as
we
now
take
it
)
as
a
Schoolmaster
is
to
a
School
;
but
so
is
not
the
Magistrate
.
5.
That
the
ordinary
instituted
way
of
the
Pastors
call
to
a
particular
Church
,
is
by
the
Direction
of
the
Ordaining
Pastors
,
and
by
the
Election
or
Consent
of
the
Congregation
.
And
that
as
the
Churches
had
true
Pastors
without
and
against
the
Magistrates
consent
,
so
may
it
have
still
;
seeing
then
and
now
the
Magistrate
had
Power
of
Governing
Churches
already
made
,
by
exterior
order
,
rather
than
of
making
or
unmaking
Churches
.
And
therefore
that
a
Pastor
may
still
be
a
true
Pastor
,
when
he
is
prohibited
to
Preach
.
6.
That
the
Magistrate
hath
the
power
of
things
circa
sacra
,
that
is
,
of
Temples
,
Tythes
,
maintenance
,
&c.
so
that
he
divest
not
the
Pastor
of
his
intrinsick
power
,
proper
to
his
office
,
(
as
to
chuse
his
subject
,
method
,
words
,
&c.
)
And
therefore
that
no
Minister
may
seize
upon
the
said
Temples
,
Tythes
,
&c.
against
the
Magistrates
will
.
7.
That
ubi
Episcopus
,
ibi
Ecclesia
,
as
Cyprian
faith
,
where
the
true
Pastor
is
,
there
is
the
Church
,
because
the
Pastor
is
an
Essential
,
and
the
Governing
part
.
And
as
this
was
true
in
Cyprian's
time
,
so
it
is
now
.
8.
That
if
Usurping
Pastors
,
though
by
the
Magistrates
consent
,
do
take
possession
of
the
Temples
and
publick
maintenance
,
(
and
Legal
Right
as
well
as
possession
)
this
is
not
enough
to
make
those
men
true
Pastors
over
that
people
,
without
their
consent
,
and
to
nullifie
the
relation
of
their
former-lawful
Pastors
.
9.
That
it
is
not
impossible
or
rare
for
the
Usurper
to
have
the
foresaid
advantages
,
and
the
true
Pastors
to
be
put
to
meet
in
privater
places
;
and
so
thought
Dr.
Wild
,
Dr.
Guning
,
Dr.
Hide
,
&c.
in
the
time
of
our
Civil
Usurpations
.
And
even
under
lawful
Governours
it
was
so
judged
by
the
Churches
in
the
case
of
Athanasius
,
Basil
,
and
multitudes
of
Bishops
then
cast
out
.
10.
That
abundance
of
the
Ministers
now
cast
out
,
were
once
the
lawful
Pastors
of
the
flocks
.
11.
That
when
the
true
Pastor
is
thrust
out
of
the
Temples
,
and
Usurpers
have
that
place
,
he
is
rather
the
Separatist
that
followeth
the
Usurper
in
that
more
publick
place
,
than
he
that
adhereth
in
private
to
the
lawful
Pastor
;
as
Dr.
Wild
and
the
rest
aforementioned
then
thought
.
12.
That
therefore
in
those
places
where
the
Relation
of
prohibited
Ministers
to
the
people
is
truly
dissolved
,
they
are
the
faulty
dividers
that
adhere
to
them
.
But
where
it
is
not
dissolved
,
but
the
publick
Teachers
were
never
their
true
Pastors
,
there
those
may
be
the
Schismaticks
that
forsake
their
lawful
Pastors
,
though
under
that
restraint
.
13.
That
where
the
Pastors
that
have
the
Temples
,
and
those
that
are
shut
out
,
are
both
true
Pastors
,
caeteris
paribus
,
it
is
as
good
a
proof
that
they
are
Separatists
and
Schismaticks
who
join
not
with
them
in
other
places
,
as
that
they
are
so
for
not
coming
to
the
Temples
;
that
is
,
neither
of
the
inferences
is
good
.
14.
Every
man
is
not
a
Separatist
,
that
is
not
present
with
others
in
publick
worship
.
I
separate
not
from
all
foreign
Churches
,
nor
from
all
the
Parish
Churches
in
London
save
one
,
though
I
be
present
but
with
one
.
But
he
that
censureth
a
true
Church
to
be
no
Church
,
and
so
separateth
from
it
as
none
;
and
he
that
accounteth
any
Church
injuriously
,
to
be
so
corrupted
as
that
it
is
unlawful
to
hold
communion
with
it
,
both
these
are
guilty
of
culpable
Schismatical
separation
,
but
in
very
different
degrees
.
15.
A
mans
absence
from
you
will
not
alone
prove
him
a
Separatist
,
unless
he
be
absent
upon
separating
Principles
.
16.
He
that
keepeth
not
local
communion
with
a
particular
Church
,
and
yet
honoureth
them
as
a
Church
that
may
be
communicated
with
,
and
holdeth
communion
of
Faith
and
Love
,
and
Obedience
with
them
,
cannot
be
a
Separatist
from
them
simply
,
but
only
extrinsically
secundum
quid
;
and
that
is
to
be
tried
and
judged
of
as
aforesaid
.
17.
If
therefore
they
will
admit
you
to
communicate
with
them
in
their
way
,
and
will
not
communicate
with
you
in
your
way
;
it
sheweth
that
it
is
something
in
your
way
and
not
directly
in
your selves
,
from
which
they
separate
.
18.
And
no
man
ought
to
commit
one
sin
for
the
communion
of
any
Church
.
19.
I
may
have
more
mental
communion
with
a
Church
,
which
I
dare
not
outwardly
join
with
,
because
they
impose
some
one
unlawful
word
or
action
,
than
with
a
more
corrupted
Church
,
with
which
I
hold
more
external
communion
,
because
they
put
me
not
to
approve
their
errors
.
20.
When
there
are
several
Churches
near
,
caeteris
paribus
,
a
free
man
should
join
himself
with
the
Purest
,
and
to
the
most
edifying
Ministry
ordinarily
.
21.
Yet
in
times
of
suspicion
and
division
,
it
is
fit
to
shew
our
judgment
by
our
practise
,
and
to
join
sometimes
with
some
less
pure
Churches
,
that
put
no
sin
upon
us
to
shew
that
we
withdraw
not
from
them
on
separating
principles
.
22.
When
a
Minister
is
not
lawfully
separated
from
his
flock
,
but
another
is
obtruded
without
a
just
call
upon
his
people
,
yet
if
he
see
that
the
voluntary
relinquishing
of
his
relation
,
is
most
for
the
peoples
good
,
that
they
may
accept
another
that
hath
more
secular
advantages
to
profit
them
,
and
guide
them
in
peace
,
he
is
finis
gratiâ
in
prudence
bound
to
do
it
.
23.
All
people
in
England
therefore
are
not
in
the
same
condition
,
but
to
some
it
may
be
a
fault
which
to
others
is
a
duty
.
Were
I
in
a
place
where
the
Minister
is
faithful
and
worthy
to
be
owned
,
I
would
draw
all
the
people
to
attend
his
Ministry
,
and
would
help
him
at
other
seasons
as
I
were
able
,
in
unity
and
love
.
But
if
I
lived
where
the
publick
Minister
were
intollerable
,
I
would
do
otherwise
.
24.
The
case
of
London
much
differeth
from
most
other
places
in
the
Land
;
as
very
many
of
them
think
that
their
relation
to
their
ancient
flocks
is
not
yet
dissolved
;
so
necessity
putteth
them
out
of
the
track
of
formal
Parish-order
.
1.
In
the
great
Plague
almost
all
the
Parish-ministers
deserted
them
;
and
those
that
then
stuck
to
the
people
,
found
such
success
by
the
help
of
that
awakening
judgment
,
that
they
durst
not
since
forsake
them
,
nor
will
easily
be
forsaken
by
them
.
2.
There
being
so
many
score
Churches
burnt
down
,
and
the
Inhabitants
not
gone
,
and
the
conformable
Ministers
not
officiating
but
in
the
standing
Temples
,
there
is
no
reason
that
the
people
should
therefore
turn
Atheists
,
and
give
over
worshipping
God
.
3.
Many
Parishes
being
so
great
,
that
the
twentieth
person
cannot
come
to
the
Temples
,
and
many
of
the
Preachers
voices
so
low
that
half
cannot
hear
them
who
might
get
in
,
there
is
no
reason
that
all
the
rest
must
therefore
be
cast
off
and
left
as
the
Indians
,
without
the
means
that
God
hath
appointed
for
mens
Salvation
.
4.
And
why
then
should
not
their
Assemblies
take
the
fittest
time
of
the
day
as
well
as
yours
?
All
men
know
that
(
especially
in
the
short
Winter-days
)
there
is
little
convenient
time
left
for
the
work
of
a
Lords-day
,
besides
the
time
of
your
morning
and
evenings
Liturgy
,
and
other
Offices
.
5.
And
when
you
have
as
many
as
can
hear
you
,
O
why
should
you
be
angry
that
the
rest
(
or
rather
some
few
of
them
)
are
hearing
others
,
that
Preach
as
profitably
as
you
?
Nay
I
beseech
you
before
God
judg
,
try
and
judg
what
is
the
cause
that
when
many
parts
perhaps
of
your
absent
Parishioners
are
at
no
Church
,
but
some
in
Ale
houses
,
Taverns
,
or
Gaming-houses
,
and
some
idle
at
home
,
that
yet
the
few
that
are
worshipping
God
with
an
able
faithful
Minister
are
more
exclaimed
on
,
and
written
against
,
and
angerly
accused
,
than
all
the
rest
.
Obj.
But
many
of
the
Parish-churches
are
half
empty
?
Ans.
1.
It
is
not
so
with
the
rest
;
and
therefore
you
may
see
that
the
difference
between
your
own
Preachers
is
the
cause
.
Unedifying
Teachers
will
not
have
so
many
voluntary
intelligent
hearers
as
others
.
2.
As
I
said
,
half
the
Church-full
cannot
hear
many
of
your
Preachers
.
3.
When
the
Parishioners
know
beforehand
that
the
Temple
will
not
hold
a
quarter
of
the
people
,
they
are
never
certain
of
room
,
as
not
knowing
when
others
will
exclude
them
;
and
therefore
they
seek
another
place
where
they
may
be
certain
.
For
he
that
brings
his
family
to
Church
every
day
upon
such
uncertainty
,
is
every
day
uncertain
whether
he
shall
spend
the
day
as
the
Lords-day
,
or
have
any
publick
communion
with
the
Church
.
And
they
are
apter
to
be
sensible
of
this
calamity
themselves
,
than
the
Objectors
are
.
6.
And
I
must
add
also
,
that
as
London
is
the
most
populous
place
,
so
it
hath
the
greatest
number
of
true
Separatists
and
Sectaries
;
and
the
sounder
part
are
not
responsible
for
their
actions
.
12
Obj.
But
with
what
conscience
do
you
come
into
Cities
,
Corporations
,
or
within
five
miles
of
them
,
or
of
your
former
Preachingplaces
?
Doth
God
bid
you
preach
just
here
?
And
how
do
your
scruples
engage
you
thus
to
break
the
Laws
?
Ans.
Even
with
such
a
Conscience
as
we
Preach
in
England
,
when
the
Scripture
nameth
not
England
to
us
.
Did
not
the
ancient
Christians
also
disobey
a
lawful
power
,
when
they
setled
their
Churches
in
Cities
,
even
when
they
were
forbidden
both
City
and
Country
?
and
if
Christ
say
,
When
they
persecute
you
in
one
city
,
fly
to
another
;
and
you
bid
us
,
fly
from
all
,
and
fly
to
none
.
Hath
not
a
Nonconformists
Conscience
something
of
the
command
of
Christ
to
countenance
his
practice
?
But
our
true
Reasons
are
the
same
as
are
forementioned
for
our
Preaching
.
If
necessity
be
upon
us
to
Preach
because
of
the
peoples
necessity
to
hear
,
then
where
their
necessity
is
greatest
,
there
our
obligation
is
greatest
.
But
in
populous
Cities
and
Towns
,
when
the
ablest
conformable
Minister
is
insufficient
for
a
quarter
of
the
Parish
,
the
peoples
necessities
are
greatest
.
Ergo
,
If
it
be
lawful
for
us
to
desert
and
betray
to
Satan
the
souls
of
all
the
Cities
and
Corporations
in
England
,
and
within
five
miles
of
them
,
and
of
all
the
places
where
we
have
Preached
,
why
will
it
not
be
lawful
to
do
so
by
the
rest
?
Where
the
carcass
is
,
the
eagles
will
be
gathered
together
;
and
where
the
work
and
Vineyard
is
,
the
labourer
must
be
.
And
all
good
men
love
the
publick
good
,
and
therefore
will
chuse
those
places
for
their
labour
(
caeteris
paribus
)
which
the
publick
good
doth
most
depend
on
.
Especially
if
the
people
of
their
ancient
charge
live
there
,
and
they
think
that
their
relation
to
them
is
not
dissolved
.
And
I
must
profess
,
that
few
of
the
passages
of
this
generation
do
more
astonish
me
with
dread
and
wonder
,
than
to
think
that
City-Pastors
who
have
so
vast
a
charge
,
and
so
much
more
need
of
help
than
the
Country
,
yea
men
of
reputed
learning
,
sobriety
and
piety
,
should
ever
be
desirous
to
take
this
burden
wholly
on
themselves
,
and
should
be
the
forwardest
to
drive
away
assistants
,
yea
and
make
it
a
sin
to
preach
to
those
souls
,
that
they
know
they
cannot
preach
to
themselves
!
Yea
,
that
the
same
men
that
one
year
have
much
ado
to
satisfie
their
own
consciences
to
conform
,
and
think
they
speed
well
,
if
with
Conformity
they
can
but
keep
up
some
reputation
of
honesty
,
yet
the
next
year
make
so
great
a
progress
,
as
to
question
his
honesty
,
that
will
not
sacrilegiously
renounce
his
Ministry
,
and
are
the
forwardest
to
put
down
all
Preaching
save
their
own
!
Do
the
Pastors
themselves
no
better
know
the
Parish
bounds
,
and
the
peoples
wants
,
or
the
worth
of
souls
?
What
then
can
we
expect
from
others
?
Obj.
But
it
is
not
your
help
,
but
your
hindering
us
that
we
are
against
.
Do
you
help
us
by
drawing
the
people
from
us
to
your selves
?
Ans.
I
cannot
tell
whether
we
help
you
or
not
,
till
I
know
what
is
your
help
.
If
your
work
be
not
to
get
followers
and
applause
,
but
to
bring
men
to
Christian
knowledg
,
faith
,
love
,
obedience
,
and
patience
,
then
all
the
Ministers
that
I
plead
for
are
you
helpers
;
those
that
are
not
,
silence
them
,
and
spare
not
.
But
if
your
work
be
to
preach
up
your selves
,
and
your
successes
be
reckoned
by
your
applause
,
I
cannot
tell
whether
we
help
you
or
not
.
For
though
we
seek
to
increase
your
reputation
with
the
people
,
yet
it
is
not
as
you
are
self-seekers
,
but
as
in
charity
we
hope
you
preach
more
for
Christ
,
and
mens
Salvation
,
than
for
your selves
.
13
Obj.
But
what
you
before
denied
of
the
Magistrate
,
you
cannot
deny
of
the
Church
:
The
Church
calleth
you
,
and
giveth
you
your
power
:
Therefore
it
may
take
it
from
you
:
And
so
Mr.
Rathband
confesseth
,
and
the
old
Nonconformists
practised
.
Ans.
1.
The
[
Church
]
is
an
ambiguous
word
.
If
you
mean
the
Bishops
,
all
those
whom
you
call
to
be
re-ordained
,
deny
that
ever
the
Bishops
gave
them
their
power
.
2.
And
it
was
One
Bishop
who
ordained
each
of
the
rest
,
or
two
at
most
,
who
are
both
dead
,
and
cannot
take
away
what
they
gave
.
3.
I
have
answered
this
before
,
and
more
largely
in
my
Dispute
of
Ordination
:
Men
give
us
not
our
Power
at
all
,
as
from
themselves
;
but
as
Servants
of
Christ
invest
them
solemnly
to
whom
he
giveth
it
.
And
a
servant
cannot
dispossess
him
whom
by
his
Masters
Orders
he
hath
invested
.
4.
You
give
us
our
Baptism
and
Matrimony
,
as
truly
as
our
Ministry
:
And
yet
you
cannot
take
them
from
us
.
5.
But
indeed
,
if
the
Church
,
that
is
,
the
People
,
refuse
us
,
we
cannot
teach
and
edifie
them
against
their
wills
.
6.
And
if
one
Bishop
silence
us
,
he
doth
it
but
as
exercising
Government
in
his
Diocess
;
and
it
followeth
not
,
that
we
are
silenced
in
all
others
.
7.
And
they
that
dissent
from
our
Diocesan
frame
of
Prelacy
,
do
not
much
reverence
their
Governing
Spiritual
Power
:
And
if
the
Kings
prohibition
bind
them
not
against
their
Conscience
of
Gods
obligations
to
be
silent
,
much
less
will
yours
.
8.
No
Bishops
have
silenced
us
by
Spiritual
Government
that
we
know
of
,
but
only
as
Barons
by
the
Secular
Laws
,
to
which
they
gave
their
Votes
(
which
yet
all
did
not
)
:
How
then
are
we
obliged
by
their
Power
of
the
Keys
to
be
silent
?
For
my
part
I
have
one
or
two
of
their
Licenses
never
re-called
or
nulled
.
9.
If
a
Bishop
should
silence
him
under
pretence
of
Government
and
Order
,
whom
God
obligeth
to
preach
,
as
much
as
I
have
before
proved
that
we
are
obliged
,
it
were
ipso
facto
null
as
to
our
Consciences
,
as
being
against
the
Laws
of
God
.
10.
He
that
is
silenced
in
every
Bishops
Diocess
,
is
not
yet
thereby
degraded
,
but
is
still
a
Minister
,
to
the
world
at
least
for
their
conversion
;
For
those
without
(
the
Infidels
and
Heathens
)
are
of
no
Bishops
Diocess
;
And
it
's
a
question
,
whether
those
among
us
that
openly
renounce
the
Prelacy
,
and
declare
themselves
to
be
none
of
their
Church
,
are
yet
indeed
members
of
their
Church
whether
they
will
or
not
?
We
believe
not
,
that
a
Law
of
the
Land
doth
make
any
man
a
Church-member
without
his
own
consent
.
If
you
think
otherwise
,
why
distinguish
you
the
Sons
of
the
Church
from
others
?
If
all
the
people
of
London
be
not
the
Sons
,
or
members
of
your
Church
,
the
rest
are
not
under
your
Pastoral
Spiritual
Government
:
And
as
for
your
Secular
Power
,
enough
is
said
of
that
before
.
And
I
think
no
man
will
say
that
the
extent
of
your
Diocess
to
many
hundred
Parishes
,
is
a
Divine
Institution
,
obliging
all
mens
consciences
to
obey
you
,
that
shall
come
within
that
circuit
of
ground
:
you
will
ascribe
this
extent
of
your
power
to
the
King
and
Laws
;
of
which
more
in
due
place
.
And
as
to
the
old
Nonconformists
,
they
forbore
the
Temples
and
publick
maintenance
,
and
so
do
we
:
And
I
am
sure
they
used
to
preach
in
private
,
as
well
as
we
;
yea
and
in
the
Churches
when
they
thought
it
brought
no
great
inconvenience
by
offence
.
Mr.
Hildersham
,
Mr.
Nichols
,
and
abundance
more
,
did
preach
in
publick
after
they
were
forbidden
and
silenced
,
till
execution
hindered
them
as
well
as
Law
.
And
Mr.
Nichols
,
Mr.
Langley
,
Mr.
Bromskill
,
and
many
more
,
when
they
were
driven
from
one
place
,
would
preach
where
they
found
opportunity
in
another
.
And
Mr.
Herring
was
wont
privately
to
preach
in
Shrewsbury
,
as
his
most
credible
friends
and
hearers
told
me
.
And
indeed
the
far
greatest
part
of
the
Nonconformists
,
that
ever
I
knew
,
had
publick
liberty
,
in
some
small
peculiar
,
for
most
of
their
time
,
if
not
by
connivence
in
greater
places
:
So
had
Mr.
Knewstubs
,
Ash
,
Slater
,
Root
,
Ball
,
Barnet
,
Gilpin
,
and
many
more
.
And
yet
we
as
well
as
Mr.
Rathband
will
submit
to
a
suspension
,
or
prohibition
of
authority
,
when
it
is
but
an
act
of
Order
and
Government
of
just
authority
,
and
not
a
notorious
subversion
of
the
thing
Ordered
,
or
the
End
,
and
Gods
Laws
and
mens
necessities
oblige
us
not
to
the
contrary
.
The
Papists
hold
that
a
Father
may
not
keep
his
Son
from
taking
Orders
.
If
the
Bishops
were
our
Fathers
then
,
they
could
not
hinder
us
from
the
faithful
exercise
of
what
we
have
undertaken
.
14
Obj.
The
Reason
why
you
are
against
Bishops
is
,
because
you
cannot
be
Bishops
your selves
:
And
why
was
it
that
you
so
long
demurred
on
the
matter
,
before
you
refused
them
,
when
some
had
such
offers
?
Did
it
not
shew
that
you
had
a
mind
of
them
?
Ans.
The
first
half
of
this
charge
was
given
in
the
Pulpit
to
my
face
,
when
no
Minister
or
Nonconformist
else
was
present
:
The
other
is
the
Debate-makers
(
in
sense
)
.
And
seeing
I
am
personally
concerned
in
the
matter
,
my
answer
must
be
historical
accordingly
.
Will
not
all
sober
by-standers
think
that
we
have
very
hard
measure
,
and
have
to
do
with
a
strange
generation
?
When
they
shall
know
that
Bishopricks
were
offered
us
without
seeking
directly
or
indirectly
,
and
refused
with
as
much
modesty
as
we
could
use
;
and
after
all
are
denied
not
only
the
place
of
the
poorest
Curates
,
but
even
all
liberty
to
Preach
for
nothing
,
to
the
rudest
,
poorest
Inhabitants
of
the
Land
;
and
yet
after
all
this
,
to
be
told
that
we
are
against
Bishops
,
because
we
could
not
be
Bishops
our selves
?
O
happy
Christians
,
that
must
be
finally
judged
by
a
more
righteous
Judg
!
If
you
say
that
you
mean
it
of
those
that
never
had
such
offers
,
why
should
you
not
rather
judg
of
them
by
us
that
were
tryed
,
than
boldly
judg
that
of
them
which
they
were
never
tryed
in
,
and
of
which
it
is
impossible
for
you
to
have
knowledge
?
But
the
later
objector
telleth
us
whom
he
speaketh
of
.
To
whom
I
must
say
,
There
were
but
five
or
six
Nonconformists
of
all
England
,
that
ever
I
heard
of
,
that
had
any
Church-Dignities
offered
them
since
his
Majesties
Restoration
:
And
of
these
but
three
that
had
Bishopricks
offered
them
,
which
were
Dr.
Edward
Reignolds
,
Mr.
Calamy
,
and
my self
:
And
of
these
three
,
I
refused
it
the
next
day
,
or
next
save
one
,
after
the
first
offer
of
it
by
the
Lord
Chancellor
(
for
private
overtures
by
inferiors
before
,
I
answered
with
as
much
refusal
as
was
fit
to
such
uncertain
offerers
)
:
Dr.
Reignolds
in
a
very
short
time
accepted
:
Only
Mr.
Calamy
delayed
:
And
if
Dr.
Bates
and
Dr.
Manton
,
who
were
offered
Deanries
(
as
they
said
,
for
I
am
certain
of
no
offer
but
my
own
)
,
did
delay
their
refusal
,
it
was
on
the
same
account
.
And
the
true
Reason
of
Mr.
Calamies
delay
(
which
few
men
knew
better
than
my self
)
,
was
because
perhaps
he
would
have
accepted
a
Bishoprick
as
altered
by
the
Kings
Declaration
about
Ecclesiastical
affairs
,
and
to
be
used
according
to
that
Declaration
,
but
not
according
to
the
ancient
Laws
and
Customs
of
the
Land
and
Church
,
though
of
this
much
he
was
unresolved
.
Therefore
he
being
uncertain
whether
the
Kings
Declaration
would
stand
,
or
pass
into
a
Law
,
he
delayed
to
see
the
certainty
:
And
when
he
saw
that
the
Declaration
was
dead
,
and
Prelacy
was
what
it
was
before
,
he
refused
it
.
And
Dr.
Reignolds
professed
(
to
me
)
to
accept
it
but
on
the
terms
of
that
Declaration
.
Now
I
would
put
two
questions
to
the
Justice
of
the
Debater
:
1.
Whether
he
do
well
to
mention
our
refusing
of
Bishopricks
at
all
,
which
we
our selves
so
studiously
silence
?
There
is
now
no
Refuser
living
but
my self
:
And
I
must
profess
,
that
to
this
day
I
have
been
so
careful
to
silence
it
,
that
I
do
not
believe
there
are
many
men
,
if
any
alive
,
that
ever
heard
me
mention
it
,
unless
in
answer
to
some
one
that
askt
me
about
it
,
or
in
confutation
of
some
such
aspersions
as
these
.
And
my
reason
was
,
because
I
apprehend
it
to
favour
of
Ingratitude
,
and
disingenous
carriage
to
my
Rulers
:
If
they
shall
offer
me
preferment
,
and
I
should
boast
how
I
refused
it
,
it
would
seem
a
casting
it
in
their
faces
with
unthankfulness
and
contempt
.
And
no
man
can
say
that
ever
I
was
so
unworthy
;
and
few
have
ever
heard
me
mention
it
.
And
yet
we
cannot
be
quiet
,
for
accusers
;
but
if
we
say
nothing
,
such
men
will
.
Q.
2.
Whether
candor
or
justice
would
without
any
distinction
perswade
the
world
,
that
we
had
a
mind
of
preferments
,
and
therefore
so
long
delayed
;
whereof
only
three
men
that
had
the
offer
of
Bishops
,
one
refused
in
a
day
or
two
,
and
the
other
presently
accepted
;
And
the
one
that
delayed
,
with
the
two
about
Deaneries
,
were
known
to
do
it
,
that
they
might
know
first
whether
the
Kings
Declaration
would
pass
into
a
Law
,
or
be
cast
by
?
And
if
you
proceed
to
intimate
,
that
we
refused
but
for
fear
of
losing
our
party
.
I
know
no
mans
heart
but
my
own
;
and
I
will
help
you
by
some
evidence
to
know
it
in
this
matter
.
1.
Upon
the
offers
by
inferior
agents
that
first
were
made
to
me
,
my
neighbour
Ministers
in
Worcestershire
having
some
knowledge
of
it
,
concurred
in
a
Letter
to
me
,
neither
perswading
nor
disswading
me
,
but
thinking
me
the
fittest
judg
;
assured
me
,
that
if
I
accepted
it
,
they
should
be
so
far
from
censuring
me
for
it
,
as
rather
to
believe
that
it
would
be
for
good
,
&c.
2.
When
I
refused
it
,
being
wary
what
men
might
after
say
,
I
did
it
in
writing
,
in
a
Letter
to
the
Lord
Chanceller
,
giving
him
those
Reasons
that
did
content
him
,
viz.
If
the
Kings
Declaration
were
established
;
though
I
wisht
a
perfecter
frame
of
Discipline
than
it
reciteth
,
yet
I
was
so
glad
of
that
much
,
that
I
took
it
to
be
my
duty
to
promote
our
Concord
with
all
my
power
,
upon
that
foundation
:
And
I
knew
that
if
I
were
no
Bishop
my self
,
I
could
far
more
effectually
perswade
men
to
Conformity
,
than
if
I
were
.
And
this
was
the
reason
I
gave
of
my
refusal
.
But
if
the
Kings
Declaration
should
not
be
ratified
(
as
I
verily
did
believe
it
would
not
)
,
I
knew
if
I
took
a
Bishoprick
,
I
must
quickly
leave
it
.
And
then
it
was
better
refuse
it
at
the
first
.
And
this
being
our
case
,
methinks
I
might
refer
the
judgment
of
it
even
to
the
Censurer
himself
(
whose
civility
to
my self
through
the
rest
of
his
Debate
,
I
do
acknowledge
)
.
15
Obj.
If
the
King
must
change
or
relax
his
Laws
as
oft
as
men
will
be
scrupulous
or
discontented
,
there
will
be
no
setledness
,
consistency
or
order
.
Your
tender
Consciences
are
but
tender
heads
:
And
soft-headed
people
must
be
Rulers
of
us
all
,
if
we
must
change
as
oft
as
their
weakness
will
desire
it
.
Ans.
You
cannot
think
that
when
you
talk
at
this
rate
,
the
readers
and
hearers
can
be
all
so
simple
,
as
not
to
understand
,
that
your
words
only
signifie
that
you
stand
on
the
higher
ground
,
and
not
that
you
have
the
better
cause
:
For
,
1.
you
were
not
only
importuned
before
these
Laws
were
made
,
to
have
done
your
part
,
for
a
more
universal
Concord
,
but
you
were
also
Commissioned
by
the
King
under
his
Broad
Seal
,
to
consult
for
the
making
such
alterations
in
the
Liturgy
,
as
were
necessary
to
satisfie
tender
Consciences
:
When
instead
of
so
doing
,
you
have
made
the
burden
heavier
than
before
.
And
is
this
a
fit
plea
for
men
,
that
before
the
new
Laws
and
Impositions
,
had
so
much
power
and
opportunity
to
have
prevented
the
matter
of
our
grievance
,
and
were
so
long
importuned
to
it
in
vain
,
to
talk
afterward
of
the
inconvenience
of
changing
or
relaxing
Laws
.
2.
Have
the
Nonconformists
so
often
changed
their
cause
,
that
you
should
be
put
to
talk
of
so
frequent
change
of
Laws
?
Do
you
not
tell
them
that
their
arguments
and
exceptions
are
but
the
same
that
have
been
answered
to
their
predecessors
long
ago
?
If
their
cause
be
the
same
,
one
alteration
since
the
first
Imposition
of
Conformity
would
have
served
their
turn
.
If
after
the
troubles
or
differences
at
Frank
ford
they
had
been
brought
to
an
agreement
by
mutual
accesses
and
concessions
,
what
need
any
more
as
to
the
Nonconformists
to
this
day
?
3.
Who
were
the
Changers
when
you
put
your
new
clauses
into
the
Liturgy
(
as
the
doctrine
of
Baptized
Infants
salvation
,
without
distinguishing
of
them
that
were
baptized
Rightfully
,
or
without
right
,
&c.
)
If
all
the
new
Oaths
,
Subscriptions
and
Declarations
be
imposed
by
your
advice
,
surely
it
was
you
that
were
in
that
the
Changers
.
Changes
then
will
do
well
,
and
be
laudable
when
they
serve
your
ends
,
but
they
are
dangerous
when
they
are
against
your
minds
.
What
changes
doth
Thorndike
plead
for
?
4.
When
the
New
Canons
and
Oath
were
made
1640
,
and
when
Rails
and
Altars
were
set
up
,
and
bowing
towards
the
Altar
recommended
,
there
was
no
danger
in
these
changes
:
But
if
an
Oath
or
Subscription
of
seven
years
age
be
abated
,
how
dangerous
would
such
changes
be
!
5.
The
Kings
Majesty
,
when
he
published
his
Declaration
about
Ecclesiastical
affairs
,
did
not
take
those
changes
there
made
to
be
so
dangerous
:
Nor
did
the
Commons
in
Parliament
,
who
gave
him
thanks
for
that
Declaration
.
We
may
know
then
by
that
much
,
whence
the
noise
of
danger
cometh
.
6.
If
a
needless
Subscription
or
a
Ceremony
have
burdened
so
many
and
considerable
Subjects
an
hundred
years
and
more
;
and
if
the
calamitous
attempts
of
change
,
that
have
been
made
unlawfully
in
the
Land
,
have
been
occasioned
by
mens
differences
about
those
things
,
and
if
they
are
still
the
burden
of
so
many
as
are
now
against
Conformity
:
Let
impartial
persons
then
be
judges
,
whether
the
removing
of
those
troublesome
unnecessary
burdens
,
were
not
the
likest
means
imaginable
to
prevent
any
more
ill
attempts
of
change
?
7.
Is
there
any
thing
in
the
world
,
that
you
think
unlawful
?
No
doubt
there
is
.
Suppose
that
one
thing
were
by
a
Law
imposed
on
you
:
would
you
think
that
a
change
of
that
Law
would
be
a
dangerous
thing
?
and
would
you
exclaim
against
it
as
now
you
do
?
What
if
King
Charles
I.
his
Concessions
in
his
restraint
in
the
Isle
of
Wight
,
had
past
into
a
Law
(
as
they
had
if
the
Parliament
had
not
suddenly
been
broken
)
,
and
that
Episcopacy
had
received
as
great
a
change
as
was
then
intended
in
those
Concessions
?
Would
you
have
taken
the
rescinding
of
all
these
Laws
for
a
dangerous
change
?
16
Obj.
It
is
obedience
that
beseemeth
tender
consciences
:
Disobedience
is
as
the
sin
of
witchcraft
;
And
would
you
have
any
countenance
you
in
so
great
a
sin
?
If
Subjects
must
have
the
Laws
changed
,
instead
of
obeying
them
,
they
will
be
Rulers
,
and
not
Subjects
.
Why
are
you
not
more
tender
of
offending
and
disobeying
your
Governours
?
Ans.
1.
Are
not
you
and
we
agreed
that
God
is
the
chief
Ruler
,
and
to
be
first
obeyed
,
and
no
man
against
him
,
but
only
under
him
?
In
this
sure
we
do
not
differ
.
To
disobey
God
,
is
as
the
sin
of
witchcraft
,
and
obedience
to
him
is
better
than
sacrifice
:
And
when
it
is
only
our
obedience
to
God
that
maketh
us
disobey
any
Governours
,
judge
whether
we
were
not
more
chargeable
with
disobedience
,
if
we
obeyed
men
,
and
disobeyed
God
.
We
have
no
reason
to
cast
our selves
under
all
your
reproach
,
and
so
much
suffering
,
but
only
to
avoid
disobedience
to
God
:
And
when
our
costliest
obedience
,
must
go
for
odious
disobedience
;
and
if
we
disobey
God
to
please
men
,
it
would
go
for
obeeience
;
what
remedy
,
but
to
wait
for
a
more
righteous
judgment
,
where
obedience
and
disobedience
will
be
better
known
.
2.
Again
I
ask
,
Is
there
any
Oath
that
you
dare
not
take
?
any
thing
that
you
dare
not
subscribe
to
and
declare
?
any
thing
that
in
Gods
worship
you
durst
not
use
?
Suppose
that
one
thing
were
imposed
on
you
?
would
you
Conform
to
it
or
not
?
If
you
were
but
put
to
subscribe
all
to
the
truth
of
Dr.
Hammonds
opinion
,
that
there
were
no
Presbyters
,
but
Bishops
in
the
Scripture-times
,
and
that
no
Church
then
was
bigger
than
one
Bishop
with
his
Deacons
did
efficiate
with
,
would
not
some
part
of
you
scruple
subscribing
to
it
?
If
any
one
thing
or
word
which
you
judge
unlawful
to
be
done
or
subscribed
,
were
put
on
you
by
a
Law
,
would
not
you
then
be
the
Nonconformists
?
And
were
it
not
as
easie
then
to
declaim
against
your
Disobedience
and
Nonconformity
,
as
it
is
now
for
you
to
do
it
against
ours
?
Might
not
Volumes
as
plausibly
be
written
to
shew
the
mischief
of
Subjects
disobedience
,
and
quarrelling
with
the
Laws
,
and
being
judges
of
what
is
unlawful
?
And
might
not
you
be
as
largely
characterized
as
a
stubborn
unquiet
people
,
as
we
are
by
you
now
?
So
that
all
this
still
doth
only
tell
us
,
that
you
are
got
up
in
the
highest
seat
,
from
whence
you
have
advantage
to
look
down
with
scorn
upon
those
that
are
more
fearful
of
sinning
than
your selves
.
3.
We
are
so
tender
of
disobeying
our
Rulers
,
that
we
will
do
any
thing
to
obey
and
please
them
,
except
disobeying
God
,
and
damning
our
own
or
others
Souls
:
And
if
you
must
have
us
yet
go
further
,
you
must
excuse
us
;
we
had
rather
go
to
your
prison
under
all
your
obloquy
.
Your
furnace
is
not
so
hot
as
Gods
.
17
Obj.
The
only
reason
(
say
most
of
them
)
why
they
forsook
their
Ministry
was
,
that
they
durst
not
abjure
the
Covenant
:
Dispense
with
them
for
this
,
and
they
are
Conformists
.
But
if
that
be
the
only
thing
they
scruple
,
then
why
are
they
not
Conformists
in
all
other
particulars
,
against
which
they
pretended
no
such
exceptions
?
And
what
doeth
renouncing
the
Covenant
concern
the
people
,
&
c
?
Thus
the
Ecclesiastical
Polititian
,
Pag.
242
,
243.
Ans.
1.
Is
this
flaming-hot
Disputer
so
much
better
acquainted
with
us
,
than
we
are
with
our selves
and
one
another
?
Hath
he
talkt
with
the
most
of
us
?
or
have
the
most
ever
said
or
written
,
that
it
is
only
the
Covenant
that
we
stick
at
?
I
must
profess
,
of
all
the
Nonconformists
that
ever
I
knew
or
spake
with
,
I
never
knew
any
one
of
this
mind
,
which
he
saith
[
the
most
of
them
say
]
they
are
of
.
Nay
I
never
heard
of
any
one
Nonconformist
of
that
mind
.
And
if
the
world
and
posterity
must
be
told
so
confidently
,
that
most
say
and
hold
that
,
which
I
that
am
supposed
so
much
on
their
side
,
did
never
know
nor
hear
of
any
one
man
that
said
or
held
,
you
may
judge
what
a
history
posterity
is
like
to
have
of
this
age
;
and
also
with
whom
we
have
to
do
,
and
upon
what
terms
.
I
confess
I
know
one
that
hath
suffered
the
loss
of
all
these
many
years
,
and
been
denied
so
much
as
leave
to
teach
School
,
that
is
for
Episcopacy
,
Liturgy
and
Ceremonies
as
lawful
,
and
never
took
the
Covenant
,
nor
was
ever
for
it
,
nor
for
the
Parliaments
War
,
but
against
both
,
that
yet
cannot
disoblige
every
one
that
ever
did
take
the
Covenant
,
so
far
as
is
required
to
Conformity
,
nor
cannot
subscribe
or
declare
Assent
and
Consent
to
every
word
in
the
three
Books
so
to
be
consented
to
.
But
such
a
one
as
sticks
at
the
Covenant
only
,
I
never
knew
nor
heard
of
.
3.
But
if
the
accusers
of
the
Brethren
do
believe
themselves
,
they
tell
the
world
the
little
charity
that
is
among
them
;
who
had
rather
so
many
Ministers
were
silenced
,
(
to
say
nothing
of
their
bodily
sufferings
)
,
and
so
many
thousand
souls
want
their
Ministry
,
than
abjuring
the
Covenant
should
be
dispensed
with
,
when
a
fuller
security
for
loyalty
and
peace
is
offered
.
4.
It
is
either
the
Episcopal
,
Presbyterian
,
or
Independent
Nonconformists
(
for
all
these
sorts
there
be
at
least
)
that
he
meaneth
,
by
most
of
them
,
or
most
as
mixt
:
1.
The
Episcopal
Nonconformists
are
not
for
the
Covenant
,
but
stick
most
at
consenting
and
swearing
to
the
English
Hierarchy
and
Discipline
,
and
Church-state
,
as
it
differeth
from
the
old
Episcopacy
described
in
Archbishop
Ushers
Reduction
.
2.
The
Presbyterians
surely
have
told
the
world
by
Books
enow
,
that
they
are
Nonconformists
in
more
things
than
abjuring
the
Covenant
.
And
in
good
sadness
,
doth
not
England
know
that
(
call
them
what
you
will
)
the
Divines
commissioned
by
the
King
did
give
their
reasons
against
more
?
3
And
the
Independents
are
so
far
from
being
to
be
numbered
with
his
[
most
of
them
]
that
I
know
not
if
you
would
free
them
from
the
rest
of
Conformity
,
whether
the
leaders
would
not
yield
in
this
.
For
when
Scotland
was
invaded
,
and
Mr.
Love
Beheaded
,
it
was
pleaded
that
the
Covenant
was
as
an
Almanack
out
of
date
.
And
Mr.
Eaton
hath
written
a
Book
to
prove
,
that
the
Covenant
,
and
the
Oath
of
Allegiance
bind
not
.
5.
But
as
for
[
abjuring
]
I
never
heard
that
it
was
required
of
the
Ministers
;
and
how
can
that
possibly
be
their
only
Nonconformity
,
which
never
was
imposed
on
them
.
6.
But
what
he
and
others
mean
to
pretend
that
the
Laity
are
unconcerned
in
the
renouncing
of
the
Covenant
,
when
it
is
known
by
Printed
Laws
,
and
by
practice
,
that
all
the
Cities
and
Corporations
in
England
,
as
to
the
Governing
or
trusted
part
,
are
constituted
by
the
Renunciation
of
the
Covenant
,
and
also
all
the
Vestries
;
as
the
Corporation
Act
,
and
the
Vestry
Act
declare
,
is
but
more
matter
of
wonder
to
men
,
that
have
not
been
used
to
such
things
!
So
many
new
Printed
Laws
,
and
the
visible
state
of
all
the
Cities
and
Corporations
in
England
are
not
evidence
enough
on
a
Nonconformists
part
,
to
decide
a
controversie
of
fact
.
But
if
they
shall
say
that
they
meant
that
the
Laity
are
not
on
such
terms
forbidden
to
come
to
Church
:
I
answer
,
if
we
also
had
learned
the
trick
of
speaking
,
writing
,
and
swearing
in
universal
terms
(
or
equipollent
)
,
and
meaning
not
universally
,
but
particularly
,
as
many
do
,
we
could
say
,
or
subscribe
,
or
swear
as
far
as
you
desire
us
.
18
Obj.
If
you
be
tollerated
,
why
not
all
others
as
well
as
you
?
And
so
the
Quakers
and
the
Papists
may
come
in
.
And
it
's
well
if
the
Presbyterians
do
not
thus
let
in
Popery
.
Ans.
1.
What
if
the
Law
imposed
one
word
on
you
which
you
could
not
conform
to
,
and
you
differed
from
the
Church
in
nothing
else
?
what
answer
would
you
give
to
such
an
Objection
as
this
,
which
equally
excludeth
Chillingworth
and
Knot
?
Would
you
not
say
that
a
difference
should
be
made
?
O
how
hardly
can
men
understand
that
are
unwilling
to
know
!
How
easie
a
case
were
this
to
the
willing
!
Mr.
John
Rogers
of
Dedham
,
Mr.
John
Ball
,
and
sometime
Mr.
Dod
,
and
Mr.
Hildersham
,
had
liberty
to
preach
without
conforming
;
and
did
it
infer
the
necessity
of
such
a
Toleration
as
you
talk
of
?
2.
I
pray
you
take
heed
of
bringing
Conformity
more
into
contempt
than
yet
it
is
,
by
seeming
to
judg
it
such
a
thing
as
men
will
not
yield
to
without
constraint
and
punishment
.
Take
off
the
penalty
of
subscribing
,
declaring
,
crossing
,
&c.
and
all
that
are
willing
will
use
them
without
force
.
And
if
most
must
be
forced
,
it
intimates
that
they
do
not
like
or
love
them
.
What
good
doth
subscribing
a
sentence
which
he
believeth
not
,
do
either
to
the
soul
of
the
lyar
himself
,
or
to
the
Church
?
3.
If
so
large
a
Toleration
as
you
talk
of
be
so
dangerous
,
and
the
Presbyterians
are
like
to
occasion
it
for
their
liberty
,
why
will
you
not
prevent
so
great
a
danger
at
so
cheap
a
rate
,
as
it
might
be
prevented
at
?
Are
you
indeed
against
a
Toleration
of
Heresie
and
Popery
,
and
yet
would
you
rather
venture
on
the
danger
of
it
,
than
abate
to
Protestants
a
needless
ceremony
or
subscription
?
4.
I
cannot
tell
whether
you
are
indeed
such
strangers
to
the
thoughts
and
talk
of
the
people
of
England
concerning
your selves
as
you
seem
to
be
.
If
you
are
,
I
will
not
now
tell
you
what
they
say
of
you
.
But
they
rejoice
that
they
have
a
King
so
far
from
Popery
,
that
he
hath
by
a
Law
made
it
a
heinous
crime
for
any
to
vent
any
suspicions
of
his
constancy
(
which
through
so
many
temptations
he
hath
approved
.
)
And
indeed
it
were
a
crime
that
deserved
no
small
punishment
,
as
imputing
that
to
our
Sovereign
which
is
scarce
to
be
thought
of
a
rational
man
;
even
to
give
up
most
of
his
power
and
Kingdom
to
a
foreign
Usurper
after
his
power
is
shaken
off
,
and
that
without
any
cause
.
Princes
that
ever
got
loose
from
the
Roman
yoke
,
do
not
use
to
come
under
it
again
;
at
least
,
except
as
King
John
resigned
his
Crown
,
constrained
by
meer
necessity
.
But
Godfrey
Goodman
a
Papist
was
the
last
Bishop
of
Gloucester
;
and
I
must
profess
that
if
I
were
a
Papist
and
studied
to
help
them
to
a
Toleration
,
I
would
by
writings
,
and
by
all
my
interest
,
endeavour
to
bring
as
many
more
of
you
as
I
could
into
a
necessity
of
seeking
Liberty
or
Toleration
,
that
when
the
party
that
needed
and
sought
it
were
considerable
,
and
the
cry
for
it
were
great
,
we
might
look
for
our
part
among
the
rest
,
and
say
,
why
not
we
as
well
as
others
?
And
yet
I
would
have
the
Papists
and
all
conscientious
persons
used
like
men
,
and
not
with
any
cruelty
or
inhumanity
.
19
Obj.
There
was
indeed
a
necessity
of
much
Preaching
,
before
the
world
was
converted
to
Christianity
:
but
there
is
no
such
necessity
now
when
we
are
all
Christians
.
Ans.
This
is
fully
answered
before
.
Do
you
think
the
bare
name
of
a
Christian
and
his
Baptism
,
will
save
those
thousands
that
know
not
what
Christianity
is
?
or
those
that
live
in
enmity
,
contempt
or
neglect
of
the
Laws
of
Christ
?
Is
a
wicked
Christian
that
sinneth
against
the
greatest
means
,
and
his
own
Covenant
,
vow
,
and
profession
,
a
happier
man
than
the
poor
Infidels
that
never
heard
the
Gospel
?
If
not
,
these
have
need
of
teaching
here
at
home
,
as
well
as
men
in
foreign
parts
.
But
I
will
add
no
more
to
my
former
answer
.
20
Obj.
But
why
do
you
not
go
preach
among
the
Indians
,
or
in
other
lands
where
there
is
more
need
,
if
liberty
of
Preaching
be
all
that
you
desire
?
Ans.
1.
Some
are
sickly
and
weak
,
and
some
aged
,
unable
to
travel
.
2.
Some
have
families
which
they
are
obliged
to
,
and
must
not
desert
,
and
cannot
carry
with
them
.
If
you
say
,
they
should
have
kept
themselves
without
:
I
answer
,
they
were
born
in
a
land
where
good
men
were
suffered
to
serve
God
quietly
,
and
therefore
they
thought
they
might
fix
themselves
therein
.
But
if
they
could
have
foreseen
that
they
should
have
been
forbidden
to
Preach
at
home
,
I
believe
that
many
would
not
only
have
forborn
Marriage
,
but
also
have
set
themselves
to
learn
some
foreign
languages
that
they
might
have
been
able
to
Preach
abroad
.
But
,
3.
our
great
impediment
is
,
that
we
have
not
the
vulgar
tongue
of
any
other
Country
,
and
therefore
cannot
preach
to
any
of
the
vulgar
there
;
and
if
we
could
in
a
long
time
learn
the
Tartarian
or
Indian
tongue
,
&c.
a
half
learnt
broken
tongue
doth
but
make
the
speaker
ridiculous
to
the
vulgar
.
(
To
say
nothing
of
our
want
of
maintenance
to
sustain
us
thither
,
and
there
)
For
my
own
part
,
had
I
strength
and
any
vulgar
tongue
,
which
I
might
use
in
Preaching
in
other
lands
,
I
think
I
should
have
left
England
long
ago
,
and
not
been
an
eye-sore
to
you
so
long
.
21
Object
.
Have
not
the
Friendly
Debate
,
and
the
Politician
fully
and
unanswerably
opened
the
folly
and
villany
of
your
Religion
?
and
can
you
yet
for
shame
desire
leave
to
preach
and
propagate
such
a
Religion
as
that
?
Ans.
Because
so
great
prejudice
is
taken
against
us
from
those
Books
,
I
intended
in
the
end
to
have
given
a
full
answer
to
all
that
concerneth
us
;
not
in
their
mode
,
but
in
my
own
,
that
is
in
certain
Propositions
containing
our
judgment
and
our
reasons
about
those
matters
,
which
I
leave
out
now
to
avoid
length
,
having
written
Books
enow
to
declare
what
my
Religion
is
,
and
so
have
others
.
And
therefore
now
only
say
this
in
general
concerning
the
Authors
,
and
their
dealing
with
us
.
1.
As
to
the
men
,
I
judg
them
to
be
of
more
than
ordinary
parts
,
as
to
Ratiocination
and
expression
;
and
had
they
with
humility
,
patience
and
impartiality
taken
but
a
dozen
or
twenty
years
more
time
to
have
furnished
their
minds
according
to
their
capacity
,
before
they
had
permitted
themselves
with
so
great
considence
to
say
what
they
have
said
,
I
believe
they
would
have
been
as
excellent
persons
as
most
ages
have
produced
.
But
they
have
put
off
the
habit
of
little
children
too
soon
.
2.
I
imagin
by
their
writings
,
that
they
have
been
unhappy
in
their
converse
and
acquaintance
;
and
that
they
have
had
more
to
do
with
Sectaries
,
and
weak
women
and
boys
,
and
the
weaker
sort
of
serious
Christians
among
those
called
Puritans
,
than
with
the
sober
understanding
sort
;
and
so
judg
of
the
party
by
such
as
they
have
been
acquainted
with
.
For
most
of
the
weak
expressions
and
passages
which
they
fill
their
Books
with
,
I
have
heard
from
some
Sectaries
,
or
true
Fanaticks
,
and
from
some
weak
women
and
ignorant
persons
,
but
never
from
the
grave
and
sober
sort
of
Nonconformists
.
Nor
have
I
used
to
converse
with
many
of
the
Laity
,
that
talk
at
so
low
a
rate
,
as
they
feigned
them
to
talk
.
3.
I
doubt
also
that
their
converse
hath
been
more
at
the
Universities
,
and
with
Scholars
,
and
with
the
richer
and
well-bred
sort
of
persons
,
besides
those
Sectaries
,
than
with
Plowmen
and
other
of
the
lower
rank
;
and
therefore
that
they
are
strangers
to
the
condition
of
the
vulgar
,
which
faithful
Country
Ministers
know
,
whose
work
hath
been
to
Catechise
them
,
and
personally
instruct
them
.
4.
They
cannot
but
know
that
most
of
those
things
which
they
blame
in
the
people
,
which
are
real
weaknesses
and
faults
,
we
tell
them
of
as
loud
as
they
do
,
and
as
plainly
as
they
,
though
not
so
wrathfully
or
flamingly
as
they
.
Mr.
Pool's
Vox
calmentis
hath
told
the
si'enced
Ministers
even
in
Latin
in
the
hearing
of
the
world
,
of
more
of
their
faults
,
then
both
these
Authors
could
remember
;
and
not
only
in
my
Directions
for
weak
Christians
,
but
in
divers
other
Books
,
I
have
dealt
as
plainly
with
the
people
.
5.
Saving
therefore
the
Debaters
civility
to
my self
;
I
must
ask
him
,
whether
it
savoured
of
common
equity
and
justice
,
to
make
the
Nonconformist
in
the
general
,
the
author
or
owner
of
all
those
weaknesses
,
follies
,
impudences
;
falshoods
,
&c.
which
he
could
fasten
only
on
Sectaries
,
or
on
the
ignoranter
sort
.
And
especially
when
scarcely
ever
Books
were
written
by
any
man
as
against
Nonconformists
that
so
little
touch
upon
Nonconformity
it self
,
or
any
of
the
points
in
difference
?
Is
Gersom
Bucer
,
or
Altare
Damascenum
,
or
Amesius
Fresh
Suit
,
or
any
other
of
the
Nonconformists
writings
answered
there
,
except
a
late
Nehushtan
,
that
few
men
own
,
and
he
thought
he
could
more
easily
say
somewhat
to
?
6.
If
he
say
that
he
told
us
that
he
spake
it
not
of
all
:
I
answer
,
what
if
he
had
put
the
word
[
Christians
]
instead
of
the
word
[
Nonconformist
]
and
said
that
Christians
hold
all
those
sottish
and
impudent
opinions
,
but
yet
said
,
It
is
not
all
Christians
,
had
this
been
justice
to
Christianity
?
and
yet
it
is
true
;
for
if
Nonconformists
be
Christians
,
then
Christians
hold
what
they
hold
.
He
that
heareth
such
a
word
[
Christians
,
or
Protestants
,
or
Nonconformists
have
a
foolish
Religion
]
,
doth
suppose
it
to
be
locutio
formalis
,
and
that
the
meaning
is
,
[
As
Christians
,
or
as
Protestants
,
or
as
Nonconformists
,
their
Religion
is
foolish
.
]
And
for
the
Author
to
say
when
he
hath
done
,
[
I
meant
not
,
All
Christians
,
All
Protestants
,
All
Nonconformists
]
is
to
say
,
I
speak
not
of
them
as
such
▪
What
then
?
Why
,
as
Antinomians
,
or
as
ignorant
unlearned
people
.
But
why
then
did
you
not
charge
your
fooleries
only
on
Antinomians
,
Sectaries
,
and
ignorant
people
,
and
make
them
as
such
only
the
actors
in
your
scene
?
and
not
as
Christians
,
Protestants
,
&c.
I
know
the
name
Christians
is
more
venerable
than
Protestant
,
or
Nonconformist
.
But
the
injustice
is
as
palpable
in
the
one
as
in
the
other
.
And
the
cause
or
the
principle
is
bad
that
can
engage
men
in
such
unrighteousness
,
and
make
them
so
strange
to
themselves
as
not
to
see
it
,
yea
to
proceed
impenitently
in
it
,
even
when
Righteousness
is
one
of
the
things
which
they
write
for
,
as
neglected
by
them
whom
they
endeavour
to
disgrace
.
It
is
an
ill
cause
that
produceth
such
effects
,
though
a
quick
and
hasty
wit
can
write
another
Volume
to
defend
it
;
till
love
it self
shall
sit
in
judgment
,
and
condemn
all
the
issues
of
uncharitable
wrath
.
The
cause
of
Nonconformity
as
of
old
,
and
as
owned
now
by
us
,
was
punctually
expressed
to
you
in
our
many
Papers
given
in
when
we
vainly
attempted
unity
;
and
the
new
Conformity
is
known
by
the
Acts
which
are
lately
made
.
And
what
is
the
matter
of
the
Debaters
Dialogues
to
any
of
this
?
Doth
any
Act
of
Parliament
forbid
men
to
say
,
I
am
well
through
mercy
.
Or
is
there
any
Nonconformity
in
that
speech
(
or
any
unfitness
either
.
)
And
so
of
abundance
of
such
other
passages
.
6.
And
is
it
for
the
interest
of
Justice
,
honesty
,
and
charity
,
to
perswade
the
world
that
the
Nonconformists
Religion
is
foolish
,
senseless
and
unpeaceable
,
when
they
profess
to
own
no
Religion
at
all
,
but
naked
Christianity
?
Is
Christianity
so
vile
a
thing
?
And
indeed
is
not
your
Religion
the
same
with
ours
?
I
thought
we
had
not
been
of
different
Religions
,
but
only
of
different
opinions
about
Discipline
and
modes
of
worship
in
the
same
Religion
.
But
you
know
your selves
better
than
we
do
.
But
if
really
you
are
of
another
Religion
from
us
,
why
were
there
never
any
attempts
to
reconcile
us
in
Doctrinals
,
when
the
work
of
reconciliation
was
(
vainly
)
on
foot
?
Why
did
you
never
charge
us
with
errors
in
Doctrine
?
Nay
why
did
Dr.
Cornelius
Burgess
his
Reasons
for
Reformation
in
Doctrine
,
Discipline
,
&c.
so
much
offend
,
as
you
may
see
even
in
the
Kings
Declaration
about
Ecclesiastical
Affairs
,
where
he
takes
it
ill
that
some
pretend
that
we
differ
in
Doctrinals
.
But
now
the
Religion
of
one
must
be
wise
,
and
the
other
foolish
.
The
King
there
declareth
our
unity
in
Religion
,
after
his
trial
of
both
sides
.
And
this
Author
maketh
our
Religions
as
different
as
light
and
darkness
,
that
is
,
as
wisdom
and
folly
.
Our
Religion
as
to
its
containing
Rule
,
is
the
holy
Canonical
Scripture
.
Is
that
foolish
and
seditious
?
we
profess
to
have
no
more
.
The
Explication
of
the
Nonconformists
sense
of
it
,
you
have
much
in
the
Assemblies
Catechisms
and
Confession
?
Why
wrote
you
not
to
prove
them
to
be
another
Religion
?
Our
Books
also
are
abroad
,
Mr.
Hildershams
,
Greenhams
,
Hierons
,
Dods
,
Amesius
,
Bains
,
Bradshaws
,
Cartwrights
,
Mr.
Gataker
,
Mr.
Vines
,
Mr.
Anth.
Burgess
,
Mr.
Shaws
,
Mr.
Hows
,
Mr.
Allens
,
and
an
hundred
more
.
What
false
Religion
do
they
contain
?
I
have
told
you
my
Religion
oft
enough
,
especially
in
my
Reasons
for
the
Christian
Religion
,
and
in
my
Confession
.
And
if
it
be
not
false
and
foolish
,
then
it
is
not
the
Nonconformists
as
such
,
that
is
so
;
for
a
quatenus
ad
omne
you
may
justly
argue
.
Yea
the
Author
is
pleased
to
favour
me
with
some
Vindication
,
and
to
blame
others
for
opposing
me
;
and
is
not
that
enough
to
prove
that
such
opinions
as
he
disliketh
,
are
no
part
of
Nonconformity
,
as
now
in
Controversie
.
But
he
will
give
me
occasion
to
tell
him
,
how
much
I
differ
from
his
mind
and
ways
;
when
as
there
are
near
thirty
or
forty
Books
written
against
me
,
in
whole
or
in
part
(
by
men
of
several
Sects
and
parties
)
and
yet
I
fall
out
with
none
of
them
all
;
nor
charge
them
with
such
foolish
Religions
,
unless
they
be
downright
Apostates
or
Hereticks
.
Nor
would
I
silence
any
one
of
them
that
is
a
sincere
Preacher
of
the
Christian
Faith
.
My
provocations
its
like
have
been
more
than
this
Authors
ever
were
.
But
must
I
forgive
enemies
,
and
not
friends
?
Do
we
contend
for
our selves
,
or
for
Truth
,
and
love
,
and
unity
,
and
peace
?
It
is
some
honour
from
those
adversaries
both
to
me
,
and
to
my
brethren
,
that
I
am
called
their
Antisignanus
,
who
have
written
such
abundance
of
Books
against
me
?
For
it
seems
that
we
forgive
and
love
each
other
.
If
you
say
that
it
is
because
we
now
agree
in
Nonconformity
:
I
answer
,
1.
It
was
so
before
.
2.
And
you
suppose
us
as
little
agreed
in
that
;
and
indeed
many
censure
me
more
for
differing
from
them
there
,
than
in
all
the
rest
.
7.
And
is
it
not
as
valid
arguing
,
to
say
,
Mr.
Hildersham
,
Dr.
Reignolds
,
Amesius
,
Bradshaw
,
Burgess
,
&c.
have
written
soundly
and
learnedly
;
Ergo
,
the
Religion
of
the
Nonconformists
is
wise
and
sound
;
as
to
say
,
Mr.
Bridge
one
of
the
five
Dissenters
from
the
Presbyterians
hath
some
harsh
expressions
,
and
Mr.
T.
W.
hath
some
little
sententious
jingles
(
such
as
Conformists
most
abound
with
)
,
Ergo
,
the
Nonconformists
Religion
is
foolish
.
8.
But
it
may
be
you
will
say
,
that
the
Nonconformists
must
be
judged
of
,
not
by
an
odd
person
as
your self
is
,
but
by
the
major
part
?
Ans.
1.
It
never
goeth
right
among
Divines
,
when
they
judge
Causes
by
persons
,
contrary
to
signed
avowed
professions
.
Do
they
print
and
publish
their
professed
Religion
to
the
World
?
and
will
you
measure
and
denominate
the
Religion
of
the
Nonconformists
▪
by
two
or
three
mens
Writings
(
against
which
also
you
have
no
more
to
say
)
?
2.
And
why
did
you
not
prove
that
it
is
the
major
part
(
or
one
of
an
hundred
)
that
are
guilty
of
the
real
weaknesses
which
you
mention
(
for
all
that
you
find
fault
with
,
are
not
weaknesses
)
?
Are
the
two
or
three
that
you
named
,
the
major
part
of
Eighteen
hundred
?
What
of
all
this
have
you
to
charge
on
those
forenamed
?
or
on
Mr.
John
Ball
,
Mr.
John
Paget
,
Mr.
Langley
,
&c.
or
on
Dr.
Twisse
,
Dr.
Arrowsmith
,
and
the
rest
of
that
Assembly
?
or
on
Dr.
Tuckney
,
Dr.
Langley
,
Dr.
Staunton
,
Dr.
Seaman
,
Dr.
Manton
,
Dr.
Bates
,
Mr.
Bull
,
Mr.
Wadsworth
,
Dr.
Annesly
,
and
abundance
more
about
the
City
,
or
on
the
generality
of
the
silenced
Ministers
in
all
the
Counties
of
the
Land
?
9.
But
do
you
consider
how
heinously
you
dishonour
the
Conformists
,
by
the
disparity
of
the
charge
which
you
lay
on
the
Nonconformists
,
and
which
they
have
laid
on
you
?
I
am
not
justifying
either
of
your
accusations
:
But
if
I
were
a
stranger
in
England
,
and
had
seen
the
Chair-man
of
the
Committee
of
Parliament
publish
his
Century
of
Conformists
accused
on
witness
,
of
so
many
Crimes
(
especially
drunkenness
,
and
negligence
,
and
insufficiency
in
so
many
)
,
and
had
seen
the
like
charges
before
the
Committees
of
the
several
Counties
attested
on
Oath
,
and
had
heard
both
your
Icabods
Groans
,
and
the
Gloucester
Coblers
History
of
the
present
Ministry
:
And
then
had
read
the
most
learned
and
sharp
of
the
Nonconformists
adversaries
,
charging
them
with
heart-hypocrisie
,
with
disobedience
to
those
Laws
for
Oaths
and
Ceremonies
which
they
think
are
contrary
to
the
Laws
of
God
,
and
with
cutting
faces
,
and
prating
phrases
,
and
incongruous
expressions
in
praying
and
preaching
to
the
vulgar
,
&c.
I
should
suspect
that
their
cases
were
not
alike
.
10.
Is
it
a
thing
possible
that
a
Divine
in
England
should
not
know
,
that
there
are
in
all
Countries
such
Readers
,
and
young
,
raw
,
ignorant
Conformable
Preachers
(
O
that
they
were
but
here
and
there
one
)
,
that
in
understanding
,
in
method
,
in
phrase
,
and
all
Ministerial
abilities
,
may
learn
seven
years
and
seven
,
before
they
are
like
to
reach
the
measure
of
W.
B.
and
T.
W.
whom
he
reproveth
?
And
could
he
forget
that
it
is
as
just
and
solid
reasoning
to
say
,
This
multitude
of
Conformists
frequently
speak
non-sense
confusedly
,
&c.
Ergo
,
the
Conformists
have
such
a
Religion
:
as
to
say
,
W.
B.
and
T
▪
W.
did
not
express
this
or
that
congruously
:
Ergo
,
the
Nonconformists
Religion
is
such
.
22
Obj.
You
overthrow
all
principles
of
Government
,
while
you
say
that
the
Magistrate
may
not
command
things
evil
by
accident
;
And
while
you
allow
doubting
or
scrupling
persons
to
disobey
authority
,
as
oft
as
they
are
but
pleased
to
question
their
Commands
;
whereas
if
you
are
uncertain
whether
the
matter
be
lawful
,
you
are
bound
to
obey
;
because
you
are
certain
that
Governours
must
be
obeyed
,
and
being
uncertain
that
the
thing
is
evil
,
the
certain
part
must
prevail
against
the
uncertain
.
Ans.
We
have
long
been
silent
at
such
accusations
,
supposing
by
this
time
they
would
have
been
ashamed
of
themselves
:
Had
we
read
such
Moral
Divinity
,
as
some
would
teach
us
,
in
Father
Banny
,
Escobar
,
or
other
such
Jesuits
,
we
had
been
like
to
have
found
it
in
the
Collection
of
their
Morals
,
which
the
Jansenists
published
.
1.
I
never
read
or
heard
man
yet
say
,
that
the
Magistrate
may
not
command
any
thing
evil
by
accident
:
But
I
have
said
my self
,
that
His
Commands
of
things
evil
by
accident
may
be
sinful
;
that
is
,
that
it
is
not
all
things
that
are
evil
by
accident
that
he
may
command
.
But
because
some
men
will
not
understand
till
they
are
constrained
against
their
wills
;
I
shall
elsewhere
open
the
truth
about
this
so
plainly
,
as
that
they
shall
hardly
avoid
the
understanding
of
it
,
but
by
refusing
to
read
it
:
And
I
will
shew
them
what
it
is
to
maintain
,
that
men
may
command
any
thing
that
is
evil
by
accident
only
.
2.
And
the
other
accusation
is
the
forgery
of
passionate
enmity
also
;
we
believe
that
a
man
is
not
to
obey
authority
at
all
times
,
whenever
he
doubteth
of
the
matter
commanded
,
or
in
every
case
of
doubting
:
But
we
never
thought
that
all
doubtings
will
excuse
his
obedience
.
We
use
to
speak
more
distinctly
,
and
leave
them
to
confusion
,
that
either
cannot
distinguish
,
or
must
have
troubled
waters
to
fish
in
,
for
matter
of
calumniation
.
Of
this
also
I
shall
elsewhere
give
you
a
satisfactory
account
of
our
judgment
▪
Done
since
in
my
2d
Plea
for
Peace
.
23
Obj.
But
the
grand
accusation
against
us
by
Dr.
Heylin
in
his
life
of
A.
B.
Laud
,
and
elsewhere
,
is
for
Calvinism
,
or
Puritanism
in
Doctrine
,
against
that
which
is
commonly
called
Arminianism
;
which
he
maketh
the
matter
of
our
great
contentions
and
calamities
:
And
many
other
say
as
he
:
And
Mr.
Thorndike
carrieth
it
yet
much
higher
,
accusing
us
not
only
of
the
Doctrine
of
imputed
Righteousness
,
but
others
in
which
we
have
departed
from
the
Church
of
Rome
.
See
his
Just
Weights
and
Measures
,
and
his
Greater
Volume
.
Ans.
1.
By
this
it
further
appeareth
,
how
unjustly
and
partially
we
are
used
,
and
how
unnecessary
they
themselves
hold
Unity
in
Doctine
it self
to
be
,
in
matters
which
some
account
so
great
to
the
liberty
of
Preaching
the
Gospel
.
For
in
all
the
Arminian
Controversies
,
the
Conformists
differ
among
themselves
as
much
as
we
do
from
any
of
them
,
if
not
more
.
Nothing
more
common
now
in
our
Pulpits
,
than
for
one
man
to
preach
up
Free-will
,
and
another
to
preach
it
down
(
and
neither
of
them
know
what
Free
will
is
)
;
and
for
one
to
preach
for
absolute
Election
,
perseverance
of
all
Saints
,
&c.
and
another
to
preach
the
contrary
,
and
shew
the
tendency
of
these
opinions
to
all
wickedness
.
And
yet
all
these
men
are
suffered
to
preach
,
because
they
all
subscribe
the
same
doctrine
,
though
they
neither
believe
nor
preach
the
same
:
The
Articles
of
the
Church
of
England
are
subscribed
by
them
all
:
They
Assent
and
Consent
to
all
the
Doctrine
of
the
Church
.
And
indeed
,
is
it
because
the
Articles
are
not
intelligible
?
or
have
they
contrary
meanings
to
fit
the
use
of
every
subscriber
?
Are
they
hot
to
one
,
and
cold
to
another
?
Or
rather
,
do
many
of
the
Subscribers
take
heed
of
Tenderness
of
Conscience
,
because
it
is
but
tenderness
of
Head
,
and
is
more
sensible
of
hurt
and
smart
than
a
feared
Conscience
is
,
or
is
a
word
and
thing
that
is
grown
into
disgrace
and
scorn
in
our
times
?
For
my
own
part
,
I
doubt
not
but
the
Compilers
of
the
Articles
and
Liturgy
were
in
these
things
of
Augustines
judgment
,
who
was
for
absolute
Election
,
but
for
no
other
Reprobation
but
non-election
,
and
the
decree
of
damnation
and
desertion
only
upon
foresight
of
sin
.
But
as
to
the
differences
themselves
,
it
would
grieve
a
man
of
any
understanding
to
read
such
a
History
as
Dr.
Heylins
Life
of
the
Archbishop
,
which
intimateth
to
the
world
,
that
such
points
as
these
were
the
occasion
of
all
the
contrivances
against
each
other
,
and
of
the
enmities
and
calamities
which
these
Kingdoms
have
undergone
!
When-as
the
things
are
such
as
never
bred
any
such
dissention
in
the
first
ages
of
the
Church
,
nor
would
do
among
us
,
if
we
had
their
piety
and
simplicity
.
I
long
ago
began
a
Treatise
(
which
the
agitations
of
my
Troublers
●atholick
The●ogy
.
have
interrupted
)
to
reconcile
the
Arminians
and
Anti-Arminians
in
these
matters
,
in
which
I
should
easily
have
manifested
,
how
unfit
such
Subjects
were
to
be
so
fiercely
and
implacably
contended
about
.
And
because
I
know
not
whether
ever
I
shall
live
to
re
▪
assume
it
(
being
toss'd
about
,
and
having
neither
health
nor
liberty
for
any
setled
habitation
)
,
I
must
give
the
judicious
a
few
hints
of
the
Media
of
Conciliation
which
I
would
have
used
.
1.
I
would
have
distinguished
and
reduced
the
Controversies
unto
three
sorts
:
First
those
that
are
only
de
nomine
,
and
seem
to
the
unskilful
to
be
de
rebus
,
which
are
more
than
most
imagine
:
And
these
an
explication
would
have
ended
.
Secondly
,
Those
that
are
about
things
unrevealed
,
and
unknown
to
mortals
;
which
are
some
that
are
hotliest
contended
about
:
And
these
all
must
grant
are
to
be
cast
aside
.
Thirdly
,
those
that
are
real
differences
,
fit
for
our
disputes
:
which
I
should
prove
,
1.
to
be
very
few
.
2
Far
from
the
foundation
,
and
of
no
such
moment
as
ignorant
,
self-conceited
,
furious
disputers
would
make
the
world
believe
they
are
.
3.
And
that
they
are
of
so
great
difficulty
,
that
all
sober
Christians
should
easily
bear
with
one
another
about
them
.
2.
I
would
shew
the
necessity
of
beginning
our
Controversies
about
the
temporary
Effects
,
and
not
about
the
eternal
Decrees
,
because
as
the
first
do
more
concern
us
;
so
they
are
natiora
,
more
within
our
knowledge
:
And
then
the
questions
about
the
Decrees
,
will
more
easily
be
decided
.
3.
I
would
open
distinctly
the
Covenant
of
Grace
made
universally
with
mankind
,
1.
Before
Christ
.
1.
With
Adam
▪
2.
With
Noe.
And
2.
after
Christs
Incarnation
:
and
distinguish
it
from
the
narrower
particular
Covenant
with
Abraham
and
the
Israelites
.
And
I
would
open
the
nature
of
the
Universal
pardon
and
Gift
of
life
,
which
God
hath
made
through
Christ
in
the
Gospel
,
to
mankind
,
upon
the
Conditions
which
are
to
be
punctually
explained
;
which
Conditional
Justificaton
or
Pardon
is
acknowledged
by
all
.
4.
I
would
open
the
nature
and
extent
of
that
common
operative
Grace
of
the
Holy
Ghost
,
which
is
given
to
those
that
are
yet
unsanctified
;
And
I
would
prove
from
the
case
of
Adam
,
that
there
hath
been
such
a
thing
as
Grace
sufficient
,
or
necessary
to
the
effect
,
which
through
mans
fault
was
not
effectual
;
and
which
without
any
more
helps
,
man
could
and
ought
to
have
made
effectual
,
or
to
have
acted
by
.
And
then
I
would
prove
that
ad
aliquid
,
there
is
still
such
a
thing
as
Grace
necessary
or
sufficient
,
(
that
is
,
without
which
men
cannot
,
and
by
which
they
can
,
use
certain
means
which
God
hath
made
the
duty
of
all
mankind
to
use
,
which
have
a
tendency
to
their
recovery
)
:
And
that
certainly
no
part
of
the
world
is
left
under
the
first
Covenant
of
innocency
,
(
though
under
the
precept
or
duty
of
it
)
but
are
under
a
Law
or
Covenant
of
Grace
,
as
that
Law
by
which
they
are
governed
and
judged
(
though
all
Consent
not
)
;
And
therefore
that
all
are
under
such
obligations
,
to
use
such
means
for
their
recovery
as
are
vouchsafed
and
appointed
them
;
and
are
condemnable
if
they
use
them
not
;
and
need
not
fear
using
them
(
faithfully
)
in
vain
.
5.
I
would
open
the
nature
of
Liberty
and
Free-will
,
and
above
all
make
plain
the
distinction
between
the
Essential
,
Natural
Liberty
,
and
the
mutable
Moral
Liberty
;
and
shew
that
mans
will
is
a
self-determining
faculty
,
supposing
the
necessary
objects
,
and
intellectual
apprehension
;
and
that
it
is
part
of
Gods
Image
on
it
,
so
to
be
Dominam
suorum
actuum
;
and
that
every
man
hath
this
natural
liberty
of
willing
,
not
willing
or
nilling
(
which
Mr.
Le
Blank
hath
most
judiciously
opened
in
his
late
Theses
)
;
But
no
man
hath
more
of
the
Moral
liberty
,
which
is
a
freedom
from
a
vicious
disposition
,
than
he
hath
(
either
special
or
common
)
Grace
.
6.
I
should
shew
how
the
want
of
the
Natural
liberty
is
a
full
justification
for
omission
or
action
;
and
that
the
want
of
Moral
liberty
,
being
nothing
else
but
want
of
Dispositive
willingness
,
or
of
a
right
will
,
is
the
very
matter
of
guilt
,
and
aggravateth
all
actual
and
omissive
sin
.
7.
I
should
open
the
nature
of
[
Power
]
,
and
shew
what
goeth
to
make
[
Power
]
in
a
proper
sense
:
And
whether
God
may
be
said
to
give
sufficient
Grace
to
believe
,
when
he
giveth
proper
Power
to
believe
?
And
that
Grace
sufficient
ad
agere
,
est
efficax
ad
posse
:
And
what
Austin
meant
by
Posse
Credere
est
omnium
;
Credere
vero
fidelium
.
Especially
I
should
distinguish
of
Natural
and
Moral
Power
,
and
shew
that
no
man
wanteth
the
former
,
which
is
the
faculty
it self
;
And
I
should
shew
,
that
Moral
Power
sometime
signifieth
strength
,
which
not
only
can
perform
an
act
,
but
do
it
easily
;
and
so
it
is
nothing
but
special
Grace
,
or
the
Holy
disposition
and
liveliness
of
the
Soul
,
by
which
it
hath
such
a
degree
of
power
to
things
spiritual
:
But
sometimes
Moral
Power
signifieth
no
more
,
but
that
the
Natural
Power
is
not
so
far
destitute
of
Moral
helps
,
and
disposition
to
the
action
,
but
that
it
may
be
properly
said
to
be
a
Power
Morally
,
with
that
measure
of
Moral
helps
it
hath
;
and
that
it
is
not
a
thing
impossible
properly
,
for
the
effect
to
be
produced
without
any
more
grace
.
And
I
would
shew
how
far
this
extendeth
.
But
above
all
,
that
confused
Disputers
are
never
in
one
sentence
to
be
suffered
to
cheat
their
Readers
or
Hearers
,
with
[
Can
]
and
[
Cannot
]
with
[
Power
and
Impotency
]
unexplained
,
but
still
forced
to
shew
what
sort
of
Power
or
Impotency
they
mean
.
Every
one
hath
the
Natural
Power
of
Repenting
and
believing
,
which
is
not
plenarily
and
properly
called
a
Power
to
that
which
from
any
other
Cause
remaineth
simply
and
naturally
impossible
;
nor
is
it
a
Moral
Power
to
that
which
remaineth
Morally
impossible
:
Every
man
hath
a
Moral
Power
so
far
as
he
hath
Grace
,
and
that
is
in
all
men
to
be
better
than
they
are
,
and
omit
more
evil
,
and
to
do
more
good
;
but
only
the
faithful
have
Moral
Power
in
the
more
excellent
degree
.
8.
I
should
shew
that
the
disputes
about
the
manner
of
Gods
operation
or
influx
on
the
soul
,
whether
Physical
,
or
Moral
,
are
usually
managed
to
more
deception
than
instruction
:
And
that
no
mortal
man
can
tell
just
how
God
worketh
on
the
Soul
.
9.
I
should
shew
what
acts
God
doth
in
his
three
distinct
Relations
,
as
Owner
,
Ruler
and
Benefactor
:
And
how
equally
he
dealeth
as
Ruler
,
both
in
his
Laws
and
Judgment
,
avoiding
all
respect
of
persons
:
But
how
far
as
Owner
and
Benefactor
he
is
free
,
and
maketh
an
Inequality
in
the
distribution
of
his
Mercies
,
and
giveth
more
to
some
than
to
others
,
without
respect
to
Merit
.
10
And
that
accordingly
,
1.
he
giveth
the
Gospel
to
one
Nation
,
rather
than
to
another
;
and
to
one
person
,
rather
than
to
another
,
without
any
different
demerit
of
theirs
.
2.
And
also
giveth
such
Grace
to
some
as
shall
infallibly
convert
them
,
with
an
absolute
will
to
accomplish
the
effect
,
when
that
person
no
more
deserveth
it
,
than
some
that
never
have
it
.
11.
But
yet
that
no
man
is
shut
out
of
a
state
of
Grace
,
but
for
or
by
his
wilful
refusal
or
neglect
of
it
;
nor
any
man
denied
any
necessary
Grace
,
but
for
the
neglect
or
abuse
of
some
sufficient
antecedent
grace
:
And
though
God
give
grace
without
and
against
desert
,
he
never
denieth
it
to
any
without
desert
;
and
that
more
than
the
desert
of
Original
sin
(
not
now
interupting
our
discourse
with
the
Case
of
Infants
)
.
12.
That
when
common
Grace
hath
brought
one
man
much
nearer
the
Kingdom
of
God
,
than
another
,
the
same
degree
of
further
Divine
operation
and
help
,
which
would
be
uneffectual
to
make
a
distant
and
unprepared
man
a
believer
,
may
make
him
a
believer
that
is
nearer
and
more
prepared
.
13.
All
effectual
grace
proceedeth
from
an
effectual
will
of
God
to
work
it
.
14.
The
great
question
therefore
,
Whether
none
are
converted
but
by
special
effectual
grace
?
or
any
also
by
that
which
in
its
own
nature
is
meerly
sufficient
,
and
made
effectual
by
mans
will
?
is
captious
,
and
partly
past
the
reach
of
man
:
It
being
certain
,
1.
That
Grace
is
the
chief
agent
in
all
that
believe
;
2.
That
the
will
and
mind
of
man
is
the
immediate
actor
in
believing
,
3.
That
whoever
believeth
hath
such
grace
as
cometh
from
an
absolute
,
certain
,
fixed
will
of
God
,
that
it
shall
attain
the
effect
.
4.
And
that
in
what
degrees
of
influx
God
worketh
on
one
that
is
converted
,
more
or
less
than
on
another
,
is
no
enquiry
for
any
man
that
knoweth
what
he
talketh
of
?
Nor
can
we
well
tell
when
one
mans
will
deth
do
its
part
better
than
anothers
,
by
the
same
degree
of
Grace
.
15.
I
should
shew
when
Free-will
and
Necessity
are
consistent
,
or
inconsistent
.
16.
And
also
how
God
hath
his
will
,
as
much
when
man
hath
greatest
freedom
,
as
if
he
had
none
;
and
that
man
hath
as
much
freedom
under
the
will
and
decrees
of
God
,
as
if
they
were
none
;
Nay
without
them
as
a
cause
he
could
have
no
freedom
.
17.
I
should
shew
that
the
Calvinists
(
that
run
not
with
some
few
into
extremity
)
do
acknowledge
as
much
common
Grace
to
all
men
,
as
the
Arminians
do
;
For
they
confess
the
universal
,
conditional
promise
or
Covenant
;
and
they
say
,
that
all
men
that
hear
the
Gospel
have
pardon
and
sanctification
,
and
salvation
brought
to
their
own
wills
;
and
that
if
they
refuse
it
not
,
they
they
shall
have
it
,
and
that
they
have
the
posse
credere
:
And
the
difference
is
,
that
the
Arminian
thinketh
that
none
ordinarily
have
any
more
than
this
,
with
such
perswasions
as
make
it
possible
antecedently
;
but
the
Calvinists
think
the
elect
have
more
,
that
is
,
that
Grace
maketh
them
actually
willing
;
which
is
certain
:
But
how
Grace
and
the
will
concur
,
is
as
uncertain
as
aforesaid
.
18.
All
creatures
are
Passive
or
Receptive
as
to
Gods
efficiency
,
or
influx
on
them
;
And
so
is
mans
soul
;
And
therefore
it
is
true
that
it
is
meerly
Passive
not
only
in
receiving
the
first
gracious
influx
of
God
,
but
in
all
the
influxes
which
it
is
under
in
every
action
of
our
lives
:
But
it
is
a
truly
vital
,
active
soul
or
power
,
which
is
thus
passive
first
;
and
therefore
is
ever
the
next
agent
in
all
its
Acts
of
believing
,
&c.
and
never
meerly
passive
;
for
that
were
a
contradiction
.
Nor
can
it
be
proved
that
the
soul
is
meerly
recipient
or
passive
as
to
the
true
habits
of
Grace
,
but
only
as
to
that
Influx
which
exciteth
us
to
act
,
and
by
that
act
(
done
by
God
and
the
Soul
)
the
habit
is
produced
;
which
yet
is
called
Infused
,
because
it
is
caused
by
a
special
Influx
;
what
ever
more
than
this
is
possible
,
no
more
can
be
proved
de
facto
.
19.
Our
differences
about
Universal
Redemption
,
and
of
the
Decrees
,
depend
on
those
about
Operations
,
and
are
easily
reconciled
with
them
.
Christ
died
for
all
men
,
so
far
as
to
procure
them
all
the
Grace
that
he
giveth
them
.
And
he
giveth
all
men
the
Universal
Grace
fore
described
;
the
Conditional
pardon
,
&c.
therefore
so
far
he
died
for
them
.
But
of
this
I
have
written
a
peculiar
Treatise
(
not
yet
published
.
)
20.
The
Doctrine
of
Gods
antecedent
and
consequent
will
must
be
better
explained
,
as
being
but
his
governing
will
,
so
called
from
Legislation
and
Judgment
,
which
are
the
antecedent
and
consequent
parts
of
Government
.
21.
So
must
Gods
will
de
naturalibus
&
moralibus
,
and
his
Legislative
antecedent
will
be
well
opened
,
and
the
uselesness
and
confusion
of
the
distinction
of
signi
&
bene
placiti
manifested
.
22.
I
would
prove
that
God
hath
no
Decree
or
will
of
meer
Negatives
,
as
not
to
give
grace
,
faith
,
glory
,
not
to
save
,
&c.
and
therefore
hath
no
Decree
to
permit
,
because
permitting
is
but
not-hindering
,
which
is
nothing
.
By
which
one
sort
of
Reprobation
(
as
now
called
)
will
be
disproved
.
23.
That
Reprobation
to
positive
damnation
,
is
only
upon
foreseen
,
and
not
decreed
impenitency
or
unbelief
.
24.
That
Election
and
Reprobation
therefore
go
not
pari
passu
,
but
as
Austin
and
Prosper
taught
,
the
one
is
a
positive
absolute
Will
or
Decree
of
God
,
the
other
only
upon
fore-sight
.
26.
Predetermination
by
Physical
premotion
to
evil
materially
,
and
as
necessary
to
all
actions
natural
and
free
,
is
to
be
left
to
the
Dominicans
,
and
not
owned
by
any
that
know
the
consequences
.
27.
The
numbering
and
ordering
of
Decrees
secundum
ordinem
intentionis
&
executionis
is
to
be
discussed
,
and
the
vanity
of
mens
fictions
here
about
made
known
.
28.
The
nature
of
futurition
,
and
the
falshood
of
founding
it
necessarily
in
an
eternal
cause
,
is
to
be
opened
.
29.
The
foolish
disputes
of
the
manner
of
Gods
knowing
future
contingents
,
are
(
by
clear
reason
)
to
be
cast
out
of
the
Church
and
Schools
.
30.
In
a
word
,
a
convenient
explication
will
manifest
that
the
difference
in
all
these
Controversies
really
is
next
to
none
,
except
in
the
point
of
Perseverance
;
and
that
in
that
point
those
that
hold
with
Augustine
and
Prosper
,
that
not
all
the
truly
justified
,
and
sanctified
do
persevere
,
but
all
the
Elect
;
and
those
that
hold
that
all
the
justified
and
sanctified
are
Elect
,
and
do
persevere
;
have
great
reason
to
number
this
difference
among
those
School-disputes
which
should
break
no
charity
nor
communion
among
Christians
.
But
of
Perseverance
I
have
long
ago
published
my
thoughts
in
a
peculiar
Treatise
.
I
have
said
thus
much
to
shew
the
world
not
only
that
we
ought
not
to
be
silenced
or
oppressed
as
an
odious
sort
of
people
,
for
those
Doctrines
which
some
abhor
(
when
we
subscribe
to
the
same
Articles
of
the
Churches
Doctrine
as
they
do
)
;
but
also
that
it
is
a
mixture
of
that
ignorance
and
pride
which
is
the
disease
and
calamity
of
Church-men
as
well
as
of
the
world
,
which
hath
caused
most
of
the
heats
on
both
sides
,
and
the
Cruelties
in
Holland
,
or
in
England
,
thence
proceeding
about
these
Controversies
.
And
that
when
men
have
more
Understanding
or
Humility
,
these
differences
will
but
little
disturb
the
Church
.
And
again
I
say
,
that
those
Church
snuffers
who
put
out
the
lights
,
should
have
remembered
our
moderation
in
this
point
,
that
whereas
Parliaments
have
complained
so
long
and
zealously
against
Arminianism
,
and
when
Bishops
have
been
so
hot
about
it
against
each
other
,
(
as
Heylin
will
tell
you
of
Abbot
and
Laud
,
&c.
)
and
when
yet
the
Conformists
preach
against
one
another
about
it
,
yet
did
we
never
speak
a
word
to
the
King
or
them
of
any
such
matter
.
Because
if
all
men
will
subscribe
the
same
wholsome
Doctrine
of
the
Articles
,
we
cannot
hinder
any
from
dissembling
,
and
destroying
what
they
do
subscribe
.
Obj.
24.
Agreement
with
the
Church
of
Rome
is
more
desirable
on
the
terms
described
by
Dr.
Heylin
in
A.
B.
Lauds
life
,
and
you
would
make
it
impossible
?
Ans.
We
are
for
a
just
concord
with
all
Christians
;
but
true
Popery
we
cannot
agree
with
;
and
as
to
Papists
they
are
but
a
part
(
a
third
or
fourth
part
saith
your
Primate
Bishop
Bramhall
)
of
the
Catholick
Church
.
We
must
unite
with
the
whole
Church
,
or
else
we
are
Schismaticks
.
To
embody
in
the
faction
of
the
Papists
is
as
Schismatical
,
as
to
do
it
with
a
smaller
faction
.
And
if
you
will
unite
with
all
Christians
,
I
still
say
,
you
must
unite
on
Vinc.
Lirinensis
terms
,
on
that
which
all
Christians
are
agreed
in
,
that
indeed
deserve
the
name
of
Christians
.
Now
if
you
establish
your
concord
on
the
Scripture
,
and
on
universal
terms
,
all
Christians
in
the
world
will
confess
that
your
Religion
,
yea
all
your
Religion
is
certain
truth
,
and
that
it
hath
also
all
things
universally
necessary
to
Salvation
;
and
this
is
a
fair
degree
of
unity
,
though
they
say
that
yet
you
want
their
Traditions
.
And
then
you
can
tell
a
Papist
quickly
,
where
your
Religion
was
before
Luther
,
Even
where
ever
the
Scripture
was
received
.
And
you
do
not
wilfully
and
resolvedly
cut
off
your selves
from
Communion
with
all
the
Protestant
Churches
,
who
do
not
hold
the
Traditions
and
Decrees
of
Rome
.
But
you
are
united
with
all
the
Christians
in
the
world
in
Christianity
,
and
so
far
as
they
have
any
union
among
themselves
.
And
then
all
those
that
will
needs
go
further
,
do
run
the
hazard
of
their
own
additions
.
We
will
live
in
peace
with
them
,
if
they
will
live
in
peace
with
us
.
But
if
the
Papists
be
such
men
,
that
they
will
hold
no
communion
with
any
that
hold
not
all
their
Religion
,
that
is
,
all
the
Decrees
of
their
Councils
,
than
neither
Abassines
,
Armenians
,
Greeks
,
nor
Protestants
can
be
received
into
their
Communion
.
And
do
you
think
it
desirable
to
comply
and
embody
with
them
in
such
a
schism
and
factious
combination
against
all
the
rest
of
the
Churches
of
God
?
If
you
will
deal
like
Christians
,
Catholicks
and
wise
men
,
let
us
first
be
as
moderate
as
may
be
in
our
Doctrinals
,
and
not
pretend
that
we
are
further
disagreed
with
Papists
or
any
other
Christians
than
indeed
we
are
.
I
am
one
of
those
who
believe
that
in
many
Doctrines
,
quarrelsome
ignorant
men
have
made
differences
where
there
are
none
;
and
have
made
those
that
be
seem
,
wider
than
they
are
;
cut
off
these
superfluities
and
spare
not
;
and
then
reduce
your
terms
of
Union
and
Communion
to
the
Primitive
simplicity
of
Doctrine
,
Worship
,
and
Discipline
;
and
if
any
will
have
more
,
let
it
be
a
matter
of
liberty
and
not
of
necessity
;
or
if
they
will
not
be
limited
as
we
are
,
let
them
take
their
scope
.
Or
if
you
your
selves
will
needs
have
more
,
yet
hold
it
with
liberty
,
as
matter
of
conveniency
,
and
not
of
necessity
to
the
union
or
communion
of
the
Church
.
If
you
will
take
this
course
,
we
shall
deny
Papists
no
love
,
no
peace
,
no
communion
with
us
on
our
terms
(
which
they
justifie
for
the
truth
of
them
)
in
our
Churches
.
And
if
they
will
fly
from
us
,
and
refuse
our
Communion
,
or
will
put
unlawful
terms
on
us
,
and
drive
us
from
them
,
we
shall
have
no
accusation
for
this
by
our
consciences
,
or
any
wise
man
.
He
is
the
Schismatick
that
maketh
communion
impossible
by
his
Additions
or
Impositions
,
or
runs
away
from
those
that
will
not
receive
all
his
Supernumeraries
.
Usurpation
is
the
peace
breaker
in
the
Church
of
God
.
Christs
sheep
know
his
voice
and
follow
him
;
but
they
will
not
be
so
obedient
to
an
unknown
voice
.
Why
cannot
a
man
be
content
to
be
a
Lord
Bishop
,
and
to
have
many
hundred
or
thousand
pound
a
year
,
for
promoting
the
preaching
and
practice
of
Christianity
,
and
for
punishing
Hereticks
,
rebels
,
drunkards
,
sensualists
,
&c.
and
serve
God
himself
with
what
garb
,
or
forms
,
or
ceremonies
he
please
,
as
well
as
to
have
the
same
wealth
and
honour
,
to
prosecute
much
wiser
and
better
men
than
himself
,
with
a
burning
zeal
,
for
not
swearing
obedience
to
him
,
or
for
not
subscribing
that
his
Books
are
faultless
,
or
for
not
wearing
a
Surplice
,
or
signing
Children
with
the
transient
Image
of
the
Cross.
But
we
must
suppose
that
we
cannot
make
Papists
to
be
Protestants
;
If
they
will
not
turn
Protestants
,
and
we
will
not
turn
Papists
,
the
contrivance
or
supposition
of
a
turn
,
or
half-turn
,
is
but
a
vain
imagination
,
not
the
way
to
unity
and
peace
.
We
must
take
them
as
they
are
,
and
they
must
take
us
as
we
are
,
and
we
must
take
all
the
Christian
Churches
as
they
are
,
in
our
design
for
concord
,
if
we
will
do
any
good
in
it
.
The
question
is
not
how
,
or
how
far
we
shall
change
one
anothers
minds
,
or
be
changed
,
but
how
we
shall
maintain
so
much
love
and
peace
as
is
due
to
one
another
in
the
capacity
that
we
are
in
;
and
how
far
we
shall
endure
the
different
opinions
and
practices
of
another
to
such
an
end
.
And
such
a
Conciliator
with
Rome
I
would
be
my self
,
and
magnifie
the
design
as
much
as
Heylin
doth
,
and
be
as
zealous
in
it
as
Grotius
,
Laud
or
Forbes
were
in
theirs
.
For
it
is
but
the
service
of
Love
and
Peace
,
and
that
is
certainly
the
service
of
God
.
I
would
treat
with
any
Papists
on
such
a
design
.
If
peevish
or
suspious
Protestants
should
try
out
on
me
,
and
defame
me
for
such
a
design
,
(
as
some
have
done
)
I
would
no
more
regard
it
than
the
crying
of
a
child
.
If
Christian
Princes
would
make
such
a
Treaty
their
business
by
their
Embassadors
,
that
Love
and
Liberty
might
be
regulated
by
the
just
rules
of
Equality
,
and
not
be
pretended
only
by
a
faction
for
their
own
ends
,
even
by
them
that
will
seek
Liberty
but
will
not
give
it
,
I
would
bless
God
for
such
Princes
,
and
for
so
good
a
work
.
And
I
would
be
(
and
am
)
ready
to
manifest
to
all
wise
impartial
men
,
whose
Religion
is
Love
and
not
Malice
under
the
name
of
Zeal
,
that
in
many
Doctrines
that
we
are
by
some
supposed
to
differ
in
Fundamentals
,
ignorance
hath
feigned
the
difference
to
be
doubly
greater
than
it
is
.
And
I
think
many
of
Forbes
and
Spalato's
Arguments
(
in
his
very
Learned
Books
de
Republ.
Eccles.
)
to
be
worthy
the
serious
study
of
every
Learned
man
.
I
know
Luther
took
the
Doctrine
of
uncertainty
of
Salvation
alone
,
to
be
cause
enough
of
our
unreconcileableness
with
Rome
;
and
yet
I
know
as
well
,
that
it
is
not
one
godly
person
of
many
,
yea
very
many
of
them
that
are
farthest
from
the
Papists
,
who
do
say
that
they
are
certain
of
their
own
Salvation
.
I
know
that
many
excellent
Protestants
have
made
it
the
sense
of
that
article
of
the
Creed
,
I
believe
that
my
own
sins
are
pardoned
,
and
say
that
this
Proposition
,
My
sins
are
pardoned
,
is
de
fide
Divina
And
yet
I
know
that
in
propriety
and
strictness
of
speech
(
which
should
be
used
in
Controversies
)
it
is
not
true
.
I
know
that
many
of
the
School-mens
assertions
are
commonly
rejected
as
erroneous
,
because
they
are
not
commonly
understood
.
I
know
that
Luther
maketh
the
Doctrine
of
Justification
to
be
Articulus
stantis
vel
cadentis
Ecclesiae
;
and
yet
I
know
that
Ludovicus
le
Blank
of
Sedan
in
his
Theses
hath
greatly
narrowed
the
difference
,
and
understands
it
much
better
than
Luther
seemeth
to
have
done
.
Which
I
may
say
also
of
Bucer
,
Conradus
Bergius
,
(
In
Praxi
Cathol.
)
Ludov.
Crocius
,
and
many
other
such
Conciliators
.
And
that
Luther
on
the
Galatians
is
so
acceptable
to
the
Antinomians
,
that
I
conceive
divers
passages
in
it
have
need
of
as
candid
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
the
Doctrine
of
Scotus
,
and
many
Papists
on
that
point
.
I
am
my self
a
Christian
,
and
that
is
my
Religion
;
and
I
own
the
name
Protestant
for
no
greater
reason
than
because
it
is
the
Protestant
Religion
to
be
meer
Christians
,
and
to
protest
against
the
Roman
Superadditions
,
and
depravations
of
it
.
And
so
to
be
a
Protestant
,
and
to
be
a
meer
Christian
adhering
to
Scripture
sufficiency
as
the
test
and
terms
of
Union
and
Communion
,
are
all
one
.
Yea
,
if
any
one
doubted
of
the
Canonicalness
of
the
Canticles
,
Esther
,
or
some
one
or
few
Books
,
and
acknowledg
the
main
body
of
the
Scriptures
and
the
ancient
articles
of
faith
I
would
not
cast
such
a
one
from
my
Communion
.
And
these
terms
or
none
(
I
have
foretold
it
you
oft
)
must
heal
the
Church
if
ever
it
be
healed
.
And
till
the
Papists
will
see
the
equity
of
these
terms
,
it
is
our
great
advantage
that
the
certain
truth
of
all
our
Religion
is
so
fully
acknowledged
.
But
,
2.
as
long
as
we
let
others
alone
with
their
additions
,
why
may
they
not
live
in
peace
with
us
,
and
let
us
alone
without
them
?
All
men
are
united
in
the
Essentials
of
Humanity
,
though
they
are
not
all
of
one
complection
,
stature
or
degree
of
strength
.
And
if
any
be
so
peevish
that
he
will
associate
with
none
that
are
not
of
his
own
complection
,
the
separation
is
the
effect
of
his
folly
,
which
may
possibly
be
cured
;
and
till
it
be
cured
,
both
the
fault
and
the
suffering
is
his
own
.
If
a
Law
were
made
that
none
shall
live
in
the
Kings
Dominions
but
men
of
a
Sanguine
complection
,
and
of
a
strait
and
comely
person
,
and
of
such
a
proportion
of
tallness
and
of
strength
,
and
of
flaxen
hair
,
this
Law
would
necessitate
a
separation
and
diminution
of
the
Kings
subjects
from
generation
to
generation
.
But
if
the
Law
be
that
all
English
men
that
will
live
after
the
rules
of
Reason
,
Honesty
,
and
Society
,
shall
have
the
priviledges
of
subjects
,
if
an
hundred
thousand
had
got
a
conceit
that
they
may
not
lawfully
be
of
the
same
Kingdom
with
any
but
men
of
their
own
complection
and
stature
as
aforesaid
,
this
is
a
cureable
folly
;
and
the
Law-makers
may
say
,
we
have
done
our
parts
for
universal
society
,
and
it
is
not
we
that
make
it
impossible
,
or
hinder
it
,
and
men
in
time
may
come
to
reason
.
We
refuse
not
them
,
but
they
refuse
us
.
If
you
make
things
necessary
,
and
of
common
agreement
to
be
your
terms
of
Union
,
Greeks
,
Abassines
,
Armenians
Romans
,
may
take
their
own
way
,
and
every
one
without
injury
enjoy
his
own
(
be
it
wisdom
or
folly
)
upon
these
terms
.
But
if
you
unite
upon
any
other
terms
,
you
make
Laws
for
schism
,
even
for
the
exclusion
of
all
that
are
not
of
your
mind
.
For
Hales
his
Doctrine
is
true
in
the
judgment
of
all
men
save
the
guilty
,
that
the
Imposer
of
unnecessary
doubtful
things
is
the
Schismatick
,
or
cause
of
all
the
schism
.
So
that
there
is
no
true
union
to
be
expected
with
Rome
or
any
others
,
but
on
the
terms
of
primitive
simplicity
,
or
which
all
true
Christians
are
agreed
in
.
And
they
are
no
good
terms
which
induce
the
authors
through
the
force
of
interest
,
to
say
that
none
in
the
world
are
good
Christians
,
that
are
not
of
their
cut
and
strain
,
and
wear
not
their
livery
,
and
lace
not
their
coats
in
the
Imposers
mode
.
4
And
as
long
as
we
take
nothing
from
the
men
of
various
modes
and
fashions
,
by
unity
in
the
Essentials
of
Humanity
and
Christianity
,
to
imagine
that
it
is
the
way
to
union
to
force
all
Dissenters
to
their
modes
,
is
but
to
renounce
union
,
and
to
gratifie
a
distant
party
so
far
as
to
make
them
laugh
at
us
as
fools
,
and
hope
ere
long
to
get
us
at
their
mercy
,
and
thereby
to
lose
,
disoblige
and
destroy
those
that
are
nearer
to
us
,
and
would
indeed
be
our
friends
and
strength
;
and
to
become
enemies
to
our
own
families
,
rather
than
to
displease
the
people
of
France
by
not
wearing
their
fashions
.
5.
And
if
you
had
attained
a
seeming
union
with
the
Papists
,
you
are
not
sure
it
will
hold
seven
year
.
For
their
Religion
still
thriveth
,
and
thereby
changeth
,
and
is
yet
far
short
of
its
maturity
in
all
likelihood
.
For
General
Councils
make
their
Religion
;
and
who
knoweth
how
many
General
Councils
(
of
forty
Bishops
perhaps
like
that
at
Trent
,
for
a
great
part
of
the
time
)
there
may
yet
be
,
and
what
alterations
of
Religion
they
may
make
?
And
are
you
sure
you
can
go
along
with
them
in
all
as
far
as
they
will
go
?
If
you
must
break
at
last
,
unite
not
on
such
mutable
terms
at
first
.
But
there
's
no
talking
to
men
whose
interest
and
passion
,
and
partiality
is
the
maker
of
their
Religion
.
It
is
not
my
purpose
to
speak
any
of
this
,
either
to
one
of
Grotius's
mind
(
if
Saraviad
,
and
the
Book
called
Grotius
Papirans
be
credible
,
or
if
he
be
that
man
that
wrote
the
Discussio
Apolog.
Rivet
;
who
would
have
us
unite
upon
the
acceptance
of
all
the
Councils
even
that
of
Trent
)
nor
to
such
as
come
as
near
them
as
Mr.
Thorndike
,
nor
any
of
that
degree
of
affinity
.
For
I
suppose
they
are
already
gone
out
of
the
hearing
of
such
a
voice
as
mine
.
Yet
still
remember
that
I
am
not
setting
a
Law
,
(
no
not
Christs
Law
)
to
your selves
for
the
rule
of
your
own
opinions
or
practices
.
If
you
will
please
the
Papists
by
coming
yet
nearer
them
(
even
nearer
than
the
learned
Forbes
Bishop
of
Edenburgh
did
)
,
if
you
will
have
more
of
their
Doctrine
,
Discipline
and
Worship
,
take
it
if
it
will
do
you
any
good
?
But
why
must
all
others
needs
be
of
your
judgment
?
or
those
be
of
your
way
that
are
not
of
your
judgment
?
And
why
cannot
you
unite
with
the
Papists
(
if
you
will
)
without
destroying
the
Protestants
,
or
renouncing
them
.
Unite
in
things
necessary
,
and
hold
and
use
the
rest
as
matters
of
liberty
,
and
it
will
better
attain
your
just
ends
than
violence
can
do
.
Obj.
25.
But
if
we
should
abate
you
any
thing
,
though
but
a
ceremony
,
or
a
Subscription
,
or
Oath
,
or
should
make
any
alteration
in
the
Church
▪
Government
,
(
though
it
were
but
to
take
the
Church
keys
from
Lay
Chancellors
▪
,
or
if
we
should
reform
Discipline
,
or
any
thing
at
your
desires
,
you
will
be
taken
by
the
people
to
be
their
deliverers
and
reformers
,
and
your
cause
will
be
taken
to
be
good
when
we
yield
to
it
in
any
part
,
and
it
will
be
said
that
you
did
not
dissent
from
us
,
and
make
all
this
ado
in
vain
;
and
we
shall
be
thought
to
have
been
in
the
wrong
,
and
all
this
while
opposed
Reformation
Or
(
as
the
young
Eccl
Politician
speaketh
,
pag.
258
)
This
would
but
give
the
countenance
of
authority
to
their
scruples
and
superstitious
pretences
,
and
leave
the
Church
of
England
under
all
those
calumnies
to
posterity
,
with
which
themselves
,
or
their
followers
labour
to
charge
it
;
and
oblige
future
ages
to
admire
and
celebrate
these
peevish
and
seditious
persons
,
as
the
founders
of
a
more
godly
and
through
Reformation
.
Ans.
1.
It
is
the
nature
of
all
sin
to
blind
the
mind
,
and
engage
the
affections
to
it
,
that
the
more
men
have
of
it
,
the
less
they
may
either
see
or
hate
it
.
And
so
it
is
with
Faction
,
Schism
,
and
selfishness
,
which
is
the
root
of
all
(
as
the
case
of
the
Roman
Clergy
witnesseth
.
)
And
if
any
besides
your selves
had
reported
you
to
speak
such
words
,
which
are
the
full
significants
of
these
vices
,
(
selfishness
,
faction
and
schism
)
,
I
should
have
judged
him
uncharitable
.
Alas
!
that
ever
men
that
call
themselves
Ministers
of
Christ
,
and
Pastors
of
his
flocks
,
should
and
would
be
thought
to
be
the
wisest
and
worthiest
of
his
Ministers
in
comparison
of
whom
we
are
worthy
to
be
silenced
,
banished
and
ruined
,
should
yet
dare
before
God
and
man
to
vent
and
own
the
language
of
pride
and
faction
,
and
envy
,
while
they
cry
out
against
pride
,
and
faction
,
and
envy
!
But
they
that
think
they
know
something
,
know
nothing
as
they
ought
to
know
!
The
Lord
teach
me
to
become
a
fool
,
and
escape
their
wisdom
,
that
I
may
be
wise
;
and
to
know
my self
better
than
such
men
do
,
before
I
pretend
to
know
the
folly
,
and
hypocrisie
,
and
unworthiness
of
men
that
are
wiser
,
and
more
sincere
and
worthy
than
my self
.
What
little
need
had
you
to
disgrace
your selves
by
telling
the
world
that
you
will
not
amend
,
lest
you
be
thought
to
have
done
amiss
,
and
lest
those
that
desired
it
be
celebrated
as
the
founders
of
a
godly
Reformation
!
Hath
not
self-seeking
and
siding
done
enough
against
us
yet
,
but
you
must
keep
up
the
distinction
of
Parties
and
their
Merits
for
your
own
reputation
against
them
whose
desire
is
to
have
unity
setled
upon
terms
of
common
agreement
,
that
there
may
be
no
more
names
or
signs
of
faction
among
us
?
Thus
is
the
Church
(
or
Kingdom
rather
)
of
Rome
kept
from
Reformation
,
lest
they
should
part
with
the
honour
of
their
Infallibility
,
and
seem
to
confess
that
they
needed
Reformation
.
2.
But
it
is
a
gross
mistake
to
think
that
this
course
will
keep
up
your
honour
to
posterity
,
or
hinder
the
estimation
of
them
who
desire
you
to
amend
.
For
when
you
and
we
are
in
the
dust
,
the
world
will
not
be
afraid
of
you
,
nor
silence
truth
lest
they
incur
the
danger
of
your
frowns
;
but
will
freely
tread
upon
your
Hic
jacet
,
and
cast
up
your
bones
to
make
room
for
others
,
and
talk
of
you
and
your
acts
as
freely
,
as
King
Henry
the
Eighth
,
Queen
Mary
,
Bishop
Bonner
,
and
Gardiner
are
now
talkt
of
.
And
there
will
such
men
survive
us
,
as
will
take
it
for
a
greater
fault
and
shame
to
have
sinned
impenitently
than
to
have
repented
;
and
to
have
refused
amendment
,
when
peace
and
common
interest
required
it
,
and
so
many
arguments
were
used
for
it
;
yea
,
and
to
have
so
afflicted
their
brethren
that
desired
and
sought
it
of
them
,
than
to
have
been
guilty
of
the
mutability
and
weakness
of
amending
,
or
of
being
more
for
love
and
unity
,
and
peace
.
3.
But
if
that
be
the
matter
,
men
of
half
your
pretended
wisdom
,
might
easily
know
how
to
heal
the
Church
,
and
yet
to
salve
your
honour
too
,
yea
and
to
deny
the
feared
honour
of
the
Dissenters
,
so
far
as
such
as
you
can
hinder
it
.
And
if
you
will
not
interpret
it
as
an
approving
of
your
act
,
I
will
tell
you
how
:
Cannot
you
abate
the
Subscriptions
,
Oaths
,
and
other
such
Impositions
,
and
tell
the
world
,
that
you
do
it
not
as
convinced
by
the
Nonconformists
arguments
,
nor
as
supposing
that
the
things
have
any
evil
in
them
,
but
only
out
of
your
eminent
charity
,
as
bearing
with
the
weak
,
and
your
love
of
the
Churches
peace
and
concord
,
more
than
the
dissenters
love
them
?
Nay
you
may
rail
at
the
Nonconformists
in
your
very
Concessions
,
and
call
them
as
bad
as
you
do
in
your
writings
,
so
you
will
but
yield
to
healing
terms
;
and
do
it
not
as
a
Reformation
,
but
as
a
peaceable
forbearance
of
these
Schismatical
,
peevish
,
disobedient
Reformers
,
that
they
may
have
no
more
pretence
for
Schism
▪
4.
Did
Peter
Heylin
,
or
Archbishop
Laud
and
his
adherents
,
if
Heylin
belie
him
not
,
deal
with
the
Papists
on
such
terms
as
these
?
Did
they
say
,
They
will
justifie
their
Invasion
88
,
and
their
Powder-Plot
,
and
all
their
Treasonable
Practises
,
and
Bulls
,
and
all
their
false
Doctrines
for
which
these
were
done
,
if
we
abate
them
any
thing
,
or
yield
them
the
least
;
and
therefore
we
will
yield
them
nothing
at
all
?
Did
Grotius
,
did
your
Bishop
Forbes
,
doth
your
Mr.
Herbert
Thorndike
go
upon
such
terms
with
them
,
or
not
?
Speak
out
,
Do
you
think
us
or
the
Papists
nearer
to
you
?
If
they
are
nearer
you
than
we
are
,
then
you
are
nearer
them
than
us
;
Even
than
us
who
subscribe
to
all
the
faith
of
the
Church
of
England
,
and
differ
,
as
you
say
,
but
in
indifferent
things
:
Than
us
whose
Writings
declare
our
judgments
to
the
world
.
But
if
you
be
really
nearer
to
us
,
than
to
the
Papists
,
why
may
you
not
yield
as
far
to
us
,
for
peace
and
concord
,
as
the
Episcopal
Reconcilers
would
have
done
to
them
?
Even
Dr.
R.
Cox
would
have
yielded
to
Church-Images
,
Vid.
Epist.
ad
Cassand
.
5.
Lastly
,
O
that
you
would
remember
,
that
he
that
denieth
not
himself
,
cannot
be
Christs
disciple
.
And
that
you
would
never
tempt
the
world
to
think
,
that
we
should
all
have
peace
,
if
there
were
none
that
were
cast
down
,
because
Abel
offereth
a
more
accepted
sacrifice
than
their
own
;
yea
or
if
there
were
none
that
made
it
the
chief
point
of
difference
,
whether
we
should
be
seriously
,
or
only
seemingly
Christians
,
and
live
as
men
,
that
believe
indeed
that
there
is
a
life
to
come
,
and
that
the
Scripture
is
true
.
I
hope
I
may
recite
Dr.
Hammonds
Paraphrase
on
Act.
4
9.
14
,
18
,
21.
If
we
this
day
be
examined
of
an
action
,
which
is
so
far
from
being
a
crime
,
that
it
is
a
special
act
of
mercy
(
as
Preaching
the
Gospel
is
)
—
Though
they
were
as
maliciously
and
petulantly
affected
toward
them
(
v.
16.
)
as
was
possible
,
yet
had
they
nothing
to
object
,
or
except
against
the
whole
action
.
—
But
Peter
and
John
made
light
of
their
interdict
or
terrours
,
and
told
them
plainly
that
they
were
commanded
by
God
to
preach
;
and
that
in
all
reason
,
God
must
be
obeyed
before
them
,
or
the
greatest
Magistrate
on
earth
,
and
that
they
themselves
could
not
but
confess
so
much
▪
—
And
so
not
knowing
what
else
to
say
to
them
,
being
not
able
to
deny
the
force
of
their
argument
(
they
wanted
our
new
wits
)
,
they
added
more
threatnings
,
if
possibly
they
might
terrifie
them
,
and
so
dismiss'd
them
,
having
nothing
to
lay
to
their
charge
.
And
if
Mr.
Middlesly
in
Lancashire
had
brought
out
the
many
thousand
people
converted
by
him
,
which
Dr.
Ames
mentioneth
,
had
it
not
been
a
silencing
argument
against
his
silencer
,
as
well
as
the
Cure
of
a
lame
man
here
was
?
And
on
1
Thess.
2.
15
,
16.
It
being
unreasonable
that
they
which
have
cast
off
obedience
to
God
,
should
persecute
all
men
that
come
to
tell
them
of
their
duty
.
And
this
generally
is
the
ground
of
their
quarrel
to
us
,
that
in
spight
of
their
prohibition
we
preach
to
the
Gentiles
,
use
means
that
they
might
repent
of
their
Idolatries
,
&c.
By
which
and
the
former
things
,
the
Jews
do
so
fill
up
the
measure
of
their
sins
,
that
the
wrath
of
God
,
to
the
utter
destruction
of
them
,
is
now
come
out
upon
them
,
already
denounced
;
and
within
a
very
little
while
,
most
certain
to
overtake
them
.
I
apply
it
no
further
than
to
tell
you
,
that
if
you
will
still
chuse
our
Suffering
,
as
more
desirable
than
our
Preaching
the
Gospel
of
Christ
:
your
arms
will
sooner
be
tired
with
striking
,
than
faithful
Ministers
will
be
tired
with
Sufferings
;
and
you
will
be
sooner
a
weary
of
smiting
with
the
Sword
,
than
they
will
be
with
preaching
the
Word
,
under
all
your
pressures
.
And
when
your
nets
have
taken
only
the
Greater
fishes
,
the
lesser
fry
will
all
get
through
,
and
become
more
numerous
,
and
in
time
as
Great
as
those
you
took
,
and
will
make
the
vanity
of
your
trade
apparent
,
and
make
you
one
day
wish
that
you
had
left
such
nets
,
and
with
Peter
and
them
,
have
been
fishers
of
men
,
to
win
them
,
rather
than
to
destroy
them
.
26.
Obj.
But
Castellanus
his
objection
against
Bicot
(
elsewhere
cited
out
of
Scaliger
)
is
their
greatest
strength
,
who
said
Aristotle
was
against
Monarchy
:
Here
they
may
borrow
that
by
deceiving
,
which
by
disputing
they
could
not
prove
:
The
Counterminor
,
and
many
others
like
minded
endeavour
to
make
Rulers
and
people
believe
,
that
it
is
Rebellion
that
is
in
our
hearts
,
and
that
it
is
only
the
renouncing
of
a
Rebellious
Covenant
that
we
stick
at
,
and
the
Renouncing
of
Subjects
taking
arms
against
the
King
,
and
any
commissioned
by
him
;
and
therefore
the
silencing
of
such
as
cherish
the
principles
of
Rebellion
is
necessary
:
And
they
think
that
this
Oven
gapeth
so
wide
,
and
is
so
hot
,
that
here
they
may
boldly
challenge
our
answer
.
Ans.
If
men
have
any
remnants
of
justice
and
modesty
left
,
they
shall
be
constrained
to
confess
,
that
my
Answer
to
this
Objection
is
satisfactory
.
I.
I
take
that
man
to
be
an
enemy
to
God
,
to
Kings
,
and
to
Mankind
,
who
will
maintain
that
there
is
any
such
thing
in
the
world
,
as
a
lawful
unlimited
Monarchy
or
humane
Power
;
and
therefore
wonder
that
Bishop
Morley
did
put
the
denial
of
this
among
the
accused
passages
of
my
Political
Aphorisms
,
where
I
expresly
speak
of
Gods
Limitation
.
1.
He
is
an
enemy
to
God
that
asserteth
this
,
because
he
thereby
denieth
God
to
be
the
Universal
Soveraign
,
who
hath
made
Laws
for
all
Kings
,
who
are
all
his
Subjects
;
and
as
they
are
finite
,
receive
but
a
finite
power
from
him
:
It
is
Atheism
to
deny
Gods
Soveraignty
.
Hath
not
God
forbidden
Kings
Idolatry
,
Perjury
,
Blasphemy
,
Murder
,
Tyranny
,
Oppression
,
Adultery
,
&
c
?
2.
He
is
an
enemy
to
Kings
who
will
render
them
odious
to
mankind
,
by
drawing
such
a
picture
or
description
of
them
,
as
to
say
,
A
King
is
one
that
is
absolutely
unlimited
in
his
power
,
and
therefore
may
deny
or
blaspheme
God
,
and
may
destroy
City
and
Kingdom
,
and
kill
all
the
innocent
people
when
he
please
.
3.
He
is
an
enemy
to
Mankind
that
would
bring
them
into
such
slavery
,
under
such
a
Monster
,
and
tell
them
,
If
your
King
send
but
a
few
Commissioned
executioners
,
to
command
all
your
Heads
,
and
murder
Senate
,
City
and
Countrey
,
Parents
and
Children
,
and
burn
up
all
your
dwellings
,
neither
the
Law
of
Nature
,
or
of
the
Land
will
allow
you
to
defend
your selves
against
them
.
Who
will
defend
such
a
monster
in
War
against
his
enemies
,
when
no
enemy
can
bring
them
into
greater
slavery
?
II.
Almost
all
mankind
on
earth
agree
,
that
all
humane
Power
is
limited
,
and
that
Propriety
is
in
order
of
nature
antecedent
to
regiment
,
which
is
to
order
the
use
of
propriety
:
Men
are
born
with
a
propriety
in
their
lives
,
members
and
health
:
And
Nature
giveth
them
a
propriety
in
their
Children
,
and
Contract
in
their
Wives
,
and
natural
Industry
in
the
fruit
of
their
labours
:
And
what
am
I
that
I
should
deny
all
this
,
and
seem
wiser
(
in
Atheism
and
Inhumanity
)
than
almost
all
the
world
?
III.
It
is
a
known
thing
,
that
Tyranny
is
the
great
hinderer
of
the
Preaching
of
the
Gospel
,
and
so
of
the
Conversion
and
saving
of
the
World
.
Why
is
not
the
saving
truth
of
God
preached
among
Heathens
and
Mahometans
(
who
are
five
sixth
parts
of
mankind
)
and
among
Papists
(
who
are
the
fourth
part
of
the
other
sixth
)
,
but
because
Tyrants
will
not
suffer
it
?
And
no
friend
of
God
,
Christ
or
man
then
should
set
up
or
plead
for
such
an
evil
.
IV.
To
stop
the
mouth
of
Malice
it self
,
I
here
truly
adjoyn
the
profession
of
my
judgment
about
all
this
Controversie
and
Accusation
:
I
do
Assent
and
Consent
to
all
that
is
said
for
the
Power
of
Kings
,
and
the
obedience
and
patience
of
Subjects
,
in
all
the
Word
of
God
,
in
all
the
Confessions
which
ever
I
yet
saw
of
any
Christian
Church
,
Reformed
Greek
or
Papist
(
except
what
exalteth
the
Pope
,
his
Councils
and
Agents
)
or
which
is
the
ordinary
Consent
of
Politicians
,
Lawyers
or
Divines
,
or
which
is
established
by
the
Constitution
of
this
Kingdom
.
I
stand
to
the
Oaths
of
Allegiance
and
Supremacy
.
I
hold
it
unlawful
for
any
of
his
Subjects
to
take
arms
against
the
King
,
that
is
,
against
his
Person
,
Authority
,
Dignity
,
Rights
or
Laws
,
or
against
any
of
his
Courts
,
Officers
or
Soldiers
Lawfully
Commissioned
by
him
;
yea
or
if
they
be
unlawfully
Commissioned
,
except
when
Gods
Law
of
Nature
,
or
the
Kings
own
Law
,
or
contrary
Commission
bind
me
to
it
.
And
I
will
never
endeavour
to
alter
the
Constituted
Monarchical
Government
of
this
Kingdom
;
Nor
will
I
endeavour
to
reform
the
Church
or
its
Government
,
by
Rebellion
,
Sedition
,
or
any
other
unlawful
means
:
And
I
believe
that
no
other
Oath
,
League
or
Covenant
doth
disoblige
me
from
any
of
this
aforesaid
,
nor
warranteth
me
to
disobey
any
lawful
Command
of
the
King
,
or
any
of
my
Governours
,
nor
to
do
any
unlawful
thing
:
And
I
renounce
all
Doctrines
and
Practices
contrary
to
this
profession
;
Especially
of
those
Popes
and
Councils
of
Bishops
,
who
have
decreed
the
Excommunicating
and
Deposing
of
Kings
,
or
other
Temporal
Lords
,
and
the
Absolving
their
Subjects
from
their
Oaths
and
Fidelity
,
and
the
rest
of
the
Papal
Usurpations
and
Church-Tyranny
,
against
the
Rights
of
Princes
and
Christian
people
,
though
judged
Hereticks
by
Pope
,
Prelates
or
Priests
.
If
this
be
not
enough
,
see
the
2d
Plea
for
Peace
,
and
my
form
of
professed
Loyalty
,
in
my
book
,
called
,
The
true
and
only
way
of
the
Concord
of
all
Christian
Churches
.
V.
And
because
they
still
cant
over
the
mention
of
the
late
miserable
Wars
,
as
if
they
hated
the
Act
of
Oblivion
and
Peace
;
I
add
,
that
malice
may
have
no
more
to
say
that
hath
the
shew
of
reason
.
Silence
and
cast
out
all
that
ever
had
any
hand
in
those
Wars
,
(
except
the
Conformists
)
and
no
more
,
and
we
will
give
you
a
thousand
thanks
,
and
acquiesce
in
it
as
unexpected
justice
.
And
is
not
all
this
yet
enough
?
VI.
As
to
the
particular
reasons
that
we
have
against
Subscribing
[
Universally
and
unlimitedly
,
without
any
exposition
given
by
the
Law-makers
,
that
it
is
unlawful
to
take
arms
against
any
Commissioned
by
the
King
,
and
as
referring
to
[
on
any
pretence
whatsoever
]
,
it
belongeth
to
another
discourse
to
render
them
,
which
giveth
the
reasons
of
our
Nonconformity
:
It
would
be
here
unseasonable
,
and
they
are
many
and
great
.
27
Obj.
But
good
words
must
not
satisfie
,
while
the
remembrance
of
your
Rebellious
practises
yet
remaineth
.
Ans.
1.
I
have
elsewhere
told
the
strangers
and
young
men
that
know
it
not
,
that
it
was
between
two
Parties
of
Episcopal
Conformists
that
the
War
began
.
2.
Is
it
not
Words
that
you
require
as
satisfactions
in
your
Subscriptions
and
Oaths
?
What
more
than
Words
is
it
that
you
would
have
?
3.
Are
not
the
Laws
in
Power
,
and
Judges
to
execute
them
against
any
that
shall
speak
or
do
disloyally
?
What
would
you
have
more
than
Words
,
and
that
mens
Estates
and
Lives
be
answerable
for
their
offences
?
Obj.
But
why
will
you
not
then
subscribe
and
swear
in
the
words
of
the
Law
,
but
in
your
own
?
Ans.
To
give
here
the
reasons
of
that
,
is
the
unseasonable
digression
before
disclaimed
.
You
may
as
well
here
call
us
to
dispute
over
all
our
differences
.
Obj.
But
here
I
am
charged
as
an
impudent
falsifier
of
History
,
for
saying
that
the
War
began
between
two
Parties
of
Episcopal
Conformity
;
which
maketh
me
pity
the
World
in
point
of
History
,
when
the
publick
affairs
of
a
Kingdom
so
openly
managed
shall
be
in
such
a
manner
controverted
in
the
very
age
when
they
were
done
.
Divers
Lords
are
yet
living
who
were
interessed
in
these
matters
:
and
it
is
unpleasing
to
give
men
the
Catalogue
of
great
mens
Names
in
a
matter
which
His
Majesty
hath
committed
to
oblivion
:
But
a
breviate
of
all
the
necessary
proof
,
I
shall
draw
up
in
a
History
by
it self
.
The
Accusation
28
,
being
made
publickly
by
my
old
friend
Dr.
Thomas
Good
,
in
his
book
,
called
Dubitantius
&
Firmianus
,
I
will
annex
a
Letter
which
I
wrote
in
answer
to
it
.
ACCUS
.
28.
To
my
Reverend
and
Worthy
Friend
,
Dr.
Thomas
Good
,
Master
of
Baliol-Colledge
in
Oxford
.
Reverend
and
Worthy
Sir
,
IT
is
now
about
a
Month
since
I
received
a
Letter
from
you
,
for
the
furthering
of
a
good
work
,
which
I
sent
to
Mr.
Foley
by
his
Son
Mr.
Paul
Foley
,
not
having
opportunity
my self
to
see
him
.
I
have
stayed
so
long
for
an
answer
,
not
hearing
yet
from
him
,
that
I
think
it
not
meet
any
longer
to
forbear
to
acquaint
you
with
the
reasons
of
the
delay
.
He
liveth
quite
at
the
other
end
of
London
from
me
,
and
my
weakness
and
business
keep
me
much
within
doors
,
and
it
's
hard
to
find
him
within
,
except
at
those
hours
when
I
am
constrained
to
be
in
bed
.
But
I
have
reason
to
conjecture
that
his
answer
will
be
,
1.
That
the
rich
men
whose
judgments
are
for
Conformity
,
are
far
more
numerous
than
those
who
are
of
another
mind
,
and
therefore
fitter
to
promote
that
work
.
And
there
are
so
very
few
that
do
any
thing
for
the
ejected
Ministers
,
that
some
of
them
live
on
brown
bread
and
water
,
&c.
which
hindereth
those
Gentlemen
from
other
kind
of
charitable
work
.
2.
And
I
must
crave
your
patience
(
being
confident
by
your
ancient
kindness
,
of
your
friendly
interpretation
)
which
I
tell
you
,
that
this
day
I
heard
one
say
,
We
can
expect
that
Dr.
Good
do
make
his
Scholars
no
better
than
himself
.
And
what
reason
have
we
to
maintain
and
breed
up
men
to
use
us
as
he
hath
done
in
his
late
Treatise
?
I
got
the
Book
,
and
was
glad
to
find
much
good
,
and
several
moderate
passages
in
it
,
(
and
I
knew
you
so
well
as
that
I
could
not
but
expect
moderation
)
,
but
when
I
perused
the
passages
referred
to
,
I
could
say
no
more
for
them
,
but
that
I
would
write
to
you
to
hear
your
answer
about
them
.
For
I
confess
they
surprized
me
;
though
at
the
same
time
I
received
many
new
Books
of
a
sanguine
complection
from
other
hands
without
any
admiration
.
I.
The
first
passage
referred
to
,
was
pag.
104.
Which
are
confessedly
things
indifferent
.
This
is
spoken
indefinitely
of
the
Presbyterians
.
Where
have
I
lived
?
I
know
not
one
Presbyterian
living
that
divideth
from
you
for
any
thing
which
he
confesseth
indifferent
.
I
crave
your
answer
containg
the
proof
of
this
?
at
least
to
name
some
one
of
them
that
we
may
reprove
him
.
We
take
Conformity
to
be
so
far
from
indifferent
,
that
we
forbear
to
tell
the
world
the
greatness
of
the
sin
which
we
think
to
be
in
it
,
lest
men
cannot
bear
it
,
and
lest
it
should
disaffect
the
people
to
the
Ministry
of
the
Conformists
.
II.
Your
p.
156.
I
pass
by
.
The
main
matter
is
p.
160
,
161.
that
though
All
the
Nonconformists
were
not
in
actual
arms
against
the
King
,
—
nor
did
they
all
as
natural
agents
cut
off
his
Head
;
but
morally
,
that
is
,
very
sinfully
and
wickedly
they
had
their
hands
stained
with
that
royal
blood
;
for
whosoever
did
abet
these
sons
of
Belial
in
their
rebellions
,
treasons
,
murders
of
their
King
and
fellow
subjects
,
either
by
consenting
to
their
villanies
,
praying
for
their
prosperity
,
praising
God
for
their
successes
,
&c.
The
Charge
is
high
:
If
it
be
not
true
,
1.
They
are
almost
as
deeply
wrong'd
as
you
can
wrong
them
.
2.
Our
Rulers
are
wronged
by
being
so
provoked
to
abhor
them
,
silence
and
destroy
them
.
3.
Posterity
is
wronged
by
a
misinforming
History
.
I.
You
are
too
old
to
be
ignorant
that
it
was
an
Episcopal
and
Erastian
Parliament
of
Conformists
that
first
took
up
these
arms
in
England
against
the
King
.
The
Members
yet
living
profess
that
at
that
time
they
knew
but
one
Presbyterian
in
the
House
of
Commons
.
Interest
forced
or
led
them
to
call
in
the
Scots
,
and
Presbytery
came
in
with
them
.
If
you
doubt
of
it
,
see
the
Propositions
to
the
King
at
Nottingham
,
where
a
limited
Episcopacy
is
one
.
II.
The
Lord
Lieutenants
that
seized
on
the
Militia
were
far
most
Conformists
,
and
scarce
any
Presbyterians
at
all
.
III.
The
General
Officers
and
Colonels
of
the
Earl
of
Essex's
Army
were
ten
to
one
Conformists
,
and
few
if
any
Presbyterians
save
a
few
deboist
Mercenary
Scots
,
if
they
were
such
,
which
I
know
not
;
and
the
General
Episcopal
himself
.
IV.
The
Major
Generals
of
the
Militia
in
the
several
Counties
were
mostly
Conformists
,
and
scarce
any
Presbyterians
.
V.
The
Assembly
at
Westminster
when
they
went
thither
were
all
Conformists
,
save
about
eight
or
nine
,
and
the
Scots
Commissioners
.
V.
One
of
the
two
Archbishops
was
a
General
in
the
Parliaments
Army
.
VI.
Many
of
the
present
Conformable
Ministers
were
in
arms
against
the
King
,
and
some
wrote
for
his
death
,
and
many
of
them
took
the
Covenant
and
Engagement
.
VII
.
The
most
of
the
Conformable
Gentry
of
my
acquaintance
that
were
put
upon
it
took
the
Engagement
against
the
King
,
and
House
of
Lords
.
VIII
.
The
Nonconformable
Ministers
of
Gloucestershire
,
(
Mr.
Geery
,
Mr.
Capel
,
Mr.
Marshall
,
&c.
)
were
against
the
Parliaments
War
,
though
the
Parliaments
Garison
was
over
them
.
Mr.
Bampfield
(
who
hath
lain
six
or
seven
years
in
the
Common
Goal
for
Preaching
)
(
with
his
brother
(
sometimes
Speaker
of
the
House
of
Commons
)
was
so
much
against
the
Parliaments
cause
,
that
to
this
day
(
even
while
he
lay
in
Goal
)
he
most
zealously
made
his
followers
renounce
it
.
Many
Nonconformists
in
many
Counties
were
of
the
same
mind
.
IX
.
Many
of
the
Nonconformists
lived
in
the
Kings
quarters
,
and
never
were
drawn
the
other
way
,
as
Dr.
Conant
(
lately
one
of
them
)
and
others
in
Oxford
,
and
so
in
other
parts
.
X.
Some
of
the
Nonconformists
were
in
the
Kings
Army
.
Poor
Mr.
Martin
of
Weeden
lost
an
Arm
in
his
Army
,
and
yet
the
other
arm
lay
long
with
him
in
Warwick
Goal
for
Preaching
.
XI
.
Almost
all
the
Nonconformists
of
my
acquaintance
in
England
,
save
Independents
and
Sectaries
,
refused
the
Engagement
,
and
took
Cromwell
and
the
Commonwealth
Parliament
for
Usurpers
,
and
never
approved
what
they
did
,
nor
ever
kept
their
days
of
Fasting
or
Thanksgiving
.
(
To
tell
you
of
the
London
Ministers
Printed
Declarations
against
the
intended
death
of
the
King
,
you
will
say
is
unsatisfactory
,
because
too
late
.
)
XII
.
Most
of
the
Nonconformable
Ministers
of
my
acquaintance
were
either
boys
at
School
,
or
in
the
University
in
the
Wars
,
or
never
medled
with
it
;
so
that
I
must
profess
,
that
setting
them
all
together
,
I
do
not
think
that
one
in
ten
throughout
the
Kingdom
can
be
proved
to
have
done
any
of
these
things
that
you
name
against
the
King
.
XIII
.
We
have
oft
with
great
men
put
it
to
this
trial
,
Let
them
give
leave
but
to
so
many
to
Preach
the
Gospel
as
cannot
be
proved
ever
to
have
had
any
hand
in
the
Wars
against
the
King
,
and
we
will
thankfully
acquiesce
,
and
bear
the
silence
of
the
rest
;
make
but
this
match
for
us
,
and
we
will
joyfully
give
you
thanks
.
XIV
.
Who
knoweth
not
that
the
greatest
Prelatists
were
the
masters
of
the
Principles
that
the
War
was
raised
on
,
Bilson
,
Jewel
,
&c.
)
(
and
Hooker
quite
beyond
them
all
.
)
XV.
But
because
all
proof
must
be
of
individuals
,
I
intreat
you
as
to
our
own
Countrey
where
you
were
acquainted
,
tell
me
if
you
can
,
I
say
it
seriously
if
you
can
,
whatever
was
done
or
said
against
the
King
,
by
Mr.
Ambrose
Sparry
,
Mr.
Kimberlye
,
Mr.
Lovell
,
Mr.
Cowper
,
Mr.
Reignolds
,
Mr.
Hickman
,
Mr.
Trustram
,
Mr.
Baldwin
,
Senior
,
Mr.
Baldwin
,
Junior
,
Mr.
Sergeant
,
Mr.
Waldern
(
dead
)
,
Mr.
Joseph
Baker
(
dead
)
,
Mr.
Wilsby
,
Mr.
Brian
,
Mr.
Stephen
Baxter
,
Mr.
Badland
,
Mr.
Butcher
,
Mr.
Eccleshall
,
Mr.
Read
,
Mr.
Rocke
,
Mr.
Fincher
of
Wedgbury
,
,
Mr.
Wills
of
Bremicham
,
Mr.
Paston
,
&c.
I
pass
by
many
more
.
And
in
Shropshire
by
old
Mr.
Samuel
Hildersham
,
Old
Mr.
Samuel
Fisher
,
Mr.
Talents
,
Mr.
Brian
of
Shrewsbury
,
Mr.
Barnet
,
Mr.
Keeling
,
Mr.
Berry
,
Mr.
Malden
of
Newport
,
Mr.
Thomas
Wright
(
dead
)
,
Mr.
Taylor
,
&c.
These
were
your
neighbours
and
mine
!
I
never
heard
,
to
my
remembrance
,
of
any
one
of
them
that
had
any
thing
to
do
with
the
Wars
against
the
King
.
It
's
true
(
except
Mr.
Fisher
and
some
few
)
they
were
not
ejected
,
but
enjoyed
their
places
;
And
did
not
you
as
well
as
they
?
If
I
can
name
you
so
many
of
your
neighbours
that
were
innocent
,
will
you
tell
the
King
and
Parliament
,
and
the
Papists
and
Posterity
,
that
All
the
Nonconformists
(
without
any
exception
)
had
their
hands
stained
with
the
Royal
blood
?
What!
Mr.
Cook
of
Chester
,
and
Mr.
Birch
,
&c.
that
were
imprisoned
and
persecuted
for
the
King
!
What!
Mr.
Geery
that
dyed
at
the
news
of
the
Kings
death
!
What
,
Sir
Francis
Nethersole
(
and
Mr.
Bell
his
Pastor
)
who
wrote
so
much
against
the
Parliament
,
and
was
their
Prisoner
at
Kenelworth
Castle
almost
all
the
Wars
!
—
What
may
we
expect
from
others
,
when
Dr.
Good
shall
do
thus
.
—
I
put
not
in
any
excuse
for
my self
among
all
these
.
It
may
be
you
know
not
that
an
Assembly
of
Divines
(
twice
met
)
at
Coventry
(
of
whom
two
Doctors
,
and
some
others
are
yet
living
)
first
sent
me
into
the
Army
to
hazard
my
life
(
after
Naseby
fight
)
against
the
course
which
we
then
first
perceived
to
be
designed
against
the
King
and
Kingdom
,
nor
what
I
went
through
then
two
years
in
opposing
it
,
and
drawing
the
Soldiers
off
:
Nor
how
oft
I
preached
against
Cromwell
,
the
Rump
,
the
Engagement
,
but
specially
their
Wars
,
and
Fasts
,
and
Thanksgivings
:
Nor
what
I
said
to
Cromwell
for
the
King
(
never
but
twice
speaking
with
him
)
of
which
a
great
man
[
*
](A26865-e28130-b)
*
The
Earl
of
Orery
,
who
was
present
all
the
while
,
at
both
times
,
that
ever
I
spake
to
Cromwell
,
which
was
plainly
and
faithfully
to
his
displeasure
.
told
me
but
lately
,
that
being
an
ear-witness
of
it
,
he
had
told
his
Majesty
.
But
yet
while
I
thought
they
went
on
Bilsons
principles
,
I
was
then
on
their
side
,
and
the
observator
(
Parker
)
had
almost
tempted
me
to
Hookers
principles
,
but
I
quickly
saw
those
reasons
against
them
,
which
I
have
since
published
.
His
principles
were
known
by
the
first
book
,
before
the
last
came
out
;
and
I
have
a
friend
[
†
](A26865-e28210-b)
†
The
Lord
Chief
Justice
Hale
told
me
he
had
Hookers
last
books
before
,
and
I
now
have
the
last
printed
long
before
Bishop
Gauden
published
them
.
that
had
his
last
in
M.
S.
But
I
am
willing
unfeignedly
to
be
one
of
those
that
shall
continue
silenced
,
if
you
can
but
procure
leave
to
Preach
Christs
Gospel
only
for
those
that
are
no
more
guilty
of
the
Kings
blood
than
your self
;
and
that
no
longer
than
there
is
real
need
of
their
Ministerial
labour
.
Reverend
Sir
,
if
you
will
but
so
long
put
your self
as
in
our
case
,
I
shall
hope
that
with
patience
you
will
read
these
lines
,
and
pardon
the
necessary
freedom
of
London
,
Feb.
20.
1673.
Your
truly
loving
friend
,
and
obliged
servant
,
RICHARD
BAXTER
.
Note
,
1.
That
this
Dr.
Good
was
one
of
the
most
peaceable
,
moderate
and
honest
Conformists
of
my
acquaintance
;
and
subscribed
our
Worcestershire
Agreement
(
published
)
for
Concord
;
and
joyned
with
us
in
our
Association
and
Meetings
at
Kidderminster
,
and
was
the
man
that
drew
up
the
Catalogue
of
Questions
for
our
Disputations
at
those
Meetings
;
and
never
then
talkt
to
us
of
what
he
here
writeth
(
in
a
Book
called
Dubitantius
&
Firmianus
)
.
2.
Mr.
Thomas
Foley
(
a
Nonconformist
Gentleman
,
eminent
for
Charity
(
having
built
near
Stourbridge
a
Hospital
,
and
endowed
it
with
about
500
l.
per
annum
)
being
my
friend
,
Dr.
Good
wrote
to
me
,
to
move
him
to
give
maintenance
for
two
Scholarships
in
Baliol-Colledge
;
and
I
wrote
this
Letter
in
answer
to
that
,
but
the
sending
was
delayed
till
he
was
dead
.
Accus
.
29.
Another
to
save
the
Nation
from
the
labours
of
a
Concordant
Ministry
,
and
from
the
blessings
of
Unity
,
Peace
and
Innocence
,
hath
written
a
book
lately
,
called
The
Modern
Pleas
for
Comprehension
,
Toleration
,
&c.
considered
;
who
at
his
enterance
saith
,
I
would
fain
have
any
of
our
dissenting
brethren
to
answer
directly
,
Whether
there
be
any
one
thing
sinful
in
her
Communion
(
the
Churches
as
by
Law
established
)
,
or
only
some
things
(
as
they
conceive
)
inexpedient
.
And
p.
11.
he
saith
,
Suppose
that
the
terms
of
the
Communion
of
the
Church
,
are
not
only
inexpedient
,
but
really
sinful
;
if
so
,
then
I
shall
readily
grant
that
the
Church
ought
not
to
be
communicated
with
,
while
the
terms
of
her
Communion
are
such
.
But
—
I
shall
presume
to
say
with
some
confidence
,
that
it
is
not
easie
to
find
a
considerable
man
among
them
,
who
will
not
be
ashamed
to
own
it
publickly
,
or
who
doth
himself
really
believe
it
.
And
p.
12.
I
have
been
credibly
informed
(
not
to
say
that
I
am
able
to
make
it
good
)
that
Mr.
Calamy
did
before
his
Majesty
,
and
divers
Lords
of
the
Council
profess
,
that
there
was
not
any
thing
in
the
constitution
of
the
Church
,
to
which
he
could
not
conform
,
were
it
not
for
the
scandalizing
of
others
;
so
that
in
his
esteem
the
Constitutions
of
the
Church
were
in
themselves
innocent
,
and
the
whole
objection
against
them
lay
in
the
mistakes
of
other
men
.
Yet
saith
he
p.
11.
That
the
separation
from
the
Church
is
so
avowed
and
pressed
upon
the
people
,
as
if
that
it
were
highly
necessary
,
and
that
communion
with
the
Church
was
highly
criminal
,
at
least
in
the
opinion
of
the
teachers
.
Ans.
And
now
,
Reader
,
what
a
shake
doth
this
instance
give
to
the
credit
of
History
,
at
least
such
as
is
written
by
interessed
factious
men
?
yea
what
a
reproach
to
humane
nature
?
For
what
untruth
can
be
imagined
so
gross
!
and
what
thing
so
nakedly
evil
,
as
may
not
be
expected
to
be
found
in
Man
,
yea
in
professed
Christians
,
yea
in
Divines
(
of
such
a
character
)
!
Either
this
man
and
such
others
believe
what
they
say
themselves
,
or
not
!
If
not
,
what
Preachers
,
what
Christians
,
what
Men
are
these
?
If
they
do
,
what
matter
of
fact
can
ever
be
so
notorious
,
as
that
we
can
hope
that
such
men
can
know
it
?
What
History
of
such
Writers
can
deserve
any
credit
?
What
regard
can
the
people
be
encouraged
to
give
to
the
Words
and
Writings
of
such
Doctors
,
that
no
better
know
such
publick
notorious
matters
of
fact
,
and
so
confidently
and
boldly
deceive
the
world
,
in
cases
where
so
many
thousands
,
yea
the
Churches
Peace
and
Concord
is
so
much
concerned
?
Reader
,
judge
by
these
notorious
evidences
of
fact
,
of
these
mens
credibility
and
usage
.
1.
The
judgment
of
the
ancient
Nonconformists
is
declared
to
the
world
by
abundance
of
Writings
,
in
which
they
thought
that
they
proved
much
in
the
English
Constitutions
to
be
sinful
,
and
such
as
men
must
suffer
deprivation
and
death
,
rather
than
consent
to
.
And
are
all
these
Writings
no
evidence
of
their
judgments
?
nor
their
sufferings
neither
?
2.
Since
his
Majesties
Restoration
,
the
present
Nonconformists
still
distinguished
,
1.
Between
Diocesan
or
National
Churches
,
and
Parish-Churches
.
2.
Between
the
Communion
and
Conformity
of
private
men
,
and
of
Ministers
:
And
3.
Between
Approbation
of
the
Church-Constitutions
,
Practising
all
imposed
and
peaceable
behaviour
and
submission
:
And
though
some
exasperated
persons
have
by
the
late
sufferings
of
conscionable
men
,
been
tempted
to
separate
from
the
Prelates
and
their
party
,
as
far
as
St.
Martin
did
from
the
Bishops
about
him
,
and
their
Synods
;
yet
the
main
body
of
the
Nonconforming
Ministers
,
as
far
as
ever
we
could
learn
,
did
judge
as
followeth
.
1.
That
those
Parish-Churches
which
had
true
Ministers
(
not
utterly
uncapable
persons
)
were
true
Churches
of
Christ
.
2
That
the
ordinary
Liturgy
,
appointed
for
the
publick
worship
,
was
such
as
a
good
Christian
may
lawfully
joyn
in
(
not
speaking
of
Baptizings
,
Burials
,
&c.
in
which
some
things
they
thought
more
dubious
)
.
3.
That
though
combined
Churches
,
whether
you
call
them
Diocesan
or
National
,
are
not
any
otherwise
a
Divine
Institution
,
than
as
Concord
is
commanded
us
in
general
,
and
may
not
be
set
up
to
the
detriment
of
the
particular
Churches
,
which
are
of
Divine
Institution
;
yet
a
good
Christian
may
and
must
live
peaceably
and
submissively
,
where
some
such
combined
Churches
are
guilty
of
Usurpation
and
sinful
abuse
.
4.
That
Conformity
to
all
the
Subscriptions
,
Declarations
,
Oaths
,
Covenants
and
Practices
now
imposed
on
Ministers
,
would
be
to
us
a
very
great
and
heinous
sin
,
(
modesty
forbidding
us
to
meddle
uncalled
with
the
Consciences
of
the
Conformists
)
.
3.
Their
judgment
of
the
sinfulness
of
Ministerial
Conformity
,
they
declared
to
his
Majesty
and
the
Bishops
in
many
Writings
,
when
they
had
encouragement
to
attempt
once
the
healing
of
the
divisions
:
And
when
,
because
they
agreed
to
leave
out
all
harsh
provoking
words
,
in
their
accusations
of
the
Church-Orders
and
Ceremonies
,
the
Lord
Chancellor
had
put
into
the
first
draught
of
a
Declaration
,
That
we
do
not
in
our
judgments
believe
the
practice
of
those
particular
Ceremonies
,
which
we
except
against
,
to
be
in
it self
unlawful
.
In
our
next
Address
we
desired
that
those
words
might
be
expunged
,
and
so
they
were
.
Yet
this
extended
not
to
Subscriptions
,
Oaths
,
&c.
And
afterward
many
particulars
were
mentioned
which
we
thought
sinful
,
and
the
supposition
vindicated
in
a
Reply
;
to
which
the
Bishops
never
answered
.
And
in
a
long
Petition
for
Peace
,
p.
6.
we
make
this
Protestation
following
:
Who
can
pretend
to
be
better
acquainted
with
their
hearts
than
they
are
themselves
?
For
what
man
knoweth
the
things
of
a
man
,
save
the
spirit
of
a
man
which
is
in
him
?
And
they
are
ready
to
appeal
to
the
dreadful
God
,
the
searcher
of
hearts
,
and
the
hater
of
hypocrisie
,
that
if
it
were
not
for
fear
of
sinning
against
him
,
and
wounding
their
consciences
,
and
hazarding
and
hindering
their
salvations
,
they
would
readily
obey
you
in
all
these
things
;
That
it
is
their
fear
of
sin
and
damnation
that
is
their
impediment
,
they
are
ready
to
give
you
all
the
assurance
that
man
can
give
,
by
the
solemnest
professions
,
or
by
Oath
,
if
justly
called
to
it
.
And
one
would
think
that
a
little
charity
might
suffice
to
enable
you
to
believe
them
,
when
their
non-compliance
brings
them
under
suffering
,
and
their
compliance
is
the
visible
way
to
favour
,
safety
and
prosperity
in
the
world
:
And
if
men
that
thus
appeal
to
God
,
concerning
the
intention
of
their
own
hearts
,
cannot
be
believed
,
even
when
the
state
of
their
worldly
interest
bears
witness
to
their
professions
,
but
another
shall
step
into
the
throne
of
the
heart-searching
God
,
and
say
,
It
is
not
as
they
say
,
or
swear
:
It
is
not
conscience
,
but
obstinacy
or
singularity
:
All
humane
converse
upon
these
terms
will
be
overthrown
:
And
what
remedy
have
they
but
prtiently
to
wait
,
till
God
whom
they
have
appealed
to
,
shall
decide
the
doubt
,
and
shew
who
were
the
assertors
of
truth
or
falshood
.
And
p.
19.
They
are
not
Indifferent
in
the
judgment
of
dissenters
,
though
they
be
so
in
yours
.
And
p.
13.
And
if
it
be
said
that
men
do
willingly
keep
out
the
Light
;
we
must
say
,
that
few
men
are
obstinate
against
the
opinions
which
tend
to
their
ease
and
advancement
in
the
world
,
and
to
save
them
from
being
vilified
as
Schismaticks
,
and
undone
:
And
when
they
profess
before
the
Lord
,
that
they
do
impartially
study
and
pray
for
knowledge
,
and
would
gladly
know
the
will
of
God
at
the
dearest
rate
:
we
must
again
say
,
that
those
men
must
prove
that
they
know
the
dissenters
hearts
better
than
they
are
known
to
themselves
,
that
expect
to
be
believed
by
charitable
Christians
,
when
they
charge
them
with
wilful
ignorance
,
or
obstinate
resisting
of
the
truth
.
This
was
then
the
profession
which
the
Nonconformists
consented
to
,
no
man
of
them
once
contradicting
it
:
and
Mr.
Calamy
(
here
accused
)
among
the
first
.
4.
After
this
in
their
debates
with
the
Bishops
at
the
Savoy
,
they
undertook
to
prove
the
sinfulness
of
several
things
then
imposed
:
And
when
Bishop
Cousins
,
then
in
the
Chair
,
gave
them
in
a
writing
,
desiring
them
to
distinguish
sins
from
inconveniences
,
and
to
debate
only
that
which
they
accounted
flat
sin
;
they
gave
him
in
eight
particulars
,
reserving
liberty
to
add
the
rest
;
and
one
of
them
was
,
That
it
is
sinful
for
a
Minister
of
Christ
to
exclude
or
reject
from
the
Churches
Communion
in
the
Sacrament
,
persons
Godly
,
and
otherwise
duly
qualified
,
meerly
because
that
(
fearing
it
,
though
causelesly
to
be
a
sin
)
they
dare
not
receive
the
Sacrament
kneeling
.
This
they
earnestly
desired
to
have
begun
with
,
and
dispute
at
large
,
and
offered
to
have
then
given
in
their
arguments
,
and
then
to
have
proceeded
to
the
other
seven
particulars
.
5.
The
Kings
Declaration
about
Ecclesiastical
affairs
,
had
a
little
before
given
them
a
relaxation
or
indulgence
as
to
those
things
which
they
accounted
the
greatest
sins
;
such
as
in
the
Declaration
may
yet
be
seen
;
especially
the
Subscription
,
that
there
is
nothing
in
all
the
books
there
mentioned
contrary
to
the
word
of
God
,
&c.
And
it
did
not
concern
us
,
or
become
us
,
to
talk
at
the
the
Savoy
against
the
sinfulness
of
those
particulars
which
his
Majesty
had
in
Clemency
,
and
as
a
healer
,
so
lately
freed
us
from
:
But
why
were
they
in
the
Declaration
suspended
(
as
for
our
Concord
)
,
if
they
had
not
been
judged
to
be
unlawful
by
the
dissenters
,
when
we
ever
professed
that
in
all
lawful
things
we
would
obey
?
6.
But
yet
the
part
of
our
Answer
is
,
that
at
that
time
the
new
Subscription
and
Declaration
since
imposed
,
and
the
alterations
in
the
Liturgy
,
and
the
Corporation
and
Oxford
Oath
,
&c.
were
not
invented
,
or
in
being
,
and
so
we
had
never
opportunity
and
leave
to
declare
our
judgment
and
reasons
of
the
sinfulness
of
the
new
Conformity
,
which
to
us
was
the
heaviest
part
.
7.
But
surely
our
Nonconformity
on
terms
so
hard
,
declared
it
sufficiently
to
all
reasonable
men
.
If
1800
Ministers
(
none
of
them
cast
out
as
accused
of
any
other
crime
)
should
have
ceased
the
work
of
their
office
,
and
occasioned
divisions
in
the
Land
,
and
have
cast
themselves
and
families
into
so
many
years
distress
and
poverty
;
and
all
this
for
to
avoid
that
which
they
took
to
be
no
sin
;
they
had
not
deserved
the
name
of
Christs
Ministers
,
of
Christians
,
or
of
men
.
8.
Lastly
,
Those
Writings
which
any
of
the
Nonconformists
have
since
ventured
to
publish
for
their
cause
,
have
all
of
them
downright
endeavoured
to
prove
that
Conformity
is
a
sin
;
Let
Mr.
Cawdrey's
,
Mr.
Hickman's
,
Dr.
Collins's
,
or
any
of
all
the
rest
be
perused
;
and
this
will
be
found
the
scope
of
the
books
.
Yea
he
that
they
judged
moderate
in
these
matters
,
in
his
book
called
,
Sacrilegious
Desertion
of
the
holy
Ministry
rebuked
,
saith
,
O
be
not
too
angry
with
those
that
censure
you
as
sinners
—
God
hateth
sin
,
and
so
must
all
that
truly
love
him
:
And
they
are
our
best
friends
that
do
most
to
preserve
us
from
it
;
and
they
are
our
greatest
enemies
that
would
flatter
us
into
it
.
To
preach
against
sin
is
your
Ministerial
office
:
And
if
any
man
think
that
you
make
a
solemn
Covenant
to
sin
,
that
you
may
have
leave
to
preach
against
it
,
yea
that
you
deliberately
commit
a
greater
one
,
that
you
may
have
leave
to
preach
against
a
lesser
in
other
men
;
this
man
deserveth
to
be
heard
,
though
he
mistake
.
If
we
say
nothing
to
you
,
yet
it
is
easie
to
gather
by
the
costly
terms
on
which
we
avoid
it
,
that
we
take
Conformity
to
be
a
sin
.
—
I
must
tell
you
,
that
we
cannot
but
think
that
you
need
repentance
,
great
repentance
,
for
sinning
more
(
and
that
by
publick
,
deliberate
,
chosen
,
convenanted
,
ministerial
sin
,
protesting
against
repentance
)
in
the
day
when
judgments
called
us
all
to
renew
our
repentance
for
our
former
sins
.
—
We
beseech
you
be
not
too
angry
with
us
for
differencing
between
good
and
evil
,
between
him
that
sweareth
,
and
him
that
feareth
an
Oath
,
as
long
as
we
do
it
to
the
loss
and
suffering
of
our
own
flesh
,
which
disputeth
in
us
more
cunningly
and
strongly
for
Conformity
,
than
all
the
Durells
,
the
Fullwoods
,
the
Stilemans
,
&c.
in
England
.
We
have
naturally
no
more
love
to
poverty
,
to
scorn
,
to
a
prison
,
than
you
have
.
—
It
is
not
pleasure
,
profit
or
worldly
preferment
that
we
contend
for
:
we
would
do
no
man
hurt
or
wrong
:
If
our
lovers
of
Church-power
do
think
us
intollerable
,
because
we
obey
them
not
as
fully
as
they
desire
;
we
profess
before
God
and
Man
,
that
it
is
not
because
we
would
not
be
subject
and
obedient
to
any
,
as
far
as
will
stand
with
our
obedience
to
God
;
but
only
because
we
dare
not
;
we
will
not
do
that
which
we
believe
that
God
forbiddeth
us
:
And
if
we
err
,
it
is
not
for
want
of
studying
,
perhaps
as
hard
and
impartially
as
they
,
to
know
the
truth
.
—
It
is
sin
,
and
no
small
or
tolerable
sin
,
which
our
consciences
fear
,
in
our
forbearing
Subscriptions
and
Conformity
.
—
Ch.
12.
And
now
,
Reader
,
Pity
,
pity
,
pity
,
the
Ministry
,
the
Church
the
World
,
that
have
such
men
,
such
usage
,
such
historical
informers
as
these
,
that
can
,
that
dare
thus
publickly
and
confidently
face
down
the
ignorant
,
that
we
take
not
Ministerial
Conformity
and
Communion
with
them
to
be
sin
:
And
never
wonder
at
it
if
the
same
men
should
as
confidently
print
,
that
we
are
all
profest
Mahometans
.
And
as
to
his
report
of
Mr.
Calamy's
words
before
the
King
,
we
must
testifie
some
of
us
,
that
we
were
from
first
to
last
in
his
company
at
such
meetings
,
where
those
matters
were
transfacted
,
and
at
all
the
meetings
before
his
Majesty
that
we
heard
he
was
present
at
,
and
we
over
and
over
have
heard
him
profess
that
he
took
several
things
in
Conformity
to
be
intollerable
sins
,
but
never
heard
a
word
from
him
to
the
contrary
:
And
he
may
be
judged
of
by
the
Preface
to
our
Reply
,
which
he
wrote
;
and
by
his
not
only
refusing
a
Bishoprick
,
but
by
his
Sufferings
,
and
constant
profession
to
his
death
.
This
Writer
,
to
save
the
Church
from
Concord
,
by
restoring
the
silenced
Ministers
,
feigneth
Comprehension
to
be
a
late
device
,
a
thing
unknown
,
or
that
amounts
to
no
more
than
a
pretty
artifice
of
saving
the
reputation
of
about
a
dozen
persons
,
who
are
sick
of
their
separation
,
and
stand
in
need
of
a
plausible
pretence
,
under
which
to
return
unto
it
.
Their
credit
will
not
suffer
them
to
renounce
their
old
principles
,
and
they
are
weary
of
sticking
longer
to
them
.
Now
if
the
pride
of
these
men
should
be
thus
far
gratified
,
&c.
Ans.
1.
See
how
boldly
this
man
pretendeth
to
search
the
hearts
of
others
.
2.
How
he
feigneth
that
to
be
New
,
which
they
so
laboured
for
1660
,
and
ever
since
:
Read
but
their
Petition
for
Peace
and
Judg.
3.
Doth
he
not
take
it
to
be
more
for
our
Reputation
to
conform
,
and
to
be
dignified
and
preferred
,
than
to
live
under
the
scorn
and
sufferings
that
we
do
?
Do
not
Bishop
Reignolds
,
and
many
others
that
conform
,
live
in
more
reputation
in
the
world
,
than
we
that
are
thus
reviled
by
so
many
Doctors
of
the
Church
,
and
sometimes
lie
in
the
common
Jayls
,
and
are
fain
to
stoop
to
be
beholden
for
our
bread
or
necessary
maintenance
?
4.
Who
are
those
dozen
men
?
and
why
doth
he
not
name
them
,
and
prove
his
charge
?
Are
they
not
men
of
strange
facinating
power
,
that
could
make
1800
such
Ministers
(
distant
in
all
Counties
)
to
deny
Conformity
?
And
are
they
not
strange
persons
that
will
(
all
over
the
Land
)
give
over
preaching
,
or
live
in
poverty
and
suffering
(
some
have
dyed
through
the
effects
of
want
)
,
and
all
to
gratifie
a
dozen
men
(
no
one
knoweth
who
)
?
(
And
it
's
like
some
that
he
meaneth
in
his
dozen
,
have
done
more
to
displease
many
of
the
rest
than
others
)
.
5.
What
Nonconformist
hath
not
groaned
for
our
divisions
,
and
been
indeed
aweary
of
them
from
the
first
day
,
and
longed
for
our
common
Concord
?
but
that
is
not
to
be
weary
of
their
principles
.
O
that
he
would
procure
us
but
liberty
to
preach
the
Gospel
,
for
all
the
rest
that
earnestly
desire
agreement
,
and
shut
out
the
dozen
that
he
meaneth
,
whoever
they
be
.
But
pardon
me
for
saying
,
that
these
men
do
satisfie
us
,
that
Sadduces
are
blind
,
who
believe
that
there
is
no
Devil
,
when
so
much
of
him
appeareth
actively
in
the
World
.
But
our
difference
is
not
in
Government
and
Ceremony
only
,
but
in
Doctrines
of
Grand
importance
in
Morality
:
For
he
saith
,
pag.
66.
For
unless
it
▪
(
the
Covenant
)
be
lawful
in
every
particular
respect
,
no
body
can
be
obliged
by
it
.
O
dreadful
Doctrine
,
to
come
from
a
Doctor
of
a
Christian
Church
!
That
a
Covenant
and
Vow
to
God
can
oblige
no
body
,
unless
it
be
lawful
in
every
respect
:
If
so
,
Protestants
that
hold
that
imperfect
man
hath
no
sinless
work
,
and
so
no
Vow
or
Covenant
is
in
all
respects
lawful
,
must
hold
that
they
are
bound
by
no
vow
or
covenant
.
If
this
be
so
,
every
erroneous
man
,
or
every
knave
,
that
hath
the
ignorance
or
craft
to
drop
in
any
one
unlawful
thing
into
his
Covenants
and
Vows
,
is
obliged
by
none
of
them
at
all
.
How
easily
then
may
a
Papist
,
or
an
Atheist
shake
off
all
Oaths
of
Allegiance
or
Supremacy
,
by
adding
one
unlawful
Particle
?
It
's
true
,
that
if
some
one
clause
in
a
Vow
were
so
essential
to
all
the
rest
as
to
be
their
sense
;
if
that
were
unlawful
to
be
kept
,
all
were
so
:
And
as
to
the
denomination
of
the
frame
,
as
consisting
of
several
parts
,
it
may
be
called
a
bad
or
unlawful
Oath
,
if
part
were
so
▪
because
bonum
est
ex
causis
integris
,
and
the
sense
is
;
but
that
it
is
unlawful
quoad
hoc
,
or
secundum
quid
.
But
as
to
obligation
(
though
the
Actus
imponentis
,
and
the
Actus
jurantis
be
unlawful
;
yet
if
the
materia
juramenti
have
ten
parts
,
and
one
only
be
sin
,
that
doth
not
nullifie
the
obligation
to
the
rest
:
No
nor
though
nine
parts
of
it
were
sin
,
their
neighbourhood
nullifieth
not
the
obligation
to
the
tenth
.
But
what
wonder
if
Conformity
by
Oaths
,
Subscriptions
,
Declarations
and
Covenants
seem
lawful
to
Doctors
of
such
principles
as
these
?
What
if
a
Popish
Prince
or
People
,
put
an
unlawful
clause
into
their
Covenants
?
Are
they
therefore
wholly
disobliged
as
to
each
other
?
The
same
I
say
of
Covenants
of
Peace
between
several
Princes
?
And
of
Covenants
between
husband
and
wife
;
and
so
of
other
Contracts
;
but
especially
of
Vows
to
God
.
But
what
if
Perjury
prove
a
greater
sin
,
than
not
conforming
to
it
?
yea
a
sin
meet
for
none
but
utterly
debauched
Consciences
,
and
such
as
threatneth
dreadful
ruine
?
And
what
if
such
principles
and
practices
would
make
us
guilty
of
the
Perjury
and
impenitence
of
many
hundred
thousand
persons
?
Should
we
be
drawn
into
such
a
guilt
by
such
words
as
these
,
and
that
in
a
time
when
God
by
his
Judgments
is
searching
after
,
and
finding
out
the
Nations
sins
?
God
forbid
.
Another
since
called
,
A
Reproof
to
the
Rehearsal
Transposed
,
p.
457
,
458.
saith
,
Do
you
at
all
know
what
were
the
abatements
they
demanded
to
bring
them
off
with
Conscience
?
To
let
you
see
your
confidence
,
I
tell
you
they
demanded
none
at
all
;
but
the
question
being
solemnly
put
to
them
(
and
that
as
I
am
told
)
in
his
Majesties
presence
,
Whether
they
knew
of
any
thing
in
the
Liturgy
with
which
they
could
not
comply
without
sin
?
they
all
declared
their
own
satisfaction
,
but
only
desired
some
abatements
for
the
ease
of
weak
brethren
;
or
rather
as
you
tell
us
bluntly
,
to
bring
themselves
off
with
some
little
reputation
.
Ans.
O
patient
God!
Alas
for
strangers
,
and
the
Generations
to
come
that
must
read
such
history
!
Alas
for
the
Souls
and
Churches
that
have
such
Guides
!
Alas
that
he
whose
Character
is
to
be
the
old
Lyer
and
Murderer
,
can
do
so
much
in
the
Churches
at
once
to
destroy
Love
and
Souls
,
to
make
odious
Gods
Ministers
,
and
to
render
it
so
difficult
to
believe
Church-History
!
If
this
man
had
thus
published
,
that
we
were
not
English
▪
men
,
or
that
we
did
at
that
same
time
the
horrid'st
Villanies
that
he
could
devise
,
what
other
answer
could
we
make
than
that
which
these
words
must
have
?
It
is
a
forgery
against
such
notorious
evidence
,
that
I
will
not
undertake
for
the
man
that
dare
print
this
,
but
that
he
may
say
any
thing
that
can
be
devised
,
how
false
soever
.
I
have
told
you
,
1.
That
we
gave
them
in
writing
an
account
of
what
we
thought
sinful
.
2.
That
we
in
dispute
maintained
it
.
3.
That
to
that
very
question
we
after
gave
in
a
paper
of
eight
particulars
in
the
Liturgy
,
which
we
undertook
to
prove
flat
sin
.
4.
That
we
published
that
profession
in
our
Petition
for
Peace
.
5.
That
this
was
before
the
worse
new
Conformity
.
6.
And
had
it
been
otherwise
,
what
were
our
thoughts
to
2000
men
that
were
absent
?
I
must
profess
I
(
that
was
still
with
them
)
cannot
imagine
whence
this
inhumane
fiction
could
arise
,
unless
it
were
from
these
words
of
my
own
,
which
others
seconded
.
When
we
spake
for
common
Concord
,
we
told
them
,
that
[
the
question
now
was
not
what
would
satisfie
us
few
men
,
but
what
was
necessary
to
the
common
union
?
And
I
added
,
That
I
never
scrupled
E.
g.
kneeling
at
the
receiving
of
the
Lords
Supper
;
but
better
men
than
I
did
scruple
it
,
and
I
undertook
to
prove
it
a
great
sin
to
cast
them
out
of
Christian
,
Sacramental
Communion
for
that
cause
.
]
I
verily
believe
that
the
horrid
forgery
had
no
better
colour
of
proof
than
these
words
.
Accus
.
30.
Of
mens
injurious
imputing
to
us
the
errors
and
faults
of
all
the
Sectaries
.
The
course
that
some
Writers
(
that
should
have
modesty
and
justice
)
take
to
defame
us
is
,
to
jumble
all
sects
(
besides
their
own
)
together
under
the
name
of
Nonconformists
,
and
then
to
rake
up
the
unwarrantable
expressions
of
men
of
several
parties
,
as
the
Nonconformists
Doctrine
;
and
so
whatever
they
find
written
by
an
Antinomian
,
a
Separatist
,
an
Anabaptist
,
(
and
why
not
a
Papist
or
a
Quaker
too
)
they
lay
at
the
Nonconformists
doors
.
When
1.
all
men
of
reason
know
,
that
though
affirmative
titles
use
to
signifie
some
union
,
so
do
not
negatives
.
To
call
a
man
a
Papist
or
a
Protestant
,
signifieth
somewhat
in
which
he
agreeth
with
others
.
But
to
be
no
Papists
,
or
no
Protestants
,
agreeth
to
all
other
parties
in
the
world
.
2.
And
if
before
Conformity
was
required
(
and
so
there
were
no
Conformists
)
the
several
Sects
were
aliens
to
each
others
,
surely
they
are
so
after
,
or
else
you
may
know
who
is
the
cause
.
3.
And
why
do
the
Papists
(
and
such
Arminians
as
Episcopius
)
who
are
Nonconformists
,
claim
kindred
and
kindness
to
and
from
the
Conformists
,
rather
than
the
Nonconformists
,
if
they
know
not
to
whom
they
are
best
affected
?
4.
Did
not
the
Heathens
do
thus
also
by
the
ancient
Christians
,
when
Sects
swarmed
among
them
,
and
deride
and
accuse
them
for
their
divisions
?
And
did
not
the
Papists
so
by
the
Reformers
?
yea
,
and
do
to
this
day
?
What
more
common
with
them
,
than
to
say
,
All
these
Sects
swarm
out
from
you
?
And
so
did
the
persecutors
of
the
old
Waldenses
,
when
the
Manichees
were
among
them
.
5.
If
Nonconformity
cause
all
these
Sects
,
then
they
are
the
causes
of
them
that
cause
Nonconformity
.
And
if
you
will
call
in
your
Impositions
,
there
will
be
no
Nonconformists
.
Let
impartial
sober
reason
judg
who
it
is
that
causeth
all
these
Sects
.
If
all
the
Decrees
of
General
Councils
were
imposed
on
all
men
to
be
subscribed
,
would
not
thousands
be
Nonconformists
that
are
now
conformable
?
Who
cry
out
against
Sects
so
much
as
the
Papists
?
and
yet
who
in
all
the
world
more
cause
them
,
even
by
the
manifold
Laws
by
which
they
pretend
to
cure
them
?
If
only
a
peaceable
communion
with
the
Church
had
been
required
,
instead
of
all
the
Covenants
,
Oaths
,
Declarations
,
and
Subscriptions
,
how
many
thousand
fewer
Nonconformists
had
there
been
?
If
any
should
impose
Oaths
,
Covenants
or
Subscriptions
,
against
Episcopacy
,
and
for
lay-Elders
,
would
it
not
make
most
of
the
Conformists
Nonconformable
?
And
what
is
it
that
those
do
who
subscribe
the
same
doctrine
with
you
,
to
make
other
men
heterodox
?
6.
Thus
were
the
old
Nonconformists
accused
,
when
they
wrote
more
against
Sects
and
Separation
than
all
the
high
Conformists
did
.
And
we
must
say
,
That
if
Separatists
,
Anabaptists
,
Antinomians
,
and
such
like
,
had
not
been
more
effectually
confuted
and
kept
under
by
the
Nonconformists
,
than
they
have
been
by
the
persecutors
or
sharp
opposers
of
Nonconformists
,
they
had
been
like
to
have
so
abounded
,
as
to
have
carried
down
most
of
the
zealously
religious
sort
in
the
stream
.
Let
posterity
judg
by
the
Writings
of
Hildersham
,
Paget
,
Gifford
,
Bradshaw
,
Ball
,
Rathband
,
and
many
more
such
,
against
Separation
;
and
by
many
of
the
present
Nonconformists
,
against
Antinomianism
,
Anabaptistry
,
Popery
,
&c.
who
have
done
most
against
these
Sects
.
If
men
that
would
draw
birds
to
their
nets
,
by
throwing
stones
,
or
hooting
at
them
,
or
that
would
beat
the
water
to
make
the
fish
bite
at
their
hooks
,
or
that
will
still
spur-gall
their
horses
to
keep
them
quiet
;
will
revile
those
that
have
more
skill
,
as
the
causes
of
their
unsuccesfulness
,
because
they
do
not
as
they
do
;
such
men
must
at
last
be
taught
by
experience
,
if
ever
they
will
learn
.
For
our
parts
,
we
cannot
be
of
their
minds
.
Accus
.
31.
Of
some
printed
Accusations
of
us
as
Covetous
,
and
other
such
like
.
But
it
hath
pleased
some
late
Writers
(
of
great
account
with
some
)
to
lay
such
matters
to
our
charge
as
the
cause
of
our
nonconformity
,
as
one
would
have
thought
should
never
have
entred
into
the
thoughts
of
a
sober
man
that
ever
saw
or
heard
of
the
English
affairs
,
and
present
state
.
1.
The
year
1674.
was
published
a
Book
under
the
name
of
Dr.
Asheton
Chaplain
to
the
Duke
of
Ormond
,
who
in
his
introduction
supposeth
the
Nonconforming
people
to
be
such
as
meerly
believing
the
Ministers
,
and
the
Ministers
to
be
such
lest
they
scandalize
the
people
that
think
the
things
unlawful
.
And
so
he
applieth
himself
to
confute
them
on
that
supposition
(
a
thing
easily
done
,
if
this
were
all
)
.
And
he
citeth
the
words
of
one
of
us
about
scandal
,
against
our selves
.
To
which
we
say
,
1.
Seeing
even
Pagans
,
Papists
,
Socinians
and
Quakers
,
Anabaptists
and
Separatists
,
and
some
Arminians
and
Prelatists
too
,
are
Nonconformists
in
the
largest
sense
(
as
refusing
Conformity
)
and
seeing
it
is
not
imaginable
that
all
the
persons
of
any
one
profession
should
be
just
of
the
same
degree
of
understanding
,
and
in
every
thing
of
the
same
opinion
;
it
is
not
impossible
but
that
some
one
called
a
Nonconformist
,
may
be
as
brainless
and
dishonest
,
as
he
describeth
them
.
But
we
must
say
,
that
we
remember
not
that
ever
we
met
with
one
of
them
that
was
such
,
and
that
had
no
stronger
reasons
against
Conformity
,
or
that
took
the
things
avoided
to
be
indifferent
.
2.
And
whether
we
our selves
are
such
,
let
our
Writings
and
Reasons
therein
given
against
Conformity
be
the
evidence
.
Could
he
hope
to
make
the
world
believe
,
that
men
not
mad
with
factious
humour
would
live
as
we
live
,
and
suffer
what
we
have
suffered
,
and
durst
forbear
much
of
the
work
to
which
we
are
devoted
,
and
all
to
avoid
that
which
we
account
indifferent
,
and
no
sin
?
And
hear
then
how
he
doth
more
than
justifie
us
himself
,
pag.
30.
[
If
Conformity
be
unlawful
;
if
having
beg'd
Direction
from
the
father
of
lights
in
hearty
prayer
,
and
having
used
all
moral
diligence
to
satisfie
your
consciences
,
you
cannot
as
yet
be
perswaded
of
the
lawfulness
of
it
:
O
do
not
dare
for
any
outward
respect
whatsoever
,
to
go
against
the
light
and
checks
of
conscience
?
Quod
fit
contra
conscientiam
edificat
ad
gehennam
,
is
a
noted
truth
]
.
Ay
,
but
what
then
must
we
hear
and
bear
from
such
as
you
,
when
we
wonder
that
any
of
you
can
doubt
of
the
unlawfulness
of
what
we
refuse
?
And
coming
to
our
Accusation
pag.
71.
he
thus
speaketh
(
even
to
our
astonishment
,
that
ever
humane
nature
can
be
tempted
into
such
a
state
.
)
When
I
have
first
told
them
that
I
shall
meet
them
at
the
day
of
Judgment
,
I
can
then
with
greater
confidence
assure
the
world
(
what
some
mens
prejudice
will
not
suffer
them
to
consider
)
that
the
chief
reasons
why
so
many
Nonconformists
refuse
subscription
,
are
these
two
,
Their
Credit
and
their
Interest
,
springing
from
those
roots
of
bitterness
,
Pride
and
Covetousness
.
What
then
may
not
the
mind
of
man
be
perswaded
to
,
if
a
Doctor
living
in
England
,
in
London
,
can
say
and
believe
this
,
and
say
it
with
such
an
appealing
mention
of
the
day
of
Judgment
!
O
who
should
not
fear
what
his
soul
may
be
seduced
to
think
and
say
?
1.
Let
it
be
noted
that
he
speaketh
not
of
any
odd
or
singular
persons
,
nor
with
distinction
,
but
of
the
[
so
many
Nonconformists
]
.
2.
He
speaketh
of
all
their
hearts
and
secret
intents
,
even
that
which
moveth
them
to
refuse
Subscription
.
3.
That
the
thing
of
which
he
accuseth
them
is
as
odious
a
crime
as
most
can
be
charged
on
man
:
To
disobey
the
Magistrate
,
to
forsake
their
flocks
,
to
give
over
much
of
their
office
to
which
they
are
devoted
,
to
keep
up
factions
and
divisions
among
the
people
,
and
to
propagate
it
to
posterity
,
and
protest
before
God
and
man
that
they
would
conform
,
but
that
they
are
perswaded
it
is
sin
(
and
heinous
sin
)
,
and
all
this
in
hypocrisie
,
when
Pride
and
Covetousness
are
the
cause
,
what
an
odious
people
are
these
Nonconformists
,
if
this
be
true
?
4.
And
Hatred
and
Prosecution
are
the
proper
effects
which
his
accusation
tends
to
.
Who
can
repent
of
hating
and
destroying
so
odious
a
sort
of
hypocrites
as
he
describeth
?
5.
And
what
is
the
credit
for
which
their
pride
doth
seduce
them
?
1.
Consider
what
is
the
thing
that
they
look
for
credit
in
.
2.
From
whom
it
is
.
1.
It
must
be
somewhat
that
hath
at
least
an
appearance
of
good
,
that
they
can
look
for
credit
by
:
Pride
liveth
not
upon
Evil
,
as
known
to
be
evil
.
We
suppose
he
meaneth
,
that
it
is
the
reputation
of
being
better
Preachers
,
holier
and
honester
persons
than
others
,
and
of
more
faithful
Consciences
,
who
fear
lying
,
perjury
,
covenanting
to
sin
,
and
practising
more
than
the
Conformists
do
.
2.
And
either
they
expect
this
reputation
with
high
or
low
,
with
many
or
few
.
1.
The
world
knoweth
that
the
Law-makers
,
and
Rulers
,
and
Nobles
are
for
the
most
part
against
us
;
yea
that
the
Oxford-Act
of
Confinement
,
and
others
,
cast
upon
us
the
suspicion
of
as
odious
crimes
as
most
are
in
the
world
:
And
the
Conformists
,
who
are
desirous
to
make
us
contemptible
,
use
to
perswade
the
people
,
that
there
are
few
Wise
or
Learned
men
among
us
,
but
that
such
are
almost
all
for
them
;
and
that
it
is
but
a
few
inconsiderable
Mechanick
Sectaries
who
are
for
us
.
And
if
all
this
be
so
,
what
is
here
left
for
Pride
to
work
upon
?
How
contemptible
doth
the
Novel
Ecclesiastical
Politician
,
and
the
Debate-maker
,
among
many
others
render
us
?
And
why
should
not
our
pride
rather
incline
us
to
desire
the
esteem
and
favour
of
the
Highest
,
Richest
,
and
most
Honourable
,
than
of
mean
contemned
people
,
and
of
the
greater
number
than
of
a
few
?
Honour
is
in
the
Honourer
,
and
Laudari
a
laudatissimis
is
the
ambition
of
the
proud
(
of
which
we
were
as
capable
as
they
,
but
for
these
and
such
other
differences
of
mind
and
life
)
;
and
unless
we
must
hear
with
Balaam
,
[
God
hath
kept
thee
from
honour
]
.
But
if
the
people
that
so
honour
us
,
as
to
feed
our
Pride
(
against
such
depressions
as
the
frowns
of
some
Superiors
,
the
voluminous
,
Pulpit
and
private
reproaches
and
derisions
of
many
that
should
be
better
imployed
,
and
the
debasedness
of
poverty
and
long
prosecutions
)
be
indeed
considerable
for
number
and
quality
,
it
seems
they
see
somewhat
in
those
that
others
abhor
and
scorn
,
to
make
them
believe
that
indeed
they
are
another
sort
of
men
,
than
such
would
make
the
world
believe
they
are
.
And
it
is
to
be
noted
,
that
the
people
in
question
are
no
strangers
to
us
,
either
as
to
our
minds
,
or
parts
,
or
practices
,
being
those
with
whom
we
converse
,
and
have
long
conversed
;
whenas
the
reproachers
,
even
our
Clergy-neighbours
,
such
as
this
Doctor
,
are
strangers
to
us
,
and
we
to
them
for
ought
we
know
;
and
though
they
live
near
us
,
converse
so
little
with
us
,
that
they
know
us
but
little
(
if
any
whit
)
more
,
than
men
of
other
Kingdoms
(
as
is
fully
proved
even
by
their
description
of
our
judgments
;
for
we
must
not
think
that
they
knowingly
speak
falsly
)
.
But
his
proof
of
his
accusation
followeth
:
First
,
their
credit
and
reputation
;
wherein
I
am
fully
instructed
by
a
learned
person
(
Friendly
Debate
,
p.
113.
)
who
having
proposed
this
doubt
,
Why
did
many
of
them
deliberate
so
long
whether
they
should
accept
of
Dignities
in
the
Church
?
He
thus
adds
,
If
it
was
so
plain
a
business
that
their
Conscience
and
their
Covenant
would
not
let
them
,
one
would
think
they
should
have
profest
it
openly
,
without
any
more
ado
;
And
therefore
I
conclude
,
that
pause
and
deliberation
was
about
somewhat
else
;
not
about
matter
of
Conscience
,
but
of
Interest
and
Policy
:
As
whether
the
people
would
take
it
well
,
and
not
laugh
at
them
as
so
many
Magpyes
,
&c.
You
think
perhaps
that
they
spent
their
time
in
fasting
and
seeking
God
to
direct
their
consciences
.
No
,
no
:
It
was
not
their
conscience
,
but
their
credit
,
which
then
lay
at
stake
—
Because
I
have
heard
some
of
them
acknowledge
,
they
did
not
scruple
what
we
do
,
but
thought
it
unhandsome
for
them
to
do
it
.
To
all
this
,
we
have
committed
the
answer
to
one
of
the
persons
to
whom
one
of
the
mentioned
Dignities
was
offered
,
who
answereth
as
followeth
.
1.
Is
such
a
charge
of
mens
secret
thoughts
and
intentions
well
proved
,
by
telling
men
what
one
of
your selves
hath
said
,
with
the
same
spirit
and
front
as
Luther
,
Calvin
,
Zuinglius
,
&c.
are
now
proved
wicked
by
the
Papists
,
because
some
of
their
adversaries
so
reported
them
heretofore
?
2.
Are
1800
or
2000
men
accusable
upon
the
account
of
four
mens
secret
thoughts
?
What
is
this
to
all
the
rest
?
3.
Is
it
possible
for
either
of
these
Authors
to
know
a
negative
,
and
that
by
secret
heart-action
by
four
other
men
,
viz.
that
they
sought
not
God
to
direct
their
consciences
.
4.
Would
not
any
other
men
have
thought
that
accepting
of
dignities
had
been
a
likelier
sign
of
pride
,
than
refusing
them
.
If
either
of
these
Doctors
had
refused
them
,
we
should
have
thought
it
a
sign
of
their
humility
.
What
a
case
are
we
in
with
such
men
as
these
,
when
we
must
needs
be
proud
whether
we
accept
or
refuse
?
5
Would
not
the
favour
and
honour
of
those
that
would
have
advanced
us
to
Dignities
,
have
weighed
down
the
displeasure
of
those
that
we
should
have
offended
?
Do
you
not
think
that
they
are
more
,
and
more
honourable
persons
,
whom
our
conformity
would
have
pleased
?
6.
What
scorn
or
derision
does
Bishop
Reignolds
now
undergo
,
or
many
of
your
Doctors
,
who
some
were
,
and
some
reputed
formerly
of
our
mind
?
7.
What
scorn
would
it
have
been
to
Baxter
,
who
had
written
two
years
before
the
change
,
for
moderate
Episcopacy
and
Liturgies
,
and
whose
Books
was
pleaded
and
produced
at
the
great
meeting
at
Worcester-house
,
before
the
King
and
Lords
,
and
Bishops
,
and
Nonconformists
,
with
these
words
of
the
now
Bishop
of
Winchester
,
No
man
hath
written
better
of
these
things
than
Mr.
Baxter
.
Who
answered
,
That
he
stood
to
all
that
he
had
there
written
.
And
why
doth
he
now
suffer
so
much
obloquy
and
displeasure
from
the
separating
part
of
the
Nonconformists
,
if
it
be
reputation
that
he
stuck
upon
?
Why
do
your
party
tell
him
that
he
is
more
calumniated
by
the
Nonconformists
,
than
by
any
others
?
Why
hath
he
lost
the
esteem
of
so
many
(
as
he
had
once
almost
done
of
his
own
quondam
flock
)
for
perswading
them
from
going
too
far
in
heart
and
practice
from
the
Bishops
(
when
it
was
their
silencing
Himself
and
such
others
that
was
the
thing
which
turned
his
old
hearers
hearts
against
them
)
.
8.
But
,
judge
all
men
of
common
Reason
,
sobriety
and
honesty
of
these
mens
Accusations
now
by
the
matter
of
fact
it self
,
which
I
opened
before
as
to
a
former
Objection
.
Again
,
Let
common
reason
and
equity
here
be
judge
of
the
ingenuity
and
credit
of
both
these
Defences
:
When
of
three
men
that
were
offered
Bishopricks
,
but
one
delayed
his
resolution
,
and
two
that
were
offered
Deaneries
;
and
when
the
notorious
reason
was
,
to
see
whether
the
refused
Conformity
would
stand
or
fall
,
when
no
one
of
them
ever
talkt
of
accepting
,
if
that
Conformity
should
stand
,
and
when
these
were
but
three
men
among
Eighteen
hundred
Nonconformists
that
after
were
cast
out
(
and
that
Conformity
was
Actually
dispensed
with
at
the
time
when
one
refused
,
one
accepted
,
and
three
delayed
)
.
Whether
this
be
a
good
proof
that
it
was
not
Conscience
,
but
Interest
that
these
men
stuck
upon
?
and
that
consequently
this
is
the
chief
reason
that
1800
men
subscribed
not
?
And
will
not
posterity
rather
think
that
the
change
may
prove
sad
to
the
Church
of
England
,
when
instead
of
so
many
men
that
are
silenced
for
avoiding
that
which
they
fear
to
be
Perjury
,
Lying
and
Covenanting
against
the
Commands
of
Christ
;
such
men
are
set
up
,
that
dare
talk
at
this
rate
,
and
that
in
Print
,
and
with
the
mention
of
God
and
the
day
of
judgment
.
And
whereas
the
Debate-maker
saith
,
That
he
heard
some
of
them
acknowledge
that
they
scruple
not
what
others
do
;
through
Gods
mercy
they
are
all
,
save
Mr.
Calamy
,
yet
living
,
and
solemnly
profess
that
they
never
so
thought
or
said
to
him
,
or
any
other
,
but
have
oft
openly
profess'd
the
contrary
:
But
if
he
means
any
others
,
what
proof
is
that
of
these
accused
persons
thoughts
?
His
second
proof
runs
thus
:
If
this
excellent
Author
shall
be
condemned
as
Apocryphal
(
and
it
is
a
very
easie
confutation
to
cry
Fie
upon
him
,
when
they
are
not
able
to
answer
his
Arguments
,
(
Alas
for
the
Church
of
England
,
if
her
Doctors
take
such
inhumane
Calumnies
for
unanswerable
Arguments
)
!
I
shall
then
give
them
an
Authority
,
formerly
little
less
than
Canonical
:
How
the
case
stands
with
him
at
present
,
I
am
wholly
ignorant
:
However
he
is
one
that
fullwell
understands
the
Intrigues
of
his
party
.
Baxters
Def.
of
the
Princip.
of
Love
,
p.
92.
And
here
he
reciteth
the
Authors
words
against
that
pride
and
self-interest
which
we
are
accused
of
.
And
here
again
we
appeal
to
common
ingenuity
,
1.
Whether
this
man
who
professeth
himself
wholly
ignorant
of
the
Authors
case
(
and
to
him
is
utterly
unknown
)
,
be
liker
to
know
the
secrets
of
his
and
other
mens
hearts
(
it
's
like
as
much
unknown
to
him
)
than
he
himself
,
who
he
saith
knoweth
the
intrigues
of
his
party
?
2.
Whether
it
be
a
good
proof
that
Nonconformists
are
chiefly
moved
by
Pride
,
because
they
openly
write
against
it
,
and
condemn
those
that
are
so
moved
,
with
words
which
the
Accuser
himself
highly
approveth
?
Obj.
But
it
seemeth
by
your
words
that
some
such
there
are
among
you
,
and
it
is
not
Baxter
himself
that
he
accuseth
.
Ans.
1.
Yes
;
for
his
application
followeth
[
Ex
ore
tuo
]
,
which
properly
should
mean
that
he
condemns
himself
.
2.
But
suppose
it
otherwise
;
Know
,
Reader
,
that
the
person
against
whom
that
Book
was
written
,
was
Mr.
Edward
Bagshaw
,
an
Anabaptist
,
Fifth
Monarchy
man
,
and
a
Separatist
,
and
a
man
of
an
extraordinary
vehement
spirit
,
who
had
been
exasperated
by
many
years
hard
and
grievous
imprisonment
;
and
that
it
was
such
as
he
that
were
described
;
and
that
the
Nonconformists
of
England
were
so
far
from
being
of
his
mind
and
spirit
,
that
when
Baxter
had
written
three
Books
against
him
,
and
such
as
he
,
even
as
Separatists
(
without
medling
with
him
as
an
Anabaptist
,
or
a
Millenary
)
,
no
one
Minister
of
England
wrote
in
his
Defence
,
nor
,
that
ever
his
Confuter
heard
of
,
pleaded
for
him
.
And
did
we
ever
dream
that
no
Sectary
is
moved
by
Pride
to
Nonconformity
?
Do
we
justifie
the
secret
thoughts
of
all
Nonconformists
,
whom
we
know
not
?
Or
is
it
a
proof
that
Pride
chiefly
moveth
the
Nonconformists
,
because
they
call
out
to
Sectaries
to
take
heed
,
lest
it
be
so
with
them
.
3.
But
because
this
Doctor
hath
told
the
world
that
Baxter
fullwell
understands
the
intrigues
of
his
party
(
as
he
calls
them
)
.
Let
the
world
judge
whether
his
testimony
then
of
that
party
be
not
more
credible
than
his
that
so
little
knoweth
them
?
And
he
solemnly
professeth
to
the
world
,
that
though
he
hath
reason
to
call
the
best
of
men
to
be
very
jealous
of
their
hearts
,
lest
pride
and
self-interest
should
pervert
them
;
yet
he
verily
believeth
,
that
there
is
not
this
day
on
earth
(
that
he
heareth
of
)
a
more
conscionable
,
godly
,
faithful
party
of
Ministers
of
the
Gospel
,
than
those
that
are
now
ejected
,
silenced
Nonconformists
in
England
(
though
they
are
not
all
equal
in
judgment
,
or
Ministerial
ability
,
or
self-denyal
)
.
As
far
as
his
credit
will
go
,
let
posterity
believe
this
:
And
his
testimony
shall
be
believed
,
when
the
Defamers
and
Calumniators
shall
not
.
2.
He
thus
proceedeth
,
[
A
second
reason
why
they
conform
not
,
is
their
Interest
]
.
If
this
be
thought
a
Paradox
(
it
being
a
strange
method
to
consult
their
interest
,
by
losing
their
Livings
)
,
the
dissatisfied
person
is
desired
to
consider
,
that
the
Ringleaders
of
the
faction
having
possessed
themselves
of
other
mens
preferments
,
and
foreseeing
that
they
should
be
restored
to
the
right
owners
,
thence
made
a
virtue
of
necessity
,
by
assuring
their
Proselytes
,
that
they
were
resolved
to
stick
to
them
;
and
as
they
had
defended
the
Cause
with
their
Tongues
and
Pens
,
they
were
now
ready
▪
if
Providence
call
them
to
it
,
to
seal
it
with
their
blood
.
(
And
is
it
a
sign
of
covetousness
,
to
dye
for
what
they
hold
?
)
But
by
this
he
tells
us
,
that
[
the
people
were
melted
into
such
kindness
,
as
that
the
Preachers
are
no
losers
by
their
silence
(
Here
's
the
wonder
:
Hear
the
proof
.
)
1.
Many
of
them
gain
more
at
present
from
their
party
,
than
they
could
from
the
Church
,
if
they
conformed
.
]
Ans.
1.
O
that
he
would
name
those
many
,
and
let
us
try
the
case
?
and
see
also
whether
they
are
a
considerable
number
?
The
Independents
are
commonly
thought
to
be
best
provided
for
in
London
—
But
how
small
is
their
maintenance
to
what
they
had
,
or
might
have
had
heretofore
?
And
why
might
they
not
now
have
more
if
they
could
conform
?
We
were
just
now
accused
by
him
and
another
,
about
our
deliberate
refusing
of
Church
Dignities
?
And
doth
he
think
that
we
get
more
now
than
a
Bishoprick
or
Deanery
would
have
amounted
to
?
And
as
for
what
he
talks
of
our
being
in
other
mens
preferments
,
we
took
our
Labours
indeed
for
preferment
,
but
not
our
maintenance
;
and
those
that
are
now
Conformists
,
as
well
as
the
Nonconformists
,
were
formerly
in
sequestrations
;
and
some
were
out
;
and
others
(
where
the
old
sequestred
Incumbents
were
dead
)
were
setled
by
Law
long
before
the
time
of
silencing
.
And
would
not
covetousness
rather
have
perswaded
them
all
to
conform
and
take
new
Livings
,
than
to
leave
all
.
Is
it
possible
for
an
English
man
to
think
that
we
live
more
plenteously
upon
our
Neighbours
charity
,
than
the
Conformists
do
upon
their
Dignities
,
Tythes
,
and
Charity
together
,
even
such
as
live
in
the
houses
and
favour
of
the
Nobles
and
great
men
of
the
Land
?
Doth
he
not
here
much
commend
the
charity
of
those
that
are
for
the
Nonconformists
,
before
he
is
aware
,
in
comparison
of
others
?
But
the
Reader
shall
know
the
truth
of
this
anon
.
But
suppose
some
did
gain
so
much
by
their
Nonconformity
,
would
that
cause
many
hundred
to
continue
Nonconformists
,
who
live
in
want
,
and
have
no
such
hopes
?
His
second
proof
runs
thus
,
They
retain
a
power
and
interest
in
their
party
to
prefer
their
conforming
sons
—
And
this
is
such
a
piece
of
impiety
as
(
were
there
not
too
much
ground
for
the
suspition
)
I
should
not
think
any
Christian
could
be
guilty
of
.
Ans.
And
this
is
such
a
kind
of
charge
and
proof
as
we
think
a
just
and
sober
Heathen
or
Mahometan
would
abhor
and
would
be
as
a
wonder
to
us
,
if
the
sight
and
hearing
of
the
like
from
such
men
did
not
tell
us
what
Monstrous
pravity
hath
corrupted
the
nature
of
man
.
And
we
are
sorry
that
posterity
must
know
by
such
passages
,
that
the
Church
of
England
hath
such
Doctors
to
succeed
the
silenced
Nonconformists
,
and
the
houses
of
the
Nobility
such
Chaplains
,
whose
most
deliberate
Writings
when
they
appeal
to
the
day
of
Judgment
,
are
such
as
may
make
human
nature
blush
.
1.
Of
1800
or
2000
silenced
Ministers
,
we
know
not
of
twenty
that
have
sons
that
are
Conforming
Ministers
:
suppose
there
should
be
40
or
50
such
in
England
,
would
1750
others
be
purposely
Nonconformists
,
that
those
40
or
50
sons
of
other
men
might
get
Livings
?
What
are
they
to
them
?
or
what
get
they
by
it
?
2.
Would
it
not
be
a
greater
prey
for
covetousness
for
both
Father
and
Son
by
conforming
to
have
Livings
,
than
for
the
Son
alone
?
Yea
,
for
1800
Ministers
to
have
Livings
,
than
40
or
50
of
their
sons
alone
?
3.
And
who
knoweth
not
(
as
they
boast
themselves
)
that
Nobility
and
Gentry
who
have
presentations
to
Church
Livings
,
are
so
many
of
them
conformable
,
and
distast
the
Nonconformists
,
as
shameth
this
accusation
?
Do
not
the
Parliament
and
Laws
tell
us
how
they
are
affected
?
And
doth
not
the
prosecution
of
the
Nonconformists
tell
it
us
?
Will
they
that
make
Laws
to
eject
,
silence
,
confine
,
imprison
,
and
banish
the
Nonconformists
,
if
they
preach
,
prefer
their
sons
because
their
fathers
are
Nonconformists
?
Were
not
those
few
sons
liker
to
get
Livings
,
if
their
fathers
got
favour
by
conforming
?
and
if
all
the
rest
conformed
too
?
Either
he
would
have
men
think
that
the
Nobility
and
Gentry
who
most
like
the
Nonconformists
,
are
many
,
or
but
few
:
if
many
,
there
is
sure
some
cause
that
so
many
who
live
with
them
,
and
know
them
,
should
like
them
better
than
the
Conformists
;
they
take
them
not
to
be
such
as
these
Doctors
do
describe
them
.
If
but
few
,
is
not
Preferment
rather
to
be
got
from
many
than
from
few
?
Another
Book
called
,
A
free
and
impartial
Enquiry
into
the
causes
of
that
very
great
esteem
and
honour
that
the
Nonconforming
Preachers
are
generally
in
with
their
followers
:
in
a
Letter
to
H.
M.
Proceeding
from
the
like
spirit
,
useth
the
like
(
but
more
)
Accusations
.
His
first
assigned
cause
is
p.
36.
A
preaching
up
of
an
empty
,
formal
,
notional
kind
of
Religion
,
and
causing
and
encouraging
men
to
build
their
hopes
of
heaven
upon
very
easie
and
pleasing
conditions
.
And
p.
54.
No
men
have
ever
given
people
ground
to
hope
for
the
salvation
of
the
spirit
with
less
pain
,
trouble
to
the
flesh
,
than
these
men
have
done
.
Ans.
Wonderful
!
that
so
many
thousands
should
be
so
deceived
!
Make
their
hearers
believe
this
,
and
they
will
soon
forsake
them
.
We
know
no
one
thing
that
causeth
mens
dislike
of
the
Conformists
so
much
,
as
that
they
take
them
to
be
just
such
as
he
describeth
the
Nonconformists
to
be
.
We
cannot
express
their
opinion
of
too
many
of
them
in
apter
words
.
Nor
do
we
know
of
any
thing
in
the
world
that
causeth
men
to
like
the
Nonconformists
so
much
,
as
that
they
judg
them
to
be
just
contrary
to
this
mans
character
.
And
have
the
people
no
sense
,
nor
acquaintance
with
the
persons
?
This
is
a
charge
which
we
meet
with
few
of
our
enemies
that
believe
.
Let
these
evidences
decide
the
case
:
1.
Which
side
hath
(
generally
)
the
strictest
followers
?
Which
side
are
the
generality
of
the
Blasphemers
,
Whoremongers
,
Drunkards
,
and
Debauched
persons
on
?
And
which
side
hath
the
most
serious
,
religious
sort
of
persons
?
2.
Why
is
it
that
the
Nonconformists
and
their
followers
are
commonly
accused
for
preciseness
and
overmuch
strictness
,
for
being
hypocrites
,
as
counterfeiting
more
holiness
and
austerity
of
life
than
others
?
3.
How
many
of
the
Ministers
were
ever
cast
out
for
drunkenness
,
fornication
,
deceit
,
swearing
,
perjury
,
or
any
loose
living
or
immorality
?
Not
one
of
the
1800
that
ever
we
heard
of
;
but
all
for
Nonconformity
alone
.
4.
If
you
should
turn
your
charge
upon
the
Sectaries
,
who
hath
written
more
against
the
Antinomian
loose
opinions
,
than
the
Nonconformists
have
done
?
The
many
Volumes
of
Mr.
Anthony
Burges
,
the
Writings
of
Mr.
Richard
Allen
,
Mr.
Joseph
Allen
,
Mr.
John
Howe
,
with
many
more
of
late
,
and
of
Mr.
Hildersham
,
Mr.
Ball
,
Mr.
Dod
,
Mr.
Greenham
,
Mr.
Rogers
,
Mr.
Perkins
,
and
many
more
such
of
old
,
will
tell
posterity
whether
the
Nonconformists
preached
loose
licentious
Doctrine
.
5.
But
the
fullest
decision
of
this
case
will
be
from
their
cause
it self
.
The
Liturgy
and
Canon
,
1.
obligeth
us
to
refuse
no
Child
that
is
offered
us
in
baptism
.
2.
The
Rubrick
pronounceth
the
baptized
Infants
so
dying
certainly
saved
(
not
excepting
any
child
of
any
Infidel
or
Atheist
,
or
open
denier
of
a
life
to
come
,
or
derider
of
Christ
and
the
holy
Scripture
(
of
which
there
are
now
great
store
)
.
3.
When
the
baptized
Children
can
say
the
words
of
the
Creed
,
Lords
Prayer
,
&c.
though
they
know
not
what
they
say
,
they
are
confirmed
by
the
Bishop
.
4.
Being
confirmed
,
they
are
to
be
admitted
to
the
Lords-Supper
,
though
they
know
not
what
it
meaneth
;
yea
they
are
compelled
for
fear
of
Imprisonment
and
ruine
to
communicate
.
5.
When
they
are
sick
,
if
they
will
but
say
they
repent
,
and
desire
it
,
they
must
be
Absolved
in
absolute
terms
;
though
they
give
the
Minister
no
satisfaction
,
that
they
are
truly
penitent
,
and
have
lived
till
then
a
most
ungodly
life
,
and
perhaps
lie
cursing
,
and
swearing
,
and
railing
at
a
holy
life
on
their
sick-bed
.
6.
And
being
dead
,
we
must
pronounce
our
hope
of
every
one
in
England
,
except
unbaptized
ones
,
excommunicate
and
self-murderers
,
that
God
in
mercy
hath
taken
to
himself
the
Soul
of
this
our
dear
brother
out
of
the
miseries
of
this
world
;
Though
they
were
professed
Atheists
,
Infidels
,
scorners
of
Christ
,
notorious
adulterers
,
or
other
criminals
,
and
never
once
so
much
as
said
,
I
repent
.
7.
And
the
Discipline
of
the
Church
being
managed
by
one
Lay-Chancellor
and
his
Court
,
with
some
small
assistance
,
in
a
Diocess
of
many
hundred
Parishes
,
is
utterly
uncapable
of
calling
one
of
an
hundred
to
repentance
,
or
keeping
clean
the
Church
.
And
these
are
much
of
that
which
the
Nonconformists
refuse
to
subscribe
their
full
Assent
and
Consent
to
,
and
to
Covenant
never
to
endeavour
to
reform
,
for
which
they
suffer
the
loss
of
all
.
And
now
judge
which
side
hath
the
looser
principles
and
cause
.
And
add
their
refusal
to
approve
of
that
which
they
fear
to
be
in
many
thousands
,
Perjury
,
and
the
rest
which
the
Conformists
never
scruple
,
and
try
who
are
the
looser
,
and
have
the
greater
Latitude
of
Conscience
.
And
never
did
we
yet
meet
with
many
that
do
believe
that
we
live
in
more
fulness
,
and
idleness
,
and
fleshly
liberty
than
most
of
the
Conformists
do
,
which
we
speak
not
as
accusing
any
,
but
in
our
necessary
defence
.
But
he
pretendeth
to
prove
it
,
1.
By
our
Books
.
2.
By
particular
doctrines
of
Election
,
Justification
,
Good-works
,
&c.
But
1.
Doth
not
the
world
know
that
the
Nonconformists
offer
to
subscribe
the
same
Doctrine
of
the
Church
of
England
as
the
Conformists
do
,
in
the
39.
Articles
and
the
Book
of
Homilies
?
If
one
then
have
a
wrong
faith
professed
,
so
hath
the
other
.
And
let
them
that
must
contradict
the
Doctrine
which
they
subscribe
,
bear
the
greatest
shame
and
punishment
,
and
spare
us
not
,
if
it
be
we
.
2.
Why
is
there
no
publick
accusation
against
us
these
years
,
in
which
by
his
Majesties
License
we
have
preached
openly
,
as
for
any
unsoundness
of
our
doctrine
?
3.
Who
knoweth
not
that
such
accusing
inferences
are
usually
brought
by
all
factious
,
quarrel
some
Divines
against
their
adversaries
?
Whence
such
Writings
as
Caivino-Turcesinus
,
&c.
have
sprung
up
.
4.
The
Reporter
here
either
chargeth
on
the
Nonconformists
the
Doctrines
of
the
Antinomians
,
(
which
none
have
more
confuted
)
and
of
a
few
half
Antinomian
erroneous
men
(
against
whom
he
might
have
read
the
Writings
of
Mr.
Burges
,
Mr.
Woodbridg
,
Mr.
Gibbons
,
Mr.
Warren
,
Mr.
Jessope
,
Mr.
Gataker
,
and
many
other
Nonconformists
)
or
else
he
falsifieth
their
doctrine
.
He
citeth
the
Marrow
of
Modern
Divinity
,
written
thirty
years
ago
,
by
a
Barber
tainted
with
Antinomianism
;
and
though
he
cite
the
names
of
five
Independents
that
then
approved
or
commended
it
too
hastily
,
he
never
tells
you
how
commonly
both
the
Presbyterian
and
Episcopal
Nonconformists
(
and
very
many
Independents
)
reject
and
condemn
it
;
and
how
many
have
confuted
it
(
more
than
Conformists
ever
did
)
.
And
blessed
be
God
that
our
forecited
Books
are
visible
to
report
our
Doctrine
to
the
World
.
5.
But
he
singleth
out
one
of
us
from
the
report
of
a
Conforming
Contradictor
,
as
making
heinous
sins
,
such
as
Peters
,
Lots
,
&c.
consistent
with
true
Grace
.
Reader
,
this
is
the
true
case
(
in
which
you
will
still
see
what
justice
we
have
from
this
kind
of
men
)
,
Baxter
about
near
thirty
years
ago
,
endeavoured
with
all
his
power
and
diligence
to
reconcile
the
Episcopals
,
Presbyterians
,
and
Independents
,
at
least
to
joyn
in
the
same
Communion
.
He
found
the
two
latter
full
of
distast
against
the
Prelatical
party
of
Ministers
,
but
especially
of
the
common
people
(
even
his
own
hearers
)
still
saying
,
they
are
swearers
,
drunkards
,
meer
worldly
,
loose
,
ungodly
people
,
that
have
no
seriousness
in
Religion
,
and
it
is
not
lawful
for
us
to
have
communion
with
such
.
To
cure
them
of
this
distast
,
he
stretcht
his
charity
as
far
as
he
thought
just
,
to
extenuate
their
faults
,
and
told
the
people
,
That
though
many
of
these
Prelatists
would
swear
and
curse
,
and
had
divers
such
faults
;
in
the
exercise
of
Church-communion
,
they
that
were
not-Pastors
,
but
private
men
,
must
bear
what
they
could
not
reform
;
and
withall
must
compassionately
consider
,
that
many
foul
faults
committed
more
through
passion
and
custom
,
than
love
and
interest
,
might
stand
with
grace
;
and
Pauls
counsel
,
Gal.
6.
1
,
2.
was
to
be
well
considered
.
This
being
the
scope
of
his
discourse
,
and
the
end
,
what
doth
Mr.
Tho.
Pierce
but
retort
it
on
him
unthankfully
to
his
reproach
,
as
holding
too
loose
a
doctrine
?
Which
this
man
here
also
now
repeateth
.
But
as
he
told
Mr.
Pierce
,
that
for
all
this
,
if
one
were
necessary
,
he
had
rather
dye
in
the
case
of
Noah
,
Lot
,
and
Peter
,
in
the
time
of
their
sin
,
than
in
the
case
of
Mr.
Pierce
when
he
wrote
that
book
(
being
perswaded
that
they
had
then
more
of
the
love
of
God
and
man
than
he
)
;
the
same
also
he
still
professeth
to
this
Enquirer
,
and
all
of
his
spirit
that
so
unthankfully
requite
men
for
perswading
the
people
to
judge
as
charitably
as
they
could
for
Concord
sake
of
scandalous
Prelatists
:
But
if
we
be
odious
for
pleading
for
charitable
censures
to
such
,
what
are
they
that
live
in
the
sin
it self
,
and
they
that
receive
them
constantly
to
their
Communion
?
And
here
as
a
proof
he
tells
us
how
Dr.
Hammond's
Catechism
,
and
Mr.
Fowlers
book
of
Holiness
being
the
design
of
Christianity
,
have
been
censured
,
and
Mr.
Baxter
for
daring
to
justifie
the
argument
of
that
book
,
p.
109.
To
which
we
say
,
1.
We
highly
value
Dr.
Hammonds
Practical
Catechism
;
And
it
's
strange
,
that
if
one
of
us
have
justified
the
argument
of
the
other
,
that
our
Doctrine
should
not
rather
be
gathered
from
such
as
he
,
than
from
we
know
not
whom
:
For
we
must
say
that
we
know
of
none
accounted
Orthodox
among
us
,
who
have
at
all
disowned
that
book
of
Mr.
Baxters
:
But
we
observe
that
these
men
most
injuriously
impute
the
very
opposition
of
some
Sectaries
,
and
passionate
weak
persons
,
to
us
that
are
opposed
by
them
,
because
that
all
go
under
the
name
of
Nonconformists
.
2.
His
second
Reason
is
,
Our
mighty
shew
of
zeal
in
all
Religious
performances
.
Ans.
And
how
knoweth
he
that
it
is
but
a
shew
?
Are
they
like
to
be
better
that
shew
no
zeal
?
Can
a
man
believe
the
great
things
of
Heaven
and
Hell
,
and
preach
them
without
great
seriousness
and
zeal
,
and
not
play
the
hypocrite
?
Who
is
it
that
said
,
Isa.
58.
1.
Cry
aloud
,
lift
up
thy
voice
like
a
trumpet
?
&c.
But
Christs
kinsmen
themselves
went
about
to
lay
hold
on
him
,
thinking
that
his
zeal
was
a
transportation
or
distraction
,
Mat.
3.
21.
[
Vid.
Dr.
Hammond
in
loc.
]
no
wonder
if
mens
tongues
condemn
us
for
zeal
,
though
our
consciences
condemn
us
for
remisness
and
coldness
in
matters
of
everlasting
consequence
.
3.
His
third
Reason
is
p.
21.
A
very
great
specious
seeming
sanctity
in
carriage
and
common
deportment
;
the
sheeps
clothing
worn
by
the
wolves
,
&c.
Ans.
1.
Will
not
even
strangers
from
such
words
suspect
that
our
adversaries
own
not
,
or
have
not
at
least
so
much
as
such
a
seeming
sanctity
of
carriage
?
How
else
could
this
be
noted
as
a
difference
?
2.
And
how
knoweth
he
that
knoweth
not
hearts
,
that
this
is
but
seeming
?
3.
And
how
do
these
charges
of
a
loose
doctrine
and
great
seeming
sanctity
,
well
agree
?
4.
Would
he
have
us
not
so
much
as
seem
holy
(
and
so
not
seem
Christians
)
that
we
may
escape
such
censures
?
5.
And
how
shew
we
that
we
are
Wolves
?
Christ
meant
that
Wolves
are
known
by
their
cruelty
;
and
Paul
saith
,
Acts
20.
29.
that
the
grievous
wolves
that
shall
enter
,
will
not
spare
the
flock
.
We
confess
(
v.
30.
)
that
we
ever
expected
,
that
from
our
own
selves
some
would
arise
,
speaking
perverse
things
to
draw
away
disciples
after
them
,
by
reason
of
whom
the
way
of
truth
should
be
evil
spoken
of
,
2
Pet.
2.
2.
and
it
hath
accordingly
come
to
pass
with
some
;
but
with
fewer
of
the
Ministry
than
we
might
have
feared
according
to
the
experience
of
the
first
ages
of
the
Church
.
But
sure
it
is
not
we
that
wearing
white
garments
have
bloody
jaws
;
we
persecute
none
,
we
silence
not
our
brethren
.
And
let
our
enemies
judg
of
our
Accuser
by
his
own
words
,
p.
125.
No
men
ever
were
better
studied
in
all
the
little
things
that
make
a
fair
shew
in
the
sight
of
the
vulgar
,
and
carry
with
them
any
appearance
of
piety
.
No
men
ever
were
exacter
at
Oral
and
Gestural
sanctity
,
than
they
are
;
what
their
hearts
are
,
God
and
their
own
consciences
know
,
we
will
not
judg
them
(
when
yet
the
Book
is
an
opprobrious
judging
them
)
:
What
can
be
said
more
for
us
than
this
?
and
how
contrary
is
it
to
the
rest
of
their
Accusations
?
4.
His
fourth
Reason
runs
thus
,
p.
126.
Another
method
by
which
these
persons
attract
a
great
veneration
from
their
followers
,
is
the
suffering
a
seeming
persecution
—
They
appear
evidently
on
the
suffering
side
,
and
providence
hath
cast
them
upon
acting
the
sadder
scene
,
the
Laws
are
something
smart
against
them
—
Ans.
1.
This
man
yet
confuteth
the
former
that
maketh
us
gainers
.
2.
But
what
escape
is
possible
from
such
Accusers
?
Did
we
make
those
Laws
against
our selves
?
Do
we
persecute
our selves
?
Shall
Clergy-men
provoke
Magistrates
to
make
such
Laws
as
he
calleth
smart
,
and
then
make
our
sufferings
to
be
one
of
our
methods
?
If
this
be
the
method
to
obtain
Veneration
,
I
doubt
such
as
the
Accusers
will
hardly
learn
it
.
3.
But
in
our
experience
the
vulgar
usually
most
honour
the
prospering
and
upper
side
,
and
set
light
by
sufferers
,
as
if
their
very
usage
proved
their
desert
.
It
is
like
to
be
the
better
sort
that
are
so
compassionate
,
and
so
much
value
men
that
for
conscience
are
vilified
by
others
.
But
p.
132.
he
hath
found
out
covetousness
in
our
sufferings
,
which
others
lay
upon
us
;
and
saith
,
that
Calamy
found
three
days
in
Newgate
more
gainful
than
half
a
years
preaching
at
Aldermanbury
:
so
that
now
we
have
found
out
another
Vice
that
may
possibly
be
in
this
matter
,
Pride
and
Covetousness
too
,
&c.
Ans.
Is
this
the
Justice
of
Sacred
Clergy-men
?
1.
Do
they
lay
us
with
Rogues
in
the
common
Gaols
for
preaching
the
Gospel
when
they
forbid
us
,
and
then
envy
us
that
charity
there
relieveth
us
,
and
that
any
are
more
merciful
than
themselves
?
Do
these
men
believingly
preach
Matth.
25.
I
was
hungry
,
and
ye
fed
me
—
I
was
in
prison
,
and
ye
visited
me
?
&c.
2.
How
knoweth
this
man
what
Mr.
Calamy
received
?
Is
it
likely
that
he
knoweth
what
he
saith
to
be
true
?
which
none
of
us
know
,
that
better
knew
Mr.
Calamy
than
he
.
3.
If
our
friends
are
so
liberal
,
sure
they
are
a
better
sort
of
people
than
the
Conformists
,
if
those
Preachers
say
true
who
tell
the
world
what
a
wretched
case
their
Clergy
would
be
in
,
if
their
maintenance
depended
on
the
will
and
charity
of
the
people
.
But
to
make
them
no
better
than
they
are
,
one
of
us
that
writeth
this
,
can
say
by
experience
how
like
this
report
is
to
be
false
:
for
when
he
lay
(
for
the
ordinary
cause
)
many
times
three
days
in
the
Common
Gaol
,
he
was
never
offered
a
groat
by
any
,
but
one
Countrey
Knight
,
one
Lady
,
and
one
Citizen
(
and
a
by
offer
from
one
that
he
had
reason
to
refuse
)
nor
received
a
farthing
from
any
but
these
three
,
which
did
but
defray
his
Prison
and
Law
charges
,
but
not
by
many
pounds
his
Losses
by
that
prosecution
.
5.
His
fifth
Reason
is
,
Their
continual
applauding
and
commending
their
people
,
and
crying
them
up
as
saints
.
Ans.
1.
And
what
get
we
by
so
doing
?
2.
Why
are
we
censured
for
preaching
against
mens
sins
,
if
we
are
flatterers
?
3.
Whom
is
it
that
we
cry
up
for
Saints
?
Is
it
only
Nonconformists
?
Let
our
Writings
witness
whether
our
description
of
Saints
be
right
or
wrong
.
But
if
none
must
be
justified
as
Saints
,
none
will
be
saved
as
Saints
.
Which
doth
the
world
among
us
take
for
the
plainer
dealers
?
and
which
party
for
the
more
smooth
and
toothless
Preachers
?
And
now
let
it
be
judged
by
impartial
men
,
whether
our
sufferings
were
not
enough
,
and
the
far
sadder
sufferings
of
the
peoples
souls
by
our
divisions
,
and
the
(
undeniable
)
want
of
due
teaching
in
many
places
,
without
all
the
addition
of
these
hard
reproaches
?
And
whether
the
cited
Debate
maker
,
Vol.
1.
p.
113.
spake
like
a
Divine
,
a
Christian
,
or
a
man
,
when
he
said
,
There
can
no
account
be
given
of
their
behaviour
since
,
in
cherishing
this
fancy
among
you
,
(
or
suffering
it
to
grow
)
that
Conformity
is
unlawful
,
unless
it
be
this
,
that
they
think
it
will
make
more
for
their
reputation
among
you
,
if
you
believe
it
was
conscience
,
not
care
of
their
own
credit
and
reputation
,
that
kept
them
from
conforming
]
.
When
we
can
obtain
leave
to
be
heard
,
and
give
in
our
reasons
,
it
will
be
better
known
whether
they
be
but
fancies
.
In
the
mean
time
,
he
that
so
boldly
doth
that
which
so
many
others
take
to
be
sin
of
so
grand
a
magnitude
,
should
have
better
askt
us
for
our
reasons
,
before
as
a
heart-searcher
he
had
pronounced
that
no
other
account
can
be
given
:
and
he
that
is
so
free
in
naming
those
whom
he
traduceth
,
is
not
by
sober
charity
to
be
believed
when
he
telleth
us
that
he
hath
heard
some
acknowledg
that
they
did
not
scruple
what
these
men
do
,
when
he
nameth
none
;
and
we
never
knew
such
wretched
fools
,
who
were
for
number
or
quality
so
considerable
,
as
that
the
Nonconformists
(
and
the
refusers
of
Preferment
in
particular
)
should
be
known
even
in
their
secret
intentions
,
by
their
words
,
and
from
them
be
characterized
.
But
sure
he
thinks
himself
,
that
some
considerable
party
of
men
take
Conformity
for
no
indifferent
thing
,
but
a
very
shameful
wickedness
,
if
he
think
that
we
deny
even
Lordships
and
worldly
Honours
and
Wealth
,
and
all
the
love
,
reverence
,
and
honour
which
from
the
Conformable
party
is
given
to
the
Dignified
Clergy
,
and
take
up
instead
of
it
,
with
poverty
,
reproach
,
and
sometimes
a
Gaol
,
and
all
to
escape
the
dishonour
of
Conformity
,
and
obtain
the
contrary
esteem
.
But
they
are
not
ignorant
for
all
this
talk
,
that
some
of
us
by
free
reprehending
the
faults
of
Nonconformists
as
well
as
others
,
(
for
they
have
their
faults
)
have
been
as
prodigal
of
our
Reputation
with
them
,
as
with
the
Conformists
,
when
we
could
(
with
great
gain
also
)
have
easily
preserved
it
.
It
is
none
of
our
desire
to
recriminate
,
or
make
any
of
our
Conforming
Brethren
odious
.
We
suffer
much
with
those
people
who
think
they
may
call
a
Spade
a
Spade
,
for
seeking
to
moderate
their
censures
of
many
or
most
of
the
Conformists
.
But
we
must
not
be
blind
and
sensless
under
that
calamity
which
wringeth
out
the
Kingdoms
tears
and
groans
;
nor
on
pretence
of
charity
,
be
void
of
compassion
to
many
hundred
thousand
souls
.
And
therefore
the
Writings
of
Gildas
,
Lucifer
Calaritanus
,
Salvianus
,
Sulpitius
Severus
,
and
St.
Martins
Separation
from
the
Prelates
,
are
rendered
to
us
the
less
censurable
,
by
acquaintance
with
this
age
.
And
we
read
not
Alvar.
Pelag.
without
a
Commentary
;
nor
these
words
of
Nic.
Clemangis
Specul
.
Eccles.
Pont.
p.
7.
de
corrupt
.
Eccles.
stat
.
[
Ubi
vero
(
ut
fere
assolet
)
paulum
ex
divitiis
rerumque
secundarum
affluentia
,
luxus
&
insolentia
in
Ecclesiam
subiere
,
tepescere
sensim
coepit
religio
,
virtus
hebescere
,
solvi
disciplina
,
charitas
minui
,
tolli
humilitas
,
paupertas
opprobrio
esse
,
simulque
parsimonia
.
Sed
ut
pompis
&
luxui
res
subesset
,
avaritia
crebescere
,
quae
non
suis
diu
contenta
finibus
,
aliena
non
modo
ambire
,
sed
rapere
&
invadere
moliretur
,
inferiores
opprimere
,
&
tam
jure
quam
injuria
spoliare
—
p.
9
Ita
factum
est
,
ut
paulatim
extincto
in
cordibus
eorum
spiritu
,
frigescente
charitate
,
tepescente
devotione
,
Deo
denique
oblito
,
solis
terrenis
fructibus
capescendis
inhiarent
,
sola
in
dignitatibus
beneficiisque
aliis
emolumenta
pensarent
.
Nulla
prorsus
hodierna
die
in
assumendis
pastoralibus
sarcinis
,
in
curaque
animarum
subeunda
,
de
servitio
divino
,
de
salute
subditorum
aut
aedificatione
,
mentio
habetur
,
de
proventuum
ubertate
tantummodo
&
quantitate
quaeritur
—
p.
31.
Si
quis
forte
pastor
,
surrexerit
qui
non
hoc
more
incedat
,
aut
qui
pecuniam
contemnat
,
aut
avaritiam
damnet
,
qui
denique
non
omni
via
seu
justa
seu
iniqua
,
aurum
a
suis
subditis
extorqueat
,
aut
salutari
exhortatione
vel
praedicatione
animas
lucrifacere
studeat
,
&
plus
in
lege
Divina
quam
in
legibus
hominum
meditetur
,
extemplo
in
morsus
ipsius
omnium
dentes
acuentur
:
Illum
prorsus
ineptum
,
nec
dignum
sacerdotio
clamitabunt
.
—
p.
34.
Quid
loquar
de
exercitio
suae
jurisdictionis
?
Qua
ita
violenter
&
tyrannice
regitur
,
ut
magis
hodie
homines
eligant
tyrannorum
immanissimorum
,
quam
subire
judicia
ecclesiae
.
—
Dici
non
potest
quanta
mala
faciant
illi
scelerati
exploratores
criminum
quos
Promotores
appellant
;
simplices
&
pauperculos
agrestes
,
vitam
satis
innocuam
in
suis
tuguriis
agentes
,
&
fraudis
Urbanae
nescios
,
in
jus
saepe
pro
nihilo
vocant
:
Causas
&
crimina
contra
eos
sedulo
confingunt
,
vexant
,
terrent
,
minit
antur
;
sicque
eos
per
talia
se
componere
,
&
pacisci
cogunt
:
quod
si
facere
renuant
,
crebris
eos
citationibus
quotidie
impetunt
,
&
supra
modum
infestant
.
Quod
si
semel
qualibet
occasione
praepediti
comparere
desierint
,
censurâ
illos
Anathematis
,
ut
rebelles
&
contumaces
feriunt
;
si
vero
ad
diem
venire
,
quoties
vecati
erunt
,
perseveraverint
,
eorum
audientias
apud
judicum
tribunalia
impedient
—
quo
longo
taedio
,
longaque
sui
temporis
jactura
fatigati
,
superventuram
vexationem
atque
impensam
,
pecuniae
pactione
redimere
cogantur
▪
—
p
37.
Ex
isto
fonte
profluit
illa
copiosa
vilium
atque
indignissimorum
Presbyterorum
multitudo
—
si
quis
hodie
desidiosus
est
,
si
quis
a
labore
abhorrens
,
si
quis
in
ocio
luxuriari
volens
,
ad
sacerdotium
convolat
,
quo
adepto
,
statim
se
caeteris
sacerdotibus
voluptatum
sectatoribus
adjungit
,
qui
magis
secundum
Epicurum
quam
secundum
Christum
viventes
,
&
Cauponulas
seduli
frequentantes
,
potando
,
commessando
,
pransitando
,
convivando
,
cum
tessaris
&
pila
ludendo
,
tempora
tota
consumunt
.
Sed
redeo
ad
nostros
Episcopos
,
qui
in
omni
lubricitate
ab
ineunte
adolescentia
educati
,
tales
testes
ut
ita
dixerim
Ministros
in
Ecclesiam
introducunt
,
quorum
gesta
memorabilia
.
Illud
a
me
praetermitti
non
debet
quod
multi
ex
eis
qui
pastorali
apice
potiuntur
,
perque
annosae
tempora
potiti
sunt
,
nunquam
civitates
suas
intraverunt
,
suas
Ecclesias
viderunt
,
nunquam
pecorum
suorum
vultus
agnoverunt
,
vocem
audierunt
,
vulnera
senserunt
,
nisi
ea
forte
vulnera
,
quae
ipsi
suis
uberibus
spoliis
per
alienos
mercenarios
eis
intulerunt
.
Alienos
dixi
,
quia
&
ipsimet
mercenarii
sunt
,
qui
non
gregis
sui
custodiam
,
salutem
,
profectum-quaerunt
,
sed
solum
temporalis
mercedis
retributionem
.
Itaquè
ipsi
verè
sunt
Mercenarii
,
tantum
Episcopi
habentes
nomen
,
quia
res
per
nomen
signata
procul
abest
.
—
sui
corporis
curam
agunt
;
sese
&
non
oves
pascunt
.
—
Disp.
p.
115
Quia
plerique
carnales
quibus
hodie
supra
modum
abundat
Ecclesia
,
propterea
pacem
illam
optant
,
ut
in
otio
&
tranquilla
quiete
,
nullo
interpellante
turbine
adversitatis
,
suis
possint
voluntatibus
(
ne
dicam
voluptatibus
)
liberius
servire
.
Et
quis
illos
in
nomine
Christi
dixerit
Congregatos
,
qui
hac
mente
unitatem
quaerunt
Ecclesiae
?
qui
tamen
tot
sunt
,
ut
non
facile
sint
numerabiles
.
Hi
autem
carnales
filii
Ecclesiae
non
solum
spiritualia
nec
curant
nec
sentiunt
,
sed
etiam
persequuntur
eos
qui
sunt
secundum
spiritum
.
—
Hi
sunt
qui
pro
temporalibus
tantum
commodis
ad
ecclesiam
convolant
,
qui
ad
secularium
formam
in
ecclesia
vivunt
,
ambiunt
,
capiunt
,
rapiunt
,
praeesse
gaudent
,
non
prodesse
;
subditos
opprimunt
&
spoliant
,
praelationis
honore
gloriantur
,
pompis
,
fastu
,
luxu
laetantur
,
qui
questum
pietatem
aestimant
—
qui
volentes
sancte
,
juste
,
caste
,
innocenter
,
spiritualiter
vivere
,
cum
cachinnis
irrident
,
hypocritas
appellant
,
crucifixosque
comestores
.
—
Talibus
hodie
ecclesia
plena
est
,
ut
vix
singulis
capitulis
aut
collegiis
alios
invenire
contingat
.
—
p.
122.
Qui
nihil
non
modo
probare
,
sed
nec
patienter
audire
possunt
,
quod
suae
voluntati
vel
cupiditati
contrarium
sit
;
Qui
nihil
de
spiritualibus
donis
gustantes
,
siquis
aliquid
de
spiritu
dixerit
,
velut
insulsum
&
insipidum
cum
risu
&
subsannatione
excipiunt
,
cum
sibilis
exufflant
,
cum
clamore
&
contentione
rejiciunt
.
Bernard
.
Serm.
33.
in
Cant.
Vae
generationi
huic
a
fermento
Pharis●orum
quod
est
hypocrisis
;
si
tamen
hypocrisis
dici
debet
quae
jam
latere
prae
abundantia
non
valet
,
&
prae
impudentia
non
quaerit
:
Serpit
hodie
putida
labes
per
omne
corpus
ecclesiae
,
&
quo
latiùs
eo
desperatius
,
eoque
periculosius
quo
interius
.
Nam
▪
si
insurgeret
apertus
haereticus
,
mitteretur
foras
&
aresceret
,
&c.
Ecce
in
pace
amaritudo
mea
amarissima
:
Amara
prius
in
nece
martyrum
:
amarior
post
in
conflictu
haereticorum
:
amarissima
nunc
in
moribus
domesticorum
:
Non
fugare
,
non
fugere
eos
potest
,
ita
invaluerunt
&
multiplicati
sunt
supra
numerum
:
Intestina
&
insanabilis
est
plaga
ecclesiae
,
&
ideo
in
pace
amaritudo
ejus
amarissima
▪
Pax
est
,
&
non
est
pax
:
Pax
a
paganis
:
pax
ab
haereticis
;
sed
non
profecto
a
filiis
.
—
Id.
Ep.
249.
Quis
dabit
mihi
homines
literatos
&
sanctos
in
ecclesiis
Dei
praeesse
Pastores
,
sin
non
in
omnibus
,
certe
in
pluribus
,
certe
in
aliquibus
saltem
?
But
though
we
sigh
and
groan
out
these
words
of
others
,
we
intend
not
by
them
the
accusation
of
any
Worthy
men
,
but
to
tell
those
that
revile
us
for
not
being
silent
,
that
we
cannot
possibly
believe
them
,
who
in
this
age
perswade
us
that
our
labours
are
unnecessary
.
The
true
Case
of
the
Nonconformists
Sufferings
,
which
they
are
said
to
undergo
through
Covetousness
of
gain
.
We
affect
not
to
be
querulous
(
though
nature
inclineth
them
to
it
that
are
hurt
)
,
nor
yet
to
bring
our
Superiors
under
the
dishonourable
title
of
Persecutors
;
else
had
we
not
so
many
years
been
silent
as
to
our
own
defence
:
But
when
even
our
Sufferings
are
made
our
crime
,
and
said
to
be
chiefly
from
our
Pride
and
Covetousness
,
faithfulness
to
the
Souls
of
men
that
are
thus
led
towards
the
guilt
of
calumniating
the
afflicted
;
and
faithfulness
to
the
interest
and
honour
of
our
office
,
requireth
us
modestly
to
tell
the
truth
.
1.
When
Gods
marvellous
Providence
restored
his
Majesty
,
we
were
some
of
us
in
Parishes
whence
the
Parliament
had
before
ejected
others
,
yet
alive
,
who
presently
took
possession
of
their
places
in
1660
:
This
is
none
of
the
matter
of
our
complaint
.
But
on
Aug.
24.
1662
,
we
were
by
Law
made
uncapable
of
any
station
in
the
publick
Ministry
,
unless
we
subscribe
,
declare
,
and
do
the
other
Conditions
required
by
that
Law
.
Not
one
of
us
that
ever
we
heard
,
was
cast
out
as
criminal
,
for
any
error
that
we
preached
,
or
any
evil
that
we
had
done
:
But
for
not
Subscribing
,
Declaring
and
Doing
,
as
aforesaid
,
about
1800
or
2000
were
at
once
disabled
and
cast
out
.
The
penalty
for
every
Sermon
that
they
should
Preach
(
besides
the
loss
of
all
the
Ministerial
Maintenance
or
Benefice
)
was
three
Months
imprisonment
in
the
Common
Jayl
,
and
100
l.
for
Administring
the
Sacrament
by
any
not
ordained
by
a
Bishop
,
though
otherwise
ordained
when
Bishops
were
deposed
,
and
not
to
be
had
.
Those
Ministers
who
could
bring
their
Consciences
to
hold
all
the
things
imposed
to
be
lawful
,
did
Conform
.
The
rest
being
solemnly
dedicated
and
vowed
to
the
sacred
Ministry
(
some
by
the
Ordination
of
Bishops
,
and
some
of
City
and
Country-Pastors
)
durst
not
lay
aside
their
Office
:
Partly
because
of
their
Vow
,
conceiving
it
to
be
Sacriledge
to
alienate
consecrated
persons
,
and
greater
than
to
alienate
consecrated
things
;
and
partly
because
of
the
notorious
Necessity
of
the
people
;
Multitudes
being
ignorant
,
and
vicious
,
and
ungodly
,
some
Popish
,
or
erroneous
otherwise
;
and
many
Parishes
not
competently
supplied
,
and
the
number
of
fit
men
both
Conformable
and
not-conformable
,
too
small
in
proportion
to
the
peoples
wants
:
Yet
they
concluded
,
that
if
once
the
Number
and
Quality
of
the
Conformable
Ministers
were
such
as
would
make
our
labours
unnecessary
,
we
might
either
be
silent
,
or
go
try
to
learn
the
language
of
some
Foreign
Land
,
where
we
might
be
of
use
:
And
we
agreed
,
that
the
Magistrate
having
the
power
of
the
Temples
,
and
publick
maintenance
,
we
must
lay
no
claim
to
either
against
his
will
:
And
that
though
our
office
might
not
lawfully
be
deserted
,
nor
the
peoples
Souls
,
yet
the
circumstances
of
Time
,
place
,
and
numbers
of
hearers
,
&c.
should
be
so
chosen
,
as
most
tended
to
the
ends
of
our
office
(
the
Churches
good
and
mens
edification
)
,
and
to
the
preservation
of
the
publick
peace
,
and
the
due
honour
of
our
Governours
)
:
And
that
love
,
peace
and
submission
to
the
higher
Powers
,
and
obedience
to
their
Authority
in
all
things
lawful
,
was
our
indispensible
duty
,
with
Patience
under
all
that
we
should
suffer
for
our
Ministerial
work
.
2.
Some
Ministers
by
their
Patrimony
,
or
what
God
had
otherwise
blest
them
with
,
were
able
to
live
when
ejected
,
without
extremity
of
poverty
:
but
a
great
number
had
nothing
,
or
next
to
nothing
at
all
,
having
lived
in
places
where
they
had
but
about
30
,
or
40
,
or
50
,
or
60
l.
per
annum
,
and
not
foreseeing
a
time
of
want
:
And
a
greater
number
that
had
some
small
matter
of
their
own
,
had
Wives
and
many
Children
,
to
whose
maintenance
their
estates
were
very
insufficient
;
so
that
most
of
the
Nonconformists
(
as
far
as
we
can
compute
)
were
cast
upon
the
Charity
of
others
for
their
own
and
families
subsistence
.
In
this
case
some
that
pitied
the
distressed
,
would
have
set
on
foot
a
course
among
the
Londoners
and
Countrey
Gentlemen
that
were
willing
,
for
orderly
help
of
those
in
their
several
Counties
:
But
so
many
rumors
of
plots
and
jealousies
were
then
raised
,
that
men
durst
not
undertake
it
,
lest
they
should
be
accounted
Plotters
against
the
Government
,
and
encouragers
of
those
that
the
State
discountenanced
.
One
of
us
therefore
moved
,
that
our
Rulers
consent
might
plainly
be
requested
,
and
he
was
sent
to
the
Lord
Chancellor
Hide
to
request
it
;
who
said
,
God
forbid
that
men
should
be
forbidden
to
exercise
their
own
Charity
to
Ministers
in
want
:
But
yet
though
some
talk
,
and
uneffectual
attempt
was
made
hereupon
,
it
was
not
prosecuted
,
because
mens
aforesaid
fears
still
continued
.
But
some
charitable
persons
pitied
the
needy
,
and
kept
them
from
famishing
and
utter
distress
.
And
some
few
Ministers
,
of
more
than
ordinary
Parts
,
and
Name
,
and
Acquaintance
,
were
better
supplied
than
the
rest
.
But
those
that
were
(
as
conscientious
,
but
)
of
meaner
parts
,
and
more
obscure
,
and
small
acquaintance
,
and
lived
in
poor
Countreys
,
were
in
great
necessities
:
some
have
long
lived
with
many
Children
,
with
almost
nothing
but
brown-bread
and
water
;
and
some
have
been
put
to
work
for
their
living
at
very
low
and
fordid
employments
(
as
Musculus
once
did
with
a
Weaver
,
and
in
the
Town-ditch
)
:
some
took
Farms
,
and
for
want
of
stock
and
skill
,
run
into
greater
poverty
and
debts
:
some
that
had
studied
Physick
,
turned
Physicians
,
and
so
escaped
want
:
some
left
the
obscure
Villages
,
through
meer
necessity
,
and
betook
them
to
London
,
and
other
Cities
and
great
Towns
,
where
the
Numbers
and
Ability
of
the
inhabitants
might
afford
them
some
relief
.
And
some
by
this
siege
did
yield
up
their
Consciences
,
and
stretched
them
by
forced
interpretations
of
the
words
of
the
Declaration
and
Subscription
,
to
Conform
,
and
upon
the
review
were
cast
into
miserable
distress
of
soul
,
which
was
more
troublesome
than
poverty
and
famine
:
And
some
that
thought
it
not
their
duty
to
be
very
scrupulous
,
and
because
they
had
not
taken
the
Covenant
,
or
medled
in
matters
of
Civil
Contention
or
War
,
did
judge
themselves
more
capable
than
others
of
Conforming
,
did
after
upon
review
repent
,
and
give
up
the
places
they
had
taken
,
and
the
practice
which
they
had
begun
.
But
all
found
,
that
the
Number
of
persons
that
were
both
able
and
willing
to
relieve
so
many
needy
families
,
was
small
,
and
that
most
were
either
unable
or
tenacious
of
their
money
;
so
that
the
sufferings
of
many
were
very
great
.
3.
But
the
service
that
the
silenced
Ministers
did
,
being
now
in
private
;
an
Act
was
made
against
Conventicles
,
and
such
penalties
annexed
as
I
need
not
here
recite
:
And
when
the
Act
was
expired
,
it
was
again
revived
,
with
many
additions
.
And
because
that
these
Ministers
lived
mostly
now
on
Cities
and
Corporations
,
or
their
former
flocks
that
were
acquainted
with
them
,
an
Act
was
made
(
in
the
heat
of
all
the
grievous
Plague
)
at
Oxford
,
imposing
on
them
an
Oath
,
which
he
that
took
not
,
having
kept
any
Conventicle
,
and
after
came
within
five
miles
of
any
City
or
Corporation
,
or
place
where
he
had
lately
preached
,
was
to
be
sent
six
Months
to
the
Common
Jayl
,
and
pay
40
l.
This
Law
was
harder
to
them
than
the
former
:
For
,
1.
many
men
that
had
made
some
shift
to
settle
their
habitation
in
the
cheapest
or
most
convenient
place
they
could
get
,
were
forced
to
remove
;
yea
most
of
the
Nonconformists
in
England
were
constrained
to
change
their
dwelling
.
2.
Some
lived
with
some
friends
or
relations
who
would
give
them
house-room
or
help
,
and
they
were
thus
driven
away
from
their
friends
and
relations
,
and
such
entertainments
.
3.
Abundance
of
them
had
their
houses
for
a
certain
time
,
having
Leases
of
them
for
years
or
life
:
And
they
knew
not
how
to
get
Tenants
to
take
such
houses
which
were
incommodious
to
Farmers
,
though
fit
for
them
.
And
they
that
before
wanted
bread
and
cloathing
,
were
put
to
the
streights
of
paying
Rent
for
houses
that
must
stand
empty
,
being
driven
from
them
.
4.
And
they
were
hard
put
to
it
to
find
places
in
England
to
fix
their
dwellings
in
:
for
Corporations
in
most
Counties
are
so
near
,
that
he
that
withdraweth
five
miles
from
one
,
doth
come
within
five
miles
of
another
;
or
at
least
within
five
miles
of
some
place
where
they
had
preached
:
And
some
laborious
men
,
that
thirsted
after
mens
salvation
,
had
gone
about
preaching
over
a
great
part
of
the
Countrey
,
or
the
Land
,
and
so
were
almost
sentenced
to
banishment
by
this
Law
.
And
when
they
did
find
out
a
place
that
was
five
miles
distant
from
all
the
prohibited
places
,
it
would
be
strange
if
there
they
should
find
empty
houses
,
when
Landlords
use
not
to
leave
their
houses
untenanted
and
unpossessed
:
And
if
a
house
were
empty
,
that
it
should
be
fit
for
a
poor
Minister
,
that
could
not
take
the
ground
or
farm
,
would
be
strange
.
And
5.
when
they
found
a
capable
place
,
they
had
not
money
to
take
it
:
Being
poor
before
,
and
poorer
by
their
removal
.
6.
And
when
they
borrowed
money
to
take
it
,
they
wanted
money
to
pay
for
the
removing
of
their
goods
,
and
the
furnishing
of
their
new
habitations
:
Those
that
have
tryed
such
changes
,
know
how
chargeable
,
as
well
as
troublesome
,
they
are
.
But
the
thing
that
most
eased
them
in
all
these
straights
,
was
,
that
[
Market-Towns
]
were
not
put
into
the
Act
with
[
Corporations
]
;
and
so
many
Market-Towns
being
no
Corporations
,
and
there
being
houses
to
be
had
without
farms
or
ground
,
many
Ministers
got
into
those
Towns
:
which
gave
Dr.
Fullwood
occasion
to
reproach
them
as
dwelling
in
populous
places
,
which
had
least
need
of
them
(
of
which
more
anon
)
.
And
some
Ministers
finding
their
streights
so
great
,
as
that
their
imprisonment
in
the
common
Jayl
was
not
more
to
be
feared
;
and
finding
especially
that
they
were
no
more
warranted
by
God
to
desert
the
Souls
in
all
Cities
and
Corporations
,
and
all
their
ancient
flocks
,
and
all
places
where
they
had
preached
,
and
five
miles
round
about
all
these
,
than
the
rest
of
the
Land
,
yea
that
populous
places
had
the
greatest
need
,
and
their
former
Hearers
might
claim
the
greatest
interest
in
them
,
and
that
Christ
commanded
his
Apostles
,
when
they
were
prosecuted
in
one
City
,
to
fly
to
another
;
they
resolved
to
follow
their
work
where
they
were
invited
,
and
to
commit
their
liberties
and
lives
to
God
.
But
Gods
dreadful
judgments
were
the
great
cause
of
their
freedom
from
these
streights
.
The
terrible
Plague
consumed
so
many
thousands
a
week
in
London
,
that
some
Nonconformable
Ministers
durst
not
leave
them
in
that
distress
,
but
stayed
and
preacht
to
them
,
and
visited
them
,
and
gathered
money
abroad
for
the
poor
,
which
greatly
won
the
peoples
hearts
;
and
the
face
of
death
so
prevailed
with
multitudes
to
awaken
them
from
security
,
that
the
success
of
the
Ministers
was
very
great
,
and
so
great
,
as
fixed
their
resolution
to
hold
on
,
whatever
it
cost
them
.
Multitudes
of
young
people
penitently
lamenting
their
former
sins
,
and
begging
of
the
Ministers
not
to
forsake
them
in
their
distress
.
And
so
many
of
the
Conformable
Ministers
fled
from
the
infection
,
that
the
Bishop
thought
it
best
to
connive
at
the
preaching
of
the
Nonconformists
during
that
necessity
.
And
quickly
after
,
the
lamentable
fire
consumed
with
the
Houses
Eighty
nine
Churches
,
which
made
the
necessity
of
preaching
in
other
places
more
extensive
and
notoririous
;
it
being
unmeet
that
so
famous
a
Christian
City
should
forsake
all
publick
worshipping
of
God
till
the
Houses
and
Churches
should
be
all
rebuilt
.
So
that
by
this
necessity
a
greater
number
of
Nonconformists
were
needed
and
entertained
in
London
;
yea
many
Countrey-Ministers
that
came
thither
,
and
by
their
example
the
rest
throughout
England
were
much
encouraged
to
appear
more
openly
and
resolutely
in
their
work
.
But
in
the
mean
time
the
Countrey
Gaols
were
possessed
by
many
faithful
Ministers
,
where
some
have
dyed
,
and
some
excellent
men
contracted
those
diseases
of
which
they
dyed
shortly
after
;
and
some
have
dyed
by
the
effects
of
poverty
,
by
cold
,
and
ill
food
,
for
want
of
necessaries
.
And
the
complaints
of
Wives
and
hungry
Children
,
and
the
burden
of
debts
for
meat
,
drink
,
clothes
,
fire
,
and
houses
,
hath
been
a
sharper
trial
to
very
many
of
them
,
than
their
revilers
seem
to
be
acquainted
with
.
And
had
they
felt
it
but
one
year
themselves
,
it
's
like
they
would
not
have
thought
this
a
way
to
gratifie
either
covetousness
or
pride
.
It
's
true
,
that
we
should
rejoyce
in
all
our
tribulations
,
and
in
every
condition
be
content
;
but
humane
frailty
must
be
confessed
;
that
some
by
such
distress
have
been
cast
into
sad
melancholies
,
which
yet
seemed
more
tolerable
too
,
than
gripes
of
conscience
for
wilful
sin
.
And
indeed
the
minds
of
few
ingenuous
persons
will
account
it
an
ease
to
live
on
alms
,
and
to
be
beholden
to
mens
charity
for
their
daily
bread
;
especially
when
it
's
too
well
known
how
much
most
men
do
love
their
money
,
and
how
tenacious
they
are
of
it
;
and
if
they
give
once
,
how
hardly
they
are
brought
to
it
again
.
Who
that
is
able
would
not
rather
with
Paul
get
their
bread
by
some
labour
,
than
fordidly
live
on
a
barren
and
backward
sort
of
charity
?
And
the
truth
is
,
it
is
the
poverty
of
the
friends
of
the
Nonconformists
that
hath
been
the
cause
of
these
defects
.
It
's
well
known
that
it
is
but
few
comparatively
of
the
Gentry
that
have
owned
them
;
but
the
Countrey
Farmers
of
their
several
Parishes
,
whose
payments
and
charges
were
so
great
,
that
they
had
little
to
spare
from
the
maintenance
of
their
own
Families
.
And
the
lamentable
fire
so
greatly
impoverished
the
Londoners
,
and
all
the
Countrey
Tradesmen
that
depended
on
them
(
together
with
the
decay
of
Trade
)
that
the
Streams
were
dryed
up
that
should
have
supplied
the
Nonconformists
wants
;
so
that
if
some
very
charitable
Citizens
and
others
,
had
not
done
extraordinarily
for
them
beyond
all
others
,
they
might
have
perished
by
Famine
.
And
after
all
,
the
number
in
the
City
and
other
parts
,
who
by
the
peoples
liberality
have
a
tolerable
maintenance
(
which
ignorance
and
envy
call
a
Plenty
)
is
very
small
in
comparison
of
all
those
through
the
rest
of
the
Land
who
have
greater
wants
,
and
lesser
helps
.
And
it
hath
not
been
the
least
of
the
said
Ministers
sufferings
,
that
the
continual
uncertainty
of
their
condition
,
hath
disabled
them
from
any
commodious
fixing
of
their
habitations
,
and
put
them
to
the
trouble
and
charge
of
frequent
removals
;
one
while
severities
drive
them
to
retirement
;
and
afterward
his
Majesties
gracious
Licenses
draw
them
out
to
more
populous
places
,
and
encouraged
them
to
take
houses
accordingly
,
and
put
off
the
old
:
And
shortly
after
,
the
revocation
of
the
Licenses
,
and
the
sharpness
of
prosecution
,
puts
them
on
the
necessity
of
another
change
,
which
indeed
to
single
men
is
less
;
but
to
the
far
greatest
part
who
have
families
to
remove
and
care
for
,
they
that
have
tryed
it
,
and
have
no
money
to
defray
the
charges
of
such
removals
,
know
what
it
is
to
be
thus
unsetled
.
But
all
these
are
light
afflictions
,
compared
with
the
delights
of
pleasing
God
,
and
saving
Souls
,
and
with
the
pleasures
of
our
daily
work
,
while
we
are
employed
in
studying
,
proclaiming
and
trusting
the
certain
promises
of
eternal
life
,
and
waiting
for
the
promised
reward
in
glory
.
And
far
be
it
from
us
to
mention
them
as
murmuring
at
the
Providence
of
God
;
but
only
in
confutation
of
the
hard-faced
Calumnies
of
some
men
,
and
to
acquaint
posterity
historically
with
the
truth
.
God
is
just
in
all
the
corrections
which
he
layeth
on
us
;
we
have
deserved
silencing
,
mulcts
and
imprisonments
from
him
,
yea
he
is
exceeding
merciful
to
us
,
both
in
our
sufferings
for
truth
and
conscience-sake
,
and
in
our
preservations
and
deliverances
;
and
we
are
far
from
repenting
of
our
Masters
work
:
But
whether
we
deserve
from
men
the
accusations
and
usage
which
these
17
years
we
have
undergone
,
we
refer
to
his
judgment
,
who
will
shortly
by
his
just
and
final
sentence
decide
this
Controversie
,
and
justifie
the
just
.
33.
Mr.
Hollingworth
(
in
an
Assize-Sermon
printed
)
tells
a
story
to
prove
his
Schismaticks
as
cruel
as
the
execution
of
the
Laws
against
us
would
be
,
that
some
one
leading
Sectary
said
,
He
would
have
all
banished
that
would
not
subscribe
the
Doctrine
of
the
Church
in
the
36
Articles
.
I
wrote
to
him
to
know
whom
he
meant
,
and
he
would
not
tell
me
,
but
(
in
a
very
respectful
Letter
)
said
,
It
was
not
nor
Dr.
Manton
,
&c.
I
since
understood
that
this
is
said
of
Dr.
Owen
:
But
1.
he
professeth
it
is
false
.
2.
He
is
known
to
be
for
much
liberty
.
3.
If
he
did
say
it
,
it
was
but
to
avert
the
odium
of
an
overlarge
toleration
from
the
Independents
.
4.
And
what
is
this
to
the
case
of
the
many
hundred
Nonconformable
Ministers
in
England
?
But
they
be
rendred
odious
for
this
word
of
his
.
I
will
end
with
the
Charge
of
Henry
Fowlis
(
passing
over
his
abusive
Volumes
of
Collections
,
lest
I
be
over-tedious
)
in
his
History
of
Popish
Treasons
,
this
is
his
accusation
,
he
saith
of
those
whom
he
calleth
Puritans
:
I
think
the
Puritans
to
be
the
worst
people
of
all
mankind
.
A
Sect
that
will
agree
with
you
in
the
fundamentals
of
Religion
,
but
will
take
Miff
,
and
destroy
all
for
a
trifle
;
and
rather
than
submit
to
an
innocent
Ceremony
,
though
imposed
by
lawful
authority
,
will
ruine
Kingdoms
,
Murder
Bishops
:
A
Sect
that
would
hate
Christ
,
but
that
he
said
he
came
not
to
bring
Peace
,
but
War
.
As
for
the
Roman
Catholick
,
I
must
needs
have
a
greater
kindness
for
him
than
the
former
fire-brands
,
as
being
an
adversary
more
learned
,
and
so
to
be
expected
more
Civil
and
Gentile
;
and
wherein
they
differ
from
us
,
they
look
upon
as
fundamental
,
and
so
have
a
greater
reason
for
their
dissent
,
than
our
Phanatical
Presbyterians
▪
a
people
not
capable
of
a
Commendation
,
nor
to
be
obliged
by
any
favours
,
their
very
Constitution
being
ingratitude
.
At
this
rate
the
Ecclesiastical
Politician
,
and
others
inform
the
world
,
of
Puritans
and
Presbyterians
in
the
Gross
.
Those
that
knew
this
mans
Morals
,
laugh
at
his
Railery
;
but
posterity
will
not
know
what
he
was
.
I
shall
only
desire
the
Reader
to
note
,
1.
That
Puritans
and
Presbyterians
now
do
signifie
what
the
speakers
please
.
Mr.
Robert
Bolton
,
a
Learned
Conformist
,
thinketh
that
the
name
Puritan
,
as
commonly
used
in
England
,
in
the
mouths
of
common
drunkards
,
and
the
prophane
and
impious
sort
,
is
turned
against
true
Godliness
,
with
the
greatest
spleen
that
ever
word
was
in
the
world
.
2.
Mark
,
that
we
are
called
The
worst
people
of
all
mankind
,
even
Heathens
,
Jews
,
Turks
,
Cannibals
not
excepted
;
and
yet
we
agree
with
the
Accusers
in
all
fundamentals
:
This
is
the
Charity
which
we
meet
with
from
these
men
.
Those
of
their
own
Religion
,
not
charged
with
one
doctrinal
difference
,
if
they
obey
not
their
Wills
in
every
Ceremony
,
are
the
worst
of
all
mankind
.
Reader
,
is
this
the
Religion
taught
by
St.
Paul
?
Rom.
14.
15.
and
Phil.
3.
where
mutual
forbearances
,
and
Receiving
dissenters
is
commanded
,
against
both
Censurers
and
Despisers
?
Will
ever
Church
on
Earth
have
Concord
on
these
terms
?
Are
such
mouths
fit
to
call
others
Fire-brands
?
Is
not
this
a
disgrace
to
the
Christian
Protestant
Religion
,
that
all
its
fundamentals
will
not
keep
a
man
that
differeth
but
in
a
Ceremony
from
being
the
worst
of
mankind
.
3.
Look
back
but
on
the
Instances
of
our
Nonconformity
before
laid
down
,
and
then
tell
thy self
what
to
judge
of
such
men
,
and
such
pens
,
as
proclaim
to
the
world
,
that
it
is
but
an
innocent
Ceremony
that
we
submit
not
to
.
See
the
Nonconformists
Plea
for
Peace
.
4.
Bethink
you
what
our
Nonsubmission
or
Nonconformity
doth
to
ruine
Kingdoms
,
in
comparison
of
the
course
of
such
accusers
.
If
poor
men
desire
to
serve
Christ
,
though
in
poverty
,
with
diligence
,
and
peace
,
and
Lordbishops
shall
say
,
Either
subscribe
,
say
,
and
swear
all
this
,
or
be
silenced
and
cast
out
of
all
your
Ministry
and
Maintenance
;
Doth
he
now
that
patiently
beareth
all
their
penalties
,
loseth
all
,
and
goeth
quietly
to
the
Common
Jayl
among
Rogues
,
for
Preaching
Christs
Gospel
to
more
than
four
without
Swearing
and
Conforming
,
become
hereby
a
Ruiner
of
Kingdoms
,
while
they
are
innocent
that
do
all
this
against
them
?
Do
they
not
toto
&
nudato
pectore
taelum
recipire
&
tantum
non
,
with
great
Cameron
unbutton
them
,
and
cry
Feri
miser
?
Is
there
any
one
word
of
Rebellious
Doctrine
proved
by
this
man
,
when
he
hath
done
his
worst
out
of
any
one
Church-Confession
of
those
whom
he
revileth
?
And
if
he
can
find
any
thing
which
is
not
found
in
the
books
of
any
particular
men
,
in
the
late
Wars
,
is
that
their
fault
that
never
owned
it
,
and
were
then
scarce
born
?
Doth
he
,
or
any
of
all
the
malicious
tribe
,
charge
those
whom
they
reproach
with
drunkenness
,
gluttony
,
luxury
,
fornication
,
ambition
,
fraud
,
lying
,
or
any
such
immorality
?
5.
Are
those
that
suffer
,
and
do
so
much
for
that
which
they
think
to
be
the
truth
of
Christ
,
well
charged
with
hating
Christ
?
and
is
not
the
exception
a
prophane
scorn
of
Christ
?
but
that
he
said
he
came
not
to
bring
peace
.
It
is
easie
to
say
with
Tertullus
of
Paul
,
that
he
is
a
Ring-leader
of
a
Sect
,
and
a
pestilent
fellow
,
and
a
mover
of
sedition
among
the
people
:
but
where
's
the
proof
?
6.
And
mark
why
he
professeth
himself
kinder
to
the
Papists
:
1.
Because
they
are
more
Learned
,
Civil
and
Gentile
.
2.
Because
they
differ
in
supposed
fundamentals
.
But
1.
did
he
not
know
our
advantage
in
Learning
then
was
a
great
cause
of
the
success
of
the
Reformation
in
Luthers
days
?
And
who
that
knoweth
the
pitiful
Priests
in
France
,
Spain
and
Italy
,
and
what
a
generation
Erasmus
,
Stephanus
,
Vives
,
Hutten
,
and
others
describe
,
and
what
men
the
Reformation
found
in
the
Priesthood
in
England
,
and
all
other
Countries
,
will
believe
this
man
,
that
the
Papists
are
more
learned
?
And
though
we
truly
▪
honour
the
later
Leared
men
that
have
been
bred
among
them
,
their
Suarez
,
their
Petavius
,
and
many
more
;
yet
he
might
know
that
our
John
Reignolds
,
our
Chamier
,
Sadcel
,
Bochart
,
Capellus
,
Rivet
,
with
multitudes
of
their
like
,
were
learned
men
as
well
as
they
:
and
so
were
Rob.
Parker
,
Amesius
,
Bradshaw
,
Paget
,
and
many
other
Nonconformists
here
:
and
Twisse
,
Gataker
,
and
many
more
of
the
Westminster-Assembly
.
And
all
the
Learning
of
the
Papists
in
the
world
is
not
enough
to
make
them
know
Bread
and
Wine
,
when
they
see
,
and
touch
,
and
taste
it
,
which
without
Learning
may
be
easily
known
.
2.
But
that
differing
in
supposed
fundamentals
,
should
prove
the
Papists
so
much
better
than
us
,
doth
tell
us
with
what
sort
of
men
we
have
to
do
.
By
that
rule
the
Mahometans
are
much
better
than
the
Papists
,
and
the
Heathens
yet
better
than
the
Mahometans
,
for
they
differ
from
us
and
them
in
greater
things
.
I
perceive
why
the
Jews
were
crueller
than
the
Heathens
,
and
the
Papal
than
the
Pagan
Rome
,
against
the
Ministers
of
Christ
,
because
they
differed
not
from
them
in
so
many
and
weighty
points
.
Note
,
Reader
,
that
this
mans
book
of
20s
.
Price
,
is
written
to
prove
that
Treason
,
Rebellion
and
King-killing
is
the
very
Religion
,
and
the
ancient
and
later
practice
of
the
Papists
:
Their
Councils
are
cited
for
it
;
and
their
chiefest
and
most
learned
Writers
cited
as
maintaining
the
excommunicating
and
deposing
Kings
to
be
in
the
power
of
the
Pope
,
and
that
in
so
great
a
number
,
in
their
own
words
,
the
very
Pages
accurately
and
fully
cited
;
that
after
a
multitude
that
have
written
on
that
subject
,
he
hath
quite
over-done
them
all
,
and
brought
whole
loads
of
Testimonies
to
prove
it
,
to
be
the
common
doctrine
of
the
Roman
Church
;
so
that
no
man
that
ever
wrote
hath
in
this
done
so
much
to
render
them
unreconcilably
odious
to
all
Kings
and
Magistrates
,
as
this
man
hath
done
;
and
he
hath
given
them
the
deepest
wound
in
point
of
Policy
and
History
that
was
ever
given
them
,
with
as
bitter
and
odious
terms
of
aggravation
:
And
yet
we
that
agree
with
him
in
all
fundamentals
,
and
refuse
(
as
he
dreameth
)
but
a
Ceremony
,
are
worse
,
far
worse
than
they
.
Had
he
only
done
by
us
,
as
he
did
by
them
,
recited
the
words
of
our
Syno●s
and
Professors
,
we
would
contentedly
have
left
all
to
judge
of
our
Confessions
,
and
of
each
particular
Author
,
as
they
deserve
;
and
those
that
are
proved
culpable
to
bear
the
blame
:
But
his
sentence
and
inferences
only
tell
us
,
how
desirable
the
coming
of
Christ
is
to
his
Servants
;
and
how
earnestly
we
should
pray
to
the
Judg
of
the
World
to
come
,
and
to
come
quickly
.
Reasons
why
the
Conformable
Clergy
should
be
desirous
of
their
Brethrens
Ministerial
liberty
,
that
cannot
Conform
,
as
is
now
required
.
1.
YOU
ought
to
be
better
acquainted
with
the
Common
state
of
peoples
Souls
,
and
the
great
necessity
of
Teaching
in
the
Land
,
than
Parliaments
or
Magistrates
can
be
expected
to
be
,
who
converse
not
with
the
people
about
their
everlasting
hopes
,
as
your
calling
bndeth
you
to
do
.
And
you
are
obliged
also
to
a
double
zeal
,
for
the
Kingdom
of
Christ
and
mens
Salvation
;
As
you
still
profess
a
zeal
for
the
Church
,
when
Revenues
,
Power
or
Ceremonies
are
the
things
in
question
.
And
men
that
have
acquaintance
with
the
Common
state
of
Souls
,
cannot
chuse
but
know
,
how
insufficient
they
are
of
themselves
without
help
,
for
so
great
a
work
among
such
multitudes
,
and
what
need
most
Parishes
have
of
more
than
one
(
much
more
of
one
)
.
If
the
Shepherds
themselves
should
either
be
so
ignorant
,
as
to
think
that
their
ignorant
Parishes
need
no
more
help
than
one
man
is
able
to
afford
to
many
thousands
,
or
hundreds
of
Souls
;
and
that
the
labours
of
others
may
be
spared
,
because
that
which
they
do
themselves
is
enough
;
or
if
they
should
be
so
proud
,
and
strangers
to
themselves
,
as
not
be
conscious
of
their
single
insufficiency
,
and
the
defectiveness
of
their
own
endeavours
,
and
their
need
of
help
;
or
if
they
should
have
no
more
care
of
Souls
,
than
to
let
them
be
untaught
,
or
be
deprived
of
such
helps
as
God
hath
provided
for
them
,
rather
than
such
as
we
should
assist
them
;
how
unhappy
will
the
people
be
that
have
such
Pastors
?
and
how
unhappy
will
they
find
themselves
at
last
?
It
will
be
woful
enough
to
be
charged
at
the
last
day
,
with
the
neglect
of
Souls
;
much
more
with
the
hindering
of
their
Salvation
,
or
being
unwilling
that
other
men
should
help
them
.
2.
It
hath
in
all
ages
been
the
way
of
Malignant
enemies
of
Christ
and
Godliness
,
to
hinder
,
silence
or
oppose
the
Preachers
of
the
Gospel
:
Therefore
if
you
do
that
which
such
men
use
to
do
,
you
will
hardly
ever
escape
being
taken
for
such
your selves
by
the
people
.
For
though
you
can
distinguish
your selves
out
of
the
guilt
,
if
you
be
your
own
Judges
,
and
can
say
that
you
silence
not
the
Preachers
of
the
Gospel
,
but
the
Schismaticks
,
the
Nonconformist
,
that
feareth
Oaths
,
and
Subscriptions
,
and
Ceremonies
;
yet
the
Wits
of
the
vulgar
are
too
dull
to
feel
the
strength
of
such
subtile
distinctions
.
If
your
Ax
was
used
but
to
kill
the
Fly
that
sate
on
his
forehead
,
yet
if
the
man
dye
of
the
blow
,
the
foolish
people
will
say
that
you
kill'd
the
Man
.
If
a
High-way-man
take
a
mans
Purse
,
and
say
,
I
took
it
from
him
,
not
because
he
is
an
honest
man
,
but
because
he
is
Rich
,
and
I
am
poor
;
yet
the
gross-witted
people
will
accuse
him
for
robbing
an
honest
man
.
If
you
should
forbid
half
the
Work-men
in
London
to
labour
in
re-building
the
City
,
and
say
you
do
it
not
to
hinder
the
building
,
but
because
they
durst
not
take
the
Corporation-Oath
,
or
use
a
Ceremony
;
yet
the
Citizens
that
cannot
distinguish
,
will
think
that
you
hinder
the
building
for
all
that
.
If
you
would
cashiere
a
considerable
part
of
the
Kings
Army
when
they
should
go
fight
against
the
enemy
,
and
say
you
do
it
only
because
they
refused
to
wear
any
Colours
besides
the
Generals
,
lest
he
should
be
offended
,
when
perhaps
the
Chaplains
impose
other
Colours
on
them
also
of
their
own
,
the
dull-headed
people
would
think
for
all
that
,
that
you
were
enemies
to
the
Kings
service
,
and
should
have
punished
them
otherwise
,
without
punishing
the
whole
Army
of
the
King
.
And
if
the
people
take
you
for
Malignant
Enemies
of
the
Gospel
and
Godliness
which
you
preach
,
they
will
give
you
but
little
comfort
in
your
Ministry
,
and
they
will
receive
but
little
profit
from
it
.
I
speak
not
upon
surmises
,
but
that
which
I
foretold
you
long
ago
,
and
that
which
now
I
have
sad
experience
of
:
Before
I
and
many
hundred
more
were
silenced
,
I
found
my self
capable
of
perswading
my
old
Hearers
to
some
good
opinion
of
you
,
and
to
incline
them
to
come
as
near
you
as
was
possible
:
But
since
then
,
I
have
lost
my
power
in
that
point
:
They
are
more
averse
to
Communion
with
you
than
ever
.
The
name
of
a
Bishop
is
quite
another
thing
in
their
ears
,
than
it
was
before
.
All
the
interest
that
I
have
in
them
,
and
all
the
means
that
I
could
use
,
I
am
confident
will
never
reconcile
them
to
you
more
,
till
your
own
good
works
and
merits
reconcile
them
.
They
had
before
hard
thoughts
and
fears
of
Bishops
,
because
they
heard
how
many
Ministers
they
had
silenced
;
But
when
they
see
and
feel
it
,
their
apprehensions
are
deeper
of
such
matters
than
before
.
And
if
we
talk
to
them
against
experience
and
sense
,
we
talk
in
vain
:
If
we
tell
them
that
you
are
their
Superiors
,
and
must
be
reverenced
;
and
they
say
,
so
are
the
Prelates
and
Inquisitors
to
the
people
of
Spain
;
who
are
worthy
of
fear
,
but
not
of
Love
,
they
think
they
have
answered
us
.
If
we
tell
them
that
you
are
of
the
same
Christian
Religion
with
us
,
and
do
all
that
you
do
for
Order
and
Decency
,
and
preach
the
Gospel
your selves
,
though
you
are
against
our
Preaching
:
If
they
reply
to
us
,
Tell
us
not
of
their
sheep-skins
,
but
see
whether
they
have
not
claws
and
fangs
,
and
see
whether
there
be
no
blood
upon
their
teeth
!
they
think
they
have
silenced
our
Charity
by
the
reply
.
If
we
tell
them
that
you
are
the
Fathers
and
Rulers
of
the
Church
;
and
they
bid
us
see
whether
you
take
not
away
the
Childrens
bread
,
and
give
them
not
a
stone
?
and
whether
the
Churches
Lights
be
not
put
under
a
bushel
?
and
whether
they
are
snuffed
or
put
out
?
We
can
give
them
no
answer
,
which
they
will
take
for
satisfaction
in
spite
of
their
senses
and
experience
.
Of
all
the
people
that
are
and
have
been
against
Bishops
in
my
days
,
I
profess
I
knew
not
one
of
twenty
,
forty
or
an
hundred
,
that
was
against
them
for
their
Order
sake
,
as
the
disputing
Works
sake
:
Alas
,
it
is
not
one
of
an
hundred
that
now
dislike
you
,
that
ever
studied
any
such
controversie
,
whether
Episcopacy
be
Jure
divino
or
not
;
or
whether
they
differ
from
Presbyters
Ordine
vel
Gradu
:
But
when
they
find
their
Ministers
silenced
,
as
Schismaticks
,
and
reviled
as
the
odious
part
of
the
Land
,
whom
they
have
tryed
and
known
by
long
experience
,
to
be
able
,
godly
,
faithful
men
;
this
is
it
that
maketh
them
cry
down
Bishops
.
I
find
among
all
my
sober
acquaintance
,
that
the
name
of
Usher
,
Hall
,
Davenant
,
and
many
more
Bishops
is
venerable
with
them
,
because
they
think
they
were
good
men
.
But
judging
by
experience
,
is
a
disease
that
the
people
will
never
by
all
your
Logick
be
cured
of
:
Their
weakness
is
such
,
that
whatever
flyeth
away
with
the
Chicken
,
they
will
call
a
Kite
,
and
will
not
believe
that
it
was
a
Dove
!
And
whatever
teareth
the
Lambs
,
they
will
call
it
a
Dog
or
a
Fox
,
and
will
not
believe
that
it
was
a
Sheep
.
And
indeed
Malignity
is
so
heinous
a
sin
,
that
no
Christian
should
too
easily
smile
upon
it
.
Sensuality
turneth
a
man
into
a
Beast
;
but
Malignity
into
a
Devil
.
He
therefore
that
would
not
be
accounted
such
,
must
neither
do
as
they
do
,
nor
that
which
is
so
like
it
,
that
none
can
distinguish
them
,
but
those
that
borrow
the
Agents
spectacles
.
If
you
had
only
made
a
Canon
,
that
we
shall
be
silenced
when
ever
we
Preach
Heresie
(
though
you
had
denied
us
a
first
and
second
admonition
)
,
or
else
when
we
Preach
Treason
,
Sedition
,
or
Schism
,
the
people
would
have
justified
you
!
But
if
you
will
say
,
Cross
a
child
▪
or
subscribe
that
we
have
not
mistaken
a
word
in
all
these
three
books
,
&c.
or
else
you
shall
not
preach
the
Gospel
of
Salvation
,
nor
labour
to
save
the
peoples
Souls
,
nor
perswade
them
to
think
on
the
life
to
come
:
they
will
presently
remember
such
Texts
as
these
,
1
Thess.
2.
15
,
16.
They
have
persecuted
us
:
they
please
not
God
,
and
are
contrary
to
all
men
,
forbidding
us
to
speak
to
the
Gentiles
that
they
might
be
saved
,
to
fill
up
their
sins
alway
;
for
the
wrath
is
come
upon
them
to
the
uttermost
,
Acts
4.
2
,
&c.
3.
Experience
assureth
us
,
that
from
the
beginning
of
the
Church
,
to
this
present
day
,
Christ
never
gave
too
many
able
faithful
Ministers
to
his
Church
:
Supernumeraries
of
such
were
never
its
disease
,
nor
the
amputation
of
them
its
cure
.
There
is
still
need
of
the
Lords-prayer
,
Thy
Kingdom
come
;
And
,
Pray
the
Lord
of
the
harvest
to
send
forth
labourers
,
&c.
That
man
is
but
a
Christian
or
a
Pastor
in
jest
,
and
Image
,
and
not
in
earnest
and
reality
,
who
thinketh
that
the
Pastors
now
allowed
are
so
sufficient
for
the
great
employment
of
the
Ministry
,
that
more
are
but
supernumerary
,
and
the
rest
may
be
spared
,
without
any
detriment
to
the
souls
of
men
.
Even
in
the
Apostles
age
of
Miraculous
gifts
,
Dr.
Hammond
thinketh
the
Pastors
were
so
scarce
,
that
every
Episcopal
Church
had
no
more
than
one
Bishop
,
with
some
Deacons
,
without
ever
a
Subject-Presbyter
;
And
that
there
was
de
facto
,
none
of
the
Order
of
subject-Presbyters
in
Scripture-times
,
(
And
so
think
all
the
Presbyterians
too
)
.
And
it
is
a
notorious
truth
,
that
afterwards
the
Presbyters
were
so
low
in
abilities
,
that
publick
preaching
in
the
Church
,
was
mostly
used
by
the
Bishops
only
.
And
many
Countries
have
lost
the
Gospel
for
want
of
Preachers
:
And
wherever
ignorance
and
prophaneness
have
broken
in
upon
the
Church
(
as
the
Greeks
,
Abassines
,
Armenians
,
Moscovites
,
Papists
,
and
too
many
Protestant
Churches
)
,
it
hath
commonly
been
by
the
decay
of
able
,
godly
,
faithful
Pastors
:
And
if
one
City
or
Parish
of
ten
thousand
have
had
too
many
,
their
near
neighbours
have
so
much
wanted
them
,
that
they
could
not
be
esteemed
supernumerary
.
And
in
England
there
are
few
Parishes
which
need
not
helps
,
even
where
the
ablest
men
are
placed
,
much
more
where
—
Is
it
seasonable
then
,
or
doth
it
answer
the
Will
or
Providence
of
to
call
in
so
many
,
when
the
Church
hath
always
had
too
few
?
4.
The
punishment
which
you
inflict
upon
the
Ministers
,
doth
fall
a
thousand
times
more
heavily
on
the
souls
of
the
innocent
people
,
who
without
being
accused
,
or
speaking
for
themselves
in
a
Legal
trial
,
have
so
great
a
penalty
inflicted
on
them
,
as
none
but
a
believer
that
judgeth
of
things
in
reference
to
Eternity
,
is
able
to
estimate
a
right
.
Alas
!
to
the
Preacher
the
suffering
is
small
,
in
comparison
of
the
peoples
!
What
if
they
live
poorly
!
what
if
they
want
house
,
or
clothes
,
or
bread
!
How
small
a
matter
is
that
in
comparison
of
the
want
of
knowledg
and
faith
,
of
grace
and
salvation
?
I
confess
their
sufferings
will
cost
them
dear
that
are
the
true
cause
,
(
when
Christ
condemns
those
that
do
not
relieve
them
)
:
But
to
themselves
it
is
no
such
dreadful
business
:
Nay
if
they
were
but
discharged
in
conscience
from
the
Ministerial
Office
,
most
of
them
might
live
in
much
more
peace
and
plenty
in
the
world
.
There
are
many
other
Callings
to
betake
themselves
to
,
in
which
they
might
live
quietly
,
and
not
be
as
the
Hare
before
the
Hunters
,
pursued
from
place
to
place
with
cryes
,
as
if
they
that
will
imitate
Paul
in
labours
,
must
bear
also
his
reproach
,
as
pestilent
fellows
,
and
movers
of
sedition
among
the
people
;
that
do
contrary
to
the
decrees
of
Cesar
,
and
turn
the
world
upside
down
Yea
,
many
are
already
turned
Physicians
;
and
they
have
better
words
,
and
kinder
usage
.
But
every
man
that
hath
the
eyes
of
a
Christian
in
his
head
,
and
seeth
what
the
people
of
England
,
Wales
,
and
Ireland
are
,
for
members
and
for
quality
,
and
seeth
and
heareth
also
what
Ministers
for
number
and
quality
do
instruct
them
,
doth
know
as
certainly
that
many
hundred
thousand
souls
do
wofully
need
more
Ministerial
helps
,
as
he
knoweth
that
five
hundred
Scholars
do
need
more
than
one
School-master
,
or
five
hundred
sick
men
need
more
than
one
Physician
.
But
O
what
a
plague
is
it
to
the
Church
and
World
,
to
have
Ministers
who
when
they
read
of
the
necessity
of
knowledg
,
holiness
,
and
salvation
,
do
neither
believe
Christ
nor
themselves
!
Argue
not
the
people
into
such
hard
thoughts
of
you
,
as
if
this
were
your
case
,
by
perswading
them
that
it
is
no
matter
whether
their
souls
have
any
more
Ministerial
helps
than
now
is
given
them
.
Either
you
believe
that
where
the
Gospel
is
hid
,
it
is
hid
to
them
that
are
lost
,
and
that
the
cure
of
gross
ignorance
,
hard-heartedness
,
unbelief
,
and
sensuality
,
are
of
necessity
to
salvation
,
or
not
.
If
not
,
deal
openly
,
and
silence
both
your selves
and
us
.
If
yea
,
then
either
you
know
how
these
maladies
abound
in
the
people
,
and
how
much
labour
the
cure
doth
usually
cost
,
or
not
.
If
not
,
then
take
not
on
you
to
be
Pastors
or
English
men
,
or
competent
Judges
of
any
of
the
peoples
cases
and
concernments
,
but
confess
that
these
are
matters
that
you
are
strangers
to
.
But
if
you
do
know
this
,
then
I
need
to
say
no
more
to
you
,
but
to
desire
you
to
fuppose
that
soul-necessities
are
not
the
less
because
men
complain
not
of
them
;
but
greatest
where
there
is
the
greatest
insensibility
and
contentedness
with
them
.
The
Turks
and
Heathens
cry
not
out
for
the
help
of
Christian
Pastors
.
The
worldling
,
drunkard
,
and
fornicator
,
is
most
miserable
,
that
would
have
no
reproof
or
help
.
Suppose
therefore
that
their
necessities
are
instead
of
cryes
,
and
that
you
hear
them
calling
to
you
for
help
:
O
pity
the
many
hundred
thousand
souls
that
are
drowned
in
ignorance
,
unbelief
,
insensibility
,
worldliness
,
and
sensuality
,
that
are
utter
strangers
to
that
life
of
faith
,
and
love
,
and
holiness
,
without
which
none
can
please
or
see
God
;
and
must
quickly
be
converted
and
made
new
creatures
,
or
they
are
lost
for
ever
.
Or
suppose
that
their
necessities
being
their
complaints
,
you
heard
them
expostulating
with
you
for
their
souls
:
O
take
not
from
us
that
means
which
God
by
Nature
and
by
his
Institution
hath
made
so
needful
to
our
salvation
!
Alas
,
our
ignorance
,
and
deadness
,
and
worldly-mindedness
,
and
fleshly
affections
,
are
too
hardly
cured
by
all
the
best
means
and
diligence
that
can
be
used
:
what
shall
we
do
then
,
if
you
deprive
us
of
that
which
we
have
enjoyed
!
Alas
!
say
not
that
the
reading
of
the
Scriptures
,
and
a
few
lifeless
notes
of
a
Sermon
will
serve
turn
:
We
confess
that
it
should
do
so
,
if
our
disease
were
so
light
as
to
need
no
more
;
the
thing
it self
is
good
,
and
every
word
of
God
is
precious
;
but
it
is
the
nature
of
our
disease
to
be
read
asleep
,
and
hardned
in
our
sins
by
the
customary
hearing
of
a
few
good
words
in
a
sleepy
saying
tone
:
It
is
the
skilful
choice
of
pertinent
Truths
,
convincingly
and
clearly
uttered
,
and
closely
applied
with
life
and
seriousness
,
that
our
case
requireth
:
We
confess
,
that
if
a
School-boy
,
or
a
raw
ignorant
youth
from
the
University
,
did
but
read
a
chapter
,
or
say
over
a
less
pertinent
cento
of
good
words
,
we
should
be
moved
and
converted
by
it
.
But
our
disease
is
deadness
,
darkness
and
disaffection
to
holiness
,
to
God
and
Heaven
;
and
liveliness
,
deceit
,
and
love
to
the
world
and
fleshly
things
;
and
without
a
miracle
these
will
not
be
cured
,
nor
our
souls
be
saved
,
without
lively
,
clear
,
and
affectionate
preaching
,
agreeable
to
the
sacred
Truth
delivered
;
nor
without
the
help
of
prudent
conduct
,
and
the
constant
watchfulness
of
tender
love
,
and
the
example
of
a
holy
heavenly
life
.
O
therefore
pity
our
miserable
souls
,
that
must
be
saved
now
by
the
Gospel
of
salvation
,
or
be
damned
to
everlasting
fire
.
You
tell
us
so
your selves
;
and
if
you
would
have
us
believe
you
;
shew
us
that
you
believe
your selves
.
You
speak
for
good
works
,
and
what
better
works
than
the
saving
of
mens
souls
!
And
how
shall
we
hear
without
a
Preacher
?
O
give
us
such
for
number
and
quality
,
as
will
imitate
Paul
,
Act.
20.
that
covet
no
mans
silver
and
gold
,
but
will
teach
us
publickly
and
from
house
to
house
,
day
and
night
with
tears
;
that
will
be
instant
in
season
and
out
of
season
,
reprove
,
rebuke
,
and
exhort
,
with
all
long
suffering
and
doctrine
,
in
meekness
instructing
even
opposers
of
the
faith
,
much
more
the
tender
children
of
him
who
is
the
father
of
mercies
.
Alas
!
we
have
enemies
enow
,
the
Devil
,
and
the
World
,
and
the
Flesh
,
are
enemies
of
our
faith
,
and
holiness
,
and
salvation
;
and
we
are
the
greatest
enemies
to
our selves
:
be
not
you
also
our
enemies
and
destroyers
,
who
call
your selves
our
Pastors
and
our
Fathers
.
Think
what
it
is
for
such
a
multitude
of
souls
to
be
shut
out
of
heaven
for
ignorance
,
unbelief
,
impenitency
and
ungodliness
,
and
to
lye
in
hell
for
ever
;
and
how
little
comfort
it
will
be
to
us
in
our
torments
,
to
be
told
that
the
Order
and
Decency
of
Church-affairs
did
require
it
;
or
that
it
was
necessary
to
preserve
the
interest
of
the
Diocesans
.
O
make
not
such
merchandize
of
our
souls
.
Christ
purchased
them
with
his
blood
:
Do
not
you
sell
them
for
thirty
pieces
of
silver
.
He
scourged
the
buyers
and
sellers
out
of
his
Temple
;
do
not
you
drive
out
the
faithful
Preachers
.
He
overthrew
the
tables
of
the
money-changers
;
do
not
you
overthrow
the
doctrine
,
discipline
,
or
Table
of
the
Lord
.
He
came
from
Heaven
into
flesh
to
seek
and
save
those
that
were
lost
;
do
not
you
contrive
and
labour
to
famish
and
destroy
them
.
He
gave
them
his
flesh
and
blood
for
food
;
do
not
you
devour
their
flesh
and
blood
.
He
preached
in
Ships
,
and
Mountains
,
and
Wildernesses
,
and
Houses
,
to
many
,
and
to
few
;
to
rich
and
poor
,
to
ignorant
women
,
and
the
meanest
and
the
worst
among
the
people
;
do
not
you
think
then
that
to
read
to
us
those
words
which
we
can
every
day
read
at
home
,
or
to
make
a
formal
speech
to
us
once
a
week
,
is
enough
to
cure
such
souls
as
ours
.
There
is
joy
among
the
Angels
of
God
in
heaven
over
one
sinner
that
repenteth
!
O
do
not
you
rejoyce
to
hinder
the
preaching
of
Repentance
unto
thousands
!
Christ
set
up
a
Ministry
,
to
preach
the
Gospel
to
every
creature
under
heaven
,
and
to
teach
them
whatever
he
hath
commanded
,
even
to
the
end
of
the
world
!
Do
not
you
contradict
him
,
and
say
,
Preach
not
!
Kick
not
against
the
pricks
!
Wo
to
him
that
striveth
with
his
Maker
!
Who
hath
hardened
himself
against
him
,
and
hath
prospered
?
The
saving
of
Souls
is
too
good
a
work
for
any
that
is
good
to
strive
against
!
And
Christs
Ministers
are
workers
together
with
him
,
and
not
against
him
.
If
you
take
away
from
our
mouths
the
bread
of
life
,
it
will
be
cold
comfort
,
and
a
poor
relief
to
us
in
our
misery
in
hell
,
to
tell
us
that
they
were
pestilent
fellows
,
and
ringleaders
of
a
sect
,
that
would
have
saved
us
;
that
is
,
that
they
were
not
conformable
to
your
Subscription
,
Oath
and
Ceremonies
.
Suppose
them
to
be
in
the
wrong
,
and
you
in
the
right
!
Why
must
our
Souls
be
left
to
damnation
,
because
our
Teachers
think
that
a
sin
,
which
you
think
you
your selves
have
made
a
duty
?
Shall
not
the
soul
that
sinneth
dye
?
If
they
have
eaten
sowr
grapes
,
why
must
our
teeth
be
set
on
edge
?
If
he
be
mistaken
that
thinks
that
it
is
aggravated
Lying
and
Perjury
which
he
refuseth
,
which
you
say
is
but
a
thing
indifferent
,
yet
Christ
is
not
to
be
blamed
for
that
:
And
why
shall
the
fire
of
his
kindling
be
quenched
,
his
gifts
be
suspended
,
his
Gospel
hindered
,
his
redeemed
one
's
forsaken
,
because
some
of
his
Ministers
were
,
as
you
thought
,
too
fearful
of
offending
him
?
O
hear
these
expostulations
of
miserable
Souls
,
before
you
are
speechless
under
the
Expostulations
of
the
tender
Saviour
of
Souls
?
5.
You
have
other
punishments
enough
,
besides
forbidding
them
to
preach
Christs
Gospel
,
whereby
to
be
revenged
on
Non-conformity
.
Is
their
fearing
an
Oath
a
greater
sin
than
prophane
swearing
?
If
not
,
let
us
pay
at
the
same
rates
for
not
swearing
,
and
for
not
disobliging
all
others
from
a
Vow
,
as
swearers
do
by
the
Law
for
every
Oath
.
And
we
will
not
desire
you
to
execute
the
Laws
as
seldom
on
us
,
as
they
are
executed
on
them
;
which
is
not
,
I
think
,
for
one
Oath
of
Twenty
thousand
?
Or
are
we
worse
than
drunkards
,
or
fornicators
?
If
not
,
punish
us
no
worse
than
they
are
punished
?
Are
we
worse
than
petty
thieves
?
If
not
,
let
us
be
put
in
the
stocks
and
whipt
,
as
Paul
and
Silas
were
▪
so
we
may
but
preach
Christs
Gospel
?
Or
if
we
are
as
bad
as
felons
,
allow
us
our
Clergy
,
and
burn
us
in
the
hand
,
use
us
as
Prin
,
Bastwick
and
Burton
were
used
on
the
Pillory
,
so
you
will
not
hinder
us
from
preaching
to
sinners
,
the
word
of
salvation
.
Or
put
us
in
the
House
of
Correction
,
and
use
us
as
the
Israelites
were
used
in
Egypt
,
rather
than
forbid
us
to
labour
to
save
the
peoples
Souls
?
Can
your
profound
understandings
find
no
way
to
punish
a
man
that
feareth
Lying
,
Perjury
,
and
false
Worship
(
suppose
mistakingly
)
,
which
will
consist
with
such
intermission
and
liberty
as
is
necessary
to
the
doing
of
our
Masters
work
?
The
servants
of
the
King
and
Parliament
are
priviledged
from
arrests
and
molestation
,
which
would
hinder
them
from
their
necessary
duty
:
We
crave
no
impunity
for
our
sins
above
the
basest
subjects
in
the
Land
!
We
will
be
thankful
to
be
under
no
severer
usage
,
than
Colliers
,
and
Bargemen
,
and
Seamen
,
and
begging
Rogues
and
Vagabonds
have
;
yea
constrain
us
to
beg
our
bread
in
rags
from
door
to
door
,
rather
than
restrain
us
from
doing
the
work
to
which
in
our
Ordination
we
are
devoted
,
and
by
the
belief
of
a
life
to
come
,
obliged
.
Have
all
other
faults
more
suitable
punishments
,
save
only
those
of
the
Ministers
of
Christ
?
You
can
punish
your
child
,
without
forbidding
him
to
love
you
or
obey
you
:
you
can
punish
a
School-boy
otherwise
than
by
forbidding
him
to
learn
;
and
a
Master
,
otherwise
than
by
forbidding
him
to
teach
;
and
your
Servant
,
otherwise
than
by
forbidding
him
to
work
;
and
Eighteen
hundred
scrupulous
Physicians
,
otherwise
than
by
forbidding
them
to
help
the
sick
.
Deal
not
worse
with
Christ
and
Souls
.
But
if
still
you
say
,
that
there
is
no
other
way
to
save
mens
souls
from
our
false
doctrine
,
or
false
worship
,
or
any
other
danger
which
our
Ministry
will
bring
upon
them
;
We
still
answer
you
,
Make
Canons
and
Laws
against
false
Doctrine
,
or
against
Seditious
,
Rebellious
,
Schismatical
,
or
other
intollerable
Preaching
,
or
against
Idolatrous
,
or
superstitious
Worship
,
or
against
either
Tyranny
or
omission
of
Church-discipline
,
or
against
a
worldly
,
fleshly
,
idle
,
or
otherwise
vicious
life
;
and
let
us
be
lyable
to
the
penalty
of
those
Laws
,
as
others
are
.
But
the
next
shall
further
answer
this
.
6.
It
is
a
most
certain
thing
that
your
method
will
not
attain
the
Churches
Edification
,
Unity
or
Concord
,
but
is
the
directest
way
to
subvert
all
these
:
No
nor
your
own
establishment
,
or
honour
in
the
world
,
if
that
be
it
which
you
mean
still
,
by
the
Interest
of
the
Church
.
And
why
should
any
men
use
a
means
that
will
subvert
,
and
will
never
attain
his
ends
?
Did
you
know
this
,
you
would
never
chuse
or
use
it
.
But
I
perceive
you
do
not
,
and
for
ought
I
see
you
will
not
know
it
.
I
shall
give
you
those
reasons
that
should
make
you
know
it
,
if
you
have
but
the
understanding
of
ordinary
men
;
supposing
what
is
distinctly
said
in
the
Propositions
.
Every
wise
man
in
the
use
of
means
,
will
both
foresee
the
probable
effect
,
and
fore
resolve
how
far
to
carry
them
on
.
Either
you
think
that
your
silencing
,
and
other
hard
usages
of
the
Ministers
,
shall
convince
and
change
them
,
or
disable
and
destroy
them
.
The
former
I
have
shewed
you
is
a
most
vain
surmise
:
For
,
1.
Kindness
is
more
forcible
to
change
the
judgment
;
than
violence
and
hard
usage
.
This
useth
oftener
to
set
men
in
opposition
to
what
a
hurtful
adversary
reasoneth
for
.
It
is
seldom
that
an
enemies
words
convert
.
Opposition
rather
kindleth
an
opposing
zeal
.
2.
You
may
partly
conjecture
by
your selves
.
If
you
thought
it
were
Lying
,
Perjury
and
false
Worship
which
was
imposed
on
you
,
would
you
change
your
judgment
,
by
threatnings
or
by
punishments
?
There
is
nothing
in
force
to
illuminate
the
mind
.
If
you
say
,
It
will
tame
their
obstinacy
,
and
make
them
hearken
more
to
reason
,
I
answer
as
before
:
It
most
powerfully
exciteth
those
prejudices
and
passions
,
which
hinder
reason
,
though
it
may
promote
hypocrisie
in
some
.
3.
And
experience
telleth
you
and
all
the
world
,
that
you
are
mistaken
:
We
read
the
same
books
out
of
a
prison
,
as
in
it
(
if
there
we
may
have
them
)
:
And
what
abundance
of
Ministers
▪
within
these
ten
years
,
have
come
out
of
long
imprisonment
in
the
same
mind
as
they
went
in
(
yea
much
confirmed
)
.
But
who
can
you
name
that
came
out
convinced
that
his
way
was
wrong
?
How
long
have
they
suffered
,
not
only
poverty
and
reproach
,
but
that
silencing
which
they
account
a
greater
evil
?
And
yet
how
few
are
changed
by
all
this
(
For
the
Novel-Politicians
talk
of
a
hundred
men
that
continue
to
displease
you
,
is
but
a
means
to
tell
the
world
,
how
exactly
your
Actions
and
Historical
Narratives
agree
,
and
what
posterity
must
expect
from
the
later
,
as
well
as
we
from
the
former
)
.
4.
But
if
9
or
10
years
experience
be
too
little
for
you
,
look
back
to
the
experience
of
all
the
world
.
Your
Bishop
Taylor
,
and
many
of
your
own
,
can
tell
you
,
how
opposition
inflameth
the
opposed
party
into
a
greater
zeal
.
5.
In
a
word
,
I
know
not
only
my self
,
but
so
many
of
the
Nonconformable
Ministers
of
England
,
that
I
utterly
despair
that
even
silencing
or
imprisonment
should
change
their
judgments
.
2.
The
next
question
then
is
,
Whether
it
will
make
them
hypocrites
,
and
force
them
to
go
against
their
judgments
?
And
this
I
am
as
confident
it
will
never
do
with
the
most
:
1.
Because
I
know
so
many
of
them
to
be
truer
to
God
and
to
their
Consciences
.
2.
Because
experience
also
long
evinced
this
.
3.
And
so
hath
the
experience
of
former
ages
,
in
such
as
they
:
some
have
still
shrunk
in
a
time
of
suffering
:
But
enow
have
suffered
to
fill
up
such
Volumes
as
Mr.
Fox's
,
and
the
Century-Writers
,
and
many
others
.
4.
And
here
also
I
ask
,
Would
you
do
so
your selves
?
Would
you
do
that
which
you
think
to
be
Lying
,
Perjury
,
renouncing
Reformation
,
&c.
against
your
consciences
,
rather
than
suffer
?
or
would
you
not
?
If
yea
,
you
tell
the
world
what
your
Religion
is
?
If
not
,
judge
by
your
own
course
,
both
now
and
formerly
,
whether
they
or
you
be
liker
to
chuse
sin
before
suffering
.
I
know
not
you
so
well
as
them
;
and
therefore
know
not
what
you
would
do
,
so
well
as
I
,
and
you
,
and
all
the
world
may
know
what
they
will
do
.
5.
And
if
they
were
such
Villains
,
as
to
sell
their
Souls
for
the
safety
of
their
flesh
,
why
should
not
the
same
principle
now
prevail
with
them
,
to
stretch
their
conscience
by
some
distinction
,
and
take
Livings
and
Honour
among
you
with
Conformity
,
instead
of
a
hunted
and
afflicted
state
of
life
?
If
Satan
shall
say
,
Skin
for
skin
,
and
all
that
he
hath
will
a
man
give
for
his
life
:
Let
me
touch
his
body
,
and
I
will
make
him
curse
thee
to
thy
face
;
whereas
now
he
serveth
not
God
for
nought
.
Yet
God
would
support
and
vindicate
the
integrity
of
Job
;
and
though
he
may
fall
into
some
impatiency
,
he
would
not
yet
forsake
his
Master
,
nor
leave
his
integrity
to
the
death
.
3.
The
last
question
therefore
is
,
Whether
their
destruction
will
do
your
work
,
or
not
,
seeing
neither
their
change
of
judgment
,
nor
forsaking
their
consciences
,
is
to
be
expected
by
your
means
?
I
find
that
the
Novel-Politician
is
confident
of
it
,
that
sharp
execution
is
the
way
,
and
would
easily
do
it
:
And
so
are
most
that
write
against
us
,
as
well
as
Bishop
Gunnings
Chaplain
.
But
,
1.
He
speaketh
but
like
one
of
Rehoboams
puny
Councellors
;
contrary
to
all
the
experience
of
the
world
.
I
hope
God
will
give
his
Majesty
wisdom
to
avoid
such
counsels
,
that
would
have
him
make
his
little
finger
heavier
than
Solomons
loyns
.
I
confess
if
the
work
be
to
extirpate
Christianity
it self
,
they
that
will
and
can
follow
it
to
the
height
of
the
example
of
Japon
,
might
imagine
a
possibility
of
the
like
success
.
But
it
cannot
be
done
so
in
England
,
if
there
were
any
that
would
do
it
:
Because
the
body
of
the
Nation
is
of
the
same
Religion
,
as
the
Japonions
were
against
.
Or
if
the
work
were
to
suppress
the
Protestant
Religion
,
the
Inquisition
in
Spain
would
be
a
probable
means
,
where
there
are
but
very
few
to
be
tormented
,
and
the
thing
may
be
done
secretly
in
vaults
,
out
of
the
peoples
sight
and
noise
.
But
for
Protestants
to
destroy
each
other
,
yea
such
and
so
many
as
must
be
so
destroyed
,
and
this
for
the
advancement
of
the
Protestant
interest
,
is
a
course
that
will
not
do
that
work
for
which
it
is
pretended
.
For
,
1.
Blood
was
never
yet
of
light
digestion
:
Nebuchadnezzars
furnace
devoured
the
Executioners
;
and
so
did
Daniel's
Lyons
too
.
God
hath
ever
shewed
himself
a
God
of
Love
,
and
an
enemy
to
the
enemies
of
it
.
Many
are
the
afflictions
of
the
righteous
;
but
God
hath
many
ways
to
deliver
them
out
of
all
.
As
I
said
already
,
who
would
have
thought
that
enow
should
have
escaped
Queen
Maries
Bonefires
to
have
planted
a
Protestant
Church
so
soon
?
Or
so
many
escaped
the
French
Massacre
,
as
so
soon
to
have
made
that
fact
repented
of
,
and
ring
to
the
Odium
of
the
Actors
through
the
world
;
Yea
that
so
many
should
survive
the
Two
hundred
thousand
murdered
in
Ireland
,
as
to
see
so
terrible
a
revenge
:
Yea
that
the
far
greater
Murders
of
the
poor
Waldenses
and
Albigenses
should
be
followed
with
a
resurrection
of
the
witnesses
of
the
truth
,
with
double
advantage
;
and
leave
the
everlasting
odium
of
bloody
cruelties
upon
Rome
;
and
that
the
German-sufferings
should
so
soon
be
revenged
by
the
Swedes
?
Or
that
the
desolations
,
which
for
the
Interim
were
made
among
the
German
Ministers
,
should
so
soon
be
repaired
?
Or
that
the
Prelacy
which
Constantius
,
and
other
Arrian
Emperors
set
up
,
should
so
soon
be
changed
,
and
the
Arrian
cruelties
recorded
to
their
perpetual
shame
?
And
that
the
Vandals
in
Africa
should
but
murder
Ministers
enow
to
kill
themselves
with
the
stroke
:
Or
that
the
true
Persecutions
of
the
Heathen
Emperors
should
but
increase
the
Church
of
Christ
,
and
the
blood
of
Martyrs
should
be
its
seed
?
Or
that
fewer
Nonconformist
Ministers
than
there
be
Counties
in
England
in
1640
,
should
multiply
into
that
number
as
they
did
within
two
or
three
years
?
Or
that
the
Diocesan-Ministers
,
supprest
by
Cromwell
,
should
revive
to
the
strength
that
they
were
in
,
within
three
years
after
his
death
?
Men
may
contrive
,
but
God
will
dispose
:
Caiphas
may
think
that
one
should
dye
for
the
people
,
rather
than
all
the
Nation
perish
;
and
the
fact
may
prove
their
speedy
and
most
dreadful
ruine
.
2.
And
as
blood
cryeth
loud
to
God
for
revenge
,
so
it
usually
maketh
the
actors
so
odious
in
the
world
,
that
men
will
hardly
leave
it
unrevenged
.
There
is
no
hope
that
ever
you
should
be
able
to
extirpate
both
grace
and
good
nature
out
of
the
world
.
There
will
be
some
sparks
of
love
and
humanity
in
the
minds
of
men
,
when
interest
quencheth
them
not
,
when
you
have
done
all
.
And
these
sparks
of
charity
and
humanity
will
make
all
the
actors
of
cruelty
odious
;
and
the
people
will
take
them
for
Bears
and
Wolves
.
Yea
,
if
you
were
able
to
perswade
others
by
your
words
and
books
,
as
you
do
your selves
by
your
interest
and
passions
,
that
we
are
as
very
fools
,
and
disobedient
to
your
Lordships
,
as
you
describe
us
,
yet
most
men
,
and
especially
English
men
,
will
pity
the
suffering
side
,
and
will
think
with
heart-rising
on
the
men
of
blood
.
When
the
Puritans
suffered
,
the
people
pitied
them
,
and
cryed
out
against
the
Prelates
.
When
the
Diocesan
party
suffered
,
the
people
pitied
them
,
and
cryed
out
against
Cromwel
and
those
that
cast
them
out
.
And
now
they
are
turning
about
again
(
tho'
I
know
there
are
many
more
cases
do
concur
)
.
3.
And
God
having
resolved
that
the
memory
of
the
just
shall
be
blessed
,
and
that
the
name
of
the
wicked
shall
●ot
,
and
that
the
greatest
of
the
ungodly
shall
not
be
the
Master
of
Fame
,
nor
any
more
able
to
leave
an
odium
on
the
name
of
the
just
,
than
to
pursue
their
souls
with
malice
into
heaven
;
no
,
nor
so
much
as
to
preserve
their
own
names
from
odium
,
any
more
than
to
keep
their
bodies
from
corruption
.
It
hence
comes
to
pass
,
that
the
very
odor
and
perfume
of
sufferers
names
that
endure
the
wrath
of
man
for
the
sake
of
God
and
conscience
,
doth
so
invite
posterity
to
their
mind
and
way
,
that
multitudes
quickly
rise
up
in
their
steads
.
And
the
loathed
names
of
the
persecutors
of
the
godly
,
doth
make
posterity
shun
their
courses
.
What
a
stink
hath
the
name
of
David
Seton
in
Scotland
,
of
Bonner
of
London
,
and
Gardiner
Bishop
of
Winchester
,
left
behind
?
The
like
I
may
say
of
all
such
men
.
4
Moreover
the
same
reasons
that
prevail
with
us
,
will
prevail
with
others
when
we
are
dead
.
They
will
be
as
fearful
of
lying
,
and
perjury
,
and
of
swearing
Allegiance
to
Church-usurpers
,
as
we
have
been
.
There
will
still
be
a
people
seriously
religious
,
that
are
Christians
in
good
sadness
,
and
really
believe
a
life
to
come
.
There
is
no
hindering
it
;
God
will
have
it
so
,
and
who
can
gainsay
him
?
And
these
men
will
be
as
loth
under
pretence
of
order
and
decency
to
have
Religion
dwindle
into
a
lifeless
form
of
words
and
ceremonies
,
and
to
take
the
chaff
and
straw
for
the
corn
,
as
ever
we
have
been
before
them
.
And
the
History
of
our
sufferings
will
but
animate
them
.
5.
Besides
this
,
1.
While
you
are
doing
your
work
,
you
are
dying
;
you
are
(
alas
!
that
's
the
cut-throat
of
your
comforts
)
but
mortal
men
your selves
;
Bonner
is
dead
,
and
Gardiner
is
dead
;
Guise
is
dead
,
and
D'
Alva
is
dead
.
King
Edward's
Reformation
,
and
Q.
Maries
Persecution
were
both
cut
short
by
the
shortness
of
their
lives
.
When
you
have
destroyed
ten
,
or
twenty
,
or
an
hundred
Ministers
,
and
are
resolving
,
Thus
we
will
use
them
all
;
A
Fever
,
or
an
Apoplexy
,
or
some
other
Messenger
of
an
offended
God
,
doth
stop
you
in
your
course
,
and
call
you
to
judgment
,
and
tell
you
that
when
it
is
too
late
,
which
you
could
not
hear
from
such
as
we
.
Cum
tamen
a
figulis
munitam
intraverit
urbem
.
Sarcophago
contentus
erit
:
Mors
sola
fatetur
,
Quantula
sint
hominum
Corpuscula
—
.
Nature
will
not
suffer
you
long
;
and
Justice
oft
anticipateth
the
time
of
Nature
.
The
strange
Histories
of
Gods
Judgments
are
not
all
fables
.
Nullane
perjuri
capitis
,
fraudisque
nefandae
Poena
erit
?
Juv.
6.
And
sometimes
God
stoppeth
a
Saul
in
his
way
with
greater
mercy
.
And
sometimes
crosses
make
men
melancholy
,
and
retire
from
their
cruel
course
.
Can
you
think
of
two
such
instance
;
as
Dioclesian
and
Charles
the
fifth
,
without
admiration
?
And
oft-times
an
accusing-conscience
beginneth
such
a
hell
on
earth
,
as
interrupteth
the
execution
of
malicious
purposes
.
And
sometimes
the
very
odium
of
the
people
turneth
them
off
with
shame
;
both
which
the
same
Poet
intimateth
,
Sat.
13.
Exemplo
quodcunque
malo
committitur
,
ipsi
Displicet
auctori
,
Prima
est
haec
ultio
,
quod
se
Judice
,
nemo
nocens
absolvitur
,
improbae
quamvis
.
Gratia
fallacis
Praetoris
vicerit
urnam
.
Quid
sentire
putas
omnes
Calvine
,
recenti
De
scelere
,
&
fidei
violatae
crimine
.
And
domestical
afflictions
may
cool
the
fire
of
your
consuming
zeal
!
You
must
not
look
to
be
still
imposing
crosses
,
and
making
crosses
for
your
neighbours
,
and
feel
none
your selves
:
It
may
be
your
great
Patrons
may
dye
,
or
fall
,
or
forsake
you
,
and
then
your
hearts
are
broken
!
It
may
be
death
may
enter
into
your
own
families
,
and
make
you
think
what
blood-thirstiness
doth
tend
to
.
Ut
Vigeant
sensus
animi
,
ducenda
tamen
sunt
Funera
natarum
;
rogus
aspiciendus
amatae
Conjugis
,
&
fratris
,
plenaeque
sororibus
urnae
.
Haec
data
poena
diu
viventibus
,
ut
renovata
.
Semper
clade
domus
,
multis
in
luctibus
,
inque
Perpetuo
maerore
,
&
ingra
veste
senescant
.
7.
And
you
must
consider
also
,
that
if
blood
or
destruction
be
the
means
which
you
trust
to
,
you
must
set
up
a
Shambles
,
or
trade
of
butchery
,
and
make
it
the
profession
of
all
your
lives
:
For
it
is
egregious
folly
to
think
,
that
it
is
but
like
the
fighting
with
an
Army
,
where
all
your
enemies
are
in
sight
before
you
;
and
if
you
conquer
them
,
you
may
kill
them
all
at
once
:
For
they
are
dispersed
all
over
the
Land
;
and
they
cannot
all
,
in
a
little
time
,
be
detected
,
and
fairly
convicted
and
brought
to
execution
:
But
you
must
be
a
long
time
about
the
killing
of
those
that
are
now
in
being
;
And
when
they
are
gone
,
the
Surculi
that
spring
out
of
their
stumps
,
will
in
number
perhaps
exceed
them
,
and
find
you
work
as
long
as
you
live
.
And
then
one
cruel
act
will
seem
to
cause
a
necessity
of
another
,
to
justifie
it
,
and
to
make
sure
work
,
lest
those
that
you
have
wronged
,
or
any
of
their
friends
should
possibly
live
to
see
your
folly
make
you
miserable
(
Therefore
the
Japonians
kill'd
and
tormented
not
only
the
Christians
,
but
their
kindred
,
and
all
the
next
inhabitants
)
.
And
besides
,
when
men
turn
to
so
great
sin
,
God
usually
so
forsaketh
them
,
that
they
cannot
tell
how
to
make
an
end
;
They
thirst
for
blood
,
till
like
Leeches
they
fall
off
with
fulness
:
And
the
more
wickedness
they
do
,
the
more
they
are
disposed
to
do
.
That
you
may
see
I
have
my
boys
School-books
,
though
I
am
driven
from
my
own
,
you
shall
have
some
more
of
Juvenal
:
Mobilis
&
varia
est
fermè
natura
malorum
.
Cum
scelus
admittunt
,
superest
constantia
:
quid
fas
Atque
nefas
tandem
incipiunt
sentire
peractis
Criminibus
;
tamen
ad
mores
natura
recurrit
Damnatos
fixa
,
&
mutari
nescia
:
Nam
quis
Peccandi
finem
posuit
sibi
?
quando
recepit
Ejectum
semel
attrita
de
fronte
ruborem
?
Quisnam
hominum
est
quem
contentum
videris
uno
Flagitio
?
And
verily
there
was
never
any
,
or
many
known
,
that
set
up
this
carnificine
trade
,
the
stink
of
whose
name
did
not
reach
as
far
as
fame
could
carry
it
to
the
ears
of
men
.
And
you
will
tempt
men
not
only
to
think
odiously
of
your selves
,
but
to
suspect
your
cause
that
needeth
such
a
trade
to
keep
it
up
:
Even
Erasmus
had
almost
been
made
a
Protestant
,
by
the
burning
and
tormenting
of
some
Protestants
:
And
Hospitalius
,
Thuanus
,
and
the
whole
tribe
of
those
learned
moderators
in
France
,
were
driven
from
the
extreamer
sort
of
Popery
by
the
extremity
of
their
bloody
cruelties
.
The
nature
of
man
pitieth
and
loveth
chickens
,
and
lambs
and
harmless
loving
creatures
;
and
it
hateth
Foxes
,
Wolves
and
Kites
,
that
live
on
flesh
,
and
devour
those
that
are
better
than
themselves
.
Or
if
you
could
pretend
that
you
had
been
first
abused
your selves
,
and
did
it
in
revenge
,
the
world
will
think
that
you
should
be
revenged
but
proportionably
,
and
that
on
none
but
them
that
did
it
:
yea
revenge
it self
is
a
sign
of
a
weak
,
ignoble
soul
,
that
hath
little
of
a
man
,
and
less
of
a
Christian.
Quippe
minuti
Semper
&
infirmi
est
animi
,
exignique
,
voluptas
Ultio
;
continuò
sic
collige
quod
vindicta
Nemo
magis
gaudet
quam
faemina
;
cur
tamen
hos
tu
Evasisse
putes
,
quos
diri
conscia
facti
Mens
habet
attonitos
,
&
surdo
verbere
coedit
Occultam
quationte
animo
tortore
flagellum
?
Poena
autem
vehemens
,
ac
multo
saevior
illis
Quas
&
Caeditius
gravis
invenit
,
aut
Rhadamanthus
,
Nocte
dieque
suum
gestare
in
pectore
testem
.
Therefore
the
foolish
Ambitious
Idols
,
who
would
fain
be
like
to
God
in
power
,
will
yet
pretend
,
that
they
would
be
like
him
also
in
Love
and
Mercy
!
And
Nero
will
not
disdain
to
read
Seneca
de
clementiâ
,
&
de
Irâ
.
They
would
have
power
to
do
as
much
mischief
as
you
can
imagine
;
but
they
say
they
would
not
use
it
,
but
affright
men
by
it
into
the
obedience
of
their
wills
.
Et
qui
nolunt
occidere
quenquam
Posse
volunt
.
But
as
the
power
breeds
fear
,
so
usually
fear
breedeth
hatred
.
Though
,
I
confess
,
it
is
not
possible
to
have
a
sufficient
Power
to
do
good
,
without
a
Power
to
do
some
hurt
.
8.
And
then
the
whole
Countrey
will
take
notice
how
many
worse
men
you
leave
alive
,
which
will
increase
the
odium
;
and
make
them
look
on
you
but
as
the
enemies
of
mankind
,
and
of
all
virtue
and
civility
:
or
as
the
seed
of
the
Serpent
,
that
have
an
enmity
to
the
Womans
seed
:
They
will
call
you
by
the
name
of
Cainites
,
when
they
see
the
blood
of
your
brother
Abel
,
while
evil
workers
still
survive
.
When
such
as
Ames
,
Baine
,
Bradshaw
,
Hildersham
,
Dod
,
&c.
yea
as
Hooker
,
Bilson
,
Jewel
,
&c.
are
hanged
(
which
must
be
done
if
you
will
extend
the
punishment
to
all
Nonconsormists
)
,
the
people
will
take
notice
,
that
thousands
of
fornicators
,
drunkards
,
ignorant
sots
,
and
sensless
Atheists
are
suffered
to
live
in
peace
!
And
do
you
not
know
what
they
will
say
and
think
of
you
upon
such
observations
?
They
will
say
,
If
these
Learned
,
holy
,
faithful
Preachers
would
but
have
turned
drunken
sots
,
they
might
have
scaped
your
jaws
as
such
have
done
.
As
the
forecited
Poet
mockt
at
Cicero's
,
O
fortunatam
,
natam
me
Consule
Romam
,
Antoni
gladios
potuit
contemnere
si
sic
Omnia
dixisset
:
ridenda
poemata
malo
,
Quam
te
conspicuae
divina
Philippica
famae
—
.
If
these
Preachers
would
have
talkt
a
little
half
sense
,
and
read
a
cold
Oration
,
and
lived
like
those
that
have
little
to
do
with
God
and
Heaven
,
and
would
save
men
by
a
charm
of
words
and
shews
,
without
this
serious
Godliness
and
Christianity
,
they
might
have
had
countenance
and
maintenance
,
and
as
much
honour
as
such
men
as
these
can
put
upon
them
:
But
judicious
,
serious
,
hearty
Godliness
is
intolerable
to
all
the
fleshly
tribe
,
whose
mind
neither
is
nor
can
be
subject
to
the
Law
of
God
,
to
which
their
interest
and
disposition
hath
an
enmity
.
Eloquium
ac
famam
Demosthenis
aut
Ciceronis
Incipit
optare
,
&
totis
quinquatribus
optat
,
Quisquis
adhuc
uno
partam
colit
asse
Minervam
,
Quem
sequitur
custos
Augustae
vernula
capsae
:
Eloquio
sed
uterque
perit
orator
:
utrunque
Largus
&
exundans
letho
dedit
ingenii
fons
:
Ingenio
manus
est
,
&
cervix
caesa
,
nec
unquam
Sanguine
Causidici
maduerunt
nostra
pusilli
.
9.
But
especially
forget
not
,
that
the
number
of
Nonconformists
in
England
is
so
great
,
that
it
will
weary
the
hangman
to
dispatch
them
;
or
Executioners
enow
will
scarce
be
found
:
For
what
if
you
hang
a
Thousand
or
Eighteen
hundred
Ministers
,
you
cheat
your selves
(
as
you
have
wilfully
long
done
)
if
you
think
that
you
are
ever
the
nearer
your
ends
:
For
the
people
are
more
averse
to
your
Conformity
,
than
most
of
the
Ministers
are
;
and
they
are
hardlier
kept
to
the
rules
of
Patience
and
Charity
to
those
that
destroy
them
;
and
they
will
chuse
Teachers
and
Pastors
out
of
the
best
qualified
of
the
people
that
survive
,
and
will
not
lay
down
the
worshipping
of
God
according
to
their
consciences
,
though
they
were
used
for
it
as
Daniel
was
,
for
praying
thrice
a
day
openly
in
his
house
,
contrary
to
the
Law
.
And
these
new
Pastors
perhaps
will
have
less
moderation
than
the
old
:
And
thus
you
will
be
troubled
with
a
succession
of
dissenters
.
10.
And
suppose
(
as
it
is
not
improbable
)
that
one
half
of
the
people
,
and
some
of
the
Pastors
,
should
be
constrained
to
Conformity
,
your
Icabod
hath
told
you
in
his
Groans
what
they
will
do
.
Their
judgments
would
not
be
changed
,
but
they
would
only
stretch
their
Consciences
to
take
your
Oaths
and
Subscriptions
with
their
own
interpretation
,
contrary
to
the
plainest
sense
(
as
abundance
do
who
now
Conform
)
.
And
these
men
will
do
more
against
you
than
the
open
Nonconformists
,
being
abler
to
supplant
you
,
as
being
nearer
to
you
;
As
the
Conformable
Westminster-Assembly
did
;
and
the
Conformable
long
Parliament
;
and
,
as
Heylin
thinks
,
Abbot
and
the
Puritan
Bishops
and
Clergy
did
by
Laud
and
his
party
.
11.
Those
that
survive
(
as
thousands
will
do
when
you
have
done
your
worst
)
will
take
their
first
opportunity
,
to
shew
their
sense
of
your
horrid
inhumanity
,
with
far
greater
animosity
,
than
if
you
had
never
tasted
blood
;
and
your
cruelties
will
but
be
the
fewel
of
their
fiercer
opposition
.
12.
And
there
are
some
hypocrites
,
no
doubt
,
among
those
that
will
suffer
by
you
,
who
are
carried
on
by
a
self-conceited
zeal
:
And
these
may
be
tempted
by
your
extremities
to
break
out
into
Treasons
,
Seditions
and
Rebellions
;
The
truly
wise
and
godly
will
not
:
But
all
that
are
against
you
,
are
not
such
:
Nay
you
your selves
,
I
suppose
,
think
that
few
of
them
are
such
.
And
if
oppression
may
▪
make
a
wise
man
mad
,
no
wonder
if
it
make
weak
foolish
people
and
hypocrites
mad
:
and
then
you
know
that
one
Felton
may
end
the
Great
Duke
of
Buckingham
.
Because
we
abhor
the
thoughts
of
such
villanies
,
we
would
not
have
you
lay
such
temptations
on
men
,
as
you
are
not
able
to
bear
your selves
.
If
a
little
worldly
wealth
and
greatness
could
tempt
you
to
think
that
you
do
God
service
when
you
kill'd
his
Servants
,
why
should
you
think
that
among
many
thousands
,
there
will
no
hypocrites
be
found
,
that
will
break
Gods
Laws
to
save
themselves
by
sinful
means
?
You
know
how
deeply
the
principle
of
self-preservation
is
planted
in
nature
;
and
what
need
there
is
of
considerable
grace
,
to
make
men
patiently
resign
their
lives
,
when
they
think
they
are
taken
away
injuriously
.
If
Peter
in
fear
might
deny
his
Master
,
and
all
the
disciples
forsook
him
and
fled
,
an
hypocrite
may
be
tempted
to
a
sinful
defence
against
his
persecutors
.
I
do
hereby
warn
all
men
that
they
take
heed
of
such
temptations
,
and
plead
not
Nature
against
the
Laws
of
Grace
;
and
that
they
not
only
live
,
but
dye
in
honouring
their
Rulers
whatsoever
they
suffer
by
them
;
and
say
not
as
the
Poet
that
lived
among
Heathenish
impatience
:
Ad
generum
Cereris
sine
caede
&
vulnere
pauci
Descendunt
Reges
,
&
siccâ
morte
Tyranni
.
The
true
fear
of
God
will
teach
men
to
live
and
dye
in
patience
.
But
while
you
your selves
think
that
those
that
you
afflict
are
wicked
,
and
know
that
cruelty
is
the
most
powerful
temptation
to
sinful
self-defence
,
do
you
think
that
you
will
be
innocent
by
such
temptations
?
What
if
it
were
felony
to
cry
!
Were
he
innocent
that
would
scourge
men
,
women
and
children
till
they
bleed
,
and
then
call
out
for
Justice
against
the
felons
that
cryed
?
Some
men
will
think
that
your
cruelties
are
of
purpose
to
constrain
or
tempt
some
hypocrites
into
seditious
words
or
deeds
,
that
you
may
have
matter
to
accuse
the
rest
of
.
Rehoboams
young
Counsellors
,
in
my
opinion
,
could
not
justifie
themselves
from
the
guilt
of
all
the
sufferings
of
that
King
,
by
saying
,
It
was
the
rebellious
ten
Tribes
that
did
forsake
him
:
It
was
an
unhappy
proof
of
their
own
Loyalty
,
to
be
the
Counsellors
of
so
great
a
temptation
.
We
hate
Rebellion
and
Treason
so
much
more
than
such
as
these
,
that
we
would
not
have
you
say
,
The
King
shall
have
no
Loyal
Subjects
that
will
not
lay
down
their
lives
to
shew
their
Loyalty
:
He
that
striketh
the
flint
,
is
guilty
of
the
fire
:
He
that
will
kill
,
or
banish
,
or
undo
men
for
nothing
,
to
try
if
he
can
find
any
among
them
all
that
loveth
his
life
better
than
his
Loyalty
or
Subjection
to
Superiors
,
that
he
may
prick
him
forward
to
Sedition
by
torments
,
will
prove
no
Loyal
Subject
himself
at
last
.
I
remember
a
person
of
Quality
,
more
great
than
good
,
was
reported
to
assault
a
Farmers
house
,
to
have
defiled
his
daughters
:
But
the
door
being
bolted
,
and
no
threats
would
open
them
,
one
of
his
company
bid
him
throw
drown
the
Hive
of
Bee's
in
the
Garden
in
revenge
:
The
Bees
,
when
the
Hive
was
broken
down
,
had
almost
stung
the
great
man
and
his
company
to
death
.
If
the
question
was
,
Whether
the
owner
or
the
Bees
must
be
accused
of
the
crime
?
I
can
only
say
,
that
the
Counsellor
was
not
innocent
.
And
if
a
Thief
should
break
into
a
Bishops
house
,
and
bind
his
Servants
,
and
set
a
Pistol
to
the
breast
of
one
,
and
bid
him
disclose
his
Lords
money
,
and
he
should
dye
rather
than
be
guilty
of
disclosing
it
,
and
all
the
rest
should
dye
save
one
,
and
that
one
should
confess
to
save
his
life
;
I
do
not
think
it
would
be
congruous
for
him
that
did
affright
him
to
it
,
to
say
,
I
am
innocent
(
though
perhaps
he
took
not
the
gold
himself
)
;
so
he
that
should
by
cruelties
tempt
men
to
such
a
wicked
act
as
Felton
or
Card.
Betons
executioners
used
,
would
not
be
found
the
truest
friend
to
Peace
or
Government
.
13.
If
you
say
,
We
will
not
hang
or
burn
,
but
banish
them
:
I
answer
,
so
were
some
fugitives
exiled
in
Q.
Maries
days
,
who
yet
soon
returned
to
head
the
Diocesan
Churches
of
England
.
And
those
few
of
the
Clergy
that
fled
from
Cromwell
,
returned
to
see
revenge
upon
Usurpers
.
And
what
stricter
Laws
would
you
have
both
for
banishment
and
death
,
than
is
made
here
against
the
Romish
Priests
?
and
yet
they
live
in
peace
among
us
.
Banished
men
are
alive
,
and
are
exasperated
;
and
your
guilt
will
make
you
think
that
you
are
not
safe
from
them
till
they
are
dead
.
Amesius
at
Franekera
did
more
service
to
the
Church
of
God
,
and
more
disservice
to
the
English
Diocesans
,
than
Ames
at
Cambridg
did
.
Some
have
banished
themselves
for
an
opportunity
by
writing
to
do
the
more
against
their
adversaries
,
and
said
,
Difficile
est
satyram
non
scribere
:
Nam
quis
iniquae
Tam
patiens
urbis
?
Tam
ferreus
ut
teneat
se
?
Si
natura
negat
,
facit
indignatio
versum
—
—
Quando
artibus
,
inquit
,
bonestis
Nullus
in
urbe
locus
,
nulla
emolumenta
laborum
;
Res
hodie
minor
est
quam
fuit
,
atque
eadem
cras
Deteret
exiguis
aliquid
,
proponimus
illuc
Ire
satigatus
,
ubi
Daedalus
exuit
alas
Dum
nova
Canities
;
dum
prima
&
recta
senectus
,
Dum
superest
Lachesi
quod
torqueat
,
&
pedibus
me
Porto
meis
,
nullo
dextram
subeunte
bacillo
Cedamus
patriâ
:
Vivant
Arturius
istic
Et
Catulus
:
maneant
qui
nigrum
in
Candida
vertunt
.
I
think
this
much
,
with
what
is
said
in
the
Propositions
,
may
satisfie
men
that
are
willing
to
understand
,
that
your
way
will
never
attain
the
peace
and
concord
of
the
Churches
,
nor
in
likelihood
your
own
ends
;
1.
Either
by
changing
mens
judgments
.
2.
Or
bringing
them
to
conformity
against
their
judgments
.
3.
Or
by
destroying
them
.
Nay
,
that
it
is
the
most
destructive
course
to
all
good
ends
that
you
can
take
.
And
I
may
add
,
that
if
you
should
banish
them
,
the
worth
which
they
carry
with
them
(
as
in
Amesius
his
instance
)
will
shine
where
they
come
;
and
their
honour
will
be
your
shame
:
for
men
are
naturally
(
and
not
without
cause
)
inclined
to
think
them
to
be
extreme
bad
men
,
by
whom
men
so
good
,
and
learned
,
and
unblamable
,
do
so
much
suffer
.
And
methinks
you
of
all
men
should
not
be
guilty
of
so
much
self-denial
,
as
to
contemn
your
Reputation
in
all
other
Countreys
,
and
not
to
care
how
odious
your
Names
are
to
others
,
and
to
posterity
,
so
be
it
you
hear
not
their
words
your selves
(
of
which
more
anon
.
)
But
here
I
would
insert
an
humble
request
to
my
silenced
brethren
,
that
they
will
study
,
and
pray
,
and
labour
so
diligently
,
and
live
so
holily
and
innocently
,
that
whithersoever
they
be
driven
,
their
light
may
shine
to
the
glory
of
their
Lord
,
and
the
service
of
his
Church
;
and
that
they
would
not
disgrace
their
silencers
and
afflicters
by
hard
words
,
but
by
eminent
knowledg
and
holiness
:
and
they
shall
find
that
this
splendor
of
their
worth
will
speak
more
for
them
,
and
against
those
that
hate
them
,
than
all
our
apologies
will
do
.
I
will
here
,
to
this
purpose
,
cast
in
a
brief
History
both
for
your
afflicters
sake
and
yours
.
It
is
the
occasion
of
the
translation
of
Philosophy
from
Greece
unto
the
Saracene
Arabians
,
as
it
is
recorded
by
Caelius
August
.
Curio
Histor.
Saracen
.
l.
2.
and
out
of
him
by
Hornius
Hist.
Philos.
l.
4.
p.
287
,
288.
Mamunus
their
Califf
,
or
King
,
was
a
great
lover
of
learning
;
in
whose
time
there
was
among
the
Greek
Christians
one
Leo
a
Bishop
of
Thessalonica
,
who
for
differing
from
those
in
power
in
the
controversie
about
Images
,
which
then
troubled
the
Churches
,
was
driven
from
his
flock
;
and
coming
to
Constantinople
,
he
lived
in
a
poor
cottage
privately
;
but
being
a
most
excellent
Philosopher
,
taught
many
in
his
private
School
;
so
that
many
excellent
Philosophers
went
out
of
it
in
a
little
time
:
Among
whom
one
young
man
was
taken
prisoner
by
the
Saracens
in
the
Wars
,
who
being
excellent
in
Geometry
,
fell
into
the
hands
of
a
great
man
,
by
whom
his
fame
was
brought
to
the
King
;
who
trying
him
,
and
finding
him
to
excel
all
his
Philosophers
,
must
know
who
was
his
Master
.
He
told
him
,
one
Leo
,
a
man
that
was
frowned
into
obscurity
and
poverty
,
but
a
most
excellent
Philosopher
.
The
King
Mamumus
was
so
inflamed
with
a
desire
of
Leo
,
that
he
presently
wrote
to
him
,
and
offered
him
all
the
Honour
and
Riches
that
he
could
desire
,
so
he
would
but
come
to
him
.
Leo
shewed
the
Letters
to
the
Emperor
at
Constantinople
;
whereupon
the
Emperor
not
willing
that
such
an
honour
should
pass
to
his
Enemy
,
gave
him
License
to
teach
in
publick
.
King
Mamumus
despairing
of
Leo
,
sendeth
important
Letters
to
the
Emperor
to
beg
Leo's
presence
but
a
little
while
,
professing
that
he
would
have
come
with
the
request
himself
,
but
that
the
Government
of
a
fierce
sort
of
people
detained
him
.
Hereupon
the
Emperor
coming
to
know
his
worth
,
and
how
his
own
Honour
was
interessed
in
the
business
,
restored
Leo
to
his
Bishoprick
,
and
had
him
in
great
honour
,
and
gave
him
great
Riches
.
And
Mamumus
not
obtaining
his
desires
,
wrote
many
of
his
difficulties
as
Questions
to
Leo
,
and
so
procured
some
of
his
instructions
in
Writing
,
by
way
of
answer
,
to
his
great
satisfaction
.
And
this
is
noted
as
the
introduction
of
Learning
into
that
Countrey
,
which
since
Mahometanism
hath
famished
.
O
that
we
were
all
such
,
that
our
worth
might
be
our
apology
!
and
O
that
those
who
think
it
their
interest
to
afflict
such
,
and
suppress
them
,
and
render
them
odious
to
the
world
,
did
better
understand
their
own
interest
,
and
know
on
whom
the
dishonour
will
redound
at
last
!
which
I
wish
not
to
befall
them
,
but
wish
them
to
prevent
.
7.
If
you
could
procure
Uniformity
by
the
means
of
violence
,
it
must
be
both
got
and
kept
up
at
dearer
rates
than
the
thing
is
worth
.
1.
Uniformity
must
be
purchased
at
the
loss
of
Unity
.
If
Violence
drive
mens
bodies
nearer
together
,
it
will
make
the
heart-separation
much
wider
.
Christ
hath
said
,
that
by
this
shall
all
men
know
that
ye
are
my
disciples
,
if
ye
love
one
another
:
but
not
,
By
this
,
if
ye
all
swear
obedience
to
the
Bishops
,
or
subscribe
that
their
Writings
are
infallible
;
or
if
ye
use
the
same
Liturgy
,
Cross
,
or
Ceremonies
.
Our
salvation
lyeth
more
on
our
unity
in
Faith
and
Love
,
than
in
our
uniformity
in
things
unnecessary
.
And
that
is
the
most
prosperous
state
of
the
Church
,
in
which
mens
salvation
is
most
promoted
.
He
that
loveth
not
his
brother
whom
he
seeth
daily
,
loveth
not
God
whom
he
never
saw
.
And
he
that
hateth
his
brother
,
is
a
manslayer
;
and
no
manslayer
hath
eternal
life
abiding
in
him
;
and
violence
and
cruelty
are
the
great
and
known
destroyers
of
Love
.
He
that
saith
as
some
,
Let
them
hate
,
so
they
fear
;
doth
shew
that
he
hateth
God
and
man
,
and
will
prove
the
greatest
hater
of
himself
at
last
.
2.
You
will
wrong
the
King
and
Kingdom
by
depopulation
,
and
weaken
it
so
,
that
it
may
become
not
only
the
scorn
of
our
common
enemies
,
but
their
prey
.
For
ought
I
can
discern
,
you
that
have
despised
my
predictions
of
that
kind
,
have
encreased
the
number
already
manifold
of
those
that
dislike
you
and
your
way
.
And
if
your
self-conceitedness
and
unskilfulness
shall
first
make
most
of
the
Kings
subjects
distast
you
,
and
then
your
cruelty
shall
suggest
that
they
must
be
punished
till
they
love
you
,
or
be
destroyed
for
disliking
you
,
this
will
be
but
like
the
work
of
unhappy
Surgeons
,
that
must
cut
off
the
limb
,
because
they
have
themselves
made
the
wound
uncurable
.
Believe
it
,
the
hanging
or
banishing
of
a
few
hundreds
or
thousands
,
will
not
do
your
business
,
but
make
it
worse
(
I
told
you
so
long
ago
as
to
silencing
,
and
you
would
not
believe
it
)
;
nay
,
it
will
make
it
incomparably
worse
:
And
if
you
banish
or
kill
all
that
are
against
you
,
Land
will
be
very
cheap
,
and
Houses
cheaper
;
and
others
will
call
that
Solitude
,
which
you
call
concord
,
uniformity
,
and
peace
.
And
our
unity
will
be
like
theirs
in
Moldavia
and
Walachia
.
And
who
shall
compensate
the
Kings
damage
?
3.
And
Foreign
Churches
and
posterity
will
be
brought
by
it
to
so
great
a
hatred
of
Prelacy
,
that
they
will
never
be
reconciled
to
it
more
,
but
prefer
a
poor
and
humble
Ministry
.
And
indeed
it
is
already
so
known
by
its
fruits
,
that
I
am
much
in
doubt
,
the
experience
of
it
will
alienate
the
people
from
that
Primitive
lawful
Episcopacy
which
I
would
have
them
to
desire
.
They
say
already
,
Give
us
the
old
,
honest
,
humble
,
serious
Puritans
,
that
lived
not
upon
Gold
and
Worldly
greatness
,
and
cherished
not
mens
sins
,
that
they
might
cherish
them
.
Fruatur
vocibus
obscaenis
omnique
libidinis
arte
,
Qui
Lacedomonium
Pytismate
lubricrat
orbem
,
Namque
ibi
fortunae
veniam
damus
(
alea
turpis
,
Turpe
&
adulterium
mediocribus
)
:
haec
eadem
illi
.
Omnia
cum
faciant
Hilares
,
nitidique
vocantur
.
Juv.
I
suppose
you
know
how
much
it
alienateth
men
from
Popery
,
that
their
Religion
must
be
fed
,
and
live
by
blood
;
yea
by
precious
blood
.
Some
of
you
have
written
your
wishes
,
that
the
course
had
been
followed
,
which
was
begun
in
the
days
of
Whitgift
and
Bancroft
,
when
divers
Nonconformists
were
hanged
:
And
some
have
written
,
that
it
was
not
for
Religion
,
but
for
Treason
.
As
for
Hacket
and
Coppinger
,
it
's
known
they
were
crackt-brain'd
men
,
pretending
to
be
sent
to
judge
the
World
,
whom
the
Nonconformists
condemned
:
which
Bancroft
himself
in
part
confesseth
.
And
whereas
Dr.
Sutliffe
conjectured
that
Cartwright
was
privy
to
all
:
Mr.
Simeon
Ash
gave
me
a
Manuscript
,
supposed
to
be
Mr.
Cartwrights
own
writing
,
fully
confuting
that
accusation
.
And
as
for
the
rest
,
it
's
true
that
the
Bishops
then
laboured
by
exposition
of
a
Law
to
make
Treason
by
consequence
of
that
which
was
spoken
against
themselves
:
But
it
will
be
long
ere
the
confutation
of
that
is
well
answered
,
which
is
written
by
some
one
learned
in
the
Law
,
called
,
A
Petition
to
her
Majesty
,
&c.
And
what
the
same
Author
saith
(
Pag.
25.
)
of
that
Pious
man
Mr.
Udal
,
will
by
others
(
and
perhaps
one
day
by
your
consciences
)
be
thought
on
with
respect
to
the
2000
silenced
Ministers
of
late
,
and
the
many
that
have
dyed
in
and
by
imprisonment
,
and
much
more
of
so
many
,
as
if
you
prosecute
what
you
have
begun
,
you
must
destroy
.
His
words
are
,
That
the
Bishops
should
be
so
unnatural
as
to
seek
the
life
of
a
right
,
godly
and
faithful
Preacher
of
the
Gospel
,
I
mean
Mr.
Udal
,
to
whom
Life
was
offered
if
he
would
take
his
Oath
,
that
he
did
not
make
a
book
whereof
he
was
supposed
to
be
Author
.
A
rare
example
;
that
a
man
should
be
known
standing
at
a
bar
,
shackled
in
bolts
(
but
quaere
quo
jure
?
)
and
coupled
with
a
murderer
,
whose
conscience
was
thought
so
faithful
and
sound
by
the
Judg
himself
,
that
he
would
not
swear
falsly
to
gain
his
life
.
(
He
had
not
learnt
some
mens
rules
for
expounding
Oaths
)
:
Nor
loved
his
life
so
well
as
some
men
do
a
Benefice
)
.
But
were
no
worse
men
suffered
?
8.
You
may
have
all
that
is
truly
desirable
,
and
to
be
expected
in
this
world
,
as
necessary
to
Unity
and
Concord
,
to
Order
and
Decency
,
and
to
your
own
honour
,
accomplished
ten
thousand
times
easilier
,
surer
and
better
,
by
obvious
,
honest
,
lawful
means
.
God
never
putteth
men
upon
such
bloody
and
desperate
courses
as
some
advise
:
It
is
no
necessity
of
Gods
making
that
is
pleaded
for
such
means
,
but
of
their
own
sinful
making
,
or
false
imagining
.
God
never
wanteth
lyes
or
cruelty
to
his
service
or
glory
.
They
are
usually
wicked
selfish
ends
(
whatever
is
pretended
)
,
for
which
men
chuse
and
use
such
means
:
Or
if
the
ends
were
never
so
good
,
they
will
not
justifie
such
means
;
nay
good
ends
will
condemn
them
as
contrary
,
incongruous
,
and
destructive
.
But
when
there
are
easie
,
suitable
and
honest
means
enow
at
hand
,
the
choice
of
such
as
are
forementioned
,
beseemeth
none
but
those
whose
design
is
to
destroy
.
If
you
say
,
What
be
those
means
?
They
are
easily
told
you
;
but
your
little
self-interests
will
not
give
you
leave
to
think
them
tolerable
.
I
shall
tell
you
more
particularly
anon
.
I
will
now
speak
but
of
the
generals
.
Quest.
1.
What
if
you
would
learn
of
the
Holy
Ghost
to
impose
no
other
than
Necessary
things
?
Act.
15.
What
if
you
had
the
patience
to
endure
the
Apostolick
Primitive
way
of
Discipline
and
Worship
,
and
suffered
men
to
go
to
Heaven
in
the
same
way
as
the
Apostles
and
Christians
of
those
times
did
?
What
if
you
kept
all
that
Wisdom
to
your selves
,
in
which
you
excel
the
Apostles
,
and
put
no
more
upon
the
Churches
than
they
did
?
Would
the
inconveniences
of
this
weigh
down
the
mischiefs
which
are
now
upon
the
Churches
throughout
the
world
by
the
contrary
course
?
Let
not
your
passion
make
you
run
away
with
a
conceit
of
an
intollerable
conclusion
,
and
say
I
would
reduce
you
to
the
Primitive
poverty
or
persecution
:
No
,
I
talk
not
of
matters
extrinsick
to
Discipline
and
Worship
(
for
faith
we
will
yet
suppose
we
are
agreed
in
)
,
I
suppose
you
think
not
that
Poverty
or
Riches
are
parts
of
the
instituted
worship
of
God
.
I
am
as
far
from
expecting
that
you
should
consent
to
be
as
poor
and
persecuted
as
the
Apostles
,
as
that
you
should
be
as
good
as
the
Apostles
.
Those
that
you
have
to
do
with
,
believe
that
the
Scripture
hath
more
exactly
determined
how
God
will
be
worshipped
,
than
h●w
much
a
year
shall
be
the
Revenues
of
a
Bishop
.
We
meddle
not
with
your
Lands
or
Lordships
(
whatever
our
own
opinion
be
of
such
matters
)
:
Though
we
are
ambitious
of
your
higher
and
wealthier
condition
,
yet
we
neither
envy
it
,
nor
think
it
our
duty
to
diminish
your
wealth
.
But
the
question
is
,
If
you
let
men
worship
God
,
without
any
more
yokes
or
burdens
than
Christ
and
his
Apostles
laid
upon
the
Churches
,
what
harm
would
it
do
?
Did
they
then
want
any
needful
uniformity
?
Did
they
not
pray
decently
without
a
Surplice
?
Did
they
not
baptize
decently
without
the
Cross
?
If
you
say
,
that
they
had
their
rites
of
decency
then
,
though
not
the
same
that
we
have
now
:
I
answer
,
Impose
no
other
than
they
imposed
:
Leave
those
free
which
they
left
free
.
Though
you
think
your
own
to
be
better
than
theirs
,
so
do
not
all
Christians
:
If
it
be
mens
infirmity
to
think
that
the
Scripture-rites
are
better
than
yours
,
yet
what
harm
will
it
do
you
to
bear
with
that
infirmity
?
What
if
you
required
no
more
Oaths
of
obedience
to
the
Bishops
,
than
the
Apostles
required
to
themselves
,
or
to
any
Pastors
of
the
Church
?
What
if
you
required
no
Subscription
to
any
thing
as
certain
truth
,
but
only
to
the
infallible
Oracles
of
the
Spirit
?
Nay
the
Apostles
required
not
any
to
subscribe
to
all
the
books
of
Sacred
Scripture
,
but
only
to
receive
them
in
general
as
the
Doctrine
of
Christ
and
the
Holy
Ghost
;
and
they
culled
out
the
few
necessary
Articles
of
the
faith
,
as
the
matter
of
a
necessary
particular
profession
.
I
will
tell
you
what
good
these
things
will
do
,
and
do
you
tell
me
what
harm
they
will
do
,
and
let
the
good
and
hurt
be
well
compared
.
1.
It
would
either
Unite
all
Christians
,
or
make
their
Union
an
easie
thing
,
as
soon
as
the
minds
of
men
were
prepared
for
it
.
All
Christians
are
agreed
that
the
Holy
Scriptures
are
infallible
;
All
Christians
are
not
agreed
that
your
three
books
are
infallible
:
Therefore
all
Christians
may
easilier
unite
in
their
subscription
or
belief
of
the
Scriptures
,
than
of
your
three
books
.
Perhaps
you
will
say
,
that
it
will
not
unite
us
with
the
Papists
,
nor
with
any
that
require
more
.
I
answer
,
We
shall
be
so
far
united
,
as
that
they
will
approve
of
all
our
Religion
,
though
we
approve
not
of
all
theirs
?
For
they
confess
the
truth
of
all
our
Canonical
Scriptures
;
and
confess
that
all
things
universally
necessary
to
salvation
are
contained
in
them
(
and
much
more
)
:
So
Bellarmine
,
Costerus
,
and
many
others
,
and
especially
the
old
Schoolmen
freely
assert
.
And
it
is
a
great
advance
to
Concord
,
and
to
our
satisfaction
,
to
have
the
common
concession
of
all
Christians
,
that
our
Religion
is
all
true
,
and
nothing
of
absolute
necessity
wanting
.
But
I
have
spoken
more
to
this
before
;
to
which
I
refer
you
.
2.
It
would
make
it
as
easie
for
any
Protestant
to
justifie
all
his
Religion
,
as
it
is
to
justifie
the
sacred
Scriptures
,
to
those
that
confess
them
to
be
true
;
and
so
to
tell
the
Papist
where
our
Religion
hath
been
in
all
ages
,
and
what
succession
our
Church
hath
had
.
3
It
would
take
none
of
your
forms
or
ceremonies
,
or
superadditions
,
from
any
that
will
needs
have
them
:
while
you
make
them
not
the
necessary
terms
of
union
and
communion
,
he
that
will
may
be
without
them
.
4.
Christian
love
,
and
saving
unity
and
concord
,
may
be
thus
maintained
by
mutual
forbearance
,
while
nothing
is
done
contrary
to
the
nature
of
love
,
to
mortifie
it
.
And
if
any
would
take
occasion
by
differences
to
revile
and
villifie
one
another
,
the
Magistrate
may
have
the
approbation
of
all
sober
men
,
in
keeping
the
peace
,
and
punishing
all
the
fruits
of
such
uncharitableness
that
tend
to
the
destruction
of
love
or
godliness
.
5.
A
thousand
unhappy
crimes
will
be
prevented
,
which
will
follow
the
death
of
Christian
love
,
and
the
exasperation
of
mens
passions
and
tongues
by
their
sufferings
.
6.
The
Pastors
when
they
grow
like
to
Christ
in
meekness
,
gen
tleness
,
and
love
,
will
be
loved
and
honoured
by
the
flocks
,
and
the
name
of
a
Bishop
will
not
be
odious
any
more
;
and
consequently
the
lives
of
faithful
Pastors
will
be
more
comfortable
.
7.
And
then
the
doctrine
and
labours
of
Ministers
will
be
more
successul
,
and
consequently
piety
and
justice
will
increase
,
and
multitudes
more
will
be
sanctified
and
saved
.
8.
It
will
be
a
comfort
to
the
King
and
Magistrates
to
be
loved
,
honoured
,
and
obeyed
,
by
an
united
willing
people
,
and
to
be
excused
from
the
unpleasing
works
of
fining
,
imprisoning
,
banishing
,
or
hanging
their
subjects
for
differing
from
them
about
some
cases
of
sin
and
duty
,
when
the
fear
of
offending
the
God
of
heaven
is
that
which
bringeth
them
to
their
sufferings
.
9.
It
will
be
a
great
strength
and
beauty
to
the
State
,
and
Church
,
and
fortifie
us
against
a
common
Enemy
,
and
end
our
fears
of
Sedition
on
account
of
Religion
at
home
.
10.
In
a
word
,
it
would
make
us
liker
to
the
primitive
believers
,
and
lead
the
way
to
all
Christian
States
and
Churches
,
for
the
right
reconciling
of
all
the
Christian
World
.
And
what
now
is
the
hurt
that
these
Scripture
primitive
terms
would
bring
?
Obj.
It
would
make
as
many
factions
as
there
be
different
Opinions
or
Ceremonies
.
Ans.
1.
Do
you
judg
of
others
by
your selves
?
Are
all
men
so
proud
and
void
of
humanity
and
love
,
that
they
must
needs
be
factious
if
they
do
but
differ
in
an
opinion
or
ceremony
from
others
?
or
that
they
cannot
live
in
love
and
peace
with
any
that
differ
from
them
in
an
opinion
or
ceremony
?
or
that
they
can
endure
to
see
none
live
at
liberty
out
of
Gaols
,
that
be
not
in
all
such
things
of
their
mind
?
2.
If
there
be
any
such
proud
and
uncharitable
persons
,
the
Magistrate
may
curb
the
expressions
of
their
folly
,
that
it
wrong
not
others
.
3.
If
that
were
true
,
there
would
be
as
many
Factions
as
men
(
if
you
will
pardon
your
contradiction
)
:
for
all
men
differ
in
opinion
from
each
other
,
and
in
as
great
matters
of
Religion
as
a
Ceremony
.
4
Doth
the
differences
forementioned
among
yourselves
(
as
between
Dr.
Taylor
,
Mr.
Thorndike
,
and
some
others
,
from
the
Doctrine
of
the
Church
of
England
)
make
any
such
Factions
among
you
?
Did
the
difference
mentioned
by
Heylin
between
Bishop
Mountague
and
Wren
,
about
coming
up
to
the
Altar
to
communicate
,
make
any
factions
?
Doth
the
difference
now
between
your
Arminians
and
Calvinists
,
which
we
ordinarily
hear
in
your
own
Pulpits
,
make
such
Factions
?
Doth
the
different
modes
of
Cathedral
and
Parish-worship
,
make
such
Factions
?
If
not
,
why
should
it
make
a
Faction
for
one
man
to
cross
a
child
in
Baptism
,
and
another
not
?
Do
not
the
very
Papists
keep
up
their
unity
and
strength
,
by
allowing
far
more
and
greater
diversities
in
Doctrines
,
and
in
Religious
Orders
,
Rules
,
and
Ceremonies
,
according
as
every
Order
hath
desired
?
Obj.
But
if
any
be
allowed
to
forbear
,
those
that
use
the
ceremonies
or
subscriptions
will
be
censured
by
the
followers
of
the
nonconformists
.
Ans.
And
is
it
indeed
to
preserve
your
honour
,
that
we
must
undergo
all
these
convulsions
?
Speak
it
out
then
plainly
,
that
the
world
may
understand
you
.
Must
all
that
differ
in
a
ceremony
from
you
,
be
silenced
and
hunted
about
the
world
,
lest
the
people
should
think
worse
of
you
than
of
them
?
2.
But
how
notoriously
do
bad
means
overthrow
the
ends
of
them
that
use
them
?
It
is
Honours
Motto
,
Quod
sequitur
fugio
,
quod
fugit
ipse
sequor
.
Do
not
the
people
know
that
we
differ
from
you
in
these
things
,
as
much
when
we
are
silenced
,
as
when
we
preach
?
Will
imprisonment
or
banishment
make
us
agreed
,
or
make
the
people
think
we
are
agreed
?
Or
will
they
forget
all
the
difference
,
think
you
,
when
we
are
out
of
sight
?
If
the
bare
different
opinion
and
practice
make
them
undervalue
you
,
will
not
they
think
worse
of
you
when
they
think
you
do
worse
?
Will
they
not
distast
a
Conformable
man
,
whom
they
judg
an
envious
persecutor
,
more
than
a
Conformable
man
whom
they
judg
a
meek
and
loving
man
?
One
would
think
that
you
should
need
no
answer
to
such
objections
.
But
I
have
answered
enow
before
.
2.
Well!
if
the
Scripture
simplicity
be
too
narrow
for
you
,
my
next
question
is
,
What
harm
will
it
do
you
to
unite
on
such
terms
as
all
the
Churches
did
unite
in
,
in
the
days
of
Tertullian
and
Cyprian
,
yea
for
300.
years
after
the
birth
of
Christ
?
Look
whatever
was
then
the
terms
of
the
Churches
union
and
communion
,
and
we
shall
not
be
unthankful
to
you
,
if
you
will
make
that
,
and
only
that
to
be
so
now
.
I
do
not
say
,
that
you
should
make
all
that
necessary
which
was
then
used
on
terms
of
liberty
and
indifferency
;
they
had
then
their
necessaries
for
u●ion
,
and
their
unnecessaries
,
which
were
used
at
liberty
as
every
Church
saw
good
.
Impose
no
more
than
they
imposed
;
no
more
of
Liturgy
,
no
more
of
Ceremony
,
no
more
Subscriptions
,
Promises
,
or
Oaths
,
and
it
will
heal
us
all
.
Impose
Liturgy
no
further
than
they
then
did
(
which
at
the
most
was
but
every
Bishop
on
a
particular
Church
that
was
united
for
personal
(
not
representative
)
communion
,
and
was
no
bigger
than
one
of
our
Parishes
for
number
of
souls
)
.
If
these
terms
will
not
serve
you
neither
,
you
shall
not
with
us
have
the
reputation
of
the
best
friends
of
Antiquity
,
Unity
,
Love
or
Peace
.
Q.
3.
What
harm
would
it
do
,
if
the
Churches
were
healed
by
such
means
as
all
the
most
grave
,
experienced
Conciliators
have
pitched
upon
as
the
only
way
,
at
least
in
all
the
Protestant
Churches
?
We
are
contented
with
Lerinensis
terms
,
Qu●d
ab
omnibus
,
ubique
&
semper
receptunest
.
All
the
famous
reconcilers
of
the
last
age
and
this
,
Acontius
,
Melancthon
,
Pelargus
,
Duraeus
,
Calixtus
,
Lud.
Crocius
,
Joh.
Bergius
,
Conradus
Bergius
,
Junius
,
Paraeus
,
Hottonus
,
Amy●aldus
,
Usher
,
Morton
,
Hall
,
Davenant
,
Chillingworth
,
Hales
,
Bucer
,
Burroughs
,
Stillingfleet
,
and
every
man
that
ever
wrote
a
rational
Irenicon
,
conspire
in
this
one
necessary
means
,
the
forbearing
all
imposition
of
doubtful
unnecessary
things
,
as
necessary
to
actual
unity
and
communion
,
and
the
centering
and
cementing
all
on
the
terms
of
the
few
certain
,
gre●t
,
and
necessary
things
which
we
are
commonly
agreed
in
;
or
as
Rupertus
Meldenius
his
oft-cited
words
are
,
In
necessariis
,
unitas
,
in
non-necessariis
libertas
;
in
utrisque
charitas
.
Do
you
think
verily
that
all
these
were
mistaken
?
and
that
you
are
wiser
than
they
who
have
studied
the
art
of
peace
as
much
as
you
have
done
the
arts
of
victory
,
and
getting
down
those
whom
you
first
make
,
and
then
call
your
adversaries
?
I
know
you
will
still
say
,
These
are
good
terms
for
our
union
with
neighbour
churches
,
but
not
for
our
church
within
it self
.
To
which
I
have
answered
you
already
;
and
now
add
,
1.
Every
company
of
Christians
associated
for
personal
communion
in
Gods
publick
Worship
(
as
distinct
from
distant
communion
in
Spirit
only
,
and
from
communion
by
Delegates
or
Representatives
)
is
a
true
particular
church
,
taking
Pastors
and
people
to
be
the
parts
thus
associated
.
Every
such
Church
had
a
Bishop
in
Scripture-times
,
as
Dr.
Hammond
in
his
Annot.
will
tell
you
over
and
over
;
and
in
Ignatius
his
time
too
;
For
he
saith
,
That
to
every
Church
there
was
one
Altar
,
and
one
Bishop
,
with
his
fellow
Presbyters
and
Deacons
.
And
this
one
Altar
(
which
shewed
only
one
place
of
meeting
for
ordinary
publick
Communion
)
,
and
one
Bishop
,
were
the
notes
of
Unity
to
every
one
Church
,
as
Mr.
Mede
also
fully
openeth
it
.
And
Dr.
Hammond
will
further
bear
witness
what
every
Bishop
with
his
Church
is
,
in
1
Tim.
3.
And
such
all
the
particular
Churches
of
the
whole
world
,
considered
together
,
under
the
Supreme
Head
Christ
Jesus
,
dispensing
them
all
by
himself
,
and
administring
them
severally
,
not
by
one
Oeconomus
,
but
by
the
several
Bishops
,
as
inferior
Heads
of
Unity
to
the
several
bodies
,
so
constituted
by
the
several
Apostles
in
their
plantations
,
each
of
them
having
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
several
distinct
commission
from
Christ
immediately
,
and
subordinate
to
none
but
the
supreme
Donor
or
Plenipotentiary
—
And
before
,
so
was
every
such
regular
Assembly
of
Christians
under
a
Bishop
,
an
Oeconomus
set
over
by
Christ
(
the
house
of
God
)
—
Mark
all
this
then
,
and
let
your
Impositions
be
measured
by
this
Rule
;
so
that
either
you
will
have
the
many
Churches
in
one
Kingdom
,
to
be
united
on
terms
of
Regiment
,
or
only
on
terms
of
Concord
.
On
the
terms
of
the
extrinsick
accidental
Regiment
,
we
grant
that
all
the
Kings
Subjects
are
united
,
and
that
he
hath
power
circa
sacra
:
But
so
you
might
have
said
of
all
the
Roman
Empire
;
And
so
if
the
Christian
part
of
the
World
had
all
one
Monarchy
,
your
own
Concession
must
be
overthrown
(
that
neighbour
Churches
must
unite
on
necessary
terms
,
leaving
indifferent
ones
to
liberty
)
;
or
else
you
will
see
that
the
case
of
the
Catholick
Church
,
under
such
an
Empire
,
would
be
the
same
with
a
National
Church
under
one
King
:
And
our
Churches
are
as
much
to
be
accounted
Neighbour-Churches
,
as
those
in
such
an
Empire
would
be
.
But
if
you
speak
of
one
Essential
,
Constitutive
,
Ecclesiastical
Head
and
Governour
,
we
know
none
such
,
any
more
than
one
Pope
.
Therefore
it
must
be
an
Union
of
Concord
,
by
which
you
call
many
Churches
in
a
Nation
one
(
or
an
extrinsick
accidental
Union
)
.
And
consequently
it
is
an
improper
speech
,
because
it
is
not
locutio
formalis
,
sed
accidentalis
;
for
the
form
denominateth
.
We
being
therefore
One
Church
but
Accidentally
(
by
one
King
,
and
by
Concord
,
as
several
agreeing
Churches
may
be
called
)
,
it
followeth
that
we
must
hold
our
Concord
accordingly
,
with
those
at
home
,
as
well
as
with
those
abroad
,
upon
terms
of
equal
charity
and
liberty
,
(
except
what
the
King
will
take
away
)
.
For
as
for
Councils
,
even
General
ones
(
much
more
Provincial
,
it
is
not
Bishop
Ushers
opinion
only
,
but
ordinary
with
Protestants
,
that
they
are
to
the
particular
Bishops
not
directly
Regimental
,
but
means
of
Agreement
.
Mark
your
Bishop
Bilsons
words
of
Christ
.
Subject
.
pag.
229.
To
Councils
,
such
as
the
Church
of
Christ
was
wont
by
her
Religious
Princes
to
call
,
we
owe
communion
and
brotherly
concord
,
so
long
as
they
make
no
breach
in
faith
,
nor
in
Christian
charity
:
Subjection
and
servitude
we
owe
them
none
:
The
blessed
Angels
profess
themselves
to
be
fellow-servants
of
the
Saints
on
earth
,
Rev.
22.
What
are
you
then
,
that
with
your
tribunals
and
jurisdictions
would
be
Lords
and
Rulers
over
Christs
inheritance
?
2.
The
same
Reasons
which
require
you
to
agree
only
on
necessary
terms
with
foreign
Churches
,
will
oblige
you
to
the
like
course
at
home
.
The
judgments
of
Natives
are
of
the
same
temper
,
and
their
differences
will
be
as
certain
and
constant
,
and
your
charity
to
them
should
be
no
less
than
to
strangers
.
Only
this
we
all
confess
,
1.
That
all
the
Churches
must
agree
in
their
subjection
to
the
same
King
.
2.
And
every
particular
Church
must
agree
with
their
particular
Pastors
in
the
exercises
of
Communion
.
3.
And
that
Concord
in
one
Translation
,
one
Meeter
,
and
such
like
is
desirable
,
not
so
much
because
we
are
under
one
King
,
as
because
we
are
neighbours
,
and
of
one
language
,
and
would
be
desirable
if
we
were
of
several
Kingdoms
,
in
the
same
propinquity
:
But
it
is
not
to
be
procured
at
a
price
which
is
above
its
worth
.
3.
When
you
profess
Concord
with
the
foreign
Churches
,
upon
Catholick
terms
,
and
deny
the
same
to
the
Churches
that
are
under
one
King
,
you
do
plainly
tell
them
how
little
they
are
beholden
to
you
for
their
peace
;
and
that
it
is
,
because
you
have
not
power
to
take
it
from
them
,
which
you
would
do
if
you
could
.
4.
You
greatly
injure
Christian
Monarchs
,
while
you
would
make
the
world
believe
that
they
are
the
great
adversaries
of
the
Churches
peace
and
unity
;
For
it
is
not
only
from
the
Will
of
their
several
Princes
,
that
several
Churches
must
unite
only
on
Catholick
terms
,
or
not
at
all
:
but
it
is
from
the
impossibility
that
all
the
Christian
World
should
ever
come
in
all
things
controvertible
and
indifferent
to
be
of
one
opinion
,
any
more
than
to
be
of
one
stature
and
complexion
:
And
now
you
come
and
tell
them
,
that
if
they
had
all
one
Emperor
,
they
must
all
agree
upon
all
the
controvertible
and
indifferent
things
,
which
Canons
and
Laws
should
impose
upon
them
,
or
else
their
Ministers
be
forbidden
to
preach
Christs
Gospel
to
the
people
,
and
the
Churches
forbidden
to
meet
and
worship
God
;
yea
,
prisons
and
other
penalties
shall
constrain
them
.
And
what
a
temptation
is
this
to
men
that
know
the
wonderful
variety
of
humane
temperaments
,
educations
,
advantages
,
apprehensions
,
that
is
,
who
know
what
it
is
to
be
a
mortal
man
,
and
a
weak
Christian
,
to
pray
against
the
largeness
of
Empire
,
and
to
dread
it
as
the
most
certain
Engine
to
wrack
the
Churches
in
pieces
,
and
to
silence
,
imprison
,
unchurch
and
distress
the
Christian
Ministers
and
Churches
.
To
conclude
this
reason
,
Take
away
but
your
Imposition
of
the
few
things
controverted
,
and
leave
the
particular
Churches
free
in
things
confessed
indifferent
by
your selves
,
and
we
are
then
all
one
,
and
the
quarrel
at
an
end
.
And
a
little
love
to
Christ
,
to
the
Gospel
,
and
the
Souls
of
men
,
would
tell
a
disinteressed
person
,
whether
the
fruits
of
that
Concord
,
or
the
fruits
of
our
present
Uniformity
in
those
Subscriptions
,
Oaths
and
Ceremonies
,
would
be
the
better
;
and
which
is
the
more
lovely
and
beautiful
state
of
the
Church
.
9.
The
different
estimation
which
the
two
Parties
have
of
the
things
imposed
,
doth
make
your
violence
notoriously
unequal
in
the
sight
of
any
equal
Judges
.
You
call
the
Impositions
(
antecedently
)
Things
indifferent
.
The
Nonconformists
do
not
so
,
but
take
them
for
such
heinous
sins
,
that
they
dare
scarce
denmoinate
them
to
you
▪
lest
while
they
do
but
tell
you
their
own
reasons
for
avoiding
them
,
they
be
thought
to
make
you
,
or
the
imposers
odious
,
by
their
censures
.
So
that
they
are
fain
to
suppose
their
judgments
to
be
scruples
,
and
themselves
to
be
the
weak
Christians
,
and
bring
all
under
that
name
of
Tenderness
of
Conscience
,
lest
if
they
should
tell
you
that
they
are
strongly
perswaded
,
that
if
they
should
Conform
(
not
medling
with
any
others
)
,
it
would
be
in
them
no
less
than
owning
the
Perjury
of
many
thousands
,
and
a
publick
Ministerial
renunciation
of
a
needful
Reformation
,
and
a
promising
to
God
,
or
declaring
before
all
the
people
that
we
will
not
obey
him
,
nor
repent
and
amend
what
is
amiss
in
our
places
;
and
an
owning
of
all
the
Usurpations
and
abuses
committed
by
many
others
,
and
a
publick
lying
on
deliberation
,
declaring
,
that
we
assent
and
consent
to
more
than
we
do
indeed
,
or
can
do
▪
and
a
justifying
of
all
the
failings
in
that
worship
which
is
thus
prescribed
(
when
we
dare
not
justifie
the
best
prayer
that
ever
we
put
up
to
God
in
all
things
)
,
and
an
offering
to
God
a
worship
which
we
cannot
in
faith
be
assured
that
he
accepteth
,
&c.
These
are
the
Names
of
their
fears
,
which
they
dare
scarce
utter
,
lest
the
incarnate
Accusers
of
the
brethren
cry
out
,
They
make
us
all
perjured
,
and
publick
rebels
against
God
,
and
they
make
our
Rulers
the
Imposers
of
such
things
:
(
But
the
day
is
coming
when
it
will
be
proved
an
unhappy
artifice
to
stop
the
mouth
of
innocencies
defence
,
by
making
the
crime
imposed
(
in
their
judgments
)
so
great
,
that
it
shall
not
be
judged
a
thing
sufferable
to
name
it
)
.
But
if
you
believe
that
ever
there
will
be
a
judgment
where
equity
shall
be
of
any
regard
,
methinks
you
should
see
,
that
quoad
hoc
their
end
of
the
ballance
much
weigheth
down
yours
;
and
that
the
opinion
of
Indifferency
should
yield
to
the
opinion
of
so
desperate
a
danger
.
If
you
prove
it
the
right
,
yet
you
confess
,
that
God
may
be
worshipped
decently
in
a
comely
Gown
,
without
a
Surplice
,
and
that
a
Child
may
orderly
and
decently
be
baptized
,
without
the
transient
Image
of
a
Cross
appointed
to
a
dedicating
half-sacramental
use
;
and
that
a
man
may
acceptably
worship
God
,
that
cannot
subscribe
that
your
three
books
are
Infallible
to
a
word
,
&c.
But
if
it
should
prove
that
the
Nonconformist
is
in
the
right
,
Aggravated
Perjury
,
deliberate
lying
,
rebellious
profession
of
disobedience
to
God
,
owning
great
and
publick
sins
,
corrupting
holy
worship
,
&c.
are
more
tremendous
matters
than
a
thing
indifferent
:
Let
any
then
besides
your selves
be
judges
,
whether
not
yielding
and
complying
be
the
heinouser
crime
in
them
or
you
?
If
you
say
,
that
[
By
this
rule
we
must
abate
the
Imposition
of
things
indifferent
to
all
that
will
but
be
so
erroneous
as
to
account
them
heinous
sins
]
.
I
answer
,
1.
If
you
did
do
so
,
it
were
but
the
doing
according
to
the
Wisdom
of
the
Holy
Ghost
and
the
Apostles
▪
Acts
15.
to
impose
nothing
but
necessary
things
:
And
to
do
as
Paul
did
,
that
would
forbear
eating
flesh
while
he
lived
,
rather
than
the
weak
should
be
offended
or
scandalized
.
2.
But
whether
there
be
no
more
reason
of
the
Nonconformists
dissent
and
fears
,
than
what
such
silly
scrupulosity
as
you
intimate
may
suggest
,
have
patience
till
we
come
to
the
particulars
,
and
we
shall
tell
you
,
if
you
can
endure
to
hear
it
.
10.
The
Argument
from
real
scandal
in
this
matter
,
is
of
greater
force
than
you
seem
to
take
notice
of
:
We
fear
that
we
shall
do
much
to
make
our
hearers
infidels
,
impenitent
,
or
utterly
debaucht
,
and
to
make
all
our
Ministerial
labours
a
vain
and
fruitless
thing
to
them
,
if
we
should
Conform
.
We
still
tell
you
that
we
are
not
accusing
the
Lawmakers
or
you
;
but
telling
you
what
we
fear
it
would
be
in
us
,
if
we
should
do
it
.
You
see
here
that
we
plead
not
against
the
meer
displeasing
of
our
Hearers
,
but
the
damning
of
them
;
nor
for
the
preservation
of
our
own
interest
in
them
,
but
for
the
preservation
and
salvation
of
themselves
.
And
is
this
kind
of
scandal
,
think
you
,
which
consisteth
in
tempting
,
ensnaring
and
damning
men
,
regardable
or
not
?
Had
Paul
a
soft
head
,
in
having
so
soft
a
conscience
in
this
point
?
We
were
never
Apprentices
to
the
Butchers
trade
,
but
to
the
Physicians
:
It
is
not
with
us
a
thing
indifferent
,
to
send
Souls
,
as
much
as
in
us
lieth
,
to
Hell
.
You
shall
hear
the
reason
of
our
fears
.
Our
Calling
is
to
save
men
from
sin
(
without
which
we
cannot
save
them
from
Hell
)
:
Were
it
not
for
this
end
,
we
had
nothing
to
say
to
you
;
no
request
to
make
to
you
;
nor
would
we
stoop
to
be
beholden
to
you
for
our
Ministerial
liberties
.
Many
of
us
can
live
otherwise
;
and
if
we
live
as
Ministers
,
it
hath
been
in
the
days
of
our
liberty
with
many
of
us
,
more
to
give
than
receive
:
And
we
have
too
much
of
the
suggestions
of
the
flesh
,
which
would
be
glad
if
we
might
cast
off
the
burden
which
you
take
from
us
,
and
would
take
our
Silencers
for
our
greatest
friends
.
But
the
Spirit
of
God
hath
taught
us
yet
to
prefer
things
spiritual
and
eternal
,
for
our selves
and
others
:
He
that
said
,
Ye
are
our
Crown
and
our
rejoycing
,
&c.
And
now
we
live
,
if
ye
stand
fast
in
the
Lord
;
and
I
count
not
my
life
dear
,
that
I
may
finish
my
course
with
joy
,
and
the
Ministry
given
me
,
&c.
shall
be
our
pattern
as
far
as
we
can
imitate
him
.
The
saving
of
the
people
from
their
sins
,
was
Christs
work
,
and
must
be
ours
.
And
we
fear
t●●t
we
shall
perswade
them
to
all
sin
and
villany
if
we
conform
;
For
,
first
,
the
sins
which
we
fear
being
guilty
of
,
are
as
great
as
almost
any
that
ever
we
shall
preach
against
in
them
.
2.
Our
owning
and
justification
of
them
will
be
as
notorious
as
most
ways
that
we
could
devise
to
do
it
:
For
,
1.
it
must
be
Deliberate
.
2.
Publick
.
3.
Ministerially
.
4.
Perseveringly
:
And
therefore
sure
Impenitently
.
1.
A
man
in
a
passion
,
or
by
a
surprise
,
or
inconsiderately
,
may
lie
,
or
speak
an
unjust
thing
:
But
when
a
man
is
called
to
do
it
,
to
study
the
case
,
and
to
do
it
upon
mature
deliberation
,
doth
shew
more
of
the
habitual
temper
of
the
will
.
2.
A
man
that
is
secretly
perjured
,
or
false
,
destroyeth
himself
:
But
he
that
openly
both
practiseth
it
,
and
professeth
and
justifieth
it
,
doth
his
worst
to
destroy
the
hearers
and
beholders
.
3.
If
a
Minister
preach
sound
doctrine
,
and
in
his
life
be
a
drunkard
,
fornicator
,
or
the
like
,
I
will
hear
him
in
case
I
can
have
no
better
,
because
his
sin
is
Personal
,
and
not
Ministerial
:
But
if
in
the
open
Church
,
as
a
Minister
,
he
will
declare
that
to
drink
away
a
mans
reason
is
no
drunkenness
or
sin
,
and
to
use
forbidden
congress
is
no
fornication
or
sin
,
&c.
This
is
a
heresie
,
and
a
Ministerial
wickedness
,
that
is
not
so
easily
to
be
born
.
4.
If
a
man
commit
a
fault
in
his
drunkenness
or
passion
,
and
after
repent
of
it
,
God
will
pardon
it
,
and
so
may
we
:
But
if
a
man
publickly
persevere
both
in
the
committing
and
justifying
heinous
sin
,
and
live
by
it
in
the
world
,
yea
and
entitle
God
to
it
,
and
say
he
doth
it
for
his
service
—
Blame
us
not
to
fear
such
things
as
these
.
Now
the
sins
which
we
fear
being
of
the
greatest
sort
that
Hell
suggesteth
,
Perjury
,
and
owning
the
Perjury
of
thousands
,
and
doing
that
which
is
equivolent
to
the
preaching
of
Impenitency
to
them
,
and
say
Repent
not
,
for
I
declare
that
it
is
no
sin
;
and
lying
deliberately
;
and
making
a
publick
Ministerial
profession
of
Usurpation
and
Church-Corruption
,
and
of
our
resolution
never
to
obey
God
in
doing
any
duty
of
ours
in
order
to
a
reformation
;
and
other
such
like
;
I
say
these
being
the
sins
we
fear
,
what
can
we
think
less
than
that
the
fornicators
;
drunkards
,
swearers
,
thieves
,
&c.
that
hear
us
should
say
,
Is
ours
a
sin
,
and
is
Ministerial
Perjury
,
&c.
none
?
What
an
hypocrite
is
this
wretch
,
to
talk
against
Lying
and
Swearing
,
with
a
deliberate
Lying
,
Perjured
tongue
,
and
to
consent
to
be
a
publick
,
ministerial
,
professed
,
impenitent
Lyar
,
and
Perjured
,
on
condition
that
he
may
have
leave
to
serve
God
in
perswading
us
from
Lying
,
Swearing
,
and
other
sins
?
Shall
we
believe
his
Sermons
,
or
his
profession
and
practice
?
Or
can
we
believe
that
he
believeth
himself
?
What
doth
he
mean
by
talking
against
sin
?
Is
there
any
sin
much
greater
than
that
which
he
listeth
himself
a
defender
and
practiser
of
?
And
are
we
like
to
win
Souls
on
such
terms
as
these
?
yea
,
or
can
we
expect
that
God
should
bless
our
labours
,
when
we
offer
him
Lying
,
Perjury
,
&c.
for
a
sacrifice
,
and
so
blaspheme
him
?
as
interpretatively
,
to
say
,
I
deliberately
commit
these
sins
against
thee
,
and
will
declare
them
to
the
Congregation
to
be
no
sins
,
that
so
I
may
have
leave
to
Preach
against
sin
.
This
is
the
scandal
which
we
fear
,
and
plead
against
.
11.
It
is
the
work
of
your
own
calling
,
and
your
Ministerial
interest
,
to
cherish
a
true
fear
of
sinning
in
the
people
:
And
if
you
will
prosecute
them
with
Imprisonments
or
Excommunications
,
and
Violence
,
who
are
come
to
so
much
regard
of
your
doctrines
,
as
to
fear
sin
(
if
you
think
there
be
any
error
in
the
materials
)
,
what
could
you
do
more
to
contradict
your
preaching
and
office
,
and
destroy
that
which
is
or
should
be
your
end
:
Especially
,
if
withall
,
you
do
,
as
it
were
,
proclaim
,
[
He
that
will
do
all
these
things
that
we
bid
him
do
,
and
will
not
fear
lest
he
incur
any
guilt
of
perjury
,
lying
,
professed
disobedience
to
God
,
&c.
in
so
doing
,
shall
be
capable
of
Church-preferment
]
.
If
you
go
this
violent
imposing
way
to
work
,
whether
you
can
see
it
or
not
,
men
that
stand
out
of
the
dust
can
see
,
that
there
are
but
these
ways
to
scape
your
punishment
and
censures
:
1.
Either
to
be
so
perfect
in
understanding
,
as
to
know
in
all
things
,
what
is
lawful
,
and
what
not
:
And
that
is
an
impossible
way
,
because
the
generality
of
subjects
will
never
possibly
be
brought
to
that
perfection
:
Nay
if
they
were
,
it
would
be
the
way
to
their
certain
suffering
and
ruine
.
For
it
is
most
certain
that
you
your selves
have
not
attained
this
perfection
,
and
therefore
are
still
fallible
;
and
when
you
your selves
take
any
one
sin
for
a
thing
indifferent
,
if
the
subjects
know
it
to
be
sin
,
they
must
fall
under
the
punishment
of
your
imposing
Domination
.
2.
Or
else
they
must
be
men
that
believe
nothing
to
be
sin
(
which
is
the
case
of
all
that
believe
there
is
no
God
)
,
and
so
dare
do
any
thing
to
save
their
flesh
:
And
this
way
will
make
all
the
world
conformable
to
you
,
that
are
under
your
power
.
3.
Or
else
they
must
be
such
as
believe
that
nothing
is
sin
which
you
or
their
Rulers
shall
command
them
(
As
all
do
,
who
believe
that
you
are
Gods
,
or
above
God
,
and
consequently
indeed
that
there
is
no
God
)
;
Or
that
believe
that
God
hath
made
men
absolute
Rulers
of
the
peoples
Souls
,
and
put
Heaven
and
Hell
into
their
power
.
Can
you
imagine
how
very
many
others
should
ever
be
exact
Conformists
to
your
imposing
wills
universally
.
If
a
few
individuals
should
chance
to
be
in
all
points
of
your
judgments
,
indeed
(
which
must
be
a
rare
case
)
it
cannot
be
expected
to
be
so
with
many
,
much
less
with
all
.
And
if
your
interest
should
lead
you
to
debauch
the
people
,
and
take
away
all
fear
of
sinning
,
by
forcing
them
on
that
which
is
so
feared
,
you
would
find
your
own
interest
cross'd
at
last
:
For
it
is
the
godly
or
the
superstitious
people
that
must
long
keep
up
your
reverence
and
honour
:
We
see
by
daily
experience
,
that
the
Atheists
and
Infidels
,
and
professedly
impious
ones
,
deride
you
behind
your
backs
,
and
come
very
seldom
to
the
publick
Assemblies
.
Your
Assemblies
are
more
made
up
of
such
as
dislike
your
proceedings
,
than
of
these
that
are
brought
beyond
all
fear
of
sin
or
punishment
.
12.
The
Preachers
whom
you
silence
would
do
you
less
hurt
in
their
permitted
publick
Ministry
,
than
they
do
now
,
or
will
do
when
you
have
done
your
worst
.
In
publick
,
1.
Your
friends
and
multitudes
of
several
sorts
will
be
their
hearers
,
and
witness
against
them
for
every
word
that
they
say
amiss
.
But
in
secret
they
may
take
more
liberty
to
oppose
your
way
,
if
they
affect
so
doing
.
2.
Your
kindness
,
and
their
own
and
the
Churches
interest
,
will
more
oblige
them
to
forbear
you
when
they
have
publick
liberty
,
than
when
you
prosecute
them
as
foes
.
3.
And
the
very
Assemblies
of
men
separated
by
expulsion
and
violence
,
doth
seem
to
invite
all
the
people
to
a
sense
of
the
cause
thereof
,
which
a
liberty
of
such
meetings
without
danger
and
unkindness
would
not
do
.
4.
And
if
you
keep
them
from
Assemblies
,
they
will
make
the
deeper
impressions
on
the
people
,
in
the
families
and
secret
converse
which
they
use
.
5.
Or
if
you
banish
,
imprison
,
or
hang
them
,
their
sufferings
will
do
far
more
against
you
,
than
all
their
preaching
.
I
am
assured
that
it
is
you
that
advance
the
reputation
of
many
Nonconformists
,
and
arm
them
thereby
against
your selves
.
The
truth
is
,
though
they
are
commonly
the
most
hearty
,
serious
,
feeling
Preachers
,
yet
some
of
them
are
weaker
as
to
the
congruity
of
expression
,
than
the
Debate
▪
maker
,
or
the
young
Politician
.
But
when
the
people
see
them
true
to
their
consciences
,
they
value
them
much
more
than
they
would
have
done
if
you
had
let
them
alone
.
Whether
you
like
it
or
not
,
so
it
is
,
and
so
it
will
be
.
Therefore
it
is
you
that
fight
against
your selves
.
13.
You
take
the
way
to
make
your
Church
an
unknown
thing
.
None
are
to
be
reckoned
for
Christians
and
Church-members
,
but
voluntary
professors
of
it
.
Coacti
non
est
consensus
.
And
as
Protestants
tell
the
Papists
,
They
may
know
who
come
within
their
Temples
,
but
they
never
know
who
are
members
of
their
Church
,
because
they
know
not
who
professeth
voluntary
consent
,
and
who
doth
it
involuntary
by
meer
constraint
.
And
so
it
may
be
said
of
others
that
go
their
way
.
14.
By
the
course
fore-described
,
you
will
have
a
Church
so
corrupted
,
as
will
be
a
continual
temptation
to
the
most
religious
sort
to
distaste
it
,
if
not
to
separate
from
it
.
When
men
that
fear
sin
are
the
suffering
side
;
and
fearlesness
of
sin
,
and
a
conscience
that
can
do
any
thing
,
is
full
security
from
all
those
penalties
,
it
is
easie
to
foresee
what
sort
of
people
you
will
make
your
friends
,
(
who
will
do
you
more
harm
than
good
)
and
what
sort
will
be
more
and
more
alienated
from
you
.
And
then
the
zealous
sort
of
Ministers
and
people
will
from
age
to
age
be
the
sharp
reprehenders
of
your
vices
.
And
then
that
will
encrease
your
enmity
against
them
!
And
what
will
this
come
to
at
last
?
I
will
give
you
but
two
instances
now
to
calm
you
.
Gildas
our
ancient
Britain
,
hath
so
characterized
the
British
Clergy
,
even
in
those
elder
and
less
tempted
times
,
that
he
doubteth
not
to
call
them
Wolves
and
not
Pastors
;
and
plainly
to
profess
,
that
he
that
took
them
for
Ministers
or
Pastors
,
was
not
eximius
.
Christianus
,
one
of
the
more
excellent
sort
of
Christians
.
What
could
a
Separatist
have
said
more
of
you
?
And
yet
you
can
praise
Gildas
(
for
it
is
not
in
your
power
to
eclipse
his
glory
)
and
not
endure
the
same
words
from
any
one
that
is
near
you
.
The
other
is
that
oft
mentioned
instance
of
St.
Martin
,
who
would
not
come
to
their
Synods
,
nor
communicate
at
all
with
Ithacius
,
Idacius
,
and
the
rest
of
the
Prelates
of
the
Synods
and
Countrey
about
him
,
though
of
the
very
same
belief
,
because
by
their
cruel
ungodly
prosecution
of
the
Priscillian
Hereticks
,
they
had
taught
the
world
the
way
of
violence
in
matters
of
Religion
,
and
had
made
the
strictest
Religious
people
every
where
brought
under
the
malignant
suspition
of
being
Priscillianists
:
so
that
having
but
once
for
the
saving
of
a
condemned
mans
life
,
communicated
with
the
Bishops
(
being
a
Bishop
himself
)
at
the
perswasion
of
the
Emperor
Maximus
,
he
was
,
as
he
professeth
,
sharply
rebuked
for
it
by
an
Angel
in
a
Vision
,
and
would
communicate
with
them
no
more
.
And
what
worse
do
the
Separatists
do
by
you
,
as
to
communion
?
And
yet
Sulpit.
Severus
tells
you
by
what
abundance
of
Miracles
Martins
credibility
was
confirmed
.
Hear
a
little
of
the
story
from
your
own
Hooker
,
with
his
application
,
judg
you
to
whom
,
I
deny
not
but
that
our
Antagonists
in
these
controversies
may
per
adventure
have
met
with
some
,
not
unlike
to
Ithacius
,
who
mightily
bending
himself
by
all
means
against
the
Heresie
of
Priscillian
,
(
the
hatred
of
which
one
evil
was
all
the
virtue
he
had
)
became
so
wise
in
the
end
,
that
every
man
careful
of
virtuous
conversations
,
studious
of
Scripture
,
and
given
to
any
abstinence
in
diet
,
was
set
down
in
his
Character
for
suspected
Priscillianists
:
For
whom
it
should
be
expedient
to
approve
their
soundness
of
faith
,
by
a
more
licentious
and
loose
behaviour
:
such
Proctors
and
Patrons
the
truth
may
spare
.
Can
you
endure
these
words
of
Hooker
?
(
too
short
a
scrap
of
that
notable
history
)
and
can
you
mark
them
,
and
learn
by
them
to
know
your
party
,
and
to
foresee
the
end
,
and
perceive
what
service
such
do
the
Church
?
Nonconformists
think
that
this
is
too
like
our
present
case
.
15.
Sword-severities
,
as
coming
from
the
instigations
of
the
Clergy
,
do
abundance
more
harm
,
than
if
they
came
from
the
Magistrate
alone
.
Experience
telleth
us
,
that
they
have
ever
made
the
Clergy
much
more
odious
than
the
Magistrate
:
Because
the
Sword
is
the
Magistrates
weapon
:
And
if
he
err
in
using
it
,
it
doth
the
less
abate
mens
respect
to
his
person
,
because
it
is
but
the
misdoing
of
his
proper
work
:
Or
if
he
drive
men
into
hard
thoughts
of
his
person
,
it
hath
not
much
influence
on
the
honour
of
Religion
.
But
Ministers
have
nothing
to
do
with
the
Sword
:
Their
office
is
exercised
by
Gods
Word
alone
,
and
that
is
the
only
weapon
with
which
they
are
to
strike
offenders
.
And
their
office
being
only
to
govern
by
Light
and
Love
,
the
people
cannot
bear
that
from
them
which
they
do
from
Magistrates
:
It
seemeth
a
monstrous
and
horrible
usurpation
to
them
.
And
if
the
Clergy
will
play
the
hypocrites
,
as
the
Papists
do
,
and
say
,
We
do
not
meddle
with
the
Sword
,
but
only
deliver
them
up
to
the
Secular
power
to
be
punished
,
when
they
tell
the
Secular
power
that
it
is
their
duty
,
and
drive
them
on
to
it
,
with
the
threats
of
Excommunication
or
Damnation
:
this
will
never
reconcile
the
people
to
their
cruelties
.
Of
all
beasts
,
they
love
not
sheep
that
have
bloody
teeth
and
fangs
;
nor
of
all
birds
,
a
Dove
,
that
liveth
like
the
Hawks
,
on
flesh
.
And
when
the
Clergy
are
once
made
hateful
to
them
,
I
have
told
you
that
the
scandal
tendeth
to
make
them
think
hardly
of
their
doctrine
,
and
at
least
to
run
into
some
contrary
extream
,
if
not
to
dislike
Religion
it self
.
I
have
seldom
observed
any
extream
in
Hereticks
or
Schismaticks
,
which
was
not
notably
caused
by
the
Clergies
contrary
extream
.
Antinomianism
rose
among
us
from
our
obscure
Preaching
of
Evangelical
Grace
,
and
insisting
too
much
on
tears
and
terrors
.
Arminianism
rose
from
mens
prophane
abuse
of
the
Doctrine
of
Election
,
saying
,
If
I
am
elected
,
I
shall
be
saved
,
whatever
I
do
;
and
when
God
will
give
me
grace
,
I
shall
have
it
;
and
till
then
,
it
is
not
in
him
that
willeth
or
runneth
.
The
Quakers
arose
from
the
pride
and
vanity
of
Religious
people
,
from
which
they
fled
into
the
fordid
extream
.
And
Separatists
have
almost
always
risen
from
the
ignorance
,
ungodliness
,
the
shameful
disabilities
,
idle
negligence
,
pride
,
covetousness
,
or
cruelty
of
the
Clergy
.
This
is
true
,
as
the
experience
of
all
ages
telleth
us
.
The
insufficient
and
naughty
Clergy
make
Separatists
.
At
this
day
the
superstitious
think
they
can
scarce
go
too
far
from
men
that
they
account
so
ungodly
,
malignant
and
cruel
:
And
the
ungodly
,
and
infidel
,
and
cruel
sort
of
men
,
do
think
they
can
scarce
go
too
far
from
the
superstitious
.
If
you
would
read
and
learn
of
such
reprovers
,
as
Gildas
,
and
Salvian
,
and
Nazianzen
,
and
Hilary
,
and
Alvarus
Pelagius
Planct
.
Eccles.
and
Acontius
,
and
such
like
,
you
need
not
have
so
many
thousands
flying
from
your
Churches
,
as
from
an
house
on
fire
,
or
infected
with
the
Plague
;
nor
reporting
your
Crimes
,
as
the
Parliament-Centuries
,
or
the
Gloucester-Cobler
,
or
your
groaning
Icabod
have
done
.
16.
You
should
rather
help
to
cure
the
prejudice
that
the
world
hath
against
the
Clergy
,
as
envious
,
selfish
,
and
cruel
,
than
encrease
it
.
The
World
already
thinketh
that
the
Clergy
are
so
covetous
,
proud
and
envious
,
that
they
can
endure
no
man
that
standeth
in
their
light
;
but
like
the
great
dog
that
hath
got
the
carrion
,
snarl
at
every
little
dog
that
looketh
at
them
,
suspecting
they
come
to
take
some
from
him
:
It
is
their
common
opinion
,
that
the
Clergy
are
the
incendiaries
and
troublers
of
the
world
;
And
that
the
worst
Princes
left
to
themselves
,
are
not
half
so
cruel
against
the
faithful
Preachers
and
Practisers
of
Christianity
,
as
the
proud
and
covetous
Clergy
are
.
It
is
therefore
your
duty
not
to
confirm
the
world
in
this
opinion
,
by
seeming
as
envious
and
cruel
as
others
have
been
;
but
to
cure
it
by
love
,
and
tenderness
,
and
self-denial
.
17.
Have
you
ever
considered
and
regarded
,
whether
the
Apostles
ever
took
your
course
?
You
say
your selves
,
that
they
had
power
to
give
men
over
to
the
Devil
for
Corporal
punishment
:
And
yet
when
did
they
ever
do
so
▪
by
any
but
desperate
Infidels
,
(
as
Elymas
)
or
desperate
Hereticks
,
that
denied
fundamentals
,
as
Alexander
,
Hymenaeus
and
Philetus
?
Or
whom
did
they
so
much
as
threaten
Church-sharpness
to
,
else
,
unless
it
were
such
a
proud
domineering
Bishop
as
Diotrephes
,
who
would
neither
receive
some
brethren
,
nor
permit
others
to
do
it
,
but
cast
them
out
of
the
Church
,
prating
with
malicious
words
against
the
Apostle
.
Paul
blamed
Mark
,
but
did
not
silence
him
.
He
fell
out
with
Barnabas
to
a
parting
,
but
did
not
hinder
him
from
preaching
the
Gospel
.
He
blameth
Demas
for
forsaking
him
,
and
loving
the
world
,
and
many
more
for
forsaking
him
,
when
he
appeared
before
Nero
,
and
elsewhere
,
They
all
mind
their
own
things
,
and
not
the
things
that
are
Jesus
Christs
:
And
yet
he
silenced
none
of
them
that
preached
the
same
Gospel
which
he
did
:
He
met
with
some
Preachers
so
bad
,
that
they
Preached
Christ
of
envy
and
strife
,
of
contention
,
not
sincerely
,
supposing
to
add
affliction
to
his
bonds
:
What
then
?
Notwithstanding
every
way
,
whether
in
contention
or
in
truth
,
Christ
was
preached
,
and
he
therein
rejoyced
,
and
resolved
to
rejoyce
,
and
not
to
silence
them
,
Phil.
1.
15
,
16
,
17
,
18.
Some
indeed
that
preached
the
Law
,
and
,
as
it
were
,
another
Gospel
,
he
saith
must
have
their
mouths
stopped
;
but
none
that
preached
the
same
Gospel
;
nor
they
,
by
the
Sword
,
but
by
the
convincing
Word
.
He
that
wrote
as
he
did
,
Rom.
14.
15.
was
far
from
silencing
Preachers
for
not
using
Ceremonies
,
or
things
called
indifferent
,
or
for
not
taking
an
Oath
of
obedience
to
himself
.
And
will
you
prove
wiser
and
better
than
the
Apostles
at
the
last
?
18.
Methinks
(
as
I
said
before
)
even
selfishness
should
make
you
have
some
regard
to
your
surviving
names
!
Think
not
that
your
party
shall
be
the
Masters
of
fame
:
Think
but
on
all
history
,
whether
those
that
suffered
in
their
times
,
as
the
Martyrs
,
and
such
Bishops
as
Athanasius
,
Nazianzen
,
Chrysostom
,
&c.
have
not
left
a
sweeter
name
to
the
Church
,
than
those
by
whom
they
suffered
!
Whether
the
name
of
the
Nonconformists
,
John
Rogers
,
and
his
followers
,
and
Bradford
,
Sanders
,
Glover
,
Hooper
,
Latimer
,
Ridley
,
Cranmer
,
&c.
be
not
sweeter
now
than
Gardiners
and
Bonners
?
And
think
on
the
nature
of
your
cause
and
ours
:
When
you
have
done
your
worst
against
Christs
faithful
Ministers
,
and
sought
to
justifie
it
by
calling
them
Schismaticks
,
posterity
will
enquire
into
the
Merits
of
the
Cause
,
and
the
Evidence
of
their
words
and
yours
:
and
their
Writings
at
least
will
some
of
them
survive
when
you
have
done
your
worst
.
And
do
you
think
that
they
who
read
such
Works
,
as
Amesius
,
Hildershams
,
Hierons
,
Baynes
,
Balls
,
&c.
of
old
,
and
as
Gatakers
,
Vines
,
Anthony
Burgesses
,
Allens
,
&c.
of
late
,
will
believe
that
they
were
Schismaticks
,
or
unworthy
to
preach
repentance
and
faith
in
Christ
?
I
have
written
so
much
against
Schism
my self
,
as
that
I
defie
malignity
it self
,
to
make
posterity
believe
me
a
Schismatick
.
When
they
peruse
the
Declarations
,
Subscriptions
,
Oaths
,
and
actions
which
we
refuse
,
and
weigh
our
reasons
,
they
will
judge
otherwise
than
interest
,
and
partiality
,
and
malice
will
do
at
the
present
.
The
next
Sulpitius
will
describe
us
liker
Martin
than
you
,
and
the
Fanaticks
like
the
Priscillianists
,
and
too
many
of
your selves
like
Ithacius
and
Idacius
,
and
their
Synods
of
Bishops
;
which
you
may
easily
foresee
when
your
Hooker
himself
in
his
Preface
doth
it
by
some
Conformists
already
.
19.
You
take
so
notorious
a
way
to
tempt
the
people
to
their
present
suspicions
of
your
over-much
kindness
to
Popery
,
as
that
charity
to
them
obligeth
you
to
help
to
cure
them
of
that
uncharitable
suspicion
of
you
.
And
,
I
confess
,
if
I
would
have
liberty
for
any
one
sect
my self
,
I
would
counsel
and
perswade
men
to
take
away
the
liberty
of
Religion
from
as
great
,
and
worthy
,
and
considerable
a
part
of
the
Ministers
and
People
as
I
could
,
that
the
cry
for
changes
and
liberty
might
be
so
great
,
that
others
may
be
let
in
with
them
,
as
if
it
were
to
gratifie
them
.
But
it
is
our
comfort
that
we
have
a
King
and
Parliament
,
whose
aversness
to
Popery
,
and
their
Law
against
all
such
surmises
,
doth
put
them
out
of
the
peoples
suspicions
!
And
I
think
you
should
do
no
less
,
but
more
than
any
others
,
to
avert
all
unjust
suspicions
from
your selves
.
20.
Is
it
possible
that
any
partiality
,
interest
or
passion
can
make
you
think
,
either
that
the
people
of
England
need
not
as
much
Teaching
,
and
Exhortation
,
and
Ministerial
help
,
to
bring
them
to
Repentance
and
Salvation
,
as
all
the
qualified
Ministers
in
the
Land
together
are
able
to
afford
them
?
or
that
God
may
not
bless
the
labours
of
such
men
as
Burges
,
Allen
,
Norman
,
and
hundreds
more
that
now
are
silenced
,
to
the
conversion
of
many
hundred
or
thousand
sinners
,
unto
Repentance
and
a
holy
life
?
And
if
you
cannot
,
or
dare
not
deny
this
,
have
you
considered
whether
your
reasons
for
silencing
them
be
so
weighty
,
as
will
countervail
the
salvation
of
so
many
Souls
,
and
will
comfort
and
excuse
you
at
the
bar
of
God
?
And
whether
then
you
can
justifie
your selves
by
saying
,
Lord
,
though
so
many
Souls
persisted
in
sin
,
and
are
damned
,
that
might
have
been
saved
by
the
Ministry
of
these
learned
,
grave
and
godly
Preachers
;
yet
the
good
which
we
obtained
by
their
silencing
,
and
all
their
other
sufferings
,
was
greater
than
so
many
mens
salvation
would
have
amounted
to
.
And
if
deliberately
you
will
venture
on
such
a
cause
your selves
,
what
would
you
wish
the
silenced
Ministers
to
do
?
You
say
it
is
our
duty
to
forbear
preaching
when
we
are
forbidden
.
But
what
if
it
prove
otherwise
,
and
that
we
must
be
judged
as
sacrilegious
for
alienating
consecrated
persons
from
Gods
work
?
and
as
guilty
of
the
blood
of
all
those
souls
that
have
perished
by
our
silence
and
neglect
?
What
say
you
?
Will
you
undertake
to
justifie
us
,
and
answer
for
us
,
and
bear
all
the
divine
displeasure
your selves
which
shall
fall
upon
us
for
our
obeying
your
silencing
commands
?
Are
you
willing
to
run
all
that
danger
for
us
?
But
why
do
I
ask
you
such
a
question
,
when
your
undertaking
would
but
shew
your
greater
obdurateness
,
and
neither
save
us
nor
your selves
?
If
you
say
,
that
the
crime
is
ours
for
not
conforming
;
that
is
to
be
examined
by
it self
.
If
ever
Episcopacy
had
two
learned
and
judicious
defenders
,
it
was
Bishop
Bilson
and
Bishop
Andrews
:
let
not
interest
now
make
you
differ
from
your
chiefest
champions
.
I
will
add
the
words
of
one
of
them
at
large
.
Bilson
of
Subjection
,
p.
399.
saith
,
The
election
of
bishops
in
these
days
belonged
to
the
people
,
and
not
to
the
Prince
:
and
though
Valens
by
plain
force
placed
Lucius
there
yet
might
the
people
lawfully
reject
him
as
no
bishop
,
and
cleave
to
Peter
the
right
Pastor
.
And
indeed
the
people
so
rejected
Lucius
,
that
the
boys
in
the
street
would
not
touch
the
ball
any
more
which
Lucius's
horse
feet
had
trod
upon
;
and
to
the
last
suffered
all
the
Magistrates
displeasure
in
refusing
the
Pastor
imposed
on
them
(
who
yet
perswaded
them
that
he
was
Orthodox
)
.
And
the
error
of
a
Magistrate
taketh
not
away
his
power
,
as
I
before
said
,
but
only
his
aptitude
to
use
it
aright
.
And
the
Nonconformable
people
think
that
they
lawfully
adhere
to
their
old
known
faithful
Pastors
,
and
reject
unknown
obtruded
persons
.
Pag.
236
he
saith
,
Princes
have
no
right
to
call
or
confirm
Preachers
,
but
to
receive
such
as
be
sent
of
God
,
and
give
them
liberty
for
their
preaching
,
and
security
for
their
persons
.
And
if
Princes
refuse
so
to
do
,
Gods
labourers
must
go
on
forward
with
that
which
is
commanded
them
from
heaven
;
not
by
disturbing
Princes
from
their
thrones
,
nor
invading
their
Realms
,
as
your
holy
father
doth
,
and
defendeth
he
may
do
;
but
by
mildly
submitting
themselves
to
the
powers
on
earth
,
and
meekly
suffering
for
the
defence
of
the
truth
what
they
shall
inflict
.
How
you
gather
out
of
this
,
or
any
words
of
ours
,
that
Christ
and
his
Apostles
might
not
preach
the
Gospel
without
Cesar's
delegations
,
and
license
from
others
,
the
Kings
of
the
Countreys
whither
they
went
,
I
see
not
,
except
you
take
the
word
[
Supreme
]
for
superior
to
Christ
;
all
which
standeth
neither
with
our
assertion
nor
intention
,
but
is
a
very
pestilent
and
impudent
sophistication
of
yours
—
Marg.
Bishops
may
preach
without
Cesars
leave
,
if
they
submit
themselves
to
Cesar's
sword
,
as
the
Apostles
did
.
To
this
,
I
pray
add
his
two
pages
,
p.
233
,
234.
to
prove
that
Patriarchs
were
not
erected
by
Christ
,
but
by
the
consent
of
Bishops
;
and
that
Archiepiscopal
and
Metropolitan
Dignities
were
the
gifts
of
Princes
;
and
then
consider
how
far
that
Office
of
Presbyters
,
which
is
of
Christs
own
instituting
,
is
to
be
forsaken
in
obedience
to
the
command
of
a
Metropolitan
,
or
any
power
of
mans
ordaining
.
Pag.
226.
The
charge
which
the
Patriarchs
and
Bishops
of
England
have
over
their
flocks
,
proceedeth
neither
from
Prince
nor
Pope
,
nor
dependeth
on
the
will
or
word
of
any
earthly
creature
;
therefore
you
do
us
the
more
wrong
to
say
what
you
list
of
us
—
By
supreme
Governours
we
do
not
mean
Moderators
,
Prescribers
,
Directors
,
Inventors
,
or
Authors
of
these
things
as
you
misconster
us
,
but
Rulers
and
Magistrates
,
bearing
the
sword
to
permit
and
defend
that
which
Christ
himself
first
appointed
and
ordained
,
and
with
lawful
force
to
disturb
the
despisers
of
his
will
and
testament
.
Now
what
inconvenience
is
this
,
if
we
say
that
Princes
as
publick
Magistrates
may
give
freedom
,
protection
and
assistance
,
to
the
preaching
of
the
Word
,
Ministring
of
the
Sacraments
,
and
right
using
of
the
Keys
—
Doth
that
prove
that
all
Ecclesiastical
power
and
cure
of
Souls
do
proceed
and
depend
of
the
Princes
right
?
See
also
Page
362.
And
p.
259.
As
Bishops
ought
to
discern
what
is
truth
,
before
they
teach
;
so
must
the
people
discern
who
teacheth
right
before
they
believe
.
Pag.
261
,
262.
Princes
as
well
as
others
,
must
yield
obedience
to
Bishops
,
speaking
the
word
of
God
:
But
if
they
pass
their
Commission
,
and
speak
besides
the
word
of
God
,
what
they
list
,
both
Prince
and
people
may
despise
them
.
See
him
further
,
proving
that
all
have
a
judicium
discretionis
,
Pag.
259
,
260
,
261
,
262.
Bishop
Andrews
his
determination
against
giving
unfit
Kings
the
Sacrament
,
and
in
what
sense
the
Pastors
rule
their
Princes
,
(
and
consequently
may
not
obey
them
in
the
neglect
of
their
own
office
)
,
I
have
shewed
in
the
decision
of
the
Erastian
Controversie
,
and
need
not
repeat
it
;
yea
he
alloweth
the
very
Deacon
to
deny
an
unworthy
King
admittance
to
the
Sacrament
.
And
Chrysostome
would
lose
his
life
,
rather
than
give
it
to
the
greatest
that
is
unworthy
.
How
far
then
Christs
Ministers
must
give
over
Preaching
,
Sacraments
and
all
,
if
men
command
them
so
to
do
,
you
may
hence
gather
by
these
mens
judgments
.
And
in
the
conclusion
,
let
me
again
remember
you
,
that
the
trick
of
twisting
your
interest
pretendedly
with
Princes
,
and
making
them
believe
that
those
that
you
would
have
to
be
afflicted
,
or
expelled
,
are
more
against
Monarchy
and
Loyalty
than
you
are
,
though
it
be
an
old
device
,
and
of
great
success
,
hath
ever
been
hateful
to
sober
men
,
when
the
falshood
hath
appeared
,
and
will
but
make
your
blot
the
fouler
.
There
were
two
great
Philosophers
in
France
,
in
the
time
of
King
Francis
the
first
,
Castellanus
and
Bicot
.
Bicot
was
a
most
profound
interpreter
of
Aristotle
,
and
saith
Hornius
,
hath
got
the
immortal
fame
of
Scaligers
testimony
(
Hist.
Phil.
l.
6.
p.
314.
)
And
indeed
Scaligers
words
are
very
high
in
his
praise
,
Exercit.
307.
n.
15.
Pag.
904.
and
smart
against
his
adversaries
:
Haec
quidem
risui
sunt
atque
contemptui
nostris
Lucianis
atque
Diagoris
Culinariis
,
sed
non
neglecta
sunt
a
maximo
Philosopho
Guilielmo
Bicotio
,
qui
quidem
pene
solus
hoc
summum
jus
hodie
tuetur
in
reconciliâ
Philosophiâ
.
But
Castellanus
hated
Bicot
because
he
was
a
Peripatetick
.
The
King
being
a
great
lover
of
learned
men
,
heard
Castellanus
often
;
and
when
some
Courtiers
extolled
Bicot
,
and
desired
the
King
to
hear
him
,
Castellanus
in
wrath
and
cunning
together
saith
,
What
do
you
praise
an
Aristotelian
?
And
that
you
may
know
,
O
King
,
what
men
these
Aristotelians
are
,
they
affirm
that
Aristocracy
is
better
than
Monarchy
.
Which
knockt
the
nail
on
the
head
,
and
the
King
would
not
hear
Bicot
,
but
Castellanus
.
Melancthon
hath
recorded
the
whole
Story
,
and
Hornius
after
him
.
These
devices
may
do
the
feat
for
a
while
,
and
serve
for
a
shift
against
not
only
Aristotles
Philosophy
,
but
more
necessary
Truths
;
but
at
the
long
running
they
will
be
out
of
breath
,
and
flattery
and
calumny
will
stink
.
Postscript
.
LET
the
Reader
,
who
hath
read
my
Repetitions
of
Martins
and
Bicots
Stories
in
other
books
,
know
that
this
was
written
before
them
all
,
and
cast
by
,
till
mens
importunity
have
prevailed
with
me
to
publish
it
.