DIRECTIONS
FOR
Weak
Christians
,
How
they
may
escape
the
troubling
,
dividing
and
endangering
of
the
Church
by
their
Errours
in
Doctrine
,
Worship
,
and
Church-Communion
.
IF
we
had
never
been
warned
by
the
History
of
the
Sacred
Scripture
,
or
of
the
former
Ages
of
the
Church
,
yet
our
experience
in
this
present
Age
is
enough
to
tell
both
us
and
our
Posterity
,
how
great
perturbations
,
and
calamites
may
come
to
the
Church
of
Christ
,
by
the
miscarriages
of
the
more
zealous
Professors
of
Religion
!
and
how
great
a
hinderance
such
may
prove
to
the
prosperity
of
the
Gospel
;
to
the
Love
and
Unity
of
Christians
;
to
the
Reformation
,
and
holy
order
of
the
Congregations
,
and
to
all
those
good
ends
which
are
desired
by
themselves
.
How
great
a
dishonour
they
may
prove
to
the
Christian
name
,
and
what
occasions
of
hardening
the
wicked
in
their
contempt
of
Godliness
,
to
their
everlasting
ruine
,
and
the
sufferings
of
Believers
.
Therefore
seeing
the
peace
and
welfare
of
the
Church
,
is
much
more
valuable
,
than
the
peace
and
welfare
of
an
individual
soul
,
as
I
have
Directed
you
how
to
escape
your
own
disturbance
and
undoing
,
so
I
think
it
as
necessary
to
direct
you
,
how
to
escape
being
the
Plagues
and
disturbers
of
the
Church
,
and
the
instruments
of
Satan
in
resisting
the
Gospel
,
and
destroying
others
.
And
you
should
be
the
more
willing
to
hear
me
in
this
also
,
because
by
hurting
others
you
hurt
your selves
,
and
by
wronging
the
Church
of
God
,
you
cross
your
own
desires
and
ends
(
if
you
are
Christians
indeed
;
)
and
by
doing
good
to
others
,
and
furthering
the
cause
of
Godliness
and
Christianity
,
you
do
good
to
your selves
and
further
your
own
Cosolation
and
Salvation
.
DIRECT
.
I.
FIrst
,
observe
this
General
direction
;
see
that
you
forget
not
the
great
difference
between
Novices
and
experienced
Christians
;
between
the
babes
and
those
at
full
age
;
between
the
weak
and
the
strong
in
grace
:
Level
them
not
in
your
estimation
.
It
is
not
for
nothing
that
the
Spirit
of
God
in
Scripture
maketh
so
great
a
difference
between
them
,
as
you
may
read
in
Heb.
5.
11
,
12
,
13
,
14
,
&
6.
1
,
2.
1
Tim.
3.
6.
1
Iohn
2.
12
,
13
,
14.
There
are
babes
,
strong
men
,
and
fathers
among
Christians
.
There
are
some
that
are
dull
of
hearing
,
and
have
need
of
milk
,
and
are
unskilful
in
the
word
of
righteousness
,
and
must
be
taught
the
principles
;
and
there
are
others
who
can
digest
strong
meat
,
who
by
reason
of
Use
,
have
their
senses
exercised
to
discern
both
good
and
evil
.
Novices
must
not
be
made
Pastors
of
the
Church
.
It
is
not
for
nothing
that
the
Younger
are
so
often
commanded
reverence
and
submission
to
the
Elder
;
and
that
the
Pastors
and
Governors
of
the
Church
,
are
usually
called
by
the
name
of
Elders
;
because
it
was
supposed
that
the
elder
sort
were
the
most
experienced
and
wise
,
and
therefore
Pastors
and
Rulers
were
to
be
chosen
out
of
them
.
And
why
is
it
that
children
must
so
much
honour
their
fathers
and
mothers
,
and
must
be
governed
by
them
?
It
is
not
meerly
because
generation
giveth
the
Parents
a
propriety
in
their
children
:
For
God
would
not
have
folly
to
be
the
governour
of
wisdom
,
upon
pretense
of
such
propriety
:
But
it
is
also
because
that
it
must
ordinarily
be
supposed
that
Infants
are
ignorant
,
and
Parents
have
understanding
,
and
are
fit
to
be
their
Teachers
,
as
having
had
longer
time
and
helps
to
learn
,
and
more
experience
to
make
their
knowledge
clear
and
firm
.
If
the
young
and
unexperienced
were
ordinarily
as
wise
as
the
aged
or
mature
,
why
are
not
children
made
governors
of
their
Parents
,
or
at
least
commanded
to
instruct
and
teach
them
,
as
ordinarily
as
Parents
must
do
their
children
?
The
Lord
Jesus
himself
would
be
subject
to
his
mother
and
reputed
father
in
his
Child-hood
.
Luke
2.
51.
Can
there
be
a
livelier
conviction
of
the
arrogancy
of
those
novices
,
who
proudly
sleight
the
judgments
of
their
elders
,
as
presuming
groundlesly
that
they
are
wiser
than
they
?
Yea
Christ
would
not
enter
upon
his
publick
Ministry
or
Office
,
till
he
was
about
thirty
years
of
age
.
Luke
3.
23.
He
is
blind
that
perceiveth
not
in
this
example
,
a
most
notorious
Condemnation
of
the
pride
of
those
that
run
with
the
shell
on
their
head
into
the
Ministery
,
or
that
hasten
to
be
Teachers
of
others
,
before
they
have
had
time
or
means
to
learn
;
and
that
deride
or
vilisie
the
judgments
of
the
aged
,
who
differ
from
their
conceits
,
before
they
understand
the
things
in
which
they
are
so
confident
.
It
was
thought
a
good
answer
,
in
Iohn
9.
21.
[
He
is
of
age
,
ask
him
:
]
But
they
that
are
under
age
now
think
their
words
to
be
the
wisest
,
because
they
are
the
boldest
and
the
fiercest
.
The
old
were
wont
to
bless
the
young
,
and
now
the
young
deride
the
old
.
It
is
the
character
of
a
truculent
people
Deut.
28.
50.
that
they
regard
not
the
person
of
the
old
:
that
is
,
They
reverence
not
their
age
.
How
many
vehement
commands
are
there
in
Solomons
Proverbs
to
the
younger
sort
,
to
hearken
to
the
counsel
of
their
Parents
?
The
contrary
was
the
ruine
of
Eli's
sons
;
and
the
shame
of
Samuels
,
1
Sam.
8.
1
,
5.
Was
Rehoboam
unwise
in
forsaking
the
counsel
of
the
aged
,
and
harkning
to
the
young
and
rash
?
And
are
those
people
wise
that
in
the
Mysteries
of
Salvation
,
will
prefer
the
vehement
passions
of
a
novice
,
before
the
well-setled
judgment
of
the
experienced
aged
Ministers
?
I
know
that
the
old
are
too
oft
ignorant
,
and
that
wisdom
doth
not
always
increase
with
age
:
But
I
know
withall
,
that
Children
are
never
fit
to
be
the
Teachers
of
the
Church
;
And
that
old
men
may
be
foolish
,
but
too
young
men
are
never
wise
enough
for
so
high
a
work
.
We
are
not
now
considering
,
what
may
fall
out
rarely
as
a
wonder
,
but
what
is
ordinarily
to
be
expected
.
Most
of
the
Churches
confusions
and
divi●●ons
,
have
been
caused
by
the
younger
sort
of
Christians
:
Who
are
in
the
heat
of
their
zeal
,
and
the
infancy
of
understanding
:
Who
have
affection
enough
to
make
them
drive
on
,
but
have
not
judgement
enough
to
know
the
way
.
None
are
so
fierce
and
rash
in
condemning
the
things
and
persons
which
they
understand
not
,
and
in
raising
clamours
against
all
that
are
wiser
and
soberer
than
they
.
If
they
once
take
a
thing
to
be
a
sin
which
is
no
sin
,
or
a
duty
which
is
no
duty
,
there
is
no
person
,
no
Minister
,
no
Magistrate
,
who
hath
age
,
or
wisdom
or
piety
enough
,
to
save
them
from
the
injuries
of
juvenile
temerity
,
if
they
do
not
think
and
speak
and
do
according
to
their
green
and
raw
conceits
.
Remember
therefore
to
be
always
sensible
of
the
great
disadvantages
of
youth
,
and
to
preserve
that
reverence
for
experienced
age
,
which
God
in
nature
as
well
as
in
Scripture
hath
made
their
due
.
If
time
&
labour
were
not
necessary
to
maturity
of
knowledge
,
why
do
you
not
trust
another
with
your
health
,
as
well
as
a
studyed
experienced
Physician
,
and
with
your
Estates
,
as
well
as
a
studyed
Lawyer
?
And
why
do
no
Sea-men
trust
any
other
,
to
govern
the
ship
,
as
well
as
an
experienced
Pilot
?
Do
you
not
see
that
all
men
ordinarily
are
best
,
at
that
which
by
long
study
they
have
made
their
profession
.
I
know
those
that
I
have
now
to
do
with
will
say
,
that
Divinity
is
not
learnt
by
labour
and
mens
teaching
,
as
other
Sciences
and
Arts
are
;
but
by
the
teaching
of
the
spirit
of
God
:
and
therefore
the
youngest
may
have
as
much
of
it
as
the
eldest
.
Answ.
There
is
some
truth
and
some
falshood
,
and
much
confusion
,
in
this
objection
.
It
is
true
that
the
saving
knowledge
of
Divinity
,
must
be
taught
by
the
Spirit
of
God
:
But
it
is
false
that
labour
and
humane
teaching
are
not
the
means
which
must
be
used
by
them
,
who
will
have
the
teaching
of
the
spirit
.
And
the
objection
confoundeth
,
1.
The
spirits
teaching
us
by
inditing
the
Scripture
,
with
the
spirits
teaching
us
the
meaning
of
the
Scripture
.
2
And
it
confoundeth
the
common
knowledge
of
Divinity
,
with
the
saving
knowledge
of
it
.
No
man
commeth
to
a
common
knowledge
,
fit
for
a
Teacher
of
others
,
without
the
spirits
teaching
us
by
the
Scripture
:
For
that
was
the
first
part
of
the
spirits
teaching
us
,
to
inspire
the
Prophets
and
Apostles
to
deliver
a
teaching
,
Word
to
the
Church
,
by
which
we
might
all
be
taught
of
God
through
all
generations
.
But
many
men
have
excellent
common
knowledge
,
by
this
word
,
and
by
the
common
help
of
the
spirit
,
without
that
special
help
which
begetteth
saving
knowledge
.
Many
prophesied
and
workt
miracles
in
Christs
name
,
who
had
no
saving
knowledge
of
him
,
Mat.
7.
22
,
23.
And
Paul
rejoyced
that
Christ
was
preached
,
even
by
them
that
did
it
of
strife
and
envy
,
to
add
affliction
to
his
bonds
:
Phil.
1.
15
,
16
,
17
,
18.
saving
knowledge
must
have
a
special
help
of
grace
;
And
they
which
had
but
Solomons
knowledge
,
may
by
the
spirit
have
saving
knowledge
in
a
little
time
,
by
bringing
it
to
the
heart
,
and
making
it
clear
,
and
lively
and
effectual
.
But
that
may
be
a
means
of
saving
others
,
which
saveth
not
the
man
that
hath
it
.
And
all
knowledge
requireth
time
and
labour
,
to
obtain
it
,
though
the
Spirit
giveth
it
,
and
though
it
may
be
sanctifyed
to
us
in
a
little
time
.
1.
Consider
I
pray
you
,
why
else
it
is
,
that
God
hath
so
multiplied
commands
,
to
dig
for
it
as
for
Silver
,
and
search
for
it
as
a
hidden
treasure
:
to
cry
for
Knowledge
and
lift
up
our
voice
for
understanding
:
to
wait
at
the
posts
of
wisdoms
doors
:
to
search
the
Scriptures
and
meditate
in
them
day
and
night
:
Is
not
this
such
study
and
labour
as
men
use
,
to
get
understanding
in
other
kind
of
professions
?
Are
not
these
the
plain
commands
of
God
?
and
are
they
not
their
deceivers
who
contradict
them
.
2.
Is
it
not
a
blaspheming
of
Gods
spirit
,
to
make
it
the
Patron
of
mens
sloth
and
idleness
,
under
pretense
of
magnifying
grace
?
When
so
many
Texts
command
us
diligence
,
and
slothfulness
is
so
great
a
sin
?
And
none
are
so
forward
to
preach
as
these
same
men
that
cry
down
mens
teaching
.
3.
Why
hath
God
setled
a
Teaching
Office
in
his
Church
,
and
commandeth
all
to
attend
and
hear
and
learn
;
if
we
are
taught
by
the
Spirit
without
mans
help
?
Why
were
the
Apostles
sent
out
into
all
the
world
?
And
why
are
they
commanded
to
teach
all
Nations
,
and
to
teach
the
Church
all
that
Christ
commanded
them
?
and
why
doth
he
promise
to
be
with
them
to
the
end
of
the
world
?
but
that
this
is
the
way
of
the
Spirits
teaching
,
to
teach
those
first
who
are
our
outward
teachers
,
and
then
to
help
us
to
understand
them
?
And
those
are
taught
of
God
,
who
are
taught
by
those
who
are
sent
of
God
to
be
their
teachers
,
and
have
the
inward
concurrence
of
his
grace
.
4.
Advise
with
the
experience
of
all
the
world
who
was
the
man
that
ever
you
knew
able
to
expound
one
Chapter
in
the
Bible
,
by
the
inward
teaching
of
the
Spirit
alone
without
any
labour
of
his
own
,
or
help
from
others
,
by
voice
or
writing
?
Where
dwelleth
that
man
who
by
meer
inspiration
,
can
turn
one
Chapter
out
of
Hebrew
or
Greek
into
the
vulgar
tongue
?
The
first
part
of
our
preaching
or
publishing
the
Scriptures
is
by
Translating
them
into
a
language
which
is
understood
.
When
Ezra
in
his
Pulpit
of
wood
,
did
read
the
Law
and
give
the
sense
,
the
meaning
is
,
that
he
read
it
in
the
ancient
Hebrew
tongue
in
which
it
was
written
,
and
turned
it
into
the
language
which
the
Jews
then
used
(
who
were
grown
much
strangers
to
their
ancient
speech
.
)
Where
is
the
man
that
can
solidly
unfold
any
Doctrine
of
Divinity
,
which
he
never
read
or
heard
of
,
or
can
teach
that
truth
,
and
defend
that
Religion
,
which
he
was
never
taught
by
man
?
He
is
a
stranger
in
the
world
who
seeth
not
,
that
as
in
Law
and
Physick
and
other
professions
,
though
some
are
ignorant
even
when
they
are
old
,
yet
commonly
all
men
are
wisest
and
ablest
in
their
own
profession
,
and
those
know
most
,
who
having
natural
capacities
have
had
best
help
,
and
longest
time
,
and
hardest
studies
,
the
Spirit
assisting
them
by
his
common
help
to
make
it
Knowledge
,
and
by
his
special
grace
to
make
it
a
sanctifying
knowledge
.
Therefo●e
remember
to
give
due
respect
to
them
that
have
been
longer
in
Christ
than
you
,
and
to
them
that
have
longer
studyed
the
Scriptures
,
and
to
them
that
have
had
greater
helps
and
experience
:
And
do
not
too
easily
imagine
,
that
those
who
are
below
them
in
all
these
advantages
,
are
yet
above
them
in
sound
understanding
:
Though
such
a
wonder
may
sometime
come
to
pass
.
DIRECT
.
II.
Observe
well
the
secret
and
subtil
workings
of
spiritual
pride
,
and
how
deep-rooted
and
dangerous
a
sin
it
is
,
and
what
special
temptations
to
this
odious
sin
,
the
younger
and
empty●headed
Christians
have
;
that
the
resistance
of
them
may
be
your
daily
care
.
PRide
is
the
self-idolizing
sin
:
the
great
rebel
against
God
:
the
chief
part
of
the
Devils
image
:
that
one
sin
which
breaketh
every
commandment
:
the
Heart
of
the
old
man
:
the
root
and
Parent
and
summary
of
all
other
sin
:
the
Antichristian
vice
,
which
is
most
directly
contrary
to
the
life
of
Christ
:
the
principal
object
of
Gods
hatred
and
disdain
,
and
the
mark
of
those
whom
he
delighteth
to
tread
down
;
and
the
certain
Prognostick
of
dejection
and
abasement
,
either
by
humbling
repentance
,
or
damnation
.
It
is
called
[
Spiritual
Pride
]
from
the
Object
,
when
men
are
proud
of
spiritual
excellencies
,
real
or
supposed
.
And
this
is
so
much
worse
than
Pride
of
Beauty
,
apparel
,
riches
,
high
places
,
or
high
birth
,
as
the
abuse
of
great
and
excellent
things
,
is
worse
than
the
abuse
of
vanities
and
tri●les
:
and
as
things
spiritual
are
in
themselves
more
contrary
to
the
nature
of
pride
,
and
therefore
the
sin
hath
the
greater
enormity
.
The
common
exercise
of
this
Religious
or
spiritual
Pride
is
first
about
our
Knowledge
,
and
secondly
about
our
Godliness
or
Goodness
.
1
Pride
of
our
understandings
,
worketh
thus
:
First
,
a
man
that
was
formerly
in
darkness
,
is
much
affected
with
the
new-come
light
,
and
perceiveth
that
he
knoweth
much
more
than
he
did
before
:
And
then
he
groweth
to
a
carnal
and
corrupt
estimation
of
it
,
valuing
it
more
as
Nature
is
pleased
with
it
,
than
as
it
is
sanctified
by
it
:
Delighting
in
knowledge
for
it self
,
more
than
for
the
purity
,
Love
and
heavenliness
which
it
should
effect
.
Then
he
looketh
about
him
on
the
ignorant
sort
of
people
,
who
know
not
what
he
knoweth
,
and
seeth
how
far
they
are
below
him
:
And
he
thinketh
with
himself
,
what
a
difference
hath
God
made
between
Me
and
Them
:
And
because
Thankfulness
is
a
duty
,
he
observeth
not
how
Pride
doth
twist
it self
with
it
,
and
creep
in
under
the
protection
of
its
name
:
And
how
Thankfulness
and
Pride
have
the
same
expressions
,
and
both
of
them
say
,
I
thank
thee
O
Father
that
thou
h●st
hid
these
things
from
the
wise
and
prudent
,
and
hast
revealed
them
to
babes
:
I
thank
thee
O
God
that
I
am
not
as
other
men
are
,
extortioners
,
unjust
,
adulterers
,
or
even
as
this
Publican
,
Luk.
18.
11.
And
then
he
is
so
taken
up
with
the
things
which
he
knoweth
,
that
he
perceiveth
not
what
knowledge
yet
he
wanteth
.
And
the
deep
affection
which
his
knowledge
worketh
in
him
,
or
the
tickling
pleasure
which
he
hath
in
knowing
,
joyned
with
this
ignorance
of
his
ignorance
in
other
things
,
doth
make
him
over-confident
of
all
his
apprehensions
,
as
if
every
thing
which
he
imagineth
were
an
absolute
certainty
:
And
so
he
wanteth
that
humble
suspicion
of
his
own
understanding
,
which
a
true
acquaintance
with
his
ignorance
would
have
caused
in
him
:
And
thus
he
groweth
to
over-value
all
his
own
conceivings
;
and
to
under-value
all
the
opinions
and
reasonings
of
others
,
which
are
contrary
to
his
own
:
And
thence
he
proceeds
to
corrupt
his
Religion
with
such
mis-apprehensions
;
and
his
rash
unsuspected
understanding
entertains
one
errour
first
,
and
then
that
lets
in
many
more
;
till
he
have
espoused
a
self-chosen
frame
of
doctrine
,
instead
of
the
sacred
truths
of
God
,
and
method
of
the
Gospel
:
And
from
hence
he
proceedeth
to
choose
his
Religious
exercises
also
,
according
to
these
mis-apprehensions
:
These
make
him
Duties
which
are
no
Duties
,
and
sins
which
are
no
sins
:
And
thus
he
calleth
evil
,
good
,
and
good
,
evil
;
and
putteth
darkness
for
light
,
and
light
for
darkness
;
bitter
for
sweet
,
and
sweet
for
bitter
.
And
having
made
him
a
Religion
of
his
own
,
he
confidently
thinketh
that
it
is
of
God
:
And
next
he
valueth
all
men
that
he
hath
to
do
with
according
as
they
are
nearer
or
farther
off
,
from
this
which
he
accounteth
the
way
of
God
:
He
chooseth
his
Church
or
party
whom
he
will
joyn
with
,
by
the
test
of
this
Religion
which
his
pride
hath
chosen
:
He
zealously
declaimeth
against
the
opposers
of
his
way
,
as
against
the
adversaries
of
truth
and
Godliness
,
and
consequently
of
God
himself
.
He
prayeth
up
his
opinions
,
and
preacheth
them
up
,
and
contendeth
for
them
;
and
prayeth
and
preacheth
and
disp●teth
down
all
that
●s
against
them
.
He
laboureth
to
strengthen
the
party
that
is
for
them
,
and
to
weaken
that
which
is
against
them
:
And
thus
he
divideth
the
kingdom
and
family
of
Christ
;
He
destroyeth
first
,
the
Love
of
his
brother
and
neighbour
in
himself
,
and
then
laboureth
to
destroy
it
in
all
others
,
by
speaking
against
those
that
are
not
of
his
way
,
with
contempt
and
obloquy
to
represent
them
as
an
●●lovely
sort
of
men
:
And
if
the
interest
of
his
cause
and
party
do
require
it
,
perhaps
he
will
next
destroy
their
persons
:
And
yet
all
this
is
done
in
zeal
of
God
,
and
as
an
acceptable
service
to
him
:
And
they
think
all
are
Ne●ters
and
Lukewarm
,
who
prosecute
not
the
Schism
as
fervently
as
they
,
and
fight
not
against
Love
with
as
much
vehemency
:
Yea
and
in
all
this
,
they
are
still
con●ident
,
that
they
L●ve
the
Brethren
with
a
special
Love
,
and
make
it
the
mark
that
they
are
Christs
disciples
,
and
that
they
are
passed
from
de●th
to
life
,
because
they
love
the
party
and
persons
,
who
are
of
their
own
opinion
and
way
.
And
thus
PRIDE
insensibly
,
while
they
perceive
it
not
at
all
,
doth
choke
their
Opinions
,
their
Religions
,
their
Parties
,
and
make
their
Duties
and
their
sins
,
and
rule
their
judgments
,
affections
and
their
actions
;
which
is
all
but
the
same
thing
,
which
the
Scripture
in
one
word
calleth
HERESY
.
And
all
that
I
have
said
,
you
may
find
said
in
other
words
in
the
third
Chapter
of
Iames.
And
there
are
two
things
which
greatly
promote
this
sin
:
The
one
is
a
conceit
that
all
their
apprehensions
are
the
Spirits
dictat●s
,
or
the
effect
of
its
illumination
.
And
the
works
and
teachings
of
the
spirit
,
are
not
to
be
contradicted
,
or
suspected
,
but
to
be
honoured
.
Therefore
they
think
that
it
is
a
resisting
of
the
spirit
,
to
resist
their
judgment
:
And
they
are
perswaded
that
their
apprehensions
are
caused
by
the
spirit
,
partly
because
they
had
no
such
thing
whilest
they
lived
in
wickedness
,
but
it
came
in
either
with
their
change
or
shortly
after
:
And
therefore
they
think
that
the
same
light
which
shewed
them
their
sinful
state
,
doth
shew
them
also
all
these
principles
:
And
partly
because
they
find
themselves
as
deeply
●ffected
with
these
misapprehensions
,
as
with
other
which
are
sound
and
right
;
therefore
they
are
confident
that
they
come
from
the
same
spirit
:
And
specially
when
these
thoughts
come
in
upon
the
reading
of
the
Scripture
,
or
in
meditation
,
or
after
earnest
prayer
to
God
,
to
teach
them
by
his
spirit
and
lead
them
into
the
truth
,
and
not
to
suffer
them
to
err
;
and
when
they
find
that
they
have
good
ends
and
meanings
,
and
a
desire
to
know
the
truth
;
all
th●s
perswadeth
them
that
it
is
the
spirit
from
whom
their
thoughts
proceed
;
when
yet
it
may
be
no
such
thing
.
And
another
much
greater
and
commoner
cause
of
this
self-conceitedness
is
this
:
All
mens
understandings
are
naturally
imperfect
:
Our
knowledge
about
Natural
things
is
small
and
dark
,
much
more
about
things
supernatural
:
The
wisest
must
say
,
We
know
but
in
part
:
And
the
variety
of
mens
degrees
of
knowledge
,
joyned
with
the
difference
of
their
educations
,
and
advantages
and
fore-going
thoughts
,
doth
make
as
great
a
diversity
of
understandings
as
of
complexions
:
And
yet
it
is
very
hard
to
any
man
,
to
have
a
sufficient
diffidence
and
suspicion
of
his
mistaking
mind
.
For
what
a
man
knoweth
,
he
knoweth
that
he
knoweth
.
But
no
man
that
erreth
doth
know
that
he
erreth
:
For
that
is
a
contradiction
.
If
I
knew
that
I
erred
in
judgment
,
I
must
know
that
the
thing
is
otherwise
than
I
judged
it
to
be
:
which
is
impossible
to
the
same
understanding
at
the
same
time
:
For
then
judging
were
no
judging
as
being
contrary
to
knowledge
:
When
I
see
such
a
difficulty
about
a
point
,
as
to
pass
no
judgment
at
all
,
but
remain
in
meer
suspence
,
then
I
can
easily
perceive
that
I
am
ignorant
of
it
:
But
when
I
pass
any
judgment
,
I
cannot
perceive
that
my
judgment
is
false
,
except
it
be
in
the
cure
of
it
,
and
by
the
same
light
which
changeth
it
:
when
I
err
,
I
can
never
know
that
I
err
,
but
in
sensu
diviso
,
when
I
cease
my
error
:
when
I
know
that
I
erred
,
I
so
err
no
longer
.
And
because
every
thing
which
appeareth
to
us
,
doth
appear
in
some
kind
of
light
or
other
,
and
appeareth
in
some
form
,
and
as
clothed
with
some
qualities
,
the
understanding
therefore
presently
hath
some
thought
or
other
of
it
:
If
we
take
any
notice
of
it
,
we
shall
have
some
kind
of
conception
and
opinion
of
it
:
And
few
things
in
the
world
do
appear
to
us
in
such
equal
diverse
shapes
,
as
to
leave
the
understanding
wholly
dubious
,
whether
it
be
this
or
that
.
Though
of
that
which
hath
no
appearance
at
all
,
I
am
wholly
ignorant
,
and
have
no
conception
.
And
when
one
part
of
a
thing
is
seen
,
and
many
other
parts
of
it
are
unseen
,
we
are
all
apt
to
conceive
of
the
whole
according
to
the
part
which
we
see
,
and
not
allow
a
just
suspension
or
suspicion
for
all
the
parts
which
are
unseen
.
That
which
I
see
,
affecteth
me
as
a
thing
seen
:
But
that
which
I
see
not
,
is
nothing
to
me
,
and
therefore
affecteth
me
not
at
all
.
That
part
which
I
know
,
I
know
that
it
is
,
&
so
far
,
what
it
is
:
It
is
in
my
mind
&
memory
:
But
that
part
which
I
know
not
,
I
know
not
that
it
is
,
or
know
not
what
it
is
:
so
that
seeing
one
part
of
things
,
and
not
seeing
another
,
(
yea
perhaps
many
others
,
)
doth
not
only
cause
our
error
in
judging
of
them
,
but
also
maketh
it
very
hard
,
to
question
or
distrust
our
judgments
:
For
we
must
not
be
Scepticks
and
doubt
of
all
things
:
Nor
must
we
deny
belief
to
so
much
as
is
revealed
to
us
:
And
therefore
however
at
the
present
we
apprehend
things
,
just
such
we
are
usually
confident
that
they
are
.
And
in
this
difficulty
all
error
and
the
lamentable
consequences
of
it
do
come
in
.
But
what
shall
a
man
do
in
so
hard
a
streight
?
Why
this
every
humble
man
must
do
.
He
must
tread
safely
,
and
proceed
warily
,
and
try
the
spirits
,
and
try
the
doctrines
offered
him
throughly
,
and
this
by
all
the
means
which
God
hath
appointed
him
for
that
use
.
He
must
not
strive
against
the
light
;
but
he
must
take
heed
of
taking
darkness
for
light
,
or
hearkening
to
the
deceiver
,
when
he
transformeth
himself
into
an
angel
of
light
:
(
which
is
not
unusual
)
what
cometh
with
evidence
of
truth
must
be
received
as
truth
,
and
held
fast
,
and
not
again
let
go
;
however
sometimes
it
may
have
a
second
and
third
tryal
.
And
when
you
see
any
truth
,
remember
that
it
is
still
with
a
defective
sight
,
and
that
you
see
but
in
part
:
And
therefore
allow
a
freedome
in
your
understandings
,
to
receive
the
rest
.
You
are
certain
that
you
see
not
all
that
is
to
be
seen
,
of
any
Doctrine
or
Science
,
any
more
than
of
any
creature
:
And
you
are
uncertain
what
influence
the
unknown
parts
,
would
have
upon
that
part
which
you
know
,
or
what
alteration
it
would
make
upon
your
apprehension
,
if
you
saw
them
altogether
in
their
connexion
.
Therefore
be
sure
that
in
your
most
confident
apprehensions
,
you
never
forget
that
there
is
still
much
more
unknown
to
you
than
you
yet
know
.
And
this
will
preserve
a
humility
and
modesty
in
your
understandings
and
a
capacity
and
fitness
to
receive
more
knowledge
:
When
the
forgetting
of
this
,
will
make
you
proud
and
arrogant
and
presumptuous
,
and
like
the
fool
that
rageth
and
is
confident
,
even
in
your
ignorance
and
shame
;
and
will
shut
up
your
minds
against
that
knowledg
which
you
want
.
But
especially
if
you
know
that
your
advantages
for
knowledge
have
been
less
than
other
mens
:
that
you
are
young
,
or
that
it
is
but
a
few
years
since
you
entred
upon
the
study
of
the
Scriptures
,
or
that
you
have
not
any
stronger
natural
parts
than
other
men
;
or
that
you
have
not
had
that
measure
of
Learning
which
might
further
your
knowledge
of
the
holy
Scriptures
;
but
that
others
that
differ
from
you
have
had
much
more
of
all
these
helps
and
means
than
you
;
common
reason
here
commandeth
you
to
be
modest
,
and
not
over-confident
in
your
own
opinion
,
nor
too
much
to
slight
the
judgements
of
such
others
.
Especially
if
those
that
differ
from
you
,
be
not
only
more
Learned
,
but
as
truly
conscionable
as
you
,
and
as
like
to
be
unfeigned
lovers
of
truth
,
and
have
prayed
more
,
and
meditated
more
,
and
have
had
more
religious
experiences
than
your selves
:
And
yet
more
,
if
they
are
the
greater
number
of
the
godly
that
differ
from
you
,
and
you
are
singular
in
your
conceits
;
in
this
case
rash
confidence
in
your
own
opinions
,
is
too
palpable
a
sign
of
a
religious
pride
.
Obj.
But
the
Learnedst
men
are
not
always
the
wisest
,
in
the
matters
of
Religion
.
Answ.
Many
men
are
Learned
in
the
Languages
and
Sciences
,
who
are
not
Learned
in
the
Scriptures
;
because
they
applyed
not
their
stud●es
that
way
.
And
many
men
are
Learned
in
the
Scriptures
,
and
the
Sacred
tongues
,
who
yet
live
in
sin
,
though
they
are
able
to
teach
the
truth
for
others
.
But
those
that
well
understand
the
Scriptures
,
without
Learning
the
Languages
which
they
are
written
in
,
and
the
Customs
of
those
times
and
Countreys
,
or
without
much
reading
and
long
study
both
of
the
Scriptures
themselves
,
and
the
writings
of
them
that
better
understand
them
,
are
so
few
,
so
very
few
,
if
any
at
all
,
that
if
you
will
pretend
to
be
one
of
them
,
you
had
need
of
some
miracle
or
something
like
a
miracle
,
to
make
your selves
or
others
be-believe
that
you
are
not
deceived
.
See
what
I
have
said
of
this
at
large
,
in
my
Unreasonableness
of
Infidelity
.
Obj.
The
greater
number
are
not
always
in
the
right
;
therefore
why
should
my
singularity
discourage
me
?
Answ.
The
greater
number
through
the
world
are
not
in
the
right
about
Christiany
,
for
they
are
not
Christians
.
And
the
greater
number
of
vulgar
Christians
be
not
in
the
right
perhaps
in
many
points
of
Learning
,
and
Scholastick
controversies
,
because
they
are
not
Learned
in
such
controversies
.
But
all
Godly
men
and
Christians
are
in
the
right
in
all
points
essential
to
Godliness
and
Christianity
:
And
therefore
they
are
in
the
certain
way
of
life
.
And
if
in
any
integral
or
accidental
point
,
you
think
that
you
are
wiser
than
the
greater
part
,
of
men
as
Learned
and
as
Godly
as
your self
,
you
must
give
very
good
proof
of
it
to
your self
and
others
,
before
it
is
to
be
believed
.
I
know
that
in
all
ages
,
God
giveth
some
few
men
more
excellent
natural
parts
,
than
others
:
and
he
engageth
some
in
deeper
and
more
laborious
studies
than
others
:
and
he
blesseth
some
mens
studies
more
than
others
:
and
therefore
there
are
still
some
few
who
know
more
,
than
the
rest
of
the
Countrey
or
of
mankind
:
and
it
were
well
for
the
rest
if
they
knew
these
and
would
learn
of
them
:
But
these
are
such
as
come
to
their
knowledge
by
hard
and
laborious
studies
and
meditation
,
though
also
by
the
spirit
blessing
their
endeavours
:
And
they
are
such
as
give
proof
of
the
knowledge
which
they
pretend
to
:
And
they
are
such
as
employ
their
knowledge
to
preserve
the
peace
and
concord
of
believers
,
and
do
not
proudly
make
a
stir
with
it
,
to
set
up
their
own
names
,
though
thereby
they
set
the
world
on
fire
.
Make
therefore
no
more
of
these
vain
defences
of
your
Pride
:
Let
no
man
think
of
himself
and
his
own
understanding
above
what
is
meet
.
I
perswade
you
not
to
deny
any
truth
which
indeed
you
know
,
nor
to
doubt
of
any
thing
which
is
made
truly
certain
to
you
.
But
value
not
your
understandings
above
their
worth
,
and
fix
not
too
rashly
upon
your
first
apprehensions
;
and
go
not
away
with
a
passionate
confidence
,
in
your
poor
,
raw
,
untryed
and
defective
conceptions
.
But
remember
that
you
know
but
little
,
and
must
have
time
and
labour
to
grow
up
to
the
rest
.
Be
not
wise
in
your
own
conceits
.
Rom.
12.
16.
&
11.
25.
Prov.
26.
5.
&
28.
11.
And
this
is
commonly
the
sin
of
the
slothful
,
that
never
were
at
that
pains
for
knowledge
,
by
which
it
must
be
attained
.
The
sluggard
is
wiser
in
his
own
conceit
,
than
seven
men
that
can
render
a
reason
,
Prov.
26.
16.
You
little
think
when
you
are
conceited
of
your
knowledge
,
that
you
are
further
from
wisdom
than
a
fool
.
Prov.
26.
12.
Seest
thou
a
man
wise
in
his
own
conceit
?
There
is
more
hope
of
a
fool
,
than
of
him
.
Be
not
wise
in
thy
own
eyes
,
Prov.
3.
3.
Wo
to
them
that
are
wise
in
their
own
eyes
,
and
prudent
in
their
own
sight
.
Isa.
5.
21.
Be
not
righteous
overmuch
,
neither
make
thy self
over-wise
:
why
shouldst
thou
destroy
thy self
?
The
self-conceited
must
become
fools
in
their
own
esteem
,
if
ever
they
will
be
wise
,
as
the
worldly
wise
must
own
that
which
is
folly
in
the
judgment
of
the
world
,
if
ever
they
will
be
wise
:
1
Cor.
3.
18.
2.
And
there
is
a
Religious
Pride
of
Goodness
,
as
well
as
of
Knowledge
,
which
must
yet
more
carefully
be
avoided
,
as
being
yet
worse
than
the
former
,
as
the
thing
abused
is
much
better
.
And
this
worketh
as
subtilly
and
secretly
as
the
former
.
It
may
not
only
consist
with
many
complaints
and
confessions
of
sinfulness
,
weakness
and
unworthyness
,
but
even
with
doubts
of
sincerity
and
so
much
dejectedness
as
seemeth
to
draw
near
to
desparation
.
It
is
an
ordinary
thing
to
hear
the
same
persons
talk
in
a
complaining
,
doubting
and
almost
despairing
manner
of
speech
,
and
yet
to
have
high
expectations
of
respect
from
others
,
and
to
be
most
proudly
impatient
of
the
least
undervaluing
or
neglect
.
Yea
Pride
will
make
an
advantage
to
it self
,
of
all
these
humble
confessions
and
complaints
:
And
it
is
an
old
observation
,
that
many
are
proud
of
their
humility
:
For
though
it
be
true
that
Austin
saith
,
that
Grace
is
a
thing
which
no
man
can
use
amiss
;
the
meaning
is
only
,
that
Grace
efficiently
can
do
nothing
ami●s
:
(
For
if
it
do
amiss
so
far
it
is
not
grace
:
)
Yet
objectively
all
Grace
may
be
abused
,
that
is
,
a
man
may
make
it
the
object
of
his
Pride
,
and
the
occasion
of
many
other
sins
.
And
this
Religious
Pride
of
Goodness
,
doth
ordinarily
work
under
the
pretext
of
Thankfullness
to
God
for
his
grace
,
and
Zeal
for
Holyness
:
But
it
may
be
known
by
this
,
that
it
always
tendeth
to
lift
us
up
,
and
to
the
diminishing
of
Love
to
oothers
,
and
to
the
contempt
of
the
weak
,
and
the
censuring
of
our
brethren
,
and
the
division
and
disturbance
of
the
Church
of
God
.
They
are
lamentable
effects
which
this
Pride
produceth
,
in
the
Church
and
all
Societies
where
it
cometh
.
It
maketh
all
mens
Goodness
seem
little
,
except
our
own
:
It
causeth
the
people
to
undervalue
their
Pastors
,
and
turneth
compassion
of
me●s
weaknesses
into
a
sowr
contempt
:
It
setteth
a
man
in
his
own
conceit
,
so
near
to
God
,
that
he
looketh
down
on
other
men
,
as
earthly
animals
in
comparison
of
himself
.
It
maketh
new
terms
of
Church-Communion
,
and
teacheth
men
to
make
narrower
the
door
of
the
Church
,
than
God
hath
made
it
:
It
causeth
men
to
deny
and
v●li●ie
Gods
grace
,
in
those
that
answer
not
their
expectations
:
And
to
think
that
the
Church
is
not
worthy
of
their
Communion
:
And
to
think
that
none
are
so
fit
as
they
,
to
be
the
Reformers
of
the
Church
and
of
the
world
.
I
intreat
those
who
are
in
danger
of
this
pernicious
sin
,
to
think
with
themselves
.
1.
What
a
heynous
crime
and
folly
it
is
for
one
that
but
lately
was
a
child
of
the
Devil
,
and
a
sink
of
sin
,
to
be
proud
so
quickly
of
their
goodness
:
And
for
one
that
so
lately
was
groaning
and
weeping
with
a
broken
heart
for
a
sinful
life
,
to
be
already
puffed
up
with
the
conceits
of
godlyness
.
And
for
one
who
daily
maketh
confession
to
God
,
of
a
sinful
heart
,
and
a
faulty
life
,
and
of
great
unworthyness
,
to
contradict
all
this
by
an
over-valuing
of
his
own
piety
;
And
how
incongruous
it
is
for
one
,
who
professeth
to
hope
for
justification
by
free
grace
&
mercy
only
,
&
to
have
nothing
of
his
own
but
what
's
defiled
,
and
who
abhorreth
the
Doctrine
of
merit
,
and
talketh
so
much
of
our
emptyness
and
insufficiency
,
to
be
yet
puffed
up
with
the
conceit
of
his
spirituality
and
worth
.
And
what
an
odious
self-con●radiction
it
is
,
to
make
your self
like
the
Devil
in
pride
,
because
you
think
you
are
like
God
in
holiness
.
2.
And
consider
,
that
the
more
you
are
proud
of
your
Goodness
,
the
less
you
have
to
be
proud
of
:
If
this
sin
be
predominant
,
it
is
certain
that
you
have
no
saving
grace
at
all
:
And
what
an
odious
thing
and
miserable
case
is
it
,
to
be
proud
of
Holyness
,
when
you
are
unholy
;
and
to
be
damned
both
for
want
of
it
,
and
for
being
proud
of
it
:
That
a
man
should
be
proud
of
that
,
for
want
of
which
he
must
suffer
the
fire
of
Hell
!
But
if
your
pride
be
not
predominant
,
yet
it
is
certain
that
in
what
measure
soever
you
have
that
vice
,
in
that
measure
you
are
destitute
of
grace
:
For
true
grace
and
pride
are
as
contrary
as
life
and
death
.
3.
And
study
well
the
meaning
of
all
these
Scriptures
(
For
you
shall
not
say
that
I
mis-interpret
them
to
you
.
)
Why
was
it
that
Christ
mentioneth
the
Parable
of
the
Pha●●see
,
and
the
Publican
?
one
thanking
God
that
he
was
not
so
bad
as
others
,
and
the
other
thinking
himself
unworthy
to
look
up
to
heaven
.
Luke
18.
10
,
11.
&c.
Why
did
he
give
us
the
parable
of
the
prodigal
who
confesseth
that
he
was
unworthy
to
be
called
a
Son
;
and
of
his
elder
brother
who
swelled
with
envy
at
his
entertainment
?
Why
was
it
that
Christ
seemed
not
strict
enough
to
the
Pharisees
,
in
keeping
the
Sabbath
,
nor
in
his
Diet
,
nor
in
his
Company
,
but
they
called
him
a
gluttonous
person
and
a
wine-bibber
,
and
a
friend
of
Publicans
and
sinners
?
Was
it
not
because
their
Pride
and
superstition
made
them
think
too
highly
of
their
own
religiousness
?
and
to
make
sins
and
duties
which
God
never
made
,
and
then
to
condemn
the
innocent
for
want
of
this
humane
religiousness
?
What
was
the
sin
condemned
in
Isa.
65.
5.
[
Which
say
,
stand
by
thy self
;
come
not
near
to
me
;
for
I
am
holier
than
thou
.
]
What
meaneth
that
command
in
Phil.
2.
3.
Let
nothing
be
done
through
strife
or
vain
glory
;
but
in
lowliness
of
mind
,
let
each
esteem
others
better
than
themselves
]
Read
this
verse
over
upon
your
knees
,
and
beg
of
God
●o
write
it
on
your
hearts
:
And
I
would
wish
all
Assemblies
of
dividers
and
unwarrantable
Separatists
,
to
write
it
over
the
doors
of
their
meeting
places
.
And
joyn
with
it
Rom.
12.
10.
Be
kindly
affectioned
one
to
another
with
brotherly
love
,
in
honour
preferring
one
another
(
that
is
,
before
your selves
.
)
But
specially
read
and
study
,
Iam.
3.
In
a
word
,
if
God
would
cure
the
Church
of
Religious
pride
,
the
pride
of
wisdom
,
and
the
pride
of
Piety
and
Goodness
,
the
Church
would
have
fewer
Heresies
and
contentions
,
and
have
much
more
peace
,
and
much
more
true
wisdom
and
Goodness
it self
.
DIRECT
.
III.
Overvalue
not
the
common
guift
of
utterance
,
nor
a
high
Profession
,
as
if
the
presence
or
absence
of
either
of
them
,
did
prove
the
presence
or
absence
of
true
saving
grace
.
YET
I
shall
anon
tell
you
,
that
neither
of
these
must
be
undervalued
,
nor
accounted
needless
useless
things
.
But
the
overvaluing
them
,
hath
caused
great
distempers
in
the
minds
and
affections
,
and
communion
and
practise
,
of
many
very
well
meaning
Christians
.
When
God
had
first
brought
me
from
among
the
more
ignorant
sort
of
people
,
and
when
I
first
heard
religious
persons
pray
without
forms
,
and
speak
affectionately
and
seriously
of
spiritual
and
heavenly
things
,
I
thought
verily
that
they
were
all
undoubted
Saints
;
and
the
sudden
apprehension
of
the
difference
of
their
guifts
and
speech
from
others
,
made
me
think
confidently
that
the
one
sort
had
the
mark
of
God
upon
them
,
and
the
other
had
nothing
almost
of
God
at
all
:
Till
ere
long
of
those
whom
I
so
much
honoured
,
one
fell
off
to
sensuality
and
to
persecuting
formality
,
and
another
fell
to
the
foulest
heresie
;
and
another
to
disturb
the
Churches
peace
by
turbulent
animosities
and
divisions
.
But
the
experience
of
this
Kingdom
these
twenty
sixe
yeares
,
hath
done
so
much
to
convince
the
world
what
crimes
may
stand
with
high
professions
,
that
I
know
not
that
I
ever
met
with
the
man
,
that
would
deny
it
:
seeing
every
sect
casteth
it
upon
all
the
rest
,
however
some
of
them
would
justifie
themselves
.
But
I
greatly
fear
lest
the
generation
which
is
now
springing
up
and
knew
not
those
men
,
nor
their
miscarriages
,
will
lose
the
benefit
of
these
dreadful
warnings
,
and
scarce
believe
what
high
professours
did
turn
the
proudest
overturners
of
all
Government
;
and
resisters
and
despisers
of
ministry
and
holy
order
in
the
Churches
and
the
most
railing
Quakers
,
and
the
most
filthy
and
blaspheming
Ranters
;
to
warn
all
the
world
to
take
heed
of
being
Proud
of
superficial
guifts
and
high
professions
▪
and
that
he
that
stanndeth
in
his
own
conceit●
should
take
heed
lest
he
fall
.
When
guifts
▪
〈◊〉
utterance
in
prayer
or
talking
are
thus
overvalued
and
high
professions
are
taken
to
have
more
in
them
th●n
they
have
,
men
presently
moddle
their
●ffections
,
and
then
the
Church
according
to
these
mis-conceivings
:
And
●
talkative
person
who
by
company
and
use
hath
got
more
of
these
guifts
,
than
better
Christians
,
shall
be
extolled
and
admired
,
when
many
a
humble
upright
soul
,
that
wanteth
such
utterance
,
shall
be
said
to
be
no
professor
,
and
so
to
be
unworthy
of
the
Communion
of
Saints
.
Mistake
me
not
:
I
know
that
though
profession
may
be
without
sincerity
,
yet
sincerity
cannot
be
without
some
profession
,
when
there
is
opportunity
to
make
it
:
And
I
know
that
Grace
is
a
vital
principle
,
and
like
fire
which
will
work
and
seek
a
vent
if
you
would
restrain
it
:
And
that
Gifts
of
utterance
are
great
mercies
of
God
for
the
Edification
of
the
Church
.
But
here
lyeth
your
unhappy
errour
in
this
case
.
1.
You
take
the
common
profession
of
Christianity
to
be
no
profession
at
all
,
because
there
is
wanting
a
profession
of
greater
zeal
and
forwardness
.
When
as
the
common
sort
of
people
in
this
Land
,
do
profess
to
stand
to
their
baptismal
Covenant
,
in
which
they
own
the
essential
parts
of
Godliness
and
Christianity
,
and
all
that
is
of
absolute
necessity
to
Salvation
.
He
that
truly
understandeth
the
baptismal
Covenant
,
and
Consenteth
to
it
,
doth
perform
all
which
is
necessary
to
a
state
of
grace
:
If
he
profess
this
,
he
professeth
,
both
true
faith
and
repentance
,
and
sanctification
and
mortification
,
and
all
that
is
necessary
to
make
a
man
a
Christian.
How
then
can
you
say
that
these
are
no
Professors
?
I
tell
you
(
except
a
few
Apostates
)
the
common
sort
of
people
in
this
Land
are
Professors
of
true
faith
and
godliness
!
Whether
they
are
true
Professors
without
dissembling
is
another
question
;
but
they
are
professors
of
the
truth
.
If
you
say
,
that
Their
ignorance
and
ungodly
lives
doth
shew
that
they
either
understand
not
the
baptismal
Covenant
,
or
Consent
not
to
it
.
I
answer
,
Mark
well
what
you
say
your selves
:
For
this
doth
but
shew
that
they
are
Hypocrites
:
You
cannot
say
then
that
they
are
no
Professors
,
but
that
they
are
di●sembling
professors
.
They
profess
the
truth
,
they
do
not
truly
and
uprightly
profess
it
.
I
tell
you
,
all
the
common
sort
of
the
people
in
England
,
are
either
Saints
or
Hypocrites
:
see
how
I
have
moved
this
to
them
in
my
Treatise
called
The
formal
Hypocrite
.
They
all
profess
enough
to
save
them
if
they
sincerely
professed
it
.
He
that
is
baptized
and
professeth
himself
a
Christian
,
and
yet
is
a
drunkard
,
a
swearer
,
a
fornicator
,
or
such
like
,
is
certainly
an
Hypocrite
as
going
against
his
own
profession
:
The
very
Creed
,
Lords
Prayer
and
Ten
Commandments
have
enough
to
condemn
him
as
an
hypocrite
.
And
will
you
now
come
in
,
and
justifie
these
men
from
their
hypocrisie
,
by
saying
that
they
are
no
Professors
?
If
they
were
no
Professors
,
they
could
be
no
Hypocrites
,
but
meer
Atheists
or
Infidels
.
I
know
that
those
are
the
highest
sort
of
Hypocrites
,
who
counterfeit
the
highest
zeal
and
piety
,
by
the
highest
profession
:
But
this
is
but
a
difference
in
degree
.
Who
ever
professeth
to
be
a
Christian
,
professeth
true
Repentance
,
faith
and
holiness
,
and
is
an
Hypocrite
if
he
be
not
a
Saint
.
And
then
Consider
,
that
if
you
would
exclude
any
of
these
from
the
Communion
of
the
Church
,
it
must
not
be
because
they
are
no
professors
,
but
because
they
are
hypocrites
,
ignorant
or
scandalous
?
And
if
so
,
then
no
man
must
be
shut
out
,
but
upon
sufficient
proof
:
An
unproved
hypocrite
or
sinner
,
is
no
hypocrite
or
sinner
in
the
judgment
of
the
Church
:
and
therefore
Hypocrites
are
always
a
great
part
of
the
visible
Church
.
Otherwise
Church-Communion
would
be
founded
on
meer
injustice
and
tyranny
,
if
men
shall
be
called
Ignorant
,
Scandalous
and
Hypocrites
without
proof
.
And
therefore
to
exclude
baptized
professors
,
by
whole
Parishes
or
Multitudes
,
without
bringing
proof
against
each
person
one
by
one
,
is
quite
to
over-turn
Christs
rules
and
order
,
and
Church
Constitutions
and
all
Church
justice
.
I
confess
it
is
the
thing
which
I
have
long
lamented
(
and
often
written
of
especially
in
my
Treatise
of
Confirmation
)
that
those
who
are
baptized
in
Infancy
,
are
not
called
to
a
more
explicite
understanding
profession
of
the
Covenant
then
made
,
and
have
not
a
more
solemn
transition
into
the
number
of
adult
Communicants
:
And
we
are
not
out
of
hope
that
this
may
at
last
be
brought
to
pass
.
But
in
the
mean
time
,
the
same
persons
though
less
regularly
do
make
profession
of
the
same
thing
both
at
the
Lords
Table
,
and
in
their
publick
worship
,
and
in
their
common
claim
to
the
faith
and
honour
of
Christianity
,
so
that
all
such
must
be
rejected
as
hypocrites
upon
acc●sation
and
proof
of
Impenitency
in
some
gross
sin
,
and
not
in
the
lamp
as
if
they
were
no
professors
.
For
professors
certainly
they
are
.
And
though
I
abhor
their
malignity
who
would
vilisie
Religion
,
by
over-hasty
accusing
of
higher
Professors
;
and
would
flatter
the
wicked
and
ignorant
,
by
making
an
indifferency
and
tepidity
seem
sufficient
in
the
things
of
God
;
yet
God
would
have
me
bear
witness
to
this
truth
to
cure
some
mens
contrary
extream
:
that
as
this
age
as
is
said
,
doth
need
no
proof
,
how
heinously
high
professors
may
miscarry
;
so
in
the
place
where
I
exercised
my
Ministry
,
I
found
some
give
me
a
satisfying
evidence
in
their
last
sickness
,
that
they
had
long
lived
a
truly
godly
life
,
who
were
never
noted
by
their
Neighbours
,
for
any
extraordinary
zeal
at
all
.
If
you
ask
me
,
How
can
it
stand
with
grace
to
be
so
much
hid
?
I
answer
,
They
made
the
common
profession
of
Christianity
:
they
usually
attended
the
publick
worship
:
they
lived
blamelesly
in
their
places
:
but
they
were
of
silent
retired
dispositions
,
and
were
inferiours
who
by
their
superiours
were
restrained
from
private
meetings
and
some
converse
with
more
zealous
persons
which
they
desired
.
And
for
ought
you
know
there
may
be
very
many
such
;
who
must
not
be
rejected
as
no
professors
,
nor
without
a
particular
accusation
and
proof
:
unless
you
would
be
used
in
the
like
kind
your selves
.
DIRECT
.
IV.
Affect
not
to
be
made
eminent
and
Conspicuous
in
Holiness
,
by
standing
at
a
further
distance
from
these
lower
Professors
,
than
God
would
have
you
.
IT
is
the
loathsome
scab
of
the
Romish
Church
that
they
who
will
be
taken
for
Religious
,
must
go
into
a
Monastery
of
Fryars
and
Nans
,
and
separate
themselves
from
the
rest
of
Christians
,
as
worldly
secular
people
:
that
so
their
Religion
may
be
a
noted
thing
,
&
they
may
be
set
up
in
their
singularity
,
as
publike
spectacles
,
for
the
world
to
admire
:
Though
perhaps
they
come
thither
but
under
the
gripes
of
Conscience
,
to
expiate
the
guilt
of
whoredome
,
murder
,
or
some
notorious
sins
,
which
the
contemned
seculars
never
committed
.
And
it
is
somewhat
easie
to
proud
corrupted
nature
to
enter
into
a
life
of
greater
self-denial
,
than
most
Monasticks
are
put
upon
,
when
by
it
they
shall
be
thus
separated
from
the
rest
of
mankind
,
as
a
people
of
more
admired
holiness
.
To
set
our selves
up
in
a
separated
society
,
as
persons
whom
the
world
must
account
more
Religious
than
the
common
sort
of
Christians
,
hath
so
much
oftentation
in
it
,
as
is
a
great
allurement
to
Pride
.
For
many
a
one
who
perceiveth
how
childish
a
thing
it
is
,
to
set
out
ones
self
to
be
observed
for
fine
cloathes
,
or
for
bodily
comeliness
,
or
for
high
entertainments
,
curiosities
,
houses
,
lands
or
such
vanities
,
doth
yet
think
that
it
is
an
excellent
thing
,
to
be
honoured
by
men
,
especially
by
the
wisest
and
the
best
,
as
a
person
of
Wisdome
,
and
Piety
,
and
Goodness
.
And
indeed
it
is
the
truest
and
the
highest
Honour
to
be
Wise
and
Good
:
And
it
is
exceeding
natural
to
man
to
desire
honour
:
And
it
is
lawful
to
have
a
due
and
moderate
sense
and
regard
to
our
honour
:
And
all
this
being
so
,
how
easie
is
it
for
Pride
to
take
this
advantage
,
and
to
go
a
little
farther
,
while
we
think
that
we
go
but
this
far
,
and
keep
within
our
bounds
.
And
the
root
of
the
errour
lyeth
in
Atheism
,
Self-fishness
,
and
Carnality
.
By
the
first
,
we
neglect
the
Honouring
of
God
,
which
should
be
our
utmost
aim
,
and
to
which
all
our
own
Honour
should
be
purely
referred
,
as
a
means
:
By
the
second
,
we
Idolize
our
selves
,
and
are
sunk
into
,
and
centered
in
our
selves
,
and
seek
that
honour
to
our
selves
,
which
we
should
wholly
refer
to
God
alone
.
And
by
the
third
,
we
over-value
Man
and
his
esteem
,
and
live
upon
the
thoughts
and
breath
of
mortals
,
and
seek
the
honour
which
is
given
by
one
to
another
more
than
the
honour
which
is
of
God
:
Whereas
we
should
make
it
our
grand
care
and
study
,
to
be
pleasing
to
our
Maker
,
which
is
the
highest
honour
,
and
lawful
and
necessary
to
be
sought
;
and
should
be
more
indifferent
as
to
the
esteem
and
thoughts
of
man
,
as
being
no
further
regardable
,
than
it
conduceth
to
our
divine
and
ultimate
end
.
And
when
Pride
hath
thus
turned
the
eye
of
the
soul
,
from
God
,
to
our
selves
,
and
to
the
Creature
,
it
is
a
working
sin
,
and
will
be
alwayes
seeking
to
fetch
in
fewel
for
its
self
to
feed
on
,
and
to
find
out
wayes
to
make
our selves
conspicuous
and
observed
in
the
world
:
And
to
separate
our selves
into
distinct
societies
,
that
the
world
may
see
we
are
above
Communion
with
the
colder
duller
sort
of
Christians
,
is
one
of
the
most
notable
means
to
this
self-exalting
end
.
And
many
Christians
that
are
more
humble
do
yet
so
much
mis-understand
the
Scripture
principles
of
Communion
,
that
they
think
they
should
corrupt
the
Church
,
and
sin
against
God
,
if
they
stood
not
in
a
separated
state
from
those
of
the
colder
sort
.
And
this
is
caused
much
,
by
taking
those
Scriptutes
to
speak
of
all
cold
and
carnal
Christians
,
which
speak
only
of
the
Heathen
and
Infidel
world
.
And
this
cometh
to
pass
by
the
happiness
of
their
birth
and
breeding
:
because
they
are
born
and
bred
where
there
are
almost
none
,
but
professed
Christians
,
and
they
see
not
the
swarms
of
Heathens
that
worship
idols
and
creatures
,
or
of
the
Infidels
who
scorn
and
persecute
the
Christian
name
,
therefore
they
live
as
if
there
were
no
such
persons
.
They
know
that
the
world
and
the
Church
comprehend
all
mankind
;
and
that
the
Church
is
gathered
out
of
the
World
:
And
because
they
see
the
Church
,
but
see
not
the
world
,
out
of
which
it
is
gathered
;
therefore
they
are
looking
for
the
world
in
the
Church
,
and
think
that
the
commoner
sort
of
Christians
are
the
World
;
and
the
better
and
more
zealous
sort
only
are
the
Church
,
which
therefore
must
be
gathered
out
of
the
World
:
And
so
they
gather
the
Church
out
of
the
Church
,
while
they
think
that
they
gather
it
out
of
the
World
.
And
all
this
is
because
they
know
no
more
than
they
see
,
or
at
least
are
affected
with
no
more
;
but
live
as
if
England
or
Europe
were
all
the
world
.
One
years
abode
in
Asia
or
Africa
might
cure
this
errour
.
In
2
Cor.
6.
12
,
13
,
&c.
the
Apostle
forbiddeth
the
Christians
to
marry
with
Infidels
;
because
light
hath
no
communion
with
darkness
,
nor
righteousness
with
unrighteousness
,
nor
Christ
with
Belial
.
And
therefore
inferreth
,
that
he
that
believeth
hath
no
part
with
an
Infidel
,
nor
the
Temple
of
God
any
any
agreement
with
Idols
.
And
for
this
he
citeth
the
words
of
the
Prophet
,
Come
out
from
among
them
,
and
be
ye
separate
,
and
touch
not
the
unclean
thing
.
All
these
words
which
the
Apostle
so
plainly
speaketh
only
against
marrying
with
Infidels
and
Idolaters
,
and
having
communion
with
them
,
either
intimately
or
in
their
sin
,
are
by
abundance
of
ignorant
Professors
abused
,
as
if
they
had
commanded
us
to
separate
from
the
colder
and
common
sort
of
Christians
,
and
to
come
out
of
the
Church
whereof
they
are
members
.
What
profaning
of
Gods
word
is
this
?
and
how
gross
and
palpable
a
contradicting
of
its
plain
expressions
?
It
was
a
Church
of
such
mixed
Christians
as
our
Churches
do
consist
of
,
to
which
the
Apostle
wrote
those
words
;
And
because
he
commandeth
them
to
separate
from
intimacy
with
Heathens
and
Infidels
(
yet
so
as
when
they
are
once
married
to
them
,
to
continue
in
it
)
;
therefore
these
men
say
,
that
one
part
of
the
Church
is
called
to
come
forth
and
separate
from
the
rest
.
And
with
the
like
abuse
they
apply
the
command
[
Come
out
of
Babylon
]
to
them
that
have
no
communion
with
Babylon
;
And
when
ignorance
,
uncharitableness
,
and
passion
,
have
taught
them
to
call
Christs
Churches
Babylon
,
they
add
sin
to
sin
,
the
sin
of
separation
to
the
sin
of
slander
and
reproach
;
and
abuse
the
Text
according
to
their
false
exposition
of
it
.
DIRECT
.
V.
Understand
rightly
the
true
difference
between
the
Mystical
and
the
Visible
Church
,
and
the
qualification
of
their
Members
;
and
do
not
confound
them
,
as
if
it
were
the
same
persons
only
,
that
must
be
Members
of
both
.
THE
Mystical
Church
indeed
hath
none
but
true
Saints
.
But
the
Visible
Church
containeth
multitudes
of
Hypocrites
;
who
profess
themselves
to
be
what
they
are
not
:
They
profess
to
believe
in
God
,
while
they
neglect
him
;
and
to
be
ruled
by
God
,
while
they
disobey
him
,
and
are
ruled
by
their
lusts
:
They
profess
to
Love
God
and
forsake
the
world
,
whilest
they
love
the
world
,
and
God
is
not
in
all
their
thoughts
:
They
profess
to
love
the
holy
Scriptures
,
whilest
they
neglect
them
and
love
not
the
holiness
of
their
precepts
.
They
profess
to
believe
in
Jesus
Christ
,
whilest
their
hearts
neglect
his
grace
and
government
.
They
profess
to
believe
in
the
holy
Spirit
,
and
to
hold
the
Communion
of
Saints
in
the
Catholick
Church
;
whilest
they
resist
the
Spirit
,
and
love
not
Saints
.
All
this
sheweth
that
they
are
Hypocrites
.
But
abundance
of
Hypocrites
are
in
the
Visible
Church
.
Nay
,
God
would
have
no
Hypocrites
cast
out
,
but
those
who
bewray
their
hypocrisie
by
impenitency
in
proved
Heresie
or
gross
sin
.
We
must
not
model
the
Church
of
Christ
according
to
our
private
fancies
:
We
are
not
the
Lords
of
it
,
nor
are
we
sit
or
worthy
to
dispose
of
it
Look
into
the
Scripture
,
and
take
it
for
the
Rule
,
and
see
there
of
what
manner
of
persons
the
Visible
Church
hath
been
constituted
in
all
ages
of
the
world
till
now
.
In
the
first
Church
in
Adams
family
,
a
Cain
,
was
the
first
born
member
,
and
so
continued
,
till
he
was
excommunicated
for
the
murder
of
his
brother
.
In
a
Church
of
eight
persons
who
were
saved
out
of
all
the
world
,
the
Father
and
Pastor
was
overtaken
with
gross
drunkenness
,
and
one
of
his
sons
was
a
cursed
Cham.
In
a
Church
of
six
persons
saved
from
the
wickedness
of
Sodom
,
two
of
them
(
Lot's
sons
in
law
)
perished
in
the
flames
among
the
unbelievers
:
a
third
was
turned
into
a
pillar
of
salt
:
the
Father
and
Pastor
was
drunk
two
nights
together
,
after
the
sight
of
such
a
terrible
miracle
,
and
after
so
strange
a
deliverance
to
himself
:
and
committed
incest
twice
in
his
drunkenness
:
The
two
that
remained
(
his
daughters
)
caused
his
drunkenness
purposely
and
committed
incest
with
him
.
In
the
Church
in
Abrahams
family
,
there
was
an
Ishmael
:
And
in
the
Church
in
Isaacs
family
there
was
an
Esau
:
and
even
Rebeka
and
Iacob
guilty
of
deceitful
equivocation
:
And
Abraham
and
Isaac
denied
their
wives
to
save
themselves
in
their
unbelief
.
In
Iacob's
family
was
a
Simeon
and
Levi
,
who
murdered
multitudes
under
a
pretense
of
Religion
,
and
under
the
cover
of
false
deceit
:
And
almost
all
his
sons
moved
with
envy
,
sold
their
brother
Ioseph
for
a
slave
;
and
some
were
hardly
kept
from
murdering
him
:
And
his
daughter
Dinah
was
defiled
by
desiring
to
see
the
company
and
fashions
of
the
world
.
In
the
Church
of
the
Israelites
in
the
Wilderness
,
after
all
the
miracles
which
they
had
seen
,
and
the
mercies
they
had
received
,
so
great
were
their
sins
of
unbelief
and
murmuring
,
and
lust
,
and
whoredomes
,
and
idolatry
,
and
disobedience
,
that
but
two
of
them
that
came
out
of
Egypt
,
were
permitted
to
enter
the
promised
land
:
In
the
times
of
the
Judges
they
so
oft
renewed
their
idolatry
,
besides
all
their
other
sins
,
that
they
spent
a
great
part
of
all
those
ages
in
captivity
for
it
.
And
when
the
villanies
of
Gibeah
had
imitated
the
Sodomites
,
and
ravished
a
woman
to
death
,
the
Tribe
of
the
Benjamites
defended
it
by
a
war
,
and
that
in
three
battels
,
till
fourty
thousand
of
the
innocent
Israelites
were
slain
,
and
twenty
five
thousand
of
the
Benjamites
.
Look
through
all
the
Books
of
Samuel
,
the
Kings
,
and
Chronicles
,
and
the
Prophets
;
from
the
sad
story
of
the
sons
of
Eli
and
of
Samuel
,
to
all
the
wicked
Kings
that
followed
,
who
kept
up
odious
Idolatry
(
even
Solomon
himself
)
and
scarce
two
or
three
of
the
best
did
put
down
the
high
places
:
And
when
Hezekiah
was
zealous
to
reform
,
the
hearts
of
the
subjects
were
not
prepared
,
but
derided
or
abused
the
Messengers
whom
he
sent
about
,
to
call
the
people
home
to
God
:
Manasseh's
wickedness
is
scarcely
to
be
parallel'd
:
And
when
God
sent
his
Prophets
to
call
them
to
repentance
,
they
mocked
his
Messengers
,
and
despised
and
abused
his
Prophets
,
till
the
wrath
of
the
Lord
arose
,
and
there
was
no
remedy
:
2
Chron.
36.
15
,
16.
Read
over
the
Prophets
,
and
see
there
what
a
people
this
Church
of
God
was
.
The
ten
Tribes
were
drawn
by
Ier●boam
to
sin
,
by
setting
up
Calves
at
Dan
and
Beth-el
,
and
making
Priests
of
the
vilest
of
the
people
,
and
forsaking
the
Temple
and
the
true
worship
of
God
,
and
the
lawful
Priests
.
And
these
lawful
Priests
at
Ierusalem
,
were
ravening
Wolves
,
and
greedy
Dogs
,
and
careless
and
cruel
Shepherds
:
The
false
Prophets
who
deceived
the
people
were
most
accepted
:
The
people
are
accused
of
cruelty
,
oppression
,
whoredom
,
drunkenness
,
Idolatry
,
and
hatred
of
those
that
would
reform
them
.
They
were
grievous
persecutors
:
Which
of
the
Prophets
did
not
your
fathers
kill
and
persecute
?
saith
Christ
,
Matth.
23.
Yet
this
was
the
Church
of
God
,
and
many
think
his
only
visible
Church
:
And
all
these
twelve
Tribes
were
not
so
big
as
England
,
and
were
to
the
bigness
of
all
the
Earth
,
no
more
than
one
tree
to
a
large
Wood
or
Forrest
.
But
doubtless
the
Gospel
Church
was
both
more
large
and
pure
.
Let
us
therefore
take
a
view
of
it
:
And
I
beseech
you
remember
,
that
what
I
say
is
not
to
make
sin
less
odious
,
nor
the
Church
or
Godly
less
esteemed
:
but
to
shew
you
the
frame
of
the
visible
Church
in
all
Generations
,
and
how
it
differeth
from
the
invisible
;
lest
you
should
take
on
you
to
be
wiser
than
God
,
and
to
build
his
house
after
a
better
rule
than
his
Gospel
,
and
the
primitive
pattern
,
and
marr
all
by
being
wise
in
your
own
conceits
,
and
by
being
righteous
overmuch
.
Eccles.
7.
And
I
pray
you
forget
not
,
that
the
Primitive
Church
was
the
most
pure
,
and
the
pattern
of
those
following
;
and
had
inspired
Apostles
to
be
its
Guides
,
and
inspired
Prophets
to
be
its
Helpers
,
and
abundance
of
Miracles
and
extraordinary
gifts
,
to
gather
and
edifie
it
;
to
silence
its
enemies
,
and
to
terrifie
and
restrain
offenders
,
and
to
bring
up
the
Church
to
the
highest
degree
of
holiness
that
could
be
well
expected
.
And
withall
,
the
Members
were
not
driven
in
by
force
by
Magistrates
,
nor
allured
by
any
worldly
commodities
,
but
were
a
few
Volunteers
,
who
in
a
time
of
persecution
,
professed
Christ
,
to
their
hazard
or
suffering
in
the
world
.
Yet
see
what
they
were
.
The
faultiness
of
the
Teachers
.
The
Apostles
before
the
death
of
Christ
,
though
they
had
so
long
heard
his
doctrine
,
and
seen
his
miracles
,
understood
not
that
he
must
die
for
our
sins
,
and
be
buried
,
and
rise
again
,
and
ascend
into
Heaven
,
and
there
intercede
for
us
,
and
rule
the
Church
.
Ioh.
12.
16.
and
10.
6.
Luk.
18.
34.
and
9.
45.
and
24.
43
,
44
,
45.
Peter
so
much
perswaded
Christ
from
that
suffering
by
which
the
world
was
to
be
redeemed
,
that
Christ
speaketh
to
him
as
he
did
to
the
Devil
.
Matth.
4.
Get
thee
behind
me
Satan
;
for
thou
savourest
not
the
things
that
be
of
God
,
but
those
that
be
of
men
.
Matth.
16.
22
,
23.
Iames
and
his
beloved
disciple
Iohn
(
called
sons
of
thunder
,
perhaps
for
this
or
such
like
zeal
)
would
have
called
for
fire
from
heaven
to
destroy
the
unbelieving
adversaries
of
the
Gospel
,
and
knew
not
of
what
spirit
they
were
.
Iudas
was
one
that
was
sent
out
to
preach
the
Gospel
by
Christ
himself
,
(
who
knew
his
heart
.
)
Many
that
preached
and
prophesied
and
cast
out
Devils
in
his
name
,
were
workers
of
iniquity
,
whom
he
never
knew
with
special
approbation
.
Matth.
7.
22
,
23.
When
he
came
to
his
sufferings
,
they
all
slept
when
they
should
have
watched
and
prayed
with
him
one
hour
in
his
agony
;
and
this
after
his
admonition
.
When
they
should
have
confessed
him
in
suffering
they
all
forsook
him
and
fled
,
Matth.
26.
56.
And
Peter
that
seemed
to
stick
closer
to
him
,
did
with
forswearing
thrice
deny
him
,
after
he
had
promised
to
die
with
him
,
and
not
to
forsake
him
,
though
all
forsook
him
▪
And
when
he
was
dead
they
said
,
Luk.
24.
We
trusted
this
was
he
that
should
have
delivered
Israel
,
as
if
their
faith
had
been
extinct
.
And
when
he
rose
and
appeared
to
them
they
hardly
believed
what
they
saw
:
and
Thomas
,
one
of
them
,
resolved
that
he
would
not
believe
,
unless
he
might
put
his
fingers
into
his
side
.
And
when
they
spake
with
him
before
his
Asce●sion
,
they
dreamed
still
of
an
earthly
grandure
,
and
askt
him
,
Whether
now
he
would
restore
the
Kingdome
unto
Israel
?
Act.
1.
And
they
understood
not
the
descent
of
the
Holy
Ghost
.
And
when
the
Holy
Ghost
was
come
upon
them
,
one
of
their
first
Deacons
Nicholas
was
the
original
of
a
Sect
whose
doctrine
Christ
did
ha●e
.
Paul
and
Barnabas
contended
even
to
parting
.
Peter
dissembled
by
a
sinful
separation
,
walking
not
uprightly
,
and
drew
away
Barn●bas
into
the
dissimulation●
Gal.
2.
Phil.
1.
15
,
16.
[
Som●
preach
Christ
even
of
envy
,
and
strif●
,
and
some
of
good
will
.
The
one
preach
,
Christ
of
contentions
not
sincerely
,
supposing
to
add
affliction
to
my
bonds
.
]
Many
were
made
like
the
heads
.
of
Sects
,
and
some
were
of
Paul
,
and
some
of
Apollo's
,
and
some
of
Cephas
(
as
the
Papists
be
now
.
)
And
some
built
hay
and
stubble
,
which
must
be
consumed
.
1
Cor.
3.
12
,
Of
Timothy
and
the
rest
Paul
saith
▪
[
I
have
no
man
like
minded
;
for
all
seek
their
own
,
and
not
the
things
which
are
Iesus
Christ●
.
3
Jo●
.
9.
10.
Diorrephes
who
loveth
to
have
the
〈◊〉
among
them
receiveth
〈◊〉
not
,
prating
,
against
us
with
malicious
words
:
and
not
content
therewith
,
neither
doth
he
himself
receive
the
Brethren
,
and
forbiddeth
them
that
would
,
and
casteth
them
out
of
the
Church
.
]
As
the
Apostles
themselves
before
Christs
death
,
were
striving
which
of
them
should
be
the
greatest
;
so
this
vice
still
followed
many
of
the
Pastors
;
so
that
Peter
is
fain
to
exhort
them
,
not
to
Lord
it
over
Gods
heritage
,
nor
to
rule
them
by
constraint
,
but
willingly
.
1.
Pet.
5.
And
what
abundance
of
Sect-masters
did
arise
from
among
the
Ministers
of
the
Gospel
in
the
Apostles
own
times
?
Insomuch
as
Paul
forewarneth
the
famous
Church
of
Ephesus
,
not
only
that
grievous
Wolves
(
that
is
,
Hereticks
)
should
e●ter
▪
that
spared
not
the
flocks
,
but
also
that
,
of
their
own
selves
men
should
arise
,
speaking
perverse
things
to
draw
away
disciples
after
them
.
Act.
20.
30.
And
in
the
Apostles
dayes
,
while
one
had
a
Prophesie
and
another
a
Psalm
,
&c.
they
brought
confusion
into
the
Church-worship
,
even
by
abuse
of
extraordinary
gifts
:
And
they
so
abused
the
Love-feasts
at
the
Lords
Supper
,
that
Paul
was
fain
to
perswade
them
rather
to
eat
at
home
.
1
Cor.
14.
and
1
Cor.
11.
so
much
of
the
true
state
of
the
Primitive
Teachers
and
Pastors
of
the
Church
.
The
faults
of
the
Church
of
Rome
.
What
Heretical
Judaizers
were
among
them
,
is
intimated
in
c
1.
&
3.
to
the
Romans
.
And
how
little
they
understood
the
doctrine
of
Justification
is
intimated
in
cap.
3
;
&
4
,
&
5
,
&
6
,
&
7
,
&
8.
What
dissentions
there
were
about
meats
,
and
drinks
,
and
days
,
the
weak
judging
the
strong
,
and
the
strong
despising
the
weak
,
appeareth
,
cap.
14
,
&
15.
And
some
caused
divisions
and
offences
contrary
to
the
doctrine
which
they
had
learned
,
serving
not
the
Lord
Iesus
but
their
own
bellies
,
and
by
good
words
and
fair
speeches
deceiving
the
hearts
of
the
simple
,
Rom.
16.
16
,
17.
The
faults
of
the
Church
of
Corinth
.
1
Cor.
1.
11
,
12.
[
There
are
contentions
among
you
—
Everyone
of
you
saith
,
I
am
of
Paul
;
and
I
of
Apollo's
,
and
I
of
Cephas
,
and
I
of
Christ
.
Mark
the
extent
of
the
sin
(
every
one
of
you
)
that
is
,
very
many
among
you
,
1
Cor.
3.
13.
I
could
not
speak
to
you
as
spiritual
,
but
as
carnal
—
For
ye
are
yet
carnal
—
v.
12.
If
any
build
on
this
foundation
,
wood
,
hay
,
stubble
,
—
v.
15.
he
shall
suffer
loss
.
chap.
4.
18.
21.
Some
are
puffed
up
—
Shall
I
come
to
you
with
a
rod
or
in
love
?
—
chap.
6.
5
,
6
,
7
,
8.
I
speak
to
your
shame
,
Is
there
not
a
wise
man
among
you
?
Because
yee
go
to
Law
one
with
another
(
before
Heathens
,
)
Nay
you
do
wrong
and
defraud
,
and
that
your
brethren
.
Know
ye
not
that
the
unrighteous
shall
not
inherit
the
Kingdom
of
God
?
—
chap.
11.
17
,
18
,
19
,
20
,
21.
I
praise
you
not
that
you
come
together
,
not
for
the
better
but
for
the
worse
.
For
first
of
all
,
when
you
come
together
in
the
Church
.
I
hear
that
that
there
be
divisions
among
you
—
For
there
must
be
also
Heresies
among
you
,
that
they
which
are
approved
may
be
made
manifest
among
you
—
When
you
come
together
into
one
place
,
this
is
not
to
eat
the
Lords
Supper
:
For
in
eating
every
one
taketh
before
other
,
his
own
supper
,
and
one
is
hungry
,
and
another
is
drunken
.
Vers.
23.
30.
He
that
eateth
and
drinketh
unworth●ly
,
eateth
and
drinketh
damnation
to
himself
,
not
discerning
the
Lords
body
—
For
this
cause
many
are
weak
and
sick
among
you
▪
and
many
sleep
.
Chap.
14.
Reproveth
their
abuse
of
unknown
tongues
,
and
their
disorder
in
Gods
publike
worship
—
Chap.
15.
12
,
13
,
14
,
15.
[
If
Christ
be
preached
that
he
rose
from
the
dead
,
how
say
some
among
you
,
that
there
is
no
resurrection
.
But
if
there
be
no
resurrection
of
the
dead
,
then
Christ
is
not
risen
;
And
if
Christ
be
not
risen
,
then
is
our
preaching
vain
,
and
your
faith
is
vain
;
yea
and
we
are
found
false
witnesses
of
God
—
v.
17.
and
ye
are
yet
in
your
sins
.
2
Cor.
12.
20
,
21.
I
fear
lest
when
I
come
,
I
shall
not
finde
you
such
as
I
would
,
and
that
I
shall
be
found
to
you
such
as
ye
would
not
.
Lest
there
be
debates
,
envyings
,
wraths
,
strifes
,
back-bitings
,
whisperings
,
swellings
,
tumults
;
and
lest
my
God
will
humble
me
among
you
,
and
that
I
shall
bewail
many
that
have
sinned
already
,
and
have
not
repented
of
the
uncleanness
and
fornication
and
lasciviousness
which
they
have
committed
.
]
Besides
that
Paul
and
his
Ministry
was
slandered
and
much
slighted
among
them
,
as
by
his
large
a●d
vehement
apologies
and
expostulations
doth
appear
;
These
were
the
faults
of
the
Church
of
the
Corinthians
.
The
corruptions
of
the
Churches
of
Galatia
.
Gal.
1.
6
,
7
,
8
,
9.
I
marvel
that
you
are
so
soon
removed
,
from
him
that
called
you
,
to
the
grace
of
Christ
,
to
another
Gospel
;
which
is
not
another
;
but
there
are
some
that
trouble
you
,
and
would
pervert
the
Gospel
of
Christ
:
though●e
●e
or
an
Augel
from
heaven
,
preach
any
other
Gospel
to
you
,
than
that
which
we
have
preached
to
you
,
let
him
be
accursed
—
Chap.
3.
1
,
2
,
3.
O
foolish
Galathians
!
Who
hath
bewitched
you
,
that
you
should
not
obey
the
truth
?
before
whose
eyes
—
Are
ye
so
foolish
?
Having
begun
in
the
spirit
,
are
ye
now
made
perfect
by
the
flesh
?
Have
ye
suffered
so
many
things
in
vain
—
chap.
4.
9.
How
turn
y●
again
to
weak
and
beggarly
elements
,
whereto
ye
desire
again
to
be
in
bondage
.
vers.
10.
11.
Ye
observe
dayes
,
and
moneths
,
and
times
,
and
years
;
I
am
afraid
of
you
,
lest
I
have
bestowed
on
you
labour
in
v●in
—
v.
16.
Am
I
therefore
become
your
enemy
because
I
tell
you
the
truth
?
Tell
me
,
ye
that
desire
to
be
under
the
Law
—
v.
29.
As
then
,
he
that
was
born
after
the
flesh
persecuted
him
that
was
born
after
the
spirit
,
even
so
it
is
now
(
The
Legalists
persecuting
the
Apostles
)
Chap.
5.
2.
Behold
I
Paul
say
unto
you
,
that
if
ye
be
circumcised
Christ
shall
profit
you
nothing
.
V.
3
,
4.
For
I
testifie
again
to
every
man
that
is
circumcised
,
that
he
is
a
debtor
to
do
the
whole
Law
:
Christ
is
become
of
no
effect
to
you
.
Who
ever
of
you
are
justified
by
the
Law
,
ye
are
fallen
from
grace
:
v.
9.
A
little
leaven
leaveneth
the
whole
lump
.
12.
I
would
they
were
even
cut
off
which
trouble
you
.
Chap.
6.
12.
As
many
as
desire
to
make
a
fair
shew
in
the
flesh
,
they
constrain
you
to
be
circumcised
.
The
corruptions
of
the
Church
of
Colosse
.
Col.
2.
20
,
21
,
22
,
23.
If
ye
be
dead
with
Christ
from
the
rudiments
of
the
world
,
why
as
though
living
in
the
world
,
are
ye
subject
to
ordinances
?
Touch
not
,
tast
not
,
handle
not
(
which
all
are
to
perish
with
the
using
)
after
the
Commandements
and
Doctrines
of
men
?
Which
things
have
indeed
a
shew
of
wisdome
in
will-worship
.
The
corruptions
of
the
Church
of
Ephesus
.
Rev.
2.
4
,
5.
Nevertheless
I
have
somewhat
against
thee
,
because
thou
hast
left
thy
first
love
—
Remember
from
whence
thou
art
fallen
,
and
do
thy
first
works
,
or
else
I
will
come
unto
thee
quickly
,
and
will
remo●e
thy
Candlestick
.
Act.
20.
30.
Of
your
own
selves
shall
men
arise
,
speaking
perverse
things
,
&c.
as
aforesaid
.
The
corruptions
of
the
Church
of
Pergamus
.
Rev.
2.
14
,
15
,
16.
I
have
a
few
things
against
thee
,
because
thou
hast
there
the●
that
hold
the
doctrine
of
Balaam
,
who
taught
Balac
to
cast
a
stumbling
block
before
the
children
of
Israel
;
to
eat
things
sacrificed
to
Idols
;
and
to
commit
fornication
:
so
hast
thou
also
them
that
hold
the
doctrine
of
the
Nicolaitans
,
which
thing
I
hate
—
Repent
,
or
else
I
will
—
The
faults
of
the
Church
of
Thyatira
.
Rev.
2.
20
,
21
,
22
,
I
have
a
few
things
against
thee
,
because
thou
sufferest
the
woman
Jezebel
,
which
calleth
her self
a
Prophetess
,
to
teach
and
to
sed●ce
my
s●rvants
to
commit
fornication
,
and
to
eat
things
sacrificed
to
Idols
.
The
faults
of
the
Church
of
Sardis
.
Rev.
3.
1.
Thou
hast
a
name
that
thou
livest
and
art
dead
—
I
have
not
found
thy
works
perfect
before
God
.
4
Thou
hast
a
few
names
even
in
Sardis
,
which
have
not
defiled
their
garments
.
The
faults
of
the
Church
of
Laodicea
.
Rev.
3.
15
,
16
,
17.
Thou
art
neither
cold
nor
hot
—
I
will
spue
thee
out
of
my
mouth
—
and
knowest
not
that
thou
art
wretched
and
miserable
and
poor
and
blind
and
naked
.
I
haue
been
thus
large
in
citing
the
words
of
the
Text
,
to
make
it
plain
to
you
,
of
what
kind
of
Members
the
Visible
Churches
were
then
made
up
:
And
to
affect
their
hearts
with
the
sense
of
their
partiality
,
who
can
plead
for
many
things
as
duties
,
and
plead
against
many
things
as
sin
,
without
one
plain
word
of
Scripture
on
their
side
;
and
yet
can
read
all
these
without
either
sense
or
notice
.
Yet
mark
,
I
pray
you
,
that
I
am
far
from
saying
that
God
alloweth
any
of
these
sins
,
or
that
any
should
make
light
of
them
:
For
all
must
abhor
them
:
Nor
do
I
say
,
that
none
of
the
Churches
ought
to
have
excommunicated
any
of
these
offenders
for
these
sins
.
Some
of
them
I
doubt
not
,
should
have
been
cast
out
.
But
these
are
the
uses
which
I
desire
you
to
make
of
all
these
Texts
.
First
,
before
you
judge
any
Church
to
be
〈◊〉
Church
,
be
able
to
prove
it
hath
worse
crimes
to
nullisie
it
than
any
of
these
had
.
For
none
of
these
were
for
these
faults
pronounced
no
Churches
of
Iesus
Christ
.
Secondly
,
observe
that
no
one
Member
,
is
in
all
these
Scriptures
,
or
any
other
,
commanded
〈◊〉
come
out
and
separate
from
any
one
of
all
these
Churches
,
as
if
their
communion
in
worship
were
unlawful
.
And
therefore
before
you
separate
from
any
as
judging
communion
with
them
unlawful
,
be
sure
that
you
bring
greater
reasons
for
it
,
than
any
of
these
recited
were
.
DIRECT
.
VI.
Understand
well
the
different
conditions
and
terms
of
Communion
with
the
Church
as
invisible
and
as
visible
;
and
the
different
priviledges
of
the
Members
;
that
so
you
may
not
presume
to
impose
any
conditions
which
God
hath
not
imposed
;
nor
yet
to
grudge
at
the
reception
of
those
that
are
not
sanctified
and
sincere
.
ALL
Christians
are
agreed
that
it
belongeth
to
God
only
to
make
the
conditions
of
Church-communion
;
and
therefore
it
belongeth
not
to
us
to
invent
them
,
nor
to
our
wit
to
censure
what
God
hath
done
,
but
to
search
the
Scripture
till
we
find
it
out
,
and
then
obey
it
.
This
is
the
great
controversie
which
hath
troubled
the
Church
:
When
men
know
not
who
should
be
Members
of
the
Church
and
who
not
,
and
when
they
have
no
certain
rule
or
character
to
know
whom
they
must
receive
,
it
is
no
wonder
if
confusion
and
contention
be
the
complexion
and
practice
of
such
Churches
.
And
here
the
Pastors
have
torn
the
Church
,
by
running
into
contrary
extreams
.
Some
have
thought
that
the
Visible
Church
must
be
constituted
only
of
such
persons
as
satisfie
the
Pastors
and
the
people
of
the
truth
of
their
sanctification
,
by
some
special
account
of
their
conversion
or
the
work
of
grace
upon
their
hearts
,
in
a
distincter
manner
than
the
ancient
Church
required
of
the
baptized
:
Wherein
being
agreed
of
no
certain
terms
,
to
know
anothers
sanctification
by
,
their
Churches
are
diversified
according
to
the
measure
of
the
strictness
or
largeness
,
censoriousness
or
charity
of
the
Pastors
&
the
people
;
while
one
thinks
that
person
to
have
true
grace
,
whom
another
thinks
to
have
done
.
And
so
they
that
will
be
most
uncharitable
,
do
pretend
to
the
reputation
of
being
the
most
pure
;
because
they
are
most
strict
:
And
multitudes
are
shut
out
whom
Christ
would
have
to
be
received
,
&
his
children
are
numbred
with
the
dogs
.
On
the
other
side
there
is
one
or
two
of
late
among
us
,
who
think
that
the
Church
is
but
Christs
School
,
where
he
teacheth
the
way
to
true
Regeneration
;
and
not
a
Society
of
professed
Regenerate
ones
or
Saints
:
And
that
all
who
own
Christ
as
the
Teacher
of
the
Church
,
and
submit
to
the
Government
of
the
Pastors
,
and
are
willing
to
learn
how
to
be
regenerate
,
should
be
baptized
,
though
they
profess
not
any
special
saving
faith
or
repentance
.
And
their
reasons
are
,
because
first
,
else
all
that
doubt
of
their
sincerity
must
lie
,
or
be
kept
out
.
Secondly
,
because
that
in
the
Church
of
the
Jews
,
the
multitude
were
such
as
were
openly
ungodly
.
And
some
of
the
Papists
talk
also
at
this
rate
,
though
indeed
they
are
themselves
yet
●tterly
unresolved
in
this
point
.
What
Church
soever
is
constituted
according
to
either
of
these
two
opinions
,
will
not
be
constituted
according
to
the
mind
of
Christ
:
But
yet
with
this
difference
:
The
first
Opinion
introduceth
Church
-
tyranny
,
and
injustice
,
and
is
founded
in
the
want
of
Christian
charity
,
and
▪
knowledge
,
and
tendeth
to
endless
separations
and
confusions
.
But
the
second
opinion
inferreth
all
these
greater
mischiefs
.
First
,
it
confoundeth
the
Catechumens
with
the
Christians
,
and
maketh
all
Christians
who
are
but
willing
to
learn
to
be
Christians
.
Secondly
,
it
maketh
the
Christian
Church
to
consist
of
such
as
are
no
Christians
:
As
that
person
certainly
is
not
,
who
consenteth
not
that
Christ
be
his
Teacher
,
Priest
and
King
:
For
to
such
a
one
,
he
is
no
Christ
;
seeing
these
are
the
essential
parts
of
his
Mediatory
office
.
And
the
new
device
of
distinguishing
Christs
Apostolike
and
Mediatory
offices
,
&
so
the
Church
congregate
and
the
Church
regenerate
accordingly
,
will
not
seem
to
difend
this
conceit
.
For
as
Christ
is
not
divided
,
so
his
office
for
which
he
is
called
Christ
is
but
One
,
which
entirely
is
called
the
office
of
a
Saviour
,
or
Redeemer
,
or
Mediator
,
which
are
all
one
:
And
the
essential
parts
of
it
are
,
first
his
Priestly
,
second
Teaching
and
Ruling
offices
or
works
:
And
this
which
is
called
his
Apostleship
,
is
but
the
same
which
is
called
his
Teaching
or
Prophetical
Office
,
and
is
a
part
of
his
Mediatory
or
saving
Office
.
And
he
is
no
Christian
,
nor
is
that
any
Congregated
Christian
Church
,
which
professeth
not
to
take
Christ
for
his
Mediator
his
Priest
and
King
,
as
well
as
for
an
Apostle
a
Prophet
or
Teacher
.
Thirdly
,
they
therefore
who
hold
the
aforesaid
doctrine
,
do
introduce
a
new
sort
of
Christianity
.
Fourthly
,
and
a
new
sort
of
Baptism
,
which
the
Church
of
Christ
never
knew
to
this
day
.
And
therefore
they
do
ingenuously
profess
their
dissent
from
our
form
or
words
in
Baptism
,
because
we
put
the
baptized
to
renounce
the
flesh
the
world
and
the
devil
,
and
to
use
such
covenanting
words
as
must
signifie
special
grace
.
But
through
the
great
mercy
of
God
,
Baptism
is
still
the
same
thing
in
all
the
Christian
Churches
in
the
world
,
the
Reformed
,
the
Roman
,
the
Greek
,
the
Armenian
,
yea
and
the
Ethiopian
too
,
for
all
their
seeming
reiteration
of
it
.
And
Baptism
among
them
all
,
is
the
same
now
as
it
hath
been
in
all
Generations
,
from
Christs
institution
of
it
.
So
that
we
fully
maintain
as
well
as
the
Romans
,
that
Christianity
hath
by
this
sacred
Tradition
been
safely
delivered
down
to
us
to
this
day
.
What
a
Christian
is
,
and
what
Christianity
is
,
may
be
most
certainly
known
,
by
this
which
is
commonly
called
our
Christening
;
In
which
the
profession
and
covenant
which
maketh
men
Christians
is
so
express
and
unchanged
from
age
to
age
.
Therefore
these
men
who
would
have
our
Baptism
changed
,
do
speak
plainly
,
but
impudently
;
as
if
they
were
raised
in
the
end
of
the
world
,
to
reform
the
Baptism
and
Christianity
of
all
ages
,
and
were
not
only
wiser
than
the
universal
Church
from
Christ
till
now
,
but
also
at
last
must
make
the
Church
another
thing
.
I
intreat
the
Reader
who
would
know
the
judgement
of
all
antiquity
about
Baptism
,
as
supposing
saving
grace
,
to
read
those
numerous
citations
of
Mr.
Gataker
in
the
Margin
of
his
book
against
Davenant
,
of
Baptism
.
Fifthly
,
and
by
this
new
doctrine
they
destroy
all
that
special
Love
which
Church-members
or
visible
Christians
as
such
,
should
bear
to
one
another
.
For
if
no
faith
or
consent
must
necessarily
be
professed
at
Baptism
,
but
that
which
is
common
to
the
ungodly
and
children
of
the
devil
,
then
all
Church-members
as
only
such
,
must
be
taken
to
be
but
ungodly
,
and
no
man
must
love
a
Church-member
as
such
,
with
a
special
love
,
as
a
visible
Saint
;
but
only
as
one
of
the
hopefuller
sort
of
the
ungodly
.
Sixthly
,
and
hence
it
will
follow
,
that
either
none
must
make
any
profession
of
saving
Faith
and
Repentance
(
and
so
all
appearance
of
holiness
must
be
driven
out
of
the
world
)
or
else
the
Church
must
be
constituted
of
two
sorts
of
professions
and
professours
,
tota
specie
distinct
from
one
another
;
yea
more
distinct
than
Infidels
are
from
their
new
sort
of
Christians
.
And
consequently
it
must
needs
be
indeed
two
Churches
and
not
one
,
viz.
One
Church
of
those
who
take
Christ
for
their
Teacher
only
,
and
another
of
those
that
take
him
entirely
as
Christ
.
Seventhly
,
and
by
this
rule
the
Socinians
and
Mahometans
,
who
confess
Christ
to
be
a
great
Teacher
,
but
deny
him
to
be
the
Priest
and
sacrifice
for
sin
,
may
be
baptized
,
and
taken
for
Christians
.
These
and
many
more
absurdities
follow
upon
this
new
conceit
.
But
I
must
desire
the
Reader
who
would
see
more
of
it
,
to
peruse
my
Disputations
about
Right
to
Sacraments
,
where
it
is
handled
at
large
.
As
to
their
Objections
I
answer
.
First
,
no
man
is
called
to
lie
,
nor
yet
are
they
fearful
to
be
shut
out
:
For
as
no
man
is
perfectly
acquainted
with
his
own
heart
,
so
no
man
is
to
profess
a
perfect
knowledge
of
it
:
But
if
a
man
speak
as
he
thinketh
upon
faithful
endeavours
to
avoid
self-deceit
,
no
more
can
be
expected
of
him
.
He
that
can
say
[
Though
I
am
not
certain
that
there
is
no
secret
fraud
in
my
heart
,
yet
as
far
as
I
can
discern
it
,
I
am
willing
to
be
a
Christian
upon
the
terms
of
Gods
Covenant
,
and
to
take
Christ
for
my
Teacher
,
Priest
and
King
]
must
offer
himself
,
and
must
be
received
into
the
Church
.
Secondly
,
and
as
to
the
Jews
case
,
I
have
proved
in
the
fore-mentioned
Disputations
,
First
,
that
it
was
no
less
than
a
profession
of
saving
faith
,
which
was
made
in
the
Covenant
of
Circumcision
.
Secondly
,
that
men
were
then
to
be
put
to
death
,
for
almost
all
those
enormous
crimes
which
we
now
excommunicate
men
for
:
And
the
dead
are
not
members
of
the
Church
on
earth
.
Thirdly
,
that
all
that
in
matter
of
fact
was
found
among
them
contrary
to
this
,
was
contrary
to
Gods
Law
:
And
to
argue
against
the
Law
from
mans
breach
of
the
Law
,
a
facto
contra
jus
,
is
very
bad
arguing
.
Fourthly
,
that
it
is
farre
surer
and
clearer
reasoning
about
the
Evangelical
state
and
order
of
the
Church
,
from
the
Gospel
,
than
from
the
Law
of
Moses
,
much
more
than
from
the
violations
of
that
law
.
Fifthly
,
but
yet
all
the
corruptions
of
the
Churches
,
as
I
have
cited
and
proved
them
before
,
do
shew
us
the
difference
between
the
Church
as
visibly
Congregate
,
and
as
Regenerate
;
and
shew
us
that
the
presence
of
scandalous
sinners
,
will
not
warrant
us
to
separate
or
to
unchurch
the
Church
.
And
this
may
suffice
against
that
errour
.
The
true
conditions
of
admittance
into
the
Church
and
state
of
Christianity
are
these
.
First
,
A
true
belief
in
God
the
Father
,
Son
and
Holy
Ghost
,
and
a
Devoting
of
our selves
sincerely
to
Him
,
as
our
reconciled
Father
our
Saviour
,
and
our
Sanctifier
,
in
a
resolved
Covenant
,
or
Consent
,
renouncing
the
Devil
,
the
world
,
and
the
flesh
,
(
expresly
or
impliedly
)
is
the
whole
and
the
only
condition
of
our
Communion
with
the
Church
mystical
or
the
living
body
of
Christ
(
which
is
called
The
Church
,
in
the
first
and
most
famous
sense
.
)
Obj.
If
this
must
be
wrought
in
us
before
we
are
in
the
mystical
Church
,
then
a
state
of
holiness
may
be
found
in
such
,
as
are
yet
out
of
the
body
of
Christ
in
the
world
:
But
if
this
be
after
our
entrance
into
the
Church
,
than
less
may
sufficiently
qualifie
us
for
admittance
.
Answ.
It
is
neither
before
not
after
:
but
it
is
our
change
and
entrance
it self
.
To
be
a
member
of
the
Church
mystical
,
and
to
be
a
Christian
is
all
one
:
And
this
is
Christianity
.
If
I
should
say
that
the
making
a
man
a
Rational
free
agent
,
is
the
making
him
a
member
of
the
Rational
world
;
would
you
think
that
this
must
be
either
antecedent
or
consequent
to
his
change
,
which
is
nothing
else
but
the
change
it self
?
Secondly
,
That
which
maketh
a
man
a
member
of
the
Vniversal
Church
as
Visible
,
is
his
Baptism
.
Which
is
,
his
profession
of
the
same
true
Faith
aforesaid
,
and
consent
to
the
Covenant
;
or
his
visible
dedication
to
God
the
Father
,
Son
and
Holy
Ghost
,
as
his
Reconciled
Father
,
his
Saviour
and
Sanctifier
,
by
a
Vow
and
Covenant
in
Baptism
.
Where
note
that
Baptism
hath
two
parts
:
The
Covenant
there
made
and
openly
declared
between
God
and
Man
:
And
the
Sacramental
,
obsigning
and
investing
sign
;
which
is
the
washing
in
water
.
The
Profession
it self
,
or
open
covenanting
with
God
,
is
the
thing
statedly
necessary
to
the
being
of
Visible
Christianity
:
And
the
washing
with
water
,
is
necessary
as
a
duty
where
it
may
be
had
,
and
as
a
means
to
the
orderly
and
regular
entrance
;
by
which
the
Church
is
commonly
to
judge
who
are
its
admitted
members
and
who
not
.
As
inward
consent
and
outward
profession
of
consent
,
and
publike
solemnization
,
are
the
necessaries
to
a
state
of
marriage
;
the
first
being
as
the
soul
,
the
second
as
the
body
,
and
the
third
as
the
wedding
garments
;
so
is
it
in
this
case
.
So
that
in
short
,
if
you
take
Baptism
aright
for
the
Covenant
and
the
Sign
,
there
is
no
other
entrance
into
the
Visible
Church
,
nor
any
other
condition
necessary
to
a
title
to
its
communion
.
But
if
you
take
Baptism
improperly
,
for
the
was●ing
alone
,
there
is
no
title
to
such
washing
necessary
but
Professed
faith
and
Covenanting
.
So
that
if
you
require
more
,
or
invent
and
impose
any
further
conditions
,
and
deny
baptized
professors
of
Christianity
to
be
visible
members
of
the
Church
,
you
are
superstitious
devisers
of
a
way
of
your
own
,
and
makers
of
will-worship
,
and
not
obedient
submitters
to
the
way
of
God
.
Profession
then
of
Belief
and
consent
to
the
Covenant
,
is
our
title-condition
to
communion
with
the
Universal
Visible
Church
.
This
profession
must
be
solemn
,
and
solemnized
under
the
hand
of
a
Minister
of
Christ
,
who
hath
the
Keyes
of
the
Church
,
or
Kingdom
of
heaven
;
that
it
may
be
satisfactory
to
the
Church
,
and
valid
at
its
barre
.
Those
that
are
baptized
at
age
,
have
present
Right
to
communion
with
the
adult
.
Those
that
are
baptized
in
Infancy
(
upon
good
right
)
are
admitted
to
such
Infant-communion
as
they
are
capable
of
.
And
at
years
of
discretion
,
they
themselves
must
own
the
Covenant
,
which
their
Parents
entered
them
into
.
The
more
solemnly
this
is
done
(
as
it
was
in
baptism
)
the
better
it
is
:
But
if
it
be
done
but
by
a
professing
themselves
to
be
Christians
,
and
attending
Christs
ordinances
with
his
Church
,
it
is
valid
;
unless
they
forfeit
the
credit
of
their
profession
,
by
proved
Heresies
or
crimes
in
which
they
live
impenitently
.
But
then
it
must
be
here
observed
,
what
a
Profession
of
Christianity
is
,
which
intitleth
to
Baptism
and
Church-communion
.
And
objectively
,
it
must
be
the
whole
Baptismal
Covenant
that
must
be
professed
:
No
less
is
to
be
taken
as
a
profession
of
Christianity
:
And
as
to
the
Act
,
it
must
be
first
,
A
signification
of
the
mind
,
by
word
or
writing
,
or
some
intelligible
sign
.
Secondly
,
it
must
seem
to
be
understood
:
For
no
man
consenteth
to
that
which
he
understandeth
not
.
But
herein
any
intelligible
sign
of
a
tollerable
understanding
must
be
accepted
,
though
we
find
that
the
persons
conceptions
are
raw
and
not
so
distinct
and
clear
as
they
ought
,
nor
the
expressions
ready
,
orderly
or
compt
.
Thirdly
,
it
must
seem
to
be
serious
:
For
that
which
is
apparently
dissembled
or
Iudicrous
is
null
:
Fourthly
,
It
must
be
de
presenti
,
a
present
giving
up
our selves
to
Christ
,
and
not
only
a
promise
de
futuro
,
that
we
will
hereafter
take
him
for
our
Saviour
and
Lord
,
and
not
at
present
.
Fifthly
,
it
must
seem
to
be
voluntary
,
and
not
constrained
:
for
then
it
is
not
serious
.
Sixthly
,
it
must
seem
to
be
deliberate
,
and
resolute
,
and
setled
,
and
not
only
the
effect
of
a
mutable
passion
.
This
goeth
to
make
it
a
real
Profession
in
the
common
sense
of
all
mankind
.
Obj.
But
how
few
among
us
do
so
much
as
seem
!
be
understanding
,
serious
,
and
resolved
in
covenanting
with
Christ
?
Answ.
In
the
Degree
of
these
we
all
fall
short
of
that
which
is
our
duty
:
But
if
you
accuse
any
of
the
want
of
so
much
as
is
necessary
to
an
acceptable
Profession
;
First
,
you
must
be
sure
that
you
speak
not
by
uncharitable
surmise
and
hear-say
,
but
upon
certain
proof
or
knowledge
.
Secondly
,
and
that
therefore
you
speak
it
not
at
a
venture
of
whole
Parishes
or
families
,
but
only
of
those
persons
by
name
,
whom
you
know
to
be
guilty
.
Thirdly
,
and
that
you
remember
that
it
is
the
Pastors
office
to
judge
,
and
that
you
expect
not
that
every
one
must
give
an
account
of
their
knowledge
to
you
:
And
if
there
be
a
mis-judging
,
it
is
the
fault
of
the
Pastor
,
and
not
yours
(
of
which
more
anon
.
)
Fourthly
,
that
persons
Baptized
are
already
admitted
into
the
Church
,
and
therefore
if
they
make
profession
of
Christianity
,
they
must
not
be
put
to
bring
any
other
proof
of
their
title
;
but
it
lies
on
you
to
disprove
it
,
if
you
will
have
it
questioned
.
And
to
reject
them
from
communion
without
a
proved
accusation
,
is
Tyranny
and
Lording
it
over
the
Church
of
God
.
These
are
Gods
terms
of
Church-communion
;
And
if
you
will
needs
have
stricter
,
you
must
have
none
of
his
making
but
your
own
.
Obj.
But
all
visible
Christians
and
Churches
,
are
visible
Saints
and
Regenerate
;
and
so
are
not
ours
.
Answ.
To
be
a
Visible
Saint
,
is
to
profess
to
be
a
Saint
:
And
whosoever
doth
profess
the
Baptismal
Covenant
professeth
to
be
a
Saint
.
Conversion
,
Regeneration
Faith
and
Repentance
,
are
all
contained
,
into
taking
God
the
Father
,
Son
and
Holy
Ghost
,
for
our
Father
,
Saviour
,
and
Sanctifier
.
Obj.
But
you
may
teach
a
Parrot
to
speak
those
words
.
Answ.
It
s
true
:
And
perhaps
to
speak
any
words
which
you
use
your selves
:
But
if
you
will
thence
conclude
that
words
must
not
be
taken
as
a
Profession
,
you
grosly
err
,
or
abusively
wrangle
;
or
if
you
infer
thence
that
your
neighbour
understandeth
himself
no
more
than
a
Parrot
doth
,
you
must
prove
what
you
say
to
the
Pastor
of
the
Church
:
For
God
hath
not
allowed
him
to
excommunicate
baptized
persons
,
because
you
say
that
they
are
ignorant
.
And
if
they
are
willing
to
learn
it
is
fitter
to
teach
them
than
to
excommunicate
them
.
And
here
I
must
lament
it
,
that
I
have
met
with
many
censorious
Professors
,
who
would
not
communicate
with
the
Parish
Churches
,
because
the
people
are
ignorant
,
who
,
when
I
have
examined
themselves
,
have
proved
ignorant
of
the
very
substance
of
Christianity
,
so
that
I
have
been
much
in
doubt
whether
I
ought
to
admit
them
to
the
Lords
Table
or
not
.
They
knew
not
whether
Christ
was
Eternal
,
or
whether
he
was
God
when
he
was
on
earth
,
or
whether
he
be
Man
now
he
is
in
heaven
;
nor
what
Faith
is
,
or
what
Iustification
or
Sanctification
is
,
nor
what
the
Covenant
of
grace
is
;
nor
what
Baptism
or
the
Lords
Super
are
;
nor
could
prove
the
Scripture
to
be
the
word
of
God
,
or
prove
mans
soul
to
be
immortal
;
but
gave
false
or
impertinent
answers
about
all
these
:
And
yet
could
not
joyn
with
the
ignorant
Churches
.
And
next
I
desire
you
here
to
observe
the
different
Priviledges
,
as
well
as
the
different
Conditions
,
of
Visible
and
Invisible
Churchmembership
.
The
members
of
the
Church
mystical
or
Regenerate
,
have
the
pardon
of
all
sin
,
and
acceptance
with
God
,
and
communion
with
him
and
with
his
Church
in
the
spirit
,
and
are
the
adopted
children
of
God
,
and
heirs
of
everlasting
life
,
and
shall
live
in
heaven
with
Christ
for
ever
.
The
meer
Visible
Members
of
the
Church
,
that
are
not
regenerate
by
the
spirit
as
well
as
sacramentally
by
water
,
have
only
an
outward
Communion
with
the
Saints
,
and
have
only
the
Bread
and
Wine
in
the
Sacrament
,
and
only
a
name
to
live
when
they
are
dead
.
And
are
these
such
great
matters
that
we
should
envy
them
to
poor
sinners
that
must
have
no
more
?
Have
we
the
Kernel
,
and
do
we
envy
them
the
Shell
?
Have
we
the
Spirit
,
and
do
we
envy
them
the
flesh
,
or
outward
signes
alone
?
Yea
consider
farther
,
that
it
is
more
for
the
sake
of
the
truly
faithful
,
than
for
their
own
,
that
all
Hypocrites
have
their
station
and
priviledges
in
the
Church
:
God
maketh
use
of
their
Gifts
and
Profession
for
his
elect
;
to
many
great
services
of
the
Church
:
And
is
it
not
then
a
foolish
ingratitude
in
us
,
to
murmur
at
their
presence
?
Understand
well
the
conditions
and
Reasons
of
this
visible
state
of
membership
,
and
how
far
it
is
below
the
state
of
the
Regenerate
,
and
it
will
turn
your
separating
murmuring
into
a
thankful
acknowledgment
of
the
wisdom
of
God
.
DIRECT
.
VII
.
Get
right
and
deep
aprehensions
of
the
Necessity
and
Reasons
of
Christian
Unity
and
Concord
:
and
of
the
sin
and
misery
of
Divisions
and
Discord
.
WHen
we
have
but
slight
apprehensions
of
a
duty
we
easily
neglect
it
,
and
scarce
reprove
our selves
for
it
,
or
repent
of
our
omission
.
And
when
we
have
but
slight
apprehensions
of
the
evil
of
any
sin
,
a
little
temptation
draweth
us
to
it
;
&
we
are
hardly
brought
to
through-repentance
for
it
:
And
there
is
in
many
Christians
,
a
strange
inequality
and
partiality
in
their
apprehensions
of
good
and
evil
.
Some
duties
they
dare
not
omit
,
and
they
judge
all
ungodly
who
omit
them
:
when
some
others
as
great
are
past
by
,
as
if
they
were
no
part
of
religion
.
And
some
sins
they
fear
with
very
great
tenderness
,
when
we
can
scarce
make
their
consciences
take
any
notice
,
of
others
as
great
.
And
usually
they
let
out
all
their
zeal
on
one
s●de
only
,
while
they
over-look
the
other
.
The
Papist
seemeth
so
sensible
of
the
good
of
Unity
,
and
the
evil
of
Divisions
,
that
he
thinketh
usurpation
of
an
Universal
Church-Monarchy
,
and
Tyranny
and
horrid
bloud-shed
,
to
be
not
only
lawful
,
but
necessary
for
the
prevention
and
the
cure
.
But
to
make
him
as
sensible
of
the
wickedness
of
these
unlawful
means
,
and
of
the
good
of
a
serious
spiritual
Religiousness
,
and
of
Christian
Love
and
tenderness
and
forbearance
,
here
is
the
great
difficulty
.
And
on
the
other
side
,
many
are
very
sensible
of
the
need
of
spirituality
and
seriousness
in
Religion
,
and
of
the
evil
of
hypocritical
formality
and
imagery
,
and
of
usurpation
of
the
prerogatives
of
Christ
,
and
of
the
plague
of
persecuting
Pride
and
cruelty
,
who
yet
have
little
sense
at
all
,
of
the
good
of
Unity
,
and
of
the
mischiefs
of
divisions
in
the
Church
.
Yea
many
are
so
careful
to
be
found
exact
in
their
obedience
to
God
,
that
they
build
very
much
for
duties
and
against
sins
,
upon
dark
and
very
far-fetcht
consequences
,
and
upon
a
few
obscure
and
doubtful
passages
in
Scripture
,
when
there
is
no
express
words
,
or
clear
text
at
all
,
to
bear
them
out
:
And
doubtless
the
darkest
intimations
of
the
will
of
God
,
must
not
be
disregarded
.
But
on
the
other
side
,
we
cannot
bring
them
to
lay
to
heart
,
some
duties
and
sins
,
which
are
over
and
over
,
an
hundred
times
,
and
that
with
vehemency
,
exprest
and
urged
in
the
plainest
words
.
And
because
all
Christians
pretend
to
s●bmit
to
the
word
of
God
,
I
will
try
whether
it
be
not
thus
with
you
in
the
present
case
,
and
will
cite
many
plain
expressions
of
Scripture
,
for
Christian
Vnity
and
Concord
,
that
you
may
either
better
perceive
you
duty
,
or
plainly
shew
your
great
partiality
.
Zech.
14.
9.
In
that
day
there
shall
be
One
Lord
and
his
name
One.
Ezek.
34.
23.
And
I
will
set
up
One
Shepherd
over
them
.
Ezek.
37.
22.
I
will
make
th●m
One
Nation
—
and
One
King
shall
be
King
to
them
all
,
and
they
shall
be
no
more
two
Nations
,
nor
divided
into
two
Kingdomes
any
more
.
24.
And
David
my
servant
shall
be
King
over
them
,
and
they
shall
have
One
shepherd
.
Jer.
32.
39.
I
will
give
them
one
heart
and
one
way
.
So
Ezek.
11.
19.
Joh.
21
,
22.
That
they
all
may
be
One
;
as
thou
Father
art
in
me
,
and
I
in
thee
;
that
they
also
may
be
One
in
us
,
that
the
world
may
believe
that
thou
hast
sent
me
.
And
the
glory
which
thou
gavest
me
,
I
have
given
them
,
that
they
may
be
one
,
even
as
we
are
one
;
I
in
them
,
and
Thou
in
me
,
that
they
may
be
made
perfect
in
one
,
and
that
the
world
may
know
that
thou
hast
sent
me
;
and
hast
loved
them
as
thou
hast
loved
me
.
Joh.
11.
52.
That
he
should
gather
together
in
One
,
the
children
of
God
that
are
scattered
abroad
.
Act.
1.
14.
These
all
continued
with
one
accord
,
in
prayer
and
supplication
.
And
chap.
2.
1.
They
were
all
with
one
accord
in
one
place
.
Act.
4.
24
,
32.
They
lift
up
their
voice
to
God
with
one
accord
,
and
said
,
Lord
,
thou
art
God
—
And
the
multitude
of
them
that
believed
,
were
of
one
heart
,
and
of
one
soul.
Act.
5.
12.
They
were
all
with
one
accord
in
Solomons
Porch
.
Act.
15.
25.
It
seemed
good
to
us
,
being
assembled
with
one
accord
—
2
Cor.
11.
2.
I
have
espoused
you
to
one
husband
—
Eph.
4.
1
,
&c.
I
the
prisoner
of
the
Lord
beseech
you
that
ye
walk
worthy
of
your
vocation
wherewith
ye
are
called
with
all
lowliness
and
meekness
;
with
long-suffering
forbearing
one
another
in
love
:
endeavouring
to
keep
the
unity
of
the
spirit
in
the
bond
of
peace
.
There
is
One
body
,
and
One
Spirit
,
Even
as
ye
are
called
in
One
hope
of
your
calling
.
One
Lord
,
One
Faith
,
One
Baptism
,
One
God
and
Father
of
all
,
who
is
above
all
,
and
through
all
,
and
in
you
all
.
—
v.
12
,
13.
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
knowledge
of
the
Son
of
God
,
unto
a
perfect
Man
:
that
we
henceforth
be
no
more
childr●n
,
tossed
to
and
fro
,
and
carried
about
with
every
wind
of
doctrine
,
by
the
slight
of
men
,
and
cun●ing
craftiness
whereby
they
lye
in
wait
to
deceive
:
But
speaking
the
truth
in
love
,
may
grow
up
into
him
in
all
things
who
is
the
Head
,
Christ
:
From
whom
the
whole
body
fitly
joyned
together
,
and
compacted
by
that
which
every
joynt
supplyeth
,
according
to
the
effectual
working
in
the
measure
of
every
part
,
maketh
increase
of
the
body
,
to
the
edifying
of
it self
in
love
.
1
Cor.
12.
3
,
12
,
13.
No
man
can
say
that
Iesus
is
the
Lord
,
but
by
the
Holy
Ghost
—
As
the
Body
is
One
,
and
hath
many
Members
,
and
all
the
members
of
that
One
body
,
being
many
are
One
●ody
,
so
also
is
Christ
.
For
by
one
Spirit
,
we
are
all
baptized
into
One
body
.
—
v.
22
,
23.
Nay
much
more
those
members
of
the
body
,
which
seem
to
be
more
feeble
are
necessary
:
And
those
members
of
the
body
which
we
think
to
be
less
honourable
,
upon
these
we
bestow
more
abundant
honour
,
and
our
unc●mely
parts
have
more
abundant
comeliness
.
For
our
comely
parts
have
no
need
;
but
God
hath
tempered
the
body
together
,
h●ving
given
more
abundant
honour
to
that
part
that
l●●ked
:
that
there
should
be
no
Schisme
in
the
body
,
〈◊〉
that
the
members
should
have
the
same
care
one
for
another
.
And
whether
one
member
suffer
,
all
suffer
with
it
,
and
if
one
be
honoured
,
all
rejoyce
—
v.
15.
If
the
foot
say
,
Because
I
am
not
the
hand
,
I
am
not
of
the
b●dy
,
is
it
therefore
not
of
the
body
—
(
By
all
this
you
may
see
,
that
even
the
lowest
,
dishonoured
,
〈◊〉
an●
〈◊〉
mem●ers
,
must
not
be
denied
to
be
of
the
Church
or
body
of
Christ
)
1
Cor.
13.
4
,
5.
Charity
suffereth
long
,
is
not
easily
provoked
,
thinketh
no
evil
—
The
greatest
is
charity
,
v.
13.
1
Cor.
1.
10.
Now
I
beseech
you
brethren
,
by
the
name
of
our
Lord
Iesus
Christ
,
that
ye
all
speak
the
same
thing
,
and
that
there
be
no
divisions
among
you
:
but
that
ye
be
perfectly
joyned
together
in
the
same
mind
and
in
the
same
judgement
.
v.
12
,
13.
Every
one
saith
,
I
am
of
Paul
,
and
I
of
Apollo
—
Is
Christ
divided
?
was
Paul
crucified
for
you
?
or
were
ye
baptized
into
the
name
of
Paul
.
Ch.
3.
15.
If
any
mans
work
be
burnt
,
he
shall
s●ffer
loss
;
yet
he
himself
shall
be
saved
,
yet
so
as
by
fire
.
—
Ch.
3.
3
,
4.
For
y●
are
yet
carnal
:
For
whereas
there
is
among
you
envying
and
strife
and
divisions
,
are
ye
not
carnal
,
and
walk
as
men
?
while
one
saith
,
I
am
of
Paul
,
&c.
Rom.
14.
1.
Him
that
is
weak
in
the
faith
receive
,
but
not
to
doubtful
disputations
.
v.
3.
Let
not
him
that
eateth
,
despise
him
that
eateth
not
:
and
let
not
him
which
eateth
not
judge
him
which
eateth
:
for
God
hath
received
him
:
who
art
th●u
that
judgest
another
mans
servant
?
to
his
own
Master
he
standeth
or
falleth
.
One
man
esteemeth
one
day
above
another
:
Another
esteemeth
every
day
alike
.
Let
every
man
be
fully
perswaded
in
his
own
mind
:
He
that
regardeth
a
day
,
regardeth
it
to
the
Lord
!
v.
●0
.
But
why
dost
thou
judge
thy
brother
?
or
why
d●st
thou
set
at
nought
thy
brother
?
we
shall
all
stand
before
the
judgement
seat
of
Christ
.
Let
us
not
therefore
judge
one
another
any
more
.
v.
13.
14.
I
know
and
am
p●rswaded
by
the
Lord
Iesus
,
that
there
is
nothing
unclean
of
it self
;
but
to
him
that
esteemeth
any
thing
unclean
,
to
him
it
is
unclean
,
v.
17.
For
the
Kingdom
of
God
is
not
meat
and
drink
,
but
righteousness
and
peace
and
joy
in
the
Holy
Ghost
:
For
he
that
in
these
things
serveth
Christ
is
acceptable
to
God
and
approved
of
men
:
Let
us
therefore
follow
after
the
things
that
make
for
peace
.
v.
22.
Hast
thou
faith
?
Have
it
to
thy self
before
God
.
Ch.
15.
1
,
2.
We
that
are
strong
ought
to
bear
the
infirmities
of
the
weak
,
and
not
to
please
our selves
.
Let
us
every
one
please
his
neighbour
for
his
good
,
to
edification
.
For
even
Christ
pleased
not
himself
—
v.
5.
6.
Now
the
God
of
patience
and
consolation
,
grant
you
to
be
like
minded
one
●owards
another
,
according
to
Christ
Iesus
:
that
ye
may
with
ONE
MIND
,
and
ONE
MOuTH
glorifie
God
.
—
wherefore
receive
ye
one
another
,
as
Christ
received
us
,
to
the
glory
of
God
.
Ch.
16.
17
▪
18.
Now
I
beseech
you
brethren
,
mark
them
which
cause
divisions
and
offenses
contrary
to
the
doctrine
which
ye
have
learned
and
avoid
them
.
For
they
that
are
such
,
serve
not
our
Lord
Iesus
,
but
their
own
belly
,
and
by
good
words
and
fair
speeches
deceive
the
hearts
of
the
simple
.
Act.
20.
30.
Also
of
your
own
selves
shall
men
arise
,
speaking
perverse
things
,
to
draw
away
Disciples
after
them
.
Joh.
13.
35.
By
this
shall
all
men
know
that
ye
are
my
Disciples
,
if
ye
have
love
one
to
another
.
1
Cor.
11.
17
,
18.
I
hear
there
are
divisions
among
you
:
For
there
must
be
also
heresies
among
you
,
that
they
which
are
approved
may
be
made
manifest
.
Math.
13.
29
,
30.
Nay
,
lest
while
ye
gather
up
the
●ares
,
ye
root
up
also
the
wheat
with
them
:
Let
both
grow
together
till
the
harvest
—
41.
The
Angels
shall
gather
out
of
his
Kingdom
,
all
things
that
offend
,
and
them
which
do
iniquity
,
and
shall
cast
them
into
a
furnace
of
fire
—
Then
shall
the
righteous
shine
forth
as
the
Sun
,
in
the
Kingdom
of
their
Father
.
V.
47.
The
Kingdom
of
Heaven
is
like
a
net
,
cast
into
the
Sea
;
which
gathered
of
every
kind
:
which
when
it
was
full
,
they
drew
to
the
shore
;
and
sate
down
and
gathered
the
good
into
Vessels
,
and
the
bad
they
cast
away
:
so
shall
it
be
at
the
end
of
the
world
.
Math.
22.
9
,
10.
Go
into
the
high
ways
,
and
as
many
as
ye
find
,
bid
to
the
marriage
(
or
as
Luk.
14.
Compel
them
to
come
in
)
so
those
servants
went
unto
the
high
ways
,
and
gathered
all
as
many
as
they
found
both
bad
and
good
,
and
the
wedding
was
furnished
with
guests
.
And
the
King
saw
there
a
man
that
had
not
on
a
wedding
garment
,
and
said
,
Friend
,
How
cam●st
thou
in
hither
,
&c.
(
Mark
,
thus
he
will
condemn
wicked
hypocrites
themselves
,
but
blameth
not
the
Ministers
that
compelled
them
,
or
that
let
them
in
.
)
Gal.
6.
1.
If
a
man
be
overtaken
in
a
fault
,
ye
that
are
spiritual
,
restore
such
a
one
in
the
spirit
of
meekness
:
Considering
thy self
,
lest
thou
also
be
tempted
.
Bear
ye
one
anothers
burdens
,
and
so
fulfill
the
Law
of
Christ
,
Let
every
man
prove
his
own
work
.
Note
,
that
Paul
purified
himself
as
having
a
Vow
:
He
circumcised
Timothy
;
He
became
a
Jew
to
the
Jews
,
and
all
things
to
all
men
,
that
he
might
win
some
.
Phil.
1.
15
,
16.
Some
preach
Christ
of
envy
,
&c.
as
aforecited
.
Phil.
2.
1
,
2
,
3.
If
there
be
any
consolation
in
in
Christ
,
—
fulfill
ye
my
joy
,
that
ye
be
like
minded
,
having
the
same
love
,
being
of
one
accord
and
of
one
mind
.
Let
nothing
be
done
through
strife
or
vain
glory
;
but
in
lowliness
of
mind
,
let
each
esteem
other
better
than
themselves
—
14.
Do
all
things
without
murmurings
and
disputings
—
Ch.
3.
15
,
16.
Let
as
many
as
are
perfect
be
thus
minded
:
and
if
in
any
thing
ye
be
otherwise
minded
,
God
shall
reveal
even
this
unto
you
.
But
whereunto
we
have
already
attained
,
let
us
walk
by
the
same
rule
;
let
us
mind
the
same
things
.
1
Thes.
5.
12
,
13.
We
beseech
you
brethren
,
to
know
them
that
labour
among
you
and
are
over
you
in
the
Lord
,
&c.
and
be
at
peace
among
your selves
.
Tit.
3.
10.
A
man
that
is
an
heretick
,
after
the
first
and
second
admonition
avoid
.
knowing
that
he
that
is
such
is
subverted
and
sinneth
,
being
condemned
of
himself
.
Jam.
3.
1
,
2
,
13
,
&c.
My
brethren
be
not
many
Masters
,
knowing
that
ye
shall
receive
the
greater
condemnation
,
For
in
many
things
we
offend
all
—
who
is
a
wise
man
and
endued
with
knowledge
among
you
,
Let
him
shew
out
of
a
good
conversation
,
his
works
with
meekness
of
wisdom
:
But
if
ye
have
bitter
envying
and
strife
in
your
hearts
,
glory
not
,
and
lie
not
against
the
truth
:
This
wisdom
descendeth
not
from
above
;
but
is
earthly
,
sensual
,
devilish
:
For
where
envying
and
strife
is
,
there
is
confusion
,
and
every
evil
work
.
The
wisdom
from
above
,
is
first
pure
,
then
peaceable
,
gentle
,
easie
to
be
entreated
,
full
of
mercy
and
good
fruits
;
without
partiality
,
without
hypocrisie
:
and
the
fruit
of
righteousness
is
sown
in
peace
of
them
that
make
peace
.
Mat.
12.
25.
Iesus
said
,
every
Kingdom
divided
against
it self
,
is
brought
to
desolation
:
and
every
City
or
house
divided
against
it self
,
shall
not
stand
.
I
have
cited
so
many
Texts
against
division
and
for
the
Unity
of
the
Church
and
concord
of
Christians
,
as
one
would
think
by
the
very
hearing
of
them
,
without
expositions
or
argumentation
,
should
utterly
mortifie
all
inclination
to
divisions
and
hard
censures
,
in
all
true
believers
:
yea
so
many
Texts
as
I
am
perswaded
many
that
most
need
them
,
will
think
it
tedious
to
read
them
over
.
And
yet
I
have
cause
to
fear
lest
many
such
will
feel
as
little
of
the
sense
and
authority
of
them
,
as
if
there
were
no
such
words
in
the
Scripture
,
and
none
of
this
had
been
set
before
them
.
Out
of
all
these
you
may
gather
,
these
reasons
of
the
necessity
of
Unity
,
and
of
the
evil
of
schism
or
division
.
First
,
It
is
One
God
,
One
Head
,
One
Saviour
,
and
One
Holy
Spirit
,
into
whose
name
we
are
all
baptized
.
Secondly
,
It
is
One
Covenant
which
all
in
Baptism
make
with
this
One
God
.
Thirdly
,
It
is
One
Spirit
by
which
we
are
all
regenerated
,
and
One
new
Nature
which
is
in
all
the
truly
sanctified
.
Fourthly
,
It
is
One
Gospel
or
holy
word
of
God
,
which
is
to
us
all
,
the
seed
of
our
new
birth
,
the
rule
of
our
faith
and
lives
;
and
the
foundation
of
our
hope
,
and
must
be
our
daily
meditation
and
delight
,
and
the
food
on
which
the
children
of
Gods
family
must
all
live
.
Fifthly
,
It
is
One
Body
of
Christ
,
whereof
we
are
all
members
.
As
Christ
is
not
divided
,
so
his
Body
,
that
is
his
Church
,
both
as
Mystical
,
and
as
Visible
,
is
but
One
;
however
the
Members
and
their
Gifts
and
degrees
of
grace
are
many
.
Sixthly
,
It
is
One
way
of
Faith
and
Holiness
which
all
must
walk
in
.
Seventhly
,
And
it
is
One
end
and
happiness
which
we
all
expect
;
and
in
One
Heaven
that
we
must
meet
and
live
for
ever
(
so
many
as
are
sincere
in
the
faith
which
we
profess
)
:
And
in
Heaven
we
shall
have
one
Mind
and
Heart
,
and
One
employment
in
the
Love
and
praise
of
our
Creator
and
Redeemer
,
and
one
felicitating
fruition
of
his
Glory
for
evermore
.
Therefore
he
that
seeth
not
the
necessity
of
Unity
,
knoweth
not
the
Nature
of
the
Church
,
or
Faith
,
or
true
Religion
.
The
Honours
and
Benefits
of
Unity
,
and
the
shame
and
mischiefs
of
Divisions
,
may
appear
to
him
,
that
further
considereth
the
instances
which
follow
.
First
,
Our
Union
with
the
Church
,
is
a
sign
of
our
proportionable
union
with
Christ
:
And
our
separation
from
the
Church
,
doth
signifie
that
we
are
separated
from
Christ
.
He
that
is
United
but
to
the
Visible
Church
,
is
but
visibly
(
by
Baptism
and
Profession
)
united
to
Christ
:
such
a
union
is
spoken
of
in
Ioh.
15.
2.
Every
branch
in
me
that
beareth
not
fruit
,
he
taketh
away
.
He
that
is
united
to
the
mystical
Church
,
of
the
Regenerate
and
spiritual
,
is
united
to
Christ
by
faith
and
by
the
spirit
:
For
his
union
to
Christ
is
at
the
same
instant
of
time
,
with
his
union
with
the
Church
:
but
in
order
of
nature
goeth
before
it
.
He
that
is
divided
from
this
mystical
Church
,
cannot
possibly
(
at
that
time
)
be
a
Member
of
Christ
in
the
spiritual
sense
:
As
the
member
which
is
cut
off
from
the
body
,
is
also
separated
from
the
Head
.
And
he
that
himself
forsaketh
the
Visible
Church
as
such
,
forsaketh
the
mystical
Church
and
Christ
himself
.
For
to
forsake
the
Visible
Church
as
such
,
is
to
cease
to
be
a
Professor
of
Christianity
.
One
may
be
a
Member
of
the
Visible
Church
,
and
not
of
the
spiritual
;
but
you
cannot
be
a
Member
of
the
spiritual
Church
,
if
you
forsake
and
refuse
the
visible
Church
as
such
.
For
though
a
man
may
be
regenerate
by
the
Spirit
,
before
he
make
an
open
profession
or
be
baptized
(
and
without
baptism
in
some
few
cases
)
yet
so
he
cannot
be
,
if
he
refuse
to
be
a
Professor
.
It
s
possible
indeed
to
be
a
member
of
the
Universal
Church
,
both
as
Mystical
,
and
as
Visible
;
as
spiritual
and
as
professing
,
while
we
have
not
opportunity
to
joyn
with
any
one
particular
Church
,
or
to
separate
from
some
particular
Church
,
without
separating
from
the
Universal
:
But
to
separate
from
the
Universal
Church
,
is
to
separate
from
Christ
.
But
then
you
must
understand
,
that
the
Universal
Visible
Church
is
nothing
else
,
but
all
professing
Christians
in
the
world
,
as
visibly
subjected
to
Christ
as
their
Head
:
And
that
there
is
no
such
thing
in
being
,
as
the
Papists
call
the
Catholick
or
Universal
Church
;
that
is
,
the
universality
of
Christians
subjected
to
one
Vicar
of
Christ
as
their
Head
,
either
Constitutive
or
Governing
.
Such
a
pretended
Head
is
an
Usurper
and
no
true
authorized
Vicar
of
Christ
;
And
therefore
such
a
Church
as
such
,
is
nothing
but
a
company
of
seduced
Christians
,
following
such
a
traiterous
Usurper
.
And
to
separate
from
the
Pope
,
is
not
to
separate
from
Christ
or
from
his
Church
.
Secondly
,
Consider
also
,
that
Union
is
not
only
an
Accident
of
the
Church
,
but
is
part
of
its
very
essence
,
without
which
it
can
be
no
Church
,
and
without
which
we
can
be
no
members
of
it
.
It
is
no
Kingdome
,
no
City
,
no
family
,
and
so
no
Church
,
which
doth
not
consist
of
United
members
:
As
it
is
no
house
which
consisteth
not
of
united
parts
.
And
he
is
no
Member
which
is
not
united
to
the
whole
.
It
is
the
great
course
of
mens
boldness
in
dividing
ways
,
that
they
take
union
to
be
but
some
laudable
accident
,
while
it
may
be
had
;
which
yet
in
some
cases
we
may
be
without
:
and
think
that
separations
are
tollerable
faults
,
even
when
they
are
forced
to
confess
them
faults
:
But
they
do
not
consider
that
Vnity
is
necessary
to
the
being
of
the
Church
,
and
to
the
being
of
o●r
own
Christianity
.
Read
1
Cor.
12.
Ephes.
4.
Thirdly
,
Remember
also
that
our
Vnion
is
necessary
to
our
Communion
,
with
Christ
and
with
his
Church
:
and
to
all
the
blessings
and
benefits
of
such
communion
.
Ioh.
15.
4.
Abide
in
me
,
and
I
in
you
:
As
the
branch
cannot
bear
fruit
of
it self
,
except
it
abide
in
the
Vine
;
no
more
can
ye
,
except
ye
abide
in
me
:
for
without
me
,
ye
can
do
nothing
.
If
a
man
abide
not
in
me
,
he
is
cast
forth
as
a
branch
,
and
is
withered
,
and
men
gather
them
,
and
cast
them
into
the
fire
,
and
they
are
burned
.
And
Col.
2.
19.
From
the
Head
all
the
body
by
joynts
and
bonds
having
nourishment
ministred
and
knit
together
,
increaseth
with
the
increase
of
God
.
The
member
that
is
cut
off
from
the
body
,
hath
no
life
or
nourishment
from
the
head
or
from
the
body
,
but
is
dead
:
He
that
is
out
of
the
Church
is
without
the
Teaching
,
the
holy
worship
,
the
prayers
,
and
the
discipline
of
the
Church
,
and
is
out
of
the
way
where
the
spirit
doth
come
;
and
out
of
the
Society
which
Christ
is
specially
related
to
:
For
he
is
the
Saviour
of
his
body
;
And
if
we
leave
his
hospital
,
we
cannot
expect
the
presence
and
help
of
the
Physician
:
Nor
will
he
be
a
Pilot
to
them
who
forsake
his
Ship
:
Nor
a
Captain
to
them
who
separate
from
his
Army
:
Out
of
this
Ark
,
there
is
nothing
but
a
deluge
;
and
no
place
of
rest
or
safety
for
a
soul.
Fourthly
,
The
Unity
of
Christians
is
their
secondary
strength
:
Their
primary
strength
is
Christ
and
the
Spirit
of
grace
which
quickeneth
them
:
And
their
secondary
strength
is
their
Vnion
among
themselves
:
Separation
from
Christ
depriveth
men
of
the
first
;
and
separation
from
one
another
depriveth
them
of
the
second
.
An
Army
is
stronger
than
a
man
:
And
a
Kingdom
than
a
single
person
:
A
flame
will
burn
more
strongly
than
a
spark
:
And
the
waves
of
the
Ocean
are
more
forcible
than
a
single
drop
.
A
threefold
Cord
is
not
easily
broken
.
Therefore
it
is
that
weak
Commonwealths
do
seek
to
strengthen
themselves
by
confederacies
with
other
States
.
The
Church
is
likened
to
an
Army
with
Banners
;
both
,
for
their
Numbers
,
their
Concord
,
and
their
Order
.
And
therefore
Christ
saith
that
a
Kingdom
divided
cannot
stand
.
Union
is
the
Churches
strength
:
And
what
good
soever
they
may
pretend
,
Dividers
are
certainly
the
weakeners
and
destroyers
of
the
Church
:
And
as
those
means
which
best
corroborate
the
body
,
and
fortifie
the
spirits
,
do
best
cure
many
particular
diseases
,
which
no
means
would
c●re
whilst
nature
is
debilitated
:
So
are
the
Churches
diseases
best
cured
,
by
uniting
fortifying
remedies
,
which
will
be
increased
by
a
dividing
way
of
Reformation
:
Dividing
is
wounding
,
and
uniting
is
the
closing
of
the
wound
.
There
is
no
good
work
but
Satan
is
a
pretender
to
it
,
when
he
purposeth
to
destroy
it
:
He
resisteth
Light
as
an
Angel
of
Light
;
and
his
Ministers
hinder
Righteousness
,
as
pretended
Ministers
of
Righteousness
:
And
he
will
be
a
zealous
Reformer
when
he
would
hinder
Reformation
.
And
this
is
the
mark
of
Satans
way
of
Reformation
:
He
doth
it
by
by
dividing
the
Churches
of
Christ
,
and
teaching
Christians
to
avoid
each
other
:
And
to
that
end
he
zealously
aggravateth
the
faults
of
every
party
to
the
rest
;
that
they
may
have
odious
thoughts
of
one
another
;
and
Christian
Love
may
be
turned
into
aversation
:
As
in
the
Plague
time
every
one
is
afraid
of
the
breath
and
company
of
his
neighbour
,
and
they
that
were
wont
to
assemble
and
converse
with
peace
and
pleasure
,
do
timerously
shun
the
presence
of
each
other
;
because
they
know
that
it
is
an
infectious
time
,
and
they
are
uncertain
who
is
free
:
even
so
doth
Satan
break
the
societies
and
converse
of
Christians
,
by
making
them
believe
that
every
party
hath
some
dangerous
infection
,
which
as
they
love
their
souls
,
they
must
avoid
.
And
he
destroyeth
your
Love
to
one
another
,
by
pretending
Love
to
your selves
:
O
how
careful
will
he
be
for
your
souls
!
when
the
Devil
would
undo
you
,
he
will
do
it
as
your
Saviour
:
And
when
his
meaning
is
to
save
you
from
Heaven
,
and
from
Christ
,
and
from
his
saving
grace
,
and
from
Union
and
Communion
with
his
Church
,
and
from
the
impartial
Love
of
one
another
,
he
takes
on
him
that
he
is
saving
you
only
from
sin
and
from
Church-corruptions
:
Or
rather
that
it
is
Christ
and
not
he
that
giveth
you
counsel
:
And
he
can
do
much
in
imitating
Christ
,
in
the
manner
of
his
suggestions
,
to
make
you
believe
that
it
is
Christ
indeed
.
Perhaps
his
counsel
shall
come
in
in
the
midst
of
a
fervent
prayer
,
or
presently
after
it
,
to
make
you
believe
that
it
is
an
undoubted
answer
of
your
prayers
:
And
oft
times
his
impulses
are
vehement
and
much
affecting
,
to
make
you
think
that
it
is
something
above
nature
:
And
the
pio●s
pretence
will
much
perswade
you
to
think
that
sure
this
can
never
come
from
an
evil
spirit
:
But
if
you
had
well
studied
2
Cor.
11.
13
,
14
,
15.
Gal.
1.
8.
Luke
9.
55.
1
Ioh.
4.
1
,
2.
2
Thes.
2.
2.
you
might
be
wiser
and
be
saved
from
this
deceit
.
I
will
not
recite
the
words
,
because
I
would
have
you
turn
to
them
,
and
seriously
study
them
.
And
in
this
dividing
work
,
the
Devil
doth
as
make-bates
do
,
who
first
goes
to
one
man
and
tell
him
a
tale
what
such
a
one
said
against
him
,
and
what
a
dangerous
person
he
is
,
and
then
go
to
the
other
and
say
as
much
of
the
first
to
him
:
So
the
Devil
saith
to
the
Presbyterian
,
O
take
heed
of
the
Independents
!
and
to
the
Independents
,
Take
heed
of
these
Presbyterians
;
To
the
Anabaptist
he
suggesteth
,
Avoid
these
Protestants
:
Take
heed
of
them
,
for
they
Baptize
infants
:
And
to
the
Protestants
he
saith
,
Take
heed
of
these
Anabaptists
,
for
they
are
against
baptizing
any
till
they
come
to
full
age
:
To
one
he
saith
,
Away
from
that
Church
,
or
think
not
those
persons
to
be
religious
;
for
they
pray
by
the
book
:
And
to
the
other
he
saith
,
Take
heed
of
those
people
,
as
whimsical
and
proud
,
and
brainsick
fanaticks
;
for
they
pray
without-book
by
the
Spirit
.
To
one
sort
he
saith
,
Take
heed
of
those
people
,
for
they
wear
a
Surplice
,
or
Kneel
at
the
Sacrament
,
or
answer
the
Priests
in
the
Responses
of
the
Common-prayer
:
To
the
other
he
saith
,
Take
heed
of
these
disobedient
,
stubborn
,
selfconceited
people
that
will
sit
at
the
Sacrament
,
and
will
not
conform
to
the
orders
of
the
Church
.
I
am
not
now
minding
whose
opinion
is
right
or
wrong
,
among
all
these
parties
,
or
any
like
them
;
But
how
charitable
to
your
souls
the
Devil
is
,
when
he
would
destroy
your
charity
and
your
souls
;
and
how
piously
and
kindly
he
would
have
you
take
heed
when
he
would
lead
you
to
perdition
:
and
how
great
a
Reformer
he
will
be
,
if
he
may
but
do
it
by
Dividing
.
It
may
be
the
young
unexperienced
Schismatick
(
of
what
sect
soever
)
will
distast
these
words
,
and
think
I
speak
like
an
adversary
to
Reformation
:
And
so
the
Devil
would
make
him
think
,
of
all
other
Christians
as
well
as
of
me
,
except
his
party
.
But
if
one
should
give
such
counsel
for
the
preservation
of
his
own
health
and
bodily
comfort
,
as
the
Dividing
spirit
giveth
him
for
the
Church
and
for
his
soul
,
he
would
quickly
understand
it
,
according
to
my
present
sense
.
If
one
should
come
in
kindness
to
him
and
bid
him
,
[
O
take
heed
of
that
mouth
and
belly
;
for
it
getteth
nothing
,
but
devoureth
all
that
the
hands
do
get
by
labour
:
Cut
off
that
hand
,
for
it
hath
a
crooked
finger
:
Cut
off
that
gouty
foot
that
it
may
not
trouble
the
whole
body
:
Rip
up
those
guts
which
have
such
filthy
excrements
,
he
would
not
swell
against
me
if
I
advised
him
to
suspect
such
kindness
.
Fifthly
,
Remember
also
,
that
the
Unity
of
Christians
is
their
peace
and
ease
,
as
well
as
their
strength
and
safety
.
Psal.
133.
1.
Behold
how
good
and
how
pleasant
it
is
,
for
brethren
to
dwell
together
in
unity
!
As
the
amity
and
converse
with
friends
is
pleasant
,
and
the
concord
of
families
is
their
quietness
and
ease
;
so
is
it
as
to
the
amity
and
concord
which
is
the
bond
of
Church
society
.
And
the
divisions
and
discord
of
Christians
,
is
their
mutual
pain
and
trouble
.
Do
you
not
feel
your
minds
disturbed
by
it
:
Do
you
not
see
the
Church
discomposed
by
it
?
The
itch
of
contention
,
doth
ordinarily
make
it
pleasant
for
the
time
,
to
every
Sect
to
scratch
by
zealous
wranglings
and
disputes
,
for
their
several
opinions
,
till
the
blood
be
ready
to
follow
:
But
the
smart
and
scab
doth
use
to
convince
them
of
their
folly
.
But
if
they
will
go
more
than
Skin-deep
,
they
may
need
a
Surgeon
.
Children
will
claw
themselves
;
but
it
is
Madmen
that
will
wound
themselves
.
The
hurt●
which
we
get
in
the
Christian
warfare
,
by
mortifying
the
flesh
,
or
by
the
persecution
of
the
malignant
enemy
is
tenderly
healed
by
the
hand
of
Christ
,
and
usually
furthereth
our
inward
peace
.
But
if
we
will
hurt
and
wound
and
divide
our selves
,
what
pity
or
comfort
can
we
expect
.
Sixthly
,
Consider
also
that
the
Unity
and
Concord
of
Believers
is
their
Honour
,
and
their
Divisions
and
discord
are
their
shame
:
And
consequently
the
honour
or
dishonour
of
Christ
and
the
Gospel
,
and
Religion
is
much
concerned
in
it
.
Agreement
among
Christians
telleth
the
world
,
that
they
have
a
certainty
of
the
faith
which
they
profess
,
and
that
it
is
powerful
and
not
ineffectual
,
and
that
it
is
of
a
healing
nature
,
and
tendeth
to
the
felicity
of
the
world
.
But
Divisions
and
discords
among
Christians
perswade
unbelievers
,
that
there
is
no
certainty
in
their
belief
:
or
that
it
is
of
a
vexatious
and
destructive
tendency
;
or
at
best
that
all
its
power
is
too
weak
,
to
overcome
the
malignity
which
it
pretendeth
to
resist
;
where
did
you
ever
see
Christians
live
in
undivided
unity
,
undisturbed
peace
,
and
unfeigned
Love
,
but
the
very
infidels
and
ungodly
round
about
them
,
did
reverence
both
them
and
their
religion
for
it
.
And
where
did
you
ever
see
Christians
divided
,
unpeaceable
and
bitter
against
each
other
,
but
it
made
them
and
their
profession
a
scorn
to
the
unbelieving
and
ungodly
world
?
and
whilst
they
despise
and
vilifie
one
another
,
they
teach
the
wicked
to
despise
and
vilifie
them
all
?
Seventhly
,
I
may
therefore
add
,
that
the
Unity
of
Believers
,
is
one
of
Gods
appointed
means
for
the
conversion
and
salvation
of
unbelievers
:
And
their
Divisions
and
discord
are
an
ordinary
means
of
hardening
men
in
infidelity
and
wickedness
,
and
hindering
their
love
and
obedience
to
the
truth
.
As
a
well
ordered
Army
,
or
a
City
of
uniform
comely
building
,
is
a
pleasing
and
inviting
sight
to
the
beholders
;
when
a
confused
rout
,
or
a
r●inous
heap
,
doth
breed
abhorrence
:
even
so
the
very
sight
of
the
concordant
societies
of
Christians
,
is
amiable
and
alluring
to
those
without
;
when
their
disagreements
and
separations
make
them
seem
odious
and
vile
.
As
a
musical
instrument
in
tune
,
or
a
set
of
musick
,
delight
the
hearer
by
the
pleasing
harmony
;
when
one
or
more
instruments
out
of
tune
,
or
used
by
a
rude
unskilful
hand
,
will
weary
out
the
patience
of
the
hearer
;
so
is
it
in
this
case
;
and
the
difference
is
much
greater
,
between
concordant
and
disconcordant
Christians
.
Who
loveth
to
thrust
himself
into
a
fray
?
And
what
wise
man
had
not
rather
partake
of
the
friendly
converse
,
than
joyn
with
drunken
men
that
are
fighting
in
the
streets
?
Peace
and
Concord
are
amiable
even
to
nature
;
And
you
can
scarce
take
a
more
effectual
means
,
to
win
the
world
to
the
Love
of
Holiness
,
than
by
shewing
them
that
Holiness
doth
make
you
unfeigned
and
fervent
in
the
Love
of
one
another
.
1
Pet.
1.
22.
Nor
can
you
devise
how
to
drive
men
more
effectually
from
Christ
,
and
to
damn
their
souls
,
than
to
represent
Christians
to
them
like
a
company
of
mad
men
,
that
are
tearing
out
the
throats
of
one
another
?
How
can
you
think
that
the
unbelievers
and
ungodly
should
think
well
of
them
,
that
all
speak
so
ill
of
one
another
?
When
the
Lutheran
flyeth
from
the
Calvinist
,
and
the
Episcopal
from
the
Puritan
,
and
the
Protestant
from
the
Anabaptist
,
and
the
Presbyterian
from
the
Independent
,
and
all
the
other
side
implacably
fly
from
them
,
Can
you
wonder
if
the
Infidel
and
the
Idolater
fly
further
from
you
all
?
Mark
well
the
words
of
Christ
in
his
prayer
,
Ioh.
17.
20
,
21
,
22
,
23.
For
them
which
shall
believe
on
me
by
their
word
,
that
they
all
may
be
one
,
as
thou
Father
art
in
me
,
and
I
in
thee
,
that
they
also
may
be
one
in
us
;
that
the
world
may
believe
that
thou
hast
sent
me
:
And
the
glory
which
thou
gavest
me
,
I
have
given
them
,
that
they
may
be
one
,
even
as
we
are
one
:
I
in
them
,
and
thou
in
me
,
that
they
may
be
made
perfect
in
one
,
and
that
the
world
may
know
that
thou
hast
sent
me
,
and
hast
loved
them
as
thou
hast
loved
me
.
All
these
observations
are
obvious
in
these
words
.
1.
That
the
unity
of
Christians
must
be
universal
,
even
of
all
that
believe
the
Gospel
of
Christ
.
2.
That
this
Union
should
have
some
low
resemblance
to
the
Union
of
the
Father
and
the
Son
.
3.
That
it
is
Christs
great
desire
and
intercession
for
his
Followers
,
that
they
may
be
one
.
4.
That
their
glory
is
for
their
Unity
.
5.
That
their
Unity
is
their
perfection
.
6.
That
the
Father
and
Son
are
the
Head
or
Center
of
the
Unity
.
7.
That
this
Unity
is
the
great
means
of
converting
the
world
to
the
Christian
faith
,
and
convincing
Infidels
of
the
truth
of
Christ
,
as
sent
by
God
.
Open
but
your
eyes
and
you
may
see
all
these
great
doctrines
in
this
Prayer
of
Christs
for
his
people
Unity
:
O
that
all
the
Christian
Churches
would
try
this
means
for
the
worlds
Conversion
!
(
Not
on
the
impossible
terms
of
Popery
,
but
on
the
necessary
terms
proposed
by
Christ
)
8.
External
Unity
and
peaceable
Church-communion
doth
greatly
cherish
our
Internal
unity
of
Love
:
And
Church-divisions
do
cherish
wrath
and
malice
and
all
the
works
of
the
flesh
described
by
Paul
,
Gal.
5.
21
,
22
,
23.
I
pray
you
consider
how
he
describeth
the
fleshly
and
the
spiritual
man
:
v.
14
,
15.
For
all
the
Law
is
fulfilled
in
one
word
,
even
in
this
,
Thou
shalt
love
thy
neighbour
as
thy self
.
But
if
ye
bite
and
devour
one
another
,
take
heed
that
ye
be
not
consumed
one
of
another
.
I
say
then
,
walk
in
the
spirit
,
and
ye
shall
not
fulfill
the
lusts
of
the
flesh
.
For
the
flesh
lusteth
against
the
spirit
,
&c.
Now
the
works
of
the
flesh
are
manifest
,
adultery
—
enmities
or
hatred
,
variance
,
emulations
,
wrath
,
strife
,
seditions
,
(
or
as
it
may
be
read
Divisions
or
factions
)
heresies
,
envyings
,
murders
,
&c.
But
the
fruit
of
the
spirit
is
Love
,
joy
,
peace
,
l●ng-suffering
,
gentlenss
,
goodness
,
faith
,
meekness
,
temperance
:
Against
such
there
is
no
law
.
And
they
that
are
Christs
have
crucified
the
flesh
,
with
the
affections
and
lusts
.
If
we
live
in
the
spirit
,
let
us
also
walk
in
the
spirit
.
Let
us
not
be
desirous
of
vain-glory
,
provoking
one
another
,
envying
one
another
.
Obj.
O
but
those
that
I
separate
from
are
guilty
of
this
and
that
and
the
other
fault
.
Answ.
Chap
6.
1.
Brethren
,
if
a
man
be
overtaken
in
a
fault
,
ye
which
are
spiritual
restore
such
a
one
,
in
the
spirit
of
meekness
,
considering
thy self
lest
thou
also
be
tempted
:
Instead
of
censorious
disdain
and
separation
,
bear
ye
one
anothers
burthen
,
and
so
fulfil
the
Law
of
Christ
:
which
you
think
you
fulfil
by
your
unwarrantable
separations
,
while
you
are
but
fulfilling
your
fleshly
passions
.
When
once
parties
are
engaged
by
their
opinions
in
Anti-churches
and
fierce
disputings
,
the
flesh
and
satan
will
be
working
in
them
against
all
that
is
holy
,
sweet
and
safe
.
When
united
Christians
are
provoking
one
another
to
Love
and
to
good
works
,
and
minding
each
other
of
their
heavenly
cohabitation
,
and
harmonious
praise
and
are
delighting
God
and
man
by
the
melody
of
their
concord
;
The
contentious
zealots
in
their
separate
Anti-churches
,
are
preaching
down
Love
and
preaching
up
hatred
,
and
making
those
that
differ
from
them
seem
an
odious
people
not
to
be
communicated
with
,
by
aggravating
their
different
opinions
or
modes
of
worship
,
till
they
seem
to
be
no
less
than
Heresie
or
Idolatry
.
If
many
thousands
yet
living
in
England
or
Ireland
,
had
not
heard
this
with
their
ears
,
yet
Iames
may
be
believed
,
Chap.
3.
1
,
&c.
My
Brethren
,
be
not
many
Teaching-Masters
(
for
that
is
the
word
)
knowing
that
we
shall
receive
the
greater
condemnation
:
For
in
many
things
we
offend
all
(
which
he
addeth
because
the
arrogancy
of
Sectaries
was
caused
by
the
aggravating
of
other
mens
offences
.
)
If
any
man
offend
not
in
word
,
the
same
is
a
perfect
man
(
that
is
,
If
you
will
shew
that
you
are
perfecter
&
better
your selves
than
those
whom
you
account
so
bad
,
see
that
your
foul
back-biting
,
reviling
,
censorious
contentious
tongues
,
do
not
prove
the
contrary
)
13.
who
is
a
wise
man
and
endued
with
knowledge
among
you
,
Let
him
shew
out
of
a
good
conversation
,
his
works
with
meekness
of
wisedome
:
(
that
is
,
Let
him
that
would
be
thought
more
knowing
and
religious
than
his
neighbours
,
be
so
much
more
blameless
and
meek
to
all
men
,
and
excel
them
in
good
works
)
v.
14.
But
if
ye
have
a
bitter
zeal
:
(
for
so
is
the
Greek
word
)
and
strife
in
your
hearts
,
glory
not
,
(
in
such
a
zeal
,
or
in
your
greater
knowledge
)
and
lie
not
against
the
truth
.
15.
This
wisdome
descendeth
not
from
above
(
as
you
imagine
who
father
it
on
Gods
word
and
spirit
)
but
is
earthly
,
sensual
(
or
natural
)
and
devillish
.
(
O
doleful
mistake
,
that
the
world
,
the
flesh
,
and
the
Devil
,
should
prove
the
cause
of
that
conceited
spiritual
knowledge
and
excellency
,
which
they
thought
had
been
the
inspiration
of
the
spirit
)
v.
16.
For
where
zeal
and
strife
〈◊〉
(
that
is
,
a
striving
contentious
zeal
against
brethren
)
there
is
confusion
(
or
tumult
and
unquietness
)
and
every
evil
work
,
O
lamentable
reformers
,
that
set
up
every
evil
work
,
while
they
seemed
zealous
against
evil
!
)
v.
17.
But
the
wisdome
that
is
from
above
,
is
first
pure
,
then
peaceable
,
gentle
,
and
easie
to
be
intreated
;
full
of
mercy
and
good
fruits
;
without
partiality
(
or
wrangling
)
and
without
Hypocrisie
.
And
the
fruit
of
righteousness
is
sown
in
peace
,
of
them
that
make
peace
:
when
peace-breakers
that
sow
in
divisions
and
contention
,
shall
reap
the
fruit
of
unrighteousness
,
though
they
call
their
way
by
the
most
religious
names
.
Thus
I
have
briefly
shewed
you
what
V●nity
and
Division
are
,
that
wrong
apprehensions
draw
you
not
to
sin
.
DIRECT
.
VIII
.
When
any
thing
needeth
amendment
in
the
Church
,
remember
that
the
best
Christian
,
must
be
the
forwardest
to
reformation
,
and
●he
backwardest
to
Division
:
and
must
search
and
try
all
means
of
Reforming
,
which
make
not
against
the
concord
of
the
Church
.
I
Do
not
here
determine
in
what
cases
you
may
or
may
not
separate
,
from
any
company
of
faulty
Christians
.
I
only
say
that
you
must
never
separate
what
God
hath
conjoyned
;
the
Holiness
and
the
Vnity
of
believers
:
If
corruptions
blemish
and
dishonour
the
Congregation
;
Do
not
say
[
Let
sin
alone
;
I
must
not
oppose
it
for
fear
of
division
]
But
be
the
forwardest
to
reduce
all
to
the
will
of
God
.
And
yet
if
you
cannot
prevail
as
you
desire
,
be
the
backwardest
to
divide
and
separate
;
and
do
it
not
without
a
certain
warrant
,
and
extream
necessity
.
Resolve
with
Austin
,
I
will
not
be
the
chaff
,
and
yet
I
will
not
go
out
of
the
floor
,
though
the
chaff
be
there
.
Never
give
over
your
just
desire
and
endeavour
of
Reformation
:
And
yet
as
long
as
possibly
you
can
avoid
it
,
forsake
not
the
Church
which
you
desire
to
reform
.
As
Paul
said
to
them
that
were
ready
to
forsake
a
sea-wrackt
vessel
,
If
these
abide
not
in
the
ship
,
ye
cannot
be
saved
:
Many
a
one
by
unlawful
flying
and
shifting
for
his
own
greater
peace
and
safety
,
doth
much
more
hazard
his
own
and
others
.
DIRECT
.
IX
.
Forget
not
the
great
difference
between
casting
out
the
wicked
and
impenitent
from
the
Church
by
discipline
;
and
the
godlies
separating
from
the
Church
it self
,
because
the
wicked
are
not
cast
out
.
The
first
is
a
great
duty
:
The
second
is
ordinarily
a
great
sin
.
THe
question
is
not
,
Whether
the
impenitent
should
be
put
away
from
Church-Communion
?
That
s
not
denied
.
But
whether
you
should
separate
from
the
Church
because
they
are
permitted
:
This
is
it
which
we
call
you
to
beware
:
Not
but
that
in
some
cases
,
a
Christian
may
lawfully
remove
from
one
Church
to
another
that
hath
more
light
and
purity
,
for
the
edification
of
his
soul.
But
before
you
separate
from
a
faulty
Church
,
as
such
as
may
not
lawfully
be
communicated
with
,
you
must
look
well
about
you
,
and
be
able
to
prove
that
thing
which
you
affirm
.
Many
weak
Christians
marking
those
Texts
which
bid
us
avoid
a
man
that
is
an
Heretick
,
and
to
have
no
company
with
disorderly
walkers
,
and
not
to
eat
with
flagitious
persons
,
do
not
sufficiently
mark
their
sense
,
but
take
them
as
if
they
call'd
us
to
separate
from
the
Church
with
which
these
persons
do
communicate
.
Whereas
if
you
mark
all
the
Texts
in
the
Gospel
,
you
shall
find
,
that
all
the
separation
which
is
commanded
in
such
cases
(
besides
our
separation
from
the
Infidels
or
Idolatrous
world
,
or
Antichristian
and
Heretical
confederacies
,
and
no-Churches
)
is
but
one
of
these
two
sorts
.
First
,
either
that
the
Church
cast
out
the
impenitent
sinner
by
the
power
of
the
Keyes
.
Secondly
,
or
that
private
men
avoid
all
private
familiarity
with
them
.
And
both
these
we
would
promote
,
and
no
way
hinder
.
Thirdly
,
but
that
the
private
members
should
separate
from
the
Church
,
because
such
persons
are
not
cast
out
of
it
,
shew
me
one
Text
to
prove
it
if
you
can
.
Let
us
here
peruse
the
Texts
that
speak
of
our
withdrawing
from
the
wicked
.
1
Cor.
5.
Is
expresly
written
to
the
whole
Church
,
as
obliged
to
put
away
the
incestuous
person
from
among
them
,
and
so
not
to
eat
with
such
offenders
.
So
is
that
in
2
Thes.
3.
and
that
in
Tit.
3.
10.
A
man
that
is
an
Heretick
after
the
first
and
second
admonition
avoid
:
Unless
it
be
a
Heretick
that
hath
already
separated
himself
from
our
communion
;
And
then
it
can
be
put
private
familiarity
which
we
are
further
to
avoid
.
In
brief
,
there
is
no
other
place
of
Scripture
,
that
I
know
of
,
which
commandeth
any
more
.
I
have
before
shewed
that
abundance
of
Church
corruptions
,
or
of
scandalous
members
,
were
then
among
them
,
and
yet
the
Apostle
never
spake
a
syllable
to
any
one
Christian
,
to
separate
from
any
one
of
all
those
Churches
:
Which
we
cannot
imagine
that
the
Holy
Ghost
would
have
wholly
omitted
,
if
indeed
it
had
been
the
will
of
God
.
Obj.
But
then
why
did
Luther
and
the
first
Pretestants
,
separate
from
the
Church
of
Rome
;
and
how
will
you
justifie
them
from
Schisme
?
Ans.
Its
pity
that
sloth
and
sortishness
,
should
keep
any
Protestant
(
or
Papist
either
)
in
such
ignorance
,
as
to
need
any
help
to
answer
so
easie
a
question
at
this
day
!
Let
not
equivocal
names
deceive
us
,
and
the
case
is
easie
.
By
the
word
Church
the
Scripture
still
meaneth
;
first
,
either
the
Universal
Church
which
is
the
body
or
Kingdome
of
Christ
alone
:
Secondly
,
or
particular
Congregations
associated
for
personal
communion
in
Gods
worship
:
But
the
Pope
hath
feigned
another
kind
of
thing
,
and
called
it
The
Church
:
That
is
,
The
Vniversality
of
Christians
as
headed
by
himself
,
as
the
constitutive
and
governing
head
.
Whereas
,
first
,
God
never
instituted
or
allowed
such
a
Church
,
Secondly
,
nor
did
ever
the
Universality
of
Christians
,
acknowledge
this
usurping
Head
.
Shew
me
in
Scripture
,
or
in
Church-History
,
that
either
there
ever
was
de
facto
,
or
ought
to
be
de
jure
,
such
a
thing
in
the
world
as
they
call
the
Church
,
and
I
profess
I
will
immediately
turn
Papist
.
But
if
you
ask
why
we
separated
from
the
Papal
Church
?
I
answer
,
Because
,
first
,
it
was
no
Church
of
Christ
(
as
such
.
)
And
secondly
,
It
was
a
Church
of
traiterous
combination
,
against
the
prerogative
of
Christ
,
and
therefore
by
the
Protestants
called
the
Anti-christian
Church
.
We
separated
not
from
Rome
either
as
the
Universal
Church
(
for
that
it
was
not
)
nor
as
part
of
the
Universal
Church
;
(
for
so
we
hold
communion
with
those
that
are
Christians
in
it
still
)
Nor
as
a
true
worshipping
Congregation
(
for
they
consist
of
many
thousand
congregations
which
we
had
never
local
communion
with
:
And
as
true
worshipping
congregations
in
specie
,
we
still
hold
communion
with
them
in
mind
,
so
far
as
they
are
such
indeed
:
But
in
two
senses
we
separate
from
them
:
First
,
as
a
Papal
Catholick
Church
;
because
in
that
sense
they
are
no
Church
of
Christ
,
but
a
pack
of
rebels
:
Secondly
,
as
particular
Congregations
in
specie
which
have
mixed
Gods
worship
with
false
doctrine
and
Idolatrous
bread-worship
and
other
unlawful
things
,
which
by
oaths
and
practise
they
would
force
those
to
be
guilty
of
,
who
will
communicate
with
them
.
And
thus
we
disown
them
only
as
neighbour
Churches
,
that
never
were
their
lawful
subjects
,
but
bear
our
testimony
against
their
sin
.
And
our
forefathers
who
were
members
of
their
Churches
,
departed
to
save
themselves
from
their
iniquity
,
and
because
they
were
refused
by
themselves
,
unless
they
would
lie
&
forswear
&
be
idolaters
,
and
communicate
with
them
in
their
sin
.
Nor
would
they
then
,
nor
will
they
to
this
day
admit
any
into
communion
of
their
particular
Churches
,
as
such
,
who
will
not
first
come
in
to
their
pretended
Universal
Church
,
which
is
no
Church
,
and
worse
than
none
.
If
this
answer
seem
not
plain
and
full
to
you
,
it
is
because
you
understand
not
Christian
sense
and
reason
.
DIRECT
.
X.
Expect
not
that
any
one
lawfully
received
by
Baptism
into
the
Christian
Church
,
should
be
cast
out
of
it
,
or
denied
the
priviledge
of
members
,
but
according
to
the
rules
of
Christian
discipline
,
by
the
power
of
the
Keyes
,
that
is
;
for
obstinate
impenitency
in
a
gross
or
scandalous
sin
,
which
the
person
is
proved
to
be
guilty
of
:
and
this
after
private
and
publick
admonition
,
and
tender
patient
exhortation
to
Repentance
.
HEre
are
two
things
which
I
desire
you
to
observe
.
First
,
what
is
Christs
appointed
way
,
for
removing
members
from
the
Communion
of
the
Church
.
Secondly
,
how
great
a
sin
it
is
to
remove
them
by
a
contrary
and
arbitrary
way
of
our
own
presumptuous
invention
.
First
,
It
is
here
supposed
that
the
person
is
not
a
professed
Apostate
:
For
there
needeth
no
casting
out
of
such
.
He
that
turneth
Turk
or
Heathen
,
or
openly
renounceth
Christianity
,
or
ceaseth
the
Profession
of
it
,
doth
go
out
of
the
Church
himself
,
and
needeth
not
to
be
cast
out
.
Unless
it
be
any
Tyrant
who
will
come
to
the
Communion
in
scorn
,
while
he
professeth
but
to
shew
his
lawless
will
.
He
that
seeketh
the
Communion
of
the
Church
in
sobriety
,
thereby
professeth
himself
a
Christian.
and
for
such
as
being
Baptized
continue
this
profession
,
Christs
way
of
rejecting
them
is
plainly
described
in
the
Gospel
.
Mat.
18.
15
,
16.
If
thy
brother
shall
trespass
against
thee
,
go
and
tell
him
his
fault
between
thee
and
him
alone
.
If
he
shall
hear
thee
,
thou
hast
gained
thy
brother
:
But
if
he
will
not
hear
thee
,
then
take
with
thee
one
or
two
more
;
that
in
the
mouth
of
two
or
three
witnesses
every
word
may
be
established
:
And
if
he
shall
neglect
to
hear
them
,
tell
it
to
the
Church
:
But
if
he
neglect
to
hear
the
Church
,
let
him
be
to
thee
as
a
Heathen
man
,
or
a
Publican
.
Tit.
3.
10.
A
man
that
is
an
Heretick
after
the
first
and
second
admonition
reject
.
1
Cor.
5.
Ye
are
puffed
up
and
have
not
rather
mourned
,
that
he
that
hath
done
this
deed
,
might
be
taken
away
from
among
you
:
For
I
verily
as
absent
in
body
,
but
present
in
spirit
,
have
j●dged
already
as
though
I
were
present
,
concerning
him
,
that
hath
so
done
this
deed
;
in
the
name
of
our
Lord
Iesus
Christ
,
when
ye
are
gathered
together
and
my
spirit
;
with
the
power
of
our
Lord
Iesus
Christ
to
deliver
such
a
one
to
Satan
.
—
V.
7.
Purge
out
therefore
the
old
leaven
—
v.
11
,
12
,
13.
With
such
a
one
no
not
to
eat
—
Do
not
ye
judge
them
that
are
within
?
—
Therefore
p●●
away
from
among
your selves
that
wicked
person
.
By
all
this
it
is
plain
that
the
Church
must
exercise
a
regular
course
of
justice
,
with
every
person
that
it
shall
reject
:
He
must
first
be
told
pr●vately
of
his
fault
,
and
then
before
two
or
three
;
(
unless
,
at
least
,
the
open
notoriety
make
the
private
admonition
needless
)
And
then
it
must
be
told
the
Church
:
And
the
Church
must
with
compassion
,
tenderness
and
patience
,
and
yet
with
the
authority
of
the
Lord
Jesus
and
the
powerful
evidence
of
truth
,
convince
him
and
perswade
him
to
repent
:
And
he
must
not
be
rejected
,
till
after
all
this
,
he
obstinately
refuse
to
hear
the
Church
,
that
is
,
to
Repent
,
as
they
exhort
him
.
Note
here
,
that
no
sin
will
warrant
you
to
cast
out
the
sinner
,
unless
it
be
seconded
with
Impenitency
:
It
is
not
simply
as
a
drunkard
,
or
a
fornicator
or
swearer
,
that
any
one
is
to
be
rejected
:
but
as
an
impenitent
drunkard
,
or
fornicator
,
or
swearer
,
&c.
Also
that
it
is
not
all
impenitency
that
will
warrant
their
rejection
:
But
only
impenitency
after
the
Churches
admonition
.
Note
also
,
that
no
private
person
may
expect
,
that
any
offender
be
cast
out
,
either
because
his
sin
is
known
to
him
,
or
because
he
is
commonly
famed
to
be
guilty
,
till
the
thing
be
proved
by
sufficient
witness
.
Yea
that
the
admonition
given
him
must
be
proved
,
as
well
as
the
fault
which
he
committed
.
Yea
if
all
the
town
do
know
him
to
be
guilty
,
and
witness
prove
that
he
hath
been
privately
admonished
,
he
may
not
be
rejected
till
he
be
heard
speak
for
himself
,
and
till
he
refuse
also
the
publike
admonition
.
This
is
Christs
order
,
whose
wisdom
,
and
mercy
and
authority
are
such
,
as
may
well
cause
us
to
take
his
way
as
best
.
And
yet
the
ignorance
or
rashness
of
many
professors
is
such
,
that
they
would
have
all
this
order
of
Christ
overturned
:
And
some
of
them
must
have
such
a
drunkard
and
such
a
swearer
kept
away
and
rejected
,
before
ever
they
admonished
them
or
exhorted
them
to
Repentance
,
or
prove
that
any
one
else
hath
done
it
;
much
more
before
they
have
told
the
Church
,
or
proved
that
he
hath
neglected
the
Churches
admonition
.
And
some
go
so
much
further
,
that
they
must
have
all
the
Churches
taken
for
no
Churches
,
till
they
have
gathered
them
a
new
:
and
must
have
all
the
Parish
at
once
rejected
(
till
they
have
gathered
out
some
few
again
)
without
any
such
order
of
proceeding
with
them
,
as
Christ
appointeth
:
It
may
be
a
thousand
shall
be
cast
out
at
once
,
when
never
a
one
of
them
was
thus
admonished
.
Obj.
They
were
never
members
of
a
true
Church
;
and
therefore
need
no
casting
out
.
Ans.
Were
they
never
baptized
?
or
is
not
baptisme
Christ●
appointed
means
of
admission
into
his
Church
.
Obj.
They
were
baptized
in
their
Infancy
,
and
afterward
bred
up
in
ignorance
and
profaneness
,
&
know
not
what
their
baptisme
is
,
nor
ever
soberly●wned
it
.
Answ.
Either
they
still
profess
themselves
Christians
,
and
attend
Gods
ordinances
with
the
Church
or
not
:
If
not
,
then
they
are
Apostates
;
If
they
do
,
then
they
do
own
their
Baptismal
Covenant
by
a
continued
profession
:
If
you
accuse
them
of
not
understanding
this
profession
,
or
of
living
contrary
to
it
,
you
must
proceed
against
them
one
by
one
as
Christ
appointeth
;
and
first
admonish
them
,
and
then
tell
the
Church
;
and
not
say
they
are
ignorant
and
profane
,
and
expect
upon
your
saying
so
,
they
should
all
be
unchurched
.
Ye●
if
you
prove
them
ignorant
,
if
they
be
willing
to
learn
,
it
is
fitter
presently
to
instruct
them
than
to
excommunicate
them
:
nor
do
you
reade
of
any
excommunicated
for
meer
ignorance
.
But
we
confess
that
in
gross
ignorance
,
they
may
shew
themselves
uncapable
of
sacramental
Communion
,
and
may
be
denied
it
while
they
are
learning
to
know
what
they
do
.
But
the
mercy
of
God
hath
made
points
absolutely
necessary
so
few
,
that
this
may
be
done
in
a
short
time
,
if
the
Persons
be
willing
,
and
the
Teachers
diligent
,
and
sufficiently
numerous
for
that
work
.
And
though
it
is
to
be
lamented
,
that
in
many
great
City-Parishes
,
the
Ministers
are
not
enough
to
catechize
the
twentieth
part
of
the
people
,
yet
for
the
generality
of
Parishes
through
the
Land
,
if
Catechizing
were
used
as
it
might
be
,
there
would
not
any
great
numbers
be
long
kept
away
for
meer
ignorance
.
And
he
that
is
the
cause
of
his
Parishes
ignorance
by
neglecting
Catechizing
and
personal
conference
,
&
then
unchurcheth
them
,
for
the
ignorance
which
he
is
guilty
of
,
doth
take
but
a
preposterous
course
,
for
his
own
account
and
comfort
,
or
for
the
people●
good
.
Obj
▪
But
they
refuse
to
learn
or
be
instructed
.
Ans.
If
that
and
their
gross
ignorance
be
proved
together
,
as
you
may
delay
them
for
the
later
,
so
you
may
reject
them
for
the
former
;
because
it
sheweth
their
impenitence
:
But
this
must
be
proved
of
them
,
and
not
affirmed
without
proof
.
Obj.
But
their
Baptisme
made
them
members
only
of
the
Universal
Church
,
and
not
of
any
particular
Church
:
And
therefore
will
not
prove
them
such
.
Answ.
True
:
But
he
that
is
a
member
of
the
Universal
Church
,
is
fit
to
be
received
into
a
particular
Church
;
And
there
wanteth
no
more
but
mutual
consent
:
And
if
he
have
statedly
joyned
with
a
particular
Church
in
ordinary
communion
,
Consent
hath
bin
manifested
,
and
he
is
a
member
of
that
particular
Church
,
and
must
not
be
rejected
by
it
,
but
in
Christs
way
.
And
this
is
the
common
case
in
England
.
The
persons
who
were
baptized
in
Infancy
,
were
at
once
received
into
the
Universal
Church
,
and
into
some
particular
Church
,
&
have
held
communion
at
age
with
both
;
and
have
right
to
that
communion
till
they
are
publikely
proved
to
have
lost
their
right
.
And
if
we
had
no
Churches
,
but
particular
Churches
were
to
be
gathered
anew
,
yet
he
that
is
a
baptized
member
of
the
Universal
Church
,
and
consenteth
to
communion
with
that
particular
Church
in
all
the
ordinances
of
Christs
appointment
,
doth
lay
a
sufficient
claim
to
his
admission
,
and
cannot
lawfully
be
refused
,
unless
he
stand
justly
censured
by
a
Church
which
formerly
he
was
in
.
Yet
this
we
confess
,
that
he
can
be
no
member
of
that
particular
Church
,
who
subjecteth
not
himself
to
the
particular
Pastors
of
it
,
and
to
the
necessary
acts
or
parts
of
their
Office
and
Ministration
:
Because
he
denieth
his
own
consent
.
11.
The
sinfulness
of
unchurching
Persons
or
Parishes
,
without
Christs
way
of
regular
process
,
consisteth
in
all
these
following
parts
.
1.
It
is
a
casting
off
the
Laws
of
the
great
Law-giver
of
the
Church
,
and
so
a
contempt
of
his
authority
,
wisdome
and
goodness
;
and
a
making
of
our selves
greater
,
or
wiser
,
or
hol●er
than
he
.
2.
It
is
gross
injustice
,
to
deprive
men
of
so
great
Priviledges
without
any
sufficient
proof
of
their
forfeiture
▪
It
is
worse
than
to
turn
whole
Parishes
out
of
their
Houses
and
Possessions
,
without
any
lawful
process
or
proof
;
upon
rumours
or
private
affirmations
that
they
are
Delinquents
.
It
is
not
doing
as
we
would
be
done
by
,
what
if
any
should
say
of
you
,
that
you
are
Heretical
and
deny
Fundamental
Truths
?
Or
what
if
they
should
say
of
a
separated
Church
,
that
they
are
generally
Hereticks
or
of
wicked
lives
(
as
the
Heathens
did
of
the
ancient
Christians
)
and
therefore
that
they
are
no
Church
,
nor
to
be
communicated
with
;
would
you
not
think
that
they
should
every
one
personally
be
accused
,
and
proof
brought
against
them
,
and
that
they
should
speak
for
themselves
,
before
they
were
thus
condemned
?
3.
And
it
is
an
aggravated
Crime
in
them
,
that
so
much
cry
down
Church-tyranny
in
others
,
to
be
thus
notoriously
guilty
of
it
themselves
?
what
greater
injustice
and
tyranny
can
there
be
,
than
that
all
mens
Christi●nity
and
Church-rights
,
shall
be
judged
N●ll
,
upon
the
censures
and
rumours
of
suspitious
men
,
without
any
just
proof
or
lawful
tryal
?
That
it
shall
be
in
the
power
of
every
one
,
who
hath
but
uncharitableness
enough
to
think
evil
of
his
neighbours
,
or
to
believe
reports
against
their
innocency
to
cast
them
out
of
the
Family
of
God
,
and
to
unchristen
and
unchurch
men
arbitrarily
at
their
pleasure
?
That
any
man
that
is
but
unconscionable
enough
to
say
[
They
are
all
ignorant
and
prophane
]
shall
expect
to
have
his
neighbours
excommunicated
.
4.
It
maketh
all
Churches
to
be
lubricous
and
uncertain
shadows
:
when
a
censorious
person
may
unchurch
them
at
his
pleasure
.
What
you
say
of
others
,
another
may
say
of
you
;
and
as
justly
expect
to
be
believed
.
5.
It
unavoidably
bringeth
in
uncurable
divisions
:
For
there
is
no
certain
rule
of
justice
with
such
persons
:
and
therefore
they
know
not
who
are
to
be
received
to
their
Communion
,
and
who
not
:
And
the
same
man
that
one
thinketh
is
to
be
rejected
and
kept
out
,
another
will
think
is
to
be
received
:
And
who
knoweth
which
of
them
is
to
be
obeyed
.
If
one
say
that
a
Parish
is
a
Church
,
and
another
say
that
they
are
to
be
unchurched
,
who
knoweth
which
of
them
to
believe
.
6.
It
is
a
reproach
to
the
Church
and
Christian
religion
,
when
we
tell
the
world
that
,
that
we
have
not
so
much
justice
and
equity
among
us
,
as
Heathens
have
in
their
worldly
societies
.
7.
It
depriveth
the
Church
of
the
solace
of
her
Communion
,
when
the
best
man
is
not
sure
,
but
a
censorious
person
may
at
his
pleasure
turn
him
out
as
unworthy
.
8.
It
greatly
wrongeth
Jesus
Christ
,
who
so
dearly
loveth
the
weakest
of
his
flock
;
and
hath
purchased
their
priviledges
at
so
dear
a
rate
:
and
whose
body
is
maymed
,
when
any
of
his
members
are
cut
off
:
and
who
taketh
the
wrong
that
is
done
them
as
done
unto
himself
.
These
are
the
great
virtues
of
that
censorious
zeal
,
which
unchurches
Persons
or
Parishes
without
just
tryal
and
proof
,
upon
rumours
of
fame
,
or
their
own
surmises
.
DIRECT
.
XI
.
Understand
well
what
is
the
power
of
the
Keys
,
and
what
the
Pastoral
offiae
is
,
as
they
are
the
Governours
of
the
Church
entrusted
by
Christ
with
the
power
of
admission
and
rejection
;
that
so
you
may
know
how
far
you
are
to
rest
in
the
judgement
of
the
Pastors
,
and
may
not
attempt
to
take
any
part
of
their
office
to
your selves
.
THe
power
of
the
Keyes
,
is
the
power
of
taking
into
the
Church
,
and
of
Governing
it
,
and
of
casting
out
:
Both
in
respect
to
present
Order
,
and
in
respect
to
future
happiness
,
by
a
Ministerial
declaration
of
the
sense
of
the
Gospel
,
concerning
the
state
of
such
as
they
.
The
power
of
Baptizing
,
is
the
power
of
the
Keyes
for
reception
into
the
Church
.
The
private
members
have
not
the
power
of
baptizing
,
nor
were
the
Pastors
ever
appointed
to
do
it
,
by
their
advise
,
consent
or
vote
.
Therefore
the
private
members
have
not
the
power
of
the
Keyes
for
admission
,
And
it
is
most
apparent
in
the
Gospel
,
that
the
Keyes
for
admission
and
for
exclusion
are
given
into
the
same
hands
,
and
not
one
to
the
Ministers
and
another
to
the
Flock
:
Therefore
the
people
that
have
not
the
first
,
have
not
the
later
.
For
full
proof
of
this
observe
the
meaning
of
these
Texts
.
Isa.
22.
22.
And
the
Key
of
the
house
of
David
will
I
lay
upon
his
shoulder
;
so
he
shall
open
and
none
shall
shut
:
and
he
shall
shut
and
none
shall
open
.
Isa.
9.
6.
The
Government
shall
be
upon
his
shoulder
.
Mat.
16.
19.
I
will
give
thee
the
Keyes
of
the
Kingdome
of
Heaven
;
and
whatsoever
thou
shalt
bind
on
earth
shall
be
bound
in
heaven
,
&c.
Mat.
18.
18.
Verily
I
say
unto
you
,
whatsoever
ye
bind
on
earth
shall
be
bound
,
&c.
Joh.
20.
23.
Whose
soever
sins
ye
do
remit
,
they
are
remitted
to
them
;
and
whose
soever
sins
ye
retain
they
are
retained
.
Math.
28.
19.
Go
and
teach
all
Nations
baptizing
them
,
&c.
Joh.
20.
21.
As
my
Father
hath
sent
me
,
euen
so
send
I
you
.
Acts
1.
16
,
17.
Judas
was
numbred
with
us
,
and
had
obtained
part
of
this
Ministry
.
Acts
20.
28.
Take
heed
to
your selves
and
to
all
the
flock
over
which
the
Holy
Ghost
hath
made
you
Overseers
,
to
feed
the
Church
of
God
—
Rom.
1.
1.
Paul
a
Minister
of
Iesus
Christ
,
called
an
Apostle
,
separated
to
the
Gospel
of
God
.
1
Cor.
4.
1.
Let
a
man
so
esteem
of
us
as
of
the
Ministers
of
Christ
,
and
Stewards
of
the
mysteries
of
God
.
Acts
14.
23.
They
ordained
them
Elders
in
every
Church
.
Tit.
1.
3.
Ordain
Elders
in
every
City
,
as
I
appointed
thee
.
V.
7.
A
Bishop
must
be
blameless
as
the
Steward
of
God
.
1
Tim.
3.
5.
For
if
a
man
know
not
how
to
rule
his
own
house
,
how
shall
he
take
care
of
the
Church
of
God
?
1
Tim.
5.
17.
Let
the
Elders
that
rule
well
be
counted
worthy
of
double
honour
—
1
Pet.
5.
2.
Feed
the
flock
of
God
which
is
among
you
,
taking
the
oversight
thereof
—
Heb.
13.
7
,
17
,
24.
Remember
them
which
have
the
rule
over
you
,
who
have
spoken
to
you
the
word
of
God
—
Obey
them
that
have
the
rule
over
you
and
submit
your selves
;
for
they
watch
for
your
souls
—
salute
them
that
have
the
rule
over
you
—
1
Thes.
5.
12
,
13.
We
beseech
you
brethren
to
know
them
(
that
is
,
acknowledge
their
power
and
labours
)
that
labour
among
you
,
and
are
over
you
in
the
Lord
,
and
admonish
you
,
and
to
esteem
them
very
highly
in
love
for
their
works
sake
,
and
to
be
at
peace
among
your selves
.
Read
these
with
judgement
,
and
then
believe
if
you
can
,
that
the
power
of
the
Keys
or
Government
is
in
the
People
.
Shew
us
what
text
doth
give
them
that
power
?
and
where
the
Scripture
calleth
them
to
exercise
it
by
Votes
?
Or
where
God
requireth
ability
in
them
for
Church-government
?
or
where
he
calleth
them
to
leave
their
Callings
and
attend
this
work
?
When
those
that
must
perform
it
,
he
separateth
to
it
as
by
office
,
and
calleth
them
to
give
themselves
wholly
thereunto
.
1
Tim.
4.
15
,
16.
Tell
us
when
the
people
were
authorized
to
baptize
?
or
to
rule
the
Church
,
that
is
,
themselves
.
Obj.
Mat.
18.
15.
Tell
the
Church
:
if
he
hear
not
the
Church
,
&c.
Answ.
Many
Expositors
think
that
by
the
Church
there
is
meant
the
Ministers
only
,
by
this
reason
:
The
Church
that
m●st
teach
m●st
be
heard
:
the
Church
that
must
be
heard
must
be
told
:
But
that
is
only
the
Pastors
and
not
the
People
:
Ergo
—
But
I
easily
grant
you
,
that
the
word
[
Church
]
there
signifieth
the
whole
Congregation
(
as
Dr.
Taylor
in
his
Second
Disswasive
hath
well
shewed
)
But
it
is
as
an
Organized
body
only
.
And
so
the
Office
is
to
be
performed
only
by
the
Organical
part
;
and
not
by
any
of
the
rest
.
When
I
say
to
a
man
[
Hear
me
]
I
do
not
mean
that
he
should
hear
me
with
his
eyes
,
but
only
with
his
ears
:
And
when
I
bid
him
See
or
Read
.
I
bid
him
not
do
it
with
his
ears
but
with
his
eyes
.
Nor
do
the
eyes
receive
this
power
from
the
feet
or
hands
,
but
immediately
from
the
Head
:
Though
if
they
were
separated
from
the
body
they
could
not
retain
it
.
So
if
another
Kingdome
send
to
England
,
to
desire
an
Army
of
Men
to
help
them
,
they
mean
the
King
only
as
the
Commander
of
them
,
and
the
people
as
the
executors
of
his
Command
.
So
when
you
are
bid
to
tell
the
Church
,
it
is
qu●t●nus
aurita
,
that
it
must
be
told
;
And
when
you
are
bid
to
hear
it
,
it
is
as
Teaching
that
it
must
be
heard
.
So
that
this
talketh
not
of
any
Government
in
the
people
,
either
to
use
or
to
give
.
Obj.
1
Cor.
5.
Paul
biddeth
all
the
Church
to
put
from
among
them
that
wicked
person
.
Answ.
Note
;
that
Paul
passeth
the
sentence
first
himself
[
I
have
judged
as
if
I
were
present
(
not
that
you
deliver
,
but
)
to
deliver
such
an
one
to
Satan
:
And
therefore
he
doth
this
in
himself
[
in
the
name
of
the
Lord
Iesus
]
and
supposeth
himself
among
them
in
spirit
and
power
when
they
do
it
[
and
my
spirit
with
the
power
of
our
Lord
Iesus
Christ
]
2.
And
I
have
said
,
He
speaketh
to
an
organized
Church
,
which
had
two
parts
,
and
accordingly
two
works
to
do
:
The
Ruling
part
was
to
put
away
the
Offender
by
Iudgement
,
or
Sentence
;
And
the
people
were
all
to
put
him
away
,
by
actual
shunning
his
Communion
,
which
is
but
the
obeying
of
that
sentence
.
If
the
King
send
to
a
Corporation
to
execute
any
Law
,
he
meaneth
not
that
all
persons
must
do
it
in
the
like
manner
;
but
the
Magistrates
by
Command
,
and
the
people
by
obeying
them
,
and
executing
their
Commands
.
If
I
desire
a
man
to
transcribe
me
a
Book
and
bring
it
me
;
I
mean
not
that
every
part
of
him
shall
herein
have
the
same
office
;
But
that
he
read
it
only
with
his
eyes
,
and
understand
it
with
his
reason
,
and
transcribe
it
with
his
hand
,
and
travel
with
his
feet
.
The
Pastors
only
excommunicate
by
Judgement
or
Sentence
;
and
the
people
by
obedient
execution
of
it
.
Obj.
Who
then
shall
cast
out
an
Heretick
or
pernicious
Pastor
,
if
he
himself
must
be
rejected
?
Answ.
1.
The
Neighbour
Pastors
shall
renounce
Communion
with
him
,
and
reject
him
from
their
neighbour
Communion
.
And
they
shall
warn
that
people
to
avoid
him
(
by
virtue
of
the
common
relation
which
they
have
to
the
universal
Church
of
Christ
)
2.
The
people
(
as
Cyprian
determineth
)
are
bound
to
forsake
him
:
not
by
an
act
of
Government
over
him
or
themselves
;
but
by
an
act
of
obedience
to
God
,
and
of
self-preservation
;
As
Souldiers
must
forsake
a
trayterous
General
,
or
Seamen
a
perfidious
or
desperately
unskilful
Pilot
that
would
cast
them
all
away
.
As
the
people
did
always
choose
their
Pastors
to
Govern
them
,
so
may
they
in
such
a
case
refuse
them
,
without
usurping
any
Government
themselves
.
Well!
Now
let
us
see
what
influence
this
truth
should
have
upon
your
Church-Communion
.
Do
you
say
that
your
neighbours
are
not
to
be
accounted
members
of
the
Church
,
nor
to
be
communicated
with
?
Who
took
them
into
the
Church
by
Baptism
?
Was
it
not
a
Minister
of
Christ
?
If
you
say
no
,
you
must
prove
your
accusation
.
If
you
grant
it
,
was
it
not
his
Office
so
to
do
?
Hath
not
God
made
his
Ministers
Judges
whom
they
are
to
baptize
?
And
afterward
also
whom
to
catechise
and
instruct
and
admit
to
the
communion
of
the
Church
?
There
is
no
doubt
of
it
.
If
then
they
are
admitted
by
an
entrusted
Officer
,
will
you
venture
to
usurp
the
place
,
yea
and
to
do
them
the
wrong
to
say
that
they
are
no
members
?
Is
it
any
of
your
trust
or
work
?
I
pray
you
mark
what
a
mercy
it
is
to
you
,
that
the
Officers
and
not
the
private
members
are
entrusted
with
this
work
.
First
,
if
it
were
your
work
,
you
must
study
and
be
able
to
perform
it
.
Secondly
,
you
must
watch
for
it
,
and
constantly
attend
it
.
If
a
Heretick
pervert
the
Text
of
Scripture
,
you
must
convince
him
by
your
skil
in
the
Originals
or
in
the
sense
.
How
many
hundred
or
thousand
persons
are
there
in
a
Parish
to
be
tried
?
The
worst
of
them
must
have
a
hearing
and
just
trial
at
least
,
before
you
can
refuse
him
lawfully
:
And
how
accurately
must
this
difficult
work
be
done
,
that
the
weakest
be
not
denied
his
right
,
nor
the
unfit
admitted
?
How
long
must
a
sinner
be
admonished
and
exhorted
to
repentance
?
And
are
you
able
and
willing
to
leave
all
your
callings
,
to
do
all
this
?
If
the
Minister
that
doth
it
,
must
lay
by
the
business
of
the
world
,
how
think
you
that
you
can
do
the
same
without
laying
by
your
worldly
business
?
If
he
must
have
so
many
years
learning
and
preparation
,
can
you
do
it
without
?
Mistake
not
,
it
is
not
for
Sermons
only
that
Ministers
need
all
their
learning
and
labour
;
but
also
for
the
discipline
and
guidance
of
the
flocks
.
Thirdly
,
and
if
it
be
your
work
,
you
must
be
accountable
for
it
before
God
.
And
do
you
not
fear
such
a
reckoning
?
And
if
these
busie
people
had
their
wish
,
would
they
not
be
in
a
worse
case
than
the
most
dumb
and
lazy
Minister
?
Consider
it
well
,
and
you
will
find
that
you
are
not
at
all
bound
to
know
what
the
spiritual
state
of
any
man
is
,
as
he
is
to
joyn
in
Church-communion
with
you
,
but
upon
your
Pastors
trust
and
word
.
Whether
their
understanding
be
sufficient
at
their
admittance
,
you
are
not
any
where
called
to
try
:
but
the
Pastor
is
:
And
if
he
have
admitted
them
,
you
are
to
rest
in
his
judgment
(
unless
you
would
undertake
the
office
your selves
)
whether
their
profession
of
faith
and
repentance
be
serious
and
credible
,
you
are
not
called
to
try
and
judge
:
But
if
your
Pastor
have
admitted
them
,
he
hath
numbred
them
with
the
visible
Christians
:
And
it
is
the
credibility
of
the
Pastor
that
you
have
to
consider
;
and
by
him
you
must
judge
of
the
credibility
of
the
professour
,
and
not
immediately
by
your
own
trial
.
Who
are
the
persons
that
you
shall
meet
at
a
Sacrament
or
in
publike
Communion
,
you
are
not
at
all
required
to
try
;
And
if
you
never
saw
them
before
or
heard
them
speak
,
you
may
perform
your
duty
nevertheless
:
Indeed
if
as
a
neighbour
you
are
called
to
instruct
or
counsel
or
comfort
them
;
you
must
do
it
:
But
there
may
be
five
thousand
in
one
Church
with
you
,
whose
names
or
faces
you
are
not
bound
to
know
;
but
to
rest
in
the
knowledge
of
them
to
whom
the
keyes
are
committed
,
who
according
to
their
office
take
them
in
.
Obj.
But
what
if
they
are
notoriously
wicked
?
Must
I
be
blind
?
Answ.
No
▪
you
must
do
your
best
by
neighbo●rly
watchfulness
and
help
(
though
not
by
Pastoral
Government
)
to
reform
all
about
you
whom
you
are
able
to
do
good
to
.
And
if
you
know
them
to
be
so
bad
,
you
must
privately
admonish
them
,
as
is
proved
;
and
then
if
they
hear
not
,
tell
the
Church
:
But
if
you
see
a
man
in
the
Church
at
the
Sacrament
,
or
a
thousand
men
,
who
are
unreformed
,
and
you
know
it
not
,
you
have
no
reason
to
avoid
the
communion
of
such
:
And
if
there
be
a
thousand
in
the
Church
whose
case
you
are
strangers
to
,
th●s
may
be
no
sin
of
yours
,
and
should
be
no
impediment
of
your
communion
.
Obj.
But
what
if
c●rn●l
neglig●nt
Ministers
will
let
in
〈◊〉
into
the
Church
by
Baptism
and
give
them
the
Lords
Supper
?
Shall
it
be
thus
in
their
power
to
corrupt
the
Church
:
And
must
we
joyn
with
them
and
take
no
care
of
it
?
Answ.
There
is
no
person
in
any
office
or
trust
,
but
may
too
easily
abuse
it
:
And
the
more
noble
the
work
and
trust
is
,
the
greater
is
the
si●
and
calamity
of
such
abuse
.
And
no
doubt
but
a
bad
unfaithful
Minister
is
one
of
the
greatest
sin●ers
on
earth
,
and
one
of
the
most
pernicious
plag●es
to
the
Church
.
Which
could
not
be
,
unless
it
were
in
his
power
to
do
very
much
hurt
.
But
it
will
not
follow
that
therefore
you
must
take
his
place
,
and
become
the
Church
Governours
,
or
try
all
the
peoples
fitness
your selves
.
If
a
Judge
be
bad
,
you
may
say
what
an
intollerable
thing
is
it
,
that
one
man
shall
have
power
to
give
away
mens
estates
,
and
take
away
the
liv●s
of
the
innocent
,
and
to
acquit
the
guilty
.
]
But
for
all
that
you
must
not
mend
it
,
by
stepping
up
into
the
judgement
seat
your self
,
and
saying
,
that
you
or
the
rest
of
the
people
will
do
it
better
.
Some
body
must
be
trusted
with
it
.
If
you
are
fittest
,
offer
your self
to
the
office
.
The
thing
that
you
must
do
is
,
to
do
your
best
to
deliver
the
Church
from
so
bad
a
Pastor
:
Use
all
your
wisdome
and
diligence
to
amend
him
:
And
if
you
cannot
do
that
,
use
all
your
interest
to
get
him
out
,
and
get
a
better
:
And
if
you
cannot
do
that
,
deliver
your
own
soul
from
him
,
by
removing
to
a
better
,
if
you
are
free
;
But
if
as
servants
or
children
or
wives
you
are
under
another
Government
which
restraineth
you
,
be
patient
,
and
use
such
means
as
God
provideth
for
you
.
This
is
the
true
way
of
your
Church-duty
,
and
not
to
think
that
you
must
have
a
knowledge
of
the
Godliness
of
all
that
you
communicate
with
;
or
that
you
must
refuse
communion
if
the
P●stor
he
remiss
and
negligent
.
Obj.
But
will
it
not
be
my
sin
if
I
communicate
with
such
as
I
know
to
be
notoriously
wicked
?
when
a
little
leaven
,
leaveneth
the
lump
.
Answ.
It
will
be
your
sin
if
you
obey
not
Christ
,
Mat.
18.
15.
in
admonishing
them
;
and
so
if
it
be
long
of
you
,
that
they
are
not
removed
:
or
if
you
do
not
your
duty
to
reform
the
Pastor
or
remove
him
:
But
otherwise
if
they
be
there
without
your
fault
,
it
is
no
more
your
sin
to
communicate
with
such
men
,
than
it
is
to
live
and
converse
with
fellow
servants
that
are
wicked
;
when
it
is
not
you
,
but
your
Master
that
hath
the
choice
of
them
.
And
the
leavening
of
the
lump
which
the
Text
speaketh
of
,
is
the
tempting
of
others
to
the
like
sin
;
and
not
that
the
innocent
shall
be
held
guilty
of
it
:
nor
were
the
words
spoken
to
the
people
to
perswade
them
to
do
the
Pastors
work
,
or
to
separate
from
the
Church
;
but
to
the
Pastors
to
perswade
them
to
cast
out
the
sinner
;
and
to
the
people
to
perswade
them
to
execute
their
Sentence
,
(
and
the
Apostles
in
particular
.
)
It
would
rule
and
quiet
people
,
if
they
knew
the
trust
and
work
of
the
Pastors
,
from
their
own
.
DIRECT
.
XII
.
Well
study
the
gracious
Nature
and
Office
of
Iesus
Christ
,
and
his
great
readiness
to
receive
those
that
come
to
him
,
though
weak
in
faith
;
and
his
backwardness
to
refuse
such
Commers
;
that
so
you
may
desire
a
Church-discipline
that
is
suitable
to
the
Nature
and
Office
of
Christ
,
and
to
the
design
and
tenor
of
the
Gospel
.
CHrists
outward
Discipline
is
agreeable
to
his
inward
.
As
those
that
come
to
him
by
faith
,
he
will
in
no
wise
cast
out
or
reject
;
so
those
that
come
to
him
by
profession
of
faith
,
he
would
not
have
his
Ministers
in
any
wise
reject
.
And
coming
to
Christ
when
he
was
personally
on
earth
,
did
signifie
the
following
of
him
in
presente
,
as
well
as
believing
in
him
:
Just
so
far
as
men
will
come
,
so
far
they
shall
be
received
by
Christ
?
If
they
will
come
but
towards
him
,
he
will
not
put
them
back
.
If
they
will
come
but
to
his
visible
Church
,
by
a
dead
profession
,
he
would
not
have
his
Ministers
repulse
them
.
The
outward
priviledges
of
the
visible
Church
which
they
come
to
,
they
shall
possess
.
If
they
will
come
over
to
the
Church
of
the
regenerate
,
they
shall
be
saved
.
But
where
ever
they
stop
it
shall
be
their
own
doing
.
Many
came
to
Christ
when
he
was
on
earth
,
whom
he
never
repulsed
,
though
he
was
marvelled
at
and
grudged
at
for
entertaining
them
.
Some
came
so
far
as
to
own
his
Name
,
and
did
Miracles
by
it
,
that
yet
did
not
follow
him
:
whom
the
Apostles
would
have
hindered
,
but
Christ
reproved
them
,
Mar.
9.
38.
Luk.
9.
49.
Some
came
only
to
receive
a
Cure
of
their
Diseases
from
him
,
whom
his
Disciples
sometimes
repulsed
,
but
so
did
not
he
:
when
little
children
were
brought
to
him
,
his
Disciples
rebuked
those
that
brought
them
,
as
thinking
them
unfit
for
his
reception
:
but
Christ
rebuked
them
for
their
forbidding
of
such
guests
.
When
he
eat
and
drank
with
publicans
and
sinsinners
,
and
when
he
received
the
kindness
of
a
woman
that
had
bin
a
great
sinner
,
the
Pharisees
,
censured
him
therefore
as
ungodly
:
But
yet
he
would
not
abate
his
clemency
.
Many
at
this
day
can
scarce
digest
it
,
that
he
sent
forth
a
Iudas
to
preach
the
Gospel
,
when
he
knew
that
he
was
a
thief
and
an
hypocrite
,
and
fore●new
that
he
was
a
Son
of
perdition
,
and
would
betray
him
,
and
that
the
Devil
would
enter
into
him
;
yea
,
knew
that
he
was
a
Devil
.
Ioh.
6.
70.
&
13.
2.
ye●
,
that
this
Iudas
should
be
one
of
the
twelve
select
Apostles
,
and
one
of
the
Family
of
Christ
.
Yet
Christ
repulsed
him
not
;
And
if
he
did
not
partake
of
the
Sacrament
at
his
last
Supper
,
it
was
not
because
Christ
did
turn
him
,
out
,
but
because
he
went
away
himself
.
And
accordingly
the
Apostles
received
3000
at
once
into
the
Church
,
upon
their
sudden
profession
of
repentance
,
even
of
such
as
had
killed
the
Lord
of
life
.
And
though
Simon
Magus
would
not
come
out
of
the
gall
of
bitterness
,
and
bond
of
iniquity
,
yet
was
he
not
kept
out
of
the
visible
Church
,
when
he
professed
to
believe
and
desired
baptism
.
Indeed
if
men
will
not
come
so
far
as
to
the
profession
of
true
faith
and
repentance
,
they
are
not
to
be
received
into
th●
Church
;
Because
the
Church
is
a
Society
of
such
Professours
:
And
if
they
will
not
come
,
they
cannot
be
received
.
The
Church
and
Sacrament
must
not
be
altered
,
and
made
another
thing
than
Christ
made
it
,
for
the
receiving
of
another
sort
of
men
.
We
must
not
do
as
some
that
would
have
no
profession
of
saving
faith
and
repentance
,
but
only
a
consent
to
learn
,
required
of
them
that
are
baptized
;
and
so
baptism
changed
into
another
sort
,
which
Christ
never
instituted
and
the
Church
never
used
to
this
day
.
But
if
Christians
had
well
studied
the
compassions
of
a
Saviour
,
and
the
tenour
of
his
Gospel
,
and
his
practice
upon
earth
,
and
instead
of
a
surly
flying
from
their
neighbours
,
and
groundless
censuring
them
,
were
possessed
themselves
,
with
that
love
and
tenderness
which
is
the
Evangelical
temper
▪
and
the
image
of
their
Lord
;
it
would
put
in
end
to
many
of
our
divisions
,
and
bring
us
neerer
the
truth
and
one
another
.
DIRECT
.
XIII
.
Yet
,
left
you
run
into
the
worse
extream
,
remember
still
that
the
destroying
of
sin
,
and
the
sanctifying
of
mans
nature
and
life
by
recovering
us
to
the
obedience
and
Love
of
God
,
was
the
design
and
work
of
the
Redeemer
:
And
that
Holiness
and
Peace
must
go
together
:
And
that
the
outward
order
and
discipline
of
the
visible
Church
,
must
be
subservient
to
the
inward
spirituality
and
prosperity
of
the
regenerate
Church
:
And
no
such
favour
must
be
shewed
to
sinners
,
as
favoureth
and
strengthneth
their
sin
,
and
hindereth
the
increase
of
holiness
.
IT
is
woful
work
which
ungodly
Pastors
make
in
the
visible
Church
,
under
the
name
and
pretense
of
Vnity
,
Concord
,
Peace
and
Order
;
when
an
enemy
to
true
holiness
;
hath
the
managing
of
these
,
you
may
easily
imagine
how
they
will
be
used
:
But
sad
experience
hath
told
the
Christian
world
,
these
1300
years
more
doleful
things
th●n
could
otherwise
have
bin
imagined
.
The
compassion
which
Christ
shewed
to
sinners
was
to
convert
and
save
them
from
their
sin
:
But
the
compassion
which
ca●nal
Pastors
shew
them
,
is
to
harden
them
in
their
sin
,
and
make
them
believe
that
repentance
and
holiness
are
but
hypocrisie
or
needless
things
.
The
Unity
and
Concord
which
Christ
intended
,
was
a
Vnity
in
himself
and
●
Concord
in
holy
Obedience
to
his
Lawes
:
But
it
is
a
Vnity
in
the
will
of
man
and
a
Concord
in
obeying
the
Dictates
of
the
proud
,
which
Treacherous
Pastors
do
require
.
It
is
a
Peaceable
progress
of
the
Gospel
,
and
unanimous
endeavor
to
convert
and
sanctifie
and
save
the
world
,
which
Christ
requireth
us
to
promote
:
But
it
is
a
Peaceable
enjoyment
of
their
own
prosperity
,
wealth
and
honour
,
and
a
peaceable
forbearance
of
a
holy
life
,
which
Wolvish
Pastors
do
desire
.
It
is
an
Orderly
management
of
holy
doctrine
,
worship
and
conversation
,
for
the
edification
of
the
flock
,
and
the
increase
of
godliness
,
which
Christ
commandeth
.
But
it
is
an
absolute
obedience
to
their
wills
,
and
an
exact
observance
of
their
new-made
Religions
,
and
needless
scandalous
inventions
,
and
an
adoring
of
their
titles
and
robes
of
honour
,
covering
their
ignorance
,
pride
and
sensuality
,
which
Church-yrants
call
the
Order
of
the
Church
.
All
Christ●
indulgent
tenderness
and
Discipline
,
are
but
to
further
his
Holy
designe
,
of
killing
sin
and
sanctifying
souls
.
But
the
Images
of
Piety
,
Government
,
Unity
,
Peace
and
Order
,
which
Hypocrites
and
Pharisees
set
up
,
are
devised
engines
to
destroy
the
Life
and
serious
practice
of
the
things
themselves
,
and
are
set
up
in
enmity
against
spirituality
and
holiness
,
that
there
might
be
no
other
Piety
,
Government
;
Unity
▪
Peace
or
Order
in
the
Church
,
but
these
lifeless
Images
.
It
is
far
from
the
mind
of
Christ
,
that
no
difference
should
be
made
between
the
Holy
and
the
profans
,
the
precious
and
the
vile
:
O●
that
serious
piety
should
be
suppressed
or
discouraged
;
or
faithful
preachers
hindered
from
promoting
it
,
on
ignorant
graceless
Ministers
countenanced
,
under
pretence
of
Peace
or
Order
.
The
design
of
Christ
was
not
like
Mahomet's
,
to
get
himself
an
earthly
Kingdom
,
and
numerous
followers
meerly
to
cry
up
his
name
:
And
therefore
he
will
not
indulge
men
in
their
sin●
,
nor
abate
o●
alter
the
conditions
of
his
Covenant
,
to
win
disciples
:
He
will
have
his
Ministers
deal
plainly
with
all
to
whom
they
preach
,
and
let
them
know
that
without
self-denial
and
forsaking
all
(
in
estimation
and
resolution
)
and
a
willing
exchange
of
earth
for
heaven
,
they
cannot
be
his
true
Disciples
:
Nor
without
a
Profest
consent
to
thus
much
,
they
cannot
be
his
visible
profest
Disciples
▪
But
all
that
will
not
repent
must
perish
.
And
therefore
in
their
Baptism
they
must
profess
a
renunciation
of
all
competitors
.
His
Ministers
also
must
impartially
exercise
the
Keyes
which
he
hath
committed
to
their
trust
,
and
must
not
fear
the
faces
of
men
,
who
at
most
are
able
but
to
kill
the
body
.
Luk.
12.
4.
They
must
discern
between
the
righteous
and
the
wicked
;
and
draw
all
scandalous
sinners
to
repentance
,
or
else
exclude
them
from
the
communion
of
Saints
,
that
the
world
may
see
that
Christ
is
no
friend
to
prophane
persons
,
or
sensual
●leshly
bruits
.
As
Chrysostome
commandeth
the
Presbyters
not
to
give
the
body
and
blood
of
Christ
to
the
unworthy
,
though
he
were
the
greatest
Commander
or
wore
a
Diadem
,
and
professeth
that
he
would
suffer
his
own
blood
to
be
shed
,
before
he
would
give
the
blood
of
Christ
to
the
unworthy
:
And
as
blessed
Paul
would
become
all
things
to
all
men
to
win
them
,
and
commandeth
us
not
to
please
our selves
,
but
to
please
our
neighbours
for
their
good
to
edification
:
And
yet
when
it
came
to
the
flattering
of
men
in
their
sins
,
he
saith
that
if
he
should
so
please
men
,
he
should
be
no
longer
the
servant
of
Christ
.
And
as
to
his
own
interest
in
mans
esteem
,
he
saith
,
With
me
it
is
a
small
thing
to
be
judged
of
you
,
or
of
mans
judgment
.
Rom.
15.
1
,
2
,
3.
1
Cor.
10.
33.
Gal.
1.
10.
2
Tim.
2.
4.
1
Cor.
4.
3.
Take
heed
therefore
of
pretending
Unity
,
order
,
peace
,
or
charity
,
against
the
strictest
obedience
of
God●laws
,
or
against
the
faithful
preaching
of
the
Gospel
,
and
exercise
of
true
Church-discipline
,
or
against
the
necessity
of
the
ancient
profession
of
saving
faith
and
true-repentance
in
all
that
will
be
admitted
to
the
communion
of
the
Church
:
It
is
not
an
ungodly
unity
,
peace
or
order
that
we
plead
for
.
DIRECT
.
XIV
.
Though
your
Governours
and
not
you
,
must
judge
what
persons
shall
be
of
your
publike
Church-communion
,
yet
it
is
you
that
must
judge
who
are
fit
or
unfit
for
your
private
company
and
familiarity
.
Here
therefore
exercise
your
strictness
in
your
own
part
.
AS
it
is
not
you
,
but
the
King
that
must
judge
,
who
shall
be
of
the
same
Kingdome
with
you
:
nor
the
servant
but
the
Master
,
that
must
choose
who
shal
be
in
the
family
with
him
:
Nor
the
scholler
but
the
Schoolmaster
that
must
choose
who
shal
be
of
the
same
School
with
him
:
So
it
is
not
you
,
but
your
Pastor
that
must
judg
who
shall
be
of
the
same
Church
with
you
.
As
to
the
Universal
visible
Church
,
this
is
confest
by
all
:
And
there
is
no
reason
why
it
should
be
denied
of
particular
Churches
,
as
is
proved
.
But
who
shall
be
your
Pastors
or
your
Masters
,
your
husbands
or
your
wives
,
if
you
are
yet
free
,
you
your selves
must
be
the
choosers
:
And
who
shall
be
your
intimate
companions
,
or
your
bosome
friends
:
Here
therefore
make
as
strict
a
choice
as
you
can
.
If
you
meet
a
prophane
person
at
the
Lords
Table
,
it
is
his
own
fault
or
the
Pastors
:
But
if
you
keep
company
needlesly
with
such
,
or
marry
such
,
it
is
your
own
fault
.
If
the
Pastor
do
not
excommunicate
them
,
you
may
choose
not
to
be
familiar
with
them
:
Though
you
must
meet
them
at
the
Church
and
pray
with
them
;
you
need
not
meet
them
at
the
Ale-house
and
drink
with
them
.
Though
you
may
not
with
a
few
of
the
most
godly
separate
from
the
publike
communion
of
all
the
rest
;
yet
may
you
keep
a
more
intimate
familiarity
with
those
few
than
with
all
the
rest
.
And
if
you
will
consider
,
this
is
all
that
is
necessary
to
your
own
duty
,
and
that
which
is
best
for
your
own
edification
.
Keep
thus
to
a
strictness
within
the
bounds
of
your
own
place
and
calling
,
and
God
will
bless
you
in
such
a
strictness
.
DIRECT
.
XV.
Understand
well
how
much
it
hath
pleased
God
,
to
lay
all
mens
good
or
evil
,
happiness
or
misery
,
upon
their
own
choice
:
And
observe
the
reasons
of
it
,
that
you
may
not
oppose
this
order
of
God
.
THough
God
by
his
grace
must
change
the
perverse
disposition
of
mens
wills
,
before
they
will
make
a
gracious
choice
;
yet
it
is
most
certain
,
that
the
teachings
,
commands
,
exhortations
and
reproofs
of
God
,
are
directed
to
the
Will
of
man
:
And
that
the
promises
and
threatnings
,
mercies
and
judgements
,
are
used
to
move
and
change
the
will
:
And
that
in
the
tenor
of
his
Laws
and
Covenants
Christ
hath
set
Life
and
Death
before
men
,
and
put
their
Happiness
in
their
own
choice
;
and
that
no
man
shall
have
better
or
worse
than
he
made
choice
of
:
that
is
,
none
shall
be
either
happy
or
miserable
,
but
as
they
did
choose
or
refuse
,
the
causes
of
happiness
or
misery
.
And
the
reason
of
this
is
,
because
Natural-free-will
,
was
part
of
the
Natural-image
of
God
on
Adam
;
and
it
is
as
natural
to
a
man
to
be
a
free-agent
,
as
to
be
Reasonable
.
And
God
will
govern
Man
as
Man
,
agreeably
to
his
nature
.
Therefore
do
not
wonder
if
Church
priviledges
are
principally
left
to
mens
own
wills
or
choice
,
when
their
salvation
is
left
to
it
.
Indeed
God
would
not
have
any
man
admitted
into
the
Church
and
to
its
communion
,
in
his
own
way
,
and
on
his
own
terms
:
The
way
and
terms
are
of
Christs
appointment
:
That
they
must
Profess
Faith
and
Repentance
is
his
appointed
condition
:
that
the
Minister
must
be
the
publike
judge
of
this
profession
;
and
accordingly
receive
them
●olemnly
by
Baptism
,
and
that
they
must
enter
under
the
hand
of
the
Key-bearers
of
the
Church
;
All
this
is
of
Christs
institution
.
But
whether
they
will
make
this
profession
or
not
?
and
whether
they
will
make
it
in
truth
or
in
falshood
;
and
whether
they
will
live
according
to
it
,
or
play
the
hypocrites
and
live
contrary
to
it
;
These
are
at
their
own
choice
.
And
good
reason
;
for
the
gain
or
less
must
be
their
own
.
If
any
be
in
the
Communion
of
the
Church
,
who
either
never
made
profession
of
Christianity
,
or
who
is
proved
before
them
to
have
apostatized
from
that
profession
,
or
to
live
impenitently
in
any
gross
sin
,
after
the
Churches
admonition
,
it
is
the
Pastors
fault
;
and
yours
if
it
be
by
the
neglect
of
your
duty
.
But
if
any
other
be
there
it
is
their
own
fault
,
and
the
loss
and
hurt
must
be
their
own
.
If
any
one
that
professeth
Christianity
ignorantly
,
unbelievingly
,
and
hypocritically
be
there
:
or
if
they
come
to
the
Sacrament
whilest
they
live
in
secret
or
open
sin
,
before
they
have
been
openly
admonished
by
the
Church
,
it
is
their
own
sin
;
and
not
you
but
they
shall
bear
the
blame
.
God
leaveth
such
matters
to
their
own
choice
:
and
as
they
choose
they
speed
.
And
for
us
to
grudge
at
this
order
of
God
,
is
but
to
quarrel
at
wisdome
and
goodness
,
and
to
correct
Gods
order
by
our
disorder
.
The
man
that
came
in
without
a
wedding
garment
,
is
blamed
,
and
bound
hand
and
foot
,
and
punished
:
But
the
Minister
that
called
him
in
and
admitted
him
,
is
not
blamed
;
because
he
did
as
he
was
bidden
:
He
went
to
the
high-ways
and
hedges
and
compelled
them
(
by
importunity
)
to
come
in
,
that
the
House
might
be
filled
:
Nor
are
any
that
came
in
with
him
blamed
,
for
having
communion
with
such
:
For
they
were
in
their
places
,
and
did
as
they
were
exhorted
to
do
.
And
s●●will
it
be
in
the
case
that
is
before
us
.
DIRECT
.
XVI
.
Though
the
profession
of
Christianity
which
entituleth
men
to
Church-communion
,
must
be
credible
:
yet
remember
that
there
are
divers
Degrees
of
credibility
;
and
that
every
Profession
which
is
not
proved
false
is
credible
in
such
a
degree
as
must
be
accepted
by
the
Church
.
PRofession
of
Christianity
is
every
mans
Church-title
.
No
man
is
to
prove
the
sincerity
of
his
own
profession
;
nor
may
the
Church
require
such
proof
at
his
hands
;
For
how
can
a
man
prove
to
another
the
sincerity
of
his
own
heart
?
But
the
fuller
testimony
he
giveth
of
it
,
the
better
it
is
:
And
therefore
none
should
refuse
to
make
his
own
profession
,
as
fully
credible
to
the
Church
as
he
is
able
,
no●
is
the
Church
to
be
blamed
for
enquiring
after
the
fullest
credibility
,
so
be
it
they
do
it
but
ad
melius
esse
,
and
not
ad
esse
;
not
laying
his
title
upon
it
,
nor
refusing
him
for
want
of
it
.
But
every
profession
as
such
is
credible
in
some
degree
,
which
is
not
disproved
.
Because
men
are
under
God
,
the
only
competent
judges
of
their
own
hearts
:
And
the
belief
of
one
another
is
the
ground
of
humane
converse
:
And
it
is
an
injury
to
any
man
to
account
him
a
lyar
,
without
sufficient
proof
.
He
that
will
disprove
a
mans
profession
,
must
prove
first
,
that
he
doth
not
tolerably
understand
what
he
saith
;
secondly
,
or
that
he
speaketh
not
seriously
,
but
in
jest
;
or
not
voluntarily
,
but
in
hypocrisie
by
constraint
,
or
for
some
by
end
:
Thirdly
,
or
that
he
contradicteth
his
own
words
by
some
more
credible
words
or
deeds
.
And
if
you
never
yet
thus
disproved
mens
profession
of
Christianity
before
the
Pastors
of
the
Church
and
yet
cry
out
against
the
Pastors
for
admitting
them
,
you
are
not
true
Reformers
,
but
disorderly
Mutineers
,
and
peevish
censurers
in
the
Church
of
Christ
.
Christs
orders
,
and
mens
right
,
and
all
Church-justice
,
must
not
be
trodden
down
and
sacrificed
to
your
humour
,
and
arbitrary
way
.
DIRECT
.
XVII
.
Know
how
far
either
Grace
or
Gifts
are
necessary
to
a
Minister
;
that
you
may
give
both
Grace
and
Gifts
their
due
.
THere
have
been
two
great
questions
which
long
have
troubled
the
Church
,
whether
we
may
take
him
for
a
true
Minister
of
Christ
,
that
is
ungodly
?
And
what
measure
of
Gifts
is
necessary
to
the
being
of
the
Ministry
?
I
have
carefully
answered
them
both
in
my
Disputation
of
Ordination
long
ago
,
and
shall
now
only
say
in
brief
.
First
,
that
no
ungodly
man
is
so
called
to
the
Ministry
,
as
to
excuse
himself
before
God
for
his
usurpation
and
hypocritical
administrations
.
Secondly
,
But
many
an
ungodly
man
is
so
far
called
to
the
Ministry
as
that
his
admin●st
at
ons
are
all
valid
to
the
Church
,
and
the
innocent
people
shall
not
have
the
loss
.
Thirdly
,
no
people
should
choose
and
prefer
such
an
ungodly
Minister
before
a
better
.
Fourthly
,
but
they
should
rather
submit
to
such
than
have
none
,
when
a
better
cannot
(
by
them
)
be
had
.
Iudas
had
a
place
in
the
Ministry
with
the
Apostles
,
Act.
1.
17.
And
his
ministration
might
be
valid
to
others
,
though
his
hypocrisie
might
turn
it
into
sin
to
himself
.
And
his
ministry
might
have
been
accepted
of
the
people
,
though
they
had
known
his
hypocrisie
as
Christ
did
:
But
a
sincere
Apostle
was
to
be
preferred
before
him
.
And
for
Gifts
,
First
the
greatest
degree
is
best
;
and
secondly
,
God
maketh
so
great
use
of
them
,
that
many
an
hypocrite
wi●h
excellent
gifts
,
doth
edifie
the
Church
more
than
many
good
men
that
are
ungifted
.
Thirdly
,
but
that
measure
of
Gifts
only
is
necessary
to
the
Being
of
a
Minister
without
which
the
essential
parts
of
his
office
cannot
be
performed
.
Learn
therefore
to
prefer
them
that
have
most
grace
and
guifts
;
but
not
to
take
them
for
no
Ministers
that
want
Grace
totally
,
or
want
only
a
greater
degree
of
Gifts
.
And
marvel
not
that
Gifts
are
more
necessary
to
the
validity
of
ministration
than
Grace
is
.
He
may
perform
the
office
of
a
Minister
to
the
benefit
of
the
Church
,
that
hath
no
saving
grace
at
all
:
so
did
Iudas
:
so
did
those
in
Math.
7.
21.
that
prophesied
and
cast
out
devils
in
Christs
name
,
to
whom
he
will
yet
say
,
Depart
from
me
ye
workers
of
iniquity
,
I
know
you
not
:
For
Grace
is
to
save
him
that
possesseth
it
:
But
Gifts
are
to
teach
and
profit
others
.
Yet
Grace
is
an
exceeding
furtherance
of
the
right
and
successful
use
of
gifts
:
For
ordinarily
he
that
speaketh
from
the
heart
speaketh
to
the
heart
;
when
an
unexperienced
hypocrite
speaketh
without
life
.
But
sometimes
a
dulness
and
want
of
utterance
in
the
sincere
,
and
a
natural
and
affected
servency
in
the
hypocrite
,
with
a
voluble
tongue
,
do
obscure
this
difference
;
and
make
the
hypocrite
the
more
profitable
to
the
Church
.
DIRECT
.
XVIII
.
Understand
well
the
necessity
of
your
Communion
with
all
the
Universal
Church
,
and
wherein
it
consisteth
,
and
how
far
to
be
preferred
before
your
Communion
with
any
particular
Church
.
WIth
the
Vniversal
Church
mystical
,
you
must
have
communion
by
the
same
spirit
,
the
same
regeneration
,
the
same
Faith
and
Love
,
and
the
same
Laws
of
God
;
and
obedience
thereto
.
With
the
Universal
Church
visible
,
you
must
have
communion
,
in
the
same
Profession
of
faith
and
repentance
,
and
the
same
baptism
,
and
the
same
sort
of
ministry
and
publike
worship
,
so
far
as
they
are
universally
determined
of
by
Christ
.
And
though
you
are
absent
in
body
,
you
must
be
as
present
in
spirit
by
consent
,
with
all
the
Churches
of
Christ
on
earth
.
You
must
have
spiritual
communion
with
the
whole
spiritual
Church
,
and
visible
communion
in
kind
(
in
the
same
Rule
of
faith
,
and
kind
of
workship
)
with
all
the
visible
Church
;
and
L●cal-presential
communion
with
that
particular
Church
where
you
are
present
,
and
with
any
other
where
your
presence
afterwards
may
be
needful
;
unless
they
hinder
you
by
unlawful
terms
.
So
that
it
is
not
the
same
kind
nor
measure
of
Communion
which
you
are
obliged
to
hold
with
all
;
But
you
must
have
Communion
with
all
men
as
a
man
;
and
with
neighbours
as
a
neighbour
,
and
with
relations
according
to
the
relations
civil
or
domestical
;
and
with
all
true
Christians
,
as
a
true
Christian
;
and
with
all
professed
Christians
,
as
a
professed
Christian
;
and
with
the
particular
Church
of
which
you
are
a
part
,
as
a
part
of
that
Church
.
And
with
your
bosome
Friends
and
intimate
Companions
,
as
a
Friend
and
Companion
.
And
yet
in
all
this
,
you
must
communicate
with
no
Church
or
person
in
their
sin
it self
:
and
yet
not
refuse
their
Communion
in
good
,
though
mixt
with
sin
.
You
must
own
all
the
prayers
of
all
the
Churches
in
the
world
,
so
far
as
they
are
good
,
and
joyn
in
spirit
by
consent
,
as
if
you
concurred
with
them
in
presence
,
and
made
all
their
prayers
to
be
your
own
(
As
you
do
by
the
prayers
of
the
Church
where
you
are
present
.
)
If
there
be
disorders
or
imperfections
or
sinful
blemishes
in
their
prayers
,
you
must
disown
all
those
faults
,
but
not
therefore
disown
any
part
of
all
their
prayers
which
are
good
,
but
desire
to
have
a
part
in
them
and
desire
the
pardon
of
their
failings
.
And
here
you
may
perceive
what
a
mischief
pievish
separation
is
on
both
sides
.
It
hindereth
you
from
pr●ying
aright
for
others
,
as
the
members
should
do
for
all
the
body
;
And
it
hindereth
you
from
partaking
in
the
benefit
of
the
prayers
of
most
of
the
Church
of
God
on
earth
.
Indeed
God
may
hear
those
prayers
for
you
which
you
your selves
disown
:
But
whether
this
may
be
expected
,
according
to
the
ordinary
course
of
his
dealing
,
is
much
to
be
doubted
:
seeing
he
hath
made
every
mans
will
or
choice
the
ordinary
condition
of
his
participation
of
such
benefits
,
it
is
hard
to
conceive
,
that
he
that
abhorreth
the
prayers
of
other
men
,
or
taketh
them
for
such
as
God
abhorreth
,
or
will
not
accept
,
and
in
his
mind
disowneth
all
participation
,
and
communion
in
them
,
should
yet
have
a
part
against
his
will
.
But
of
this
more
anon
.
As
your
Baptism
maketh
you
Members
of
the
Universal
Church
,
in
order
of
nature
before
you
are
members
of
a
particular
Church
;
so
your
relation
to
the
Universal
Church
is
more
noble
,
more
necessary
,
and
more
durable
,
than
your
relation
to
any
particular
Church
:
It
is
more
noble
,
because
the
Society
is
more
noble
.
The
whole
is
more
excellent
than
a
little
part
:
It
is
more
necssary
;
because
you
cannot
be
saved
and
be
Christians
without
being
members
of
the
Universal
Church
:
But
you
may
be
Christians
and
be
saved
,
without
being
a
member
of
any
stated
particular
Church
.
It
is
more
durable
,
because
you
can
never
separate
from
the
Unive●sal
Church
,
or
cease
to
be
a
member
of
it
,
without
being
separated
from
Christ
:
But
divers
occasions
may
warrant
your
removeall
from
a
particular
Church
.
Live
not
therefore
in
those
narrow
and
dangerous
principles
,
as
if
your
Congregation
or
your
party
were
all
the
Church
of
Christ
;
or
as
if
you
had
no
Christian
relation
to
any
other
Ministers
or
People
,
nor
owed
any
duty
to
them
as
Members
of
the
same
Body
.
But
remember
that
all
Christians
,
Persons
and
Congregations
,
are
but
the
Members
of
the
Kingdom
of
Christ
.
DIRECT
.
XIX
.
Take
heed
of
engaging
your selves
too
far
in
any
divided
Sect
,
or
of
espousing
the
interest
of
any
party
of
Christians
,
to
the
neglect
or
injury
of
the
common
interest
of
the
Universal
Church
,
or
cause
of
Christianity
.
I
Doubt
not
but
among
several
ranks
of
Christians
,
the
soundest
and
most
upright
are
to
be
best
esteemed
,
and
(
caeteris
paribus
)
their
Communion
to
be
preferred
,
before
theirs
that
are
more
unsound
and
scandalous
.
But
it
s
one
thing
to
prefer
the
eye
or
hand
,
before
the
foot
;
a
noble
member
before
a
more
ignoble
;
and
another
thing
to
own
a
Sect
as
such
,
or
a
party
as
they
either
divide
from
others
,
or
take
up
a
dividing
opposite
interest
.
You
are
sure
that
the
Universal
Church
of
Christ
can
never
erre
against
the
essentials
of
Christianity
,
nor
against
any
truth
or
duty
necessary
to
their
salvation
.
For
then
the
Church
were
no
Church
,
and
then
Christ
were
not
its
Head
.
And
then
the
body
of
Christ
might
perish
:
And
then
Christ
were
not
the
Saviour
of
his
body
.
But
you
cannot
say
of
any
one
part
,
that
you
are
sure
that
part
shall
never
fall
away
and
perish
.
There
may
fall
out
a
necessity
which
may
warrant
the
Body
to
cut
off
a
hand
or
leg
,
to
save
the
rest
:
But
no
corporal
necessity
can
warrant
you
to
destroy
the
whole
;
nor
any
one
member
to
forsake
the
Body
,
before
it
is
forcibly
cut
off
.
He
that
seeth
not
how
the
espousing
of
parties
and
divided
interests
,
doth
corrupt
most
Christians
in
the
world
,
and
lacerate
and
deface
the
Church
of
Christ
,
doth
not
understand
or
not
observe
the
condition
of
mankind
.
It
is
somewhat
rare
to
meet
with
any
serious
Christians
,
who
are
not
so
deeply
engaged
into
some
Sect
or
Side
or
party
,
as
to
darken
their
judgements
,
and
pervert
their
affections
as
to
all
the
rest
,
and
to
corrupt
their
converse
in
the
world
:
How
blindly
do
such
look
on
all
that
is
good
in
those
that
differ
from
them
?
How
partially
do
they
judge
of
the
judgements
and
practises
of
others
?
How
small
a
thing
will
serve
the
turn
,
to
excuse
the
faults
of
any
of
their
party
?
And
how
small
and
common
a
good
seemeth
excellent
in
them
?
And
how
perversly
do
they
aggravate
the
faults
of
all
that
are
against
their
way
?
As
if
every
infirmity
were
a
crime
,
and
had
no
excuse
?
yea
,
they
are
oft
glad
to
hear
of
some
miscarriage
in
them
,
for
which
they
may
speak
against
them
.
And
very
readily
take
up
such
reports
,
and
are
the
willing-tongues
of
slanderous
fame
:
And
in
all
this
their
faction
maketh
them
impenitent
:
For
they
think
it
tendeth
to
the
disgrace
of
the
other
Party
,
and
so
of
their
Cause
,
which
they
account
an
errour
;
and
consequently
that
God
hath
use
for
their
malicious
Calumnies
to
his
glory
.
What
company
can
you
come
into
of
forward
Christians
,
but
they
are
talking
against
those
of
other
parties
?
(
except
a
few
true
entire
Christians
,
who
are
throughly
possessed
with
the
loving
compassionate
spirit
of
their
Lord
,
and
have
received
the
true
impression
of
the
Gospel
.
)
And
if
you
mark
the
cause
you
will
find
it
as
a
sectarian
spirit
,
that
prevaileth
against
the
Catholick
spirit
of
Christianity
.
And
in
no
sect
more
,
than
in
those
that
pretend
to
be
the
only
Catholicks
,
and
to
do
all
this
against
the
Sectaries
as
such
!
What
bitter
lies
do
the
Popish
sects
under
the
name
of
Catholicks
daily
vent
not
only
against
Luther
,
Calvin
,
and
other
Reformers
,
but
any
that
stand
against
the
peculiar
interest
of
their
party
.
And
they
that
can
get
the
upper
hand-and
by
worldly
advantages
become
the
domineering
sect
,
do
think
that
thereby
,
they
are
exempted
from
the
name
and
number
of
sectaries
;
and
that
all
are
sectaries
that
question
their
authority
,
and
do
not
absolutely
obey
them
.
In
all
their
discourse
the
stigmatizing
of
dissenters
is
an
ordinary
part
!
One
side
reproacheth
the
other
as
Hereticks
and
Schismaticks
;
And
the
other
reproacheth
them
as
hypocrites
,
formalists
,
and
pharisaical
persecutors
:
And
every
party
think
that
all
this
is
a
part
of
Christian
zeal
;
and
if
they
did
it
not
they
should
be
guilty
of
lukewarmness
and
neutrality
,
and
consenting
to
the
sins
of
others
.
And
thus
the
Church
of
Christ
is
engaged
in
a
war
against
it self
:
And
when
all
men
should
know
them
to
be
Christs
disciples
by
loving
one
another
;
most
men
may
perceive
that
they
have
too
much
contrariety
to
the
Christian
nature
,
by
their
endeavouring
to
make
each
other
odious
.
And
all
because
instead
of
distinguishing
the
members
of
the
same
Body
by
their
several
offices
and
degrees
,
we
are
grown
to
make
several
Bodies
of
them
,
and
to
set
one
part
against
another
.
How
many
a
Kingdomes
conversion
from
Infidelity
hath
been
hindered
?
and
how
many
a
faithful
Minister
silenced
or
reproached
?
and
how
many
excellent
Christians
slandered
and
vilified
?
and
how
many
blamless
customs
,
forms
,
and
practises
accused
?
and
how
many
infirmities
aggravated
as
mortal
crimes
,
by
a
siding
factious
disposition
,
and
to
promote
the
cause
and
interest
of
a
Sect.
Therefore
as
you
love
your
integrity
and
peace
,
keep
up
an
impartial
universal
love
and
honour
to
all
Christians
as
such
,
and
take
heed
of
a
dividing
spirit
.
DIRECT
.
XX.
Be
very
suspicious
of
your
Religious
passions
;
and
carefully
distinguish
between
a
sound
and
a
sinful
zeal
;
lest
you
should
father
your
sin
on
the
spirit
of
holiness
,
and
think
that
you
are
most
pleasing
God
,
when
you
offend
him
.
WE
are
seldome
more
mistaken
in
justifying
our selves
than
in
our
Passions
:
And
when
our
Passions
are
Religious
the
mistake
is
both
most
easie
and
most
perillous
:
Easie
,
because
we
are
apt
to
be
most
confident
,
and
not
suspect
them
,
the
matter
seeming
so
great
and
good
,
about
which
they
are
exercised
.
And
Perilous
,
because
the
greatness
and
goodness
of
the
matter
,
doth
make
the
errour
the
greater
and
the
worse
.
I
have
shewed
before
how
easie
it
is
,
to
think
that
our
Religious
passions
,
are
all
the
works
of
the
spirit
of
God
;
For
we
are
apt
to
estimate
them
,
by
the
depth
and
earnestness
which
we
feel
.
But
excellent
persons
have
been
here
mistaken
,
as
Iames
and
Iohn
were
.
And
not
only
so
,
but
when
the
passion
is
up
,
the
judgement
it self
is
seldome
to
be
far
trusted
;
For
it
inclineth
us
to
err
in
all
things
that
concern
the
present
business
.
Therefore
still
remember
the
difference
between
true
zeal
and
false
:
And
know
that
he
that
is
upright
in
the
main
,
and
whose
zeal
for
Christianity
is
sound
,
may
yet
have
much
zeal
that
is
unsound
with
it
.
First
,
It
is
an
ill
sign
when
your
zeal
is
raised
about
some
singular
opinion
which
you
have
owned
,
and
not
for
the
common
salvation
and
substance
of
the
Christian
faith
or
practise
.
Or
at
least
,
when
your
odd
opinion
hath
a
greater
proportion
of
your
zeal
,
than
many
more
plain
and
necessary
truths
.
Secondly
,
when
your
zeal
is
moved
by
any
personal
interest
of
your
own
:
By
honour
or
dishonour
;
By
any
wrong
that
is
done
you
,
or
any
reputation
of
wisdome
or
goodness
,
which
lieth
on
the
cause
.
Or
at
least
when
your
own
interest
hath
too
large
a
proportion
in
your
zeal
.
Thirdly
,
when
your
zeal
is
more
for
the
interest
of
your
party
,
than
for
the
Universal
Church
,
and
the
common
cause
of
Godliness
,
and
Christianity
;
and
can
be
content
that
some
detriment
to
the
whole
,
may
further
the
interest
of
the
party
.
Fourthly
,
when
your
zeal
tendeth
to
hurt
and
crueley
,
and
would
have
God
rather
to
glorifie
his
Iustice
by
some
present
notable
judgement
;
than
his
Mercy
by
patience
and
forgiving
:
And
when
your
secret
desire
of
fire
from
heaven
,
or
some
destruction
of
the
adversaries
is
greater
than
your
desire
and
prayer
for
their
conversion
.
The
sure
mark
of
true
zeal
is
,
that
it
is
zealous
Love
:
It
maketh
you
love
your
neighbours
and
enemies
more
fervently
than
others
do
:
But
false
zeal
:
maketh
you
more
inclined
to
their
suffering
;
and
to
reproach
and
hurt
them
.
Fifthly
,
It
is
an
ill
signe
when
your
zeal
is
beyond
the
proportion
of
your
understanding
:
And
your
prudence
and
experience
is
as
much
less
than
other
mens
,
as
your
zeal
is
greater
.
True
zeal
hath
some
equality
of
Light
and
Heat
.
Sixthly
,
It
is
an
ill
sign
when
it
is
a
zeal
which
is
easily
kept
alive
,
and
hardly
restrained
:
For
that
sheweth
the
slesh
and
the
Devil
are
too
much
its
friends
.
The
true
zeal
of
the
spirit
doth
need
the
fuel
of
all
holy
means
,
and
the
bellows
of
meditation
,
and
prayer
to
kindle
it
:
and
all
is
too
little
to
keep
it
up
in
the
constancy
that
we
desire
.
But
carnal
zeal
will
burn
of
it self
without
such
endeavours
.
Seventhly
,
It
is
an
ill
signe
when
some
sect
or
false-teacher
was
the
kindler
of
it
;
and
not
the
sober
preaching
of
the
truth
.
Eighthly
,
And
it
is
an
ill
sign
when
it
burneth
in
the
same
soul
where
lust
and
wrath
and
pride
and
malice
burn
;
And
when
it
prospereth
at
the
same
time
,
when
the
love
of
God
,
and
a
heavenly
mind
and
life
decay
,
The
zeal
of
a
sensualist
,
of
a
proud
man
,
of
a
covetous
man
,
of
a
self-conceited
empty
person
,
can
hardly
be
thought
a
spiritual
zeal
.
9.
And
it
is
an
ill
sign
w●en
it
carrieth
you
from
the
holy
rule
;
and
pretendeth
to
come
from
a
spirit
which
will
not
be
tryed
by
the
Scripture
:
Or
when
it
driveth
you
to
use
means
which
God
forbiddeth
in
his
Word
:
and
putteth
you
upon
ways
which
the
sealed
Law
and
Testimony
condemn
:
It
cannot
be
of
God
,
which
is
against
Gods
Word
.
10.
Lastly
,
it
is
a
suspicious
sign
,
when
it
is
contrary
to
the
judgement
,
experience
and
zeal
of
the
generality
of
the
most
wise
,
experienced
,
tryed
,
sober
,
godly
Christians
;
and
so
to
the
ordinary
working
of
Gods
Spirit
in
other
men
,
who
are
as
good
as
you
.
For
Gods
Spirit
is
not
contrary
to
it self
.
By
all
these
signs
you
may
easily
perceive
,
how
the
dividing
zeal
of
a
Sect
as
a
sect
,
doth
differ
from
the
genuine
Christian
zeal
.
The
one
is
a
zeal
for
some
singular
opinion
:
The
other
is
a
zeal
for
Godliness
and
Christianity
.
The
one
is
kindled
by
some
interest
of
our
own
religious
reputation
:
the
other
is
kindled
by
the
interest
of
the
will
and
glory
of
God
.
The
one
is
for
the
strengthning
of
a
Party
:
The
other
is
to
increase
the
Church
Universal
,
and
promote
the
common
cause
of
Christianity
:
even
when
some
particular
truth
or
duty
is
the
Matter
of
it
,
yet
the
general
cause
of
godliness
is
the
end
.
The
one
is
a
burning
,
hurting
zeal
,
even
the
same
which
hath
made
matter
for
so
many
Martyrologies
,
and
frightful
Histories
,
by
inquisitions
,
torments
,
prisons
,
flames
,
massacre●
and
bloody
wars
:
And
the
same
which
hath
silenced
so
many
faithful
Ministers
,
and
disturbed
so
many
States
and
Churches
:
The
other
is
a
zeal
of
Love
,
which
maketh
men
fervent
in
doing
good
to
others
:
The
one
causeth
men
to
revile
and
despise
and
censure
and
backbite
,
and
zealously
to
make
all
dissenters
seem
odious
,
that
the
hearers
may
abate
their
love
to
them
.
The
other
maketh
us
value
all
that
is
good
in
others
,
and
to
hide
their
nakedness
,
and
to
make
them
better
,
and
to
provoke
the
hearers
to
love
and
to
good
works
.
The
one
tendeth
to
divisions
and
sidings
and
separations
and
distances
from
our
brethren
;
and
to
feed
contentions
:
The
other
is
a
zeal
for
unity
,
amity
and
peace
.
The
one
is
the
complexion
of
the
weak
,
and
childish
,
the
proud
,
and
self-conceited
,
the
peevish
and
surly
sort
of
Professours
:
The
other
is
the
zeal
of
solid
knowledge
,
and
of
the
prudent
,
humble
,
meek
and
well
grounded
sort
of
Christians
.
The
one
is
a
zeal
which
flyeth
most
outward
,
against
the
sins
of
other
men
,
and
can
live
with
pride
,
and
covetousness
,
and
selfishness
,
and
sensuality
at
home
:
such
serve
not
the
Lord
Iesus
,
but
their
own
bellies
,
Rom.
16.
16
,
17.
The
other
beginneth
at
home
,
and
consumeth
all
these
vices
in
the
heart
;
and
as
zeal
increaseth
humility
,
and
meekness
,
and
love
,
and
self-denyal
,
and
temperance
,
and
heavenly
mindedness
increase
.
The
one
is
easily
got
and
easily
kept
,
and
hardly
kept
under
!
O
how
easie
is
it
to
get
and
keep
a
contemptuous
,
censorious
,
backbiting
,
dividing
or
persecuting
●eal
!
But
the
other
is
not
so
much
befriended
by
Satan
or
the
flesh
,
and
therefore
must
be
preserved
by
prayer
and
meditation
,
and
very
great
diligence
.
How
hard
is
it
to
keep
up
a
zealous
love
of
God
and
Man
?
and
a
fervour
in
all
our
heavenly
and
spiritual
desires
?
Abate
but
your
diligence
and
this
will
presently
decay
:
when
the
fierce
,
contending
,
hurting
,
separating
and
persecuting
zeal
doth
need
no
such
fuel
or
labour
to
maintain
it
:
The
one
is
kindled
by
the
enflaming
censures
of
some
rash
and
passionate
Preacher
,
that
knoweth
better
how
to
kill
Love
than
to
cause
it
;
or
by
the
singular
conceits
of
some
Sectary
or
Divider
;
or
by
the
backbitings
of
some
Do●g
,
or
malicious
Calumniator
:
The
other
is
kindled
by
the
humble
,
and
heavenly
preaching
of
the
Gospel
,
and
by
the
meditations
on
Christs
example
,
and
a
study
to
imitate
him
and
his
Saints
in
patience
,
forbearance
,
fo●giving
others
and
doing
good
.
The
one
is
a
zeal
which
carrieth
men
from
the
Scripture
,
to
pretenses
of
such
revelations
,
and
inspirations
,
and
impulses
as
have
no
proof
,
but
the
feeling
and
fancy
of
the
person
:
or
at
least
,
to
abuse
the
Word
of
God
,
and
plead
it
for
that
which
it
condemneth
:
It
provoketh
men
to
some
unlawful
pract●se
,
under
pretense
of
misinterpreted
texts
,
and
of
good
ends
and
meanings
.
The
other
still
putteth
you
upon
good
,
and
striveth
against
evil
,
and
goeth
for
tryal
of
every
cause
to
the
Law
and
to
the
testimony
.
Lastly
,
the
one
is
a
zeal
which
pretendeth
the
spirit
,
and
yet
goeth
contrary
to
the
common
workings
of
the
spirit
,
in
the
most
part
of
the
best
and
wisest
Christians
.
But
the
other
is
the
common
vital
heat
,
which
animateth
all
the
body
of
Christ
,
and
actualeth
all
his
living
members
;
and
keepeth
up
love
and
holiness
in
the
Church
;
and
is
the
same
in
all
humble
heavenly
Christians
in
the
world
.
It
will
be
of
great
use
to
you
,
in
order
to
your
own
and
the
Churches
peace
,
to
understand
and
observe
the
difference
between
these
contrary
sorts
of
religious
zeal
.
DIRECT
.
XXI
.
Lend
not
a
patient
ear
to
back-biters
;
much
less
must
you
hastily
believe
them
when
they
speak
ill
of
others
:
But
shew
your
detestation
of
that
sin
,
though
they
should
be
most
religious
people
that
use
it
,
and
do
it
upon
a
religious
pretence
.
I
Do
not
say
that
it
is
always
unlawful
to
speak
that
which
is
ill
of
another
behind
his
back
.
Sometime
wicked
men
will
take
occasion
to
justifie
sin
it self
,
by
the
advantage
of
a
sinners
name
:
And
sometime
they
will
magnifie
the
vertues
of
some
wicked
man
,
or
of
some
of
their
sect
,
on
purpose
to
cast
reproach
on
godliness
,
or
to
make
others
odious
by
the
comparison
.
Yet
in
such
cases
we
must
repress
their
malignity
more
by
a
defensive
than
an
offensive
opposition
.
But
the
usual
course
of
back-biting
in
all
sorts
of
men
,
is
sinful
.
The
back-biter
(
how
great
or
learned
or
religious
soever
)
is
but
the
devils
minister
,
to
preach
down
the
love
of
others
,
and
to
exhort
you
to
hate
your
brother
,
or
to
abate
your
charity
to
him
.
And
he
that
patiently
hearkeneth
to
such
,
is
a
partaker
of
their
sin
.
And
he
that
believeth
them
,
hath
taken
the
infection
.
Most
of
our
odious
thoughts
of
others
,
and
our
false
and
uncharitable
censures
,
do
come
in
this
way
.
For
the
most
part
,
men
censure
and
separate
and
persecute
most
,
where
they
are
acquainted
least
,
but
go
by
hear-say
,
and
judge
of
men
by
back-biters
mis-reports
:
And
acquaintance
and
familiarity
usually
reconcileth
them
,
and
sheweth
them
their
errour
.
You
think
it
is
a
fair
excuse
for
you
,
when
you
either
believe
or
report
evil
of
another
,
to
say
,
that
you
heard
it
from
very
honest
and
religious
,
or
reverend
persons
;
or
you
heard
it
from
many
,
and
confidently
uttered
.
But
God
hath
not
allowed
you
to
receive
back-biters
,
because
they
are
godly
,
or
because
they
are
many
.
This
very
age
and
time
doth
experimentally
confute
this
excuse
:
In
which
it
is
so
common
a
thing
,
for
false
reports
and
news
to
be
uttered
with
confidence
,
and
that
by
multitudes
,
and
many
of
them
religious
,
and
yet
neither
truth
nor
ground
at
all
,
for
what
is
said
.
Back-biters
,
and
haters
of
God
are
conjoyned
Rom.
1.
30.
He
that
back-biteth
not
with
his
tongue
,
nor
doth
evil
to
his
neighbour
,
nor
taketh
up
a
reproach
against
his
neighbour
,
is
one
that
hath
the
mark
of
a
Citizen
of
Zion
.
Psal.
15.
3.
An
angry
countenance
must
drive
away
a
back-biting
tongue
.
Pro.
25.
23.
Paul
was
afraid
of
that
which
we
all
now
feel
the
evil
of
,
even
this
evil
spirit
which
I
am
now
detectcting
.
2
Cor.
12.
20.
Lest
there
be
debates
,
e●vyings
,
wraths
,
strifes
,
back-bitings
,
whisperings
,
swellings
,
tumults
,
and
so
God
would
humble
him
among
them
.
Rebuke
back-bitings
and
whisperings
,
or
you
will
hardly
avoid
the
rest
of
these
iniquities
.
It
may
be
the
report
which
you
hear
may
be
all
false
:
Or
it
may
be
it
is
some
little
matter
made
much
greater
than
it
is
.
Or
it
may
be
some
part
of
the
truth
is
concealed
and
some
circumstance
which
would
make
it
better
understood
.
However
,
if
it
be
true
,
when
the
reporter
hath
no
call
to
speak
it
,
or
when
the
accused
is
not
heard
speak
for
himself
,
and
you
never
heard
what
he
hath
to
say
,
there
is
sin
and
injustice
in
the
back-biter
,
the
believer
and
reporter
.
DIRECT
.
XXII
.
Make
not
your selves
judges
of
other
mens
actions
,
much
less
of
their
state
,
before
you
have
a
call
,
and
before
you
have
sufficient
acquaintance
or
proof
,
of
the
person
and
of
the
case
.
VEry
common
reports
and
very
confident
presumptions
,
may
all
prove
injurious
and
false
.
You
may
hear
that
such
a
family
is
prophane
,
and
that
such
a
person
hath
no
religion
,
that
such
a
one
is
covetous
,
&
such
a
one
erroneous
,
&c.
and
when
it
comes
to
the
trial
,
it
may
all
prove
false
.
However
it
must
be
as
false
to
you
,
till
you
know
,
or
prove
it
to
be
true
:
you
may
be
ignorant
of
another
mans
faults
,
without
any
faultiness
of
your
own
:
But
you
cannot
rashly
censure
another
without
being
your self
faulty
though
the
matter
should
prove
true
.
Justice
must
be
observed
as
well
in
private
as
in
publike
judging
.
As
no
Judge
in
any
Civil
or
Ecclesiastical
Court
,
must
condemn
any
man
without
sufficient
proof
(
which
made
Christ
say
Matth.
18.
15
,
16.
Take
one
or
two
more
,
that
in
the
mouth
of
two
or
three
witnesses
,
every
word
may
be
established
)
so
no
man
in
his
own
thoughts
must
condemn
his
brother
,
by
any
rash
or
groundless
sentence
.
It
is
safer
for
you
to
judge
better
of
another
than
he
is
,
than
it
is
to
judge
worse
of
him
than
he
is
.
In
many
cases
it
may
be
your
duty
to
judge
better
of
him
than
he
is
;
because
you
must
judge
according
to
proof
;
And
if
the
evidence
or
proof
deceive
you
,
it
is
none
of
your
fault
to
be
so
deceived
.
And
yet
you
are
not
hereby
bound
to
believe
a
falshood
:
All
that
you
are
bound
to
believe
is
,
that
it
is
probable
that
such
a
person
is
vertuous
,
innocent
or
sincere
:
And
this
is
no
falshood
:
for
that
may
be
probable
or
likely
which
is
not
true
.
Few
well
consider
of
the
meaning
of
Christs
words
in
Math.
7.
1
,
2.
Iudge
not
that
ye
be
not
judged
:
For
with
what
judgement
ye
judge
ye
shall
be
judged
:
and
with
what
measure
ye
mete
,
it
shall
be
measured
to
you
again
:
I
doubt
not
but
part
of
the
sense
may
be
,
He
that
judgeth
without
mercy
of
another
,
shall
have
judgement
without
mercy
from
God
;
as
St.
Iames
expresseth
it
.
But
that●
not
all
;
but
the
rest
of
the
sense
is
[
And
he
that
j●dgeth
cruelly
rashly
and
falsly
of
his
brother
,
shall
be
so
judged
of
by
other
men
himself
.
]
Not
that
God
will
cause
it
,
but
he
will
permit
it
;
and
therefore
can
foretel
it
;
and
make
a
righteous
punishment
,
of
the
sin
which
he
doth
but
permit
.
Do
you
not
know
that
other
men
will
censure
and
backbite
you
,
as
boldly
and
as
busily
as
you
do
censure
and
backbite
others
.
Is
it
such
a
pleasure
to
you
to
imitate
the
Devil
,
the
great
accuser
,
as
that
you
will
be
as
much
accused
your selves
,
and
as
hardly
thought
of
,
rather
than
you
will
give
it
over
.
And
see
here
how
sin
doth
cross
it self
.
Most
of
the
censorious
,
are
proud
persons
,
who
think
others
much
worse
than
themselves
;
and
therefore
speak
worse
of
their
common
and
more
ignorant
neighbours
,
that
they
may
be
thought
to
be
no
common
nor
ignorant
persons
themselves
;
and
they
are
offended
with
the
Pastor
of
the
Church
,
for
admitting
such
persons
into
communion
with
such
as
they
:
That
so
their
piety
may
be
more
conspicuous
than
their
neighbours
:
when
all
this
while
they
are
but
preparing
for
their
own
dishonour
;
And
others
will
judge
as
bad
of
them
.
When
usually
the
meek
and
humble
and
merciful
Christian
who
judgeth
hardly
of
himself
and
tenderly
of
all
others
;
is
tenderly
and
lovingly
judged
of
by
all
.
The
Prelatist
saith
,
[
what
obstinate
persons
are
these
Non-conformists
,
They
do
all
to
keep
the
approbation
of
their
party
▪
]
And
are
they
not
requited
by
many
of
them
whom
they
censure
,
who
say
[
What
temporizing
hypocrites
are
these
Formalists
and
Latitudinarians
!
They
would
turn
Papists
or
any
thing
to
save
their
skins
,
or
get
preferment
.
What
perjury
or
other
heinous
crime
will
they
not
number
with
things
indifferent
.
]
The
Papist
thinks
the
Protestant
a
Heretick
unworthy
to
live
on
earth
and
therefore
thirsteth
for
his
blood
;
And
is
he
not
requited
by
the
censures
of
them
that
think
that
he
is
but
a
blood
thirsty
limb
of
Antichrist
himself
?
If
he
think
that
the
Protestant
cannot
be
saved
,
because
he
is
not
a
member
of
the
Pope
,
or
Roman
Church
,
the
Protestant
requiteth
him
oft
times
with
concluding
,
that
a
Papist
cannot
go
beyond
a
reprobate
,
nor
a
worshipper
of
the
Beast
be
saved
.
If
the
Independent
censure
the
Presbyterian
as
a
favourer
of
looseness
and
formality
,
the
Presbyterian
can
requite
him
,
by
censuring
him
to
be
an
enemy
to
order
,
government
&
peace
,
and
a
turbulent
cause
of
all
confusion
.
The
same
I
may
say
of
all
other
sects
:
It
is
not
now
my
purpose
to
take
part
with
any
of
them
,
nor
to
speak
against
any
one
of
them
more
than
the
rest
:
But
to
them
tell
all
of
their
mistake
in
their
censorious
way
,
&
how
certainly
they
prepare
for
the
same
measure
and
judgement
which
they
give
to
others
.
Rom.
14.
4.
Who
art
thou
that
judgest
another
mans
servant
?
To
his
own
m●ster
he
standeth
or
falleth
:
Yea
he
shall
be
holden
up
,
for
God
is
able
to
make
him
stand
.
—
But
why
judgest
thou
thy
brother
,
or
why
dost
thou
set
at
nought
thy
brother
?
We
shall
all
stand
before
the
judgement
seat
of
Christ
—
So
then
every
one
of
us
shall
give
account
of
himself
to
God
.
It
is
strange
that
those
men
that
can
understand
a
text
against
swearing
and
drunkenness
,
can
see
no
light
nor
feel
no
power
in
such
words
as
these
.
DIRECT
.
XXIII
.
Mistake
not
the
nature
of
the
sin
of
scandal
:
Think
not
that
it
is
the
bare
displeasing
or
grieving
of
another
;
For
it
is
the
laying
of
a
stumbling
block
,
that
is
,
a
temptation
,
or
occasion
of
sinning
before
another
.
INdeed
the
word
[
offend
]
hath
occasioned
the
mistake
of
many
in
this
point
,
to
the
great
ensnaring
of
themselves
and
others
.
Offending
sometime
signifieth
only
Displeasing
or
grieving
another
:
And
this
is
not
the
scandal
which
the
Scripture
speaks
against
.
But
it
signifieth
also
the
laying
of
a
stumbling
block
before
another
,
upon
which
he
may
be
occasioned
to
fall
into
sin
;
And
this
is
the
offence
which
is
called
scandal
.
Abundance
of
well
meaning
people
,
have
thought
that
they
must
not
use
any
form
or
words
or
order
or
action
(
especially
if
it
be
indifferent
in
it self
)
which
others
are
displeased
or
grieved
at
:
Because
they
think
that
is
scandal
:
Indeed
there
is
a
grieving
others
which
is
scandal
;
that
is
,
when
by
grieving
them
we
occasion
them
to
sin
.
But
consider
I
beseech
you
these
two
things
.
First
,
what
a
wretched
person
that
is
.
who
will
sin
against
God
every
time
that
his
brother
doth
not
humor
him
?
Durst
these
persons
profess
this
openly
with
their
tongues
?
Dare
you
say
,
Do
not
you
use
such
a
form
of
prayer
or
such
a
ceremony
for
if
you
do
,
I
will
sin
against
God
?
What
elfe
do
you
mean
,
when
you
blame
men
for
scandalizing
you
?
I
hope
you
do
not
mean
that
no
body
must
displease
you
?
If
not
,
you
must
know
that
this
only
is
true
scandal
,
to
occasion
you
to
sin
?
And
is
it
not
a
shame
that
you
will
sin
so
easily
?
2.
And
if
bare
displeasing
had
been
scandal
,
then
peevishness
and
ignorance
would
have
advanced
all
that
had
them
to
be
the
Governours
of
the
world
.
For
what
is
it
to
govern
,
but
to
have
all
others
obliged
to
fulfil
your
wills
?
And
if
no
man
must
displease
you
then
all
must
fulfil
your
wills
:
And
he
is
scandalous
that
is
not
ruled
by
you
.
And
if
this
were
so
,
the
most
childish
and
womanish
sort
of
Christians
,
who
have
the
weakest
judgement
and
the
strongest
wils
,
and
passions
,
must
rule
all
the
world
:
For
these
are
hardliest
pleased
,
and
no
man
must
displease
them
.
But
I
beseech
you
remember
that
scandal
lieth
in
Pleasing
men
as
well
as
in
displeasing
them
,
when
it
may
harden
them
in
an
errour
,
or
tempt
them
to
any
sin
:
I
will
instance
to
you
but
in
two
scandalous
acts
of
Peter
himself
.
The
first
was
to
Christ
in
Math.
16.
22
,
23.
Where
he
thought
to
please
Christ
and
save
him
from
suffering
,
and
would
have
had
him
to
spare
or
favour
himself
.
And
Christ
saith
,
Get
thee
behind
me
Satan
,
thou
art
an
offence
to
me
:
the
Greek
word
is
,
A
scandal
:
that
is
,
Thou
wouldst
do
as
satan
did
,
even
tempt
me
to
sin
,
&
neglect
the
work
which
I
came
into
the
world
about
.
The
other
was
in
Gal.
2.
12
,
13
▪
Where
Peter
did
scandalize
the
Iews
by
pleasing
them
!
For
fear
of
offending
the
weak
Juda●zing
Christians
,
he
separated
from
familiar
communion
with
the
Gentiles
.
By
which
he
laid
a
stumbling
block
or
temptation
before
them
,
to
harden
them
in
the
sinful
opinion
of
separation
.
If
it
had
been
done
in
our
dayes
many
would
have
been
drawn
away
with
Barnabas
,
and
thought
that
Peter
had
not
given
scandal
to
the
Iewish
Christians
,
but
only
separated
for
fear
of
scandalizing
them
.
Many
a
time
I
have
the
rather
gone
to
the
Common
prayers
of
the
publick
assemblies
,
for
fear
of
being
a
scandal
to
those
same
men
that
called
the
going
to
them
a
scandal
:
that
is
,
for
fear
of
hardening
them
in
a
sinful
separation
and
errour
:
because
I
knew
that
that
was
not
scandal
which
they
called
scandal
,
that
is
,
displeasing
them
and
crossing
their
opinions
:
but
hardening
them
in
an
errour
or
other
sin
,
is
true
scandalizing
.
Understand
this
or
you
will
displease
God
under
pretence
of
avoiding
scandal
.
DIRECT
.
XXIV
.
Make
conscience
of
scandalizing
one
party
as
well
as
another
:
and
those
most
who
are
most
in
danger
by
your
offence
.
MAny
persons
pretend
the
avoiding
of
scandal
,
only
to
slatter
one
party
and
to
preserve
their
own
reputation
and
interest
with
that
side
which
they
are
lothest
to
displease
.
And
perhaps
discern
not
the
deceit
of
their
own
hearts
in
all
this
;
but
think
that
it
is
indeed
the
sin
of
scandal
which
they
avoid
.
But
why
make
you
no
conscience
of
scandalizing
others
,
on
the
contrary
side
?
Who
perhaps
are
more
in
number
,
and
whose
salvation
should
be
as
much
desired
by
you
?
The
Papist
perhaps
will
not
deliver
the
Lords
Supper
in
both
kinds
,
nor
will
forbear
his
Image-worship
,
lest
he
offend
the
Roman-Catholicks
:
But
he
careth
not
much
that
by
so
doing
he
offendeth
the
Protestants
and
other
Churches
;
Nor
that
his
Images
are
a
scandal
to
all
the
Mahometans
,
and
keep
them
from
the
Christian
faith
.
And
thus
every
sect
saith
;
If
you
do
this
or
that
,
you
will
scandalize
and
offend
many
good
people
:
Meaning
their
own
side
:
But
they
●ever
regard
how
many
others
they
shall
really
scandalize
by
the
contrary
:
One
saith
,
It
is
scandalous
to
use
extemporary
prayers
;
And
another
saith
,
it
is
scandalous
to
pray
by
forms
and
books
:
And
both
sides
usually
mean
no
more
,
but
that
their
own
party
will
be
displeased
and
take
it
for
a
sin
.
But
as
he
is
not
scandalized
by
me
,
who
only
taketh
my
action
to
be
a
sin
;
but
he
that
is
ensnared
by
it
in
any
sin
himself
;
so
whether
it
be
displeasing
or
tempting
that
you
mean
,
you
must
regard
one
side
as
well
as
the
other
.
The
heavenly
wisdome
is
without
partiality
and
without
hypocrisie
.
Jam.
3.
17.
And
usually
they
talk
most
against
scandalizing
those
whom
they
account
to
be
the
lest
:
And
the
best
are
least
in
danger
of
sinning
.
And
so
they
accuse
them
to
be
the
worst
,
or
else
they
know
not
what
they
say
.
For
suppose
a
separatist
should
say
,
If
you
hold
communion
with
any
Parish
minister
or
Church
in
England
,
it
will
be
a
scandal
to
many
good
people
!
I
would
ask
such
a
one
why
call
you
those
good
people
that
are
easily
drawn
to
sin
against
God
?
Nay
that
will
sin
because
I
do
my
duty
?
He
will
say
,
No
,
they
will
not
sin
,
but
they
will
take
it
to
be
your
sin
,
and
they
will
be
troubled
at
it
?
I
must
answer
him
,
you
talk
of
scandal
,
and
know
not
what
scandal
is
:
scandal
is
not
troubling
men
,
nor
making
them
take
me
for
a
sinner
;
but
occasioning
them
to
sin
themselves
by
some
unlawful
or
needless
act
of
mine
.
Therefore
if
you
know
what
you
say
,
you
make
the
separatists
almost
the
worst
of
men
,
that
will
sin
against
God
because
another
will
not
sin
:
yea
if
they
would
but
sin
,
because
another
sinneth
it
were
bad
enough
.
I
would
ask
you
therefore
,
whether
you
take
not
the
people
of
the
Parish
Churches
to
be
more
than
you
?
and
to
be
worse
than
you
?
If
you
took
them
not
for
much
worse
than
your selves
,
you
would
not
separate
from
them
.
And
if
you
do
think
them
worse
,
you
must
think
that
they
are
more
in
danger
of
sinning
,
or
being
turned
from
the
liking
of
godliness
and
of
the
Gospel
.
And
if
so
,
then
we
are
bound
to
be
more
afraid
of
giving
scandal
to
them
than
unto
you
.
Are
not
men
most
afraid
of
overthrowing
the
children
and
the
weak
,
rather
than
those
that
are
stronger
than
themselves
?
If
you
are
apter
to
sin
and
turn
from
Christ
than
the
people
of
the
Parish
Churches
,
we
should
rather
separa●e
from
you
than
from
them
.
If
not
,
we
must
more
take
heed
of
scandalizing
them
than
you
.
Obj.
But
Christ
pronounceth
a
●o
to
them
that
offend
his
little
ones
.
Answ.
If
by
[
offending
them
]
be
meant
only
persecuting
and
hurting
them
as
many
think
,
then
it
is
nothing
to
the
question
in
hand
.
For
I
hope
communicating
with
others
is
not
a
persecuting
you
▪
And
bare
[
displeasing
them
]
it
is
certain
that
the
text
doth
not
mean
at
all
.
But
if
by
[
offending
them
]
be
meant
scandalizing
them
,
that
is
,
laying
snares
before
them
,
whether
by
fraud
or
persecution
,
to
turn
them
from
Christ
,
and
draw
them
to
sins
,
then
it
confirmeth
all
that
I
say
:
And
the
term
[
little
ones
]
conteineth
the
reason
of
the
words
:
Because
as
little
children
are
easily
overthrown
&
easilier
deceived
,
so
the
young
&
weak
believers
of
little
faith
,
are
most
in
danger
of
being
turned
away
from
Christ
,
or
ensnared
in
any
sin
or
errour
.
And
therefore
if
you
think
the
Parish
Churches
to
consist
of
weaker
persons
than
your selves
,
the
woe
is
to
you
or
us
if
we
offend
them
.
The
truth
is
,
offending
and
giving
scandal
,
is
commonly
taken
in
the
Gospel
,
for
any
action
(
which
is
not
our
necessary
duty
)
by
which
either
Heathens
and
In●idels
and
enemies
to
Christ
,
are
like
to
be
drawn
to
harder
thoughts
of
the
Christian
faith
;
or
any
wicked
man
is
like
to
be
kept
from
a
godly
life
;
or
else
by
which
the
young
ungrounded
and
unsetled
sort
of
Christians
,
may
be
tempted
to
turn
back
and
forsake
the
faith
which
they
have
professed
,
or
fall
into
any
dangerous
sin
.
And
therefore
seeing
the
separatists
profess
to
be
setled
in
the
faith
already
,
and
many
in
the
Parish
Churches
are
weak
,
and
many
averse
to
some
duties
of
Religion
,
and
more
in
danger
of
being
turned
away
,
we
are
bound
to
be
much
more
afraid
of
giving
scandal
to
the
Parishes
,
than
to
the
separatists
.
Obj.
But
Christ
cared
not
for
offending
such
perverse
ones
as
Herod
or
the
Pharisees
?
Answ.
Christ
feared
not
to
displease
the
greatest
,
when
it
would
be
done
by
doing
good
:
No
more
must
you
or
they
be
pleased
by
our
neglect
of
any
duty
.
But
Christ
was
against
laying
any
trap
before
either
Herod
or
the
Pharisees
,
to
make
them
sin
.
And
it
is
not
your
censure
of
others
that
will
warrant
us
to
use
them
as
Reprobates
,
forsaken
of
God
.
If
every
man
that
can
be
uncharitable
enough
,
to
call
his
neighbours
Pharisees
or
enemies
of
Christ
,
without
proof
,
shall
keep
us
from
communion
with
them
,
then
the
worse
any
man
is
,
the
more
he
shall
be
Lord
of
all
other
mens
consciences
.
DIRECT
.
XXV
.
Be
not
over-tender
of
your
reputation
with
any
sort
of
men
on
earth
;
nor
too
impatient
of
their
censures
,
displeasure
,
or
contempt
.
THe
fangs
of
the
censorious
are
a
common
scandal
;
and
as
strong
a
snare
or
temptation
to
some
men
,
as
worldly
preferments
are
to
others
:
When
we
come
among
men
whom
we
take
for
the
most
Religious
,
and
hear
them
keenly
censure
all
for
hypocrites
,
or
formalists
,
profane
or
schismaticks
,
who
are
contrary
to
them
in
opinion
or
practise
;
at
the
first
we
are
in
danger
of
being
carried
away
as
Barnabas
in
dissimulation
,
and
to
say
as
they
say
,
or
at
least
comply
with
them
by
our
silence
and
practise
,
lest
we
should
be
censured
by
them
as
others
are
.
Especially
Ministers
are
greatly
in
danger
of
this
snare
.
For
the
prophane
hate
them
for
their
doctrine
and
their
holy
lives
;
And
it
is
the
godly
that
are
the
fruit
of
their
labours
,
and
the
satisfaction
which
they
have
for
all
their
sufferings
,
and
the
comfort
of
their
lives
:
And
if
these
forsake
them
and
despise
them
,
with
whom
shall
they
find
any
comfort
in
the
world
?
Therefore
they
are
very
much
in
danger
of
complying
too
far
with
their
errours
and
weaknesses
,
to
keep
their
interest
in
them
:
And
they
think
it
is
that
they
may
do
them
good
.
And
perhaps
this
was
the
case
of
Peter
and
Barnabas
,
with
the
weak
Judaizing
Christians
.
For
Paul
telleth
us
Rom.
the
14.
that
it
was
the
use
of
the
weak
(
who
thought
those
things
to
be
duties
and
sins
which
were
not
so
)
to
judge
the
strong
,
who
knew
their
liberty
:
And
it
was
the
custome
of
the
strong
to
despise
the
weak
:
Just
as
at
this
day
,
the
mistaken
superstitious
Christian
,
saith
,
They
are
prophane
that
are
not
against
all
that
he
is
against
:
And
those
that
see
his
errour
say
,
what
giddy
whimsical
fanaticks
are
these
?
So
was
it
then
;
and
so
it
is
like
to
be
,
till
God
give
the
world
a
better
mind
.
Many
a
faithful
Minister
I
have
known
,
who
have
freely
confessed
to
me
,
that
the
censures
of
peevish
self-conceited
Christians
,
enclined
to
separation
,
was
a
far
stronger
temptation
to
them
to
forsake
or
overrun
their
own
understandings
,
than
all
the
offers
of
honours
,
or
riches
could
be
on
the
other
side
.
It
is
a
hard
thing
,
when
we
have
spent
our
labour
and
lives
to
bring
men
to
Christ
,
and
have
got
them
into
a
state
of
hope
and
forwardness
,
to
be
shortly
after
cast
off
by
them
as
formalists
o●
temporizers
or
any
thing
that
their
sick
fancies
will
call
us
.
But
for
all
this
,
it
is
but
one
of
those
trials
which
God
will
have
his
servants
undergo
:
And
both
Ministers
and
private
persons
must
be
above
the
praise
and
the
dispraise
even
of
self-conceited
Religious
persons
,
before
they
can
be
sit
to
follow
Christ
,
as
tried
and
firmly
setled
men
.
Stand
your
ground
if
you
are
in
the
right
.
Truth
will
bear
all
your
charges
at
the
last
,
and
will
defend
it self
and
you
:
If
you
please
men
(
whoever
they
be
)
contrary
to
God
and
conscience
,
you
are
servants
of
men
,
and
verily
you
have
your
reward
.
Math.
6.
But
you
are
no
longer
the
servants
of
Christ
.
Gal.
1.
10.
And
you
will
never
be
setled
,
but
change
as
the
Moon
as
the
parties
or
opinions
of
the
censurers
change
.
But
if
you
stick
to
the
words
of
truth
and
soberness
,
at
last
the
sober
part
of
the
Religious
will
be
your
encouragers
,
and
many
of
the
giddy
will
come
to
you
by
Repentance
,
when
experience
hath
shewed
them
that
which
they
would
not
learn
of
you
.
That
which
is
vertiginous
will
at
last
settle
its
rest
on
that
which
is
permanent
and
firm
:
As
boys
when
they
have
made
themselves
wheel-sick
with
turning
round
,
will
lay
hold
on
the
next
post
,
to
keep
them
from
falling
.
Therefore
bear
the
censures
of
the
ignorant
.
Please
them
in
all
things
lawful
for
their
good
and
edification
;
and
become
all
things
to
all
men
in
a
lawful
way
:
But
depart
not
from
the
principles
or
practise
of
Christian-union
,
Communion
,
Charity
,
or
Sobriety
,
to
please
a
dividing
hot-brain'd
party
,
nor
to
escape
their
sharpest
censures
.
He
is
unfit
to
be
a
Physician
that
cannot
bear
a
mad
m●ns
railing●
,
or
the
harsh
expressions
of
his
friends
,
when
a
phrensie
or
feaver
makes
them
brain-sick
.
When
you
have
followed
them
in
their
violent
hea●●
a
while
to
avoid
their
censure
,
either
you
must
come
back
with
sorrow
,
or
run
to
the
end
with
them
,
as
many
in
this
age
have
done
to
their
own
,
and
to
the
Churches
,
and
the
States
confusion
;
or
which
is
worst
of
all
,
God
may
●●stly
give
you
up
,
to
be
of
their
minds
,
and
to
think
that
way
right
and
necessary
at
last
,
which
at
first
you
only
yielded
to
,
in
compliance
with
the
heats
of
other
men
.
And
when
you
have
sinned
against
God
to
avoid
their
censures
,
and
keep
an
interest
in
them
,
it
s
two
to
one
,
but
they
will
turn
on
still
further
and
further
,
till
you
are
forced
to
let
them
go
,
and
you
shall
in
the
end
be
more
censured
and
despired
by
them
,
than
if
you
had
never
humoured
them
at
all
.
These
things
are
written
in
an
age
of
full
experience
,
by
one
that
hath
seen
the
proof
in
multitudes
.
For
my
part
,
I
will
be
so
ingenuous
and
thankful
,
to
the
dis●ngenuous
and
unthankful
world
as
to
confess
,
that
they
have
used
me
with
unusual
moderation
and
civility
;
in
that
they
have
still
mixed
too
high
commendations
with
their
blind
unreasonable
Censures
.
But
yet
I
must
say
that
he
is
worse
than
a
fool
who
would
not
be
taugh
▪
by
so
much
experience
as
I
have
had
,
of
the
vanity
of
the
judgings
of
the
vertiginous
world
,
to
choose
a
more
stedfast
seat
for
his
rest
,
than
a
windmills-sails
.
The
malicious
censurers
and
railers
on
one
side
,
and
the
pe●vish
censurer●
on
the
other
side
,
have
taught
me
to
stand
to
the
judgment
of
God
,
and
to
pity
the
poor
hypocrite
,
who
hath
no
better
a
reward
,
than
,
the
thoughts
and
praise
of
mortal
men
.
Do
I
speak
according
to
the
most
common
judgment
of
Divines
▪
The
Sectary
saith
,
my
light
is
divine
:
I
speak
but
by
rote
,
and
not
by
true
illumination
.
Do
I
pretend
to
add
any
clearness
to
the
methods
or
points
received
,
or
to
correct
any
error
which
hath
got
the
major
Vote
of
the
injudicious
?
Then
I
am
self
conceited
,
and
a
novellist
;
and
if
not
a
heretick
,
it
s
well
I
And
the
honour
of
all
the
Divines
which
are
of
a
contrary
mind
,
must
be
engaged
to
promote
the
Censure
.
And
the
fear
that
sober
Christians
have
of
novelty
and
errour
,
must
be
called
up
to
make
them
abhor
any
truth
which
the
grave
and
ignorant
censurer
doth
not
understand
:
And
they
that
confess
that
they
never
seriously
read
what
I
have
written
,
on
such
or
such
a
subject
,
yet
have
wisdom
and
honesty
little
enough
to
say
behind
my
back
,
O
take
heed
of
such
a
mans
Books
,
for
they
are
tantum
non
heretical
▪
Though
in
presence
they
are
as
gentle
as
Lambs
,
or
as
quickly
silenced
(
or
worse
)
as
the
Owls
at
the
approach
of
da●
light
:
If
such
a
judicious
Writer
,
as
Camer
,
or
Dav●nant
,
or
Usher
,
or
Gr●cius
,
or
Bengi●●
,
or
Amyrald
,
or
Placa●u●
,
or
●apellus
,
or
Test●rdus
,
or
Bl●ndel
,
or
D●ll●us
,
or
〈◊〉
Blan●
(
in
his
late
excellent
impartial
judicious
Theses
)
or
Iunius
,
or
V●ssius
,
or
Strangius
,
&c.
do
tell
any
of
the
unstudied
or
injudicious
sort
of
Divines
,
any
more
than
they
have
received
from
that
party
of
Teachers
,
who
are
in
greatest
reputation
with
them
;
you
shall
have
those
that
never
understood
them
,
tell
the
ignorant
(
that
cannot
contradict
them
)
how
erroneous
they
are
,
and
how
they
contradict
themselves
:
and
what
inconsistencies
and
absurdities
they
speak
:
And
it
all
goes
down
with
deluded
auditors
,
as
if
the
Speaker
were
an
Oracle
;
or
at
least
,
knew
what
he
said
.
And
to
teach
you
to
despair
of
the
hypocrites
reward
,
let
me
tell
you
;
that
till
God
make
the
world
another
thing
than
now
it
is
,
there
is
no
hope
that
ever
the
honester
sort
of
Christians
or
Teachers
(
much
less
the
dishonester
)
should
ever
come
to
so
high
attainments
,
that
the
major
part
should
be
truly
judicious
in
judging
of
deep
and
difficult
controversies
!
And
that
there
is
as
little
hope
,
that
either
of
them
should
know
how
little
they
know
,
till
their
knowledge
in
the
matter
it self
increase
;
or
that
ever
the
world
(
whether
Christians
or
Heathens
,
Pastors
or
People
)
should
cease
to
overvalue
their
own
apprehensions
;
till
greater
Light
and
study
bring
them
first
to
Doubting
,
and
lastly
to
separate
the
certainties
from
the
uncertainties
,
and
to
fasten
upon
one
,
and
lay
by
the
other
.
But
I
have
been
long
upon
this
instance
.
And
it
is
so
in
almost
all
things
else
.
Scarce
a
day
or
hour
that
I
spend
,
but
I
must
sin
or
be
censured
for
it
.
If
I
neglect
my
most
publike
labours
,
my
conscience
and
those
at
a
distance
censure
me
.
If
I
do
not
,
those
at
hand
who
expect
all
my
time
should
be
spent
in
private
converse
with
them
,
censure
me
,
If
my
publike
duty
command
me
away
,
yet
he
that
expected
that
hour
in
conference
,
thinks
that
I
disdainfully
neglect
him
;
And
if
I
should
cast
off
preaching
and
writing
,
it
is
almost
all
one
:
For
that
hour
which
I
have
been
spending
with
one
,
another
hath
been
that
while
expecting
▪
and
censuring
me
as
sharply
for
his
frustration
.
If
I
had
a
benefit
to
do
or
give
,
which
I
can
give
but
to
one
,
ten
shall
censure
me
,
because
they
have
it
not
,
when
the
one
that
had
it
is
scarcely
thankful
.
If
you
would
give
all
that
you
have
to
the
poor
,
when
all
is
given
,
many
that
had
nothing
will
censure
you
more
then
those
that
had
it
will
be
grateful
.
Expectations
with
most
men
are
high
,
and
they
understand
not
your
inability
:
And
mens
necessities
are
many
and
great
;
And
every
one
will
say
,
why
I
look
but
for
so
much
;
when
all
set
together
is
ten
times
more
than
you
have
to
give
.
And
as
to
the
Manner
of
our
duties
,
the
censures
will
be
as
sure
and
many
.
If
I
would
cure
any
hearers
of
an
error
,
instead
of
a
cure
,
they
make
me
know
they
feel
the
smart
;
And
that
they
came
not
to
be
taught
,
but
to
be
pleased
.
(
So
dangerous
a
thing
is
it
for
men
to
come
into
the
School
of
Christ
,
as
Iudges
and
not
as
Scholars
,
(
or
Disciples
.
)
It
s
two
to
one
but
there
are
present
many
persons
of
contrary
opinions
▪
what
shall
I
do
to
please
them
all
?
shall
I
first
preach
for
Separation
,
Anabaptism
,
Antinomianism
,
P●pery
,
to
please
those
on
those
sides
;
and
then
preach
against
them
all
again
to
please
those
on
the
other
side
?
This
would
displease
them
all
:
(
and
God
and
Conscience
who
are
more
than
all
.
)
If
I
speak
on
one
side
,
I
lose
the
other
.
If
I
meddle
with
no
Controversie
▪
I
must
meddle
with
no
truth
:
For
one
or
other
controverteth
all
things
;
(
the
Immortality
of
the
Soul
,
Christianity
and
the
Deity
,
not
excepted
.
)
If
in
prayer
it self
I
let
fall
a
confession
of
the
controverted
sin
,
which
any
are
guilty
of
who
are
present
,
they
censure
that
Confession
,
and
instead
of
repentance
,
are
ready
to
say
they
will
joyn
with
such
a
one
no
more
;
And
it
is
the
Confession
which
must
be
the
sin
.
But
if
once
we
have
to
do
against
the
sin
,
of
any
that
are
Great
or
Godly
,
that
power
or
piety
is
made
a
patron
of
the
errour
;
then
it
may
be
a
smarting
censure
indeed
,
which
we
may
expect
:
One
crieth
out
,
He
is
a
pestilent
fellow
,
and
a
mover
of
sedition
,
as
they
did
of
Paul
,
though
I
hate
and
preach-against
sedition
.
Another
saith
,
he
is
bitter
and
speaketh
against
the
Godly
,
when
I
spend
my self
to
preach
up
Godliness
.
But
if
it
be
a
party
that
is
engaged
in
the
errour
,
you
must
expect
the
censure
of
all
the
party
.
And
what
errour
is
it
that
hath
not
a
party
?
or
that
hath
neither
Greatness
nor
Godliness
for
a
refuge
?
If
in
doctrinal
or
practical
consultations
of
great
moment
you
have
to
do
with
injudicious
unskilful
men
,
if
you
contradict
their
way
(
be
it
never
so
modestly
)
you
are
proud
and
self-opi●ionated
,
and
must
have
your
own
way
:
If
you
follow
their
mistakes
,
and
contradict
them
not
,
you
may
wound
the
Church
and
Cause
of
Christ
,
and
be
more
generally
censured
at
the
last
.
In
a
word
,
when
such
a
multitude
of
things
are
matters
of
Controversie
,
as
many
may
be
the
matters
of
Censure
.
One
will
censure
me
for
praying
with
a
form
,
or
book
,
and
another
for
praying
without
it
.
One
for
being
too
long
,
and
another
for
being
too
short
:
one
for
this
gesture
,
and
another
for
that
:
One
for
preaching
when
I
am
silenced
;
another
for
not
preaching
more
.
One
for
being
too
gentle
to
dissenters
,
and
another
▪
for
being
too
severe
:
One
for
being
too
narrow
in
my
principles
,
and
communion
;
and
another
,
for
being
too
large
and
universal
.
And
if
in
the
sense
of
the
sin
and
misery
of
some
Christians
Love-killing
principles
and
practises
,
I
have
spent
the
best
of
twenty
years
,
in
writing
,
preaching
(
while
I
had
leave
)
conferring
and
praying
for
the
Union
of
Christians
and
the
Churches
peace
;
I
have
but
made
a
wedge
of
my
bare
hand
,
by
putting
it
into
the
clift
;
and
both
sides
have
closed
upon
me
to
my
pain
.
But
I
have
turned
both
parties
in
the
fray
,
which
I
endeavoured
to
part
,
against
my self
;
when
each
side
had
one
adversary
,
I
had
two
.
Nay
this
is
not
the
worst
to
be
expected
:
But
moreover
I
must
add
,
that
I
was
never
more
accused
of
any
thing
as
a
crime
,
than
of
that
which
I
did
most
against
,
And
even
for
doing
so
.
Never
more
suspected
of
Carnal
compliance
,
than
when
I
exercised
the
greatest
self-denial
:
Never
more
accused
of
unpeaceableness
,
than
for
labouring
for
the
Churches
peace
.
Never
was
I
more
accused
of
Schism
,
than
for
striving
with
all
my
power
,
to
have
united
the
Ministers
,
and
healed
the
Church
,
or
at
least
prevented
further
divisions
.
Never
more
accused
of
enmity
against
the
true
Discipline
of
the
Church
,
than
when
I
have
done
most
(
and
at
the
dearest
rates
)
to
stablish
it
,
and
to
prevent
its
fall
.
In
all
this
I
meddle
not
with
my
Civil
Superiours
,
as
thinking
it
meeter
patiently
to
bear
,
than
to
aggravate
their
censures
,
though
not
all
so
tolerable
as
private
mens
.
I
might
give
you
as
many
instances
of
the
matters
of
common
Converse
:
He
that
hath
much
to
do
in
the
world
,
shall
hardly
escape
the
censure
of
many
.
The
buyer
will
say
he
sells
too
dear
:
The
seller
will
say
,
he
would
buy
too
cheap
.
Every
one
that
expecteth
a
commodity
,
will
censure
him
that
hindereth
it
,
and
steps
in
before
him
.
If
I
have
a
friend
or
kinsman
unworthy
of
any
office
or
preferment
,
he
is
nevertheless
peremptory
in
his
desires
and
expectations
,
for
being
unworthy
.
If
I
will
not
speak
for
him
and
further
his
suit
,
I
am
censured
as
unnatural
and
unkind
,
and
turn
a
friend
into
an
enemy
:
If
I
do
speak
for
him
,
I
am
false
to
my
conscience
and
the
common
good
;
and
I
must
look
to
be
censured
accordingly
by
many
.
But
I
will
add
no
more
instances
,
lest
what
I
intend
for
instruction
,
seem
to
be
but
a
complaint
.
But
to
what
purpose
is
all
this
?
It
is
to
let
the
Reader
know
,
that
man
is
not
God
,
nor
his
judgement
to
be
rested
in
,
nor
his
favour
to
be
over-valued
.
To
call
to
you
,
O
cease
from
man
whose
breath
is
in
his
nostrils
;
whose
heart
is
deceitful
and
desperately
wicked
!
For
wherein
is
he
to
be
accounted
of
!
Look
up
to
God
,
and
take
him
for
your
God
indeed
:
Rest
in
his
Love
,
and
be
satisfied
in
his
approbation
▪
Despise
not
man
,
nor
lay
any
stumbling
blocks
before
them
;
but
as
to
your
own
interest
in
their
esteems
(
farther
than
Gods
service
and
their
benefit
requireth
it
)
account
it
but
a
shadow
,
and
a
thing
of
nought
:
And
say
of
it
as
Paul
,
With
me
it
is
a
very
small
thing
,
to
be
judged
of
you
or
of
mans
day
(
or
judgement
)
For
I
have
one
that
judgeth
me
even
the
Lord
.
1
Cor.
4.
3.
It
is
GOD
(
Christians
)
it
is
GOD
,
it
is
only
GOD
,
whose
infallibility
,
justification
,
and
unspotted
truth
and
goodness
,
you
must
make
your
rest
.
It
is
Heaven
,
it
is
Heaven
,
it
is
only
Heaven
,
where
perfect
truth
,
and
impartial
righteousness
,
and
the
full
vindication
of
all
the
just
,
and
the
fruition
of
perfect
Love
and
Concord
,
is
to
be
expected
:
and
where
malice
,
and
lies
,
and
discord
,
and
the
father
of
them
,
are
totally
and
finally
shut
out
.
As
you
would
not
be
used
as
Hypocrites
by
God
,
and
deprived
of
the
true
Reward
of
faith
,
O
seek
not
after
the
hepocrites
reward
!
What
is
the
applause
of
mortal
man
!
Can
you
not
bear
the
censure
of
such
a
shadow
?
How
then
would
you
suffer
martyrdome
for
Christ
?
Over-value
not
the
esteem
of
High
or
Low
,
of
the
Great
or
of
the
Godly
,
of
the
many
or
of
the
few
.
Gods
approbation
is
sufficient
to
be
your
reward
.
See
that
you
be
Godly
,
and
then
be
more
indifferent
though
you
are
thought
ungodly
.
See
that
you
be
loyal
,
and
peaceable
,
and
then
you
may
bear
it
,
if
you
be
called
the
contrary
.
Abhor
all
unwarrantable
divisions
,
and
then
you
may
bear
to
be
reputed
schismaticks
.
Study
you
to
be
good
,
and
not
to
be
accounted
good
.
And
what
if
I
should
look
further
,
to
historical
fame
when
I
am
dead
!
Away
with
the
over-valuing
of
that
too
,
as
part
of
the
hypocrites
reward
!
I
confess
God
usually
blesseth
the
memory
of
the
just
,
and
sets
their
names
above
the
power
of
the
greatest
tyrants
,
and
causeth
the
names
of
the
wicked
to
rot
:
But
this
is
but
a
temporal
and
uncertain
thing
.
If
one
write
in
my
praise
to
the
highest
,
and
another
write
a
Volume
of
false
reproaches
,
how
shall
posterity
know
which
is
true
,
who
knew
neither
party
nor
the
cause
?
But
yet
the
nearer
reason
of
all
this
admonition
is
,
to
let
you
know
that
as
contention
comes
by
pride
,
so
over-valuing
the
esteem
and
censures
of
men
(
though
Good
or
Great
)
is
a
dreadful
snare
,
and
cause
of
schismes
:
For
then
you
will
be
stretching
your
consciences
,
and
using
your
wits
to
please
the
party
whose
censures
you
must
escape
:
And
you
will
wound
the
truth
▪
and
be
warping
to
their
errours
and
extreams
:
And
though
by
this
you
may
think
,
that
some
present
necessity
may
be
satisfied
,
and
some
inconveniencies
avoided
,
yet
at
the
long
running
,
the
wound
will
be
found
to
be
increased
;
and
the
cure
the
harder
because
of
the
delay
.
Converse
with
all
men
as
those
that
must
be
finally
judged
by
God
:
and
remember
that
the
Judg
is
at
the
door
.
DIRECT
.
XXVI
.
Use
not
your selves
needlesly
to
the
familiar
company
of
that
sort
of
Christians
,
who
use
to
reproach
and
censure
them
,
that
are
more
sober
,
Catholick
and
charitable
than
themselves
:
Unless
you
also
be
as
much
or
more
with
the
soberer
sort
,
who
will
shew
you
the
sin
and
mischiefs
of
uncharitableness
,
censoriousness
,
and
divisions
.
NOthing
is
more
experienced
,
than
the
power
which
the
converse
of
chosen
familiars
hath
upon
the
minds
of
the
injudicious
and
unsetled
.
Which
maketh
education
and
the
converse
of
our
youth
,
to
have
so
great
a
hand
in
choosing
mens
opinions
and
Religion
:
And
is
the
cause
that
Religion
is
as
Languages
are
,
diversified
by
the
territories
or
bounds
of
Countries
.
They
that
are
bred
among
such
as
use
to
speak
of
dissenters
,
as
odious
,
as
hypocrites
,
as
hereticks
,
as
schismaticks
,
as
ungodly
,
as
proud
fanaticks
,
are
very
like
to
be
possessed
themselves
with
the
same
spirit
of
malice
and
detraction
.
The
words
of
those
whom
you
respect
,
especially
when
you
hear
them
not
confuted
,
will
make
you
believe
that
it
is
so
indeed
,
and
that
the
persons
are
as
mad
or
as
odious
as
they
make
them
.
And
thus
,
the
Papists
think
odiously
of
the
Protestants
,
and
the
Lutherans
of
the
Calvinists
;
and
the
Arminians
and
Anti-Arminians
,
the
Diocesans
and
the
Presbyterians
,
the
Paedobaptists
and
Anabaptists
of
one
another
:
because
they
converse
only
with
such
as
paint
them
in
an
odious
shape
.
And
thus
if
you
use
only
or
chiefly
to
converse
with
the
censorious
Separatists
,
you
shall
hear
so
many
invectives
against
them
that
are
truly
Catholick
,
and
sober
,
as
will
make
you
think
that
Love
and
Peace
and
Catholick
Communion
,
are
some
sinful
and
mischievous
things
.
Sometimes
they
will
deride
them
as
ridiculous
;
and
sometimes
they
will
call
them
temporizers
,
formalists
,
or
luke-warm
hypocrites
,
who
will
do
any
thing
in
compliance
with
their
own
commodities
,
and
for
the
saving
of
their
flesh
.
And
sometimes
they
will
thunder
out
some
terrible
threatnings
against
them
and
their
way
,
as
heinously
sinful
.
And
this
language
will
form
the
belief
and
affections
of
ignorant
Christians
,
into
its
own
uncharitable
mold
;
as
a
necessary
part
of
Christian
zeal
.
As
it
was
the
common
way
of
the
success
of
the
Quakers
,
to
come
into
Christian
assemblies
,
and
in
a
prophetical
strain
,
like
men
commissioned
from
heaven
,
in
the
name
of
the
most
high
God
to
denounce
his
judgements
against
the
faithfullest
Pastors
and
their
flocks
,
and
pronounce
them
condemned
enemies
of
the
light
;
and
so
by
the
very
terrour
of
their
words
,
they
frightened
many
women
and
boys
into
their
sect
,
before
they
understood
at
all
what
it
was
that
they
were
against
or
for
:
so
do
the
Separatists
declaim
against
the
sinfulness
of
Parish
assemblies
and
communion
,
and
of
forms
of
prayer
and
such
like
,
till
they
have
frightened
the
ignorant
into
their
mistaken
zea●●
Therefore
,
though
I
am
not
perswading
you
to
separate
from
these
feaverish
persons
,
as
they
do
from
others
,
yet
I
would
advise
all
the
younger
and
unsetled
sort
,
that
love
themselves
,
not
needlesly
to
choose
the
familiar
frequent
company
of
such
:
Our
private
company
is
at
our
own
choice
.
And
as
the
company
of
fierce
self-conceited
dividers
,
is
so
very
dangerous
,
so
on
the
contrary
,
the
company
of
grave
,
experienced
,
sober
,
charitable
and
judicious
Divines
and
other
Christians
,
is
exceeding
helpful
to
settle
the
minds
of
the
younger
and
weaker
sort
:
with
them
they
shall
hear
the
unity
of
the
Church
,
and
the
doctrine
of
Christian
Love
and
Concord
,
humility
,
meekness
and
moderation
opened
;
and
the
sinfulness
and
lamentable
consequents
,
of
schism
,
self-conceitedness
,
censoriousness
and
discord
;
which
among
others
they
should
never
hear
.
And
let
me
leave
this
warning
to
the
Church
of
God
,
that
if
ever
it
may
be
hoped
that
Unity
,
Love
and
peace
shall
be
recovered
,
it
must
be
by
the
training
up
of
the
younger
Christians
,
under
the
precepts
and
examples
of
such
grave
,
judicious
,
experienced
and
peaceable
guides
,
instead
of
educating
them
in
the
smoaky
schorching
chimney
,
of
young
,
unexperienced
,
self-conceited
teachers
,
who
burn
with
the
ambition
of
applause
.
And
let
the
sober
be-think
them
whether
our
times
and
teachers
are
better
and
purer
than
theirs
,
to
whom
Paul
said
,
Act.
20.
30.
Of
your
own
selves
shall
men
arise
,
speaking
perverse
things
,
to
draw
away
disciples
after
them
.
And
Eph.
4.
14.
He
gave
the
Church
Pastors
and
Teachers
,
for
its
Unity
and
per●ection
[
That
we
henceforth
be
no
more
children
,
tossed
to
and
fro
,
and
carried
about
with
every
wind
of
doctrine
,
by
the
sleight
of
men
and
●unning
craftiness
,
whereby
they
lye
in
wait
to
deceive
.
]
DIRECT
.
XXVII
.
Take
heed
of
mis-judging
of
the
Answers
of
your
prayers
,
and
of
taking
those
things
to
be
from
God
,
which
are
but
the
effects
of
your
prejudice
,
passion
or
weakness
of
understanding
.
THis
is
a
sin
,
which
I
know
not
whether
I
may
say
is
more
common
with
many
godly
persons
,
or
more
injurious
to
God
,
or
more
pittiful
as
to
themselves
.
It
is
so
common
,
that
it
is
hard
to
meet
with
many
women
and
passionate
Christians
,
who
are
earnest
in
prayer
,
but
sometimes
they
run
into
this
mistake
,
and
judge
ungroundedly
of
the
answer
of
their
prayers
,
by
such
feelings
and
strong
apprehensions
of
their
own
,
as
never
came
from
the
spirit
of
God
at
all
.
And
it
is
a
great
wrong
to
God
,
to
be
made
the
author
of
mans
infirmities
and
errours
,
and
of
that
which
is
contrary
to
his
word
.
And
yet
it
is
a
very
pitiful
case
as
to
the
offenders
;
because
it
is
usually
the
sin
of
persons
that
are
very
upright
and
honest
in
the
main
,
and
that
are
very
serious
in
their
prayers
to
God
;
and
of
such
as
have
naturally
such
weakness
of
reason
and
strength
of
affection
,
as
that
they
are
less
blemeable
,
though
less
curable
than
others
are
.
To
understand
this
matter
the
better
,
I
pray
you
consider
,
that
Prayer
is
not
to
change
Gods
mind
;
but
to
make
us
the
meet
receivers
of
his
mercies
:
And
this
it
doth
by
exciting
and
exercising
those
apprehensions
and
desires
,
which
make
us
fit
by
valuing
them
to
improve
them
.
Therefore
such
principles
,
dispositions
and
desiers
as
are
in
us
,
Prayer
doth
excite
and
exercise
:
And
every
man
prayeth
according
to
his
own
judgement
,
disposition
and
affection
.
And
that
apprehension
and
affection
,
which
is
most
stirred
up
and
exercised
,
is
most
felt
.
And
that
which
is
most
felt
,
doth
most
take
us
up
,
and
is
most
observed
:
And
so
we
think
that
it
is
the
impulse
of
Gods
spirit
,
and
the
answer
of
our
prayers
,
when
it
is
but
the
operation
of
our
own
spirits
,
and
the
sensible
activity
of
our
former
principles
.
There
are
very
few
that
take
their
impulses
and
resolutions
,
for
the
spirits
answer
of
their
prayers
,
but
they
had
before
an
understanding
most
inclined
to
that
opinion
,
or
else
a
byas
upon
their
affections
,
bending
them
that
way
;
or
something
in
themselves
which
occasioned
the
scales
to
turn
that
way
.
Obj.
But
I
did
bring
my
mind
to
a
pure
impartiality
,
and
prayed
to
God
that
he
would
shew
me
the
truth
,
be
it
what
it
would
be
:
and
that
if
this
were
not
right
,
he
would
blast
it
and
never
suffer
it
to
go
on
:
And
the
more
I
prayed
,
the
more
I
was
confirmed
,
that
this
is
the
right
.
Answ.
All
this
may
be
,
without
any
of
Gods
approbation
of
the
conclusion
which
you
think
is
his
answer
to
your
prayers
.
For
whilest
you
prayed
that
God
would
turn
your
mind
from
it
,
if
it
were
not
right
;
yet
at
that
time
your
judgement
was
inclined
to
it
;
or
your
affections
at
least
:
And
it
is
an
easier
thing
to
speak
impartial
words
in
prayer
than
to
get
an
impartial
unprejudiced
mind
.
And
when
you
think
that
your
mind
is
brought
to
an
impartiality
,
alas
,
there
may
be
many
deep
roots
of
prejudice
which
you
observe
not
:
And
there
is
scarce
one
of
a
thousand
who
thinketh
that
he
prayeth
with
a
pure
impartiality
,
but
his
opinion
,
disposition
,
inclination
,
interest
,
or
secret
affection
,
doth
byas
and
ponderate
his
mind
,
more
to
one
side
than
to
the
other
.
But
if
you
were
never
so
willing
to
know
the
truth
,
yet
there
are
passions
in
you
,
and
corruptions
,
and
ignorance
and
former
errours
,
which
may
all
do
much
to
hinder
you
from
knowing
it
,
and
may
breed
many
false
apprehensions
in
your
mind
;
and
yet
may
cherish
them
with
as
dear
an
espousal
and
affection
,
as
if
they
were
certainly
from
God
.
And
moreover
,
you
have
been
gilty
of
former
sins
:
And
whether
God
for
any
of
them
,
may
leave
you
to
run
into
mistakes
,
you
know
not
.
Or
whether
any
present
self-conceitedness
may
occasion
him
to
leave
you
to
mistakes
.
But
the
principal
part
of
my
answer
is
this
God
hath
no
where
promised
to
reveal
all
his
truth
to
you
,
because
you
desire
him
so
to
do
.
It
is
not
every
prayer
of
yours
,
which
he
hath
promised
to
hear
and
grant
;
but
only
those
which
are
agreeable
to
his
will
:
His
will
is
either
his
Decree
,
his
Command
,
or
his
Promise
.
Though
the
first
be
not
it
that
is
meant
in
the
text
,
yet
it
is
certain
that
your
prayers
cannot
change
Gods
decrees
.
The
will
of
his
command
doth
more
concern
the
sense
of
the
text
;
but
it
is
only
a
negative
which
may
hence
be
gathered
;
that
is
,
that
if
your
prayers
be
contrary
to
Gods
commands
,
they
are
your
sins
and
have
no
promise
of
his
grant
.
But
it
will
not
follow
that
God
will
grant
all
the
prayers
which
are
put
up
in
obedience
to
his
laws
:
But
only
that
you
shall
be
no
loosers
by
such
obedience
;
but
he
will
give
you
that
,
or
something
which
shall
be
as
good
for
you
.
It
may
be
Gods
command
that
godly
children
should
pray
for
the
lives
of
their
sick
parents
;
and
that
parents
pray
for
the
conversion
of
their
ungodly
children
,
and
that
we
pray
for
all
men
:
And
yet
it
doth
not
follow
that
we
shall
have
the
very
thing
which
we
obediently
pray
for
.
But
it
is
his
Promising
will
which
is
the
measure
of
our
hope
,
as
his
Commanding
will
is
the
rule
of
our
obedience
.
Whatsoever
he
hath
promised
,
he
will
certainly
give
us
.
Now
God
hath
no
where
promised
in
his
word
,
that
he
will
reveal
the
true
meaning
of
every
text
of
scripture
,
to
every
godly
person
that
asketh
it
.
Praying
is
but
one
of
the
means
which
God
hath
appointed
you
to
come
to
knowledge
.
Diligent
reading
,
hearing
,
and
meditation
,
and
counsel
of
the
wisest
is
another
means
.
Even
to
dig
for
it
as
for
silver
,
and
to
search
for
it
,
as
for
hidden
treasure
,
and
to
continue
so
doing
,
and
wait
at
the
posts
of
wisdoms
doors
,
that
knowledge
may
come
into
you
by
degrees
in
time
.
God
hath
not
promised
you
true
understanding
,
upon
your
prayers
alone
,
without
all
the
rest
of
his
appointed
means
:
Nor
that
you
shall
attain
it
by
those
means
,
as
soon
as
you
desire
and
seek
it
;
For
then
prayer
would
be
a
notable
pretense
for
laziness
,
and
they
that
would
not
be
at
the
labour
,
of
study
,
meditation
,
or
conference
,
might
save
all
their
pains
,
and
go
to
God
and
ask
wisdome
of
him
and
he
would
give
it
them
.
Even
as
idle
beggars
think
without
working
,
to
get
an
alms
to
maintain
them
in
their
slothfulness
.
If
instead
of
all
our
reading
,
hearing
,
and
meditation
,
we
could
but
pray
,
and
so
get
all
the
knowledge
which
other
men
study
,
labour
and
wait
for
,
it
would
be
too
cheap
a
way
to
wisdome
.
Solomon
that
got
it
by
prayer
extraordinarily
,
commandeth
us
very
great
diligence
to
get
it
.
It
is
very
considerable
,
not
only
that
Christ
increased
in
wisdome
in
his
youth
,
but
also
that
he
would
not
enter
upon
his
publick
Ministery
(
as
is
aforesaid
)
till
he
was
about
thirty
years
of
age
.
When
it
had
been
more
easie
for
Christ
to
have
got
all
knowledge
by
two
or
three
earnest
prayers
,
than
for
any
of
us
.
Moreover
you
must
pray
according
to
Gods
will
of
precept
,
not
only
in
the
matter
but
in
the
manner
of
your
prayers
.
And
there
may
be
more
selfishness
,
and
many
other
corruptions
in
the
manner
of
them
than
you
discern
.
And
there
are
many
things
which
submissively
you
may
lawfully
pray
for
,
which
God
hath
never
promised
you
at
all
:
You
may
pray
for
the
life
of
the
sick
,
and
for
the
conversion
and
salvation
of
all
your
relations
,
and
of
thousands
of
others
which
God
will
not
give
you
.
Otherwise
all
the
relations
of
every
true
Christian
should
be
saved
,
yea
and
all
his
enemies
and
all
the
world
.
To
apply
all
this
,
It
may
be
you
are
in
doubt
whether
this
or
the
other
be
the
meaning
of
such
a
text
of
scripture
?
Or
whether
you
should
joyn
with
such
a
Church
,
in
the
use
of
such
preaching
and
prayers
or
not
?
And
when
you
have
prayed
earnestly
,
you
are
confirmed
for
one
way
and
against
the
other
.
And
perhaps
all
this
is
but
to
be
confirmed
in
your
errour
:
For
first
,
you
came
with
a
secret
prejudice
;
secondly
,
or
you
came
with
distempered
affections
;
or
with
such
a
fear
of
going
one
way
rather
than
the
other
,
that
the
very
fear
doth
much
to
cause
your
apprehensions
.
Thirdly
,
or
you
come
with
the
gnilt
of
former
sin
.
Fo●rthly
,
or
you
have
some
partiality
on
your
spirit
,
and
a
secret
inclination
to
one
side
more
than
to
the
other
;
or
some
overvaluing
of
your
own
understandings
,
persons
or
prayers
.
Fifthly
,
Or
you
are
lazy
and
presumptuous
;
and
think
God
must
teach
you
that
in
one
hour
,
and
at
a
wish
or
prayer
,
which
others
better
than
you
must
learn
with
prayer
and
twenty
years
study
,
diligence
and
patience
.
Sixthly
,
or
you
think
God
must
needs
resolve
you
of
that
which
he
never
promised
to
resolve
you
in
.
Where
hath
he
promised
upon
all
your
prayers
,
that
ever
he
will
teach
you
in
this
life
the
sense
of
every
text
of
Scripture
?
If
ever
he
promised
this
he
will
perform
it
.
And
is
it
to
One
Christian
,
or
to
every
praying
Christian
that
he
hath
promised
it
?
If
to
every
one
,
why
are
we
not
all
of
a
mind
?
Why
be
not
all
as
wise
as
you
?
What
need
we
Commentaries
then
?
Or
what
need
have
others
of
your
Revelations
:
If
it
be
but
to
some
,
who
be
those
some
?
And
how
shall
we
know
them
?
And
how
know
you
that
you
are
one
of
them
?
And
why
do
not
those
some
,
condescend
to
write
an
infallible
Commentary
upon
all
the
Bible
,
when
they
themselves
are
taught
it
of
God
,
that
so
we
may
doubt
and
differ
no
more
?
But
if
you
say
that
it
is
not
the
meaning
of
every
text
that
God
hath
promised
to
make
known
to
you
when
you
pray
,
but
of
some
few
,
how
will
you
know
which
those
few
be
?
And
where
is
the
promise
which
maketh
this
difference
?
Except
only
that
to
all
true
Christians
,
he
hath
promised
to
reveal
so
much
as
is
necessary
to
their
salvation
.
But
if
you
will
pray
for
more
,
your
belief
of
your
success
must
not
go
beyond
the
promise
.
If
you
will
promise
to
your selves
,
you
must
perform
for
your selves
?
Obj.
But
hath
not
God
bid
us
believe
that
we
shall
receive
what
ever
we
ask
,
and
promised
to
believers
that
they
shall
receive
it
?
Answ.
He
hath
first
made
a
Law
to
command
you
prayer
,
and
then
made
a
promise
to
grant
,
what
you
pray
for
,
according
to
his
will
,
that
is
,
according
to
his
command
and
promise
,
and
hath
made
your
believing
of
this
promise
,
one
of
the
conditions
of
his
fulfilling
it
to
you
.
So
that
if
you
believe
not
his
power
and
promise
you
shall
not
have
right
immediately
to
the
thing
promised
.
But
if
you
pray
and
believe
and
withall
use
those
other
means
with
diligence
and
patience
which
God
hath
appointed
you
,
you
shall
know
in
that
measure
as
is
suitable
to
your
state
(
For
God
hath
not
promised
the
same
measure
of
knowledg
to
all
true
believers
.
)
So
that
this
is
all
that
the
promise
giveth
you
,
and
not
that
you
shall
know
all
that
you
pray
to
know
,
and
that
immediately
.
Obj.
But
then
you
leave
us
at
utter
uncertainty
,
whether
we
have
the
answer
of
our
prayers
or
not
?
Answ.
Not
so
.
But
the
answer
of
your
prayers
must
not
be
tried
by
your
conceits
but
by
Gods
rule
.
If
you
p●ay
for
that
which
you
have
neither
a
command
nor
promise
for
,
your
prayer
is
sin
,
and
your
answer
can
be
nothing
but
Gods
rebuke
,
or
your
own
delusion
.
But
if
you
pray
for
that
which
you
have
a
command
for
,
but
no
particular
promise
,
then
you
have
only
the
General
promise
that
your
prayer
shall
not
be
lost
,
but
shall
bring
down
either
the
thing
you
pray
for
,
or
something
else
which
the
wisdome
of
God
seeth
to
be
best
for
you
and
others
;
and
to
his
ends
.
And
this
is
all
that
you
can
warrantably
believe
.
But
if
you
pray
for
that
which
hath
both
a
command
and
a
particular
promise
(
as
the
pardon
of
sin
,
and
necessary
grace
and
life
eternal
to
a
believer
)
you
may
be
sure
that
this
prayer
shall
be
granted
in
kind
.
So
that
you
are
not
to
judge
of
the
answer
of
prayers
,
by
your
feelings
and
passions
and
impulses
,
but
by
the
promise
of
God
,
which
you
must
believe
will
be
fulfilled
what
ever
you
feel
:
Faith
and
not
feeling
must
tell
you
whether
your
prayer
be
accepted
.
Nay
if
you
should
receive
health
or
wealth
or
gifts
for
your selves
or
others
,
when
you
have
prayed
for
them
;
you
cannot
tell
whether
it
be
a
merciful
answer
to
your
prayer
,
or
a
judgement
,
unless
you
try
it
by
faith
according
to
the
promise
.
I
have
nothing
now
to
say
of
the
case
of
miracles
,
but
this
:
If
God
promise
a
miracle
,
you
may
believe
it
because
it
is
promised
:
If
he
perform
it
without
a
promise
,
then
either
you
must
not
believe
it
till
it
is
done
,
or
else
your
faith
must
be
a
miracle
also
;
And
then
the
faith
it self
is
its
own
justification
.
But
miracles
are
now
so
rare
,
that
all
sober
Christians
will
take
heed
how
they
expect
them
,
or
over-hastily
believe
them
;
and
especially
how
they
take
their
own
belief
for
a
miracle
.
All
the
talk
that
some
men
make
of
a
particular
faith
,
may
be
tried
by
what
I
have
here
said
.
To
conclude
,
the
warning
which
I
give
you
in
this
case
,
is
from
long
and
sad
experience
.
I
have
known
too
many
very
honest
hearted
Christians
,
especially
melancholly
persons
and
women
,
who
have
been
in
great
doubt
about
the
opinions
of
the
Millenaries
,
the
Separatists
,
the
Anabaptists
,
the
Seekers
,
and
such
like
,
and
after
earnest
prayer
to
God
,
they
have
been
strongly
resolved
for
the
way
of
errour
,
and
confident
by
the
strong
impression
,
that
it
was
the
spirits
answer
to
their
prayers
,
and
thereupon
they
have
set
them
into
a
course
of
sin
.
If
you
say
,
How
know
you
that
they
were
mistaken
?
I
will
tell
you
how
.
First
,
Because
they
have
been
resolved
contrary
to
the
word
of
God
.
And
I
know
,
that
Gods
spirit
did
first
make
a
standing
Rule
,
to
try
all
after-impulses
by
;
And
what
ever
impulse
is
contrary
to
that
Rule
,
is
contrary
to
Gods
spirit
.
The
Law
and
the
testimony
are
now
sealed
,
and
all
spirits
to
be
tried
by
them
.
Isa.
8.
20.
Secondly
,
Because
I
have
found
their
impulses
contrary
to
one
another
.
One
hath
been
resolved
for
Infant
baptism
,
and
another
against
it
:
One
hath
had
a
revealation
for
a
prelacy
,
like
the
order
of
Aaron
,
and
the
Priests
,
and
another
against
all
Prelacy
.
One
hath
been
confident
of
an
answer
of
prayers
for
Antinomianism
,
and
another
against
it
for
Arminianism
:
One
for
publike
Communion
,
and
another
to
detest
it
:
And
both
came
in
,
in
the
same
way
.
And
Gods
spirit
is
not
contrary
to
it self
.
Thirdly
,
Because
I
have
seen
abundance
of
prophesies
of
things
to
come
,
which
people
have
this
way
received
with
the
greatest
confidence
to
prove
all
false
.
Fourthly
,
Because
I
have
staid
till
many
of
the
persons
have
found
by
experience
that
they
were
deceived
,
and
have
confessed
it
with
lamentation
.
And
fifthly
,
because
perhaps
I
know
more
of
the
nature
of
prejudice
,
affection
,
melancholy
,
feminine
weakness
,
and
self-conceit
,
and
of
tempting
God
in
the
way
of
prayer
,
and
of
satans
transforming
himself
into
an
Angel
of
light
,
than
every
Reader
will
know
till
they
have
paid
for
their
learning
.
DIRECT
.
XXVIII
.
Do
not
too
much
reverence
the
impulses
or
revelations
or
most
confident
opinions
of
any
others
,
upon
the
account
of
their
sincerity
or
holiness
:
but
try
all
judiciously
and
soberly
by
the
Word
of
God
.
MAny
that
have
no
such
impulses
themselves
,
are
yet
so
much
taken
with
the
reverence
of
others
,
that
they
are
very
apt
to
be
seduced
by
their
confidence
.
When
so
great
a
man
as
Tertullian
was
deceived
by
Montanus
and
his
prophetess
:
when
such
a
one
as
Hacket
could
deceive
not
only
Coppinger
and
Arthington
,
but
abundance
more
,
some
taking
him
for
the
Messiah
,
and
some
by
his
breathing
on
them
thinking
that
they
received
the
Holy
Ghost
!
When
David
George
in
Holland
,
and
Iohn
of
Leyden
in
Munster
,
and
Behmen
Stiefelius
and
so
many
more
pretended
Prophets
in
Germany
could
deceive
so
many
persons
as
they
did
?
When
the
pretended
revelations
of
the
Ranters
first
,
and
the
Quakers
after
could
so
marvellously
transport
many
thousand
professours
of
religion
in
this
land
;
I
think
we
have
fair
warning
to
take
the
counsel
of
St.
Iohn
,
Believe
not
every
spirit
;
but
try
the
spirits
whether
they
be
of
God
.
It
is
a
pitiful
instance
of
the
good
old
learned
Commenius
,
who
so
easily
believed
the
prophesies
of
Daubritius
and
the
rest
which
he
hath
published
:
Yea
when
he
saw
the
prophesies
fail
,
yet
when
he
adjured
the
prophet
to
speak
truth
,
and
got
him
to
swear
as
before
the
Lord
that
it
was
truth
;
this
seemed
enough
to
confirm
his
belief
of
him
:
whereas
if
he
had
been
as
well
acquainted
with
the
nature
of
Melancholy
and
Historical
passions
as
many
others
are
,
he
would
have
known
that
as
strange
things
as
that
he
recordeth
of
the
man
or
women
,
may
be
done
without
any
Divine
inspirations
:
and
that
it
is
no
wonder
if
that
person
swear
that
his
words
are
true
,
who
is
first
deceived
himself
before
he
deceive
others
.
For
a
crackt
brain'd
person
to
believe
his
delusions
to
be
real
verities
,
is
little
wonder
.
I
have
many
a
time
my self
conversed
with
persons
of
great
honesty
and
piety
(
though
of
no
great
judgment
)
who
have
some
of
them
affirmed
that
they
had
angelical
revelations
,
and
some
of
them
thought
that
the
Spirit
of
God
did
bring
this
Scripture
or
that
Scripture
to
their
mind
in
answer
to
their
prayers
;
and
were
so
very
confident
that
what
they
affirmed
was
the
certain
truth
or
voice
of
God
,
that
I
have
been
stricken
with
a
reverence
to
their
professions
,
and
with
a
fear
lest
I
should
resist
God
in
resisting
them
.
But
resolving
to
take
none
on
earth
for
the
master
of
my
faith
,
but
to
try
the
Spirits
whether
they
be
of
God
,
by
going
to
the
Law
and
Testimony
,
I
was
constrained
to
turn
my
reverence
into
pity
.
For
I
found
that
their
seeming
revelations
were
some
of
them
Scripture-doctrine
,
and
some
of
them
contrary
to
the
Scripture
:
As
for
that
which
is
already
in
the
Scripture
,
what
need
I
further
revelation
for
it
?
Is
it
not
there
sufficiently
revealed
?
Can
their
words
add
any
authority
to
the
Word
of
God
?
And
have
I
not
Gods
own
Ministers
and
means
to
help
me
to
the
knowledge
of
his
word
?
And
as
for
that
which
is
contrary
to
Scripture
,
I
am
sure
that
it
is
contrary
to
the
will
of
God
:
And
if
an
Angel
from
Heaven
should
preach
another
Gospel
to
me
,
I
must
hold
him
accursed
:
Gal.
1.
7
,
8.
so
that
if
these
persons
should
have
the
appearance
&
voice
of
an
Angel
speaking
to
them
.
I
would
despise
it
as
well
as
the
words
of
a
mortal
man
,
if
they
be
against
the
recorded
word
of
God
.
But
by
what
I
have
seen
and
heard
,
I
know
that
it
is
a
great
temptation
to
some
weak
Christians
to
hear
one
that
is
much
in
prayer
,
say
,
Take
heed
what
you
do
:
Have
no
Communion
with
this
sort
of
men
,
nor
in
this
or
that
way
of
worship
;
nor
in
this
or
that
opinion
;
for
I
am
sure
it
is
against
the
mind
of
God
:
I
once
thought
as
you
do
,
but
God
hath
better
made
known
his
mind
unto
me
.
But
saving
the
due
respect
to
the
honesty
of
such
persons
,
ask
them
,
How
shall
I
know
that
you
are
in
the
right
?
If
they
say
,
I
will
not
reason
the
case
with
you
,
but
I
know
it
to
be
the
mind
of
God
;
Tell
them
,
that
God
hath
made
you
reasonable
creatures
,
and
will
accept
no
unreasonable
service
of
you
;
and
you
have
but
one
Master
of
your
Faith
,
even
Christ
:
Therefore
if
they
believe
that
themselves
,
which
they
can
give
you
no
reason
to
believe
,
they
must
be
content
to
keep
their
belief
to
themselves
,
and
not
,
for
shame
,
perswade
any
other
to
it
,
without
proof
!
If
they
say
that
God
hath
revealed
it
to
them
,
Tell
them
,
that
he
hath
not
revealed
it
to
you
,
and
therefore
that
s
nothing
to
you
,
till
they
prove
their
divine
revelation
:
If
God
reveal
it
to
them
but
for
themselves
they
must
keep
it
to
themselves
.
If
he
reveal
to
them
for
others
,
he
will
enable
them
to
make
some
proof
of
their
revelations
,
that
others
may
be
sure
that
they
sin
not
in
believing
them
.
If
they
say
,
that
the
Scripture
is
their
ground
,
Tell
them
that
the
Scripture
is
already
revealed
to
all
;
And
if
indeed
what
they
speak
be
there
,
you
are
ready
to
believe
it
.
But
if
they
pervert
the
S●●pture
by
false
interpretation
,
or
abuse
it
and
m●●apply
it
,
none
of
this
is
the
work
of
the
Spirit
of
God
.
If
they
say
that
the
spirit
hath
told
them
the
meaning
of
the
Scripture
,
say
as
before
,
that
is
not
told
for
you
,
which
is
not
proved
to
you
?
The
Scripture
is
written
in
such
words
as
men
use
,
of
purpose
that
they
might
understand
it
;
and
is
to
be
understood
by
all
men
that
hear
it
,
though
they
have
no
revelation
:
God
hath
set
Pastors
in
his
Church
to
teach
it
;
If
therefore
revelations
be
still
necessary
to
the
understanding
of
the
Scripture
revelations
,
then
the
Scriptures
seem
to
be
in
vain
;
and
these
last
revelations
must
again
have
new
revelations
to
the
right
understanding
of
them
also
.
The
truth
is
,
it
is
very
ordinary
with
poor
fanciful
women
and
melancholy
persons
,
to
take
all
their
deep
apprehensions
for
revelations
.
And
if
a
text
of
Scripture
come
into
their
minds
,
they
say
,
This
text
was
brought
to
my
mind
,
and
that
text
was
set
upon
my
spirit
;
As
if
nothing
could
bring
a
text
to
their
thoughts
,
but
some
extraordinary
motion
of
God
?
And
as
if
this
bringing
it
to
their
mind
,
would
warrant
their
false
exposition
of
it
.
To
conclude
,
Decry
not
the
necessity
of
the
ordinary
sanctifying
work
of
the
spirit
,
to
bless
the
Scripture
to
your
true
illumination
and
sanctification
:
And
if
any
pretend
to
any
other
revelations
or
inspirations
,
or
expositions
of
the
Scripture
which
they
cannot
prove
to
you●
despise
them
not
,
but
modestly
leave
them
to
themselves
:
But
take
heed
that
the
reverence
of
any
ones
holiness
,
tempt
you
not
to
depart
from
the
certain
sufficien●
word
of
God
and
draw
you
not
into
any
〈◊〉
Heresie
,
or
Separation
,
or
Opinion
contrary
to
Gods
standing
Law
.
DIRECT
.
XXIX
.
Take
heed
lest
the
trouble
of
your
own
disquieted
doubting
minds
do
become
a
snare
,
to
draw
you
to
some
uncouth
way
of
cure
,
and
so
make
the
fancy
of
some
new
Opinion
,
Sect
or
Practise
,
to
seem
your
Remedy
,
and
give
you
ease
,
and
thereby
perswade
you
that
it
is
the
certain
truth
.
THis
is
the
pitiful
Case
of
the
ignorant
,
and
ungrounded
,
and
troubled
sort
of
religious
persons
;
that
they
are
looking
every
way
for
ease
and
comfort
:
And
having
not
wisdom
enough
to
fetch
true
grounded
satisfaction
from
the
Scriptures
,
and
from
the
solid
truth
,
in
the
use
of
Gods
appointed
means
,
they
hearken
to
any
one
that
will
promise
them
comfort
and
salvation
,
by
what
means
soever
.
Like
ignorant
people
is
their
sickness
;
some
of
them
know
not
an
able
Physician
,
and
some
of
them
will
not
be
at
the
cost
;
and
some
of
them
will
not
take
such
unpleasing
Medicines
;
and
most
of
them
have
not
patience
to
stay
for
a
Cure
,
unless
the
Medicine
at
twice
or
thrice
taking
do
give
them
ease
,
they
will
not
believe
that
it
will
do
them
any
good
:
And
so
in
their
foolish
ignorance
,
and
the
weariness
of
their
pain
,
they
will
go
to
any
ignorant
woman
or
unskilful
fellow
,
who
will
take
cheapest
of
them
,
and
be
boldest
in
his
undertakings
:
And
those
that
die
by
it
,
are
out
of
sight
,
and
forgotten
by
the
living
:
And
those
that
by
the
strength
of
nature
do
recover
,
do
magnifie
their
ignorant
Physician
as
if
there
were
none
such
,
and
so
entice
others
to
their
Graves
.
Thus
many
troubled
unquiet
souls
,
either
not●ound
●ound
Doctrine
and
Teachers
from
deceit
,
or
else
will
not
be
at
the
pains
or
patience
,
to
wait
on
God
in
the
use
of
the
right
means
;
or
most
commonly
spoil
the
Remedy
offered
them
,
by
their
own
misapplications
;
and
then
for
ease
they
hearken
to
any
ignorant
Sectary
,
that
will
fiercely
cry
out
against
●ound
Teachers
,
and
revile
all
that
are
wiser
than
himself
,
as
if
he
knew
more
than
all
the
Ministers
in
the
Country
.
O
saith
the
deceiving
Papist
,
you
will
never
have
setled
comfort
while
you
follow
these
Ministers
,
and
till
you
come
to
us
,
who
are
the
true
Church
—
Saith
the
Anabaptist
,
you
will
never
be
well
setled
while
you
follow
these
Preachers
:
They
have
not
the
Spirit
,
but
speak
only
by
the
book
:
Come
to
us
and
be
baptized
,
and
you
will
have
peace
.
And
thus
saith
the
Quaker
,
the
Familist
,
and
other
Sects
.
I
have
known
some
that
have
lived
long
in
doubts
and
fears
of
damnation
,
who
have
turned
Anabaptists
,
and
suddenly
had
comfort
:
And
yet
in
a
short
time
they
forsook
that
Sect
and
turned
to
another
.
I
have
known
those
also
that
have
lived
many
years
in
timerous
complaints
,
and
fears
of
Hell
;
and
they
have
turned
to
the
Antinomians
,
and
suddenly
been
comforted
:
And
others
have
turned
Arminians
,
which
is
clean
contrary
,
and
been
comforted
:
And
others
have
but
heard
of
the
Doctrine
of
perfection
in
this
life
,
and
suddenly
been
past
their
fears
,
as
if
hearing
of
perfection
had
made
them
perfect
:
And
from
thence
they
have
turned
Familists
,
and
at
last
shew'd
their
perfection
by
fornication
and
licentiousness
and
meer
Apostasie
;
who
yet
liv'd
very
conscionably
and
blamelesly
,
as
long
as
they
lived
in
their
fears
and
troubles
.
The
reason
of
all
this
is
plain
to
any
judicious
Observer
.
1.
The
persons
are
ignorant
and
never
had
the
right
knowledge
and
skilful
improvement
,
of
the
sound
doctrine
which
at
first
they
seemed
to
embrace
.
And
2.
the
power
of
conceit
and
fancy
brought
them
comfort
or
quietness
in
their
change
.
For
they
thought
before
,
that
if
they
had
not
somewhat
extraordinary
they
could
have
no
assurance
of
salvation
:
And
while
they
held
that
sound
Doctrine
which
all
about
them
held
as
well
as
they
,
and
found
no
extraordinary
power
of
it
on
their
hearts
,
they
perceived
no
difference
between
themselves
and
others
:
But
when
they
had
entertained
new
opinions
,
and
entered
into
a
new
Sect
,
which
confidently
told
them
,
that
they
only
were
in
the
right
,
they
had
then
something
extraordinary
to
trust
their
souls
on
.
And
the
novelty
of
the
matter
,
and
greatness
of
the
change
with
the
conceited
excellency
of
the
opinions
and
party
,
did
make
them
think
that
they
were
now
grown
very
acceptable
to
God
.
To
this
may
be
added
,
that
as
a
life
of
holiness
hath
far
more
opposition
from
the
Devil
,
the
world
and
the
flesh
,
than
the
changing
of
an
opinion
or
joyning
with
a
party
hath
;
so
it
must
be
harder
to
get
and
keep
that
comfort
which
is
got
and
kept
by
faith
and
holiness
,
than
that
which
is
got
by
such
an
easie
change
.
We
see
among
us
what
abundance
of
persons
can
live
like
beasts
in
most
odious
whoredomes
,
drunkenness
and
rage
;
or
like
devils
in
bloody
cruelty
against
the
good
,
and
yet
be
comforted
,
because
they
are
of
the
Church
of
Rome
,
which
they
think
is
the
true
Church
.
As
if
God
saved
men
for
being
of
such
a
side
or
party
!
And
why
may
not
Separatists
,
Anabaptists
and
others
easily
take
such
kind
of
comfort
?
O
therefore
labour
for
well-grounded
faith
and
solid
knowledge
;
that
you
may
attain
the
true
Evangelical
comforts
,
and
your
ignorance
may
not
prepare
you
for
deceit
?
and
you
may
not
be
like
children
toss'd
to
and
fro
and
carried
up
and
down
with
every
wind
of
doctrine
by
deceived
and
deceitful
men
.
Nor
may
not
have
need
to
go
to
the
devil
to
be
your
comforter
,
nor
to
steal
a
little
unlawful
peace
from
parties
and
opinions
,
as
if
there
were
not
enough
to
be
had
in
Christ
and
holiness
and
eternal
life
.
DIRECT
.
XXX
.
Keep
in
the
rank
of
a
humble
Disciple
or
learner
in
the
Church
of
Christ
,
till
you
are
fit
and
called
to
be
your self
a
Teacher
.
CHrist
owneth
no
Disciples
which
are
not
in
one
of
these
two
ranks
;
either
Teachers
by
office
upon
a
lawful
call
,
or
Learners
who
submit
to
be
taught
by
others
.
When
his
Ministers
have
made
men
his
Disciples
,
they
must
afterward
Teach
them
to
observe
all
things
whatsoever
he
hath
commanded
them
.
Matth.
28.
19
,
20.
And
a
Learner
must
hear
and
read
and
discourse
in
a
learning
way
,
by
humble
asking
the
resolution
of
his
doubts
,
acknowledging
the
weakness
of
his
own
understanding
,
and
the
superiority
of
his
Teachers
.
This
is
the
common
ruine
of
raw
professours
,
that
they
presently
grow
proud
of
a
poor
ignorant
head
,
as
if
it
were
full
of
knowledge
and
spirituality
:
and
while
they
continue
Hearers
,
they
continue
not
Disciples
or
Learners
,
but
come
with
a
proud
and
carping
humour
,
to
quarrel
with
their
Teachers
as
poor
ignorant
men
,
in
comparison
of
them
;
And
therefore
choose
them
a
heap
of
Teachers
according
to
their
own
opinions
:
And
all
this
while
they
have
such
list
to
be
some
body
and
to
vent
their
seeming
wisdome
,
that
they
can
hardly
stay
from
being
Teachers
themselves
,
till
they
have
any
thing
like
a
lawful
call
.
Whereas
if
they
would
have
kept
in
the
rank
of
humble
Learners
till
they
had
grown
wiser
,
they
might
have
preserved
the
Churches
peace
and
their
own
.
DIRECT
.
XXXI
.
Grow
up
in
the
great
substantial
practical
truths
and
duties
,
and
grow
downwards
in
the
roots
of
a
clearer
belief
of
the
word
of
God
and
the
life
to
come
;
And
neither
begin
too
soon
with
doubtful
opinions
,
nor
ever
lay
too
much
upon
them
.
HE
that
taketh
this
course
will
have
all
these
advantages
.
First
,
He
will
be
himself
a
solid
Christian
,
and
will
make
sure
of
the
man
,
which
is
his
own
salvation
.
Secondly
,
He
will
have
so
fast
hold
of
the
necessary
points
,
that
no
controversies
or
opinions
,
will
shake
his
faith
or
destroy
his
love
to
God
or
man
.
Thirdly
,
He
will
honour
God
by
upright
practise
,
and
shew
forth
the
power
and
excellency
of
religion
in
the
true
success
upon
the
heart
and
life
:
His
Religion
which
begins
in
solid
faith
,
will
grow
up
into
sincere
Love
and
good
works
.
Fourthly
,
He
will
be
without
partiality
,
a
Lover
of
all
the
servants
of
Christ
,
and
therefore
escape
temptations
to
faction
and
division
,
because
his
Religion
consisteth
in
those
common
truths
and
duties
,
which
all
profess
.
Fifthly
,
he
will
not
only
safely
receive
all
further
truths
from
these
principles
,
but
all
his
knowledge
and
disputes
will
be
sanctified
,
as
being
all
subservient
to
faith
and
love
and
holiness
.
Whereas
he
that
taketh
the
contrary
course
,
and
presently
falleth
to
the
study
of
by-opinions
,
and
layeth
too
much
upon
them
,
will
prove
too
like
a
superficial
hypocrite
,
and
a
deceiver
of
himself
,
by
thinking
that
he
is
something
when
he
is
nothing
.
Gal.
6.
5
,
6.
And
he
will
make
a
pudder
in
the
world
for
nothing
,
as
children
do
in
the
house
about
their
babies
and
their
bawbles
:
He
will
make
but
an
engine
of
his
by-opinions
,
to
destroy
true
Piety
and
Christian
Love
in
himself
first
,
and
then
in
all
that
will
believe
him
.
He
will
first
make
himself
,
and
then
many
others
,
believe
that
Religion
is
nothing
but
proud
self-conceit
and
faction
;
And
he
will
be
the
shame
of
his
profession
,
and
the
hardener
of
the
wicked
in
their
sin
and
misery
;
by
perswading
them
that
the
Religious
are
bnt
a
few
ignorant
whimsical
fanaticks
.
These
are
too
sad
experienced
truths
.
DIRECT
.
XXXII
.
Lay
not
a
greater
stress
upon
your
different
words
or
manner
of
prayer
,
than
God
hath
laid
:
And
take
heed
either
of
scorning
,
reproaching
or
slighting
,
the
words
and
manner
of
other
mens
worship
,
when
it
is
such
as
God
accepteth
from
the
sincere
.
IT
is
an
easie
thing
to
turn
the
native
heat
of
Religion
,
into
a
feaverish
out-side
zeal
about
words
,
or
circumstances
or
ceremonies
,
whether
it
be
for
them
or
against
them
.
O
what
a
wonder
is
it
,
that
by
so
palpable
a
trick
as
th●s
,
the
Devil
should
deceive
so
many
,
and
make
such
a
stir
and
disturbance
in
the
Church
.
I
know
that
one
party
will
cry
up
Order
,
&
the
other
will
cry
up
Spirituality
,
and
both
will
say
that
God
maketh
not
light
of
the
smallest
matters
in
religion
,
nor
no
more
must
we
:
And
in
this
general
position
there
is
some
truth
.
But
if
nothing
could
be
said
for
both
their
errours
,
they
would
then
be
no
deceits
,
nor
be
capable
of
doing
any
mischief
.
Some
things
that
you
contend
about
,
God
hath
left
wholly
undetermined
and
indifferent
;
And
some
things
in
which
your
brother
erreth
,
his
errour
is
so
small
a
fault
,
as
not
at
all
to
hinder
his
acceptance
with
God
,
nor
with
any
man
that
judgeth
as
God
doth
.
Had
you
ever
understood
,
Rom.
14
&
15.
you
would
have
understood
all
this
.
It
would
make
a
knowing
Christian
weep
between
indignation
and
compassion
,
to
see
in
these
times
,
what
censures
and
worse
are
used
on
both
sides
,
about
the
wording
of
our
prayers
to
God!
How
vile
and
unsufferable
some
account
them
,
that
will
pray
in
any
words
which
are
not
written
down
for
them
?
And
how
unlawful
others
account
it
to
pray
in
their
imposed
forms
:
some
because
they
are
forms
,
and
some
because
they
are
such
forms
;
and
some
because
that
Papists
have
used
them
,
and
some
because
they
are
imposed
!
when
God
hath
given
them
no
command
,
but
to
pray
in
faith
and
fervency
,
according
to
the
state
of
themselves
,
and
others
,
and
in
such
order
as
is
agreeable
to
the
matter
,
and
in
such
method
as
he
hath
given
them
a
Rule
and
Pattern
of
.
But
of
all
quarrels
about
forms
and
words
,
he
hath
never
made
any
of
their
particular
determinations
,
no
more
than
whether
I
shall
preach
by
the
help
of
Notes
,
or
study
the
words
,
or
speak
those
which
another
studied
for
me
.
It
is
a
wonder
how
they
that
believe
the
Scriptures
,
came
first
to
make
themselves
believe
,
that
God
maketh
such
a
matter
as
they
do
,
of
their
several
words
and
forms
of
prayer
:
That
he
loveth
only
extemporary
prayer
as
some
think
,
and
hateth
all
prescribed
forms
:
Or
that
he
loveth
only
prescribed
Forms
as
others
think
,
and
hateth
all
extemporary
prayers
by
habit
?
Certainly
in
Christs
time
both
Liturgies
by
forms
,
and
also
prayers
by
habit
were
used
?
And
yet
Christ
never
interposed
in
the
Controversie
,
so
as
to
condemn
the
one
or
the
other
.
He
condemneth
the
Pharisees
for
making
long
prayers
to
cover
their
devouring
widdows
houses
,
and
for
their
praying
to
be
seen
of
men
:
But
whether
their
prayers
were
a
Liturgy
and
set
forme
,
or
whether
they
were
extemporary
,
he
taketh
no
notice
,
as
telling
us
that
he
condemned
neither
!
(
And
it
s
like
the
Pharisees
long
Liturgy
,
was
in
many
things
worse
than
ours
,
though
the
Psalms
were
a
great
part
of
it
:
And
yet
Christ
and
his
Apostles
oft
joyned
with
them
,
and
never
condemned
them
.
)
Nay
as
far
as
I
can
find
,
the
Pharisees
and
other
Jews
were
not
in
this
so
blind
and
quarrelsome
as
we
;
nor
never
made
a
controversie
of
it
,
nor
ever
presumed
to
condemn
either
Liturgies
or
Prayers
by
habit
.
I
shall
now
pass
by
their
errour
who
are
utterly
against
publike
prayers
from
a
habit
,
as
having
spoken
of
it
at
large
elsewhere
when
I
had
opportunity
.
I
shall
now
only
answer
the
contrary
extreme
.
Obj.
Where
hath
God
given
any
men
power
to
prescribe
and
impose
forms
for
others
?
or
commanded
others
to
obey
them
?
Answ.
First
,
where
ever
he
hath
given
any
power
to
teach
their
inferiours
to
pray
,
who
cannot
do
it
in
a
better
way
.
He
hath
given
Parents
this
power
where
he
hath
bid
them
,
Bring
up
their
Children
in
the
nurture
,
and
admonition
of
the
Lord
:
Is
it
not
by
the
Law
of
nature
,
the
Parents
duty
to
teach
their
children
to
pray
?
And
is
not
the
learning
of
the
words
first
,
profitable
to
their
learning
of
the
sense
?
May
they
not
teach
their
Children
the
Lords
Prayer
or
a
Psalm
,
though
it
be
a
Form
?
And
why
not
then
other
words
which
are
agreeable
to
their
State
?
And
he
that
taught
his
own
Disciples
a
Form
and
Rule
of
Prayer
,
and
telleth
us
that
so
Iohn
taught
his
Disciples
,
and
saith
to
his
Apostles
,
As
my
Father
sent
me
,
so
send
I
you
;
by
making
them
Teachers
to
his
Church
,
did
allow
them
to
teach
either
by
forms
or
without
,
as
the
cause
required
.
All
the
Scripture
is
now
to
Preachers
,
a
form
of
Teaching
:
And
when
we
read
a
Chapter
,
we
read
a
prescribed
form
of
Doctrine
:
And
it
ha●h
many
forms
of
prayer
and
praise
,
and
forms
of
Baptizing
&
administring
the
Lords
Supper
.
If
you
say
,
that
the
Apostles
had
an
infallible
spirit
,
I
answer
,
True
:
And
that
proveth
that
that
their
Doctrine
was
more
infallible
than
other
mens
:
but
not
that
they
only
and
not
other
men
may
teach
by
the
way
of
forms
.
All
the
Books
of
Sermons
now
written
are
so
many
prescribed
words
or
forms
of
teaching
:
And
if
we
may
use
forms
of
Teaching
as
well
as
the
Apostles
,
why
not
also
forms
of
praying
.
If
you
say
that
the
Apostles
prescribed
the
Church
no
Liturgy
,
I
answer
,
That
only
proveth
that
no
one
is
universally
necessary
,
nor
to
be
universally
imposed
?
but
not
that
therefore
no
use
of
forms
of
prayer
are
lawful
;
May
we
not
now
use
the
Lords
Prayer
,
or
pray
in
some
other
Scripture
form
?
Obj.
But
the
Apostles
compelled
none
to
use
them
.
Answ.
Christ
and
his
Apostles
assumed
not
the
civil
Sword
,
and
therefore
so
compelled
men
to
nothing
:
But
yet
their
authority
bound
the
conscience
;
when
Christ
said
,
when
ye
pray
,
say
,
Our
Father
,
&c.
he
bound
them
in
duty
to
do
as
he
bid
them
,
though
he
forced
them
not
.
But
Secondly
,
tell
me
if
you
can
where
God
forbiddeth
you
to
use
good
and
lawful
words
in
prayer
,
meerly
because
the
Magistrate
or
Pastor
bids
you
use
them
.
Is
this
the
meaning
of
all
the
Precepts
of
honouring
and
obeying
your
Superiors
[
Do
nothing
which
they
bid
you
do
,
though
otherwise
lawful
.
]
O
strange
exposition
of
the
Fifth
Commandment
?
If
you
command
your
Child
to
learn
a
Catechism
or
Form
of
Prayer
before
his
meat
,
or
for
other
times
,
will
you
teach
him
to
say
Father
or
Mother
,
it
had
been
lawful
for
me
to
use
this
Form
,
if
neither
you
nor
any
body
had
bid
me
;
But
because
you
bid
me
,
now
it
is
unlawful
.
O
whither
will
not
partiality
lead
men
!
Obj.
But
though
it
be
lawful
to
impose
forms
on
children
,
yet
not
upon
aged
Christians
.
Answ.
Aged
persons
have
too
many
of
them
as
much
need
of
such
forms
as
children
.
Age
maketh
not
the
difference
:
We
are
fain
to
teach
many
aged
persons
forms
of
Catechism
as
well
as
children
;
Why
not
therefore
forms
of
prayer
?
Obj.
But
it
is
not
lawful
to
impose
forms
publikely
on
whole
Congregations
of
Believers
.
Answ.
All
sects
in
the
world
do
it
.
I
never
heard
any
Separatist
or
Anabaptist
or
any
other
publike
Minister
,
but
he
imposed
a
form
of
prayer
upon
all
the
Congregation
.
He
is
void
of
common
sense
that
thinketh
that
his
extemporary
prayer
is
not
as
truly
a
form
to
all
the
people
,
as
if
it
had
been
written
in
a
book
.
The
order
and
words
are
not
of
your
own
invention
,
but
invented
by
another
to
your
hand
;
and
imposed
upon
you
to
use
:
For
I
hope
you
come
together
to
pray
,
and
not
to
hear
a
prayer
only
.
But
the
difference
is
,
First
,
that
one
imposeth
every
day
a
new
form
on
you
,
and
the
other
imposeth
every
day
the
same
:
Secondly
,
And
that
one
telleth
you
not
what
words
you
shall
pray
in
,
before
you
hear
them
;
and
the
other
writeth
them
down
for
you
to
know
before
hand
.
For
my
part
I
wonder
why
written
or
unwritten
,
long-premeditated
or
suddenly
expressed
prayers
should
be
taken
for
unlawful
.
But
however
do
not
think
the
difference
to
lie
where
it
doth
not
:
For
doubtless
to
the
people
,
they
are
both
formes
,
and
both
imposed
,
though
not
imposed
by
the
same
persons
and
authority
.
Obj.
But
at
least
you
have
no
proof
for
imposing
forms
●n
the
Ministers
themselves
.
Ans.
First
,
I
know
no
man
that
questioneth
but
some
form
of
prayer
and
praise
were
imposed
by
God
himself
,
on
the
Iewish
Ministers
;
And
one
was
taught
by
Christ
to
his
Apostles
:
And
a
form
of
Profession
of
faith
,
and
of
Baptism
and
the
Lords
supper
is
imposed
on
all
the
Ministers
of
the
Church
.
And
Ioel
2.
17.
a
form
of
prayer
is
taught
the
Priests
:
Secondly
,
But
we
are
not
now
pleading
for
the
needless
imposing
of
any
forms
,
nor
the
causless
restraint
of
extemporarary
prayers
.
I
have
fully
born
my
testimony
against
that
in
due
season
:
But
many
things
are
lawfully
and
necessarily
obeyed
,
which
are
not
lawfully
commanded
,
as
I
shall
shew
you
more
anon
.
I
could
heartily
wish
that
we
could
say
that
all
Ministers
(
of
any
party
)
were
such
as
were
wholly
above
the
need
of
forms
.
Or
at
least
such
whose
own
composures
were
better
for
for
the
Church
,
than
any
that
could
be
offered
them
by
others
(
If
it
were
not
a
contradiction
)
But
all
that
I
now
expect
from
the
Objectors
is
,
that
they
tell
me
or
themselves
,
what
proof
they
have
that
it
is
a
sin
for
a
Minister
only
to
use
an
imposed
form
,
when
all
the
Congregation
else
may
use
it
?
Answer
this
well
before
you
go
.
And
I
pray
let
all
the
people
note
here
,
that
it
is
not
,
nor
cannot
be
denied
,
but
that
a
form
(
even
a
new
one
every
day
)
may
be
lawfully
be
imposed
upon
all
them
;
and
that
the
question
is
only
of
the
Ministers
use
of
imposed
forms
.
Obj.
But
our
Ministers
do
not
impose
their
prayers
by
forc●
.
Answ.
Do
you
think
that
there
is
no
imposition
but
by
force
?
Your
Pastor
is
your
guide
in
the
worship
of
God
;
and
God
hath
imposed
it
on
you
to
to
follow
him
,
and
joyn
with
him
in
lawful
prayer
.
And
what
the
words
shall
be
,
and
what
the
matter
and
order
chosen
for
that
time
time
the
Speaker
chooseth
for
you
!
And
so
he
,
bindeth
you
by
his
Ministerial
authority
(
which
is
a
true
and
lawful
imposing
)
though
he
compel
you
not
by
the
sword
or
force
.
Obj.
But
Christ
hath
given
gifts
to
all
his
Ministers
and
commanded
them
to
use
them
.
And
they
use
them
not
when
they
use
imposed
formes
:
Therefore
we
must
not
obey
men
against
Christ
.
Answ.
No
doubt
but
all
that
are
lawful
Ministers
,
have
such
gifts
as
are
necessary
to
the
essential
works
of
their
office
.
But
the
degrees
of
their
gifts
have
very
great
variety
,
as
Paul
fully
sheweth
in
1
Cor.
12.
and
oft
elsewhere
.
And
the
necessary
gift
for
hearty
acceptable
prayer
,
is
true
Desire
excited
by
the
spirit
of
supplication
,
which
sometime
venteth
it self
but
by
sighes
and
groans
,
Rom.
8.
16
,
26.
But
the
Ministerial
gift
of
prayer
is
Knowledge
and
Utterance
;
by
which
a
Minister
may
be
able
to
express
the
desires
and
wants
of
the
people
unto
God
:
which
includeth
memory
in
some
degree
.
Even
as
Knowledge
and
Utterance
are
his
Gift
of
preaching
.
And
some
have
more
Knowledge
and
worser
Vtterance
;
And
some
have
better
Vtterance
and
less
Knowledge
;
And
some
through
want
of
memory
are
defective
in
both
.
The
lowest
rank
of
lawful
Ministers
,
may
be
so
defective
in
their
own
gifts
,
both
of
Knowledge
,
Memory
and
Utterance
,
as
to
have
need
of
the
help
of
the
gifts
of
others
,
who
much
excel
them
.
As
a
Minister
who
hath
tollerable
Gifts
for
prea●hing
,
may
yet
need
the
writings
of
other
men
before
hand
;
and
may
bring
both
their
Matter
and
Method
into
the
Pulpit
,
yea
and
oft
times
their
words
;
so
that
though
he
have
Gifts
,
yet
being
weak
,
he
may
use
the
gif●s
of
others
.
I
have
been
counselled
since
I
was
silenced
,
to
compose
Sermons
my self
,
and
give
them
in
writing
to
some
weak
Minister
,
that
hath
an
excellent
Voice
and
utterance
,
and
to
let
him
preach
them
.
And
really
if
I
had
not
known
that
such
have
good
books
enough
at
hand
for
such
a
use
,
I
think
I
should
have
done
it
:
And
who
can
prove
that
this
had
been
his
sin
?
And
yet
this
was
a
using
of
another
mans
gifts
instead
of
his
own
.
And
I
have
heard
men
that
are
much
against
Parish
Churches
and
Liturgies
wish
that
some
unlearned
men
of
good
utterance
,
might
read
some
excellent
Sermon●books
to
the
people
,
in
ignorant
places
that
can
get
no
better
:
And
who
can
prove
the
reading
of
a
Homily
unlawful
.
Moreover
,
Christ
hath
given
to
all
his
members
such
gifts
as
are
suitable
to
their
places
,
as
well
as
to
Ministers
such
gifts
as
are
suitable
to
theirs
,
And
the
place
of
a
Master
of
a
family
requireth
the
gift
of
Catechising
and
instructing
the
family
?
And
they
are
as
truly
obliged
to
use
their
gifts
,
as
Ministers
are
theirs
.
And
yet
who
doubteth
but
it
is
lawful
for
Parents
to
teach
and
catechize
their
children
,
by
such
books
and
forms
of
Catechisms
as
are
composed
by
the
gifts
of
abler
men
?
Moreover
Prayer
is
the
duty
of
every
one
,
and
specially
of
the
heads
of
families
:
And
therefore
every
true
Christian
hath
gifts
procured
by
Christ
,
for
so
much
as
is
his
duty
.
And
he
is
bound
to
use
his
gifts
.
And
yet
those
gifts
are
so
low
in
many
,
that
I
fear
not
to
call
that
man
effectively
an
enemy
to
families
,
souls
and
prayer
,
who
forbiddeth
all
such
,
to
use
such
forms
of
prayer
as
are
composed
by
the
gifts
of
others
.
The
famousest
Divines
in
the
Church
of
God
,
even
Luther
,
Zwinglius
,
Melancthon
,
Calvin
,
Perkins
,
Sibbs
,
and
abundance
of
Nonconformists
of
greatest
name
in
England
,
did
ordinarily
use
a
form
of
prayer
of
their
own
,
before
their
Sermons
in
the
Pulpit
,
and
some
of
them
in
their
families
too
.
Now
these
men
did
it
not
through
idleness
or
through
temporizing
,
but
because
some
of
them
found
it
best
for
the
people
,
to
have
oft
the
same
words
:
and
some
of
them
found
such
a
weakness
of
memory
,
that
they
judged
it
the
best
improvement
of
their
own
gifts
.
Now
besides
the
first
composure
of
these
prayers
,
(
which
perhaps
was
done
20
years
before
)
none
of
these
men
did
use
their
own
gifts
,
any
mo●e
than
if
they
had
used
a
form
composed
by
another
.
For
the
memory
&
utterance
is
the
same
of
both
.
These
all
were
famous
worthy
men
,
whom
no
wise
man
judgeth
to
be
insufficient
for
the
Ministry
for
want
of
gifts
.
But
if
such
as
these
may
so
many
years
forbear
the
exercise
of
their
gift
of
extemporary
prayer
,
much
more
may
far
weaker
Ministers
do
it
.
Abundance
of
young
Ministers
are
trained
up
under
aged
experienced
Divines
,
what
if
one
of
these
should
sometimes
make
use
of
the
same
words
of
prayer
,
which
the
aged
Minister
used
the
day
before
,
as
finding
them
fitter
than
any
that
he
could
devise
himself
.
Must
he
forbear
to
do
better
,
because
he
cannot
do
so
well
,
by
the
use
of
his
own
gifts
alone
?
And
in
some
Ordinances
as
Baptism
and
the
Lords
supper
,
&c.
the
same
things
must
be
daily
prayed
for
:
And
he
that
thinketh
he
must
not
frequently
speak
the
same
things
,
will
quite
corrupt
the
Ordinance
of
Christ
.
And
he
that
will
im●gine
that
he
must
have
always
new
words
,
will
at
last
have
new
things
,
or
worse
than
nothing
.
If
then
it
be
meet
to
use
often
the
same
words
,
why
may
not
a
weak
Minister
use
the
better
words
of
others
,
when
he
hath
none
meerly
of
his
own
that
are
so
fit
?
Nay
is
it
not
the
Duty
of
such
to
do
it
?
Every
man
is
bound
to
do
Gods
service
in
the
best
manner
that
he
can
:
(
Cursed
be
the
deceiver
that
hath
a
better
in
his
flock
,
and
bringeth
that
which
is
corrupt
)
But
to
utter
prayers
and
praise
to
God
,
in
a
full
,
methodicall
and
congruous
manner
,
and
in
words
suitable
to
the
Majesty
of
the
worship
of
God
,
is
better
(
to
the
people
and
to
the
honour
of
Religion
)
then
to
do
it
in
a
more
confused
,
disorder●y
,
broken
manner
,
with
barrenness
and
incongruity
of
speech
.
But
this
l●st
is
the
best
that
many
honest
Ministers
can
do
by
their
own
gi●ts
,
when
they
may
do
it
in
the
former
better
manner
,
by
making
use
of
the
words
and
gifts
of
other●
.
Therefore
it
is
a
duty
for
such
men
so
far
to
use
others
gif●s
of
inventing
words
,
before
their
own
.
And
among
us
there
is
no
man
forbidden
in
the
Pulptt
to
use
his
own
gifts
to
the
utmost
,
and
pray
without
any
set
form
of
his
own
or
other
mens
.
And
I
would
at
last
desire
any
of
the
Objectors
but
to
name
that
text
of
Scripture
which
directly
or
indirectly
commandeth
every
Minister
,
to
use
his
gift
of
inventing
words
and
method
,
or
his
gift
of
extemporary
prayer
,
every
time
that
he
prayeth
to
God
:
Or
which
forbiddeth
to
use
the
gifts
of
others
,
though
better
than
his
own
.
Obj.
But
what
if
the
forms
imposed
be
worse
than
the
exercise
of
our
own
gifts
?
Answ.
First
,
That
may
be
below
one
mans
own
invention
,
which
is
above-anothers
.
Secondly
,
And
that
may
be
more
defective
than
your
own
invention
could
reach
to
,
which
yet
may
be
more
desirable
for
other
advantages
.
As
if
all
the
Churches
for
some
good
ends
,
should
agree
to
to
use
one
mode
or
method
or
form
,
(
as
now
we
do
in
singing
Psalms
)
the
benefit
of
that
concord
might
do
more
to
the
Churches
service
than
my
singular
better
form
or
words
could
do
.
And
if
the
lawful
Rulers
commanded
me
that
which
perhaps
I
could
somewhat
exceed
my self
,
I
should
do
much
in
obedience
to
their
command
:
Or
if
the
people
had
a
greater
averseness
or
unfitness
for
my
more
congruous
words
than
for
others
more
fective
,
I
should
take
that
for
the
best
food
or
physick
,
which
is
most
agreeable
to
the
stomack
and
disease
.
But
especially
if
I
am
restrained
from
the
publick
preaching
of
the
Gospel
,
or
exercise
of
any
of
my
Ministry
,
unless
I
will
use
a
more
disordered
or
defective
form
,
I
shall
take
it
for
my
duty
then
to
use
it
.
Because
it
is
more
to
the
Churches
edification
.
In
a
word
,
God
hath
bound
all
his
Ministers
to
use
all
their
gifts
to
the
Churches
greatest
edification
:
But
to
use
a
more
defective
form
,
with
liberty
to
use
my
best
gifts
also
,
and
to
exercise
my
Ministry
publickly
to
all
,
is
more
to
the
Churches
edification
,
than
to
use
my
own
gifts
only
a
few
days
in
a
corner
,
and
then
to
lie
in
prison
and
use
them
no
more
.
Though
no
man
must
of
choise
prefer
the
less
congruous
before
the
more
congruous
,
when
he
is
free
;
(
which
I
confess
is
a
sin
)
yet
it
is
a
duty
to
prefer
a
less
congruous
order
before
none
,
or
before
a
better
for
a
day
,
with
a
restraint
of
that
and
all
our
Ministery
hereafter
.
For
my
part
I
have
often
truly
professed
,
that
I
look
at
many
Liturgies
which
I
have
read
as
I
do
at
the
prayers
of
some
honest
men
,
who
use
little
method
,
nor
very
meet
words
and
often
toss
Gods
name
through
weakness
;
who
put
that
last
which
should
be
first
,
&
that
first
which
should
be
last
,
but
yet
the
matter
is
honest
&
good
.
I
would
not
prefer
such
a
man
in
a
Congregation
,
before
an
abler
man
,
who
will
speak
more
composedly
&
agreeable
to
the
matter
:
But
yet
I
would
not
be
so
peevish
,
as
utterly
to
refuse
to
joyn
with
such
a
one
.
But
as
God
doth
not
reject
his
prayers
notwithstanding
all
his
weakness
,
no
more
would
I.
And
I
had
rather
have
such
prayers
,
than
none
at
all
.
O
that
men
would
discern
what
is
the
true
worth
of
prayer
?
and
how
little
God
is
taken
with
the
Oratory
of
them
,
in
comparison
of
the
faith
and
love
and
desire
which
is
the
soul
of
prayer
.
And
O
that
men
would
lay
no
greater
stress
on
their
peculiar
modes
and
words
than
God
doth
;
and
condemn
no
mens
prayers
further
than
they
are
condemned
by
God
;
nor
separate
from
any
further
then
God
rejecteth
them
or
commandeth
our
separation
.
I
cannot
forbear
telling
you
the
aggravation
of
this
kind
of
sin
.
It
seemeth
to
me
akind
of
blasphemy
against
God
.
As
if
you
would
make
the
world
believe
that
God
is
so
much
for
your
mod●
and
words
,
that
he
overlooketh
all
the
desires
of
the
Spirit
;
and
all
his
promises
,
and
all
mens
interest
in
Christ
,
and
forgetteth
all
his
love
to
his
people
:
so
that
Christ
shal
not
intercede
for
them
,
or
shal
not
prevail
,
unless
they
pray
to
God
in
the
words
and
mode
which
you
have
fancied
to
be
best
,
whether
with
a
Book
or
without
,
in
these
words
or
in
those
.
Me
thinks
you
are
renewing
the
old
controversie
,
whether
in
this
Mount
or
at
Ierusalem
men
ought
to
worship
?
and
knew
not
that
the
time
is
come
that
God
will
neither
accept
men
for
worshipping
at
this
Mount
or
at
Ierusalem
,
here
or
there
,
with
a
book
or
without
book
;
but
the
true
worshippers
whom
he
chooseth
,
do
worship
him
as
a
Spirit
,
in
Spirit
and
in
truth
,
as
well
with
Forms
as
without
them
.
And
yet
some
are
more
wicked
than
barely
to
condemn
their
brethrens
prayers
,
because
they
be
not
cloathed
just
as
their
own
.
They
will
also
break
jests
and
scorns
at
them
,
and
take
this
for
the
ingenuity
of
their
piety
.
Like
men
of
several
Countreys
who
th●nk
the
fashions
of
all
Countryes
save
their
own
,
to
be
ridiculous
,
and
laugh
at
strangers
as
if
they
were
cloathed
in
fools
Coats
.
So
many
do
by
the
cloathing
of
other
mens
devotions
.
Some
scorn
at
extemporary
prayers
,
and
some
scorn
at
Forms
and
Liturgies
:
And
the
Litany
they
call
conjuring
,
and
the
Responses
they
take
for
a
formal
jocular
playing
with
holy
things
;
when
in
all
these
,
the
humble
heavenly
Christian
,
is
lifting
up
his
soul
to
God
.
By
this
petulant
carnal
kind
of
zeal
,
I
remember
our
divisions
were
here
raised
at
the
first
:
To
derid●
the
Common
prayer
,
and
deride
them
that
used
it
,
was
too
common
with
some
kind
of
religious
people
:
And
they
excused
it
by
Elias
his
example
,
As
if
Idolaters
,
and
the
true
worshippers
of
God
,
that
differ
from
us
in
a
Form
,
or
Ceremony
were
all
one
.
I
remember
how
some
of
the
contrary
mind
were
inflamed
to
indignation
by
such
scorns
,
when
they
were
going
into
the
Churches
in
London
,
and
heard
some
Separatists
that
lookt
in
at
the
Church
door
,
say
,
[
The
Devil
choke
thee
,
art
thou
not
out
of
thy
pottage
yet
?
]
because
the
Common
Prayer
was
not
ended
.
So
little
did
men
know
what
spirit
they
were
of
.
But
wise
and
holy
Mr.
Hildersham
,
Mr.
Iohn
●all
,
Mr.
Bradshaw
,
Mr.
Iohn
Paget
,
and
other
learned
Non-conformists
of
old
,
did
foresee
and
greatly
fear
this
Spirit
.
It
is
a
dangerous
thing
to
scorn
and
jest
at
any
thing
that
is
done
about
Gods
worship
,
though
it
should
be
it self
unwarrantable
;
while
you
scorn
at
one
anothers
worship
of
God
,
you
raise
a
bold
unreverence
and
contempt
of
holy
things
in
the
he●rer●
,
and
perhaps
before
you
are
aware
in
your selves
too
.
And
you
will
teach
the
Atheist
to
scorn
you
all
;
unless
〈…〉
,
where
the
very
object
is
to
be
derided
,
as
being
no
God
,
you
should
be
very
suspicious
of
this
way
.
I
am
afraid
of
making
a
mock
of
the
grossest
erroneous
worship
of
the
true
God
.
It
is
fitter
to
confute
it
in
a
way
that
more
expresseth
our
reverence
to
the
Object
,
God
himself
,
&
our
respect
to
that
pious
affection
which
may
be
engag'd
in
it
.
I
have
seldom
seen
the
best
tempered
people
inclined
to
this
way
of
jesting
at
other
mens
manner
of
worship
?
nor
have
I
observed
much
good
come
by
it
:
But
I
have
oft
seen
that
it
is
the
way
by
which
young
pr●ud
self-conceited
persons
do
kindle
a
carnal
dividing
zeal
,
and
a
contempt
of
their
brethren
,
and
quench
all
holy
sober
zeal
and
love
together
.
DIRECT
.
XXXIII
.
When
you
are
sure
that
other
mens
way
of
worship
is
sinful
,
yet
make
it
not
any
other
or
greater
sin
,
than
indeed
it
is
:
and
speak
not
evil
of
that
much
in
it
,
which
is
Good
;
And
accuse
not
God
to
be
a
hater
or
rejecter
of
all
mens
service
which
is
mixed
with
infirmities
.
AS
St.
Iames
saith
,
3.
2.
In
many
things
we
●ffend
all
;
but
he
that
●ffendeth
not
with
his
tongue
is
the
perfect
man
.
So
we
may
here
say
in
the
same
sense
,
In
many
particulars
of
our
prayers
and
other
worship
we
all
offend
God
:
But
he
that
bridleth
not
his
tongue
from
the
reproaching
of
his
brothers
different
way
of
worship
,
may
prove
the
greatest
Offendor
of
all
.
It
would
move
a
charitable
understanding
hearer
to
grief
and
pity
,
to
read
and
hear
one
party
call
all
prayer
by
habit
,
no
better
than
crudities
,
whinings
,
bold
talking
to
God
and
nonsence
;
and
whatsoever
bitter
scorn
can
speak
:
And
to
read
and
hear
many
on
the
other
extreme
,
to
call
the
Liturgy
,
no
less
than
Idolatry
!
I
desire
the
Reader
to
peruse
a
judicious
Treatise
of
Mr.
Tombes
in
answer
to
one
of
this
language
:
As
much
as
he
and
I
have
written
against
each
others
opinion
about
Infant
Baptisme
,
our
concenting
admonition
to
you
should
so
much
the
rather
be
accepted
in
this
.
And
what
pitiful
arguments
have
they
to
prove
this
charge
of
Idolatry
?
False
worship
of
the
true
God
is
idolatry
as
well
as
worshipping
a
false
God
:
But
such
is
the
Liturgy
:
Ergo
—
This
is
all
that
these
rash
preachers
must
trouble
the
Church
,
and
seduce
men
into
a
hating
factious
zeal
with
.
But
what
mean
these
men
by
false
worship
?
Do
they
mean
worship
contrary
to
Gods
word
?
That
is
,
which
is
sinful
?
And
do
they
mean
All
such
sinful
worship
or
some
only
?
If
they
mean
all
such
sinful
worship
,
than
these
words
of
theirs
are
Idolatry
;
For
they
are
part
of
their
preaching
,
which
is
part
of
Gods
worship
,
in
their
own
sense
:
And
it
is
false
doctrine
,
and
tendeth
to
mens
perdition
.
And
so
they
and
all
false
Teachers
should
be
idolaters
.
By
this
they
would
turn
all
sins
in
worship
into
one
:
It
is
all
Idolatry
.
Is
not
every
confused
prayer
sinful
,
which
hath
unmeet
expressions
and
disordered
,
and
hath
wandering
thoughts
and
dull
affections
?
Is
there
any
of
these
Love-killers
that
dare
say
they
pray
without
sin
?
And
must
we
not
separate
from
them
then
as
Idolaters
?
Yea
and
every
man
from
himself
;
that
is
,
He
must
give
over
praying
because
its
all
Idolatry
?
But
perhaps
they
will
say
;
This
sin
is
but
in
the
manner
and
not
in
the
matter
.
Answ.
Very
good
;
It
seems
then
that
sin
in
the
manner
of
worship
is
not
Idolatry
.
And
how
prove
you
that
the
faults
of
the
Liturgy
are
not
as
far
from
the
Matter
of
the
worship
,
as
your
own
are
?
Will
you
find
some
words
which
you
can
call
false
in
the
matter
?
Suppose
it
were
so
?
When
an
Antinomian
,
an
Anabaptist
,
a
Separatist
,
or
any
one
that
erreth
doth
drop
some
of
his
errours
in
his
prayers
,
(
as
I
think
none
will
deny
that
they
use
to
do
)
must
we
needs
believe
that
his
prayer
is
Idolatry
therefore
,
as
being
false
worship
?
And
is
it
unlawful
to
joyn
with
such
?
Then
we
shall
have
more
separation
than
you
yet
plead
for
,
or
practise
your selves
.
No
two
men
in
the
world
must
joyn
together
if
all
sinful
worship
,
or
worship
false
sometime
in
the
very
matter
doth
necessitate
a
separation
:
At
least
where
no
one
knoweth
before
hand
what
another
will
say
with
his
tongue
,
when
I
know
that
every
man
hath
some
false
opinion
in
his
mind
.
But
where
did
these
men
learn
to
call
their
brethrens
worship
false
any
more
than
their
own
,
upon
the
account
that
God
hath
not
commanded
the
manner
of
it
;
when
he
hath
neither
commanded
us
to
use
a
form
,
nor
to
forbear
it
;
but
by
general
precepts
of
doing
all
to
edification
;
If
one
man
preach
in
one
method
and
another
in
another
;
One
by
written
Notes
to
help
his
memory
,
and
another
without
,
one
by
his
own
gifts
only
,
and
another
by
the
help
of
others
;
which
of
these
is
the
false
prophet
,
the
false
worshipper
or
Idolater
?
Hath
God
said
you
shall
use
Notes
in
preaching
?
No
more
hath
he
said
,
you
shall
preach
without
Notes
:
yet
hath
he
commanded
both
,
to
severall
persons
where
edification
variously
requireth
it●
Is
he
an
Idolater
that
useth
Meeters
,
Tunes
,
Versions
,
Translations
,
Directories
,
P●lpits
,
Cups
,
Table
Cloaths
,
Fonts
,
Basins
,
&c.
which
God
commandeth
not
.
O
Lord
pity
thy
poor
Church
,
whose
Pastors
themselves
are
so
peevish
in
their
ignorance
,
and
tempt
other
men
by
their
follies
,
to
●●stifie
all
their
severities
against
them
and
others
.
But
what
Text
of
Scripture
is
it
that
ever
told
these
men
that
all
false
worship
is
Idolatry
?
what
text
do
they
name
,
but
such
as
if
they
did
it
on
purpose
,
to
shew
their
boldness
in
adding
to
Gods
Word
?
The
second
Commandment
is
the
chief
which
they
insist
on
.
But
what
ever
Expositions
they
may
forge
,
there
is
no
such
word
nor
sense
in
the
Commandment
.
We
all
hold
that
as
the
gross
direct
Idolatry
,
is
the
worshipping
of
a
false
God
,
against
the
first
Commandment
;
so
to
make
any
such
false
representation
of
the
true
God
,
by
words
or
deeds
,
as
maketh
him
like
an
Idol
,
and
contradicteth
his
nature
,
and
so
to
worship
him
,
this
is
also
a
secondary
kind
of
Idolatry
:
Because
God
is
none
such
as
they
represent
him
,
and
therefore
it
is
not
God
indeed
,
but
an
Idol
which
they
worship
.
And
because
God
is
not
like
to
any
thing
corporeal
in
heaven
or
earth
;
therefore
he
that
maketh
an
image
of
any
thing
in
Heaven
or
earth
as
like
to
God
,
or
to
represent
him
,
he
maketh
an
idol
of
God
by
blasphemy
.
To
what
will
you
liken
me
,
that
●
should
be
like
unto
it
,
saith
the
Holy
one
?
This
is
the
idolatry
forbidden
in
the
Second
Commandment
:
It
is
not
all
false
worship
,
but
one
sort
of
false
worship
,
which
is
idolatry
:
what
else
that
Commandment
forbiddeth
,
is
neither
called
Idolatry
,
nor
can
so
be
proved
.
It
is
an
odious
sound
,
to
hear
an
ignorant
,
rash
,
self-conceited
person
,
especially
a
Preacher
,
to
cry
out
,
Idolatry
,
Idolatry
,
against
his
brethrens
prayers
to
God
,
because
they
have
something
in
them
to
be
amended
▪
while
perhaps
his
own
prayers
have
so
much
false
doctrine
in
them
,
or
false
fire
of
carnal
passions
and
uncharitableness
,
as
maketh
it
a
much
harder
question
,
whether
it
be
lawful
to
joyn
with
such
as
he
is
,
while
he
abhorreth
so
much
to
joyn
with
others
.
All
that
know
me
know
that
it
is
not
my
own
case
and
interest
,
that
I
fit
this
reprehension
to
.
It
is
twenty
times
harder
to
me
to
remember
a
Form
of
words
,
than
to
express
what
is
in
my
mind
without
them
.
But
we
must
not
fit
our
opinions
of
all
our
brethrens
prayers
,
to
our
own
temperament
.
DIRECT
.
XXXIV
.
Think
not
that
all
is
unlawful
to
be
obeyed
,
which
is
unlawfully
commanded
.
MAny
a
Ruler
sinneth
in
his
Commands
,
when
it
is
no
sin
but
a
duty
of
the
inferior
to
obey
them
.
He
that
hath
but
a
bad
end
,
or
bad
circumstances
may
sin
in
commanding
:
As
if
a
Magistrate
command
Religious
Duties
in
meer
Policy
for
his
own
Advantage
,
or
if
he
enforce
a
lawful
Command
with
unlawful
Penalties
:
And
yet
it
will
be
the
Subjects
Duty
to
obey
.
Yea
,
as
to
the
matter
it self
,
it
may
be
unlawful
for
a
Ruler
to
command
a
thing
that
will
do
no
good
,
(
because
it
is
a
vain
Command
,
and
maketh
men
spend
that
time
in
vain
:
)
and
yet
it
may
be
the
Subjects
Duty
to
do
it
.
If
the
Magistrate
choose
an
inconvenient
place
for
publike
worship
,
or
an
unfit
hour
,
or
if
the
Pastor
choose
a
less
fit
translation
,
meeter
or
tune
,
or
other
circumstances
of
worship
,
it
may
be
their
sin
to
do
so
,
and
yet
the
peoples
duty
to
obey
them
.
If
a
Father
bid
his
Child
but
carry
a
straw
from
one
place
to
another
,
it
is
his
fault
so
to
imploy
his
time
in
vain
;
but
the
Child
is
not
faulty
in
obeying
.
Indeed
if
the
thing
commanded
be
such
as
is
simply
evil
,
and
forbidden
us
by
God
,
in
all
cases
whatsoever
,
than
no
ones
commands
can
make
it
lawful
.
But
if
it
be
a
thing
that
is
only
inconvenient
,
or
unlawful
by
some
lesser
accident
,
then
the
command
of
authority
may
preponderate
as
a
more
weighty
accident
.
If
it
be
lawful
to
give
a
Thief
my
purse
,
to
save
my
life
,
which
is
not
lawful
for
him
to
demand
or
take
;
Then
sure
it
is
lawful
to
obey
a
King
,
a
Parent
,
a
Master
o●
a
Pastor
,
in
things
not
evil
in
themselves
,
though
they
unlawfully
command
them
.
I
say
not
that
we
must
do
so
in
all
things
which
are
evil
but
by
accident
:
For
some
accidents
may
make
it
so
great
an
evil
,
as
no
mans
command
can
preponderate
and
make
it
lawful
:
But
in
some
cases
it
is
so
,
though
not
in
all
.
Therefore
remember
that
you
do
not
prove
it
sinful
in
you
to
do
such
things
,
by
proving
it
a
sin
in
the
imposer
,
unless
you
have
some
better
reason
,
and
can
shew
a
Law
of
God
forbidding
you
.
DIRECT
.
XXXV
.
Think
not
that
you
are
guilty
of
all
the
Faults
of
other
mens
worship
with
whom
you
joyn
;
no
not
of
the
Ministers
or
Congregations
;
Nor
that
you
are
bound
to
separate
from
them
in
worship
;
because
of
all
the
faults
in
their
performance
.
THis
Errour
is
a
common
cause
of
separations
;
but
such
as
will
suffer
no
two
men
to
joyn
together
,
but
will
turn
all
Chur●●es
into
confusion
,
and
crumble
them
to
dust
,
if
it
be
fully
practised
.
For
there
is
no
man
alive
that
worshippeth
God
without
some
sin
,
as
I
said
before
.
Do
you
ever
pray
your selves
in
secret
or
in
your
families
without
sin
?
Must
all
separate
from
you
for
this
?
Or
may
not
you
bear
anothers
failings
as
patiently
as
your
own
?
Your
own
you
are
still
guilty
of
,
because
they
are
your
own
:
but
not
of
another
mans
which
you
cannot
help
.
If
I
believed
that
I
were
partaker
of
the
guilt
of
all
the
false
doctrine
,
or
faulty
preaching
,
or
prayer
which
was
used
in
the
Church
where
I
am
,
I
would
flye
from
all
the
Churches
in
the
world
:
But
whither
to
go
I
could
not
tell
.
Obj.
But
If
I
joyn
with
them
that
worship
God
amiss
,
do
I
not
approve
of
their
sin
or
signifie
my
consent
to
it
?
Answ.
Approving
and
consenting
are
acts
of
your
own
mind
:
and
whether
you
do
so
or
not
,
is
best
known
to
your self
:
But
it
is
a
Profession
of
consent
that
we
have
now
to
speak
of
.
And
I
say
that
our
presence
at
the
prayers
of
the
Church
,
is
n●
profession
of
consent
to
all
that
is
faulty
in
those
prayers
.
Why
do
you
not
offer
to
prove
it
to
be
so
,
but
barely
affirm
it
without
any
proof
?
I
never
heard
a
word
of
proof
for
this
bare
assertion
to
this
day
.
But
it
s
easily
disproved
.
First
,
no
man
can
in
reason
and
justice
take
that
for
my
Profession
,
which
I
never
made
by
word
nor
deed
,
according
to
the
common
sense
of
words
and
actions
:
But
according
to
this
common
sense
I
never
did
by
word
or
deed
profess
that
I
consent
to
all
which
is
uttered
by
the
Pastor
in
the
publike
prayers
.
Secondly
,
When
the
profession
which
we
make
by
our
Church-commun●on
is
publikely
declared
to
be
another
thing
,
totally
distinct
from
this
,
no
man
may
justly
interpret
it
to
be
this
which
is
quite
different
:
But
it
is
another
thing
which
we
profess
by
our
Church-communion
;
That
is
,
I
profess
my self
only
to
be
a
Christian
,
in
my
Baptism
when
I
enter
into
the
Church
,
and
in
my
daily
communion
with
it
:
And
I
profess
to
be
a
member
of
a
Christian
Society
,
and
to
hold
Communion
with
them
in
Faith
and
Love
and
in
worshipping
God
according
to
his
word
:
And
I
pro●ess
subjection
to
the
particular
Pastors
of
that
Church
,
as
Christian
Pastors
,
who
are
to
teach
the
people
that
word
of
God
,
and
guide
them
in
worship
and
discipline
according
to
that
word
.
This
is
every
mans
profession
in
his
Church-communion
and
no
more
;
unless
he
make
some
some
further
particular
expression
of
more
,
as
every
sect
useth
to
do
,
in
professing
the
opinions
of
their
party
.
Why
then
should
any
lyar
charge
me
to
make
a
profession
which
I
never
made
,
when
my
profession
in
my
Christian
communion
is
described
by
Christ
himself
who
instituted
it
?
And
why
should
I
turn
lyar
against
my self
,
and
say
that
my
presence
is
a
profession
of
that
consent
which
I
never
made
the
least
profession
of
?
Thirdly
,
The
wording
of
the
publike
prayers
,
is
the
Pastors
work
and
none
of
mine
:
It
is
part
of
his
office
,
as
the
wording
and
methodizing
of
his
Sermons
is
:
And
if
he
do
it
well
the
praise
is
not
mine
but
his
:
And
if
he
do
it
ill
the
dispraise
is
not
mine
but
his
.
Why
should
any
hold
me
guilty
of
another
mans
fault
,
which
I
neither
can
help
,
nor
belongeth
to
any
office
of
mine
to
help
,
any
further
than
to
admonish
him
.
Fourthly
,
I
do
not
profess
an
approbation
and
consent
to
all
the
faults
of
my
own
secret
or
family
prayers
:
Much
less
to
another
mans
,
who
is
not
in
my
power
.
I
have
d●sorders
,
and
defects
and
incongruities
and
other
faults
in
all
my
prayers
;
And
if
my
very
speaking
and
committing
them
signifie
not
my
approbation
of
them
,
how
much
less
is
it
signified
where
it
is
not
I
but
another
man
that
speaketh
and
committeth
them
.
Fifthly
,
And
as
I
have
said
,
This
opinion
would
make
it
unlawful
to
joyn
with
any
Pastor
or
Church
on
earth
,
because
no
sin
must
be
approved
of
and
consented
to
:
and
every
one
mixeth
sin
with
their
prayers
.
Obj.
But
(
say
those
on
the
one
extream
)
if
I
joyn
with
one
that
is
known
to
be
a
Separatist
,
an
Anabaptist
,
an
Antinomian
,
an
Arminian
,
&c.
his
own
profession
doth
before
hand
bid
me
to
expect
not
only
that
the
manner
but
the
matter
of
his
prayer
be
erroneous
.
Answ.
First
,
it
is
granted
that
no
man
may
in
his
choise
,
prefer
an
erring
person
or
mode
of
worship
before
a
better
.
Secondly
,
But
when
the
question
is
not
,
whom
you
should
prefer
but
whom
you
may
joyn
with
,
it
is
not
his
errours
that
are
yours
,
nor
his
profession
that
is
yours
.
I
come
to
joyn
with
him
as
a
Christian
Pastor
whose
office
is
to
preach
the
Gospel
:
And
while
men
are
the
agents
I
know
that
all
that
they
do
will
be
imperfect
and
●aulty
:
And
it
is
not
my
knowing
their
●aults
that
makes
them
mine
,
but
rather
may
preserve
me
from
them
.
Obj.
But
for
ought
I
know
he
may
put
heresie
or
blasphemy
into
his
prayers
,
when
I
know
not
what
he
will
say
,
before
I
hear
it
.
Answ.
For
ought
you
know
your
Physician
,
or
your
Cook
,
may
give
you
poison
,
and
your
Nurse
may
poison
your
child
:
But
though
that
should
make
you
careful
whom
you
trust
,
yet
somebody
must
be
trusted
for
all
that
.
You
go
not
upon
certainty
in
any
case
where
man
is
to
be
trusted
,
but
upon
probability
.
Men
are
not
to
be
distrusted
in
their
own
profession
,
if
they
be
lawfully
called
to
it
,
by
cautelous
and
able
triers
,
till
they
have
forfeited
their
trust
:
And
as
he
would
not
mend
the
matter
who
should
make
a
Law
,
that
no
Physician
shall
give
any
medicine
but
one
and
the
same
to
all
in
such
diseases
,
and
that
fetcht
from
the
Kings
Apothecary
;
And
no
Cook
shall
sell
any
meat
but
what
is
drest
by
the
Kings
Cooks
;
for
fear
lest
they
should
poison
men
;
so
he
that
would
say
,
No
Pastor
shall
preach
or
pray
but
in
prescribed
words
,
lest
he
should
speak
heresie
or
blasphemy
,
would
but
destroy
the
Pastoral
office
,
for
fear
lest
it
should
be
abused
.
But
here
you
have
no
great
temptation
to
this
errour
;
Because
though
a
man
may
poison
your
bodies
against
your
wills
,
yet
no
one
can
poyson
your
souls
but
by
your
own
consent
.
If
he
speak
words
of
heresie
or
blasphemie
,
if
you
disown
them
in
your
minds
,
and
consent
not
to
them
,
they
are
none
of
yours
,
nor
can
do
you
hurt
:
They
may
be
your
temptation
and
your
grief
,
but
they
are
not
your
sin
.
And
yet
I
shall
tell
you
in
the
next
direction
,
how
far
they
are
to
be
avoided
.
Obj.
But
(
say
those
on
the
other
extream
)
When
I
know
before
hand
by
their
Common-Prayer-Book
,
what
their
errour
in
worship
is
,
and
yet
joyn
in
it
,
do
I
not
seem
to
approve
it
?
Answ.
Do
not
barely
affirm
,
but
prove
,
that
all
fore-known●faults
of
the
Pastors
words
in
prayer
are
mine
,
if
I
separate
not
:
How
doth
fore-knowing
them
make
them
mine
.
Take
heed
that
thus
you
make
not
God
the
greatest
sinner
and
the
worst
being
in
all
the
world
.
For
God
fore-knoweth
all
mens
sins
;
and
God
is
present
when
they
commit
them
;
and
he
giveth
them
all
that
life
and
time
and
strength
and
breath
,
by
which
they
do
them
:
and
he
hath
communion
with
all
the
prayers
of
the
faithful
in
the
world
,
what
faults
soever
be
in
the
words
or
forms
:
he
doth
not
reject
them
for
any
such
failings
.
Will
you
say
therefore
that
God
approveth
or
consenteth
to
all
these
sins
?
I
know
before
hand
(
as
is
said
before
)
that
every
man
will
sin
that
prayeth
(
either
by
defect
of
desire
,
love
,
faith
or
fervency
,
or
by
wandering
thoughts
,
or
disordered
words
,
&c.
)
And
I
know
that
every
erroneous
person
(
commonly
)
doth
use
to
put
his
errours
into
his
prayers
and
preaching
.
But
how
doth
all
this
make
it
mine
?
I
am
bound
to
hold
communion
with
all
Gods
people
on
earth
as
I
have
occasion
;
not
as
they
are
sinners
,
but
as
they
are
Saints
:
And
I
come
as
to
the
Communion
of
Saints
:
And
though
both
they
and
I
do
bring
our
sins
to
that
communion
,
and
I
fore-know
them
;
yet
I
lament
both
theirs
and
mine
;
and
so
far
am
I
from
consenting
to
them
,
that
they
are
my
grief
,
and
I
beg
forgiveness
both
for
them
and
me
.
Obj.
But
you
said
that
it
belonged
to
the
Pastors
office
to
word
his
own
Sermons
and
Prayers
:
Therefore
prescribed
forms
destroy
the
Pastors
office
:
And
I
may
not
consent
to
such
usurpations
by
tyrannical
men
.
Answ.
First
,
the
Pastor
is
the
mouth
of
God
to
the
people
,
&
of
the
people
to
God
:
And
he
doth
word
his
own
Sermons
and
Prayers
;
or
else
his
voice
could
not
conduct
you
.
But
if
he
that
is
conscious
of
his
own
infirmity
,
do
take
the
help
of
others
in
wording
them
,
that
doth
not
destroy
his
office
,
but
help
him
in
the
exercise
of
it
.
If
a
weak
Minister
learn
a
prayer
out
of
the
writings
of
some
abler
Divine
and
use
it
in
the
Pulpit
,
this
is
no
destroying
of
his
office
.
Secondly
,
and
if
they
that
fear
the
effect
of
Ministers
weakness
shall
force
them
to
use
the
words
of
others
,
the
speaker
still
maketh
them
his
own
words
before
you
joyn
with
him
.
And
if
it
did
hinder
the
free
exercise
of
all
his
office
,
it
doth
not
destroy
it
.
Obj.
But
he
doth
it
voluntarily
,
whereas
the
weakness
of
conceived
prayer
is
involuntary
.
Answ.
It
is
with
more
probability
said
,
that
a
man
is
involuntary
,
in
doing
that
which
another
compelleth
him
to
do
,
than
that
which
no
man
but
himself
only
is
the
author
of
:
It
is
said
to
him
that
readeth
the
Liturgy
[
Do
this
,
or
nothing
]
But
no
body
saith
to
an
erring
,
weak
,
confused
Minister
,
[
Put
in
your
errours
into
your
prayers
,
or
pray
disorderly
or
you
shall
be
punished
.
]
Every
Separatist
,
Anabaptist
and
Antinomian
doth
too
willingly
put
his
errours
into
his
prayers
.
Obj.
But
the
Liturgy
is
imposed
on
the
ablest
as
well
as
on
the
weakest
Ministers
.
Answ.
Whether
it
be
well
or
ill
imposed
,
is
none
of
the
question
now
in
hand
:
No
nor
whether
it
be
lawfully
used
by
the
Speaker
:
But
whether
you
may
lawfully
joyn
in
it
.
And
however
it
be
imposed
,
till
the
Minister
consent
to
use
it
,
you
shall
not
be
put
to
joyn
with
him
in
it
.
And
when
he
doth
consent
,
he
maketh
it
his
own
words
,
and
(
for
reasons
which
seem
good
to
him
)
he
doth
choose
those
expressions
rather
than
others
:
(
Even
because
he
must
use
those
or
none
)
so
that
he
is
still
in
the
exercise
of
his
office
;
And
it
is
his
personal
fault
,
if
it
be
a
fault
,
to
use
those
words
,
and
none
of
yours
:
Whether
he
do
it
willingly
as
the
best
,
or
do
it
with
a
half
will
as
of
necessity
,
or
whether
there
be
tyranny
in
the
imposing
them
or
not
;
you
are
not
guilty
of
any
of
this
,
by
joyning
with
a
Christian
Church
that
useth
them
.
DIRECT
.
XXXVI
.
Yet
know
what
Pastors
you
may
own
,
and
what
not
,
and
what
Church-communion
you
may
remove
from
or
forbear
:
And
think
not
that
I
am
perswading
you
to
make
no
difference
.
THis
is
a
point
that
I
have
more
largely
handled
elsewhere
,
and
can
give
you
now
but
these
brief
hints
,
lest
I
be
too
tedious
.
First
,
He
that
is
not
at
all
able
to
do
the
essential
works
of
the
Ministry
,
that
is
,
to
teach
the
people
the
Christian
faith
,
and
a
holy
life
,
and
to
pray
and
praise
God
with
them
,
and
administer
the
Sacraments
,
and
in
some
measure
oversee
the
manners
of
the
flock
,
is
no
Minister
,
nor
to
be
owned
:
For
he
wanteth
the
essential
qualifications
:
As
an
illiterate
man
can
be
no
Schoolmaster
,
nor
he
a
Physician
,
a
Pilot
,
an
Architect
,
who
is
utterly
ignorant
of
their
work
.
Secondly
,
he
that
preacheth
Heresie
,
that
is
,
denieth
any
essential
point
of
Christianity
or
Godliness
,
after
the
first
and
second
admonition
is
to
be
avoided
.
Thirdly
,
he
that
in
his
application
,
endeavoureth
to
disgrace
a
Godly
life
,
and
to
disswade
the
people
from
it
,
on
false
pretenses
,
and
encourage
them
to
a
life
of
wickedness
,
is
a
traytor
to
Christ
,
and
not
to
be
owned
in
the
Ministery
.
In
a
word
,
Any
one
whose
Ministery
is
such
,
as
tendeth
to
destruction
more
than
to
edification
and
to
do
more
harm
then
good
.
But
then
remember
,
that
it
is
not
partiality
and
passion
that
must
here
be
judge
:
Nor
is
every
one
an
opposer
of
Godliness
,
who
opposeth
the
errours
of
a
party
,
or
the
faults
or
follies
of
godly
men
.
Fourthly
,
that
Pastor
or
Church
who
will
not
let
you
have
communion
with
them
,
unless
you
will
say
or
subscribe
some
falshood
,
or
commit
any
sin
of
wilful
choice
,
doth
drive
you
from
their
communion
by
their
unlawful
terms
;
and
it
is
not
you
that
are
the
Separatists
,
but
they
.
Fifthly
,
When
you
are
to
choose
what
Minister
or
Church
you
will
statedly
have
your
ordinary
communion
with
,
you
should
not
prefer
a
less
reformed
Church
or
a
less
worthy
Pastor
,
or
one
that
is
erroneous
,
before
a
better
,
but
choose
that
which
is
most
to
your
true
edification
.
Sixthly
,
If
you
live
under
a
worse
and
unreformed
Church
,
or
unprofitable
Minister
,
if
necessity
hinder
not
,
you
may
remove
your
dwelling
to
a
better
.
Seventhly
,
and
where
Churches
are
near
and
there
is
no
great
hurt
or
disorder
will
follow
it
,
you
may
joyn
with
another
Church
without
removing
your
dwelling
:
But
this
you
may
not
do
,
when
the
hurt
to
the
publick
is
like
to
be
greater
than
the
good
to
you
.
Eighthly
,
and
you
must
not
conclude
that
the
more
faulty
Church
and
Minister
may
not
lawfully
be
communicated
with
though
for
your
benefit
you
choose
a
better
,
for
this
is
the
true
crime
of
sinful
separation
.
But
surely
a
mans
soul
is
so
precious
,
that
all
men
should
prefer
the
greatest
helps
for
their
salvation
before
the
less
;
and
think
no
just
means
too
dear
to
purchase
them
.
DIRECT
.
XXXVII
.
In
your
judging
of
Discipline
,
Reformation
,
and
any
means
of
the
Churches
good
,
be
sure
your
Eye
be
both
upon
the
true
End
,
and
upon
the
particular
Rule
,
and
not
on
either
of
them
alone
:
Take
not
that
for
a
means
,
which
is
either
contrary
to
the
word
of
God
,
or
is
in
its
nature
destructive
of
the
End
.
THere
are
great
miscarriages
come
for
want
of
the
true
observation
of
this
rule
.
First
,
If
a
thing
seem
to
you
very
needful
to
a
good
end
,
and
yet
the
word
be
against
it
,
avoid
it
:
For
God
knoweth
better
than
we
,
what
means
is
fittest
,
and
what
he
will
bless
.
As
for
instance
,
some
think
,
that
many
self-devised
ways
of
worship
,
contrary
to
Col.
2.
21
,
23.
would
be
very
profitable
to
the
Church
:
And
some
think
that
striking
with
the
sword
as
Peter
did
,
is
the
way
to
rescue
Christ
or
the
Gospel
:
But
both
are
bad
,
because
the
Scripture
is
against
them
.
Secondly
,
and
if
you
think
that
the
Scripture
commandeth
you
this
or
that
positive
means
,
if
Nature
and
true
Reason
assure
you
that
it
is
against
the
End
,
and
is
like
to
do
much
more
harm
than
good
,
be
assured
that
you
mistake
that
Scripture
.
For
first
,
God
telleth
us
in
general
that
the
means
as
such
are
for
the
End
,
and
therefore
are
no
means
when
they
are
against
it
!
The
Ministery
is
for
edification
and
not
for
destruction
.
The
Sabbath
is
for
man
and
not
man
for
the
Sabbath
.
Secondly
,
God
hath
told
us
,
that
no
positive
duty
is
a
duty
at
all
times
.
To
pray
when
I
should
be
saving
my
neighbours
life
,
is
a
sin
and
not
a
duty
,
though
we
are
commanded
to
pray
continually
.
So
is
it
to
be
preaching
;
or
hearing
on
the
Lords
day
,
when
I
should
be
quenching
a
fire
in
the
town
,
or
doing
necessary
works
of
mercy
:
Wherefore
the
Disciples
Sabbath-breaking
was
justified
by
Christ
;
and
he
giveth
us
all
a
charge
to
learn
what
this
meaneth
,
I
will
have
mercy
and
not
sacrifice
;
which
must
needs
import
,
I
prefer
mercy
before
sacrifice
and
would
have
no
sacrifice
which
hindereth
mercy
.
Therefore
if
a
Sermon
were
to
be
preached
so
unseasonably
or
in
such
unsuitable
circumstances
,
as
that
according
to
Gods
ordinary
way
of
working
,
it
were
like
to
do
more
hurt
than
good
;
it
were
no
duty
at
that
time
.
Discipline
is
an
Ordinance
of
Christ
:
But
if
sound
reason
tell
me
,
that
if
I
publickly
call
this
man
to
Repentance
,
or
excommunicate
him
,
it
is
like
to
do
much
hurt
to
the
Church
and
no
good
to
him
,
it
would
be
at
that
time
no
duty
but
a
sin
.
As
Physick
must
be
forborn
where
the
Disease
will
but
be
exasperated
by
it
.
Therefore
Christ
boundeth
our
very
preaching
and
reproof
,
with
a
[
Shake
off
the
dust
off
your
feet
as
a
testimony
against
them
.
And
give
not
that
which
is
holy
to
dogs
,
&c.
When
treading
under
foot
,
and
turning
again
and
rending
us
,
is
l●kest
to
be
the
success
,
the
wisdome
of
Christ
,
and
not
that
of
the
flesh
only
,
requireth
us
to
take
it
for
no
duty
.
This
is
to
be
observed
by
them
that
think
that
Admonitions
,
and
excommunications
,
and
exclusion
from
the
Sacrament
,
must
be
used
in
all
places
and
at
all
times
alike
,
without
respect
to
the
End
,
come
of
it
what
will
:
Or
that
will
tempt
God
by
presuming
that
he
will
certainly
either
bless
or
at
least
justifie
,
their
unseasonable
and
imprudent
actions
,
as
if
they
were
a
duty
at
all
times
.
To
be
either
against
the
Scripture
,
or
against
the
End
,
is
a
certain
proof
that
an
action
is
no
duty
,
because
no
means
.
DIRECT
.
XXXVIII
.
Neglect
not
any
truth
of
God
,
much
less
renounce
it
or
deny
it
:
For
lying
and
contempt
of
Sacred
truth
is
always
sinful
:
But
yet
do
not
take
it
for
your
duty
to
publish
all
which
you
judge
to
be
truth
,
nor
a
sin
to
silence
many
lesser
truths
,
when
the
Churches
peace
and
welfare
doth
require
it
.
TO
speak
or
subscribe
against
any
truth
,
is
not
to
be
done
on
any
pretense
whatsoever
:
For
lying
is
a
sin
at
all
times
.
But
it
is
the
opinion
of
injudicious
furious
spirits
,
that
no
truth
is
to
be
silenced
for
peace
.
Truth
is
not
to
be
sold
for
carnal
prosperity
,
but
it
is
to
be
forborn
for
spiritual
advantage
,
and
true
necessity
.
First
,
if
the
publishing
of
all
truths
were
at
all
times
a
duty
,
then
all
men
live
every
moment
in
ten
thousand
sins
of
omission
,
because
there
are
more
than
so
many
truths
which
I
am
not
publishing
:
Nay
which
I
never
shall
publish
whilest
I
live
.
Secondly
,
Positives
bind
not
always
and
to
all
times
.
Thirdly
,
while
you
are
preaching
that
opinion
which
your
zeal
is
so
much
for
,
you
are
omitting
far
greater
and
more
necessary
Truths
.
And
is
it
not
as
great
a
sin
to
omit
them
as
the
lesser
.
Fourthly
,
Mercy
is
to
be
preferred
before
sacrifice
:
What
if
the
present
uttering
some
truth
would
cost
many
thousand
mens
lives
?
Were
not
that
an
untimely
and
unmerciful
word
?
And
is
it
not
as
bad
if
(
but
accidentally
)
it
tend
to
the
ruine
of
the
Church
,
and
the
hurt
of
souls
?
It
were
easie
to
instance
in
unseasonable
and
imprudent
words
of
truth
spoken
to
Princes
,
which
have
raised
persecutions
of
long
continuance
,
and
ruined
Churches
,
silenced
Ministers
,
and
caused
the
death
of
multitudes
of
men
.
Fifthly
,
And
where
is
there
any
word
of
God
which
commandeth
us
to
speak
all
that
we
know
,
and
which
forbiddeth
us
to
forbear
the
utterance
of
any
one
truth
.
Sixthly
,
And
for
the
most
part
those
men
,
who
are
most
pregnant
and
impatient
of
holding
in
their
opinions
on
the
pretense
of
the
pretiousness
of
truth
,
do
but
proudly
esteem
their
own
understandings
precious
,
and
do
vend
some
raw
undigested
notions
,
vain
janglings
or
errors
,
under
the
name
of
that
truth
which
must
by
no
means
be
concealed
,
though
the
vending
of
it
tend
to
envy
and
strife
,
and
to
confusion
and
every
evil
work
.
When
those
that
have
the
Truth
indeed
,
have
more
wisdome
and
goodness
to
know
how
to
use
it
.
It
is
not
Truth
but
Goodness
which
is
the
ultimate
object
of
the
soul.
And
God
who
is
infinite
Goodness
it self
,
hath
revealed
his
Truths
to
the
world
to
do
men
Good
,
and
not
to
hurt
them
.
And
the
Devil
,
who
is
the
Destroyer
,
so
he
may
but
do
men
hurt
,
will
be
content
to
make
use
even
of
Truth
to
do
it
;
Though
usually
he
only
pretendeth
Truth
to
cover
his
lies
:
And
this
angel
of
Light
,
hath
his
ministers
of
Light
and
Righteousness
;
who
are
known
by
their
fruits
;
whilest
the
pretenses
of
Light
and
Righteousness
are
used
to
Satans
ends
and
not
to
Christs
,
to
hurt
and
destroy
and
to
hinder
Christs
Kingdome
,
and
not
to
save
and
to
do
good
:
As
the
Wolf
is
known
by
his
bloody
jaws
,
even
in
his
sheeps
cloathing
.
DIRECT
.
XXXIX
.
Know
which
are
the
great
duties
of
a
Christian
life
,
and
wherein
the
nature
of
true
Religion
doth
consist
;
And
then
pretend
not
any
lesser
duty
,
against
those
greater
;
though
the
least
when
it
is
indeed
a
duty
,
is
not
to
be
denied
or
neglected
.
HEaven-work
and
Heart-work
,
are
the
chiefest
parts
of
Christian
duty
.
Christ
often
giveth
us
his
summaries
of
the
Law
,
and
inculeateth
his
great
Command
;
Iob.
13.
35.
Matth.
22.
37
,
38
,
39.
Luk.
10.
27.
And
so
doth
the
Apostle
Rom.
13.
10.
1
Pet.
1.
22.
1
Iohn
.
3.
11
,
14
,
23.
&
4
7
,
11
,
12
,
20.
2
Ioh.
5.
And
the
fruits
of
the
spirit
are
manifest
Gal.
5.
22
,
23.
Iames
saith
,
that
pure
Religion
and
undefiled
before
God
even
the
father
is
this
,
to
visit
the
fatherless
and
widows
in
adversity
,
and
to
keep
our selves
unspotted
of
the
world
,
Jam.
1.
27.
Paul
saith
,
1
Tim.
1.
5.
The
end
of
the
Commandement
is
Charity
out
of
a
pure
heart
,
and
of
a
good
conscience
and
of
faith
unfeigned
:
And
then
addeth
,
From
which
some
having
swarved
,
have
turned
aside
to
vain
janglings
—
In
a
word
[
The
effectual
belief
of
pardon
and
eternal
Glory
given
through
Christ
,
and
the
Love
of
God
and
man
,
with
the
denial
of
our selves
,
and
fleshly
desires
,
and
contempt
of
all
things
in
the
world
,
which
are
competitors
with
God
and
our
salvation
,
with
a
humble
patient
enduring
of
all
which
must
be
suffered
for
these
ends
]
is
the
nature
and
sum
of
the
Christian
Religion
.
Do
nothing
therefore
as
a
duty
which
is
a
hinderance
to
any
of
this
.
Contentious
preachings
,
and
factious
sidings
which
weaken
Love
,
are
not
of
God
.
The
servant
of
the
Lord
must
not
strive
,
but
be
gentle
to
all
men
,
2
Tim.
2.
24.
When
you
come
into
a
family
and
find
that
their
Religion
consisteth
in
promoting
some
odd
opinion
,
and
pleading
for
a
party
,
and
vilifying
others
,
be
sure
that
this
is
a
Religious
way
of
serving
the
devil
,
being
contrary
to
the
great
and
certain
duties
of
a
godly
li●e
.
When
you
fall
into
company
,
which
sti●leth
all
talk
of
Heaven
,
and
all
Heart-searching
and
Heart-humbling
conference
,
by
pleading
〈◊〉
this
or
that
opinion
,
be
sure
that
it
is
but
one
way
of
enmity
to
Holiness
,
though
not
so
gross
as
scorning
and
persecuting
it
.
That
which
I
said
before
of
Truth
,
is
applyable
to
this
of
Duty
.
It
is
one
of
the
most
important
things
in
the
world
,
for
the
resolving
of
a
thousand
cases
of
conscience
,
and
the
directing
of
a
Christian
life
,
to
know
which
Duties
are
the
Greater
and
which
are
the
lesser
,
and
so
which
is
to
be
preferred
in
competition
;
For
that
which
is
a
duty
at
another
time
,
is
a
sin
,
when
it
is
done
instead
of
a
greater
!
as
Christ
hath
resolved
in
the
case
of
the
Sabbath
.
If
Good
must
be
loved
as
Good
,
then
the
Greatest
Good
must
be
most
loved
and
sought
.
Sacrifice
instead
of
mercy
is
a
sin
:
Our
gift
must
be
left
at
the
altar
,
while
we
go
to
be
reconciled
to
our
brother
.
Math.
●
.
Never
hearken
to
those
men
who
would
set
up
their
controverted
duties
,
or
any
positives
and
lesser
things
,
against
the
duties
of
nature
it self
,
or
the
great
substantial
parts
of
godliness
.
DIRECT
.
XL.
Labour
for
a
sound
judgement
to
know
good
from
evil
,
left
you
trouble
your selves
and
others
by
mistakes
:
And
till
you
gr●w
so
judicious
,
forsake
not
the
guidance
of
a
judicious
Teacher
,
nor
the
company
of
the
agreeing
generality
of
the
Godly
.
ALmost
all
our
contentions
and
divisions
are
caused
by
the
ignorance
and
injudiciousness
of
Christians
;
especially
the
most
self-conceited
.
They
are
for
the
most
as
children
,
that
yet
need
to
be
taught
the
very
principles
of
the
divine
Oracles
,
and
to
be
fed
with
milk
,
when
they
think
themselves
fit
to
be
teachers
of
others
.
Heb.
5.
11
,
12.
And
therefore
as
children
they
are
tossed
to
and
fro
,
and
caried
about
with
every
wind
of
doctrine
,
Eph.
4.
14.
And
when
they
have
many
years
together
been
crying
up
an
opinion
,
and
vilifying
dissenters
,
at
last
they
turn
to
some
other
opinion
,
and
confess
that
they
did
all
this
upon
mistake
.
And
was
it
not
a
pitiful
life
that
they
lived
that
while
?
and
a
pitiful
zeal
which
did
set
them
on
?
and
a
pitiful
kind
of
worship
which
they
thus
offered
to
God
?
Alas
to
hear
a
man
pray
and
preach
up
Antinomianism
one
year
,
and
Arminianism
the
next
,
and
Socinianism
the
next
!
To
hear
a
man
make
Separation
and
Anabaptistry
a
great
part
of
his
business
to
men
in
preaching
and
to
God
in
prayer
for
seven
and
seven
years
together
;
and
at
last
confess
that
all
this
was
his
errour
and
his
sin
:
(
Or
if
he
confess
it
not
,
it
is
so
much
the
worse
.
)
Is
it
not
sad
that
ignorance
and
hasty
rashness
,
should
so
much
injure
the
Church
and
mens
souls
that
so
many
well
meaning
people
,
should
put
evil
for
good
and
good
for
evil
,
darkness
for
light
and
light
for
darkness
,
Isa.
5.
20.
But
because
there
is
no
hope
that
most
should
be
judicious
,
there
is
no
other
remedy
for
such
but
this
of
Christs
prescript
which
I
have
here
set
down
.
First
,
Happy
is
he
that
chooseth
a
judicious
faithful
Guide
and
learneth
of
him
till
his
own
understanding
be
better
illuminated
;
And
that
escapeth
the
conduct
of
ignorant
,
erroneous
,
self-seeking
,
proud
,
dividing
Teachers
.
Secondly
,
Continue
in
the
Communion
of
the
generality
of
agreeing
Christians
:
The
generality
of
the
godly
are
more
unlikely
to
be
forsaken
of
Christ
,
than
a
few
odd
self-conceited
singular
professours
.
This
is
the
way
of
peace
to
your selves
and
to
the
Church
of
Christ
.
DIRECT
.
XLI
.
Let
not
the
bare
Fervour
of
a
Preacher
,
or
the
Lowdness
of
his
voice
,
or
affectionate
manner
of
utterance
,
draw
you
too
far
to
admire
or
follow
him
;
without
a
proportionable
degree
of
solid
understanding
and
judiciousness
.
IT
is
pity
that
any
wise
and
judicious
Minister
should
want
that
fervour
and
seriousness
of
speech
,
which
the
weight
of
so
great
a
business
doth
require
.
And
it
is
greater
pity
,
that
any
serious
affectionate
Minister
,
should
be
ignorant
and
injudicious
:
And
it
is
yet
greater
pity
that
in
any
good
men
,
too
much
of
their
fervour
should
be
meerly
affected
,
and
seem
to
be
what
it
is
not
;
or
at
least
be
raised
by
a
selfish
desire
to
advance
our selves
in
the
hearers
thoughts
,
and
to
exercise
our
parts
upon
their
affections
.
But
it
is
most
pitiful
that
the
Church
hath
any
hypocrites
who
have
no
other
but
such
affected
dissembled
fervency
.
And
it
is
not
the
least
pity
that
so
many
good
people
,
especially
youths
and
women
,
should
be
so
weak
,
as
to
value
an
affectionate
tone
of
speech
,
above
a
judicious
opening
of
the
Gospel
.
I
confess
there
is
something
in
an
affectionate
expression
,
which
will
move
the
wisest
:
And
as
light
and
judgement
tend
to
generate
judgement
,
so
heat
of
affection
tendeth
to
beget
affection
.
And
I
never
loved
a
senseless
delivery
of
matters
of
eternal
consequence
;
As
if
we
were
asleep
our selves
,
or
would
make
the
hearers
to
be
so
:
Or
would
have
them
think
by
our
cold
expressions
,
that
we
believe
not
our selves
,
when
we
set
forth
the
great
inestimable
things
of
the
life
to
come
.
But
yet
it
grieveth
my
very
soul
to
think
,
what
pitiful
,
raw
,
and
ignorant
kind
of
preaching
,
is
crowded
most
after
in
many
places
,
for
the
meer
affectionate
manner
of
expression
,
and
lowdness
of
the
Preachers
voice
!
How
oft
have
I
known
the
ablest
Preachers
undervalued
,
and
an
ignorant
man
by
crouds
applauded
,
when
I
that
have
been
acquainted
with
the
Preacher
ab
incunabulis
,
have
known
him
to
be
unable
well
to
answer
most
questions
in
the
common
Catechism
.
And
I
durst
not
tell
them
of
his
great
insufficiency
and
ignorance
,
for
fear
of
hindering
the
success
of
his
labours
,
and
being
thought
envious
at
other
mens
acceptance
.
I
have
known
poor
tradesmens
boys
have
a
great
mind
of
the
Ministry
;
and
we
that
were
the
Ministers
of
the
Countrey
,
contributed
to
maintain
them
while
they
got
some
learning
and
knowledge
:
But
they
had
not
patience
to
keep
out
of
the
Pulpit
till
they
competently
understood
their
business
there
:
And
yet
many
of
the
religious
people
valued
these
as
the
only
men
:
And
some
of
them
shortly
after
turned
to
some
wh●msical
Sect
or
other
,
and
contemned
the
Ministers
that
instructed
and
maintained
them
:
And
all
this
while
,
understood
not
half
so
much
as
many
of
our
sober
Auditors
understood
.
This
prepareth
the
poor
people
to
be
hurried
into
any
disorder
or
division
,
when
they
no
better
know
how
to
choose
their
Guides
.
DIRECT
.
XLII
.
Your
belief
of
the
necessary
Articles
of
Faith
,
must
be
made
your
own
,
and
not
taken
meerly
upon
the
Authority
of
any
:
And
in
all
points
of
Belief
or
Practice
which
are
of
necessity
to
Salvation
,
you
must
ever
keep
company
with
the
Universal
Church
:
for
it
were
not
the
Church
if
it
erred
in
these
:
And
in
matters
of
peace
and
concord
,
the
greater
part
must
be
your
guide
;
In
matters
of
humane
obedience
,
your
Governours
must
be
your
Guides
:
And
in
matters
of
high
and
difficult
speculation
,
the
judgment
of
one
man
of
extraordinary
understanding
and
clearness
is
to
be
preferred
before
both
the
Rulers
and
the
major
Vote
.
IN
several
sorts
of
Controversies
and
Cases
,
you
must
prefer
several
sorts
of
Guides
or
Judges
:
It
is
a
grand
pernicious
Errour
to
think
that
the
same
mens
judgments
must
be
most
followed
in
every
Case
.
And
it
is
of
grand
importance
to
know
how
to
value
and
vary
our
Guides
,
as
the
Cases
vary
.
And
for
the
most
part
,
every
man
is
more
to
be
regarded
in
his
own
way
of
study
and
profession
,
than
wiser
men
in
other
matters
,
of
other
studies
and
professions
:
As
a
Lawyer
is
to
be
valued
in
the
Law
more
than
the
ablest
and
most
illuminated
Divine
:
And
a
Philosopher
in
Philosophy
,
and
a
Linguist
in
the
Tongues
,
and
a
Physician
in
Physick
,
&c.
For
instance
,
First
,
Suppose
it
were
a
Controversie
whether
Christ
be
God
,
or
whether
there
be
a
life
to
come
,
or
a
resurrection
,
&c.
Here
no
man
must
be
Judge
,
because
if
you
are
Christians
indeed
,
it
is
past
controversie
with
you
:
And
you
believe
this
upon
the
evidences
of
truth
,
which
have
convinced
you
:
And
herein
the
universal
Church
are
your
associates
.
Secondly
,
Suppose
it
be
made
a
Controversie
whether
you
shall
use
this
Translation
or
version
in
publick
,
or
another
,
or
whether
you
shall
meet
at
this
hour
or
that
;
at
this
place
or
that
;
what
words
of
prayer
shall
be
used
in
publick
;
what
persons
you
shall
communicate
with
in
publick
,
and
what
not
,
&c.
In
all
such
,
your
lawful
Pastors
and
Rulers
are
the
Judges
,
and
their
judgments
must
be
preferred
before
more
learned
men
that
are
not
related
to
you
.
Thirdly
,
Suppose
the
question
be
among
many
associated
Churches
,
whether
this
Church
or
Pastor
be
to
be
disowned
as
Heretical
,
or
owned
by
the
rest
as
orthodox
Christians
.
Here
the
judgement
of
the
Pastors
of
those
associated
Churches
in
Councels
,
is
to
be
preferred
as
of
the
proper
Judges
.
Fourthly
,
Suppose
the
question
were
among
a
free
people
,
that
want
a
Pastor
,
whether
this
man
or
that
or
the
other
(
being
all
sufficient
)
shall
be
the
Pastor
of
that
Church
:
Here
the
major
Vote
of
the
people
of
that
Church
should
be
preferred
.
Fifthly
,
Suppose
the
question
be
,
whether
1
Iohn
5.
7.
e.
g.
be
Canonical
Scripture
;
or
the
Doxology
after
the
the
Lords
Prayer
,
&c.
here
a
few
learned
Antiquaries
,
are
to
be
believed
before
a
major
Vote
or
Councel
,
unskilled
in
those
things
,
who
contradict
them
.
Sixthly
,
Suppose
the
question
were
of
the
Object
of
predestination
,
of
the
natur●●
of
the
wills
liberty
,
of
the
concourse
of
God
,
and
determining
way
of
grace
,
of
the
definition
of
justification
,
faith
,
&c.
Here
a
few
well
studied
judicious
Divines
must
be
preferred
before
Authority
and
majority
of
Votes
:
As
one
clear-sighted
man
seeth
further
and
better
than
a
thousand
that
have
darker
sight
:
So
that
you
must
in
such
vary
your
guides
,
according
to
their
several
capacities
and
the
Case
.
Obedience
hearkneth
most
to
Authority
;
Unity
and
Concord
must
depend
most
on
some
majority
of
Votes
:
Hard
questions
must
be
decided
by
the
best
studied
Persons
,
and
the
quickest
clearest
sights
,
and
not
by
bare
Commands
or
Votes
.
DIRECT
.
XLIII
.
Take
heed
lest
you
be
tempted
to
reject
a
good
Cause
,
because
it
is
owned
by
some
bad
persons
;
or
to
like
a
bad
cause
when
it
is
owned
by
men
that
are
otherwise
good
:
And
that
you
judge
not
of
the
faith
and
cause
by
the
persons
,
when
you
should
judge
of
the
persons
●ather
by
the
faith
and
cause
.
I
Confess
when
we
have
no
other
reason
to
encline
us
to
one
opinion
or
to
another
,
but
only
the
reputation
of
them
that
hold
it
,
caeteris
paribus
,
in
matters
of
meer
godliness
,
the
judgment
of
godly
men
is
much
to
be
preferred
before
theirs
that
are
ungodly
,
and
they
are
much
liker
to
be
in
the
right
.
But
when
God
hath
given
us
other
means
to
know
the
truth
,
we
must
impartially
make
use
of
them
.
It
too
oft
falleth
out
that
honest
people
are
like
straying
sheep
:
If
one
leap
over
the
hedge
,
the
rest
will
croud
and
strive
to
follow
him
:
And
therefore
errours
are
like
Languages
and
Fashions
,
that
follow
the
Country
where
they
are
bred
.
The
religious
people
in
Sweden
and
Denmark
have
one
sort
of
errour
;
In
Holland
and
Helvetia
perhaps
they
have
another
:
In
France
,
and
Spain
,
and
Italy
they
have
others
:
In
Greece
,
and
Armenia
,
and
Ethiopia
they
have
others
.
And
it
is
an
easie
matter
before
we
are
aware
,
to
fall
into
the
common
epidemical
disease
;
and
to
think
,
This
is
best
,
because
the
best
and
strictest
people
are
of
this
mind
.
And
indeed
sin
doth
seldome
get
so
great
an
advantage
in
the
world
,
as
when
it
hath
won
the
major
vote
among
the
most
religious
sort
of
people
:
If
but
a
Peter
separate
,
Barnabas
and
many
more
will
follow
.
And
on
the
other
side
,
sometimes
the
worser
sort
of
men
may
hold
fast
the
truth
,
and
many
ignorant
persons
are
apt
to
reject
it
,
because
it
is
owned
by
men
so
bad
.
But
if
Truth
be
the
Religion
of
their
King
and
Countrey
,
or
of
their
Ancestors
in
which
they
were
brought
up
;
or
if
their
reputation
or
peace
of
conscience
lie
upon
it
;
or
if
the
defence
of
it
shew
their
wit
or
learning
;
or
if
they
can
take
an
advantage
by
it
,
against
better
men
,
who
erre
in
that
one
point
:
It
is
no
wonder
in
all
these
Cases
,
if
the
worser
sort
of
men
defend
the
truth
.
For
instance
;
If
any
Sect
should
rise
in
England
,
who
should
deny
Christ
,
or
the
Scripture
,
or
the
Resurrection
,
or
the
Life
to
come
,
or
the
Lords
day
(
for
all
that
they
cannot
keep
it
holy
,
yet
)
the
worser
sort
of
the
people
would
all
rise
up
against
such
errours
.
Shall
we
therefore
think
that
the
people
are
in
the
wrong
?
So
if
any
better
persons
deny
Infant
Baptisme
,
or
the
use
of
the
Lords
Prayer
,
&c.
the
worser
sort
of
people
would
be
all
against
them
;
and
yet
be
in
the
right
.
And
yet
how
many
do
take
a
form
of
prayer
or
Liturgy
to
be
unlawful
,
meerly
because
the
most
of
the
worser
sort
are
for
it
!
As
a
Pharisee
can
gratifie
his
hypocrisie
by
long
Prayers
,
which
yet
are
good
in
themselves
;
so
can
an
ungodly
person
gratifie
his
hypocrisie
and
sloth
by
Forms
and
Liturgies
:
which
yet
doth
not
prove
them
to
be
unlawful
.
DIRECT
.
XLIV
.
Ye
take
the
bad
example
of
religious
men
,
to
be
one
of
your
most
pe●ilous
temptations
:
And
therefore
labour
to
discover
especially
what
are
the
sins
of
Professours
in
the
age
that
you
live
in
,
that
you
may
especially
watch
and
sortifie
your
souls
against
them
.
SOmetimes
the
strictest
sort
run
in
a
gang
after
one
opinion
,
and
sometimes
after
another
:
sometimes
to
overvalue
free
will
with
the
Pelagians
:
sometimes
to
abuse
the
name
and
notion
of
free
grace
:
sometimes
they
are
drawn
with
Peter
to
lay
about
them
with
a
private
unwarranted
Swor●
;
or
by
Politicians
tempted
into
unlawful
tumults
:
sometimes
they
run
together
into
unlawful
Compliances
and
Conformities
to
escape
some
censure
or
danger
to
the
flesh
:
And
most
commonly
they
are
hurried
by
Passion
to
follow
some
erroneous
Leader
into
Schisme
and
Divisions
,
which
are
contrary
to
Unity
,
Love
,
and
Peace
.
Study
well
what
is
the
common
errour
of
the
religious
party
in
the
times
and
places
where
you
live
,
that
you
may
take
a
special
care
to
escape
them
,
(
For
some
such
or
others
it
is
too
probable
they
have
.
)
Like
not
their
fault
for
their
Religions
sake
:
But
specially
take
heed
lest
the
Devil
draw
you
,
to
dislike
their
Religion
for
their
faults
.
Joyn
with
them
heartily
in
the
one
,
but
not
in
the
other
.
DIRECT
.
XLV
.
Desire
the
highest
degree
of
Holiness
,
and
to
be
free
from
the
corruptions
of
the
times
:
But
affect
not
to
be
odd
and
singular
,
from
ordinary
Christians
in
lawful
things
.
AN
affectation
of
singularity
in
indifferent
things
,
doth
either
come
from
such
ignonorance
as
those
were
guilty
of
in
Rom.
14.
or
most
commonly
from
Pride
,
though
you
perceive
it
not
your selves
.
If
it
be
to
go
in
a
meaner
garb
than
others
,
and
as
the
Quakers
,
not
to
put
off
the
hat
;
or
with
the
Fryars
,
to
go
b●refoot
,
or
in
a
distinguishing
habit
,
that
all
men
may
see
and
say
,
This
is
a
singular
person
in
Religion
,
it
is
easie
to
see
how
this
gratifieth
pride
.
Humility
desireth
not
to
be
specially
taken
notice
of
:
And
therefore
in
all
things
lawful
,
to
do
as
others
do
,
doth
gratifie
humility
very
much
.
It
's
strange
to
observe
how
much
stress
some
persons
lay
upon
their
singular
habits
,
gestures
,
expressions
and
actions
,
when
they
have
once
taken
them
up
?
and
how
sharp
they
are
against
all
that
are
contrary
?
For
as
the
Masters
of
every
Sect
of
Monks
among
the
Papists
had
their
several
Rules
of
singularity
in
things
indifferent
;
and
yet
presently
desired
to
get
disciples
to
take
their
names
,
and
follow
their
rules
;
so
is
it
with
most
that
begin
in
singularity
:
They
would
have
all
follow
them
,
that
it
might
grow
common
.
DIRECT
.
XLVI
.
When
you
have
to
do
only
with
stigmatized
scandalous
ones
,
to
vindicate
the
honour
of
of
Christianity
from
their
scandal
,
go
as
far
from
them
as
lawfully
you
can
:
But
with
the
common
sort
of
sinners
,
whose
conversion
you
are
bound
to
seek
,
go
not
as
far
from
them
as
you
can
,
but
purposely
study
to
come
as
near
them
,
as
lawfully
you
may
,
that
you
may
have
the
better
advautage
to
win
them
to
the
truth
.
WHen
it
is
our
work
to
avoid
persons
that
they
may
be
ashamed
,
or
that
we
may
shew
our
detestation
of
their
wickedness
,
then
going
from
them
is
our
duty
,
and
we
must
do
it
;
(
To
the
excommunicate
in-publick
,
and
to
the
notoriously
wicked
and
impenitent
after
admonition
,
in
our
private
way
of
life
.
)
But
with
most
men
,
our
duty
is
to
labour
their
conversion
,
and
in
hope
to
seek
the
saving
of
their
souls
,
till
they
prove
as
dogs
and
swine
to
their
exhorters
.
It
is
a
common
question
whether
we
should
go
as
far
as
we
may
from
wicked-men
,
or
come
as
〈◊〉
them
as
we
may
.
And
it
is
very
great
ignorance
to
say
either
the
one
of
the
other
,
without
distinguishing
of
wicked
men
!
Seeing
our
duty
lyeth
the
clean
contrary
way
,
towards
one
sort
of
them
and
towards
another
.
And
there
is
much
difference
also
to
be
made
of
the
matter
in
which
our
joyning
with
them
,
or
going
from
them
doth
consist
.
For
there
are
some
things
which
though
they
are
no
sin
,
yet
are
so
like
sin
,
that
our
doing
them
is
most
like
to
be
a
snare
,
and
to
hinder
mens
repentance
,
and
not
to
further
it
:
And
in
this
we
must
not
come
too
near
them
.
But
there
are
other
things
in
which
our
going
too
far
from
them
is
like
to
hinder
their
repentance
.
The
injudicious
zeal
of
many
young
Christians
,
doth
often
carry
them
into
this
extream
.
Any
fashion
of
apparel
which
the
common
people
use
,
they
will
avoid
as
far
as
modesty
will
permit
them
.
And
any
lawfull
recreation
which
they
use
,
they
will
fly
the
further
from
because
they
use
it
:
And
they
think
it
a
scandal
,
to
shoot
or
bowl
or
use
any
such
game
which
bad
men
use
.
And
any
form
or
manner
of
speech
which
is
lawful
in
it self
they
think
they
must
avoid
because
such
use
it
.
But
especially
any
way
of
worshipping
God
,
or
any
controvertible
opinion
in
Religion
,
which
is
owned
by
bad
men
,
they
flye
as
far
from
as
they
can
;
By
which
means
all
this
evil
is
committed
.
First
,
Their
own
faith
and
practise
is
corrupted
:
For
many
an
errour
is
taken
up
,
by
going
too
far
from
other
mens
faults
.
Many
a
one
turneth
Pelagian
,
by
flying
indiscreetly
from
Antinomianism
.
And
many
a
one
turneth
Antinomian
by
avoiding
Pelagianism
.
Many
a
one
turneth
Papist
to
shew
his
detestation
of
multitudes
of
sects
:
And
many
a
one
turneth
to
the
giddiest
sects
,
to
avoid
the
things
which
are
held
and
practised
by
the
Papists
;
and
are
so
zealous
in
avoiding
the
Papists
ceremonies
and
forms
and
holidays
too
far
,
that
at
last
they
renounce
their
Ordination
and
their
Baptism
,
and
some
at
last
deny
the
Scriptures
,
the
Creed
,
and
the
Christ
,
which
the
Papists
own
.
Many
a
one
turneth
Separatist
and
Anabaptist
and
Quaker
,
to
get
far
enough
from
Bishops
and
Liturgies
:
And
many
a
one
is
ready
to
over-run
his
consideration
,
and
abuse
his
conscience
in
the
extent
of
his
compliance
with
all
impositions
,
through
the
indignation
or
contempt
against
the
unreasonable
humours
of
the
Sectaries
.
And
thus
mens
own
judgement
and
practise
is
depraved
,
while
they
think
more
from
whence
to
go
,
than
whither
.
Secondly
,
you
lose
your
advantage
of
doing
good
to
those
you
flye
from
:
And
therein
disobey
the
will
of
God
,
and
have
a
hand
in
the
loss
of
the
souls
of
men
:
Paul
became
a
Jew
to
the
Jews
,
and
all
things
to
all
men
to
save
some
.
1
Cor.
9.
19
,
20
,
21
,
22.
I
pray
you
mark
his
words
:
It
had
been
no
strange
thing
,
if
he
had
become
wise
to
gain
the
foolish
,
and
shewed
himself
strong
to
win
the
weak
,
&c.
But
to
become
a
Iew
(
as
when
he
circumcised
Timothy
,
and
shaved
his
head
because
he
had
a
vow
,
&c.
)
and
to
be
as
under
the
Law
to
them
that
are
under
Law
;
and
as
without
Law
to
them
that
are
without
Law
;
and
to
become
as
weak
to
them
that
are
weak
,
to
gain
the
weak
,
and
to
be
made
all
things
to
all
men
,
to
save
some
,
this
is
far
from
the
religion
of
the
Separatists
.
What
abundance
of
things
do
many
now
blame
,
and
censure
others
for
as
temporizers
,
which
they
have
nothing
against
(
that
may
be
called
Reason
)
but
only
that
their
neighbours
use
them
?
If
a
man
stand
up
at
the
profession
of
the
Belief
;
or
if
he
stand
up
when
the
Psalms
and
Hymns
of
Praise
to
God
are
uttered
,
they
say
,
he
con●ormeth
to
the
gestures
of
the
Congregation
:
and
make
that
his
dispraise
which
is
his
praise
.
And
what
!
Is
not
standing
a
fit
gesture
to
profess
our
Faith
in
?
and
a
fit
gesture
to
praise
God
in
?
Or
is
it
praise-worthy
to
be
odd
and
singular
in
the
Church
?
and
not
to
do
as
the
rest
of
the
Church
doth
?
Austin
professed
his
resolution
,
in
all
such
gestures
and
lawful
orders
to
do
as
the
Church
doth
where
he
is
:
And
Paul
would
have
us
with
one
mouth
as
well
as
with
one
mind
to
glorifie
God
.
I
entreat
these
men
to
mark
whether
it
was
Christ
or
the
Pharisees
that
came
nearest
to
their
way
,
and
whom
they
now
imitate
?
Was
it
for
going
too
far
from
sinners
that
the
Pharisees
did
censure
Christ
?
Or
was
it
not
for
eating
and
drinking
with
Publicans
and
sinners
(
though
he
did
it
not
to
harden
them
in
their
sin
,
but
as
a
Physician
conversing
with
the
sick
to
heal
them
)
was
it
not
for
Sabbath-breaking
and
not
being
strict
enough
in
such
mat●ers
,
that
they
were
offended
with
Christ
and
his
disciples
?
The
case
is
plain
:
But
corrupted
nature
more
favoureth
the
separating
zeal
of
the
Pharisees
,
than
the
Loving
winning
zeal
of
Christ
;
And
will
easilier
suffer
us
to
be
imitators
of
the
Pharisees
than
of
Christ
.
Thirdly
,
This
going
too
far
from
those
whom
we
should
win
,
doth
not
only
lose
our
advantage
to
do
them
good
,
but
greatly
tendeth
to
harden
them
in
all
their
prejudices
against
a
religious
life
;
and
to
hinder
their
conversion
and
to
undo
their
souls
.
When
they
hear
and
see
us
place
any
of
our
Religion
,
in
avoiding
a
lawful
recreation
,
or
a
lawful
use
of
words
,
or
a
lawful
fashion
of
apparel
,
or
a
lawful
gesture
or
circumstance
in
Gods
worship
,
they
will
judge
of
the
rest
of
our
Religion
by
that
part
:
And
this
is
one
thing
that
hath
hardened
thousands
(
especially
of
the
rich
who
are
enclined
to
excesses
)
in
a
scornful
contempt
of
strictness
in
Religion
,
under
the
name
of
Puritans
and
Bigots
and
Precisians
,
and
such
like
:
They
think
they
are
but
an
ignorant
humorous
sort
of
people
,
who
are
almost
mad
with
a
pride
of
their
singularity
in
Religion
;
And
think
that
when
you
tell
them
of
a
Conversion
,
you
would
have
them
become
such
whimsical
fanaticks
:
And
that
the
difference
between
their
Religion
and
yours
is
but
,
whether
such
a
form
of
prayer
,
or
such
a
gesture
,
or
such
a
fashion
of
apparel
,
or
such
musick
or
other
recreation
,
be
lawful
,
or
unlawful
;
In
which
they
are
confident
that
they
are
in
the
right
?
And
what
greater
cruelty
can
you
shew
to
souls
,
than
thus
to
harden
them
in
their
sin
and
misery
?
Little
do
such
persons
think
,
how
many
be
in
Hell
,
through
these
scandals
and
snares
which
they
have
set
before
them
?
And
yet
they
take
on
them
,
that
is
because
they
would
not
encourage
men
in
sin
,
that
they
thus
flye
from
them
.
When
they
do
their
worst
to
make
all
the
world
believe
that
strict
religiousness
,
is
but
the
whimsie
of
a
giddy
sort
of
people
,
who
are
almost
out
of
their
wits
with
pride
.
And
what
greater
injury
can
men
do
to
Christ
and
to
Religion
than
this
?
To
make
it
the
scorn
and
contempt
of
the
world
?
I
know
they
will
say
that
Religion
was
ever
scorned
by
the
wicked
,
and
ever
will
be
?
But
if
it
be
scorned
for
its
genuine
nature
,
its
heavenly
wisdome
,
purity
and
goodness
,
this
is
the
disgrace
only
of
them
that
scorn
it
:
Or
if
they
maliciously
and
causelesly
call
wisedome
,
folly
,
or
call
good
,
evil
,
this
will
redound
to
the
speakers
shame
,
where
true
Reason
hath
but
leave
to
work
.
But
if
you
will
therefore
do
as
the
Jews
did
,
and
cloath
Christ
in
a
fools
Coat
,
and
put
a
Reed
in
his
hand
for
a
Scepter
,
to
expose
him
to
the
laughter
and
scorn
of
the
beholders
,
it
is
you
that
will
be
found
his
deriders
and
crucifiers
!
If
you
blind-fold
him
,
and
others
smite
him
,
and
say
,
Read
who
smote
thee
;
his
buffetting
will
prove
to
be
caused
by
you
:
If
you
will
paint
a
saint
in
the
garb
of
a
mad
man
,
the
countries
hatred
and
abuse
of
saints
will
be
imputed
unto
you
.
Fourthly
,
yea
I
may
add
,
that
you
are
the
great
cause
of
the
persecutions
of
the
godly
,
and
of
the
damnation
of
the
persecutors
.
While
godly
people
appear
in
their
own
likeness
,
in
wisdome
and
love
and
humility
and
meekness
and
sobriety
,
the
world
doth
usually
bear
some
reverence
to
them
,
though
it
hate
them
.
But
when
you
have
made
men
believe
that
those
that
call
themselves
Godly
people
,
are
but
a
company
of
superstitious
Pharisees
,
that
cry
,
Touch
not
,
tast
not
,
handle
not
;
or
a
sort
of
melancholly
humorists
,
who
must
sit
because
their
neighbours
stand
,
or
must
go
out
of
the
way
,
because
their
neighbours
go
in
it
;
This
maketh
them
justifie
all
their
cruelties
,
to
you
and
others
,
and
think
persecution
to
be
their
duty
:
and
to
say
that
,
the
whip
is
for
the
fools
back
,
and
wanton
children
must
be
made
wise
by
the
rod
;
and
that
it
is
no
wrong
to
a
mad
man
to
lie
in
Bedlam
.
If
you
say
,
that
Godliness
hath
been
alwayes
perse●uted
,
I
answer
,
But
if
you
are
the
causers
of
it
,
though
it
must
needs
be
that
scandal
or
offence
come
,
yet
wo
to
him
by
whom
it
cometh
.
Math.
18.
7.
Luk.
17.
1
,
2.
The
way
of
heavenly
wisdome
is
pure
,
but
peaceable
and
gentle
and
easie
to
be
entreated
:
The
way
that
Christ
and
his
Apostles
have
led
us
,
is
to
draw
as
near
to
sinners
as
we
can
,
by
Love
and
all
the
offices
of
Love
,
neither
following
them
in
any
sin
,
nor
flying
from
them
in
any
thing
that
is
lawful
;
that
they
may
be
convinced
that
it
is
not
humour
and
disdain
and
pride
,
but
true
necessity
and
Gods
command
,
which
maketh
us
differ
from
them
as
we
do
.
And
that
we
may
not
be
disabled
by
any
contrary
errours
of
our
own
from
evincing
and
oppugning
theirs
.
DIRECT
.
XLVII
.
When
ever
you
are
avoiding
any
errour
or
sin
,
forget
not
that
there
is
a
contrary
extream
to
be
avoided
,
of
which
you
are
in
danger
as
well
as
of
that
which
you
are
opposing
.
THe
minds
of
most
men
are
so
narrow
,
that
they
cannot
look
many
wayes
at
once
.
If
they
be
intent
on
one
thing
,
they
forget
another
.
But
it
is
a
narrow
bridge
betwixt
dangerous
gulfs
,
which
Christian
faith
and
obedience
must
pass
over
:
And
he
that
looketh
on
the
one
side
,
with
the
greatest
fear
and
caution
,
is
undone
,
if
he
look
not
also
on
the
other
.
The
common
way
of
avoiding
any
errour
o●
vice
,
is
to
run
into
the
contrary
.
And
on
those
terms
satan
himself
will
be
Orthodox
,
and
a
reformer
,
and
an
enemy
to
vice
.
I
gave
you
some
instances
even
now
.
He
is
a
rare
person
,
that
is
so
wise
and
happy
,
as
to
flye
from
every
errour
and
sin
,
with
an
impartial
awakened
fear
of
the
contrary
.
And
thence
it
is
that
the
most
judicious
old
experienced
Christians
are
usually
in
controversies
for
a
middle
way
;
and
in
the
croud
of
contentious
sects
,
they
commonly
are
the
reconcilers
:
Not
only
because
they
are
more
calm
and
moderate
,
and
peaceable
than
others
;
but
especially
because
they
have
seen
the
errour
on
both
extreams
,
when
others
see
only
the
errour
on
one
side
.
Only
in
our
inclination
to
our
ultimate
end
,
that
is
,
in
our
Love
to
God
,
we
never
need
to
fear
over-doing
.
But
all
the
means
may
be
perverted
and
turned
into
sin
by
extreams
.
Many
that
observe
the
pollution
of
the
Church
by
the
great
neglect
of
holy
Discipline
,
avoid
this
errour
by
turning
to
a
sinful
separation
:
And
many
that
are
offended
at
separation
avoid
it
;
by
a
gross
neglect
of
Christian
discipline
,
and
taking
it
for
a
needless
thing
.
Many
who
observe
how
heartlesly
and
hypocritically
prescribed
forms
of
prayer
are
used
by
too
many
,
do
avoid
it
by
denying
the
lawfulness
of
all
forms
:
And
many
who
see
the
errour
of
this
opinion
,
do
escape
it
by
turning
to
meer
formality
,
and
deriding
all
prayer
which
is
not
written
in
a
book
,
or
prescribed
by
another
.
If
any
who
see
how
those
that
were
baptized
in
Infancy
,
are
admitted
to
adult
Communion
without
ever
understanding
or
seriously
owning
the
Covenant
into
which
they
were
then
entered
;
and
seeing
how
the
Church
is
corrupted
hereby
;
do
avoid
this
errour
by
denying
the
baptism
of
Infants
.
And
many
that
see
the
errour
of
the
Anabaptists
,
do
avoid
it
by
countenancing
the
aforesaid
Church-corruption
:
and
if
Infants
be
but
baptized
,
they
never
care
whether
they
be
called
at
years
of
discretion
,
to
the
solemn
renewing
and
owning
of
their
Covenant
.
And
many
that
see
both
these
extreams
do
plead
for
Confirmation
,
as
the
middle
way
:
But
they
turn
it
into
a
meer
Ceremony
,
and
defeat
the
ends
of
it
,
and
never
bring
the
baptized
to
a
solemn
renewall
of
their
holy
Vow
.
And
many
who
see
the
Papists
abuse
of
Confirmation
,
do
wholly
cast
it
off
,
and
deny
the
healing
use
aforesaid
.
Many
who
see
the
effects
of
Papal
tyranny
,
dislike
all
General
Ministery
,
which
taketh
the
care
of
many
Churches
.
And
many
who
see
the
incoherence
of
Independent
Churches
,
and
the
calamity
of
sects
,
do
incline
to
Papal
Usurpation
.
Many
who
see
the
evils
of
Indepency
in
respect
of
Council
and
Concord
,
are
inclined
to
a
Regimental
dependency
and
subordination
of
one
Church
to
another
,
as
of
Divine
appointment
.
And
many
who
see
that
there
is
no
proof
that
God
ever
appointed
such
a
Regimental
dependency
,
do
turn
to
Independency
in
point
of
Council
and
Concord
.
Many
who
observe
the
grossness
of
their
error
,
who
would
have
the
people
have
the
power
of
the
Keys
,
and
govern
▪
the
Church
by
the
major
Vote
,
do
deny
the
people
the
liberty
of
choosing
their
Pastors
,
and
being
guided
in
spirituals
as
Volunteers
.
And
many
who
see
this
errour
of
denying
the
people
liberty
,
do
give
them
the
fore-said
power
of
the
Keyes
,
and
make
them
Governours
of
themselves
by
Vote
.
Many
who
hear
the
Papists
talk
so
much
of
merits
and
of
good
works
,
do
deny
our
own
Faith
,
and
Love
,
and
Repentance
,
the
place
that
God
hath
assigned
them
in
order
to
pardon
and
salvation
,
in
subordination
to
Christ
:
And
many
who
hear
the
presumptuous
boast
of
being
Righteous
by
Christs
imputed
Righteousness
,
without
any
fulfilling
of
the
Conditions
of
the
Covenant
of
Grace
on
their
parts
,
do
make
as
a
jest
of
imputed
Righteousness
▪
(
as
it
is
taken
in
a
sound
and
warrantable
sense
)
and
do
ascribe
too
much
to
the
works
of
man
.
Many
who
hear
the
Socinians
make
faith
and
obedience
to
be
all
one
,
do
deny
that
the
faith
by
which
we
are
justified
,
is
a
giving
up
the
soul
in
Covenant
to
Christ
intirely
in
all
his
office
,
even
as
our
Redeemer
and
Lord
,
and
so
an
engagement
to
obedience
by
subjection
.
And
many
that
hear
men
say
,
that
faith
justifieth
us
only
as
an
instrument
,
apprehending
Christs
satisfaction
and
meritorious
righteousness
as
their
own
,
do
confound
our
faith
and
obedience
;
and
forget
that
the
faith
by
which
we
are
justified
,
is
[
our
becoming
Christians
,
or
,
Assent
and
Consent
to
the
Covenant
which
we
make
in
Baptisme
(
nothing
more
or
less
;
)
and
not
our
living
as
Christians
in
after
obedience
,
which
is
the
fruit
or
effect
of
faith
.
And
,
even
in
civil
things
,
many
who
observe
how
Turkish
,
Tartarian
,
Japonian
,
China's
,
and
other
Heathenish
and
Infidel
Tyranny
,
is
the
chief
Resister
of
the
Gospel
,
and
Suppresser
of
Christianity
to
the
damnation
of
millions
of
souls
;
And
how
Papal
tyranny
,
and
Muscovian
,
and
Spanish
cruelties
,
are
the
chief
Maintainers
of
ignorance
and
unreformedness
in
the
Churches
,
are
ready
hereupon
to
think
dishonourably
of
Monarchy
it self
,
and
to
murmure
at
the
power
of
Christian
Princes
,
and
to
rush
into
seditions
and
rebellions
.
And
many
that
see
the
mischiefs
of
seditions
,
conspiracies●
and
rebellions
,
are
ready
to
forget
the
grand
and
heynous
sin
of
Tyranny
,
and
the
calamity
of
Souls
,
and
Churches
,
and
Kingdoms
thereby
:
(
As
Campanella
saith
,
The
abuse
of
the
Potestative
Primality
,
is
Tyranny
,
the
abuse
of
the
Intellective
Primality
is
Heresie
,
and
the
abuse
of
the
Volitive
Primality
is
Hypocrisie
:
Though
indeed
he
should
have
mentioned
both
extreams
)
.
In
a
word
,
woe
be
to
the
Reformer
,
who
feareth
not
running
into
the
Extream
,
which
is
contrary
to
the
Errour
and
Sin
which
he
would
reform
.
DIRECT
.
XLVIII
.
Think
more
and
talk
more
of
your
faults
and
failings
against
others
;
especially
against
Princes
,
magistrates
,
and
Ministers
,
than
of
their
faults
and
fail●ngs
against
you
.
THe
Reason
of
this
Counsel
is
very
obvious
and
past
contradiction
.
Another
mans
sin
as
such
is
not
yours
:
No
mans
sin
shall
damn
you
▪
but
your
own
;
no
nor
bring
any
proper
penalty
on
you
.
Our
suffering
by
other
mens
sin
,
is
the
common
way
to
Heaven
,
by
which
Christ
and
his
Apostles
went
:
But
our
own
sin
is
that
which
must
have
the
blood
and
spirit
of
a
Saviour
for
its
cure
,
or
it
will
undo
us
.
He
came
to
destroy
the
works
of
the
Devil
,
and
to
save
his
people
from
their
sins
:
Math.
1.
21.
1
Ioh.
3.
8.
But
not
to
keep
us
from
being
persecuted
by
sinners
:
Math.
5.
10
,
11.
without
escaping
persecution
we
may
be
saved
,
(
for
every
one
that
will
live
godly
in
Christ
Jesus
must
suffer
persecution
,
2
Tim.
3.
12.
)
But
except
we
Repent
of
our
own
sin
we
shall
perish
,
Luk.
13.
3
,
5.
we
must
mourn
for
the
sins
of
others
(
Ezek.
9.
4.
)
but
we
properly
Repent
of
none
but
our
own
.
Should
we
not
most
fear
that
which
we
are
most
in
danger
of
?
And
most
lament
that
,
which
we
are
most
guilty
of
?
And
most
talk
against
that
which
most
concerneth
us
?
And
all
this
is
not
other
mens
faults
,
no
not
Magistrates
or
Ministers
(
though
much
to
be
bewailed
)
but
our
own
.
Every
one
will
confess
,
that
the
true
spirit
of
Christianity
is
agreeable
to
what
I
say
.
And
yet
how
contrary
is
the
practise
of
no
small
number
of
the
Religious
?
In
all
companies
how
forward
are
they
to
talk
of
the
sins
of
Princes
and
Parliaments
?
of
Courtiers
and
Nobility
,
and
Gentry
?
especially
of
Ministers
;
And
not
only
of
the
scandalous
that
are
guilty
indeed
,
but
of
the
innocent
that
are
not
of
their
way
;
whose
faults
they
rather
make
than
find
?
But
how
seldome
do
you
hear
them
tell
any
how
bad
they
are
themselves
?
(
unless
it
be
in
formality
to
seem
humble
persons
)
yea
,
how
impatient
are
they
with
any
other
that
find
fault
with
them
?
It
would
be
much
more
acceptable
to
God
and
wise
men
,
to
hear
you
talk
of
your
own
infirmities
,
than
of
the
Rulers
or
Ministers
,
or
Neighbours
?
The
one
is
a
work
of
Repentance
;
and
the
other
of
detraction
and
backbiting
.
The
one
is
a
work
which
you
are
commanded
by
God
(
to
judge
your selves
,
and
confess
your
faults
one
to
another
:
)
But
the
other
is
a
work
which
you
have
seldomer
a
call
from
God
to
do
.
One
rendeth
to
your
pardon
;
the
other
to
your
guilt
:
Therefore
if
you
fall
into
the
company
of
backbiters
,
that
are
dishonouring
their
Rulers
or
their
Pastors
,
or
telling
how
bad
their
neighbours
are
;
labour
to
purifie
these
stinking
waters
,
or
turn
the
stream
:
say
to
them
,
[
O
friends
how
bad
are
we
our selves
!
what
pride
is
in
our
hearts
!
what
ignorance
in
our
minds
!
so
wanting
are
we
even
in
the
lowest
grace
,
Humility
,
that
we
have
scarce
enough
to
make
us
take
patiently
,
such
censures
as
now
we
are
giving
out
upon
others
?
so
selfish
as
dishonoureth
our
profession
with
the
brand
of
contractedness
,
and
partiality
;
so
weak
that
all
our
duties
are
liable
to
greater
censures
than
we
can
bear
:
And
our
inward
graces
weaker
than
our
outward
duties
.
Of
such
ungoverned
thoughts
,
that
confusion
and
tumult
instead
of
order
,
and
fruitful
improvement
,
are
the
dayly
temper
and
employment
of
our
imaginations
:
so
passionate
,
impatient
,
and
corrupt
,
that
we
are
a
trouble
to
our selves
and
others
,
and
a
dishonour
to
the
Gospel
,
and
a
hinderance
to
the
conversion
of
those
whom
our
holy
exemplary
lives
should
win
to
God
:
so
strange
to
Heaven
,
as
if
we
had
never
well
believed
it
:
And
to
say
all
in
one
,
so
empty
of
Love
to
our
dear
Redeemer
and
the
God
of
Love
,
that
our
Hearts
lie
vacant
to
entertain
the
love
of
worldly
vanities
;
and
draw
back
from
the
serious
thoughts
of
God
,
which
should
be
our
daily
work
and
pleasure
;
and
flie
from
the
face
of
Death
,
as
if
we
should
be
worst
,
when
we
are
nearest
to
our
God
.
And
when
we
are
our selves
no
better
,
should
we
not
rather
complain
of
the
sore
that
is
so
near
us
?
and
marvel
that
our
neighbours
vilifie
not
us
,
and
that
the
Church
doth
not
judge
us
unworthy
of
its
Communion
!
Nature
teacheth
or
constraineth
all
men
,
to
be
more
sensible
of
their
own
diseases
,
than
of
their
neighbours
;
and
to
complain
of
them
most
as
loving
themselves
best
:
Is
it
then
because
you
love
your
neighbours
better
than
your selves
,
that
you
speak
more
of
their
faults
and
infirmities
than
of
your
own
?
If
not
,
take
heed
lest
it
prove
not
to
be
the
voice
of
love
!
and
then
I
need
not
tell
you
how
bad
it
signifieth
!
God
is
Love
,
and
he
that
dwelleth
in
love
dwelleth
in
God
,
and
God
in
him
.
The
Devil
is
the
Love-killer
:
And
what
way
can
you
imagine
so
powerful
to
kill
love
to
any
others
,
as
to
make
men
think
them
to
be
very
bad
?
Doth
any
man
love
evil
that
knoweth
it
to
be
evil
?
certainly
therefore
these
speakings
evil
of
others
,
are
love-killing
words
(
though
to
his
face
to
make
him
know
himself
,
they
might
be
medicinal
:
)
and
therefore
they
are
the
service
of
the
love-killing
spirit
.
]
DIRECT
.
XLIX
.
Take
notice
of
all
the
good
in
others
which
appeareth
,
and
rather
talk
of
that
behind
their
backs
,
than
of
their
faults
.
IF
there
were
no
Good
in
others
,
they
were
not
to
be
loved
:
For
it
is
contrary
to
mans
nature
,
to
will
or
love
any
thing
,
but
sub
ratione
boni
,
as
supposed
to
be
good
.
The
good
of
nature
,
is
lovely
in
all
men
as
men
,
even
in
the
wicked
and
our
enemies
(
And
therefore
let
them
that
think
they
can
never
speak
bad
enough
of
nature
take
heed
lest
they
run
into
excess
:
)
And
the
capacity
of
the
good
of
holiness
and
happiness
,
is
part
of
the
good
of
nature
.
The
good
of
gifts
and
of
a
common
Profession
,
with
the
possibility
or
probability
of
sincerity
,
is
lovely
in
all
the
visible
members
of
the
Church
.
And
truly
the
excellent
gifts
of
Learning
,
judgment
,
utterance
and
memory
,
with
the
virtues
of
meekness
,
humility
,
patience
,
contentedness
,
and
a
loving
disposition
inclined
to
do
good
to
all
,
are
so
amiable
in
some
,
who
yet
are
too
strange
to
a
heavenly
life
,
that
he
must
be
worse
than
a
man
who
will
not
love
them
.
To
vilifie
all
these
gifts
in
others
,
savoureth
of
a
malignant
contempt
of
the
gifts
of
the
Spirit
of
God
.
And
so
it
doth
,
to
talk
all
of
their
faults
,
and
say
little
or
nothing
of
their
gifts
and
virtues
:
yea
,
some
have
so
unloving
and
unlovely
a
kind
of
Religiousness
,
that
they
backbite
that
man
as
a
defender
of
the
prophane
,
and
a
commender
of
the
ungodly
,
who
doth
but
contradict
or
reprehend
their
backbitings
:
And
are
ever
gain-saying
all
the
commendations
which
they
hear
of
any
whom
they
think
ill
of
.
But
if
you
would
when
you
talk
of
others
(
especially
them
who
differ
from
you
in
opinions
)
be
more
in
commendation
of
all
the
good
,
which
indeed
is
in
them
.
1.
You
would
shew
your selves
much
liker
to
God
who
is
Love
,
and
unliker
to
Satan
the
accuser
.
2.
You
would
shew
an
honest
impartial
ingenuity
,
which
honoureth
virtue
where
ever
it
is
found
.
3.
You
would
shew
a
humble
sense
of
your
own
frailty
,
who
dare
not
proudly
contemn
your
brethren
.
4.
You
would
shew
more
love
to
God
himself
,
when
you
love
all
of
God
whensoever
you
discern
it
;
and
cannot
abide
to
hear
his
gifts
and
mercies
undervalued
.
5.
You
would
increase
the
grace
of
love
to
others
,
in
your selves
,
by
the
daily
exercise
of
it
;
when
backbiting
and
detraction
will
increase
the
malignity
from
which
they
spring
.
6.
You
would
increase
Love
also
in
the
hearers
;
which
is
the
fulfilling
of
the
Law
;
when
detraction
will
breed
or
increase
malice
.
7.
You
will
do
much
to
the
winning
and
conversion
of
them
whom
you
commend
,
if
they
be
unconverted
.
For
when
they
are
told
that
you
speak
lovingly
of
them
behind
their
backs
,
it
will
much
reconcile
them
to
your
persons
,
and
consequently
prepare
them
to
hearken
to
the
counsel
which
they
need
.
But
when
they
are
told
that
you
did
backbite
them
,
it
will
fill
them
with
hatred
of
you
,
and
violent
prejudice
against
your
counsel
and
profession
.
Yet
mistake
me
not
:
It
is
none
of
my
meaning
all
this
while
,
that
you
should
speak
any
falsehood
in
commendation
of
others
;
nor
make
people
believe
,
that
a
careless
carnal
sort
of
persons
,
are
as
good
as
those
that
are
careful
of
their
souls
,
or
that
their
way
is
sufficient
for
salvation
;
Nor
to
commend
ungodly
men
in
such
a
manner
,
as
tendeth
to
keep
either
them
or
their
hearers
from
repentance
;
Nor
to
call
evil
,
good
,
or
put
darkness
for
light
,
nor
honour
the
works
of
the
devil
.
But
to
shew
Love
and
impartiality
to
all
;
and
to
be
much
more
in
speaking
of
all
the
good
which
is
in
them
,
than
of
the
evil
:
Especially
if
they
be
your
enemies
,
or
differ
from
you
in
opinions
of
Religion
:
Tit.
3.
1.
Put
them
in
mind
to
be
subject
to
principalities
and
powers
;
to
obey
Magistrates
,
to
be
ready
to
every
good
work
,
to
speak
evil
of
no
man
,
to
be
no
brawlers
but
gentle
,
shewing
all
meekness
to
all
men
.
For
we
our selves
were
sometime
foolish
,
&c.
Grace
is
clean
contrary
to
this
detracting
vice
.
DIRECT
.
L
Study
the
Duty
of
instructing
and
exhorting
,
more
than
Reproof
and
finding
fault
.
I
Deny
not
but
that
it
is
duty
to
tell
a
brother
of
his
fault
,
and
to
reprove
and
that
with
plainness
too
.
Math.
18.
15.
Lev.
19.
17.
And
it
is
but
few
that
do
this
rightly
,
of
many
that
will
backbite
and
censure
.
But
yet
I
have
long
observed
,
that
many
Christians
are
enquiring
,
How
they
must
manage
the
duty
of
Reproof
,
who
ne-never
enquire
how
to
perform
the
duty
of
Christian
exhortation
or
instructing
of
the
ignorant
.
When
as
this
later
is
much
more
usually
a
duty
than
the
former
;
And
you
are
bound
to
exhort
a
multitude
whom
you
are
not
bound
to
reprove
.
And
exhortation
to
good
is
a
duty
which
the
hearer
is
usually
less
offended
at
;
It
doth
not
so
much
gall
and
exasperate
his
mind
:
It
shameth
him
not
so
much
,
and
yet
is
the
greater
part
of
our
duty
to
him
;
as
the
positives
of
Religion
are
before
the
negatives
.
Exhortation
(
rightly
used
)
is
the
plain
direct
expression
of
Love
,
and
an
earnest
desire
of
anothers
good
:
When
Reproof
doth
savour
of
a
mixture
of
Love
and
displeasure
;
and
the
wrath
doth
often
cloud
the
love
.
And
I
must
say
,
that
I
find
many
surly
proud
Professors
,
much
proner
to
Reproof
,
than
to
Exhortation
:
Their
pride
and
self-conceitedness
makes
them
too
forward
to
reprove
their
Governours
,
and
the
ignorant
people
are
ready
enough
to
reprove
their
Teachers
,
and
the
servant
to
reprove
the
Master
or
the
Mistris
;
but
not
to
be
reproved
by
them
.
Ministers
must
be
wise
and
cautelous
how
they
set
such
people
on
reproving
and
finding
fault
with
others
,
when
their
own
pride
and
passion
and
fond
self-opinion
,
is
ready
to
put
them
on
too
far
.
DIRECT
.
LI.
The
more
you
suffer
by
your
Rulers
(
or
any
men
)
the
more
be
watchful
lest
your
sufferings
tempt
you
to
dishonour
them
.
And
the
more
you
are
wronged
by
your
equals
,
the
more
be
afraid
lest
you
should
be
tempted
to
withdraw
the
Love
which
is
their
due
.
THe
Honouring
of
our
superiours
,
is
a
Moral
or
Natural
duty
(
of
the
fifth
Commandement
)
which
sufferings
will
not
excuse
us
from
:
And
so
is
the
Love
of
all
men
,
even
of
our
enemies
.
And
selfishness
and
Passion
are
things
so
powerful
,
that
it
is
wonderful
hard
to
escape
their
deceit
:
They
will
blind
the
mind
,
and
change
the
judgement
,
and
corrupt
the
affections
,
before
you
are
aware
,
or
believe
that
you
are
at
all
perverted
.
Every
man
must
watch
most
where
his
temptation
is
strongest
.
Do
you
not
think
that
you
have
a
far
stronger
temptation
,
to
dishonour
a
persecuting
Magistrate
than
a
good
one
?
And
to
hate
an
enemy
than
a
friend
?
Therefore
arm
your selves
,
and
one
another
against
this
snare
.
And
when
others
are
aggravating
the
fault
and
injury
,
do
you
in
company
remember
each
other
,
in
what
danger
you
are
now
of
losing
your
innocency
,
and
of
doing
your selves
more
hurt
by
that
,
than
any
powers
or
enemies
can
do
you
.
It
is
an
easie
thing
to
Love
one
that
loveth
you
,
and
to
honour
a
Magistrate
that
doth
good
to
you
and
all
.
But
as
the
Apostle
saith
of
servants
,
1
Pet.
2.
18
,
19
,
20.
(
Be
subject
—
Not
only
to
the
good
and
gentle
,
but
also
to
the
froward
:
For
this
is
thank-worthy
,
if
a
man
for
conscience
toward
God
endure
grief
,
suffering
wrongfully
:
For
what
glory
is
it
,
if
when
ye
be
buffeted
for
your
faults
you
take
it
patiently
?
But
if
when
ye
do
well
and
suffer
for
it
,
ye
take
it
patiently
,
this
is
acceptable
with
God
.
DIRECT
.
LII
.
Make
conscience
of
heart-revenge
,
and
tongue-revenge
,
as
well
as
of
hand-revenge
.
IT
is
so
notorious
that
Revenge
is
a
usurpation
of
Gods
prerogative
,
&
a
heinour
sin
,
that
Professors
could
not
so
frequently
&
easily
commit
it
,
if
they
did
not
first
deceive
themselves
,
and
take
that
to
be
no
revenge
which
is
.
To
do
any
open
hurt
to
another
,
they
take
notice
of
as
sinful
revenge
.
But
is
there
no
secret
wish
in
your
heart
,
that
some
evil
may
befal
another
?
Nor
no
secret
gladness
that
some
evil
hath
befaln
him
?
You
will
say
,
It
is
not
in
revenge
,
but
in
hope
he
may
repent
:
But
take
heed
what
is
in
your
heart
.
It
s
one
thing
to
Repent
of
his
injury
to
you
as
such
,
and
to
make
you
amends
and
repair
your
honour
:
And
it
s
another
thing
to
repent
of
it
as
a
sin
against
God
,
to
the
saving
of
his
own
soul.
Is
it
not
the
former
that
you
more
desire
than
the
later
?
And
are
not
your
Tongues
employed
too
often
in
revenge
?
What
are
all
your
secret
reflections
,
and
endeavours
to
dishonour
those
that
have
wronged
you
,
but
revengeful
speeches
?
Railing
,
and
backbiting
,
and
nibling
at
anothers
honour
and
good
name
may
be
acts
of
revenge
as
truly
as
the
actions
of
the
hand
.
DIRECT
.
LIII
.
When
you
are
exasperated
at
the
hurt
which
you
feel
from
Magistrates
,
remember
the
good
which
the
Church
receiveth
by
them
,
as
well
as
the
hurt
.
IF
you
look
all
at
the
evil
in
any
man
,
and
overlook
the
good
,
you
cannot
choose
but
hate
h●m
:
And
if
you
think
only
of
what
you
suffer
by
Magistrates
,
you
may
easily
know
what
the
effect
must
be
.
And
the
sin
is
so
great
,
that
it
should
not
be
made
light
of
,
by
a
tender
conscience
.
The
good
of
the
Office
and
of
the
person
is
of
God
;
and
the
evil
is
of
Satan
:
And
should
you
so
look
at
Satans
part
,
as
to
pass
by
all
Gods
part
?
What
ingratitude
is
it
,
to
take
notice
so
deeply
of
your
suffering
,
and
to
take
no
notice
of
your
mercies
.
There
are
few
Heathen
Magistrates
,
from
whom
those
Christians
who
live
under
them
,
receive
not
much
more
good
than
hurt
.
Much
more
Christian
Magistrates
are
a
blessing
to
believers
.
For
if
they
persecute
some
,
yet
they
usually
protect
more
,
from
the
fury
of
the
vulgar
rabble
,
who
would
quickly
devour
them
,
if
Rulers
did
not
restrain
them
.
And
the
countenancing
of
the
Christian
Religion
in
the
essentials
,
and
defending
Christian
assemblies
for
Gods
worship
is
an
unvaluable
mercy
.
If
Paul
said
to
the
Romans
[
Rulers
are
not
a
terrour
to
good
works
,
but
to
evil
—
Do
that
which
is
good
,
and
thou
shalt
have
praise
of
the
same
:
for
he
is
the
Minister
of
God
to
thee
for
good
]
Rom.
13.
3
,
4.
How
much
more
may
those
say
so
who
have
Christian
Magistrates
!
Or
if
some
particular
persons
do
suffer
more
under
some
such
,
than
Paul
or
the
Christians
did
under
Heathens
(
Acts
28.
last
)
yet
every
true
Christian
,
must
more
regard
the
publick
interest
than
his
own
:
and
must
rejoyce
that
the
Gospel
hath
any
protection
and
furtherance
,
and
the
souls
of
the
people
any
benefit
,
whatever
his
personal
suffering
be
.
Read
Phil.
1.
12
,
to
the
20.
DIRECT
.
LIV.
Learn
to
suffer
by
Ministers
and
Good
people
,
and
not
only
by
Magistrates
,
nor
only
by
the
ungodly
.
I
Confess
it
is
a
thing
most
unnatural
for
one
true
Christian
to
afflict
another
;
and
especially
for
a
Minister
,
who
is
the
father
of
the
flock
,
to
be
a
hurter
of
them
,
and
to
do
like
an
enemy
;
and
to
fleece
them
and
devour
them
.
But
yet
it
is
a
thing
which
sometimes
must
be
born
.
I
have
observed
that
Religious
people
when
a
Magistrate
(
though
a
usurper
)
persecuteth
them
,
they
can
in
some
sort
undergo
it
,
as
no
strange
thing
.
And
they
are
not
so
forward
to
cast
off
the
office
and
abhor
the
persons
by
whom
they
suffer
.
But
if
they
suffer
never
so
little
by
a
Minister
,
they
flye
away
from
him
,
and
are
uncapable
of
comfortable
communion
with
him
,
and
the
breach
is
hardly
ever
made
up
.
I
confess
there
is
some
more
colour
for
this
impatiency
;
(
to
be
mentioned
in
another
place
.
)
But
yet
Gods
servants
have
been
tryed
by
this
kind
of
suffering
also
,
and
therefore
you
must
not
be
so
tender
of
it
,
nor
be
driven
by
it
into
sinful
separations
,
or
into
a
contempt
of
the
Ministers
of
the
Gospel
,
as
too
many
sects
in
these
times
have
been
.
Read
what
at
large
is
said
of
the
afflicting
Shepherds
,
Ezek.
34.
&
Zech.
10.
&
11.
And
you
will
see
that
it
is
not
a
thing
to
be
wondered
at
,
to
have
Shepherds
which
fleece
and
destroy
the
flocks
,
and
tread
down
their
pasture
and
muddy
their
waters
,
and
feed
themselves
and
not
the
flocks
,
and
gather
not
that
which
goeth
●stray
:
Nay
their
own
Shepherds
pitied
them
not
.
Zech.
11.
5
,
I
know
that
it
is
the
Magistrates
that
are
often
meant
by
Shepherds
in
the
Prophets
:
but
the
Priests
also
are
usually
meant
with
them
,
and
sometime
distinctly
by
the
same
word
.
And
their
falshood
and
cruelty
oft
expressed
,
as
in
Ier.
2.
8
,
26.
&
5.
31.
and
26.
7
,
8
,
11.
&
32.
32.
Ezek.
22.
26.
Hos.
6.
9.
Mich.
3.
11.
Zeph.
3.
4.
Mal.
1.
6
,
&
2.
1.
&c.
And
remember
that
all
the
wickedness
of
these
Priests
,
and
their
abuse
of
the
people
,
did
not
warrant
the
people
to
forsake
the
Jewish
Church
:
Though
the
Ark
was
taken
by
the
Philistines
for
the
wickedness
and
violence
of
Eli's
sons
;
and
the
people
tempted
to
desire
a
King
,
by
the
sins
of
the
sons
of
Samuel
,
yet
none
of
their
mis-doings
did
warrant
a
separation
from
that
Church
.
Yea
Christ
who
was
persecuted
by
the
Priests
,
did
yet
bid
the
cleansed
Lepe●
go
shew
himself
to
the
Priest
,
and
offer
according
to
the
Law
.
Therefore
a
true
Christian
must
learn
(
though
not
to
favour
any
mans
sin
,
nor
to
be
indifferent
what
Ministery
he
liveth
under
,
yet
)
patiently
to
suffer
much
abuse
and
persecution
,
sometimes
from
Ministers
themselves
;
and
to
see
that
it
drive
them
not
in
peevish
impatiency
into
any
extream
,
or
to
any
unlawful
sect
or
separation
,
nor
to
a
disdain
of
the
sacred
office
which
they
abuse
,
nor
to
lose
the
benefit
of
it
,
or
be
unthankful
for
it
.
And
though
it
be
sad
that
true
Christians
should
abuse
each
other
,
yet
this
also
must
be
born
.
Many
can
bear●th
:
scorn
and
cruelties
of
the
openly
profane
,
who
can
scarce
bear
to
be
neglected
or
set
light
by
,
much
less
to
be
hardly
censured
by
the
Religious
.
But
observe
first
,
that
your
Pride
may
notably
appear
in
this
:
and
it
is
no
great
sign
of
humility
to
suffer
only
from
the
worst
.
For
you
look
on
them
as
persons
of
no
honour
,
and
the
●fore
not
capable
of
dishonouring
you
:
For
a
dog
to
bark
at
you
,
you
take
for
no
disgrace
:
Nay
you
take
it
for
your
honour
to
suffer
by
such
persons
,
as
supposing
it
a
mark
of
Christs
disciples
.
But
the
Religious
you
more
reverence
,
and
think
their
contempt
is
a
great
dishonour
to
you
;
and
fore
your
pride
will
not
suffer
you
to
bear
it
patiently
.
Secondly
,
And
remember
that
different
opinions
and
interests
may
possibly
so
far
exasperate
some
that
are
otherwise
religious
,
as
to
make
them
afflicters
,
or
more
plainly
,
persec●tors
of
one
another
,
though
Godliness
it self
be
applauded
by
them
all
.
The
experience
of
England
,
Scotland
and
Ireland
within
these
25
years
doth
sadly
tell
us
and
the
world
,
how
far
men
can
go
in
persecuting
each
other
for
different
interests
and
opinions
,
who
all
profess
a
zeal
for
godliness
.
And
let
it
have
your
special
remark
,
that
one
reason
why
all
men
as
Christians
and
Godly
do
more
easily
and
commonly
love
one
another
,
is
because
a●
Christians
and
Godly
,
they
do
not
hurt
or
wrong
each
other
:
But
as
they
are
of
various
sects
they
hate
and
envy
one
another
,
because
as
they
are
sectaries
they
hurt
and
injure
one
another
.
For
the
spirit
and
zeal
of
a
sect
as
such
is
censorious
,
hurtful
,
unpeaceable
and
dividing
:
But
the
spirit
and
zeal
of
Godliness
and
Christianity
,
is
kind
and
gentle
and
inclineth
to
do
good
to
all
.
Remember
that
you
have
never
lear●n
the
Christian
art
of
suffering
aright
,
till
you
can
suffer
not
only
by
bad
men
,
but
by
men
that
otherwise
are
good
;
nor
only
by
enemies
but
by
friends
,
nor
only
by
them
that
bear
the
sword
,
but
also
by
some
who
preach
the
word
;
and
will
not
by
oppression
be
made
mad
,
nor
driven
from
your
innocency
.
DIRECT
.
LV.
When
you
complain
of
violence
and
persecution
in
others
,
take
heed
lest
you
shew
the
same
inward
sin
,
by
Church-persecution
and
cruelty
against
them
,
or
any
others
.
BUt
because
I
know
that
guilt
causeth
impatience
,
and
passion
disposeth
men
to
mistakes
and
false
reports
,
before
I
proceed
,
I
must
here
foretell
you
,
1.
That
I
mean
not
by
Separatists
all
that
are
so
called
by
interessed
injudicious
persons
:
But
those
1.
that
account
true
Churches
of
Christ
to
be
no
Churches
,
2.
or
that
account
it
unlawful
to
hold
Communion
with
those
Churches
,
whose
communion
is
not
unlawful
;
because
they
are
faulty
,
or
because
they
differ
from
them
in
some
opinions
or
circumstances
of
worship
:
3.
especially
if
they
practise
,
and
perswade
others
to
practise
according
to
these
two
opinions
;
of
which
the
first
is
the
higher
sort
of
separation
,
and
the
second
the
lover
.
And
secondly
,
That
by
Church-dividers
,
I
mean
both
these
and
all
such
whose
principles
and
practises
are
against
that
love
of
a
Christian
as
a
Christian
,
and
that
forbearance
of
dissenters
,
which
should
be
exercised
to
all
the
members
of
Christ
;
and
who
fly
from
the
ancient
simplicity
and
primitive
terms
of
Church-communion
,
and
adde
(
as
the
Papists
do
)
their
own
little
novelties
as
necessary
things
.
And
those
that
do
causlesly
separate
from
their
own
lawfully
called
Pastors
;
For
ubi
Episcopus
,
ibi
Ecclesia
;
where
the
true
Pastor
is
,
there
the
Church
is
(
what
ever
place
it
be
that
they
assemble
in
)
(
as
Cyprien
once
said
.
)
And
lastly
,
those
that
are
of
uncharitable
,
humerous
,
peevish
,
contentious
and
fiery
spirits
,
and
will
stir
up
m●tinies
and
●idings
,
and
causeless
divi●ions
in
any
Church
where
they
come
.
And
truly
they
that
think
of
the
present
state
of
Hartford
and
some
other
Churcheses
in
New
England
,
(
which
I
will
not
here
make
a
Narrative
of
)
me
thinks
should
fear
Separations
,
Schismes
or
Divisions
,
from
o●
in
the
Churches
called
Independent
,
as
much
as
those
of
a
different
Discipline
do
as
to
theirs
:
(
if
not
somewhat
more
,
on
several
accounts
.
)
Thirdly
,
And
remember
that
I
am
not
here
speaking
of
any
mens
former
faults
,
by
way
of
uncharitable
bitterness
,
insulting
or
reproach
;
but
verily
brethren
,
if
we
are
not
impartially
willing
to
know
the
truth
of
eve●y
side
,
and
of
our
own
selves
as
well
as
othe●s
,
we
choose
deceit
,
and
resist
the
light
,
and
provoke
God
to
forsake
our
understandings
.
Do
we
not
yet
know
where
Iudgment
hath
begun
,
after
such
plagues
and
flames
,
and
Church
convulsions
?
And
do
we
not
yet
know
where
Repentance
must
begin
?
Enquire
for
good
news
whence
you
will
,
I
will
enquire
whether
we
are
awakened
to
a
true
Repentance
;
and
by
that
I
will
fetch
my
prognosticks
of
our
f●ture
state
?
Not
whether
you
cry
out
against
other
mens
sins
,
but
against
your
own
,
and
that
particularly
with
all
their
aggravations
;
and
whether
Professo●rs
of
Religiousness
do
as
heartily
lament
their
own
notorious
publick
scandals
,
as
they
expect
that
drunkards
and
fornicators
,
and
the
friends
of
loosness
,
should
lament
theirs
!
Till
we
see
this
,
what
promise
have
we
of
the
pardon
of
our
dreadful
temporal
penalties
?
(
to
say
nothing
of
the
greater
.
)
Woe
to
the
Land
and
People
that
can
multiply
sin
and
cannot
Repent
!
And
wo
to
them
that
pretend
Repentance
,
and
love
to
be
flattered
in
their
sin
,
and
cannot
endure
to
be
admonished
,
but
take
all
the
discoveries
of
their
sin
to
be
injurious
reproach
?
among
the
prophane
we
take
this
to
be
a
deadly
sign
of
impenitency
?
And
is
it
so
bad
in
them
,
and
good
in
us
?
It
is
part
of
my
office
to
cry
with
holy
Bradford
,
REPENT
O
ENGLAND
;
and
to
say
after
Christ
,
Except
ye
Repent
,
ye
shall
all
Perish
,
And
can
I
call
men
to
Repent
,
when
I
must
not
dare
to
tell
them
of
what
?
Nor
to
mention
the
sin
which
is
most
to
be
repented
of
?
I
use
all
this
preface
because
I
know
that
Guilt
and
Impenitency
are
touchy
and
tender
,
and
galled
,
and
querulous
,
and
such
will
bestow
the
time
in
backbiting
their
Monitor
,
which
they
should
bestow
in
lamenting
their
sin
.
But
shall
I
therefore
forbear
,
and
betray
their
souls
,
and
betray
the
Land
through
cowardly
silence
?
Must
I
shew
that
I
ha●e
Professours
by
not
admonishing
them
,
(
Lev.
19.
17.
)
when
I
must
shew
that
I
love
the
looser
sort
by
my
sharp
reproofs
?
Must
I
not
fear
them
that
can
kill
the
body
?
and
must
I
fear
to
displease
a
professed
Christian
,
by
calling
him
to
Repentance
in
a
time
of
Judgments
.
Lord
,
hide
not
my
own
miscarriages
from
my
●ight
!
and
suffer
me
not
to
take
any
sin
that
I
have
committed
to
have
been
my
innocency
or
duty
,
lest
I
should
dare
to
father
sin
on
God
,
and
lest
I
should
live
and
die
without
Repentance
,
and
lest
I
should
be
one
that
continueth
judgments
and
danger
to
the
Land
?
stir
up
some
faithful
friend
to
tell
me
,
with
convincing
evidence
,
where
it
is
that
I
have
miscarried
,
that
Contrition
may
prepare
me
for
the
peace
of
remission
?
O
save
me
from
the
plague
of
an
impenitent
heart
,
that
cannot
endure
to
be
told
of
sin
!
&
from
that
ungodly
folly
,
which
taketh
the
shame
that
Repentance
casteth
upon
sin
,
to
be
cast
upon
God
and
Religion
,
which
bind
us
to
Repentance
and
Confession
!
Nay
in
this
place
,
I
am
not
mentioning
things
past
,
so
much
to
humble
you
,
as
necessarily
to
inform
you
,
of
the
groundlesness
of
your
present
arguings
,
that
you
may
see
the
truth
.
Fourthly
,
Note
also
that
I
lay
not
any
miscarriages
on
any
whole
parties
,
(
Anabaptists
or
others
.
)
For
I
have
found
that
all
parties
of
Christians
indeed
have
some
good
,
experienced
,
sober
,
charitable
persons
,
and
some
self-conceited
and
contentious
novices
,
(
1
Tim.
3.
6.
)
But
I
speak
only
of
the
persons
that
were
guilty
and
no
more
.
Fifthly
,
Lastly
,
remember
that
while
I
seem
to
compare
the
faults
of
one
sort
of
persons
,
with
anothers
,
it
is
none
of
my
intent
to
equal
them
;
much
less
to
equal
the
state
of
the
several
sorts
of
Offenders
as
to
the
rest
of
their
lives
:
But
only
to
mention
so
much
of
the
similitude
,
as
is
nenessary
to
represent
things
truly
and
impartially
to
your
view
.
Read
on
now
with
these
Memento's
in
your
eye
:
And
if
after
so
plain
a
premonition
you
will
venture
to
charge
me
with
that
which
I
disclaim
,
do
it
at
your
own
peril
;
I
stand
or
fall
to
the
judgment
of
God
,
and
look
for
a
better
reward
than
the
hypocrites
,
which
is
to
have
the
good
opinion
of
men
,
be
they
professours
of
piety
,
or
profane
.
And
with
me
,
by
Gods
grace
,
it
shall
hereafter
be
accounted
a
small
thing
(
to
the
hindering
of
my
fidelity
to
Christ
and
mens
souls
)
to
be
judged
of
men
,
1
Cor.
4.
3.
And
if
there
should
be
any
Pastors
of
the
Churches
,
who
instead
of
concurring
,
to
heal
the
flocks
of
these
dividing
principles
,
shall
rather
joyn
with
backbiters
,
and
encourage
them
in
their
misreports
and
slanders
,
because
it
tendeth
to
the
supposed
interest
of
their
party
or
themselves
.
Let
them
prepare
to
answer
such
unfaithfulness
to
their
consciences
which
will
shortly
be
awakened
,
and
to
the
great
Shepherd
of
the
Flock
who
is
at
the
door
,
and
who
told
even
the
Devils
agents
,
that
a
House
or
Kingdom
divided
against
it self
,
cannot
stand
,
but
is
brought
to
nought
!
Math.
12.
(
If
alas
,
alas
,
experience
hath
not
yet
,
not
yet
,
not
yet
,
done
enough
to
teach
them
this
!
)
For
my
part
I
have
had
humane
applause
enough
:
I
'le
value
that
Vanity
as
dying
men
do
.
And
temptations
to
man
pleasing
from
covetousness
I
have
none
:
For
I
have
nothing
of
worldly
gain
or
expectations
which
I
should
fear
to
lose
,
to
tempt
me
to
betray
my
conscience
or
the
truth
by
silence
.
But
(
mark
and
remember
brethren
,
what
I
say
to
you
,
)
whosoever
is
of
your
mind
at
present
,
P●sterity
will
say
as
I
have
told
you
:
And
though
wrong
ways
seem
fit
or
necessary
for
some
present
exigence
,
or
j●bb
,
vet
nothing
but
Truth
,
and
Integrity
,
and
Charity
〈◊〉
Concord
,
will
do
the
main
work
,
and
hold
〈◊〉
to
the
last
.
The
●oresight
of
impatient
guilt
,
&
censure
having
caused
me
here
to
give
you
this
premonition
(
besides
what
is
in
the
Epistle
)
now
Reader
,
go
on
.
O
the
deceitfulness
of
the
heart
of
man
!
Little
do
many
real
Separatists
,
who
cry
out
against
the
spirit
of
persecution
,
suspect
that
the
same
spirit
is
in
them
!
whence
is
persecution
,
but
from
thinking
ill
of
others
,
&
abhorring
them
,
or
not
loving
them
?
And
do
not
you
do
so
by
those
whom
you
causlesly
separate
from
?
you
will
say
,
that
though
you
think
them
not
to
be
true
Christians
,
yet
you
love
them
as
men
,
and
wish
their
good
:
And
so
will
those
say
by
you
,
whom
you
call
your
Persecutors
:
Though
they
think
you
to
be
proud
and
humerous
,
and
disobedient
;
yet
they
say
they
love
you
as
men
,
and
do
but
correct
you
to
cure
your
self-willedness
and
humour
,
and
to
do
you
good
,
and
to
preserve
the
publick
peace
.
They
think
you
to
be
bad
,
and
therefore
imprison
you
:
you
think
them
to
be
bad
,
and
therefore
avoid
Communion
with
them
.
They
think
you
so
bad
as
to
be
unworthy
of
civil
liberty
,
and
priviledges
:
you
think
them
so
bad
as
to
be
unworthy
of
Church
priviledges
and
liberties
.
They
think
you
unworthy
to
be
suffered
in
the
land
perhaps
.
And
you
think
them
unworthy
to
be
suffered
in
the
Churches
.
They
cry
against
you
,
Away
with
them
they
are
schismatical
or
heretical
:
you
cry
against
them
,
Away
with
them
,
they
are
prophane
!
Obj.
But
they
who
would
not
give
us
〈…〉
lilerties
,
do
more
against
us
,
than
we
would
do
against
them
.
Answ.
I
pray
you
think
on
that
again
.
First
,
Is
not
the
priviledge
of
the
Church
,
●ette●
than
the
priviledges
of
the
Commonwealth
?
as
the
soul
is
better
than
the
body
?
Secondly
,
Is
it
not
a
deeper
accusation
to
charge
one
to
be
ungodly
and
prophane
,
than
to
charge
him
only
to
be
schismatical
?
Obj.
But
charity
must
not
be
blind
:
They
are
prophane
:
I
charge
them
truly
:
●ut
I
am
not
schismatical
or
heretical
;
but
they
accuse
me
falsly
.
Answ.
You
say
so
,
and
they
say
the
same
of
you
.
They
say
that
you
are
schismatical
,
but
they
are
not
proph●ne
.
Now
how
shall
a
stander
by
know
which
of
you
is
in
the
right
?
Doubtless
by
the
witnesses
and
evidences
:
They
try
you
in
some
Court
or
before
some
Magistrate
before
they
punish
you
.
You
never
try
them
,
〈◊〉
hear
them
speak
for
themselves
,
nor
examine
〈◊〉
witness
publickly
against
them
,
●or
allow
them
any
Church-justice
,
but
avoid
their
Communion
upon
reports
or
pretense
of
private
kn●wledge
.
They
judge
you
personally
one
by
one
:
You
condemn
whole
P●rishes
in
the
●●mp
,
〈◊〉
:
They
condemn
you
as
for
a
〈◊〉
cr●me
:
But
you
condemn
them
without
charging
any
one
crime
upon
them
,
because
they
have
not
yet
given
you
a
satisfying
proof
of
their
godliness
;
They
say
,
we
prove
you
guilty
:
You
say
,
you
have
〈…〉
proved
your selves
innocent
.
It
a
〈…〉
on
the
high
way
,
and
you
and
another
were
both
charged
with
the
robbery
;
and
to
the
other
it
is
said
,
I
prove
by
witness
that
thou
didst
rob
me
;
And
to
you
it
is
said
,
Do
thou
bring
sufficient
proof
that
thou
didst
not
rob
me
?
Would
you
not
think
that
you
had
the
more
injustice
?
Obj.
But
of
all
men
living
no
man
can
think
that
a
persecutor
is
godly
and
fit
for
Church-communion
.
Ansu.
Either
of
these
answers
may
stop
your
mouths
,
First
,
What
is
that
to
the
whole
Parishes
whose
communion
you
avoid
,
who
never
persecuted
you
?
Did
all
the
Ministers
and
common
people
persecute
you
?
Secondly
,
Was
it
no
persecution
when
many
Anabaptists
and
Separatists
made
such
work
in
England
,
Scotland
and
Ireland
in
Cromwels
time
and
after
as
they
did
?
When
so
many
were
turned
out
of
the
Universities
for
not
engaging
?
and
so
many
out
of
the
Ministry
?
and
so
many
out
of
the
Magistracy
&
Corporation
priviledges
?
And
when
an
Ordinance
was
made
to
cast
out
all
Ministers
who
would
not
pray
for
the
success
of
their
Wars
against
Scotland
,
or
that
would
not
give
God
thanks
for
their
Victories
.
When
I
have
heard
them
profess
that
they
believed
that
there
were
many
thousand
godly
men
,
that
were
killed
at
Dunbar
(
to
instance
in
no
other
;
)
and
yet
we
were
all
by
their
Ordinance
to
be
cast
out
,
that
would
not
give
God
thanks
for
this
?
And
the
execution
of
it
was
much
threatned
,
though
they
did
it
not
.
And
what
more
harsh
kind
of
persecution
could
there
be
,
than
to
force
men
to
go
hypocritically
to
God
against
their
consciences
,
and
take
on
them
to
beg
for
the
success
of
a
war
which
they
judged
unlawful
,
and
to
return
him
a
publick
counterfeit
thanks
for
blood-shed
;
yea
for
the
blood
of
thousands
;
and
the
blood
of
confessed
godly
men
:
When
the
crime
which
they
would
have
forced
us
to
(
had
we
been
so
ductile
as
to
obey
them
)
was
no
less
than
publick
hypocrisie
and
owning
such
blood-gailtiness
;
and
the
penalty
no
less
than
separation
from
our
flocks
and
publick
maintenance
(
though
not
silencing
.
)
I
speak
not
any
of
this
to
trample
upon
those
whom
God
in
justice
hath
cast
down
.
(
A
thing
which
I
so
abhorred
that
I
have
avoided
it
to
the
great
displeasure
of
others
)
But
if
you
are
of
the
mind
,
either
that
Gods
justice
should
not
be
observed
or
justified
;
or
that
you
should
not
be
called
to
repentance
;
or
that
you
should
be
suffered
quietly
to
forget
your
sin
,
and
die
impenitently
;
or
that
the
nation
should
forget
the
effects
of
religious
pride
and
faction
,
and
so
lose
the
warning
which
they
have
had
from
God
at
so
dear
a
rate
,
and
be
tempted
again
into
the
same
sin
and
calamity
,
for
fear
of
offending
the
ears
of
the
guilty
;
I
am
in
all
this
as
far
from
your
minds
,
as
I
was
in
the
acting
of
these
crimes
:
And
can
no
more
consent
to
you
,
than
I
should
have
done
to
have
had
all
the
Israelites
murmurings
,
idolatry
and
unbelief
;
and
the
sins
of
Noah
,
Lot
,
David
,
Solomon
,
Peter
,
&c.
forgotten
,
and
the
history
of
them
never
mentioned
in
the
Bible
.
But
(
I
pray
you
mark
it
)
the
way
of
God
is
to
shame
the
sinner
,
how
good
soever
in
other
respects
that
the
sin
may
have
the
greater
shame
,
and
Religion
may
not
be
shamed
as
if
it
allowed
men
to
sin
,
nor
God
the
Author
of
Religion
be
dishonoured
;
nor
others
be
without
the
warning
.
But
the
way
of
the
devil
is
,
To
hide
or
justifie
the
sin
,
as
if
it
were
for
fear
of
disparaging
the
goodness
of
the
persons
that
committed
it
;
that
so
be
may
thereby
dishonour
Religion
and
Godliness
it self
,
and
make
men
believe
that
it
is
but
a
cover
for
any
wickedness
,
and
as
consistent
with
it
as
a
looser
life
is
;
and
that
he
may
keep
the
sinner
from
repenting
,
and
blot
out
the
memory
of
that
warning
which
should
have
preserved
after-ages
from
the
like
falls
.
Scripture
shameth
the
Professours
(
though
a
David
,
Solomon
,
Peter
,
Noah
,
or
Lot
)
that
the
Religion
professed
may
not
be
shamed
but
vindicated
.
Satan
would
preserve
the
honour
of
the
Prof●ss●urs
,
that
the
Religion
prosessed
may
bear
the
shame
;
and
so
it
may
fall
on
God
himself
.
When
God
turneth
Lots
wife
into
a
Pillar
of
Salt
,
Satan
is
willing
to
seem
so
tender
of
the
honour
of
the
godly
,
as
to
take
it
down
,
that
it
may
be
forgotten
.
God
saith
to
the
Israelites
,
that
when
those
that
pass
by
shall
ask
why
hath
God
done
all
this
great
●vil
against
this
people
,
the
posterity
shall
recount
their
ancestors
sins
,
and
say
,
Because
they
sinned
against
the
Lord
their
God
,
&c.
But
Satan
could
find
in
his
heart
to
pretend
more
tenderness
of
the
names
and
honour
of
the
Church
,
so
he
might
but
undo
the
present
age
by
impeni●ency
,
and
after
ages
by
taking
Gods
publick
warnings
from
before
their
eyes
.
On
these
terms
he
will
be
all
for
the
honour
of
professours
.
But
God
will
make
men
more
tender
of
his
honour
and
less
tender
of
our
own
,
and
more
willing
openly
to
take
shame
to
our selves
to
vindicate
the
honour
of
Religion
,
before
he
will
give
us
a
〈◊〉
discharge
.
It
is
the
nature
of
true
Repentance
,
to
cry
out
as
publickly
as
we
can
to
all
the
world
,
and
be
glad
to
leave
it
upon
record
[
It
was
not
God
or
Religion
that
ever
encouraged
me
to
these
sins
;
but
it
was
my
own
doing
:
Religion
is
clear
but
I
am
guilty
.
]
Pardon
this
long
excursion
on
this
subject
.
And
if
you
cannot
bear
it
,
I
cannot
help
that
.
I
made
not
the
sore
,
nor
galled
place
which
is
so
tender
.
I
only
mind
you
,
in
answer
to
your
objection
,
that
Faction
and
opinions
will
raise
persecutions
,
and
have
done
,
even
by
such
as
you
,
yet
do
not
separate
from
.
I
know
none
of
you
that
separate
from
the
Anabaptists
and
Separatists
who
were
the
authors
of
these
aforesaid
persecutions
,
nor
do
I
urge
you
to
it
.
Therefore
do
but
impartially
judge
of
the
sin
.
Obj.
But
it
is
one
thing
to
persecute
for
particular
opinions
and
interests
(
as
almost
all
parties
have
sometimes
done
)
and
another
thing
to
perse●nte
for
Godliness
it selfe
.
Answ.
I
confess
it
is
,
and
the
difference
between
these
two
is
very
great
.
But
I
pray
you
consider
,
first
,
that
they
are
but
few
,
perhaps
not
one
,
of
all
that
you
separate
from
,
that
ever
persecuted
you
any
way
at
all
:
Nor
can
you
prove
that
ever
they
so
much
as
allowed
of
it
.
Secondly
,
That
they
whom
you
and
I
do
suffer
by
,
do
not
believe
that
they
persecute
us
for
Godliness
,
but
think
that
here
the
case
is
more
defensible
than
yours
was
.
For
you
had
no
just
authority
over
us
:
When
the
Anabapt●sts
did
pull
down
the
Ministers
they
pull'd
down
the
Magistrates
too
;
And
therefore
it
was
a
perscution
of
equals
,
without
authority
;
But
those
that
we
Ministers
suffer
by
now
are
our
lawful
Rulers
,
who
have
made
Laws
to
require
us
to
subscribe
,
and
say
and
swear
and
do
the
things
which
we
do
not
?
And
therefore
they
think
that
we
suffer
but
for
a
different
opinion
joyned
with
disobedience
.
It
is
not
all
men
whom
they
forbid
to
preach
,
but
us
who
dissent
and
do
not
obey
them
:
It
is
not
all
men
that
are
godly
whom
they
imprison
;
but
those
that
meet
to
worship
God
in
a
place
and
manner
differing
from
theirs
,
and
forbidden
by
them
.
So
that
how
can
you
say
that
this
is
not
for
differing
opinions
.
Obj.
But
we
forbid
not
them
to
hold
their
own
Church-communion
,
though
we
separate
from
them
,
we
never
denied
them
the
liberty
of
their
consciences
.
Answ.
Some
of
your
judgement
denied
many
of
them
much
of
that
liberty
which
consisteth
in
worshipping
of
God
in
their
own
way
,
when
you
were
in
power
.
But
suppose
they
had
not
,
it
is
but
another
way
of
uncharitableness
:
The
vice
expressed
seemeth
to
be
the
same
.
For
you
condemn
them
as
unfit
for
Christian-Communion
,
and
therefore
you
exclude
them
from
yours
:
And
you
take
their
Church-communion
among
themselves
,
to
be
but
a
prophanation
of
holy
things
:
which
maketh
them
the
more
impious
,
and
therefore
the
more
odious
:
And
you
tolerate
it
in
them
as
you
tolerate
mens
folly
and
madness
,
or
leprosie
or
plague
,
because
you
cannot
cure
it
.
And
I
pray
you
judge
whether
there
be
any
more
Christian
Love
in
this
kind
of
dealing
,
than
there
is
in
that
which
you
call
persecution
?
Or
at
least
,
whe●her
it
proceed
not
from
the
same
uncharitableness
?
I
suppose
you
to
be
spiritual
and
not
carnal
persons
,
at
least
in
profession
and
therefore
that
you
are
not
so
tender
of
the
flesh
,
as
to
take
its
suffering
to
be
any
great
matter
to
you
,
in
comparison
of
any
of
the
sufferings
of
the
soul.
When
you
refuse
Communion
with
men
,
as
judging
them
unfit
for
fellowship
with
the
visible
Churches
of
Christ
,
you
judge
them
the
visible
members
of
the
devil
,
and
condemn
them
to
the
loss
of
the
greatest
priviledges
on
earth
,
and
to
be
left
out
with
the
dogs
,
with
Publicans
and
Heathens
:
Though
you
think
that
you
have
no
more
to
do
your selves
in
the
execution
of
this
sentence
,
but
to
separate
from
them
,
yet
you
declare
that
you
think
that
all
others
should
do
the
same
:
So
that
your
tolerating
their
Communion
among
themselves
,
is
no
great
signification
of
your
charity
.
The
sum
of
all
that
I
say
to
you
is
this
:
It
is
but
one
and
the
same
sin
in
the
Persecutor
and
the
Divider
or
Separatist
,
which
causeth
the
one
to
smite
their
brethren
,
and
the
other
to
excommunicate
them
:
the
one
to
cast
them
into
prisons
as
Schismaticks
,
and
the
other
to
cast
them
out
of
the
Church
as
prophane
:
the
one
to
account
them
intollerable
in
the
land
,
and
the
o●her
to
account
them
intollerable
in
the
Church
:
the
one
to
say
.
Away
with
them
they
are
contumacious
;
and
the
other
to
say
,
Away
with
them
they
are
ungodly
.
The
inward
thoughts
of
both
is
the
same
,
that
those
whom
they
smite
or
separate
from
,
are
bad
and
unlovely
and
unfit
for
any
better
usage
.
When
Love
which
thinketh
no
evil
till
it
is
necessitated
,
and
believeth
all
things
which
are
at
all
credible
,
and
hopeth
all
things
which
are
not
desperate
,
and
covereth
sins
instead
of
condemning
without
proof
,
would
equally
cure
them
both
.
And
let
me
yet
conclude
with
this
double
protestation
against
the
carping
slanderer
who
useth
to
falsifie
mens
words
.
First
,
That
I
intend
not
in
all
this
any
flattery
of
the
ungodly
,
or
making
them
better
than
they
are
,
or
forbearing
plain
reproof
or
Church-discipline
,
nor
any
unlawful
communion
with
the
wicked
,
nor
countenancing
them
in
any
of
their
sins
,
nor
neglecting
to
call
them
to
repentance
.
Secondly
,
That
while
I
here
name
persecution
,
my
purpose
is
not
to
mark
out
any
persons
or
party
above
others
,
or
determine
who
they
be
that
are
the
persecutors
:
But
only
to
detect
the
deceitfulness
of
our
hearts
when
we
most
complain
of
it
;
and
to
shew
that
wherever
that
sin
is
indeed
,
it
cometh
but
from
the
same
principle
as
sinful
separation
doth
:
even
from
the
death
of
Love
to
others
.
Thirdly
,
and
I
add
,
that
though
I
here
aggravate
the
persecution
of
unjust
excommunications
or
separations
,
as
robbing
men
of
the
priviledge
of
Christians
,
yet
leaving
them
the
common
liberties
of
men
and
subjects
;
it
is
none
of
my
purpose
to
equal
this
absolutely
with
that
destroying
cruelty
,
which
leaveth
them
neither
;
and
will
not
suffer
them
to
enjoy
so
much
liberty
,
as
Heathens
and
Infidels
may
enjoy
,
or
as
Paul
had
under
such
.
Act.
28.
ult
.
DIRECT
.
LVI
.
Keep
still
in
your
thoughts
,
the
state
of
all
Christs
Churches
upon
Earth
:
that
you
may
know
what
a
people
they
are
through
the
world
,
whom
Christ
hath
communion
with
;
and
may
not
be
deceived
by
ignorance
,
to
separate
from
allmost
all
Christs
Churches
,
while
you
think
that
you
separate
from
none
,
but
the
few
that
are
about
you
.
THousands
of
well
meaning
people
live
as
if
England
were
almost
all
the
world
.
And
do
boldly
separate
from
their
Neighbours
here
,
which
they
durst
not
do
,
if
they
soberly
considered
that
almost
all
the
Christian
world
are
worse
than
they
.
But
narrow
minds
who
can
look
but
little
further
with
their
Reason
than
with
their
eye-sight
,
do
keep
out
at
once
both
Truth
and
Love
.
It
is
a
point
that
I
have
often
had
occasion
to
repeat
,
and
yet
will
not
forbear
to
repeat
it
here
again
;
It
is
but
about
one
sixth
part
of
the
known
world
who
make
any
profession
of
Christianity
and
are
baptized
:
(
besides
how
much
peopled
the
unknown
part
of
the
world
may
be
,
we
know
not
.
)
Of
this
sixth
part
the
Ethiopians
,
Egyptians
,
Syrians
,
Armenians
,
the
Greek
Churches
,
the
Muscovites
,
and
all
the
Papists
,
are
so
great
a
body
,
that
all
the
Protestants
,
or
Reformed
Churches
are
little
more
than
a
sixth
part
of
this
sixth
:
(
The
Papists
being
about
a
fourth
or
fifth
part
;
and
the
other
Christians
making
up
the
rest
)
And
of
these
Protestants
,
Sweden
,
Denmark
,
Saxony
,
and
many
other
parts
of
Germany
,
making
up
the
greatest
part
,
are
such
as
are
called
Lutherans
!
And
of
the
other
half
,
which
are
supposed
to
be
more
Reformed
,
there
is
scarce
any
of
so
Reformed
lives
as
these
in
England
and
Scotland
:
And
among
these
,
how
great
a
number
are
they
that
you
separate
from
?
If
you
look
to
the
Papists
,
their
worship
is
by
the
Mass
:
If
you
look
to
the
Muscovians
,
they
have
a
Liturgy
much
more
blameable
than
ours
,
and
have
a
few
Homilies
instead
of
preaching
?
If
you
look
to
the
Greek
Church
,
to
the
Armenians
,
the
Abassines
,
and
all
the
Eastern
and
the
Southern
Churches
,
in
Asia
and
Africa
,
they
also
worship
God
by
Liturgies
,
much
more
lyable
to
blame
than
ours
,
and
have
but
little
preaching
among
them
,
besides
Homilies
;
and
the
Members
of
their
Churches
are
commonly
far
more
ignorant
than
the
worst
of
ours
,
even
than
the
rudest
part
of
Wales
.
If
you
look
to
the
Lutherans
,
they
have
Liturgies
,
and
Ceremonies
,
and
Images
in
their
Churches
,
though
not
adored
;
and
have
far
worse
Preachers
,
and
of
worse
lives
,
and
more
unprofitable
preaching
than
is
usually
found
with
us
;
and
the
people
more
ignorant
and
vicious
.
If
you
look
to
the
remnant
,
called
the
more
Reformed
Churches
,
in
Holland
,
France
,
Helvetia
,
Germany
,
though
they
have
much
less
of
Liturgy
,
or
Ceremonies
,
yet
are
their
Church-members
usually
as
ignorant
as
ours
,
and
more
addicted
to
intemperance
,
and
there
is
no
less
scandal
in
their
lives
,
than
among
ours
.
Now
this
being
the
true
state
of
the
world
,
and
though
we
daily
pray
that
it
may
be
better
,
yet
it
is
no
better
,
I
would
only
intreat
you
but
to
think
of
it
as
it
is
,
and
that
to
answer
me
deliberately
these
few
Questions
.
Quest.
1.
Do
you
believe
that
all
baptized
professed
Christians
.
(
not
denying
any
essential
part
of
Christianity
)
are
Christs
Universal
Visible
Church
?
Qu.
2.
Do
you
not
believe
that
this
Church
is
only
One
;
and
that
every
particular
Church
,
and
every
Christian
is
a
part
of
it
?
Qu.
3.
Do
you
not
believe
that
it
is
unlawful
in
any
case
whatsoever
to
separate
from
it
?
And
that
to
separate
from
the
Universal
Visible
Church
,
is
visibly
to
separate
from
Christ
?
Qu.
4.
Do
you
not
believe
that
to
give
a
Bill
of
Divorce
to
the
Universal
Church
,
or
to
many
hundred
parts
of
it
,
or
to
any
one
part
,
and
to
declare
that
they
are
none
of
the
Church
of
Christ
,
is
not
great
arrogancy
,
and
injury
to
men
,
and
unto
Christ
himself
?
Qu.
5.
Dare
you
say
before
God
,
Let
me
have
no
part
in
any
of
the
prayers
of
all
these
Churches
on
earth
who
use
a
Liturgy
as
culpable
as
ours
?
because
I
will
have
no
Communion
with
them
?
Do
you
set
so
light
by
your
part
in
their
prayers
?
Q.
6.
If
you
travelled
or
lived
in
Abassia
,
Armenia
,
Greece
,
or
any
Christian
Country
,
(
where
their
worship
is
not
Idolatry
nor
substantially
wicked
,
nor
they
force
not
the
worshippers
to
any
false
Oaths
,
subscriptions
or
other
actual
sin
)
would
you
refuse
all
communion
with
them
,
and
all
publick
worshipping
of
God
?
Or
would
you
not
rather
joyn
with
them
,
than
with
no
Church
at
all
?
Q●
.
7.
When
you
remember
on
the
Lords
days
,
that
now
all
the
Christian
world
are
congregate
,
and
are
calling
upon
God
and
praising
him
,
in
the
name
of
one
Christ
,
and
in
the
profession
of
one
Faith
,
dare
you
think
of
being
a
Body
separated
from
them
all
?
And
can
you
think
that
Christ
disowneth
them
all
,
save
you
?
Qu.
8.
Can
you
think
it
agreeable
to
the
gracious
nature
,
design
and
office
of
Jesus
Christ
,
to
cast
off
and
condemn
so
many
hundred
parts
of
the
Church-universal
,
and
to
accept
that
one
part
only
which
you
joyn
with
?
Judge
by
his
actions
and
expressions
in
the
Scriptures
.
Qu.
9.
If
there
were
b●t
ten
persons
of
your
mind
in
all
the
world
,
would
you
believe
that
God
would
save
none
but
those
ten
,
or
accept
the
worship
of
no
more
,
or
that
it
were
lawful
to
have
communion
with
none
but
those
ten
?
If
not
,
how
can
you
think
so
in
a
case
so
neer
it
?
Qu.
10.
Can
you
prove
that
Christ
doth
separate
from
all
the
Christians
of
the
world
which
you
separate
from
?
or
that
they
have
no
visible
Comm●nion
with
him
?
or
that
he
taketh
them
for
no
Churches
,
and
disowneth
the
administration
of
all
the
Ministers
in
the
world
whom
you
disown
?
or
yet
that
it
is
safe
,
to
separate
where
Christ
doth
not
separate
,
and
to
be
gone
from
his
Ho●se
while
he
there
abideth
?
and
to
condemn
those
whom
he
condemneth
not
?
nor
yet
commandeth
you
to
forsake
or
to
condemn
?
Obj.
The
Church
of
Christ
is
a
little
flock
,
and
not
to
be
estimated
by
number
:
And
if
he
confine
his
grace
to
never
so
few
,
I
will
confine
my
Communion
to
as
few
.
Answ.
First
,
Grace
is
not
visible
to
you
,
but
the
Profession
of
it
only
:
Therefore
your
Communion
must
be
extended
according
to
mens
profession
,
and
not
according
to
sincerity
which
you
know
not
?
when
the
question
is
,
who
hath
grace
,
and
who
hath
not
,
God
hath
not
made
you
a
heart
▪
searching
Judge
,
but
hath
made
profession
the
sign
which
you
must
judge
by
.
And
he
that
professeth
Christianity
,
professeth
all
that
is
of
necessity
to
salvation
.
Secondly
,
If
Christs
flock
was
little
when
he
spake
those
words
,
it
is
much
greater
now
.
And
if
it
be
little
still
(
as
it
is
in
comparison
of
the
world
of
Heathens
,
Infidels
,
and
Hypocrites
)
will
he
give
them
thanks
that
will
make
it
less
,
yea
a
thousand
times
less
than
it
is
indeed
?
Hath
he
so
few
?
and
will
you
take
from
him
almost
all
those
few
?
If
you
had
but
a
hundred
sheep
when
your
neighbour
had
a
thousand
,
would
you
thank
him
that
would
rob
you
of
all
save
one
?
Thirdly
,
So
far
as
God
hath
revealed
the
fewness
of
the
saved
,
we
reverence
his
Counsels
,
and
believe
his
word
:
But
if
you
will
make
it
so
much
less
a
number
,
while
you
falsifie
Gods
word
,
you
will
tempt
your selves
at
last
,
not
to
b●lieve
it
,
because
you
have
made
it
false
and
incredible
by
making
it
your
own
.
Brethren
,
I
beseech
you
be
not
angry
with
us
while
we
pity
you
,
and
would
save
your
souls
from
your
own
snares
and
del●sions
.
You
know
not
how
fast
you
are
hastening
to
infidelity
,
and
to
the
renouncing
of
Christ
himself
?
you
little
suspect
that
your
extraordinary
strictness
,
for
the
purity
of
the
Church
doth
tend
to
your
turning
heathens
,
and
denying
the
whole
Church
?
But
remember
,
that
the
nature
of
God
is
so
infiaitly
Good
,
as
well
as
Iust
,
and
the
Gospel
is
such
glad
tydings
to
all
the
world
,
and
Christ
called
,
the
Saviour
of
the
world
,
and
God
is
said
so
to
love
the
world
in
giving
him
,
Joh.
3.
16.
that
if
you
should
say
God
would
save
but
one
man
in
the
world
,
or
ten
,
or
a
thousand
,
and
damn
all
the
rest
,
if
you
did
in
your
bravad●
believe
your selves
this
year
,
by
the
next
you
might
be
like
enough
to
believe
that
the
Gospel
is
but
a
fable
.
I
have
much
adoe
to
forbear
naming
some
high
Professours
(
known
lately
at
W●rcester
,
Exeter
and
other
parts
)
who
died
Apostate-infidels
,
deriding
Christianity
and
the
immortality
of
the
soul
,
who
once
were
Separatists
.
And
I
must
profess
to
you
that
for
my
own
part
,
if
I
did
believe
that
Christs
Church
were
no
more
numerous
than
all
the
Separatists
on
earth
,
it
would
make
the
work
of
faith
more
difficult
:
For
as
he
is
no
King
that
hath
no
Kingdom
;
so
he
is
next
to
no
King
,
whose
Kingdom
is
next
to
none
:
He
that
would
prove
that
our
King
is
only
King
of
●slington
,
or
Hackney
and
no
more
,
would
by
deriding
him
to
day
,
prepare
for
the
deposing
him
to
morrow
.
They
are
glorious
things
that
are
spoken
of
the
Kingdom
of
Christ
;
even
that
the
Kingdoms
of
the
world
are
become
his
Kingdoms
.
And
if
you
will
take
from
him
all
save
two
or
three
Cottages
,
I
mean
the
separated
Churches
only
,
it
is
but
a
little
addition
to
your
treason
to
take
the
rest
,
and
to
Crucifie
Christ
afresh
and
write
over
him
in
der●sion
,
the
title
of
a
King
.
You
do
not
discern
the
design
of
Satan
.
He
that
cannot
entice
an
Apple
from
a
Child
,
if
he
can
get
him
to
let
him
eat
all
the
rest
till
it
come
to
a
little
of
the
Core
,
will
then
easily
get
him
to
throw
away
that
worthless
relict
.
If
to
day
you
will
needs
believe
that
Christ
will
reject
all
the
world
,
and
all
the
Churches
,
save
only
a
few
persons
who
have
pride
enough
to
condemn
all
the
rest
,
by
to
morrow
or
e●e
lo●g
you
are
like
▪
enough
to
add
one
other
degree
to
your
derision
,
and
to
deny
him
to
be
Christ
.
Obj.
But
we
are
more
than
were
in
the
Ark
of
Noah
.
Answ.
First
,
You
never
yet
proved
that
all
that
were
out
of
the
Ark
were
damned
,
and
no
more
saved
from
Hell
,
than
were
saved●
from
the
Deluge
.
Secondly
,
If
you
had
;
yet
th●●
Scripture
speaketh
such
great
things
of
the
Universal
Gospel
Church
,
as
that
which
maketh
up
〈◊〉
former
diminutions
and
losses
,
and
helpeth
〈…〉
against
such
difficulties
.
DIRECT
.
LVII
.
Yet
let
not
any
here
cheat
you
by
overdoing
,
nor
meer
names
and
titles
of
Unity
deceive
you
instead
of
the
thing
it self
:
Nor
must
you
ever
dream
of
any
Head
and
Center
of
the
Unity
of
the
Catholick
Church
,
but
Christ
himself
.
THere
is
no
part
of
Religion
which
Satan
doth
not
endeavour
to
destroy
,
under
pretense
of
promoting
it
:
And
his
way
is
to
overgo
Christ
and
his
Apostles
,
and
to
seem
more
zealou●
than
ever
they
were
,
and
to
mend
their
work
by
doing
it
better
or
doing
more
.
Christ
was
not
strict
enough
for
the
Pharisees
,
in
keeping
the
〈◊〉
,
nor
in
his
company
,
nor
in
his
diet
.
Sata●●
hath
always
two
ways
to
destroy
both
truth
and
duty
;
The
first
is
by
direct
opposing
it
;
But
〈◊〉
that
will
not
do
,
the
next
is
by
overdoing
and
pretending
to
defend
it
.
If
he
cannot
destroy
zeal
,
by
scorning
it
,
and
quenching
it
;
he
will
try
to
do
it
by
overheating
and
distempering
it
.
If
he
cannot
destroy
knowledge
,
by
the
way
of
gross
ignorance
,
he
will
try
to
spin
it
out
into
the
finer
threds
of
vain
and
innumerable
questions
and
speculations
,
and
to
crumble
it
into
such
invisible
atomes
,
that
it
shall
be
reduced
to
scepticisme
or
nothing
.
If
he
cannot
destroy
faith
by
open
infidelity
,
he
will
try
to
make
men
believe
too
much
,
by
making
the
objects
of
their
own
belief
▪
and
calling
that
a
particular
faith
,
&
altering
God
word
,
and
casting
away
the
Reasons
and
evidences
of
faith
,
to
shew
the
strength
and
nobleness
of
their
faith
,
which
needeth
no
such
helps
as
these
;
till
by
over-doing
they
have
raised
their
edifice
in
the
ayr
,
and
rejected
their
foundations
,
and
put
out
their
eys
in
honour
of
the
sun
,
and
of
their
Physician
,
lest
either
of
them
should
be
accused
as
insufficient
.
Even
so
when
Satan
findeth
that
he
cannot
directly
destroy
the
Unity
of
the
Church
,
and
bring
division
into
credit
,
he
will
be
more
zealous
for
unity
than
Christ
himself
:
He
will
then
endure
no
disagreement
among
Christians
,
no
not
in
an
opinion
,
nor
a
form
,
or
ceremony
;
not
in
meats
or
drinks
or
keeping
of
days
,
or
in
judging
of
things
lawful
or
unlawful
,
which
are
not
of
necessity
to
the
Churches
concord
.
He
is
either
for
Tolerating
all
pr●pagation
of
Heresie
and
practise
of
wickedness
,
or
else
he
is
so
much
for
Vnity
,
that
no
difference
almost
is
to
be
tolerated
.
For
he
well
knoweth
that
while
men
are
imperfect
such
differences
will
still
be
:
And
then
if
he
can
but
perswade
the
world
,
that
for
Concord
sake
they
must
not
be
endured
,
what
followeth
but
that
the
dissenters
must
be
fined
,
imprisoned
or
banished
to
bring
them
(
or
the
rest
)
to
unity
.
And
so
he
will
se●
all
the
world
together
by
the
ears
,
in
cruelties
and
blood-shed
,
and
in
hating
one
another
,
and
all
under
pretense
of
making
them
one
.
You
may
think
that
till
mankind
be
all
turned
Bedlams
,
they
can
never
be
so
cheated
by
such
a
gross
deceit
,
nor
ever
guilty
of
so
mad
a
work
.
But
what
will
you
say
if
this
be
the
common
case
,
of
the
far
greatest
part
of
the
Christian
world
?
And
what
will
you
say
further
,
if
after
above
a
thousand
years
universal
experience
of
the
unhappy
success
,
they
continue
it
still
as
the
only
way
to
unity
and
peace
?
Look
but
about
you
with
opened
eyes
,
and
see
whether
it
be
not
so
.
Were
not
he
a
gracious
promoter
of
Unity
in
the
world
,
that
would
say
[
Unity
is
so
excellent
a
thing
,
that
it
is
meet
we
should
be
all
of
one
complexion
,
or
at
least
that
the
world
should
speak
but
one
language
;
and
therefore
no
other
but
one
should
be
tolerated
]
And
here
how
easie
is
it
to
dilate
of
the
great
inconveniences
of
many
languages
:
I
could
write
a
Volume
in
folio
of
it
my self
;
and
all
true
and
evident
.
Methinks
I
see
hereupon
how
these
Books
are
scattered
and
read
,
and
how
those
called
Learned
men
and
politicians
applaud
them
,
and
shake
their
heads
and
gnash
their
teeth
at
those
that
would
have
so
great
a
mischief
tolerated
:
And
hereupon
they
set
about
the
business
,
and
desire
a
Law
that
upon
pain
of
imprisonment
and
banishment
(
I
know
not
whither
)
no
one
in
the
world
shall
speak
any
other
language
but
one
.
And
now
I
hope
Unity
will
be
promoted
indeed
;
when
all
the
world
is
thus
engaged
in
a
war
to
perfect
nature
and
make
men
one
.
But
me
thinks
I
hear
one
man
that
is
awake
thus
bespeak
the
promoters
of
this
Concord
[
Unity
and
Concord
in
those
points
where
God
hath
made
them
necessary
,
cannot
be
over-valued
:
But
yet
it
is
visible
that
there
is
a
marvellous
dive●sity
which
nature
is
delighted
in
:
when
of
all
faces
and
of
all
voices
,
and
of
all
the
sorts
of
animals
and
plants
;
there
is
so
discernable
a
difference
:
yea
of
all
the
millions
of
stones
in
the
field
,
no
two
is
perfectly
like
each
other
.
And
where
greater
Unity
is
most
desirable
,
it
must
first
be
considered
how
much
of
it
is
possible
,
or
to
be
hoped
for
,
and
next
,
what
are
the
proper
means
to
attain
it
.
For
first
,
the
medicining
of
all
incurable
disease
,
especially
with
violent
Physick
,
is
not
the
way
to
make
it
better
,
but
to
exasperate
it
and
hasten
death
,
when
a
palliate
and
patience
might
do
better
.
It
is
very
desirable
,
that
all
the
Kings
subjects
were
strong
,
and
beautiful
and
ingenuous
and
Learned
;
but
it
is
not
to
be
hoped
:
But
that
they
may
be
all
Loyal
,
and
honest
in
their
dealing
with
others
,
may
be
well
endeavoured
.
And
secondly
,
a
wrong
kind
of
medicine
will
much
more
hasten
and
ascertain
death
,
than
to
let
the
disease
alone
to
nature
:
It
is
desirbale
that
all
the
Kings
subjects
be
as
is
said
,
both
wise
and
Learned
,
yea
and
perfect
in
honesty
and
piety
without
fault
:
But
if
you
make
a
Law
that
for
the
honour
of
Vnity
,
all
that
are
not
Learned
and
perfect
in
vertue
shall
be
fined
,
imprisoned
or
banished
,
the
King
nor
his
subjects
will
be
but
little
beholden
to
you
for
their
Unity
.
So
one
Language
is
very
desirable
to
the
world
:
But
first
it
is
not
attainable
,
and
secondly
a
Law
to
punish
all
that
speak
another
Language
is
not
the
way
to
procure
it
;
but
to
set
them
together
by
the
ears
:
You
must
appoint
Parents
and
Schoolmasters
to
teach
them
all
one
language
by
degrees
,
and
keep
them
to
their
duties
,
and
remove
impediments
,
and
thus
stay
the
time
;
and
what
cannot
this
way
be
attained
must
not
be
expected
in
this
world
.
]
The
speech
being
ended
the
hearers
derided
it
,
and
made
a
Law
for
Unity
to
destroy
it
,
and
set
every
man
on
hating
and
fighting
against
his
neighbour
,
to
make
all
one
.
It
is
very
desirable
that
all
Christians
were
perfect
in
knowledge
,
gifts
and
graces
,
and
consequently
that
there
were
no
different
opinions
,
nor
no
different
forms
or
modes
of
worship
;
but
that
all
were
equal
to
the
wisest
,
and
to
the
most
sober
,
pious
,
zealous
and
sincere
.
But
if
a
Law
be
made
that
none
shall
be
endured
in
any
Kingdom●
,
that
are
not
of
this
temperament
and
stature
,
the
subjects
of
all
Princes
may
soon
be
numbered
.
Set
`
Parents
,
Schoolmasters
and
Ministers
at
work
,
to
make
men
wiser
,
and
drive
them
on
to
diligence
in
their
duty
,
and
restrain
men
from
hindering
them
,
and
from
intollerable
wickedness
and
sin
,
and
patiently
expect
the
success
of
this
:
And
what
this
will
not
do
expect
not
.
And
I
intreat
the
Separatists
who
will
think
this
doctrine
of
forbearance
gratifieth
them
,
to
observe
that
I
speak
all
this
to
them
as
well
as
to
Magistrates
.
I
told
you
that
there
is
a
Church-persecution
and
a
Church-forbearance
,
as
well
as
a
Civil
.
If
Christ
will
have
Magistrates
frobear
the
weak
,
he
will
have
you
forbear
them
▪
and
not
say
,
We
will
have
no
Communion
with
those
that
pray
by
such
F●rms
and
L●tt●rgies
,
or
that
use
such
a
Ceremony
,
or
are
not
of
our
own
opinions
:
Read
Rom.
14.
and
15.
and
you
will
see
that
it
was
a
Church-forbearance
towards
one
another
,
and
a
Receiving
dissenters
to
Christian
communion
(
even
as
Christ
receiveth
us
for
all
our
weaknesses
)
which
Paul
there
pleadeth
for
,
and
not
only
a
forbearance
of
smiting
them
with
the
sword
.
What
a
wonder
and
what
a
lamentation
is
it
,
that
those
men
that
cry
out
so
much
for
forbearance
to
the
Magistrate
,
should
themselves
be
as
rigid
and
more
by
Church-severities
,
and
less
forbear
dissenters
,
even
in
a
form
or
ceremony
,
as
to
communion
,
and
yet
never
see
the
same
sin
in
themselves
,
which
they
so
much
complain
of
.
And
here
my
principal
business
is
to
warn
you
of
the
Papal
way
of
Vnity
:
They
are
so
great
enemies
to
divisions
and
sects
,
that
they
must
have
all
the
Christian
world
,
united
not
only
in
one
Christ
,
by
one
profession
&
baptism
,
but
also
in
one
mortal
Monarch
as
his
Vicar
,
that
men
may
know
at
the
Antipodes
when
they
understand
not
the
Scripture
,
or
differ
in
opinions
,
who
to
step
to
for
the
ending
of
their
controversies
,
and
to
give
them
an
infallible
commentary
on
the
Bible
,
and
to
tell
them
with
whom
they
must
hold
communion
.
And
all
their
differences
may
thus
have
a
speedy
dispatch
:
If
it
be
doubted
whether
one
in
Abassia
or
much
further
off
,
be
a
Heretick
,
or
an
impenitent
sinner
and
to
be
excommunicated
or
not
;
and
the
Church
where
he
liveth
is
divided
about
it
,
if
the
matter
be
but
referred
to
the
Pope
,
as
the
supream
Judg
,
it
is
but
going
to
Rome
,
and
sending
thither
all
the
parties
and
witnesses
on
both
sides
,
and
the
Pope
can
decide
it
much
more
judiciously
than
those
that
are
on
the
place
and
know
the
persons
and
all
the
circumstances
.
And
all
this
may
be
done
in
three
years
time
or
less
,
if
wind
and
weather
and
all
things
serve
:
And
if
all
the
persons
die
by
the
way
,
the
controversie
is
ended
:
If
one
part
only
die
,
let
the
longer
liver
have
the
better
,
and
be
justified
.
Or
if
the
Pope
will
rather
send
Governours
to
the
place
to
decide
the
controversie
,
whether
the
next
Lords
day
you
shall
hold
communion
with
such
a
man
,
or
not
,
and
so
forward
,
its
like
in
a
few
years
time
some
of
them
may
live
to
come
thither
.
And
if
you
must
still
appeal
to
the
Pope
himself
for
fear
lest
a
Priest
be
not
the
infallible
or
final
Judg
(
and
can
do
no
better
than
other
folks
Priests
,
)
you
may
after
all
,
have
the
liberty
of
the
voyage
:
And
if
you
cannot
in
that
age
get
the
case
dispatched
,
yet
you
must
believe
that
you
have
appeared
to
the
only
center
of
Unity
.
This
cheating
noise
and
name
of
Vnity
,
hath
been
the
great
divider
of
the
Christian
world
.
And
under
pretense
of
suppressing
Heresie
and
Schism
,
and
bringing
a
blessed
peace
and
harmony
amongst
all
Christians
,
the
Churches
have
been
set
all
together
by
the
ears
,
condemning
and
unchurching
one
another
,
and
millions
have
been
murthered
in
the
flames
,
inquisition
and
other
kinds
of
death
,
and
those
are
Martyrs
with
the
one
part
,
who
are
burnt
as
Hereticks
by
the
other
:
And
more
millions
have
been
murdered
by
wars
.
And
hatred
and
confusion
is
become
the
mark
and
temperament
of
those
,
who
have
most
lo●dly
cried
up
Vnity
,
and
Concord
,
Order
and
Peace
.
It
is
a
common
way
to
set
up
a
sect
or
faction
,
by
crying
down
schism
,
sects
and
factions
.
And
a
common
way
to
destroy
both
Unity
and
Peace
,
by
cry●ng
up
Unity
and
Peace
.
Therefore
let
not
bare
N●mes
dec●ive
you
.
Remember
that
one
of
the
old
sects
or
factions
of
carnal
Christians
,
cried
up
Cephas
,
that
is
,
Peter
,
and
said
we
are
of
Cephas
;
which
I
know
not
how
they
could
be
blamed
for
,
if
he
was
the
Churches
Constitutive
or
Governing
Head
.
1
Cor.
1.
12.
and
3.
22.
And
remember
that
the
Church
is
not
the
body
of
any
Apostle
,
but
of
Christ
,
and
that
all
the
Apostles
are
but
the
nobler
sort
of
members
,
and
none
of
them
the
Head
.
1
Cor.
12.
27
,
28.
Now
ye
are
the
body
of
Christ
,
and
members
in
particular
:
and
God
hath
set
some
in
the
Church
,
first
Apostles
,
secondarily
Prophets
,
thirdly
Teachers
,
&c.
But
Bellarmine
(
aware
of
this
)
hath
devised
this
shift
,
that
the
Pope
succeedeth
Peter
,
in
more
than
his
Apostle-ship
,
even
his
Head-ship
:
But
when
he
hath
proved
Peter
more
than
an
Apostle
,
and
the
Pope
his
successor
,
he
will
do
the
business
:
Till
then
we
must
say
,
that
if
the
Pope
were
but
a
good
Priest
or
Bishop
,
below
an
Apostle
,
we
should
give
him
more
honour
,
than
his
treasonable
usurpation
of
Christs
prerogatives
is
like
to
procure
him
.
For
he
that
will
needs
have
all
,
shall
have
none
,
and
he
that
exalteth
himself
,
shall
be
brought
low
;
and
he
that
will
be
more
than
a
man
shall
be
less
than
a
man
.
DIRECT
.
LVIII
.
Take
heed
of
Superstition
,
and
observe
well
the
circular
course
of
zealous
superstition
,
malignity
,
formality
,
and
peevish
singularity
and
schism
,
that
you
may
not
be
misled
by
respect
of
persons
.
I
mean
,
that
First
,
Indiscreet
zeal
and
devotion
hath
been
the
usual
beginner
of
Superstition
;
Secondly
,
Malignity
in
that
age
hath
opposed
it
for
the
Authors
sake
;
Thirdly
,
In
the
next
age
the
same
kind
of
men
have
adored
the
Authors
and
made
themselves
a
Religion
,
of
the
formal
part
of
that
superstition
,
and
persecuted
those
that
would
not
own
it
.
Fourthly
,
And
then
the
same
kind
of
men
that
first
made
it
,
do
oppose
it
in
enmity
to
those
who
impose
and
own
it
,
and
suffer
and
divide
the
Church
in
dislike
of
that
which
was
their
own
invention
.
IT
is
marvellous
to
observe
this
partial
dance
:
But
Church-History
may
convince
the
understanding
Reader
,
that
so
it
hath
been
,
and
so
it
is
;
First
,
the
zeal
of
some
holy
persons
doth
at
first
break
forth
in
some
lawful
,
and
in
some
indiscreet
and
unwarrantable
expressions
.
Secondly
,
the
malignant
enemies
of
Godliness
,
hate
and
oppose
these
expressions
,
for
the
sake
of
the
persons
and
the
zeal
exprest
.
3.
When
they
are
dead
,
God
performing
his
promise
,
that
the
memory
of
the
just
shall
be
blessed
,
Prov.
10.
7.
The
carnal
party
of
that
age
as
wel●
as
others
,
do
honour
those
whom
their
fore-fathers
hated
and
murthered
.
Math.
23.
29
,
30.
Wo
to
you
scribes
and
Pharisees
,
hypocrites
:
because
ye
build
the
tombs
of
the
Prophets
,
and
garnish
the
sepul●hres
of
the
righteous
,
and
say
,
If
we
had
been
in
the
dayes
of
our
Fathers
,
we
would
not
have
been
partakers
with
them
in
the
blood
of
the
Prophets
:
Wherefore
ye
be
witnesses
to
your selves
,
that
ye
are
the
children
of
them
which
killed
the
Prophets
:
Fill
you
up
then
the
measure
of
your
fathers
.
The
wicked
of
one
generation
kill
Gods
servants
,
and
the
wicked
of
the
next
Generation
do
honour
their
names
,
and
celebrate
their
memorial
:
The
reason
is
because
,
it
is
the
Life
of
Godliness
,
which
the
sinner
is
troubled
with
and
hateth
:
And
therefore
it
is
the
living
saint
whom
he
abhorreth
.
But
the
name
and
form
of
Godliness
is
less
troublesome
to
him
,
yea
and
may
be
useful
to
make
him
a
Religion
of
,
to
quiet
his
conscience
in
his
sin
:
And
therefore
the
name
of
dead
saints
he
can
honour
,
and
the
form
of
their
worship
,
and
corps
of
piety
he
can
own
.
And
having
become
so
Religious
,
both
his
former
enmity
to
living
holiness
;
and
his
carnal
zeal
for
his
Image
of
Religion
,
engage
him
to
make
a
stir
for
it
;
and
persecute
those
that
are
not
of
his
way
.
And
when
the
zealous
and
devout
people
of
that
age
see
this
;
they
loath
that
carkass
or
Image
which
the
formalist
contendeth
for
,
and
many
●lye
from
it
with
too
great
abhorrence
for
the
persons
sake
who
now
esteems
it
;
forgetting
its
original
,
and
that
it
was
such
as
they
,
that
set
it
up
,
and
were
the
first
inventers
.
For
instance
:
The
most
of
the
persons
whom
the
Papists
now
keep
holy
dayes
for
,
were
very
religious
godly
people
:
And
the
zealous
Religious
people
of
that
age
,
did
think
that
the
honouring
of
the
memories
of
the
Martyrs
,
was
a
great
means
to
invite
the
infidels
to
Christianity
,
and
to
encourage
the
weak
to
stick
to
Christ
:
And
therefore
they
kept
the
dayes
of
their
martyrdome
,
in
thanksgiving
to
God
,
and
in
honour
of
them
.
The
wicked
of
that
age
hated
and
persecuted
both
the
Martyrs
and
them
that
honoured
them
.
In
the
next
age
Religion
being
uppermost
in
the
world
,
the
wicked
did
turn
Hypocrites
,
and
keep
Holy
dayes
for
the
honour
of
their
names
whom
their
fore-fathers
murthered
.
At
last
when
it
was
observed
that
the
Papists
who
burned
the
living
Saints
,
were
the
greatest
honourers
of
the
dead
,
the
most
religious
people
turned
quite
to
dislike
and
reject
those
very
dayes
,
which
their
predecessors
had
set
up
in
thanksgiving
to
God
,
for
the
doctrine
,
example
and
constancy
of
the
Martyrs
.
The
same
all
along
I
may
say
about
the
Relicts
of
Martyrs
,
and
pilgrimages
to
their
shrines
,
which
the
Religious
sort
begun
at
first
,
and
loathe
at
last
.
So
also
those
forms
of
Liturgy
which
now
are
most
distasted
,
were
brought
in
by
the
most
zealous
religious
people
at
the
first
:
The
many
short
invocations
,
versicles
and
responses
which
the
people
use
,
were
brought
in
when
the
souls
of
the
faithful
did
abound
with
zeal
,
and
in
holy
servours
break
out
into
such
expressions
,
and
could
not
well
endure
to
be
bare
auditors
,
and
not
vocally
to
bear
their
part
in
the
praises
of
God
,
and
prayers
of
the
Church
.
And
in
time
those
very
words
which
signified
their
raptures
,
were
used
by
formal
hypocrites
without
their
zeal
who
first
exprest
them
;
and
so
being
mortified
,
and
made
dead
Images
and
used
but
by
rote
,
in
a
senseless
canting
among
the
Papists
,
and
also
forced
upon
others
;
it
is
now
become
a
point
of
zeal
to
avoid
them
,
and
take
them
as
unlawful
,
and
it
is
a
great
reason
,
because
they
are
in
the
Mass-book
:
when
the
Mass-book
received
them
from
the
predecessors
of
many
of
those
men
that
now
refuse
them
:
But
though
indeed
the
highest
expressions
of
zeal
and
rapture
,
are
most
lothsome
when
they
are
counterfeited
and
turned
into
a
meer
lifeless
form
:
Yet
it
is
the
privation
of
life
which
is
the
fault
of
the
Image
,
and
not
the
thing
as
in
it self
.
Restore
the
same
spirit
to
those
words
,
and
they
will
be
as
good
as
they
were
at
the
beginning
.
I
might
instance
in
most
of
the
Popish
superstitions
,
and
shew
you
,
that
for
the
most
part
,
it
was
the
godliest
sort
of
people
of
that
age
,
who
at
first
did
either
set
them
up
,
or
that
which
did
occasion
them
;
and
that
the
hypocrite
after
made
them
his
Religion
,
taking
up
the
form
without
the
life
,
and
that
upon
this
the
godly
of
after
ages
did
abhor
them
.
But
what
is
my
inference
from
all
this
?
Why
first
,
I
would
advise
you
,
to
look
more
to
the
nature
of
the
things
themselves
,
and
less
to
the
persons
;
and
regard
the
honour
of
humanity
,
if
you
regard
not
the
honour
of
Religion
;
and
make
not
the
Infidel
world
deride
you
,
while
they
see
you
alter
your
opinions
and
practise
in
meer
opposition
to
one
another
;
and
to
take
up
and
lay
down
as
the
two
ends
of
the
ballance
move
,
which
must
be
contrary
to
each
other
.
Secondly
,
that
you
truly
understand
what
interest
such
zealous
persons
as
your selves
had
in
those
opinions
,
forms
and
practises
at
the
first
,
that
if
you
will
avoid
them
for
some
mens
sake
,
you
may
think
the
better
of
them
for
other
mens
:
so
far
as
to
bring
you
to
some
impartiality
.
Thirdly
that
you
suspect
that
zeal
in
your selves
,
which
you
think
so
much
miscarried
in
your
ancestors
.
I
do
not
take
all
that
I
have
mentioned
for
superstition
,
but
I
shew
you
the
circulation
which
zeal
,
and
formality
and
maligni●y
make
,
both
in
things
warrantable
and
unwarrantable
.
But
especially
take
heed
of
that
which
is
true
superstition
indeed
:
By
which
here
I
mean
,
the
making
of
any
new
parts
of
Religion
to
our selves
,
and
fathering
them
upon
God
,
who
never
made
them
.
Of
this
there
are
two
sorts
,
Positive
and
Negative
:
When
we
falsly
say
,
This
is
a
Duty
commanded
by
God
;
or
when
we
falsly
say
,
This
is
a
sin
forbidden
by
God
.
Take
heed
of
both
.
I
do
not
speak
here
of
doing
or
not
doing
the
same
things
upon
any
other
account
(
as
humane
duties
,
or
meer
conveniences
or
the
like
)
but
as
they
are
falsly
pretended
to
be
Divine
.
For
first
,
this
is
properly
a
belying
of
God
,
and
that
adding
to
his
word
(
whether
precepts
or
prohibitions
)
which
he
hath
so
strictly
forbidden
us
.
Ier.
5.
12.
Deut.
12.
32.
Secondly
,
it
debaseth
Religion
objectively
considered
as
mixture
of
base
mettals
debaseth
the
Kings
coyn
:
To
joyn
things
humane
with
things
divine
,
and
say
they
are
Divine
when
they
are
not
,
is
putting
of
dung
into
the
treasuries
of
God
.
Nothing
will
be
found
fit
for
Divine
reverence
and
honour
,
which
is
not
Divine
indeed
.
Thirdly
,
it
corrupteth
Religion
in
the
minds
of
men
;
and
causeth
them
to
fear
where
no
fear
is
,
and
to
be
devout
erroneously
:
As
if
one
should
mistake
the
person
of
the
King
,
and
give
his
honour
to
another
who
is
like
him
:
or
should
run
into
a
play-house
to
do
his
devotion
,
and
think
that
he
is
in
the
Church
.
Ye
worship
ye
know
not
what
:
we
know
what
we
worship
,
Ioh.
4.
22.
Fourthly
,
This
superstition
tendeth
to
destroy
true
Religion
,
by
gratifying
and
increasing
aversation
and
opposition
;
by
making
it
seem
an
unlovely
tiresome
thing
.
All
that
is
truly
of
God
is
Rational
and
amiable
,
and
wisely
contrived
for
our
good
:
And
the
enemies
of
Godliness
,
have
not
a
word
of
solid
Reason
,
to
say
against
it
:
But
that
which
is
brought
in
by
corrupters
may
be
confuted
:
And
unnecessary
things
become
a
burden
,
Act.
15.
28.
What
a
toilsome
task
doth
Popery
contain
?
of
positives
and
negatives
?
ceremonies
,
and
austerities
,
and
useless
labours
?
And
then
they
that
take
their
pilgrimages
,
and
penances
,
and
night-risings
,
and
multiplied
formalities
to
be
a
burden
,
and
hear
them
called
by
the
name
of
Religion
,
do
account
Religion
it self
a
burden
,
as
taking
this
to
be
a
part
of
it
:
And
when
Religion
is
not
loved
it
is
lost
.
To
make
it
seem
bad
and
unlovely
,
is
the
way
by
which
the
devil
destroyeth
it
in
the
world
.
Fifthly
,
Superstition
is
the
great
dividing
engine
,
which
satan
useth
to
cut
the
Churches
of
Christ
into
Sects
and
pieces
;
and
consequently
to
stir
up
party
against
party
,
to
the
hating
and
persecuting
of
one
another
:
For
while
some
take
that
for
Religion
which
is
none
;
others
will
see
their
errour
and
avoid
it
:
And
thus
the
division
will
lay
the
foundation
of
disputes
and
quarrels
,
of
enmity
and
opposition
.
For
who
can
think
that
all
the
Churches
should
ever
be
so
blind
and
slavish
,
as
to
take
up
that
as
a
part
of
Religion
,
and
a
divine
institution
,
which
was
forged
by
the
private
spirit
of
some
erroneous
person
of
an
over-heated
brain
.
Sixthly
,
Lastly
,
Superstition
much
displeaseth
God
;
and
maketh
us
sinners
,
even
in
that
,
in
which
we
think
especially
to
honour
him
.
Math.
15.
9.
In
vain
do
they
worship
me
,
teaching
for
doctrines
the
commandements
of
men
:
Though
God
in
mercy
can
distinguish
between
his
own
and
ours
,
and
doth
not
count
the
whole
worship
to
be
in
vain
,
where
any
degree
of
superstition
is
mixed
(
For
then
most
zealous
persons
were
undone
;
)
yet
the
superstitious
part
of
worship
is
alwayes
in
vain
;
and
all
the
rest
is
made
as
vain
,
where
that
is
the
predominant
and
denominating
part
.
Thus
over-doing
is
undoing
,
and
thus
the
superstitious
are
(
materially
)
righteous
overmuch
.
And
not
only
much
cost
and
pains
is
lost
,
but
the
soul
corrupted
,
the
Church
divided
,
Religion
debased
and
endangered
and
God
displeased
,
by
ignorant
zeal
.
Here
note
to
prevent
mistakes
;
First
,
that
as
God
is
related
to
our
actions
,
either
as
the
efficient
commanding
,
or
as
the
final
cause
;
so
there
is
a
double
superstition
;
One
(
which
is
the
greatest
as
comprehending
the
other
)
when
that
which
God
never
commanded
or
forbade
,
is
feigned
to
be
commanded
or
forbidden
by
him
:
The
other
when
we
feign
him
finally
to
be
pleased
with
a
Religious
worship
of
our
own
invention
,
though
we
confess
it
to
have
no
higher
an
original
than
our selves
.
Secondly
,
That
the
matter
of
this
later
sort
of
superstition
is
either
that
which
God
forbiddeth
and
so
is
displeased
with
;
or
that
which
he
hath
made
and
holdeth
indifferent
;
and
so
is
neither
pleased
or
displeased
with
,
in
any
moral
consideration
,
in
it self
considered
.
He
that
of●ereth
God
a
●●crifice
of
sin
(
or
things
prohibited
)
or
of
a
worthless
and
indifferent
thing
,
and
taketh
God
to
be
pleased
with
the
later
,
or
not
displeased
with
the
former
,
doth
indeed
displease
him
by
either
of
these
conceits
.
And
the
general
prohibition
of
not
adding
or
diminishing
,
rightly
understood
,
may
notifie
things
as
under
the
former
head
.
Thirdly
,
But
it
is
no
superstition
to
hold
a
good
thing
to
be
good
;
a
bad
thing
to
be
bad
;
or
an
indifferent
thing
to
be
indifferent
.
Fourthly
,
Nor
yet
to
determine
of
those
circumstances
of
worship
which
God
hath
left
to
humane
determination
;
being
made
necessary
in
genere
by
nature
or
scripture
:
Nor
yet
to
judge
that
God
is
pleased
with
such
a
prudent
determination
.
Fifthly
,
it
is
not
superstition
to
do
the
same
material
thing
,
which
another
doth
superstitiously
;
if
we
have
not
the
same
superstitious
conceit
of
it
as
he
hath
.
If
a
Papist
should
ananoint
the
sick
,
as
a
Sacrament
,
and
a
Protestant
do
it
as
a
medicine
,
the
former
is
snperstition
,
and
not
the
later
.
And
so
in
other
things
.
Sixthly
,
Whether
that
indifferent
thing
remain
indifferent
to
our
use
,
which
others
use
to
superstition
,
is
a
case
which
a
judicious
collation
of
circumstances
must
determine
.
His
superstitious
use
doth
not
make
it
simply
a
sin
in
any
other
,
who
hath
none
of
his
false
conceits
and
ends
:
(
else
some
superstitious
persons
so
abusing
meat
and
drink
and
cloaths
,
and
all
things
in
the
world
might
make
all
things
become
unlawful
to
us
:
or
at
least
deprive
us
of
all
our
liberty
in
things
indifferent
.
)
Seventhly
,
If
we
avoid
anothers
uperstition
as
to
the
form
or
intention
which
maketh
it
superstition
,
and
this
as
a
sin
,
we
do
well
:
If
we
avoid
the
matter
it self
which
he
useth
superstitiously
,
because
it
is
by
him
made
scandalous
,
we
do
our
duty
,
when
it
is
scandalous
indeed
,
&
no
contrary
greater
accident
maketh
it
our
duty
.
But
if
we
take
it
to
be
simply
superstition
or
sin
,
to
do
materially
the
same
action
,
which
a
snperstitious
person
doth
,
we
are
superstitious
in
avoiding
his
superstitious
act
.
For
instance
,
a
Papist
vi●iteth
the
Lady
of
Lauretto
as
a
divine
duty
:
This
is
superstition
:
A
Protestant
goeth
thither
upon
lawful
and
necessary
business
:
This
is
no
superstition
:
Another
Protestant
who
hath
no
necessary
business
there
,
avoideth
it
that
he
may
not
be
scandalous
and
encourage
others
to
it
.
This
is
well
done
.
A
Sectary
thinketh
it
superstition
or
other
sin
,
simply
to
go
thither
what
ever
his
necessity
or
intention
be
:
This
is
superstition
:
Or
a
feigning
God
to
forbid
that
which
he
forbiddeth
not
.
A
Papist
fasteth
on
Friday
,
or
avoideth
flesh
in
Lent
as
a
Divine
duty
:
superstitiously
:
A
Protestant
fasteth
the
same
day
,
because
an
Act
of
Parliament
commandeth
it
,
which
renounceth
the
Papists
religious
end
;
Or
because
his
Physician
prescribeth
it
as
necessary
for
●is
health
.
This
is
not
superstition
.
Another
Protestant
avoideth
it
through
necessity
for
his
health
:
And
another
in
Popish
Countries
avoideth
it
only
as
scandalous
:
Neither
of
these
are
superstitious
.
Another
fasteth
on
a
Friday
for
his
own
necessity
or
conveuience
,
as
a
time
which
he
may
lawfully
choose
.
And
another
fasteth
on
a
Friday
;
because
the
Master
of
the
family
,
or
the
Pastors
of
the
Church
,
have
appointed
a
fast
on
that
day
.
This
is
no
superstition
.
A
Sectary
thinketh
that
it
is
superstition
or
some
other
sin
to
fast
the
same
day
that
the
Papists
do
,
because
the
Papists
do
it
superstitiously
.
This
is
superstition
(
unless
in
the
case
of
scandal
as
aforesaid
.
)
The
multitudes
of
superstitions
by
which
the
Papists
or
any
others
,
have
corrupted
and
debased
the
Christian
Religion
,
I
shall
not
n●w
digress
to
mention
;
But
only
touch
upon
a
few
instances
,
of
the
superstitions
of
those
godly
persons
of
this
age
,
to
whom
I
am
now
writing
:
To
shew
them
,
that
it
is
the
Religious
sort
,
that
are
the
common
beginners
of
superstition
,
by
over-doing
,
out
of
a
mistaken
zeal
,
or
fear
of
sinning
.
I
refer
the
Reader
to
Bi●●on
for
full
proof
.
But
here
again
I
must
first
crave
the
patience
of
those
that
love
not
errour
better
than
information
;
and
desire
them
not
to
be
too
angry
with
me
for
telling
them
what
I
confidently
hold
,
though
it
diff●●
from
the
opinions
of
many
whom
I
greatly
reverence
and
honour
;
while
I
profess
withall
that
I
do
it
not
in
a
Magisterial
imposing
way
,
nor
as
slighting
the
persons
from
whom
I
differ
,
but
as
offering
my
brethren
that
Light
which
I
think
needful
to
their
own
and
to
the
Churches
cure
:
And
I
will
thank
them
if
they
will
do
the
like
by
me
,
if
I
be
guilty
of
any
superstitious
errour
.
First
,
the
Scripture
telleth
us
of
no
Church-Elders
but
what
were
ordained
;
and
of
none
but
such
as
were
of
the
same
Office
with
the
preaching
Pastors
or
Elders
:
of
none
that
had
not
authority
to
baptize
and
administer
the
Lords
supper
:
Nor
doth
Church-history
tell
us
of
any
other
as
a
Divine
office
.
But
when
one
Assembly
had
many
Elders
or
Pastors
,
those
that
were
best
gifted
for
publike
Sermons
did
preach
;
and
the
rest
did
help
to
rule
the
Church
,
and
to
catechize
,
and
instruct
and
visit
particular
families
and
persons
,
and
other
parts
of
the
office
,
as
there
was
cause
.
But
now
we
have
concluded
that
there
is
a
distinct
office
of
Ruling-Elders
,
who
need
not
be
ordained
,
and
who
have
no
power
to
baptize
or
to
administer
the
Lords
Supper
.
This
I
think
is
a
superstition
:
For
we
feign
God
to
have
made
a
Church-office
which
he
never
made
.
And
though
we
must
honour
and
hold
Communion
with
the
Churches
which
have
this
blemish
;
yet
still
it
cannot
be
freed
from
superstition
.
Secondly
,
God
hath
required
nothing
but
profession
of
the
Baptismal
Covenant
,
to
prove
a
mans
title
to
his
enterance
and
priviledges
in
the
universal
Church
:
And
a
consent
to
our
Relation
to
the
particular
Churches
,
to
our
membership
in
them
.
But
mistaking-zeal
hath
accounted
this
too
loose
a
way
,
and
hath
devised
stricter
terms
:
Many
must
have
other
proofs
of
Godliness
,
besides
the
understanding
,
voluntary
assent
and
consent
to
the
Baptismal
Covenant
:
Yea
of
those
that
are
in
the
universal
Church
already
;
before
they
can
be
admitted
to
its
priviledges
,
or
to
a
particular
Church
.
And
which
is
worse
,
they
here
give
the
Church
no
certain
rule
,
instead
of
Christs
rule
,
which
they
cast
by
:
But
one
man
requireth
one
account
,
and
another
requireth
another
;
and
the
rule
and
test
doth
vary
as
the
charity
or
prudence
of
men
do
vary
.
This
is
a
superstition
,
which
hath
already
torn
the
Churches
in
pieces
,
and
is
going
on
still
to
do
worse
:
And
it
s
raised
by
mistaking-zeal
.
Thirdly
,
that
none
that
at
the
same
time
or
before
are
not
entered
members
of
some
particular
Church
,
may
by
Baptism
be
entered
into
the
Universal
Church
;
is
a
superstition
,
which
some
good
men
have
taken
up
.
Fourthly
,
that
he
who
is
a
member
only
of
the
Universal
Church
,
may
not
in
transitu
be
admitted
to
communion
with
particular
Churches
,
unless
he
bring
a
Certificate
from
a
particular
Church
of
which
he
●ometime
was
a
Member
.
Fifthly
,
that
the
Pastor
may
not
lawfully
receive
any
member
into
a
particular
Church
without
the
consent
of
the
Major
Vote
of
the
people
.
Sixthly
,
that
a
Minister
of
Christ
may
not
by
Baptism
receive
any
into
the
Universal
Church
,
but
by
the
consent
of
the
Major
Vote
of
some
particular
Church
.
Seventhly
,
that
no
man
is
a
Minister
or
Commissioned
Officer
of
Christ
,
for
the
discipling
and
baptizing
of
those
without
the
Church
,
unless
he
be
also
the
Pastor
of
some
particular
Church
(
or
at
least
have
been
such
.
)
Eighthly
,
that
the
people
do
not
only
ch●sse
the
persons
who
shall
be
their
Pastors
,
but
also
give
them
their
office
or
power
.
Ninthly
,
that
the
people
have
the
power
of
the
Keyes
,
or
of
Church-Government
,
by
Vote
.
Tenthly
,
that
the
people
of
a
particular
Church
,
do
give
authority
to
men
to
be
Ministers
in
the
Vniversal
Church
,
and
to
preach
and
baptize
among
those
that
are
without
.
Eleventhly
,
that
he
that
is
a
member
of
one
Church
,
may
not
communicate
with
any
ot●er
,
but
by
the
consent
of
the
Pastor
and
people
of
that
one
.
Twelfthly
,
That
he
that
is
a
member
of
a
Church
may
not
remove
his
relation
to
another
Church
,
(
when
his
occasions
and
personal
benefit
require
it
,
and
the
publick
good
of
many
is
not
hurt
by
it
)
without
the
consent
of
the
Pastor
and
people
of
that
Church
.
Thirteenthly
,
that
it
is
simply
unlawful
to
use
a
form
of
prayer
,
or
to
read
a
prayer
on
a
book
.
Fourteenthly
,
That
if
a
School-master
impose
a
form
upon
a
schollar
,
or
a
parent
on
a
child
,
it
maketh
it
become
unlawful
.
Fifteenth
,
that
our
presence
maketh
us
guilty
of
all
the
errours
or
unmeet
expressions
of
the
Minister
in
publick
worship
:
At
least
if
we
before
know
of
them
.
And
therefore
that
we
must
joyn
with
none
whose
errours
or
mis-expressions
,
we
know
of
before
.
Sixteenth
,
that
as
oft
as
a
Minister
is
removed
from
his
particular
flock
,
he
becometh
but
a
private
men
,
and
is
no
longer
a
Minister
and
Officer
of
Christ
.
Seventeenth
,
that
we
are
guilty
of
the
sins
of
all
unworthy
or
scandalous
Communicants
if
we
communicate
with
them
:
Though
their
admission
is
not
by
our
fault
.
Eighteenth
,
that
he
whose
judgement
is
against
a
Diocesan
Church
,
may
not
lawfully
joyn
with
a
Parish
Church
;
if
the
Minister
be
but
subject
to
the
Diocesan
.
Nineteenth
,
that
whatsoever
is
unlawfully
commanded
is
not
lawful
to
be
obeyed
.
Twenty
,
that
it
is
unlawful
to
do
any
thing
in
the
worship
of
God
which
is
imposed
by
men
,
and
is
not
commanded
it self
in
the
Scripture
(
As
what
Translation
of
the
Scripture
shall
be
read
;
what
meetre
and
what
Tune
of
Psalms
shall
be
in
use
;
what
hour
and
at
what
place
the
Church
shall
meet
;
Pulpits
,
Tables
,
Fonts
,
&c.
Printing
the
Bible
,
&c.
dividing
it
into
Chapters
,
verses
,
&c.
)
These
and
more
such
as
these
are
superstitions
which
some
religious
people
have
brought
up
.
And
among
those
who
are
of
another
opinion
,
&
wil
speak
against
all
the
fore-mentioned
superst●t●ons
,
there
are
too
many
introduced
,
which
they
are
as
fond
of
,
because
they
are
their
own
.
☞
As
that
all
the
Pastors
of
the
Protestant
Churches
abroad
,
who
had
only
the
election
of
the
people
and
the
ordination
of
Parochial
Pastours
,
and
not
of
Diocesan
Bishops
,
are
no
true
Ministers
of
Christ
,
but
Lay-men
.
That
therefore
those
Churches
are
no
true
Churches
(
in
a
political
sense
,
and
as
organized
.
)
That
therefore
their
Baptism
is
unlawful
,
and
a
nullity
,
and
all
those
nations
are
no
baptized
Christians
.
(
Though
the
Papists
who
hold
the
validity
of
Lay-mens
baptizing
,
do
here
censure
more
easily
.
)
That
it
is
not
lawful
to
communicate
in
such
Churches
,
and
receive
the
Sacrament
of
the
Lords
supper
from
such
Ministers
.
That
those
Countries
which
are
baptized
by
such
,
should
be
rebaptized
.
That
those
Ministers
who
are
ordained
by
such
,
should
be
re-ordained
.
That
it
is
unlawful
to
joyn
with
those
Churches
,
where
the
Minister
prayeth
only
from
a
Habit
of
of
prayer
(
called
extemporary
)
without
a
fore-known
form
;
because
they
know
not
but
he
mayx
put
somewhat
unlawful
into
his
prayers
;
and
because
the
mind
cannot
so
readily
try
and
approve
and
consent
to
words
,
which
are
hastily
uttered
,
and
not
known
to
the
hearers
before
.
These
and
abundance
other
superstitions
some
men
would
introduce
on
the
other
side
.
And
by
all
such
inventions
fathered
upon
God
,
and
made
a
part
of
Religion
,
the
minds
of
men
are
corrupted
and
disquieted
,
and
the
Churches
disturbed
and
divided
;
by
departing
from
primitive
simplicity
.
I
shall
only
now
propose
this
to
the
consideration
of
those
of
the
first
sort
.
Whether
they
are
sure
that
these
superstitions
of
theirs
may
not
run
the
round
as
other
superstitions
have
done
before
them
?
Or
some
of
them
at
least
?
What
if
the
next
age
should
turn
them
into
a
dead
formality
?
And
what
if
the
next
age
after
that
should
make
Laws
to
enforce
them
?
And
then
Godly
people
first
scruple
them
,
and
then
flye
from
them
as
discerned
superstition
?
And
then
the
worst
men
b●
glad
of
that
advantage
to
persecute
those
that
would
not
submit
to
them
?
By
this
circulation
,
if
the
same
men
who
invented
un-ordained
Elders
,
new
and
needless
Church-Covenants
,
&c.
could
but
live
two
or
300
years
,
they
might
come
to
be
among
the
number
of
those
who
cry
out
of
them
as
superstitious
,
and
suffer
persecution
because
they
will
not
use
them
.
Yea
there
are
among
you
now
many
things
of
a
lower
nature
,
which
some
dare
scarce
plainly
say
,
God
commandeth
or
forbiddeth
,
and
yet
they
are
censorious
enough
about
them
:
As
heretofore
many
were
against
wearing
the
hair
of
any
considerable
length
;
Against
wearing
cuffs
upon
a
day
of
humiliation
:
Against
dressing
meat
or
feasting
at
least
,
on
the
Lords
day
(
which
is
a
day
of
Thanksgiving
of
divine
institution
)
and
held
,
That
it
is
necessary
to
feast
twice
at
least
,
upon
a
day
of
Thanksgiving
(
of
mans
appointment
:
)
That
a
Minister
should
not
life
up
his
eyes
,
much
less
kneel
down
to
signifie
his
private
prayer
,
when
he
goeth
into
the
Pulpit
.
Nor
any
other
when
they
enter
into
the
Church
:
That
no
prayer
may
be
used
,
and
no
Psalm
sung
in
our
common
mixt
Assemblies
,
which
have
any
expressions
,
which
all
both
good
and
bad
may
not
fitly
use
as
for
themselves
:
That
no
Minister
may
use
notes
in
preaching
to
help
his
memory
.
That
the
sacramental
bread
and
wine
must
not
(
say
some
)
or
must
(
say
others
)
be
delivered
by
the
Minister
into
each
mans
hand
.
That
no
gesture
but
sitting
is
lawful
at
the
sacrament
.
That
it
is
unlawful
to
wear
a
Gown
in
divine
worship
,
if
it
be
commanded
:
That
it
is
unlawful
to
keep
any
aniversary
day
of
humiliation
or
thanksgiving
of
mans
appointment
:
That
just
such
and
such
hours
for
family
worship
must
be
observed
by
all
:
Or
as
others
say
,
that
no
set
times
or
number
of
family
prayers
are
to
be
observed
.
That
it
is
not
lawful
to
preach
or
hear
a
sermon
upon
a
humane
holiday
.
With
abundance
more
such
,
(
about
phrases
,
and
gestures
,
and
fashions
of
apparel
,
and
customes
,
&c.
I
am
not
at
all
now
accusing
these
opinions
of
superstition
,
nor
telling
you
whe●her
I
take
them
to
be
right
or
wrong
:
Much
less
would
I
perswade
any
to
make
no
conscience
how
they
order
these
or
any
other
the
smallest
circumstances
of
their
lives
:
Obedience
must
extend
to
the
smallest
parts
of
the
lawes
of
God
.
But
I
am
shewing
you
the
circular
course
of
many
religious
people
in
the
world
.
Suppose
now
that
the
next
age
should
make
strict
lawes
for
every
one
of
your
own
opinions
,
in
all
these
points
.
And
that
the
Religious
people
should
then
scruple
them
,
because
they
are
imposed
:
And
that
the
Rulers
then
should
make
their
Lawes
more
strict
,
and
that
all
the
common
people
should
take
up
these
opinions
,
and
all
that
sort
of
men
that
first
were
zealous
for
them
,
should
turn
against
them
,
because
the
common
people
are
for
them
;
and
should
call
them
Popish
superstitions
,
and
should
suffer
imprisonment
rather
than
conform
to
them
;
I
pray
you
tell
me
if
you
fore-saw
all
this
,
what
is
it
you
would
advise
a
sober
Christian
to
do
,
in
such
a
time
and
case
as
that
?
Would
you
have
the
same
men
that
now
are
for
these
opinions
,
cry
out
against
them
,
and
censure
all
as
superstitious
who
are
for
them
:
and
separate
from
them
;
and
rejoyce
in
their
sufferings
on
that
account
?
Why
I
tell
you
that
many
of
the
customes
and
practises
in
the
Church
,
which
you
now
thus
avoid
as
superstition
,
were
brought
in
at
the
first
thus
,
by
the
most
Religious
sort
of
people
:
And
yet
it
is
now
accounted
by
many
,
a
necessary
part
of
Religion
to
avoid
them
:
And
all
because
that
men
take
up
their
opinions
of
such
matters
in
Religigion
,
from
the
estimation
of
the
persons
that
are
for
them
;
and
avoid
those
things
with
prejudice
and
scrupulosity
,
which
are
liked
,
or
practised
or
commanded
by
those
,
whom
they
think
ill
of
,
and
take
for
the
adversaries
of
Religion
.
DIRECT
.
LIX
.
If
through
the
faults
of
either
side
or
both
,
you
cannot
meet
together
in
the
same
particular
Church
or
place
,
yet
preserve
that
unity
in
Faith
,
Love
and
practise
,
which
all
neighbour
Churches
should
maintain
with
one
another
,
and
use
not
your
different
Assemblies
to
revile
each
other
,
and
kill
your
Love
.
ALL
distances
are
undesirable
and
tend
to
more
:
But
yet
our
Unity
lyeth
not
so
much
in
meeting
in
one
place
,
as
in
being
of
one
Mind
,
and
Heart
and
Life
:
Many
occasions
may
warrant
our
corporal
distance
;
but
Heart-divisions
should
be
most
avoided
.
It
is
the
principles
and
motives
upon
which
you
withdraw
,
which
are
more
considerable
than
the
local
distance
.
Therefore
on
one
side
let
us
take
heed
how
we
●nchurch
and
unchristen
any
with
whom
we
do
not
corporally
joyn
:
And
on
the
other
side
,
let
us
take
heed
how
we
revile
them
all
as
Sectaries
and
Separatists
,
who
do
not
joyn
with
our
assemblies
:
But
let
us
know
the
reason
of
their
practise
before
we
peremptorily
judge
them
.
I.
Perhaps
you
think
that
such
or
such
a
Church-government
,
or
Forms
,
or
Ceremonies
,
are
unwarrantable
,
and
such
and
such
oaths
and
subscriptions
are
unlawful
,
and
therefore
you
cannot
have
local
communion
with
the
Churches
that
impose
them
.
If
it
were
so
,
yet
take
heed
of
〈◊〉
these
no
Churches
of
Christ
,
or
pretending
that
Christ
disowneth
and
rejecteth
them
.
If
they
cast
out
you
by
imposing
any
thing
which
you
think
is
sin
,
yet
take
heed
that
you
excommunicate
not
them
.
If
there
be
a
difference
between
a
weak
and
culpable
Christian
,
and
no-Christian
,
there
is
a
difference
between
a
weak
and
culpable
Church
,
and
no-Church
;
And
as
there
are
innumerable
degrees
of
good
or
evil
,
strength
or
weakness
in
particular
Christians
,
so
there
is
in
Churches
also
.
You
may
perhaps
find
that
another
Minister
is
more
profitable
to
you
,
and
another
Churches
principles
more
pleasing
to
you
,
and
their
discipline
better
in
your
account
:
And
therefore
you
think
that
you
are
bound
,
to
choose
the
best
for
your
personal
Communion
.
Be
it
so
:
There
is
yet
some
modesty
in
these
terms
:
But
do
not
therefore
conclude
that
Communion
with
that
Church
which
you
turn
from
is
simply
unlawful
;
or
that
another
may
not
use
it
who
can
have
no
better
!
Or
that
you
your selves
should
not
rather
joyn
with
that
than
with
none
?
Or
that
you
may
not
occasionally
sometimes
communicate
with
them
,
though
your
more
ordinary
communion
be
elsewhere
.
Nor
do
not
disown
all
spiritual
communion
with
them
,
though
in
body
you
are
absent
.
But
when
ever
you
pray
to
God
,
go
to
him
as
a
member
of
the
Universal
Church
,
and
and
not
of
a
Sect
only
:
Pray
for
the
whole
Church
,
and
desire
a
part
in
the
prayers
of
the
whole
.
Own
them
and
their
worship
so
far
as
Christ
owneth
them
.
While
you
disown
their
errours
and
failings
,
yet
own
their
faith
,
and
all
that
is
sound
in
their
prayers
and
worship
;
And
see
that
you
love
them
as
members
of
Christ
,
who
if
weak
are
yet
Christians
,
and
perhaps
in
other
respects
better
than
you
.
(
To
say
nothing
whether
it
be
they
or
you
that
are
in
the
right
.
)
You
like
not
all
that
is
done
in
the
Lutherans
Churches
,
much
less
in
the
Greek
and
Ethiopian
:
And
yet
I
hope
you
disown
not
their
spiritual
communion
as
Churches
though
faulty
,
and
as
members
of
the
same
body
.
But
if
you
are
not
content
to
choose
an
ordinary
communion
most
suitable
to
your self
,
but
you
must
conclude
that
such
are
no
Ministers
or
no
Churches
of
Christ
:
their
worship
is
not
accepted
by
him
,
it
is
not
lawful
to
have
communion
with
them
,
but
rather
to
joyn
with
no
Church
,
than
with
them
;
and
will
accordingly
contemn
them
and
irritate
and
alienate
mens
minds
against
them
;
Be
sure
that
you
prove
well
what
you
say
,
or
wonder
not
if
all
wise
and
sober
men
do
take
this
for
downright
odious
schism
,
and
one
of
the
worst
of
the
works
of
the
flesh
.
Gal.
5.
20
,
21.
1
Cor.
3.
1
,
2
,
3
,
4.
II.
On
the
other
side
if
any
withdraw
from
our
Communion
,
let
us
not
too
hastily
accuse
them
of
schism
:
And
when
we
do
,
let
us
well
distinguish
of
schism
,
and
not
go
further
from
them
than
they
have
gone
from
us
,
and
to
be
our selves
the
Schismaticks
while
we
oppose
it
.
There
are
many
cases
in
which
local
separation
may
be
lawful
.
First
,
As
if
our
callings
justly
remove
us
to
another
place
or
Country
.
Secondly
,
If
our
spiritual
advantage
bind
us
to
remove
to
a
better
Minister
and
more
suitable
society
when
we
are
free
.
Thirdly
,
if
our
lawful
Pastors
be
turned
out
of
the
place
,
and
we
follow
them
,
and
turn
away
but
from
Usurpers
.
Fourthly
,
If
the
Pastors
turn
Hereticks
or
Wolves
.
Fifthly
,
If
the
publick
good
of
the
Churches
require
my
removal
.
Sixthly
,
If
any
sin
be
imposed
on
me
,
and
I
be
refused
by
the
Church
unless
I
will
commit
it
.
In
these
and
some
other
such
cases
a
remove
is
lawful
.
And
when
it
is
not
lawful
,
yet
it
may
be
but
such
a
blemish
in
the
departers
,
as
the
departer●
find
in
the
Church
which
they
depart
from
;
which
will
on
neither
side
dis-oblige
them
from
Christian
Love
,
and
such
Communion
as
is
due
with
neighbour
Churches
.
There
is
a
schism
from
the
Church
,
and
a
schism
in
the
Church
:
There
is
a
schism
from
almost
all
the
Churches
in
the
world
,
and
a
schism
from
some
one
or
few
particular
Churches
.
There
is
a
separation
upon
desperate
intollerable
principles
and
reasons
,
and
a
separation
upon
some
weak
but
tollerable
ones
.
These
must
not
be
con●ounded
.
The
Novatians
were
tolerated
and
loved
by
the
sober
Catholicks
,
Emperours
and
others
;
when
many
others
were
otherwise
dealt
with
.
If
any
good
Christians
in
zeal
against
sin
,
do
erroneously
think
that
an
undisciplin'd
Church
should
be
forsaken
,
that
they
may
exercise
the
discipline
among
themselves
which
Christ
hath
appointed
;
It
is
the
duty
of
that
Church
to
take
this
warning
to
repent
of
her
neglect
of
discipline
,
and
then
to
love
and
honour
those
th●t
have
(
though
upon
mistake
perhaps
)
withdrawn
.
But
if
when
they
have
occasioned
the
withdrawing
by
their
corruption
,
they
will
prosecute
the
persons
with
hatred
,
revising
,
slanders
,
contempt
or
persecution
,
and
continue
impenitent
in
their
own
corruption
,
they
will
be
the
far
greater
Schismaticks
,
and
err
a
more
pernicious
errour
.
DIRECT
.
LX.
When
the
Love-killing
spirit
,
either
cruel
or
Dividing
is
abroad
among
Christians
,
be
not
idle
nor
discouraged
spectators
,
nor
betray
the
Churches
Peace
by
a
few
lazy
wishes
;
but
make
it
a
great
part
of
your
labour
and
Religion
,
to
revive
Love
and
peace
,
and
to
destroy
their
contraries
:
And
let
n●
censures
or
contempt
of
any
Sect
or
party
take
you
off
:
But
account
it
an
honour
to
be
a
Martyr
for
Love
and
Peace
,
as
well
as
for
the
Faith
.
OF
all
parts
of
Religion
,
(
I
know
not
how
unhappily
it
comes
to
pass
)
men
think
that
Negatives
are
sufficient
for
the
service
of
Peace
:
If
a
man
live
not
unpeaceably
and
do
no
man
wrong
,
nor
provoke
any
to
wrath
,
this
is
thought
a
sufficient
friend
to
peace
.
And
therefore
it
is
no
wonder
that
Love
and
Peace
so
little
prosper
.
When
Satan
and
his
instruments
do
all
that
they
can
by
fraud
and
force
against
it
,
and
we
think
it
enough
to
stand
by
and
do
no
harm
.
It
is
the
Peace-makers
that
Christ
pronounceth
blessed
,
for
theirs
is
the
kingdome
of
heaven
,
Math.
5.
9.
Here
he
that
is
not
with
Christ
and
the
Church
is
against
it
.
Why
should
we
think
that
so
much
actual
diligence
,
in
hearing
,
reading
,
praying
,
&c.
is
necessary
to
the
promoting
of
other
parts
of
holiness
,
and
nothing
necessary
to
Love
and
Peace
,
but
to
do
no
hurt
,
but
be
quiet
patients
!
Is
it
not
worthy
of
our
labour
?
And
is
not
our
labour
as
needful
here
as
any
where
?
Judge
by
the
multitude
and
quality
of
the
adversaries
:
and
by
their
power
and
success
.
Is
it
a
mark
of
hypocrisie
to
go
no
further
in
duties
of
Godliness
,
than
the
safety
of
our
reputation
will
give
us
leave
?
And
is
it
not
so
in
the
duties
of
Love
and
Peace
?
If
the
Kingdome
of
God
be
in
Righteousness
and
Peace
,
then
what
we
would
do
to
promote
Gods
Kingdome
,
we
must
do
for
them
.
Rom.
14.
17.
And
if
dividing
Christs
Kingdome
is
the
way
to
destroy
it
(
and
Satan
himself
is
wiser
than
to
divide
his
own
Kingdome
,
Math.
12.
)
then
what
ever
we
would
do
to
save
the
Kingdom
of
Christ
,
all
that
we
must
do
to
preserve
and
restore
the
peace
of
it
,
and
to
heal
its
wounds
.
I
know
if
you
set
your selves
in
good
earnest
to
this
work
,
both
parties
who
are
guilty
will
fall
upon
you
,
with
their
censures
at
least
:
One
side
will
say
of
you
that
you
are
a
favorer
of
the
Schismaticks
,
and
Sectaries
,
because
you
oppose
them
not
with
their
unhappy
weapons
,
&
love
them
not
as
little
as
they
.
(
As
they
say
of
Socrates
and
Sozomen
the
Historians
,
that
they
were
Novatians
because
they
spake
truth
of
them
&
called
them
honest
men
:
And
as
they
said
of
Martyn
,
and
Sulpitius
Sever●s
,
that
they
were
favourers
of
unlearned
Fanaticks
,
and
of
the
Priscilian
Gnosticks
,
because
they
were
not
as
hot
against
them
as
Ithacius
and
Idacius
,
but
refused
to
be
of
their
Councels
or
communicate
with
them
,
for
inviting
the
Emperour
to
the
way
of
blood
and
corporal
violence
.
)
And
the
other
side
will
say
that
you
are
a
temporizer
,
and
a
man
of
too
large
principles
,
because
you
separate
not
as
they
do
;
And
perhaps
that
you
are
wise
in
your
own
eyes
,
because
you
fall
in
with
neither
Sect
of
the
extreams
:
But
these
are
small
things
to
be
undergone
for
so
great
a
duty
.
And
he
that
will
not
be
a
peace-maker
upon
harder
terms
than
these
,
I
fear
will
scarce
be
meet
for
the
reward
.
I
again
repeat
Iam.
3.
17.
The
wisdome
from
above
is
first
pure
and
then
Peaceable
,
gentle
and
easie
to
be
intreated
,
full
of
mercy
and
good
fruits
,
without
partiality
,
without
hypocrisie
:
and
the
fruit
of
righteousness
is
sown
in
peace
of
them
that
make
peace
.
Rom.
12.
18.
If
it
be
possible
,
as
much
as
in
you
lyeth
live
peaceably
with
all
men
.
Heb.
12.
14.
Follow
peace
with
all
men
,
and
holiness
.
Obj.
But
is
it
not
as
good
sit
still
as
labour
to
no
purpose
.
What
good
have
ever
any
peace-makers
done
among
differing
Divines
.
Answ.
A
grievous
charge
upon
Divines
and
Christians
:
Are
they
the
only
Bedlams
or
drunken
men
in
the
world
?
If
Princes
fall
out
,
or
if
neighbours
fall
out
,
arbitrators
and
peace-makers
labour
not
alwayes
in
vain
:
But
I
answer
you
,
It
is
not
in
vain
:
Peace-breakers
would
have
yet
prevailed
more
and
made
the
Church
unhappier
than
it
is
,
if
some
Peace-makers
had
not
hindered
them
.
The
minds
of
thousands
are
seasoned
with
the
Love
of
Peace
,
and
kept
from
cruelties
and
Schisms
,
by
the
wholesome
instructions
and
examples
of
Peace-makers
.
And
it
is
worth
our
labour
to
honour
so
holy
and
sweet
a
thing
as
Love
and
Peace
;
and
to
bear
our
testimony
for
it
in
the
world
.
And
Gods
promise
of
reward
doth
tell
you
that
you
labour
not
in
vain
.
Is
that
in
vain
which
Heaven
is
promised
to
?
Quest.
But
what
is
it
that
you
would
have
〈◊〉
do
for
Love
and
Peace
,
and
against
the
contraries
?
Answ.
First
,
Preach
and
write
,
if
it
be
your
calling
.
Secondly
,
Let
the
cause
of
Love
and
Peace
,
be
much
in
your
secret
and
open
prayers
to
God
.
Thirdly
,
Instruct
all
that
learn
of
you
with
principles
of
Love
and
Peace
,
and
labour
to
plant
them
deep
in
their
minds
,
and
make
them
as
sensible
of
the
evil
of
the
contraries
,
as
they
are
of
any
other
sin
.
Unless
Divines
and
Parents
do
take
the
way
to
bring
up
the
people
,
and
children
under
this
kind
of
doctrine
,
that
Love
and
peace
may
become
their
Religion
,
the
Church
is
never
like
to
be
recovered
.
Fourthly
,
In
all
your
conference
,
labour
(
seasonably
and
prudently
)
to
inculcate
these
matters
on
the
hearers
minds
,
and
to
bear
your
testimony
against
cruelty
and
division
.
Fifthly
,
Put
such
books
into
peoples
hands
as
plead
best
the
cause
of
Love
and
Peace
.
Among
others
get
men
to
read
these
:
Bishop
Usher's
Sermon
on
Eph.
4.
3.
at
Wansted
before
King
Iames
,
Bishop
Hall's
Peace-maker
:
Mr.
Ieremiah
Burroughs
of
Heart-divisions
;
and
Mr.
Stillingsteet's
Irenicon
;
and
all
Mr.
Duries
.
Sixthly
,
Disgrace
not
your
Doctrine
by
the
badness
of
your
own
lives
;
but
be
as
much
more
Holy
than
them
as
you
are
more
Peaceable
,
that
they
may
see
that
it
is
not
a
carnal
unholy
Peace
that
you
desire
.
But
these
things
belong
to
the
following
Directions
.
Finally
,
Brethren
,
farewel
,
Be
perfect
;
be
of
good
comfort
:
Be
of
one
mind
:
Live
in
Peace
:
And
the
God
of
Love
and
Pea●e
shall
be
with
you
.
1
Cor.
13.
11.
Phil.
4.
9.
1
Thes.
5.
23.
And
the
God
of
Peace
shall
bruise
Satan
under
your
feet
shortly
.
Rom.
16.
20.
Now
the
God
of
Peace
be
with
you
all
.
Amen
.
Rom.
15.
33.
Martyrdome
for
Love
and
Peace
is
as
honourable
and
gainful
,
as
Martyrdome
for
the
Faith
.
Directions
to
Pastors
how
to
deal
with
those
weak
Christians
who
are
inclined
to
Divisions
.
WHen
the
young
and
ungrounded
sort
of
Christians
,
do
by
their
errors
,
pride
or
passions
disturb
the
Churches
peace
&
orde
,
it
is
the
Pastors
usually
that
are
first
and
most
assaulted
by
their
abuses
,
and
therefore
are
most
impatient
and
exasperated
against
them
:
And
it
were
well
if
we
were
so
innocent
our selves
,
as
that
our
consciences
need
not
call
us
to
enquire
;
whether
all
this
be
not
partly
the
fruit
of
our
own
miscariages
.
However
seeing
that
both
the
eminency
of
our
grace
,
and
the
nature
of
our
office
,
should
make
us
more
sensible
of
the
Churches
dangers
,
and
more
solicitous
of
its
safety
,
than
the
private
members
are
;
I
think
that
the
chief
part
of
the
Duty
is
incumbent
upon
us
,
which
must
be
done
in
order
to
the
prevention
of
these
maladies
,
and
to
the
cure
.
And
therefore
I
think
that
the
principal
work
of
a
Director
or
Counsellor
in
this
case
,
must
be
with
the
Ministers
of
Christ
themselves
;
The
Churches
peace
lieth
most
upon
our
hands
:
And
if
we
miscarry
,
and
will
not
understand
instruction
,
nor
bear
admonition
,
nor
do
our
parts
,
how
little
hope
will
be
left
of
our
tranquility
?
The
body
must
needs
languish
,
when
the
Physician
is
as
bad
as
the
disease
.
DIRECT
.
I.
Let
it
be
our
first
care
to
know
and
do
our
own
duty
,
for
the
strengthening
and
uniting
of
the
people
:
And
when
we
see
their
weakness
and
divisions
,
let
us
first
examine
and
judge
our selves
,
and
lament
and
reform
our
own
neglects
.
THat
the
state
of
the
flocks
doth
usually
follow
the
state
of
the
Pastors
,
is
known
by
the
experience
of
all
the
Churches
,
in
all
ages
and
places
of
the
world
.
Where
there
is
a
holy
,
faithful
,
able
,
diligent
,
concordant
Ministry
,
there
is
usually
a
reformed
and
agreeing
people
.
And
where
there
is
an
ignorant
,
lazy
,
formal
,
ungodly
and
contentious
Ministery
,
there
is
either
a
people
divided
,
or
else
agreeing
in
ignorance
,
formality
and
ungodliness
.
At
least
if
such
a
Ministry
have
been
long
among
them
.
And
we
need
no
other
proof
of
this
,
and
of
the
chief
cause
of
the
peoples
divisions
and
mistakes
,
than
the
accusations
and
charges
of
the
Ministers
against
each
other
.
On
every
side
it
is
the
Pastors
of
the
flocks
that
are
accused
,
by
those
of
the
adverse
party
,
as
the
chief
offenders
.
One
side
saith
,
It
is
you
that
teach
the
people
errours
,
and
put
scruples
into
their
minds
,
and
lead
them
into
contempt
of
order
and
authority
!
And
the
other
side
saith
,
It
is
you
that
proudly
usurp
authority
which
Christ
never
gave
you
,
and
lord
it
over
Gods
heritage
,
and
by
your
own
inventions
lay
snares
before
the
people
to
divide
them
,
and
will
not
suffer
them
to
unite
in
their
proper
center
,
and
agree
in
the
primitive
simplicity
.
And
that
bring
the
Ministery
into
hatred
and
contempt
by
your
cruelty
and
vicious
lives
.
]
And
whilest
each
side
is
thus
accused
by
the
other
,
they
have
all
the
greater
cause
to
suspect
themselves
:
Because
it
seemeth
to
be
agreed
on
all
hands
,
that
it
is
the
Pastors
who
are
principally
in
the
fault
,
though
it
be
not
agreed
what
the
fault
is
,
nor
which
party
of
the
Pastors
must
bear
the
blame
.
And
indeed
where
are
there
any
sects
or
factions
,
but
there
are
Ministers
that
head
them
,
and
that
caused
them
at
first
,
and
keep
them
up
?
Is
it
not
the
Bishops
that
have
caused
the
long
division
,
between
the
Greek
and
Latin
Churches
?
Was
it
not
principally
a
contention
for
their
interests
,
which
of
them
should
be
the
greatest
(
so
little
doth
C●rists
own
decision
of
that
controversie
among
his
Apostles
,
signifie
with
those
men
,
who
are
contending
about
a
successive
infallible
Judge
.
)
Is
it
not
their
Councils
and
their
contentious
writings
and
practises
,
which
have
been
the
grand
causes
of
this
woful
schism
?
And
are
not
the
dividing
snares
,
which
cause
most
of
the
rest
of
the
schisms
of
Christendome
,
the
meer
usurpations
,
and
impositions
of
the
Roman
Prelates
?
It
was
the
Bishops
of
each
party
,
with
their
Presbyters
,
who
headed
the
divi●i●●
in
the
second
Council
of
Ephesus
,
and
in
the
Council
of
Ariminum
,
and
many
others
:
And
by
them
the
Heres●es
of
the
Arrians
,
the
Nestorians
,
the
Eutychians
,
&c.
with
the
schisms
of
the
Novatians
,
Donatists
and
most
others
,
have
been
maintained
.
And
among
our selves
,
most
parties
have
their
Leaders
,
who
first
made
the
breach
,
and
still
keep
it
open
.
It
is
therefore
but
reasonable
that
we
all
suspect
and
search
our selves
:
And
perhaps
the
lot
may
find
out
that
Achan
who
is
thought
most
innocent
,
and
Ionah
who
is
not
the
worst
in
the
ship
,
may
be
the
man
;
and
he
may
be
the
Iudas
who
is
last
in
asking
,
Master
is
it
I
?
And
it
is
ten
to
one
but
the
leaders
of
every
party
will
be
found
blame-worthy
in
part
,
though
not
in
equality
.
Besides
all
that
shall
be
intimated
in
the
following
Directions
,
these
causes
of
the
peoples
weakness
and
Divisions
are
so
openly
manifest
in
too
many
Pastors
,
that
they
cannot
be
concealed
or
excused
.
First
,
There
is
so
much
Ignorance
in
many
that
they
are
not
able
judiciously
to
edifie
the
flocks
;
nor
to
teach
sound
principles
in
a
suitable
manner
and
method
to
their
hearers
.
Who
can
teach
others
that
which
they
never
learned
themselves
?
Secondly
,
Too
many
are
strangers
to
the
people
whom
they
teach
,
and
know
not
the
weaknesses
of
the
vulgar
,
and
therefore
neither
justly
resolve
their
doubts
,
nor
answer
their
objections
,
nor
indeed
speak
that
language
which
the
people
understand
.
They
have
been
bred
from
their
childhood
in
the
Universities
among
Schollars
,
and
have
little
conversed
with
Plow-men
and
poor
people
and
ignorant
persons
,
who
have
quite
other
conceptions
and
expre●●●ons
than
schollars
have
.
Their
accurate
stiles
and
well-couched
words
,
and
elegant
phrases
,
are
most
of
them
like
an
unknown
tongue
,
to
the
greatest
number
of
their
auditors
.
And
that
which
they
use
as
congruous
to
the
matter
,
is
so
incongruous
to
their
hearers
,
that
its
little
to
their
benefit
.
Thirdly
,
And
some
in
avoiding
this
exream
,
do
fall
into
the
contrary
;
and
never
go
beyond
the
present
understanding
of
the
people
,
and
teach
them
nothing
but
what
they
know
already
;
And
hereby
they
bring
themselves
into
contempt
entising
the
hearers
to
think
that
their
Teachers
,
are
as
ignorant
as
they
,
and
know
no
more
than
they
teach
;
And
they
tempt
the
people
to
be
puffed
up
,
and
think
themselves
worthy
to
be
preachers
,
because
they
can
do
as
much
and
as
well
as
their
teachers
use
to
do
.
Fourthly
,
And
how
cold
and
unskilful
are
many
in
the
application
of
that
doctrine
which
they
have
tolerably
opened
?
And
speak
the
truths
of
the
living
God
,
without
any
affecting
reverence
or
gravity
.
And
talk
as
drowsily
of
the
evil
of
sin
,
the
need
of
grace
,
the
love
of
God
in
Jesus
Christ
,
yea
of
death
and
judgement
,
Heaven
and
Hell
,
as
if
it
were
their
design
to
rock
the
auditors
asleep
,
or
to
make
them
believe
that
it
is
but
an
histrionical
fiction
which
they
act
,
and
that
nothing
which
they
say
is
to
be
believed
!
There
is
no
need
of
any
more
forcible
means
to
entice
men
to
sin
,
than
to
hear
it
preacht
against
so
coldly
:
Nor
is
there
need
of
any
more
to
teach
men
to
set
light
by
Christ
and
Grace
and
Heaven
it self
,
than
to
hear
them
so
hearteslly
commended
:
We
speak
a
few
good
words
to
the
people
in
a
reading
tone
,
like
a
child
that
is
saying
his
lesson
,
as
if
we
believed
not
our selves
;
and
then
we
blame
the
people
for
their
being
no
more
edified
by
us
;
and
we
look
they
should
be
much
affected
with
that
which
never
much
affected
the
speakers
.
If
Christ
himself
who
preached
with
authority
,
and
used
to
awaken
them
,
with
an
[
He
that
hath
ears
to
hear
let
him
hear
]
did
yet
convert
no
more
than
he
did
,
what
can
we
expect
upon
our
drowsie
and
dry
discourses
,
but
drowsiness
in
the
hearers
,
if
not
contempt
.
Fifthly
,
And
alas
the
private
work
of
the
Ministery
is
done
as
poorly
by
too
many
who
do
pretty
well
in
publick
,
as
if
they
knew
not
that
it
is
any
considerable
part
of
their
employment
;
or
as
if
indeed
they
believed
not
the
immortality
and
preciousness
of
souls
!
And
if
the
praise
of
men
constrained
them
not
,
to
do
the
publick
part
somewhat
better
,
they
would
become
contemptible
burthens
of
the
Church
.
Sixthly
,
the
great
duty
of
Catechizing
is
so
much
neglected
,
that
few
of
the
people
understand
the
great
fundamental
truths
;
and
few
are
instructed
in
the
true
method
of
the
Christian
doctrines
,
who
know
somewhat
of
the
matter
of
them
.
And
such
defects
and
languor
in
the
Vital
parts
,
will
one
time
or
other
appear
in
the
externals
.
Seventhly
,
Formality
and
imagery
choaketh
or
excludeth
the
sense
,
life
and
power
of
the
most
necessary
truths
.
They
that
teach
youth
the
●●rds
of
the
Catechism
,
do
oft
content
themselves
with
that
much
,
as
if
they
had
made
them
understanding
Christians
;
and
leave
them
as
ignorant
&
sensless
of
the
importance
of
those
words
,
as
they
were
before
ever
they
learnt
them
.
The
foresaid
unacquaintedness
with
the
people
and
their
weaknesses
,
doth
make
many
teachers
lose
their
labour
;
while
they
measure
the
common
people
by
themselves
,
and
think
that
they
can
understand
such
words
as
they
themselves
can
understand
:
When
they
little
know
how
utterly
ignorant
abundance
are
of
the
matter
,
when
they
have
learned
to
speak
all
the
words
by
rote
.
Therfore
experience
hath
oft
constrained
me
to
say
▪
that
after
all
their
study
and
learning
in
the
Universities
,
such
Pastors
as
did
never
familiarly
converse
with
the
poor
and
vulgar
of
the
flocks
,
and
try
the
exercise
of
personal
instruction
and
exhortation
upon
them
,
are
no
more
to
be
regarded
in
many
controversies
about
the
Pastoral
work
and
discipline
,
than
an
unexperienced
Physician
,
or
Chyrurgeon
,
or
Soldier
or
Pilot
in
many
cases
of
their
professions
:
Which
maketh
many
learned
self-conceiced
Doctors
,
become
the
plagues
,
while
they
think
themselves
the
pillars
of
the
Church
.
There
are
no
parents
or
masters
but
find
it
presently
in
their
children
,
how
quickly
they
will
learn
a
Catechism
,
and
therein
the
Creed
,
Lords
Prayer
and
Decalogue
,
while
they
scarce
understand
the
sense
and
matter
of
any
of
the
plainnest
words
which
they
have
uttered
:
And
we
find
it
is
just
so
with
too
many
of
the
aged
also
.
And
therefore
if
by
other
questions
and
explications
,
you
put
them
out
of
their
rode
,
and
teach
them
not
to
fix
their
thoughts
upon
the
matter
,
as
well
as
on
the
words
,
it
will
all
prove
but
as
the
teaching
of
a
Pa●rot
,
and
not
of
a
true
believer
.
And
what
I
have
said
of
Catechising
,
is
true
also
of
Prayer
&
Confession
and
every
other
part
of
worship
:
In
which
the
Hypocrites
part
is
easie
;
even
the
out-side
form
and
lifeless
image
;
But
it
is
the
inward
Life
,
the
spirit
and
truth
,
which
is
the
excellent
,
heavenly
and
difficult
part
.
Eighthly
,
And
some
make
a
formality
and
a
snare
of
the
gift
of
extemporary
expression
;
And
by
a
preposterous
care
to
avoid
all
forms
,
they
teach
them
not
these
Catechism
forms
,
with
that
diligence
as
the
matter
doth
require
:
But
leave
their
minds
void
of
those
orderly
well-setled
second
notions
,
which
should
help
the
first
:
And
thus
while
some
neglect
the
soul
or
spirit
of
Christ●anity
,
and
others
neglect
the
form
or
body
of
it
;
betwixt
them
both
it
is
too
much
neglected
by
almost
all
.
Ninthly
,
Too
many
are
meer
wordlings
,
and
ungodly
self-seekers
,
and
enter
upon
the
Ministery
but
as
a
trade
to
live
by
,
and
never
had
that
humble
holy
mind
themselves
,
which
they
expect
in
the
people
;
But
as
riches
,
and
preferment
and
honour
and
ease
,
are
the
things
which
they
most
seek
,
so
they
do
proportion
and
choose
the
means
accordingly
;
And
when
they
have
thus
made
themselves
contemptible
,
and
alienated
the
hearts
of
the
people
from
them
,
they
the●
call
them
all
that
passion
can
suggest
,
not
for
their
sin
against
God
,
but
for
crossing
their
carnal
ends
and
interest
.
Tenthly
,
And
under
all
this
ignorance
,
negligence
and
vice
,
pride
maketh
too
many
of
them
to
be
enemies
to
repentance
,
and
to
all
that
would
bring
them
to
it
:
so
that
they
are
not
so
much
offended
with
the
people
for
their
own
faults
,
as
for
disliking
theirs
:
scarce
a
drunkard
a
swearer
in
all
the
parish
is
so
impatient
of
hearing
of
their
sins
,
as
many
of
these
high
minded
impenitent
Ministers
.
Nay
so
far
are
they
from
enduring
to
be
accounted
of
as
they
are
,
that
they
expect
applause
and
great
veneration
,
when
they
deserve
not
pardon
:
And
they
think
they
are
neglected
or
treated
unreverently
,
if
their
ignorance
be
not
called
wisdome
,
and
their
hypocrisie
go
not
for
the
only
pie●y
,
and
their
carnal
discourse
and
conversation
,
(
for
which
God
threatneth
their
damnation
,
Rom.
8.
5
,
6
,
7
,
8
,
13.
)
be
not
cloathed
with
some
fair
and
honourable
names
.
And
when
they
have
thus
set
the
people
so
pernicious
an
example
,
they
storm
against
them
for
not
being
more
obedient
to
them
,
than
they
themselves
will
be
to
God
;
and
for
rejecting
the
precepts
and
reproofs
of
that
Scripture
which
they
have
rejected
and
despised
before
their
faces
.
I
humbly
propound
it
therefore
to
my
Brethren
,
that
if
they
have
a
people
who
despise
their
Ministery
,
and
turn
away
from
them
,
and
speak
against
them
,
and
seek
after
other
teachers
;
that
they
would
first
impartially
ask
their
consciences
,
I
have
we
given
them
no
cause
or
occasion
of
all
this
?
Is
it
not
long
of
us
?
Have
we
so
preached
,
so
privately
overseen
and
taught
them
,
and
so
lived
,
as
that
all
this
confusion
will
not
be
justly
laid
at
our
doors
?
]
When
we
have
first
truly
cleared
things
at
home
,
we
are
the
fitter
then
to
expostulate
with
our
people
;
And
when
we
have
pulled
out
the
beam
of
selfishness
,
carnal●ty
,
negligence
,
and
pride
out
of
our
own
eyes
,
we
may
the
better
see
to
cast
the
motes
of
childish
peevishness
,
and
discontent
out
of
the
peoples
eyes
.
DIRECT
.
II.
●t
is
needful
to
the
peoples
edification
and
concord
,
that
their
Pastors
much
excel
them
in
knowledge
and
utterance
,
and
also
in
prudence
,
holiness
and
heavenliness
of
mind
and
life
:
that
so
both
the
reverence
of
their
calling
and
persons
may
be
preserved
,
and
the
people
instructed
by
their
examples
.
I
Doubt
not
but
the
ministrations
of
a
weak
and
of
an
ungodly
Minister
,
are
valid
and
may
be
effectual
to
the
flock
;
And
that
the
innocent
people
forfeit
not
their
priviledges
in
acceptable
worship
and
effectual
Sacraments
,
though
a
wicked
Pastor
may
forfeit
his
own
acceptance
and
reward
with
God
.
But
yet
because
there
are
none
of
us
so
innocent
,
whose
consciences
may
not
justly
tell
us
that
we
have
deserved
to
be
afflicted
in
that
kind
,
and
because
God
useth
to
work
by
means
,
and
vary
the
success
according
to
the
quality
of
the
means
and
instruments
,
we
may
well
conclude
that
the
Gifts
and
Holiness
of
the
Pastors
is
a
very
excellent
and
needful
help
,
to
the
peoples
setled
Piety
and
Pence
:
And
that
where
this
help
is
wanting
,
that
ordinary
means
is
wanting
,
by
which
God
useth
to
convey
this
blessing
.
I
have
met
with
many
who
are
either
insufficient
or
ungodly
themselves
,
or
are
guilty
of
bringing
such
into
the
Churches
,
who
use
to
make
very
light
of
this
,
and
say
,
God
is
not
tied
to
mens
goodness
or
abilities
in
distributing
his
graces
:
which
is
true
,
but
nothing
to
the
purpose
:
He
is
not
tied
by
any
force
or
necessity
;
nor
is
he
so
tied
as
that
he
cannot
do
otherwise
:
But
yet
this
is
his
ordinary
way
of
working
:
which
hath
made
it
a
maxime
,
that
as
to
means
,
Infused
graces
are
obtained
in
the
same
way
as
acquired
gnifts
:
And
let
the
contrary
minded
answer
me
these
questions
.
First
,
If
it
be
only
the
Office
of
the
Ministery
,
and
not
the
Gifts
and
Graces
that
are
ordinarily
needful
to
their
success
,
why
doth
Religion
decay
and
perish
in
all
parts
of
the
world
,
where
the
Gifts
and
Graces
of
the
Ministers
decay
?
Why
are
almost
all
the
Greek
Churches
,
the
Armenians
,
the
Russians
,
the
Abassians
,
so
lamentably
ignorant
?
and
most
of
them
as
vicious
as
ignorant
;
in
so
much
that
the
notorious
wickedness
of
their
lives
,
and
contemptibleness
of
their
understandings
,
doth
keep
Christianity
out
of
most
of
the
Heathen
and
Infidel
Nations
of
the
world
,
that
are
acquainted
with
them
?
and
keepeth
up
the
reputation
of
Mahometanism
and
Heathenism
.
Is
not
the
experience
of
all
the
Christian
world
a
sufficient
proof
?
The
Greeks
and
other
such
corrupted
Churches
,
have
a
truly
ordained
Ministery
as
well
as
we
,
if
that
were
enough
to
serve
the
turn
.
Secondly
,
What
is
more
evident
among
our selves
than
that
Parishes
do
much
vary
in
piety
and
concord
as
their
Pastors
vary
in
ability
,
piety
,
diligence
and
fidelity
.
Thirdly
,
Though
Parents
have
all
equal
authority
to
instruct
and
rule
their
children
and
families
,
is
any
thing
more
notorious
,
than
that
notorious
ignorance
and
impiety
prevaileth
in
most
families
where
the
Rulers
are
ignorant
and
impious
?
Yet
they
have
as
true
a
power
from
God
to
do
their
duty
,
as
the
Pastor
hath
to
do
his
:
yea
and
promises
from
God
for
the
success
.
Fourthly
,
What
is
the
Office
,
but
an
Authority
and
Obligation
to
do
the
Ministerial
work
?
And
will
work
succeed
well
that
is
not
done
?
Or
will
it
be
done
by
bare
Authority
and
Obligation
to
do
it
?
Will
it
serve
to
the
building
of
your
house
,
to
the
conduct
of
an
Army
,
to
the
healing
of
your
sores
or
sicknesses
,
that
you
have
an
Architect
,
a
Captain
,
a
Chyrurgeon
,
and
Physician
,
whose
office
is
to
do
these
works
?
Fifthly
,
What
need
men
study
or
bestow
so
many
years
at
the
University
,
if
Ordination
and
Office
be
enough
?
Sixthly
,
Interpreting
the
Original
Text
is
one
part
of
the
Ministerial
work
:
If
the
bare
Office
without
the
Tongues
,
did
never
make
any
of
you
a
good
Translator
and
Expositor
,
why
should
the
bare
office
serve
turn
for
other
parts
of
the
work
,
without
proportionable
abilities
?
Seventhly
,
Why
do
you
lay
so
much
blame
on
the
Ministers
who
dissent
from
you
,
or
that
are
the
teachers
of
the
dissenting
people
,
as
if
all
the
divisions
were
caused
by
them
,
if
the
difference
of
teachers
make
no
difference
in
the
work
and
flocks
.
Eighthly
,
Why
is
it
that
in
most
ages
of
the
the
world
,
the
Pastors
of
one
mind
have
desired
the
silencing
or
deposing
of
those
that
were
against
them
,
as
being
injurious
to
the
flocks
,
if
all
Ministers
be
alike
to
them
,
what
need
there
so
much
silencing
,
imprisoning
and
banishing
as
the
world
hath
seen
,
if
the
Office
alone
do
make
sufficient
Pastors
?
Ninthly
,
Why
also
is
there
so
much
difference
between
the
Pastors
reputations
and
their
labours
when
they
are
dead
?
Why
is
the
name
and
works
of
an
Augustine
,
a
Hierome
,
a
Basil
,
a
Nazianzen
,
more
honourable
than
of
any
other
Pastor
,
who
had
as
true
ordination
and
office
as
they
?
Tenthly
,
Why
should
the
Kingdome
be
at
so
much
cost
upon
the
Ministery
?
And
why
should
one
have
more
maintainance
than
another
?
If
the
Office
alone
be
all
that
s
necessary
,
one
Ab●na
may
serve
for
ordination
in
all
the
Empire
of
Abassia
,
and
a
few
Priests
may
be
had
for
ten
pounds
a
year
,
who
have
the
same
ordination
as
the
ablest
men
.
But
having
sufficiently
shamed
this
errour
I
dismiss
it
.
If
the
reverence
due
to
the
Office
be
once
lost
,
the
labours
of
all
the
Ministery
will
be
obstructed
:
And
if
only
the
Person
lose
the
reverence
of
his
place
,
his
own
labours
will
be
hindred
:
The
contempt
of
the
Office
,
and
so
the
whole
Ministery
tendeth
to
Infidelity
or
Atheism
:
And
the
contempt
of
particular
Ministers
,
tendeth
to
Schism
,
and
to
the
ignorance
and
corruption
of
their
flocks
.
And
though
the
contempt
of
the
person
is
bad
enough
of
it self
,
yet
if
it
fall
on
many
,
and
there
remain
not
a
considerable
number
who
preserve
their
necessary
reputation
,
it
turneth
to
the
contempt
of
the
Office
it self
,
and
consequently
of
the
Gospel
.
And
it
must
be
apparent
worth
,
that
must
preserve
the
persons
honour
.
The
silver
lace
did
make
the
Apprentices
in
Apelles
shop
to
reverence
a
foolish
gallant
a
while
;
but
when
he
began
to
talk
,
they
all
fell
on
laughing
at
him
.
Our
grave
attire
will
go
but
a
little
way
,
to
keep
up
our
reputation
,
without
some
better
testimony
of
our
worth
.
An
empty
head
,
a
stumbling
and
hesitant
tongue
,
dry
and
dull
and
disorderly
preaching
;
and
sensless
,
cold
or
confused
praying
,
a
vain
and
frothy
kind
of
talk
;
a
common
and
carnal
conversation
;
all
these
or
any
one
of
these
,
will
more
abate
the
reverence
of
our
persons
,
than
the
title
of
Doctors
,
or
the
length
of
our
clothing
,
or
the
enlarging
of
the
philacteries
,
will
advance
it
.
Math.
23.
5.
Mark
.
12.
40.
Luk.
20.
47.
It
is
their
double
measure
of
the
spirit
,
of
wisdome
,
and
Goodness
,
which
must
procure
a
double
measure
of
honour
to
the
Ministery
.
And
if
we
excel
them
never
so
much
in
Learning
,
it
will
not
suffice
unless
we
excel
them
in
our
proper
Ministerial
gifts
of
preaching
exhortation
and
prayer
,
which
are
the
works
of
our
Office
,
it
will
neither
preserve
the
honour
of
our
Office
,
nor
attain
its
ends
.
When
many
of
the
people
can
open
the
case
of
their
souls
in
prayer
,
in
more
orderly
,
clear
and
congruous
expressions
than
the
Pastor
can
,
it
tendeth
to
bring
down
the
honour
of
the
Pastor
,
in
the
peoples
esteem
.
Some
think
to
repair
this
,
by
casting
out
all
prayer
except
that
which
is
read
out
of
a
book
,
or
recited
by
memory
alone
;
that
so
there
may
be
no
observable
difference
of
mens
abilities
:
But
this
is
so
far
from
curing
the
peoples
disease
,
that
it
increaseth
it
:
And
they
still
say
,
all
this
is
no
more
than
we
can
do
our selves
,
or
then
a
child
of
ten
years
old
can
do
.
And
if
you
extend
the
case
to
all
other
parts
of
the
Ministery
,
where
the
reason
is
the
same
,
they
will
say
[
what
reverence
is
due
to
such
?
or
why
should
we
maintain
and
honour
men
,
for
doing
no
more
than
our
children
can
do
?
]
And
the
Popish
devise
,
to
make
a
disparity
,
by
keeping
the
people
in
ignorance
,
is
the
basest
and
most
pernicious
plot
of
all
.
When
the
Pastors
instead
of
excelling
the
people
,
would
keep
down
the
people
from
increasing
in
their
knowledge
and
expression
,
this
is
so
notorious
a
discovery
of
envy
,
pride
and
malignity
conjunct
,
that
the
people
presently
flye
from
such
Pastors
,
as
supposing
them
to
be
ministers
of
the
Devil
,
because
they
see
them
bear
his
image
.
What
do
we
teach
them
for
,
if
we
would
not
have
them
learn
and
profit
?
What
greater
honour
can
a
Teacher
have
,
than
to
make
his
Schollars
as
wise
and
able
as
himself
?
Every
one
who
is
a
child
of
Light
,
and
believeth
in
him
who
is
the
Light
of
the
world
,
will
suspect
that
man
to
be
a
Minister
of
the
Prince
of
darkness
,
who
is
a
malicious
adverstry
of
Light
.
This
is
that
brand
of
the
Roman
iniquity
,
the
hindering
men
from
the
reading
of
the
Scriptures
,
and
magnifying
ignorance
,
which
maketh
men
so
commonly
think
them
to
be
the
Ecclesia
malignantium
and
the
Antichristian
brood
.
Thus
Cardinal
Wolsey
declaimed
against
the
Art
of
Printing
,
as
that
which
would
take
down
the
honour
and
profit
of
the
Priesthood
,
by
making
the
people
as
wise
as
they
.
It
is
not
by
keeping
them
down
,
or
envying
their
abilities
,
that
we
must
keep
our
distance
from
the
people
;
but
by
rising
higher
our selves
,
and
excelling
them
in
all
ministerial
gifts
.
Else
why
should
we
be
thought
any
fitter
to
be
their
Teachers
and
Guides
,
than
they
to
be
ours
?
Yea
though
we
excel
them
in
all
these
abilities
,
it
will
not
serve
turn
to
the
ends
of
our
Ministery
,
unless
we
also
excel
them
in
holiness
and
every
Christian
vertue
.
The
Devil
knoweth
more
than
Ministers
:
And
if
he
have
a
tongue
to
speak
he
wanteth
not
utterance
.
He
is
the
most
excellent
and
honourable
,
who
is
likest
to
God
,
and
hath
most
of
his
image
.
And
God
hath
more
proposed
himself
to
mans
imitation
in
Goodness
,
than
in
Greatness
:
He
hath
not
said
,
Be
Great
,
for
the
Lord
your
God
is
Great
:
but
[
walk
in
the
Light
,
as
he
is
in
the
Light
,
1
Iob.
1.
7.
and
Be
holy
for
the
Lord
your
God
is
holy
.
1
Pet.
1.
16.
Lev.
20.
7.
&
19.
2.
&
21.
8.
To
be
Great
and
Bad
is
to
be
able
to
do
mischief
:
To
be
Learned
ingenious
and
Bad
,
is
to
be
wise
to
do
evil
,
and
a
crafty
and
subtle
instrument
of
the
devil
,
Ier.
4.
22.
It
was
no
laudable
description
of
Elymas
,
Act.
13.
8
,
10.
[
O
full
of
subtlety
and
all
mischiefs
,
thou
child
of
the
devil
and
enemy
of
all
righteousness
,
wilt
thou
not
cease
to
pervert
the
right
wayes
of
the
Lord
?
Satan
would
never
transform
himself
into
an
Angel
of
Light
,
nor
his
ministers
into
the
Ministers
of
Righteousness
;
nor
would
Pharisees
and
hypocrites
cover
oppression
by
long
prayers
,
if
Light
,
Righteousness
,
and
long
prayers
,
were
not
laudable
in
themselves
,
and
necessary
in
the
preachers
of
the
word
of
God
,
and
had
not
a
goodness
in
them
capable
of
being
a
cloak
to
their
iniquity
.
2
Cor.
11.
14
,
15.
Mat.
23.
14.
God
is
Light
.
1
Iob.
1.
5.
And
God
is
Holy
:
If
therefore
Satan
or
any
hypocrite
would
credit
their
falshood
and
wickedness
,
they
must
pretend
to
Light
and
Holiness
:
And
he
that
will
keep
up
the
true
honour
of
his
Ministery
,
and
be
accepted
with
God
,
and
reverenced
by
good
men
;
m●st
do
it
by
real
Light
and
Holiness
.
An
ungodly
Minister
hath
a
radicated
enmity
to
the
holy
doctrine
which
he
preacheth
,
and
to
the
holy
duties
and
life
which
he
exhorteth
the
people
to
:
And
how
well
,
how
sincerely
,
how
readily
,
how
faithfully
,
they
are
like
to
do
the
work
which
they
are
enemies
to
,
you
may
easily
judge
.
The
carnal
mind
is
enmity
to
God
:
for
it
is
not
subject
to
his
law
,
nor
indeed
can
be
.
Rom.
8.
6
,
7
,
8.
I
kno●
that
they
are
not
enemies
to
the
honour
nor
to
the
maintenance
:
and
therefore
may
force
themselves
to
do
much
of
the
outside
of
the
work
:
But
where
there
is
an
inward
enmity
to
the
life
and
ends
of
it
,
we
can
expect
but
a
formal
,
unwilling
,
and
unconstant
discharge
of
such
unpleasing
duty
.
Truth
is
for
Goodness
:
The
Knowledge
which
maketh
you
not
Good
is
lost
,
and
hath
mist
its
end
.
If
therefore
your
Love
to
God
and
man
,
your
mortification
and
unblameableness
of
life
,
your
heavenly
mindedness
,
be
no
greater
than
the
peoples
(
or
perhaps
much
less
)
do
not
wonder
if
you
lose
your
honour
with
them
,
and
if
you
grow
contemptible
in
their
eyes
.
Mal.
1.
10.
14.
I
have
no
pleasure
in
you
saith
the
Lord
—
Cursed
be
the
deceiver
which
hath
in
his
flock
a
male
and
voweth
and
sacrificeth
to
the
Lord
a
corrupt
thing
.
Mal.
2.
And
now
O
ye
Priests
,
this
commandement
is
for
you
:
If
ye
will
not
hear
,
and
if
ye
will
not
lay
it
to
heart
,
to
give
glory
to
my
name
,
I
will
send
a
curse
upon
you
—
The
Law
of
truth
was
in
Levi's
mouth
,
and
iniquity
was
not
found
in
his
lips
:
He
walked
with
me
in
peace
and
equity
,
and
did
turn
away
many
from
iniquity
!
For
the
Priests
lips
should
keep
knowledge
,
and
they
should
seek
the
law
at
his
mouth
;
for
he
is
the
messenger
of
the
Lord
of
Hosts
:
But
ye
are
departed
out
of
the
way
;
ye
have
caused
many
to
stumble
at
the
Law
,
ye
have
corrupted
the
Covenant
of
Levi
,
saith
the
Lord
of
hosts
:
Therefore
also
have
I
made
you
contemptible
and
base
before
all
the
people
,
according
as
ye
have
not
kept
my
wayes
,
but
have
been
partial
in
the
Law
.
1
Sam.
2.
17.
24
,
30.
The
sin
of
the
young
men
was
very
great
,
before
the
Lord
;
for
men
abhorred
the
offering
of
the
Lord
:
—
Ye
make
the
Lords
people
to
transgress
—
Wherefore
kick
ye
at
my
sacrifice
,
and
at
my
offering
,
which
I
have
commanded
—
I
said
indeed
that
thy
house
—
should
walk
before
me
for
ever
:
But
now
the
Lord
saith
,
Be
it
far
from
me
;
for
them
that
honour
me
,
I
will
honour
,
and
they
that
despise
me
shall
be
lightly
esteemed
.
If
as
Moses
you
stand
nearer
to
God
than
the
people
do
,
you
must
be
so
much
holier
than
they
,
and
your
faces
must
shine
with
the
beames
of
God
in
the
peoples
eyes
.
They
that
with
open
face
behold
in
Christ
as
in
a
glass
the
glory
of
the
Lord
,
are
changed
into
the
same
image
from
glory
to
glory
,
as
by
the
spirit
of
the
Lord
.
2
Cor.
3.
7.
17
,
18.
If
therefore
by
your
low
and
common
parts
,
and
carnal
lives
,
you
make
your selves
contemptible
,
instead
of
exclaiming
against
the
people
,
cry
out
against
your selves
,
and
lament
your
sins
;
and
the
more
you
have
aggravated
the
crimes
of
Schism
and
other
errors
in
your
flocks
,
the
more
penitently
bewail
your
sin
which
caused
it
,
and
remember
that
you
have
aggravated
your
own
transgression
.
If
you
are
children
in
parts
and
goodness
your selves
,
you
are
unfit
either
to
upbraid
the
people
with
their
childish
weaknesses
,
or
to
cure
them
.
DIRECT
.
III.
In
all
your
publick
Doctrine
and
private
Conference
,
inculcate
still
the
necessary
conjunction
of
Holiness
and
Peace
;
and
of
the
Love
of
God
and
Man
;
And
make
them
understand
that
Love
is
their
very
Holiness
,
and
the
sum
of
their
Religion
;
the
end
of
Faith
,
the
heart
of
Sanctification
,
and
the
fulfilling
of
the
Law
:
And
that
as
Love
to
God
uniteth
us
to
Him
,
so
Love
to
man
,
must
unite
us
to
one
another
;
And
that
all
Doctrine
or
practice
is
against
God
and
against
Christ
and
against
the
great
work
of
the
Spirit
,
and
is
enmity
to
the
Church
and
to
mankind
,
which
is
against
Love
a●d
Unity
.
Press
these
things
on
them
all
the
year
,
that
your
hearers
may
be
bred
up
and
nourished
with
these
principles
from
their
youth
.
IF
ever
the
Church
be
recovered
of
its
wounds
,
it
must
be
by
the
peaceable
Disposi●ions
of
the
Pastors
and
people
.
And
if
ever
men
come
to
a
peaceable
Disposition
,
it
must
be
by
peaceable
Doctrine
and
principles
:
And
if
ever
men
come
to
peaceable
Principles
,
it
must
be
by
the
full
and
frequent
explication
of
the
nature
,
pre-eminence
,
necessity
and
power
of
Love
:
That
they
may
heat
of
it
so
much
,
and
so
long
,
till
Love
be
made
their
Religion
,
and
become
as
the
very
Natural
Heat
and
Constitution
of
their
souls
.
And
if
ever
men
be
generally
brought
to
this
,
it
must
be
by
daily
sucking
it
from
those
breasts
which
nourish
them
in
the
infancy
and
youth
of
their
Religion
,
and
by
learning
it
betimes
as
the
sum
of
Godliness
and
Christianity
.
And
if
ever
they
come
to
this
,
the
Aged
experienced
ripe
and
mellow
sort
of
Ministers
and
private
Christians
,
must
instil
it
into
Schollars
and
into
the
younger
sort
of
Ministers
,
that
they
may
have
nothing
so
common
in
their
ears
and
in
their
studies
,
as
Uniting-Love
:
That
they
may
be
taught
to
know
that
God
is
Love
,
and
tha●
he
that
dwelleth
in
Love
dwelleth
in
God
,
and
God
in
him
.
1
Ioh.
4.
16.
And
that
the
Love
of
God
,
doth
ever
work
towards
his
image
in
man
:
1
Ioh.
4.
7
,
11
,
12
,
20.
And
that
all
men
as
men
have
some
of
his
Image
in
their
Nature
,
as
they
are
Intellectual
,
Free
Agents
exalted
above
the
bruits
.
Gen.
9
6.
And
therefore
we
must
Love
men
as
men
,
and
Love
Saints
as
Saints
;
That
it
is
Love
to
God
and
man
,
which
is
the
true
state
of
Holiness
,
and
the
New
creature
,
and
which
Christ
came
to
recover
lapsed
man
to
,
and
which
the
Holy
Ghost
is
sent
to
work
,
and
all
the
means
of
grace
are
intended
and
fitted
for
,
and
must
be
used
for
,
or
they
are
misused
.
In
a
word
,
that
FAITH
WORKING
BY
LOVE
;
or
LOVE
and
THE
WORKS
OF
LOVE
KINDLED
BY
THE
SPIRIT
BY
FAITH
IN
CHRIST
;
is
the
sum
of
all
the
Christian
Religion
.
Gal.
5.
6
,
13
,
22.
1
Tim.
1.
5.
He
that
crieth
up
Holiness
and
Zeal
,
without
a
●ue
commemoration
of
Love
and
Peace
,
doth
first
deceive
the
hearers
about
that
very
Holiness
and
Zeal
which
he
commendeth
,
whilest
he
lamely
and
so
falsly
representeth
and
describeth
it
;
and
doth
not
make
them
know
how
much
of
Holiness
consisteth
in
Love
;
nor
that
true
zeal
is
Love
it self
in
its
ferv●ur
and
intense
degree
:
And
so
people
are
enticed
to
think
that
Holiness
is
nothing
but
the
passions
of
fear
and
grief
,
and
earnest
expressions
in
preaching
and
praying
,
or
scrupulousness
and
singularity
about
some
controverted
things
,
or
some
other
thing
than
indeed
it
is
.
And
they
are
tempted
to
think
that
Christian
zeal
is
rather
the
violence
of
partial
passions
,
and
the
fervor
of
wrath
,
and
the
making
things
sinful
which
God
forbiddeth
not
,
than
the
fervors
of
Love
to
God
and
man
.
And
when
the
mind
is
thus
mocked
with
a
false
Image
of
Holiness
and
Zeal
,
it
is
cast
into
a
sinful
mold
,
and
engaged
in
the
pursuit
of
an
erroneous
dangerous
course
of
life
;
And
at
last
it
cometh
to
an
enmity
and
contempt
of
that
which
is
Holiness
and
Zeal
indeed
:
For
it
accounteth
Love
but
a
Moral-vertue
(
which
they
ignorantly
take
for
a
diminutive
title
of
the
great
and
primitive
duties
required
by
the
light
and
law
of
nature
it self
.
)
And
zealous
Love
is
accounted
by
them
but
a
carnal
and
selfish
compliance
and
temporizing
,
and
a
pleasing
of
men
instead
of
God
;
And
●
zealous
promoting
of
Unity
and
Peace
,
is
taken
but
for
a
cowardly
neutrality
and
betraying
of
some
truth
,
which
should
be
earnestly
contended
for
.
And
on
the
other
side
they
that
preach
up
Love
to
man
,
and
Peace
and
Concora
without
putting
first
the
Love
of
God
,
and
a
Holy
and
Heavenly
mind
and
life
,
they
will
cheat
the
poor
ignorant
carnal
people
,
by
making
them
believe
that
God
and
Heaven
may
be
forgotten
,
and
good
neighbourhood
to
each
other
is
all
that
is
needful
to
make
them
happy
.
And
they
will
tempt
the
more
religious
sort
to
sin
more
against
Love
and
Peace
than
before
:
Because
they
will
think
that
it
is
but
a
confederacy
for
Satan
against
Christ
,
and
a
submission
to
the
wills
of
proud
usurpers
,
to
strengthen
their
worldly
interest
against
godliness
,
which
these
preachers
mean
when
they
plead
for
peace
.
And
thus
as
I
have
known
ungodly
Preachers
by
crying
down
Schism
,
bring
Schism
into
request
,
while
it
was
no
such
thing
as
real
schism
,
which
they
meant
in
the●r
exclamations
(
till
at
last
the
true
eruption
of
schism
with
its
monstrous
effects
,
made
good
people
see
that
such
an
odious
sin
there
is
;
)
Even
so
I
have
known
that
a
carnal
Preacher
,
contemning
Holiness
,
and
crying
up
Love
and
Peace
,
hath
tempted
the
people
to
have
too
light
thoughts
of
Love
and
Peace
,
(
because
it
was
but
a
confederacy
in
sin
with
a
neglect
of
godliness
,
which
the
preacher
seemed
to
cry
up
.
)
Till
riper
knowledge
better
taught
good
people
to
perceive
,
that
Love
and
Peace
are
more
Divine
and
excellent
things
,
than
carnal
preachers
or
hearers
can
imagine
.
The
wisedome
from
above
is
first
pure
then
peaceable
:
Let
it
therefore
be
a
true
conjunction
of
Holiness
and
Peace
which
you
commend
.
DIRECT
.
IV.
If
others
shew
their
weakness
by
any
unwarrantable
singularities
or
divisions
,
shew
not
your
greater
weakness
by
passions
,
impatiency
or
uncharitable
censures
or
usage
of
them
:
especially
when
any
self-interest
doth
provoke
you
.
NOne
usually
are
so
spleenishly
impatient
at
the
weakness
of
Dissenters
or
Separatists
as
the
Pastors
are
?
And
what
is
the
cause
?
Is
it
because
they
abound
most
in
Love
to
the
souls
of
those
who
offend
,
or
them
who
are
endangered
by
them
?
If
so
,
I
have
no
more
to
say
to
such
.
But
when
we
see
that
the
Honour
and
Interest
of
the
Pastors
is
most
deeply
concerned
in
the
business
,
and
that
they
are
carried
by
their
impatiency
into
more
want
of
Charity
,
than
the
other
express
by
their
separations
;
and
when
we
see
that
they
well
enough
bear
with
themselves
in
such
sins
as
this
,
or
in
others
as
great
;
and
that
they
can
beat
with
as
great
sins
in
the
people
with
too
much
patience
,
when
their
own
interest
concurreth
not
to
raise
their
passions
;
in
such
cases
we
have
reason
enough
to
fear
,
lest
pride
and
selfishness
have
too
great
a
part
,
in
much
that
is
said
and
done
against
schism
in
the
world
.
Is
it
a
greater
shame
for
children
to
cry
and
wrangle
with
the
Nurse
and
one
another
or
for
the
Nurse
or
Parents
to
go
to
law
with
them
for
it
,
or
to
hate
them
,
and
turn
them
out
of
doors
?
Is
it
a
fault
for
children
to
be
so
impatient
as
to
cry
and
quarrel
?
And
is
it
not
a
greater
fault
in
Parents
that
pretend
to
greater
wisdome
,
to
be
impatient
with
them
for
it
?
I
know
you
will
say
that
Parents
must
not
be
so
patient
with
sin
,
as
to
leave
their
children
uncorrected
:
But
,
I
answer
,
correction
must
not
be
the
effect
of
impatiency
,
but
of
Love
and
Wisedome
and
dislike
of
sin
,
and
must
be
chosen
and
measured
in
order
to
the
cure
of
it
.
It
s
one
thing
to
be
angry
for
God
against
sin
,
and
its
another
thing
to
be
angry
for
our selves
against
the
crossing
of
our
wils
and
interests
:
And
it
s
one
thing
to
correct
so
as
tendeth
to
a
cure
;
And
another
thing
to
be
revenged
or
do
mischief
,
or
to
cast
out
of
doors
.
Are
not
you
guilty
of
Ministerial
weaknesses
in
preaching
and
praying
,
and
of
many
omissions
in
your
private
oversight
?
And
do
you
think
that
it
is
meet
for
the
people
therefore
to
revile
you
with
odious
titles
,
and
stir
up
the
Magistrate
against
you
for
your
infirmities
?
Is
it
seemly
for
them
who
are
the
fathers
of
the
flock
and
should
excel
the
people
in
Love
and
lowliness
,
in
patience
and
gentleness
and
meekness
,
to
be
so
proud
and
passionate
,
as
to
storm
against
the
most
conscientious
persons
,
if
they
do
but
set
light
by
us
and
cast
off
our
Ministery
,
though
perhaps
they
hear
and
submit
to
others
who
are
as
able
and
as
faithful
and
more
profitable
to
them
than
we
?
When
we
can
●asi●er
bear
with
a
swearer
or
drunkard
or
the
families
that
are
prayerless
and
ungodly
,
than
with
the
most
religious
,
if
they
do
not
choose
our
Mini●●●●y
,
but
pr●●er
some
others
before
us
as
more
edifying
?
When
we
can
bear
with
them
that
have
no
understanding
or
seriousness
in
Religion
at
all
,
but
make
the
world
or
their
lusts
their
idols
,
but
cannot
bear
with
the
weak
irregularities
of
the
most
upright
and
devout
?
If
they
were
never
so
irregular
in
preferring
us
before
others
,
and
in
leaving
others
to
follow
us
,
we
can
easily
bear
with
them
,
and
think
their
disorders
may
be
well
excused
:
And
to
shew
the
height
of
our
pride
,
we
still
are
confident
(
whether
we
are
uppermost
or
undermost
,
whether
we
have
publick
liberty
or
are
forbidden
to
preach
)
that
we
are
the
persons
only
that
are
in
the
right
,
and
therefore
that
all
are
in
the
right
that
follow
us
,
and
all
are
in
the
wrong
that
turn
away
from
us
;
That
it
is
Unity
and
duty
to
follow
us
and
adhere
to
us
,
and
all
are
Schismaticks
who
forsake
us
and
choose
others
.
And
thus
the
selfishness
and
Pride
of
the
Pastors
,
making
an
imprudent
and
impatient
stir
against
all
who
dislike
them
,
and
applauding
all
how
bad
soever
who
adhere
to
them
and
follow
them
,
is
as
great
a
cause
of
the
disorders
of
the
Church
,
as
the
weakness
and
errours
of
the
people
.
DIRECT
.
V.
Distinguish
between
those
who
separate
from
the
Universal
Church
,
or
from
all
the
Orthodox
or
purest
and
Reformed
parts
of
it
,
and
those
who
only
forsake
the
Ministery
of
some
one
person
,
or
sort
of
persons
,
without
refusing
Communion
with
the
rest
.
AS
many
occasions
may
warrant
a
removal
from
a
particular
Church
,
but
nothing
can
excuse
a
separation
from
the
Vniversal
Church
,
so
he
that
separateth
only
from
some
particular
Churches
,
and
yet
is
a
member
of
the
Vniversal
Church
,
may
also
be
a
member
of
Christ
and
be
saved
.
He
may
be
a
Christian
who
is
no
member
of
your
flock
,
yea
or
of
any
particular
Church
:
But
he
is
no
Christian
who
is
no
member
of
the
Vniversal
Church
.
Paul
and
Barnabas
may
in
the
heat
of
a
difference
part
from
one
another
,
and
yet
neither
of
them
part
from
Christ
or
the
Church-Universal
.
I
do
not
excuse
the
fault
of
them
who
sin
against
any
one
Church
or
Pastor
:
But
I
would
not
have
the
Pastors
therefore
sin
as
much
,
by
making
their
fault
greater
than
it
is
;
nor
to
suffer
their
own
interest
partially
to
call
men
Schismaticks
or
Separatists
,
in
a
sense
for
which
they
have
no
ground
.
If
they
can
learn
more
by
another
Minister
than
by
me
,
what
reason
have
I
to
be
offended
at
their
edification
,
though
perhaps
some
infirmity
of
judgement
may
appear
in
it
.
A
true
mother
that
knoweth
her
child
is
like
to
thrive
better
by
a
nurses
milk
than
by
her
own
,
will
be
so
far
from
hatred
or
envy
either
at
the
nurse
or
child
,
that
she
will
consent
,
and
be
thankful
,
and
pay
the
nurse
.
Solomon
made
it
the
sign
of
the
false
mother
,
that
could
bear
the
dividatur
,
the
hurt
of
the
child
for
her
own
commodity
;
and
of
the
true
mother
,
that
she
had
rather
lose
her
commodity
than
the
child
should
suffer
.
And
Paul
giveth
God
thanks
that
Christ
was
preached
,
though
it
was
by
them
that
did
it
in
strife
and
envy
,
to
add
affliction
to
his
●ands
.
Phil.
1.
He
is
not
worthy
of
the
name
of
a
Physician
,
who
had
rather
the
patients
health
were
deplorate
,
than
that
he
should
be
healed
by
another
who
is
preferred
before
him
.
If
I
knew
that
man
by
whom
the
salvation
of
my
flock
were
like
to
be
more
happily
promoted
than
by
me
(
whatever
infirmity
of
theirs
might
be
the
cause
)
I
should
think
my self
a
servant
of
Satan
the
envious
enemy
of
souls
,
if
I
were
against
it
.
DIRECT
.
VI.
Distinguish
between
those
who
deny
the
Being
of
the
Church
or
Ministery
,
from
which
they
separate
:
and
those
who
remove
only
for
their
own
edification
,
as
from
a
weaker
or
worse
Minister
,
and
from
a
Church
more
culpable
and
less
pure
.
FOr
these
last
are
not
properly
Separatists
in
a
full
sense
:
Though
they
think
it
unlawful
to
joyn
with
you
,
as
supposing
that
you
impose
some
sin
upon
them
,
or
that
you
deprive
them
of
discipline
or
some
ordinance
of
God
;
Whether
they
be
in
the
right
or
in
the
wrong
,
yet
still
they
hold
inward
Communion
with
you
,
in
faith
and
love
and
in
the
same
species
of
worship
.
And
this
is
such
a
communion
as
we
hold
with
many
forreign
Churches
,
with
whom
we
have
no
local
present
communion
.
DIRECT
.
VII
.
Distinguish
between
those
who
hold
it
simply
unlawful
to
have
communion
with
you
;
and
those
who
only
hold
it
unlawful
to
prefer
your
assemblies
before
those
which
they
judge
more
pure
;
but
hold
it
lawful
to
communicate
with
you
occasionally
;
yea
and
statedly
when
they
can
have
no
better
.
I
Excuse
not
all
such
from
the
guilt
of
all
sin
herein
.
For
if
they
prefer
that
Church
or
Ministery
which
they
should
not
prefer
,
it
is
their
sin
.
But
it
is
not
that
sin
which
of
old
hath
been
called
Separation
and
Schism
.
While
a
man
is
free
,
if
he
love
himself
we
cannot
wonder
if
he
choose
that
society
and
Ministery
where
he
thinketh
his
salvation
may
be
best
furthered
and
secured
:
All
sober
Divines
who
write
of
the
Ministery
and
of
company
,
do
declare
that
the
difference
between
good
and
bad
,
yea
good
and
better
,
in
both
these
,
is
of
so
great
imp●●tance
,
that
all
wise
men
should
be
very
careful
of
their
choise
.
If
we
may
without
reproach
be
allowed
to
be
cautelous
what
wife
we
choose
,
what
master
or
servants
,
what
house
,
what
neighbourhood
,
what
soil
,
what
ayr
;
Much
more
may
we
be
allowed
to
be
cautelous
what
Church
and
Ministers
we
joyn
with
;
And
if
we
are
allowed
to
choose
what
Physician
we
will
commit
our
health
and
lives
to
,
and
are
not
constrained
to
use
one
that
we
judge
to
be
ignorant
or
false
,
surely
it
would
be
no
heinous
schism
,
if
the
like
liberty
be
granted
and
used
for
our
souls
.
The
very
Papists
give
the
people
liberty
to
ch●ose
their
Confessours
,
without
removing
their
dwellings
for
it
:
And
surely
my
conscience
would
tell
me
at
last
,
that
I
am
very
selfish
and
proud
if
I
thought
none
so
fit
to
instruct
and
edifie
any
of
the
people
as
my self
?
No
nor
tolerable
in
endeavouring
it
.
Have
I
not
heard
many
,
do
I
not
know
many
,
who
preach
more
convincingly
,
more
plainly
and
more
powerfully
than
I
?
And
what
harm
is
it
then
if
the
people
hear
them
?
So
Christ
be
preached
,
and
the
people
instructed
,
sanctisied
and
saved
,
what
if
it
be
done
by
another
rather
than
by
me
?
Have
not
I
liberty
to
do
my
best
?
Shall
I
be
an
envier
at
the
Gospel
and
its
success
!
God
forbid
that
I
or
any
faithful
Minister
,
should
ever
be
guilty
of
so
odious
a
sin
!
I
speak
without
respect
of
persons
:
It
is
easie
and
usual
both
in
publick
allowed
Churches
,
and
in
privater
assemblies
,
to
preach
our selves
while
we
seem
to
be
preaching
Christ
;
and
by
our
perverse
preaching
to
seek
disciples
and
esteemers
for
our selves
,
when
we
are
preach●●g
up
self●denial
,
and
seem
to
be
most
zealous
for
the
saving
of
souls
.
Acts
20.
30.
11.
DIRECT
.
VIII
.
Remember
Christs
interest
in
the
weakest
of
his
servants
,
and
do
nothing
to
them
which
Christ
will
not
take
well
.
THink
well
how
far
he
beareth
with
them
,
and
how
far
he
owneth
them
,
and
how
tender
he
is
of
them
in
all
their
weaknesses
.
If
it
be
a
member
of
Christ
that
you
are
offended
with
,
though
you
must
never
the
more
love
the
fault
,
yet
remember
how
you
must
use
the
person
.
It
was
not
for
nothing
that
he
setteth
little
children
before
his
disciples
,
when
he
would
teach
them
not
only
humility
,
but
respect
and
patience
towards
each
other
by
his
example
.
Math.
18.
And
how
terrible
a
passage
is
it
v.
5
,
6.
Who
so
shall
receive
one
such
little
child
in
my
name
,
receiveth
me
:
But
who
so
shall
offend
one
of
these
little
ones
,
that
believe
in
me
,
it
were
far
better
him
that
a
milstone
were
hanged
about
his
neck
and
that
he
were
drowned
in
the
depth
of
the
sea
.
And
Math.
25.
What
is
done
to
one
of
the
least
of
his
brethren
(
for
so
he
calleth
them
)
Christ
judgeth
as
done
unto
himself
.
He
will
not
break
the
bru●sed
reed
,
nor
quench
the
smoaking
flax
,
until
he
bring
forth
judgement
unto
victory
.
Remember
but
Christs
interest
in
them
and
affections
to
them
,
and
imitate
his
tenderness
and
pity
.
DIRECT
.
IX
.
Distinguish
between
weakness
of
Gifts
and
of
Grace
,
and
remember
that
many
that
are
weak
in
the
understanding
of
matters
of
Church-order
,
may
yet
be
stronger
in
grace
than
you
.
HE
is
the
strongest
Christian
and
the
most
Godly
man
,
who
hath
the
greatest
Loveto
God
,
and
heavenliness
of
mind
and
life
:
And
this
may
be
the
case
of
many
a
one
,
who
by
some
errour
about
the
circumstances
of
discipline
and
worship
,
is
yet
a
trouble
to
the
Church
.
He
that
offendeth
yo●
by
his
mistake
and
unwarrantable
singularity
,
though
he
be
weak
in
judgement
in
that
point
,
and
perhaps
in
many
other
controversies
,
may
yet
be
a
far
stronger
Christian
,
than
I
who
see
his
errour
:
He
may
have
more
Love
to
God
and
man
,
more
humility
and
self-denial
,
more
fear
of
sinning
,
and
more
fitness
to
die
,
and
more
heavenly
desires
,
and
patience
in
tribulation
.
Let
us
therefore
value
men
according
to
the
Image
of
God
upon
them
,
and
not
despise
them
as
weak
in
grace
,
because
they
are
weak
in
this
point
of
knowledge
:
Though
still
their
errours
are
not
to
be
owned
.
DIRECT
.
X.
Remember
the
common
calamity
of
the
Church
and
of
all
mankind
:
What
strange
disparity
there
is
in
mens
understandings
!
and
how
the
Church
on
earth
is
a
Hospital
of
diseased
souls
,
and
no
one
man
perfectly
healed
in
this
life
.
WHo
can
say
I
have
made
my
heart
clean
?
Prov.
20.
9.
He
that
is
kept
from
presumptuous
sins
,
and
heartily
prayeth
and
striveth
against
his
known
infirmities
,
and
is
desirous
to
know
his
unknown
sins
that
he
may
avoid
them
,
hath
attained
so
far
as
to
be
justified
by
Christ
,
and
loved
of
those
who
love
as
Christ
doth
.
Psal.
19.
Ioh.
3.
19
,
20.
Seneca
could
say
that
to
carp
at
th●t
fault
which
was
every
mans
fault
,
is
not
to
reprove
an
offender
,
but
to
reproach
humane
nature
and
all
mankind
:
Christians
indeed
must
lament
even
the
vices
which
are
common
to
depraved
nature
,
but
it
is
with
a
common
lamentation
,
which
falleth
on
one
man
no
more
than
on
another
.
Even
as
we
lament
mortality
,
which
is
the
common
punishment
of
mankind
.
But
he
that
would
have
punishment
inflicted
for
a
fault
which
is
common
to
all
,
would
have
all
men
punished
or
is
partial
.
If
our
infirmities
are
not
all
the
very
same
,
yet
it
is
certain
that
we
are
all
infirm
.
Yea
we
are
all
of
imperfect
and
erroneous
understandings
,
though
all
err
not
the
same
errour
.
●
And
we
are
every
man
certain
in
general
that
we
have
errours
,
though
no
man
know
in
particular
which
be
his
own
errours
!
(
For
it
is
a
contradiction
to
say
that
while
I
err
in
judgement
I
know
my
errour
)
so
that
other
men
know
our
errours
when
we
know
them
not
our selves
,
as
we
know
theirs
which
are
unknown
to
them
.
For
as
all
have
their
common
defects
,
so
most
men
have
their
peculiar
defects
and
errours
,
and
others
excel
those
persons
in
some
particulars
,
who
excel
them
in
almost
all
the
rest
.
Therefore
if
no
errour
were
to
be
tolerated
,
no
man
were
to
be
tolerated
:
And
the
wisest
in
the
world
must
be
numbered
with
the
intolerable
as
well
as
the
rest
.
And
every
one
that
punisheth
others
,
must
be
conscious
of
the
same
intolerable
evil
in
himself
,
and
that
nothing
but
power
exempteth
him
from
the
same
suffering
,
and
therefore
none
but
the
King
should
escape
.
In
many
things
we
offend
all
:
Therefore
be
not
many
Masters
(
too
imperious
or
too
censorious
towards
dissenters
and
the
infirm
)
lest
ye
receive
the
greater
condemnation
.
Jam.
3.
1
,
2.
GOD
who
is
One
,
hath
made
the
creatures
MANY
and
divers
:
And
the
further
they
go
from
Him
,
the
more
they
run
into
multiplicity
and
diversity
:
It
is
admirable
in
Nature
to
see
that
among
the
millions
of
persons
in
the
world
,
there
are
no
two
that
differ
not
sufficiently
to
be
discernable
from
each
other
:
And
among
the
bruits
and
inanimates
it
is
so
too
:
Among
horses
and
oxen
and
sheep
and
all
creatures
,
yea
though
non
ovum
ov●
similius
be
a
proverb
,
yet
there
are
no
two
that
do
not
differ
:
No
nor
among
the
millions
of
stones
which
lye
scattered
over
the
surface
of
the
earth
.
There
are
no
two
persons
in
all
the
world
,
who
are
just
of
the
same
intellectual
complexion
and
degree
,
nor
no
two
who
are
in
all
things
of
the
same
opinions
or
apprehensions
:
No
nor
any
one
man
who
is
in
all
things
long
of
the
same
apprehensions
and
opinions
with
himself
:
Nor
is
there
any
man
whose
thoughts
and
affections
do
perfectly
consent
with
themselves
in
matter
and
order
,
any
two
hours
in
all
his
life
.
And
if
multiplicity
and
diversity
have
so
much
cause
in
nature
,
how
much
more
must
needs
be
added
by
the
common
corruption
and
pravity
of
nature
?
When
all
mankind
hath
so
much
ignorance
of
the
mysteries
of
Religion
,
and
so
many
degrees
of
enmity
and
unsuitableness
to
holy
things
,
a
great
difference
of
judgement
is
an
unavoidable
consequent
of
this
.
And
mens
various
educations
,
and
converse
,
and
employments
must
needs
cause
a
great
variety
of
apprehensions
:
As
their
nature
so
their
education
may
agree
in
some
generals
:
But
there
are
no
two
persons
at
age
in
the
world
,
whose
educations
have
been
the
same
in
all
particulars
:
Though
they
were
children
of
the
same
parents
,
and
bred
in
the
same
house
and
time
,
yet
all
that
they
have
seen
and
heard
and
medled
with
hath
not
been
in
all
points
just
the
same
:
the
same
in
matter
,
and
time
and
order
and
all
circumstances
.
And
we
see
what
great
diversity
of
judgements
any
one
of
these
doth
daily
cause
.
To
have
parents
of
several
minds
and
tempers
:
To
be
bred
in
families
where
there
is
great
diversity
of
knowledge
and
practise
:
To
live
among
company
of
contrary
principles
and
practise
;
when
one
man
heareth
one
thing
,
talkt
of
and
maintain'd
in
his
daily
converse
,
and
another
the
contrary
:
When
one
hath
a
teacher
of
one
opinion
and
another
of
another
:
Or
one
hath
a
teacher
that
is
cold
,
and
another
one
that
is
servent
;
one
a
judicious
one
,
and
another
a
rash
and
intemperate
one
;
what
diversity
of
apprehensions
may
arise
from
any
one
of
these
?
And
so
there
may
from
variety
of
passions
of
the
mind
,
through
a
diversity
of
bodily
temperatures
:
One
that
is
naturally
fearful
is
apt
to
apprehend
a
thousand
things
as
terrible
,
and
consequently
to
be
filled
with
scruples
,
and
to
run
away
from
doctrines
and
practises
as
dangerous
,
where
another
doth
apprehend
no
danger
.
And
one
that
is
dark
,
or
incredulous
,
or
rash
or
stupid
,
or
hardened
by
any
sinful
course
,
is
apt
to
conceive
that
he
is
safe
in
every
dangerous
way
,
and
to
sleep
quietly
at
the
brink
of
death
and
hell
,
and
to
laught
at
them
that
tell
him
of
his
peril
:
As
men
sit
under
the
same
instructions
with
variety
of
affections
,
of
fear
or
hope
,
of
Love
or
hatred
,
of
joy
or
sorrow
,
so
variously
are
they
disposed
to
apprehend
what
they
hear
,
seeing
recipitur
ad
modum
recipientis
.
And
variety
of
Gods
disposing
providences
must
needs
also
have
some
such
effect
.
While
one
is
rich
and
another
is
poor
;
one
hath
crosses
of
divers
sorts
,
and
another
hath
prosperity
;
one
is
full
and
another
is
hungry
;
one
is
observed
,
admired
and
honoured
,
and
another
is
taken
little
notice
of
,
or
is
vilified
and
despised
;
One
hath
many
friends
and
another
many
enemies
:
One
hath
friends
that
are
kind
and
constant
,
and
the
other
such
as
are
unkind
and
mutable
;
One
is
preferred
by
Rulers
,
and
the
other
is
ruined
or
oppressed
;
All
these
will
occasion
variety
of
apprehensions
:
As
it
was
with
the
Lady
who
coming
in
very
cold
,
in
a
frosty
day
,
pitied
the
naked
beggars
at
the
door
;
but
when
she
was
well
warmed
chid
them
away
:
We
all
find
that
our
apprehensions
are
very
apt
to
vary
in
sickness
from
what
they
were
in
health
;
and
in
poverty
from
what
they
were
in
plenty
;
and
when
we
are
angred
,
displeased
or
abused
,
from
what
they
were
when
we
were
pleased
:
Yea
when
we
have
but
read
a
lively
book
,
or
heard
a
lively
Sermon
,
from
what
they
were
before
our
affections
were
so
excited
.
Also
variety
of
Temptations
may
occasion
great
variety
of
apprehensions
:
When
one
mans
temptations
are
all
alluring
,
to
lust
or
gaming
or
stage-playes
,
or
Romances
,
or
drunkenness
,
or
gluttony
,
or
pastime
;
and
anothers
temptations
are
all
to
melancholy
,
and
inordinate
at
sterities
and
despair
;
When
one
man
is
tempted
to
errours
of
one
kind
,
and
another
to
the
contrary
.
Even
he
that
overcometh
in
the
main
,
yet
seldome
so
far
conquereth
as
to
receive
no
misimpression
upon
his
mind
.
Moreover
variety
of
Callings
,
studies
and
employments
occasioneth
variety
of
apprehensions
:
A
mans
mind
is
much
wrought
upon
by
the
business
and
objects
which
he
is
daily
conversant
about
:
And
therefore
we
find
that
usually
the
Courtier
,
the
Souldier
,
the
Sea-man
,
the
Citizen
and
the
Country-man
much
differ
in
their
apprehensions
.
And
usually
(
though
not
every
individual
yet
)
as
to
the
most
part
,
all
men
are
wisest
in
their
own
professions
:
Lawyers
are
wisest
in
matters
of
Law
and
Divines
in
matters
of
Divinity
.
Opportunities
of
study
and
instruction
make
exceeding
great
differences
in
the
world
.
The
Lawyer
and
Physician
perhaps
may
on
the
by
,
have
bestowed
a
few
years
time
in
Divinity
,
in
the
midst
of
other
interrupting
studies
:
When
the
Divine
hath
studied
almost
all
his
life
,
and
drawn
out
his
meditations
in
one
uninterrupted
thred
.
And
so
we
discern
that
Lawyers
and
Physicians
have
oft
different
apprehensions
,
of
matters
of
doctrine
,
worship
and
discipline
,
from
those
of
the
best
Divines
.
And
diversity
of
Interests
maketh
no
small
difference
of
apprehensions
.
And
those
that
are
advantaged
by
their
helps
and
studies
may
be
disadvantaged
by
their
interests
.
And
therefore
we
say
the
Magistrate
and
the
subject
,
the
Lawyer
and
the
Divine
,
the
Prelate
and
the
Presbyter
,
the
Papist
and
the
Protestant
(
both
Princes
,
Prelates
and
People
)
so
strangely
differ
in
their
thoughts
;
that
one
seemeth
certain
of
that
which
another
seemeth
certain
to
be
false
;
and
one
ventureth
his
salvation
on
that
,
which
another
ventureth
his
salvation
against
.
Interest
worketh
secretly
and
too
much
with
the
best
;
but
openly
and
predominantly
with
the
worst
.
And
then
the
interest
and
opinion
of
the
several
Kingdomes
,
Churches
,
Pastors
,
parties
or
Sects
which
men
are
related
to
,
or
are
engaged
with
,
doth
strongly
tend
to
different
apprehensions
in
all
matters
which
those
interests
are
concerned
in
.
And
many
very
good
men
think
,
that
publick
interest
may
be
allowed
much
power
upon
their
minds
,
though
private
and
personal
must
be
denied
.
Is
it
not
a
wonder
to
see
,
not
only
that
almost
all
Christians
are
incorporated
into
one
sect
or
party
or
other
,
but
how
easily
the
inconsiderable
reasons
of
their
party
can
prevail
with
them
,
and
how
hardly
the
better
reasons
of
their
adversaries
,
seem
to
them
of
any
weight
or
worth
?
Not
only
the
parties
of
Papists
and
Protestants
,
Lutherans
and
Reformed
,
&c.
shew
this
;
but
in
the
same
Church
the
Regulars
and
Seculars
,
the
Bishops
and
the
Jesuits
,
the
Dominicans
and
Jesuits
,
the
Thomists
,
Scotists
,
&c.
declare
it
.
And
the
difference
made
by
,
natural
capacities
is
yet
more
than
all
this
.
When
one
man
is
born
to
a
duller
understanding
,
and
another
hath
a
quick
and
clear
apprehension
;
All
that
these
men
read
and
hear
and
meditate
on
,
is
like
to
make
different
impressions
on
their
minds
.
And
this
is
the
greatest
thing
of
any
one
,
which
maketh
many
controversies
endless
,
and
maketh
both
Divines
and
people
run
away
from
one
another
as
dangerously
erroneous
:
If
a
few
men
have
clearer
understandings
than
the
duller
and
unstudied
sort
,
they
are
like
to
be
the
minor
part
:
For
the
dull
and
slothful
(
and
yet
self-conceited
)
will
ever
be
the
greater
part
,
many
to
one
,
till
the
golden
age
return
.
And
when
all
the
world
feeleth
the
consequents
of
this
difference
,
can
we
doubt
of
it
,
or
so
far
dote
,
as
to
think
it
possible
to
cure
it
?
Yet
the
various
degrees
of
the
Grace
of
God
,
do
certainly
also
make
great
variety
of
apprehensions
.
When
God
giveth
to
some
those
true
illuminations
,
those
thirsting
desires
after
truth
,
those
heart-experiences
,
those
delightful
rel●shes
,
those
powerful
effects
and
victories
,
which
he
giveth
not
to
others
,
they
are
made
to
differ
&
must
needs
have
different
apprehensions
of
such
things
.
In
which
sense
Christ
saith
,
that
he
came
not
to
send
peace
but
division
,
that
is
,
to
be
such
an
object
,
and
preach
so
holy
a
doctrine
,
and
give
such
grace
,
as
would
●ccasion
divisions
,
by
making
his
sanctified
ones
differ
from
the
world
,
and
occasioning
the
erritation
of
the
worlds
malignity
.
And
indeed
the
grand
difference
between
the
seed
of
the
woman
and
of
the
serpent
,
the
holy
and
the
carnal
seed
,
is
that
which
is
the
root
of
the
greatest
and
sorest
divisions
in
the
world
;
which
will
never
be
reconciled
till
Christ
at
the
day
of
judgement
shall
say
to
one
part
,
Come
ye
blessed
,
and
to
the
other
Go
ye
cursed
:
For
the
carn●l
mind
is
enmity
against
God
,
and
is
not
subject
to
his
law
,
nor
indeed
can
be
(
in
sens●
comp●sito
.
)
Rom.
8.
6
,
7
,
8.
It
was
not
for
nothing
that
God
permitted
that
great
eruption
of
it
,
in
the
first
man
that
ever
was
born
into
the
world
,
against
his
innocent
brothers
life
,
on
the
bare
account
of
their
religious
sacrifices
!
And
the
Cainites
are
still
too
strong
for
Alel's
successors
,
and
too
numerous
.
And
why
did
he
kill
his
brother
?
But
because
his
own
works
were
evil
and
his
brothers
righteous
.
Gen.
4.
10
,
11.
1
Joh.
3.
12.
And
as
Paul
saith
of
the
two
sons
of
Abraham
,
as
he
that
was
born
of
the
flesh
,
persecuted
him
that
was
born
after
the
spirit
,
even
so
it
is
now
.
Gal.
4.
29.
For
the
flesh
fighteth
against
the
spirit
and
the
spirit
against
the
flesh
,
and
these
are
contrary
the
one
to
the
other
.
Gal.
5.
17.
And
that
which
is
born
of
the
flesh
is
flesh
,
&
that
which
is
born
of
the
spirit
is
spirit
.
Joh.
3.
6.
And
they
that
are
of
the
flesh
do
savour
mind
or
understand
the
things
of
the
flesh
,
and
they
that
are
after
the
spirit
do
mind
the
things
of
the
spirit
.
Rom.
8.
5
,
6.
Our
heavenly
teacher
told
his
disciples
,
that
if
they
were
of
the
world
the
world
would
love
them
;
but
because
they
are
not
of
the
world
,
but
he
had
chosen
them
out
of
the
world
,
the
world
would
hate
them
(
even
as
it
hated
him
.
)
Ioh.
15.
18
,
19
,
24
,
25.
Ioh.
17.
14.
And
every
one
that
doth
evil
hateth
the
light
.
Ioh.
3.
19
,
20.
Nothing
then
can
be
surer
or
plainer
to
a
believer
,
than
that
there
will
be
still
as
great
divisions
and
diversitie
of
apprehensions
as
radicated
enmity
can
breed
.
And
(
to
prevent
many
objections
)
let
these
three
things
be
noted
.
First
,
That
this
grand
difference
which
lieth
in
the
greatest
matters
,
in
head
and
heart
,
must
needs
have
influence
upon
abundance
of
inferiour
controversies
:
Both
as
the
Persons
and
main
cause
are
concerned
in
them
.
Reason
and
experience
have
put
this
past
controversie
.
Secondly
,
That
this
doth
not
concern
only
the
visible
Church
and
the
world
,
but
the
visible
Church
within
it self
:
For
all
the
Hypocrites
and
carnal
worshippers
,
have
still
the
Cainish
serpentine
nature
:
Yea
those
that
by
advantages
and
interest
are
brought
over
to
the
Orthodox
as
well
as
Christian
side
.
And
it
is
a
happy
Church
where
the
Hypocrites
are
not
the
greater
part
:
And
it
is
neither
great
Learning
,
nor
degrees
,
nor
the
Pastoral
office
,
nor
the
profession
of
the
highest
zeal
,
which
will
serve
turn
to
cure
the
carnal
enmity
,
without
the
sanctifying
spirit
of
grace
.
So
that
when
controversies
arise
,
we
see
not
in
the
hypocrites
that
carnal
mind
,
which
in
the
strictest
pro●ession
,
or
greatest
learning
,
or
most
venerable
function
,
will
work
against
the
interest
of
holiness
:
But
we
are
sure
that
there
it
is
,
though
we
know
not
the
persons
in
whom
but
by
the
full
effects
.
Thirdly
,
And
note
also
that
there
is
a
mixture
or
remnant
of
this
unhappy
root
and
principle
even
in
the
sanctified
themselves
.
And
it
is
hard
in
a
controversie
to
perceive
in
our selves
,
much
more
in
others
,
how
much
our
judgements
may
be
moved
by
this
party
;
and
what
influence
it
may
have
into
our
conclusions
.
So
that
all
this
maketh
it
but
too
manifest
,
what
a
certainty
there
is
of
perpetual
differences
in
the
Church
,
upon
all
these
foresaid
accounts
.
Add
also
this
great
and
unavoidable
cause
,
that
one
errour
leadeth
in
another
:
And
no
man
being
without
some
;
and
every
one
being
generative
,
and
inferring
more
,
what
will
it
come
to
when
all
those
also
shall
have
their
off-spring
?
and
the
further
they
go
,
the
more
they
will
increase
and
multiply
?
And
as
the
judgement
by
one
is
laid
open
to
another
(
even
as
truth
inferreth
truth
)
so
the
will
is
engaged
,
and
espouseth
mens
own
opinions
as
their
interest
;
which
maketh
them
stretch
their
w●ts
in
study
to
maintain
what
once
they
have
received
and
asserted
:
And
alas
how
often
have
I
heard
wise
and
reverend
persons
cry
out
against
this
pride
and
partiality
in
others
,
who
in
their
next
discourse
or
the
same
,
have
shamefully
shewed
it
in
themselves
:
making
much
of
their
own
inconsiderable
reasonings
,
and
vilifying
cogent
evidence
against
them
;
and
being
so
intent
on
their
own
inventions
and
cause
,
that
they
could
scarce
have
patience
to
hear
another
speak
;
And
when
they
have
heard
him
,
their
first
words
shew
,
that
they
never
well
weighed
the
strength
of
his
arguments
,
but
were
all
the
while
thinking
what
to
say
against
him
,
or
how
to
go
on
as
they
had
begun
.
Lastly
(
not
to
run
into
any
more
causes
)
there
is
an
universal
lamentable
cause
of
differences
,
that
almost
all
people
naturally
are
apt
to
be
very
confident
of
all
their
own
apprehensions
,
And
very
few
have
any
due
suspicion
of
their
own
opinions
;
or
an
understanding
submission
to
wiser
men
.
Yea
boyes
(
that
are
once
past
their
Tutors
dictates
)
and
the
weakest
women
,
are
usually
as
confident
that
they
are
in
the
right
,
as
the
most
learned
and
experienced
persons
.
Yea
none
are
so
apt
to
be
too
doubtful
and
di●●ident
of
their
own
understandings
,
as
the
Learned
who
are
next
the
highest
form
:
For
they
have
knowledge
enough
to
know
what
can
be
objected
against
them
,
and
to
see
an
hundred
difficulties
,
which
the
ignorant
never
saw
.
So
that
the
more
weak
&
worthless
and
erroneous
any
ones
judgment
is
,
usually
the
more
furious
are
they
in
their
prosecution
of
it
,
as
if
all
were
most
certain
truth
which
they
apprehend
:
These
are
the
boldest
both
in
schisms
and
persecutions
;
as
being
so
sure
that
their
conceits
are
right
,
that
they
dare
censure
or
separate
or
scorn
or
despise
,
or
afflict
dissenters
.
It
is
a
common
thing
to
hear
religious
people
speak
meanly
and
humbly
of
their
own
understandings
in
the
general
;
But
when
it
cometh
to
particulars
,
it
is
the
rarest
part
of
humility
in
the
world
,
to
find
:
Very
few
do
shew
any
competent
modesty
(
except
the
grosly
ignorant
who
have
no
pretence
to
wisdome
)
:
What
abundance
of
good
people
of
the
darker
sort
,
have
I
been
fain
to
rebuke
for
their
over-valuing
me
and
my
understanding
;
who
when
I
have
but
crost
their
opinions
about
any
thing
,
which
most
groundlesly
,
they
took
for
a
duty
or
a
sin
,
have
held
as
fast
their
vain
conceits
,
and
made
as
much
of
their
most
senseless
reasonings
,
and
as
passionately
and
confidently
rejected
the
most
unquestionable
proof
which
I
have
offered
them
,
as
if
they
had
been
infailible
,
and
had
taken
me
for
an
errant
fool
.
And
this
is
not
the
case
of
one
or
two
Sects
only
;
but
naturally
of
almost
all
men
,
till
God
hath
taught
them
that
rare
part
of
humility
,
to
have
Humble
Understandings
,
and
low
thoughts
of
their
own
judgements
,
and
a
due
suspicion
of
their
apprehensions
.
And
their
cure
is
the
harder
because
they
know
not
how
to
have
a
humble
suspicion
of
themselves
without
running
into
the
contrary
,
extream
of
scepticism
,
and
being
cold
and
unfaithful
to
the
truth
;
They
know
not
how
to
hold
fast
that
which
is
good
,
and
to
be
constant
in
religion
,
without
holding
fast
all
which
they
have
once
conceited
to
be
good
,
and
being
constant
in
their
errour
:
Especially
when
good
or
evil
is
voted
to
them
by
that
party
whose
piety
they
most
esteem
and
reverence
.
Nor
is
this
a
Religious
distemper
only
,
but
it
is
so
natural
to
mankind
,
that
even
in
common
matters
neighbours
and
neighbours
,
masters
and
servants
,
husband
and
wife
,
and
almost
all
,
have
a
strange
diversity
of
apprehensions
:
One
thinks
that
this
is
the
best
way
,
and
another
that
the
other
is
best
;
and
let
them
reason
and
wrangle
it
out
never
so
long
,
usually
each
party
still
holdeth
his
own
,
and
hardly
yieldeth
to
anothers
reasons
.
And
when
they
do
yield
,
they
are
so
unhappy
that
they
are
as
like
to
yield
to
one
more
erroneous
than
themselves
,
and
to
change
into
a
worse
opinion
,
as
to
yield
to
the
truth
.
For
commonly
,
Appearance
,
Advantage
,
Interest
,
and
a
taking
tone
and
voice
,
do
more
with
them
than
solid
evidence
of
truth
.
Out
of
all
this
if
you
infer
a
necessity
of
Government
,
so
do
I.
But
if
a
necessity
of
force
and
rigor
,
think
on
it
again
,
and
first
hear
what
I
shall
further
say
:
And
consider
what
I
have
said
already
.
Distinguish
between
the
common
frailties
of
mankind
,
and
special
enormities
:
And
forget
not
that
you
are
men
and
live
among
men
:
And
let
not
men
be
cast
out
for
Original
sin
;
nor
punish
a
few
for
that
which
is
common
to
all
the
world
;
Nor
condemn
not
your selves
in
condemning
others
.
Of
which
I
further
add
:
DIRECT
.
XI
.
Evermore
distinguish
between
the
necessary
truths
and
duties
,
and
those
which
are
not
of
necessity
;
and
between
the
Tollerable
and
the
intollerable
errours
:
And
never
think
of
a
Common
Unity
or
Concord
,
but
upon
the
terms
of
necessary
points
,
and
of
the
primitive
simplicity
of
doctrine
,
discipline
and
worship
;
and
the
forbearance
of
dissenters
in
tollerable
differences
.
IF
I
were
to
speak
but
once
to
the
world
whilest
I
lived
,
this
should
be
my
Theam
:
And
yet
(
for
ought
that
I
can
perceive
by
any
visible
effects
)
I
never
spake
of
any
thing
with
less
success
.
One
party
writeth
copiously
of
the
mischiefs
which
will
●ollow
Tolleration
.
And
they
say
true
,
i●
they
mean
the
tolleration
of
things
intollerable
:
The
other
write
as
copiously
of
the
necessity
of
Tolleration
and
Liberty
of
Conscience
:
And
they
say
true
,
if
they
mean
only
the
Tolleration
of
things
tollerable
.
But
neither
of
them
saith
true
if
they
mean
universally
,
and
speak
in
any
other
sense
:
There
is
nothing
more
plain
and
sure
,
than
that
the
tollerating
of
all
errours
and
faults
which
conscience
may
be
pretended
for
,
or
of
none
at
all
,
are
utterly
destructive
of
Christian
and
humane
peace
and
safety
.
He
is
scarce
well
in
his
wits
that
holdeth
either
part
universally
and
unlimitedly
:
For
the
one
would
have
no
Government
,
and
the
other
would
have
no
subjects
to
be
governed
.
Seeing
therefore
bounds
and
limits
there
must
be
,
we
may
reckon
them
as
the
third
sort
of
distracted
persons
,
who
think
that
the
bounds
are
so
undiscoverable
,
that
the
mention
of
them
is
in
vain
;
and
therefore
either
All
or
None
must
be
tollerated
according
as
Rulers
are
disposed
,
or
their
interest
seemeth
to
require
:
And
therefore
they
say
,
What
points
be
they
that
are
necessary
,
and
what
unnecessary
?
What
errours
are
tollerable
,
and
what
are
intollerable
?
Can
you
name
and
number
them
?
Or
,
who
must
be
the
judge
?
To
which
I
answer
.
First
,
Let
it
be
first
supposed
that
God
hath
given
us
a
Law
to
judge
by
,
and
then
we
shall
quickly
tell
you
who
shall
be
the
Judge
(
A
question
which
the
confused
world
doth
further
their
confusion
by
,
when
they
are
a
thousand
times
answered
past
all
rational
contradiction
)
Iudgement
is
private
or
publick
:
The
judicium
privatum
discretionis
,
which
is
but
the
guide
of
rational
acts
,
belongeth
to
every
private
man
(
which
none
that
is
a
man
did
ever
yet
deny
)
The
judicium
publicum
is
either
in
foro
civili
determining
in
order
to
corporal
coaction
,
and
this
belongeth
only
to
the
Magistrates
;
Or
it
is
in
foro
Ecclesiae
determining
in
order
to
Church-communion
or
Excommunication
;
and
this
belongeth
only
to
the
Church
;
(
but
under
the
coactive
Government
of
the
Magistrate
:
the
Pastors
being
the
Governors
,
and
the
people
in
part
the
executioners
.
)
He
that
requireth
more
understands
not
this
.
Secondly
,
And
what
if
ther●
be
a
difficulty
what
points
are
necessary
and
what
errours
are
into●erable
?
Yet
as
long
as
it
is
certa●n
that
such
a
difference
there
is
,
and
that
accordingly
men
must
do
;
doth
it
not
rather
concern
both
parties
to
search
after
it
,
and
practise
as
far
as
they
can
discern
,
than
to
cast
away
Reason
,
because
there
is
a
difficulty
in
using
it
aright
?
Just
thus
the
Papists
do
with
us
about
the
like
notion
of
fundamentals
or
essentials
of
Christianity
;
They
call
to
us
for
a
just
enumeration
of
the
fundamentals
,
and
because
they
find
so
much
difficulty
there
,
as
may
find
words
and
work
for
a
perverse
wrangler
,
they
insult
as
if
they
might
therefore
take
either
all
things
or
nothing
to
be
essentials
,
and
of
necessity
:
As
if
Christianity
had
no
constitutive
essentiall
parts
,
and
so
were
nothing
.
And
when
they
have
all
done
they
are
forced
themselves
in
their
writings
to
distinguish
the
fundamentals
,
essentials
,
and
universally
necessary
points
from
the
rest
,
(
as
Dave●p●rt
,
Costerus
,
Bellarmine
,
Holden
,
&c.
do
.
)
And
doth
it
not
then
concern
them
as
much
as
us
,
to
know
which
they
be
?
What
if
it
be
a
hard
thing
to
enumerate
just
how
many
bits
a
man
may
eat
,
and
not
be
a
glutton
?
or
how
many
drops
a
man
may
drink
and
be
no
drunkard
?
or
just
what
meats
and
drinks
must
be
used
,
to
avoid
exce●s
in
quality
?
or
just
what
sort
of
stuffes
or
silks
or
cloth
or
fashions
may
be
used
without
excess
in
apparel
?
will
you
thence
infer
that
men
may
eat
and
drink
any
thing
in
quantity
and
quality
,
or
else
nothing
?
or
that
he
may
wear
any
thing
,
or
must
go
naked
?
What
if
you
cannot
justly
enumerate
what
herbs
or
roots
or
drugs
are
wholsome
and
what
are
unwholsome
?
which
purge
too
much
and
which
too
little
?
Must
therefore
all
be
used
indifferently
or
none
?
If
I
am
not
able
to
enumerate
just
how
many
faults
or
weaknesses
may
be
tollerable
in
my
servants
?
Must
I
therefore
have
none
,
till
I
have
those
that
are
faultless
?
or
else
must
I
allow
them
to
do
any
thing
that
they
list
?
Though
just
at
the
verge
of
evil
,
even
that
which
is
good
may
be
matter
of
doubt
,
yet
God
in
Nature
and
Scripture
hath
given
us
sufficient
light
for
an
upright
,
safe
&
peaceable
life
.
Thirdly
,
And
if
ever
Baptism
had
been
well
understood
,
by
these
objectors
,
the
essentials
of
Christianity
had
been
understood
.
Hath
not
Christ
himself
determined
who
they
be
that
shall
be
admitted
into
the
Church
and
numbered
with
Christians
,
in
the
very
tenor
of
the
Baptismal
Covenant
?
And
did
not
the
Church
take
the
Creed
to
be
sufficient
for
its
proper
use
,
which
was
to
be
the
matter
of
the
Christian
profession
,
as
to
the
Articles
of
faith
to
be
believed
?
And
yet
are
we
now
to
seek
in
the
end
of
the
world
,
what
Christianity
is
,
and
what
are
the
essentials
of
our
faith
,
and
who
is
to
be
received
as
a
professor
of
Christian●ty
.
But
this
is
a
subject
more
largely
to
be
handled
if
Rulers
will
permit
it
:
And
in
the
mean
time
because
it
is
not
the
Magistrates
but
the
Pastors
that
I
am
now
speaking
to
,
I
shall
pretermit
the
most
which
is
to
be
said
,
and
only
acquaint
you
in
the
conclusion
,
that
one
of
these
following
wayes
must
be
chosen
.
I.
Either
to
tollerate
all
men
to
do
what
they
wil
,
which
they
will
make
a
matter
of
conscience
or
religion
;
And
then
some
,
may
offer
their
children
in
sacrifice
to
the
devil
,
and
some
may
think
they
do
God
service
in
killing
his
servants
;
●nd
some
may
think
it
their
duty
to
perswade
people
that
there
is
no
God
nor
life
to
come
,
nor
duty
,
nor
sin
;
but
all
things
are
left
to
our
own
wills
as
lawless
.
Secondly
,
Or
else
you
must
tollerate
no
errour
or
fault
in
religion
;
And
then
you
must
advise
what
measure
of
penalty
you
will
inflict
.
If
but
a
little
,
then
you
tollerate
the
errour
still
:
For
they
that
err
will
err
still
;
and
they
that
conscienciously
pray
as
Daniel
did
,
Dan.
6.
or
forbear
to
obey
the
King
as
the
three
Confessours
did
.
Dan.
3.
will
do
so
still
,
for
all
your
penalty
;
And
so
there
is
no
cure
,
but
a
tolleration
still
.
But
if
you
inflict
upon
them
,
banishment
,
or
death
,
you
must
resolve
that
the
King
shall
dwel
alone
,
and
have
no
subjects
,
and
so
be
no
King
;
nor
have
any
servant
,
and
so
be
no
Masters
;
nor
endure
so
much
as
a
wife
,
and
so
be
no
husband
;
and
if
he
have
children
must
use
them
as
K.
Philip
of
Spain
did
his
eldest
son
Prince
Charles
,
and
so
be
no
Father
.
It
can
be
no
less
than
this
at
last
.
Or
if
you
will
imprison
them
,
every
subject
must
be
in
prison
,
and
then
who
shall
be
the
Jaylor
,
and
who
shall
find
them
food
?
Thirdly
,
Or
else
you
must
deal
partially
and
unjustly
,
and
condemn
one
while
you
acquit
another
,
for
the
same
fault
;
or
condemn
one
sort
of
errours
,
while
you
allow
to
tollerate
others
as
great
:
As
if
all
were
to
be
punished
who
believe
not
Christs
descent
into
Hell
,
while
all
are
tollerated
,
who
deny
the
rest
of
the
Articles
of
the
Creed
.
Fourthly
,
Or
else
you
must
make
sure
that
all
the
Kings
subjects
shall
be
born
under
the
same
Planets
,
and
of
the
same
parents
,
and
have
the
same
temperament
and
complexion
,
and
the
same
teachers
,
and
company
,
and
all
hear
the
same
words
,
and
all
see
the
same
objects
,
and
all
have
the
same
callings
,
employments
,
interests
,
passions
,
temptations
,
advantages
,
and
the
same
degree
of
natural
capacity
,
and
of
grace
:
That
so
there
may
be
no
difference
or
defect
in
their
apprehensions
.
Fifthly
,
or
else
you
must
●istinguish
and
say
,
that
some
are
tollerable
and
shall
be
tollerated
,
and
some
errours
ar●
intollerable
and
shall
not
be
tollerated
(
in
the
tongue
I
mean
;
for
you
must
tollerate
them
in
the
mind
whether
you
will
or
not
)
And
then
you
will
find
a
necessity
of
discerning
as
well
as
you
can
,
the
tollerable
from
the
intollerable
.
And
if
so
,
for
Christs
sake
and
his
Churches
sake
and
your
own
sake
,
bethink
you
whether
Christ
be
not
the
King
of
his
Church
,
and
whether
he
hath
given
his
Church
no
Laws
for
its
Constitution
and
Administration
?
By
which
we
must
try
who
are
to
be
the
members
of
himself
and
his
Church
,
and
to
have
Communion
with
himself
and
one
another
?
and
who
are
to
be
rejected
and
avoided
?
And
whether
the
Holy
Ghost
i●
not
the
Author
of
the
Church-establishment
in
the
Scriptures
?
And
whether
we
can
expect
more
infallible
deciders
of
such
cases
,
than
Christ
,
and
his
Spirit
and
Apostles
?
And
whether
the
Church
be
not
the
same
thing
now
as
then
,
and
and
its
universal
constitution
and
necessary
administration
the
same
?
And
whether
the
primitive
Church
or
ours
be
the
purer
and
more
exemplary
?
And
whether
it
would
do
Kings
and
Kingdomes
and
the
souls
of
men
any
dangerous
hurt
,
to
have
all
Christians
hold
their
Union
and
Communion
just
on
the
same
terms
as
they
did
under
Peter
and
Paul
and
all
the
Apostles
?
Or
at
least
whether
it
be
worthy
all
the
calamitous
divisions
in
Christendome
,
and
the
blood
of
the
many
hundred
thousands
that
have
for
conscience
sake
been
shed
,
and
the
enduring
of
the
outcries
of
the
imprisoned
and
banished
,
and
their
prayers
to
heaven
for
deliverance
from
mens
hands
,
and
the
leaving
of
such
a
name
on
record
to
posterity
,
as
is
usually
left
in
History
on
the
authors
of
such
sufferings
;
besides
the
present
regret
of
mind
,
in
the
calamities
of
others
,
and
the
sad
divisions
and
destruction
of
Charity
,
which
cometh
hereupon
;
I
say
whether
it
be
worth
the
suffering
of
all
this
(
and
O
how
small
a
part
is
this
)
and
all
to
keep
our
Churches
from
the
primitive
simplicity
,
and
from
the
same
way
and
Communion
which
Peter
and
Paul
and
the
Churches
of
their
times
,
established
and
practised
?
Shall
we
speak
so
highly
of
Christ
and
his
Apostles
and
the
sacred
Scriptures
,
and
yet
think
all
this
blood
and
misery
,
division
and
distraction
,
worthy
to
be
endured
,
rather
than
our
Union
and
Communion
should
be
held
on
the
terms
which
they
did
appoint
and
practise
?
or
rather
than
such
terms
should
be
tolerated
among
us
?
I
know
what
is
said
against
all
this
;
But
this
is
no
place
to
answer
all
that
is
said
by
such
as
cannot
see
how
to
answer
themselves
in
so
clear
a
case
.
DIRECT
.
XII
.
Remember
that
the
Pastoral
Government
is
a
Work
of
LIGHT
and
LOVE
:
and
what
cannot
be
done
by
these
is
not
at
all
to
be
done
by
you
:
And
therefore
you
must
make
it
your
great
study
and
employment
,
first
to
Know
more
than
the
people
,
and
to
Love
them
more
than
they
Love
you
or
one
another
;
and
then
to
convince
them
by
unresistable
evidence
of
truth
,
and
to
cause
the
warmth
of
your
Love
to
be
felt
by
them
,
in
every
word
and
act
of
your
Ministration
;
As
the
Mi●k
is
wa●m
by
the
natural
heat
of
the
mother
,
and
so
is
fitted
for
the
nourishment
of
the
child
.
AS
the
Gospel
is
the
revelation
of
the
Love
of
God
,
and
it
is
a
message
of
Love
which
we
have
to
bring
,
and
a
work
of
Love
which
we
cooperate
to
effect
;
so
it
is
a
spirit
of
Love
which
must
be
our
principle
,
and
it
is
an
office
and
work
of
Love
which
we
are
called
to
;
and
the
manner
must
be
answerable
to
the
work
.
Faith
is
the
Head
,
and
Love
is
the
Heart
of
the
new
Creature
:
And
as
there
is
no
Light
in
our
office
and
work
,
if
there
be
no
Faith
and
evidence
of
Truth
,
so
there
is
no
Life
in
it
,
if
there
be
no
Love
.
God
himself
in
the
great
work
of
our
Redemption
,
&
Christ
in
his
Incarnation
,
life
and
suffering
,
hath
taught
the
world
,
that
the
manifestation
of
Love
is
the
way
to
win
Love
and
to
cure
enmity
:
And
he
is
not
worthy
the
name
of
a
Minister
of
Christ
,
who
hath
not
learned
this
lesson
,
and
doth
not
imitate
his
Lord
in
this
:
That
as
our
office
participateth
subordinately
of
his
office
,
both
Ruling
,
Teaching
&
Priestly
,
so
we
may
participate
of
that
Spirit
of
Love
,
which
was
his
Principle
and
must
be
ours
.
If
it
be
not
a
work
of
Love
which
we
do
,
it
is
not
the
work
of
a
Minister
of
Christ
,
and
Preacher
of
the
Gospel
.
Can
you
well
Preach
so
great
Love
of
Christ
to
men
without
Love
?
if
you
shew
not
Love
to
them
,
you
can
never
expect
to
win
their
Love
to
your selves
.
And
when
you
overmuch
desire
to
be
loved
your selves
(
as
which
of
you
doth
not
,
)
you
pretend
that
it
is
,
to
make
your
endeavours
more
successful
,
when
you
perswade
them
to
the
love
of
Christ
.
And
doubtless
a
just
Love
to
the
person
of
the
Preacher
is
a
good
advantage
to
this
success
.
And
in
good
sadness
,
can
you
believe
that
any
thing
is
so
likely
to
win
Love
as
Love
,
or
did
experience
ever
teach
you
,
that
reproach
,
or
contempt
,
or
hurting
men
,
was
the
effectual
way
to
make
them
Love
you
?
This
way
hath
been
long
tried
by
the
Mountebanks
in
Italy
,
Spain
and
many
other
Countries
,
but
alas
with
what
success
?
Indeed
solitudinem
faciunt
&
pa●●m
vocant
,
as
Tertullian
saith
:
When
they
have
killed
those
that
they
had
first
oppressed
,
they
affrighted
the
rest
to
say
they
loved
them
,
and
really
won
the
Love
of
their
surviving
blood-thirsty
enemies
:
but
that
was
all
.
If
the
new
knack
of
transfusion
of
blood
cannot
do
this
feat
,
by
letting
in
the
blood
of
a
Spaniel
(
who
loveth
him
that
beateth
him
)
when
you
let
out
their
own
,
phlebotomy
will
never
do
it
.
Account
then
that
Sermon
,
that
converse
,
that
reproof
,
that
discipline
in
which
Love
is
not
apparently
predominant
,
to
be
but
a
lifeless
useless
thing
,
as
to
the
winning
of
a
sinners
heart
to
Christ
.
Though
I
deny
not
but
when
the
case
of
the
sinner
appeareth
desperate
,
the
severity
of
Discipline
in
casting
him
off
,
may
express
more
of
another
affection
as
to
him
:
But
that
is
because
in
so
doing
you
must
shew
greater
Love
to
the
Church
which
must
be
saved
from
the
infection
.
But
perhaps
you
'l
say
,
They
despise
me
,
and
injure
me
,
and
follow
others
and
admire
them
,
who
deserve
not
so
well
of
them
as
I
do
.
Answ.
First
,
we
are
most
of
us
too
partial
to
be
competent
Judges
of
our
own
deserts
.
Selfishness
too
often
maketh
us
think
better
of
our selves
,
our
preaching
and
our
lives
,
than
there
is
cause
:
And
it
too
often
filleth
men
with
envy
against
those
,
whose
greater
worth
and
better
labours
cause
them
to
be
preferred
by
the
hearers
:
And
envy
usually
breeds
detraction
.
I
know
that
many
giddy
persons
heap
up
Teachers
to
them selves
and
follow
seducers
,
&
coutemn
the
faithfullest
servants
of
the
Lord
.
But
I
know
withall
,
that
there
is
usually
a
convincing
power
in
the
preaching
of
able
experienced
Ministers
,
which
is
not
to
be
found
in
the
cold
&
formal
discourses
of
an
hypocrite
.
And
that
there
is
a
suitable
principle
in
true
spiritual
experienced
Christians
,
which
causeth
them
to
relish
this
spiritual
experimental
preaching
much
more
than
the
more-adorned
carkas●es
of
formality
:
And
seriousness
is
still
acceptable
to
serious
Christians
:
Yea
even
to
common
natural
men
,
unless
the
malicious
possess
them
by
slanders
with
prejudice
against
it
.
Now
if
this
should
be
the
cause
that
others
are
preferred
before
you
,
O
how
heynous
were
your
sin
?
As
if
it
were
not
enough
for
you
to
neglect
your
duty
,
and
to
do
the
work
of
God
deceitfully
,
and
injure
the
souls
of
men
in
a
cause
of
such
importance
,
but
you
must
also
impenitently
justifie
such
a
crime
,
and
also
maligne
those
that
have
more
of
the
grace
and
gifts
of
God
than
you
,
and
that
do
more
to
help
to
save
mens
souls
!
Secondly
,
But
suppose
that
your
deserts
be
as
great
as
you
conceive
,
and
their
love
to
you
as
little
;
I
would
further
ask
you
:
First
,
is
it
for
their
own
sake
who
thus
hinder
their
own
edification
by
it
,
that
you
are
troubled
at
them
?
or
is
it
for
your selves
,
because
you
have
not
the
respect
which
is
your
due
.
If
it
be
the
later
,
I
need
not
tell
you
what
it
is
for
Ministers
of
Christ
thus
to
seek
themselves
,
and
overvalue
their
own
esteem
:
If
it
be
the
former
,
2
Why
doth
it
not
please
you
then
that
they
are
edified
by
others
,
though
not
by
you
.
Do
you
think
that
it
is
not
the
same
Gospel
which
others
preach
to
them
.
And
may
not
that
Gospel
edifie
and
save
them
,
by
the
Preaching
of
another
as
well
as
by
yours
.
And
if
their
dis-esteem
of
you
,
be
a
sign
or
means
,
that
they
are
not
edified
by
you
,
is
not
their
great
esteem
of
others
who
are
as
faithful
a
sign
and
means
that
they
are
or
may
be
edified
by
them
.
Thirdly
,
And
why
are
you
not
much
more
troubled
at
the
state
of
all
those
who
are
not
converted
or
edified
by
you
,
though
they
do
not
slight
you
or
forsake
you
.
How
many
be
there
that
seem
to
love
and
honour
you
,
and
yet
do
not
love
and
honour
God
?
but
despise
religion
and
their
own
Salvation
?
If
it
be
for
their
sakes
and
not
your
own
that
you
are
offended
,
you
will
grieve
most
for
them
that
are
most
ungodly
,
though
they
honour
you
never
so
much
;
and
you
will
be
glad
for
them
that
are
faithful
and
Godly
,
whose
Ministery
soever
it
be
that
they
most
esteem
.
Fourthly
,
But
suppose
them
yet
so
foolish
and
faulty
,
as
to
run
from
you
to
their
own
perdition
;
The
question
is
,
What
is
the
way
to
c●re
them
?
Is
Love
caused
by
hard
words
or
stripes
?
Will
you
say
to
them
,
Love
me
,
or
you
shall
be
fined
or
imprisoned
?
Christ
doth
not
teach
you
,
to
use
such
arguments
when
you
speak
for
him
,
but
to
beseech
men
in
his
name
and
stead
to
be
reconciled
to
God
,
2
Cor.
5.
19
,
20.
But
your
own
work
will
be
done
in
your
own
way
.
Obj.
But
Christ
threatneth
Hell
to
the
impenitent
,
and
Paul
pronounceth
him
Anathematized
that
loveth
not
the
Lord
Iesus
:
and
he
talketh
to
his
hearers
of
coming
with
a
rod.
Answ.
No
doubt
but
the
corrupted
mind
of
man
,
hath
need
not
only
of
Love
to
draw
them
home
to
God
,
and
work
the
cure
,
but
of
Threatnings
to
drive
them
and
to
help
on
the
cure
!
And
though
it
be
Love
that
causeth
Love
,
which
is
their
Holiness
,
yet
Fear
removeth
many
impediments
:
But
still
remember
that
it
is
Love
which
is
predominant
,
and
fear
is
but
subservient
;
And
that
the
fear
which
is
contrary
to
Love
is
a
vice
,
and
hindereth
the●r
salvation
:
And
remember
that
Fear
and
Love
towards
God
,
will
better
stand
together
,
than
Fear
and
Love
to
you
will
:
For
men
know
Gods
Soveraignty
and
Iustice
;
and
know
that
he
is
not
to
be
questioned
or
resisted
:
But
if
they
suffer
by
you
,
it
will
not
be
so
digested
,
nor
will
it
so
consist
with
love
.
A
patient
will
not
bear
to
be
whipt
by
his
Physician
to
force
him
to
take
his
medic●nes
,
though
a
child
will
bear
it
from
his
parents
,
whose
Love
and
Power
are
more
unquestionable
to
him
.
I
desire
you
but
to
mark
your
own
experience
,
and
let
your
Love
be
predominant
in
all
your
ministrations
,
and
use
no
force
or
hurting
course
which
will
really
abate
their
Love
to
you
,
and
then
I
shall
leave
you
in
the
rest
to
your
discretion
.
Secondly
,
Yet
still
we
grant
that
Christs
threatnings
may
be
preached
by
you
,
and
must
be
;
Thirdly
,
And
that
the
rod
of
discipline
must
be
used
:
But
this
must
be
done
only
on
the
scandalous
and
such
as
more
dishonour
Christ
than
you
:
And
it
must
be
so
done
,
that
it
may
appear
to
be
Christs
own
work
,
and
done
by
you
upon
his
interest
and
at
his
commund
,
and
not
either
arbitrarily
or
for
your selves
.
And
I
shall
be
bold
with
confidence
to
add
that
in
those
cases
where
violent
restraint
or
●oaction
is
necessary
,
the
Pastor
is
the
unmeetest
person
to
meddle
in
it
.
It
is
the
Magistrates
work
to
drive
and
force
(
where
it
must
be
done
)
and
the
Pastors
to
perswade
and
draw
.
The
flock
of
Christ
is
led
by
himself
the
Lamb
of
God
,
and
his
Ministers
must
go
before
with
him
,
and
attend
him
in
the
conduct
;
and
the
Magistrate
must
come
behind
and
drive
;
and
it
is
the
hindermost
,
and
not
those
before
that
must
be
driven
.
Pastors
should
be
so
far
from
calling
out
for
the
help
of
violence
(
unless
it
be
to
keep
the
peace
)
that
they
should
rather
shew
their
love
and
tenderness
,
by
seeking
as
far
as
they
may
to
mitigate
it
:
And
they
should
desire
that
no
such
ungrateful
work
be
at
all
imposed
upon
them
,
as
to
seem
the
afflicters
of
their
flocks
:
because
when
once
they
have
lost
their
love
,
they
have
lost
their
opportunity
and
advantage
of
edifying
them
.
And
it
is
not
Pilate's
hypocritical
washing
of
his
hands
,
that
will
excuse
him
:
Nor
the
Romish
Clergies
disclaiming
to
meddle
in
a
judgement
of
blood
,
which
will
reconcile
the
minds
of
sufferers
to
them
,
as
long
as
they
are
Masters
of
the
Inquisition
,
or
deliver
them
up
to
the
secular
power
,
and
excommunicate
and
depose
the
temporal
Lords
who
will
not
do
such
execution
as
they
require
.
Though
I
have
some
where
else
mentioned
it
,
I
will
again
request
the
Reverend
Pastors
of
the
Church
,
to
peruse
the
story
of
Idacius
and
Martin
in
Sulpitius
Severus
.
The
sum
of
it
is
this
.
Priscillian
and
many
others
(
some
Bishops
and
some
Presbyters
and
some
private
persons
)
were
zealous
in
religion
,
but
heretical
(
Gnosticks
saith
Sulpitius
:
)
Ithacius
and
Idacius
were
two
Orthodox
Bishops
who
were
very
hot
against
these
her●ticks
:
Both
of
them
men
of
rash
and
haughty
spirits
,
and
one
of
them
at
least
(
saith
Sulpitius
)
an
injurious
person
that
scarce
cared
what
he
said
or
did
by
others
(
see
what
persons
a
good
cause
may
be
defended
by
.
)
These
Bishops
drew
in
the
Bishops
of
the
neighboring
Churches
,
&
in
their
Synods
first
condemned
the
Priscillianists
;
and
next
provoked
the
Emperour
against
them
.
The
Priscillianists
found
that
if
that
were
the
way
,
an
Emperours
Court
was
not
so
Orthodox
or
constant
,
but
there
might
be
as
good
hopes
for
them
:
And
therefore
they
got
a
powerful
friend
in
Court
to
undertake
their
business
,
and
got
the
better
of
the
Bishops
:
The
Bishops
being
born
down
for
a
time
,
at
last
Maximus
was
proclaimed
Emperour
,
and
came
over
with
power
and
victory
into
Germany
(
such
another
as
Cromwel
,
who
by
the
Bishops
was
accounted
a
very
Religious
Christian
,
but
usurped
the
Empire
,
and
fought
against
and
killed
one
of
the
Emperours
,
and
pretended
that
the
souldiers
made
him
Emperour
against
his
will
.
)
This
Maximus
(
whether
sincerely
or
for
his
own
advantage
is
unknown
)
did
take
part
with
the
Orthodox
and
greatly
honour
the
Bishops
and
promote
Religion
,
and
got
a
great
deal
of
love
and
honour
.
Ithacius
and
Idacius
and
the
rest
of
the
Bishops
apply
themselves
to
Maximus
against
the
Priscillianists
;
who
hearkened
to
them
,
and
to
please
them
put
Priscillian
and
some
others
to
death
,
and
punished
others
by
other
wayes
of
violence
.
The
more
rude
ungodly
sort
of
Christians
,
so
far
concurred
or
over-went
the
Bishops
,
that
they
turned
their
fury
against
any
that
seemed
more
Religious
than
their
neighbours
:
so
that
if
any
one
did
but
fast
and
pray
more
,
and
read
the
Scriptures
more
than
others
,
he
was
reproached
as
a
Heretick
and
favourer
of
the
Priscillianists
:
Martin
Bishop
of
Turen
was
at
that
time
a
man
of
no
great
Learning
,
but
so
famous
for
Holiness
,
Charity
,
and
numerous
miracles
,
as
the
like
is
scarce
written
with
credibility
of
any
man
since
the
Apostles
(
for
which
he
is
canonized
a
Saint
.
)
This
Martin
was
grieved
partly
to
hear
strictness
brought
into
reproach
,
and
partly
to
see
Magistrates
called
to
the
suppression
of
heresies
by
the
Bishops
;
and
so
every
heretick
taught
how
to
persecute
and
suppress
the
truth
,
who
could
burget
the
Emperor
on
his
side
:
Therfore
he
petitioned
the
Emperour
for
mercy
to
the
Priscillianists
,
and
told
him
that
it
was
a
thing
not
used
by
Christians
,
to
propagate
sound
doctrine
or
suppress
mens
errours
by
the
sword
:
He
also
avoided
the
Synods
of
the
Bishops
,
and
refused
not
only
their
Councils
,
but
their
Communion
:
Whereupon
the
Bishops
not
only
despise
him
as
an
unlearned
man
,
and
one
that
deceived
the
people
with
false
miracles
;
but
also
suggested
to
the
Emperour
that
he
was
a
favourer
of
the
hereticks
himself
:
Insomuch
that
Martin
hardly
escaped
suffering
with
them
,
through
the
Bishops
calumnies
.
But
the
great
piety
and
clemency
of
the
Emperour
preserved
him
;
And
at
last
did
promise
him
the
saving
of
the
lives
of
some
that
were
further
appointed
to
suffer
,
on
condition
that
he
himself
would
communicate
with
the
Bishops
.
Martin
saw
that
there
was
no
other
means
to
save
the
life
of
one
that
else
was
presently
t●odie
,
and
thinking
that
Christ
who
would
have
mercy
and
not
sacrifice
,
would
in
such
a
case
allow
it
,
he
promised
to
have
Communion
with
the
Bishops
,
and
so
did
communicate
with
them
the
next
day
,
and
saved
the
mans
life
.
When
he
had
done
it
he
was
in
great
doubt
and
perplexity
about
it
,
whether
he
had
done
well
or
not
?
and
in
this
trouble
went
secretly
out
of
the
City
homewards
:
And
by
the
way
in
a
Wood
as
he
was
in
heaviness
and
doubt
,
an
Angel
appeared
to
him
,
and
rebuked
and
chastened
him
,
for
communicating
with
them
,
and
bid
him
take
warning
by
this
,
lest
the
next
time
he
hazarded
his
salvation
it self
by
it
.
And
Martin
professed
that
long
after
this
,
the
gift
of
miracles
was
denied
him
;
but
he
communicated
with
the
Synod
and
Bishops
no
more
.
This
History
I
only
recite
without
determining
how
far
the
Reader
is
to
believe
it
:
But
I
must
say
that
the
reading
of
it
was
a
temptation
to
me
,
to
doubt
concerning
my
Communion
,
the
Reader
may
easily
know
with
whom
.
For
though
I
know
how
credulous
and
fabulous
many
ancient
Writers
were
,
yet
I
considered
,
that
th●s
Historian
is
one
of
the
most
ancient
,
one
of
the
most
learned
,
one
of
the
most
strictly
Religious
of
all
the
old
Historians
of
the
Church
;
and
that
he
was
himself
an
intimate
acquaintance
of
Martins
,
and
had
it
from
his
own
mouth
;
and
most
solemnly
protesteth
or
sweareth
that
he
feigneth
nothing
,
and
that
the
miracles
of
Martin
were
known
to
him
partly
by
his
own
sight
,
partly
by
Martin's
own
Relation
,
and
partly
by
many
credible
witnesses
:
And
they
were
so
believed
commonly
in
that
age
by
good
men
,
that
it
was
the
occasion
of
his
Canonizing
.
And
if
such
History
is
not
to
be
believed
,
I
will
not
mention
the
consequences
that
will
hence
follow
.
And
yet
on
the
other
side
I
considered
;
First
,
That
it
was
possible
that
a
holy
man
might
be
mistaken
by
fear
and
scrupulosity
,
and
take
that
for
an
Angels
appa●ition
which
was
but
a
dream
:
Secondly
,
That
his
avoiding
Communion
with
the
Bishops
might
be
only
a
prudential
act
,
fitted
to
that
time
and
place
,
upon
accidental
or
circumstantial
reasons
which
will
not
suit
with
another
time
and
place
:
Thirdly
,
It
is
dangerous
making
the
actions
of
any
men
,
upon
pretense
of
any
Revelations
and
Miracles
,
to
be
instead
of
Scripture
,
the
rule
of
our
faith
or
duty
;
much
more
to
prefer
them
before
the
Scripture
when
there
is
a
contrariety
between
them
.
Fourthly
,
And
his
separation
was
but
temporary
,
not
from
the
Order
,
nor
from
any
of
the
other
Pastors
,
or
from
the
people
;
but
only
from
those
individual
persons
,
whom
he
supposed
to
be
scandalous
.
And
these
considerations
I
judge
sufficient
to
resist
that
temptation
.
Whoever
understandeth
what
a
man
is
,
and
what
a
Christian
is
,
and
what
the
office
and
work
of
a
Pastor
is
,
will
make
no
doubt
,
but
that
his
Guidance
must
be
paternal
,
and
that
as
Love
is
the
effect
to
be
produced
in
the
people
,
so
Love
in
him
must
be
the
means
of
causing
it
;
&
that
he
must
expect
that
the
success
of
his
preaching
&
discipline
should
not
exceed
the
measure
of
Love
,
which
is
manifested
therin
;
further
thanas
God
may
extraordinarily
work
beyond
the
aptitude
of
the
means
.
And
when
he
hath
complained
of
the
people
as
sharply
as
he
will
,
he
shall
find
that
whatsoever
it
is
that
Love
cannot
do
,
in
order
to
their
conversion
and
edification
,
and
which
Light
or
evidence
cannot
do
in
order
to
their
conviction
,
is
not
by
him
to
be
done
at
all
.
And
if
he
will
be
trying
with
edge
tools
,
he
may
cut
his
own
fingers
sooner
than
cure
an
erring
mind
;
And
shall
find
that
the
people
will
much
worse
endure
acts
of
force
and
corporal
penalty
,
from
a
Pastor
,
than
from
a
Magistrate
;
and
will
hardly
believe
by
any
cloathing
that
he
is
a
sheep
,
if
they
once
perceive
that
he
hath
bloody
teeth
.
Our
work
is
to
win
the
heart
to
Christ
:
And
he
is
unfit
to
be
a
Pastor
,
that
knoweth
not
how
hearts
are
to
be
won
.
DIRECT
.
XIII
.
When
you
have
thought
of
all
the
evils
that
will
be
uncured
,
when
Love
and
evidence
have
done
their
part
;
yet
reject
not
this
way
till
you
have
found
out
a
better
;
which
will
do
the
work
that
is
to
be
done
,
and
that
with
fewer
inconveniences
.
I
Am
not
now
about
to
state
the
bounds
of
Liberty
in
matters
of
Religion
;
(
It
requireth
a
full
Treatise
by
it self
;
and
many
tediously
dispute
the
case
before
they
ever
truly
stated
it
.
)
Much
less
am
I
perswading
Magistrates
,
that
they
must
permit
every
deceiver
to
do
his
worst
,
to
dra●
the
people
from
God
,
or
from
Christ
Iesus
the
Mediator
,
from
faith●
and
godliness
,
any
more
than
from
Loyalty
,
Peace
and
Honesty
.
But
I
am
speaking
only
against
that
partial
,
factio●s
,
needless
,
dividing
and
pernicious
violence
;
which
is
pretended
to
be
the
chief
,
if
not
the
only
cure
of
all
the
errours
or
disagreements
in
the
Churches
,
by
those
that
know
no
part
of
Chyrurgery
but
amputation
.
Some
speak
much
of
the
many
disorders
which
will
be
uncured
,
if
Violence
do
not
more
than
Teaching
and
Love
:
But
I
humbly
ask
of
them
:
First
,
are
those
disorders
such
as
are
curable
in
this
life
;
or
such
as
are
the
unavoidable
miseries
of
our
corrupt
and
imperfect
state
?
Secondly
,
will
force
cure
them
better
than
evidence
of
truth
,
and
Love
will
do
?
Thirdly
,
will
they
be
so
cured
without
a
greater
mischief
!
God
telleth
the
Sabbath-breakers
of
Israel
,
that
when
they
were
rooted
out
,
the
land
should
keep
her
Sabbaths
:
Was
that
a
mercy
or
a
judgement
?
Would
you
so
cure
Sabbath-breaking
and
disorder
?
and
take
a
solitude
for
Peace
?
Fourthly
,
is
not
the
work
to
be
done
,
the
saving
of
mens
souls
?
And
shall
any
be
saved
against
his
will
?
And
then
should
not
all
force
be
meerly
such
as
is
subservient
to
the
ends
of
Love
?
Fifthly
,
will
stripes
change
the
judgement
in
matters
of
Religion
?
Sixthly
,
is
he
any
better
than
a
Knave
or
an
hypocrite
,
who
will
say
or
swear
or
do
that
through
fear
,
which
he
verily
thinketh
God
forbiddeth
him
,
and
is
disple●sed
for
,
and
feareth
it
may
damn
his
soul
?
Seventhly
,
Is
it
the
honour
and
felicity
of
so●ls
to
be
such
?
or
of
Church
or
Kingdome
to
be
composed
of
such
?
Eighthly
,
is
not
a
conscientious
fear
of
sinning
against
God
,
a
thing
well
pleasing
to
him
,
and
necessary
to
mens
salvation
,
and
to
the
Churches
welfare
,
and
to
the
safety
of
the
lives
of
Kings
,
and
of
the
Kingdoms
peace
?
And
is
there
not
then
great
cause
to
cherish
it
(
though
not
the
errours
that
abuse
it
.
)
And
should
not
all
care
be
used
to
cure
the
ungodly
world
,
of
impiety
and
●earedness
of
conscience
,
which
makes
them
make
a
mock
of
sin
.
And
if
conscience
were
once
debauched
and
mastered
by
fear
,
and
the
people
be
brought
to
prefer
their
their
fleshly
interest
before
their
spiritual
,
and
to
fear
mens
punishment
more
than
Gods
,
would
not
such
debauched
consciences
have
a
great
advantage
,
to
make
such
men
the
masters
of
the
estates
and
lives
of
others
?
And
are
the
lives
of
Kings
,
and
the
estates
of
neighbours
,
and
the
peac●
of
Kingdomes
,
competently
secured
,
where
God
is
not
feared
more
than
fines
or
corporal
penalties
?
Ninthly
,
if
force
be
so
far
followed
till
it
have
changed
mens
judgements
or
conquered
conscience
,
or
exterminated
and
destroyed
all
that
will
not
be
thus
changed
or
conquered
,
who
differ
from
superiors
in
unnecessary
things
,
will
it
not
(
all
things
well
considered
)
prove
a
dear
price
for
that
which
might
be
had
at
much
cheaper
rates
?
Are
not
the
most
conscientious
,
necessary
helpers
of
the
Ministery
,
by
their
example
,
to
cure
the
unconscionableness
of
the
rest
?
And
therefore
should
be
countenanced
&
encouraged
?
Tenthly
,
would
not
the
cessation
of
unnecessary
impositions
,
cast
out
the
most
of
the
scruples
of
conscientious
people
,
and
cease
the
saddest
divisions
of
the
Churches
?
If
Rome
could
have
been
content
with
a
Religion
of
no
more
Articles
than
the
Apostles
was
,
and
would
on
those
terms
have
held
Communion
with
other
Churches
?
O
what
rends
and
ruines
had
it
prevented
in
the
Christian
world
?
Are
not
the
old
Apostolical
rules
and
terms
sufficient
to
the
safety
and
peace
of
Christians
?
Were
those
worthy
persons
.
B.
Vsher
,
B.
Hall
,
B.
Davenant
,
B.
Morton
,
with
the
Bergii
,
the
Crocii
,
and
all
the
great
pacificators
deceived
,
who
wrote
and
preached
and
cried
out
to
the
world
that
[
so
much
as
all
Christians
are
agreed
in
,
is
sufficient
matter
for
their
concord
;
if
they
would
lay
it
upon
no
more
]
vid.
Vsh.
serm.
before
King
Iames
at
Wansted
.
Or
do
you
think
it
was
their
meaning
[
Let
all
Rulers
multiply
unnecessary
scrupled
impositions
in
their
own
dominion
,
and
for
scrupling
them
,
let
them
silence
,
imprison
and
banish
at
home
;
And
then
let
them
send
to
their
neighbour
Churches
for
Unity
,
Peace
and
Concord
,
and
tell
them
that
the
subscribing
to
the
Scriptures
generally
,
and
to
the
Creed
,
Lords
Prayer
,
and
Decalogue
and
Sacraments
particularly
,
are
terms
sufficient
to
this
end
.
(
Supposing
that
good
order
,
deconcy
and
peace
be
kept
up
by
suitable
discipline
both
Ecclesiastical
and
Civil
.
)
And
why
would
not
this
serve
for
all
the
world
?
Or
why
should
more
scrupled
things
be
called
necessary
to
order
and
decency
than
indeed
are
so
?
My
desire
of
the
Churches
peace
which
caused
me
to
write
all
the
rest
,
provoketh
me
to
touch
this
subject
briefly
,
which
will
scarce
endure
to
be
touched
.
DIRECT
.
XIV
.
When
you
reprove
those
weak
Christians
,
who
are
subject
to
errours
,
disorders
or
divisions
,
reflect
not
any
disgrace
or
contempt
upon
Religion
,
and
conscientious
strictness
;
but
be
the
more
careful
to
proclaim
the
innocency
and
honour
of
serious
Godliness
,
lest
the
prophane
and
ungodly
take
occasion
to
despise
it
,
by
your
opening
the
faults
of
such
as
are
taken
for
the
zealous
Professours
of
it
.
HOnest
hearers
take
most
notice
,
what
is
the
main
scope
which
the
Preacher
aimeth
at
,
and
the
business
which
he
driveth
on
.
Some
men
take
occasion
by
the
errours
and
faults
of
such
as
have
seemed
seriously
religious
,
to
make
all
seriousness
and
diligence
for
our
salvation
,
to
seem
to
the
hearers
to
be
meer
hypocrisie
,
and
not
only
a
needless
,
but
a
hurtful
thing
;
and
to
perswade
the
people
that
an
ignorant
carelesness
of
their
souls
,
with
good
neighbour-hood
,
quietness
and
mirth
,
is
better
than
all
this
ado
.
Which
is
no
more
or
less
than
to
preach
for
Atheism
and
Ungodliness
in
practise
,
so
it
be
veiled
with
the
hypocritical
profession
of
the
Christian
faith
.
And
this
unhappy
sort
of
Preachers
do
seldome
miss
to
fall
upon
the
real
and
supposed
miscarriages
of
men
that
are
or
seem
religious
,
in
some
part
of
their
sermons
and
familiar
discourse
;
which
being
done
to
so
odious
an
end
,
as
to
bring
seriou●
Religiousness
it self
into
dislike
,
it
maketh
the
best
of
the
hearers
abhor
such
reflections
,
because
they
abhor
the
scope
of
them
;
Believing
that
Holiness
need
not
to
be
preached
against
in
the
world
,
till
mens
hearts
are
more
enclined
to
it
,
and
till
all
its
enemies
abate
their
opposition
▪
And
if
it
were
to
be
done
,
yet
not
by
a
Minister
of
Christ
:
He
that
preacheth
against
Holiness
(
how
covertly
soever
)
preacheth
against
God
.
Whereas
if
a
mans
designe
be
to
promote
Religion
,
the
sober
hearers
(
though
partly
guilty
)
will
bear
his
reproof
of
the
faults
of
professours
,
with
much
more
patience
,
when
they
see
it
is
for
God
and
godliness
that
he
doth
it
.
I
speak
by
experience
,
and
must
give
them
this
testimony
,
that
I
have
many
and
many
a
time
poured
out
my
soul
in
earnest
reprehensions
of
the
errours
and
disorders
of
rash
-
dividing
zeal
;
and
the
hearers
have
taken
all
with
patience
:
when
the
same
persons
could
not
bear
the
tenth
part
so
much
,
from
some
preachers
whom
they
imagined
to
aim
in
it
at
the
depressing
of
the
honour
of
true
and
serious
religion
.
Therefore
be
sure
what
sort
of
men
soever
you
are
reproving
,
that
you
say
nothing
which
tendeth
to
make
the
ignorant
or
ungodly
sort
of
your
auditors
think
,
that
it
is
zeal
,
or
strictness
,
or
careful
diligence
about
their
souls
,
which
you
condemn
:
But
still
put
in
sufficient
caution
for
the
necessity
of
a
holy
heart
and
life
.
DIRECT
.
XV.
Discourage
not
the
Religious
from
so
much
of
Religious
exercises
in
their
families
,
or
with
one
another
,
as
is
meet
for
them
in
their
private
stations
.
BY
this
means
many
Pastors
have
been
very
great
causes
of
schisms
and
separations
.
Some
of
them
are
so
carnal
and
selfish
,
that
they
make
the
Ministery
but
a
trade
for
their
benefice
and
honour
:
And
therefore
for
fear
left
the
people
should
encroach
upon
their
advantages
,
they
drive
them
as
far
off
as
they
can
,
and
care
not
how
ignorant
they
are
,
so
that
thereby
they
may
but
lock
up
the
mystery
of
their
trade
securely
for
themselves
;
and
keep
the
people
in
a
blindfold
reverence
,
dependance
and
obedience
:
How
ordinarily
the
Roman
Clergy
practise
this
iniquity
,
the
nations
that
are
kept
in
darkness
by
them
,
are
doleful
testimonies
.
Like
the
great
dog
that
will
not
endure
the
little
one
to
come
near
his
carrion
or
his
bone
.
And
some
are
so
excessively
fearful
of
schism
,
that
they
dare
not
endure
the
people
to
pray
together
,
or
repeat
a
sermon
,
or
search
the
scripture
,
and
exhort
one
another
daily
,
in
that
manner
which
God
requireth
private
men
to
do
,
for
fear
lest
they
should
go
further
,
and
grow
proud
of
their
own
gifts
and
doings
,
and
despise
their
Pastors
,
and
set
up
for
themselves
!
When
as
this
very
inordinate
jealousie
is
the
likely
and
the
commo●
way
to
bring
them
,
to
the
evil
that
is
so
much
feared
.
While
peoples
care
of
their
salvation
is
cherished
and
stirred
up
,
and
the
Pastors
do
provoke
them
to
pray
and
search
the
scriptures
and
help
each
other
in
the
way
to
heaven
,
they
are
honoured
and
loved
by
the
faithful
of
their
flocks
,
as
men
that
indeed
are
true
to
their
great
trust
,
and
have
a
love
and
care
for
the
peoples
souls
:
And
then
those
Pastors
who
further
the
people
in
such
religious
exercises
,
may
usually
as
fathers
rule
them
in
it
,
and
keep
them
from
usurping
any
thing
that
is
proper
to
the
officers
of
Christ
,
and
from
errours
,
and
factions
and
divisions
;
and
may
easily
suppress
any
arrogancie
when
it
appeareth
.
And
that
honest
desire
which
religious
persons
have
to
do
good
to
others
,
is
thus
satisfied
by
such
sober
exercises
as
belong
to
them
:
And
so
Pastor
and
people
do
peaceably
,
lovingly
and
successfully
concur
to
carry
on
the
work
of
Christ
,
whilest
each
one
moveth
in
his
proper
place
.
I
speak
this
,
through
the
great
me●cy
of
God
,
from
very
great
and
long
experience
:
having
still
kept
up
such
lawful
meetings
and
sober
exercises
as
are
not
unfit
for
private
Christians
,
and
thereby
kept
out
all
heresies
,
factions
,
schisms
,
and
arrogancies
from
the
flock
;
with
the
great
increase
of
their
knowledge
,
humility
,
piety
,
and
just
observance
of
their
guides
.
Whereas
when
the
foresaid
inordinate
jealousie
doth
restrain
people
,
or
discourage
them
from
any
of
that
which
is
their
proper
work
;
First
,
they
grow
into
distaste
of
such
Pastors
,
and
take
them
for
enemies
to
godliness
and
to
their
souls
:
Secondly
,
they
grow
next
as
jealous
of
all
the
Pastors
doctrine
,
as
he
is
of
them
;
and
think
it
no
fault
to
draw
oft
further
from
him
themselves
,
and
then
to
disaffect
others
to
him
:
Thirdly
,
their
appetite
to
religious
exercises
,
when
it
is
restrained
groweth
inordinate
,
and
affecteth
that
which
belongeth
not
to
them
.
Fourthly
,
they
conceit
that
there
is
some
necessity
of
their
turning
teachers
,
to
do
that
which
the
Teachers
will
not
do
.
Fifthly
,
they
next
keep
their
meetings
by
themselves
,
from
under
the
eye
and
inspection
of
their
Teachers
.
Sixthly
,
then
they
take
liberty
to
vent
what
cometh
in
their
minds
,
whilest
there
is
none
to
regulate
and
contradict
them
.
Seventhly
,
and
at
last
they
set
up
for
themselves
,
and
the
chief
speakers
among
them
become
Pastors
to
the
rest
,
and
so
too
often
speak
perverse
things
to
draw
away
disciples
after
them
.
Act.
20.
30.
Wisdome
and
Love
may
prevent
all
this
:
Envy
not
the
gifts
or
graces
of
your
people
?
Is
it
not
the
end
of
all
your
studies
and
labours
to
to
promote
them
?
Are
they
not
the
fruits
of
Gods
mercies
and
your
own
endeavours
:
Will
you
grudge
at
your
own
successes
?
In
stead
of
restraining
them
,
let
none
so
earnestly
drive
them
●n
,
to
such
religious
exercises
that
belong
to
them
,
as
your selves
;
and
help
them
and
over●●e
them
in
the
performance
;
And
then
you
shall
have
advantage
to
restrain
them
from
that
which
belongeth
not
to
them
:
And
you
shall
have
them
the
great
assisters
of
your
Ministery
,
who
will
more
uphold
your
honours
,
than
all
the
prophane
and
ignorant
will
do
:
yea
they
will
be
your
glory
,
crown
and
joy
at
the
appearing
of
Jesus
Christ
.
1
Thes.
2.
19
,
20.
DIRECT
.
XVI
.
Be
not
wanting
in
abilities
,
watchfulness
,
or
diligence
,
to
resist
seducers
by
the
evidence
of
truth
;
that
there
may
be
no
need
of
other
weapons
:
And
quench
such
sparks
among
your
people
before
they
break
out
into
flames
.
THe
clamours
and
wayes
of
violence
used
by
many
Pastors
,
are
oft
but
an
unhappy
means
to
supply
the
defect
of
their
own
abilities
and
duties
:
And
those
who
are
conscions
of
an
insufficiency
in
themselves
to
do
their
parts
,
do
most
intemperately
call
out
to
the
Magistrates
to
help
them
,
and
do
most
unmannerly
censure
them
,
if
they
answer
not
their
expectations
:
And
indeed
if
the
sword
of
the
Magistrate
be
such
an
universal
remedy
,
and
may
serve
instead
of
the
ability
and
labour
of
the
Minister
,
let
it
also
serve
to
cure
the
sick
,
instead
of
the
skill
and
labour
of
the
Physician
;
and
let
all
other
callings
as
needless
be
put
down
,
and
let
us
have
none
but
Magistrates
alone
.
First
,
Some
Ministers
are
so
ignorant
,
that
if
one
of
their
people
do
but
turn
Antinomian
,
Anabaptist
or
Separatist
,
they
are
not
able
to
confute
them
:
Much
less
if
one
that
is
learned
and
well-studied
introduce
these
errours
:
If
the
Sectary
challenge
them
to
dispute
,
it
s
two
to
one
but
errour
will
triumph
,
through
the
insufficiency
of
him
that
should
defend
the
truth
.
And
then
this
insufficient
Minister
,
will
turn
to
railing
,
or
call
out
to
the
Magistrate
for
his
help
,
to
declare
to
all
that
he
is
too
weak
:
which
will
harden
and
encrease
the
seduced
party
,
and
make
them
think
that
it
is
the
weakness
of
his
cause
.
Secondly
,
And
too
many
Ministers
,
who
seem
more
able
,
are
Lordly
and
lazy
,
and
carry
themselves
strangely
and
at
a
distance
from
the
people
,
and
are
seldome
familiar
with
them
in
private
:
And
so
they
give
advantage
to
such
seducers
as
creep
into
houses
,
to
sow
their
tares
;
and
for
the
weaker
sort
to
vend
their
errours
,
when
there
is
none
to
contradict
them
:
These
Pastors
take
their
proper
work
,
to
which
they
are
called
,
for
a
slavery
or
a
toil
.
They
are
so
proud
and
idle
,
that
for
them
to
watch
over
all
the
●lock
,
and
to
teach
them
publickly
and
from
house
to
house
,
night
and
day
with
tears
as
Paul
did
,
and
to
watch
where
any
spark
appeareth
,
and
presently
to
quench
it
,
doth
seem
to
them
such
a
drudgery
and
burden
,
that
God
were
unmerciful
if
he
should
impose
it
on
them
:
That
is
,
They
think
God
unmerciful
if
he
will
not
rather
let
the
patient
die
,
than
put
the
Chyrurgeon
to
the
trouble
of
dressing
his
sores
:
If
he
will
not
let
the
people
be
damned
rather
than
put
Ministers
to
so
much
labour
to
instruct
and
save
them
.
If
it
were
but
to
take
their
tythes
and
honour
,
and
to
be
reverenced
by
the
people
,
and
to
preach
once
or
twice
a
week
,
a
sermon
which
tendeth
to
their
applause
,
they
could
submit
to
this
much
:
But
Paul's
exhortation
Act.
20.
seemeth
intollerable
preciseness
.
But
souls
will
not
be
informed
or
reformed
at
so
cheap
a
rate
.
Sin
hath
corrupted
them
more
than
so
.
If
we
will
sleep
,
the
envious
man
will
not
sleep
:
but
when
we
awake
,
we
shall
find
that
he
hath
sowed
his
tares
.
Sometimes
grievous
Wolves
will
enter
,
not
sparing
the
flock
:
and
sometimes
of
our
own
selves
will
men
arise
,
speaking
perverse
things
,
to
draw
away
disciples
after
them
:
Therefore
watch
.
Study
hard
and
meditate
on
these
things
,
and
give
your selves
wholly
to
them
,
that
your
profiting
may
be
known
to
all
:
that
you
may
be
able
to
stop
the
mouths
of
gainsayers
;
and
to
edifie
and
stablish
all
the
flock
;
that
they
be
not
as
children
tossed
to
and
fro
,
and
carried
up
and
down
by
every
wind
of
doctrine
,
by
the
c●nning
slight
and
subtilty
of
men
,
by
which
they
lie
in
wait
to
deceive
.
For
to
this
end
did
Christ
give
offices
and
gifts
:
Study
therefore
to
shew
your selves
workmen
that
need
not
be
ashamed
,
rightly
dividing
,
methodizing
,
opening
,
and
so
defending
the
word
of
truth
.
Act.
20.
20
,
28
,
29
,
30.
Eph.
3.
12
,
14.
1
Tim.
4.
15
,
16.
2
Tim.
2.
●
,
15.
DIRECT
.
XVII
.
Be
not
strange
to
the
poor
ones
of
your
flock
:
but
impartial
to
all
;
and
the
servants
of
all
;
mind
not
high
things
,
but
condescend
to
men
of
low
estate
.
Rom.
12.
16.
ALL
souls
are
equally
precious
unto
Christ
;
whether
rich
or
poor
.
O
set
the
strange
example
of
Christs
condescension
still
before
your
eyes
.
Was
it
the
high
or
the
low
that
were
his
familiars
?
Did
he
live
in
fulness
,
and
ride
in
po●p
,
and
associate
only
with
the
rich
and
great
?
O
see
him
washing
his
disciples
feet
?
And
hear
him
teaching
them
by
that
example
,
what
they
ought
to
do
for
one
another
.
He
came
not
to
be
ministred
unto
but
to
minister
:
How
sharply
did
he
rebuke
his
disciples
when
they
strove
who
should
be
greatest
?
And
setting
a
little
child
before
them
,
hath
taught
us
what
must
be
our
ambition
:
And
that
he
that
will
be
the
greatest
must
be
the
servant
of
all
:
Our
greatness
lieth
in
the
greatest
of
our
humility
and
usefulness
:
Math.
18.
1
,
2
,
3
,
4.
&
23.
11.
Luk.
22.
24
,
25
,
26.
Math.
20.
28.
It
is
lawful
and
meet
that
men
in
power
should
be
honoured
by
us
,
and
also
that
the
people
be
taught
to
honour
them
:
and
that
you
keep
such
interest
in
them
as
is
needful
to
the
publick
good
:
and
therfore
all
converse
with
them
is
not
unlawfull
:
But
when
Ministers
only
attend
on
the
rich
,
and
are
strange
and
seldome
among
the
poor
,
it
makes
them
accounted
carnal
worldly
men
;
and
is
unsuitable
to
their
Lords
example
,
and
to
the
work
of
their
calling
.
The
poor
are
far
more
numerous
than
the
rich
;
and
therefore
our
work
is
more
among
them
.
And
death
will
quickly
level
all
.
And
when
we
have
all
done
,
we
shall
find
,
that
the
poor
receive
the
glad
fidings
of
the
Gospel
;
and
the
poor
of
the
world
may
be
rich
in
faith
,
and
heirs
of
the
Kingdome
,
which
God
hath
prepared
for
them
that
love
him
.
Mat.
11.
5.
Iam.
2.
5
,
6.
And
that
the
rich
do
hardly
enter
into
the
Kingdome
of
heaven
.
Iam.
2.
6
,
7.
But
ye
have
despised
the
poor
:
Do
not
the
rich
men
oppress
you
,
and
draw
you
before
the
judgement
seats
?
It
is
the
poor
that
must
be
the
chief
crown
and
comfort
of
your
labours
:
Therefore
be
not
strangers
to
them
;
if
you
would
not
have
them
account
you
lordly
,
worldly
and
self-seeking
men
:
If
you
will
leave
them
to
themselves
,
and
think
your selves
too
good
to
be
their
companions
,
or
to
come
into
their
smoaky
Cottages
,
and
then
think
that
a
lordly
command
or
rebuke
,
should
serve
the
turn
to
keep
them
from
errour
and
schism
and
disorder
,
you
may
find
your
errour
to
the
Churches
cost
,
when
it
is
too
late
.
And
it
will
be
but
a
pitiful
excuse
for
your
pride
or
laziness
,
to
cry
out
of
seducers
for
creeping
into
such
houses
,
which
you
disdained
to
come
into
your selves
:
what
do
you
by
avoiding
them
,
but
invite
any
others
thither
that
will
come
,
and
leave
them
as
it
were
swept
and
garnished
for
such
evil
spirits
?
DIRECT
.
XVIII
.
Spend
and
be
spent
for
your
peoples
good
;
and
do
all
the
good
that
possibly
you
can
for
their
bodies
as
well
as
for
their
souls
:
and
think
nothing
that
you
have
too
dear
to
win
them
:
that
they
may
see
that
you
are
truly
Fathers
to
them
,
and
that
their
well-fare
is
your
chiefest
care
and
business
.
ALl
men
love
themselvs
;
and
naturally
and
necessarily
love
those
that
they
know
do
greatly
love
them
.
And
all
men
are
sensible
of
their
bodily
concernments
,
and
consequently
of
that
good
that
is
done
to
their
bodies
:
He
that
setteth
himself
to
relieve
the
poor
,
and
to
put
on
others
to
relieve
them
,
to
visit
the
sick
,
and
help
those
that
are
in
trouble
,
and
to
comfort
the
afflicted
,
to
do
what
good
he
can
to
all
,
and
hurt
to
none
,
shall
find
that
their
ears
will
be
open
to
his
doctrine
,
and
that
they
will
follow
him
towards
heaven
with
much
less
resistance
,
than
otherwise
he
must
expect
.
Few
such
Ministers
do
ever
want
success
of
their
labours
.
And
the
coveto●s
,
close
handed
,
self-seeking
and
cruel
,
are
alwayes
hated
.
And
let
his
mony
perish
with
him
,
who
thinketh
it
better
than
the
souls
of
men
,
and
the
work
of
God
.
DIRECT
.
XIX
.
Keep
up
the
Reverence
of
the
ancient
and
experienced
sort
of
Christians
,
and
teach
the
younger
what
honour
they
owe
to
those
that
are
their
elders
in
age
and
grace
:
For
whilest
the
elder
who
are
usually
sober
and
peacaable
,
are
duly
reverenced
,
the
heat
of
rash
and
giddy
youth
will
be
kept
in
order
.
USually
where
the
elder
bear
the
sway
,
the
Church
hath
peace
(
Though
I
know
some
deceive
is
grow
worse
and
worse
:
)
And
it
is
where
the
young
and
rash
are
become
the
predominant
most
esteemed
party
,
that
schism
and
disorders
do
prevail
.
And
though
some
tell
the
people
,
what
honour
they
owe
their
Elders
by
office
;
yet
few
acquaint
them
what
honour
youths
owe
both
to
the
Elder
in
age
and
in
experience
and
grace
.
It
will
therefore
be
much
of
the
prudence
of
the
Pastors
,
to
keep
up
the
honour
of
the
Elders
of
the
people
,
and
to
preserve
in
the
younger
a
due
esteem
and
reverence
towards
them
.
DIRECT
.
XX.
The
Pastors
who
will
preserve
the
Churches
Peace
,
must
neither
neglect
to
preserve
their
interest
in
the
Religious
persons
of
their
charge
;
nor
yet
be
so
tender
of
it
as
to
depart
from
sober
principles
or
wayes
to
please
them
,
nor
to
make
them
their
rulers
,
nor
follow
them
into
any
exorbitancies
to
avoid
their
censures
.
BOth
these
extreams
will
tend
to
confusion
:
First
,
They
that
care
not
at
all
what
men
think
of
them
,
do
but
despise
their
advantages
to
do
good
,
whilest
they
think
that
they
only
despise
the
praise
or
dispraise
of
men
.
We
are
commanded
not
to
please
our selves
,
but
to
please
all
men
for
their
good
to
edification
.
Rom.
15.
1
,
2
,
3.
Our
power
over
them
is
upon
their
minds
and
wills
,
and
not
like
Magistrates
upon
their
bodies
or
estates
:
Therefore
when
we
have
lost
their
hearts
,
we
have
lost
our
power
to
do
them
good
:
They
will
not
easily
hear
him
that
is
despised
or
abhorred
by
them
.
Therefore
a
prudent
care
must
be
taken
,
that
we
be
not
prodigal
of
our
interest
in
them
,
lest
it
prove
to
be
cruelty
to
their
souls
.
Secondly
,
And
yet
if
we
give
up
our selves
to
their
conceits
and
humours
,
and
forsake
the
way
of
truth
or
peace
to
keep
their
favour
,
it
will
prove
the
more
dangerous
extream
.
I
have
before
noted
the
peril
of
Ministers
and
the
Church
by
this
temptation
.
The
rawest
and
the
rashest
professours
are
commonly
the
most
violent
and
censorious
;
And
so
ready
to
scorn
and
vilifie
the
gravest
wisest
Pastors
,
who
cross
their
opinions
,
that
many
honest
Ministers
have
been
overcome
by
the
temptation
;
to
forsake
their
own
judgement
,
and
to
comply
with
the
violent
to
escape
their
censures
and
contempt
:
But
this
is
not
the
way
to
the
Churches
peace
.
It
may
prove
a
palliate
cure
for
a
time
,
to
put
by
at
the
present
some
sudden
inconvenience
:
But
it
prepareth
for
after
troubles
and
confusions
.
First
,
it
will
make
the
rashest
and
indiscreetest
people
(
which
is
usually
the
women
and
young
men
)
to
be
the
Governours
of
the
Church
:
Whilest
all
their
Teachers
must
humour
them
lest
they
displease
them
.
Secondly
,
When
you
have
followed
them
a
little
way
,
and
think
there
to
stop
,
you
must
follow
them
still
further
,
and
never
can
foresee
the
end
:
For
that
weakness
and
passion
of
theirs
which
crieth
up
one
errour
to
day
,
is
pregnant
with
innumerable
more
;
and
may
cry
up
more
to
morrow
,
and
so
on
.
And
one
errour
commonly
draweth
on
more
,
and
one
miscarriage
engageth
them
to
another
:
And
the
last
are
usually
the
worst
:
And
the
same
ends
and
reasons
which
made
you
go
out
of
the
way
to
please
them
,
will
make
you
still
follow
them
,
how
far
soever
they
go
,
unless
you
repent
.
Thirdly
,
And
if
you
repent
and
leave
them
,
it
must
cost
you
dearer
than
prevention
would
have
done
:
And
you
might
have
at
much
cheaper
rates
,
forsaken
them
just
there
where
they
forsook
the
way
of
truth
and
peace
.
Fourthly
,
And
you
will
by
following
the
conduct
of
giddiness
and
passion
,
dis●dvantage
your
Ministry
as
to
all
the
less
zealous
,
and
all
the
more
sober
and
peaceable
of
the
godly
;
And
you
will
bring
your selves
into
contempt
with
these
,
for
your
levity
injudiciousness
and
instability
:
And
so
you
will
lose
much
more
than
you
will
get
.
Fifthly
,
And
in
the
mean
time
you
will
be
made
but
the
vulgars
instrument
to
do
hurt
:
you
will
be
used
by
them
but
to
confirm
themselves
in
their
errours
,
and
to
further
dividing
and
unpeaceable
designes-Sixthly
,
And
when
all
is
done
,
and
your
consciences
are
wounded
,
and
you
are
made
the
heads
or
leaders
of
factions
,
at
last
those
of
themselves
that
God
sheweth
mercy
to
,
will
see
their
errour
,
and
when
they
repent
,
they
will
give
you
little
thanks
for
your
compliance
.
A
sinful
humouring
of
rash
professours
,
is
as
great
a
temptation
to
godly
Ministers
,
as
a
sinful
compliance
with
the
Great
ones
of
the
world
:
I
mean
it
is
a
sin
,
which
our
station
and
disposition
afford
us
as
great
temptations
to
.
For
though
to
a
worldling
,
wealth
and
honour
be
stronger
temptations
;
yet
to
a
godly
man
the
applause
or
censure
of
those
whom
we
account
most
wise
and
godly
may
tempt
much
stronglier
.
And
alas
how
ordinarily
doth
the
fire
of
Church
and
state
,
which
flameth
about
our
own
ears
,
convince
us
of
our
errour
,
in
following
those
whom
we
should
lead
!
O
how
many
doleful
instances
of
it
doth
Church
history
afford
us
!
There
are
not
many
of
the
tumults
that
have
cost
the
lives
of
thousands
about
Religion
,
but
were
kindled
by
the
young
injudicious
professours
,
who
drew
in
their
Teachers
to
humour
them
in
countenancing
too
much
of
their
disorders
.
Historians
tell
us
that
when
King
Francis
of
France
had
forbid
the
reproaching
of
the
Papists
way
of
worship
,
and
silenced
the
Ministers
for
not
obeying
him
;
many
of
the
hot
brain'd
people
,
took
up
the
way
of
provoking
them
by
scornful
pictures
&
libels
;
hanging
up
and
down
in
the
streets
suchridi●ulous
and
reproachful
rhimes
and
images
:
But
this
(
which
was
none
of
the
way
of
God
)
began
that
persecution
(
by
provoking
the
King
)
which
cost
many
thousands
,
if
not
hundred
thousand
lives
before
it
ended
.
And
the
Synod
at
Rochel
which
refused
the
grave
counsel
of
Du
Plessis
,
Du
Moulin
and
many
such
others
,
was
stirred
up
by
the
peoples
zeal
;
and
ended
in
the
blood
of
many
score
thousands
,
and
the
ruine
of
the
power
of
the
Protestants
in
France
.
Abundance
of
such
sad
instances
might
be
given
,
if
England
need
to
go
any
whether
else
for
matter
of
warning
than
to
it self
.
He
that
after
the
experiences
of
this
age
,
will
think
it
fit
to
follow
the
conduct
of
injudicious
zealots
,
is
left
as
unexcusable
as
almost
any
man
,
that
never
had
a
sight
of
hell
.
The
dreadful
ruine
of
Ierusalem
according
to
Christs
prediction
(
such
as
the
world
hath
scarce
seen
besides
)
was
just
in
the
like
manner
brought
about
,
by
those
furious
ones
whom
Iosephus
calleth
the
zealots
.
But
if
you
will
do
all
things
good
and
lawful
to
win
men
,
and
offend
them
by
no
unnecessary
thing
;
and
yet
stand
your
ground
,
and
stir
not
an
inch
from
truth
or
seberness
,
piety
or
peace
,
to
please
any
people
in
the
world
.
This
way
shall
do
your
work
at
last
:
Men
will
at
last
perceive
the
worth
of
sober
principles
and
wayes
:
At
least
when
Mountebanks
have
killed
most
of
their
patients
,
the
rest
will
repent
,
and
wish
that
t●ey
had
hearkened
to
the
counsellers
of
peace
.
They
that
run
round
,
when
they
find
themselves
giddy
and
ready
to
fall
,
will
lay
hold
upon
somewhat
which
is
firm
and
stable
.
Compliance
with
one
of
the
contentious
parties
,
may
make
you
cried
up
by
that
party
for
a
time
:
But
the
contrary
faction
will
as
much
cry
you
down
;
and
your
estimation
is
but
like
an
Almanack
for
a
year
:
And
they
themselves
that
needed
your
sinful
help
for
some
present
job
,
will
be
like
enough
ere
long
to
cast
you
off
(
as
is
aforesaid
:
)
And
if
they
do
not
,
you
are
objects
of
pity
to
sober
standers
by
:
And
in
the
next
age
,
the
name
of
a
Melancthon
,
a
Bucer
,
a
Bergiu●
,
a
Crocius
,
an
Vsher
,
and
other
such
Peace-makers
,
will
be
pretious
to
posterity
,
when
the
memory
of
fiery
dividers
will
be
dishonourable
.
Keep
your
standing
,
and
stick
closer
to
truth
and
justice
and
peace
,
than
to
any
party
,
and
resolvedly
give
up
your selves
to
please
God
,
and
you
will
be
no
loosers
by
it
;
And
its
two
to
one
but
at
last
some
of
the
contenders
,
will
desire
you
to
be
the
arbitrators
of
their
controversies
,
when
they
are
weary
of
contending
,
and
will
give
you
the
honour
of
healing
the
wounds
,
which
their
rash
injudicious
zeal
hath
made
.
DIRECT
.
XXI
.
The
Pastors
who
will
preserve
the
peace
of
the
people
,
must
not
contend
among
themselves
:
Especially
they
must
take
heed
,
that
they
engage
not
in
any
needless
enmity
,
against
any
of
those
Divines
,
who
for
their
learning
or
piety
are
most
highly
reverenced
in
the
Church
.
FIrst
,
When
Pastors
fall
into
parties
,
they
alwayes
draw
the
people
with
them
:
some
will
take
one
part
,
and
some
another
.
If
the
Officers
divide
,
the
souldiers
will
certainly
be
divided
.
And
though
one
of
the
dividing
parties
may
get
the
advantage
of
the
sword
,
and
suppress
the
other
,
they
are
nevertheless
in
the
way
to
increase
the
schism
,
while
the
people
will
think
never
the
worse
of
the
party
which
is
afflicted
and
trodden
down
.
Schismes
are
most
commonly
begun
or
at
least
formed
among
the
Pastors
:
And
among
them
the
cure
must
be
begun
;
and
principally
performed
.
And
when
the
wound
is
made
,
it
must
not
be
despised
;
but
the
threatned
issues
must
be
foreseen
;
and
the
necessity
of
a
cure
apprehended
:
and
scarce
any
pains
or
cost
must
be
thought
too
great
to
quench
the
fire
.
The
proud
and
carnal
person
,
who
thinks
all
is
well
,
if
he
can
but
secure
his
interest
,
and
by
spurning
at
dissenters
,
make
them
seem
contemptible
;
doth
cast
oil
upon
the
flames
,
and
may
himself
feel
the
greatest
heat
at
last
.
And
he
that
can
stand
by
as
unconcerned
,
and
deny
his
service
to
Love
and
Peace
,
and
to
the
wounded
Church
,
lest
it
cost
him
too
dear
,
may
soon
find
that
he
hath
lost
,
even
that
which
he
hath
thought
to
save
.
O
that
the
Peace-makers
would
cry
aloud
,
and
sound
the
retreat
to
contending
Pastors
,
and
O
that
God
would
rebuke
that
pride
and
carnality
,
self-conceitedness
and
love
of
worldly
things
,
which
will
not
suffer
them
yet
to
hear
.
Secondly
,
And
especially
when
those
that
are
most
reverenced
and
valued
by
the
zealousest
Christians
,
are
envied
,
or
afflicted
by
the
rest
,
it
ever
tendeth
to
divisions
in
the
Church
.
For
the
sufferings
of
such
will
never
abate
their
esteem
,
with
those
who
honour
them
.
And
if
fear
should
stop
their
mouths
for
a
time
,
the
fire
will
still
burn
within
,
and
be
too
ready
to
break
out
into
more
open
schisms
when
opportunity
serveth
them
.
Yea
the
Churches
of
old
have
found
great
cause
to
be
very
tender
how
they
used
such
reverenced
valued
Pastors
,
though
they
should
fall
into
any
errour
;
and
sometimes
to
connive
or
bear
with
much
,
lest
they
should
occasion
a
far
worse
disease
,
by
the
imprudent
curing
of
a
lesser
.
And
I
dare
be
bold
to
proclaim
to
the
contentious
Pastors
,
of
all
the
Churches
wheresoever
,
that
True
Piety
,
Love
,
Humility
and
Prudence
,
can
happily
heal
a
great
many
of
dissentions
,
which
to
the
carnal
,
uncharitable
,
proud
and
imprudent
,
seem
uncurable
,
and
by
their
malignant-medicines
are
still
exasperated
a●d
made
worse
.
But
alas
this
quarrelsome
distemper
in
Ministers
,
hath
had
such
pernicious
effects
upon
the
Church
,
and
is
still
going
on
to
more
confusion
,
that
it
deserveth
and
calleth
for
our
common
lamentation
.
And
if
we
must
lament
it
with
despair
,
as
an
uncurable
disease
,
I
fear
we
must
with
equal
despair
lament
the
Churches
ruines
,
and
the
consumption
of
Religion
.
For
how
can
we
expect
that
the
people
should
hear
,
if
the
Pastors
be
obdurate
and
remediless
?
And
who
shall
cure
them
,
if
their
Physicians
themselves
be
they
that
do
infect
them
?
I
speak
not
against
the
necessary
defence
of
Truth
,
so
be
it
that
it
be
truth
indeed
which
we
defend
,
and
that
the
defence
be
indeed
necessary
;
and
that
the
manner
be
suited
to
the
end
,
and
to
the
nature
and
rule
of
Christianity
.
But
the
itch
which
caused
the
Churches
scab
,
is
of
a
different
description
.
For
fi●st
,
it
proceedeth
from
a
salt
acrimoni●us
humour
in
the
blood
:
Not
that
there
is
no
blood
in
our
veins
which
hath
better
principles
and
qualities
:
But
alas
it
is
tainted
with
this
c●rroding
salt
,
which
hath
bred
our
leprosie
:
As
if
Christ
had
made
us
the
salt
of
the
earth
,
not
to
preserve
the
world
from
putresaction
,
but
to
bite
and
fret
all
that
we
have
any
thing
to
do
with
(
yea
and
those
that
we
have
nothing
to
do
with
)
and
by
the
salt
Ca●a●●hs
of
our
back-bitings
and
peevish
censures
and
reproaches
,
to
bring
the
Church
of
Christ
into
a
consumption
.
There
is
in
many
of
us
a
love
and
zeal
for
Truth
in
the
general
(
and
no
wonder
if
we
are
but
men
.
)
But
when
we
meet
it
we
know
it
not
;
but
●evile
it
,
and
scratch
it
by
the
face
:
As
the
Jews
did
long
for
the
coming
of
the
Messiah
,
but
when
he
came
,
they
knew
him
not
,
but
crucified
him
as
a
deceiver
and
blasphemer
;
their
prejudice
fixing
them
in
the
dungeon
of
unbelief
.
Mal.
3.
1
,
2
,
3.
The
Lord
whom
ye
seek
shall
suddenly
come
to
his
Temple
;
●ven
the
Messenger
of
the
Covenant
whom
ye
delight
in
—
But
who
may
abide
the
day
of
his
coming
,
and
who
shall
stand
when
he
appeareth
.
For
he
is
like
a
refiners
fire
,
and
like
fullers
sope
:
and
he
shall
sit
as
a
refiner
,
and
purifier
of
silver
,
and
he
shall
purifie
the
sons
of
Levi
—
What
abundance
of
the
zealous
●●nourers
of
Tristh
are
daily
employed
in
revising
and
contradicting
it
?
As
they
do
by
Peace
,
even
prosecute
it
to
the
death
,
by
the
most
perverse
oppositions
,
and
unpeaceable
principles
and
practises
,
while
they
cry
up
nothing
more
than
Peace
?
And
do
they
deal
any
better
by
Holiness
it self
.
He
that
is
for
a
Holiness
,
which
consisteth
not
in
Love
to
God
and
man
,
(
to
God
for
himself
and
to
Man
for
his
sake
)
is
like
the
Heathens
who
are
zealous
for
a
God
;
but
he
must
be
made
of
something
unlikest
to
him
that
is
God
indeed
:
Or
like
the
Mahometans
,
who
are
zealous
Musselmans
or
believers
;
but
it
is
in
the
most
gross
deceiver
.
And
he
that
will
promote
Love
by
sna●ling
and
barking
at
all
that
are
strangers
to
him
,
and
not
of
his
own
house
,
shall
at
last
partake
of
the
fruits
of
such
Love
as
he
promoted
:
And
he
may
as
wisely
hope
at
last
to
bring
the
Church
to
Peace
also
,
by
werrying
it
,
by
splenetick
censures
and
divisions
,
in
despight
of
the
experience
of
our
present
age
,
and
of
all
the
world
.
What
ever
is
done
against
LOVE
is
done
against
Holiness
and
against
God
,
and
against
the
Life
of
the
Church
:
And
therefore
if
any
Love-killer
do
call
himself
,
a
servant
of
Christ
and
a
friend
to
Holiness
or
to
the
Church
,
he
must
first
prove
that
murdering
it
is
an
act
of
friendship
,
and
a
service
acceptable
to
Christ
:
One
would
think
by
their
practise
,
that
some
men
took
Abrahams
trial
for
their
Law
,
and
accounted
it
the
work
of
justifying
faith
,
to
kill
the
Church
,
and
offer
it
up
in
sacrifice
to
Christ
:
But
before
they
bring
us
to
believe
that
such
a
sacrifice
is
acceptable
to
him
,
who
offered
himself
a
sacrifice
for
the
Church
,
and
who
calleth
for
a
living
acceptable
sacrifice
,
Rom.
12.
1.
They
have
need
to
make
a
better
proof
of
their
authority
,
than
Kelley
did
of
his
Revelation
,
when
he
brought
Doctor
Dee
to
consent
to
adultery
by
the
same
pretended
warrant
:
God
who
is
Love
accepteth
not
such
a
sacrifice
at
the
hands
of
Love-killers
and
Church-destroyers
.
But
especially
when
besides
this
acrimony
of
mind
,
there
shall
other
more
pernicious
diseases
be
contracted
,
and
foment
these
censures
&
reproaches
of
their
brethren
;
the
malignity
of
the
disease
is
a
sad
prognostick
.
Two
such
causes
of
it
Paul
layeth
open
,
one
Act.
20.
30.
the
other
Rom.
16.
17
,
18.
One
is
the
devilish
sin
of
pride
;
and
a
desire
to
have
many
disciples
to
be
our
applauders
[
They
shal
speak
perverse
things
to
draw
awaydisciples
after
them
]
The
other
selfishness
,
carnality
and
coveteousness
[
They
serve
not
the
Lord
Iesus
,
but
their
own
bellies
.
]
And
so
2
Pet.
2.
3.
Through
Coveteousness
they
shall
with
feigned
words
make
Merchandise
of
you
:
They
buy
and
sell
mens
souls
for
gain
:
These
are
Gainsayers
in
a
double
sense
:
Their
craft
bringeth
them
in
no
small
gain
,
and
lest
it
should
be
set
at
nought
,
for
gain
they
do
gain-say
the
truth
,
and
raise
up
tumults
against
the
best
of
the
servants
of
Christ
;
as
Act.
19.
24
,
27.
It
is
for
gain
and
worldly
glory
,
that
they
say
what
they
say
against
those
that
are
wiser
and
sincerer
than
themselves
.
The
sum
of
all
this
(
and
most
that
followeth
)
is
in
1
Tim.
6.
3
,
4
,
5.
If
any
man
teach
otherwise
,
and
consent
not
to
the
wholesome
words
,
the
words
of
our
Lord
Iesus
Christ
(
mark
,
it
is
not
to
the
words
of
any
new
faith-makers
dev●sing
,
and
to
the
doctrine
which
is
according
to
Godliness
,
he
is
proud
(
though
he
may
cry
down
pride
)
knowing
nothing
(
though
he
may
cry
down
ignorance
)
but
doting
about
questions
(
though
he
may
seem
to
be
wise
and
of
high
attainments
)
and
strifes
of
words
while
he
seemeth
to
plead
for
the
life
of
Religion
)
whereof
cometh
envy
,
strife
,
railings
,
evil
surmisings
(
while
they
pretend
to
no
less
necessary
a
work
,
than
the
saving
of
Truth
and
the
peoples
souls
)
:
Perverse
disputings
of
men
of
corrupt
minds
(
the
impatient
scratchings
of
those
whose
corrupt
blood
must
needs
have
vent
,
and
therefore
causeth
this
itch
of
quarrelling
)
and
destitute
of
the
truth
(
whilest
they
think
they
are
saving
the
life
of
truth
)
supposing
that
gain
is
godliness
(
being
so
blinded
by
the
love
of
gain
that
they
make
themselves
believe
,
that
is
the
cause
of
truth
and
Godliness
which
maketh
for
their
gain
;
and
that
the
raising
of
them
,
is
the
raising
of
the
Church
;
and
that
all
tendeth
to
the
interest
of
religion
,
which
tendeth
to
make
them
great
and
rich
)
From
such
turn
away
(
that
is
;
own
them
not
in
hypocritical
wranglings
,
but
turn
your
backs
upon
them
,
as
men
unworthy
to
be
disputed
with
in
their
way
.
Answer
not
the
fool
according
to
his
folly
,
i.
e.
word
it
not
with
him
in
his
foolish
way
;
lest
you
make
him
think
himself
worthy
to
be
disputed
with
.
Talk
not
with
him
at
his
rates
;
And
yet
answer
him
according
to
his
folly
;
by
such
conviction
and
rebukes
as
is
meet
for
fooles
,
and
as
may
make
him
understand
his
folly
,
lest
he
be
wise
in
his
own
eyes
,
and
think
that
none
can
stand
before
him
.
Secondly
,
And
it
is
commonly
the
most
ignorant
sort
of
Ministers
,
who
are
the
liberallest
of
their
supercilious
contempt
of
those
,
whose
understandings
and
worth
are
above
their
censures
.
If
a
controversie
be
started
,
which
they
either
never
studied
,
or
have
only
turned
over
the
pages
of
a
few
books
,
to
number
the
sheets
,
and
never
spent
one
year
in
the
deep
and
serious
search
of
the
truth
which
is
in
question
;
Or
if
they
have
clumsie
wits
,
that
cannot
feel
so
fine
a
thred
,
nor
are
capable
of
mastering
the
difficulties
;
None
then
are
(
usually
)
so
ready
to
shoot
their
bolt
,
and
pass
a
Magisterial
sentence
,
and
gravely
and
ignorantly
tell
the
ignorant
,
what
e●rours
such
or
such
a
one
maintaineth
,
as
these
that
talk
of
that
which
they
never
understood
.
For
as
I
have
known
many
unlearned
sots
,
that
had
no
artifice
to
keep
up
the
reputation
of
their
learning
,
than
in
all
companies
to
cry
down
such
and
such
(
who
were
wiser
than
themselves
)
for
no
schollars
,
but
unlearned
men
;
so
many
that
are
or
should
be
conscious
of
the
dulness
and
ignorance
of
their
fumbling
and
unfurnished
brains
,
have
no
way
to
keep
up
the
reputation
of
their
wisedome
,
with
their
simple
followers
,
but
to
tell
them
,
O
such
a
one
hath
dangerous
errours
,
and
such
a
book
is
a
dangerous
book
;
and
they
hold
this
,
and
they
hold
that
;
and
so
to
make
odious
the
opinions
or
practises
of
others
,
which
they
understand
not
:
And
this
doth
their
business
with
these
silly
soals
,
who
hear
not
what
can
be
said
against
them
,
as
well
as
if
they
were
the
words
of
truth
and
soberness
.
As
for
the
younger
and
emptier
sort
of
Ministers
,
it
is
no
wonder
,
if
they
understand
not
that
which
they
had
never
opportunity
to
study
,
or
have
taken
but
a
superficial
taste
of
:
But
it
were
to
be
wished
that
they
were
so
humble
as
to
confess
that
they
are
yet
but
beardless
;
and
that
time
and
long
study
is
needful
to
make
them
as
wise
as
those
(
who
with
equal
wit
and
grace
)
have
had
many
more
years
of
serious
study
,
and
greater
opportunities
to
know
the
truth
:
and
that
they
have
not
their
wisdome
by
special
inspiration
or
revelation
;
nor
so
far
excel
the
rest
of
mankind
in
a
miraculous
wit
,
as
to
know
that
by
a
few
years
lazy
study
,
which
others
know
not
by
the
laborious
humble
fear●h●s
of
a
far
longer
time
.
One
would
think
that
a
little
humility
〈…〉
the
turn
for
thus
much
.
But
it
ignorance
get
poss●ssion
of
the
ancient
and
〈◊〉
headed
,
it
triumpheth
then
,
and
desi●●
〈…〉
,
and
saith
,
Give
me
a
man
that
〈…〉
with
him
?
Or
rather
,
Away
with
〈…〉
is
not
worthy
to
be
disputed
〈…〉
groweth
not
with
years
:
〈…〉
wit
may
be
poaring
forty
or
fifty
〈…〉
that
which
another
may
sooner
understand
.
Much
time
and
study
is
necessary
to
great
wisedome
:
But
much
time
and
study
may
consist
with
very
mean
attainments
;
and
doth
not
alwayes
reach
the
wisedome
which
is
sought
.
And
in
such
a
case
,
the
ancient
and
grey-headed
think
that
veneration
is
their
due
;
and
that
if
they
gravely
sentence
such
or
such
to
be
erroneous
,
they
are
injured
if
they
are
not
believed
.
They
have
not
wisdome
enough
to
make
their
age
honourable
;
and
therefore
they
expect
that
their
age
should
make
their
wisdome
honourable
.
Thirdly
,
and
because
they
are
not
able
to
endure
the
light
,
nor
to
stand
before
the
power
of
open
truth
,
they
find
it
necessary
to
do
almost
all
their
work
by
back-biting
:
When
they
are
out
of
the
hearing
of
those
whom
they
back-bite
,
among
such
as
are
as
little
sensible
of
this
hateful
sin
as
they
;
then
they
have
this
man
and
that
man
;
this
party
and
that
party
to
reproach
.
Fourthly
,
And
(
as
Mr.
Robert
Bolton
well
noteth
)
to
hide
the
malignity
of
their
sin
,
and
to
cheat
the
hearers
and
their
own
consciences
)
they
will
first
seem
to
praise
him
,
and
to
confess
that
he
is
in
other
respects
a
very
worthy
,
a
learned
or
a
pious
man
,
and
then
bring
in
their
back-biting
with
a
[
but.
]
And
that
which
must
sanctifie
all
this
sin
,
and
turns
it
into
a
work
of
zeal
,
is
the
seeming
interest
of
God
,
and
of
religion
.
They
do
all
out
of
a
zeal
of
God
(
I
cannot
say
,
A
zeal
for
God
)
though
it
be
not
according
to
knowledge
.
If
it
was
an
untruth
which
they
spake
it
was
for
religion
:
If
they
did
back-bite
it
was
to
preserve
the
hearers
from
errour
and
danger
:
If
they
reviled
that
which
they
never
understood
,
it
was
to
keep
the
Church
from
the
infection
:
If
they
tear
the
Church
,
and
use
their
reputation
to
murder
Love
,
and
to
make
others
odious
who
are
wiser
than
they
,
all
this
is
but
for
the
defence
of
truth
:
And
if
it
be
non-sense
or
envy
which
they
vent
,
they
never
repent
of
it
(
that
's
the
mischief
)
because
they
think
that
the
Lord
and
the
Church
,
and
the
hearers
have
need
of
it
.
And
so
all
those
Texts
are
to
them
Apocripha
,
which
condemn
their
sin
.
Psal.
15.
3.
2
Cor.
12.
20.
Rom.
1.
30.
Prov.
25.
23.
And
sin
is
so
be
friended
in
mans
corrupted
nature
,
that
they
meet
but
with
few
angry
countenances
to
drive
away
such
reverend
back-biting
tongues
.
Nay
that
they
may
abuse
Gods
word
and
name
,
against
God
,
to
the
devils
service
,
they
arm
themselves
(
as
the
Tempter
did
Math.
4.
)
with
Gods
authority
and
scripture
,
and
will
charge
those
with
sin
who
would
reprove
their
sin
,
and
bring
them
to
repentance
:
And
as
Master
Herbert
noteth
,
how
the
Pope
under
the
reverend
garb
of
Christs
Vicar
,
doth
do
the
like
things
to
the
suppressing
of
the
Church
and
Truth
,
as
Turks
and
Heathens
do
under
the
name
of
open
enemies
:
so
these
men
find
that
the
names
of
Ministers
and
Christians
,
with
the
words
of
God
abused
,
are
among
the
well-meaning
,
a
more
effectual
means
to
do
that
work
which
God
abhorreth
.
I
have
long
used
to
resist
this
sin
of
back-biting
;
and
(
not
to
justifie
the
faults
of
any
,
but
)
to
convince
the
back-biter
of
his
sin
.
And
I
seldome
do
it
,
but
they
report
of
me
that
I
am
a
defender
of
such
and
such
corruptions
:
One
backbiteth
men
as
Prelatists
and
formalists
;
another
the
Presbyterians
;
another
the
Independents
;
and
another
the
Anabaptists
;
and
say
such
a
one
is
of
such
a
sect
,
and
ever
with
epithetes
of
reproach
:
And
when
I
tell
them
that
the
way
to
do
them
good
,
is
to
convince
them
of
their
errour
to
their
faces
,
and
not
to
talk
of
them
behind
their
backs
,
they
report
me
presently
to
be
a
patron
of
the
sect
,
because
I
was
a
reprover
of
their
unchristian
vice
.
And
many
of
them
having
not
so
far
digested
their
Religion
,
as
to
see
the
evidences
of
it
in
themselves
,
are
fain
to
take
it
upon
trust
from
others
:
And
they
choose
that
party
to
cast
this
great
trust
upon
,
which
they
think
to
be
most
venerable
.
The
Papist
chooseth
for
number
and
worldly
pomp
and
order
:
The
carnal
self-seeker
chooseth
the
party
,
which
may
most
further
his
preferment
and
honour
in
the
world
:
The
honester
sectaries
do
choose
the
party
,
which
seemeth
to
them
to
be
the
most
illuminated
or
most
strict
:
And
some
have
the
wit
,
to
look
most
at
those
,
that
set
as
many
of
these
together
as
may
be
hoped
for
.
But
among
whomsoever
they
cast
their
lot
,
their
way
to
preserve
the
reputation
of
Orthodoxness
,
and
the
peace
of
that
conscience
which
made
the
choice
,
is
to
be
liberal
in
reproaching
those
that
differ
in
any
thing
from
the
sect
which
they
have
chosen
.
(
For
how
much
of
the
Christian
world
is
now
in
sects
,
is
a
thing
which
requireth
more
lamentation
,
than
proof
.
)
As
the
Dominicans
when
they
have
written
far
much
more
than
Calvin
about
predetermination
,
they
have
no
way
to
keep
their
honour
with
their
sect
(
the
Papists
)
but
to
rail
at
the
Calvinists
and
belye
them
,
and
charge
them
with
that
which
they
abhor
,
that
so
they
may
seem
sufficiently
to
differ
from
them
.
But
the
greatest
reason
of
this
contentious
back-biting
quarrelling
humour
,
is
Ignorance
it self
;
which
will
not
give
them
leave
so
much
as
to
see
the
difficulty
of
the
points
which
they
oppose
;
much
less
the
truth
of
that
which
they
have
not
been
used
to
.
The
way
which
is
spoken
against
,
they
think
they
may
also
boldly
speak
against
.
And
hypocrisie
(
though
mixed
with
sincerity
)
hath
too
great
a
hand
in
this
with
many
.
The
less
men
are
taken
up
in
that
true
religion
which
consisteth
in
Hea●en-work
and
Heart-work
,
in
the
Love
of
God
and
man
,
and
the
mortification
of
their
selfishness
and
pride
;
the
more
they
are
addicted
to
make
it
up
with
a
contentious
zeal
for
their
several
wayes
,
opinions
and
modes
of
worship
,
that
they
may
not
seen
to
be
cold
or
neutral
in
religion
.
They
never
understood
the
third
Chapter
of
I●mes
,
nor
many
other
such
texts
of
scripture
.
O
that
the
Ministers
of
Christ
were
once
sensible
,
not
here
only
but
through
all
the
Christian
world
,
what
a
plague
the
conjunction
of
their
ignorance
and
contensiousness
,
and
their
dividing
selfish
zeal
hath
been
to
the
Churches
of
Christ
?
And
what
they
have
done
against
the
souls
of
men
,
by
violence
,
and
by
heading
parties
,
and
by
laying
Heaven
and
Hell
upon
the
opinions
,
which
they
never
understood
!
and
by
departing
from
the
primitive
simplicity
and
charity
!
And
how
odious
a
practise
it
is
,
of
ignorant
Ministers
,
to
keep
up
the
reverence
of
their
wisedome
,
or
Orthodoxness
or
piety
,
by
the
secret
back-bitings
and
reproaches
of
others
,
whose
persons
perhaps
they
never
saw
;
or
whom
they
never
once
soberly
discoursed
with
face
to
face
;
or
whose
writings
perhaps
they
never
read
,
or
thought
it
not
worth
their
time
and
labour
to
understand
them
;
and
yet
take
it
to
be
their
piety
to
revile
by
hear-say
and
blind
surmises
,
and
judge
in
a
cause
which
they
never
impartially
heard
and
understood
.
There
is
none
of
those
Ministers
of
Christ
whom
you
reproach
,
but
is
to
be
serviceable
to
h●s
master
for
the
saving
of
mens
souls
:
And
you
are
satans
instruments
to
block
up
their
way
,
and
to
turn
away
the
hearts
of
people
from
their
doctrine
.
If
every
Minister
(
especially
your selves
)
who
hath
as
great
an
errour
,
should
be
made
odious
for
it
to
their
hearers
;
you
might
all
put
up
your
pipes
,
and
find
that
your
artifice
hath
first
silenced
your selves
,
by
the
righteous
law
,
—
Nec
enim
lex
justior
ulla
est
:
Quam
necis
artifices
arte
perire
sua
.
Or
in
the
words
of
Christ
;
With
what
measure
you
mete
,
it
shall
be
measured
to
you
again
.
Did
you
see
the
ugliness
of
Ignorant
peevish
contentious
zeal
,
as
contrary
to
holy
Light
and
Love
,
you
would
think
you
saw
a
devil
,
spitting
out
fire
and
brimstone
,
and
would
never
more
take
it
for
your
honour
,
nor
for
a
mark
of
a
child
of
God
.
And
if
you
knew
how
every
word
of
oblequy
especially
by
back-biting
against
your
brethren
▪
doth
tend
to
infect
the
hearers
with
the
same
vices
and
kill
their
Love
,
and
lead
them
into
divisions
,
you
would
take
heed
for
the
sake
of
others
.
(
Unless
you
are
of
those
who
are
foolisher
than
the
devil
,
and
would
build
Christs
house
and
Kingdome
by
dividing
it
.
Math.
12.
)
One
raileth
at
Luther
,
and
another
at
Calvin
,
and
another
at
Arminius
,
and
another
at
this
man
,
and
another
at
that
,
for
matters
which
are
above
their
reach
;
and
the
people
are
taught
to
rail
at
all
;
and
to
make
it
also
their
talk
behind
mens
backs
,
●o
prate
against
this
man
and
that
man
and
the
other
;
and
in
time
to
shew
it
,
by
breaking
into
sects
:
In
a
word
such
carnal
courses
of
their
Teachers
,
do
make
or
harden
carnal
professors
,
to
be
one
for
Paul
,
and
another
for
Apollo
,
and
another
for
Cephas
,
but
few
sincerely
and
prudently
for
Christ
:
so
that
instead
of
Holiness
,
Love
and
Concord
,
we
have
in
almost
all
company
little
but
ignorant
censorious
wrangling
,
at
the
opinions
of
those
that
they
never
were
acquainted
with
,
or
at
the
controverted
practises
,
or
circumstances
of
worship
,
which
are
not
suitable
to
their
prejudice
and
custom
,
and
of
which
they
never
desired
to
be
the
impartial
hearers
of
a
just
account
.
If
ever
God
will
shew
mercy
to
his
Church
,
he
will
give
them
Pastors
after
his
heart
,
who
shall
abound
in
Light
and
Love
,
and
lead
the
people
into
Concord
upon
the
ancient
terms
;
and
make
it
their
work
,
to
bring
this
Love-killing
spirit
in●o
hatred
;
whether
it
work
by
the
way
of
st●iving-disputes
,
or
dividing
principles
or
practises
,
or
by
reproaching
others
:
by
corporal
cruelty
,
or
by
a
Religious
censorious
cruelty
,
which
doth
not
strike
men
,
but
unchurch
and
damn
them
,
and
separate
from
them
as
men
unfit
for
christian
communion
.
And
whilest
the
Pastors
take
another
course
,
we
must
patiently
wait
and
pity
the
Church
,
and
fore-see
our
further
misery
in
this
prognostick
;
though
the
guilty
being
puffed
up
with
the
conceits
of
their
preciousness
to
God
,
do
promise
themselves
the
desires
of
their
hearts
.
Are
not
the
sons
of
Levi
yet
refined
?
when
they
have
been
in
so
many
furnaces
and
so
long
!
When
wisedom
,
holiness
and
humility
are
their
nature
,
and
selfish
pride
and
worldliness
are
cured
,
this
wrinkled
malignant
ENVY
will
then
cease
;
and
an
honest
emulation
to
excel
one
another
in
wisdome
and
Love
and
all
good
works
,
will
then
take
place
.
And
then
we
shall
not
,
like
drunken
men
,
one
day
fight
and
wound
each
other
;
and
the
next
day
cry
out
of
our
wounds
;
and
yet
go
on
in
our
drunken
fits
,
to
make
them
wider
.
DIRECT
.
XXII
.
Lastly
,
Let
all
the
Ministers
of
Christ
,
so
deeply
study
their
wonderfull
pattern
of
Love
and
tenderness
,
meekness
and
patience
,
and
all
those
passages
of
Holy
Scripture
,
which
still
commend
those
vertues
to
his
servants
,
till
their
souls
are
cast
into
this
sacred
mould
,
and
habituated
to
this
Image
and
imitation
of
their
Lord
:
And
then
Vertue
will
go
from
them
,
and
they
will
be
healing
among
all
where-ever
they
shall
come
;
As
fire
goeth
out
from
the
flinty
contenders
by
their
collisions
,
which
maketh
them
still
incendiaries
and
consumers
of
the
Churches
Peace
.
I
Will
therefore
end
these
Directions
with
the
bare
repetition
of
some
more
of
those
sacred
words
,
(
besides
those
forecited
)
which
may
be
fit
to
breed
such
a
gracious
habit
,
in
those
that
will
faithfully
study
and
receive
them
.
Isa.
9.
6
,
7.
The
government
shall
be
laid
upon
his
shoulder
,
and
his
name
shall
be
called
Wonderful
,
Counsellor
,
the
mighty
God
,
the
everlasting
father
,
the
Prince
of
Peace
:
Of
the
increase
of
his
Government
and
Peace
there
shall
be
no
end
.
Isa.
40.
11.
He
shall
feed
his
flock
like
a
shepherd
;
he
shall
gather
the
lambs
with
his
arm
,
and
carry
them
in
his
bosome
,
and
shall
gently
lead
those
that
are
with
young
.
Isa.
42.
1
,
2
,
3.
4.
Behold
my
servant
whom
I
uphold
:
mine
elect
in
whom
my
soul
delighteth
:
I
have
put
my
spirit
upon
him
;
he
shall
bring
forth
judgement
to
the
Gentiles
:
He
shall
not
cry
,
nor
lift
up
,
nor
cause
his
voice
to
be
heard
in
the
street
:
A
bruised
reed
shall
he
not
break
;
and
the
smoking
slax
shall
he
not
quech
:
he
shall
bring
forth
judgement
unto
truth
:
He
shall
not
fail
nor
be
discouraged
,
till
he
have
set
judgement
in
the
earth
;
and
the
isles
shall
wait
for
his
law
.
Isa.
44.
3
,
4
,
5.
I
will
pour
water
upon
him
that
is
thirsty
,
and
floods
upon
the
dry
ground
:
I
will
pour
my
spirit
on
thy
seed
and
my
blessing
on
thy
off-spring
:
And
they
shall
spring
up
as
among
the
grass
,
as
willows
by
the
water-courses
:
One
shall
say
,
I
am
the
Lords
,
and
another
shall
call
himself
by
the
name
of
Iacob
:
and
another
shall
subscribe
with
his
hand
unto
the
Lord
,
and
surname
himself
by
the
name
of
Israel
.
Psal.
110.
2
,
3.
Rule
thou
in
the
midst
of
thine
enemies
:
Thy
people
shall
be
willing
in
the
day
of
thy
power
,
in
the
beauties
of
holiness
.
Ezek.
34.
2
,
3
,
4
,
5.
Wo
to
the
shepherds
of
Is●ael
that
feed
themselves
;
should
not
the
shepherds
feed
the
flocks
?
Ye
eate
the
fat
and
cloath
you
with
the
wool
,
ye
kill
them
that
are
fed
,
but
ye
feed
not
the
flock
:
The
diseased
have
ye
not
strengthened
;
neither
have
ye
healed
that
which
was
sick
;
neither
have
ye
bound
up
that
which
was
broken
;
neither
have
ye
brought
again
that
which
was
driven
away
,
neither
have
ye
sought
that
which
was
lost
;
But
with
Force
and
with
Cruelty
have
ye
ruled
them
;
and
they
were
scattered
because
there
is
no
shepherd
—
Read
the
rest
of
that
Chapter
.
Isa.
11.
And
there
shall
come
forth
a
rod
out
of
the
stem
of
Iesse
,
and
a
branch
shall
grow
out
of
his
roots
:
And
the
spirit
of
the
Lord
shall
rest
upon
him
,
the
spirit
of
wisedome
and
understanding
,
the
spirit
of
counsel
and
might
,
the
spirit
of
knowledge
,
and
of
the
fear
of
the
Lord
:
and
shall
make
him
of
quick
understanding
,
in
the
fear
of
the
Lord
,
and
he
shall
not
judge
after
the
sight
of
his
eyes
,
nor
reprove
after
the
hearing
of
his
ears
;
but
with
righteousness
shall
he
judge
the
poor
,
and
reprove
with
equity
for
the
meek
of
the
earth
:
and
he
shall
smite
the
earth
with
the
rod
of
his
mouth
,
and
with
the
breath
of
his
lips
shall
he
slay
the
wicked
—
The
wolf
shall
dwell
with
the
lamb
,
and
the
leopard
shall
lie
down
with
the
kid
:
and
the
calf
and
the
young
lion
and
the
fa●ling
together
;
and
a
little
child
shall
lead
them
:
And
the
cow
and
the
bear
shall
feed
;
their
young
ones
shall
lie
down
together
:
and
the
lion
shall
eat
straw
like
the
oxe
;
and
the
sucking
child
shall
play
on
the
hole
of
the
asp
,
and
the
weaned
child
shall
put
his
hand
on
the
cockatrice
d●n
.
They
shall
not
hurt
,
nor
destroy
in
all
my
holy
mountain
:
for
the
earth
shall
be
full
of
the
knowledge
of
the
Lord
as
the
waters
cover
the
sea
.
See
also
cap.
65.
25.
Isa.
2.
2
,
3
,
4
,
5.
And
it
shall
come
to
pass
in
the
last
dayes
,
that
the
mountain
of
the
Lords
house
shall
be
established
in
the
top
of
the
mountains
,
and
shall
be
exalted
above
the
hils
,
and
all
nations
shall
flow
unto
it
:
And
many
people
shall
go
and
say
,
Come
ye
and
let
us
go
up
to
the
Mountain
of
the
Lord
,
to
the
house
of
the
God
of
Iacob
,
and
he
will
reach
us
of
his
ways
,
and
we
will
walk
in
his
paths
:
For
out
of
Zion
shall
go
forth
the
Law
,
and
the
word
of
the
Lord
from
Ierusalem
:
And
he
shall
judge
among
the
nations
,
and
shall
rebuke
many
people
:
And
they
shall
beat
their
swords
into
plow-shares
,
and
their
spears
into
pruning-hooks
:
Nation
shall
not
lift
up
sword
against
nation
,
neither
shall
they
learn
wa●s
any
more
.
O
house
of
Iacob
,
come
ye
and
let
us
walk
in
the
light
of
the
Lord
.
Mal.
2.
5
,
6
,
7
,
8
,
9
,
10.
My
covenant
was
with
(
Levi
)
of
life
and
peace
;
and
I
gave
them
to
him
for
the
fear
wherewith
he
feared
me
,
—
The
law
of
truth
was
in
his
mouth
,
and
iniquity
was
not
found
in
his
lips
:
He
walked
with
me
in
Peace
and
Equity
;
and
did
turn
many
from
iniquity
:
For
the
Priests
lips
should
keep
knowledge
and
they
should
seek
the
Law
at
his
mouth
:
for
he
is
the
Messenger
of
the
Lord
of
hosts
.
But
ye
are
departed
out
of
the
way
:
ye
have
caused
many
to
stumble
at
the
Law
:
ye
have
corrupted
the
Covenant
of
Levi
;
—
Therefore
have
I
also
made
you
contemptible
and
base
before
all
the
people
,
according
as
ye
have
not
kept
my
wayes
,
but
have
been
partial
in
the
Law
.
Zech.
9
9.
Behold
thy
King
cometh
unto
thee
▪
he
is
just
,
and
having
salvation
;
lowly
and
riding
on
an
ass
—
He
shall
speak
peace
to
the
heathen
,
and
his
dominion
shall
be
from
sea
to
sea
—
Math.
11.
29.
Learn
of
me
,
for
I
am
meek
and
lowly
in
heart
;
and
ye
shall
find
rest
unto
your
souls
.
Luke
4.
18.
He
hath
anointed
me
to
preach
the
Gospel
to
the
poor
,
he
hath
sent
me
to
heal
the
broken-hearted
—
43
I
must
preach
the
Kingdome
of
God
to
other
Cities
also
,
for
therefore
am
I
sent
.
Mark
.
3.
20
,
21.
The
multitude
cometh
together
again
,
so
that
they
could
not
so
much
as
eat
bread
.
And
when
his
friends
heard
of
it
,
they
went
out
to
lay
hold
on
him
;
for
they
said
,
He
i●
beside
himself
.
Ioh.
4.
32
,
34.
I
have
meat
to
eat
that
ye
know
not
of
—
My
meat
is
to
do
the
will
of
him
that
sent
me
and
to
finish
his
work
.
Ioh.
9.
4.
I
must
work
the
works
of
him
that
sent
me
while
it
is
day
:
the
night
cometh
when
no
man
can
work
.
Luk.
22.
24.
And
there
was
a
strife
among
them
,
which
of
them
should
be
accounted
the
greatest
.
Math.
20.
25
,
26
,
27.
But
Jesus
called
them
to
him
and
said
,
ye
know
that
the
Princes
of
the
Gentiles
exercise
dominion
over
them
,
and
they
that
are
great
exercise
authority
upon
them
.
But
it
shall
not
be
so
among
you
:
but
whosoever
will
be
great
among
you
let
him
be
your
Minister
;
and
whosoever
will
be
chief
among
you
let
him
be
your
servant
:
Even
as
the
son
of
man
came
not
to
be
ministred
to
,
but
to
minister
and
to
give
his
life
a
ransome
for
many
.
Ioh.
18.
36.
My
Kingdome
is
not
of
this
world
—
●lse
would
my
servants
fight
.
Luk.
12.
14.
Who
made
me
a
judge
or
a
divider
over
you
?
1
Pet.
5.
2
,
3
,
4.
Feed
the
flock
of
God
which
is
among
you
,
taking
the
over-fight
thereof
;
not
by
constraint
but
willingly
;
not
for
filthy
lucre
,
but
of
a
ready
mind
.
Neither
as
being
Lords
over
(
or
,
Over-ruling
)
Gods
heritage
,
but
bein
ensamples
to
the
flock
:
And
when
the
chief
shepheard
shall
appear
,
ye
shall
receive
a
crown
of
Glory
.
2
Cor.
1.
24.
Not
for
that
we
have
dominion
over
your
faith
,
but
are
helpers
of
your
joy
.
Math.
23.
8.
Be
not
ye
called
Rabbi
;
for
one
is
your
Master
Christ
:
and
all
ye
are
brethren
.
1
Cor.
4.
1
,
2.
Let
a
man
so
account
of
us
as
of
the
Ministers
of
Christ
,
and
Stewards
of
the
mysteries
of
God
.
2
Cor.
10.
8.
&
13.
8
,
10.
For
we
can
do
nothing
against
the
truth
,
but
for
the
truth
;
according
to
the
power
,
which
the
Lord
hath
given
me
to
edification
,
and
not
to
destruction
.
Act.
20.
18
,
19.
Ye
know
after
what
manner
I
have
been
with
you
at
all
seasons
:
serving
the
Lord
with
all
humility
of
mind
,
and
with
many
tears
,
—
20
And
have
taught
you
publickly
and
from
house
to
house
—
In
every
City
bonds
and
afflictions
abide
me
;
but
none
of
these
things
move
me
,
neither
count
I
my
life
dear
unto
my self
,
that
I
might
finish
my
course
with
joy
;
and
the
ministery
which
I
have
received
of
the
Lord
Jesus
,
to
testifie
to
you
the
grace
of
God
.
—
29
,
30
,
31.
Grievous
wolves
shall
enter
—
And
of
your
own
selves
men
shall
arise
,
speaking
perverse
things
to
draw
away
disciples
after
them
:
Therefore
watch
,
and
remember
that
by
the
space
of
three
years
I
ceased
not
to
warn
every
one
night
and
day
with
tears
.
33
,
34.
I
have
coveted
no
mans
silver
or
gold
or
apparel
:
yea
your selves
know
that
these
hands
have
ministred
to
my
necessities
,
and
to
them
that
were
with
me
:
I
have
shewed
you
all
things
,
how
that
so
labouring
ye
ought
to
support
the
weak
—
2
Cor.
12.
5.
Of
my self
I
will
not
glory
but
in
my
infirmities
.
So
9
,
10.
I
take
pleasure
in
infirmities
,
in
reproaches
,
in
necessities
,
in
persecutions
,
in
distresses
for
Christs
sake
:
for
when
I
am
weak
,
then
am
I
strong
.
2
Tim.
2.
23
,
24
,
25.
But
foolish
and
unlearned
questions
avoid
,
knowing
that
they
do
gender
strifes
:
And
the
servant
of
the
Lord
must
not
strive
but
be
gentle
to
all
men
;
apt
to
teach
,
patient
in
meekness
instructing
those
that
oppose
themselves
,
if
God
peradventure
will
give
them
repentance
to
the
acknowledging
of
the
truth
.
1
Tim.
3.
2
,
3.
A
Bishop
must
be
blameless
,
apt
to
teach
—
no
striker
,
nor
greedy
of
filthy
lucre
,
but
patient
—
Tit.
1.
7
,
8
,
9
,
10.
A
Bishop
must
be
blameless
as
the
Steward
of
God
,
not
self-willed
(
or
self-pleasing
,
or
stiffe
in
his
own
conceit
)
not
soon
angry
,
not
given
to
wine
,
no
striker
,
not
given
to
filthy
lucre
,
but
a
lover
of
hospitality
,
a
lov●r
of
good
men
,
sober
,
just
,
holy
,
temperate
,
holding
fast
the
faithful
word
,
as
he
hath
been
taught
,
that
he
may
be
able
by
sound
Doctrine
,
both
to
exhort
&
to
convince
the
gain-sayers
,
for
there
are
many
un●uly
and
vain
talkers
and
deceivers
,
whose
mouths
must
be
stopped
—
2
Cor.
10.
3
,
4
,
5.
For
though
we
walk
in
the
flesh
,
we
do
not
war
after
the
flesh
:
For
the
weapons
of
our
warfare
are
not
carnal
but
mighty
through
God
,
to
the
pulling
down
of
strong
holds
,
casting
down
imaginations
,
and
every
high
thing
that
exalteth
it self
against
the
knowledge
of
God
,
and
bringing
into
captivity
every
thought
to
the
obedience
of
Christ
.
Rom.
14.
1.
Him
that
is
weak
in
the
faith
receive
ye
,
but
not
to
doubtful
disputations
—
Let
not
him
that
eateth
despise
him
that
eateth
not
;
nor
him
that
eateth
not
judge
him
that
eateth
:
for
God
hath
received
him
—
To
him
that
esteemeth
any
thing
unclean
,
to
him
it
is
unclean
▪
But
if
thy
brother
be
grieved
with
thy
meat
,
now
walkest
thou
not
charitably
:
destroy
not
him
with
thy
meat
for
whom
Christ
died
—
For
the
kingdome
of
God
is
not
meat
and
drink
,
but
righteousness
,
and
peace
and
joy
in
the
Holy
Ghost
:
For
he
that
in
these
things
serveth
Christ
,
is
acceptable
to
God
,
and
approved
of
men
.
Let
us
therefore
follow
after
the
things
which
make
for
peace
,
and
things
wherewith
one
may
edifie
another
—
He
that
doubteth
is
damned
if
he
eat
—
Rom.
15.
1
,
2
,
3.
We
then
that
are
strong
ought
to
bear
the
infirmities
of
the
weak
,
and
not
to
please
our selves
.
Let
every
one
of
us
please
his
neighbour
for
his
good
to
edification
:
For
even
Christ
pleased
not
himself
.
Now
the
God
of
patience
and
consolation
grant
you
to
be
like
minded
one
towards
another
,
according
to
Christ
Jesus
,
tha●
ye
▪
〈◊〉
with
one
mind
and
one
mouth
glorifie
God
—
Wherefore
receive
ye
one
another
,
as
Christ
received
us
to
the
glory
of
God
.
Phil.
3.
15
,
16.
Let
us
as
many
as
be
perfect
be
thus
minded
,
and
if
in
any
thing
ye
be
otherwise
minded
,
God
shall
reveal
even
th●s
unto
you
.
Nevertheless
whereto
we
have
already
attained
,
let
us
walk
by
the
same
rule
,
let
us
mind
the
same
things
.
Eph.
4.
2
,
3.
With
all
lowliness
and
meekness
,
with
long
suffering
forbearing
one
another
in
love
:
endeavouring
to
keep
the
unity
of
the
spirit
in
the
bond
of
peace
—
15.
Speaking
the
truth
in
love
—
16.
Edifying
in
love
.
Phil.
2.
3.
Let
nothing
be
done
through
strife
or
vain-glory
,
but
in
lowliness
of
mind
,
l●t
each
esteem
other
better
than
themselves
.
Look
not
every
man
on
his
own
things
,
but
every
man
also
on
the
things
of
others
.
Let
this
mind
be
in
you
which
was
in
Christ
Jesus
—
that
made
himself
of
no
reputation
—
14.
Do
all
things
without
murmurings
and
disputings
.
Iam.
3.
17.
The
wisdome
from
above
is
first
pure
,
then
peaceable
,
gentle
,
easie
to
be
intreated
,
full
of
mercy
,
&c.
1
Thes.
2.
5
,
6
,
7.
Neither
at
any
time
used
we
flattering
words
,
as
ye
know
,
nor
a
cloak
of
covetousness
,
God
is
witness
:
Nor
of
men
sought
we
glory
,
neither
of
you
nor
yet
of
others
,
when
we
might
have
been
burthensome
(
or
used
authority
)
as
the
Apostles
of
Christ
:
But
we
were
gentle
among
you
,
even
as
a
nurse
cherisheth
her
children
.
So
being
affectionately
desirous
of
you
,
we
were
willing
to
have
imparted
to
you
,
not
the
Gospel
of
God
only
,
but
also
our
own
souls
,
because
ye
were
dear
unto
us
.
Gal.
5.
22.
The
fruit
of
the
spirit
is
love
,
joy
,
peace
,
long-suffering
,
gentleness
,
goodness
,
faith
,
meekness
—
2
Cor.
10.
1.
I
Paul
beseech
you
by
the
meekness
and
gentleness
of
Christ
—
Gal.
6.
1.
Brethren
if
a
man
be
overtaken
in
a
fault
,
ye
that
are
spiritual
restore
such
a
one
in
the
spirit
of
meekness
—
Bear
ye
one
anothers
burdens
and
so
fulfill
the
law
of
Christ
.
Col.
3.
12
,
13.
Put
on
as
the
elect
of
God
,
holy
and
beloved
,
bowels
of
mercy
,
kindness
,
humbleness
of
mind
,
meekness
,
long-suffering
,
forbearing
one
another
,
and
forgiving
one
another
,
&c.
1
Tim.
6.
11.
Follow
after
righteousness
,
godliness
,
faith
,
love
,
patience
,
meekness
.
Tit.
3.
2.
To
speak
evil
of
no
man
,
to
be
no
brawlers
,
but
gentle
,
shewing
all
meekness
to
all
men
—
1
Pet.
3.
4.
The
ornament
of
a
meek
and
quiet
spirit
,
in
the
sight
of
God
is
of
great
price
.
Lev.
19.
18.
Thou
shalt
love
thy
neighbour
as
thy self
.
Rom.
12.
9
,
10.
Be
kindly
affectioned
one
to
another
with
brotherly
love
,
in
honour
preferring
one
another
.
Rom.
13.
10.
Owe
nothing
to
any
man
but
Love
—
Love
worketh
no
ill
to
his
neighbour
—
Love
is
the
fulfilling
of
the
Law
.
Ioh.
13.
35.
By
this
shall
all
men
know
that
ye
are
my
disciples
,
if
ye
have
love
one
to
another
.
Ioh.
13.
34.
&
15.
12
,
17.
This
is
my
commandement
that
ye
love
one
another
—
As
I
have
loved
you
—
A
new
commandement
—
Gal.
5.
14.
The
Law
is
fulfilled
in
this
,
Thou
shalt
love
thy
neighbour
as
thy self
.
1
Thes.
4.
9.
Ye
are
taught
of
God
to
love
one
another
.
1
Pet.
1.
22.
Love
one
another
with
a
pure
heart
fervently
.
1
Pet.
3.
8
9.
Be
all
of
one
mind
;
having
compassion
one
on
another
;
love
as
brethren
;
be
pitiful
be
courteous
:
Not
rendring
evil
for
evil
,
〈◊〉
railing
for
ra●ling
;
but
contrariwise
blessing
,
knowing
that
ye
are
thereunto
called
,
that
ye
should
inherit
a
blessing
.
Pet.
2.
23.
Who
when
he
was
reviled
,
reviled
not
again
:
when
he
suffered
he
threatned
not
.
Math.
5.
44
,
45.
Love
your
enemies
;
bless
them
that
curse
you
,
do
good
to
them
that
hate
you
;
and
pray
for
them
which
despitefully
use
you
and
persecute
you
;
that
you
may
be
the
children
of
your
father
,
which
is
in
heaven
—
For
if
ye
love
them
that
love
you
,
what
reward
have
you
?
do
not
even
the
publicans
the
same
?
And
if
ye
salute
your
brethren
only
,
what
do
you
more
than
others
?
do
not
even
the
publicans
the
same
?
Math.
6.
14.
For
if
ye
forgive
men
their
trespasses
,
your
heavenly
father
will
also
forgive
you
.
But
if
ye
forgive
not
men
their
trespasses
,
neither
will
your
father
forgive
your
trespasses
.
Math.
5.
39
,
40
,
41.
I
say
unto
you
that
ye
resist
not
evil
:
but
whosoever
shal
smite
thee
on
thy
right
cheek
,
turn
to
him
the
other
allso
:
And
if
any
man
will
sue
thee
at
Law
,
and
take
away
thy
coat
,
let
him
have
thy
cloak
also
—
1
Thes.
5.
12
,
13
,
14.
We
beseech
you
brethren
to
know
them
which
LABOVR
AMONG
YOV
,
and
are
over
you
in
the
Lord
,
and
admonish
you
,
and
to
esteem
them
very
highly
in
love
for
THEIR
WORK
SAKE
,
and
be
at
peace
among
your selves
:
Now
we
exhort
you
brethren
warn
them
that
are
unruly
,
comfort
the
feeble
minded
,
support
the
weak
,
be
patient
toward
all
men
:
se
●hat
none
render
evil
for
evil
to
any
man
;
but
ver
follow
that
which
is
good
,
both
among
your selves
and
to
all
men
.
1
Cor.
9.
19.
Though
I
be
free
from
all
men
,
yet
have
I
made
my self
servant
unto
all
,
that
I
might
gain
the
more
.
And
unto
the
Jews
I
became
as
a
Jew
that
I
might
gain
the
Jews
:
to
them
that
are
under
the
Law
,
as
under
the
Law
,
that
I
might
gain
them
that
are
under
the
Law
:
To
them
that
are
without
law
as
without
law
(
being
not
without
law
to
God
,
but
under
the
law
to
Christ
)
that
I
might
gain
them
that
are
without
law
:
To
the
weak
became
I
as
weak
,
that
I
might
gain
the
weak
:
I
am
made
all
things
to
all
men
,
that
I
might
by
all
means
save
some
:
and
this
I
do
for
the
Gospels
sake
.
1
Cor.
8.
1.
Knowledge
puffeth
up
,
but
charity
edifieth
:
&
if
any
man
think
he
knoweth
any
thing
he
knoweth
nothing
yet
as
he
ought
to
know
:
But
if
any
man
love
God
,
the
same
is
known
of
him
.
v.
4.
But
take
heed
lest
by
any
means
this
liberty
of
yours
become
a
stumbling
block
to
those
that
are
weak
:
12.
But
when
ye
sin
against
the
brethren
and
wound
their
weak
conscience
,
ye
sin
against
Christ
.
13.
Wherefore
if
meat
make
my
brother
to
offend
,
I
will
eat
no
flesh
while
the
world
standeth
,
lest
I
make
my
brother
to
offend
.
Ioh.
13.
3.
Jesus
knowing
that
the
father
had
given
all
things
into
his
hands
,
and
that
he
was
come
from
God
and
went
to
God
,
he
riseth
from
supper
and
laid
aside
his
garments
,
and
took
a
towel
and
girded
himself
;
After
that
he
poureth
water
into
a
bason
,
and
began
to
wash
the
disciples
feet
,
and
to
wipe
them
with
the
towel
wherewith
he
was
girded
.
12
,
13.
So
after
he
had
washed
their
feet
and
had
taken
his
garments
,
and
was
set
down
again
he
said
unto
them
,
Know
ye
what
I
have
done
to
you
?
Ye
call
me
Master
and
Lord
,
and
ye
say
well
,
for
so
I
am
:
If
I
then
you
Lord
and
Master
have
washed
your
feet
,
ye
also
ought
to
wash
one
anothers
feet
:
For
I
have
given
you
an
example
,
that
ye
should
do
as
I
have
done
to
you
.
Verily
,
verily
,
I
say
unto
you
that
the
servant
is
not
greater
than
his
Lord
,
neither
he
that
is
sent
greater
than
he
that
sent
him
.
If
ye
know
these
things
,
happy
are
ye
if
ye
do
them
.
Qu.
To
what
purpose
do
you
set
together
all
these
words
of
Scripture
,
without
any
exposition
,
or
telling
us
what
you
conclude
from
them
?
Answ.
I
purposely
avoid
glosses
and
collections
,
that
you
may
not
say
that
I
obtrude
any
thing
on
you
of
my
own
,
which
is
not
the
mind
of
your
Lord
himself
.
And
I
set
them
together
that
they
that
overlook
them
,
may
have
a
deeper
apprehension
than
they
have
had
.
First
,
What
is
the
true
spirit
of
a
Christian
,
and
nature
of
Christianity
?
Secondly
,
What
is
the
office
and
work
of
the
Ministery
,
and
which
way
they
are
to
win
souls
,
and
convince
or
silence
gain-sayers
and
extirpate
errours
,
and
prevent
or
cure
schismes
,
and
secure
the
Churches
peace
?
And
as
for
them
that
can
seriously
peruse
all
these
words
of
the
spirit
of
God
,
and
yet
can
find
in
them
no
matter
of
correction
or
instruction
without
a
Commentary
and
argumentation
,
I
have
no
more
to
say
to
them
at
this
time
;
but
to
add
Christs
next
words
Ioh.
13.
18.
I
speak
not
of
you
all
!
I
know
whom
I
have
chosen
.
]
And
I
shall
annex
a
few
texts
which
characterize
the
contrary
spirit
;
Contrary
I
say
,
to
CHRISTIANITY
and
the
faithful
MINISTERY
,
and
with
them
I
shall
conclude
.
1
Ioh.
3.
12
,
13.
Not
as
Cain
who
was
of
that
Wicked
One
,
and
slew
his
brother
.
And
wherefore
slew
he
him
?
B●cause
his
own
works
were
evil
and
his
brothers
righteous
(
Heb.
11.
4.
By
faith
Abel
offered
to
God
a
more
excellent
sacrifice
than
C●in
)
v.
13.
Marvel
not
my
brethren
if
the
world
hate
you
—
Whosoever
hateth
his
brother
is
a
murderer
:
And
ye
know
that
no
murderer
hath
eternal
life
ab●ding
in
him
.
(
We
ought
to
lay
down
our
lives
for
the
brethren
.
)
Ioh.
8.
44.
Ye
are
of
your
father
the
devil
,
and
the
lusts
of
your
father
ye
will
do
:
he
was
a
murderer
from
the
beginning
—
1
Sam.
25.
25.
17.
As
his
name
is
so
is
he
:
Nabal
is
his
name
,
and
folly
is
with
him
—
He
is
such
a
son
of
Belial
that
a
man
cannot
speak
to
him
.
Read
the
story
of
Doeg
,
1
Sam.
22.
Read
also
Ezra
4.
13
,
14
,
15
,
17.
Esth.
3.
8.
Haman
said
to
the
King
—
There
is
a
certain
people
scattered
abroad
,
and
dispersed
among
the
people
,
in
all
the
Provinces
of
thy
Kingdome
;
and
their
Laws
are
divers
from
all
people
,
neither
keep
they
the
Kings
laws
:
therefore
it
is
not
for
the
Kings
profit
to
suffer
them
.
Dan.
3.
12.
There
are
certain
Jews
—
that
O
King
have
not
regarded
thee
;
they
serve
not
thy
Gods
,
nor
worship
the
golden
Image
which
thou
hast
set
up
—
Dan.
6.
5.
We
shall
not
find
any
occasion
against
this
Daniel
,
except
we
find
it
against
him
concerning
the
Law
of
his
God
—
7.
All
the
Presidents
of
the
Kingdome
,
the
Governours
and
Princes
,
the
Counsellors
and
Captains
have
consulted
together
to
establish
a
royal
statute
,
and
to
make
a
firm
decree
,
that
whosoever
shall
ask
a
petition
of
any
God
or
man
for
30
dayes
,
save
of
thee
O
King
he
shall
be
cast
into
the
den
of
Lions
.
v.
11.
These
men
assembled
and
found
Daniel
praying
and
making
supplication
before
his
God
(
which
he
did
three
times
a
day
as
aforetime
)
—
13
They
said
,
that
Daniel
that
is
of
the
captivity
,
regardeth
not
thee
O
King
,
nor
the
Decree
that
thou
hast
signed
,
but
maketh
his
prayers
three
times
a
day
—
Amos
7.
12
,
13.
Amaz●ah
said
to
Amos
,
O
thou
Seer
,
go
flee
thee
away
into
the
Land
of
Juda
,
and
there
eat
bread
and
prophesie
there
:
But
prophesie
not
again
any
more
at
Bethel
:
for
it
is
the
Kings
Chappel
,
and
it
is
the
Kings
Court.
Math.
23.
29
,
30
,
31.
Wo
unto
you
Scribes
,
Pharisees
,
Hypocrite●
,
because
ye
build
the
tombs
o●
the
Prophets
,
and
garnish
the
sepulchres
the
righteous
,
and
say
,
If
we
had
been
in
the
dayes
of
our
fathers
,
we
would
not
have
been
partakers
with
them
in
the
blood
of
the
Prophets
.
Wherefore
ye
be
witnesses
to
your selves
that
ye
are
the
children
of
them
which
killed
the
Prophets
:
Fill
ye
up
then
the
measure
of
your
fathers
—
Ioh.
11.
48.
If
we
let
him
thus
alone
,
all
men
will
believe
on
him
,
and
the
Romans
shall
come
and
take
away
both
our
place
and
nation
.
Act.
4.
1
,
2.
And
as
they
spake
to
the
people
,
the
Priests
and
the
Captain
of
the
Temple
,
and
the
Sadduces
came
upon
them
,
being
grieved
that
they
taught
the
people
—
And
they
laid
hands
on
them
and
put
them
in
hold
—
v.
17.
That
it
spread
no
further
among
the
people
,
let
us
straitly
threaten
them
that
they
speak
henceforth
no
more
in
this
name
.
18.
And
they
called
them
and
commanded
them
not
to
speak
at
all
,
nor
teach
in
the
name
of
Jesus
.
Gal.
4.
29.
But
as
then
he
that
was
born
after
the
flesh
,
persecuted
him
that
was
born
after
the
spirit
,
even
so
it
is
now
—
3
Ioh.
9.
10
,
11.
I
wrote
to
the
Church
,
but
i●●
otrephes
who
loveth
to
have
the
pre-eminence
among
them
receiveth
us
not
—
and
not
content
therewith
neither
doth
he
himself
receive
the
Brethren
,
and
forbiddeth
them
that
would
,
and
casteth
them
out
of
the
Church
.
Beloved
follow
not
that
which
is
evil
,
but
that
which
is
good
.
He
that
DOTH
GOOD
,
is
of
God
;
but
he
that
doth
evil
hath
not
seen
God
.
1
Thes.
2.
14
,
15.
For
ye
also
have
suffered
like
things
of
your
own
Countrymen
,
even
as
they
have
of
the
Jews
:
who
both
killed
the
Lord
Jesus
and
their
own
Prophets
;
and
have
persecuted
us
:
and
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
sin
alway
:
for
the
wrath
is
come
upon
them
to
the
uttermost
.
☞
Luk.
9.
54
,
55.
Lord
wilt
thou
that
we
command
fire
to
come
down
from
heaven
,
and
consume
them
,
even
as
Elias
did
?
But
he
turned
and
rebuked
them
and
said
,
ye
know
not
what
manner
of
spirit
ye
are
of
:
for
the
son
of
man
is
not
come
to
destroy
mens
lives
,
but
to
save
them
.
I
conclude
as
I
began
:
that
the
consciousness
of
our
own
ordinary
and
lamentable
infirmities
,
and
the
greatness
of
the
Churches
sufferings
thereby
,
in
all
fore-going
ages
and
in
this
,
will
condemn
us
of
impudent
self-ignorance
,
if
Ministers
be
not
compassionate
and
tender
towards
the
weaknesses
of
the
people
,
who
cannot
be
expected
to
equal
them
in
knowledg
.
Alas
,
Brethren
,
what
are
we
(
even
after
so
many
years
study
&
preparation
)
that
we
should
be
supercilious
and
cruel
to
the
infirm
!
what
difficulties
puzzle
us
?
what
a
loss
are
we
at
in
our
ordinary
studies
?
How
weakly
do
we
preach
and
pray
and
write
?
How
easily
do
we
see
this
in
one
another
,
as
our
mutual
censures
and
severities
shew
?
Who
troubled
Paul
and
the
first
Churches
,
but
erroneous
Teachers
?
Who
prated
malitiously
against
Iohn
,
and
cast
out
the
brethren
,
but
a
Diotrephes
?
Who
brought
in
the
errours
of
the
Millenaries
,
the
corporeity
of
Angels
,
the
errours
of
the
Arrians
,
Eunomians
,
Nestorians
,
Eutychians
,
Macedonians
,
and
almost
all
the
rable
ine
Epiphanius
,
Augustine
and
Philastrius
,
but
Bishops
or
Presbyters
?
Who
have
caused
and
kept
open
the
wounds
of
the
Churches
of
the
East
and
West
so
long
?
Who
introduced
all
the
errours
(
about
praying
for
&
to
the
dead
,
&c.
)
that
are
in
most
of
the
Liturgies
of
the
Churches
in
East
and
West
?
And
all
the
errours
that
are
found
in
so
many
Councils
and
Confessions
of
Churches
;
and
in
so
many
Volumes
of
Controversie
as
are
extant
?
Who
set
up
the
Roman
Usurpation
and
Tyranny
?
Who
set
up
the
Papal
power
above
Princes
;
and
determined
in
the
Laterane
Council
for
their
power
to
depose
them
and
alienate
their
dominions
?
Who
set
up
Usurpers
and
raised
wars
against
Emperors
and
Kings
upon
these
grounds
?
Who
brought
in
Transubstantiation
with
the
rest
of
the
Roman
absurdities
?
Who
have
been
the
Masters
of
the
bloody
Inquisitions
?
And
who
hindereth
the
preaching
of
the
pure
doctrine
of
the
Gospel
in
all
the
Romanists
dominions
?
Is
it
not
an
erroneous
Clergy
?
You
'l
say
,
Those
are
Papists
and
so
are
not
we
?
Ans.
No
,
God
forbid
we
should
!
But
they
are
a
mistaken
Clergy
;
which
sheweth
us
that
the
Clergy
are
as
liable
to
be
dividers
and
troublers
of
the
Church
as
the
Laity
are
;
and
have
done
much
more
.
If
any
hence
would
infer
,
that
the
Pastors
must
be
vilified
or
deprived
of
their
just
liberties
and
power
,
I
would
more
largely
tell
such
a
one
,
that
it
is
also
the
Clergy
that
have
opposed
all
these
Heresies
and
sins
;
and
that
have
maintained
obedience
to
Princes
;
and
that
have
preserved
the
Scriptures
and
the
Christian
saith
;
and
that
have
been
the
salt
and
lights
of
the
world
,
without
whom
Christianity
never
long
continued
in
any
nation
;
And
that
have
been
the
chief
instruments
of
bringing
all
the
souls
to
Heaven
that
have
passed
thither
from
the
militant
Church
.
(
But
I
have
done
this
in
two
sheets
for
the
Ministery
long
ago
.
)
So
that
our
faults
consist
with
the
honour
of
our
function
,
and
of
our
necessary
labours
,
and
with
the
praise
of
the
more
blameless
.
And
even
so
,
though
the
peoples
weakness
,
and
inclinableness
to
unwarrantable
separations
and
schisms
,
be
blameworthy
,
as
a
fruit
of
their
infirmity
and
injudiciousness
:
Yet
must
we
remember
that
they
are
the
members
of
Christ
,
and
we
must
●ot
deny
his
interest
in
them
;
nor
judge
or
use
them
hardlier
than
Christ
himself
hath
done
,
or
alloweth
us
to
do
:
But
study
his
Love
and
tenderness
and
forbearance
,
that
we
may
follow
him
in
serving
him
;
and
not
follow
our
uncharitable
passions
,
and
call
it
,
a
serving
of
him
;
who
liketh
no
such
hurtful
service
.
He
that
loveth
Christ
in
none
of
his
Infants
or
weaker
members
,
but
in
the
strong
and
more
prudent
sort
alone
,
doth
love
him
in
so
few
,
that
he
may
question
whether
he
loveth
him
indeed
at
all
;
And
whether
ever
he
shall
hear
,
In
as
much
as
ye
did
it
to
the
least
of
these
my
brethren
,
ye
did
it
unto
me
.
April
14.
1668.