The
First
Part.
The
Reasons
for
Christian
Unity
and
Concord
:
What
it
is
:
And
how
much
may
be
hoped
for
on
Earth
.
CHAP.
I.
The
Text
opened
,
and
the
Doctrines
and
Method
proposed
.
EPHES.
4.
3.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Endeavouring
(
or
carefully
or
diligently
studying
)
to
keep
the
Vnity
of
the
Spirit
in
the
bond
of
Peace
.
HAD
not
the
distempers
of
the
minds
even
of
Religious
persons
,
and
the
long
and
sad
divisions
and
distractions
of
Christians
assured
me
that
this
Text
is
not
commonly
understood
and
regarded
,
as
the
Apostles
vehement
Exhortation
,
and
the
importance
and
reason
of
the
matter
do
bespeak
;
yea
had
not
the
long
bleeding
wounds
of
the
Church
,
made
by
its
Pastors
and
most
zealous
members
,
still
cryed
out
aloud
for
pity
and
help
,
I
had
not
chosen
this
subject
at
this
time
.
But
after
the
complaints
,
and
exhortations
and
tears
of
the
wisest
and
best
men
since
the
days
of
Christ
,
after
the
long
miseries
of
the
Church
and
the
long
and
costly
experience
of
all
ages
,
the
destroying
Spirit
of
division
still
possesseth
the
most
,
and
maketh
some
of
the
possessed
to
rage
and
foam
&
tear
themselves
and
all
that
are
in
their
power
;
it
haunteth
the
holy
assemblies
and
disquieteth
the
lovers
of
unity
and
peace
,
and
by
the
scandals
which
it
raiseth
it
frighteneth
children
and
unstable
persons
out
of
their
religion
and
their
wits
.
And
therefore
after
the
many
books
which
I
have
written
for
Vnity
,
Love
and
Peace
,
and
the
many
years
preaching
and
praying
to
that
end
,
I
find
it
yet
as
necessary
as
ever
to
Preach
on
the
same
Subject
,
and
to
recite
the
same
things
,
and
while
I
am
in
this
Tabernacle
which
I
must
shortly
put
off
,
to
stir
you
up
,
that
after
my
decease
you
may
have
it
in
remembrance
(
2
Pet.
1.
12
,
13
,
14.
)
And
could
I
persuade
the
Churches
of
Christ
to
seek
by
fasting
and
fervent
prayer
,
the
dispossessing
of
this
distracting
Spirit
,
(
by
which
only
this
evil
kind
goeth
out
)
our
languishing
hopes
might
yet
revive
.
If
Paul
found
it
necessary
to
cry
down
division
,
and
plead
for
Unity
so
frequently
and
so
vehemently
as
he
doth
,
to
those
new
planted
Churches
of
Rome
,
Corinth
,
Ephesus
,
Galatia
,
Philippi
,
Thessalonica
,
&c.
which
had
been
founded
by
the
means
of
miracles
,
and
had
so
much
of
the
spirit
of
Unity
and
Community
,
and
had
Apostles
among
them
to
preserve
their
peace
:
what
wonder
if
we
that
are
much
ignorant
of
the
Apostles
minds
,
and
of
the
Primitive
pattern
,
and
have
less
of
the
Spirit
,
have
need
to
be
still
called
upon
to
study
to
keep
the
Vnity
of
the
Spirit
in
the
bond
of
peace
?
They
that
preach
Twenty
or
an
hundred
Sermons
for
Purity
,
and
scarce
one
with
equal
Zeal
for
Vnity
and
Peace
,
do
not
sufficiently
discern
that
Purity
and
Peace
are
the
inseparable
fruits
of
the
wisdom
from
above
,
This
famous
Church
of
Ephesus
is
it
which
Paul
Act.
20.
had
so
long
laid
out
his
labours
in
;
even
publickly
&
from
house
to
house
,
night
and
day
with
tears
:
which
was
famous
for
its
greatness
,
[
*
](A27054-e4220-b)
*
See
Beza's
Conjecture
of
the
summe
,
in
loc.
This
is
the
Church
that
first
of
the
seven
is
written
to
by
Christ
,
Rev.
2.
Whose
works
,
labour
and
patience
,
even
without
fainting
,
were
known
and
praised
by
the
Lord
[
†
](A27054-e4250-b)
†
Rev.
2.
2
,
3
,
4
,
5
,
6.
;
which
proved
and
disproved
the
false
Apostles
;
which
hated
the
deeds
of
the
Nicolaitans
:
And
yet
Paul
saw
cause
,
Act.
20.
30.
to
foretell
them
prophetically
of
their
temptations
to
division
;
that
they
should
be
tryed
by
both
extreams
as
other
Churches
were
and
are
;
that
on
one
side
grievous
Wolves
or
Church
tyrants
should
enter
not
sparing
the
st●ck
,
and
on
the
other
side
,
of
themselves
should
men
arise
speaking
perverse
things
to
draw
away
disciples
(
by
Schism
&
separation
)
after
them
.
And
to
this
excellent
Church
he
seeth
cause
here
to
urge
the
Persuasives
to
the
vigilant
▪
preservation
of
Vnity
,
in
this
Chapter
.
Having
in
the
three
first
Chapters
instructed
them
in
the
high
mysteries
of
Election
,
Redemption
and
the
fruits
thereof
,
and
magnified
the
riches
of
Grace
in
Christ
,
and
the
spiritual
knowledge
thereof
,
that
we
may
know
what
Vse
he
principally
intended
,
he
here
beginneth
his
application
,
1.
With
a
moving
reason
from
his
Person
and
Condition
,
v.
1.
[
I
the
Prisoner
of
the
Lord
]
As
if
he
should
say
[
As
ever
you
will
regard
the
doctrine
and
counsel
of
your
Teacher
,
and
Christs
Apostle
,
now
I
am
in
bonds
for
the
doctrine
which
I
preach
]
2.
With
words
of
earnest
request
[
I
beseech
you
]
3.
With
the
matter
of
his
request
,
1.
In
general
,
that
[
they
walk
worthy
the
calling
wherewith
they
were
called
]
Beza
need
not
have
avoided
the
vulgar
and
proper
translation
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
put
quod
convenit
for
worthy
;
for
worthiness
can
signifie
nothing
but
moral
congruity
.
2.
Specially
this
worthiness
consisteth
in
the
holy
and
healthful
constitution
of
their
souls
and
the
exercise
thereof
:
In
their
inward
disposition
,
and
their
answerable
practice
.
1.
The
inward
qualifications
are
1.
[
All
lowliness
]
2.
[
Meekness
]
3.
[
Love
.
]
2.
The
fruits
of
these
are
,
1.
Long-suffering
:
2.
Forbearing
one
another
:
3.
And
Studying
to
keep
the
Vnity
of
the
spirit
in
the
bond
of
peace
:
]
Which
Vnity
is
particularly
described
in
the
Terms
and
reasons
of
it
which
are
seven
.
1.
One
Body
.
2.
One
Spirit
.
3.
One
hope
.
4.
One
Lord
.
5.
One
faith
.
6.
One
Baptism
.
7.
One
God
and
Father
who
is
above
all
and
through
all
and
in
them
all
]
But
negatively
,
not
in
an
equality
of
Grace
in
all
the
members
;
for
that
is
various
according
to
the
measure
of
the
gift
of
Christ
,
the
free
Benefactor
.
I
must
pass
by
all
unnecessary
explication
,
and
the
handling
of
the
many
useful
Lessons
which
offer
themselves
to
us
in
the
way
:
such
as
these
following
.
Doct.
1.
It
should
not
depreciate
the
counsels
of
Christs
Ministers
,
that
they
are
sent
or
written
from
a
prison
or
bonds
,
but
rather
procure
their
greater
acceptance
:
when
they
are
not
imprisoned
for
evil
doing
,
but
for
Preaching
or
obeying
the
Gospel
and
Law
of
Christ
,
it
is
their
honour
,
and
the
honour
of
that
doctrine
which
they
suffer
for
:
why
else
keep
you
days
of
thanksgiving
and
Commemoration
of
the
Martyrs
?
On
the
persecutors
part
Christ
is
evil
spoken
of
or
blasphemed
,
but
by
the
sufferers
he
is
glorified
,
and
therefore
he
will
glorifie
them
.
Doct.
2.
Beseeching
is
the
mode
and
language
of
wise
and
faithful
Pastors
,
in
pleading
for
Vnity
and
against
Schism
in
the
Church
.
For
they
are
not
Lords
over
the
flocks
,
but
helpers
of
their
faith
:
They
have
no
power
of
the
sword
,
but
of
the
word
.
They
rule
not
by
constraint
,
but
willingly
,
nor
such
as
are
constrained
by
them
,
but
Voluntiers
:
It
is
not
the
way
to
win
Love
to
God
,
to
Pastors
or
to
one
another
,
to
say
,
Love
me
or
I
will
lay
thee
in
a
gaol
:
stripes
are
useful
to
cause
fear
and
timerous
obedience
,
but
not
directly
to
cause
Love
.
And
hated
Preachers
seldom
prosper
in
Converting
or
Edifying
souls
,
or
healing
disordered
,
divided
Churches
.
Doct.
3.
Though
Grace
find
us
unworthy
,
it
maketh
men
such
as
walk
worthy
of
their
high
and
heavenly
calling
:
that
is
,
in
a
suitable
conversation
,
answerable
to
the
principles
of
their
faith
and
hope
.
Christianity
were
little
better
than
the
false
Religions
of
the
world
,
if
it
made
men
no
better
.
If
Christ
made
not
his
disciples
greatly
to
differ
from
the
disciples
of
a
meer
philosopher
,
he
would
not
be
●hought
greatly
to
differ
from
them
himself
:
The
●ruits
of
his
doctrine
and
spirit
on
our
hearts
and
lives
are
the
proofs
and
witness
of
his
truth
:
we
wrong
him
heinously
when
we
live
but
like
other
men
:
And
we
weaken
our
own
and
other
mens
faith
,
by
obscuring
a
great
evidence
of
the
Christian
Verity
.
And
those
that
are
of
eminent
holiness
and
righteousness
of
life
,
are
the
great
and
powerful
preachers
of
faith
,
and
shew
men
by
proofs
and
not
only
by
words
that
Christ
is
true
.
Doct.
4.
Lowliness
is
a
great
part
of
Christian
worthiness
,
and
a
necessary
cause
of
Christian
Vnity
and
peace
.
This
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
but
the
same
thing
which
Paul
elsewhere
(
Act.
20.
19.
)
tells
this
same
Church
,
that
he
practised
towards
them
exemplarily
himself
.
Lowliness
of
mind
containeth
both
low
and
humble
thoughts
of
our selves
,
and
low
expectations
as
to
honour
and
respect
from
others
;
with
a
submissive
temper
,
that
can
stoop
and
yield
,
and
a
deportment
liker
to
the
lower
sort
of
people
,
than
to
the
stout
and
great
ones
of
the
world
.
As
Mat.
5.
to
be
poor
in
spirit
is
to
have
a
spirit
fit
for
a
state
of
poverty
,
not
in
Love
with
riches
,
but
content
with
little
,
and
patient
with
all
that
poor
men
must
endure
;
so
Lowliness
of
mind
,
is
a
disposition
and
deportment
,
not
like
the
Grandees
of
the
world
,
but
suited
to
Low
persons
and
Low
things
,
condescending
to
the
lowest
persons
,
employments
and
indignities
or
contempt
that
shall
be
cast
upon
us
,
A
proud
high-minded
person
,
that
is
looking
for
preferment
and
must
be
somebody
in
the
world
,
is
of
a
spirit
contrary
to
that
of
Christianity
,
and
will
never
lie
even
in
the
sacred
Edifice
,
nor
be
a
healer
,
but
a
troubler
of
the
Church
of
Christ
,
and
must
be
converted
and
become
as
a
little
child
,
before
he
can
enter
into
the
Kingdom
of
heaven
,
Mat.
18.
3.
And
indeed
only
by
selfishness
and
pride
have
come
the
divisions
and
contentions
in
the
Church
,
even
by
those
that
have
made
it
the
means
of
their
domination
to
cry
down
division
,
because
they
must
have
all
to
Unite
in
them
,
in
Conformity
to
their
opinions
,
Interests
and
wills
.
A
humble
soul
that
can
be
content
to
follow
a
Crucified
Christ
,
and
to
be
made
of
no
reputation
(
Phil.
2.
7.
Heb.
12.
1
,
2
,
3.
)
and
to
be
a
servant
to
all
,
and
a
Lord
of
none
,
and
can
yield
and
stoop
and
be
despised
,
when
ever
the
ends
of
his
office
do
require
it
,
is
a
Christian
indeed
and
fit
to
be
a
healer
.
Doct.
5.
Meekness
or
Lenity
is
another
part
of
Christian
worthiness
,
and
a
necessary
cause
of
Vnity
and
Peace
.
Though
in
some
this
hath
extraordinary
advantage
or
disadvantage
in
the
temperature
of
the
body
,
yet
it
is
that
which
persons
of
all
tempers
may
be
brought
to
by
grace
.
A
boisterous
,
furious
or
wild
kind
of
disposition
,
is
not
the
Christian
healing
spirit
.
If
passion
be
apt
to
stir
,
wisdom
and
grace
must
repress
it
,
and
Lenity
must
be
our
ordinary
temper
:
we
must
be
like
tame
creatures
,
that
familiarly
come
to
a
mans
hand
,
and
not
like
wild
things
that
flye
from
us
as
untractable
:
otherwise
how
will
such
in
Love
and
peace
and
sociable
concord
,
ever
carry
on
the
work
of
Christ
?
Doct.
6.
Love
to
each
other
is
a
great
part
of
Christian
worthiness
,
and
a
most
necessary
cause
of
Vnity
and
peace
.
Of
which
I
hope
to
say
so
much
by
it self
(
if
God
will
)
as
that
I
shall
here
pass
it
by
.
It
being
the
very
Heart
and
Life
of
Vnity
.
Doct.
7.
Long
suffering
or
a
patient
mind
not
rash
,
or
hasty
,
is
another
part
of
Christian
worthiness
,
and
a
necessary
Cause
of
Vnity
and
peace
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
hath
more
in
it
than
many
well
consider
of
:
I
know
it
is
commonly
taken
for
restraint
of
anger
by
patient
long-suffering
:
But
I
think
that
it
chiefly
signifieth
here
and
elsewhere
in
Pauls
Epistles
,
that
deliberate
slowness
and
calmness
of
mind
which
is
contrary
to
passionate
haste
and
rashness
:
When
a
passionate
man
is
hasty
and
rash
and
cannot
stay
to
hear
another
speak
for
himself
nor
to
deliberate
of
the
matter
and
search
out
the
truth
,
nor
forbear
revenge
while
he
thinketh
whether
it
will
do
good
or
harm
,
or
what
the
case
will
appear
in
the
review
;
this
Longanimity
will
stay
men
and
compose
their
minds
,
and
cause
them
to
take
time
before
they
judge
of
opinions
,
practices
or
persons
,
and
before
they
venture
to
speak
or
do
;
lest
what
they
do
in
haste
,
they
repent
at
leisure
:
It
appeaseth
those
passions
which
blind
the
judgment
when
wrath
doth
precipitate
men
into
those
conceptions
,
words
and
deeds
,
which
they
must
after
wish
that
they
had
never
known
.
Hasty
rashness
in
judging
and
doing
,
for
want
of
the
patience
&
lenity
of
a
slow
deliberating
mind
,
is
the
cause
of
most
errors
,
Heresies
and
divisions
,
and
of
abundance
of
sin
and
misery
in
the
world
.
Doct.
8.
Bearing
,
supporting
and
forbearing
one
another
in
Love
,
is
another
part
of
Gospel
worthiness
,
and
needful
means
of
Vnity
and
peace
.
Doubtless
to
forbear
each
other
patiently
under
injuries
and
provocations
is
a
great
part
of
the
duty
here
meant
;
But
both
Beza
who
translated
it
[
sustinentes
]
and
the
Vulgar
Latine
which
translateth
it
[
supportantes
]
seemed
to
think
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifieth
something
more
.
While
we
are
imperfect
sinful
men
,
we
shall
have
need
of
mutual
support
and
help
,
yea
we
shall
be
injurious
,
provoking
and
troublesome
to
each
other
:
And
when
Christians
(
yea
Church
Pastors
)
are
so
far
from
supporting
and
sustaining
the
weak
,
that
they
cannot
so
much
as
patiently
bear
their
censures
,
neglects
,
or
other
effects
of
weakness
,
Unity
and
peace
will
hardly
prosper
,
much
less
if
their
spiritual
Nurses
become
their
chief
afflicters
.
Doct.
9.
Vnity
of
the
spirit
is
most
necessary
to
the
Church
of
Christ
and
to
its
several
members
,
though
their
measures
of
Grace
be
divers
.
Doct.
10.
The
bond
of
Peace
must
preserve
this
Vnity
.
Doct.
11.
This
Vnity
consisteth
in
these
seven
things
;
1.
One
body
,
2.
One
spirit
,
3.
One
Hope
,
4.
One
Lord
,
5.
One
Faith
,
6.
One
Baptism
,
7.
One
God
.
Doct.
12.
This
Vnity
must
be
studied
carefully
,
and
diligently
endeavoured
and
preserved
,
by
all
the
faithful
members
of
the
Church
.
These
last
Doctrines
being
the
subject
which
I
design
to
handle
,
I
shall
speak
of
them
together
in
the
following
Order
.
I.
I
shall
tell
you
,
What
the
Vnity
of
the
spirit
is
which
is
so
necessary
.
II.
I
shall
tell
you
,
What
necessity
there
is
of
this
Vnity
,
and
what
are
its
happy
fruits
.
III.
I
shall
open
the
seven
particulars
in
which
it
doth
consist
;
and
defend
the
sufficiency
of
them
to
the
use
here
intended
in
the
Text.
IV.
I
shall
open
the
nature
and
terms
of
counterfeit
Unity
.
V.
I
shall
open
the
Nature
and
mischiefs
of
the
contrary
(
Division
.
)
VI.
I
shall
shew
you
what
are
the
enemies
and
impediments
of
this
Unity
.
VII
.
I
shall
shew
you
,
What
are
the
study
and
endeavour
,
and
the
bond
of
peace
,
by
which
this
Unity
must
be
kept
.
VIII
.
I
shall
conclude
with
some
directions
for
Application
,
or
Use
of
all
.
CHAP.
II.
The
Nature
of
Vnity
,
and
this
Vnity
of
the
spirit
,
opened
.
1.
WHat
UNITY
in
General
is
,
and
what
This
Vnity
of
the
spirit
in
special
,
I
shall
open
in
these
following
connexed
propositions
.
1.
I
must
neither
here
confound
the
ordinary
Reader
by
the
many
Metaphysical
difficulties
about
UNITY
;
nor
yet
wholly
pass
them
by
,
lest
I
confound
him
for
want
of
necessary
distinction
.
2.
UNITY
is
sometimes
the
attribute
of
an
Vniversal
,
which
is
but
Ens
rationis
,
or
a
General
Inadequate
partial
conception
of
an
existent
singular
being
:
and
so
All
men
are
ONE
as
to
the
species
of
Humanity
;
And
all
Living
things
are
One
in
the
Genus
of
Vitality
:
And
so
of
Bodies
,
Substances
,
Creatures
,
&c.
It
is
much
more
than
this
that
we
have
before
us
.
2.
Some
think
that
the
word
[
ONE
]
or
[
UNITY
]
signi●ieth
only
Negatively
an
Vndividedness
in
the
thing
it self
:
But
this
conception
is
more
than
Negative
,
and
taketh
in
first
in
Compounds
that
peculiar
Connexion
of
parts
by
one
form
,
and
in
simple
spiritual
beings
,
that
more
excellent
indivisible
essentiality
and
existence
,
whence
the
Being
is
intelligible
as
such
a
subsistence
as
is
not
only
undivided
in
it self
,
but
divisible
or
differenceable
from
all
other
existent
or
possible
beings
,
so
far
as
it
is
one
.
4.
Passing
by
the
distinction
of
Vnum
per
se
&
per
accidens
,
and
some
such
other
,
I
shall
only
further
distinguish
of
Vnity
according
to
the
differences
of
the
Entities
that
are
called
One
:
Where
indeed
the
difference
of
Things
,
maketh
the
word
ONE
of
very
different
significations
.
5.
GOD
is
Supereminently
and
most
perfectly
ONE
,
as
he
is
ENS
,
BEING
:
No
Creature
hath
Vnity
in
the
same
perfect
sort
and
sense
as
GOD
is
One
.
He
is
so
ONE
as
that
he
is
perfectly
simple
and
indivisible
:
and
so
as
that
he
cannot
be
properly
a
Part
,
in
any
composition
.
6.
Therefore
GOD
and
the
World
,
or
any
Creature
are
not
compounding
parts
;
for
a
part
is
less
than
the
whole
:
And
that
which
is
less
is
not
Infinite
.
7.
Yet
God
is
more
Intimate
to
every
creature
than
any
of
its
own
Parts
are
:
no
form
is
more
intimate
to
the
matter
,
no
soul
to
the
body
,
no
formal
vertue
to
a
spirit
,
than
God
is
to
all
and
every
being
:
But
his
Perfection
and
the
Creatures
Imperfection
is
such
,
as
that
creatures
can
be
no
addition
to
God
,
nor
compounding
parts
,
but
like
to
Accidents
.
8.
The
same
must
be
said
therefore
of
Christs
Divine
and
humane
natures
.
The
Schoolmen
therefore
say
that
Christs
soul
and
body
are
Parts
of
his
humane
nature
:
but
his
Godhead
and
manhood
are
not
to
be
called
Parts
of
Christ
:
Because
the
Godhead
can
be
no
Part
of
any
thing
.
9.
When
Paul
saith
that
God
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
All
in
All
things
,
he
meaneth
not
that
he
is
formally
all
things
themselves
;
But
yet
not
that
he
is
less
,
or
is
more
distant
from
them
than
the
form
;
but
is
eminently
so
much
more
,
as
that
the
title
is
below
him
:
so
he
is
said
here
,
Eph.
4.
6.
To
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
the
Father
of
all
,
above
all
,
and
through
all
,
and
in
us
all
:
And
1
Cor.
12.
16.
it
is
said
that
the
same
God
worketh
all
in
all
,
as
to
the
diversity
of
operations
:
He
is
the
most
intimate
prime
Agent
in
all
that
acteth
(
though
he
hath
enabled
free
Agents
to
determine
their
own
acts
morally
to
this
or
that
,
hic
&
nunc
,
&c.
)
For
in
Him
we
live
and
move
and
have
our
Being
;
for
we
are
his
offspring
,
Act.
17.
10.
Somewhat
like
this
must
be
said
of
the
special
Union
of
Christ
and
all
true
believers
:
As
to
his
Divine
Nature
,
(
and
so
the
Holy
Ghost
)
he
is
as
the
Father
,
Intimately
in
all
,
but
more
than
the
form
of
all
or
any
:
But
he
is
specially
by
Relation
and
Inoperation
in
his
members
,
as
he
is
not
in
any
others
:
So
Col.
3.
11.
Christ
is
said
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
All
in
All
,
that
is
to
the
Church
:
And
so
I
conceive
that
it
is
in
a
Passive
or
Receptive
sense
that
the
Church
is
said
to
be
the
fulness
of
him
that
filleth
all
in
all
,
Eph.
1.
23.
Whether
it
be
spoken
of
Christs
Godhead
only
,
or
of
his
humane
soul
also
,
as
being
to
the
Redeemed
world
what
the
Sun
is
to
the
Natural
illuminated
world
,
I
determine
not
:
But
which
ever
it
is
,
Christ
filling
all
in
all
,
the
Church
is
called
his
fulness
as
being
eminently
●possessed
and
filled
by
him
,
as
the
Head
is
by
the
humane
soul
more
than
the
hand
or
other
lower
parts
.
11.
The
Trinity
of
Persons
is
such
,
as
is
no
way
contrary
to
the
perfect
Vnity
of
the
Divine
essence
;
As
the
faculties
of
Motion
,
Light
and
Heat
in
the
Sun
,
and
of
Vital
Activity
,
Intellection
and
Volition
in
man
,
is
not
contrary
to
the
Unity
of
the
essence
of
the
soul
:
(
yet
man
is
not
so
perfectly
One
as
God
is
.
)
12.
The
Vnity
of
a
spirit
in
it self
,
is
a
great
Image
or
Likeness
of
the
Divine
Vnity
;
As
having
no
separable
Parts
,
as
passive
matter
hath
,
but
being
One
without
divisibility
;
even
one
Essential
Vertue
or
Vertuous
substance
.
13.
The
most
large
extensive
Vnity
(
as
far
as
spirits
may
be
said
to
have
extension
or
Degrees
of
Essence
)
is
likest
to
God
:
And
the
Unity
of
a
material
atome
is
not
more
excellent
than
the
Vnity
of
the
material
part
of
the
world
,
made
up
of
such
Atomes
.
(
Whether
there
are
such
Atomes
physically
indivisible
I
here
meddle
not
,
but
the
shaping
of
an
Atome
into
cornered
,
hollow
and
such
other
shapes
,
is
to
common
reason
a
palpable
contradiction
.
)
14.
Whether
there
be
any
one
passive
Element
(
Earth
,
Water
or
Air
)
any
where
existent
in
an
Vnion
of
its
proper
Atomes
,
without
a
mixture
of
any
other
Element
,
is
a
thing
unknown
to
mortals
.
15.
So
is
it
whether
there
be
any
where
existent
a
body
of
the
united
Atomes
of
the
several
passive
Elements
without
the
active
.
16.
The
mixt
Beings
known
to
us
do
all
consist
of
an
union
of
the
passive
and
active
Elements
(
or
of
these
united
.
)
17.
We
perceive
by
sense
what
Vnion
and
Division
of
Passive
matter
is
,
which
hath
separable
parts
:
But
how
far
spirits
are
passive
(
as
all
under
God
are
in
some
degree
,
)
and
whether
that
Passivity
signifie
any
kind
of
Materiality
as
well
as
Substantiality
;
and
how
far
they
are
extensive
,
or
partible
,
or
have
any
Degrees
analogous
to
Parts
,
and
so
what
their
Vnity
is
in
a
positive
conception
,
and
how
spirits
are
Many
,
and
how
One
,
and
whether
there
be
existent
One
Universal
spirit
of
each
kind
Vegetative
,
sensitive
,
and
Intellective
,
and
whether
they
are
both
One
,
and
many
in
several
respects
,
with
many
such
like
questions
,
These
are
all
past
humane
certain
knowledge
in
this
life
:
Many
it
is
certain
that
there
be
:
But
whether
that
Number
here
be
Quantitas
discreta
,
and
how
they
are
Individuate
and
distinguishable
,
and
how
't
is
that
Many
come
from
One
or
two
in
generation
,
are
questions
too
hard
for
such
as
I.
18.
But
we
see
in
Passive
matter
,
that
the
parts
have
a
natural
propensity
to
Vnion
,
and
the
aggregative
inclination
is
so
strong
,
as
that
thence
the
Learned
Dr.
Glisson
(
Lib.
de
Vitâ
Naturae
)
copiously
maintaineth
that
all
Matter
hath
Life
or
a
Natural
Vital
self-moving
Vertue
,
not
as
a
compounding
part
,
but
as
a
formal
inadequate
conception
:
In
which
though
I
consent
not
,
yet
the
Aggregative
Inclination
is
not
to
be
denyed
▪
All
heavy
terrene
bodies
hasten
to
the
earth
by
descent
,
and
all
the
parts
of
Water
would
unite
;
and
Air
much
more
.
19.
The
grosser
and
more
terrene
any
Body
is
,
the
easilier
the
parts
of
it
continue
in
a
local
separation
;
you
may
keep
them
easily
divided
from
one
another
,
though
they
incline
to
the
whole
:
But
liquids
more
hasten
to
a
closure
;
and
Air
yet
much
more
.
20.
Whether
this
their
strong
inclination
to
Vnity
be
a
natural
Principle
in
the
passive
Elements
themselves
,
or
be
caused
by
the
Igneous
Active
part
which
is
ever
mixed
with
them
,
and
whose
Vnity
in
it self
is
more
perfect
;
or
whether
it
principally
proceed
from
any
spiritual
substance
which
animateth
all
things
,
and
is
above
the
Igneous
substance
,
I
think
,
is
too
hard
for
man
to
determine
.
21.
But
so
great
is
the
Union
of
the
whole
Igneous
substance
that
is
within
our
knowledge
,
that
we
can
hardly
tell
whether
it
have
divisible
separable
parts
,
and
more
hardly
prove
that
there
are
any
parts
of
it
actually
separated
from
the
rest
,
even
where
by
Termination
and
Reception
in
the
Passive
matter
there
is
the
most
notable
distinction
.
The
Light
of
the
Sun
in
the
air
is
One
,
and
that
Light
seemeth
to
be
the
effect
of
the
present
substance
of
the
solar
fire
,
and
not
a
quality
or
motion
locally
distant
from
it
:
A
burning-glass
may
by
its
Receptive
aptitude
occasion
a
combustion
by
the
Sun-beams
in
one
place
which
is
not
in
another
.
But
those
beams
that
terminate
on
that
glass
are
not
separated
from
the
rest
.
As
there
are
in
Animals
fixed
spirits
which
are
constitutive
parts
of
the
solid
members
,
and
moved
spirits
which
carry
about
the
humours
,
and
yet
these
are
not
separated
from
each
other
:
so
the
Earth
it self
,
and
its
grosser
parts
,
have
an
Igneous
principle
still
resident
in
them
,
as
fire
is
in
a
flint
,
or
steel
,
and
indeed
in
every
thing
:
And
this
seemeth
to
be
it
which
many
call
Forma
telluris
:
But
that
all
these
are
not
contiguous
or
united
also
to
the
common
Solar
fire
,
or
Igneous
Element
,
is
not
to
be
proved
.
The
same
Sun-beams
may
kindle
many
things
combustible
and
light
many
Candles
,
which
yet
are
all
one
undivided
fiery
substance
,
though
by
the
various
Receptivity
of
matter
,
so
variously
operating
,
as
if
there
were
various
separate
substances
.
And
as
all
these
Candles
or
fires
are
One
with
the
solar
fire
in
the
Air
,
so
are
they
therefore
One
among
themselves
:
and
yet
not
One
Candle
;
because
that
word
signifieth
not
only
the
common
fire
,
but
that
fire
as
terminated
and
operative
on
that
particular
Matter
.
The
stars
are
many
:
but
whether
they
be
not
also
One
fiery
substance
,
diversifyed
only
by
Contraction
and
Operation
of
its
parts
upon
some
suitable
Receptive
matter
(
or
contracted
simply
in
it self
)
without
separation
from
all
other
parts
,
is
more
than
we
are
able
to
determine
.
22.
They
that
hold
that
non
datur
vacuum
,
must
hold
that
all
things
in
the
world
are
One
,
by
most
intimate
conjunction
or
Union
of
all
the
parts
of
being
:
And
yet
distinguishable
several
ways
.
23.
We
constantly
see
a
numerical
difference
of
substances
made
by
Partible
Receptive
matter
,
when
yet
the
informing
substance
in
them
all
,
is
One
in
it self
thus
variously
terminated
and
operating
:
so
one
Vine
or
Pear
Tree
hath
many
Grapes
or
Pears
numerically
different
;
And
many
leaves
and
branches
and
roots
;
And
yet
it
is
one
vegetative
substance
which
animateth
or
actuateth
them
all
;
which
consisteth
not
of
separated
parts
:
And
that
Tree
which
is
thus
principled
,
is
it self
Vnited
to
the
Earth
,
and
radicated
in
it
is
a
real
part
of
it
,
as
a
mans
hair
is
an
Accident
,
(
or
as
some
will
call
it
,
an
Accidental
part
)
of
the
man
,
or
the
feathers
of
a
bird
:
And
consequently
the
forma
arboris
or
its
vegetative
spirit
,
and
the
forma
telluris
are
not
separated
,
but
One.
And
we
have
no
reason
to
think
that
there
is
not
as
true
an
Union
between
that
forma
telluris
,
and
the
forms
or
spirits
of
the
sun
,
stars
,
or
other
Globes
of
the
same
kind
,
as
there
is
between
the
spirits
of
the
Earth
and
plants
.
So
that
while
Vegetative
Spirits
are
many
by
the
diversity
of
Receptive
or
Terminative
matter
,
(
and
perhaps
other
ways
to
us
unknown
)
yet
seem
they
to
be
all
but
One
thus
diversifyed
,
as
One
soul
is
in
many
members
.
24.
Seeing
the
Noblest
natures
are
most
perfect
in
Vnity
(
and
the
basest
most
divisible
)
we
have
no
reason
to
think
that
the
Vital
principles
of
the
divers
sensitive
Animals
(
meerly
such
)
are
not
as
much
One
as
the
divers
principles
of
plants
or
vegetables
are
.
25.
And
as
little
reason
have
we
to
think
that
there
is
no
sort
of
Vnity
among
the
divers
Intellectual
substances
,
seeing
their
nature
is
yet
more
perfect
,
and
liker
to
God
,
who
is
perfectly
one
.
26.
It
is
not
to
be
doubted
but
the
Vniverse
of
created
being
is
one
,
consisting
of
parts
compaginated
and
Vnited
,
though
the
bond
of
its
Vnion
be
not
well
known
to
us
.
27.
But
it
is
certain
that
they
are
all
Vnited
in
God
(
though
we
know
not
the
chief
created
Cause
of
Unity
;
)
and
that
though
it
be
below
him
to
be
the
Informing
soul
of
the
world
,
yet
is
he
more
than
such
a
soul
to
it
:
&
of
Him
,
and
through
Him
and
to
Him
are
all
things
,
who
is
All
things
in
all
things
,
above
all
and
through
all
and
in
us
all
(
as
is
aforesaid
)
:
and
being
more
intimate
to
all
things
as
their
proper
form
,
is
the
first
Vniting
principle
of
all
being
,
as
he
is
the
first
Cause
and
the
End
of
all
.
And
yet
it
is
Above
the
Creatures
to
be
accounted
parts
of
God
;
for
they
are
not
his
Constitutive
parts
(
who
is
most
simple
)
but
slow
from
him
by
his
Causal
efflux
,
and
so
are
by
many
not
falsly
called
,
Vna
emanatio
Divina
,
or
a
continued
effect
of
one
Divine
creative
or
efficient
Volition
;
All
One
as
In
and
Of
and
To
One
God
,
and
as
compaginated
among
themselves
,
and
yet
Many
by
wonderful
incomprehensible
diversities
:
Ab
uno
Omnia
.
28.
God
is
said
to
be
More
One
with
some
Creatures
than
with
others
,
as
he
operateth
more
excellent
effects
in
one
than
in
others
,
and
as
he
is
related
to
those
effects
:
but
not
as
his
essence
is
Nearer
to
One
than
to
another
.
29.
Accordingly
his
Vnion
with
the
Intellectual
Spirits
,
and
souls
of
men
is
said
to
be
nearer
,
than
with
Bodies
,
and
his
Communion
answerably
:
But
that
is
because
they
are
the
Nobler
product
of
his
Creating
or
efficient
Power
and
Will.
30.
And
so
he
is
said
to
be
more
Vnited
to
holy
souls
than
to
the
unholy
,
to
the
Glorified
than
to
the
dammed
;
Because
he
maketh
them
Better
,
and
communicateth
to
them
more
of
his
Glory
and
the
effects
of
his
Power
,
Wisdom
and
Love
.
As
the
Sun
is
more
United
to
a
burning-glass
,
or
to
a
place
where
it
shineth
brightly
,
or
to
some
excellent
plant
which
it
quickneth
,
than
to
others
.
31.
Accordingly
we
must
conceive
of
that
Vnion
(
before
mentioned
Thes.
10.
)
of
Christ
with
Believers
here
,
and
with
the
glorified
hereafter
,
as
to
his
Divine
Nature
;
which
may
well
be
called
mystical
,
and
is
of
late
become
the
subject
of
some
mens
contentious
opposition
,
and
is
matter
of
difficult
enquiry
to
the
wisest
.
And
yet
it
is
hard
to
say
that
in
all
their
hot
opposition
any
sober
men
are
in
this
disagreed
:
For
1.
it
is
by
such
commonly
confessed
that
the
Spirit
of
Christ
doth
operate
more
excellent
effects
on
believers
than
on
others
,
and
on
the
Blessed
than
on
the
damned
;
even
making
them
liker
unto
God
.
2.
And
that
this
Holy
spirit
is
by
Covenant
related
to
them
,
to
operate
for
the
future
more
constantly
and
eminently
in
them
than
in
others
.
3.
And
that
this
Spirit
proceedeth
and
is
sent
from
the
Father
and
the
Son
to
do
these
works
.
4.
And
that
Christ
is
Related
to
each
Believing
and
each
Glorifyed
soul
,
as
one
in
Covenant
self-obliged
(
or
a
Promiser
)
thus
by
his
Spirit
to
operate
on
them
.
5.
And
that
he
is
thus
Related
to
the
whole
Church
or
society
of
such
persons
,
whereof
each
Individual
is
a
part
.
So
that
all
this
set
together
telleth
us
,
that
every
Believing
and
every
Glorifyed
soul
is
said
to
be
United
to
Christ
in
all
these
several
conjunct
respects
(
as
to
his
Godhead
)
1.
In
that
he
eminently
operateth
Grace
and
Glory
in
them
,
that
is
,
Holy
Life
,
Light
and
Love
,
by
the
Holy
Ghost
:
And
this
he
doth
(
as
God
doth
all
things
)
per
essentiam
,
and
not
as
distant
by
an
intermediate
Vertue
which
is
neither
Creator
nor
Creature
:
As
the
very
Sun-beams
touch
the
illuminated
and
heated
object
.
2.
By
a
moral-relative
Union
by
Covenant
to
that
individual
person
,
to
do
such
things
upon
him
.
(
As
husband
and
wife
are
United
by
Covenant
for
certain
uses
.
)
3.
By
a
Political
Relative
Vnion
,
as
that
person
is
a
member
of
the
Church
or
Political
body
,
to
which
Christ
is
United
by
Promise
as
aforesaid
:
who
denieth
any
of
this
,
and
who
affecteth
more
?
32.
And
then
our
Vnion
with
Christs
humane
nature
(
besides
the
General
and
special
Logical
Vnion
,
as
he
is
a
Creature
,
a
Man
,
of
the
same
Nature
with
us
)
can
be
of
no
Higher
or
Nearer
a
sort
:
But
differeth
from
the
former
,
so
far
as
the
Operations
and
Relation
of
a
Created
Medium
differ
from
those
of
the
Creator
:
That
is
,
1.
The
humane
nature
is
honoured
and
used
by
the
Divine
,
as
a
second
cause
of
the
foresaid
effects
of
Grace
and
Glory
on
us
.
2.
The
humane
Nature
(
being
of
the
same
species
with
ours
)
is
by
a
Law
,
obligation
and
consent
,
related
to
each
Believer
and
to
all
the
Church
,
as
the
Root
,
and
chief
Medium
,
Administrator
and
Communicator
of
this
Grace
and
Glory
;
and
so
as
our
Relative
Head
in
the
foresaid
Moral
and
Political
sense
,
communicating
those
Real
Benefits
.
3.
And
Christ
in
his
Humanity
is
the
Authorised
Lord
and
Governour
of
all
inferiour
means
and
causes
,
by
which
and
Grace
and
Glory
is
conveyed
to
us
(
as
of
Angels
,
Ministers
,
Word
,
Sacraments
,
changing
Providences
,
&c.
)
4.
But
whether
his
own
Humane
Soul
per
essentiam
&
immediatam
attingentiam
,
do
operate
on
all
holy
souls
,
and
so
be
Physically
also
Vnited
to
them
as
the
Sun
is
to
the
quickened
plants
or
animals
,
I
told
you
before
,
I
know
not
yet
,
but
hope
ere
long
to
know
.
33.
Christs
Divine
Nature
is
United
to
his
humane
,
in
a
peculiar
sort
,
as
it
is
not
to
any
other
creature
.
But
it
is
not
by
any
change
of
the
Divine
:
but
by
that
peculiar
possessing
operation
and
Relation
,
which
no
other
created
being
doth
partake
of
,
and
which
no
mortal
can
comprehend
;
of
which
I
have
said
more
elsewhere
.
[
*
](A27054-e8570-b)
*
In
Methodo
Theologi●e
,
Part.
2.
34.
All
Creatures
as
such
are
United
in
God
as
the
Root
or
first
cause
of
Nature
:
All
Believers
and
Saints
are
United
in
Christ
as
the
Head
of
the
Church
,
as
aforesaid
;
and
in
the
Holy
spirit
as
the
principle
of
their
sanctification
.
35.
The
Political
Relative
Union
of
such
Saints
among
themselves
,
is
intelligible
,
and
sure
;
as
having
One
God
,
one
Head
,
one
Holy
spirit
:
But
(
as
I
said
before
)
how
and
how
far
their
very
substance
is
One
,
by
an
Unity
analogous
to
Physical
Continuity
(
like
the
solar
Light
,
&c.
)
and
how
far
and
how
they
are
substantially
divers
;
and
how
and
how
far
the
spirit
of
Holiness
doth
in
a
peculiar
manner
Unite
the
substances
of
Holy
souls
among
themselves
,
(
by
Analogie
to
the
Illuminated
Air
,
&c.
)
and
how
all
souls
and
Angels
are
individuate
and
distinguished
,
I
say
again
is
past
our
reach
.
36.
Seeing
Vnion
is
so
naturally
desired
as
Perfection
by
all
creatures
known
to
us
,
it
is
great
mordinateness
and
folly
to
fear
lest
death
will
by
too
near
an
Union
end
our
individuation
.
37.
And
as
things
sensible
are
the
first
known
by
man
in
flesh
,
and
we
see
that
among
them
Union
destroyeth
no
part
of
their
substance
;
but
a
sand
or
Atom
is
the
same
thing
in
Union
with
others
as
it
would
be
if
separate
,
or
solitary
,
and
a
drop
of
water
hath
as
true
and
much
existing
substance
in
the
Ocean
,
as
in
its
separate
state
,
and
so
of
a
particle
of
Air
;
we
have
reason
to
conclude
no
worse
of
the
ingneous
Element
,
nor
yet
of
sensitive
or
Intellectual
spirits
:
For
1.
How
far
they
are
passive
and
partible
(
being
many
)
we
know
not
.
Most
of
the
old
Fathers
,
especially
the
Greeks
(
as
Faustus
Regiensis
cited
them
in
the
book
which
Mammertus
answered
)
thought
that
God
only
was
totally
Immaterial
or
Incorporeal
;
And
it
must
not
be
denyed
that
every
creature
doth
pati
à
Deo
,
is
passive
as
from
God
the
first
cause
;
and
many
Philosophers
think
that
all
Passivity
is
a
consequent
or
proof
of
answerable
Materiality
;
And
many
think
that
we
have
no
true
notion
of
substantia
,
besides
Relative
(
as
it
doth
subsist
of
it self
and
substare
accidentibus
)
but
what
is
the
same
with
Materia
purissima
.
2.
But
supposing
all
this
to
be
otherwise
,
spirits
being
true
substances
,
of
a
more
perfect
nature
than
grosse
bodies
,
as
they
are
more
inclined
to
Union
inter
se
,
so
there
is
as
little
if
not
less
danger
that
they
should
be
losers
by
that
Union
,
than
that
a
drop
of
water
should
be
so
:
For
the
perfection
of
the
highest
nature
,
must
needs
be
more
the
perfection
of
all
the
Parts
(
Physical
or
intelligible
)
than
the
perfection
of
the
lowest
:
And
the
noblest
inclineth
not
to
its
own
loss
,
by
desiring
Union
which
to
the
lowest
is
no
loss
.
38.
It
is
called
in
the
Text
[
The
Vnity
of
the
spirit
]
1.
As
it
is
One
species
of
Spiritual
Grace
which
all
the
members
are
endowed
with
,
which
is
their
Holiness
,
or
Gods
Image
on
them
which
is
called
,
The
Spirit
in
us
,
because
it
is
the
immediate
and
excellent
work
of
Gods
spirit
:
As
the
Sun
is
said
to
be
in
the
room
because
it
shineth
there
.
2.
As
the
Spirit
is
the
efficient
cause
hereof
.
3.
And
because
this
One
spirit
in
all
the
members
inclineth
them
to
Vnity
;
even
as
the
soul
of
every
animal
inclineth
it
to
preserve
the
Unity
of
all
its
parts
,
and
to
abhor
wounding
and
separation
,
as
that
which
will
be
its
pain
and
tendeth
to
its
destruction
,
by
dissolution
.
39.
The
Holiness
,
or
spiritual
qualification
of
souls
,
which
is
called
The
Spirit
,
is
Holy
or
Divine
,
Life
,
Light
and
Love
,
or
the
holy
disposition
of
the
souls
three
natural
faculties
,
Vital
Power
(
or
Activity
)
Vnderstanding
and
Will.
As
all
men
have
One
species
of
humanity
,
so
all
Saints
have
this
One
spirit
.
40.
Though
Quickning
(
by
holy
Life
)
and
Illumination
be
parts
of
sanctification
(
or
this
spirit
)
,
yet
the
last
part
[
Love
]
is
the
compleating
perfective
part
,
and
therefore
is
oft
called
Sanctification
specially
;
and
by
the
word
[
Spirit
]
and
[
Love
]
is
oft
meant
the
same
thing
.
And
when
the
spirit
is
said
to
be
given
to
Believers
,
the
meaning
is
,
that
upon
and
by
believing
the
wonderful
demonstrations
of
Gods
Love
in
Christ
,
the
habit
of
holy
Love
is
kindled
in
us
.
41.
This
holy
Love
which
is
gods
Image
,
(
for
God
is
Love
)
usually
beginneth
at
things
visible
,
as
being
the
nearest
objects
to
man
in
flesh
;
And
as
we
see
●od
here
as
in
a
glass
,
so
we
first
see
the
Glass
,
before
we
see
God
in
it
;
And
accordingly
we
first
see
the
Goodness
and
Loveliness
of
Gods
blessings
〈◊〉
us
,
and
of
good
people
,
and
of
good
words
and
actions
;
But
yet
when
we
come
up
to
the
Love
of
God
,
it
is
H●
that
is
the
chiefest
object
,
in
whom
all
the
Church
by
Love
is
centred
:
so
that
we
thenceforth
Love
God
for
himself
,
and
all
his
servants
and
word
as
for
his
sake
and
impress
on
them
.
And
our
Vnion
by
Love
would
not
be
perfect
,
if
it
United
us
together
only
among
our selves
,
and
did
not
Unite
us
all
in
God
and
our
Redeemer
.
So
that
the
Vnity
of
the
spirit
is
the
Love
of
God
in
Christ
and
of
all
the
faithful
,
(
yea
and
of
all
men
so
far
as
God
appeareth
in
them
)
to
which
Gods
spirit
strongly
enclineth
all
true
believers
;
including
holy
Life
and
Light
,
as
tending
to
this
Vnity
of
spiritual
Love
.
42.
Therefore
Love
is
not
distinctly
named
after
,
among
the
particular
terms
of
Vnity
,
as
faith
and
hope
are
;
because
it
is
meant
by
that
word
[
There
is
One
spirit
.
]
43.
The
love
and
Vnity
of
Christians
as
in
One
Church
,
supposeth
in
Nature
a
Love
to
man
as
man
,
and
a
desire
of
the
Vnity
and
concord
of
mankind
:
As
Christianity
supposeth
humanity
.
44.
But
Experience
and
Faith
assure
us
that
this
humane
Love
and
Vnity
is
wofully
corrupted
,
and
much
lost
;
and
that
though
mans
soul
be
convinced
by
natural
light
,
that
it
is
good
,
and
have
a
general
languid
inclination
to
it
,
yet
this
is
so
weak
&
uneffectual
,
as
that
the
principles
of
wrath
and
division
prevail
against
it
,
and
keep
the
world
in
miserable
confusion
.
45.
It
is
the
predominancy
of
the
corrupt
selfish
inclination
which
is
the
great
Enemy
and
destroyer
of
Love
and
Vnity
.
46.
Christianity
is
so
far
from
confining
all
our
Love
to
Christians
,
that
it
is
not
the
least
use
of
it
to
revive
and
recover
our
Love
to
Men
as
Men
▪
so
that
no
men
have
a
full
and
healed
Love
to
mankind
,
and
desire
of
universal
Vnity
,
but
believers
.
47.
The
purest
and
strongest
Love
and
Vnity
is
universal
.
And
it
is
not
genuine
Christianity
if
it
do
not
incline
us
to
Love
all
men
as
men
,
and
all
professed
Christians
as
such
,
and
all
Saints
as
Saints
;
according
to
their
various
degrees
of
amiableness
.
48.
Love
and
Vnity
which
is
not
thus
universal
,
partaketh
of
wrath
and
S●hism
.
For
he
that
loveth
but
a
part
of
men
,
doth
not
love
the
rest
;
and
he
that
is
Vnited
but
to
a
part
(
whether
great
or
small
)
is
Schismatically
divided
from
all
the
rest
.
49.
But
Love
to
All
,
must
not
be
Equal
to
all
,
nor
our
Vnity
with
all
Equal
,
as
on
the
same
terms
,
or
in
the
same
degree
.
As
the
Goodness
of
meer
Humanity
,
and
the
meer
Profession
of
Christianity
is
less
,
and
so
less
amiable
,
than
is
the
Goodness
of
true
sanctification
;
so
our
Love
and
Vnity
must
be
diversified
.
All
the
members
of
the
body
must
be
Loved
,
and
their
Unity
carefully
preserved
:
But
yet
not
Equally
;
but
the
head
as
an
head
,
and
the
heart
as
an
heart
,
and
the
stomach
as
a
stomach
,
and
all
the
essential
parts
as
Essential
,
without
which
it
is
not
a
humane
body
:
and
all
the
integral
parts
as
such
,
but
diversely
according
to
their
worth
and
use
:
The
eye
as
an
eye
,
and
a
tooth
but
as
a
tooth
.
Goodness
being
the
object
of
Love
,
and
Love
being
the
life
of
our
Vnity
,
it
varieth
in
degrees
as
Goodness
varieth
.
50.
That
Love
and
Vnity
which
is
sincere
in
kind
,
may
be
mixt
with
lamentable
wrath
and
Schism
(
as
all
our
Graces
are
with
the
contrary
sin
in
our
imperfect
state
:
)
Not
but
that
all
Christians
have
an
habitual
inclination
to
Vniversal
Love
and
Vnity
;
but
the
act
may
be
hindred
,
by
the
want
of
due
information
,
and
by
false
reports
and
misrepresentations
of
our
brethren
,
which
hide
their
amiableness
,
and
render
them
to
such
more
odious
than
they
are
.
51.
Sincere
and
genuine
Love
and
Vnity
hath
an
Universal
care
of
all
mankind
,
and
is
very
apt
to
enquire
and
take
knowledge
how
it
goeth
with
all
the
world
,
and
specially
with
all
the
Churches
:
For
none
can
much
love
and
desire
that
which
they
mind
not
,
or
take
no
thought
of
.
And
this
is
the
chief
News
which
a
true
Christian
enquireth
after
,
whether
Gods
name
be
hallowed
,
his
Kingdom
come
,
and
his
will
be
done
on
Earth
,
as
it
is
done
in
heaven
:
And
of
this
he
is
sollicitous
even
on
his
death-bed
.
52.
The
Vnity
of
the
spirit
inclineth
men
to
mourn
much
for
the
sects
,
Schisms
,
divisions
and
discords
of
believers
;
and
to
smart
in
the
sense
of
them
,
as
the
body
does
by
its
wounds
.
And
they
that
bewail
them
not
,
are
so
far
void
of
the
Vnity
of
the
spirit
.
53.
The
Vnity
of
the
spirit
helpeth
a
man
greatly
to
distinguish
between
wounding
and
healing
Doctrines
,
wounding
and
healing
courses
of
practice
,
and
between
wounding
and
healing
persons
,
even
as
Nature
teacheth
us
to
discern
and
abhor
that
which
would
dismember
or
divide
the
body
,
as
painful
and
destructive
.
54.
Therefore
holy
experienced
Christians
who
have
most
of
the
Vnity
of
the
spirit
,
are
most
against
the
dividing
impositions
of
Church
Tyrants
,
and
also
against
the
quarrelsom
humour
and
causeless
separations
of
self
conceited
Singularists
whether
Dogmatical
or
superstitious
;
who
proudly
overvalue
their
own
conceptions
,
forms
and
modes
of
worship
and
doctrine
,
and
thence
aggravate
all
that
they
dislike
into
the
shape
of
Idolatry
,
Antichristianism
,
false
worship
,
or
some
such
hainous
sin
,
when
the
beam
of
self-conceit
and
pride
in
their
own
eye
,
is
worse
than
the
mo●e
of
a
modall
imperfection
of
words
,
method
or
matter
,
in
anothers
eye
.
55.
The
Vnity
of
the
spirit
inclineth
men
to
hope
the
best
of
others
,
56.
The
Vnity
of
the
spirit
teacheth
and
inclineth
men
to
yield
for
peace
and
concord
to
such
lawful
things
(
whose
practice
doth
truly
conduce
to
unity
:
)
yea
and
to
give
up
much
of
our
own
right
for
unity
and
peace
.
57.
This
Love
and
Vnity
of
the
spirit
inclineth
men
to
vigorours
Endeavours
for
concord
with
all
others
;
so
that
such
will
not
slothfully
wish
it
but
diligently
seek
it
:
They
will
pursue
and
follow
peace
with
all
men
,
Heb.
12.
14.
as
far
as
is
possible
,
and
as
in
them
lieth
,
Rom.
12.
18.
They
that
are
true
Peace-lovers
are
diligent
Peace-makers
,
if
it
be
in
their
power
and
way
.
58.
This
Love
and
Vnity
of
the
spirit
,
will
prevail
with
the
sincere
,
to
prosecute
it
through
difficulties
and
oppositions
,
and
to
conquer
all
:
And
it
teacheth
them
at
the
first
hearing
to
abhor
back-biters
,
and
slanderous
censurers
,
who
on
pretence
of
a
(
blind
)
zeal
for
Orthodoxness
or
Piety
or
Purity
of
worship
,
are
ready
to
reproach
those
that
are
not
of
their
mind
and
way
in
points
where
difference
is
tolerable
:
And
when
children
that
are
tost
up
and
down
and
carried
to
and
fro
,
(
Eph.
4.
14.
)
with
every
wind
of
doctrine
,
are
presently
filled
with
distast
and
prejudice
,
when
they
hear
other
mens
tolerable
opinions
,
forms
and
orders
aggravated
,
the
right
Christian
is
more
affected
with
displeasure
against
the
self-conceited
reproacher
,
who
is
employed
by
Satan
(
though
perhaps
he
be
a
child
of
God
)
against
the
Love
and
Vnity
of
believers
.
59.
The
more
any
man
hath
of
Love
and
Vnity
of
the
Spirit
,
the
greater
matter
he
maketh
of
Vniversal
Vnity
,
and
the
more
Zealous
he
is
for
it
.
A
small
fire
or
Candle
giveth
but
a
faint
and
little
light
and
heat
,
and
that
but
a
little
way
.
But
the
Sun
●light
and
heat
extendeth
to
all
the
surface
of
the
earth
,
and
much
farther
;
and
that
so
vigorously
as
to
be
the
life
of
the
things
that
live
on
earth
:
so
strong
love
is
extensive
.
60.
The
more
any
man
hath
of
Love
and
the
Vnity
of
the
spirit
,
the
more
resolved
and
patient
he
is
,
in
bearing
any
thing
for
the
furthering
of
Vnity
.
If
he
must
be
hated
for
it
,
or
undone
for
it
;
if
his
friends
censure
and
forsake
him
for
it
;
If
Church
Tyrants
will
ruine
him
,
he
can
joyfully
be
a
Martyr
for
Love
and
Vnity
;
If
Dogmatists
condemn
him
as
an
Heretick
,
he
can
joyfully
bear
the
censure
and
reproach
.
If
blind
superstitious
persons
charge
him
with
Luke-warmness
,
or
sinful
confederacies
,
or
compliance
,
or
corrupting
Gods●worship
,
or
such
like
as
their
errour
leadeth
them
,
he
can
bear
evil
report
,
and
to
be
made
of
no
reputation
,
and
to
be
slandered
and
vilisyed
by
the
Learned
,
by
the
Zealous
,
by
his
ancient
friends
,
rather
than
forsake
the
principles
,
affections
and
practice
of
Universal
Charity
,
Vnity
,
and
peace
.
61.
Though
Perfection
must
be
desired
,
it
is
but
a
very
imperfect
Unity
which
can
be
reasonably
hoped
for
on
earth
.
62.
There
must
go
very
much
wisdom
,
goodness
and
careful
diligence
,
to
get
and
keep
Vnity
and
Peace
in
our
own
souls
,
(
it
being
that
healthful
equal
temperature
and
harmony
of
all
within
us
which
few
obtain
)
And
most
have
a
discord
and
War
or
disquiet
in
themselves
.
But
to
have
a
family
of
such
is
harder
,
and
to
have
a
Church
of
such
yet
harder
;
and
much
more
to
have
a
Kingdom
of
such
,
and
a
conjunction
of
such
Churches
;
and
most
of
all
to
bring
all
the
world
to
such
a
state
:
And
they
that
have
a
War
in
themselves
,
are
not
fit
to
be
the
Peace-making
healers
of
the
Church
(
in
that
degree
)
.
63.
Yet
as
every
Christian
hath
so
much
concord
and
peace
at
home
as
is
necessary
to
his
salvation
,
so
we
may
well
hope
that
by
just
endeavours
,
the
Churches
may
have
so
much
,
as
may
preserve
the
essentials
of
Christianity
and
Communion
,
and
also
may
fortifie
the
Integrals
,
and
may
much
encrease
the
greatness
and
glory
of
the
Church
,
and
much
further
holiness
and
righteousness
in
its
members
,
and
remove
many
of
the
scandals
and
sinful
contentions
,
which
are
the
great
hinderers
of
piety
,
and
are
Satans
advantages
against
mans
recovery
and
salvation
:
This
much
we
may
seek
in
hope
.
64.
Despair
of
success
is
a
an
enemy
to
all
pacificatory
endeavours
,
and
low
and
narrow
designs
shew
a
low
Spirit
,
and
a
little
degree
of
holy
love
and
all
other
uniting
grace
.
65.
An
earnest
desire
[
*
](A27054-e11240-b)
*
Such
as
now
worketh
in
Mr.
Eliats
in
New
England
,
and
Mr.
Thomas
Gouge
in
England
towards
the
Welsh
,
&
in
many
worthy
Ministers
who
suffer
the
reproach
and
persecutions
of
men
because
they
will
not
consent
to
be
as
lights
put
under
a
bushel
.
of
the
worlds
Conversion
,
and
of
the
bringing
in
the
barbarous
,
ignorant
,
infidels
and
impious
,
to
the
knowledge
of
Christ
,
and
a
holy
life
,
doth
shew
a
large
degree
of
charity
,
and
of
the
Vnity
of
the
spirit
,
which
would
fain
bring
in
all
men
to
the
bond
of
the
same
Unity
,
and
participation
of
the
same
spirit
.
66.
The
most
publick
endeavours
therefore
of
the
good
of
many
,
of
Churches
,
of
Kingdoms
,
of
mankind
,
are
the
most
noble
and
most
beseeming
Christianity
,
though
it
's
possible
that
an
hypocrite
may
attempt
the
like
,
to
get
a
name
,
or
for
other
carnal
ends
.
67.
And
it
is
very
savoury
and
suitable
to
the
Vnity
of
the
spirit
,
to
hear
men
in
prayer
and
thanksgiving
,
to
be
much
and
fervent
for
the
Churches
,
and
for
all
the
world
,
and
to
make
it
the
first
and
heartiest
of
their
requests
,
that
Gods
name
may
be
hallowed
,
his
Kingdom
come
,
and
his
will
be
done
on
earth
as
it
is
done
in
heaven
,
and
not
to
be
almost
all
for
themselves
,
or
for
a
sect
,
or
a
few
friends
about
them
,
as
selfish
persons
use
to
be
.
68.
A
very
fervent
desire
of
Vnion
con●ined
to
some
few
,
that
are
mistaken
for
all
or
the
chief
part
of
the
Church
,
with
a
●ensorious
undervaluing
of
others
,
and
a
secret
desire
that
God
would
weaken
and
dishonour
them
,
because
they
are
against
the
opinions
and
the
interest
of
that
sect
or
party
,
is
not
only
consistent
with
Schism
,
(
as
I
said
before
)
but
is
the
very
state
of
Schism
(
called
Heresie
of
old
)
:
And
the
stronger
the
desire
of
that
inordinate
separating
Unity
is
,
as
opposite
to
the
Common
Vnity
of
all
Christians
,
the
greater
is
the
Schism
:
Even
as
a
bile
or
other
aposteme
or
inflammation
,
containeth
an
inordinate
burning
collection
or
confluence
of
the
blood
to
the
diseased
place
,
instead
of
an
equal
distribution
.
CHAP.
III.
II.
The
necessity
and
Benefits
of
this
Unity
and
Peace
.
II.
THE
Necessity
and
excellency
of
the
Vnity
of
the
spirit
and
peace
,
will
appear
in
these
respects
.
1.
For
the
good
of
the
particular
persons
that
possess
it
.
2.
For
the
good
of
Christian
societies
.
3.
For
the
good
of
the
uncalled
world
.
4.
For
the
Glory
and
well-pleasing
of
Jesus
Christ
and
of
the
Father
:
of
these
in
order
.
1.
For
the
good
of
each
particular
person
that
possesseth
it
.
1.
It
is
the
very
Health
and
Holiness
of
the
soul
,
and
the
contrary
is
the
very
state
of
sin
and
death
.
What
is
Holiness
but
that
Vniting
Love
by
which
the
will
adhereth
to
God
and
delighteth
in
his
Goodness
as
it
shineth
to
us
in
his
works
,
and
specially
in
Christ
and
in
all
his
members
(
and
in
a
common
sort
in
all
mankind
?
)
And
what
is
the
unholy
state
of
sin
and
death
,
but
that
Con●ractedness
and
retiring
to
our SELVES
,
by
which
the
selfish
person
departeth
from
the
due
Love
of
God
and
others
,
and
of
that
holiness
which
is
contrary
to
this
his
selfishness
?
So
far
as
any
mans
Love
is
contracted
,
narrowed
,
confined
to
himself
,
and
to
a
few
,
so
far
his
soul
is
indeed
unsanctified
and
void
of
the
Vnity
of
the
Spirit
,
or
the
Spirit
of
Vnity
.
If
a
man
lived
in
banishment
or
a
prison
uncapable
of
doing
others
any
good
,
yet
if
he
have
that
Love
and
spirit
of
Unity
which
inclineth
him
to
do
it
if
he
could
,
this
is
his
own
health
and
rectitude
,
and
acceptable
unto
God
.
Little
do
many
Religious
people
think
how
much
they
do
mistake
unholiness
and
sin
it self
,
for
a
degree
of
holiness
above
their
neighbours
!
When
they
contract
and
narrow
their
Christian
Love
and
Communion
to
a
party
,
and
talk
against
the
Churches
of
Christ
,
by
disgraceful
and
Love-killing
censures
and
reproaches
,
as
being
not
holy
enough
for
their
Communion
;
this
want
of
the
spirit
of
Love
and
Unity
,
is
their
own
want
of
holiness
it self
.
It
was
the
old
deceit
of
the
Pharisees
,
which
Christ
the
messenger
and
mediator
of
love
condemned
,
to
think
that
holiness
lay
more
in
sacrifices
and
Ritual
observances
,
and
in
a
strict
keeping
of
the
Sabbaths
rest
and
such
like
,
than
in
the
Love
of
God
and
all
men
:
And
the
lesson
that
Christ
twice
set
them
to
learn
was
,
[
I
will
have
mercy
and
not
sacrifice
.
]
He
hath
most
grace
and
holiness
who
hath
most
of
the
spirit
of
Love
and
Unity
.
2.
It
is
the
souls
necessary
qualification
for
that
life
of
true
Christianity
which
God
hath
commanded
us
in
the
world
.
It
is
this
inward
Health
which
must
enable
us
to
all
our
duty
.
1.
Without
this
spirit
of
Vnity
we
cannot
perform
the
duties
of
the
first
table
unto
God
:
Our
sacrifices
will
be
as
loathsome
as
theirs
described
Isa.
1.
and
Isa.
58.
If
we
lift
not
up
pure
hands
without
wrath
,
and
wrangling
(
or
disputing
)
(
for
so
I
would
rather
translate
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
1
Tim.
2.
8.
than
[
doubting
]
)
our
prayers
will
not
be
acceptable
to
God
:
Though
it
be
Christs
worthiness
for
which
our
prayers
and
services
are
accepted
,
yet
there
must
be
the
subordinate
worthiness
of
necessary
qualification
in
our selves
.
For
Christ
himself
hath
annexed
specially
the
express
mention
of
this
one
qualification
in
the
Lords
prayer
it self
[
Forgive
us
our
trespasses
as
we
forgive
them
that
trespass
against
us
]
and
he
repeateth
it
after
,
[
For
if
ye
forgive
men
their
trespasses
,
your
heavenly
Father
will
forgive
you
your
trespasses
;
but
if
ye
forgive
not
men
their
trespasses
,
neither
will
your
heavenly
Father
forgive
you
]
Mat.
6.
13
,
14.
Love
is
here
included
in
[
forgiving
]
as
a
cause
in
its
effect
:
And
Christ
rather
nameth
[
forgiving
]
than
[
Love
]
,
because
men
may
pretend
to
that
act
which
is
secret
in
the
heart
,
but
if
it
should
not
work
in
the
necessary
fruits
(
of
which
forgiving
others
is
one
)
it
would
be
but
a
vain
pretence
.
And
here
I
intreat
the
Reader
to
consider
a
while
the
singularities
of
this
passage
of
Christ
.
1.
That
men
that
must
trust
in
Christs
merits
and
mediation
,
must
yet
be
told
of
such
an
absolute
necessity
of
a
Condition
or
qualification
in
themselves
.
2.
That
Forgiving
others
as
an
Act
of
Love
,
is
singled
out
as
this
qualification
.
3.
That
this
condition
must
be
put
into
the
very
prayer
it self
,
that
our
own
mouths
may
utter
it
to
God
.
4.
That
it
must
be
annexed
to
this
one
petition
of
[
Forgiveness
]
rather
than
any
of
the
rest
,
where
men
are
apt
to
confess
their
own
necessity
,
and
where
many
are
readiest
to
think
that
Gods
mercy
and
Christs
merits
and
mediation
must
do
all
without
any
condition
on
their
part
:
They
that
know
that
[
their
daily
bread
]
and
[
deliverance
from
temptation
and
evil
]
must
have
some
care
and
endeavours
of
their
own
,
are
yet
apt
to
think
that
the
Forgiveness
of
sin
needeth
nothing
on
their
part
but
[
asking
and
receiving
.
]
5.
That
Christ
should
after
single
out
this
one
clause
to
repeat
to
them
,
by
urgent
application
.
And
yet
how
little
is
this
laid
to
heart
?
And
indeed
the
first
word
in
the
Lords
prayer
[
Our
Father
]
teacheth
us
the
same
lesson
,
How
needful
a
qualification
Love
and
Vnity
are
to
all
that
will
come
to
God
in
prayer
:
He
that
teacheth
us
that
to
Love
our
neighbour
as
our selves
is
the
second
summary
Commandment
,
and
even
like
to
the
first
,
which
is
Love
to
God
(
for
it
is
Loving
God
in
his
Likeness
on
his
works
)
doth
here
call
us
in
all
our
prayers
to
express
it
,
by
Praying
for
our
brethren
as
for
our selves
.
O
that
men
of
wrath
and
wrangling
were
truly
sensible
what
affections
should
be
expressed
by
that
word
[
OVR
FATHER
]
,
and
with
what
a
heart
men
should
say
[
GIVE
US
]
and
[
FORGIVE
US
]
and
how
far
[
VS
]
must
extend
beyond
[
ME
]
and
beyond
[
OUR
PARTY
]
or
[
our
side
]
or
[
our
Church
]
in
the
dividers
sense
.
I
tell
you
if
you
will
be
welcome
to
God
in
your
prayers
or
any
other
religious
services
,
you
must
come
as
in
Vnion
with
Christ
and
with
his
Universal
Church
:
God
will
receive
no
one
that
cometh
to
him
as
alone
and
divided
from
the
rest
?
As
you
must
have
Union
with
Christ
the
Head
,
so
must
you
have
with
his
Body
:
A
divided
member
is
no
member
,
but
a
dead
thing
.
Little
think
many
ignorant
persons
of
this
,
who
think
that
the
singularity
and
smallness
of
their
sect
or
party
is
the
necessary
sign
of
their
acceptance
with
God
:
Because
they
read
[
Fear
not
little
flock
:
]
As
if
[
a
little
flock
]
must
separate
from
Christs
little
flock
,
for
fear
of
being
too
great
?
And
as
if
his
Flock
which
then
was
but
a
few
hundreds
must
be
no
greater
,
when
the
Kingdoms
of
the
world
are
become
his
Kingdoms
?
Yet
such
have
there
been
of
late
among
us
,
who
first
became
(
as
they
were
called
)
Puritans
,
or
Presbyterians
when
they
saw
them
a
small
and
suffering
party
.
But
when
they
prospered
and
multiplyed
,
they
turned
Independents
or
Separatists
,
thinking
that
the
former
were
too
many
to
be
the
true
Church
.
And
on
the
same
reason
when
the
Independents
prospered
they
turned
Anabaptists
;
And
when
they
prospered
,
they
turned
Quakers
,
thinking
that
unless
it
were
a
small
and
suffering
party
it
could
not
be
the
Little
flock
of
Christ
.
As
if
he
that
is
called
The
Saviour
of
the
world
,
would
take
it
for
his
honour
to
be
the
Saviour
only
of
a
few
Families
or
Villages
,
and
his
Kingdom
must
be
as
little
as
Bethlehem
where
he
was
born
.
Should
they
take
the
same
course
about
their
Language
,
and
say
,
that
it
is
not
the
language
of
Canaan
but
of
the
beast
,
if
it
grow
common
,
and
so
take
up
with
a
new
one
,
that
it
might
be
a
narrow
one
,
the
folly
of
it
would
discover
it self
:
And
what
is
the
excellency
of
a
Language
but
significancy
and
extensive
community
?
and
what
greater
plague
since
Adams
sin
hath
befaln
mankind
,
than
the
division
of
tongues
?
as
hindering
communication
,
and
propagation
of
the
Gospel
?
And
what
greater
blessing
as
a
means
to
universal
Reformation
could
be
given
men
,
than
an
universal
common
language
?
And
what
is
the
property
of
Babel
but
division
and
confusion
of
tongues
?
And
doth
not
all
this
intimate
the
necessity
of
a
Union
of
minds
?
While
we
keep
in
the
Vnity
of
the
Body
and
spirit
,
we
may
,
we
must
strive
for
such
a
singularity
,
as
consisteth
in
an
excellency
of
degree
,
and
endeavour
to
be
the
best
and
holiest
persons
,
and
the
usefullest
members
in
the
body
of
Christ
.
But
if
once
you
must
separate
from
the
body
as
too
good
to
be
members
of
so
great
or
so
bad
a
society
,
you
perish
.
God
will
own
no
Church
which
is
so
Independent
as
not
to
be
a
member
of
the
universal
;
not
any
person
who
is
so
independent
,
as
not
to
come
to
him
as
in
Communion
with
all
the
Christians
in
the
world
.
We
must
not
approve
of
the
faults
of
any
Church
or
Christian
,
and
so
communicate
with
their
sin
by
Voluntary
consent
:
But
disowning
their
sin
,
we
must
own
them
as
Christs
members
,
and
have
communion
with
them
in
faith
and
Love
,
and
holy
profession
of
both
;
and
while
we
are
absent
in
body
,
must
be
as
present
in
spirit
with
them
,
and
still
come
to
God
as
in
communion
with
all
his
Church
on
earth
,
and
offer
up
our
prayers
as
in
conjunction
with
them
,
and
not
as
a
separated
independent
thing
.
2.
And
as
our
Vnity
is
part
of
our
necessary
fitness
for
duties
of
holy
worship
,
so
is
it
also
for
duties
of
the
second
table
,
that
is
;
of
Justice
and
Charity
to
men
:
And
this
is
evident
in
the
nature
of
the
thing
.
No
man
will
be
exact
in
Justice
till
he
do
as
he
would
be
done
by
:
And
who
can
do
that
who
Loveth
not
his
neighbour
as
himself
?
What
is
our
unity
but
our
Love
to
others
as
our selves
?
And
how
can
we
do
the
works
of
Love
without
Love
?
It
is
divided
SELF
that
is
the
cause
of
all
the
unmercifulness
and
injustice
in
the
world
.
Unity
maketh
my
neighbour
to
be
to
me
as
my self
,
and
his
Interest
and
welfare
to
be
to
me
as
my
own
,
and
his
loss
and
hurt
to
be
as
mine
:
And
were
he
indeed
my self
,
and
his
welfare
and
his
hurt
mine
own
,
you
may
judge
without
many
words
how
I
should
use
him
;
whether
I
should
shew
him
mercy
in
his
wants
and
misery
?
whether
I
should
rejoice
with
him
in
his
joy
,
and
mourn
with
him
in
his
sorrows
?
whether
I
should
speak
well
or
ill
of
him
behind
his
back
?
and
whether
I
should
persecute
him
,
and
undo
him
?
whether
I
should
defame
him
and
write
books
to
render
him
odious
,
and
to
perswade
the
rulers
that
he
is
unworthy
to
have
the
liberty
of
a
Christian
or
of
a
man
;
to
preach
,
to
pray
,
to
be
conversed
with
,
or
to
live
!
Would
not
uniting
Love
make
a
wonderful
change
in
some
mens
judgements
,
speeches
and
behaviour
,
and
make
those
men
good
Christians
,
or
good
Moralists
at
least
,
who
now
when
they
have
cryed
up
Morality
,
and
Charity
and
good
works
,
would
perswade
men
by
the
Commentary
of
their
practice
,
that
they
mean
Malignity
,
cruelty
,
and
the
propagating
of
hatred
and
all
iniquity
?
Where
there
is
not
a
dominion
of
LOVE
and
UNITY
,
there
is
a
dominion
of
SELFISHNESS
and
ENMITY
;
and
how
well
these
will
keep
the
Commandments
which
are
all
fulfilled
in
LOVE
,
how
well
they
will
do
good
to
all
men
,
especially
to
them
of
the
houshold
of
faith
,
provoke
one
another
to
Love
and
to
good
works
,
it
is
easie
for
any
man
to
judge
.
Once
alienate
mens
hearts
from
one
another
,
and
the
Life
will
shew
the
alienation
.
3.
This
UNITY
of
SPIRIT
(
and
spirit
of
unity
)
is
our
necessary
preservation
against
sins
of
commission
(
as
well
as
of
omission
as
aforesaid
)
,
even
against
the
common
iniquities
of
the
world
:
LOVE
and
UNITY
tyrannize
not
over
inferiours
,
contrive
not
to
tread
down
others
that
we
may
rise
,
and
to
keep
them
down
to
secure
our
domination
:
They
oppress
not
the
poor
,
the
weak
,
or
innocent
:
They
make
not
snares
for
other
mens
Consciences
,
nor
lay
stumbling-blocks
before
them
,
to
occasion
them
to
sin
,
nor
drive
men
on
to
sin
against
.
Conscience
,
and
so
to
hell
,
to
shew
mens
authority
,
in
a
thing
of
nought
.
Had
this
ruled
in
Ahab
and
his
Prophets
,
Michaiah
had
not
been
smitten
on
the
mouth
,
nor
fed
in
a
Prison
with
the
bread
and
water
of
affliction
;
nor
had
Elijah
been
hunted
after
as
the
troubler
of
Israel
:
Had
this
unity
of
spirit
ruled
in
Jeroboam
,
and
in
Rehoboam
,
one
had
not
stretcht
out
his
hand
against
the
Prophet
,
nor
the
other
despised
experienced
Counsellours
,
to
make
heavier
the
burdens
of
the
complaining
people
.
Had
it
overcome
the
SELFISHNESS
of
the
Kings
of
Israel
,
their
Calves
and
High
places
had
not
engaged
them
against
the
Prophets
,
and
been
their
ruine
.
Had
it
prevailed
in
the
Kings
of
Judah
and
their
people
,
Jeremy
had
not
been
laid
in
the
dungeon
,
nor
had
they
forbid
Amos
to
prophesie
at
the
Kings
Chapel
or
his
Court
,
nor
had
they
mocked
the
messengers
of
God
,
and
despised
his
prophets
,
till
the
wrath
of
the
Lord
arose
and
there
was
no
remedy
,
2
Chron.
26.
16.
Had
this
Spirit
of
Vnity
been
in
the
persecuting
Jews
,
they
would
not
have
counted
Paul
a
pestilent
fellow
,
and
a
mover
of
sedition
among
the
people
,
nor
have
hunted
the
Apostles
with
implacable
fury
,
nor
have
forbidden
them
to
preach
to
the
Gentiles
that
they
might
be
saved
,
and
have
brought
Gods
wrath
upon
themselves
to
the
uttermost
,
1
Thes.
2.
15
,
16.
Had
this
Vnity
of
spirit
prevailed
in
the
Nicolaitans
and
other
hereticks
of
old
,
they
had
not
so
early
grieved
the
Apostles
,
and
divided
and
dishonoured
the
primitive
Church
,
nor
raised
so
many
Sects
and
parties
among
Christians
,
nor
put
the
Apostles
to
so
many
vehement
obtestations
against
them
,
and
so
many
sharp
objurgations
and
reproofs
:
Nor
had
there
been
down
to
this
day
a
continuation
for
so
many
hundred
years
,
of
the
Churches
woful
distractions
and
calamities
by
the
two
sorts
of
afflicters
,
viz.
the
Clergie
Tyrants
on
one
side
,
and
the
swarms
of
restless
Sectaries
on
the
other
.
And
if
the
Spirit
of
Vnity
ruled
in
the
people
,
there
would
he
less
rebelling
,
repining
and
murmuring
against
Governours
,
but
subjects
would
render
to
all
their
dues
:
tribute
to
whom
tribute
,
custome
to
whom
custome
,
fear
to
whom
fear
is
due
,
and
honour
to
whom
honour
,
Rom.
13.
7.
They
would
owe
nothing
to
any
man
but
to
Love
one
another
,
v.
8.
For
he
that
loveth
another
hath
fulfilled
the
Law
:
For
this
,
Thou
shalt
not
commit
adultery
,
Thou
shalt
not
kill
,
Thou
shalt
not
steal
,
Thou
shalt
not
bear
false
witness
,
Thou
shalt
not
covet
,
and
if
there
be
any
other
Commandment
,
it
is
briefly
comprehended
in
this
saying
,
Thou
shalt
Love
thy
neighbour
as
thy self
.
Love
worketh
no
ill
to
his
neighbour
:
Therefore
Love
is
the
fulfilling
of
the
Law
,
v.
9
,
10.
Love
is
long-suffering
and
kind
;
Love
envyeth
not
:
Love
vaunteth
not
it self
(
or
is
not
rash
)
nor
is
puffed
up
,
doth
not
behave
it self
unseemly
;
seeketh
not
her
own
,
is
not
easily
provoked
(
or
siercely
angry
)
,
thinketh
no
evil
,
rejoyceth
not
in
iniquity
,
but
rejoyceth
in
(
or
with
)
the
truth
:
Love
beareth
(
or
concealeth
)
all
things
,
believeth
all
things
,
hopeth
all
things
,
endureth
all
things
,
1
Cor.
13.
4
,
&c.
Did
the
Vnity
of
the
spirit
and
Love
prevail
,
it
would
undo
most
of
the
Lawyers
,
Atturneys
,
Solicitors
,
Proctors
:
It
would
give
the
Judges
a
great
deal
of
ease
:
It
would
be
a
most
effectual
corrector
of
the
press
,
of
the
pulpit
,
of
the
table
talk
of
calumniators
and
backbiters
;
It
would
heal
factious
preachers
and
people
,
and
many
a
thousand
sins
it
would
prevent
.
In
a
word
,
Love
and
Vnity
are
the
most
excellent
Law
.
They
are
a
Law
eminenter
:
For
it
is
to
such
that
the
Apostle
saith
,
there
needeth
no
Law
:
that
is
,
no
forcing
constraining
Law
which
supposeth
an
unwilling
subject
:
For
what
a
man
Loveth
,
●e
need
not
be
constrshained
to
by
penalties
:
And
men
need
not
many
threats
to
keep
them
from
beating
or
robbing
or
slandering
themselves
:
And
did
they
but
Love
God
and
the
Church
,
and
their
Neighbours
,
and
their
own
souls
,
as
they
do
their
bodies
,
piety
and
justice
and
concord
and
felicity
would
be
as
common
as
humanity
is
.
As
the
best
physicions
are
most
for
strengthening
nature
,
which
is
the
true
curer
of
diseases
,
so
he
that
could
strengthen
Vnity
and
Love
,
would
soon
cure
most
of
the
persecutions
,
schisms
,
reproaches
,
contentions
,
deceivings
,
over-reaching
,
rash-censuring
,
envy
,
malice
,
revenge
,
and
all
the
injuries
which
selsishness
causeth
in
the
world
.
4.
The
Vnity
of
the
spirit
is
necessary
to
the
fulness
of
our
joy
,
and
the
true
consolation
of
our
lives
:
A
private
selfish
Spirit
,
hath
very
little
matter
to
feed
his
joy
;
even
his
own
poor
narrow
and
interrupted
pleasures
:
And
what
are
these
to
the
treasures
which
feast
the
joy
and
pleasure
of
a
publick
mind
?
If
Love
Vnite
me
as
a
Christian
to
all
Christians
,
and
as
a
man
to
all
the
world
,
the
blessings
of
Christians
and
the
mercies
of
all
the
world
are
mine
.
When
I
am
poor
in
my
own
body
,
I
am
rich
in
millions
of
others
,
and
therefore
rich
in
mind
:
When
I
am
sick
and
pained
in
this
narrow
piece
of
flesh
,
I
am
well
in
millions
whose
health
is
mine
:
and
therefore
I
am
well
in
mind
:
when
I
am
neglected
,
abused
,
slandered
,
persecuted
in
this
vile
and
perishing
body
,
I
am
honoured
in
the
honour
of
all
my
brethren
,
and
I
prosper
in
their
prosperity
,
I
abound
in
their
plenty
,
I
am
delivered
in
their
deliverances
;
I
possess
the
comfort
of
all
the
good
which
they
possess
.
Object
.
By
the
same
reason
you
may
say
,
that
you
are
holy
in
their
holiness
,
and
righteous
in
their
righteousness
,
which
will
be
a
fanatical
kind
of
com●ort
to
ungodly
persons
.
Answ.
He
that
is
himself
unholy
and
unrighteous
,
hath
not
this
Vnity
with
holy
righteous
persons
:
He
that
hath
not
the
spirit
,
hath
not
the
unity
of
the
spirit
:
This
frivolous
objection
therefore
goeth
upon
a
mistake
,
as
if
this
Vnity
were
common
to
the
ungodly
.
But
to
those
that
have
the
spirit
of
Unity
indeed
,
the
comfort
of
all
other
mens
holiness
is
theirs
,
and
that
in
more
than
one
respect
.
1.
By
some
degree
of
causal
participation
;
As
the
common
health
of
the
body
is
extended
to
the
benefit
of
each
particular
member
;
And
the
common
prosperity
of
the
Kingdom
,
doth
good
to
the
particular
subjects
:
Goodness
in
all
men
is
of
a
communicative
nature
;
as
Light
and
Heat
are
:
And
therefore
as
a
greater
fire
,
much
more
the
Sun
,
doth
send
forth
a
more
extensive
Light
and
Heat
than
a
spark
or
candle
;
so
the
Grace
of
Life
in
the
Vnited
body
of
Christ
,
doth
operate
more
powerfully
for
every
member
,
than
it
would
do
were
it
confined
to
that
member
separatedly
:
As
in
the
holy
Assemblies
we
find
by
sweet
experience
,
that
a
conjunction
of
many
holy
souls
doth
add
alacrity
to
every
one
in
particular
:
And
it
is
a
more
lively
joyful
work
,
and
liker
to
heaven
,
to
pray
and
praise
God
with
many
hundreds
or
thousands
of
faithful
Christians
,
than
with
a
few
.
I
know
not
how
the
conceit
of
singularity
may
work
on
some
,
but
for
my
part
Gods
praises
sung
or
said
in
a
full
assembly
of
zealous
,
sincere
and
serious
persons
,
is
so
much
sweeter
to
me
than
a
narrower
Communion
(
yea
though
many
bad
and
ignorant
persons
should
be
present
)
that
I
must
say
that
it
is
much
against
my
will
,
when
ever
I
am
deprived
of
so
excellent
a
help
.
2.
And
as
Efficiently
,
so
Objectively
a
holy
soul
by
this
Unity
of
spirit
hath
a
part
in
the
blessings
and
Graces
of
all
the
world
.
He
can
know
them
and
think
of
them
▪
(
so
far
as
he
is
One
with
them
)
with
such
pleasure
as
he
thinketh
of
his
own
.
For
what
should
hinder
him
?
Do
we
not
see
that
husband
and
wife
are
pleased
by
the
Riches
and
honour
of
each
other
,
because
their
Vnion
maketh
all
to
be
common
to
them
?
Are
not
Parents
pleased
to
see
their
children
prosper
,
and
every
one
delighted
in
the
wellfare
of
his
friend
?
what
then
if
all
the
world
were
as
near
and
dear
to
us
as
a
husband
,
a
child
,
or
a
bosome
friend
?
would
it
not
be
our
constant
pleasure
to
think
of
Gods
blessings
to
them
,
as
if
they
were
our
own
?
A
narrow
spot
of
ground
doth
yield
but
little
fruit
,
in
comparison
of
a
whole
Kingdom
,
or
all
the
earth
:
And
he
that
fetcheth
his
content
and
pleasure
from
so
little
a
clod
of
earth
as
his
own
body
,
must
have
but
a
poor
and
pitiful
pleasure
in
comparison
of
him
that
can
rejoice
in
the
good
of
all
the
world
.
It
is
Vniting
Love
,
which
is
the
great
enriching
,
contenting
and
felicitating
art
.
(
An
Art
I
call
it
as
it
is
a
thing
Learned
and
practised
by
Rule
,
but
more
than
an
Art
,
even
a
Nature
as
to
its
fixed
inclination
.
)
3.
And
Vnion
maketh
other
mens
Good
to
be
all
ours
,
(
as
efficiently
and
objectively
,
so
also
)
finally
:
As
all
is
but
a
means
to
one
and
the
same
end
in
which
we
meet
:
It
is
my
ends
that
are
attained
by
all
the
Good
that
is
done
and
possessed
in
the
world
.
They
that
have
One
holy
spirit
,
have
one
end
.
The
Glorifying
of
God
in
the
felicity
of
his
Church
,
and
the
perfection
of
his
works
,
and
the
Fulfilling
and
Pleasing
of
his
blessed
will
in
this
his
Glory
,
is
the
end
that
every
true
believer
doth
intend
and
live
for
in
the
world
:
And
this
One
End
,
all
Saints
,
all
Angels
,
all
Creatures
are
carrying
on
as
means
.
If
I
be
a
Christian
indeed
,
I
have
nothing
so
dear
to
me
,
or
so
much
desired
as
this
Pleasing
and
Glorifying
of
God
,
in
the
good
and
perfection
of
his
works
:
This
is
my
Interest
:
In
this
he
must
grati●ie
me
that
will
be
my
friend
:
All
things
are
as
nothing
to
me
,
but
for
this
:
And
in
this
all
the
world
,
but
specially
all
Saints
are
continually
serving
me
:
In
serving
God
they
are
serving
me
;
while
they
serve
my
chiefest
end
and
interest
.
If
I
have
a
house
to
build
,
or
a
field
to
till
,
or
a
garden
to
dress
,
do
not
the
labours
of
all
the
builders
and
workmen
serve
me
,
and
please
me
,
while
it
is
my
work
that
they
do
.
This
is
no
fancy
but
the
real
case
of
every
wise
and
holy
person
:
He
hath
set
his
heart
and
hope
upon
that
end
,
which
all
the
world
are
joyntly
carrying
on
,
and
which
shall
certainly
be
accomplished
.
O
blessed
be
that
Infinite
Wisdom
and
Love
,
which
teacheth
this
wisdom
,
and
giveth
this
Vniting
Love
to
every
holy
soul
!
All
other
wayes
are
dividing
,
narrow
,
poor
and
base
:
This
is
the
true
and
certain
way
for
every
man
to
be
a
possessour
of
all
mens
blessings
,
and
to
be
owner
of
the
good
of
all
the
world
.
They
are
all
doing
our
Heavenly
Fathers
will
,
and
all
are
bringing
about
the
common
end
which
every
true
believer
seeketh
.
It
is
this
base
and
narrow
SELFISHNESS
and
inordinate
contractedness
of
spirit
,
and
adhering
to
individual
interest
,
which
contradicteth
all
this
,
and
hindereth
us
from
the
present
joyful
tast●
of
the
fruits
of
UNITY
which
we
now
hear
and
read
of
.
Yea
I
can
dye
with
much
the
greater
willingness
,
because
(
besides
my
hopes
of
heaven
)
I
live
even
on
earth
when
I
am
dead
:
I
live
in
all
that
live
,
and
shall
live
till
the
end
of
all
.
I
am
not
of
the
mind
of
the
selfish
person
,
that
saith
,
when
I
am
dead
,
all
the
world
is
dead
or
at
an
end
to
me
:
But
rather
,
God
is
my
highest
object
:
His
Glory
and
complacency
is
my
End
:
These
shine
and
are
attained
more
in
and
by
the
whole
Creation
than
by
me
:
while
these
go
on
,
the
End
is
attained
which
I
was
made
for
:
And
I
shall
never
be
separated
living
or
dead
from
the
universal
Church
or
universal
world
:
so
that
when
I
am
dead
,
my
end
,
my
interest
,
my
united
fellow-Christians
and
Creatures
will
still
live
.
If
I
loved
my
friend
better
than
my
self
,
it
would
be
less
grief
to
me
to
be
banished
than
for
him
to
be
banished
:
And
so
it
would
be
less
grief
to
me
to
dye
,
than
for
him
to
dye
.
And
if
I
loved
the
Church
and
the
world
but
half
as
much
more
than
my self
,
as
my
reason
is
fully
convinced
there
is
cause
,
it
would
seem
to
me
incomparably
a
smaller
evil
to
dye
my self
than
that
the
Church
or
world
should
dye
.
As
long
as
my
Garden
flourisheth
,
I
can
bear
the
death
of
the
several
flowers
,
whose
place
will
the
next
spring
be
succeeded
by
the
like
:
And
as
long
as
my
Orchard
liveth
I
can
bear
the
falling
of
a
leaf
or
an
apple
,
yea
of
all
the
leaves
and
fruit
in
Autumn
,
which
the
next
spring
will
repair
and
restore
in
kind
,
though
not
those
individual
▪
What
am
I
that
the
world
should
miss
me
,
or
that
my
death
should
be
taken
by
others
or
by
me
,
for
a
matter
of
any
great
regard
?
I
can
think
so
of
another
,
and
another
can
think
so
of
me
:
But
unhappy
selfishness
maketh
it
hard
for
every
man
or
any
man
to
think
so
of
himself
.
Did
UNITY
more
prevail
in
men
,
and
SELFISHNESS
less
,
it
would
more
rejoice
a
dying
man
,
that
the
Power
,
Wisdom
and
Goodness
of
God
,
will
continue
to
shine
forth
in
the
Church
and
world
,
and
that
others
shall
succeed
him
in
serving
God
and
his
Church
when
he
is
dead
,
than
it
would
grieve
him
that
he
must
dye
himself
.
Yea
more
than
all
this
,
this
Holy
UNITY
will
make
all
the
Joyes
of
Heaven
to
be
partly
ours
.
Even
while
we
are
here
in
pain
and
sorrows
,
we
are
members
of
the
Body
,
whose
Best
part
is
above
with
Christ
;
and
therefore
their
joyes
are
by
participation
ours
,
as
the
pleasure
of
the
head
and
heart
extendeth
to
the
smallest
members
.
Would
it
be
nothing
to
a
mother
if
all
her
children
,
or
to
a
friend
if
all
his
friends
,
had
all
the
prosperity
and
joy
that
he
could
wish
them
?
The
nearer
and
stronger
this
holy
UNITY
is
,
the
more
joyfully
will
a
believer
here
look
up
,
and
say
,
Though
I
am
poor
or
sick
or
suffer
,
it
is
not
so
with
any
of
the
blessed
ones
above
:
My
fellow
Christians
now
rejoyce
in
Glory
:
The
Angels
with
whom
I
shall
live
for
ever
are
full
of
Joy
in
the
vision
of
Jehovah
:
My
blessed
Head
hath
Kingdom
and
Power
and
Glory
and
Perfection
.
Though
I
am
yet
weak
and
must
pass
through
the
gates
of
death
,
the
Glori●ied
world
are
triumphing
in
perpetual
Joyes
;
Their
Knowledge
,
their
Love
,
their
Praises
of
God
,
are
perfect
and
everlasting
,
beyond
all
fears
of
death
or
any
decay
or
interruption
.
UNITY
giveth
us
a
part
in
all
the
Joyes
of
earth
and
heaven
:
And
what
then
is
more
desireable
to
a
Believer
?
5.
And
in
all
that
is
said
it
appeareth
that
UNITY
is
a
great
and
necessary
part
of
our
preparation
for
sufferings
and
death
:
without
this
men
want
the
principal
comforts
that
should
support
them
:
They
that
can
fetch
comfort
neither
from
Earth
nor
from
Heaven
,
but
only
from
the
narrow
interest
of
themselves
,
are
like
a
withering
branch
that
's
broken
from
the
tree
,
or
like
a
lake
of
water
separated
from
the
stream
,
that
will
soon
dry
up
:
A
selfish
person
hath
neither
the
motives
to
right
suffering
,
nor
the
truest
cordials
for
a
dying
man
.
Something
or
other
in
this
sinful
SELF
will
be
still
amiss
;
And
a
selfish
person
will
be
still
caring
,
fearing
or
complaining
:
Because
he
can
take
but
little
pleasure
,
in
remembring
that
all
is
well
in
Heaven
,
and
that
if
he
were
nothing
,
God
would
be
still
Glorified
in
the
world
.
Therefore
the
more
selfish
true
Christians
are
,
the
less
is
their
peace
,
and
the
more
their
hearts
do
sink
in
suffering
:
Their
Religion
reacheth
little
higher
than
to
be
still
poring
on
a
sinful
,
confused
heart
,
and
asking
,
How
should
I
be
assured
of
my
own
salvation
?
When
a
Christian
that
hath
more
of
the
Spirit
of
UNITY
,
is
more
taken
up
with
sweeter
things
,
studying
how
to
Glorifie
God
in
the
world
,
and
rejoycing
in
the
assurance
that
his
name
shall
be
hallowed
,
his
Kingdom
shall
come
,
and
his
Will
shall
be
done
,
yea
and
is
perfectly
done
in
Heaven
:
that
which
is
first
in
his
desires
and
prayers
,
is
ever
the
chiefest
in
his
thanksgivings
,
and
his
Joyes
.
CHAP.
IV.
The
VNITY
of
the
Spirit
in
the
welfare
of
the
Church
.
II.
AS
the
UNITY
of
the
Spirit
is
the
personal
welfare
of
every
Christian
,
so
is
it
the
common
interest
of
the
Church
,
and
of
all
Christian
Societies
,
Kingdoms
,
Cities
,
Schools
and
Families
:
And
that
in
all
these
respects
.
I.
UNITY
is
the
very
life
of
the
Church
(
and
of
all
Societies
as
such
)
.
The
word
LIFE
is
sometime
taken
for
the
LIVING
PRINCIPLE
or
FORM
,
and
so
the
SOUL
is
the
LIFE
of
a
Man
,
and
the
SPIRIT
as
dwelling
and
working
in
us
,
is
the
Moral
or
holy-spiritual
LIFE
of
the
soul
,
and
of
the
Church
as
mystical
:
And
sometime
LIFE
is
taken
for
the
VNION
of
the
said
vital
principle
with
the
Organical
Body
,
or
matter
duly
united
in
it self
:
And
so
the
UNION
of
soul
and
body
is
the
Life
of
a
man
;
and
the
Vnion
of
the
Political
Head
and
Body
is
the
Life
of
political
Societies
:
And
so
the
Vnion
of
Christ
and
the
Church
is
the
Life
of
the
Church
;
And
the
Union
of
the
members
among
themselves
,
is
(
as
the
union
of
the
parts
of
the
organical
body
)
the
necessary
Dispositio
materiae
,
without
which
it
cannot
have
Union
with
the
Head
;
or
the
effect
of
Vnion
with
the
Vital
principle
,
and
so
the
Union
which
is
essential
to
the
Church
.
As
that
is
no
Body
whose
parts
are
not
united
among
themselves
,
nor
no
Living
Body
which
is
not
united
to
the
soul
(
and
in
it self
)
;
so
that
is
no
Church
or
no
Society
which
is
not
Vnited
in
it self
;
and
no
Christian
Society
or
Church
which
is
not
united
unto
Christ
.
It
is
a
gross
oversight
of
them
that
look
at
nothing
but
the
Regeneration
of
the
members
,
as
essential
to
the
Church
,
and
take
Vnity
to
be
but
a
separable
Accident
.
Yea
indeed
Regeneration
it self
consisteth
in
the
Vniting
of
persons
by
Faith
and
Love
to
God
and
the
Redeemer
and
to
the
body
of
the
Church
:
And
if
Vnion
be
Life
,
then
Division
is
no
Less
than
Death
:
Not
every
degree
of
division
:
For
some
breaches
among
Christians
are
but
wounds
:
(
But
to
be
divided
or
separated
from
Christ
,
or
from
the
Universal
Church
which
is
his
body
,
is
Death
it self
:
And
even
wounds
must
have
a
timely
cure
,
or
else
they
threaten
at
least
the
perishing
of
the
wounded
part
.
)
II.
UNITY
is
the
health
,
ease
and
quiet
of
the
Church
and
all
Societies
,
as
well
as
of
each
person
:
And
Division
is
its
smart
and
pain
:
And
a
divided
disagreeing
Society
is
a
wounded
or
sick
Society
;
in
continual
suffering
and
disease
:
But
how
easie
,
sweet
,
and
pleasant
is
it
,
when
brethren
dwell
together
in
Unity
?
when
they
are
not
of
many
minds
,
and
wills
and
wayes
;
when
they
strive
not
against
each
other
,
and
live
not
in
wrangling
and
contention
,
when
they
have
not
their
cross
interests
,
wills
and
parties
,
and
envy
not
or
grudge
not
against
each
other
:
But
every
one
taketh
the
common
interest
to
be
his
own
;
and
smarteth
in
all
his
brethrens
sufferings
and
hurts
:
when
they
speak
the
same
things
,
and
mind
the
same
interest
,
and
carry
on
the
same
ends
and
work
?
O
foelix
hominum
genus
Si
vestros
animos
Amor
Quo
coelum
regitur
,
regat
,
saith
Boetius
.
Many
contrivances
good
men
have
had
,
for
the
recovering
of
the
peace
and
felicity
of
Societies
:
And
they
that
despaired
of
accomplishing
it
,
have
pleased
themselves
with
feigning
such
Societies
as
they
thought
most
happy
:
whence
we
have
Plato's
Common-wealth
,
Moor's
Vtopia
,
Campanella's
Civitas
solis
,
&c.
But
when
all
is
done
,
he
is
the
wisest
and
happiest
Politician
,
and
the
best
friend
and
benefactor
to
Societies
and
to
mankind
,
who
is
the
skilfullest
contriver
,
and
best
promoter
of
UNITING
LOVE
.
I
know
that
this
is
(
like
Life
in
man
)
a
work
that
requireth
more
than
Art
:
But
yet
I
will
not
say
hoc
non
est
artis
,
sed
pietatis
opus
,
as
if
art
did
nothing
in
it
:
It
is
Gods
work
blessing
mans
endeavours
.
Even
in
the
propagation
of
natural
Life
,
though
Deus
&
sol
vivificant
,
God
is
the
Quickener
,
and
Fountain
of
all
life
;
yet
man
is
the
Generator
(
even
if
it
prove
true
that
the
soul
is
created
)
:
And
God
will
not
do
it
without
the
act
of
man
:
So
God
will
not
bless
Churches
,
and
Kingdoms
and
Families
,
with
Vniting-Love
,
without
the
subordinate
endeavours
of
man
:
And
the
skill
and
honesty
of
the
endeavourers
greatly
conduceth
to
the
success
of
the
work
:
Men
that
stand
in
a
significant
capacity
(
as
Rulers
and
publick
Teachers
do
)
may
do
much
by
holy
Art
to
promote
Vniting-Love
in
all
Societies
;
By
contriving
an
Vniting
of
Interests
,
(
and
not
by
cudgelling
them
all
into
the
same
Temples
or
Synagogues
as
prisoners
into
a
Jaile
)
;
and
by
diligent
clear
teaching
them
the
excellency
and
necessity
of
Vnity
and
Love
,
and
mischiefs
of
dividing
selfishness
:
But
of
this
more
after
in
due
place
.
All
the
devices
in
the
world
for
the
felicity
of
Societies
which
tend
not
unto
Vnity
,
and
all
wayes
of
Vnity
which
promote
not
Love
,
are
erroneous
and
meerly
frivolous
:
And
all
that
are
Contrary
to
Love
are
pernicious
,
whatever
the
contrivers
pretend
or
dream
.
III.
UNITY
is
the
strength
and
preservation
of
Societies
,
and
Selfishness
and
Division
is
their
weakness
,
their
dissolution
and
their
ruine
.
As
in
Natural
,
so
in
Political
Bodies
,
the
closest
and
perfectest
Vnion
of
Parts
,
maketh
the
firmest
and
most
durable
composition
.
What
is
the
strength
of
an
Army
but
their
UNITY
?
When
they
obey
one
General
Commander
,
and
cleave
inseparably
together
,
and
forsake
not
one
another
in
fight
,
such
an
Army
would
conquer
far
greater
multitudes
of
incoherent
separable
men
:
when
every
Souldier
thinketh
how
to
shift
for
himself
,
and
to
save
his
own
life
whatever
become
of
others
,
a
few
run
away
first
,
and
shew
the
rest
the
way
,
and
they
are
quickly
all
made
conquered
fugitives
:
when
they
that
resolve
[
We
must
all
stand
or
fall
together
,
and
we
will
not
Live
or
escape
alone
;
It
is
more
the
Army
than
my
Life
that
I
would
preserve
]
these
are
seldom
overcome
by
any
policy
or
power
.
What
is
the
conquest
of
an
Army
,
but
the
routing
and
scattering
of
them
?
The
strength
of
composed
bodies
lyeth
in
the
great
Number
of
parts
most
inseparably
conjoyned
.
Small
Cities
and
Republicks
are
made
a
prey
to
potent
Princes
,
because
they
are
insufficient
for
their
own
defence
,
and
are
hardly
Vnited
with
their
neighbours
for
mutual
preservation
.
An
United
flame
of
many
Combustibles
consumeth
all
without
resistance
;
when
divided
sparks
and
candles
have
no
such
power
:
Divided
drops
of
rain
are
easily
born
,
when
United
streams
and
floods
bear
down
all
before
them
.
He
can
break
a
single
thread
,
that
cannot
break
a
cord
that
is
made
of
multitudes
.
And
though
the
chief
strength
of
the
Church
of
Christ
be
not
in
themselves
,
but
in
their
God
and
Head
,
yet
God
fitteth
every
thing
to
the
use
that
he
designeth
it
to
,
and
maketh
that
creature
,
that
person
,
that
society
strong
,
which
he
will
have
to
be
most
safe
and
durable
,
and
to
do
the
works
and
bear
the
burdens
that
require
strength
.
Though
we
have
all
one
God
and
Christ
and
Spirit
,
yet
are
there
great
variety
of
gifts
and
graces
;
and
as
there
are
strong
and
weak
Christians
,
so
there
are
strong
and
weak
Churches
and
Common-wealths
.
O
what
great
things
can
that
Church
or
Kingdom
do
,
which
is
fully
United
in
it self
!
What
great
assaults
can
they
withstand
and
overcome
!
But
the
Devil
himself
knoweth
that
a
Kingdom
or
a
house
divided
cannot
stand
,
Matth.
12.
25
,
26.
And
therefore
by
some
kind
of
Concord
(
whatever
it
is
)
even
Satans
Kingdom
is
upheld
:
[
*
](A27054-e15520-b)
*
Sicut
noxium
est
si
unitas
desit
bonis
,
ita
perniciosum
est
si
sit
in
malis
:
Perversos
quippe
unitas
corroborat
dum
concordant
,
&
ta●to
magis
incorrigibiles
quanto
unanimes
facit
.
Greg.
Moral
.
l.
33.
O
unhappy
people
of
God
(
saith
Hierome
in
Psal.
82.
)
that
cannot
so
well
agree
in
good
as
wicked
men
do
in
evil
!
But
,
by
his
leave
,
there
is
more
Unity
and
Concord
among
all
Christs
true
servants
,
than
among
any
wicked
men
:
else
the
Devils
Kingdom
would
be
stronger
and
perfecter
than
Christs
.
Obj.
But
this
of
Jeromes
is
a
common
saying
,
and
common
experience
seemeth
to
confirm
it
.
How
unanimous
were
the
Sodomites
in
assaulting
the
house
of
Lot
?
and
what
multitudes
every
where
agree
in
Ignorance
and
enmity
to
the
godly
?
and
how
divided
and
quarrelsome
are
the
Religious
sort
?
Ans.
The
question
whether
Christs
Kingdom
or
Satans
hath
more
Vnity
and
Concord
,
requireth
a
distincter
kind
of
answer
;
which
is
,
I.
UNITY
is
one
thing
,
and
similitude
is
another
.
2.
Active
Concord
or
Union
of
excellent
coherent
and
cooperative
natures
,
is
one
thing
,
and
Negative
non-repugnancy
of
dead
or
baser
creatures
is
another
.
1.
As
there
is
a
great
similitude
between
incoherent
sands
or
drops
of
rain
,
so
is
there
between
ungodly
men
:
They
are
very
like
in
their
privations
and
ungodliness
:
but
this
is
no
Vnity
at
all
.
But
the
faithful
are
not
only
Like
,
but
Vnited
,
as
many
drops
in
one
Ocean
,
or
as
many
Candles
united
in
one
flame
,
or
many
Sun-beams
in
one
Sun
and
aire
.
2.
All
these
sands
,
or
dust
or
dead
bodies
,
quarrel
not
among
themselves
,
because
they
are
unactive
beings
,
whose
nature
is
to
lye
still
;
while
parents
and
children
and
brethren
may
have
many
fallings
out
:
And
yet
there
is
that
Vnity
in
Parents
and
Children
,
inclining
them
to
the
Loving
Communion
of
each
other
,
which
is
not
in
the
sand
or
dust
or
dead
.
And
so
wicked
men
in
some
cases
have
not
those
vital
principles
which
are
necessary
to
an
active
quarrel
,
and
yet
may
have
far
less
Vnion
than
the
Godly
in
their
scandalous
discord
.
Swine
and
Dogs
will
not
strive
or
fight
for
Gold
or
Lands
or
Lordships
,
as
men
do
;
nor
Asses
for
the
food
or
delicates
of
men
;
nor
yet
for
our
ornaments
or
gay
cloathes
:
Brutes
never
contend
for
preheminence
in
Learning
,
nor
fall
out
in
argumentation
as
men
do
;
Because
their
faculties
are
as
dead
to
all
these
things
:
And
that
which
moveth
not
,
doth
not
strive
:
so
wicked
men
strive
not
who
shall
please
God
best
,
or
who
shall
be
soundest
in
the
faith
,
or
the
greatest
enemy
to
sin
,
which
is
the
commonest
cont●ntion
of
good
men
,
(
while
some
of
them
mistake
some
sins
for
no
sins
,
and
some
take
those
to
be
sins
that
are
none
[
*
](A27054-e15950-b)
*
See
Whateley's
notable
Di●course
of
this
in
his
Carecloth
.
Doct.
1.
)
But
Brethren
that
oft
fall
out
,
have
yet
more
Vnity
,
than
strangers
that
never
think
of
one
another
,
or
than
fellow-travellers
that
quietly
travel
in
the
way
.
Godly
persons
are
all
closely
United
in
one
God
,
one
Christ
,
one
faith
,
one
hope
,
one
bond
of
Love
to
one
another
,
one
mind
,
and
one
design
and
work
,
as
to
the
main
.
There
is
no
such
Vnion
as
this
among
the
ungodly
.
It
's
true
,
that
they
all
Agree
by
way
of
similitude
,
in
being
all
blind
,
all
bad
,
all
worldly
and
fleshly
,
all
void
of
Gods
spirit
,
and
all
enemies
to
the
godly
:
But
so
all
dead
Carkasses
agree
in
being
dead
,
and
all
toads
agree
in
being
toads
and
poysonous
:
And
yet
when
the
fable
feigneth
the
belly
and
the
hands
and
feet
to
fall
out
,
because
the
hands
and
feet
must
labour
for
the
belly
,
they
had
then
more
Vnity
than
several
Carkasses
,
●oads
or
serpents
that
never
fall
out
:
yea
if
a
gowty
foot
be
a
torment
to
all
the
Body
,
it
hath
yet
more
Vnity
with
the
body
than
another
mans
foot
hath
that
putteth
it
to
no
pain
.
But
yet
the
perfectest
Vnity
hath
also
●ase
and
strength
,
and
safety
.
Things
United
are
durable
.
Death
when
it
creepeth
upon
decaying
age
,
doth
it
by
gradual
separations
and
dissolution
:
The
fruit
and
the
leaves
first
fall
from
the
tree
,
and
then
one
branch
dyeth
,
and
then
another
:
The
combined
parts
of
our
nutritious
juices
are
first
loosened
,
and
then
separated
in
our
decaying
bodies
;
and
then
the
pained
parts
feel
the
ill
effects
:
The
hair
falleth
off
;
The
teeth
●ot
and
fall
out
:
and
we
dye
by
degrees
,
as
by
a
coalition
of
parts
we
lived
by
degrees
in
our
generation
and
augmentation
;
saith
Boetius
,
[
*
](A27054-e16190-b)
*
De
consol
▪
philos.
l.
4.
Omne
quod
est
,
tam
diu
manet
&
subsistit
,
quam
diis
sit
unum
;
sed
interit
&
dissolvitur
quando
unum
esse
desierit
.
We
live
while
we
are
One
:
We
dye
when
we
cease
to
be
One
:
and
we
decay
when
by
separation
we
hasten
towards
it
;
and
we
grow
weak
when
by
looseness
we
grow
more
separable
.
Therefore
all
Loosening
opinions
or
principles
,
which
tend
to
abate
the
Love
and
Vnity
of
Christians
,
are
weakening
principles
and
tend
to
death
.
Schisms
in
the
Church
,
and
feuds
or
wars
in
the
Commonwealth
,
and
mutinies
in
Armies
,
are
the
approaches
or
threatnings
of
death
:
Or
if
such
●evers
and
bloody
fluxes
prove
not
mortal
,
the
cure
must
be
by
some
excellent
remedy
,
and
Divine
clemency
and
skill
.
Discordia
Ordinum
est
reipublicae
venenum
,
saith
Livy
.
For
(
as
Salust
.
saith
)
War
is
easily
begun
(
as
fire
in
the
City
easily
kindled
,
)
but
to
end
it
requireth
more
ado
.
And
the
●nd
is
seldom
in
the
power
of
the
same
persons
that
began
it
;
much
less
will
it
end
as
easily
as
it
might
have
been
prevented
.
It
's
like
the
eruption
of
waters
that
begin
at
a
small
breach
in
the
damm
or
banks
,
but
quickly
make
themselves
a
wider
passage
.
Prov.
26.
17.
He
that
passeth
by
and
medleth
with
strife
which
is
not
to
him
,
is
like
one
that
taketh
a
dog
by
the
ears
.
Prov.
17
▪
14.
The
beginning
of
strife
is
as
when
one
letteth
out
water
:
therefore
leave
off
contention
before
it
be
medled
with
(
or
exasperated
or
stirred
up
to
rage
.
)
As
passion
inclineth
men
to
strive
,
rail
or
some
way
hurt
,
so
all
discord
and
division
inclineth
men
to
a
warring
depressing
way
against
others
;
As
Gregory
saith
[
*
](A27054-e16440-b)
*
Moral
.
l.
9.
[
When
perverse
minds
are
once
engaged
ad
studium
contrarietatis
,
to
a
study
of
contrariety
,
they
arm
themselves
to
oppugne
all
that
is
said
by
another
,
be
it
wrong
or
right
;
for
when
the
person
through
contrariety
is
displeasing
to
them
,
even
that
which
is
right
,
when
spoken
by
him
is
displeasing
.
And
when
this
is
the
study
of
each
member
,
to
prove
all
false
or
bad
that
another
saith
or
doth
,
and
to
disgrace
and
weaken
one
another
,
what
strength
,
what
safety
,
what
peace
,
what
duration
can
be
to
that
society
?
IV.
UNITY
is
also
the
BEAUTY
,
and
Comeliness
of
the
Church
and
all
societies
:
Perfect
UNITY
without
Diversity
is
proper
to
God
.
But
ab
Vno
omnia
:
that
all
the
innumerable
parts
of
his
Creation
,
should
by
Order
and
VNITY
make
ONE
UNIVERSE
or
world
;
that
all
the
members
of
the
Church
of
Christ
,
of
how
great
variety
of
gifts
,
degrees
and
place
soever
should
make
one
Body
,
this
is
the
Divine
skill
;
and
this
Order
and
Vnity
is
the
Beauty
of
his
works
.
If
the
Order
and
Vnity
of
many
Letters
made
not
words
,
and
of
many
words
made
not
sentences
,
and
of
many
sentences
made
not
Books
,
what
were
their
excellency
or
use
?
If
many
Notes
ordered
and
united
made
not
Harmony
,
what
were
the
pleasure
of
musick
or
melody
?
And
how
doth
this
Concord
make
it
differ
from
a
discordant
odious
noise
?
The
Unity
of
well-ordered
Materials
is
the
Beauty
of
an
Edifice
:
And
the
Unity
of
well-ordered
and
proportioned
members
,
is
the
symmetrie
and
Beauty
of
the
Body
▪
It
delighteth
mans
nature
more
to
read
the
history
of
Loves
,
and
amiable
concord
(
which
is
the
charming
snare
in
tempting
Lust●books
)
than
to
read
of
odious
and
ruinating
discords
:
And
no
doubt
but
the
many
histories
of
sinful
discord
,
and
their
effects
are
purposely
recorded
in
Scripture
,
to
make
it
the
more
hateful
to
all
believers
:
This
is
the
use
of
the
recorded
malice
of
Cain
to
Abel
,
of
the
effect
of
the
Babel
division
of
tongues
;
Jeremiah
,
Amos
and
other
Prophets
and
Messengers
of
God
;
Rev.
2.
&
3.
and
the
odious
description
of
the
hereticks
,
2
Pet.
2.
&
Jud.
&c.
not
only
as
corrupters
of
doctrine
,
but
in
a
special
manner
as
Separatists
and
dividers
of
and
from
the
Christian
Churches
.
To
this
end
we
have
the
sad
predictions
that
two
sorts
should
arise
and
tear
the
Churches
,
Act.
20.
Grievous
wolves
that
should
not
spare
the
flocks
,
and
some
of
themselves
that
should
speak
perverse
things
to
draw
away
disciples
after
them
.
To
this
use
we
have
so
many
vehement
obtestations
,
and
exhortations
against
discord
and
divisions
;
even
in
those
times
of
vigorous
Love
and
Concord
:
such
as
1
Cor.
1.
10
,
&c.
&
3.
&c.
Phil.
2.
1
,
2
,
&c.
3.
14
,
15
,
16.
and
abundance
such
,
of
which
hereafter
.
And
even
those
that
by
their
Master
are
taught
not
to
be
too
forward
in
seeing
the
mote
in
anothers
eye
,
must
yet
be
intreated
to
Mark
them
that
cause
Divisions
and
offences
and
avoid
them
;
and
whereas
they
that
were
such
,
pretended
to
be
the
most
excellent
servants
of
Christ
,
and
to
speak
more
sublimely
and
spiritually
,
for
greater
edification
and
advancement
of
Knowledge
than
the
Apostles
did
,
it
was
no
ill
censoriousness
to
judge
,
that
being
the
Causes
of
Divisions
and
offences
,
contrary
to
Christs
doctrine
of
Love
,
Vnity
and
peace
,
they
did
not
serve
the
Lord
Jesus
(
whose
great
and
last
command
was
Love
,
which
he
made
the
Nature
and
character
and
badge
of
his
true
disciples
)
but
by
those
good
words
and
fair
speeches
deceived
the
hearts
of
the
simple
and
deceivable
.
Here
there
are
four
words
especially
to
be
noted
:
1.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
we
translate
good
words
,
is
commonly
translated
flattery
;
but
as
Beza
well
noteth
,
it
signifieth
a
speaking
of
things
that
are
plausible
in
themselves
for
some
good
that
is
in
them
,
and
that
are
pretended
to
be
all
spoken
for
the
hearers
good
;
as
Satan
pretended
when
he
tempted
Eve
;
yea
,
perhaps
to
be
necessary
to
their
salvation
,
or
to
make
them
the
most
knowing
and
excellent
sort
of
Christians
.
2.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
signifieth
both
to
Bless
them
as
ministers
do
that
desire
their
happiness
,
and
to
praise
them
and
speak
well
or
highly
of
them
:
And
so
almost
all
sects
and
divided
bodies
are
gathered
by
flattering
the
hearers
into
a
conceit
that
thus
they
shall
become
the
surest
and
most
excellent
Christians
;
and
all
others
are
far
inferiour
to
them
.
3.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
It
is
the
Hearts
of
such
hearers
that
are
deceived
,
and
not
their
heads
or
reason
only
or
chiefly
:
For
the
good
words
first
take
with
them
by
moving
their
Passions
or
affections
;
And
then
the
Praise
,
fair
promises
and
speeches
kindle
a
kind
of
secret
spiritual
pride
and
ambition
in
the
heart
,
as
Satans
words
did
in
Eve
to
be
as
Gods
in
Knowledge
:
And
the
Heart
thus
infected
and
puft
up
promoteth
the
deceit
of
the
understanding
.
4.
And
this
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
hominum
minime
malorum
,
as
Beza
translates
.
It
is
not
simple
fools
,
but
such
simple
persons
as
we
call
harmless
or
innocents
,
(
as
the
Vulgar
Latine
translates
it
)
,
well
meaning
men
,
or
not
ill
men
:
People
that
fear
God
and
have
good
desires
and
meanings
,
are
for
want
of
Judgement
and
watchfulness
overcome
by
dividers
.
And
on
the
contrary
,
the
amiable
examples
of
Vnity
and
Concord
,
and
their
happy
effects
,
are
recorded
in
Scripture
,
to
make
us
in
Love
with
them
:
but
none
so
eminent
as
that
of
the
first
Christians
.
It
is
very
remarkable
,
that
when
Christ
would
shew
the
world
the
work
of
his
Mediation
in
its
notable
effects
,
and
when
he
would
shew
them
the
excellency
of
his
disciples
about
the
common
world
,
and
of
his
Church
under
the
Gospel
above
that
under
Moses
Law
,
he
doth
it
by
shewing
them
in
the
power
and
exercise
of
Vniting
Love
.
Love
was
it
which
he
came
to
exercise
and
demonstrate
(
his
Fathers
and
his
own
)
:
Love
was
that
which
he
came
to
kindle
in
their
souls
,
and
bring
them
to
possess
and
practise
:
Perfect
Love
is
the
perfect
felicity
which
he
hath
promised
them
:
Love
and
Unity
are
the
matter
of
his
last
and
great
Command
:
These
are
the
Characters
of
his
genuine
disciples
,
and
of
the
renewed
Divine
Nature
in
them
:
It
was
Love
and
Vnity
which
must
in
them
be
the
witness
of
Christs
spirit
and
power
,
to
convince
the
unbelieving
world
;
And
therefore
it
is
Love
and
Vnity
which
is
the
matter
of
his
last
excellent
prayer
for
them
:
John
17.
22
,
23
,
24
,
25.
&
15.
12
,
17.
&
13.
34.
1
John
3.
14
,
23.
&
4.
21.
And
all
these
his
preparations
,
precepts
,
examples
,
and
prayers
,
were
accordingly
exemplified
in
the
wonderful
Love
and
Concord
of
his
followers
.
When
the
day
of
Pentecost
was
come
,
in
which
the
Holy
Ghost
must
be
most
eminently
communicated
to
them
,
they
were
all
with
One
accord
in
one
place
,
Acts
2.
1.
The
Apostles
had
an
Vnanimity
and
Concord
before
,
proportionable
to
the
measure
of
their
grace
,
which
was
preparatory
to
their
reception
of
the
eminent
gift
of
the
Spirit
,
which
increased
their
unanimity
.
And
v.
41
,
42
,
43
,
44
,
45
,
46.
the
three
thousand
that
were
suddenly
added
to
the
Church
,
continued
stedfastly
in
the
Apostles
doctrine
and
fellowship
,
and
in
breaking
of
bread
,
and
in
prayers
:
And
all
that
believed
were
together
,
and
had
all
things
common
,
and
sold
their
possessions
and
goods
,
and
parted
them
to
all
men
as
every
man
had
need
:
And
they
continuing
daily
with
one
accord
in
the
Temple
,
and
breaking
bread
from
house
to
house
,
did
eat
their
meat
with
gladness
and
singleness
of
heart
,
praising
God
,
and
having
favour
with
all
the
people
.
]
What
greater
demonstration
could
be
given
that
Christ
is
the
great
Reconciler
,
the
messenger
,
gift
and
teacher
of
Love
,
the
Prince
of
Peace
,
and
the
great
Vniter
of
the
divided
world
,
both
with
his
Father
and
Himself
,
and
with
one
another
.
In
this
text
Acts
2.
and
marvellous
example
,
you
see
the
design
and
work
of
the
great
Reconciler
:
When
men
fall
out
with
God
,
they
fall
out
with
one
another
:
when
they
depart
from
the
only
Center
of
Vnity
,
they
can
have
no
true
Unity
among
themselves
:
when
they
lose
the
Love
of
God
,
they
lose
the
Love
of
Man
as
for
Gods
sake
and
interest
.
And
he
that
cannot
see
and
Love
God
in
man
,
can
see
nothing
in
man
that
is
worthy
of
much
love
:
As
he
that
loveth
not
a
man
for
his
soul
and
its
operations
,
more
than
for
his
body
,
loveth
him
not
as
a
man
:
And
few
have
any
great
Love
to
a
dead
Corpse
.
Cicero
could
say
,
It
is
your
soul
that
we
speak
to
,
and
converse
with
:
were
that
departed
we
should
speak
to
you
no
more
.
God
is
more
to
every
man
,
than
his
soul
:
If
God
were
not
their
life
and
amiableness
,
all
men
would
be
unlovely
loathsome
carkasses
:
Therefore
wicked
men
that
cannot
Love
God
and
Goodness
,
can
Love
none
thoroughly
but
themselves
and
for
themselves
,
or
as
Bru●es
by
a
low
or
sensitive
kind
of
love
:
For
it
is
self
that
they
are
fallen
to
from
God
and
Man
:
And
yet
while
self
is
carnally
and
inordinately
loved
instead
of
God
and
Man
,
it
is
but
destroyed
and
undone
by
that
inordinate
idolatrous
love
:
And
he
that
loveth
Himself
to
his
own
destruction
(
with
a
Love
more
pernicious
than
anothers
hatred
)
doth
love
his
friends
but
with
such
a
kind
of
killing
love
:
(
as
I
have
seen
some
Brutes
kill
their
young
ones
with
the
violence
of
their
love
,
that
would
not
suffer
them
to
let
them
alone
.
)
Thus
all
love
to
man
,
saving
a
pernicious
love
,
doth
dye
,
where
the
love
of
God
and
goodness
dieth
:
And
Cain
giveth
the
world
the
first
specimen
or
instance
of
depraved
nature
,
in
envy
and
wrath
,
and
finally
in
the
murder
of
his
Brother
,
and
undoing
Himself
,
by
setting
up
and
adhering
inordinately
to
himself
.
But
when
Christ
reconcileth
God
and
Man
,
he
reconcileth
Men
to
one
another
:
For
he
teacheth
men
to
love
God
in
Man
,
and
Man
for
God
,
with
a
Holy
,
noble
,
reasonable
kind
of
Love
:
And
so
to
love
all
men
,
as
far
as
God
hath
an
Interest
in
all
:
And
to
Love
all
Christians
with
an
eminent
Love
,
as
God
is
eminently
interessed
in
them
.
And
this
is
Christs
work
on
the
souls
of
men
;
and
much
of
his
business
which
he
came
for
into
the
world
.
And
therefore
he
would
have
his
first
Disciples
to
give
the
world
such
a
specimen
of
Love
in
this
extraordinary
way
of
Community
:
For
as
extraordinary
works
of
Power
,
(
that
is
,
Miracles
)
must
be
wrought
by
the
first
Preachers
of
the
Gospel
,
to
shew
Christs
power
,
and
convince
the
unbelieving
world
;
so
it
was
as
needful
that
then
there
should
be
extraordinary
works
of
Love
,
to
shew
Christs
Love
,
and
teach
them
the
great
work
of
Love
which
he
came
to
call
and
bring
men
to
:
For
the
first
Book
that
Christ
wrote
,
was
on
the
Hearts
of
Men
,
(
which
no
Philosopher
could
do
)
;
In
fleshly
tables
he
wrote
LOVE
TO
GOD
and
MAN
by
the
finger
of
his
Spirit
,
(
many
a
year
before
any
Book
of
the
New
Testament
was
written
)
.
And
as
his
Doctrine
was
[
Love
one
another
]
and
[
Love
your
enemies
,
forbear
and
forgive
,
&c.
]
so
his
first
Churches
must
extraordinarily
exemplifie
and
express
this
doctrine
,
by
living
in
this
extraordinary
community
,
and
selling
all
,
and
distributing
as
each
had
need
:
And
afterwards
their
Love-feasts
did
long
keep
up
some
memorial
of
it
:
For
they
were
the
first
sheet
,
as
it
were
,
of
the
New
Book
which
Christ
was
publishing
:
And
,
LOVE
was
the
summ
of
all
that
was
imprinted
on
them
:
And
their
Practice
was
to
be
much
of
the
Preaching
that
must
convert
the
world
.
Christ
was
not
a
meer
Orator
or
teacher
of
Words
:
And
,
non
magna
loquimur
,
sed
vivimus
,
was
the
profession
of
his
disciples
:
He
came
not
meerly
to
talk
,
and
teach
men
to
talk
;
but
to
Do
,
and
teach
men
to
Do
;
even
to
do
that
himself
which
none
else
ever
did
,
and
to
teach
his
followers
to
do
that
which
no
other
sort
of
men
did
in
this
world
:
But
this
leadeth
me
up
to
the
next
Use
of
Unity
.
V.
The
SPIRIT
of
UNITY
and
LOVE
is
the
Great
means
of
the
Churches
increase
:
There
is
a
twofold
augmentation
of
the
Church
:
1.
Intrinsick
and
Intensive
;
when
it
Increaseth
in
all
Goodness
,
and
hasteth
to
perfection
:
And
it
is
this
Vital
principle
of
Vniting
Love
,
or
the
Spirit
of
Vnity
,
which
is
the
immediate
cause
of
this
.
2.
Extensive
,
when
the
Church
is
enlarged
,
and
more
are
added
to
it
:
And
it
is
a
Life
of
Vniting
Love
among
Christians
,
that
must
do
this
as
much
or
more
than
preaching
:
Or
at
least
,
if
that
preaching
which
is
but
the
effect
of
Knowledge
,
produce
Evangelical
Knowledge
in
the
hearers
,
yet
a
Life
of
Love
and
Vnity
is
the
adapted
means
of
breeding
Love
and
Vnity
,
the
Life
of
Religion
in
the
world
:
Light
may
cause
Light
;
but
Heat
must
cause
Heat
;
and
it
must
be
a
Living
thing
that
must
generate
life
,
by
ordinary
causation
:
That
which
cometh
from
the
Head
,
may
reach
the
Head
,
and
perhaps
the
Heart
,
but
is
not
so
fit
to
operate
on
Hearts
as
that
which
cometh
from
the
heart
.
Undoubtedly
if
Christians
did
commonly
live
in
such
Love
and
Vnity
among
themselves
,
and
shew
the
fruits
of
common
Love
to
all
about
them
,
as
their
Great
master
and
his
Religion
teacheth
them
,
they
would
do
wonders
in
converting
sinners
,
and
enlarging
the
Church
of
Jesus
Christ
.
Who
could
stand
out
against
the
convincing
and
Attractive
power
of
Uniting
Love
?
Who
could
much
hate
and
persecute
those
that
Love
them
,
and
shew
that
Love
?
This
would
heap
melting
coals
of
fire
on
their
heads
.
Our
Saviour
knew
this
when
he
made
this
his
great
Lesson
to
his
disciples
,
and
when
he
prayed
(
Joh.
17.
21
,
22
,
23
,
24.
)
over
and
over
[
for
them
which
should
believe
on
him
,
through
the
Apostles
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
]
.
O
when
will
Christ
revive
this
blessed
principle
in
his
followers
,
and
set
them
again
on
this
effectual
way
of
preaching
,
that
Love
may
draw
the
world
into
the
Churches
Vnity
?
Some
look
for
new
miracles
for
the
converting
of
the
now-forsaken
Nations
:
what
God
will
do
of
that
kind
we
know
not
;
for
he
hath
not
told
us
:
But
Holy
Vniting
Vniversal
Love
is
a
thing
which
he
hath
still
made
our
certain
duty
;
and
therefore
we
are
all
bound
to
seek
and
do
it
:
And
therefore
we
may
both
pray
and
labour
for
it
in
hope
:
And
could
we
but
come
up
to
this
known
duty
,
we
should
have
a
means
for
the
worlds
conversion
,
as
effectual
as
miracles
,
and
more
sweet
and
pleasant
to
them
and
us
.
Obj.
But
why
then
is
the
world
still
unconverted
,
when
all
true
Christians
have
this
love
?
Ans.
1.
Alas
,
those
true
Christians
are
so
few
,
and
the
hypocrites
that
are
selfish
worldlings
are
so
many
,
that
the
poor
people
that
live
among
professed
Christians
,
do
judge
of
Christianity
by
those
false
professours
,
who
are
indeed
no
Christians
:
Men
see
not
the
hearts
of
one
another
.
Thousands
of
ungodly
persons
,
for
interest
,
education
and
custome
take
on
them
the
name
of
Christians
,
who
never
were
such
indeed
by
heart-consent
.
When
these
counterfeit
Christians
live
like
Infidels
,
men
think
that
Christians
are
no
better
than
Infidels
:
For
they
think
they
must
judge
by
the
greater
number
of
such
as
go
under
the
Christian
name
.
But
if
the
world
could
tell
who
they
be
that
are
truly
Christians
at
the
heart
,
they
would
see
that
they
have
that
spirit
of
Love
,
which
is
not
in
unbelievers
.
2.
And
alas
the
Love
and
Vnity
even
of
true
Christians
is
yet
too
imperfect
,
and
is
darkened
and
blemished
with
too
much
of
the
contrary
vice
:
were
Christians
perfect
Christians
,
they
would
indeed
be
the
honour
of
their
profession
.
Then
Love
would
be
the
powerful
principle
of
all
their
works
;
which
would
taste
of
its
nature
,
and
,
as
it
is
said
of
Wine
,
Judg.
9.
13.
it
cheereth
God
and
man
,
so
I
may
say
,
God
and
man
would
be
delighted
in
the
sweetness
of
these
fruits
:
For
with
such
Sacrifice
God
is
well
pleased
,
Heb.
13.
16.
But
alas
what
crabbed
and
contrary
fruits
,
how
soure
,
how
bitter
do
many
distempered
Christians
bring
forth
?
If
it
will
increase
the
Church
,
and
win
men
to
the
Love
of
Christianity
,
to
be
reviled
or
persecuted
,
to
be
contemned
and
neglected
,
to
be
separated
from
as
persons
unworthy
of
our-love
and
kindness
,
then
Christianity
will
not
want
propagaters
:
The
pouring
out
of
the
Spirit
,
was
the
first
planting
of
the
Christian
Church
:
And
where
there
is
most
of
Love
,
there
is
most
of
the
spirit
.
As
there
needeth
no
forcing
penal
Laws
,
to
compel
men
to
obey
God
so
far
as
Love
prevaileth
in
them
;
so
if
Love
were
more
eminent
in
the
Church
Pastors
and
Professors
,
that
they
preached
and
ruled
and
lived
towards
all
men
in
the
power
of
sincere
and
fervent
Love
,
there
would
be
less
pretence
for
all
that
violence
,
oppression
and
cruelty
,
which
hath
been
long
exercised
by
the
worldly
Clergy
,
and
so
much
the
more
odiously
by
how
much
the
more
the
sacred
name
of
Religion
hath
been
used
for
its
justification
or
excuse
.
VI.
UNITING
LOVE
is
the
GLORY
and
Perfection
of
the
Church
:
And
therefore
there
will
be
in
Heaven
much
greater
Love
,
and
much
nearer
UNITY
,
than
there
is
of
the
dearest
friends
on
earth
,
yea
greater
and
nearer
than
we
can
now
distinctly
understand
.
And
again
I
say
,
that
they
that
in
thinking
of
the
state
of
separated
souls
,
do
fear
lest
all
souls
do
lose
their
individuation
,
and
fall
into
one
common
soul
,
do
foolishly
fear
a
greater
Vnity
than
is
to
be
expected
.
(
And
yet
nothing
else
about
the
souls
Immortality
is
lyable
to
a
rational
doubt
:
For
,
1.
It
s
substance
certainly
is
not
annihilated
:
2.
Nor
its
formal
essential
Virtues
lost
,
by
mutation
into
some
other
species
;
3.
Nor
doth
the
Activity
of
such
an
Active
nature
cease
,
4.
Nor
will
there
want
objects
for
it
to
act
upon
)
.
Were
it
well
considered
that
LOVE
is
as
Natural
to
a
soul
as
Heat
is
to
the
Sun
,
that
is
,
an
effect
of
that
Act
which
its
very
essence
doth
perform
;
2.
And
that
our
UNITY
is
an
Unity
of
LOVE
(
Voluntarily
performed
)
it
would
much
abate
such
selfish
fears
of
too
much
Unity
:
For
who
ever
feared
too
much
Love
?
too
extensive
,
or
too
intensive
?
too
large
,
or
too
near
a
Union
of
minds
?
And
as
the
beloved
Apostle
saith
,
that
GOD
IS
LOVE
as
a
name
which
signifieth
his
essence
,
why
may
not
the
same
be
said
of
souls
,
which
are
his
Image
?
that
A
SOUL
IS
LOVE
?
Not
that
this
is
an
Adequate
conception
of
A
SOUL
(
much
less
of
GOD
)
;
but
of
the
partial
or
inadequate
Conceptions
,
it
seemeth
to
be
the
chiefest
.
The
SOVL
of
Man
is
a
Pure
(
or
Spiritual
)
substance
informed
by
a
Virtue
of
Vital
activity
,
Intellection
,
and
Volition
,
(
which
is
LOVE
)
,
informing
(
or
animating
)
an
organical
body
for
a
time
,
and
separable
at
the
bodies
dissolution
.
And
as
the
Calefactive
Virtue
is
the
Essence
of
the
Fire
(
though
not
an
adequate
Conception
of
its
essence
;
For
it
is
a
pure
substance
formally
indu●d
with
the
Virtue
Motive
,
Illuminative
and
Calefactive
)
and
the
act
of
Calefaction
is
its
essence
as
operative
on
a
due
recipient
)
;
so
LOVE
is
the
souls
essence
in
the
faculty
or
Virtue
,
and
its
Essence
as
operative
on
a
due
object
,
in
the
Act
:
which
Act
though
the
soul
exercise
it
not
ad
ultimum
posse
by
such
a
Natural
necessity
as
the
fire
heateth
,
yet
its
Nature
or
Essence
immediately
exerciseth
it
,
though
in
a
fre●r
manner
:
yea
,
some
Acts
of
Love
quoad
specificationem
,
though
not
quoad
exercitium
are
exercised
as
necessarily
as
calefaction
by
the
fire
:
yea
more
,
though
now
in
the
body
the
exercise
by
cogitation
and
sense
be
not
so
necessary
,
we
cannot
say
that
in
its
separated
state
it
will
not
be
so
:
yea
yet
more
,
even
in
the
body
the
LOVE
of
a
Mans
SELF
and
of
felicity
,
or
pleasure
,
seemeth
to
be
a
deep
,
constant
or
uncessant
Act
of
the
soul
,
though
not
sensibly
observed
.
And
if
LOVE
be
so
far
essential
to
it
,
the
perfection
of
Love
is
the
souls
perfection
,
and
the
exercises
of
Love
are
the
chief
operations
of
the
soul
:
And
consequently
the
perfection
and
glory
of
the
Church
(
which
is
but
a
conjunction
of
holy
persons
)
consisteth
in
the
same
Uniting
Love
,
which
perfecteth
souls
.
And
indeed
Vniformity
in
circumstantials
,
and
in
external
Polity
were
but
a
Carkass
or
Image
of
Unity
without
Uniting
Love
which
is
its
soul
:
As
much
external
Union
in
good
as
we
are
capable
of
,
doth
advantage
Vnity
of
spirit
:
But
all
Union
in
evil
,
and
all
in
unnecessary
circumstantials
,
which
is
managed
to
the
diminution
of
Christian
Love
,
are
to
the
Church
,
but
as
the
glory
of
adorned
cloathing
,
or
monuments
or
pictures
to
a
carkass
:
And
the
Church-Tyrants
that
would
thus
Unite
us
,
and
sacrifice
Love
and
the
means
of
it
to
their
sort
of
Vnity
,
are
but
like
the
Physician
that
prescribed
a
sic●man
a
draught
of
his
own
heart
blood
to
cure
him
▪
The
Inquisitors
that
torture
mens
bodies
to
save
their
souls
,
are
not
more
unskilful
in
their
pretended
Charity
to
save
men
,
than
is
he
that
hindereth
or
destroyeth
Love
,
while
he
seeketh
the
Churches
Unity
in
humane
Ordinances
by
fraud
or
fear
:
When
they
have
killed
any
Church
by
Love
killing
snares
and
practices
,
and
glory
that
it
is
united
in
Papal
power
,
splendor
and
decrees
,
it
is
but
as
if
they
cut
all
a
mans
nerves
,
or
cast
him
into
a
Palsie
,
or
killed
him
,
and
gloried
that
they
have
tyed
his
limbs
together
with
strings
,
or
bound
them
all
up
in
the
same
Winding-sheet
and
Coffin
.
That
edifieth
not
the
Church
,
which
tendeth
not
to
save
,
but
to
destroy
mens
souls
.
CHAP.
V.
This
Vnity
conduceth
to
the
good
of
the
world
(
without
the
Church
.
)
§
.
1.
THe
chief
hopes
of
the
Heathen
and
Infidel
world
consist
in
their
hopes
of
being
brought
into
the
faith
and
Church
of
Christians
:
And
as
God
addeth
to
the
Church
such
as
shall
be
saved
,
so
the
means
that
our
charity
must
use
to
save
them
,
is
to
get
them
into
this
ark
.
The
measure
of
their
other
hopes
,
or
what
possibility
there
is
of
their
salvation
I
have
elsewhere
plainly
opened
:
It
sufficeth
us
here
to
remember
,
that
no
man
cometh
to
the
Father
but
by
the
Son
,
and
that
he
is
the
Saviour
of
his
body
,
however
he
be
called
also
the
Saviour
of
the
world
.
§
.
2.
And
as
in
nature
it
is
the
principle
of
life
in
the
seed
and
womb
,
which
is
the
Generating
Cause
of
formation
and
augmentation
of
the
soetu●
;
And
it
is
the
vital
powers
in
Man
,
which
maketh
his
daily
nourishment
become
a
living
part
of
himself
,
and
causeth
his
growth
;
So
is
i●
the
Spirit
in
the
Church
,
that
is
Gods
appointed
means
to
quicken
and
convert
the
Infidel
world
.
And
it
is
those
Christian
Countreys
which
are
adjoyning
to
Mahometans
and
Heathens
,
that
should
do
most
to
their
conversion
:
who
have
far
easier
means
than
others
by
proximity
and
converse
to
do
it
,
and
therefore
are
under
the
greatest
obligations
to
attempt
it
:
As
also
those
remoter
Countreys
that
are
most
in
amity
and
traffick
with
them
.
§
.
3.
And
as
Instruction
by
evidence
must
do
much
,
so
this
Vniting
Spirit
of
Love
must
do
a
great
part
of
this
work
;
and
that
both
as
it
worketh
inwardly
on
our selves
in
the
Communion
of
Saints
,
and
as
it
worketh
outwardly
by
attraction
and
communication
,
to
draw
in
and
assimilate
others
.
§
.
4.
I.
The
Churches
Vnity
of
Spirit
doth
fortifie
and
fit
it
for
all
its
own
offices
in
order
to
the
conversion
of
the
world
:
All
parts
are
better
qualified
for
the
work
,
by
that
Wisdom
,
Goodness
and
Life
which
they
must
work
by
:
And
each
member
partaketh
of
the
common
strength
which
their
Unity
causeth
.
An
united
Army
is
likest
to
be
victorious
:
Their
routing
is
their
flight
and
overthrow
:
And
the
Army
or
Kingdom
that
is
Mutinous
or
in
Civil
Wars
,
or
not
unanimous
,
is
unfit
to
enlarge
dominion
,
and
conquer
others
:
They
will
have
wor●
enough
at
home
.
§
.
5.
Were
but
Christian
Princes
and
people
united
,
as
they
would
be
a
terror
to
Turkish
and
other
Infidel
Oppressors
(
and
in
likelihood
easily
able
to
vanquish
them
)
so
they
might
easily
contribute
their
endeavours
to
instruct
and
convince
these
Infidels
with
probability
of
greater
success
,
than
any
attempts
have
yet
had
upon
them
.
They
might
with
greater
advantage
send
out
and
maintain
men
of
Learning
and
other
fitness
to
perform
it
.
The
Eastern
Christians
by
divisions
were
broken
off
from
the
Greeks
:
The
Greeks
by
division
(
and
wickedness
)
fell
into
the
hands
of
the
Turks
:
The
divisions
of
the
Western
Nations
furthered
their
Conquest
,
and
hindred
the
Greeks
recovery
:
The
divisions
of
the
Military
forces
lost
Palestine
and
frustrated
their
vast
labours
and
expences
:
Lost
also
Armenian
aids
,
and
destroyed
the
hopeful
beginnings
of
the
Conversion
of
the
Tartarians
.
The
division
of
Christian
Princes
,
hath
set
up
the
Papal
Kingdom
as
the
Umpire
of
their
feuds
.
That
which
hath
done
so
much
to
destroy
Churches
and
Kingdoms
,
and
hath
murdered
many
hundred
thousand
Christians
,
and
gone
far
towards
the
extirpating
of
true
Christianity
out
of
much
of
the
(
formerly
Christian
)
World
,
must
needs
unfit
us
all
to
recover
the
World
,
and
convert
unbelievers
.
§
.
6.
And
were
but
Christian
Preachers
and
Pastors
United
,
instead
of
their
pernicious
Church-destroying
contentions
,
how
great
things
might
their
united
diligence
have
done
!
If
all
the
mischievous
unskilful
proud
wrangling
,
and
worldly
ambitious
strife
by
which
the
Christians
were
divided
into
Nestorians
,
Eutychians
,
Monothelites
,
Phantasiasts
,
Donatists
,
Novatians
,
and
their
Anathematizers
,
&c.
had
been
turned
into
an
united
force
and
diligence
,
by
Light
and
Love
to
have
converted
Infidels
,
What
a
happy
case
had
the
World
been
in
?
And
what
blessings
had
that
part
of
the
Clergy
been
,
that
now
have
left
their
Names
and
History
to
reproach
and
shame
?
§
.
7.
II.
And
as
Efficiently
,
so
Objectively
and
Morally
the
Vnion
of
Christians
tendeth
to
convert
the
World
,
as
it
is
notorious
that
their
divisions
have
hindered
their
Conversion
.
Men
commonly
suspect
them
to
be
deceived
or
deceivers
,
that
do
not
agree
among
themselves
.
They
that
reverence
united
Christians
,
despise
them
when
they
see
them
fall
into
divisions
,
and
learn
of
themselves
to
condemn
them
all
,
by
hearing
them
revile
and
condemn
each
other
.
Christ
had
never
made
it
so
great
a
part
of
his
prayer
to
his
Father
,
that
his
disciples
might
be
One
,
even
as
the
Father
and
he
were
One
,
to
this
end
[
that
the
world
may
know
that
the
Father
sent
him
]
if
this
their
Union
had
not
been
a
special
means
of
convincing
unbelievers
.
And
this
was
not
by
a
Political
Union
of
the
rest
of
his
Disciples
under
some
One
of
them
as
the
Governing
Head
of
all
the
rest
:
For
no
such
Head
was
set
over
them
by
Christ
,
nor
ever
claimed
or
exercised
any
such
authority
:
But
it
was
a
holy
Union
of
Minds
in
knowledge
and
faith
,
and
of
Hearts
in
Love
,
and
of
Life
in
their
published
Doctrine
and
their
Communion
and
Conversation
.
The
common
Sun-light
maketh
all
mens
sight
(
whose
Organs
and
Vi●ive
faculty
are
sound
)
to
agree
:
and
though
a
man
hath
two
eyes
,
they
see
unitedly
as
if
they
were
one
▪
The
more
united
fuel
make
one
fire
,
the
more
powerful
it
is
to
kindle
on
all
other
combustible
matter
near
it
.
When
many
Ministers
of
the
same
or
several
Churches
agree
,
it
much
availeth
to
procure
the
belief
and
obedience
of
their
flocks
.
And
when
Pastors
and
people
agree
,
it
strongly
inviteth
the
reverence
and
consent
of
those
without
.
By
wilful
dissensions
we
are
scandals
and
snares
to
unbelievers
,
and
if
Christians
live
not
in
Unity
,
Love
and
Peace
,
they
rob
the
world
of
a
great
appointed
means
of
their
conversion
:
And
they
who
for
so
doing
do
justly
exclaim
against
persecutors
and
hinderers
of
the
Gospel
,
should
also
remember
how
much
they
participate
in
that
guilt
,
while
the
Love
of
Christians
to
one
another
is
made
almost
as
needful
as
preaching
to
the
winning
of
mens
Love
to
faith
and
holiness
.
§
.
8.
As
in
the
solemn
singing
of
Psalms
,
the
harmony
of
concenting
well
tuned
voices
,
inviteth
the
hearers
to
joyn
with
them
by
delight
,
when
bawling
confusion
and
discord
(
one
singing
one
tune
and
another
another
)
is
loathsome
and
tiresome
and
driveth
men
away
:
so
would
the
sweet
concent
of
Christians
have
won
unbelievers
to
the
Love
of
Christian
faith
and
piety
,
when
their
divisions
and
wicked
lives
have
had
contrary
lamentable
effects
:
wo
to
the
world
because
of
offences
,
and
wo
to
them
by
whom
offences
come
.
CHAP.
VI.
The
Vnity
of
Christians
is
due
to
the
Honour
of
Christ
,
and
is
pleasing
and
amiable
to
God
.
§
.
1.
IT
is
not
only
Miracles
that
are
Christs
witness
in
the
world
.
The
spirit
of
Prophecie
also
is
called
his
witness
,
Rev.
19.
10.
And
if
many
Prophets
should
all
say
that
they
speak
from
Christ
,
and
speak
contrary
things
,
and
charge
each
other
with
falshood
and
deceit
,
would
this
be
to
his
honour
or
to
the
credit
of
their
testimony
?
It
is
the
great
Concord
of
the
prophecies
,
promises
and
types
of
the
Old
Testament
with
the
history
and
doctrine
of
the
New
,
and
the
great
concord
of
all
the
writers
of
the
New
Testament
among
themselves
,
which
greatly
facilitateth
our
belief
both
of
the
Old
and
New
.
And
all
Infidels
who
accuse
the
Scriptures
of
untruth
,
do
accuse
it
also
of
contradictions
:
And
if
they
could
prove
the
later
,
they
would
prove
the
former
.
§
.
2.
And
the
spirit
of
Holiness
as
it
regenerateth
and
sanctifieth
sinners
from
generation
to
generation
,
is
no
less
a
witness
of
the
Truth
and
Love
and
Glory
of
Christ
,
than
prophecies
and
miracles
:
The
same
spirit
that
is
the
author
of
prophecie
and
sacred
doctrine
,
is
also
the
author
of
believers
renovation
to
the
image
of
God
.
And
Illumination
is
not
the
least
or
last
part
of
this
sanctifying
work
:
Christ
is
the
light
of
the
world
,
and
his
word
and
spirit
are
given
to
enlighten
blinded
minds
,
and
to
bring
them
out
of
darkness
into
his
marvellous
light
,
and
from
the
power
of
the
Prince
of
darkness
and
from
doing
the
works
of
darkness
,
to
the
Father
of
Lights
who
giveth
wisdom
liberally
to
them
that
ask
it
,
that
they
may
walk
as
Children
of
the
light
.
Light
is
usually
called
Glory
:
Heaven
is
the
place
of
the
greatest
Light
and
greatest
Glory
:
And
heavenly
wisdom
in
believers
,
is
much
of
their
Glory
here
begun
,
in
which
their
Father
,
their
Saviour
and
their
sanctifier
is
glorified
.
Whatever
therefore
obscureth
or
diminisheth
this
sacred
Light
in
Saints
,
opposeth
that
Glory
of
God
and
our
Redeemer
which
must
appear
and
shine
forth
in
them
.
The
holy
Learning
of
his
disciples
is
the
honour
of
the
heavenly
Teacher
of
the
Church
:
All
true
believers
are
taught
of
God
:
were
they
no
wiser
,
nor
no
better
than
other
men
,
where
were
the
testimony
and
the
honour
of
their
Teacher
?
and
who
would
believe
that
he
were
a
happier
Teacher
than
Philosophers
?
or
that
he
were
the
true
Saviour
of
the
world
that
doth
not
save
his
own
disciples
from
sin
and
folly
▪
No
wonder
that
God
hath
no
pleasure
in
fools
,
and
that
the
foolish
shall
not
stand
in
his
fight
,
when
they
are
such
a
dishonour
to
Christ
and
him
:
what
fellowship
hath
Light
with
darkness
?
And
who
knoweth
not
that
disagreement
proveth
ignorance
and
errour
,
in
one
party
at
least
?
When
they
hold
and
plead
for
contrary
opinions
,
both
cannot
be
in
the
right
.
And
when
this
is
but
in
dark
and
difficult
matters
,
of
no
great
influence
on
our
hearts
and
lives
and
future
hopes
,
it
is
tolerable
;
and
no
more
to
be
wondered
at
,
than
that
we
are
yet
but
imperfect
men
in
flesh
,
and
in
this
low
and
darksome
world
:
But
when
it
amounteth
to
that
which
maketh
Christians
judge
it
necessary
to
anathematize
one
another
,
and
to
cast
out
each
other
from
their
communion
as
intolerable
,
and
perhaps
to
seek
one
anothers
destruction
,
do
they
not
loudly
proclaim
their
shameful
ignorance
to
the
world
?
§
.
3.
I
know
that
discipline
must
be
exercised
and
the
precious
separated
from
the
vile
,
and
this
especially
for
the
honour
of
Christianity
.
For
if
the
Church
be
as
a
Swinesty
,
and
the
clean
and
unclean
,
the
sober
and
the
drunken
,
the
chaste
and
the
fornicators
equally
members
of
it
,
such
a
society
and
their
religion
will
be
contemned
.
For
sin
is
a
reproach
to
any
people
.
But
casting
a
felon
or
murderer
in
Jaile
doth
much
differ
from
a
civil
war.
§
.
4.
I
know
also
what
pretences
against
heresie
,
&c.
Constantinople
,
he
hath
anathematized
him
again
:
yea
so
hath
the
Patriarch
of
Alexandria
also
.
And
when
the
three
parties
(
the
Orthodox
,
the
Nestorians
and
the
Eutychians
)
for
so
many
ages
have
continued
anathematizing
each
other
,
the
dishonour
falleth
on
them
all
in
the
eyes
of
beholders
,
and
no
party
recovereth
their
honour
with
the
rest
.
§
.
5.
Undoubtedly
it
is
they
that
God
shall
make
the
blessed
instruments
of
restoring
the
necessary
means
of
Concord
,
and
thereby
of
reviving
Christian
Love
and
peace
,
that
will
be
the
chief
and
honourable
agents
for
the
repairing
of
the
honour
of
the
Christian
Church
,
if
ever
it
be
repaired
in
this
world
.
All
parties
seem
agreed
in
this
,
even
they
that
most
foolishly
and
cruelly
tear
and
distract
the
Church
,
that
it
must
be
Love
and
Concord
that
at
last
must
heal
it
,
and
recover
its
glory
if
ever
it
be
healed
.
And
how
much
Christ
is
pleased
to
see
his
servants
live
in
Love
and
peace
,
his
office
,
his
nature
,
his
many
and
vehement
Commands
do
tell
us
.
CHAP.
VII
.
III.
What
obligations
are
on
all
Christians
to
avoid
sinful
divisions
and
discord
,
and
to
promote
this
Vnity
and
peace
.
§
.
1.
FRom
what
is
already
said
it
is
easie
to
gather
,
that
many
and
great
obligations
are
on
all
Christians
to
be
promoters
of
Concord
and
enemies
of
discord
and
divisions
.
I.
The
many
and
express
commands
of
Christ
in
Scripture
do
oblige
them
.
This
is
no
dark
or
controverted
point
,
written
in
words
which
are
hard
to
be
understood
,
but
plainly
uttered
and
often
urged
:
Yea
when
several
of
Gods
commands
are
mentioned
,
this
is
still
preferred
before
most
others
that
can
be
imagined
to
stand
in
competition
against
it
:
As
the
uniting
Love
of
God
is
called
the
first
and
great
Command
,
so
the
uniting
Love
of
man
is
called
the
second
like
to
that
,
and
the
summ
of
the
second
table
,
and
the
fulfilling
of
the
Law
.
It
is
not
mentioned
as
an
Accident
of
the
New
Creature
,
but
as
an
essential
part
;
not
as
the
high
qualification
of
some
rare
Christian
,
but
as
that
which
is
necessary
and
common
to
all
that
are
the
living
members
of
Christ
:
Not
only
as
needful
to
some
inferiour
uses
,
but
as
necessary
to
all
the
great
Ends
of
our
Religion
,
preferred
before
sacrifice
and
all
the
rituals
,
and
not
to
be
dispensed
with
,
on
any
pretence
.
§
.
2.
II.
No
man
therefore
can
be
an
obedient
servant
of
Christ
that
seeketh
not
to
keep
the
Vnity
of
the
spirit
in
the
bond
of
peace
:
If
he
that
breaketh
one
of
the
least
commands
and
teacheth
men
so
to
do
,
shall
be
called
Least
in
the
Kingdom
of
God
,
what
shall
he
be
called
,
and
where
shall
be
his
lot
that
breaketh
the
greatest
?
§
.
3.
III.
The
Love
of
God
our
Father
and
of
Christ
our
Redeemer
doth
oblige
us
:
For
if
he
that
loveth
not
his
brother
whom
he
se●th
daily
,
cannot
Love
God
whom
he
never
saw
;
how
much
less
he
that
loveth
not
the
multitude
of
believers
,
and
so
great
an
interest
of
God
in
the
world
,
as
is
that
unity
and
concord
of
the
body
of
Christ
?
And
if
he
that
doth
or
doth
not
good
to
one
of
the
least
of
the
servants
of
Christ
,
is
supposed
to
have
done
it
or
not
done
it
to
himself
,
how
much
more
he
that
doth
or
omitteth
that
which
Christ
and
his
whole
Church
is
so
much
concerned
in
?
§
.
4.
IV.
The
Love
of
our
own
souls
obligeth
us
,
considering
how
many
and
great
impediments
discord
doth
raise
against
all
grace
and
duty
,
and
against
our
holiness
,
comfort
and
salvation
:
And
how
much
Christian
Love
and
Concord
do
conduce
to
the
preservation
of
all
grace
,
and
to
the
attainment
of
Glory
:
All
men
in
true
Concord
are
our
helpers
,
and
all
men
in
discord
are
our
hinderers
,
and
tempters
.
How
fair
and
easie
is
the
way
to
Heaven
among
true
Loving
and
agreeing
Christians
?
and
how
hard
is
it
where
divisions
and
contentions
take
place
?
§
.
5.
V.
The
Love
of
our
neighbours
souls
obligeth
us
to
this
:
That
which
is
best
for
us
is
best
for
them
.
Alas
,
carnal
minds
deceived
by
sin
need
not
to
have
the
way
to
heaven
made
harder
,
nor
to
be
tempted
by
the
discords
of
Christians
to
despise
them
:
Their
own
malignity
and
the
devils
temptations
,
when
we
have
done
our
best
may
suffice
to
deceive
them
and
undo
them
:
Every
Christian
should
be
a
helper
to
the
salvation
of
all
about
him
,
and
a
souldier
under
Christ
,
to
fight
against
Satan
as
he
is
the
great
divider
and
destroyer
.
As
ever
therefore
we
pity
the
souls
of
sinners
,
and
would
not
be
guilty
of
their
damnation
,
we
should
keep
the
Unity
of
the
spirit
in
the
bond
of
peace
.
§
.
6.
VI.
Our
Love
to
the
Church
and
Sacred
Ministry
doth
oblige
us
.
Our
Discords
unsay
too
powerfully
what
Christs
Ministers
say
,
when
they
set
forth
the
power
of
grace
,
and
the
excellency
of
Christianity
!
All
the
opposition
of
the
arguments
and
reproaches
of
Quakers
or
malignant
prophane
enemies
is
of
far
less
force
against
the
Gospel
,
than
the
discords
of
professed
Christians
.
The
labours
of
many
worthy
Ministers
have
been
hindered
,
and
their
hearts
even
broken
with
such
sinful
and
scandalous
divisions
;
when
the
enemies
hit
us
in
the
teeth
with
these
,
we
are
ashamed
and
cannot
deny
the
fact
,
though
we
can
deny
their
false
conclusions
.
How
much
of
the
designs
of
Satan
and
his
agents
have
lain
in
dividing
the
servants
of
Christ
?
Some
of
the
moderate
and
peaceable
Emperours
in
the
more
flourishing
state
of
the
Church
and
Empire
,
by
the
discords
and
mutinies
of
factious
Christians
were
made
a-weary
of
their
Crowns
:
Yea
some
of
those
that
the
hasty
hereticating
Orthodox
party
too
hastily
pronounced
hereticks
and
heretical
(
such
as
Theodosuis
junior
,
Zeno
,
Anastasuis
,
Justinian
,
&c.
)
were
tired
out
with
labouring
in
vain
to
keep
the
Christian
Bishops
in
Peace
,
and
by
Historians
are
recorded
to
be
men
of
better
qualities
than
the
Bishops
:
And
one
of
them
(
Anastasius
)
laid
down
his
Crown
and
told
them
he
would
not
be
the
Ruler
of
such
contentious
and
unruly
men
,
till
the
necessities
of
the
people
brought
them
to
remorse
,
and
to
intreat
him
to
continue
Emperour
,
and
promised
to
cease
their
mutinous
contentions
.
And
what
the
divisions
in
the
Church
of
Rome
did
to
shame
and
thus
far
abase
the
Papacy
,
is
past
all
doubt
:
When
there
have
been
in
many
generations
sometimes
two
and
sometimes
three
called
Popes
at
once
;
when
some
Kingdoms
owned
one
and
some
another
,
and
when
they
often
fought
it
out
,
and
(
as
Victor
the
third
and
many
another
)
got
their
pretended
right
by
Victory
,
not
by
the
Word
but
by
the
Sword
;
When
one
Pope
for
forty
years
together
lived
in
France
at
Avignion
,
and
the
other
at
Rome
;
When
they
fought
it
out
with
many
Emperours
and
Kings
;
When
Italy
was
kept
by
them
many
ages
in
divisions
and
bloody
wars
;
and
when
the
very
Citizens
of
Rome
and
their
Popes
were
put
to
fight
it
out
at
home
in
their
streets
;
And
when
the
Popes
have
excommunicated
the
people
of
Rome
it self
(
where
then
was
the
Church
of
Rome
?
)
All
this
Church
history
recordeth
to
their
perpetual
shame
.
And
have
not
the
dissensions
between
Luther
and
Carolostadius
,
and
Zuinglius
,
Lutherans
and
Calvinists
,
to
name
no
more
,
been
a
reproach
to
the
Reformation
(
as
I
said
before
)
.
As
we
Love
the
Church
then
,
and
as
we
regard
the
honour
and
success
of
the
Ministry
,
and
would
not
have
Christs
house
and
Kingdom
fall
or
be
shaken
or
disgraced
by
our
sinful
discords
,
Let
us
keep
this
spiritual
Unity
and
peace
.
§
.
7.
VII
.
And
indeed
Experience
is
not
the
least
of
our
obligations
:
A
danger
never
tryed
,
is
seldom
so
cautelously
avoided
as
those
into
which
we
have
formerly
fallen
,
and
out
of
which
we
have
narrowly
escaped
.
They
that
have
read
Church-History
,
what
the
factions
and
heresies
of
the
Bishops
and
people
have
done
from
the
dayes
even
of
the
Apostles
to
this
day
:
Yea
,
they
that
have
but
seen
and
felt
what
Religious
discords
have
done
in
this
generation
,
even
at
home
in
England
,
Scotland
and
Ireland
,
and
yet
do
not
hate
such
discord
as
death
,
and
love
peace
and
spiritual
unity
as
life
and
health
and
safety
,
they
are
hardened
past
all
excuse
.
CHAP.
VIII
.
What
sort
and
measure
of
Vnity
may
not
,
or
may
be
groundedly
hoped
for
on
earth
.
§
.
1.
THe
Prognosticks
in
diseases
are
needful
to
direct
Physicians
in
their
attempts
:
He
that
either
pretendeth
to
Cure
incurable
diseases
,
and
thereby
doth
but
torment
the
Patient
and
hasten
death
,
or
else
will
hastily
prevent
the
Crisis
,
or
will
open
inflammations
before
the
time
,
may
be
called
a
Physician
or
Surgeon
,
but
will
prove
a
hurtful
or
pernicious
enemy
.
Some
diseases
will
admit
of
no
better
than
palliating
and
delay
:
Some
that
are
curable
,
are
made
mortal
by
temerarious
haste
.
Who
will
break
the
Egg
to
get
the
Chicken
before
it
is
ripened
by
nature
for
exclusion
?
Yet
hath
the
Church
had
too
many
such
Midwives
that
will
hasten
abortion
and
untimely
birth
,
and
cannot
stay
till
natures
time
;
such
mischievous
Surgeons
as
are
presently
lancing
unripe
apostemes
:
It
is
of
mischievous
consequence
to
expect
such
Concord
,
and
accordingly
set
upon
the
hastening
of
it
,
which
certainly
will
never
be
:
And
it
is
of
great
and
necessary
Use
,
to
know
how
much
,
and
what
Vnity
may
be
expected
,
in
the
Church
militant
,
and
what
not
.
§
.
2.
I.
Negatively
:
I.
It
is
certain
that
Christians
will
never
be
all
of
one
stature
or
degree
of
grace
.
The
Apostle
hath
fully
opened
this
,
1
Cor.
12.
and
here
Eph.
4.
and
Rom.
14.
&
15.
and
elsewhere
.
Some
will
be
of
more
blameless
lives
,
and
some
more
offensive
:
Some
will
be
more
fruitful
and
useful
in
the
Church
than
others
;
some
will
have
greater
gifts
than
others
for
that
end
:
some
will
be
more
patient
and
meek
,
and
others
more
passionate
and
hot
:
some
will
be
more
considerate
and
prudent
,
and
some
more
rash
and
of
indecent
carriage
:
some
will
be
more
humble
,
and
condescending
,
and
abhorr
pride
much
more
than
others
will
do
:
some
will
be
more
zealous
,
and
some
more
frigid
or
luke-warm
:
some
will
be
much
more
heavenly
,
and
make
less
of
earthly
things
than
others
:
some
will
be
more
self-denying
and
patient
under
sufferings
,
and
some
will
too
much
seek
their
own
transitory
things
,
and
with
greater
impatience
bear
both
crosses
from
God
and
injuries
from
man
:
some
will
be
more
cheerful
and
rejoyce
in
God
,
and
the
hope
of
Glory
,
and
others
will
be
more
sad
and
timerous
and
heavy
:
Some
will
have
a
strong
faith
,
and
some
a
weak
:
Some
will
have
assured
sealed
hopes
,
and
others
will
be
doubting
of
their
salvation
:
But
in
nothing
will
there
be
more
certain
and
notable
difference
,
than
in
mens
knowledge
and
conceptions
of
spiritual
things
.
Undoubtedly
there
is
scarce
a
greater
difference
of
Visages
,
than
there
is
of
Intellectual
apprehensions
:
Nay
,
perhaps
the
likeness
of
all
mens
faces
is
greater
than
of
their
understandings
.
Some
will
still
know
little
,
(
and
none
very
much
,
but
)
others
comparatively
much
more
:
Some
that
know
much
in
one
kind
,
will
be
ignorant
in
others
:
And
as
all
men
are
not
of
the
same
Trade
,
nor
all
Scholars
prosecute
the
same
studies
,
but
some
excell
in
one
thing
,
and
some
in
another
,
and
some
in
nothing
,
so
in
religion
such
proportions
and
differences
of
understanding
there
will
be
.
§
.
3.
No
observing
man
that
converseth
with
mankind
one
would
think
could
be
ignorant
of
this
:
And
yet
the
talk
and
actions
of
too
many
Church-Leeches
in
most
parts
and
ages
of
the
Christian
World
,
hath
shewed
that
they
did
not
well
understand
it
.
If
universal
,
constant
,
undenyable
experience
be
not
enough
to
prove
that
it
is
so
,
and
hath
been
so
,
and
therefore
will
be
so
,
Let
the
certain
Causes
of
it
be
considered
.
1.
Men
are
born
of
much
different
Intellectual
complexions
,
and
degrees
of
capacity
:
some
are
Ideots
or
natural
fools
;
some
are
half
such
:
some
are
very
flegmatick
and
dull
of
wit
,
and
must
have
long
time
and
teaching
to
learn
a
little
;
and
of
memories
as
weak
to
retain
what
they
learn
:
some
have
naturally
strong
wits
,
and
as
strong
memories
.
If
these
be
bred
up
in
the
same
house
,
will
they
therefore
have
the
same
knowledge
and
conceptions
?
§.
4.
2.
And
as
men
naturally
differ
in
quickness
and
dulness
of
wit
,
so
they
do
in
the
temperature
of
all
their
humours
and
bodies
,
which
accidentally
will
cause
great
difference
in
their
minds
.
A
sanguine
man
hath
usually
other
thoughts
and
perceptions
than
a
phlegmatick
man
;
and
a
phlegmatick
man
hath
other
thoughts
and
sense
of
things
,
than
the
cholerick
have
:
And
the
melancholy
man
differeth
from
them
all
,
and
often
from
himself
.
As
these
tempers
variously
affect
the
phantasie
and
the
passions
,
so
consequently
,
they
do
usually
the
Intellect
and
the
Will
.
§.
5.
3.
The
Countreys
that
men
are
born
in
,
it
not
by
the
air
and
soil
,
at
least
by
the
great
diversity
of
Languages
,
Laws
,
Governments
and
Customs
,
do
make
much
difference
in
mens
conceptions
:
As
we
see
by
experience
in
the
difference
of
many
Nations
.
§.
6.
4.
The
very
sins
or
merits
of
Parents
may
do
much
to
the
hurt
or
benefit
of
Children
;
partly
by
corrupting
or
bettering
their
bodily
temperature
,
and
partly
by
Gods
curse
or
blessing
on
their
souls
:
As
I
have
fully
proved
in
my
Second
Disputation
of
Original
Sin
.
§.
7.
5.
And
were
there
no
other
cause
of
different
conceptions
than
the
different
education
of
children
by
their
parents
,
it
would
make
a
very
great
difference
in
the
world
.
When
one
is
brought
up
in
Learning
,
and
another
in
barbarism
;
one
in
reading
and
hearing
Gods
Word
,
and
another
in
contemning
and
deriding
it
:
One
is
taught
to
reverence
Gods
name
and
truth
,
and
another
to
blaspheme
them
or
despise
them
:
One
is
taught
one
Religion
and
another
another
:
One
is
taught
to
lay
all
his
salvation
on
that
which
another
is
taught
to
abhorr
.
And
it
is
not
only
in
Divers
Lands
,
but
in
the
same
Cities
,
Towns
and
Streets
,
yea
,
among
men
that
publickly
profess
the
same
Religion
in
Name
and
Generals
,
that
this
difference
is
found
.
§.
8.
6.
And
if
Parents
make
no
difference
,
yet
Schoolmasters
often
will
:
With
their
Grammar
learning
,
one
teacheth
his
Scholars
to
deride
such
or
such
a
party
of
Christians
as
Hereticks
,
Heteroclites
or
anomalous
;
and
others
say
the
same
of
others
,
as
they
themselves
do
like
or
dislike
:
And
Boyes
usually
take
deeply
their
Masters
dictates
,
especially
if
they
be
cunning
and
malignant
,
and
such
as
the
Devil
and
flesh
befriend
.
§.
9.
7.
And
it
is
no
small
difference
,
that
Company
and
Converse
cause
:
Even
among
Children
and
Servants
in
families
,
and
Boys
at
School
:
from
whom
they
are
as
apt
to
receive
ill
impressions
as
from
evil
Teachers
.
And
therefore
variety
of
company
in
Youth
,
is
like
to
breed
variety
of
sentiments
.
§.
10.
8.
And
the
different
Books
which
they
read
,
will
make
the
like
difference
:
while
one
writeth
against
that
which
another
proclaimeth
to
be
excellent
,
and
necessary
,
and
all
set
off
the
matter
with
such
plausibility
and
confidence
as
young
and
unexercised
persons
are
unable
to
see
through
and
perceive
the
error
.
§.
11.
9.
And
when
they
go
abroad
in
the
world
,
the
difference
among
those
that
they
converse
with
all
their
lives
,
may
well
be
expected
to
cause
much
difference
in
their
thoughts
.
If
they
be
set
Apprentices
,
one
falls
into
a
family
of
one
mind
,
and
another
of
another
:
And
so
if
they
be
servants
:
And
their
friends
and
companions
will
occasion
as
much
:
And
if
they
marry
,
the
different
judgements
of
Husbands
and
Wives
may
do
the
same
.
§.
12.
10.
And
especially
when
differences
in
Religion
have
already
got
possession
of
all
mankind
(
in
some
degree
)
and
they
set
themselves
to
enquire
after
the
nature
of
these
differences
,
and
being
at
first
unskilful
are
unable
to
try
and
judge
aright
,
they
must
needs
fall
into
great
variety
of
judgements
.
§.
13.
11.
And
the
great
difference
among
Preachers
and
Pastors
of
the
Church
will
be
as
powerful
a
cause
of
discord
to
youth
and
learners
,
as
almost
any
of
the
rest
:
while
one
Preacher
condemneth
that
as
a
dangerous
errour
,
and
frighteneth
them
from
it
as
a
heinous
sin
,
which
another
extolleth
as
necessary
truth
or
duty
.
And
yet
thus
it
is
in
many
particulars
even
where
men
profess
the
same
Religion
:
witness
the
many
loads
of
books
that
are
written
by
the
Papists
against
each
other
;
As
the
Dominicans
against
the
Jesuites
,
and
the
Jesuites
against
them
;
The
Jansenists
against
both
,
and
their
odious
charges
of
highest
false
doctrines
and
crimes
in
their
provincial
Letters
,
and
the
Jesuits
Morals
:
Gulielmus
de
sancto
Amore
and
his
partners
against
the
Fryars
;
The
secular
Priests
against
the
regulars
,
such
as
Watson
in
his
Quodlibets
,
and
abundance
more
such
like
:
And
in
what
Countrey
almost
or
City
do
not
preachers
in
some
measure
differ
,
and
breed
diversity
of
senses
in
the
people
?
Which
Paul
foretold
even
in
the
purest
times
and
Church
,
that
of
their
own
selves
should
men
arise
speaking
perverse
things
to
draw
away
disciples
after
them
.
Besides
the
grievous
Wolves
that
should
enter
and
devour
the
flock
,
Act.
20.
30.
It
must
be
that
heresies
must
arise
,
that
they
that
are
approved
may
be
made
manifest
.
In
Corinth
some
were
of
Paul
,
and
some
of
Apollo
and
some
of
Cephas
,
and
they
had
such
divisions
as
shewed
them
to
be
much
carnal
;
At
Rome
they
judged
and
despised
one
another
about
meats
and
drinks
and
dayes
:
Rom.
14.
&
15.
And
some
caused
divisions
and
offences
contrary
to
the
doctrine
which
they
had
learned
,
Rom.
16.
16
,
17.
In
Galati●
they
had
Judaizing
teachers
that
troubled
them
.
And
at
Antioch
some
taught
them
that
except
they
were
circumcised
and
kept
the
Law
of
Moses
they
could
not
be
saved
,
Act.
15.
1
,
&c.
In
Asia
some
Churches
had
Nicolaitans
,
and
such
as
taught
them
to
eat
things
offered
to
Idols
,
and
to
commit
fornication
,
and
the
woman
Jezabel
that
seduced
them
:
and
some
had
such
as
Diotrephes
that
received
not
the
brethren
and
cast
out
those
that
did
,
and
prated
even
against
the
beloved
Apostle
with
malicious
words
:
Divers
Churches
had
perverse
disputers
,
about
the
Law
and
genealogies
,
and
such
as
strove
about
words
that
profited
not
,
but
to
the
subverting
of
the
hearers
:
and
some
whose
doctrine
fretted
like
a
Cancer
,
who
subverted
whole
houses
,
whose
mouths
were
to
be
stopped
:
And
the
Colossians
had
such
as
were
for
humane
ordinances
,
touch
not
,
taste
not
,
handle
not
,
and
for
worshipping
Angels
,
and
prying
into
unknown
things
:
Col.
2.
And
Paul
telleth
the
Philippians
that
some
preached
Christ
,
not
sincerely
but
in
envy
and
strife
to
add
affliction
to
his
bonds
,
whom
yet
he
silenced
not
,
but
rejoyced
that
Christ
was
preached
even
by
such
:
And
he
foretelleth
Timothy
that
in
the
later
dayes
much
false
doctrine
should
be
vented
,
And
even
then
he
had
none
like
minded
to
Timothy
that
naturally
sought
the
Churches
good
;
but
all
sought
their
own
(
too
much
)
and
the
things
of
Jesus
Christ
too
little
.
And
the
Apostle
John
met
with
such
as
he
would
not
have
Christians
bid
Good
speed
to
,
nor
receive
them
into
their
houses
;
And
James
was
put
sharply
and
largely
to
reprove
such
as
in
conceited
wisdom
would
needs
be
Masters
,
and
had
the
envious
wisdom
which
is
from
beneath
,
and
is
earthly
,
sensual
and
devilish
,
producing
strife
,
confusion
,
and
every
evil
work
,
Jam.
3.
And
could
it
then
be
expected
that
all
Christians
be
of
the
same
opinions
in
all
things
?
§.
14.
12.
But
now
this
temptation
to
differences
of
judgement
is
grown
much
greater
,
in
that
the
Christian
world
is
so
publickly
and
notoriously
divided
into
different
parties
.
The
Greeks
are
one
party
;
the
Armenians
and
Georgians
somewhat
differ
;
The
Syrians
and
the
Abassines
and
Copties
in
Egypt
and
other
Eastern
and
Southern
Countreys
,
are
of
divers
sentiments
in
many
things
:
The
Papists
differ
from
all
;
and
the
Protestants
from
them
;
and
too
many
divisions
are
among
themselves
;
which
I
need
not
name
.
And
can
it
be
expected
that
in
such
a
world
,
particular
Christians
should
be
sound
without
their
personal
differences
?
§.
15.
13.
And
the
variety
of
Governments
,
an●
Laws
,
will
also
produce
the
like
disagreements
.
While
one
Prince
or
State
is
of
one
mind
,
and
another
of
another
;
One
is
a
Papist
,
another
a
Protestant
,
one
a
Lutheran
and
another
Reformed
,
one
a
Greek
and
another
against
all
sorts
of
Christians
;
And
in
the
same
Kingdom
in
one
age
the
Prince
is
of
one
mind
,
and
in
the
next
his
Successour
of
another
.
And
this
must
needs
cause
disagreement
in
the
Subjects
.
§.
16.
14.
And
even
the
variety
of
Gods
providences
will
occasion
diversity
of
thoughts
:
when
some
are
in
health
and
some
in
sickness
,
some
in
wealth
and
some
in
poverty
,
some
high
and
some
low
,
some
favoured
and
preferred
,
and
some
persecuted
,
imprisoned
,
slandered
and
distressed
,
whence
different
impressions
will
arise
.
§.
17.
15.
Yea
mens
different
trades
and
callings
will
occasion
different
impressions
;
whilest
their
business
leadeth
them
several
wayes
and
into
several
companies
,
and
altering
employments
.
§.
18.
16.
And
almost
all
men
have
some
different
interests
;
The
Teacher
and
the
Hearer
,
the
Landlord
and
the
Tenant
,
the
Souldier
and
the
Countrey-man
,
the
buyer
and
the
seller
,
the
master
and
the
servant
,
the
ruler
and
the
subject
,
which
will
occasion
different
inclinations
.
§.
19.
17.
And
men
have
great
difference
of
temptations
,
and
provocations
,
from
Satan
and
from
men
:
some
Satan
tempteth
one
way
,
and
some
another
;
some
are
abused
and
provoked
by
one
sort
of
men
,
and
some
by
another
;
some
are
called
out
to
disputes
with
one
Sect
,
and
some
with
another
:
And
when
they
are
engaged
they
usually
bend
all
their
studies
one
way
,
and
little
consider
what
may
be
said
on
the
other
side
,
or
of
other
matters
?
§.
20.
18.
And
when
once
a
man
hath
received
some
one
great
opinion
,
true
or
false
,
it
draweth
on
abundance
of
consequences
,
which
those
that
received
not
that
point
did
never
think
of
.
§.
21.
19.
And
some
have
much
more
time
and
leisure
to
study
,
and
happy
counsellours
to
help
them
.
And
some
follow
hard
labour
and
have
little
leisure
to
read
,
hear
or
think
,
or
else
live
retiredly
where
they
have
little
notice
of
affairs
,
and
miss
the
help
of
sound
and
faithful
counsellours
and
helpers
.
§.
22.
20.
Lastly
,
Gods
own
Grace
is
free
,
and
given
to
men
in
great
diversity
;
some
that
have
the
same
spirit
have
more
illumination
,
and
some
less
,
as
the
Apostle
at
large
declareth
,
1
Cor.
12.
and
elsewhere
.
There
is
one
Glory
of
the
Sun
,
and
another
of
the
Moon
saith
Paul
;
And
as
one
star
differs
in
glory
from
another
,
so
doth
one
man
in
gifts
and
understanding
;
And
the
face
of
the
whole
Creation
sheweth
that
God
delighteth
to
make
a
wonderful
diversity
in
his
works
;
scarce
two
stones
in
the
street
,
two
sheep
,
two
beasts
,
two
birds
,
two
fishes
,
two
trees
,
&c.
so
like
,
but
we
may
know
one
from
another
by
their
differences
:
No
nor
two
sons
of
the
same
parents
,
or
two
of
the
off-spring
of
any
animals
.
And
is
not
all
this
joyned
to
the
constant
experience
of
all
ages
,
enough
to
prove
,
that
even
among
Christians
,
and
good
and
tolerable
Christians
,
yea
among
all
,
there
will
still
be
differences
in
degrees
of
knowledge
and
virtue
,
and
consequently
discords
in
some
matters
of
Religion
,
higher
or
lower
more
or
less
?
§
.
23.
II.
It
is
therefore
certain
that
while
there
will
be
discord
in
Judgement
,
there
will
be
also
discord
in
professions
,
and
in
practice
.
For
honest
mens
professions
and
practices
will
agree
with
their
judgements
in
the
main
.
Even
Paul
and
Barnabas
will
part
when
their
judgements
lead
them
so
to
do
When
men
have
not
the
same
measure
of
skill
and
accurateness
in
expressing
their
own
minds
,
and
in
speaking
properly
,
grammatically
,
logically
,
significantly
,
agreeably
to
the
thing
spoken
,
nor
the
same
skill
in
defining
,
or
distinguishing
,
or
sitting
the
true
sense
of
words
,
they
will
really
differ
,
and
they
will
verbally
differ
,
and
seem
to
most
unskilful
judges
,
to
differ
really
when
they
do
not
.
§
.
24.
It
is
not
therefore
to
be
expected
that
if
some
men
think
that
long
doctrinal
confessions
formed
in
mens
private
words
,
or
Liturgies
or
other
humane
formes
,
have
nothing
in
them
untrue
,
or
evil
,
or
which
all
men
may
not
consent
to
,
therefore
all
others
must
think
so
too
,
and
say
as
they
:
who
can
think
that
in
many
thousand
uncertain
words
,
all
men
can
and
must
be
of
the
same
mind
,
and
approve
them
all
alike
?
Or
that
honest
men
can
lye
,
and
say
that
they
assent
to
what
they
do
not
?
§
.
25.
And
if
mens
judgements
differ
about
matters
of
practice
,
in
essentials
,
integrals
or
accidents
,
their
practice
will
accordingly
differ
.
He
that
judgeth
a
thing
unlawful
will
not
do
it
,
if
he
fear
God
and
be
truly
conscionable
.
Had
Images
been
lawfully
used
in
places
or
exercises
of
Gods
worship
,
yet
it
was
inhumane
and
unchristian
in
those
Bishops
and
Councils
who
cursed
from
Christ
all
that
were
of
the
contrary
mind
,
and
pronounced
it
an
intolerable
heresie
,
and
ejected
and
silenced
dissenters
,
and
raised
wars
and
bloodshed
for
such
a
difference
:
Much
more
unchristian
was
it
for
the
Roman
Pope
to
rebel
against
his
proper
Prince
,
the
Greek
Emperour
,
and
alienate
the
Western
Empire
from
him
,
to
the
French
,
on
that
account
,
and
to
excommunicate
and
depose
Emperours
as
hereticks
called
Iconoclasts
,
as
if
Imagery
had
been
an
Article
of
faith
,
or
a
necessary
universal
Command
of
God
:
For
how
can
that
be
a
heresie
that
is
not
a
plain
denyal
or
subversion
of
any
necessary
article
of
faith
or
practice
?
And
sure
no
such
for
Images
is
in
the
Creed
or
Decalogue
.
§
.
26.
The
same
I
may
say
of
many
other
Religious
practices
:
As
St.
Paul
speaketh
of
meats
and
drinks
and
dayes
,
Rom.
14.
&
15.
so
must
we
say
of
all
things
that
are
of
no
greater
necessity
:
If
men
in
all
these
must
be
brought
to
uniformity
and
practising
in
the
same
mode
,
it
must
be
either
by
argument
and
perswasion
,
or
by
force
:
The
first
we
are
sure
will
never
do
it
,
in
all
things
,
though
it
may
in
many
:
All
the
twenty
reasons
before
mentioned
prove
it
;
and
many
hundred
years
experience
much
more
;
It
is
certain
to
all
save
blinded
persons
,
that
all
Christians
will
never
be
in
all
things
of
a
mind
,
about
Lawful
and
Unlawful
,
Duty
and
Sin
:
And
〈◊〉
,
that
force
will
never
do
it
:
St.
Paul
saith
of
things
indifferent
,
that
he
that
doubteth
is
damned
if
he
eat
,
because
he
eateth
not
of
faith
:
For
whatsoever
is
not
of
faith
is
sin
.
Ungodly
persons
that
have
no
true
Conscience
may
go
against
their
false
Consciences
for
worldly
ends
,
and
wilfully
sin
for
fear
of
men
;
But
so
will
no
true
Christian
,
unless
in
the
hour
of
such
a
temptation
as
Peters
,
by
a
fall
from
which
he
will
rise
again
to
a
stronger
resolution
than
he
had
before
:
No
sound
believer
will
sell
his
soul
to
save
his
flesh
,
nor
hazard
heaven
by
wilful
sin
to
save
his
interest
on
earth
.
So
that
this
way
of
forcing
men
to
practise
contrary
to
their
Consciences
,
in
points
in
which
good
and
tolerable
Christians
differ
,
will
but
make
up
Churches
of
wicked
men
that
have
no
conscience
,
joyned
with
one
party
that
is
therein
agreed
.
And
I
shall
shew
you
in
due
place
,
that
they
will
never
devise
what
to
do
with
the
Conscionable
dissenters
,
that
shall
not
be
far
worse
than
a
charitable
and
peaceable
forbearance
.
§
.
27.
III.
It
is
certain
that
there
will
never
be
so
great
Concord
,
as
that
all
Disputings
,
opposition
,
and
passionate
and
injurious
words
and
writings
will
cease
among
all
sorts
of
Christians
;
No
nor
among
all
that
are
honest
and
upright
in
the
main
.
For
as
long
as
one
taketh
that
for
a
dangerous
errour
or
sin
which
another
taketh
for
a
necessary
truth
or
duty
,
men
will
(
even
on
Gods
account
)
think
ill
of
one
another
,
and
in
some
measure
speak
ill
as
they
think
.
They
that
know
that
they
must
not
call
evil
good
and
good
evil
,
nor
put
darkness
for
light
,
and
light
for
darkness
,
will
abuse
and
injure
one
another
in
things
where
they
confidently
err
:
A
Lutheran
,
though
pious
,
will
speak
and
dispute
against
a
Calvin●●
,
and
a
Cal●inist
against
a
Lutheran
;
And
so
of
many
other
Parties
.
And
though
it
is
greatly
to
be
wished
that
all
Christians
had
humble
thoughts
of
their
own
understandings
,
and
would
stay
till
they
know
well
what
they
say
,
before
they
talk
much
against
things
or
persons
,
and
though
it
be
so
with
wise
and
eminently
sober
humble
men
,
yet
with
too
many
it
is
far
otherwise
,
and
like
so
to
continue
.
Perverse
disputings
and
shameful
backbitings
,
and
speaking
evil
of
things
and
persons
not
understood
,
have
such
unhappy
causes
in
the
remnants
of
dark
corrupted
nature
,
that
they
seem
to
be
like
to
live
till
a
golden
age
or
heaven
do
cure
them
.
Talking
and
writing
against
one
another
even
of
the
same
Religion
,
yea
praying
and
preaching
against
one
another
must
be
expected
in
some
degree
:
I
would
I
need
not
say
,
silencing
and
persecuting
one
another
;
yea
excommunicating
and
anathematizing
among
the
worser
sort
of
men
;
such
usage
as
Nazianzen
had
from
one
of
the
famous
General
Councils
,
and
such
usage
as
Chrysostom
had
from
such
Bishops
as
Theophilus
Alexand.
and
Epiphanius
and
a
Council
of
other
Bishops
,
and
such
as
abundance
of
excellent
men
in
most
ages
have
met
with
in
the
like
kind
and
way
,
may
be
expected
again
till
Bishops
and
all
Christians
become
more
wise
and
resined
persons
.
§
.
28.
II.
But
(
affirmatively
)
there
is
yet
an
excellent
sort
and
degree
of
Unity
and
Concord
to
be
sought
with
hope
among
Christians
,
worthy
of
all
our
utmost
labour
:
Yea
there
is
a
true
and
excellent
Unity
and
Concord
which
all
true
Christians
do
already
enjoy
:
consisting
in
the
following
things
.
§
.
29.
I.
All
Christians
(
truly
such
)
believe
in
One
God
;
and
believe
the
incomprehensible
Trinity
,
and
believe
Gods
Essential
Attributes
and
Grand
Relations
to
man
.
They
believe
that
he
is
Infinite
in
Immensity
and
Eternity
and
Perfection
,
even
a
most
Perfect
Spirit
,
Life
,
Vnderstanding
and
Will
,
most
Powerful
,
Wise
and
Good
,
the
Creator
and
preserver
,
the
Governour
and
the
End
of
all
,
of
whom
and
through
whom
and
to
whom
are
all
things
;
in
whom
we
Live
and
Move
and
have
our
being
;
Most
Holy
and
True
and
Merciful
and
Just
;
whom
we
are
bound
to
believe
and
trust
and
love
and
serve
,
and
obey
and
praise
with
all
our
heart
and
mind
and
strength
:
and
perfectly
and
everlastingly
to
see
,
Love
and
Praise
him
,
(
to
Please
Him
and
be
Pleased
in
Him
)
in
Glory
,
is
the
end
and
happiness
of
Saints
.
§
.
30.
II.
All
true
Christians
believe
in
One
Mediator
between
God
and
man
,
Jesus
Christ
,
the
Eternal
Word
,
God
,
and
one
in
Essence
with
the
Father
,
Incarnate
,
assuming
the
whole
Nature
of
man
,
conceived
by
the
holy
Ghost
,
born
of
the
Virgin
Mary
,
and
was
holy
,
harmless
,
undefiled
,
separate
from
sinners
,
fulfilling
all
righteousness
,
and
overcame
the
Devil
and
the
world
,
and
gave
himself
a
Sacrifice
for
mans
sin
,
by
suffering
a
cursed
death
on
the
Cross
,
to
ransome
us
and
reconcile
us
unto
God
;
and
was
buried
and
went
to
the
departed
souls
in
hades
,
and
the
third
day
rose
again
from
the
dead
,
having
conquered
death
:
And
having
declared
the
new
Covenant
or
Law
of
Grace
,
and
commanded
his
Apostles
to
preach
the
Gospel
to
all
the
world
,
and
promised
them
to
send
the
Holy
Spirit
,
he
ascended
into
Heaven
before
their
faces
:
The
said
Covenant
of
Grace
is
summarily
this
[
that
whereas
all
have
sinned
and
come
short
of
the
Glory
of
God
;
sin
by
one
man
entring
into
the
world
and
death
by
sin
,
and
so
death
and
condemnation
passed
upon
all
,
in
that
all
have
sinned
;
God
so
loved
the
world
that
he
gave
his
only
begotten
Son
that
whosoever
Believeth
in
him
should
not
perish
,
but
have
everlasting
life
;
that
is
,
God
freely
giveth
to
lost
undone
sinners
Himself
to
be
their
reconciled
God
and
Father
,
Jesus
Christ
to
be
their
Saviour
,
and
the
Holy
Ghost
to
be
their
Sanctifier
,
if
they
will
Believe
and
Trust
him
and
accept
the
gift
,
and
will
in
serious
Covenant
(
which
Baptism
celebrateth
accordingly
)
give
up
themselves
to
him
,
Repenting
of
their
sins
,
and
consenting
to
forsake
the
Devil
,
the
world
and
the
Flesh
as
opposite
to
God
,
and
sincerely
(
though
not
perfectly
)
obey
Christ
and
his
Spirit
to
the
end
,
according
to
the
Law
of
Nature
and
his
Gospel
institutions
,
that
so
they
may
overcome
and
be
Glorified
for
ever
.
]
And
they
believe
that
Christ
will
come
at
last
in
Glory
and
judge
all
men
according
to
his
Laws
and
to
their
works
]
.
§
.
31.
III.
And
they
all
believe
that
the
Holy
Spirit
,
being
God
and
one
in
Essence
with
the
Father
and
the
Son
,
proceeding
from
the
Father
and
(
or
by
)
the
Son
,
is
the
Great
Witness
,
Agent
and
Advocate
of
Christ
,
before
,
at
,
and
after
his
coming
into
the
world
incarnate
;
by
his
gifts
of
Prophecy
,
Miracles
and
Sanctification
,
convincing
sinners
and
drawing
them
to
Repent
and
Believe
,
and
dwelling
in
Believers
as
an
operating
cause
of
Divine
Life
and
Light
and
Love
,
thus
Uniting
them
to
God
in
Christ
their
Head
,
and
to
each
other
in
Faith
and
Love
,
by
which
they
are
gathered
to
him
as
his
Church
or
body
,
having
the
forgiveness
of
their
sins
,
and
the
adoption
of
Sons
,
and
right
to
the
heavenly
inheritance
;
And
living
in
holy
communion
on
earth
,
their
souls
at
death
are
received
to
happiness
with
Christ
,
and
their
Bodies
shall
be
raised
,
and
soul
and
body
Glorified
at
the
last
with
Jesus
Christ
and
all
the
blessed
,
in
the
perfect
Vision
,
Love
and
joyful
Praise
of
the
most
Glorious
Jehovah
.
§
.
32.
And
as
I.
All
Christians
agree
in
this
Belief
,
so
also
II.
They
all
solemnly
in
and
by
the
Baptismal
Covenant
,
and
their
holy
Eucharistical
Communion
and
other
duties
Profess
the
Consent
of
their
wills
to
these
Relations
to
God
their
Creatour
,
Redeemer
and
Sanctifier
,
and
to
his
Church
or
body
,
and
their
thankful
Acceptance
of
the
foresaid
Gifts
:
And
they
profess
and
express
their
seeking-desires
hereof
,
according
to
the
Contents
of
the
Lords
Prayer
.
§
.
33.
III.
And
as
to
Practice
they
all
agree
in
professing
and
promising
obedience
to
Christ
,
according
to
the
Law
of
Nature
,
the
Decalogue
and
all
his
Written
Laws
,
so
far
as
they
understand
them
,
and
their
desire
to
Learn
them
to
that
end
.
§
.
34.
All
sincere
Christians
agree
in
the
true
and
Hearty
Consent
to
all
this
;
And
these
are
the
true
saved
Church
of
Christ
,
called
Invisible
,
because
their
Hearts-consent
is
Invisible
.
All
other
Baptized
and
Professing
Christians
with
them
,
agree
in
the
Profession
of
all
this
;
And
are
called
The
Church-visible
,
their
Profession
being
visible
.
And
all
this
being
truly
included
in
Baptism
,
which
is
our
entrance
into
the
Catholick
(
or
Universal
)
Church
,
in
this
before
described
consisteth
our
Catholick
Communion
in
Christs
body
,
as
spiritual
or
invisible
and
as
visible
.
§
.
35.
II.
But
besides
this
Universal
Church-Union
and
Communion
,
for
ORDER
and
Advantage
to
our
great
end
,
God
hath
instituted
the
ORDER
of
Christian
Assemblies
or
Particular
Churches
;
which
are
to
the
Vniversal
Church
as
Cities
and
Corporations
to
a
Kingdom
:
Which
are
the
noblest
and
most
priviledged
parts
of
the
Kingdom
;
but
yet
not
essential
parts
,
but
eminently
Integral
:
For
it
may
be
a
Kingdom
without
them
,
and
would
be
if
they
were
all
disfranchised
and
laid
common
.
And
if
Apostles
and
Evangelists
as
Itinerant
Preachers
,
convert
and
baptize
men
,
they
are
part
of
the
Church
Universal
before
they
are
gathered
into
distinct
societies
under
proper
Pastors
of
their
own
.
The
Eunuch
Act.
8.
was
baptized
into
no
particular
Church
,
but
into
the
universal
only
;
and
so
were
many
others
:
And
meer
Baptism
as
such
without
any
additional
contract
,
doth
no
more
.
If
thousands
were
Converted
in
America
,
or
cast
there
without
Pastors
,
they
were
parts
of
the
Universal
Church
,
if
baptized
Professing
Christians
.
And
before
the
Apostles
ordained
any
fixed
Bishops
or
Pastors
of
particular
Churches
,
the
Church
Universal
was
in
being
though
small
.
§
.
36.
But
these
particular
Churches
being
a
great
part
of
Christs
Institutions
,
and
necessary
not
only
by
Precept
,
but
as
a
means
to
the
Well-being
of
the
Universal
,
and
the
Edification
of
it
and
the
particular
members
;
It
must
be
endeavoured
,
and
that
with
good
hope
of
success
,
that
there
may
so
much
Particular
Church-Vnion
be
obtained
and
maintained
as
shall
much
conduce
to
its
great
and
excellent
ends
.
That
is
,
1.
So
much
as
that
in
them
,
God
the
Father
,
Son
and
Holy
Ghost
may
be
Publickly
,
solemnly
,
and
constantly
confessed
,
by
sound
doctrine
,
holy
worship
,
and
holy
discipline
and
conversation
.
2.
So
much
as
that
hearty
Christian
Love
may
be
exercised
and
maintained
,
and
Christians
edified
in
Communion
of
Saints
.
3.
So
much
as
that
God
shall
accept
them
,
delight
in
them
and
bless
them
,
their
converting
,
edifying
and
comforting
souls
,
hearing
their
prayers
and
praises
,
and
owning
them
by
his
Ministry
,
Covenants
and
grace
,
and
differencing
them
from
the
people
that
do
not
thus
confess
and
worship
him
,
and
promoting
hereby
their
salvation
.
And
if
this
much
be
attained
,
it
is
not
to
be
vilified
for
want
of
more
,
nor
blotted
with
reproachful
names
;
but
acknowledged
with
thankfulness
and
praise
.
§
.
37.
III.
And
yet
there
is
a
further
degree
of
concord
to
be
hoped
for
and
endeavoured
,
and
that
is
the
concord
of
these
particular
Churches
with
one
another
:
That
they
may
all
Profess
,
1.
The
same
faith
,
and
necessary
doctrine
;
2.
and
the
same
Love
to
God
and
one
another
;
3.
and
the
same
Hope
of
life
eternal
,
4.
and
may
offer
to
God
the
same
necessary
and
acceptable
sort
of
worship
,
viz.
by
preaching
and
applying
his
holy
word
,
recorded
in
the
holy
Scriptures
,
preserving
and
reading
them
,
calling
upon
his
holy
name
by
Confession
,
prayer
,
thanksgiving
and
praises
,
and
holding
respective
communion
in
the
use
also
of
the
Sacraments
of
his
Covenant
▪
and
exercising
in
some
measure
such
holy
Government
and
Discipline
,
by
Pastors
overseeing
their
several
flocks
,
as
he
himself
by
his
institution
hath
made
universally
necessary
.
And
all
this
,
though
not
in
perfection
,
nor
every
where
with
the
same
degree
of
purity
and
care
,
yet
so
far
,
1.
as
that
Gods
word
and
ordinances
be
kept
up
in
soundness
in
all
parts
and
respects
necessary
to
salvation
;
2.
and
as
may
tend
to
the
edifying
of
the
Churches
by
Love
,
and
concord
in
necessary
things
,
and
their
mutual
help
by
counsel
,
and
strength
by
that
concord
,
3.
and
the
avoiding
of
pernicious
feuds
and
divisions
.
§
.
38.
The
means
by
which
this
is
to
be
done
,
1.
by
communicatory
Letters
;
2.
by
Synods
,
3.
and
by
Civil
Governours
,
is
after
in
due
place
to
be
explained
.
Thus
much
of
Christian
Vnity
and
Concord
may
be
well
hoped
for
upon
just
endeavours
here
on
earth
:
But
neither
Perfection
in
these
,
nor
those
unnecessary
terms
of
Concord
which
some
have
long
taken
to
be
necessary
.
§
.
39.
And
indeed
so
much
as
may
be
hoped
for
,
is
so
very
hardly
to
be
obtained
,
that
if
we
trusted
not
to
Gods
extraordinary
Grace
,
more
than
to
any
natural
probability
that
appeareth
to
us
in
man
,
we
should
be
ready
to
despair
that
ever
Christians
should
live
long
in
so
much
peace
and
concord
:
And
though
the
great
difficulty
must
not
kill
our
hopes
,
it
must
much
quicken
us
to
strenuous
endeavours
:
Of
which
more
anon
.
Satan
is
so
great
an
enemy
to
it
,
and
every
sin
in
man
is
so
much
against
it
(
as
every
disease
in
the
body
is
against
its
ease
and
peace
)
,
and
the
multitude
and
malignity
of
sins
and
sinners
is
so
great
,
and
the
very
healers
so
few
and
faulty
and
unskilful
,
and
do
so
much
against
their
own
desired
ends
,
that
instead
of
accusing
the
providence
of
God
,
we
should
thankfully
wonder
that
there
is
so
much
peace
and
concord
as
there
is
,
and
that
all
men
live
not
as
enemies
to
each
others
in
continual
war
;
or
that
the
devouring
Pikes
leave
so
many
of
the
lesser
fish
alive
,
and
the
weak
and
innocent
are
not
wholly
a
prey
to
the
oppressors
.
CHAP.
IX
.
That
Christ
himself
who
commanded
the
Vnity
,
Love
and
Concord
of
Christians
,
did
prescribe
the
necessary
terms
.
§
.
1.
IF
it
be
once
proved
,
that
Christ
himself
hath
prescribed
the
conditions
or
terms
of
Christian
Union
and
Communion
,
what
remaineth
to
Christians
,
but
to
enquire
What
are
those
terms
?
Whereas
for
want
of
that
necessary
supposition
,
while
men
think
it
is
left
to
them
,
no
man
knoweth
who
should
do
it
,
and
the
Pope
prescribeth
his
terms
,
and
others
prescribe
their
terms
,
and
almost
each
Sect
hath
different
terms
.
§
.
2.
That
Christ
did
prescribe
them
,
I
shall
prove
I.
Antecedently
,
à
Causis
,
II.
Consequently
,
ab
Effectis
;
III.
By
proving
the
necessary
exclusion
of
any
other
competent
prescribers
.
§
.
3.
I.
Antecedently
it
is
proved
from
1.
The
universal
necessity
of
the
thing
,
2.
And
from
the
office
of
Christ
to
do
things
of
such
universal
necessity
,
and
his
faithfulness
therein
.
§.
4.
1.
There
are
few
Christians
so
ignorant
or
inconsiderate
,
but
will
confess
that
the
Vnion
of
Christians
is
necessary
,
not
only
to
the
edification
and
well
being
,
but
to
the
very
being
of
the
Church
,
(
both
universal
and
particular
.
)
For
what
is
a
Church
,
but
many
Christians
united
and
associated
for
Church-ends
?
Pull
all
the
Bricks
or
Timber
of
the
house
asunder
,
and
it
is
no
house
:
Pull
all
the
Planks
and
parts
of
a
Ship
asunder
,
and
it
is
no
Ship
:
Pull
all
the
leaves
and
sentences
of
a
Book
asunder
,
and
it
is
no
Book
:
Pull
all
the
parts
of
a
mans
body
asunder
,
and
there
remaineth
no
body
of
a
man
,
considered
formally
,
but
only
materially
,
and
in
their
aptitude
to
re-union
at
the
resurrection
.
An
Army
disbanded
and
dissipated
,
is
no
Army
.
And
certainly
it
is
no
Church
,
that
hath
not
Church-unity
of
parts
.
2.
And
all
that
believe
in
Christ
,
believe
that
he
came
into
the
world
to
call
and
gather
his
Church
,
and
to
save
them
;
and
that
he
sent
his
Word
,
his
Ministers
and
Spirit
to
this
end
.
He
is
the
principle
of
life
to
the
Church
his
body
;
who
first
by
aggregation
uniteth
them
to
himself
and
one
another
,
and
then
is
their
constitutive
and
governing
and
quickning
head
.
It
is
his
undertaken
office
first
to
make
all
his
own
members
,
and
then
to
govern
,
preserve
,
edifie
and
save
them
.
And
how
can
Christ
make
his
Church
,
without
uniting
the
members
?
Can
he
build
his
house
,
and
never
set
the
bricks
,
stones
or
timber
together
?
Can
you
make
a
Clock
or
Watch
,
without
adapting
and
uniting
the
parts
?
And
can
Christ
gather
,
build
,
compaginate
and
unite
his
Church
,
and
not
so
much
as
tell
men
(
either
Pastors
or
people
)
what
are
the
Conditions
and
terms
of
union
,
and
the
cement
or
solder
that
must
unite
them
?
§
.
5.
And
all
Christians
confess
Christs
sufficiency
for
his
office
,
and
his
perfect
faithfulness
in
performing
it
.
He
wanted
neither
Power
,
Wisdom
,
nor
Love
(
or
Will
)
to
gather
his
own
Church
or
body
:
He
was
faithful
as
Moses
in
all
Gods
house
.
And
he
that
fulfilled
all
the
righteousness
of
the
Law
,
and
whatever
was
imposed
on
him
as
a
humbled
satisfier
of
Justice
,
surely
no
less
fulfilled
all
that
belonged
to
him
as
the
grand
Administrator
,
and
Benefactor
,
and
Executor
of
Gods
mercy
and
his
own
will
,
and
as
Head
over
all
things
to
his
Church
,
Eph.
1.
22
,
23.
§
.
6.
Nay
,
as
he
was
the
King
and
Law
giver
of
the
Church
,
who
was
to
give
them
all
their
Vniversal
Laws
(
binding
all
men
)
could
he
be
supposed
to
have
done
this
faithfully
,
if
he
had
left
out
the
very
terms
of
Church-unity
and
concord
,
when
such
unity
is
essential
to
the
Church
?
Did
he
send
the
Apostles
to
disciple
and
baptize
all
Nations
,
and
be
in
Gods
house
(
the
Church
)
as
Paul
calleth
Timothy
[
Pillars
and
bases
of
truth
]
yea
,
foundations
,
and
Master-builders
,
that
must
gather
his
Church
out
of
all
the
world
,
and
yet
never
tell
them
What
a
Church
is
?
that
is
,
how
the
parts
must
be
united
?
As
he
is
the
Teacher
of
the
Church
,
did
he
never
teach
them
so
necessary
a
thing
,
as
what
essential
Church-unity
is
?
These
are
such
imputations
against
Christ
,
as
seem
to
deny
him
to
be
Christ
;
As
he
would
deny
God
to
be
God
,
that
would
deny
his
providence
and
government
of
the
world
.
§
.
7.
Christs
Law
is
to
be
both
the
Rule
of
our
actions
and
his
judgement
.
And
if
he
have
left
out
so
great
a
point
as
the
essentiating
terms
of
Church
Vnion
,
what
momentous
acts
of
our
lives
are
left
to
be
ungoverned
and
unjudged
by
the
Laws
of
Christ
?
§
.
8.
Above
all
men
those
are
bound
to
consent
to
what
I
say
,
who
hold
that
Christs
Laws
have
not
left
so
much
as
a
ceremony
undetermined
,
and
that
nothing
may
be
added
or
diminished
in
his
worship
.
How
much
less
then
hath
he
left
the
essentiating
terms
of
Church-unity
unprescribed
?
§
.
9.
II.
And
consequently
ab
effectis
we
find
,
that
Christ
did
it
.
1.
He
plainly
declared
what
maketh
a
Christian
.
2.
He
declared
how
all
Christians
should
live
in
love
and
concord
.
3.
And
how
the
coalition
of
these
Christians
maketh
his
Church
.
§
.
10.
I.
It
had
been
strange
,
if
he
that
came
into
the
world
to
make
men
Christians
,
had
never
told
men
what
a
Christian
is
.
And
if
he
that
sent
his
Apostles
to
make
Christians
,
had
set
them
to
do
they
knew
not
what
,
and
never
told
them
what
a
Christian
is
,
and
consequently
what
they
must
perswade
men
to
.
And
if
he
that
promised
Justification
,
Pardon
,
Adoption
and
Glory
to
all
true
believers
(
that
is
,
to
true
Christians
,
)
had
yet
never
told
them
how
they
may
know
that
they
are
such
?
And
that
he
that
commanded
so
much
Christian
duty
,
publick
and
private
,
and
required
Christians
to
suffer
so
much
for
his
sake
,
and
to
look
for
a
reward
in
Heaven
,
should
yet
never
tell
them
what
Christianity
is
?
If
Christ
made
Christianity
,
(
that
is
,
the
Laws
and
description
,
objects
and
principle
)
then
he
made
a
Determinate
thing
:
If
not
,
hath
he
left
it
to
man
to
make
Christianity
(
objectively
)
?
Then
how
shall
we
know
to
whom
he
gave
this
power
?
And
how
many
several
species
of
Christianity
(
or
faith
)
may
be
made
in
the
world
?
§
.
II.
It
is
evident
in
Scripture
,
that
Christ
sent
his
Apostles
,
and
that
he
taught
them
what
to
preach
,
and
particularly
that
he
Matth.
28.
19
,
20.
said
[
Go
and
Disciple
me
all
Nations
,
baptizing
them
in
the
Name
of
the
Father
,
the
Son
and
the
Holy
Ghost
]
teaching
them
to
observe
all
things
whatever
I
commanded
you
.
]
And
it
is
certain
,
that
a
Baptized
person
was
then
accounted
a
Christian
,
and
Baptism
was
their
Christening
;
and
that
this
was
the
Church
entrance
,
and
visible
symbol
of
a
Christian
and
Church-member
:
And
that
all
Christs
Church
hath
so
accounted
of
baptism
to
this
day
:
and
true
Tradition
is
in
no
one
point
so
full
and
constant
as
in
this
.
And
moreover
the
very
nature
of
the
thing
it self
declareth
it
.
Is
not
he
a
Christian
that
believeth
according
to
the
sense
of
the
institution
,
in
God
the
Father
,
Son
and
Holy
Ghost
,
and
by
a
solemn
Vow
and
Covenant
devoteth
himself
to
him
as
his
God
and
Father
,
his
Redeemer
and
Saviour
,
and
his
Sanctifier
and
Comforter
,
and
the
witness
of
Christ
;
and
that
hereupon
hath
right
to
justification
,
adoption
,
and
the
heavenly
inheritance
:
Who
is
a
Christian
,
if
this
be
not
?
§
.
12.
The
sense
of
the
Catholick
Church
is
so
notorious
in
this
,
that
I
think
there
is
little
disagreement
about
it
.
The
Papists
confess
it
:
The
Protestants
confess
it
:
See
but
Vossii
Theses
de
Baptismo
,
and
Davenant
de
Bapt.
and
especially
Gatakers
Ammadversions
on
that
of
Davenant
:
All
confess
,
that
all
the
antient
Churches
held
,
that
to
the
duly
qualified
receiver
,
all
sin
was
pardoned
in
baptism
,
and
the
person
put
into
a
state
of
life
:
And
therefore
was
a
member
of
the
Church
.
§
.
13.
II.
And
that
Christ
commanded
all
Christians
to
take
each
other
as
brethren
,
and
to
live
in
Love
;
and
that
all
men
by
this
were
to
know
them
to
be
his
disciples
,
is
so
fully
revealed
in
Scripture
,
that
it
is
needless
among
Christians
to
prove
it
.
III.
As
also
that
such
Christians
united
to
him
their
Head
,
are
eo
nomine
his
Church
;
and
living
in
this
Love
,
live
as
the
members
of
his
Church
must
do
.
§
.
14.
And
here
three
things
are
to
be
noted
,
1.
That
what
was
done
by
the
Holy
Spirit
as
given
extraordinarily
to
the
Apostles
as
founders
or
Architects
of
the
Church
,
to
lead
them
into
all
truth
,
was
truly
done
by
Christ
himself
;
the
Holy
Ghost
so
extraordinarily
given
being
his
promised
Agent
.
2.
That
yet
this
work
of
Instituting
Baptism
as
the
terms
of
Church-union
,
he
would
not
leave
to
the
Spirit
in
the
Apostles
,
but
was
the
immediate
author
of
it
himself
.
3.
But
yet
two
things
hereabout
he
left
to
the
Apostles
,
1.
To
explain
to
the
baptized
the
true
sense
of
the
general
words
in
the
baptismal
Covenant
:
2.
And
to
institute
part
of
the
terms
of
Particular
Church
Order
and
Vnity
:
who
accordingly
setled
(
or
ordained
)
Elders
,
Bishops
or
Pastors
,
in
every
particular
Church
,
which
at
first
was
for
the
most
part
in
every
City
(
or
great
Town
)
where
the
Gospel
was
received
by
any
competent
number
;
and
after
they
added
Deacons
and
Deaconesses
or
Widows
ad
melius
esse
only
,
and
they
taught
them
by
word
and
writing
to
observe
all
that
Christ
commanded
.
§
.
15.
III.
And
as
I
have
proved
,
1.
That
it
must
be
done
,
2.
And
that
Christ
did
it
,
so
3.
It
is
part
of
our
proof
,
that
no
other
did
it
or
could
do
it
.
1.
No
other
had
authority
to
institute
Church-Essentials
,
and
to
give
such
necessary
universal
Laws
.
2.
No
other
came
early
enough
to
do
it
,
but
as
his
Ministers
after
Christ
had
done
it
.
3.
No
other
had
wisdom
and
fitness
enough
for
it
;
nor
were
fit
to
agree
to
make
Church
essentials
.
4.
De
facto
History
proves
they
did
it
not
.
5.
To
undertake
it
,
is
to
invade
Christs
office
.
The
Apostles
themselves
found
it
done
to
their
hands
:
Much
less
can
any
ordinary
Pastors
since
prove
any
authority
from
God
,
or
any
true
capacity
in
themselves
for
such
a
work
.
§
.
16.
And
if
any
pretend
to
it
,
they
must
be
such
as
lived
before
Christ
had
any
Evangelical
Church
(
that
is
,
of
the
same
species
as
hath
been
since
the
institution
of
Christian
baptism
)
or
such
as
have
lived
only
since
.
The
former
came
not
in
as
competitors
:
The
latter
were
too
late
to
be
the
do●●s
of
that
which
was
done
before
.
Union
is
essential
to
the
Church
in
general
:
The
necessary
terms
of
Union
are
essential
to
it
in
specie
as
the
Christian
Church
:
For
necessarium
est
sine
quo
res
esse
non
potest
:
It
's
no
Christian
Church
,
without
the
necessary
terms
of
Church
union
.
And
therefore
before
those
terms
were
first
made
or
instituted
,
there
was
no
Church
of
that
species
:
and
after
there
was
such
a
Church
,
and
consequently
such
terms
of
its
Union
,
none
could
make
them
,
they
being
made
before
.
If
any
that
came
after
did
or
shall
hereafter
attempt
to
make
such
terms
,
it
must
be
new
ones
,
and
not
the
same
that
constituted
the
first
Church
:
and
then
their
Church
will
be
new
,
and
not
of
the
same
species
as
the
first
.
Indeed
God
did
make
new
Laws
of
Administration
,
and
so
may
a
Kingdom
,
without
changing
the
constitution
:
but
not
new
constituting
terms
:
Governing
Laws
which
follow
the
Constitution
,
are
not
to
make
the
Kingdom
a
Kingdom
,
or
the
Church
a
Church
:
but
to
preserve
the
Church
and
its
order
,
and
promote
its
welfare
:
and
the
Oath
of
Allegiance
maketh
a
man
a
Subject
,
without
subscribing
to
the
Governing
Laws
:
But
as
a
Subject
he
consenteth
to
live
under
those
Laws
:
and
if
he
break
them
,
he
is
punishable
according
to
them
,
and
for
breaking
some
of
them
,
may
be
cut
off
:
and
for
some
crimes
a
man
may
be
excommunicate
.
But
yet
excommunication
must
be
distinguished
:
That
which
totally
cuts
a
man
off
from
the
Church
,
must
be
but
a
sentence
upon
proof
that
he
hath
first
morally
cut
off
himself
:
Lesser
crimes
must
be
punished
with
the
lesser
excommunication
,
which
is
but
a
suspension
,
and
that
which
Paul
speaketh
of
,
2
Thess.
3.
15.
Yet
take
him
not
for
an
enemy
,
but
admonish
him
as
a
brother
.
§
.
17.
By
all
this
it
is
most
evident
,
that
Christ
himself
the
Institutor
and
maker
of
his
Church
,
hath
made
the
terms
of
essential
Catholick
Vnion
;
and
that
we
have
nothing
to
do
herein
,
but
to
find
out
what
are
the
terms
that
he
hath
made
,
and
not
to
enquire
what
any
men
since
have
made
or
added
,
as
being
not
authorized
thereto
.
CHAP.
X.
No
humane
terms
,
not
made
by
Christ
,
or
his
Spirit
extraordinarily
given
to
the
Apostles
,
are
Necessary
to
the
Being
of
Particular
Churches
:
But
divers
humane
acts
are
necessary
to
their
existence
,
and
administration
.
§
.
1.
DIvers
men
speak
diversly
of
this
matter
:
1.
Some
say
that
no
form
of
the
Polity
of
particular
Churches
is
of
Divine
institution
,
but
that
God
hath
left
all
the
forming
of
them
to
the
will
of
man
.
2.
Others
say
,
that
no
form
of
them
is
lawful
but
what
is
of
Divine
institution
.
And
of
the
first
,
some
say
that
Christ
instituted
the
Papal
form
,
and
some
say
General
Councils
,
the
summam
Potestatem
to
the
universal
Church
,
and
left
it
to
them
to
form
particular
Churches
.
Others
say
that
Magistrates
are
to
do
it
:
And
others
that
the
Diocesane
Bishops
of
every
Nation
in
National
or
Provincial
Synods
may
do
it
.
But
all
agree
that
the
form
of
particular
Churches
must
be
made
,
by
some
that
had
authority
from
Christ
to
do
it
.
§
.
2.
Of
the
second
sort
(
who
hold
no
form
of
a
particular
Church
lawful
,
but
what
is
of
Divine
institution
)
some
hold
that
only
a
Diocesan
Church
(
that
hath
many
Congregations
and
Altars
)
is
of
Divine
institution
,
and
that
the
Parochial
are
not
Churches
but
Oratories
or
Chapels
,
or
parts
of
a
Church
:
Others
ho●d
that
only
Parochial
Churches
(
of
one
Altar
or
associated
for
personal
Communion
in
presence
)
are
of
Divine
institution
:
some
that
both
Diocesane
and
Parochial
Churches
are
of
Divine
institution
;
and
some
that
these
and
Provincial
,
National
,
Patriarchal
(
and
the
Papal
)
are
of
Divine
institution
:
Thus
do
mens
judgements
vary
.
§
.
3.
A
third
sort
hold
that
God
hath
instituted
some
Church
forms
besides
the
Universal
,
and
left
men
to
make
others
:
And
here
some
think
that
God
instituted
Patriarchal
,
and
left
them
to
make
the
Diocesan
and
Parochial
:
some
hold
that
God
instituted
only
the
Diocesan
and
left
them
power
to
make
the
Patriarchal
and
the
Parochial
:
some
hold
that
he
made
only
the
Parochial
(
I
mean
single
societies
associated
for
present
personal
Communion
)
and
left
them
by
voluntary
associations
to
make
the
greater
over
them
.
§
.
4.
Among
these
opinions
let
us
first
try
whether
Christ
hath
instituted
any
Church
form
besides
the
universal
,
and
2.
what
that
is
.
I.
And
1.
if
Christ
hath
instituted
a
holy
Christian
society
for
ordinary
holy
Communion
and
mutual
help
in
Gods
publick
worship
and
holy
living
,
consisting
of
Pastors
authorized
and
obliged
to
Teach
,
and
Guide
,
and
speak
for
the
flock
in
Gods
publick
worship
and
administer
his
Sacraments
according
to
Christs
word
,
and
of
a
flock
obliged
to
hear
them
,
learn
,
obey
and
follow
such
their
conduct
to
the
foresaid
ends
]
then
Christ
hath
instituted
a
form
of
a
particular
Church
,
and
its
policy
.
But
the
antecedent
is
true
,
as
shall
be
proved
:
And
the
consequent
or
major
is
proved
,
à
definito
ad
denominatum
;
This
definition
containeth
the
Essentials
of
a
Church
.
No
man
can
deny
that
to
be
a
Christian
Church
which
hath
this
definition
.
§
.
5.
Here
still
it
is
supposed
that
the
Spirit
in
the
Apostles
,
who
were
designed
to
be
founders
and
master-builders
,
and
to
gather
and
order
Churches
,
and
teach
them
to
observe
all
Christs
commands
,
was
Christs
promised
Agent
(
as
Tertullian
calls
him
)
and
that
Christ
did
what
the
Spirit
did
by
the
Apostles
in
their
proper
work
,
to
which
he
was
promised
them
as
their
Guide
;
as
it
is
aforesaid
.
§
.
6.
And
that
Christ
and
his
Apostles
instituted
sacred
ordinary
Assemblies
of
Christians
for
holy
worship
and
Communion
,
is
so
clear
in
the
New
Testament
that
it
were
vain
to
prove
it
.
§
.
7.
And
2.
as
notorious
and
past
doubt
it
is
that
the
end
of
these
Assemblies
was
such
as
is
here
mentioned
;
3.
And
as
plain
that
such
Pastors
as
are
here
described
were
set
over
all
these
Congregations
,
and
authorized
and
obliged
to
the
foresaid
work
,
that
is
under
Christ
the
great
Teacher
,
Priest
and
Ruler
of
the
Church
,
to
Teach
them
Gods
word
,
to
intercede
under
Christ
for
them
to
God
,
and
from
Christ
to
them
in
prayer
and
Sacraments
,
&c.
and
to
Guide
them
by
that
called
the
Keyes
of
the
Church
,
discerning
whom
to
receive
by
Baptism
,
whom
to
reprove
,
exhort
,
comfort
or
absolve
,
Act.
14.
23.
Act.
20.
1
Tim.
3.
Tit.
1.
and
many
other
places
shew
this
.
§
.
8.
And
it
is
no
less
plain
that
the
people
were
bound
to
continue
in
their
doctrine
,
communion
and
prayer
,
and
to
obey
them
in
that
which
they
were
commissioned
to
do
:
Heb.
13.
7
,
13
,
24.
&
10.
25
,
26.
1
Thes.
5.
12
,
13.
1
Tim.
5.
17.
&
20.
and
many
other
places
;
so
that
the
form
of
such
Churches
as
consist
of
such
Congregations
and
their
Pastors
is
past
all
denyal
and
just
doubt
.
§
.
9.
And
as
to
all
other
Church-forms
(
Classical
,
Diocesan
,
Metropolitical
,
Provincial
,
National
,
Patriarchal
and
Papal
,
it
is
these
only
that
fall
under
reasonable
doubt
and
controversie
.
And
1.
for
Classical
Churches
,
I
can
say
but
this
,
1.
That
the
General
commands
of
holding
Christian
Love
and
Concord
,
and
doing
all
to
edification
require
such
Churches
as
live
near
together
to
be
helpers
to
each
other
,
and
that
counsel
and
correspondency
is
necessary
hereto
,
which
the
Churches
have
still
laudably
exercised
by
Synods
:
And
if
these
associations
for
order-sake
be
agreed
on
,
as
to
stated
times
and
numbers
and
bounds
,
it
is
but
the
circumstantiating
of
a
known
duty
:
And
if
any
will
call
this
a
distinct
Policy
or
Church-form
,
I
contend
not
against
their
liberty
of
speech
,
while
we
agree
de
re
:
But
I
judge
it
perillous
to
give
the
same
name
to
such
an
Assembly
or
.
Association
as
to
a
Church
of
Christs
institution
;
lest
it
seduce
men
to
think
that
the
word
is
not
equivocally
used
.
If
the
Agents
of
several
Kingdoms
met
at
a
common
Dyet
,
I
had
rather
not
call
them
a
superiour
Kingdom
,
were
their
meeting
never
so
necessary
.
An
Assembly
that
is
the
Pars
Imperans
of
one
body
Politick
,
having
Legislative
power
,
is
one
thing
;
and
an
Assembly
of
Agents
or
Princes
for
meer
concord
and
strength
and
help
of
distinct
Kingdoms
,
Schools
,
Armies
,
&c.
is
another
thing
.
And
I
know
no
proof
that
such
Councils
must
be
ordinary
,
or
at
stated
Times
and
places
,
but
sometimes
that
is
best
,
and
sometime
not
,
as
the
case
standeth
,
as
even
the
Papists
confess
.
And
when
they
begin
to
degenerate
from
a
Council
for
Concord
to
a
Majesty
or
highest
Governing
power
,
it
's
time
to
cross
their
claim
and
interrupt
the
occasions
of
it
.
§
.
10.
And
if
men
at
such
Classes
,
and
Councils
choose
one
to
keep
order
as
a
moderator
,
yea
if
they
fix
him
,
it
is
but
the
circumstantiating
of
the
Assemblies
work
:
But
if
he
will
claim
hereupon
a
distinct
order
,
office
,
and
proper
political
Church
relation
,
so
as
hence
to
make
himself
the
Regent
part
of
a
species
of
a
Church
,
yea
and
claim
this
as
of
God
and
unalterable
,
I
cannot
justifie
such
a
Church-form
.
§
.
11.
This
holds
as
to
the
Presidents
of
all
ranks
of
Synods
,
Classical
,
Diocesan
,
Metropolitical
,
Provincial
,
National
or
Patriarchal
.
To
use
them
as
Presidents
of
Councils
for
Concord
is
one
thing
;
and
to
use
them
as
the
Pars
Imperans
,
or
the
constitutive
heads
of
a
distinct
Church
-
species
is
another
.
Arch-Bishop
Vsher
told
me
himself
his
judgement
,
that
Councils
were
but
for
Counsel
and
Concord
,
and
not
for
the
Government
of
each
other
or
any
of
the
members
;
and
that
they
had
no
proper
Governing
power
either
over
their
Minor
part
,
or
over
any
absent
Bishops
:
Though
each
Bishop
was
still
the
Governour
of
his
own
flock
,
and
their
power
over
their
flocks
was
exercised
with
the
greater
advantage
by
their
Concord
in
Councils
.
Dyets
and
Councils
of
distinct
independent
Bishops
are
not
distinct
forms
of
policy
or
Churches
.
§
.
12.
And
if
this
hold
true
,
that
the
Councils
themselves
are
not
thereby
Rectors
of
a
distinct
political
society
,
but
for
Concord
of
many
,
then
it
will
follow
that
a
President
of
such
a
Council
,
whether
Diocesan
,
Provincial
,
National
or
more
General
,
is
not
as
such
a
Rector
of
the
Bishops
under
him
and
their
people
,
but
only
the
Orderer
or
Guide
of
the
Modes
and
Circumstances
of
the
Council
as
such
.
And
therefore
could
the
Pope
prove
a
right
to
preside
in
General
Councils
(
orbis
Romani
,
vel
orbis
terrarum
)
which
he
cannot
,
it
were
no
proof
that
he
is
Regent
Head
of
the
Church
universal
.
The
same
I
may
say
of
the
other
Presidents
.
§
.
13.
If
it
hold
that
God
instituted
only
Congregational
or
Parochial
Churches
(
as
for
present
Communion
)
then
it
must
needs
follow
that
none
of
the
rest
instituted
by
man
,
have
power
to
deprive
such
single
Churches
of
any
of
the
Priviledges
granted
them
by
Christ
:
And
therefore
whereas
Christ
hath
made
the
terms
of
Catholick
Communion
himself
,
and
hath
commanded
all
such
to
worship
him
publickly
in
holy
Communion
under
faithful
Pastors
chosen
or
at
least
consented
to
by
themselves
(
which
many
hundred
years
was
the
judgement
of
the
Churches
)
,
no
humane
order
or
power
can
deprive
them
of
any
of
this
benefit
,
nor
disoblige
them
from
any
of
this
duty
,
by
just
authority
.
§
.
14.
Nay
seeing
that
the
universal
Church
is
certainly
the
highest
species
,
none
hath
authority
on
pretence
of
narrower
Communion
in
lower
Churches
,
to
change
Christs
terms
of
Catholick
Communion
,
nor
to
deprive
Christians
of
the
right
of
being
loved
and
received
by
each
other
,
or
disoblige
them
from
the
duty
of
loving
and
receiving
each
other
.
Humane
power
made
by
their
own
contracts
,
cannot
change
Christs
Laws
,
nor
the
Priviledges
or
forms
of
Christs
own
Churches
.
§
.
15.
They
that
say
that
these
several
Church
species
are
of
God
,
must
prove
that
God
instituted
them
;
and
that
can
be
only
by
Scripture
:
or
else
that
he
gave
some
power
to
institute
them
since
Scripture
times
:
which
till
they
prove
,
none
are
bound
to
obey
them
,
at
least
when
they
over
rule
Christs
own
institutions
.
§
.
16.
To
devise
new
species
of
Churches
without
Gods
authority
and
impose
them
on
the
world
(
yea
in
his
name
)
and
call
all
dissenters
schismaticks
,
is
a
far
worse
Usurpation
than
to
make
and
impose
new
Ceremonies
or
Liturgies
.
§
.
17.
Dr.
Hammond
(
Dissert
,
cont.
Blond
.
&
Annot.
in
Act.
11.
&
pass
.
)
affirmeth
that
it
cannot
be
proved
that
the
order
of
subject
Presbyters
was
existent
in
Scripture
times
;
and
consequently
holdeth
that
Bishops
had
but
single
Congregations
(
as
Ignatius
speaketh
with
One
Altar
)
.
Now
if
Diocesans
,
Metropolitans
,
Provincials
,
Patriarchs
,
or
Pope
as
constitutive
of
Church-species
were
made
after
,
either
these
new
Churches
were
made
by
the
Bishops
of
Parochial
Churches
,
or
by
those
that
were
No
Bishops
or
Pastors
of
any
Churches
at
all
(
For
the
Apostles
were
dead
,
and
no
institution
of
these
but
Scriptural
can
be
truly
proved
.
And
other
Churches
besides
the
Catholick
and
Parochial
,
or
single
,
(
distinct
from
a
compound
of
Churches
)
there
were
then
none
.
)
For
the
lower
to
make
the
higher
Churches
,
is
that
which
they
will
not
grant
,
who
grant
not
that
Presbyters
may
propagate
their
own
species
;
and
deny
that
power
ascendeth
ab
inferioribus
.
And
that
men
of
no
Church
,
made
all
these
new
Church
-
species
is
no
honour
to
them
.
§
.
18.
Two
contrary
opinions
herein
now
reign
:
One
of
the
Papists
that
think
Christ
instituted
the
Pope
with
power
to
make
inferiour
Church
species
.
That
other
is
,
that
Christ
or
his
Apostles
instituted
Diocesans
,
giving
them
power
both
as
rulers
to
make
Parish
Churches
(
or
Chapels
)
under
them
,
and
by
Contract
or
Consent
to
make
the
highest
species
over
them
,
(
Provincial
,
National
,
Patriarchal
,
and
say
some
Papal
.
)
But
as
to
the
Papists
so
much
is
said
against
their
supposition
that
it
's
not
here
to
be
confuted
:
And
it
's
certain
that
single
Church
order
was
constituted
by
no
Pope
,
and
that
all
the
Apostles
had
power
thereto
.
And
as
for
the
latter
,
which
affirmeth
the
lower
degrees
to
make
the
higher
,
we
still
want
the
proofs
of
their
authority
so
to
do
:
of
which
more
afterwards
.
§
.
19.
As
for
them
that
say
that
it
is
Magistrates
that
have
power
to
make
new
species
of
Churches
,
I
grant
them
that
whatever
alterations
of
Church-Orders
may
be
made
,
Magistrates
may
do
much
in
them
.
The
Power
of
Princes
,
and
the
Guidance
of
Pastors
,
and
the
Consent
of
the
people
have
each
herein
their
special
place
:
But
what
these
alterations
or
additions
are
which
they
may
make
,
is
the
chief
question
:
Both
the
Catholick
Church
,
and
single
Church
assemblies
being
instituted
by
Christ
are
not
left
to
them
.
The
circumstantiating
of
other
Assemblies
and
Associations
are
left
to
them
,
to
be
done
according
to
Gods
general
Law
:
But
that
making
new
Political
Societies
that
are
properly
called
Churches
,
or
Religious
bodies
consisting
of
the
Pars
regens
,
&
pars
subdita
,
is
left
to
them
by
Christ
,
I
never
saw
proved
,
any
more
than
the
making
of
new
Sacraments
.
But
if
that
could
be
proved
,
yet
that
these
humane
Churches
or
their
makers
may
change
those
that
are
of
Divine
institution
or
deprive
them
of
their
priviledges
,
or
forbid
them
commanded
duty
,
cannot
be
proved
.
§
.
20.
And
it
is
certain
,
1.
That
if
Princes
or
Bishops
or
the
people
did
institute
Diocesan
,
or
Metropolitan
,
Provincial
or
Patriarchal
Churches
,
they
may
yet
make
more
and
other
species
:
And
who
knoweth
how
many
new
forms
of
Churches
we
may
yet
expect
?
2.
And
they
that
made
them
,
upon
good
reason
may
unmake
them
,
or
alter
them
when
they
please
.
§
.
21.
But
though
the
Legislator
and
not
the
Subjects
be
the
institutor
of
the
Vniversal
and
particular
Church-policies
,
yet
men
are
the
constitutive
matter
,
and
mans
consent
and
faith
is
the
dispositio
materiae
without
which
the
form
is
not
received
:
and
mans
welfare
is
part
of
the
final
cause
;
and
Ministers
are
the
instruments
(
and
Gods
word
written
and
preached
)
for
the
gathering
of
Churches
by
such
qualification
of
the
persons
,
and
also
of
revealing
the
Institution
of
Christ
,
and
investing
of
particular
persons
in
their
Church-relations
.
§
.
22.
By
all
this
it
appeareth
that
as
it
belongeth
to
Christ
to
institute
the
political
species
of
Churches
(
though
circumstantiating
may
be
left
to
man
)
,
at
least
undoubtedly
of
the
Vniversal
and
of
the
single
species
,
so
it
belongeth
to
Christ
and
not
to
man
to
institute
and
describe
their
terms
of
Union
:
For
this
is
the
very
institution
of
the
species
:
And
we
are
not
to
receive
humane
Church-policies
without
good
proof
of
mens
authority
to
make
them
,
and
impose
them
.
CHAP.
XI
.
The
danger
of
the
two
extreams
:
And
first
of
despairing
of
any
Concord
,
and
of
unjust
Tolerations
.
§
.
1.
SOme
men
having
seen
the
Christian
world
so
long
in
Sects
and
contending
parties
,
do
think
that
there
is
no
hope
of
Vnity
and
Concord
,
and
therefore
that
all
should
be
left
at
liberty
:
And
others
think
that
there
is
no
hope
but
on
terms
so
wide
as
shall
take
such
as
Christ
receiveth
not
,
nor
would
have
us
receive
.
And
on
such
accounts
there
were
very
early
great
contentions
about
the
qualifications
of
the
baptizers
and
baptized
,
and
the
validity
of
baptism
,
and
about
re-baptizing
.
As
to
the
Baptizers
,
some
thought
that
only
Priests
should
baptize
(
none
appropriated
it
to
Bishops
)
:
some
thought
Lay-men
might
baptize
in
case
of
necessity
,
and
some
thought
that
women
also
might
do
it
:
And
some
thought
that
though
women
or
Lay-men
might
not
do
it
lawfully
,
yet
factum
valet
,
being
done
,
such
should
not
be
re-baptized
.
And
some
thought
that
those
that
were
baptized
even
by
Priests
that
were
Schismaticks
,
(
or
as
they
called
them
Hereticks
when
they
separated
from
common
Concord
and
Communion
)
must
be
rebaptized
.
And
they
thought
that
if
they
were
baptized
in
such
a
Schismatical
(
or
Heretical
)
society
,
by
whomsoever
,
it
was
not
into
the
true
Church
.
In
this
case
Cyprian
and
the
African
Bishops
with
Firmilian
and
his
Collegues
,
were
in
the
wrong
,
when
the
Bishop
of
Rome
was
in
the
right
.
And
the
Donatists
thought
they
were
but
of
Cyprians
mind
:
For
it
seems
they
had
there
the
greater
number
of
Bishops
;
And
the
greater
number
went
for
the
Church
,
and
the
less
for
hereticks
:
and
so
they
called
themselves
the
Church
(
though
out
of
Africa
the
number
against
them
,
or
that
meddled
not
in
the
quarrel
was
far
greater
.
)
And
all
this
arose
but
by
the
contests
of
two
men
for
the
Bishoprick
of
Carthage
,
some
following
one
and
some
the
other
.
§
.
2.
This
errour
of
Cyprian
and
the
Donatists
,
arose
1.
from
their
not
sufficiently
distinguishing
the
Church
universal
,
from
the
Associated
Churches
of
their
Countrey
;
nor
well
considering
that
Baptism
as
such
is
but
our
entrance
into
the
universal
Church
,
and
not
into
this
or
that
particular
Church
.
2.
By
an
abusive
or
equivocal
use
of
the
name
[
Heretick
]
their
doctrine
being
true
of
Hereticks
strictly
so
called
,
who
deny
in
baptizing
any
essential
part
of
Christianity
,
but
false
of
Hereticks
laxly
so
called
,
that
are
only
Schismaticks
,
or
deny
only
or
corrupt
some
lower
doctrines
,
precepts
or
practices
of
Religion
.
§
.
3.
Therefore
the
Council
of
Nice
truly
decided
the
case
by
distinction
,
decreeing
the
re-baptizing
of
some
(
as
such
as
the
Paulinists
baptized
)
and
not
of
others
.
That
is
,
All
that
had
not
true
Christian
baptism
consisting
of
all
the
true
essentials
,
were
to
be
re-baptized
,
and
not
others
,
whatever
particular
Church
they
were
of
.
§
.
4.
Hereupon
also
among
the
Roman
Doctors
,
it
hath
been
a
great
debate
,
whether
the
Priests
Intention
was
necessary
to
the
validity
of
baptism
:
The
true
answer
to
which
is
this
.
It
is
one
question
what
is
necessary
to
the
justifying
of
the
Priest
,
before
the
Church
?
and
another
before
God
?
and
another
question
what
is
necessary
to
the
validity
of
baptism
to
the
receiver
before
the
Church
?
and
another
before
God
?
And
so
I
answer
.
Supposing
that
no
man
shall
suffer
for
anothers
fault
,
but
for
his
own
:
1.
If
the
Priest
profess
and
Intention
to
baptize
in
general
,
and
express
it
in
the
true
words
of
baptism
,
his
act
ex
parte
sui
is
valid
coram
ecclesiâ
though
he
dissemble
.
2.
If
the
Priest
dissemble
,
his
act
is
a
crime
and
shall
be
punished
by
God
.
3.
If
he
profess
not
to
intend
to
baptize
the
person
,
or
to
intend
it
in
general
,
but
to
corrupt
it
in
the
Essentials
,
it
is
as
a
Ministration
invalid
coram
Ecclesiâ
and
should
be
done
again
.
4.
If
the
adult
person
baptized
profess
baptismal
Consent
dissemblingly
,
it
is
valid
baptism
coram
ecclesiâ
as
to
what
the
Church
must
do
upon
it
,
but
invalid
as
to
what
God
is
to
do
as
the
performer
of
the
Covenant
.
5.
If
the
person
baptized
do
not
so
much
as
profess
consent
,
or
profess
not
to
consent
,
nor
to
intend
to
be
then
baptized
,
it
is
no
baptism
before
God
or
the
Church
.
6.
If
he
profess
to
be
baptized
in
general
,
but
deny
any
Essential
in
particular
,
it
is
not
the
true
Christian
baptism
,
but
must
be
better
done
.
§
.
5.
When
any
came
in
so
great
errour
as
that
the
Church
scarce
knew
whether
it
was
an
Essential
part
of
faith
and
baptism
that
was
denyed
,
it
made
the
Controversie
hard
about
their
re-baptizing
.
Many
thought
that
the
Photinians
and
Arians
denying
Christs
Godhead
as
of
the
same
substance
with
the
father
,
denyed
an
essential
article
,
and
were
to
be
re-baptized
if
they
so
entred
at
first
:
Our
Socinians
are
much
worse
,
that
deny
Christs
Godhead
in
a
fuller
sence
.
And
how
doth
he
believe
in
Christ
that
believeth
him
not
to
be
God
,
which
is
most
eminently
essential
to
him
?
§
.
6.
They
that
are
over-bold
in
altering
Christs
terms
of
Church
Union
and
Communion
,
making
them
less
or
more
or
other
,
if
they
knew
what
they
do
,
would
find
themselves
more
concerned
in
these
controversies
of
baptizing
and
re-baptizing
,
and
consequently
greater
corrupters
,
than
they
have
thought
.
§
.
7.
To
think
that
Church
Vnion
is
impossible
is
to
deny
that
there
is
any
Church
,
and
consequently
any
Christ
.
To
think
that
necessary
Concord
in
Communion
is
impossible
,
is
so
great
a
disparagement
to
the
Church
,
as
tempteth
men
by
vilifying
it
to
doubt
of
Christianity
:
For
if
Christians
cannot
live
in
Unity
of
faith
and
love
and
converse
,
what
is
their
Christianity
?
And
such
despair
of
Concord
will
make
men
suspend
all
endeavours
to
attain
it
:
For
Despair
useth
no
means
.
§
.
8.
And
to
take
into
the
Church
of
Christ
such
as
want
the
Essentials
,
and
Christ
would
not
have
received
,
is
to
corrupt
his
Church
,
and
bring
in
Confusion
,
and
such
as
will
dishonour
him
,
and
will
be
more
hurtful
in
the
Church
than
they
would
be
without
:
like
rebels
in
a
Kingdom
,
or
mutineers
in
an
Army
,
or
enemies
in
a
Family
:
The
nearer
the
worse
.
§
.
9.
It
is
for
this
use
especially
that
Christ
hath
committed
the
Church
Keyes
to
the
Pastors
:
And
the
Key
of
entrance
is
the
Chief
.
Therefore
he
that
judgeth
who
is
to
be
Baptized
,
exerciseth
the
chief
act
of
the
Church
Keyes
:
And
he
that
Baptized
was
held
to
have
the
Power
of
judging
whom
to
baptize
:
which
was
never
denyed
to
the
Presbyters
,
till
after
for
order
some
restrained
them
.
§
.
10.
It
is
a
strange
contrariety
of
some
Pastors
to
themselves
,
who
judge
that
all
Infants
of
Heathens
,
Jews
,
Turks
or
wicked
men
are
without
exception
to
be
taken
into
the
Church
,
if
any
ignorant
Christian
will
but
offer
them
,
and
say
over
a
few
words
;
and
the
Adult
also
if
they
can
but
say
over
the
Creed
by
rote
,
and
a
few
words
more
;
and
thus
fill
the
Church
with
Enemies
of
Christ
;
and
yet
when
they
are
in
,
deny
them
Communion
unless
they
will
strictly
come
up
to
many
humane
unnecessary
impositions
;
as
if
far
stricter
obedience
to
men
(
perhaps
in
usurpations
)
were
necessary
,
than
to
Jesus
Christ
.
§
.
11.
How
far
Infidels
,
Catechumens
,
or
Heretical
or
Schismatical
Assemblies
may
be
tolerated
in
the
world
about
us
by
Magistrates
,
is
not
here
to
be
enquired
,
but
hereafter
:
But
that
the
Churches
themselves
should
not
corrupt
their
own
Communion
by
taking
and
keeping
in
uncapable
persons
,
the
nature
of
the
Church
and
discipline
,
and
its
ends
,
and
the
reproof
of
the
Churches
,
Rev.
2.
&
3.
and
the
judgement
of
the
Universal
Church
do
tell
us
.
CHAP.
XII
.
The
sin
and
danger
of
making
too
much
necessary
to
Church
Vnion
and
Communion
.
§
.
1.
ADdition
to
Christs
terms
are
very
perillous
as
well
as
diminution
:
When
men
will
deny
either
Church
entrance
or
Communion
to
any
that
Christ
would
have
received
,
because
they
come
not
up
to
certain
terms
which
they
or
such
as
they
devise
.
And
though
they
think
that
Christ
giveth
them
Power
to
do
thus
,
or
that
reason
or
necessity
justifieth
them
,
their
errour
will
not
make
them
guiltless
:
Imputing
their
errour
to
Christ
untruly
,
is
no
small
aggravation
of
the
sin
.
§
.
2.
Nor
is
it
a
small
fault
to
usurp
a
power
proper
to
Christ
:
to
make
themselves
Law
givers
to
his
Church
without
any
authority
given
them
by
him
:
Their
Ministry
is
another
work
.
§
.
3.
And
it
is
dangerous
Pride
to
think
themselves
Great
enough
,
Wise
enough
,
and
Good
enough
,
to
come
after
Christ
and
to
amend
his
work
,
and
do
it
better
than
he
hath
done
.
§
.
4.
Much
less
,
when
they
hereby
imply
an
accusation
against
him
and
his
institutions
,
as
if
he
had
not
done
it
well
,
but
they
must
amend
it
,
or
all
will
be
intolerable
.
§
.
5.
And
indeed
Mans
work
will
be
like
man
,
weak
and
faulty
and
full
of
flaws
,
when
Gods
work
will
be
like
God
,
the
effect
of
Alsufficience
,
power
,
wisdom
and
Love
.
§
.
6.
And
the
merciful
Lord
and
Saviour
of
the
Church
,
that
came
to
take
off
heavy
burdens
and
intolerable
yokes
,
will
not
take
it
well
to
have
men
come
after
him
and
as
by
his
authority
,
to
make
his
easie
yoke
more
strait
,
and
his
light
burden
heavy
,
and
to
cast
or
keep
out
those
that
he
hath
Redeemed
and
doth
receive
,
and
to
deal
cruelly
with
those
that
he
hath
so
dearly
bought
,
and
tenderly
loveth
.
§
.
7.
And
indeed
it
is
ofter
for
mens
own
interest
,
and
dominion
,
to
keep
up
their
power
and
honour
of
superiority
,
that
men
thus
use
the
servants
of
Christ
,
than
truly
to
keep
clear
the
Church
,
and
to
keep
out
the
polluters
.
§
.
8.
But
when
it
is
done
by
too
much
strictness
and
as
for
Church-purity
,
yet
this
also
hath
its
aggravations
:
For
men
so
far
to
forget
themselves
,
that
they
are
servants
and
not
Lords
,
sinners
that
have
need
themselves
of
mercy
,
unfit
to
be
too
forward
to
cast
the
first
stone
,
to
seem
more
wise
and
holy
than
Christ
,
is
but
specious
offending
him
.
§
.
9.
And
as
spiritual
priviledges
excel
temporal
,
so
is
it
an
aggravated
Tyranny
,
to
deprive
Christs
servants
of
benefits
so
precious
,
and
so
dearly
bought
.
As
it
was
not
with
Silver
and
Gold
that
we
were
Redeemed
,
so
neither
for
the
enjoying
of
Silver
and
Gold
.
Communion
with
Christ
,
his
body
and
blood
and
his
Saints
in
his
Ordinances
,
is
a
blessing
so
great
,
that
he
that
robs
such
of
it
that
have
right
to
it
,
may
answer
it
dearlier
than
if
he
had
rob'd
them
of
their
purses
:
O
what
then
hath
the
Roman
Usurper
done
that
hath
oft
interdicted
whole
Kingdoms
of
Christians
,
the
use
of
holy
priviledges
and
duties
!
§
.
10.
Little
do
many
men
,
that
cry
up
faith
and
Orthodoxness
and
Catholicism
and
obedience
,
and
cry
down
Heresie
,
Schism
,
Errour
and
Disobedience
,
believe
how
much
guilt
lyeth
on
their
souls
,
and
without
Repentance
how
terrible
it
will
prove
,
to
be
charged
with
the
cruelties
which
they
have
used
to
good
Christians
,
in
reproaching
them
and
casting
them
out
of
the
Church
,
and
destroying
them
as
Hereticks
and
Schismaticks
,
that
should
have
been
loved
and
honoured
as
Saints
.
But
some
men
cannot
see
by
the
light
of
the
fire
,
till
they
come
so
near
it
as
to
be
burned
.
§
.
11.
These
self-made
or
over-doing
terms
of
Church-Union
and
Concord
,
will
prove
the
certainest
Engines
of
Schism
;
And
none
are
so
heinous
Schismaticks
,
as
they
that
make
unnecessary
terms
of
Union
,
and
then
call
all
Schismaticks
that
consent
not
to
them
.
For
1.
these
are
the
Leaders
of
the
disorder
,
when
other
sort
of
Schismaticks
usually
are
but
followers
:
2.
These
do
it
by
Law
,
which
is
of
most
extensive
mischief
,
even
to
all
that
are
subject
to
them
,
when
others
do
it
but
by
local
practice
,
extending
but
to
those
that
are
about
them
,
or
the
particular
assemblies
which
they
gather
.
3.
These
make
the
Schism
unavoidable
,
when
private
Seducers
may
be
resisted
:
For
it
is
not
in
the
power
of
good
men
to
bring
their
judgements
to
the
sentiments
of
every
or
any
dictator
,
or
yet
to
go
contrary
to
their
judgements
.
Ilicitum
stat
pro
impossibili
.
4.
These
aggravate
the
crime
by
pretending
power
from
God
,
and
fathering
Schism
on
so
good
a
thing
as
Government
,
and
causing
it
as
for
Unity
it self
.
5.
They
condemn
themselves
by
crying
down
Schism
,
while
they
unavoidably
cause
it
.
§
.
12.
And
this
over-doing
and
making
unnecessary
termes
,
unavoidably
involveth
them
in
the
guilt
of
persecution
;
and
when
they
have
begun
it
,
they
know
not
where
to
stop
.
Suppose
they
decree
that
none
shall
preach
the
Gospel
,
or
assemble
for
holy
Communion
in
publick
Worship
,
but
those
that
subscribe
or
swear
or
promise
or
profess
or
do
,
somewhat
accounted
sinful
by
the
persons
commanded
,
and
not
necessary
indeed
,
however
esteemed
by
the
imposer
(
who
yet
perhaps
calls
it
but
Indifferent
)
.
It
is
certain
that
no
honest
Christian
will
do
that
which
he
judgeth
to
be
sin
:
It
is
certain
that
other
mens
confident
talk
will
not
make
all
men
of
their
minds
,
to
take
all
for
lawful
which
they
take
for
such
:
what
then
will
the
Imposers
do
?
They
will
make
strict
Laws
to
punish
severely
all
that
disobey
:
For
say
they
,
Our
commands
must
not
be
contemned
,
nor
disobedience
tolerated
:
so
do
the
Papists
as
to
the
Trent
Oath
,
&c.
so
did
Charles
the
fifth
,
a
while
about
the
Interim
;
and
so
many
others
.
These
Laws
then
must
be
executed
:
The
Pastors
must
be
cast
out
;
the
preachers
silenced
;
They
still
believe
as
Daniel
did
about
praying
,
and
the
Apostles
about
preaching
,
that
God
commandeth
what
men
forbid
,
and
it
is
a
damnable
sin
to
forsake
their
calling
and
duty
,
no
less
than
sacriledge
,
and
cruelty
to
souls
,
and
deserting
the
Church
and
worship
and
cause
of
Christ
;
and
the
people
will
still
believe
that
no
mans
prohibition
can
excuse
them
if
they
forsake
Gods
publick
worship
and
comply
with
sin
.
The
Prelates
will
say
that
all
this
is
but
errour
,
wilfulness
,
and
rebellion
,
and
they
can
prove
the
contrary
.
Their
words
will
not
change
the
judgement
of
dissenters
.
The
Pastors
and
preachers
then
must
be
fined
,
imprisoned
or
banished
for
preaching
,
and
the
people
for
publick
worshipping
God
:
when
they
are
fined
they
will
go
on
:
when
they
are
out
of
prison
they
will
return
to
their
work
:
nothing
is
left
then
to
remedy
it
,
but
either
perpetual
imprisonment
,
banishment
or
death
.
When
this
is
done
,
more
will
still
rise
of
the
same
mind
and
continue
the
work
that
others
were
disabled
to
perform
:
And
the
Prelates
that
cause
this
will
be
taken
by
the
suffering
people
for
thorns
and
thistles
,
and
grievous
Wolves
that
devour
the
flocks
,
and
the
military
Ministers
of
the
Devil
:
The
indifferent
common
people
knowing
their
Neighbours
to
be
conscionable
men
of
upright
lives
,
will
become
of
the
same
minds
,
and
look
on
the
persecutors
as
the
enemies
of
good
men
and
of
publick
peace
,
that
do
all
this
by
pride
and
domination
.
The
ungodly
rabble
of
drunkards
,
prophane
swearers
,
adulterers
,
and
such
like
,
for
the
most
part
hating
Godliness
and
strict
living
,
will
cry
up
the
Prelates
,
and
triumph
over
the
sufferers
:
And
thus
the
Land
will
be
divided
;
the
Prelates
and
other
prosecutors
with
the
dirty
malignant
rabble
of
the
licentious
will
make
one
party
,
and
these
will
call
themselves
Orthodox
and
the
Church
;
The
sufferers
and
all
that
pity
them
and
like
them
better
than
the
Persecutors
will
be
the
other
party
.
The
conjunction
of
the
debauched
and
malignant
rabble
with
the
Prelates
and
their
party
will
increase
sober
mens
disaffection
to
them
,
and
make
men
take
them
for
the
patrons
of
impiety
:
And
how
sad
a
condition
must
such
Churches
be
in
!
To
say
nothing
of
the
state
concussions
and
diseases
that
usually
follow
.
Whatever
ignorant
men
may
dream
,
these
prognosticks
are
most
certain
,
as
any
man
that
can
discern
effects
in
moral
causes
,
may
see
,
and
as
history
and
sad
experience
prove
to
all
men
of
reading
,
observation
and
understanding
.
§
.
13.
And
in
Pastors
of
the
Church
,
this
will
be
a
double
crime
and
shame
;
because
1.
It
is
their
office
to
gather
and
edifie
Christs
flock
,
and
not
to
scatter
and
afflict
them
:
2.
Because
they
should
most
imitate
Christ
in
tender
bowels
,
gentleness
and
long-suffering
,
bearing
the
Lambs
in
their
armes
,
and
not
breaking
the
bruised
reed
,
nor
quenching
the
smoaking
flax
:
Nurses
or
Mothers
use
not
to
kill
their
Children
for
crying
,
nor
to
turn
them
out
of
doors
because
they
are
unclean
,
nor
to
cut
their
throats
to
make
them
swallow
bigger
morsels
,
instead
of
cutting
their
meat
:
Much
less
to
cast
them
off
for
obeying
their
father
.
3.
Because
it
is
supposed
that
they
best
know
the
will
of
Christ
,
and
should
be
best
acquainted
with
the
wayes
of
peace
.
And
therefore
should
understand
Rom.
14.
&
15.
Him
that
is
weak
in
the
faith
Receive
;
but
not
to
doubtful
disputations
.
The
Kingdom
of
God
is
not
meats
and
drinks
,
but
righteousness
,
peace
and
joy
in
the
Holy
Ghost
:
And
he
that
in
these
things
serveth
Christ
,
is
acceptable
to
God
,
and
approved
of
men
,
that
is
,
of
wise
and
good
men
,
but
not
of
proud
persecutors
,
Rom.
14.
17
,
18.
Wherefore
receive
ye
one
another
as
Christ
also
received
to
the
Glory
of
God
.
Rom.
15.
7.
If
the
people
were
Schismatical
and
inclined
to
fall
in
pieces
,
the
Guides
and
builders
should
soder
and
cement
them
,
and
as
pillars
and
bases
in
the
Church
which
is
the
house
of
the
living
God
(
as
Timothy
is
called
)
should
bear
them
up
that
they
fall
not
by
division
.
§
.
14.
In
a
word
,
whoever
will
impartially
read
Church
History
,
especially
of
the
Councils
and
Popes
,
shall
find
that
the
self-conceited
Usurpation
of
proud
Prelates
,
imposing
unnecessary
devices
of
their
own
(
professions
or
practices
)
on
the
Churches
,
and
this
with
proud
and
fierce
impatience
toward
dissenters
,
and
usurping
a
Legislation
which
Christ
never
gave
them
,
hath
been
the
great
cause
of
much
of
the
hatred
,
schisms
,
persecutions
,
wars
,
rebellions
against
Emperours
and
Kings
,
false
excommunications
,
interdicts
,
and
the
disgrace
of
Christistianity
,
weakning
of
the
Church
,
and
hindering
the
Conversion
of
Jews
and
Infidels
,
and
been
a
chief
Granado
,
Thunderbolt
or
Wild-fire
,
by
which
Satan
much
prospered
in
storming
of
the
Church
.
CHAP.
XIII
.
To
cry
out
of
the
intolerable
mischiefs
of
Toleration
,
and
call
for
sharper
execution
,
while
dividing
snares
are
made
the
terms
of
Vnion
,
is
the
work
of
ignorant
,
proud
and
malignant
Church-destroyers
.
§
.
1.
TO
tolerate
all
evil
that
pretendeth
Religion
,
is
to
be
no
friend
to
Religion
,
Government
or
peace
.
To
tolerate
no
error
in
Religion
,
is
for
no
Prince
to
tolerate
himself
,
his
wife
,
his
child
,
or
any
one
subject
:
And
to
pretend
to
this
,
is
to
crave
self-destruction
(
neque
enim
lex
justior
ulla
est
,
&c.
)
and
to
proclaim
himself
ignorant
,
yea
grosly
ignorant
,
what
is
a
Church
,
a
Pastor
,
a
Government
,
a
Christian
,
or
a
Man
.
§
.
2.
Multitudes
of
Books
are
written
for
and
against
Toleration
:
They
that
are
lowest
usually
write
for
it
(
Even
Jer.
Taylor
's
Liberty
of
Prophecying
before
he
was
a
Bishop
,
was
thought
a
commendable
or
tolerable
Book
)
.
But
most
are
against
it
that
are
in
power
,
and
think
they
can
force
others
to
their
wills
.
But
it
is
wise
and
just
and
impartial
men
,
that
are
here
the
discerners
of
the
truth
,
whose
judgements
are
not
biassed
by
interest
or
passion
,
nor
blinded
by
unacquaintedness
with
their
adversaries
or
their
cause
,
or
perverted
by
using
only
one
ear
and
one
eye
.
He
knoweth
not
mankind
,
who
knoweth
not
how
greatly
(
not
only
the
common
gang
,
but
)
even
learned
men
,
yea
,
and
zealous
religious
men
,
are
to
be
suspected
in
their
evil
characters
and
reports
of
those
that
they
are
speaking
against
as
adversaries
.
It
grieveth
me
to
know
and
think
,
how
little
most
adversaries
in
this
case
are
to
be
believed
.
§
.
3.
To
describe
the
due
bounds
of
Toleration
is
far
from
being
impossible
,
or
very
difficult
to
an
understanding
and
impartial
man
:
But
to
stop
the
mouth
or
rage
of
Contradicters
,
and
to
reconcile
the
multitude
of
ignorant
,
proud
,
tyrannical
,
uncharitable
,
interessed
,
factious
,
partial
men
to
such
certain
measures
,
is
next
impossible
,
and
never
yet
even
among
the
Clergy
was
attained
,
since
the
Spirit
of
infallibility
,
simplicity
and
Love
departed
,
and
the
Spirit
of
darkness
,
pride
and
malignity
in
most
places
got
the
upper
hand
.
§
.
4.
Many
and
many
Books
of
this
nature
I
have
lately
read
,
that
cry
down
liberty
and
Toleration
,
and
call
for
greater
severities
,
and
describe
those
whose
ruine
or
sufferings
they
plead
for
,
as
ignorantly
and
falsly
,
as
if
they
talkt
of
men
at
the
Antipodes
,
whom
they
had
never
seen
,
and
as
if
they
had
never
heard
their
Cause
;
and
as
cruelly
,
as
if
they
had
been
preaching
to
Souldiers
,
and
confuting
John
Baptist
,
or
preaching
a
Visitation
Sermon
to
Bonner
or
Gardiner
:
And
yet
the
falshoods
or
injuries
set
off
,
with
so
great
confidence
,
and
well
composed
words
,
and
zeal
against
schism
,
and
error
,
and
especially
for
the
Church
and
Government
,
that
it
grieveth
my
soul
to
think
,
how
difficult
such
men
do
make
it
,
to
strangers
that
must
know
all
on
trust
from
others
,
and
men
of
other
business
,
that
cannot
have
while
to
search
into
the
truth
,
to
escape
deceit
and
the
consequent
mischiefs
:
Zeal
for
piety
is
not
more
abused
by
Sectaries
,
than
zeal
for
themselves
,
and
their
power
and
wealth
,
called
zeal
for
the
Church
and
truth
and
order
,
is
abused
by
bad
domineering
men
.
Or
else
the
world
had
not
been
embroiled
by
the
Clergy
these
twelve
hundred
years
at
least
,
nor
Rome
arrived
at
its
pernicious
Greatness
,
and
power
to
destroy
.
§
.
5.
And
let
mens
different
Religions
or
Opinions
be
never
so
many
and
notable
,
yet
every
where
the
same
plea
against
Toleration
is
used
,
and
the
same
Arguments
seem
good
for
every
party
that
is
in
power
.
In
Japan
and
China
,
and
Heathen
Lands
,
they
can
copiously
declaim
against
the
mischiefs
of
tolerating
Christianity
:
The
Papists
think
tormenting
Inquisitions
,
and
burning
Christians
,
and
murdering
thousands
and
hundreds
of
thousands
better
than
to
tolerate
Protestants
.
The
Lutherans
cry
down
the
toleration
of
Calvinists
:
What
need
I
name
more
?
As
the
Papists
say
,
that
every
Sect
pleadeth
the
Scripture
,
so
we
may
say
,
that
every
powerful
party
,
be
their
cause
never
so
false
,
cry
out
against
tolerating
others
,
though
in
the
truth
.
§
.
6.
And
doubtless
Concord
even
in
perfection
is
so
desirable
,
that
it
's
easie
for
a
man
to
set
forth
the
beauty
and
excellency
of
it
:
And
discord
is
so
bad
,
that
it
's
easie
to
declaim
against
it
:
But
for
him
that
Causeth
it
,
to
do
it
,
is
self-condemnation
.
And
for
him
that
falsly
describeth
the
cause
,
and
justifieth
the
Schismatick
,
and
accuseth
the
innocent
,
to
write
Books
and
preach
Sermons
against
Schism
and
Toleration
,
is
but
delusion
tending
to
their
own
shame
,
and
others
deceit
and
ruine
.
§
.
7.
And
he
never
was
a
good
Musician
,
Builder
,
Watch-maker
,
nor
good
at
any
Art
or
Science
,
that
thought
all
diversity
was
discord
:
He
that
would
with
zeal
and
learning
write
a
Book
to
prove
that
a
Lute
or
Organs
must
not
be
tolerated
,
if
each
string
and
key
be
not
of
the
same
sound
;
or
that
all
the
parts
in
a
Clock
,
Watch
,
Building
,
&c.
must
be
of
the
same
shape
and
magnitude
,
or
all
men
of
one
language
or
complexion
,
&c.
would
scarce
get
so
much
credit
as
most
of
our
Hereticaters
do
,
when
they
call
for
fire
and
faggot
and
Jaylors
,
as
more
meet
and
able
confuters
of
error
than
themselves
.
§
.
8.
The
men
on
whom
they
cry
for
vengeance
,
either
are
really
religious
,
or
not
:
If
not
,
it
's
a
marvel
that
they
are
not
of
the
accusers
mind
,
being
supposed
to
follow
the
upper
side
:
It
's
possible
that
some
advantage
may
turn
a
man
that
hath
no
religion
,
out
of
the
Kings
high-way
,
into
some
Sectarian
cottage
,
especially
in
some
storms
:
But
it
's
very
rarely
that
Gain
goeth
not
for
Godliness
,
and
the
way
of
reputation
,
ease
and
profit
,
for
religion
,
with
such
as
indeed
have
none
at
all
.
But
if
they
are
seriously
religious
,
they
take
it
as
from
the
Law
of
the
Almighty
,
the
King
of
Kings
and
Lord
of
Lords
;
to
whom
all
men
are
less
than
the
vilest
worms
to
us
:
and
they
take
it
to
be
that
which
they
lay
their
salvation
and
everlasting
hopes
on
;
believing
that
God
will
bear
them
out
,
and
if
they
dye
for
it
,
will
reward
them
with
the
crown
of
Glory
:
They
believe
that
they
shall
be
damned
in
Hell
for
ever
,
if
they
break
Gods
Law
,
and
obey
man
against
him
:
And
in
this
case
it
should
not
be
hard
to
reasonable
men
,
especially
Bishops
and
Teachers
,
to
know
what
means
and
measures
are
meetest
to
be
used
with
such
men
;
and
when
he
that
must
suffer
,
hath
flesh
that
is
as
unwilling
to
suffer
as
other
mens
,
it
should
be
considered
how
far
Satan
useth
the
flesh
for
his
interest
,
and
how
far
the
Pastors
of
the
Church
should
take
part
with
it
;
when
as
St.
Paul
saith
,
He
that
doubeth
is
damned
if
he
eat
,
because
he
eateth
not
of
faith
.
§
.
9.
There
is
no
heed
to
be
taken
by
mens
crying
out
against
error
or
schism
,
to
discern
who
is
the
erroneous
or
Schismatick
.
None
more
cry
out
against
them
than
the
guilty
:
Who
condemneth
error
and
schism
more
than
the
Papists
,
and
who
are
greater
causes
and
authors
of
them
than
the
Pope
?
As
our
common
prophane
rabble
are
so
great
hypocrites
,
that
they
live
quite
contrary
to
their
Baptismal
Vow
,
and
the
Religion
which
they
nominally
profess
,
and
yet
commonly
cr●●ut
against
hypocrisie
,
and
call
all
men
hypocrites
that
seem
to
be
serious
in
living
as
they
vowed
and
profess
;
even
so
the
greatest
Schismaticks
and
Hereticks
,
partly
in
blindness
,
and
partly
to
avert
both
men
and
conscience
from
accusing
themselves
,
do
usually
first
cry
down
Schismaticks
and
Hereticks
,
and
perhaps
preach
and
write
most
vehemently
against
them
.
I
take
a
man
to
be
never
the
more
Orthodox
,
Catholick
,
or
of
the
true
Church
,
for
crying
up
the
true
Church
,
Catholicism
and
Orthodoxness
,
and
crying
down
the
contrary
,
and
accusing
others
.
§
.
10.
I
have
long
observed
with
the
best
judgement
I
have
,
that
usually
those
Divines
that
write
most
for
Peace
and
Reconciliation
of
hot
contenders
,
are
men
of
clearer
judgement
than
others
,
and
usually
see
further
into
the
cause
,
than
either
of
the
fierce
contending
parties
:
Though
the
Turks
in
policy
give
some
liberty
to
Christians
,
as
a
necessary
preservation
of
their
Empire
;
and
the
Socinians
have
much
pleaded
for
peace
and
concord
,
partly
by
necessity
for
themselves
,
and
partly
from
common
light
of
reason
;
yet
among
real
Reformed
Christians
,
the
greatest
judgement
is
found
in
the
greatest
Pacificators
:
such
as
Le
Blank
,
Amyrald
,
Phaceus
,
Camero
,
Lud.
Crocius
,
Bergius
,
Martinius
,
Calixtus
,
Dallaeus
,
Blondel
,
Vsher
,
Davenant
,
Hall
,
Morton
,
Chillingworth
,
and
such
others
:
Darkness
doth
best
fit
the
Spirit
of
contention
.
§
.
11.
There
is
nothing
in
humane
actions
that
is
free
from
inconveniences
;
especially
actions
of
publick
consequence
.
And
the
collecting
and
aggravating
of
such
inconveniences
,
and
making
tragical
exclamations
thereupon
,
without
looking
to
the
mischiefs
that
men
imagine
must
be
the
remedy
,
or
seeing
the
evils
on
the
other
side
,
is
the
common
practice
of
these
Church-Mountebanks
.
How
easie
is
it
to
say
[
If
we
be
not
all
of
one
Religion
,
it
will
cherish
contention
,
bring
Ministers
into
contempt
,
scandalize
the
weak
,
harden
the
enemies
,
raise
factions
,
shake
the
peace
of
Kingdoms
]
and
more
such
like
:
How
easie
is
it
to
say
[
If
men
be
tolerated
to
break
the
Laws
,
and
gather
Conventicles
,
souls
will
be
poysoned
,
error
propagated
,
Christianity
disgraced
,
&c.
]
When
in
the
mean
time
1.
Their
course
tendeth
not
at
all
to
make
men
of
one
Religion
:
2.
Nay
,
they
plead
for
that
which
is
the
great
divider
:
where
do
fire
and
banishment
or
prisons
cause
true
faith
,
or
make
men
think
that
their
persecutors
are
in
the
right
?
Is
there
any
thing
in
the
nature
of
the
thing
so
to
perswade
men
?
nay
what
more
inclineth
men
to
think
that
other
mens
opinions
are
false
,
than
to
feel
that
their
practice
is
hurtful
?
All
will
say
,
Do
men
gather
grapes
of
thorns
,
or
figs
of
thistles
?
By
their
fruit
they
may
be
known
.
If
it
be
forcing
some
to
dissemble
,
and
destroying
the
rest
,
that
they
mean
,
by
[
making
men
of
one
religion
]
thus
saith
Tertullian
did
the
Heathen
persecutors
:
Solitudinem
faciunt
&
pacem
vocant
.
But
1.
This
will
not
do
:
France
,
Ireland
,
Belgia
,
and
Queen
Mary
in
England
cryed
it
in
vain
:
God
will
still
have
some
that
shall
be
seriously
religious
,
and
shall
fear
him
more
than
man
,
and
not
sell
their
souls
to
save
their
bodies
:
If
you
have
no
hope
of
making
men
to
be
of
one
Religion
,
but
by
making
them
to
be
of
no
Religion
(
as
all
are
that
fear
not
God
more
than
man
)
your
hopes
are
vain
as
well
as
wicked
.
There
is
so
full
testimony
given
to
the
world
,
that
there
is
a
God
and
a
life
to
come
,
that
still
some
men
will
believe
it
,
and
will
think
whither
they
must
go
next
,
and
therefore
will
not
forsake
their
religion
through
fear
,
seeing
that
is
to
forsake
their
God
,
and
their
salvation
.
2.
And
if
you
could
accomplish
it
,
it
were
not
worth
your
labour
:
If
all
the
Princes
on
earth
should
force
their
subjects
to
be
of
One
Religion
,
it
would
be
their
own
:
And
then
five
parts
of
six
would
be
Heathens
and
Mahometans
,
and
of
the
sixth
part
a
third
or
fourth
would
be
Papists
,
and
above
two
parts
of
the
other
three
would
have
foul
corruptions
,
for
which
they
would
be
sharply
censured
by
the
rest
.
Is
it
not
better
that
in
Congo
,
China
,
&c.
Christianity
is
tolerated
,
than
that
they
had
all
continued
of
their
One
Religion
?
And
so
is
it
that
the
Turks
do
tolerate
the
Greeks
and
other
Christians
.
And
I
think
if
Spain
had
both
Papists
and
Protestants
,
it
were
better
than
to
have
but
Papists
only
;
And
if
the
Swedes
,
Danes
and
Saxons
did
tolerate
the
more
Reformed
,
it
would
do
more
good
than
harm
.
If
Prelacy
were
banished
out
of
Scotland
and
England
,
many
would
think
it
better
to
tolerate
it
.
§
.
12.
It
is
certain
,
that
Unity
and
Concord
is
most
desirable
;
and
as
certain
that
these
over-doers
do
destroy
it
,
while
they
lay
it
upon
impossible
terms
.
1.
The
most
desirable
Concord
is
in
common
perfection
of
wisdom
and
holiness
:
But
it
's
certain
it
will
not
be
,
nor
are
any
perfect
.
2.
The
next
desirable
Concord
is
in
such
high
degrees
of
Wisdom
and
Goodness
,
as
that
all
Christians
be
strong
and
excellent
,
and
err
not
notably
in
a
word
,
ceremony
or
mode
:
But
it
is
certain
,
this
is
not
to
be
expected
.
3.
The
next
degree
desirable
is
,
that
all
should
be
so
far
teachable
and
perswadeable
,
as
to
yield
to
every
truth
▪
and
lawful
imposition
,
when
reason
is
set
before
them
:
But
it
is
certain
this
is
not
to
be
expected
:
And
he
that
denyeth
it
,
knoweth
not
man
.
§
.
13.
A
Peace-maker
therefore
must
understand
1.
What
Concord
is
already
among
all
Christians
,
and
what
is
of
necessity
to
Communion
with
the
Church
universal
:
2.
And
what
more
is
necessary
to
Communion
in
a
particular
Church
.
3.
And
what
more
is
necessary
to
the
Association
and
Concord
of
such
particular
Churches
:
4.
And
what
is
necessary
only
to
eminency
,
praise
and
special
encouragement
:
5.
And
what
is
necessary
to
meer
humane
neighbourhood
and
converse
.
And
accordingly
he
should
study
,
1.
How
all
men
may
be
used
like
men
,
and
all
peaceable
men
as
peaceable
:
2.
How
all
Christians
may
be
used
as
Christians
:
3.
How
all
the
members
of
particular
Churches
may
hold
such
Concord
as
the
ends
of
their
society
require
:
4.
How
all
such
Churches
may
keep
such
Love
and
Correspondency
as
tendeth
to
the
good
of
all
.
5.
And
how
eminent
Christians
may
be
used
according
to
their
worth
:
6.
And
how
heresie
and
sin
may
be
suppressed
without
contradicting
any
of
these
ends
.
§
.
14.
If
once
unnecessary
terms
of
Unity
and
Concord
be
taken
for
necessary
,
even
multitudes
of
honest
well
meaning
men
,
will
hence
bend
all
their
strength
to
do
mischief
:
They
will
think
that
all
Peace-makers
must
promote
these
terms
:
and
all
must
be
used
as
Schismaticks
that
are
against
them
:
and
so
all
the
fore-mentioned
accusations
,
cruelties
and
persecutions
will
(
alas
)
go
for
the
work
even
of
Peace-makers
:
And
so
the
common
engine
of
Church-division
and
persecution
and
discord
,
will
be
preaching
and
writing
against
Schism
,
and
crying
up
peace
,
and
aggravating
dissent
as
a
heinous
crime
,
even
when
it
is
a
duty
,
and
making
all
odious
as
far
as
they
can
that
are
not
of
their
mind
.
The
Second
Part.
The
Terms
of
Concord
.
CHAP.
I.
In
general
,
What
are
the
true
and
only
terms
of
Church-Vnion
and
Concord
,
and
what
not
?
§
.
1.
THE
true
works
of
a
Peace-maker
consisteth
,
1.
In
finding
out
the
true
and
necessary
terms
of
Concord
,
and
discerning
the
evil
and
insufficiency
of
the
false
terms
:
2.
In
finding
out
the
meet
and
necessary
Instruments
and
helps
:
3.
In
discovering
the
Hinderances
and
Enemies
:
and
4.
In
faithful
prosecuting
his
known
duty
.
And
the
first
is
not
the
least
.
§
.
2.
Having
proved
what
Christ
himself
hath
already
done
in
instituting
the
terms
of
Unity
and
Concord
,
I
shall
here
further
shew
,
I.
In
General
what
these
Terms
are
and
must
be
,
and
what
not
.
II.
What
Texts
of
Scripture
describe
them
.
III.
Particularly
and
distinctly
what
they
are
.
IV.
I
shall
answer
some
of
the
objections
that
are
made
against
them
.
And
V.
The
false
Terms
shall
be
detected
and
confuted
in
the
third
Part.
§
.
3.
I.
In
General
,
the
terms
of
Catholick
Unity
and
Concord
,
necessary
to
all
Christians
must
be
and
are
,
I.
Only
things
Great
and
needful
,
II.
Only
things
True
and
Sure
;
III.
Only
things
plain
and
intelligible
:
IV.
Only
things
of
Gods
institution
or
authority
.
V.
And
but
Few
and
not
very
many
as
to
matter
of
Knowledge
and
belief
.
§
.
4.
If
they
were
not
such
,
mans
known
incapacity
would
make
them
unfit
to
be
any
means
of
the
intended
end
:
And
this
is
fully
proved
by
all
the
foregoing
proofs
of
unavoidable
diversity
that
will
be
found
in
men
:
And
I
will
here
add
yet
more
profs
that
Concord
is
so
very
difficult
as
that
it
will
not
be
had
on
any
stricter
terms
:
and
when
all
is
done
it
will
be
very
imperfect
in
this
life
.
§
.
5.
The
great
difficulty
of
Concord
doth
further
thus
appear
.
1.
It
cannot
be
expected
but
that
the
greatest
part
of
men
will
be
of
low
capacity
,
and
partial
,
and
ignorant
,
and
therefore
uncapable
of
understanding
higher
terms
than
these
.
2.
The
Greater
number
,
or
too
many
will
be
bad
,
though
their
profest
Religion
be
Good
:
And
bad
men
will
be
still
self-troublers
,
and
troublers
of
others
:
There
is
no
Peace
saith
my
God
to
the
wicked
:
They
are
like
the
troubled
Sea
that
casteth
up
mire
and
dirt
,
Isa.
46.
Piety
and
true
Concord
must
grow
together
.
There
will
be
in
Christs
Kingdom
things
that
offend
and
men
that
work
iniquity
:
There
will
be
Pastors
and
people
that
are
Worldly
,
Covetous
,
Lovers
of
themselves
,
Lovers
of
pleasures
more
than
of
God
,
proud
,
boasters
,
haters
of
those
that
are
good
,
striving
who
shall
be
greatest
:
And
these
will
be
unfit
materials
in
the
building
,
as
to
full
unity
,
peace
and
concord
.
3.
Yea
there
will
be
Satans
Souldiers
and
bitter
enemies
to
true
piety
in
the
Ministry
and
all
ranks
of
men
:
In
the
same
houshold
as
he
that
was
born
after
the
flesh
did
persecute
him
that
was
born
after
the
Spirit
,
even
so
,
saith
St.
Paul
,
is
it
now
;
and
so
it
will
be
.
The
first
born
man
was
a
murderer
of
his
own
brother
,
because
his
works
were
evil
and
his
brothers
good
.
4.
And
Christ
saith
that
the
Rich
shall
hardly
enter
into
heaven
;
And
yet
we
see
the
Rich
will
be
the
Rulers
:
It
hath
been
so
and
will
be
so
,
and
must
be
so
.
And
if
they
are
as
usually
bad
as
Christ
and
his
Apostles
tell
us
,
then
bad
men
will
rule
:
And
operari
sequitur
esse
:
As
men
are
,
they
will
do
:
Great
men
will
have
worldly
selfish
interests
clean
contrary
to
the
interest
of
Christ
and
his
doctrine
:
And
how
great
influence
Rulers
have
as
to
concord
or
division
is
easily
known
.
5.
And
hitherto
the
Pastors
of
the
Churches
have
been
,
alas
,
such
as
Gregory
Nazianzen
,
Isidore
Pelusiota
and
many
others
have
described
(
to
say
nothing
of
Gildas
or
Salvian
,
or
the
sad
Characters
that
most
parties
give
of
one
another
,
and
the
accusations
that
Afflicters
bring
against
those
whom
they
afflict
,
and
which
the
sufferers
give
of
them
.
)
If
Paul
then
must
say
,
All
seek
their
own
,
and
not
the
things
that
are
Jesus
Christs
,
no
wonder
if
it
be
so
now
;
and
that
even
General
Councils
have
sadly
anathematized
one
another
,
and
thousands
of
Bishops
or
Pastors
have
been
cursed
from
Christ
by
the
rest
.
And
how
much
power
proud
turbulent
ignorant
and
worldly
Pastors
have
to
hinder
the
Churches
Concord
,
hath
been
found
by
too
long
and
sad
experience
.
6.
And
mans
nature
is
sensual
and
slothful
,
and
it
will
cost
so
dear
,
by
long
and
hard
study
to
be
wise
indeed
,
and
by
mortification
and
self-denyal
to
be
truly
good
,
that
few
are
likely
to
attain
it
.
7.
And
education
,
company
,
friends
,
and
false
writers
and
teachers
will
still
cherish
faction
and
discord
in
the
world
.
8.
And
distance
and
disacquaintance
will
leave
open
mens
ears
to
back-biters
,
slanderers
and
false
reports
.
Men
will
think
it
uncharitable
not
to
believe
such
,
e.
g.
as
Learned
Historians
,
Doctors
and
their
Pastors
are
.
9.
And
the
wars
and
cross-interests
of
Princes
and
States
have
hitherto
by
jealousies
fomented
divisions
in
the
Church
.
10.
And
the
false
wayes
and
termes
of
Concord
will
be
kept
up
in
opposition
to
the
true
,
and
will
not
be
the
least
impediment
.
11.
And
Lastly
,
Even
the
Wise
and
Good
that
must
be
the
Peace-makers
,
are
such
but
in
part
,
and
have
in
them
too
much
of
the
folly
,
errour
and
sin
of
others
,
which
will
hinder
their
work
,
yea
and
make
them
also
troublers
of
themselves
and
others
.
§
.
6.
These
being
not
doubtful
conjectures
but
certain
Prognosticks
,
the
remedy
must
be
suited
to
the
Patients
capacity
.
And
I.
Necessary
Essentials
all
Christians
are
and
must
be
agreed
in
:
But
unnecessary
things
such
as
I
have
described
are
never
like
to
be
commonly
united
in
,
nor
is
it
necessary
that
they
should
:
It
seemed
good
to
the
Holy
Ghost
and
to
the
Apostles
to
impose
nothing
on
the
Church
,
but
Necessary
things
,
Act.
15.
It
was
the
deceivers
and
false
Teachers
which
would
have
done
otherwise
:
Against
whom
St.
Paul
doth
copiously
and
zealously
dispute
,
in
his
Epistles
to
the
Romans
,
Corinthians
,
Galatians
,
Colossians
,
&c.
To
pretend
that
as
necessary
which
is
not
so
,
or
to
command
that
as
necessary
and
causelesly
to
make
it
necessary
which
is
not
so
in
it self
,
and
which
we
may
easily
know
will
never
be
so
judged
of
,
nor
received
by
all
,
is
but
to
rack
and
tear
the
Church
,
and
do
mischief
for
an
unnecessary
thing
.
§
.
7.
II.
As
it
is
certain
that
nothing
but
Truth
can
be
fit
matter
for
the
Churches
Concord
,
so
it
must
be
certain
Truth
:
that
is
,
not
only
such
as
whoever
believeth
is
not
deceived
,
but
such
as
may
be
discerned
by
ascertaining
Evidence
by
all
sober
willing
Christians
;
Not
only
such
as
the
Learned
may
be
sure
of
,
but
all
that
must
take
it
as
certain
in
their
profession
;
For
no
man
must
make
a
false
profession
,
and
say
he
is
certain
when
he
is
not
.
Not
that
all
that
may
be
called
certainty
must
needs
exclude
all
doubting
;
but
that
the
Assent
be
prevalent
against
such
doubting
:
Nor
do
I
mean
that
it
must
be
certain
by
natural
evidence
;
It
is
enough
if
it
be
so
by
Divine
Revelation
:
And
if
any
be
so
weak
that
they
perceive
not
some
necessary
revealed
truth
to
be
certainly
so
revealed
,
they
must
be
put
on
no
more
than
to
say
,
[
I
do
,
though
not
with
certainty
,
believe
it
.
]
And
no
probability
must
be
imposed
on
mens
profession
,
when
there
is
notable
danger
on
the
contrary
side
,
if
they
should
mistake
.
§
.
8.
III.
Therefore
the
terms
of
Union
must
be
only
things
plain
and
intelligible
to
all
sober
willing
minds
:
For
all
persons
of
dull
wits
and
diverting
business
cannot
attain
such
certainty
or
firm
belief
of
things
which
they
cannot
underst●nd
:
Belief
without
understanding
is
but
a
dead
notion
or
name
,
or
rather
a
contradiction
.
§
.
9.
As
for
the
Popish
doctrine
of
Implicite
faith
,
it
is
no
true
belief
of
any
thing
but
that
General
verity
in
which
they
say
the
particulars
are
implicitely
contained
.
We
must
all
believe
implicitely
in
God
,
that
is
,
That
whatever
God
revealeth
is
true
:
But
he
that
believeth
no
more
but
this
,
is
falsly
said
to
believe
other
things
;
For
he
may
believe
this
,
who
never
understood
that
God
revealed
any
thing
in
particular
:
He
that
never
heard
of
Christ
or
the
resurrection
may
believe
that
all
Gods
revelations
are
true
:
But
to
call
this
,
an
Implicite
belief
of
Christ
and
the
Resurrection
,
is
but
to
equivocate
,
and
call
that
believing
a
thing
,
which
is
no
believing
of
it
:
If
they
hold
that
to
believe
that
the
Church
(
that
is
,
the
Pope
and
his
Councils
)
is
infallible
in
acquainting
us
with
matter
of
faith
]
is
all
that
is
necessary
to
salvation
,
though
they
know
not
what
the
particulars
are
,
let
them
say
so
plainly
,
and
not
call
this
a
believing
of
other
things
,
or
a
believing
in
Jesus
Christ
,
or
his
Gospel
.
§
.
10.
IV.
And
it
is
only
things
of
Divine
Authority
that
can
be
the
necessary
terms
of
universal
Unity
or
Concord
,
supposing
the
necessary
media
of
bringing
them
to
mens
notice
:
Had
we
lived
in
the
time
and
place
where
Christ
and
his
Apostles
did
preach
and
work
their
Miracles
,
it
had
been
one
thing
to
determine
what
were
then
preached
as
the
necessary
articles
of
faith
,
and
another
thing
,
how
we
come
to
hear
,
know
and
understand
them
:
It
must
have
been
by
our
ears
,
eyes
and
intellects
,
that
we
knew
and
perceived
what
was
said
and
done
.
And
so
now
standing
at
the
distance
of
many
ages
,
certain
history
,
or
tradition
must
bring
that
to
our
notice
,
which
our
eyes
and
ears
would
then
have
brought
to
it
:
But
still
the
Law
and
terms
of
Vnion
are
no
less
Divine
,
whatever
means
do
help
us
to
understand
them
:
And
as
for
them
that
will
make
humane
terms
seem
necessary
to
Catholick
Vnion
or
Communion
,
that
they
deceive
themselves
and
others
and
shall
never
attain
the
end
,
but
tear
the
Church
by
such
ill
engines
,
is
easily
thus
proved
.
§
.
11.
The
Catholick
Church
never
did
or
will
agree
what
humane
power
it
is
to
whom
this
work
belongeth
:
whether
it
be
a
Pope
or
Council
,
or
some
universal
Monarch
,
or
a
Council
of
Princes
by
agreement
;
Never
such
a
thing
was
,
or
will
be
.
Popes
and
Councils
were
but
in
one
Empire
,
the
chief
Ecclesiastical
Governours
under
the
Emperours
Civil
Government
;
and
not
over
the
world
;
nor
was
there
ever
such
a
thing
as
a
General
Council
of
all
the
Christian
world
,
but
only
General
as
to
one
Empire
:
Nor
did
any
of
these
Councils
take
on
them
to
make
Constitutive
terms
of
the
Universal
Church
or
its
Union
;
but
only
to
preserve
,
declare
and
expound
them
,
and
to
make
subordinate
governing
Canons
.
And
if
they
had
undertaken
more
,
no
wise
man
can
imagine
that
all
Christians
will
therefore
confess
the
right
of
such
a
claim
,
and
so
submit
to
it
.
The
proof
of
their
authority
will
be
so
obscure
,
that
as
such
as
I
cannot
see
it
,
so
there
will
be
so
many
no
wiser
than
I
am
,
as
that
the
exclusion
of
all
Christians
that
are
but
of
our
size
will
never
stand
with
Catholick
Unity
.
And
if
it
were
possible
to
satisfie
all
the
present
age
,
1.
that
some
have
such
authority
from
God
,
2.
and
who
they
are
,
3.
and
how
far
it
extendeth
,
yet
still
such
will
succeed
them
in
whom
the
uncertainty
and
dissent
will
be
revived
.
What
needeth
there
more
proof
than
mans
incapacity
and
the
experience
of
so
many
Generations
?
All
Christians
agree
in
Christianity
:
All
Christians
never
agreed
on
any
human●
terms
of
Unity
;
Pope
,
Council
,
or
Monarch
.
One
Empire
hath
pretended
to
agree
in
Councils
,
but
have
been
so
far
from
it
,
as
that
they
have
been
the
occasion
of
their
greatest
disagreements
;
witness
even
the
Great
ones
,
Const.
1.
Ephes.
1.
&
2.
Calcedon
,
which
some
blessed
and
some
cursed
for
many
generations
after
;
and
that
at
Constantinople
that
made
the
decree
de
tribus
capitulis
divided
even
the
Roman
Church
so
far
as
that
for
one
hundred
years
a
great
part
of
it
renounced
the
Roman
Bishop
,
and
set
up
another
Patriarch
against
him
.
And
Abassia
and
other
extra-imperial
Churches
were
never
under
the
Roman
or
Imperial
Government
.
§
.
12.
V.
And
that
the
terms
of
Catholick
unity
must
not
be
very
many
things
is
evident
from
the
foresaid
Incapacity
of
the
most
to
comprehend
many
things
;
and
also
from
the
confession
of
almost
all
sorts
of
Christians
:
Even
the
Papists
who
have
advanced
the
Christian
Religion
to
the
monstrous
magnitude
of
their
vast
and
numerous
Decrees
of
Councils
are
forced
yet
to
make
them
almost
all
unnecessary
under
the
name
of
Implicite
belief
,
and
do
narrow
the
necessary
articles
of
the
Christian
faith
almost
to
an
annihilation
,
Johnson
,
Which
is
the
true
Church
;
or
for
our
Churches
perpetual
Visibility
.
while
they
agree
not
whether
it
be
necessary
explicitely
to
believe
the
life
,
death
,
resurrection
,
mediation
,
judgement
,
yea
or
being
of
Christ
himself
,
or
any
more
than
that
there
is
a
God
and
an
Infallible
Church
:
Of
which
see
Francisc
.
de
sancta
Clara
his
Deus
,
Natura
,
Gratia
,
at
large
.
And
those
of
our selves
that
eject
Ministers
and
Christians
for
dissenting
from
some
of
their
own
impositions
,
are
yet
contented
to
admit
such
as
submit
to
themselves
,
upon
very
low
terms
of
Christian
knowledge
,
to
the
Sacraments
and
Communion
of
the
Church
.
And
indeed
he
knoweth
not
man
,
who
knoweth
not
,
that
universal
unity
and
concord
will
never
be
had
upon
the
terms
of
Many
,
dark
,
uncertain
,
humane
,
or
unnecessary
things
,
but
only
on
the
terms
of
things
Few
,
sure
,
plain
,
divine
and
necessary
.
CHAP.
II.
Some
instances
of
Gods
description
of
these
terms
in
the
words
of
the
Sacred
Scriptures
.
§
.
1.
I
Have
before
proved
,
that
Christ
instituted
the
terms
of
Catholick
Unity
in
Scripture
,
and
have
cited
some
texts
on
the
by
.
It
will
not
be
amiss
for
conviction
to
set
divers
texts
together
,
which
will
fullier
open
the
terms
themselves
.
§
.
2.
The
words
of
the
institution
of
Baptism
before
mentioned
are
the
most
convincing
,
Matth.
28.
19
,
20.
[
Go
ye
and
disciple
all
Nations
,
baptizing
them
in
the
Name
of
the
Father
,
and
of
the
Son
,
and
of
the
Holy
Ghost
,
teaching
them
to
observe
all
things
whatsoever
I
have
commanded
you
,
and
lo
,
I
am
with
you
alway
even
to
the
end
of
the
world
.
]
Here
Christ
himself
sendeth
his
messengers
,
and
prescribeth
them
their
work
,
and
maketh
the
terms
of
Baptism
the
Entering
and
Constitutive
terms
of
his
Church
which
they
were
to
gather
:
But
the
Administring
or
Governing
terms
are
larger
,
even
teaching
them
all
things
which
Christ
hath
commanded
them
.
And
this
was
a
Law
not
only
for
that
age
,
but
to
the
End
of
the
world
.
§
.
3.
It
is
the
same
in
sense
which
reduceth
all
the
terms
to
[
Believing
in
Jesus
Christ
]
as
including
Belief
in
the
Father
and
the
Holy
Ghost
,
John
1.
12.
As
many
as
received
him
,
to
them
gave
he
power
to
become
the
sons
of
God
,
even
to
them
that
believe
on
his
name
.
John
3.
14
,
15
,
16
,
18
,
36.
Whosoever
believeth
in
him
shall
not
perish
,
but
have
everlasting
life
:
He
that
believeth
on
him
is
not
condemned
—
He
that
believeth
on
the
Son
,
hath
everlasting
life
.
John
17.
3.
This
is
life
eternal
,
that
they
might
know
thee
the
only
true
God
,
and
Jesus
Christ
whom
thou
hast
sent
.
John
14.
1.
Ye
believe
in
God
,
believe
also
in
me
.
John
15.
1
,
2
,
3.
Now
are
ye
clean
through
the
word
that
I
have
spoken
to
you
,
abide
in
me
and
I
in
you
,
&c.
See
John
6.
Mark
16.
16.
Preach
the
Gospel
to
every
creature
:
He
that
believeth
and
is
baptized
,
shall
be
saved
,
and
he
that
believeth
not
,
shall
be
damned
.
It
will
be
needless
to
repeat
all
words
to
the
same
purpose
,
Matth.
18.
6.
He
that
offendeth
one
of
these
little
ones
that
believe
in
me
,
it
were
better
a
mill-stone
were
hanged
about
his
neck
,
&c.
And
yet
must
Bishops
curse
such
from
Christ
,
and
excommunicate
them
?
Mar.
1.
15.
John
6.
29
,
69.
&
7.
39.
&
4.
35
,
38.
&
11.
27
,
42.
&
12.
36.
&
13.
9.
&
16.
30.
31.
&
17.
20
,
21.
&
20.
31.
&
2.
11
,
22.
&
9.
53.
&
16.
27.
&
7.
31.
&
8.
30.
&
10.
42.
&
11.
26
,
27.
&
5.
24.
&
6.
35
,
40
,
47.
&
7.
38.
&
12.
46.
Acts
10.
42.
&
5.
14.
&
8.
37.
&
13.
39.
&
16.
31.
&
19.
7.
&
18.
8.
&
17.
4
,
34.
&
14.
1.
&
13.
12
,
48.
And
all
these
believers
(
no
doubt
of
no
hard
numerous
humane
articles
)
lived
in
Love
and
Communion
,
Acts
2.
44.
&
4.
32.
so
Rom.
3.
22.
The
Righteousness
of
God
by
faith
in
Jesus
Christ
is
unto
all
and
upon
all
them
that
do
believe
,
for
there
is
no
difference
,
&
4.
11
,
24.
Abraham
is
the
Father
of
all
them
that
believe
,
and
righteousness
shall
be
imputed
to
them
all
:
Rom.
10.
9
,
10.
If
thou
confess
with
thy
mouth
the
Lord
Jesus
,
and
shalt
believe
in
thy
heart
that
God
raised
him
from
the
dead
,
thou
shalt
be
saved
:
For
with
the
heart
man
believeth
unto
righteousness
,
and
with
the
mouth
confession
is
made
unto
salvation
,
Gal.
3.
22.
&
2.
16.
Heb.
11.
6
,
&c.
&
10.
39.
&
4.
3.
1
John
3.
23.
&
5.
1
,
5
,
10
,
13.
§
.
4.
Other
texts
that
add
Repentance
to
Faith
,
speak
but
the
same
sense
,
adding
the
express
mention
of
the
terminus
à
quo
,
as
well
as
of
that
ad
quem
:
as
Mar.
6.
12.
Luke
13.
3
,
5.
Acts
2.
38.
&
3.
19.
&
8.
22.
&
17.
30.
&
26.
20.
Matth.
9.
13.
Luke
24.
47.
Acts
5.
31.
&
11.
18.
&
20.
21.
&
26.
20.
2
Tim.
2.
15.
2
Pet.
3.
9.
Luke
10.
13.
&
15.
7
,
10.
2
Cor.
7.
10
,
11.
§
.
5.
Christ
himself
the
Law
giver
and
Judge
doth
oft
in
his
explications
lay
his
acceptance
of
men
on
a
few
great
,
plain
,
sure
necessary
things
:
He
summeth
up
the
whole
Law
into
the
two
great
Commands
,
the
first
and
the
second
like
unto
it
,
even
the
Love
of
God
and
Man
:
and
when
he
tells
one
that
had
lived
soberly
and
justly
,
that
yet
he
lacked
one
thing
,
Luke
18.
it
is
but
this
plain
great
necessary
duty
,
to
prefer
his
heavenly
reward
,
and
hopes
,
and
Christ
to
bring
him
to
it
,
before
his
wealth
and
prosperity
on
earth
:
This
was
not
a
great
Volume
of
hard
opinions
,
but
one
plain
and
necessary
duty
,
not
hard
to
know
,
but
hard
to
an
unbelieving
worldly
heart
to
be
willing
to
do
.
So
in
his
great
Sermon
on
the
Mount
,
Matth.
5.
it
is
not
many
dark
opinions
or
small
ceremonious
practices
that
he
pronounceth
blessedness
on
,
but
the
pure
in
heart
,
the
poor
in
spirit
,
the
merciful
,
the
peace-makers
,
and
such
as
suffer
for
righteousness
sake
:
And
in
all
his
most
excellent
Sermons
and
Prayers
,
John
5.
&
6.
&
10.
&
13.
&
14.
&
15.
&
16.
&
17.
what
have
you
but
our
common
Catechism
truths
?
Which
of
the
controversies
of
contenders
,
or
what
nice
opinions
are
there
decided
or
propounded
?
Nay
,
he
himself
oft
distinguishing
tells
men
,
that
God
will
have
mercy
and
not
sacrifice
,
and
reproveth
the
Pharisees
that
were
strict
in
tything
mint
,
annise
and
cummin
,
and
neglected
the
great
matters
of
the
Law
,
Mercy
,
truth
and
justice
,
and
that
troubled
the
Church
with
their
ceremonies
,
and
worshipped
God
in
vain
with
their
traditions
,
teaching
for
doctrines
the
commandments
of
men
,
Matth.
15.
Yea
,
when
he
describeth
the
Judgement
to
come
,
it
is
not
many
hard
opinions
that
he
layeth
life
and
death
on
,
but
on
loving
,
relieving
,
visiting
his
members
,
yea
,
the
least
of
his
members
,
yea
,
himself
in
them
:
And
he
condemneth
those
that
do
it
not
even
to
the
least
:
What
then
shall
they
suffer
,
that
interdict
and
anathematize
Kings
and
Kingdoms
,
and
hereticate
great
part
of
the
Church
of
Christ
;
yea
,
the
Pope
and
his
Councils
of
military
Bishops
that
have
risen
to
their
greatness
,
and
conquered
the
Christian
Nations
by
this
art
of
Anathematizing
or
cursing
Kings
and
Subjects
from
Christ
.
§
.
6.
We
find
Christ
preaching
also
to
divers
single
persons
,
as
to
Nathaneal
,
to
the
Samaritan
woman
,
John
4.
to
the
blind
man
,
John
9.
to
the
Canaanitish
woman
and
others
;
and
he
never
went
beyond
these
few
,
plain
,
divine
and
necessary
terms
.
§
.
7.
And
he
sent
out
his
disciples
to
preach
but
the
same
doctrine
that
he
had
done
;
even
to
Repent
and
believe
the
Gospel
:
and
Devils
were
subject
to
them
that
preached
this
short
plain
truth
;
who
I
fear
are
the
Masters
of
many
that
spin
a
finer
web
.
And
John
Baptist
went
but
the
same
way
:
And
among
the
counsels
which
he
gave
to
the
many
sorts
that
flocked
to
him
,
see
whether
any
of
our
Engines
of
heretication
and
division
and
silencing
are
to
be
found
.
All
the
four
Gospels
are
strangers
to
such
things
.
§
.
8.
And
the
very
Controversal
Epistles
of
St.
Paul
that
were
written
to
confute
Seducers
,
were
written
by
the
same
spirit
,
and
go
the
same
way
.
The
summ
of
all
is
,
Repentance
towards
God
,
and
faith
towards
our
Lord
Jesus
Christ
:
The
doctrine
of
faith
in
Christ
,
and
the
abrogation
of
the
burdensome
Ceremonious
Jewish
Law
,
and
that
the
Gentiles
●ere
not
bound
to
keep
it
,
is
the
summ
of
his
doctrine
.
〈◊〉
summeth
up
all
the
Law
in
LOVE
,
Rom.
13.
●●d
in
living
soberly
,
righteously
and
godly
in
the
●orld
,
following
the
spirit
,
and
mortifying
the
lusts
of
the
flesh
,
living
a
holy
and
heavenly
life
in
love
and
unity
and
peace
.
And
whereas
pride
and
ignorance
then
began
the
dividing
way
,
and
condemning
Christians
for
tolerable
differences
,
he
oft
and
plainly
reproveth
and
confuteth
this
:
But
most
fully
and
purposely
to
the
Romans
,
Chap.
14.
&
15.
Him
that
is
weak
in
the
faith
receive
ye
,
but
not
to
doubtful
disputations
(
or
not
to
judge
his
doubtful
thoughts
)
instancing
in
differences
about
meats
and
dayes
;
Let
not
him
that
eateth
,
despise
him
that
eateth
not
;
and
let
not
him
which
eateth
not
,
judge
him
that
eateth
;
for
God
hath
received
him
:
Who
art
thou
that
judgest
another
mans
servant
?
to
his
own
master
he
standeth
or
falleth
:
Yea
,
he
shall
be
holden
up
,
for
God
is
able
to
make
him
stand
.
Let
every
man
be
fully
perswaded
(
or
assured
)
in
his
own
mind
:
He
that
regardeth
a
day
,
regardeth
it
to
the
Lord
,
&c.
But
why
dost
thou
judge
thy
brother
?
or
why
dost
thou
set
at
naught
thy
brother
?
For
we
shall
all
stand
before
the
judgement-seat
of
Christ
.
Let
us
not
therefore
judge
one
another
any
more
?
but
judge
this
rather
that
no
man
put
a
stumbling
block
in
his
brothers
way
—
If
thy
brother
be
grieved
with
thy
meat
,
now
walkest
thou
not
charitably
:
Destroy
not
him
with
thy
meat
for
whom
Christ
dyed
.
—
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
,
and
things
wherewith
one
may
edifie
another
.
For
meat
destroy
not
the
work
of
God
.
All
things
indeed
are
pure
,
but
it
is
evil
for
that
man
that
eateth
with
offence
.
I
is
good
neither
to
eat
flesh
,
or
drink
wine
,
nor
any
thing
whereby
thy
brother
stumbleth
or
is
offended
or
ma●●
weak
—
And
he
that
doubteth
is
damned
if
he
eat
,
be●cause
he
eateth
not
of
faith
:
For
whatsoever
is
not
〈◊〉
faith
is
sin
.
Ch.
15.
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
,
&c.
Now
the
God
of
patience
and
consolation
grant
you
to
be
like-minded
one
towards
another
according
to
Christ
Jesus
:
That
ye
may
with
one
mind
and
one
mouth
glorifie
God
even
the
Father
of
our
Lord
Jesus
Christ
:
wherefore
receive
ye
one
another
as
Christ
also
received
us
to
the
glory
of
God
.
§
.
9.
I
know
not
what
can
be
spoken
more
plain
and
home
to
the
case
in
hand
,
and
the
humane
unnecessary
impositions
which
have
so
many
ages
torn
the
Churches
of
Christ
:
And
yet
all
this
is
nothing
to
the
Imposers
.
The
different
exposition
of
this
one
part
of
Scripture
hath
had
a
great
hand
in
the
calamitous
distractions
,
silencings
,
imprisonments
,
scatterings
that
have
been
exercised
in
many
Nations
of
the
world
.
The
controversie
lyeth
here
:
The
One
side
say
,
that
All
this
was
spoken
by
St.
Paul
only
of
such
things
indifferent
as
the
Church
had
not
setled
by
any
Law
,
and
would
not
so
settle
;
but
that
it
's
nothing
to
such
as
the
Church
either
hath
or
will
so
command
:
This
opinion
hath
carried
it
in
England
and
other
Nations
of
the
world
.
Being
once
commissioned
to
plead
this
cause
by
his
Majesty
among
others
,
I
then
presumed
to
say
,
1.
That
St.
Paul
here
writeth
not
only
to
the
laity
,
but
to
all
the
Roman
Church
?
That
therefore
he
writeth
(
as
Christ
,
Rev.
2.
&
3.
to
the
Angels
of
the
seven
Churches
,
)
to
the
Rulers
of
the
Church
as
well
as
to
the
People
.
2.
And
therefore
he
forbiddeth
those
Rulers
what
he
forbiddeth
others
;
and
so
forbiddeth
them
the
imposing
of
any
thing
contrary
to
this
his
full
determination
.
3.
Yea
himself
was
an
Apostle
and
a
Church-Governor
of
as
great
authority
as
those
that
he
wrote
to
;
And
these
his
words
signified
his
own
judgement
and
what
he
would
do
himself
.
Yea
they
were
as
good
a
Law
,
as
any
the
Romans
could
make
that
he
wrote
to
.
Therefore
when
an
Apostle
by
the
Spirit
of
God
,
shall
write
thus
plainly
and
peremptorily
to
Priests
and
people
thus
to
tolerate
and
receive
each
other
,
he
that
now
expoundeth
it
with
an
[
except
the
Church
otherwise
,
decree
]
maketh
this
the
sence
[
I
do
by
all
these
great
reasons
charge
and
perswade
you
not
to
judge
,
despise
or
reject
one
another
unless
you
decree
to
do
it
;
or
not
to
make
such
rejecting
Laws
,
unless
you
make
them
.
]
And
the
Holy
Ghost
speaketh
not
in
the
holy
Scriptures
at
this
rate
.
§
.
10.
Yea
I
prove
from
the
arguments
used
by
St.
Paul
that
he
extended
his
speech
to
the
Clergy
or
Rulers
as
well
as
to
the
people
,
and
so
forbad
them
making
such
Laws
:
(
And
indeed
the
knack
of
making
Church-Laws
,
(
without
the
Holy
Ghost
in
Apostolick
persons
)
was
not
as
then
learnt
and
used
by
the
Churches
)
:
1.
Because
St.
Paul
argueth
from
Universal
reasons
:
2.
and
from
Moral
and
necessary
arguments
,
and
3.
Speaketh
by
the
Spirit
and
Apostolical
Authority
.
§
.
11.
I.
His
reasons
touch
not
only
some
singular
persons
and
case
,
but
the
case
of
all
Churches
in
all
Ages
:
He
argueth
from
the
difference
between
well-meaning
Christians
as
Weak
and
Strong
,
as
doubting
and
as
assured
,
as
mistaken
and
as
in
the
right
,
as
in
danger
of
being
damned
if
they
act
doubtingly
,
and
of
stumbling
and
being
offended
,
&c.
Now
such
weak
,
mistake●
Christians
in
such
matters
ever
have
been
,
and
ever
will
be
,
and
so
the
reason
from
their
case
and
necessity
will
hold
in
all
Countreys
and
Ages
to
the
end
.
§
.
12.
II.
And
many
great
and
pressing
Moral
reasons
that
all
Christians
are
bound
by
are
here
heaped
up
.
1.
One
is
from
Christian
Love
to
brethren
.
2.
Another
from
humane
Compassion
to
the
weak
.
3.
Another
is
from
Gods
own
example
,
who
receiveth
such
,
whom
therefore
we
must
not
reject
.
4.
Another
is
from
Gods
prerogative
to
judge
;
5.
and
another
from
his
propriety
in
his
own
servants
.
6.
Another
is
from
our
having
no
such
judging
power
in
such
cases
.
7.
Another
is
from
Gods
Love
and
mercy
that
will
uphold
such
.
8.
Another
is
because
what
men
do
as
to
please
God
,
must
not
be
condemned
without
necessity
,
but
a
holy
intention
cherished
,
so
it
be
not
in
forbidden
things
.
9.
Another
is
that
men
must
not
go
against
Conscience
in
indifferent
things
.
10.
Another
is
from
Christs
dreadful
judgement
which
is
near
,
and
which
we
our selves
must
undergo
,
and
must
be
that
final
decider
of
many
things
which
here
will
not
be
fully
decided
.
11.
Another
is
from
the
sin
of
laying
stumbling-blocks
and
occasions
of
offence
.
12.
Another
is
from
the
danger
of
crossing
the
ends
of
the
death
of
Christ
,
destroying
souls
for
whom
he
dyed
.
13.
Another
is
that
it
will
make
our
good
to
be
ill
spoken
of
.
14.
Another
is
that
the
Kingdom
of
God
,
or
the
Constitution
of
Christianity
and
the
Church
lyeth
in
no
such
matters
,
but
in
righteousness
and
peace
and
joy
in
the
Holy
Ghost
.
15.
And
another
that
Christ
is
pleased
in
this
without
the
other
,
and
God
accepteth
such
.
16.
Another
is
that
such
are
approved
of
men
,
that
is
,
This
righteousness
,
peace
and
holy
joy
without
agreement
in
such
Ceremonies
and
by-matters
,
beareth
its
own
testimony
for
approbation
to
the
judgement
of
all
impartial
men
;
humanity
and
Christianity
teach
us
to
love
and
honour
such
.
17.
Another
is
from
our
common
obligation
to
live
in
peace
with
all
.
18.
Another
is
from
our
obligation
to
do
all
to
the
edifying
of
one
another
.
19.
Another
is
because
Gods
work
else
is
destroyed
by
us
.
20.
And
our
own
lawful
acts
are
turned
into
sin
when
they
hurt
another
.
21.
Another
from
the
obligation
that
lyeth
on
us
to
deny
our
own
liberty
in
meat
,
wine
,
&c.
to
avoid
the
hurting
of
another
that
is
weak
.
22.
Another
is
from
the
damnation
of
such
as
are
driven
or
drawn
to
act
doubtingly
.
23.
Another
is
from
the
special
duty
and
mercy
of
the
strong
that
should
bear
the
infirmities
of
the
weak
.
24.
Another
is
from
the
common
duty
of
pleasing
others
for
their
good
and
edifying
.
25.
Another
is
from
the
example
of
Christ
himself
that
pleased
not
himself
.
26.
Another
is
from
Gods
patience
to
us
.
27.
Another
is
from
our
great
obligation
to
imitate
Christ
.
28.
Another
,
because
indeed
this
is
the
true
way
to
Love
and
unity
,
that
with
one
mind
and
one
mouth
we
may
glorifie
God
,
while
we
lay
not
our
concord
on
impossible
terms
.
29.
Another
is
in
the
concluding
precept
,
because
Christ
receiveth
us
and
it
is
to
Gods
Glory
:
therefore
we
must
thus
receive
each
other
.
If
all
these
moral
arguments
signifie
no
more
than
this
[
Receive
and
tolerate
such
till
you
make
Laws
against
it
]
I
cannot
understand
the
argumentations
of
God
or
holy
men
.
§
.
13.
III.
And
to
conclude
,
Paul
spake
by
the
Holy
Ghost
and
by
Divine
authority
himself
,
and
his
words
recorded
are
part
of
Christs
Law
indited
by
the
Spirit
;
and
no
man
that
cometh
after
him
or
to
whom
he
wrote
,
had
power
to
contradict
or
obliterate
it
.
All
this
methinks
should
satisfie
men
of
the
meaning
of
so
full
a
decision
of
an
easie
case
about
things
indifferent
,
which
it's
strange
that
so
many
yet
for
nothing
do
oppose
:
And
that
the
authority
of
an
Apostle
in
Sacred
Scripture
,
the
peace
of
the
Church
,
and
the
souls
and
peace
of
all
dissenters
and
doubting
persons
,
should
seem
so
contemptible
to
them
,
as
not
to
weigh
down
their
humour
and
domineering
will
,
in
an
unnecessary
and
indifferent
thing
?
But
it
is
the
nature
of
sin
,
especially
Pride
,
to
be
unreasonable
and
unpeaceable
,
and
the
troubler
of
the
soul
,
the
Church
,
the
world
.
§
.
14.
The
same
Apostle
in
the
Epistles
to
the
Corinthians
,
1.
c.
1.
v.
10.
&c.
importuneth
them
to
peace
and
unity
,
and
sharply
reprehendeth
their
divisions
(
1.
c.
3.
)
He
desireth
them
to
be
perfectly
conjoyned
in
the
same
mind
,
and
in
the
same
judgement
.
But
what
are
the
terms
and
means
of
such
a
union
?
Is
it
that
they
all
unite
in
Cephas
(
Peter
)
or
in
One
Patriarch
or
Pope
?
Or
that
they
adhere
to
men
with
greater
estimation
?
No
,
but
contrary
.
It
is
this
that
divided
them
,
while
one
was
for
Paul
,
and
another
for
Apollos
,
and
another
for
Cephas
:
He
calls
them
to
unite
in
Christ
alone
,
and
not
to
think
of
men
above
that
which
is
written
,
nor
to
be
puffed
up
for
one
against
another
,
nor
to
take
any
Pastors
as
the
Lords
of
their
faith
,
but
as
Ministers
of
Christ
and
stewards
of
his
mysteries
,
given
for
their
good
,
and
helpers
of
their
joy
and
edification
:
c.
3.
&
4.
He
tells
them
that
neither
is
he
that
planteth
any
thing
,
neither
he
that
watereth
,
but
God
that
giveth
the
increase
:
and
he
that
planteth
and
he
that
watereth
are
one
:
c.
3.
v.
7
,
8
,
9.
And
in
case
of
eating
things
offered
to
Idols
,
as
to
so
much
as
was
lawful
in
it self
,
he
chargeth
them
to
deny
their
liberty
when
it
will
be
a
stumbling-block
to
the
weak
,
and
tells
them
that
he
will
never
eat
flesh
while
the
world
standeth
,
if
it
make
his
brother
to
offend
:
c.
8.
13.
Telling
them
that
when
they
sin
so
against
the
brethren
and
wound
their
weak
Conscience
,
they
sin
against
Christ
;
v.
12.
And
he
himself
would
labour
for
his
bread
,
and
not
take
a
lawful
and
due
maintenance
from
them
,
when
he
saw
it
would
hinder
his
success
,
c.
9.
and
would
rather
dye
,
than
any
should
make
void
this
his
glorying
,
v.
15.
To
the
Jews
he
became
as
a
Jew
,
to
gain
the
Jews
,
and
to
the
weak
he
became
as
weak
to
gain
them
,
and
was
made
all
things
to
all
men
that
he
might
by
all
means
save
some
,
v.
20
,
21
,
22
,
23.
His
rule
is
,
Give
no
offence
to
Jews
,
or
Greeks
or
to
the
Church
of
God
:
even
as
I
please
all
men
in
all
things
,
not
seeking
my
own
profit
,
but
the
profit
of
many
that
they
may
be
saved
,
c.
10.
v.
32
,
33.
Their
divisions
at
the
Communion
he
reproveth
,
ch.
11.
not
caused
by
ceremonious
impositions
,
but
their
own
partiality
and
selfishness
.
The
great
difference
among
Christians
in
gifts
and
strength
he
largely
openeth
,
c.
12.
to
shew
them
that
all
this
must
stand
with
unity
,
and
that
yet
there
must
be
no
Schism
in
the
body
,
but
the
members
must
have
the
same
care
one
of
another
,
v.
25.
yea
the
less
comely
parts
must
have
the
more
care
,
v.
23
,
24.
And
ch.
15.
1
,
2
,
3.
he
giveth
us
this
sum
of
the
Gospel
which
he
preached
[
Moreover
brethren
I
declare
to
you
the
Gospel
which
I
preached
,
which
also
you
have
received
,
and
wherein
ye
stand
,
by
which
also
ye
are
saved
if
ye
hold
fast
what
I
preached
,
to
you
,
unless
you
believed
in
vain
:
(
Are
not
here
the
terms
of
Christian
unity
and
salvation
?
)
For
I
delivered
to
you
first
of
all
that
which
I
also
received
,
how
that
Christ
dyed
for
our
sins
,
according
to
the
Scriptures
,
and
that
he
was
buried
and
rose
again
the
third
day
according
to
the
Scriptures
,
and
was
seen
,
&c.
whence
our
resurrection
is
proved
.
Here
is
nothing
but
the
common
articles
of
the
Creed
;
and
this
was
the
Gospel
.
Indeed
St.
Paul
is
an
Anathematizer
too
,
but
it
is
not
of
men
that
differ
about
words
or
humane
forms
,
but
of
all
them
that
love
not
the
Lord
Jesus
Christ
,
1
Cor.
16.
22.
§
.
15.
The
same
Apostle
sharply
reprehendeth
the
faults
of
the
Galatians
;
But
what
is
it
for
?
not
for
differing
about
things
unnecessary
,
but
for
making
such
necessary
that
were
not
:
For
which
he
wisheth
those
cut
off
that
troubled
them
.
And
he
concludeth
all
with
this
uniting
true
Canon
,
c.
6.
v.
15
,
16.
[
For
in
Christ
Jesus
neither
Circumcision
availeth
any
thing
,
nor
uncircumcision
,
but
a
New
Creature
:
And
as
many
as
walk
according
to
this
Canon
(
or
Rule
)
,
peace
be
on
them
and
mercy
and
on
the
Israel
of
God
:
I
Can
any
thing
be
plainer
?
No
,
say
the
battering
Canoneers
,
[
As
many
as
walk
according
to
this
Canon
,
but
conform
not
to
all
our
Canons
or
Decretals
,
let
them
have
no
peace
or
mercy
,
but
be
cut
off
from
the
Isreal
of
God
]
;
so
contrary
is
the
Papal
Spirit
to
Christs
.
And
Paul
there
giveth
also
this
rule
and
the
reason
of
it
:
c.
6.
1
,
2.
[
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
:
bear
ye
one
anothers
burdens
and
so
fulfil
the
Law
of
Christ
:
And
because
he
knew
that
self-esteem
and
contempt
of
dissenters
lay
at
the
root
of
impatience
towards
others
,
he
addeth
[
If
a
man
think
himself
to
be
something
(
to
whom
all
must
needs
consent
)
when
he
is
nothing
,
he
deceiveth
himself
.
]
§
.
16.
The
same
Apostle
to
the
Ephesians
accurately
openeth
the
terms
of
Christian
Unity
and
Church
Concord
in
my
Text
;
purposely
describing
both
the
end
,
the
instruments
and
the
terms
:
so
that
I
know
not
how
we
could
have
desired
more
.
The
End
is
[
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
,
to
a
perfect
man
,
to
the
measure
of
the
stature
of
the
fulness
of
Christ
.
That
we
henceforth
be
no
more
Children
tossed
to
and
fro
and
carryed
about
with
every
wind
of
doctrine
by
the
slight
of
men
and
cunning
craftiness
whereby
they
lye
in
wait
to
deceive
;
but
speaking
the
truth
in
love
may
grow
up
in
him
in
all
things
which
is
the
head
,
Christ
,
From
whom
the
whole
body
fitly
joyned
together
and
compacted
by
that
which
every
joint
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
.
]
Can
all
the
Canons
in
the
world
attain
more
Concord
and
higher
ends
than
these
exprest
?
And
the
Instruments
are
the
gifts
which
Christ
gave
to
men
,
even
to
Apostles
,
Prophets
,
Evangelists
,
Pastors
and
Teachers
,
and
the
loving
endeavours
of
all
believers
.
§
.
17.
And
the
Terms
of
all
this
Union
and
Concord
are
these
seven
,
1.
One
Body
,
(
of
Christ
the
only
Head
,
that
is
,
all
true
Christians
in
the
world
)
2.
One
Spirit
(
given
by
Christ
to
quicken
,
illuminate
and
Sanctifie
and
confirm
and
comfort
them
.
)
3.
One
Hope
of
their
calling
(
that
is
,
the
Glorious
coming
of
Christ
and
our
Heavenly
Glory
.
)
4.
One
Lord
(
the
King
,
Head
and
Saviour
of
the
Church
.
)
5.
One
Faith
,
(
that
is
,
Christianity
,
expressed
in
the
Churches
Creed
or
common
profession
.
)
6.
One
Baptism
,
(
that
is
,
One
solemn
entrance
into
the
Church
and
Covenant
of
God
in
the
publick
profession
of
this
one
faith
.
)
7.
One
God
and
father
of
all
,
who
is
above
all
,
and
through
and
in
us
all
.
]
But
all
this
consisting
in
various
degrees
of
grace
and
gifts
,
ch.
4.
v.
1
,
2
,
3
,
4
,
5
,
6
,
7.
These
are
Gods
own
terms
of
Christian
Unity
and
Concord
,
sufficient
in
their
kind
,
but
judged
insufficient
by
the
ignorant
,
proud
,
tyrannical
Church-tearing
Spirit
.
And
to
shut
out
false
anathematizing
,
he
concludeth
with
pronouncing
[
Grace
to
all
them
that
Love
our
Lord
Jesus
Christ
in
sincerity
]
whoever
condemn
them
.
§
.
18.
The
same
Apostle
leaveth
the
same
Canon
to
the
Philippians
,
c.
1.
v.
15
,
16.
Though
some
preached
Christ
not
sincerely
but
of
contention
,
supposing
to
add
affliction
to
his
bonds
,
so
far
was
he
from
silencing
them
or
forbidding
men
to
hear
them
,
that
he
rejoyced
that
Christ
was
preached
,
though
in
pretence
and
contentiously
.
And
ch.
2.
1
,
2
,
3.
he
most
vehemently
importuneth
them
to
be
like
minded
,
of
the
same
Love
,
of
one
accord
,
and
of
one
mind
:
But
how
can
that
be
,
and
on
what
terms
?
[
Let
nothing
be
done
through
strife
and
vain
glory
,
but
in
lowliness
of
mind
,
let
each
esteem
other
better
than
themselves
.
Not
say
[
say
as
I
say
or
be
silent
.
]
Look
not
every
man
on
his
own
things
,
but
every
man
on
the
things
of
others
(
And
not
tread
down
others
that
you
may
be
great
;
nor
think
of
your
own
case
and
reasons
only
.
)
Let
this
mind
be
in
you
which
was
also
in
Christ
Jesus
—
who
being
in
the
form
of
God
,
thought
it
not
robbery
to
be
equal
with
God
,
but
made
himself
of
no
reputation
,
and
took
upon
him
the
form
of
a
servant
,
&c.
This
is
the
Pastors
pattern
.
Let
him
that
is
Greater
than
Christ
refuse
to
stoop
so
low
.
And
his
Canon
for
the
Concord
is
ch.
3.
13
,
14
,
15
,
16.
To
confess
our selves
imperfect
,
seekers
of
perfection
,
pressing
forward
for
the
prize
.
[
Let
as
many
as
be
perfect
be
thus
minded
(
This
is
your
measure
here
)
and
if
in
any
thing
you
be
otherwise
minded
,
God
shall
reveal
even
this
unto
you
:
Nevertheless
whereto
we
have
already
attained
,
let
us
walk
by
the
same
rule
,
let
us
mind
the
same
thing
.
]
As
if
he
said
,
while
you
agree
in
true
Christianity
,
take
it
for
granted
that
you
will
all
have
imperfection
,
for
I
have
so
my self
,
and
therefore
there
will
be
different
judgements
in
tolerable
cases
;
but
let
this
be
your
Canon
;
notwithstanding
such
difference
,
while
you
press
towards
perfection
,
walk
by
the
Rule
of
Christian
Love
,
in
searching
after
the
will
of
God
,
and
mind
with
Concord
the
great
things
which
you
are
all
agreed
to
pursue
;
And
bear
lovingly
with
each
other
in
lesser
differences
,
and
God
in
this
way
will
teach
you
more
.
§
.
19.
The
same
doctrine
he
delivereth
to
the
Colossians
,
reprehending
those
that
would
lay
Christian
faith
or
Concord
on
their
will-worship
,
worldly
rudiments
and
ordinances
,
Touch
not
,
taste
not
,
handle
not
,
after
the
Commandments
and
doctrine
of
men
,
in
things
which
have
a
shew
of
wisdom
,
in
voluntary
humility
and
neglecting
the
body
;
in
worshipping
Angels
and
intruding
into
unseen
things
,
vainly
pufft
up
by
fleshly
minds
:
And
instead
of
this
he
exhorteth
them
to
hold
the
Head
Christ
,
who
is
the
true
wisdom
and
bond
of
unity
,
and
believe
that
in
him
they
are
complete
;
and
to
take
heed
lest
any
spoil
them
(
of
their
faith
love
and
concord
)
by
Philosophy
(
pretending
greater
subtilty
)
and
vain
deceit
,
after
the
traditions
of
men
,
and
after
the
rudiments
of
the
world
,
and
not
after
Christ
,
in
whom
dwelleth
all
the
fulness
of
the
Godhead
bodily
,
in
whom
we
are
compleat
.
]
And
he
instances
in
some
such
snares
,
[
Let
no
man
judge
you
in
meat
or
drink
,
or
in
respect
of
an
holy
day
,
or
new
Moon
,
or
of
the
Sabbath
,
which
are
a
shadow
of
things
to
come
,
&c.
]
that
is
,
Let
no
man
bring
you
under
such
Laws
,
and
lay
salvation
or
unity
and
Concord
on
them
.
And
ch.
3.
he
largely
sheweth
that
in
the
New
Man
there
is
neither
Greek
nor
Jew
,
circumcision
or
uncircumcision
,
Barbarian
or
Scythian
,
bond
or
free
,
but
Christ
is
all
and
in
all
:
And
that
the
true
bond
of
perfection
is
charity
by
which
the
peace
of
God
must
rule
in
their
hearts
that
are
called
into
One
body
;
And
the
subordinate
Canons
are
[
bowels
of
mercy
,
kindness
,
humbleness
of
mind
,
meekness
,
long-suffering
,
forbearing
one
another
,
and
forgiving
one
another
,
if
any
man
have
a
quarrel
against
any
,
even
as
Christ
forgave
you
,
so
do
ye
.
]
§
.
20.
If
any
say
,
These
are
not
precepts
for
Church-Governours
but
for
subjects
:
I
answer
still
,
They
are
the
precepts
of
the
Holy
Ghost
by
an
Apostle
that
had
more
authority
than
any
of
our
Church-Governours
,
and
that
to
all
the
Churches
about
their
common
duty
,
unity
and
interest
,
binding
them
and
binding
us
,
even
all
the
Churches
.
§
.
21.
It
would
seem
tedious
to
recite
all
other
texts
to
the
same
purpose
:
His
prohibitions
of
vain
disputes
and
janglings
about
the
Law
and
genealogies
,
and
his
confining
men
to
the
common
doctrine
of
Christianity
,
and
his
warning
men
to
preach
no
new
or
other
doctrine
,
may
be
seen
in
the
Epistles
to
Timothy
and
Titus
.
§
.
22.
And
it
is
much
to
be
observed
,
1.
That
all
the
hereticks
of
those
times
pretended
to
greater
wisdom
and
curiosity
than
the
Christian
Churches
had
,
and
by
such
pretences
brake
their
Concord
,
as
may
be
seen
in
all
the
Epistles
,
especially
Col.
2.
&
Jam.
3.
2.
And
yet
that
whenever
the
Apostles
or
Christ
himself
,
Rev.
2.
&
3.
censure
any
such
hereticks
to
be
forsaken
and
cast
out
,
it
is
never
for
any
little
matter
,
but
for
denying
some
common
article
of
the
faith
(
as
Christs
Incarnation
,
the
Resurrection
,
&c.
)
or
for
some
gross
wicked
doctrine
and
practice
,
(
as
fornication
and
eating
things
offered
to
idols
,
or
rebelling
against
Rulers
,
&c.
)
Which
shews
what
then
were
the
terms
of
Church
unity
,
and
by
what
Canons
they
were
governed
,
by
Gods
appointment
.
§
.
23.
I
will
add
that
one
great
warning
of
Paul
,
which
summeth
up
all
,
2.
Cor.
11.
3.
a
prophesie
of
the
deceit
and
corruption
of
the
Churches
;
[
would
to
God
you
could
bear
with
me
a
little
in
my
folly
(
as
proud
corrupters
account
it
)
and
indeed
bear
with
me
:
For
I
am
jealous
over
you
with
godly
jealousie
;
For
I
have
espoused
you
to
one
husband
(
and
not
to
usurpers
)
that
I
may
present
you
as
a
chaste
Virgin
to
Christ
:
But
I
fear
lest
by
any
means
as
the
Serpent
beguiled
Eve
though
his
subtilty
(
flattering
her
with
the
hopes
of
higher
knowledge
)
so
your
minds
should
be
corrupted
from
the
simplicity
that
is
in
Christ
.
]
Christianity
is
not
a
snare
for
mens
wits
,
but
a
way
to
their
salvation
:
It
is
a
plain
and
simple
thing
though
most
mysterious
:
1.
It
consisteth
of
simplicity
of
doctrine
,
a
few
,
great
plain
and
necessary
things
,
and
not
of
philosophical
curious
subtilties
,
though
it
forbiddeth
not
but
encourageth
the
utmost
improvement
of
reason
and
true
learning
,
especially
for
method
,
elucidation
▪
and
defence
.
2.
It
is
a
simple
and
spiritual
worship
that
it
commandeth
,
for
God
is
a
spirit
and
will
be
so
worshipped
in
spirit
and
in
truth
.
The
Schismaticks
contended
whether
in
this
Mountain
or
at
Jerusalem
]
but
Christ
rebuked
that
contention
.
3.
And
it
is
a
simple
sort
of
Government
or
Discipline
that
Christ
hath
instituted
;
commanding
him
that
will
be
Greatest
to
seek
his
preeminence
in
being
most
useful
and
humble
,
as
a
servant
unto
all
,
and
not
as
the
Rulers
of
the
world
to
be
called
Benefactors
and
gracious
Lords
,
not
as
Lording
it
over
Gods
heritage
but
as
examples
to
the
flock
:
4.
And
it
is
a
simple
conversation
that
Christ
by
his
Law
and
example
hath
prescribed
,
and
his
servants
used
:
This
was
Paul's
rejoycing
,
the
testimony
of
his
Conscience
,
that
in
simplicity
and
godly
sincerity
,
not
in
fleshly
wisdom
,
he
had
his
conversation
in
the
world
,
2
Cor.
1.
12.
Wisdom
must
go
with
innocency
:
but
it
is
not
worldly
carnal
wisdom
,
but
such
as
consisteth
in
knowing
God
in
Christ
;
to
be
wise
to
salvation
.
§
.
24.
Now
this
fourfold
Christian-simplicity
▪
Paul
foresaw
the
Serpent
on
pretence
of
finer
wit
and
subtilty
would
draw
the
Church
to
forsake
,
till
(
as
Erasmus
saith
)
it
became
a
point
of
wit
to
be
a
Christian
:
and
this
would
be
(
and
hath
been
)
the
corruption
of
the
Churches
.
1.
The
simplicity
of
Doctrine
is
turned
by
Councils
and
by
other
Dictators
into
multitudes
of
unnecessary
and
uncertain
notions
,
to
say
nothing
of
the
false
ones
.
In
the
clear
discovery
of
the
sence
and
method
of
the
sacred
doctrine
,
we
must
use
our
greatest
skill
and
accurateness
:
But
salvation
,
peace
and
concord
is
not
to
be
laid
on
the
fine
elucidations
,
and
numerous
articles
of
mens
wits
.
2.
The
simplicity
of
Christian
worship
is
corrupted
,
and
turned
into
such
pageantry
of
Ceremonies
and
formalities
(
to
pass
by
much
worse
)
that
spiritual
worshippers
find
it
exceeding
unsuitable
to
them
,
in
much
of
the
Christian
world
.
3.
And
how
far
and
dolefully
the
simplicity
of
Church-Government
or
Discipline
is
lost
,
in
more
places
than
the
Papal
Kingdom
,
needs
not
many
words
to
tell
him
,
that
can
compare
things
old
and
new
.
4.
And
what
wonder
if
the
honest
simplicity
of
Conversation
perish
with
the
rest
,
and
carnal
interest
and
fraud
and
falshood
,
and
oppression
reign
by
carnal
wisdom
?
Thus
hath
the
subtile
serpent
corrupted
the
Churches
by
drawing
them
from
the
simplicity
that
is
in
Christ
.
CHAP.
III.
III.
The
true
terms
of
Catholick
Vnity
and
Concord
more
particularly
described
,
as
the
principal
means
of
hope
for
the
Churches
Peace
.
§
.
1.
THe
false
terms
having
been
the
engines
of
Schism
and
Church-distractions
,
it
is
the
opening
of
the
true
terms
that
must
be
the
cure
,
with
which
I
shall
begin
,
because
Rectum
est
index
sui
&
obliqui
.
And
here
are
distinctly
to
be
laid
down
,
I.
What
are
the
terms
of
entering
into
Christian
Catholick
Church-Vnity
and
Communion
?
II.
What
are
the
necessary
terms
of
continuing
it
?
and
what
are
the
causes
of
abscission
either
by
apostasie
or
excommunication
?
III.
What
are
the
terms
necessary
to
the
office
and
exercise
of
the
sacred
Ministry
?
IV.
What
are
the
terms
necessary
to
the
constitution
,
administration
and
Communion
in
single
Churches
.
V.
What
are
the
terms
necessary
to
the
concord
of
such
single
Churches
among
themselves
as
associated
or
corresponding
for
mutual
help
.
VI.
And
what
is
necessary
to
the
civil
peace
and
concord
of
Christians
,
in
Kingdoms
,
Cities
and
Families
.
Of
these
in
order
.
§
.
2.
I.
Nothing
but
Baptism
truly
received
is
necessary
to
entrance
into
the
state
of
Vnion
with
the
visible
Church
called
Catholick
or
Vniversal
.
§
.
3.
I
before
shewed
that
Christ
himself
instituted
the
terms
,
in
the
institution
of
Baptism
,
and
that
herein
all
Christians
are
agreed
.
The
proof
of
this
is
so
full
that
nothing
but
gross
ignorance
or
wilfulness
can
make
it
a
matter
of
doubt
.
1.
In
the
fore-cited
institution
;
2.
In
the
constant
judgement
and
practice
of
the
Universal
Church
,
through
all
places
and
ages
since
the
institution
of
baptism
to
this
day
.
1.
That
Baptism
hath
been
still
used
,
no
one
that
knoweth
Church
history
can
deny
.
2.
That
it
hath
been
used
to
this
end
,
to
be
the
entrance
into
the
Church
universal
and
visible
Christian
state
,
is
an
undenyable
.
About
Infant
baptism
the
Anabaptists
doubt
;
But
they
also
deny
Infants
to
be
Christians
or
Church-members
:
and
we
prove
to
them
both
together
,
by
Christs
command
to
Disciple
Nations
baptizing
them
:
They
confess
that
Baptism
is
the
Church-entrance
as
well
as
we
.
3.
And
all
that
are
truly
baptized
persons
are
Christians
or
visible
Church-members
,
till
they
revolt
or
are
cast
out
,
all
the
Christian
world
from
the
dayes
of
the
Apostles
are
agreed
.
4.
And
as
all
visible
Covenanters
in
baptism
have
been
taken
for
visible
Christians
,
so
all
sincere
heart-Covenanters
have
ever
been
supposed
by
the
Church
to
have
by
Baptism
a
sealed
and
delivered
pardon
of
sin
,
and
right
to
adoption
,
and
everlasting
life
.
All
this
is
so
evident
that
it
is
labour
in
vain
to
prove
it
,
that
this
hath
been
the
constant
consent
of
the
Christian
world
,
and
so
continueth
to
this
day
:
And
all
that
are
Christians
are
still
in
all
Countries
thus
baptized
.
§
.
4.
And
if
Baptism
be
the
common
symbol
of
Christianity
,
and
the
common
making
of
a
visible
Christian
,
then
it
must
needs
be
the
constitutive
term
or
qualification
sufficient
to
mens
first
Church-Vnion
and
Communion
:
which
is
commonly
confessed
.
§
.
5.
If
there
be
any
place
for
contention
here
,
it
must
be
only
about
the
validity
of
mens
Received
baptism
:
1.
As
to
the
Minister
and
his
part
:
2.
As
to
the
mode
and
Ceremonies
:
3.
As
to
the
qualification
of
the
receiver
or
baptized
.
§
.
6.
I.
As
to
the
first
,
though
all
be
not
agreed
in
point
of
Duty
who
should
baptize
,
yet
so
great
a
number
of
the
Christian
world
are
agreed
as
to
the
validity
of
baptism
received
de
necessitate
medii
,
that
the
dissenters
are
so
few
as
that
we
need
not
fear
any
great
disagreement
hereabout
.
The
very
Romanists
maintain
the
validity
not
only
of
the
Baptism
received
by
hereticks
and
wicked
Priests
,
and
silenced
and
suspended
Priests
,
but
also
of
Lay-men
,
yea
of
women
:
But
de
officio
all
are
agreed
that
where
it
is
possible
a
lawful
Minister
of
Christ
should
do
it
.
Only
a
few
Anabaptists
say
that
it
must
be
only
one
that
was
baptized
at
age
himself
:
And
one
or
two
Singularists
(
whether
in
ignorance
or
design
I
know
not
)
think
it
the
aptest
medium
to
unchurch
the
Reformed
Churches
,
that
they
have
no
true
Priests
for
want
of
due
succession
of
ordination
,
and
consequently
no
true
Sacraments
,
because
God
owneth
no
Acts
but
such
as
are
commissioned
or
appointed
by
him
;
and
consequently
no
Covenant
;
and
consequently
no
Covenant
-
promise
and
benefits
,
of
pardon
,
justification
and
salvation
:
But
this
is
after
at
large
to
be
detected
and
confuted
.
§
.
7.
The
great
difficulty
is
of
the
necessary
qualification
of
the
baptized
:
And
there
1.
the
Anabaptists
keep
out
Infants
:
But
besides
Baptism
and
Church-membership
,
they
deny
them
no
offices
that
their
age
is
capable
of
:
And
they
are
ready
to
receive
them
all
by
baptism
as
soon
as
they
come
to
the
use
of
due
understanding
:
And
these
delayes
are
but
few
in
comparison
:
And
1.
the
ancient
Churches
compelled
none
to
be
baptized
,
but
only
received
them
that
voluntarily
came
,
or
were
duly
brought
.
2.
And
if
men
will
stay
without
or
keep
their
Children
out
,
they
wrong
themselves
and
theirs
,
but
this
breaketh
no
unity
of
the
Christian
Church
.
§
.
8.
There
have
been
also
factious
persons
that
tye
the
validity
of
Baptism
to
their
sects
:
such
as
were
specially
the
Donatists
,
supposing
that
their
Prelates
had
the
truest
call
and
power
;
and
that
all
others
were
Sectaries
or
Hereticks
,
and
therefore
their
baptism
null
and
void
and
to
be
iterated
:
But
though
in
other
arrogancies
some
follow
them
to
this
day
,
yet
few
if
any
in
the
nulling
of
baptism
.
§
.
9.
But
a
greater
and
longer
stir
there
hath
been
about
Creeds
and
professions
required
as
Tests
to
excuse
men
from
heresie
.
But
yet
it
is
to
be
noted
,
that
few
of
them
by
these
altered
the
form
of
baptism
,
but
there
took
up
with
the
ancient
Creed
,
(
the
Apostles
and
the
Nicene
or
Constantinopolitane
)
and
required
no
more
;
but
only
imposed
the
rest
on
Bishops
,
Priests
or
other
afterwards
.
§
.
10.
And
is
there
now
any
cause
of
discord
here
?
1.
All
Christians
have
been
made
such
by
baptism
from
the
Apostles
dayes
till
now
.
Is
there
any
thing
in
the
world
that
ever
came
down
to
us
by
more
certain
,
uniform
,
consenting
tradition
?
The
very
same
words
of
baptism
which
Christ
did
institute
are
every
where
used
to
this
day
:
And
if
all
ages
and
Countreys
have
still
baptized
persons
as
believers
,
or
Christians
,
and
yet
be
not
agreed
what
Christianity
is
,
or
what
the
faith
is
that
baptism
requireth
,
it
will
be
a
strange
incredible
shame
to
them
.
But
even
Hierome
and
Hillary
that
cry
out
of
their
new
Creeds
,
do
tell
us
that
in
Baptism
the
old
one
was
still
used
,
to
which
they
did
appeal
.
And
though
the
Greeks
and
Latines
differ
about
their
filióque
,
and
some
small
new
clauses
are
found
in
the
Creed
that
were
not
in
the
old
Copies
which
are
now
found
on
Record
,
they
are
not
so
factious
or
vain
,
as
to
nullifie
Baptism
by
any
of
those
differences
.
For
the
Creed
is
but
part
of
the
Exposition
of
Baptism
,
and
Baptism
is
true
Baptism
,
if
no
other
Creed
or
words
were
used
but
it self
.
2.
And
there
are
few
Christians
yet
that
will
refuse
any
of
the
truly
ancient
Creeds
;
of
which
more
anon
.
§.
11.
3.
It
is
true
that
there
are
some
humane
ceremonies
which
some
Churches
adjoin
to
Baptism
,
and
by
others
are
rejected
or
omitted
.
The
most
of
the
ancient
Churches
used
the
tasting
of
milk
and
honey
,
the
wearing
of
a
white
garment
,
and
Chrisme
:
and
now
some
use
the
transient
Image
of
the
Cross
as
a
symbol
of
our
engagement
to
a
Crucified
Christ
;
which
others
omit
as
taking
it
to
be
so
far
participant
of
the
nature
of
a
Sacrament
of
the
Covenant
of
Grace
,
as
that
it
is
an
usurpation
of
Christs
prerogative
,
for
any
men
without
his
institution
to
appoint
:
But
yet
all
these
Churches
that
differ
in
these
Ceremonies
agree
that
the
validity
of
Baptism
dependeth
not
on
them
.
Whether
they
be
used
or
omitted
,
the
person
is
nevertheless
baptized
.
§
.
12.
Qu.
But
what
is
it
that
is
necessary
to
the
being
and
validity
of
baptism
?
Answ.
This
was
partly
answered
before
.
1.
It
is
necessary
to
the
validity
of
it
in
foro
Ecclesiae
,
that
both
the
baptizer
and
the
adult
baptized
(
or
the
person
that
is
authorized
to
Covenant
for
the
infant
)
do
Profess
to
intend
real
Baptism
,
and
not
to
do
it
in
jeast
or
to
other
ends
:
And
it
is
necessary
to
its
efficacy
to
pardon
and
salvation
,
that
this
profession
of
the
Baptized
be
sincere
,
and
that
he
do
it
from
the
heart
:
And
it
is
necessary
to
free
the
baptizer
from
Gods
displeasure
that
his
intention
be
sincere
.
2.
It
is
necessary
that
the
words
of
Baptism
be
such
as
express
all
the
Essence
of
it
;
such
as
are
those
of
Christ
which
all
Christians
use
[
I
Baptize
thee
in
the
name
of
the
Father
,
of
the
Son
,
and
of
the
Holy
Ghost
.
]
And
that
no
contradictory
words
which
nullifie
these
be
added
.
3.
It
is
necessary
to
the
validity
of
it
in
the
judgement
of
the
Church
,
that
the
adult
person
,
(
and
the
Parent
or
pro-parent
for
the
Infant
)
do
seem
or
profess
to
understand
all
the
words
of
Baptism
,
so
far
as
is
essential
to
it
:
For
ignorantis
non
est
consensus
.
4.
It
is
necessary
to
the
validity
of
it
to
real
pardon
and
salvation
that
he
not
only
seem
to
understand
it
,
but
really
do
so
.
5.
It
is
accordingly
necessary
that
the
person
consent
to
all
the
essence
of
the
Covenant
,
that
is
,
seem
and
profess
to
do
it
,
to
the
Church
,
and
really
do
it
,
to
satisfie
God
,
and
obtain
pardon
and
life
by
it
.
6.
It
is
not
absolutely
necessary
to
the
validity
,
that
the
Creed
or
any
other
profession
be
used
,
by
the
baptized
,
besides
the
words
themselves
[
I
believe
in
God
the
Father
Son
and
Holy
Ghost
,
and
give
up
my self
to
him
in
this
Baptismal
Covenant
.
]
Because
understanding
and
consent
may
be
expressed
by
those
words
.
7.
But
it
is
usually
necessary
to
the
bene
esse
,
or
the
best
performance
of
baptism
that
the
adult
person
(
or
the
Parent
of
Infants
)
do
in
larger
words
profess
his
understanding
,
belief
and
consent
to
baptism
:
And
it
is
best
that
these
words
be
not
too
many
nor
too
few
,
and
that
they
be
for
the
most
part
one
unchanged
form
;
Lest
ignorance
or
heresie
deprave
baptism
by
change
and
variety
of
words
.
8.
To
this
end
the
Churches
of
Christ
have
still
used
the
Creed
as
the
summary
form
of
Profession
of
faith
,
As
the
Lords
Prayer
is
a
summary
form
of
our
Desires
,
and
the
Decalogue
of
our
rule
and
profession
of
practice
.
But
because
Assent
is
supposed
to
imply
Consent
to
the
particulars
Assented
to
,
though
but
Generally
professed
,
therefore
the
Church
hath
more
rarely
omitted
the
Creed
in
the
profession
of
Assent
,
when
yet
they
have
accepted
of
a
more
General
profession
of
Consent
to
the
Covenant
,
and
promise
of
obedience
.
9.
But
if
the
adult
do
before-hand
as
a
Catechumen
learn
the
Creed
,
Lords
Prayer
and
Decalogue
,
and
give
the
Pastor
a
satisfactory
account
of
his
competent
understanding
of
them
,
then
that
may
be
supposed
,
and
only
a
General
profession
of
faith
,
consent
and
subjection
,
be
used
at
the
time
and
in
the
words
of
baptism
.
And
so
much
of
the
constitutive
causes
of
baptism
.
§
13.
II.
Though
no
more
than
Baptism
be
essentially
Necessary
,
because
so
great
a
work
should
be
well
done
;
and
ignorance
and
errour
are
very
common
,
it
is
meet
that
the
Church
require
[
an
understanding
Assent
to
the
common
Articles
of
the
Creed
,
and
an
understanding
Consent
to
the
Lords
Prayer
and
Decalogue
;
and
in
general
to
all
that
he
understandeth
to
be
Gods
Word
,
Belief
and
sincere
Obedience
.
]
And
therefore
that
the
adult
person
,
(
and
Parent
of
the
Infant
)
be
one
that
hath
before
been
Catechized
or
examined
herein
.
]
§
.
14.
Though
I
consent
to
Ger.
Vossius
and
others
that
there
is
no
proof
at
all
that
the
twelve
Apostles
made
the
twelve
Articles
of
the
Creed
respectively
,
every
one
making
one
,
as
some
have
feigned
;
and
though
I
deny
not
what
he
and
Bishop
Vsher
and
many
others
say
,
of
the
two
or
three
Articles
being
not
found
in
the
most
ancient
Copies
or
Records
,
and
though
I
verily
consent
to
Parker
de
Descensu
and
many
others
,
that
the
words
of
Baptism
were
the
first
Creed
,
and
that
the
Creed
was
brought
in
by
degrees
as
the
Exposition
of
the
Baptismal
profession
,
and
that
at
first
it
had
but
three
Articles
[
I
believe
in
(
and
give
up
my self
to
)
God
the
Father
,
Son
and
Holy
Ghost
]
,
Yet
I
take
the
Creed
in
the
sence
at
least
to
be
of
necessary
use
to
the
ends
now
mentioned
,
and
I
think
we
may
say
so
much
as
is
of
greatest
antiquity
to
be
Divine
and
the
word
of
God
,
and
a
special
part
of
his
word
more
necessary
to
be
believed
than
many
other
parts
.
§
.
15.
For
,
1.
Though
we
receive
not
the
pretended
Traditions
of
Rome
or
any
Church
that
shall
be
obtruded
on
us
without
proof
,
or
as
accusing
the
Scripture
of
insufficiency
;
yet
we
never
denyed
that
the
Apostles
preaching
was
Gods
Word
before
they
wrote
it
,
and
as
well
as
their
writing
.
It
being
eight
years
after
Christs
Ascension
(
as
is
commonly
supposed
)
before
the
first
part
of
the
New
Testament
was
written
by
St.
Matthew
,
and
near
an
hundred
years
after
his
incarnation
that
the
last
was
written
by
St.
John
;
and
only
four
or
five
of
the
twelve
Apostles
having
left
us
any
of
their
writings
,
it
were
intolerable
to
deny
that
the
constant
preaching
of
them
and
all
the
rest
to
their
death
,
was
not
done
by
the
inspiration
of
the
same
infallible
spirit
as
their
writing
was
,
and
so
was
the
Word
of
God
.
§.
16.
2.
And
it
is
certain
that
Baptism
was
then
as
common
as
Christians
,
and
that
nothing
was
sooner
done
by
the
Apostles
,
nor
more
constantly
,
nor
with
greater
concord
and
concent
,
than
discipling
persons
and
baptizing
them
:
For
this
was
the
summ
of
their
first
appointed
work
,
in
which
Christ
promised
to
be
with
them
to
the
end
.
§.
17.
3.
It
is
certain
that
the
Apostles
did
administer
Baptism
as
wisely
and
holily
according
to
Christs
will
,
as
any
that
ever
did
come
after
them
:
And
therefore
that
they
did
not
take
up
with
mens
bare
saying
of
three
words
[
I
believe
in
God
the
Father
,
Son
and
Holy
Ghost
]
without
understanding
what
they
said
:
All
following
ages
Cathechized
or
examined
the
adult
before
baptism
,
and
to
this
day
we
would
take
the
contrary
course
for
an
abuse
:
Therefore
no
doubt
but
the
Apostles
did
it
and
appointed
it
.
§.
18.
4.
And
this
is
plainly
implyed
in
the
Scripture
when
believers
are
all
said
to
be
inlightned
,
and
translated
from
darkness
to
light
,
and
to
know
God
and
Jesus
Christ
as
being
life
eternal
,
Eph.
1.
18.
Act.
26.
18.
Joh.
17.
3
,
&c.
and
to
be
wise
to
salvation
;
and
indeed
when
they
are
said
to
Believe
:
For
believing
supposeth
understanding
:
And
when
Peter
saith
that
Baptism
saveth
;
not
the
washing
of
the
filth
of
the
flesh
,
but
the
answer
of
a
good
conscience
towards
God
.
And
when
all
the
Christians
in
the
world
as
far
as
we
have
any
notice
from
the
Apostles
dayes
,
have
been
baptized
after
Profession
of
faith
,
we
have
no
reason
to
doubt
,
but
that
the
Apostles
used
and
appointed
the
requiring
of
it
.
§.
19.
5.
In
doing
this
,
it
is
no
doubt
but
what
they
required
of
the
Confessours
from
their
mouths
was
short
and
plain
,
or
else
those
multitudes
of
men
and
women
who
were
in
a
short
time
baptized
,
would
neither
have
had
capacity
nor
time
to
do
it
:
But
the
words
of
the
Teachers
and
baptizers
in
explaining
the
said
articles
were
large
,
and
many
:
For
we
find
that
it
was
their
common
preaching
work
.
§.
20.
6.
It
is
most
probable
(
by
the
reason
of
the
thing
and
the
history
,
Act.
2.
and
elsewhere
)
that
at
the
first
no
form
of
words
was
required
and
used
besides
the
form
in
baptism
,
but
that
the
people
being
instructed
in
the
sense
of
those
words
,
thereupon
professed
understanding
,
belief
and
consent
.
(
And
no
more
is
essentially
necessary
)
But
that
after
a
Creed
in
terms
was
the
common
form
which
was
used
by
Professors
in
order
to
baptism
:
1.
Because
so
many
thousands
being
baptized
,
the
matter
being
short
,
and
meerly
Divine
,
they
could
not
be
supposed
to
be
left
to
much
variety
of
expression
:
Divine
,
great
,
necessary
things
must
be
spoken
with
so
much
caution
as
may
avoid
errour
,
heresie
,
corruption
and
abuse
:
And
if
every
ignorant
man
and
woman
were
left
to
use
only
words
of
their
own
devising
to
express
the
Christian
faith
,
it
would
be
of
confounding
and
dishonourable
consequence
.
2.
And
the
great
care
that
then
was
used
that
all
Christians
might
be
of
one
faith
and
speak
the
same
things
,
and
that
the
heresies
then
arising
might
be
suppressed
,
doth
imply
that
this
necessary
means
was
then
used
by
those
that
commanded
that
all
be
done
to
edification
and
unity
and
in
order
.
3.
And
many
expositors
think
that
this
Creed
is
it
that
Paul
meant
by
the
depositum
and
form
of
wholsome
words
to
Timothy
.
4.
But
the
fullest
proof
is
universal
historical
tradition
and
consent
of
the
Christian
Churches
,
who
have
ever
used
Catechizing
and
the
Creed
as
the
profession
of
faith
,
in
order
to
baptism
,
and
this
as
from
the
Apostles
,
without
the
least
notice
of
any
other
original
of
it
:
There
is
some
difference
in
words
between
that
recited
by
Irenaeus
,
and
two
recited
by
Tertullian
,
and
that
which
we
now
use
,
and
some
little
difference
between
that
of
Marcellus
in
Epiphanius
,
and
that
of
Aquileia
in
Ruffinus
,
and
ours
now
used
:
And
the
forming
of
the
Nicene
Creed
in
other
words
doth
shew
that
the
Churches
took
not
themselves
to
be
so
tyed
to
the
same
words
of
the
former
Creed
as
not
to
alter
any
part
of
them
:
And
it
is
supposed
that
before
the
Nicene
Creed
,
the
Greek
Church
had
a
Creed
that
had
as
much
of
the
words
of
the
Nicene
as
of
that
called
the
Apostles
.
And
no
doubt
it
was
the
wisdom
of
the
Apostles
and
the
Churches
,
not
to
lay
too
much
on
particular
words
,
and
make
them
seem
essential
to
baptism
or
more
necessary
than
they
were
:
And
to
this
day
if
any
in
other
words
exprest
the
same
thing
,
he
may
be
baptized
.
But
ad
melius
esse
and
for
concord
and
safety
the
Churches
that
still
agreed
in
words
of
the
same
sence
,
and
mostly
the
same
words
as
to
all
that
explained
the
essentials
of
Christianity
,
found
it
more
and
more
needful
to
agree
in
every
word
,
and
leave
men
no
room
for
dangerous
diversity
(
though
over
and
above
they
may
explain
their
minds
.
)
From
whence
it
was
that
so
great
contentions
have
risen
about
some
single
word
,
as
the
Nicene
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
the
Latines
Filióque
,
lest
the
Creed
should
be
altered
at
the
will
of
man
,
and
the
Christian
faith
seem
to
be
an
uncertain
mutable
thing
.
§
.
21.
By
all
this
it
is
evident
that
the
Church
must
make
Baptism
the
term
of
Christian
Catholick
unity
and
concord
as
necessary
ad
esse
,
and
the
Creed
as
needful
and
apt
ad
bene
esse
ordinarily
.
§
.
22.
There
is
a
controversie
raised
(
as
aforesaid
by
Donatists
and
other
Sectaries
,
so
)
now
by
the
Papists
,
whether
the
person
baptized
must
not
also
own
,
1.
the
Ministry
in
general
,
2.
the
particular
Minister
that
baptizeth
him
,
3.
and
the
particular
Church
into
which
he
is
received
;
4.
and
subject
himself
by
profession
to
such
pastoral
power
.
To
all
which
I
shall
distinctly
answer
.
§
.
23.
I.
To
the
first
,
1.
what
is
connoted
is
not
alwayes
a
necessary
part
of
the
contract
:
A
man
cannot
be
baptized
but
he
must
know
that
some
one
hath
power
to
baptize
him
.
2.
It
is
more
needful
of
the
two
that
the
Apostolical
office
and
power
be
known
and
believed
than
the
successive
ordinary
Ministry
:
Because
the
belief
of
the
truth
of
the
Gospel
more
dependeth
on
their
testimony
,
as
commissioned
and
qualified
with
those
extraordinary
gifts
of
the
spirit
which
are
its
seal
and
proof
.
3.
It
is
of
great
use
to
our
faith
and
obedience
to
understand
that
Christ
hath
settled
an
authorized
Ministry
to
preserve
and
preach
his
Word
,
and
administer
his
Sacraments
,
and
guide
his
Churches
to
the
end
of
the
world
,
and
he
that
knoweth
not
this
wanteth
an
integral
part
of
Christianity
,
and
a
great
and
needful
help
to
his
edification
and
salvation
.
4.
Yet
none
of
these
are
absolutely
necessary
to
the
essence
of
Christianity
:
If
any
lived
where
the
ministerial
office
were
not
known
,
or
should
by
misleading
so
far
err
as
to
think
that
any
judicious
Christian
,
or
any
Christian
Magistrate
,
or
master
of
a
family
,
might
preach
and
administer
the
Sacraments
,
if
yet
this
man
believe
in
God
the
Father
,
Son
and
Holy
Ghost
,
as
his
Creator
,
Redeemer
and
Sanctifier
,
and
be
accordingly
devoted
to
him
in
baptism
,
this
man
shall
be
saved
,
notwithstanding
his
ignorance
or
errour
about
the
Ministry
,
yea
though
he
knew
not
of
the
office
of
the
Apostles
,
but
took
them
for
lay
men
.
For
the
promise
is
,
that
whoever
believeth
in
Christ
shall
not
perish
,
but
have
everlasting
life
,
Joh.
3.
16
,
18.
by
what
means
soever
he
was
converted
to
the
faith
:
It
is
not
only
,
[
He
that
is
converted
by
a
Priest
shall
not
perish
]
Nor
is
it
ever
said
[
He
that
believeth
in
the
Apostles
or
Priests
shall
not
perish
]
,
but
he
that
believeth
in
Christ
(
which
essentially
includeth
the
belief
in
the
Father
and
the
Holy
Ghost
.
)
And
therefore
Paul
calleth
them
carnal
as
guilty
of
Schism
that
said
I
am
of
Paul
,
and
I
of
Cephas
;
because
they
were
not
baptized
into
the
name
of
Paul
or
Cephas
,
but
of
Christ
:
And
he
thanketh
God
that
he
had
baptized
few
of
them
,
lest
they
should
say
that
he
had
baptized
them
into
his
own
name
.
And
yet
are
the
Apostles
foundations
or
bases
and
pillars
in
the
Church
,
because
Christ
used
them
as
the
first
great
keepers
of
his
word
and
seals
,
and
the
means
of
converting
unbelievers
,
and
it
's
hard
and
rare
to
believe
in
Christ
without
knowing
and
believing
that
they
were
his
commissioned
Ministers
.
§
.
24.
II.
But
,
though
it
be
a
duty
to
choose
a
true
Minister
to
be
baptized
by
,
yet
it
is
not
at
all
necessary
to
the
validity
of
baptism
to
know
that
the
baptizer
is
such
:
Indeed
not
one
of
many
can
be
sure
,
as
not
having
seen
his
ordination
,
nor
knowing
of
his
necessary
qualifications
:
Many
things
may
deceive
them
,
and
all
baptism
by
Lay-men
is
not
null
,
as
the
Fathers
held
,
and
the
Papists
now
hold
and
confess
.
§
.
25.
III.
And
as
to
reception
into
a
particular
Church
,
I
have
proved
before
that
it
is
no
work
of
baptism
as
such
,
but
a
consequent
act
(
in
order
of
nature
alwayes
,
and
oft
of
time
.
)
The
Eunuch
,
Act.
8.
was
baptized
into
no
Church
but
the
Universal
.
There
be
some
few
rigid
mistaken
brethren
called
Independents
in
New
England
that
think
indeed
that
all
baptized
persons
must
be
baptized
into
a
particular
Church
,
but
others
even
of
that
party
are
wiser
herein
.
It
is
very
fit
that
every
one
that
can
,
be
a
member
of
some
particular
Church
:
But
some
cannot
(
as
Travellers
,
Merchants
,
Ambassadors
,
&c.
who
reside
among
Infidels
only
,
and
those
that
live
in
Countreys
where
the
Pastors
by
tyranny
refuse
to
admit
any
to
their
communion
who
will
not
say
or
do
some
unlawful
thing
.
)
But
yet
Baptism
as
such
is
no
such
thing
,
nor
hath
such
an
effect
.
Much
less
is
it
a
profession
that
such
a
particular
Church
is
sound
.
§
.
26.
IV.
And
as
to
subjection
to
the
Clergie
,
It
is
true
that
Baptism
essentially
subjecteth
us
to
Christ
;
and
this
includeth
an
obligation
to
obey
him
in
all
things
which
we
know
to
be
his
Law
;
And
it
is
true
that
just
obedience
to
the
Guides
of
the
Church
is
his
command
:
But
it
followeth
not
that
every
man
knoweth
this
,
nor
that
every
disobedience
unchurcheth
us
:
It
is
his
command
that
we
pray
continually
,
and
in
all
things
give
thanks
,
and
that
we
speak
not
an
idle
word
,
and
use
not
vain
jeasting
,
&c.
But
it
nullifieth
not
Christianity
that
we
culpably
offend
in
one
of
these
:
Nor
doth
our
baptism
contain
our
promise
that
we
will
never
sin
,
nor
that
we
will
obey
a
command
which
we
understand
not
:
but
that
we
will
be
Christs
subjects
and
obey
him
sincerely
,
so
as
that
when
we
fail
by
weakness
we
will
renew
our
repentance
.
Christ
also
commandeth
every
child
,
subject
,
wife
,
servant
to
obey
their
parents
,
Princes
and
Magistrates
,
Husband
and
Master
;
And
he
that
is
baptized
bindeth
himself
also
to
obey
these
Laws
sincerely
if
he
know
them
.
But
it
followeth
not
that
it
is
essential
to
Baptism
to
oblige
us
to
subjection
to
parents
,
husbands
,
masters
,
but
only
to
Christ
who
commandeth
us
to
obey
them
.
Even
as
subjects
take
not
an
Oath
of
Allegiance
to
every
Justice
,
Constable
,
or
Messenger
,
but
only
to
the
King
,
who
yet
commandeth
us
to
obey
his
Judges
,
Justices
,
Constables
,
&c.
§
.
27.
To
pretend
that
Baptism
as
such
doth
subject
men
to
the
Bishop
of
Rome
,
or
to
the
Bishop
of
Alexandria
,
Antioch
,
Paris
,
London
,
or
to
the
Pastor
of
a
single
Church
,
is
a
perverting
the
sence
of
it
,
and
to
be
answered
as
the
Apostle
did
others
,
Were
ye
baptized
into
the
Name
of
Paul
?
CHAP.
IV.
II.
What
are
the
terms
necessary
for
the
continuance
of
Church-Communion
?
and
what
are
the
lawful
Causes
of
abscission
or
Excommunication
?
§
.
1.
IT
is
granted
that
as
there
is
somewhat
more
necessary
to
the
continuance
of
our
pardon
,
justification
and
right
to
glory
,
than
was
to
our
first
reception
,
so
also
to
our
continuance
as
members
of
the
Catholick
Church
:
That
is
,
the
bare
profession
of
faith
and
consent
and
subjection
,
or
Covenanting
with
Christ
for
future
sincere
obedience
,
is
enough
to
our
first
reception
by
baptism
:
But
some
performance
of
this
Covenant
is
necessary
to
our
continuance
.
The
reasons
are
,
1.
Because
the
Covenant
or
promise
is
necessary
,
not
meerly
for
it self
,
but
for
the
performance-sake
,
to
engage
us
to
do
what
we
promise
.
2.
And
as
a
known
false
Covenant
is
null
as
to
the
benefit
of
the
Covenanter
,
though
not
as
to
his
obligation
,
so
at
the
entrance
a
mans
word
is
his
credible
profession
;
but
if
he
by
notorious
wilfulness
violate
this
word
or
promise
in
any
essential
point
,
he
then
so
far
nullifieth
his
verbal
profession
as
to
his
benefit
,
and
proveth
his
Covenanting
to
be
false
.
And
therefore
all
disciplined
Churches
do
cast
out
gross
impenitent
violaters
of
that
Covenant
,
in
such
essential
parts
.
§
.
2.
But
what
is
such
violation
,
and
for
what
fin
men
are
to
be
cast
out
,
is
a
difficult
question
in
some
instances
.
1.
I
take
it
for
a
sure
rule
that
no
man
is
to
be
further
cut
off
from
the
universal
Church
by
sentence
,
than
he
first
morally
departeth
or
cuts
off
himself
.
For
the
Pastors
have
not
their
power
for
destruction
but
for
edification
:
And
their
office
is
subservient
to
Christ
,
who
came
not
to
destroy
mens
lives
but
to
save
them
,
even
to
seek
and
to
save
the
lost
.
They
are
not
to
be
hurtful
but
helpful
to
mens
souls
.
§.
3.
2.
He
therefore
that
apostatizeth
or
denyeth
any
one
essential
article
of
Christianity
,
cuts
off
himself
first
,
and
is
to
be
declared
by
the
Churches
sentence
to
have
so
done
,
if
he
repent
not
:
If
he
timely
repent
,
it
must
prevent
the
sentence
.
§.
4.
3.
Whatever
sin
amounteth
to
an
evident
refusal
of
promised
subjection
to
Jesus
Christ
,
cuts
off
the
sinner
morally
from
Christ
,
and
if
he
prevent
it
not
by
repentance
,
he
is
to
be
sentenced
accordingly
by
the
Church
;
who
do
but
thus
declare
who
depart
from
Christ
and
cut
off
themselves
.
§.
5.
4.
Every
sin
is
not
a
renouncing
of
our
allegiance
or
subjection
to
Christ
,
nor
to
be
censured
by
excommunication
.
1.
There
are
sins
of
meer
infirmity
or
imperfection
in
duty
;
as
imperfection
of
sincere
faith
,
love
,
hope
,
obedience
,
prayer
,
&c.
2.
There
are
sins
of
sudden
passion
and
surprize
which
the
will
habitually
abhorreth
,
and
the
sinner
quickly
repenteth
of
.
3.
There
are
sins
of
ignorance
which
a
man
knew
not
to
be
sins
.
4.
There
are
sins
of
meer
forgetfulness
.
5.
Yea
it
is
not
all
presumptuous
sin
that
is
a
renouncing
of
our
subjection
:
A
faithful
man
knoweth
that
the
least
sin
should
be
avoided
,
and
he
may
know
that
vain
jesting
or
idle
words
are
a
sin
;
And
he
may
be
often
guilty
of
these
by
some
degree
of
presumption
,
that
is
,
he
may
be
tempted
to
think
that
all
men
being
sinners
,
such
a
sin
may
stand
with
grace
,
and
for
want
of
due
excitation
not
fear
it
or
fly
from
it
because
it
is
a
little
one
,
as
he
would
do
from
perjury
,
murder
or
some
greater
sin
:
No
small
evils
or
danger
doth
so
much
suscitate
the
soul
to
resist
and
avoid
it
as
a
greater
doth
:
no
man
is
so
careful
to
avoid
the
prick
of
a
pin
as
of
a
sword
:
This
want
of
suscitation
through
the
smallness
of
the
thing
,
maketh
less
resistance
and
so
some
degree
of
presumption
in
all
men
.
§.
6.
5.
No
one
Act
of
sin
sufficiently
repented
of
,
is
matter
for
a
just
excommunication
,
be
the
sin
never
so
great
;
For
the
penitent
are
pardoned
:
If
the
Repentance
be
before
the
excommunication
,
it
preventeth
it
:
For
the
first
part
of
discipline
is
to
perswade
the
sinner
to
repentance
,
as
being
intended
for
his
recovery
and
salvation
:
and
excommunication
is
never
just
but
when
the
sinner
will
not
repent
.
As
under
the
Law
of
Innocency
death
was
the
wages
of
any
sin
,
but
under
the
Gospel
faith
and
repentance
are
the
remedying
conditions
;
so
accordingly
though
Adam
was
cast
out
of
Paradise
for
the
first
sin
,
none
are
to
be
cast
out
of
the
Church
for
any
sin
meerly
as
a
sin
,
but
as
not
repented
of
by
a
believer
.
I
say
not
that
this
is
the
Magistrates
rule
in
punishing
the
body
,
but
the
Pastors
in
excommunicating
.
§.
7.
6.
Yea
the
time
and
means
of
admonition
for
bringing
the
sinner
to
repentance
must
be
competent
,
and
such
as
are
suitable
to
a
rational
hope
of
his
repenting
,
and
not
as
some
Lay
Chancellors
do
,
if
a
few
rough
words
make
them
not
repent
,
presently
excommunicate
him
;
nor
pro
forma
to
say
thrice
I
admonish
you
,
I
admonish
you
,
I
admonish
you
]
and
then
[
I
excommunicate
you
.
]
It
is
not
a
jeasting
matter
,
nor
to
be
past
as
hastily
as
angry
word
.
The
sinner
must
be
gravely
and
seriously
told
of
the
evil
of
his
sin
,
and
if
it
be
something
which
he
taketh
for
no
sin
,
he
must
be
convinced
by
Scripture
proof
,
and
must
be
heard
speak
for
himself
with
patience
;
and
if
he
hear
not
a
more
private
admonition
,
he
must
be
reproved
before
the
Church
,
that
many
may
consent
for
the
more
authoritative
conviction
,
and
for
the
warning
of
others
,
and
that
the
Church
may
thereby
clear
themselves
as
not
consenting
to
the
sin
,
1
Cor.
5.
And
the
excommunication
is
only
to
pass
at
last
,
when
repentance
justly
seemeth
hopeless
.
§
.
7.
But
yet
there
is
much
difference
herein
to
be
made
in
respect
of
the
difference
of
sins
and
of
persons
:
1.
A
sin
of
errour
or
ignorance
,
or
controverted
,
as
also
a
smaller
sin
,
requireth
a
longer
time
of
patience
for
the
sinners
conviction
before
he
be
judged
to
be
impenitent
:
But
a
notorious
sin
against
the
light
of
nature
,
or
plainest
proof
,
and
of
most
scandalous
consequence
,
must
have
shorter
time
of
patience
:
yet
so
much
as
that
the
sinners
passion
may
be
over
,
and
he
may
have
leisure
well
to
consider
of
the
evil
,
and
of
the
Churches
reproof
.
§
.
8.
As
gravity
,
convincing
reason
,
compassion
and
patience
are
certainly
necessary
,
so
it
seemeth
very
convenient
at
least
that
when
the
sinner
is
admonished
before
the
Church
,
the
Congregation
joyn
with
the
Pastor
in
earnest
Prayer
to
God
for
his
conviction
and
repentance
,
and
if
that
prevail
not
at
once
,
in
tolerable
cases
to
do
it
again
,
before
the
sinner
be
cast
out
:
Ye
ought
to
mourn
,
saith
St.
Paul
,
1
Cor.
5.
Men
will
not
cut
off
a
corrupt
member
of
the
body
hastily
,
nor
till
flat
necessity
,
nor
without
sense
of
pain
.
§
.
9.
It
is
not
every
sin
that
a
man
repenteth
not
of
,
that
is
a
just
cause
of
excommunication
:
For
there
is
no
man
living
that
hath
not
some
sins
which
he
no
otherwise
repenteth
of
,
than
as
in
general
he
hateth
all
sin
so
far
as
he
knoweth
it
:
For
every
man
hath
sins
of
ignorance
,
and
every
man
hath
some
degree
of
errour
,
and
some
faithful
men
have
more
than
others
,
and
take
some
sins
to
be
duties
or
no
sins
;
and
some
have
darker
minds
than
others
that
are
hardly
convinced
and
cannot
perceive
the
force
of
an
argument
against
the
prejudice
before
received
.
And
some
are
educated
where
some
sins
are
praised
,
and
converse
with
such
persons
as
by
their
parts
and
interest
in
them
harden
them
in
their
errour
;
How
many
thousand
zealous
Papists
,
Nestorians
,
Eutychians
,
Greeks
take
others
for
hereticks
by
mistake
,
and
perhaps
by
words
and
actions
wrong
or
persecute
them
,
and
never
repent
of
it
,
because
they
err
?
How
many
Lutherans
slander
Calvinists
,
and
they
the
Lutherans
,
and
Papists
and
Protestants
oft
make
each
others
matters
seem
otherwise
than
they
are
;
Yea
so
do
Conformists
and
Nonconformists
,
Anabaptists
and
Padobaptists
and
most
that
disagree
,
and
yet
repent
not
,
thinking
that
to
be
true
that
is
not
,
and
so
that
they
do
well
?
§
.
10.
Therefore
two
things
must
concur
in
the
sin
that
deserveth
an
Excommunication
from
Catholick
Communion
.
1.
That
it
be
such
as
some
call
a
Mortal
sin
,
that
is
,
Not
a
sin
of
meer
infirmity
and
ignorance
,
which
may
consist
with
sincere
Love
to
God
and
holiness
,
and
subjection
to
the
Government
of
Christ
,
but
a
sin
which
in
an
impenitent
person
proveth
the
absence
of
such
Subjection
and
Love
:
And
the
mark
of
this
is
,
That
it
be
a
sin
which
is
so
much
in
the
power
of
the
Will
,
that
no
one
can
keep
it
that
is
sincerely
willing
to
leave
it
,
and
which
must
be
known
to
be
sin
by
all
that
are
truly
willing
to
know
it
:
A
sin
that
men
may
know
if
they
are
willing
,
and
had
rather
keep
than
leave
.
2.
And
that
it
be
unrepented
of
,
and
such
as
due
information
and
perswasion
with
patience
,
do
not
bring
the
sinner
to
repent
of
.
A
heinous
,
mortal
,
wilful
sin
unrepented
of
.
§
.
11.
By
this
it
appeareth
,
who
is
to
be
sentenced
cut
off
from
the
Catholick
Church
,
and
who
not
.
None
but
those
that
first
really
depart
,
because
the
sentence
must
be
true
and
just
:
And
this
departure
is
either
direct
,
by
Apostasie
,
renouncing
God
the
Father
,
the
Son
or
the
Holy
Ghost
,
or
some
essential
part
of
Godliness
or
Christianity
:
2.
Or
indirectly
,
when
men
deny
not
any
of
these
in
words
,
but
in
works
do
that
which
is
evidently
inconsistent
with
them
,
and
may
be
so
discerned
by
any
willing
mind
.
§
.
12.
And
hence
it
appeareth
,
1.
that
the
number
of
these
is
greater
than
the
Pastors
that
cast
off
true
discipline
do
acknowledge
.
That
is
,
All
those
that
are
guilty
of
living
in
such
sins
as
the
common
light
of
nature
detecteth
to
every
willing
mind
,
(
such
as
are
fornication
,
adultery
,
drunkenness
,
perjury
,
malignity
,
persecution
,
slanderous
preaching
or
speech
,
hating
others
,
especially
for
good
,
&c.
)
and
are
obstinate
in
refusing
to
repent
and
amend
.
And
,
alas
,
how
great
a
number
live
in
our
Churches
never
excommunicated
nor
publickly
admonished
who
lye
in
such
sins
and
will
not
repent
?
The
Papists
Priests
themselves
conform
by
unjust
oaths
and
professing
to
assent
and
consent
to
many
Decrees
and
Canons
of
Councils
which
are
false
and
sinful
,
and
by
many
other
sinful
practices
.
Their
very
persecution
of
men
better
than
themselves
on
false
pretences
of
heresie
and
schism
,
is
a
crime
that
many
were
they
truly
willing
might
soon
know
.
Drunkenness
,
whoredom
,
lying
,
perjury
,
prophane
swearing
,
cursing
and
slandering
,
covetous
and
proud
oppressing
,
and
many
such
like
,
yea
even
professed
Saduceism
and
infidelity
and
deriding
serious
Godliness
,
are
all
too
common
in
the
world
;
Yet
few
of
all
these
are
ever
excommunicated
.
§.
13.
2.
Yet
hence
also
it
is
plain
that
the
commonest
sort
of
Excommunications
for
these
thousand
years
at
least
have
been
but
the
acts
of
carnal
tyrannical
usurpation
like
a
plague
or
publick
war
or
fire
to
the
Churches
.
Viz.
I.
Anathematizing
men
for
a
dark
ambiguous
word
or
phrase
,
though
inept
,
and
though
in
the
obvious
sence
by
undiscerned
consequence
it
might
be
inconsistent
with
the
essentials
of
Religion
,
is
tyrannical
and
unjust
.
§.
14.
1.
When
the
words
only
are
bad
,
and
the
man
doth
not
so
mean
them
,
this
is
no
heresie
in
the
man
.
If
that
word
which
signifieth
God
,
or
Heaven
,
should
in
another
language
,
or
by
mis-information
be
used
to
signifie
,
Satan
or
Hell
,
and
so
have
opprobrious
epithers
annexed
,
this
were
no
blasphemy
or
errour
in
the
man
.
For
he
used
the
words
as
significations
of
his
mind
:
And
they
are
not
Natural
but
arbitrary
signs
.
Else
all
unskilful
speakers
would
be
hereticks
:
Yea
all
men
would
be
damned
;
For
there
are
few
words
but
are
ambiguous
,
or
of
many
sens●
and
are
good
in
one
sence
and
bad
in
another
.
§.
15.
2.
And
as
Amesius
hath
well
noted
,
there
is
so
harmonious
a
connexion
between
all
the
Moral
parts
of
Religion
,
that
if
you
deny
any
one
,
by
consequence
it
will
overthrow
the
rest
:
and
every
errour
(
though
not
in
History
,
topography
,
Genealogy
,
Chronology
,
&c.
yet
)
in
morality
wrongeth
yea
subverteth
the
foundation
.
§.
16.
3.
And
(
not
only
Davenant
,
Morton
,
Hall
,
but
)
all
peace-making
Divines
are
agreed
that
unseen
consequences
are
not
to
be
taken
for
a
mans
judgement
,
rather
than
the
contrary
truths
which
he
professedly
owneth
.
§
.
17.
For
instances
,
I
will
over-pass
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
not
resolve
the
Controversie
whether
Eusebius
Caesariensis
proved
by
D.
Petavius
and
others
to
have
been
indeed
an
Arian
,
after
all
his
great
labours
in
his
History
,
his
Praeparatio
&
Demonstratio
Evangelica
,
ought
to
have
been
cut
off
from
the
Catholick
Church
:
or
whether
Constantine
justly
chid
Alexander
as
well
as
Arius
for
their
contention
?
Nor
whether
Hilary
justly
blamed
the
making
of
New
Creeds
,
beginning
with
the
Nicene
;
Nor
whether
Justin
and
all
the
rest
of
the
Ancient
Fathers
whose
words
Petavius
citeth
as
speaking
as
the
Arians
,
should
have
been
Excommunicated
.
Doubtless
the
denyal
of
Christs
Godhead
is
the
denyal
of
his
Essence
.
But
there
be
subtile
School-men
that
think
the
word
[
substance
]
is
spoken
of
God
but
equivocally
or
metaphorically
,
yea
some
and
no
small
men
or
number
say
the
same
of
Ens
it self
,
which
yet
the
Scotists
contradict
them
in
:
And
many
choose
rather
to
call
God
A
Pure
Act
,
than
a
substance
:
And
these
men
think
that
they
that
know
not
what
substance
meaneth
as
spoken
of
God
,
should
not
excommunicate
men
for
denying
Christ
to
be
[
of
the
〈◊〉
substance
]
unless
they
better
understood
the
subject
:
And
they
think
that
Damascene
that
subtilly
calleth
God
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
must
needs
be
as
guilty
as
they
that
denyed
Christ
to
be
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
;
and
that
where
there
is
no
substance
,
there
is
no
[
same
substance
]
And
therefore
thinking
that
some
men
mean
the
same
word
heretically
,
and
some
well
,
they
wish
that
the
word
had
never
been
put
into
a
Creed
,
which
must
be
the
test
of
all
Church-members
:
Though
the
word
be
true
.
§
.
18.
But
there
are
abundance
of
other
heresies
that
I
may
safely
instance
in
,
Which
is
the
true
Church
]
in
the
end
.
as
Philastrius
*
yea
and
Epiphanius
have
described
them
.
I
am
ashamed
to
mention
some
ridiculous
heresies
in
Philastrius
,
(
as
calling
the
stars
by
the
names
of
living
Creatures
,
and
other
better
.
)
And
divers
in
Epiphanius
are
not
much
worse
.
But
I
will
speak
only
of
three
or
four
that
have
made
the
greatest
divisions
in
the
Church
.
§
.
19.
I.
Cyprian
with
his
African
Councils
with
Firmilian
judging
for
the
re-baptization
of
those
baptized
by
hereticks
,
was
judged
a
heresie
,
which
their
Countreymen
the
Donatists
followed
:
Yet
Augustine
saith
that
Cyprian
was
no
heretick
for
it
.
And
indeed
,
it
had
been
but
justly
distinguishing
of
men
called
Hereticks
,
as
I
before
said
the
Council
of
Nice
did
,
naming
the
Paulinists
,
and
all
had
been
ended
.
But
if
not
,
this
was
no
ju●●
cause
of
Excommunication
.
§
.
20.
II.
The
same
I
may
say
of
the
unhappy
Controversie
of
the
time
of
Easter
;
about
which
Victor
and
Polycrates
strove
;
wherein
Irenaeus
so
much
reproveth
Victor
,
as
most
wise
and
good
men
ever
since
have
in
their
judgements
done
.
§
.
21.
III.
And
truly
I
think
on
several
accounts
that
the
Novatian
heresie
was
not
such
as
deserved
Excommunication
from
the
Catholick
Church
,
though
they
sinfully
separated
from
those
concordant
particular
Churches
,
which
by
advantage
got
the
name
of
the
Catholick
.
For
1.
wise
men
are
not
agreed
what
the
heresie
was
:
But
the
skilfullest
agree
that
it
was
not
a
denyal
of
pardon
before
God
in
another
world
,
to
the
penitent
,
but
only
of
Church-pardon
and
admittance
to
Communion
:
And
some
of
their
accusers
told
them
that
their
first
founders
denyed
such
Church-pardon
only
to
those
that
denyed
Christ
or
lapsed
against
Christianity
in
time
of
persecution
(
good
Christians
that
came
out
of
prisons
being
too
unwilling
to
receive
those
when
the
storm
was
over
,
that
had
saved
themselves
by
denying
the
faith
)
,
and
that
the
denyal
of
it
to
other
criminals
came
in
after
by
degrees
on
supposed
parity
of
reason
.
2.
And
I
find
it
confessed
by
their
adversaries
that
the
wicked
lives
of
the
Catholicks
occasioned
this
addition
;
and
that
the
Novatians
were
otherwise
Orthodox
,
and
of
better
lives
than
most
of
the
Orthodox
.
3.
And
I
find
that
the
proudest
and
worst
Bishops
(
such
as
Nestorius
)
were
their
sharpest
Adversaries
,
and
that
the
best
lived
lovingly
and
as
brethren
with
them
:
Chrysostom
once
threatned
their
Bishop
in
Constantinople
,
but
went
no
further
,
and
recalled
it
at
the
next
word
.
Atticus
and
Proclus
kindly
kept
peace
with
them
.
And
though
Socrates
and
Sozomen
are
by
many
accused
as
being
Novatians
,
for
speaking
well
of
them
,
I
see
no
reason
to
believe
it
;
unless
every
man
that
chooseth
rather
to
speak
truly
of
dissenters
,
than
maliciously
and
slanderously
,
be
therefore
of
their
opinion
.
But
if
it
were
so
,
it
would
be
so
much
the
greater
honour
to
the
Novatians
,
with
them
that
discern
,
that
we
have
no
ancient
Church-historians
that
write
more
credibly
than
Socrates
and
Sozomen
;
or
in
whom
the
footsteps
of
veracity
may
by
a
stranger
be
easilier
discerned
:
If
their
historians
are
truest
,
it
's
like
they
were
not
the
worst
men
.
And
to
say
,
[
Let
men
be
never
so
pious
,
such
an
opinion
cuts
them
off
from
Christ
]
deserveth
indignation
rather
than
confutation
.
§
.
22.
IV.
Nestorius
himself
was
so
turbulent
an
enemy
to
heresie
and
toleration
,
that
while
he
would
needs
be
an
Orthodox
persecutor
he
fell
under
the
reputation
of
being
a
most
damnable
heretick
:
His
zeal
arose
against
the
supposed
heresie
of
calling
Mary
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
mother
or
parent
of
God
;
But
he
never
denyed
that
she
was
the
mother
of
him
that
is
God
:
Hereupon
Cyril
(
as
turbulent
a
man
and
more
,
if
Isidore
Pelusiota
and
other
good
men
say
true
)
charged
him
with
asserting
two
persons
in
Christ
,
as
well
as
two
Natures
:
which
his
own
express
words
deny
:
And
who
best
knew
his
own
opinion
but
himself
?
On
the
other
side
the
Nestorians
accused
the
Cyrilians
of
heresie
,
as
confounding
the
two
Natures
,
and
blasphemously
making
a
Creature
God
,
and
saying
that
God
was
but
so
many
months
or
so
many
years
old
.
Though
the
extraordinarily
Learned
David
Derodon
have
written
to
prove
Nestorius
Orthodox
,
and
Cyril
an
Eutychian
heretic●●
yet
truly
it
is
evident
in
the
history
and
their
〈◊〉
that
they
meant
the
same
thing
,
and
strove
but
about
words
,
and
skilful
speaking
,
in
which
Cyril
carryed
it
by
his
greater
learning
,
and
by
Nestorius
his
succeeding
St.
Chrysostome
in
the
hatred
of
the
Court.
Plainly
,
One
spake
of
the
concrete
,
and
the
other
of
the
abstract
:
One
of
Him
that
was
God
,
and
the
other
of
the
Godhead
,
and
both
true
:
Nestorius
spake
formally
(
that
is
,
strictly
,
for
denominatio
est
à
formâ
)
and
Cyril
Materially
:
Nestorius
said
,
Mary
was
not
the
Parent
of
the
Deity
or
of
Christ
as
God
,
but
only
of
the
humanity
and
partly
of
the
Union
;
and
therefore
was
not
aptly
to
be
called
The
Mother
of
God
,
but
of
Christ
,
who
is
God
]
:
Cyril
said
that
Mary
was
not
the
Cause
or
Parent
of
the
Godhead
,
but
yet
because
of
the
Union
of
the
two
Natures
was
to
be
called
The
Mother
of
God
:
And
is
it
not
evident
that
they
strove
but
about
words
?
which
Sophronius
in
Council
after
plainly
opened
,
and
could
not
be
heard
.
O
doleful
!
that
two
mens
sinful
striving
who
should
be
judged
to
speak
best
,
while
they
meant
the
same
thing
and
did
not
know
it
,
should
set
most
of
the
Christian
world
under
Anathema's
and
in
a
flame
of
wrath
and
mutual
condemnation
to
this
very
day
!
But
suppose
some
difference
had
been
in
their
sence
,
was
it
any
renouncing
of
Christianity
and
such
as
cut
them
off
from
Christ
?
§
.
23.
V.
Cyril
so
carryed
it
by
wit
and
Grandeur
,
and
the
countenance
of
the
Court
that
all
went
for
right
that
he
had
said
.
And
he
had
said
(
as
is
yet
visible
in
his
writings
largely
cited
by
Derodon
,
)
that
Christs
Natures
were
two
before
the
Vnion
(
as
if
the
humane
had
existed
before
)
and
afterward
but
one
.
Eutyches
imitated
him
,
and
was
accused
for
it
otherwise
:
Dioscorus
honouring
his
predecessour
Cyril
took
his
part
,
thinking
〈◊〉
which
carryed
it
then
would
carry
it
now
:
But
the
Court
and
stream
was
changed
and
he
was
deceived
:
and
when
they
had
fought
it
out
and
Flavian
Bishop
of
Constantinople
was
mortally
hurt
,
Eutyches
went
for
the
heretick
,
and
yet
the
name
of
Cyril
was
honoured
still
as
Orthodox
.
And
now
that
Church
war
was
revived
,
which
drew
streams
of
consecrated
blood
,
and
shook
the
Empire
,
and
dolefully
continueth
to
this
day
.
The
banished
Eutychians
prevailed
in
the
East
and
South
,
and
even
beyond
the
Empire
as
far
as
Ethiopia
;
and
the
Abassines
,
Copties
,
and
others
are
called
by
many
Eutychian
hereticks
,
who
know
not
what
that
heresie
is
,
but
only
honour
the
names
of
Cyril
and
Dioscorus
,
and
condemn
those
that
condemned
them
;
and
being
now
,
from
a
later
propagater
of
the
party
called
Jacobites
,
are
the
greatest
number
of
Christians
in
those
Countreys
.
And
thus
the
pride
and
contention
of
Prelates
under
pretence
of
zeal
against
heresie
and
errour
,
have
set
the
meer
names
of
differing
leaders
to
be
the
means
and
marks
of
Schism
to
this
day
.
§
.
24.
And
that
still
it
was
the
same
thing
that
they
meant
,
will
appear
to
a
diligent
reader
of
the
history
,
and
the
contenders
words
:
The
undenyable
truth
is
(
as
Nazianzene
before
lamented
)
few
Bishops
were
learned
understanding
men
,
but
such
as
the
more
ignorant
sort
of
our
Curates
,
and
too
many
of
them
worldly
,
proud
and
factious
,
following
the
Court
and
those
Patriarchs
that
were
most
able
to
promote
or
eject
them
,
after
Christian
Emperours
had
once
made
them
the
Rulers
of
the
Countreys
and
the
Judges
of
all
Christians
even
in
secular
affairs
:
And
when
one
Sophronius
or
few
others
opened
the
case
rightly
to
them
,
they
either
understood
it
not
,
or
bawl'd
it
down
and
set
up
a
cry
,
Away
with
the
Hereticks
.
The
Eutychians
following
Cyril
spake
u●ntly
;
and
said
[
Christ
had
two
natures
before
the
union
and
but
one
after
,
because
united
,
and
union
maketh
one
of
two
.
]
But
it
is
apparent
(
as
Derodon
hath
proved
)
that
Cyril
(
and
so
his
ignorant
followers
)
did
not
think
that
Christs
humane
nature
did
exist
before
the
union
,
and
so
that
ever
they
were
divided
,
but
that
in
order
of
nature
the
existence
is
intelligible
before
the
union
,
and
so
that
they
were
but
one
as
being
undivided
,
not
denying
them
to
be
still
distinguishable
,
and
so
to
be
what
Nestorius
and
the
Orthodox
meant
by
[
two
]
as
being
distinct
but
not
divided
.
§
.
25.
And
Derodon
hath
also
proved
that
Cyril
(
and
so
the
Eutychians
)
when
they
called
them
[
One
]
did
mean
[
One
person
]
mistaking
the
sense
of
the
word
[
Nature
]
and
meaning
by
[
Nature
]
the
same
that
the
Orthodox
meant
by
[
Person
]
.
And
so
the
opening
of
two
words
,
would
have
ended
all
their
Controversie
,
and
proved
that
they
meant
the
same
thing
and
knew
it
not
;
that
is
,
1.
distinguishing
between
[
One
undivided
]
and
[
One
undistinguished
]
.
2.
Opening
what
they
meant
by
Nature
and
Person
:
But
,
alas
,
this
was
no
work
for
those
famous
General
Councils
,
but
to
cry
out
[
Anathema
to
Nestorius
,
Anathema
to
Eutyches
,
Anathema
to
Dioscorus
;
Holy
Leo
,
Holy
Cyril
,
&c.
]
these
were
their
arguments
.
And
Dioscorus
as
bad
as
his
adversaries
or
worse
,
excommunicated
Leo
the
Bishop
of
Rome
,
and
went
the
Anathematizing
way
:
And
so
much
of
Religion
was
placed
in
cursing
one
another
,
that
there
were
scarce
any
Bisops
in
the
world
that
were
not
cursed
by
one
another
.
§
.
26.
VI.
And
the
difference
between
the
Greeks
and
Latines
about
the
words
[
hypostases
&
Personae
]
had
almost
come
to
the
same
extremity
:
When
Hierome
himself
that
liked
●ot
[
three
hypostases
]
was
accused
of
heresie
,
and
was
fain
to
fly
to
his
baptismal
Creed
for
refuge
,
and
to
prove
that
he
was
a
believer
because
he
was
baptized
.
But
[
*
](A27054-e37830-b)
*
Greg.
Nazianzene
.
one
wiser
than
the
rest
had
the
unusual
good
success
as
to
convince
them
that
by
the
two
words
it
was
the
same
thing
that
they
meant
,
and
did
not
know
it
.
§
.
27.
VII
.
The
next
calamitous
Anathematizing
fell
out
about
the
owning
or
disowning
of
the
Council
of
Chalcedon
,
because
of
the
foresaid
Nestorian
and
Eutychian
quarrels
:
And
so
doleful
was
the
case
,
that
it
became
the
test
of
the
Orthodox
in
one
Countrey
to
Curse
or
Anathematize
that
Council
,
and
in
another
to
Curse
all
that
did
not
receive
it
.
Especially
when
one
Emperour
was
for
one
side
,
and
the
next
for
another
,
the
Cursing
varyed
accordingly
,
for
the
most
part
.
§
.
28.
But
that
which
added
grievously
to
the
Calamity
was
,
that
the
same
Bishops
that
under
one
Emperour
cursed
the
Council
,
under
the
next
cursed
those
that
owned
it
not
,
and
thus
most
scandalously
anathematized
themselves
,
even
one
party
this
year
,
and
another
the
next
.
I
say
nothing
but
what
Binius
and
Baronius
and
such
others
say
.
§
.
29.
VIII
.
The
next
sad
Anathematizing
was
about
the
Monothelites
:
They
that
said
that
Christ
had
but
One
Will
and
One
Operation
were
cursed
as
Monothelite
hereticks
,
and
they
that
said
He
had
two
were
cursed
by
the
Monothelites
:
And
these
were
no
narrow
petty
Sects
,
but
Emperours
and
great
General
Councils
were
for
them
.
Binius
saith
,
that
the
Council
of
Constantinople
called
Quin
sextum
that
made
the
Trull
Canons
,
were
Monothelites
,
and
yet
that
they
were
the
same
Bishops
that
had
constituted
the
fifth
Council
,
so
that
those
also
were
Monothelites
;
And
in
the
reign
of
Philippicus
he
saith
a
Council
of
the
Monothelites
was
so
great
that
there
were
besides
the
rest
Innumerable
Bishops
out
of
the
East
.
And
these
and
their
adversaries
kept
on
the
cursing
trade
of
Religion
,
one
side
cursing
under
one
Emperour
,
and
the
contrary
under
the
next
.
§
.
30.
And
(
O
doleful
case
)
even
these
also
seem
fully
to
me
to
contend
about
nothing
but
bare
words
,
and
really
agreed
and
did
not
know
it
,
partly
following
the
stream
for
worldly
interest
,
and
partly
having
not
skill
enough
to
explicate
ambiguous
words
and
state
the
Controversie
.
Who
knoweth
not
that
ever
read
any
Metaphysicks
,
how
many
senses
the
word
[
One
]
or
[
Vnity
]
hath
?
and
how
the
same
thing
in
several
respects
may
be
said
to
be
One
or
Two
?
And
was
this
discussed
in
any
of
these
Councils
?
Which
?
where
?
and
when
?
1.
Two
things
may
concur
to
one
effect
,
where
,
say
the
subtilest
Philosophers
,
materially
they
are
two
causes
,
but
formally
and
properly
but
one
;
All
set
together
make
but
one
cause
(
being
ejusdem
generis
)
and
are
but
many
parts
of
that
one
cause
,
though
many
things
:
And
so
some
called
Christs
Wills
One
as
being
but
One
cause
in
these
School-mens
sense
of
the
same
effect
.
For
the
Deity
operateth
only
per
essentiam
and
hath
no
effect
in
God
himself
.
2.
And
as
Voluntas
and
operatio
signifie
the
Internal
principle
of
the
effect
,
no
one
can
doubt
but
Christ
had
two
;
for
the
Divine
essential
Will
,
and
the
humane
faculty
or
Act
,
were
not
the
same
principle
or
thing
:
But
Objectively
they
are
One
;
that
is
,
The
Divine
Nature
or
principle
and
the
humane
do
will
the
same
thing
,
and
contradict
not
one
another
.
3.
And
the
Controversie
is
the
same
as
the
former
with
the
Eutychians
:
Christ
hath
but
One
Will
as
opposite
to
Divisions
;
One
as
not
divided
:
but
Two
as
intellectually
distinguishable
.
Two
as
denominated
à
principiis
from
two
natures
;
one
as
1.
from
One
person
,
and
2.
as
undivided
,
and
3.
as
terminated
on
One
object
.
I
doubt
not
but
had
this
been
thus
opened
to
them
,
all
the
sober
men
would
have
said
,
we
are
all
agreed
in
it
.
And
yet
this
wordy
difference
maketh
the
name
of
an
Anathematized
heresie
to
this
day
.
§
.
31.
IX
.
The
next
cursing
difference
arose
about
●
question
whether
Christs
body
on
earth
was
corruptible
or
no
?
O
the
unhappy
spirit
of
self
conceited
anathematizing
Prelates
!
The
affirmers
were
called
corrupticolae
and
reproached
as
blasphemers
of
the
Christ
,
and
the
worshippers
of
that
which
was
corruptible
.
The
denyers
were
called
Phantasiasticks
and
made
hereticks
,
the
affirmers
getting
the
last
prevailing
vote
;
And
alas
,
the
Emperour
Justinian
out
of
his
great
zeal
for
the
honour
of
Christ
,
proved
one
of
the
hereticks
,
and
is
so
branded
to
this
day
;
yea
and
persecuted
the
corrupticolas
as
hereticks
.
Where
will
hereticating
,
cursing
and
persecuting
stop
or
end
?
And
yet
one
word
of
just
distinction
had
ended
all
this
,
had
it
been
duly
used
and
received
.
Christs
Body
was
potentially
and
as
to
the
natural
quality
of
flesh
lyable
to
or
capable
of
corruption
:
But
not
actually
corrupted
,
and
not
corruptible
in
respect
to
Gods
decree
,
that
it
should
not
actually
corrupt
.
And
yet
even
holy
Hilary
Pictav
.
held
not
only
this
errour
but
somewhat
more
;
His
words
are
so
bad
I
am
loth
to
cite
them
.
§
.
32.
X.
The
next
lamentable
Schism
and
Cursing
arose
from
the
Decree
of
the
Constantinopolitan
Council
de
tribus
capitulis
.
The
Cursing
one
another
for
owning
or
not
owning
the
Council
of
Chalcedon
still
continuing
;
and
Learned
Theodoret
with
Theodore
of
Mopsuest
and
Ibas
having
been
formerly
by
Dioscorus
Ephesine
Council
condemned
and
deposed
as
Nestorian
hereticks
,
and
the
Council
of
Chalcedon
having
restored
them
upon
their
just
subscriptions
,
a
crafty
Eutychian
perswaded
the
Emperour
,
that
he
might
reconcile
all
the
Eutychians
to
the
Council
of
Chalcedon
,
if
he
would
but
condemn
some
ill
words
in
the
writings
of
these
three
Bishops
;
which
the
Emperour
called
a
General
Council
together
presently
to
do
.
The
one
half
the
Bishops
absent
thought
this
was
a
condemning
in
part
of
the
Chalcedon
Council
;
And
Vigilius
Bishop
of
Rome
being
then
at
Constantinople
refused
to
subscribe
,
and
after
excommunicated
Menna
the
Patriarch
;
The
Emperour
caused
him
to
be
dragg'd
through
the
streets
by
a
rope
,
to
reconcile
him
:
The
flames
of
the
Church
were
by
this
Council
much
increased
,
and
by
condemning
three
dead
mens
writings
,
the
living
were
more
engaged
in
a
doleful
war
.
At
last
Pope
Vigilius
consented
to
the
Council
;
whereupon
a
great
part
even
of
the
Western
Churches
and
Italy
separated
from
and
renounced
the
Pope
,
and
chose
them
another
Patriarch
(
at
Aquileia
)
to
be
their
chief
Church-Ruler
in
his
stead
.
And
this
continued
about
an
hundred
years
,
till
Sergius
reconciled
them
:
so
far
was
the
universal
Church
even
then
from
taking
the
Pope
or
Church
of
Rome
for
the
Head
,
or
any
essential
part
of
the
Church-Universal
.
And
all
this
was
about
the
Exposition
of
some
doubtful
words
in
three
mens
writings
:
And
can
any
sober
man
now
think
that
the
right
or
wrong
Exposition
of
every
mans
,
or
those
three
mens
writings
,
was
a
thing
that
salvation
lyeth
on
?
or
that
these
are
the
terms
of
Christianity
and
Church-membership
?
§
.
33.
It
would
be
but
matter
of
shame
and
sorrow
to
go
on
,
and
add
the
later
and
more
shameful
instances
of
Anathematizing
,
especially
about
Images
,
several
Emperours
and
Councils
hereticating
each
other
.
What
an
Engine
the
Pope
and
Prelates
made
Cursing
men
from
Christ
,
to
get
dominion
over
Emperours
and
Kings
,
to
subdue
Kingdoms
,
and
to
turn
Love
and
peace
into
wrath
and
wars
and
bloodshed
and
pernicious
divisions
:
To
recite
their
damning
of
Loyalty
under
the
name
of
the
Henrician
heresie
:
their
damning
all
that
(
about
Transubstantiation
)
renounced
not
the
belief
of
all
their
senses
and
rational
perception
of
sensate
things
;
and
that
renounced
not
also
the
belief
of
all
the
sound
mens
senses
in
the
world
,
and
consequently
the
belief
of
God
:
as
he
is
the
God
of
Nature
,
making
his
revelation
to
our
understandings
by
our
senses
;
making
it
necessary
to
salvation
to
take
God
for
the
deceiver
of
the
senses
(
or
apprehensions
by
sensation
)
of
all
the
world
.
How
they
have
decreed
the
burning
or
exterminating
of
all
others
,
that
do
not
thus
believe
Transubstantiation
,
and
deposing
temporal
Lords
that
will
not
exterminate
them
,
and
absolving
their
Subjects
from
their
Oaths
and
Allegiance
,
and
giving
their
dominions
to
others
.
Did
I
but
recite
to
you
how
ridiculously
they
hereticated
Gilbert
Porretane
and
some
other
learned
men
,
and
how
such
exposed
the
Councils
of
Bishops
to
scorn
by
detecting
their
ignorance
by
some
questions
which
they
could
not
answer
;
should
I
tell
you
what
work
their
long
and
numerous
Schisms
,
and
two
or
three
Popes
at
once
made
for
the
great
Councils
of
Constance
and
Basil
;
and
also
what
work
those
Councils
made
themselves
,
it
might
melt
the
heart
of
a
lover
of
Christianity
into
grief
and
tears
.
§
.
34.
I
conclude
this
,
that
the
hereticating
and
Cursing
men
for
doubtful
words
,
or
want
of
skill
in
aptness
of
expressions
,
yea
or
for
errours
which
consist
with
saving
faith
in
Christ
,
is
so
far
from
being
a
means
of
the
Churches
good
,
that
it
hath
been
the
grand
engine
of
Satan
to
exercise
Tyranny
,
excite
hatred
and
Schism
and
Rebellions
,
and
do
most
lamentable
mischiefs
in
the
world
,
and
therefore
carefully
to
be
avoided
.
§
.
35.
II.
And
what
I
have
said
of
words
,
I
may
partly
say
of
actions
:
Anathematizing
men
for
doubtful
actions
,
or
for
such
faults
as
consist
with
true
Christianity
,
and
continued
subjection
to
Jesus
Christ
,
is
a
sinful
Church-dividing
means
.
§
.
36.
More
particularly
I
shall
shew
after
in
the
third
part
of
this
book
,
that
it
is
not
all
the
same
things
that
make
a
man
uncapable
of
present
Communion
in
this
or
that
single
or
particular
Church
,
or
in
a
compound
Church
,
Diocesane
,
Metropolitane
,
Provincial
or
National
(
or
Imperial
)
which
make
him
uncapable
of
continuing
in
the
Universal
Church
.
Much
less
doth
every
continued
disobedience
to
a
Bishops
or
Councils
Canons
or
Commands
make
him
Excommunicable
from
the
Church
Universal
.
§
.
37.
But
most
abominable
was
it
in
the
Roman
Popes
and
Prelates
,
to
shut
up
all
Churches
,
interdict
whole
Kingdoms
,
and
excommunicate
the
innocent
people
,
because
a
King
displeased
them
,
or
denyed
them
subjection
or
obedience
.
And
as
old
Robert
Grosthead
Bishop
of
Lincoln
in
his
Epistle
to
Pope
Innocent
IV.
recorded
by
Matth.
Paris
,
truly
tells
them
,
It
is
the
work
of
Satan
,
and
next
Antichristianity
one
of
the
greatest
sins
in
all
the
world
,
thus
to
silence
Christs
Ministers
,
and
hinder
the
preaching
of
the
Word
of
God
,
and
the
exercise
of
his
publick
Worship
:
Which
it
concerneth
all
unjust
Silencers
to
consider
.
§
.
38.
But
yet
somewhat
more
tyrannical
and
abominable
is
it
,
for
one
man
,
the
Bishop
of
Rome
,
to
damn
all
the
Church
of
Christ
on
earth
that
will
not
be
his
Subjects
as
the
Vicar-General
of
Christ
,
and
own
his
Usurpation
,
and
so
to
cut
off
and
damn
the
far
greatest
part
of
the
Christian
world
.
But
the
best
is
procul
à
Jove
,
procul
à
fulmine
,
the
remote
Churches
feel
it
not
,
and
do
but
deride
it
,
and
to
the
nearer
parts
his
thunderbolt
doth
not
kill
all
so
many
nor
kindle
so
many
fagots
as
once
it
did
;
nor
is
any
one
ever
the
more
condemned
by
God
for
such
Papal
condemnations
.
§
.
39.
But
when
I
speak
of
particular
Church-Communion
,
I
shall
shew
,
that
there
is
some
lawful
suspension
(
called
by
some
the
Minor
excommunication
)
which
cuts
not
a
man
off
from
Communion
with
any
Church
,
much
less
from
the
universal
or
from
Christ
.
§
.
40.
Not
approving
of
or
practising
a
doubtful
or
indifferent
humane
form
of
Liturgy
,
or
ceremony
or
circumstance
or
mode
,
is
no
just
cause
of
cutting
off
a
man
from
the
Universal
Church
▪
Because
notwithstanding
that
,
he
may
be
a
true
Christian
and
a
member
of
Christ
and
his
Church
,
and
therefore
must
not
falsly
be
declared
to
be
none
.
§
.
41.
Not
taking
this
or
that
man
to
be
ones
Bishop
or
Pastor
who
is
obtruded
,
yea
or
justly
set
over
that
Church
,
nor
yet
particular
acts
of
disobedience
to
him
meerly
as
such
,
are
no
good
proofs
that
a
man
is
no
true
Christian
or
member
of
Christ
and
his
Church
;
and
therefore
are
no
just
cause
to
sentence
or
declare
him
none
:
For
the
sentence
must
be
true
.
Many
things
in
such
cases
may
cause
a
man
to
err
,
which
do
not
unchristen
him
or
cut
him
off
from
Christ
.
§
.
42.
The
disowning
and
refusing
some
humane
forms
of
Profession
of
faith
,
called
Creeds
,
or
some
doubtful
(
though
lawful
)
subscriptions
,
promises
,
declarations
,
Covenants
or
oaths
(
much
less
false
ones
)
are
no
just
causes
of
Excommunicating
that
man
who
professeth
all
the
essentials
of
Christianity
,
and
whatever
is
necessary
to
salvation
.
§
.
43.
The
condemning
of
some
such
humane
Creeds
,
Articles
,
Forms
,
Covenants
,
promises
or
oaths
,
though
unjustly
,
is
no
just
cause
of
such
excommunication
;
because
all
men
being
known
to
be
fallible
,
a
good
Christian
may
mistake
another
mans
(
or
many
mens
)
words
:
And
the
misunderstanding
of
a
man
(
or
many
men
)
may
stand
with
Christianity
,
piety
and
salvation
.
§
.
44.
It
is
not
all
that
maketh
a
man
uncapable
of
local
Communion
with
this
or
that
particular
Church
which
unchristeneth
him
,
or
maketh
him
uncapable
of
continuing
in
the
Church-universal
,
as
shall
be
after
proved
.
§
.
45.
Nay
a
man
may
be
a
Christian
in
the
Universal
Church
,
who
is
a
member
of
no
particular
Church
,
as
is
before
shewed
:
As
1.
some
newly
Baptized
,
as
the
Eunuch
,
Act.
8.
2.
Some
Christians
that
live
among
Infidels
,
where
is
no
Pastor
or
Church
:
As
if
one
were
now
Converted
in
any
Heathen
Land
,
or
cast
there
after
;
or
called
as
an
Embassador
or
Merchant
to
live
there
.
3.
Some
poor
vagrant
persons
that
have
no
dwelling
;
as
Pedlars
,
Tinkers
,
and
such
others
that
go
from
place
to
place
:
and
some
others
.
§
.
46.
Therefore
if
a
man
should
so
far
err
as
to
think
that
he
were
not
bound
to
be
a
member
of
some
particular
Church
,
it
may
consist
with
his
being
a
member
of
the
Universal
Church
.
§
.
47.
Some
few
brethren
called
Independents
,
think
that
none
are
members
of
the
Church-Universal
but
those
that
are
members
of
some
particular
Church
:
But
it
is
but
few
of
them
,
and
they
are
mistaken
:
As
Corporations
are
the
most
regular
parts
of
the
Kingdom
,
but
not
the
whole
Kingdom
;
so
particular
Churches
are
the
most
regular
parts
of
the
universal
Church
,
but
not
the
whole
:
as
hath
been
proved
by
instances
.
§
.
48.
Yea
(
though
we
need
lay
no
stress
on
this
)
I
doubt
not
but
in
cases
of
necessity
an
open
profession
of
Christianity
,
and
entring
into
the
Covenant
of
God
,
doth
make
a
man
a
Christian
even
without
baptism
it self
.
As
if
a
Bible
or
good
book
or
speech
convert
a
man
among
Infidels
where
there
is
no
one
to
baptize
him
:
St.
Peter
saith
,
It
is
not
the
outward
washing
that
saveth
,
but
the
answer
of
a
good
Conscience
to
God
(
in
the
holy
Covenant
.
)
And
it
is
a
dishonourable
doctrine
against
God
and
Christianity
to
say
that
God
layeth
his
love
and
mans
salvation
so
much
on
a
Ceremony
,
as
to
damn
or
deny
an
upright
holy
soul
for
want
of
it
,
or
to
give
grace
to
none
but
by
that
Ceremony
,
though
it
be
of
Gods
institution
.
I
am
sure
St.
Paul
saith
,
Else
were
your
Children
unclean
,
but
now
are
they
holy
,
1
Cor.
7.
14.
And
if
Holy
before
baptism
,
(
because
the
Parents
are
so
and
do
devote
them
to
God
and
God
accepts
them
)
then
baptism
doth
but
solemnize
this
dedication
and
invest
them
.
It
is
the
solemn
Covenanting
with
God
,
that
is
the
chief
part
of
baptism
,
and
is
it
which
the
ancient
Churches
meant
,
when
they
pleaded
for
the
necessity
of
baptism
to
salvation
;
Though
it
is
,
no
doubt
,
a
duty
,
where
it
may
be
had
;
and
the
thing
signified
is
necessary
to
salvation
.
§
.
49.
The
Keyes
of
Admission
and
exclusion
as
to
the
Church
universal
,
and
salvation
are
not
given
absolutely
to
the
Pastors
,
but
only
to
exercise
on
qualified
persons
:
And
every
man
herein
hath
more
power
as
to
his
own
entrance
or
ejection
than
the
Pastors
have
:
They
do
but
judge
a
man
to
be
what
he
is
,
according
to
Christs
Law
,
and
not
what
he
is
not
:
no
man
can
make
a
man
a
Christian
without
himself
,
nor
unchristian
him
without
himself
:
nor
can
all
men
and
devils
do
so
much
to
it
as
himself
:
God
hath
not
put
our
salvation
or
damnation
so
much
in
any
ones
power
as
our
own
.
§
.
50.
A
false
and
unjust
sentence
of
excommunication
doth
no
more
to
damn
a
man
than
a
false
absolution
doth
to
save
him
:
But
till
the
falshood
is
known
,
others
for
order
sake
must
avoid
the
person
,
if
it
be
done
by
a
just
power
,
and
not
notoriously
abused
to
the
subversion
of
order
or
the
Church
;
otherwise
not
.
But
the
injured
person
is
still
a
member
of
the
Catholick
Church
;
And
is
not
disobliged
from
his
Communion
with
it
,
and
publick
worshipping
of
God
,
because
a
Pastor
unjustly
forbiddeth
him
:
Though
he
must
give
all
due
satisfaction
,
and
seek
his
right
in
a
regular
way
.
CHAP.
V.
III.
What
are
the
terms
necessary
to
the
Office
and
Exercise
of
the
Sacred
Ministry
?
§
.
1.
THe
Schisms
in
the
Church
are
far
more
among
the
Clergy
than
the
people
,
and
have
been
mostly
exercised
by
Bishops
militating
against
each
other
,
and
anathematizing
each
other
as
hereticks
or
as
not
submitting
to
the
challengers
of
superiour
jurisdiction
:
Or
else
in
the
Bishops
silencing
Christs
Ministers
for
not
obeying
them
as
they
expect
:
HARD
WORDS
for
want
of
an
equal
skill
in
speaking
,
and
JURISDICTION
or
superiority
through
pride
and
a
carnal
mind
,
contended
for
by
the
Clergy
against
each
other
,
have
torn
the
Church
,
and
confounded
States
,
and
been
the
shame
of
Christianity
in
the
eyes
of
Infidels
,
and
brought
us
to
the
low
and
broken
state
that
we
are
in
.
§
.
2.
The
great
cause
of
all
this
hath
been
the
introduction
of
ignorant
or
bad
men
into
the
sacred
Pastoral
Office
.
And
the
remedy
doth
not
yet
seem
very
hopeful
to
us
:
And
operari
sequitur
esse
:
As
the
man
is
so
will
he
do
.
A
good
tree
will
bring
forth
good
fruit
,
and
è
contra
.
An
ignorant
man
will
err
:
An
erring
man
will
do
evil
and
not
repent
:
none
will
do
more
mischief
against
the
Churches
peace
,
than
an
erring
Ruler
,
that
Can
do
it
,
and
thinketh
that
he
Ought
to
do
it
:
worldly
men
will
prefer
their
worldly
interest
,
before
the
interest
of
Christianity
and
mens
souls
:
The
carnal
mind
is
not
subject
to
the
Law
of
God
,
nor
(
while
such
)
can
be
:
But
the
Proud
while
they
will
not
obey
God
,
will
rage
against
the
best
that
obey
not
them
.
Read
Church-History
,
and
you
'll
see
it
proved
.
§
.
3.
Such
as
the
choosers
are
,
such
ordinarily
the
chosen
are
like
to
be
:
God
and
the
ancient
Churches
set
three
locks
to
this
door
,
for
the
safety
of
the
Church
;
that
so
great
a
matter
should
not
be
disposed
of
without
a
manifold
consent
:
1.
The
person
to
be
Ordained
and
the
Ordainers
were
made
the
Judges
who
should
be
a
Minister
of
Christ
in
the
Church-Universal
,
as
being
qualified
by
God
thereto
.
II.
The
People
and
the
Ordainers
were
to
choose
or
consent
who
should
be
their
Pastors
in
particular
.
The
people
and
the
Presbyters
chose
the
Bishop
:
and
the
Bishop
and
people
consenting
,
chose
the
Presbyters
.
III.
The
Magistrate
was
judge
whom
he
would
countenance
or
tolerate
.
But
Gods
Law
was
the
Rule
which
all
these
were
to
observe
in
judging
.
§
.
†
.
But
all
men
are
corrupt
,
and
some
more
than
others
:
And
they
like
those
best
that
are
likest
themselves
,
or
at
least
most
agreeable
to
their
interest
and
desires
.
This
chain
hath
been
long
broken
:
sometimes
the
Bishop
of
Rome
hath
claimed
the
choice
of
Bishops
,
and
given
the
Bishops
the
choice
of
the
Presbyters
:
sometime
he
hath
given
the
people
the
choice
of
their
Bishops
,
but
claimed
to
himself
the
power
of
investing
and
instituting
them
.
Sometime
Emperours
and
Kings
have
used
this
investing
power
,
leaving
still
the
people
to
choose
.
In
England
now
the
King
really
chooseth
all
Bishops
,
commending
them
to
the
Dean
and
Chapter
pro
formâ
:
And
the
Bishop
only
chooseth
whom
he
will
ordain
a
Minister
in
specie
:
And
one
called
the
Patron
chooseth
who
shall
be
the
Parish
Priest
,
and
the
Bishop
must
institute
and
induct
him
;
but
according
to
the
Law
,
and
the
choosing
and
consenting
liberty
is
wholly
taken
from
the
people
.
§.
5.
1.
How
the
Popes
formerly
chose
and
yet
choose
where
it
is
in
their
power
,
I
need
not
tell
them
that
know
history
and
the
world
:
nor
yet
what
Presbyters
such
Bishops
chose
:
nor
is
it
any
wonder
that
such
choosers
served
their
own
interest
,
nor
that
the
chosen
serve
it
.
2.
How
Princes
,
and
Patrons
and
Prelates
have
chosen
,
history
tells
us
:
And
Christ
who
saith
,
How
hard
it
is
for
the
Rich
to
enter
into
the
Kingdom
of
heaven
,
teacheth
us
to
expect
that
ordinarily
Rich
men
should
not
be
the
best
(
to
speak
softly
)
.
And
the
Rich
will
rule
;
and
will
choose
according
to
their
interests
and
their
appetites
.
3.
And
when
the
people
had
their
choice
,
in
some
places
they
chose
hereticks
or
ignorant
men
:
In
other
places
they
chose
vitious
men
:
In
most
places
they
followed
the
Court
or
Great
men
,
whenever
they
interposed
:
and
too
often
divided
from
each
other
by
disagreement
,
or
caused
tumults
in
the
choice
.
And
then
what
wonder
if
the
sacred
office
was
corrupted
to
the
doleful
detriment
and
danger
of
the
Churches
,
when
the
choosers
were
but
such
as
these
?
§
.
6.
The
things
necessary
to
the
sacred
Ministry
(
Bishops
or
Presbyters
)
are
I.
Either
to
the
Being
,
II.
Or
to
the
Well-being
;
III.
Or
to
the
Exercise
.
§
.
7.
I.
To
the
Being
are
Necessary
,
I.
A
true
efficient
cause
.
II.
The
true
constitutive
causes
.
III.
A
due
Terminus
or
End
.
§
.
8.
I.
The
true
efficient
cause
here
is
necessary
to
the
effect
,
it
being
the
Fundamentum
of
the
Relation
.
And
this
is
,
1.
Primary
(
or
Principal
)
which
is
Jesus
Christ
the
Lord
Redeemer
,
and
the
Churches
King
and
Head
:
2.
Instrumental
;
and
that
is
,
The
Law
of
Christ
,
which
is
as
a
Charter
to
the
Church
,
first
telling
the
Choosers
,
and
receiver
what
to
do
,
and
then
Giving
the
Power
and
Imposing
the
Obligation
on
the
person
chosen
,
consenting
and
ordained
.
§
9.
II.
The
necessary
Constitutive
Causes
are
I.
Matter
(
or
the
subject
.
)
II.
The
necessary
Disposition
of
that
Matter
:
III.
The
form
;
as
in
Physical
beings
it
is
so
,
so
Relations
have
somewhat
answerable
.
§
.
10.
I.
The
Subject
or
Matter
is
A
Man
:
II.
The
necessary
Disposition
is
,
1.
That
it
be
a
Male
and
not
a
Woman
.
2.
That
he
have
the
use
of
Reason
,
or
natural
wit
and
speech
.
3.
That
he
be
a
Christian
.
4.
That
he
have
necessary
abilities
for
the
essentials
of
the
office-work
.
And
those
are
;
1.
The
understanding
at
least
of
the
Essentials
of
Religion
and
Ministry
.
2.
A
Will
to
perform
the
work
of
the
Ministry
.
3.
Ability
of
utterance
to
do
it
,
and
all
the
necessary
executive
power
.
§
.
11.
III.
The
Form
of
the
Office
is
,
1.
In
general
AUTHORITY
and
OBLIGATION
conjunct
:
2.
In
special
Authority
to
perform
the
Office-work
,
and
obligation
to
perform
it
.
Which
work
is
,
1.
To
be
a
Teacher
under
Christ
the
chief
Teacher
.
2.
To
be
a
Priest
or
Intercessor
,
to
guide
the
Church
in
worship
and
speak
in
their
name
and
on
their
behalf
to
God
,
and
intercede
for
them
,
and
as
from
God
to
administer
his
Seals
or
Sacraments
.
3.
To
Rule
the
Church
and
particular
Believers
in
things
spiritual
,
not
by
force
or
sword
,
but
by
opening
and
directive
applying
Gods
Word
,
and
exercising
the
Church
Keyes
,
as
Judges
who
is
to
be
received
or
cast
out
,
loosed
or
bound
according
to
the
Word
of
God
.
The
Form
consisteth
of
these
parts
.
§
.
12.
III.
The
End
or
Terminus
of
the
Sacred
Office
;
that
is
,
of
the
Authority
and
Obligation
,
is
,
1.
Proximately
,
the
Work
to
be
done
.
2.
the
necessary
objects
of
that
work
;
1.
Particular
persons
;
1.
Infidels
and
ungodly
men
to
be
converted
,
2.
Christians
and
godly
men
to
be
edified
.
2.
Societies
.
1.
The
Church●Universal
to
be
increased
and
edified
.
2.
Particular
Churches
to
be
taught
,
and
guided
and
led
in
worship
and
discipline
.
3.
The
necessary
effects
(
here
named
)
to
be
intended
.
All
that
I
have
named
and
no
more
is
necessary
to
the
Being
.
§
.
13.
About
all
these
there
are
divers
errours
brought
in
by
the
arrogance
and
ignorance
of
men
,
which
hinder
the
concord
and
peace
of
Christians
:
And
I.
About
the
Efficient
Cause
.
Too
many
falsly
perswade
the
world
that
the
ORDAINERS
are
the
efficient
Causes
of
the
Power
or
Office
:
The
Kings
Law
or
Charter
giveth
power
to
the
Citizens
to
choose
a
Major
,
and
describeth
all
his
power
and
work
,
and
ordereth
the
Recorder
to
Swear
him
and
deliver
him
the
insignia
.
Here
now
,
1.
The
Electors
do
but
determine
of
the
person
to
receive
the
power
,
but
do
not
at
all
give
it
.
2.
The
King
by
his
Charter
as
the
instrument
giveth
it
:
It
results
hence
as
every
Jus
à
titulo
seu
fundamento
juris
.
3.
The
Recorder
only
Ministerially
delivereth
possession
by
investiture
.
Now
if
the
Recorder
or
Choosers
shall
say
,
[
We
choose
you
or
deliver
you
power
as
Major
according
to
the
Kings
Charter
,
but
you
shall
have
but
so
much
less
]
than
the
Charter
giveth
,
this
diminution
is
a
nullity
?
For
they
have
no
power
to
choose
another
kind
of
Major
than
that
described
in
the
Charter
,
nor
to
make
his
power
more
or
less
;
but
he
may
exercise
what
the
Charter
giveth
.
Let
them
not
deceive
men
by
making
a
Verbal
strife
of
it
.
If
they
will
call
either
electing
or
investing
[
a
Giving
of
the
Power
]
I
will
not
contend
against
their
liberty
of
speaking
as
unfitly
as
they
list
,
if
they
will
but
well
explain
it
.
But
the
thing
is
plain
and
sure
,
that
1.
The
election
doth
but
determine
of
the
Receiver
,
2.
and
that
the
Investing
act
is
but
a
ministerial
publick
delivery
of
a
Right
which
resulteth
immediately
from
the
Charter
or
Law
of
Christ
:
If
a
Bishop
say
[
I
ordain
you
to
the
office
of
a
Presbyter
]
the
Scripture
must
tell
us
what
that
is
.
If
the
Bishop
say
[
Take
the
office
of
a
Presbyter
,
but
preach
not
,
or
only
preach
and
administer
the
Sacraments
,
or
do
both
,
but
you
shall
have
none
of
the
Church
Keyes
,
or
power
of
discipline
]
it
is
null
,
as
to
the
restraint
.
There
is
no
contract
freer
than
that
between
a
husband
and
wife
,
as
to
the
choice
of
persons
.
And
yet
when
a
woman
chooseth
a
man
for
her
husband
,
it
is
not
she
that
(
properly
)
giveth
him
the
Ruling
power
;
she
did
but
choose
the
receiver
;
God
by
his
Law
is
the
Giver
:
If
she
bargain
with
him
that
he
shall
not
be
her
Governour
,
it
is
null
because
against
Gods
Law
:
And
so
it
is
in
the
present
case
.
If
the
power
of
Ordination
and
Church
Government
can
be
proved
to
be
setled
by
Christ
on
the
Presbyters
either
conjunct
with
the
Bishop
or
alone
,
he
that
ordaineth
a
Presbyter
by
virtue
of
Christs
institution
,
cannot
deprive
him
of
that
power
by
his
own
will
and
act
,
by
saying
,
You
shall
have
no
such
power
:
For
God
is
the
describer
and
the
giver
.
§
.
14.
Yea
some
would
perswade
men
that
the
very
office
of
Presbyters
is
of
humane
institution
;
As
some
Papists
in
the
Council
of
Trent
would
have
had
it
pass
that
Christ
having
made
the
Pope
,
the
Pope
maketh
the
office
of
Bishops
,
and
they
hold
their
power
from
him
,
so
some
Prelates
would
have
it
believed
that
Christ
only
instituted
the
Order
of
Bishops
,
and
that
Bishops
made
the
Order
of
Subject
Presbyters
,
and
that
after
Scripture-times
;
there
being
none
till
then
existent
,
but
the
word
[
Presbyter
]
in
Scripture
,
everywhere
signifying
only
a
Bishop
.
Which
those
that
are
against
the
distinct
order
of
Bishops
thankfully
accept
,
and
say
that
indeed
Subject
Presbyters
having
no
ordaining
power
are
a
humane
invention
since
Scripture-times
,
and
that
God
instituted
no
such
order
:
But
the
difference
,
is
that
these
say
man
had
no
authority
to
do
it
,
and
bid
the
other
prove
by
what
authority
it
was
done
,
and
where
the
Bishops
had
such
power
given
them
to
make
a
new
species
,
order
or
office
of
sacred
Ministers
;
But
the
other
say
that
it
was
well
done
:
But
proof
is
all
.
§
.
15.
And
here
come
in
many
other
Church-distracting
contentions
:
As
1.
Whether
any
Bishops
Ordination
be
valid
that
holdeth
not
his
Power
from
the
Pope
?
2.
Whether
he
be
a
true
Bishop
that
is
not
Canonically
ordained
by
three
Bishops
?
3.
Whether
he
be
a
true
Bishop
that
is
not
chosen
or
consented
to
by
the
people
and
Presbyters
of
his
Church
?
4.
Or
if
he
have
but
the
minor
part
?
the
rest
not
being
allowed
or
called
to
choose
?
5.
Or
if
the
major
part
be
against
him
?
6.
Or
if
three
neighbour
Bishops
be
for
him
and
ordain
him
Bishop
,
and
many
more
be
against
it
,
or
forbid
it
?
7.
Whether
he
be
a
true
Presbyter
that
is
not
ordained
by
a
Bishop
of
distinct
and
superior
Order
:
And
whether
an
uninterrupted
succession
of
such
ordination
is
necessary
?
8.
Whether
he
be
a
true
Bishop
that
is
ordained
only
by
Presbyters
?
9.
Whether
he
may
be
a
true
Bishop
or
Presbyter
that
hath
no
Ordination
?
10.
Or
he
that
hath
no
Election
but
the
Kings
or
the
Patrons
,
nor
other
proved
Consent
of
the
people
?
11.
Whether
he
be
a
true
Bishop
or
Presbyter
that
the
King
alloweth
not
or
forbiddeth
?
12.
Whether
the
Ordination
of
hereticks
be
null
?
13.
Whether
the
Ordinations
of
prohibited
,
degraded
or
excommunicate
Bishops
be
null
?
Abundance
of
such
controversies
ignorance
and
faction
have
torn
the
Churches
with
.
§
.
16.
I.
As
to
the
first
I
need
not
answer
it
to
any
but
Papists
,
and
as
to
them
,
I
and
others
have
said
enough
that
is
unanswered
.
§
.
17.
II.
As
to
the
second
,
where
the
Churches
agree
to
take
none
for
a
Bishop
that
is
not
ordained
by
three
,
four
or
more
,
that
person
cannot
be
the
Bishop
of
that
particular
Church
which
by
such
agreement
doth
refuse
him
:
Not
for
want
of
any
thing
necessary
to
a
valid
ordination
,
but
for
want
of
the
Consent
of
the
people
or
subjects
that
are
to
receive
him
:
For
he
cannot
be
their
Pastor
against
their
will
.
But
the
Ordination
of
One
may
make
a
man
a
Minister
in
the
Church-universal
,
unfixed
;
and
to
a
particular
Church
,
if
the
receivers
of
him
do
consent
.
§
.
18.
III.
As
to
the
third
,
Election
oft
signifieth
the
first
determining
nomination
distinct
from
after
consent
:
This
is
not
necessary
to
the
office
or
power
:
But
Consent
is
necessary
at
least
to
the
exercise
:
and
therefore
to
the
office
which
is
for
that
exercise
.
If
people
were
as
much
under
Princes
for
choosing
Guides
for
their
souls
,
as
a
daughter
in
her
fathers
house
is
under
her
father
for
the
choice
of
a
husband
(
which
yet
I
never
saw
proved
to
be
so
)
,
yet
as
he
can
be
no
husband
to
her
without
her
consent
,
though
she
culpably
deny
consent
,
so
is
it
here
:
he
can
be
no
Pastor
to
them
till
they
consent
.
§
.
19.
IV.
and
V.
In
all
Societies
where
consent
is
necessary
,
the
consent
must
be
either
of
All
or
of
the
Most
,
or
else
they
will
divide
.
§
.
20.
VI.
To
the
sixth
,
The
question
of
the
Validity
of
the
Ordination
dependeth
not
on
it
;
but
on
the
peoples
acceptance
and
consent
:
If
ten
Bishops
ordain
one
man
Bishop
of
a
Church
,
and
three
ordain
another
to
the
same
Church
,
and
one
a
third
(
as
sometimes
there
have
been
divers
ordained
Popes
)
that
only
is
the
true
Bishop
whom
the
Church
which
he
is
to
be
over
,
consenteth
to
.
Other
decisions
will
not
serve
.
§
.
21.
VII
.
I
will
answer
this
largelier
by
it self
in
the
third
part
:
Here
I
only
say
,
1.
so
far
as
any
Ordination
is
necessary
,
the
Ordination
of
a
Bishop
is
necessary
:
But
the
question
〈◊〉
what
a
Bishop
is
?
If
he
be
defined
by
the
Power
of
ordaining
alone
,
some
think
there
is
no
such
:
because
by
the
old
Canons
the
Presbyters
were
to
joyn
in
Ordination
.
Others
think
that
when
none
else
are
there
,
any
one
Presbyter
may
ordain
alone
.
If
he
be
defined
by
the
Power
of
Ordaining
simply
,
or
of
having
a
Negative
vote
in
ordaining
,
the
doubt
is
whether
every
Presbyter
have
not
Power
to
ordain
,
as
in
nature
the
Propagation
of
its
own
species
is
common
to
all
living
things
.
Either
Ordination
is
a
Governing
act
of
superiority
,
or
a
propagation
of
the
species
.
If
the
later
,
Presbyters
may
do
it
.
If
the
former
,
then
Bishops
cannot
ordain
Bishops
as
such
,
nor
Arch-bishops
ordain
Arch-bishops
,
nor
Patriarchs
ordain
Patria●rhs
,
nor
any
one
ordain
a
Pope
:
And
yet
of
old
Deacons
and
Presbyters
were
made
Popes
,
that
were
not
before
so
much
as
Bishops
,
Formosus
being
the
first
Bishop
of
Rome
that
had
been
a
Bishop
before
,
and
therefore
condemned
and
executed
dead
,
the
Canons
forbidding
any
to
remove
from
one
seat
to
another
,
saith
Arch-bishop
Vsher
,
[
Jerome
ad
Evagr
.
assureth
us
that
at
Alexandria
from
the
dayes
of
St.
Mark
till
Demetrius
the
Presbyters
made
their
Bishop
,
ergo
they
may
make
Presbyters
:
They
that
can
do
the
greater
can
do
the
less
.
]
And
Dr.
Hammond
concluding
that
there
is
no
proof
that
in
Scripture-times
there
were
any
subject
Presbyters
distinct
from
Bishops
,
maketh
it
hard
to
be
proved
that
there
should
be
any
such
at
all
;
and
whether
the
making
of
a
rank
of
Presbyters
that
have
no
power
of
Ordination
be
not
a
changing
of
Scripture
order
and
a
sin
?
Yet
even
subject
Presbyters
(
made
since
Scripture-time
)
concurred
in
ordinations
,
and
do
partly
to
this
day
.
2.
If
a
Bishop
be
described
by
his
actual
superiority
over
Presbyters
,
then
saith
the
foresaid
Dr.
Hammond
,
there
was
none
in
Scripture-times
.
3.
If
a
Bishop
be
described
by
being
over
a
Church
compounded
of
divers
Parish
Churches
,
(
or
Congregations
that
have
Altars
)
there
can
none
such
be
proved
to
be
in
the
world
for
about
two
hundred
years
after
Christ
,
(
besides
Apostles
and
Itinerants
,
whose
Province
was
indefinite
and
not
a
particular
Church
)
not
of
long
after
saving
at
Rome
and
Alexandria
.
There
was
none
such
when
Ignatius's
Epistles
were
written
.
4.
But
if
the
chief
or
only
Pastor
of
a
single
Church
(
that
hath
unum
altare
)
yea
of
a
City
Church
,
be
to
be
called
a
Bishop
,
then
multitudes
now
called
meer
Presbyters
have
been
such
Bishops
,
and
have
ordained
.
And
as
to
a
Negative
Vote
in
ordaining
,
that
(
if
it
were
proved
it self
)
proveth
no
distinct
order
or
office
,
but
for
order-sake
a
prerogative
in
the
same
office
.
The
question
is
yet
undecided
even
among
Schoolmen
and
Bishops
,
whether
a
Bishop
and
Presbyter
differ
only
Grad●
(
as
the
foreman
from
the
rest
of
the
Jury
,
or
a
Justice
of
Quorum
or
a
chief
Judge
or
Justice
,
from
the
rest
)
or
also
Ordine
or
Specie
,
(
as
a
Justice
and
a
Constable
.
)
Saith
Arch-bishop
Vsher
with
Bishop
Reignolds
and
many
other
Bishops
,
Ad
ordinem
pertinet
ordinare
;
and
they
are
ejusdem
ordinis
;
which
others
deny
.
§
.
22.
But
not
to
anticipate
my
fuller
answer
to
this
case
,
I
briefly
answer
,
that
Gods
Law
or
Charter
giving
the
Ministerial
power
to
the
duly
qualified
receiver
,
no
Ordination
doth
more
than
to
determine
(
with
the
peoples
consent
)
who
is
the
qualified
receiver
,
and
for
the
sake
of
Order
,
and
the
Churches
notice
,
to
declare
his
right
and
solemnly
invest
him
.
And
God
hath
not
appropriated
this
declaring
and
investing
power
,
so
to
their
Prelates
distinct
from
Presbyters
(
that
I
ever
found
)
as
that
the
Church
should
receive
none
but
of
their
ordination
.
What
men
decree
is
one
thing
,
and
what
God
ordaineth
is
another
.
Where
an
order
is
setled
by
men
according
to
Gods
allowance
and
general
rules
,
there
the
people
should
caeteris
paribus
receive
him
that
is
most
regularly
commended
to
them
.
But
if
they
receive
one
less
regularly
sent
them
,
if
he
want
nothing
necessary
to
the
Being
of
the
office
,
he
is
their
Pastor
who
is
so
received
by
them
.
When
Justices
of
the
Peace
did
marry
the
people
in
England
,
the
Marriage
was
valid
before
God
,
as
truly
as
when
the
Clergy
did
it
.
The
same
is
a
sufficient
designation
of
the
Recipient
person
in
some
times
,
places
and
circumstances
,
which
is
not
at
others
.
And
when
the
Person
is
but
Determined
of
and
consented
to
,
Gods
word
authorizeth
him
.
§
.
23.
VIII
.
The
answer
to
the
seventh
question
serveth
to
the
eighth
:
They
were
true
Bishops
whom
the
Presbyters
made
at
Alexandria
;
and
those
in
the
North
of
England
who
(
as
Beda
saith
)
were
made
by
Scots
Presbyters
.
§
.
24.
IX
.
He
may
be
a
true
Bishop
or
Presbyter
that
in
cases
of
necessity
hath
no
Ordination
at
all
:
(
much
more
he
that
is
ordained
but
by
Presbyters
)
The
proof
lyeth
in
these
things
set
together
.
1.
As
is
said
,
Gods
Law
or
charter
giveth
the
right
or
power
to
the
duly
qualified
,
determined
and
chosen
person
:
But
in
cases
of
necessity
a
qualified
person
may
be
determined
of
and
chosen
without
any
Ordination
:
Therefore
he
may
have
the
right
or
authority
without
.
2.
Such
necessity
there
may
be
in
several
cases
:
As
1.
If
by
good
books
men
be
Converted
among
Infidels
where
no
Bishop
or
Ordained
Minister
can
be
had
:
They
must
not
therefore
forbear
Church-assemblies
and
publick
worshipping
God
,
and
baptizing
.
2.
In
case
that
many
Christians
be
banished
or
cast
upon
forraign
lands
where
no
Minister
is
to
be
had
.
3.
In
case
that
persecutors
banish
or
destroy
all
ordained
men
,
and
will
suffer
no
other
to
come
among
them
,
or
them
to
fetch
ordination
.
4.
In
case
that
all
the
Bishops
or
Ordainers
turn
either
hereticks
or
tyrants
,
and
will
ordain
none
but
on
some
sinful
terms
.
5.
In
case
that
men
living
under
Bishops
do
forge
Orders
and
pretend
that
they
are
ordained
when
they
are
not
,
and
the
people
know
it
not
:
Their
acts
now
are
of
full
authority
or
validity
to
the
innocent
people
,
though
God
will
condemn
the
pretender
for
his
sin
.
This
case
I
have
oft
known
my self
,
and
in
my
youth
lived
under
such
as
was
after
discovered
.
And
the
opponents
themselves
here
confess
that
Presumption
may
serve
turn
to
the
people
,
when
they
cannot
detect
it
.
And
indeed
few
people
in
England
know
any
otherwise
than
by
presumption
that
their
Bishops
or
Pastors
are
ordained
.
And
if
it
were
true
that
Presbyters
Ordination
were
null
,
yet
when
the
ordained
after
great
study
believeth
it
valid
,
and
the
people
cannot
know
the
contrary
,
here
is
a
Presumed
title
both
to
the
ordained
and
the
people
;
that
is
,
valid
administrations
and
receptions
without
ordination
.
§.
25.
2.
And
indeed
the
like
cases
prove
it
by
parity
of
reason
.
Ordination
to
the
Ministry
is
but
like
Coronation
to
a
King
,
or
publick
marriage
to
Consenters
,
or
like
listing
and
the
sacramentum
militare
to
a
Souldier
,
or
like
publick
authorizing
to
a
Physicion
,
a
School
master
,
&c.
and
not
all
so
much
as
baptizing
to
make
a
Christian
:
But
an
hereditary
or
Elected
King
,
is
a
King
before
his
Coronation
;
and
marriage
privately
contracted
and
publickly
professed
,
is
valid
before
God
before
the
solemnization
by
a
Minister
,
and
in
case
of
necessity
without
it
:
And
a
Souldier
may
be
truly
such
by
contract
without
Colours
or
Oaths
:
And
a
man
may
be
a
Lawful
Physicion
or
School-master
in
case
of
necessity
without
a
License
or
publick
authorizing
.
Yea
one
may
be
a
Christian
before
God
,
yea
and
before
men
,
that
openly
professeth
and
Voweth
the
Baptismal
Covenant
,
though
in
case
of
necessity
(
when
either
a
Minister
or
Water
cannot
he
had
)
the
washing
be
wanting
.
And
we
are
not
to
feign
God
to
make
a
difference
here
without
proof
,
or
to
lay
more
stress
or
an
outward
act
of
man
and
point
of
order
than
he
doth
.
§.
26.
3.
And
as
to
the
Nature
and
Use
of
the
thing
,
Order
is
for
the
sake
of
the
thing
ordered
,
and
the
persons
for
whose
good
it
is
;
And
therefore
not
to
be
set
against
them
.
§.
27.
4.
And
Christ
himself
hath
oft
taught
us
this
way
of
judging
:
When
he
bids
us
,
Go
learn
what
this
meaneth
,
I
will
have
mercy
and
not
sacrifice
.
And
when
he
oft
reproveth
Jews
and
Samaritans
for
striving
about
circumstances
,
setting
them
against
spiritual
worshipping
of
God
;
And
when
he
saith
,
The
Sabbath
was
made
for
man
,
and
not
man
for
the
Sabbath
;
And
Paul
when
he
saith
,
All
things
are
yours
,
whether
Paul
or
Apollos
,
and
Let
all
be
done
to
Edification
.
All
which
tell
us
that
the
End
is
a
certain
Canon
to
the
means
,
and
to
be
preferred
;
and
that
Morals
must
be
preferred
before
Rituals
,
and
Rituals
never
set
against
them
.
And
methinks
they
should
be
of
this
mind
that
deny
the
Scripture
to
have
unchangeably
fixed
all
Rituals
;
and
yet
confess
that
Morals
are
fixedly
determined
.
§.
28.
5.
And
even
Popes
have
been
taken
for
Popes
upon
Election
before
Consecration
:
And
Arch-bishops
with
us
have
no
superiours
to
Consecrate
them
,
but
such
Inferiours
as
promise
them
obedience
at
their
own
Consecration
.
§
.
29.
X.
To
the
tenth
question
,
There
be
some
called
Erastians
who
hold
the
King
to
be
so
mixta
persona
like
Melchizedeck
,
as
that
he
is
also
the
chief
Priest
,
and
hath
the
chief
power
of
Ordination
,
and
that
he
might
administer
the
Sacraments
if
he
would
,
and
that
his
Appointment
is
an
Ordination
,
which
the
people
are
bound
by
reception
of
the
person
to
consent
to
.
There
are
others
that
think
that
though
the
investing
act
must
be
performed
by
a
Bishop
,
yet
he
is
bound
by
the
Kings
choice
and
command
to
do
it
,
as
a
Minister
of
God
and
the
King
.
But
as
I
never
saw
either
of
these
well
proved
,
so
very
few
comparatively
receive
them
,
and
therefore
they
will
never
unite
the
Churches
.
And
Christs
giving
the
power
of
the
Keys
himself
to
the
Apostles
and
their
Successours
in
the
Ministry
,
seemeth
to
me
to
contradict
them
.
Sure
I
am
that
Christs
Church
hath
not
thus
been
founded
or
edified
:
And
yet
Magistrates
have
a
great
and
honourable
part
even
in
the
Government
of
the
Church
,
I
speak
not
for
all
those
Popish
Councils
and
Canons
which
nullifie
all
Ordinations
of
Bishops
either
chosen
or
presented
by
Civil
Rulers
or
Great
men
that
are
Secular
;
nor
of
those
that
pronounce
even
a
Pope
an
Usurper
that
is
so
introduced
:
But
of
the
Councils
and
practice
of
the
sounder
ages
that
were
still
against
this
.
2.
However
if
Clergy
and
people
were
proved
to
be
bound
to
Consent
to
whomsoever
the
Prince
shall
choose
,
yet
till
they
do
consent
,
he
is
no
Bishop
to
them
:
You
may
(
could
that
be
proved
)
prove
them
culpable
for
not
consenting
,
but
not
prove
him
their
Bishop
;
as
the
Scripture
,
and
all
Church
custome
and
Canons
and
Reason
shew
.
§
.
30.
XI
.
To
the
eleventh
case
I
answer
,
That
the
Priests
or
people
sin
who
disobey
a
lawful
command
of
the
King
(
and
not
otherwise
.
)
But
sin
or
not
sin
,
it
nullifieth
not
the
Ordination
or
Priesthood
,
meerly
that
it
is
against
the
will
of
the
Prince
.
All
the
Bishops
and
Priests
in
the
world
(
or
most
)
were
made
against
the
will
of
Princes
for
three
hundred
years
:
And
Christ
gave
the
Keyes
to
other
hands
.
§
.
31.
XII
.
and
XIII
.
To
the
twelfth
and
thirteenth
cases
I
answer
together
,
If
a
heretick
whose
denyal
of
an
essential
of
Christianity
is
notorious
and
maketh
him
equal
to
an
Apostate
,
ordain
,
his
Act
is
null
as
without
all
authority
;
And
the
mans
Priesthood
or
Episcopacy
is
null
,
if
he
have
not
a
sufficient
cause
and
proof
of
it
besides
or
without
this
:
The
same
I
say
of
one
excommunicate
for
such
a
cause
.
But
if
the
Heresie
be
only
a
schism
or
some
lower
errour
consistent
with
Christianity
and
Priesthood
,
or
the
excommunication
only
on
such
a
cause
,
then
the
ordination
(
in
sensu
passivo
)
is
not
null
,
meerly
on
that
account
that
it
was
done
by
such
a
heretick
or
excommunicate
man
(
As
is
commonly
agreed
on
)
.
But
yet
if
this
Bishop
or
Presbyter
be
ordained
by
a
heretick
or
excommunicate
man
of
a
lower
order
,
to
this
or
that
particular
Church
,
caeteris
paribus
the
people
may
see
reason
to
refuse
him
;
and
consent
to
another
that
hath
a
better
ordination
;
(
unless
in
a
Church
so
corrupted
that
the
Ordainers
and
Excommunicators
authority
is
not
to
be
regarded
and
help
up
,
(
which
hath
too
oft
faln
out
.
)
But
regularly
none
ought
to
ordain
a
man
to
any
Church
before
the
election
or
consent
of
the
flock
,
though
it
may
serve
ad
esse
officii
,
if
the
consent
come
after
.
But
if
three
Bishops
ordain
one
man
to
be
Bishop
of
such
a
Church
,
and
three
others
ordain
another
to
the
same
,
that
is
the
true
Bishop
quoad
esse
,
which
the
Church
to
which
he
is
ordained
doth
accept
,
by
their
consent
before
or
after
.
Yea
though
it
were
the
worser
party
of
Bishops
that
ordained
that
man
.
§
.
32.
As
to
the
point
of
successive-right-ordination
uninterrupted
from
the
Apostles
,
I
hope
afterward
in
due
place
to
prove
,
that
to
the
Church
universal
such
there
hath
been
de
facto
in
all
the
necessary
parts
:
But
that
to
any
particular
Church
,
or
any
individual
persons
ministry
,
such
uninterrupted
course
of
ordination
in
being
,
notice
or
proof
,
is
utterly
unnecessary
:
and
that
the
Papacy
hath
no
such
to
shew
.
§
.
33.
To
conclude
,
To
the
Being
of
the
true
Relation
of
a
Bishop
or
Presbyter
,
is
necessary
only
,
1.
The
Subject
,
which
is
a
Qualified
Christian
man
,
sufficiently
notified
and
offered
.
2.
The
Fundamentum
Relationis
,
Christs
Law
or
Charter
giving
him
his
power
and
obliging
him
to
his
work
.
3.
The
mutual
consent
of
Pastor
and
flock
in
the
Relation
to
a
particular
Church
,
is
partly
Dispositio
subjecti
,
and
partly
as
it
is
Gods
means
,
a
modus
fundandi
or
conditio
tituli
.
4.
The
Terminus
of
one
ordained
to
the
gathering
of
Churches
sine
titulo
or
not
to
any
particular
Church
,
is
objectively
first
men
unconverted
to
be
called
,
and
next
men
converted
to
be
edified
:
and
as
Effects
,
the
work
to
be
done
and
the
good
to
be
done
by
it
.
And
in
those
ordained
to
particular
Churches
,
it
is
the
work
and
the
effect
on
them
.
5.
The
Correlate
is
,
1.
Christ
to
whom
we
are
related
as
his
Ministers
,
as
the
efficient
of
our
office
;
2.
The
people
to
whom
we
are
related
as
the
end
;
and
that
1.
we
are
Ministers
to
the
world
to
be
converted
,
2.
To
the
Universal
Church
to
be
edified
,
3.
and
mostly
to
particular
Churches
to
be
guided
.
6.
The
Relatum
then
is
,
such
a
person
Authorized
and
obliged
to
Teach
,
Worship
and
Rule
under
Christ
the
Prophet
,
Priest
and
King
of
the
Church
the
foresaid
flocks
or
Christians
to
the
foresaid
ends
.
§
.
34.
II.
So
much
for
what
is
necessary
to
the
Being
of
the
sacred
office
:
Now
what
is
necessary
to
the
well
being
.
And
indeed
,
though
the
Essential
Unity
of
the
Church
lye
not
upon
this
,
yet
the
Peace
and
Concord
of
it
doth
,
and
that
so
much
as
that
no
other
means
without
this
will
attain
it
:
And
the
want
of
what
is
necessary
ad
bene
esse
in
the
Ministry
and
Bishops
,
is
it
that
hath
caused
the
common
calamities
.
§
.
35.
And
I.
Nothing
is
more
wanting
hereto
than
better
qualifications
in
the
persons
:
1.
That
there
be
a
strong
wit
,
and
good
acquired
gifts
of
knowledge
,
and
a
strong
and
lively
faith
from
Divine
illumination
,
and
good
acquaintance
with
the
Oracles
of
God
:
A
Pastor
or
Teacher
should
not
only
know
the
essentials
of
Christianity
,
which
every
Christian
knoweth
,
but
also
the
Integrals
and
many
Accidents
.
And
both
essentials
and
integrals
should
be
known
by
him
by
a
more
clear
,
distinct
and
orderly
understanding
,
not
only
above
the
vulgus
s●delium
,
(
common
Christians
)
but
above
the
better
sort
of
the
flock
.
And
some
store
of
natural
and
common
knowledge
called
Learning
is
needful
hereunto
:
But
especially
more
illumination
,
faith
and
holy
wisdom
,
and
skilfulness
in
matter
,
senc●
and
method
of
the
word
of
God
.
§
.
36.
Where
Gods
Word
is
not
by
the
Teacher
clearly
understood
and
firmly
believed
,
and
he
is
not
well
acquainted
with
the
work
of
his
office
,
it
is
not
any
formalities
of
Ordination
,
consent
or
Titles
that
use
to
make
up
these
defects
as
to
the
success
.
To
say
what
God
can
do
,
is
little
to
this
business
:
He
can
make
an
Ass
to
preach
to
Balaam
:
He
can
work
by
fools
and
ignorant
men
and
hereticks
:
But
Scripture
and
all
the
common
experience
of
ages
assureth
us
that
it
is
not
his
ordinary
way
,
and
that
he
rarely
blesseth
such
with
great
success
,
but
worketh
according
to
the
qualifications
of
the
Instrument
and
the
Receivers
.
And
let
a
mans
ti●les
and
ordination
be
what
they
will
,
weak
men
will
do
weakly
,
and
ignorant
men
will
do
ignorantly
,
and
erring
men
will
do
erroneously
,
and
the
Gospel
will
be
wronged
,
the
people
will
be
hurt
or
losers
,
and
enemies
will
deride
and
scorn
.
§
.
37.
When
Aristotle
saith
that
Wise
men
are
by
Nature
to
Rule
,
and
fools
and
ignorant
persons
to
be
ruled
,
he
meant
not
I
suppose
that
this
gave
wise
men
formal
Power
;
but
that
this
was
the
materiae
dispositio
receptiva
;
as
Gold
and
Silver
are
to
be
the
Kings
Coyn
,
but
are
not
so
quâ
talia
:
so
only
wise
Christians
are
receptive
matter
of
Ministerial
power
,
and
the
wiser
the
better
.
And
when
one
appeareth
to
be
of
eminent
wisdom
above
all
the
rest
,
caeteris
paribus
,
the
ordainers
and
people
are
directed
and
bound
by
God
to
choose
that
man
.
And
what
scruples
soever
rise
about
his
Ordination
,
usually
God
worketh
by
excellent
worthy
men
,
and
as
light
cannot
be
hid
,
so
holy
wisdom
will
be
known
and
valued
.
§.
38.
2.
But
LOVE
or
HOLINESS
is
necessary
ad
bene
esse
as
well
as
wisdom
:
Heat
causeth
heat
:
And
we
have
need
of
sacred
Heat
as
well
as
of
Light
.
Love
kindleth
love
:
A
Pastor
should
excel
the
Flock
in
Love
to
God
,
to
Christ
,
to
Holiness
,
to
Gods
word
and
work
,
and
to
all
the
peoples
souls
,
and
should
speak
all
from
the
Zeal
of
Love
:
As
the
Nurses
milk
should
have
the
warmth
of
Nature
.
Cold
heartless
preachers
usually
reach
not
the
heart
and
have
but
cold●
and
small
success
.
Here
also
God
worketh
usually
according
to
the
means
:
And
how
can
he
be
taken
for
a
sound
Believer
of
so
great
over-whelming
things
,
as
we
have
to
speak
of
,
that
speaketh
only
of
them
sleepily
and
coldly
?
§.
39.
3.
And
as
wisdom
and
zealous
Love
,
so
executive
Activity
,
but
especially
,
Taking
utterance
is
necessary
to
the
well-being
of
the
sacred-office
,
and
the
success
.
Though
it
be
not
the
tricks
of
vain
humane
art
and
affectation
which
must
do
our
work
,
yet
is
it
a
free
and
moving
utterance
of
holy
wisdom
,
faith
and
Love
.
And
words
are
not
all
:
Holy
example
of
living
in
blamelesness
,
justice
,
humility
,
self-denyal
,
meekness
and
patience
must
be
our
work
:
And
diligence
in
doing
all
the
good
we
can
.
What
examples
are
there
this
day
among
us
of
one
or
two
holy
,
humble
,
meek
and
patient
and
unwearied
labourers
,
even
in
a
silenced
,
suffering
and
low
condition
,
men
of
no
extraordinary
parts
,
but
with
ordinary
parts
of
extraordinary
labour
and
patience
,
that
whole
Countreys
have
cause
to
bless
God
for
:
I
will
venture
to
name
three
such
,
1.
Mr.
John
Eliots
in
New
England
,
that
hath
translated
all
the
Bible
into
that
most
barbarous
language
,
preached
to
the
Indians
about
forty
years
,
and
gathered
divers
Churches
among
them
.
(
And
verily
I
would
the
Jesuites
had
never
done
worse
work
than
what
they
did
(
with
several
Fryars
)
in
Congo
,
China
,
Japan
,
&c.
which
is
their
greatest
honour
.
)
2.
Mr.
John
Dury
,
I
hear
yet
living
,
who
hath
these
fifty
years
or
near
been
employed
in
reconciling
the
Lutheran
and
Calvinist
Protestants
,
not
without
success
,
as
Helmstadt
,
Breme
,
Hassia
and
other
places
know
;
Though
much
more
might
have
been
expected
if
the
wars
of
Princes
and
the
obstinacy
of
contentious
Divines
had
not
hindred
.
3.
Our
Mr.
Thomas
Gouge
,
an
ejected
silenced
Minister
,
who
hath
set
up
about
fourscore
Schools
in
Wales
,
for
thousands
of
Scholars
,
given
away
many
thousand
books
to
them
,
relieved
many
poor
honest
ejected
Ministers
,
got
the
Bible
,
the
Practice
of
Piety
,
the
Whole
Duty
of
Man
printed
in
Welsh
,
and
visiteth
the
Counties
there
(
though
aged
)
once
a
year
.
Gods
work
must
be
done
as
our
trade
and
business
and
not
on
the
by
,
as
taking
up
the
place
and
time
which
mens
fleshly
and
worldly
interest
and
work
can
spare
.
Had
the
Church
such
men
enow
as
I
have
described
,
and
as
some
have
been
(
such
as
Cyprian
,
Nazianzene
,
Basil
,
Chrysostom
,
Atticus
,
Proclus
,
Hierom
,
Augustine
,
Ambrose
,
Martin
,
Salvian
,
&c.
and
such
as
Melancthon
,
Bucholtzer
,
Bucer
,
Phagius
,
Musculus
,
Martyr
,
Calvin
,
Beza
,
Vrsine
,
Olevian
,
Paraeus
,
Camero
,
Placeus
,
Molineus
,
Dallaeus
,
Blondel
,
Chamier
,
Sadeel
,
Le
Blank
,
&c.
and
such
as
we
have
had
many
in
England
,
Jewel
,
Grindal
,
Field
,
Reignolds
,
Vsher
,
Morton
,
Hall
,
Davenant
,
Chillingworth
,
Hildersham
,
Dod
,
Ball
,
Bradshaw
,
Gataker
,
&c.
and
such
as
yet
through
Gods
great
mercy
we
have
many
,
(
I
say
had
the
world
enow
such
as
these
,
the
light
would
scatter
the
dismal
darkness
,
and
they
would
carry
on
Christs
interest
in
the
Churches
,
against
the
opposition
of
Usurpers
,
hereticks
and
contenders
:
For
even
a
few
such
have
broke
through
armies
of
Philistines
to
fetch
men
the
sacred
waters
of
life
.
And
it
is
not
scruples
and
quarrels
about
their
ordinations
or
such
like
as
would
frustrate
their
endeavours
.
§
.
40.
II.
It
is
greatly
needful
to
the
well-being
of
the
Ministry
and
the
success
,
that
Doctrine
be
kept
sound
:
And
therefore
,
1.
That
the
Christian
simplicity
be
retained
,
and
many
subtile
and
curious
decisions
be
not
made
necessary
:
A
few
great
,
necessary
certain
truths
,
are
easilier
preserved
than
multitudes
of
uncertain
controverted
niceties
.
2.
It
is
needful
that
such
as
are
ordained
Ministers
,
be
tryed
men
,
of
sound
understanding
in
that
which
they
must
teach
and
do
,
and
therefore
that
both
the
ordainers
and
the
hearers
try
them
.
This
account
of
their
understanding
is
better
than
the
imposing
of
humane
forms
upon
them
for
subscription
:
Not
but
that
Teachers
should
know
more
than
the
flock
,
that
is
,
than
the
essentials
;
nor
that
I
presume
to
condemn
all
the
Churches
that
impose
their
Confessions
to
be
subscribed
in
their
own
and
not
in
Scripture-words
,
while
they
keep
only
to
necessary
certain
things
:
But
I
shall
afterward
prove
,
that
this
way
,
though
tolerable
,
is
not
best
,
but
unnecessary
and
dangerous
,
1.
the
Scripture
affording
us
apt
words
enow
to
form
our
Confessions
in
,
which
are
past
Controversie
;
2.
and
there
being
no
probability
of
bounding
mens
Impositions
of
this
kind
,
when
once
they
set
upon
this
way
;
3.
and
most
Confessions
of
that
nature
now
extant
having
some
needless
words
which
other
Churches
or
good
Christians
do
dissent
from
:
4.
And
the
ancient
Creeds
understood
(
which
the
ordainers
must
try
)
and
the
old
Catechistical
Verities
being
sufficient
to
this
use
.
5.
And
there
being
means
of
restraining
men
from
preaching
and
vending
heresies
which
are
more
safe
and
congruous
.
3.
I
add
therefore
that
a
certain
Confession
containing
the
certainest
and
needfullest
Integrals
of
Religion
should
or
may
well
be
drawn
up
as
a
Law
,
forbidding
all
upon
meet
penalties
to
preach
or
speak
against
them
;
without
any
subscribing
,
promising
or
professing
.
4.
And
upon
proof
of
the
violating
of
such
a
Law
,
and
preaching
against
such
articles
it
is
sufficient
that
both
the
Church
and
the
Christian
Magistrate
in
their
several
ways
may
judge
them
,
and
by
just
penalties
correct
them
(
of
which
more
after
in
due
place
.
)
For
it
is
very
hard
so
to
form
long
Confessions
(
beyond
the
old
Creeds
,
Lords
Prayer
,
Decalogue
,
and
the
General
belief
of
Scripture
)
and
this
not
in
Scripture-terms
,
which
shall
not
have
some
words
,
which
sound
and
honest
Ministers
cannot
assent
to
,
(
without
lying
,
which
they
will
not
do
)
:
But
to
silence
many
words
which
yet
we
conceive
true
,
and
forbear
speaking
against
some
things
which
yet
he
cannot
profess
assent
to
,
there
are
very
few
sober
men
but
will
do
.
And
an
errour
never
spoken
or
written
hurts
not
others
,
nor
is
to
be
judged
being
not
known
;
Non
apparere
here
is
as
non
esse
.
And
if
it
be
vended
,
the
person
may
be
judged
as
well
as
if
he
had
sworn
,
subscribed
or
promised
.
And
they
that
will
tell
us
yet
what
evil
may
befall
secret
whispering
errours
without
out
such
oaths
,
subscriptions
or
promises
,
do
by
this
over-doing
dangerously
undo
;
and
lest
man
should
be
man
and
the
Church
imperfect
,
on
pretence
of
avoiding
a
possible
unavoidable
hurt
,
they
will
set
up
knaves
that
will
say
any
thing
,
shut
out
honest
men
,
and
necessitate
divisions
,
confusions
and
persecutions
,
where
they
can
never
stop
on
this
side
banishing
or
killing
,
or
continued
imprisoning
multitudes
of
faithful
men
,
and
never
the
more
attain
their
ends
.
Sound
doctrine
may
be
kept
up
as
far
as
is
to
be
hoped
,
by
the
aforesaid
means
.
§
.
41.
III.
It
is
greatly
needful
to
the
well-being
of
Ministry
and
Church
that
Gods
publick
worship
and
Sacraments
be
kept
pure
.
Not
that
any
thing
done
by
man
will
be
void
of
imperfection
,
but
that
it
be
such
as
is
acceptable
to
God
,
honourable
to
Religion
,
and
profitable
and
suitable
to
the
flock
,
and
to
good
men
.
To
which
end
,
1.
Christian
simplicity
here
also
is
necessary
;
That
it
be
not
corrupted
or
clogged
with
things
uncertain
,
needless
,
curious
,
nor
yet
much
defective
,
not
confused
,
disorderly
,
much
less
erroneous
,
superstitious
,
ludicrous
,
undecent
,
false
or
prophane
.
2.
It
is
needful
that
men
to
be
ordained
be
tryed
and
known
to
be
such
as
can
speak
to
God
and
men
without
such
unsufferable
mis-performance
.
3.
And
that
they
be
responsible
to
the
Church
and
Magistrate
for
what
they
say
and
do
.
Of
Liturgies
I
am
to
speak
in
the
third
Part
:
Only
here
4.
I
add
that
fit
words
,
and
spiritual
life
,
are
the
body
and
soul
of
worship
,
and
one
must
not
be
pleaded
against
another
,
nor
any
by
Formality
mortifie
holy
worship
and
turn
it
into
a
Carkass
or
a
lifeless
image
;
Nor
yet
on
pretence
of
spirituality
condemned
the
frequent
use
of
the
same
words
(
commonly
called
Forms
)
whether
prepared
by
the
speaker
who
best
knoweth
what
he
needeth
,
or
agreed
on
by
the
Churches
in
fit
cases
and
measures
,
for
greater
Concord
.
§
.
42.
IV.
It
is
needful
to
the
well-being
of
the
Ministry
and
Churches
that
all
Pastors
in
their
places
be
not
only
allowed
to
use
Christs
true
Discipline
,
but
that
it
be
expected
and
really
done
in
every
Church
;
and
that
this
Discipline
be
neither
cast
aside
,
nor
corrupted
and
turned
into
malignant
war
against
the
good
,
nor
into
tyranny
and
usurpation
.
§
.
43.
What
this
Discipline
is
,
is
opened
before
:
It
is
described
by
Christ
in
Matth.
18.
If
thy
brother
trespass
against
thee
,
tell
him
his
fault
between
thee
and
him
,
If
he
hear
thee
thou
hast
won
thy
brother
.
If
he
hear
thee
not
,
take
with
thee
two
or
three
:
If
he
hear
not
them
,
tell
the
Church
:
If
he
hear
not
the
Church
,
let
him
be
to
thee
as
a
Heathen
or
a
publican
]
Serious
convincing
admonition
must
be
used
(
with
due
patience
)
to
bring
a
sinner
to
repentance
.
And
more
publick
admonition
after
private
;
And
the
person
sentenced
unfit
for
Christian
Communion
,
when
refusing
all
he
sheweth
himself
utterly
impenitent
.
And
he
must
be
reconciled
,
absolved
and
received
when
he
giveth
the
Church
just
proof
of
his
true
repentance
.
§.
44.
1.
It
is
a
great
corruption
of
this
Discipline
,
when
it
is
exercised
by
Lay-Chancellors
or
other
Lay-men
,
to
whom
the
Keyes
of
the
Church-Government
were
never
committed
by
Christ
.
§.
45.
2.
It
is
a
great
corruption
when
it
is
done
only
by
an
officer
of
another
species
than
Christ
ever
instituted
.
§.
46.
3.
It
is
an
usurpation
and
corruption
when
it
is
done
by
the
Pastor
of
some
other
Church
,
and
not
by
the
proper
Pastor
of
the
Church
where
the
sinner
liveth
.
Such
is
Papal
Usurpation
,
when
the
Bishop
of
Rome
will
be
judge
in
London
.
§.
47.
4.
Especially
when
such
a
pretender
liveth
far
from
the
place
,
where
persons
and
actions
are
not
half
known
,
and
that
only
by
great
charge
and
travel
.
When
the
Pastor
and
people
of
the
present
Church
may
easily
know
all
,
and
it
belongeth
to
them
,
who
are
executively
either
to
communicate
with
him
or
avoid
him
,
which
distant
strangers
have
no
opportunity
or
occasion
to
do
,
further
than
by
declared
consent
.
§.
48.
5.
It
is
a
heinous
corruption
of
it
to
Excommunicate
men
in
a
prophane
worldly
manner
,
without
wise
,
serious
,
patient
endeavours
to
apply
Gods
word
to
the
sinners
case
and
conscience
,
to
bring
him
to
true
repentance
and
amendment
.
§.
49.
6.
And
it
is
yet
more
heinous
abuse
,
to
excommunicate
the
faithful
,
for
a
fearful
avoiding
sin
in
some
imposed
Oath
,
Covenant
,
Profession
,
promise
,
subscription
,
or
unnecessary
Ceremony
or
Form
;
and
especially
withal
to
retain
in
Church-Communion
multitudes
of
Infidels
,
Adulterers
,
Fornicators
,
Perjured
persons
,
drunkards
,
railers
,
slanderers
,
oppressours
,
hereticks
,
scorners
at
piety
,
&c.
And
it
's
yet
worse
to
cast
out
men
for
not
subscribing
to
some
lye
,
false
doctrine
or
wicked
thing
,
or
for
refusing
down
right
heinous
sin
.
And
yet
worse
is
it
,
to
make
Discipline
an
engine
to
dethrone
Kings
and
embroile
,
confound
or
subdue
Kingdoms
,
and
enslave
the
earth
.
§
.
50.
The
lower
first
degrees
of
Church-Government
,
which
is
but
doctrinally
to
teach
men
and
reprove
them
,
all
Pastors
must
use
,
or
they
omit
the
essential
work
of
their
office
.
But
the
full
prosecution
of
it
to
excommunication
or
publick
repentance
is
rather
needful
to
the
Well-being
than
to
the
Being
of
the
Churches
and
Ministry
:
especially
when
the
Christian-Magistrate
doth
his
part
.
No
doubt
but
the
Magistrate
may
admonish
a
sinner
,
and
command
him
to
make
publick
Confession
in
the
Church
,
and
may
shame
the
impenitent
,
and
forbid
familiarity
with
him
,
yea
and
Church-Communion
when
the
case
is
notorious
or
judged
by
the
Pastor
:
But
it
is
the
Pastors
office
to
judge
of
his
crime
,
impenitence
,
and
repentance
,
in
order
to
excommunication
and
absolution
;
and
herein
the
Magistrate
is
not
to
take
on
him
the
Pastors
work
,
but
to
command
the
Pastor
and
people
to
do
their
duties
.
§
.
51.
III.
So
much
of
the
necessaries
to
the
Being
and
Well
being
of
the
Ministry
.
As
to
the
exercise
,
it
may
be
gathered
from
what
is
said
.
There
is
further
necessary
to
it
:
1.
Natural
ability
,
possibility
,
liberty
and
opportunity
;
and
the
peoples
acceptance
,
consent
and
reception
.
2.
And
as
to
the
Well-being
and
success
,
1.
The
great
diligence
and
skill
of
the
Minister
;
2.
The
forwardness
and
teachableness
and
zeal
and
concord
of
the
flock
;
3.
The
Concord
of
the
Ministers
and
Neighbour
Pastors
;
4.
And
the
countenance
and
encouragement
of
faithful
Magistrates
will
much
promote
it
.
CHAP.
VI.
IV.
What
is
necessary
to
the
Constitution
,
Administration
and
Communion
of
single
Churches
?
§
.
1.
BY
[
single
]
and
[
Particular
]
Churches
I
still
mean
those
that
are
compounded
of
many
Christians
,
but
not
of
many
Churches
.
And
I
take
not
the
word
[
Church
]
in
any
of
the
la●e
senses
,
(
for
civil
,
or
occasional
meetings
,
or
societies
,
or
for
every
religious
concourse
of
Christians
,
as
a
Synod
,
an
accidental
day
of
fasting
and
prayer
,
&c.
)
nor
for
a
meer
Community
or
neighbourhood
of
Christians
,
nor
for
a
Christian
Kingdom
or
City
,
governed
by
the
Magistrates
sword
:
But
for
a
proper
Church
as
political
consisting
of
Pastor
and
flock
.
§
.
2.
When
the
Apostles
ordained
them
Elders
in
every
Church
,
Act.
14.
23.
it
signifieth
that
they
setled
these
Elders
as
the
proper
fixed
Church-guides
of
those
Churches
;
Not
that
they
had
no
Ministerial
power
elsewhere
,
but
that
this
was
their
proper
special
Charge
or
Province
.
As
a
Licensed
Physicion
that
hath
a
particular
Hospital
or
City
,
is
a
Physicion
every
where
that
he
cometh
,
and
not
breaking
order
may
exercise
his
Art
,
but
he
may
not
invade
another
mans
Hospital
or
Province
,
nor
is
bound
as
the
other
is
to
medicate
that
Hospital
,
&c.
So
a
Minister
of
Christ
lawfully
invited
,
may
Preach
and
Administer
Sacraments
,
yea
and
Discipline
in
any
other
Church
pro
tempore
,
not
as
a
Lay-man
,
but
as
a
Minister
in
office
.
But
he
is
not
bound
to
take
the
Charge
of
another
mans
flock
,
nor
may
intrude
disorderly
,
but
as
a
helper
or
on
just
call
.
§
.
3.
Titus
is
appointed
to
ordain
such
Elders
in
every
City
,
which
is
all
one
as
in
every
Church
:
not
that
every
City
then
had
a
Church
;
nor
that
he
was
to
ordain
Elders
in
the
Cities
that
had
no
Churches
:
nor
that
he
was
forbidden
to
ordain
Elders
in
Countrey
Villages
:
Nor
that
he
was
tyed
either
to
ordain
many
Elders
in
every
Church
or
City
,
or
yet
to
ordain
but
One
in
one
City
,
or
one
Church
.
But
because
de
facto
there
were
few
or
no
Villages
then
that
had
Christians
enow
to
make
a
Church
of
desirable
consistence
,
therefore
they
were
congregate
commonly
in
Cities
and
great
Towns
,
where
the
Christians
of
the
neighbour
Villages
joyned
with
them
.
§
.
4.
Every
such
single
Church
then
by
the
Apostles
order
had
their
own
Pastor
(
one
or
more
)
and
every
such
fixed
Pastor
knew
his
proper
Charge
and
flock
.
And
in
the
time
when
the
Epistles
of
Ignatius
were
written
,
every
such
Church
had
One
Bishop
over
the
other
Elders
,
and
usually
some
fellow
Elders
and
Deacons
,
and
a
single
undivided
Church
was
known
by
these
notes
of
Unity
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
In
every
Church
there
is
one
Altar
(
or
Altar
place
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
and
one
Bishop
with
his
fellow
Presbyters
and
Deacons
]
Whence
Mr.
Mede
well
noteth
the
certainty
that
then
no
Church
of
one
Altar
was
denyed
a
Bishop
,
and
no
Bishop
had
more
Churches
with
an
Altar
than
one
.
That
is
,
no
other
Assembly
for
stated
Communion
.
§
.
5.
Yet
occasional
and
subordinate
Communion
parts
of
a
Church
may
hold
:
Those
called
Independents
deny
not
but
that
in
persecution
or
for
want
of
a
large
room
,
the
same
Church
may
meet
by
parts
in
several
places
at
once
:
And
all
confess
that
a
Parish
Church
may
admit
of
Chapels
and
Oratories
,
where
distant
and
weak
persons
may
frequently
meet
,
that
yet
sometimes
must
come
to
the
Parish
Church
.
And
families
that
have
sick
persons
may
Communicate
with
neighbours
joyning
with
them
.
But
these
are
not
Churches
but
parts
of
such
.
§
.
6.
God
hath
not
said
just
how
many
persons
must
make
a
single
Church
,
no
more
and
no
less
,
determinately
:
but
he
hath
given
us
sufficient
notice
to
guide
us
by
the
work
and
end
,
and
by
his
general
precepts
and
examples
.
§
.
7.
A
single
Church
is
a
society
of
Christians
of
Divine
institution
,
consisting
of
one
Pastor
or
more
as
the
Guiding
part
,
and
a
competent
number
of
private
Christians
as
the
Guided
part
,
associated
by
Consent
for
personal
presential
holy
Communion
and
mutual
assistance
,
in
holy
Doctrine
,
holy
worship
of
God
,
holy
order
,
and
holy
Conversation
,
for
the
edification
,
preservation
and
salvation
of
that
Church
,
and
the
welfare
of
the
Church
universal
of
which
it
is
a
part
,
and
the
Glorifying
and
Pleasing
of
God
our
Creator
,
Redeemer
and
Sanctifier
.
§
.
8.
To
open
the
parts
of
this
definition
observe
,
1.
That
as
in
defining
a
Sacrament
,
so
in
defining
a
Church
,
we
mention
the
Divine
Institution
,
because
it
is
not
human
Sacraments
or
humanly-invented
Churches
that
we
treat
of
.
§.
9.
2.
Note
that
only
Christians
make
a
Christian
Church
(
as
is
oft
said
)
Professed
Christians
the
visible
Church
,
and
sincere
heart
consenters
the
mystical
regenerated
saved
Church
.
§.
10.
3.
It
is
not
any
other
company
of
Christians
,
but
a
society
or
Governed
association
that
we
speak
of
as
strictly
called
a
Church
.
§.
11.
4.
The
Pastors
and
flock
are
the
essential
constitutive
parts
:
It
may
be
a
Community
without
a
Pastor
,
but
not
a
Policie
,
or
Ecclesiastical
Society
.
While
the
Pastor
liveth
it
is
such
a
Church
in
esse
existente
:
when
the
Pastor
is
dead
,
it
is
an
existent
Community
,
and
virtually
and
morally
a
Political
Church
,
because
by
the
Law
and
the
peoples
resolution
another
is
to
be
seasonably
chosen
.
As
an
elective
Kingdom
in
the
interregnum
is
virtually
and
morally
a
Kingdom
:
But
if
the
purpose
of
chosing
a
Successour
be
changed
,
the
Kingdom
and
so
the
Church
is
dissolved
,
or
changed
into
somewhat
else
.
§.
12.
5.
It
is
indifferent
to
the
being
(
though
not
usually
to
the
well-being
)
of
a
Church
,
whether
it
have
one
Pastor
or
many
.
§.
13.
6.
The
number
of
the
people
though
not
precisely
determined
must
be
competent
to
the
Ends
of
the
Society
:
If
it
be
Greater
or
smaller
than
is
necessary
to
the
Ends
,
it
is
no
Church
of
this
defined
species
:
As
Logicians
say
of
the
subject
of
other
relations
:
If
a
Boat
or
Ship
be
no
bigger
than
a
spoon
,
it
is
not
a
Boat
or
Ship
,
but
equivocally
:
And
it
may
be
so
big
as
to
be
no
Boat
or
Ship
,
when
it
is
uncapable
of
the
Ends.
A
Family
is
too
small
to
be
a
City
:
And
a
Kingdom
or
the
world
is
too
big
.
Dispositio
materiae
est
necessaria
ad
receptionem
formae
.
§.
14.
7.
It
is
impossible
to
be
a
Church
without
the
cement
of
Consent
,
professed
or
cordial
:
If
many
be
forced
into
a
Temple
not
consenting
,
it
is
a
Prison
,
and
they
are
not
a
Church
.
If
they
consent
only
to
meet
on
other
occasions
,
or
for
some
occasional
act
of
Religion
,
it
is
not
thereby
made
a
Church
.
If
they
be
commanded
to
consent
and
do
not
,
and
if
it
only
be
their
duty
,
it
maketh
them
not
a
Church
,
but
only
proveth
that
they
ought
to
be
one
.
No
Law
or
command
maketh
a
Church
without
Consent
.
But
this
Consent
may
be
divers
waies
expressed
:
The
plainest
&
most
obliging
way
is
best
;
but
is
not
absolutely
necessary
:
In
some
times
and
cases
it
may
be
more
needful
than
at
others
:
especially
at
the
first
gathering
and
forming
of
a
Church
:
sometime
ordinary
Communion
or
attendance
specially
of
persons
born
in
that
Church
,
may
signifie
necessary
Consent
.
It
's
pity
then
that
men
should
be
so
weak
as
some
,
to
make
express
Covenanting
of
each
member
with
the
Church
and
Pastor
necessary
,
and
others
to
deride
it
;
when
it
is
laudable
ad
bene
esse
but
not
necessary
ad
esse
.
But
some
signification
of
Consent
is
necessary
ad
esse
,
that
is
,
A
Consent
to
be
a
member
of
the
society
,
and
submit
to
the
Pastor
,
and
hold
Communion
with
the
Church
to
the
Ends
in
the
definition
.
And
the
plainer
this
is
exprest
,
it
is
the
fitter
to
satisfie
the
Church
and
oblige
the
person
.
But
whether
the
Consent
be
signified
by
words
,
writings
or
deeds
is
undetermined
.
No
man
can
have
the
great
priviledges
of
a
member
either
of
the
universal
or
particular
Church
against
or
without
his
will
and
consent
:
And
no
Minister
not
consenting
can
be
a
Pastor
to
any
.
The
Relation
of
a
Church
member
consisteth
in
a
Right
to
great
benefits
due
to
no
refuser
or
unwilling
person
,
and
in
obligation
to
duty
contracted
by
Consent
,
besides
the
obligation
of
Gods
Command
.
We
can
no
further
prove
any
Company
of
Christians
to
be
a
Church
than
we
can
prove
that
they
Consent
to
Church
relation
for
Church
Ends.
§
.
15.
Christianity
it self
consisteth
in
a
believing
Consent
to
the
Covenant
of
Grace
;
and
as
no
man
is
a
Christian
nor
hath
right
to
Christ
and
his
saving
benefits
without
Consent
,
so
no
man
can
have
right
to
the
Sacraments
that
seal
and
deliver
this
Covenant
and
benefits
without
consent
:
No
Christian
in
his
wits
is
for
the
Baptizing
of
any
adult
person
that
consenteth
not
;
And
the
Lords
Supper
is
a
seal
of
the
same
Covenant
,
and
no
more
due
to
non-consenters
than
Baptism
.
And
as
it
is
not
enough
to
say
[
I
am
willing
to
be
Baptized
,
but
not
by
a
Minister
,
or
not
in
the
order
appointed
by
Christ
]
so
it
is
not
enough
to
say
[
I
would
have
the
Sacrament
and
Communion
with
the
Church
,
but
I
will
not
submit
to
the
Ministry
,
Doctrine
,
Worship
or
Discipline
of
that
Church
]
.
For
this
is
as
great
a
contradiction
as
to
say
[
I
will
be
a
servant
to
you
,
but
I
will
not
work
or
obey
but
only
have
my
wages
]
or
[
I
will
be
a
Soldier
,
but
I
will
not
fight
but
be
paid
]
.
He
that
will
have
Communion
with
the
Church
,
must
consent
to
the
Ministry
,
Worship
and
Discipline
of
that
Church
in
which
Communion
consisteth
.
§
.
16.
And
if
a
Minister
shall
be
so
imposed
on
,
as
that
any
man
or
woman
may
come
when
they
please
,
and
force
him
to
give
them
the
Sacrament
of
Communion
,
without
consenting
to
take
him
for
their
Pastor
,
or
to
be
taught
or
guided
by
him
,
(
yea
or
give
him
satisfactory
notice
that
they
know
what
the
Sacrament
is
,
or
who
Christ
is
)
he
is
a
slave
and
not
a
Pastor
:
Baser
than
any
School-master
,
Philosopher
,
or
Physicion
,
that
are
not
forced
to
take
a
Scholar
,
Pupil
or
Patient
against
their
will
,
or
that
will
not
take
them
for
their
Teacher
or
Physicion
,
and
obey
them
.
§
.
17.
Yet
if
on
this
pretence
any
Bishop
or
Pastor
will
impose
unnecessary
Covenants
,
promises
or
professions
on
the
Church
or
any
Christians
,
and
make
their
wills
a
Law
,
and
oblige
men
to
give
them
any
other
Belief
or
Obedience
than
truly
belongeth
to
the
Pastoral
Office
,
and
so
will
set
up
a
tyranny
instead
of
a
Christian
Ministry
,
they
are
not
herein
to
be
obeyed
,
lest
we
be
guilty
of
the
corruption
.
§
.
18.
Yea
if
every
integral
part
of
the
Pastors
power
and
the
peoples
duty
be
put
into
such
Promises
or
Contracts
,
and
the
people
required
to
profess
their
Consent
,
as
a
necessary
condition
of
their
Communion
,
it
is
sinful
tyranny
,
contrary
to
Gods
Law
and
common
reason
and
the
constant
practice
of
the
Primitive
Church
.
Christ
himself
requireth
unto
Baptism
no
other
Consent
as
necessary
,
save
to
the
essentials
of
Religion
.
A
thousand
Integrals
may
be
unknown
to
the
Baptized
,
and
are
so
to
most
Christians
:
It
is
our
duty
never
to
think
,
speak
or
do
amiss
;
But
Christ
maketh
not
such
duty
necessary
to
our
Baptism
,
Christianity
or
Church
Communion
.
It
is
the
duty
of
every
member
of
a
single
Church
,
to
hear
,
believe
and
obey
the
Pastor
in
many
things
where
the
best
may
fail
.
To
excommunicate
a
man
therefore
for
not
subscribing
or
professing
assent
to
some
unnecessary
doubtful
form
,
for
not
being
convinced
by
a
Lay-Chancellours
sayings
in
a
doubted
case
,
or
for
not
paying
the
Court
Fees
,
or
for
not
appearing
the
day
that
one
is
summoned
to
appear
at
the
Chancellours
Court
,
and
such
like
,
are
but
tyrannical
Schismatical
acts
.
The
King
himself
is
satisfied
with
the
Oaths
of
Allegiance
and
Supremacie
,
and
doth
not
require
all
the
subjects
,
no
nor
the
wisest
Lawyers
or
Judges
,
to
swear
,
subscribe
or
profess
,
that
they
assent
and
consent
to
all
the
Laws
of
the
land
.
§.
19.
8.
The
great
Controversie
of
the
age
and
many
ages
,
is
about
the
true
and
formal
difference
between
the
lowest
species
of
Churches
,
which
is
called
A
particular
or
single
Church
,
and
an
association
of
Churches
or
a
compound
Church
:
That
we
may
not
confound
them
,
nor
make
a
meer
gradual
difference
in
the
same
species
to
pass
for
a
specifick
difference
.
And
there
is
more
lyeth
on
this
than
most
observe
.
And
therefore
I
determine
it
here
in
the
definition
.
1.
It
is
commonly
granted
that
there
must
be
Christian
Assemblies
fixed
for
ordinary
Communion
in
Gods
worship
.
2.
And
it
is
agreed
that
these
Assemblies
cannot
be
held
without
the
officiating
and
conduct
of
Ministers
of
Christ
,
authorized
to
teach
and
administer
the
Sacraments
(
Though
there
be
also
another
sort
of
assemblies
,
even
for
some
Religious
exercises
,
which
may
be
held
by
Princes
,
Judges
and
other
Lay-men
.
)
3.
And
it
is
by
Grotius
and
many
others
manifested
,
that
Christ
formed
his
Churches
more
to
the
similitude
of
the
Synagogue
than
the
Temple
state
of
order
and
worship
.
4.
And
it
is
agreed
that
though
Apostles
,
Evangelists
,
and
other
itinerant
Preachers
might
gather
Sacred
Assemblies
where
they
came
,
and
were
as
transient
temporary
Pastors
to
them
,
yet
the
Apostles
were
guided
by
the
Spirit
to
settle
Elders
in
every
Church
,
as
is
proved
before
.
But
here
men
make
a
great
and
distracting
Controversie
,
1.
Whether
this
first
Church-species
may
not
consist
of
many
Congregations
,
yea
,
many
hundreds
or
thousands
?
2.
And
whether
every
Church
of
the
lowest
species
must
have
a
Bishop
?
§
.
20.
To
decide
this
Controversie
I
do
in
the
definition
express
the
specification
of
this
Church
relation
from
the
End
,
as
all
such
kind
of
relations
must
be
.
It
must
be
a
fixed
association
of
Christians
[
for
personal
presential
Communion
and
assistance
in
holy
doctrine
,
worship
&c.
]
This
definition
is
necessary
and
herein
sufficient
.
1.
It
is
necessary
that
a
difference
be
noted
between
a
single
Church
and
a
Composition
of
Churches
:
Because
,
1.
Several
ends
shew
us
that
they
are
not
univocaly
called
Churches
but
are
of
several
sorts
.
2.
The
first
is
past
controversie
of
Divine
institution
:
The
other
are
by
some
men
taken
for
Divine
,
by
some
for
Lawful
humane
,
and
by
some
for
sinful
inventions
,
and
additions
to
Gods
appointed
order
.
Things
that
so
much
differ
must
be
differenced
.
2.
It
is
sufficient
as
1.
Assigning
the
true
specifying
end
,
2.
and
avoiding
all
extreams
.
1.
It
assigneth
the
true
end
:
For
that
Churches
of
such
a
sort
,
for
that
end
were
settled
by
the
Apostles
,
none
deny
:
2.
It
justly
differenceth
them
from
all
other
societies
:
1.
There
may
be
occasional
meetings
of
Part
of
a
Church
,
for
want
of
room
,
or
liberty
,
in
private
houses
,
Chapels
,
or
Oratories
;
Independents
,
Presbyterians
and
Diocesans
grant
this
:
But
these
still
acknowledge
themselves
to
be
but
parts
of
a
larger
society
consenting
to
the
same
specifying
ends
;
and
assembling
sometimes
with
that
larger
body
and
sometimes
apart
,
by
reason
of
impediments
,
(
age
,
weakness
,
distance
,
weather
,
persecution
&c
)
:
And
though
a
Parish
(
as
many
)
have
far
more
than
can
meet
at
once
together
,
yet
,
1.
Still
the
ends
of
the
association
is
for
that
sort
of
Communion
:
2.
Some
of
a
family
may
meet
one
day
and
some
another
and
some
a
third
.
3.
Every
error
and
corruption
altereth
not
the
species
of
the
Church
:
The
individuals
that
fail
and
absent
themselves
make
not
Parochial
Communion
to
be
another
thing
for
other
ends
.
A
Parochial
Church
then
is
the
lowest
and
first
true
species
of
Churches
.
2.
And
this
distinguisheth
it
from
all
Compound
Churches
,
which
are
not
for
Present
Ordinary
Communion
in
publick
worship
and
Discipline
,
but
only
for
Distant
Communion
by
Officers
,
Delegates
or
Letters
.
1.
A
Synod
is
for
Consultation
,
and
not
purposely
congregated
for
ordinary
Communion
in
worship
,
and
the
Churches
which
send
their
Bishops
or
Pastors
thither
have
not
personal
presential
Communion
one
with
another
ever
the
more
;
but
only
mediate
by
Delegates
or
Officers
.
They
may
dwell
a
thousand
miles
or
more
from
one
another
.
If
all
the
Schoolmasters
in
several
Kingdoms
should
hold
Provincial
,
National
,
or
much
larger
Synods
for
agreement
in
Teaching
and
Governing
their
Schools
,
this
would
not
confound
such
a
Synod
with
a
School
,
as
if
they
were
of
the
same
Species
of
society
.
2.
This
distinguisheth
a
single
Church
from
the
Papal
pretended
universal
policy
;
And
from
a
Patriarchal
Church
,
and
from
a
Provincial
,
and
a
Diocesan
Church
in
the
sense
now
used
:
For
these
are
compounded
of
several
single
Churches
;
and
they
are
not
a
society
at
all
associated
for
ordinary
personal
presential
Communion
in
Gods
worship
and
holy
living
:
Only
they
are
all
under
one
General
Governour
,
not
using
to
meet
themselves
nor
ever
seeing
one
another
.
Now
if
to
be
under
one
absent
General
Bishop
be
that
which
specifyeth
a
single
or
particular
Church
,
then
All
that
called
the
Roman
Catholick
Church
is
but
one
single
Church
,
compounded
of
no
Churches
:
Or
one
Patriarchal
or
Provincial
or
National
Church
,
were
the
lowest
species
,
and
a
single
Church
,
and
so
the
Diocesans
were
none
.
But
if
that
which
maketh
it
a
single
Church
of
the
lowest
species
were
that
no
Bishop
is
under
them
,
but
that
they
are
under
one
sole
Bishop
,
then
1.
If
all
England
had
but
one
Bishop
(
as
many
tell
us
all
Abassia
hath
but
one
called
the
Abunah
)
or
if
a
Patriarch
put
down
all
the
Bishops
under
him
,
this
Church
of
his
would
be
but
a
single
Church
.
2.
And
then
there
would
be
no
such
thing
as
a
Church
associated
for
personal
presential
Communion
,
which
I
have
proved
that
the
Apostles
by
the
spirit
settled
.
§
.
21.
Those
that
tell
us
that
a
Diocesan
Church
is
the
first
or
lowest
species
of
Divine
institution
,
do
either
mean
by
a
Diocess
such
a
society
as
we
now
call
a
Parish
,
associated
for
presential
Communion
,
or
a
Church
made
of
many
such
associated
under
one
Bishop
:
If
the
first
,
they
differ
only
about
the
name
,
in
which
they
go
against
our
common
use
,
and
are
not
intelligible
by
the
vulgar
.
Though
in
old
Church
writers
a
Diocess
is
sometimes
taken
as
greater
than
a
Province
and
sometime
as
less
,
and
a
Parish
and
a
Diocess
are
sometimes
used
for
the
same
,
and
sometime
not
,
yet
that
diversity
of
naming
hindreth
us
not
from
knowing
the
difference
of
the
things
,
either
as
defined
,
or
as
commonly
now
denominated
a
Parish
Church
and
a
Diocess
.
And
if
their
meaning
be
to
prove
that
single
Churches
essentiated
by
their
Association
for
Present
personal
Communion
,
are
not
of
Gods
institution
,
no
intelligent
impartial
Christians
will
believe
them
,
who
understand
the
Scripture
and
the
state
of
the
primitive
Churches
,
and
the
reason
of
the
thing
.
Did
men
believe
this
,
they
would
believe
that
Christ
had
instituted
no
Church
order
or
form
at
all
;
Much
less
being
to
be
said
for
the
rest
than
this
.
And
even
those
few
that
say
that
no
form
of
Church
Government
is
settled
by
God
,
do
yet
grant
that
setled
congregations
for
ordinary
worship
and
mutual
help
with
their
guiding
Pastors
are
of
Divine
right
;
and
so
confute
themselves
;
unless
they
mean
only
that
Pastoral
Government
of
compounded
Churches
is
not
jure
Divino
.
§
.
22.
And
some
called
Presbyterians
distinguish
between
a
Worshipping
Church
,
and
a
Governed
Church
,
and
tell
us
that
the
lowest
Governed
Church
should
consist
of
divers
worshipping
Churches
.
It
may
sometime
contein
divers
subordinate
by-meetings
as
Chapels
for
them
that
must
needs
be
oft
absent
from
the
full
assembly
:
But
that
it
must
have
many
such
,
or
that
it
must
or
may
have
many
full
settled
worshipping
Churches
,
that
personally
communicate
still
distantly
only
in
their
several
Parishes
,
is
contrary
to
Scripture
,
antiquity
and
reason
;
and
denyeth
the
first
instituted
Church
form
.
Thorndikes
first
books
which
fetch
the
reason
of
Church
Government
from
Assemblies
,
were
far
truer
than
his
later
,
in
which
he
seemed
to
dream
of
a
humane
universal
Policy
.
§
.
23.
Either
a
Bishop
as
distinct
(
in
Order
or
Degree
)
from
Presbyters
is
necessary
to
the
Being
of
a
Church
of
Divine
institution
,
or
not
:
If
not
,
then
it
may
be
a
Church
without
such
a
Bishop
,
and
have
accordingly
the
rights
of
a
Church
(
in
the
proper
political
sense
now
intended
by
the
word
[
Church
.
]
)
And
then
the
old
sayings
would
not
be
true
,
1.
Of
Ignatius
that
[
to
every
Church
there
is
one
Altar
,
and
one
Bishop
with
his
fellow
Presbyters
and
Deacons
]
2.
Of
Cyprian
,
that
ubi
Episcopus
ibi
Ecclesia
:
3.
Of
Hierome
and
others
,
Ecclesia
eft
pl●bs
adunat
a
Episcopo
.
If
yea
,
then
1.
Our
Parish
Priests
are
true
Bishops
,
or
else
the
Parish
Churches
are
no
true
Churches
,
but
Chapels
,
as
wanting
an
essential
part
.
2.
And
then
there
are
no
Churches
in
England
of
the
lowest
species
(
for
present
Communion
,
&c.
)
3.
And
then
it
will
be
hard
to
confute
them
that
say
,
No
form
of
Church
Government
is
jure
Divino
or
instituted
of
God
.
4.
And
the
form
of
Government
being
the
specifying
form
of
the
policy
or
Church
,
it
will
follow
that
God
hath
instituted
no
Churches
but
the
universal
as
headed
by
Christ
.
5.
And
if
you
will
confess
to
the
Separatists
that
we
have
no
Churches
of
Gods
institution
,
you
will
never
heal
their
separation
.
§
.
24.
I
am
therefore
past
all
doubt
that
if
it
can
be
proved
that
a
Bishop
is
necessary
to
every
true
Church
,
that
every
Parish
should
have
a
Bishop
,
and
if
Arch-bishops
be
good
and
meet
,
the
Diocesans
should
be
their
Arch-bishops
.
And
that
deposing
the
Parish
Bishops
and
Churches
is
a
heinous
corrupting
crime
.
But
if
Bishops
be
not
necessary
to
a
Church
as
such
,
the
case
is
otherwise
.
§
.
25.
It
is
therefore
of
great
importance
that
single
Churches
be
neither
too
great
nor
too
small
.
If
too
small
,
they
will
want
1.
the
honour
of
fulness
,
2.
and
the
cheering
help
of
praising
God
in
great
assemblies
,
3.
and
the
mutual
counsel
and
vigilant
help
of
many
,
4.
and
the
safe
guidance
of
many
Presbyters
(
or
a
Bishop
and
Presbyters
)
which
a
few
people
cannot
expect
.
And
if
it
be
too
great
,
it
will
1.
hinder
the
comfort
of
those
that
want
room
in
the
Church
assembly
,
2.
or
cause
the
Church
to
degenerate
into
another
sort
of
society
.
It
is
best
therefore
that
it
should
be
as
Great
as
that
all
the
people
who
are
constant
worshippers
of
God
on
the
Lords
days
may
meet
in
one
place
,
where
they
have
liberty
,
Chapels
or
lesser
meetings
being
allowed
to
the
aged
,
weak
,
sick
or
very
distant
;
yet
all
that
are
able
coming
sometime
to
the
common
Church
.
§
.
26.
The
first
degenerating
of
single
Churches
grew
1.
out
of
the
ambition
of
the
Pastors
to
,
extend
their
power
as
far
as
they
could
;
2.
and
out
of
a
desire
in
the
people
to
see
their
assemblies
as
honourable
for
greatness
,
number
,
and
concord
as
they
might
;
3.
and
out
of
a
conceit
that
one
City
should
have
but
one
Bishop
and
so
be
one
Governed
Church
.
And
hereupon
at
Alexandria
and
Rome
they
began
to
have
several
fixed
Chapels
in
the
same
City
and
neighbour
villages
,
and
the
Bishop
to
send
Curate-Presbyters
to
them
as
he
pleased
,
yet
so
that
at
first
they
communicated
frequently
in
the
Bishops
Church
.
After
that
these
Presbyters
were
fixed
and
gave
them
the
Sacraments
where
they
came
:
After
that
they
were
tyed
to
come
to
the
Bishops
Church
for
communion
but
at
Easter
,
Whitsontide
,
or
some
great
and
rare
seasons
:
After
that
they
were
so
many
and
far
off
,
that
they
were
no
more
obliged
to
come
at
all
,
or
to
hear
or
see
the
Bishop
,
but
only
to
be
distantly
ruled
by
him
,
and
their
Presbyters
.
Then
many
Countrey
Parishes
got
Bishops
:
But
the
City
Bishops
disagreeing
with
them
,
long
after
got
them
down
.
§
.
27.
Were
it
true
that
every
City
in
the
old
sense
should
have
a
Bishop
and
but
one
,
it
would
follow
that
every
Corporation
or
great
Town
or
Borough
(
called
Market
Towns
)
in
England
should
have
one
;
the
word
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
signifying
such
of
old
.
And
were
it
so
,
and
the
Countrey
Parishes
adjoyning
made
Chapels
and
distributed
accordingly
to
the
several
Towns
,
it
would
be
like
the
old
state
of
the
Church
about
three
hundred
and
four
hundred
and
five
hundred
years
after
Christ
,
and
much
better
than
it
is
,
though
not
as
it
should
be
.
§.
28.
9.
The
remote
ends
are
mentioned
in
the
definition
,
viz.
the
right
worshipping
and
obeying
God
,
the
welfare
of
the
Church-universal
(
for
the
parts
all
contribute
to
the
perfection
of
the
whole
)
;
and
the
glory
and
pleasing
of
God
are
the
common
ultimate
end
of
all
.
§
.
29.
By
all
this
it
appeareth
what
is
necessary
to
make
a
particular
Church
,
and
to
make
a
man
a
member
of
it
:
And
that
it
is
not
necessary
hereto
that
the
person
be
a
member
of
a
Compound
Church
,
Diocesan
,
Provincial
,
Patriarchial
,
National
or
Papal
(
whatever
it
be
to
some
of
these
on
any
other
accounts
)
:
Nor
yet
that
he
make
any
unnecessary
profession
,
promise
or
Covenant
.
§
.
30.
But
to
the
actual
Communion
with
such
a
Church
in
exercise
,
the
nature
of
the
thing
maketh
it
necessary
that
the
people
consent
and
be
guided
by
their
Pastor
in
the
circumstances
belonging
to
his
office
,
which
are
necessary
in
genere
(
to
be
some
way
determined
)
but
not
necessary
in
specie
vel
individuo
(
this
rather
than
that
)
.
For
instance
:
They
that
will
have
communion
in
publick
worship
,
must
meet
in
some
capacious
place
,
at
some
day
,
some
hour
:
If
any
one
will
not
come
to
that
place
,
at
that
time
appointed
,
he
separateth
from
that
Communion
in
that
act
.
The
Scripture
must
be
read
in
some
Translation
,
some
order
.
If
any
say
I
will
not
Communicate
with
you
unless
you
use
another
translation
,
another
order
(
without
verses
,
and
Chapters
)
or
read
some
other
parts
,
he
so
far
separateth
from
that
Church
:
In
singing
Psalms
if
he
will
not
joyn
in
that
Version
,
that
Psalm
,
that
Tune
which
the
Church
useth
,
he
so
far
separateth
:
If
he
will
not
hear
the
Preacher
unless
he
change
his
text
,
his
method
,
or
use
notes
,
or
no
notes
,
and
so
in
such
cases
will
not
follow
but
lead
,
he
separateth
so
far
:
for
all
cannot
be
leaders
,
and
be
of
one
mind
.
But
if
the
Minister
will
say
,
[
You
shall
not
communicate
with
us
unless
you
will
swear
,
or
say
,
or
do
some
unnecessary
thing
]
it
is
he
then
that
is
the
divider
,
and
unjustly
casteth
out
a
Christian
.
CHAP.
VII
.
What
are
the
necessary
terms
of
Concord
of
these
single
Churches
with
one
another
,
in
the
same
Kingdome
or
in
divers
.
§
.
1.
THat
they
be
under
the
Government
of
a
Christian
Magistrate
is
necessary
to
the
well-being
or
great
advantage
of
them
,
though
not
to
the
being
,
of
which
more
in
due
place
.
§
.
2.
That
they
live
as
neighbour
Churches
in
Unity
of
faith
and
love
,
and
avoid
all
things
contrary
,
and
to
their
power
help
each
other
according
to
need
and
opportunity
,
is
their
duty
.
§
.
3.
It
is
necessary
that
they
agree
in
all
things
necessary
to
the
communion
of
men
as
members
of
the
Church
universal
,
mention'd
before
;
and
in
all
things
essential
to
particular
Churches
.
§
.
4.
If
any
one
excommunicated
justly
for
heresie
,
apostasie
,
or
impenitence
,
in
any
crimes
,
shall
offer
to
defile
and
endanger
any
other
Church
by
intrusion
or
deceit
,
the
Church
which
cast
him
out
is
bound
by
the
Laws
of
Love
and
Concord
,
to
send
notice
to
such
endangered
neighbour
Churches
of
the
person
and
his
case
,
to
prevent
their
hurt
:
And
unless
the
Church
that
cast
him
out
have
criminally
forfeited
their
credit
,
other
Churches
are
bound
by
the
Law
of
Charity
to
take
their
sentence
as
probably
just
,
and
not
to
receive
the
ejected
person
,
till
he
have
either
proved
his
sentence
unjust
,
or
profess
repentance
.
Not
that
they
are
bound
absolutely
to
exclude
him
and
deny
him
audience
(
though
yet
they
claim
no
superiority
over
the
Church
that
excommunicated
him
;
)
but
as
neighbours
and
parts
of
the
same
Church
universal
,
they
must
hear
both
sides
before
they
deny
any
Christian
communion
that
claimeth
it
;
at
least
when
his
allegations
have
great
probability
of
truth
,
and
seem
to
weigh
down
all
that
they
have
received
against
him
.
And
they
may
absolve
the
Criminal
upon
a
just
profession
of
true
repentance
,
but
such
a
prosession
will
not
stand
with
a
refusal
to
confess
in
the
same
Church
where
the
man
sinned
,
without
some
special
probable
reason
;
it
being
that
Church
which
is
most
wronged
by
the
scandal
,
and
hath
heard
the
causes
.
§
.
5.
If
any
Church
(
in
the
same
Kingdom
or
another
)
be
accused
of
violating
the
Christian
faith
,
or
of
any
crime
which
Christians
are
bound
to
disown
by
avoiding
the
criminal
,
it
is
the
duty
of
the
accused
Church
to
be
ready
to
satisfie
the
offended
Churches
,
by
answering
the
accusation
;
not
as
to
Rulers
by
the
reasons
of
obedience
,
but
as
to
Christian
neighbours
by
the
rule
of
common
equity
and
love
,
and
for
the
preservation
of
unity
and
peace
.
§
.
6.
If
the
charge
be
but
general
,
(
that
the
Church
is
guilty
of
heresie
or
unsoundness
in
the
faith
)
it
is
the
duty
of
the
accused
Church
to
send
to
the
offended
the
Profession
of
their
Faith
and
Religion
,
which
need
to
be
no
more
than
this
,
which
the
offended
ought
to
take
as
satisfactory
.
We
hereby
profess
that
we
stand
to
our
Baptismal
Covenant
,
fiducially
believing
in
God
the
Father
,
Son
and
Holy
Ghost
,
our
Creator
,
Redeemer
and
Sanctifier
,
and
give
up
our selves
to
him
accordingly
in
these
Relations
,
Believing
the
articles
of
all
the
Creeds
in
which
the
universal
Church
ever
agreed
,
and
desiring
the
things
contained
in
the
Lords
Prayer
,
and
consenting
to
obey
the
ten
Commandements
as
delivered
to
us
in
nature
and
by
Christ
;
and
we
profess
our
obligation
and
Consent
,
to
Believe
,
Love
and
obey
all
that
we
do
or
shall
understand
to
be
the
revealed
word
of
God
,
even
the
sacred
Canonical
books
of
Scripture
,
and
in
this
common
Belief
,
and
Love
and
practice
,
to
livein
the
Communion
of
the
unniversal
Church
of
Christ
:
Renouncing
the
Devil
,
the
world
and
the
flesh
as
they
are
enemies
to
any
of
this
,
and
all
doctrines
,
desires
and
practices
,
contrary
hereunto
,
so
far
as
unfeignedly
to
endeavour
to
res●●t
and
overcome
them
,
and
when
we
〈◊〉
and
sin
,
to
rise
by
true
repentance
;
And
all
this
in
Hope
of
the
Love
of
God
the
Father
,
the
Grace
of
the
Son
,
in
our
Pardon
,
Justification
and
Adoption
,
and
the
Communion
of
the
Holy
Ghost
,
and
of
the
Perfection
of
these
and
of
our selves
with
the
Church
in
everlasting
Glory
.
This
may
be
briefly
exprest
in
Baptism
and
to
present
persons
that
may
receive
our
explications
where
they
doubt
of
our
understanding
or
sincerity
:
But
to
distant
suspecting
persons
or
Churches
,
such
largeness
is
useful
;
and
this
is
enough
.
§
.
7.
But
if
any
particular
heresie
or
crime
be
charged
on
a
neighbour
Church
,
it
is
not
to
be
believed
without
proof
,
nor
they
to
be
disclaimed
till
the
charge
be
sent
to
them
,
and
their
defence
be
heard
;
And
herein
they
ought
to
offer
satisfaction
to
the
offended
Church
,
1.
By
denying
the
charge
if
false
;
2.
By
explaining
words
and
actions
which
are
ambiguous
and
to
be
suspected
:
3.
In
controverted
cases
,
by
renewing
the
foresaid
profession
of
all
that
is
necessary
explicitely
to
be
held
,
and
promising
to
renounce
any
opinion
or
practice
as
soon
as
they
perceive
it
contrary
thereto
;
4.
And
in
all
cases
of
words
or
deeds
expressly
contrary
to
Gods
doctrine
or
Law
,
or
which
they
shall
be
convinced
to
be
sinfull
,
to
confess
the
errour
or
crime
,
and
humbly
crave
the
prayers
of
the
Church
for
pardon
,
and
profess
their
purpose
of
future
reformation
.
]
This
is
the
means
,
and
this
is
enough
for
the
offenders
satisfaction
:
And
if
the
errour
be
no
real
and
discerned
denyal
of
any
necessary
article
of
faith
,
but
an
undiscerned
remote
consequential
contrariety
,
with
which
the
professed
holding
of
that
particular
necessary
article
which
they
seem
to
overthrow
may
stand
,
that
Church
(
or
person
)
is
not
to
be
rejected
from
Communion
,
or
hereticated
.
For
instance
,
If
a
Church
be
accused
to
be
Nestorians
,
or
Eutychians
,
or
Monothelites
,
their
answer
ought
to
be
[
Mary
is
the
Mother
of
Christ
who
is
God
,
and
in
that
sense
,
of
God
,
but
not
of
the
Deity
,
or
as
God
]
.
And
[
Christs
Na●ures
,
Wills
,
and
operations
,
are
two
as
distinct
,
but
not
two
as
divided
.
]
But
if
they
have
not
so
much
(
easie
)
skill
to
explain
themselves
,
but
say
rudely
as
Nestorius
[
I
will
not
say
that
God
was
two
or
three
months
old
]
or
as
Cyril
and
Eutychius
and
Dioscorus
[
Christs
natures
were
two
before
the
Union
,
but
since
One
and
not
Two
]
,
if
withal
they
profess
that
they
believe
Christ
to
be
true
God
and
true
man
in
one
person
,
and
do
not
destroy
,
deny
or
confound
the
Godhead
and
manhood
or
any
other
essential
point
of
faith
or
religion
,
they
ought
not
to
be
hereticated
or
rejected
.
§
8.
No
Church
hath
power
or
duty
to
deny
any
other
Communion
to
another
Church
or
person
,
but
such
as
they
had
power
to
grant
them
.
But
to
remote
persons
or
Churches
,
never
seen
by
them
(
as
in
other
lands
or
Countries
)
they
can
grant
them
no
Presential
local
Communion
but
only
Mental
:
Therefore
they
can
eject
them
from
none
but
mental
:
They
cannot
take
from
them
what
they
never
had
nor
are
capable
of
:
But
we
in
London
never
had
local
Communion
with
them
of
Vienna
,
Paris
,
Rome
,
&c.
nor
ever
saw
them
.
All
therefore
that
they
can
do
is
to
account
those
Hereticks
or
wicked
or
Apostates
,
whom
before
they
accounted
good
Christians
,
and
to
declare
that
they
own
them
not
as
fellow
Christians
,
and
would
not
communicate
with
them
,
did
they
live
among
them
;
and
to
warn
others
that
are
in
danger
of
them
to
avoid
them
,
and
this
not
as
an
act
of
Government
over
them
,
but
of
common
Christian
duty
for
the
honour
of
our
common
religion
and
in
charity
to
others
.
The
just
renouncing
of
mental
or
local
Communion
by
equals
,
or
neighbours
,
much
differs
from
a
Governing
commanding
excommunication
,
forbiding
other
Churches
as
their
subjects
to
communicate
with
such
on
certain
penalties
;
which
is
the
usurpation
of
Popes
,
Patriarchs
and
some
others
who
claim
such
governing
power
without
proof
.
CHAP.
VIII
.
VI.
What
is
necessary
to
the
Civil
Peace
and
concord
of
Christians
,
and
what
is
the
part
of
the
Christian
Magistrate
about
Religion
,
as
to
his
promoting
or
tolerating
mens
doctrines
or
practices
therein
.
§
.
1.
THe
contentions
of
the
world
here
call
us
to
resolve
these
several
doubts
,
1.
Who
it
is
that
should
have
the
power
of
the
sword
or
Magistracy
?
2.
How
it
is
to
be
used
towards
all
men
as
men
in
society
?
3.
How
it
is
to
be
used
for
the
service
of
Christ
and
good
of
the
Church
?
in
encouraging
some
and
tolerating
others
,
and
keeping
peace
among
them
all
?
§
.
2.
It
is
here
supposed
that
the
subject
is
understood
,
and
that
we
are
agreed
what
the
Magistrates
power
is
,
at
least
de
re
,
though
not
de
definitione
vel
de
nomine
:
that
is
,
it
is
the
power
of
Governing
by
the
sword
,
that
is
,
of
making
Laws
,
and
judging
according
to
them
,
and
executing
them
by
outward
force
on
mens
bodies
or
estates
.
And
so
it
is
contradistinguished
from
the
power
called
Ministerial
,
Pastoral
,
Priestly
or
Ecclesiastical
;
which
is
the
gathering
and
guiding
of
Christian
Churches
by
Gods
word
preached
,
expounded
and
applyed
.
The
nature
of
each
and
their
differences
I
have
formerly
opened
in
a
small
treatise
written
purposely
on
that
subject
to
end
the
Erastian
controversie
.
(
And
Bishop
Bilson
fuily
openeth
them
in
his
excellent
book
of
Christian
Obedience
&c.
)
The
Magistrate
hath
power
forcibly
to
seize
on
offenders
estates
and
bodies
,
to
imprison
,
mutilate
,
scourge
,
strike
and
kill
them
that
deserve
it
,
and
to
make
Laws
and
judge
men
unto
such
punishments
.
The
Ministers
of
Christ
or
Pastors
of
the
Churches
have
no
such
power
but
only
to
declare
Gods
Laws
to
the
people
,
and
convert
and
baptize
the
wicked
unbelievers
,
and
teach
them
the
word
and
will
of
Christ
,
and
guide
them
in
publick
worship
,
and
Communion
,
and
judge
who
is
capable
thereof
,
and
to
require
the
people
in
the
name
of
Christ
to
love
and
receive
the
worthy
,
and
to
avoid
the
unworthy
,
and
to
resolve
the
peoples
particular
doubts
,
and
by
personal
application
to
pronounce
and
declare
Gods
acceptance
of
penitent
believers
,
and
his
promise
to
save
them
,
and
his
decree
to
condemn
the
ungodly
,
unbelievers
,
impenitent
and
Hypocrites
.
§
.
3.
This
difference
is
commonly
acknowledged
by
the
generality
of
sober
Christians
:
But
one
schismatical
Writer
against
schism
,
will
needs
call
this
Pastoral
power
Coactive
,
coercive
,
or
forcing
also
,
though
he
confess
that
it
is
not
a
power
to
touch
mens
Bodies
or
estates
;
that
so
by
casting
out
all
differencing
names
,
he
may
hide
the
acknowledged
difference
of
the
power
,
and
execution
.
And
his
reason
for
this
errour
de
nomine
is
,
[
because
,
suspension
and
excommunication
are
executed
on
the
involuntary
,
and
compel
those
that
believe
the
power
,
and
fear
them
,
to
obey
.
]
Where
,
1.
The
word
compel
containeth
the
confusion
;
compelling
the
mind
by
meer
argument
,
being
not
the
compelling
by
corporal
force
which
we
are
speaking
of
:
2.
And
every
man
that
chideth
,
reproveth
or
threatneth
a
sinner
,
usually
doth
it
to
the
involuntary
:
And
if
he
believe
him
and
yield
,
he
will
obey
:
And
if
you
argue
from
his
future
danger
or
suffering
,
it
is
the
fear
of
it
that
moveth
him
:
But
the
fear
of
Gods
declared
threatnings
,
is
not
the
same
as
the
fear
of
mans
stripes
,
imprisonments
,
unless
&c.
3.
And
excommunication
worketh
on
no
mans
body
further
than
it
worketh
on
his
conscience
to
make
him
a
voluntary
agent
.
If
you
denounce
damnation
against
him
,
it
moveth
him
no
further
than
he
believeth
you
as
applying
to
him
the
word
of
God
.
If
you
forbid
him
to
be
present
or
take
the
sacrament
,
and
he
refuse
to
obey
,
you
may
not
forcibly
thrust
him
out
,
without
the
Magistrates
consent
,
but
only
suspend
your
own
act
of
delivery
,
or
depart
:
If
you
command
the
people
to
avoid
him
,
they
will
no
further
obey
you
than
they
perceive
Gods
authority
in
your
words
,
and
are
convinc't
in
Conscience
of
their
duty
:
And
every
sermon
may
thus
compel
men
:
And
all
that
judge
the
sentence
unjust
and
powerless
,
will
despise
it
.
§.
4.
1.
There
are
four
or
five
opinions
about
the
possessors
of
this
forcing
power
by
the
sword
or
violence
:
The
first
of
them
that
say
,
It
belongeth
to
all
Magistrates
Christian
and
unchristian
.
The
second
of
them
that
say
,
It
belongeth
only
to
Christian
Magistrates
:
The
third
of
them
that
say
,
It
belongeth
to
Orthodox
Magistrates
or
Catholick
only
and
not
to
Hereticks
:
The
fourth
of
those
that
say
,
that
the
Judicial
part
in
cases
of
Religion
belongeth
to
the
Pope
,
Prelats
or
Presbyters
,
and
the
executive
only
to
the
Magistrate
.
The
fifth
of
those
that
say
that
both
judicial
and
executive
belong
to
the
Pope
,
Prelats
and
Priests
:
I
may
add
a
sixth
of
them
that
say
,
it
is
radically
in
the
people
.
§.
5.
1.
As
to
the
first
,
it
is
undoubtedly
true
,
if
you
distinguish
between
the
Office
,
Power
,
and
the
aptitude
of
the
person
to
perform
it
.
The
Office
of
a
Supreme
Ruler
is
the
same
in
all
,
but
all
are
not
equally
capable
of
performing
it
.
That
is
,
It
is
the
same
as
described
by
Gods
command
of
their
performance
.
As
he
commandeth
infidels
to
believe
and
communicate
with
the
Church
,
but
not
to
communicate
before
they
believe
;
so
he
commandeth
Infidel
Princes
to
believe
and
to
govern
the
Christian
affairs
:
but
to
govern
them
as
they
are
capable
.
The
common
Laws
of
nature
,
justice
and
peace
among
Christian
subjects
,
an
Infidel
Prince
may
and
must
see
executed
:
The
Laws
of
Christ
revealed
supernaturally
,
he
ought
to
understand
,
believe
and
execute
:
But
till
he
understand
and
believe
them
,
he
cannot
execute
them
.
And
therefore
wants
the
disposition
and
ability
to
do
what
he
had
command
and
authority
to
do
;
but
to
do
it
only
in
the
due
manner
,
to
which
his
sin
disableth
him
:
and
so
his
Power
is
in
him
incomplete
.
§
.
6.
I
confess
it
is
a
very
hard
question
,
How
an
Atheist
can
be
said
to
have
any
Governing
right
from
that
God
whom
he
denyeth
,
any
more
than
a
Constable
from
the
King
from
whom
by
rebellion
he
revolteth
:
And
also
since
all
power
in
Heaven
and
earth
is
given
to
Christ
,
how
an
infidel
that
renounceth
him
can
be
said
to
be
authorized
by
him
.
And
I
can
no
otherwise
resolve
it
,
than
by
distinguishing
of
a
King
or
ruler
,
that
is
such
simpliciter
,
and
one
that
is
such
but
secundum
quid
:
2.
One
that
is
tolerated
in
the
place
by
God
the
Soveraign
,
and
one
that
is
also
approved
:
3.
One
that
the
people
are
bound
to
obey
only
in
tantum
for
civil
order
,
peace
and
safety
;
and
one
that
they
must
obey
in
matters
of
Religion
,
and
whom
God
will
not
condemn
as
an
Usurper
in
part
.
The
case
is
much
the
same
as
that
:
How
far
subjects
that
are
necessitated
to
live
under
a
Foolish
Prince
must
obey
him
;
which
is
,
1.
So
far
as
it
is
no
wrong
to
another
:
2.
So
far
as
is
necessary
to
the
due
honour
of
the
office
which
he
possesseth
:
3.
So
far
as
is
needful
to
the
common
peace
,
order
and
safety
,
and
to
our
own
,
and
to
the
ends
of
Government
;
But
so
as
still
to
desire
a
better
,
and
by
just
means
to
endeavour
it
,
but
not
by
sin
,
or
that
which
is
worse
to
the
Common-wealth
than
his
Foolishness
is
.
§
.
7.
II.
The
same
answer
mutatis
mutandis
will
serve
to
the
second
:
A
Heretick
truly
so
called
or
a
wicked
man
,
or
persecutor
hath
radical
remote
power
to
all
a
Princes
work
;
But
he
hath
immediate
full
power
to
no
more
than
he
can
do
according
to
Gods
Laws
:
and
in
so
much
he
is
to
be
obeyed
,
and
in
nothing
that
is
against
them
.
§
.
8.
III.
The
office
of
Orthodox
Rulers
is
the
same
fundamentally
and
radically
:
But
their
full
nearest
Power
is
greater
because
their
Capacity
is
greater
.
But
yet
even
they
are
never
to
be
obeyed
against
the
Laws
of
God
,
which
give
them
their
power
and
limit
it
,
and
are
theirs
and
their
subjects
highest
rule
.
§
.
9.
IV.
The
Papists
commonly
,
and
many
Prelatists
,
and
some
Presbyterians
say
,
that
about
causes
of
Heresie
,
or
Church
Communion
,
the
Church
is
to
judge
and
the
Prince
to
execute
the
Churches
judgement
.
But
with
great
difference
:
some
Presbyterians
only
say
that
the
Magistrate
ought
upon
the
bare
judgement
of
the
Church
to
force
the
excommunicate
person
from
the
Assembly
if
he
intrude
:
And
the
Independents
will
say
as
much
as
this
:
And
indeed
this
is
but
to
keep
peace
;
it
being
due
to
a
family
that
none
intrude
against
their
will
:
But
yet
as
a
Prince
or
Judge
may
right
a
servant
,
child
or
wife
,
so
may
they
the
excommunicate
,
when
it
is
proved
that
they
are
wronged
;
And
therefore
may
to
that
end
re-examine
the
cause
.
But
other
Presbyterians
and
Diocesans
say
that
when
the
Church
hath
excomunicated
a
man
,
the
Magistrate
is
bound
to
force
him
by
imprisonment
,
fines
,
or
corporal
penalties
to
repent
and
be
reconciled
:
And
the
Papists
say
that
men
judged
Hereticks
he
must
burn
or
banish
:
which
is
all
false
,
as
shall
be
proved
in
the
third
book
.
§
.
10.
V.
The
fifth
sort
hold
,
that
as
Melchizedek
and
Christ
were
both
Priests
and
Kings
,
so
it
should
be
now
:
And
some
say
(
before
confuted
)
that
every
King
is
the
chief
Priest
;
and
others
that
the
chief
Priest
should
be
King
;
and
that
the
Pope
is
the
universal
Monarch
having
both
swords
,
Spiritual
and
Corporal
:
But
as
to
the
execution
,
Bishops
are
to
obey
him
in
excommunicating
Hereticks
(
that
is
,
his
adversaries
)
and
Kings
in
killing
or
banishing
,
otherwise
he
may
depose
both
Kings
and
Bishops
:
But
against
this
more
in
due
place
.
§
.
11.
VI.
As
to
the
Radical
power
of
the
people
I
have
said
so
much
against
it
in
my
Christian
Directory
in
confutation
of
Richard
Hookers
Ecclesiastical
Policie
,
that
I
need
to
add
no
more
.
In
my
Political
Aphorismes
I
more
fully
opened
this
.
I
conclude
with
the
common
Christian
judgment
,
that
the
Civil
Magistrate
only
hath
the
power
of
Ruling
by
the
sword
.
§
.
12.
II.
As
to
the
second
case
,
How
the
Magistrates
power
is
to
be
used
towards
all
men
in
Common
,
I
answer
in
short
,
1.
All
are
agreed
that
the
good
of
the
Commonwealth
is
the
end
of
Government
,
as
the
Terminus
of
a
Relation
which
essentiateth
it
:
It
is
not
government
univocally
but
equivocally
which
is
not
for
the
common
good
,
really
or
visibly
,
intentionally
,
really
or
pretendedly
.
§.
13.
2.
Every
true
member
of
the
Common-wealth
hath
a
right
to
a
part
in
this
common
good
,
till
he
forfeit
it
.
§.
14.
3.
Every
member
hath
not
an
equall
right
because
all
have
not
equal
capacity
or
worthiness
.
§.
15.
4.
It
is
as
hard
a
question
:
How
far
an
Atheist
or
Infidel
is
a
rightful
member
of
a
Common-wealth
,
as
how
far
such
a
one
may
be
a
rightful
Governour
.
And
,
1.
It
is
certain
that
as
to
obligation
he
is
a
subject
of
God
and
man
,
and
bound
to
obey
:
as
an
Atheist
King
possessing
the
place
is
bound
to
rule
well
,
and
smneth
by
not
doing
it
:
2.
It
is
certain
that
as
a
man
,
he
hath
a
fundamental
conditional
right
to
the
priviledges
of
a
good
subject
,
that
is
,
if
he
will
be
such
a
one
.
3.
A
Negative
not-knowing
God
or
Christ
,
much
differeth
from
a
positive
denying
him
,
rebelling
and
opposing
:
As
Catechumens
that
know
not
God
or
Christ
are
not
Anathematized
as
deniers
and
opposers
are
;
because
they
are
teachable
,
and
coming
towards
the
Church
,
though
not
of
it
;
so
in
a
Christian
Commonwealth
,
such
are
members
in
a
large
sense
,
secundum
quid
,
and
forfeit
not
their
lives
,
liberties
or
estates
,
but
are
only
candidates
as
to
the
rewards
and
preferments
and
special
priviledges
of
worthy
members
,
who
either
rule
or
have
a
voice
in
choosing
Rulers
.
But
being
willing
to
learn
to
know
God
and
Christ
,
they
should
with
love
and
kindness
be
encouraged
and
drawn
on
.
4.
But
in
a
Kingdom
of
such
as
know
not
God
or
Christ
they
must
have
rule
and
priviledges
because
there
are
no
fitter
to
have
them
:
But
such
a
Kingdom
is
to
God
no
otherwise
his
subjects
than
such
a
person
before
described
is
.
5.
But
those
that
after
sufficient
instruction
deny
and
oppose
God
as
God
,
do
forfeit
the
protection
and
common
liberty
of
subjects
in
a
Kingdom
,
that
confesseth
God
;
and
those
that
deny
Christ
in
a
Christian
Kingdom
and
oppose
him
as
Christ
,
do
forfeit
the
Common
protection
of
Christian
subjects
:
But
wise
men
think
that
because
the
Deity
is
of
Natural
Revelation
by
all
Gods
works
to
all
men
as
men
,
and
Christ
only
of
supernatural
revelation
by
the
Gospel
and
the
work
of
faith
more
difficult
,
therefore
the
opposers
of
a
Deity
,
forfeit
their
lives
if
they
continue
obstinate
;
but
the
enemies
of
Christ
only
forfeit
their
place
in
a
Christian
Commonwealth
and
should
be
banished
if
obstinate
:
As
the
meer
ignorance
of
him
,
keepeth
such
out
of
the
Church
till
they
believe
:
But
then
denying
or
opposing
Christ
deserveth
ejection
with
anathema
.
§.
16.
5.
All
men
then
must
by
the
Magistrate
be
used
as
men
according
to
their
natures
,
and
not
as
bruits
,
and
therefore
must
be
instructed
and
ruled
by
laws
of
reason
,
and
led
towards
Christianity
and
the
hopes
of
future
felicity
:
And
if
they
sin
against
the
Laws
of
humanity
,
they
so
far
forfeit
the
priviledges
of
humanity
;
or
are
to
be
punished
as
the
ends
of
the
society
require
.
§
.
17.
III.
To
the
third
question
,
how
Magigistracie
(
or
the
sword
or
forcing
power
)
is
to
be
used
,
for
Christ
and
for
his
Church
,
and
on
Christians
as
such
,
who
is
to
be
rewarded
,
punished
or
tolerated
for
the
Churches
Vnity
and
edification
and
preservation
.
I
answer
,
I.
In
general
;
Men
should
be
used
as
men
;
Christians
as
Christians
:
The
weak
as
weak
;
The
strong
as
strong
,
and
the
eminently
wise
and
good
as
such
:
The
criminal
as
criminal
.
And
all
this
with
chief
respect
to
the
laws
of
God
and
the
common
good
.
§
.
18.
II.
More
particularly
,
1.
Negatively
:
1.
The
Magistrate
cannot
make
men
Believers
by
the
sword
:
He
cannot
make
the
ignorant
wise
,
nor
the
wicked
godly
at
the
heart
.
§.
19.
2.
He
ought
not
to
force
men
to
lie
,
by
professing
themselves
to
be
what
they
are
not
,
or
to
know
or
believe
or
do
what
they
do
not
:
Therefore
he
may
not
make
a
Law
that
All
men
shall
be
compelled
to
profess
themselves
Christians
,
or
Godly
persons
,
or
any
that
are
not
such
indeed
;
And
therefore
none
must
be
compelled
to
it
,
because
no
man
knoweth
who
are
such
:
but
every
man
must
be
the
voluntary
professor
of
his
own
faith
and
piety
.
§.
20.
3.
He
ought
not
to
force
the
weak
to
profess
that
they
are
strong
,
or
know
or
believe
more
than
they
do
:
either
to
profess
those
measures
of
wisdom
,
those
Articles
of
faith
that
are
not
essentials
,
or
those
measures
of
affection
or
practice
which
are
proper
to
strong
Christians
:
And
for
not
professing
such
things
,
or
Covenanting
accordingly
he
may
not
deny
them
any
priviledges
belonging
to
Christians
as
such
,
but
only
such
as
are
proper
to
wiser
and
stronger
Christians
.
§.
21.
4.
Princes
and
other
Magistrates
may
not
make
themselves
the
Lictors
or
executioners
to
the
Clergie
,
to
punish
men
with
fines
,
imprisonment
,
banishment
or
death
eo
nomine
because
they
stand
excommunicate
by
the
Clergy
,
without
trying
whether
it
was
rightly
or
wrongfully
done
,
and
whether
the
crime
be
such
as
should
be
so
punished
by
them
.
Excommunication
if
just
is
it self
a
dreadful
punishment
,
&
no
man
is
to
be
punished
for
being
punished
.
If
it
be
for
not
repenting
,
1.
He
must
first
be
sure
that
it
was
a
crime
:
2.
And
that
God
hath
appointed
this
way
to
force
men
to
repentance
:
3.
And
that
such
forced
repentance
must
go
for
true
.
But
when
the
excommunication
is
unjust
,
the
Magistrate
must
not
second
it
with
oppression
:
It
is
enough
to
be
so
much
wronged
by
the
Clergy
,
more
should
not
be
added
for
that
cause
,
nor
must
the
Magistrate
suppose
the
Clergy
to
be
unerring
,
and
so
lay
by
the
person
of
a
Judge
himself
and
become
the
blind
executioner
of
their
sentence
.
§
.
22.
II.
Affirmatively
;
The
Christian
Magistrates
Office
is
,
[
To
promote
the
common
good
of
the
people
,
and
their
salvation
,
and
the
pleasing
and
glory
of
God
,
by
preserving
and
promoting
Piety
,
Love
,
Justice
and
peace
,
even
mens
obedience
to
all
the
Laws
of
God
,
in
Nature
and
Scripture
.
§
.
23.
Therefore
as
the
means
,
1.
He
must
promote
to
his
power
the
due
publication
or
preaching
of
the
Gospel
,
and
the
subordinate
means
that
are
needful
thereunto
:
2.
He
must
by
just
means
restrain
and
punish
the
gross
violators
of
Gods
Laws
;
and
must
encourage
the
obedient
and
good
.
§
.
24.
Therefore
,
III.
He
must
deal
differently
with
his
subjects
as
they
differ
;
according
to
this
common
distribution
:
They
are
I.
Not
Christians
who
are
-
1.
Enemies
of
the
Church
,
or
of
Christianity
.
-
2.
Neglecters
of
Christianity
.
-
3.
Candidates
or
Catechumens
Seekers
.
II.
Christians
who
are
to
be
considered
as
-
1.
Personally
qualified
,
and
so
they
are
-
1.
Eminently
wise
,
good
and
strong
.
-
2.
Of
a
middle
sort
or
degree
.
-
3.
Ignorant
,
culpable
and
weak
.
-
2.
Relatively
as
being
-
1.
Only
Christians
of
the
universal
Church
and
no
particular
,
-
1.
Not
yet
entred
into
particular
Churches
.
-
2.
Separated
from
them
.
-
3.
Cast
out
of
such
only
.
-
2.
In
particular
Churches
,
which
are
either
-
1.
Consociate
viz.
under
-
1.
The
Pope
.
-
2.
Diocesans
.
-
3.
Presbyteries
.
-
2.
Independent
,
and
diverse
.
-
3.
Opposites
and
adverse
.
-
3.
In
their
Practice
,
which
is
either
-
1.
Laudable
,
to
be
encouraged
and
promoted
.
-
2.
Tolerable
.
-
3.
Intolerable
.
I
shall
therefore
briefly
shew
how
each
of
these
sorts
are
to
be
used
by
a
wise
and
righteous
Christian
Prince
or
other
Magistrate
:
though
somewhat
is
said
already
to
the
first
.
§
.
25.
I.
The
enemies
and
opposers
of
Christianity
are
,
1.
To
be
wisely
and
soberly
restrained
from
any
effectual
dangerous
hindering
of
it
:
By
moderate
means
if
they
are
moderate
,
and
by
greater
severity
if
they
be
violent
and
inhumane
.
2.
As
far
as
obstinacy
maketh
them
uncapable
,
Light
and
Love
should
be
used
to
win
them
with
the
example
of
our
better
lives
:
In
meekness
instructing
those
that
oppose
themselves
,
if
God
peradventure
will
give
them
repentance
to
the
acknowledging
of
the
truth
,
that
they
may
escape
out
of
the
snare
of
Satan
,
2
Tim.
2.
26.
§
.
26.
II.
The
Neglecters
of
Christianity
are
to
be
instructed
and
excited
:
And
therefore
,
1.
By
perswasion
,
2.
or
necessary
moderate
penalties
,
constrained
only
to
Hear
what
can
be
said
for
it
.
§
.
27.
III.
The
seekers
or
willing
candidates
are
to
be
clearly
and
skillfully
and
patiently
taught
,
and
encouraged
by
love
.
§
.
28.
IV.
Eminent
Christians
are
to
be
made
the
Teachers
and
Rulers
of
the
rest
;
and
to
have
praise
and
best
encouragement
.
§
.
29.
V.
The
middle
sort
of
Christians
must
be
governed
and
instructed
,
with
encouragement
to
grow
,
and
the
body
of
a
Christian
Common-wealth
well
ordered
will
be
most
of
such
.
§
.
30.
VI.
The
ignorant
,
faulty
and
weak
must
be
pityed
and
gently
used
,
but
as
children
,
under
more
teaching
,
restraint
and
necessary
rebukes
,
than
better
men
.
§
.
31.
VII
.
Those
that
are
not
yet
entred
into
any
particular
Churches
Communion
,
under
any
known
particular
Pastor
,
if
necessarily
such
(
as
persons
that
have
no
dwelling
,
but
wander
up
and
down
,
as
Pedlars
&c.
)
are
to
be
pityed
and
suffered
,
if
we
cannot
help
them
to
better
.
Those
that
being
baptized
only
into
the
universal
Church
(
as
wanderers
children
&c.
)
and
are
not
come
to
knowledge
or
desire
,
should
be
taught
,
and
perswaded
into
Church
order
as
a
second
sort
of
Catechumens
:
Those
that
are
hindred
by
the
disorder
or
persecution
of
the
place
and
times
,
must
be
pityed
and
patiently
born
with
.
§
.
32.
VIII
.
Those
that
separate
from
one
or
other
particular
Churches
if
by
some
great
crime
,
and
abuse
must
be
used
according
to
their
fault
as
is
after
shewed
about
Practice
:
But
if
either
by
tolerable
weakness
,
or
outward
necessity
they
depart
but
from
one
Church
,
they
must
be
received
into
others
:
If
from
all
particular
Churches
(
as
some
called
Seekers
)
and
not
from
the
universal
,
they
must
be
used
as
the
seventh
sort
(
those
not
yet
entred
.
)
§
.
33.
IX
.
Those
that
are
cast
out
unjustly
must
be
pityed
and
allowed
entrance
into
another
Church
:
Those
that
are
cast
out
justly
must
1.
remain
under
that
penalty
and
shame
till
they
repent
;
2.
And
also
be
further
used
according
,
to
their
crime
;
whether
murder
,
fornication
,
theft
,
perjury
,
&c.
as
the
Law
punisheth
such
offenders
:
If
it
befor
Infidelity
or
Apostasie
,
they
must
be
used
as
the
Churches
deserters
or
adversaries
,
as
aforesaid
,
and
restrained
from
opposing
it
.
§
.
34.
X.
The
Papists
should
be
used
as
men
and
as
the
faultier
and
weaker
sort
of
Christians
,
but
so
as
,
1.
May
secure
Princes
from
being
unwillingly
subjected
to
a
foreign
Usurper
or
being
abused
by
him
or
his
Agents
;
and
as
may
secure
the
people
from
the
efficacy
of
their
laws
,
for
burning
,
killing
and
exterminating
them
:
2.
And
so
as
they
may
be
soberly
restrained
from
such
seducing
and
hurting
the
souls
of
others
as
is
after
proved
to
be
Intolerable
.
§
.
35.
XI
.
Diocesans
that
are
as
Arch-Bishops
and
destroy
not
Parish
Churches
,
Episcopacy
and
Discipline
,
are
to
be
numbred
either
with
the
Promoted
or
Tolerated
party
as
they
are
taken
by
the
Rulers
for
the
Best
or
second
.
But
those
that
would
unchurch
Parish
Churches
and
make
them
but
Chapels
,
and
set
up
only
one
tribunal
for
the
Discipline
of
many
hundred
Parishes
,
and
thereby
make
Discipline
Impossible
,
and
deprive
particular
Churches
of
the
Rights
given
them
by
the
spirit
of
Christ
in
his
Apostles
,
or
would
silence
and
persecute
faithful
Ministers
,
or
oppress
the
flocks
,
should
be
restrained
from
such
abuse
and
Tyranny
by
the
Prince
.
§
.
36.
XII
.
The
very
same
I
say
of
the
Synods
and
Classes
of
Presbyters
,
whether
provincial
or
national
.
§
.
37.
XIII
.
Churches
are
not
to
be
discountenanced
meerly
because
they
are
so
independent
,
as
not
to
be
over
and
under
each
other
in
a
regimental
way
,
no
more
than
Scholes
of
Grammer
or
philosopy
or
other
sciences
or
arts
:
But
the
Magistrate
must
make
them
Dependent
on
him
as
his
governed
subjects
;
and
must
exhort
them
to
that
dependence
on
each
other
as
is
necessary
to
their
mutual
help
and
peace
;
and
moderately
urge
them
hereto
for
Religion
sake
.
§
.
38.
XIV
.
Adverse
,
contentious
,
militate
Churches
,
must
be
restrained
from
abusing
one
another
,
and
destroying
Christian
Love
and
peace
:
And
Justices
of
the
peace
should
keep
peace
among
them
and
correct
railers
,
slanderers
and
peace-breakers
.
§
.
39.
XV.
But
the
main
care
concerneth
practice
;
And
here
the
sound
in
faith
,
the
Charitable
,
the
peaceable
and
of
good
Conversation
,
should
be
promoted
,
praised
and
maintained
,
with
special
favour
and
approbation
.
§
.
40.
XVI
.
The
meerly
Tolerable
(
as
to
Doctrine
,
Charity
and
conversation
)
should
be
defended
and
kept
in
peace
.
§
.
41.
XVII
.
The
Intolerable
must
be
suppressed
or
restrained
according
to
the
quality
of
their
offence
.
§
.
42.
To
these
great
ends
(
as
Campanella
,
would
have
every
Sovereign
to
have
three
sorts
of
Councils
under
him
,
One
for
Learning
and
Religion
,
another
for
Civil
affairs
and
another
for
War
,
so
)
it
may
be
wished
however
that
the
Prince
have
a
Council
that
shall
specially
take
care
of
Religion
and
the
necessary
subservient
learning
:
And
that
there
be
drawn
up
three
several
Catalogues
or
Laws
for
these
various
ranks
of
Christians
:
That
is
,
I.
The
foredescribed
necessary
parts
of
Christianity
and
Communion
,
(
the
Baptismal
Covenant
,
Creed
,
Lords
Prayer
and
the
Essentials
of
Ministry
and
Communion
)
which
all
Tolerated
Ministers
shall
subscribe
to
or
profess
,
having
also
Testimonials
of
their
competent
Abilities
,
Piety
and
peaceableness
.
II.
Some
of
the
great
sort
of
Integrals
added
,
III.
A
Catalogue
of
Doctrines
of
so
great
use
as
that
none
be
suffered
to
Preach
or
privately
dispute
against
them
;
And
a
Catalogue
of
sins
,
which
none
may
commit
:
And
those
that
break
either
of
these
Laws
,
and
subscribe
not
to
the
Essentials
first
mentioned
to
be
judged
Intolerable
(
till
reformed
)
in
the
Ministry
.
Who
shall
be
judged
Intolerable
in
the
Commonwealth
,
the
first
rank
of
enemies
here
considered
sheweth
.
And
what
private
members
shall
be
Tolerated
in
the
Churches
may
be
gathered
from
what
is
said
,
viz.
Those
that
joyn
with
the
Tolerated
Ministers
,
and
violate
not
this
last
Prohibiting
Law
,
by
incorrigible
opposition
to
the
Truth
here
intimated
,
or
by
wicked
or
unpeaceable
behaviour
.
§
.
43.
It
is
here
supposed
that
the
Catalogue
imposed
on
the
Approved
maintained
Ministers
be
not
of
too
many
things
,
nor
of
any
,
but
great
and
sure
:
And
they
that
will
needs
stretch
it
to
the
utmost
of
plain
and
certain
truths
,
need
no
other
Catalogue
of
the
third
rank
:
And
were
it
not
that
men
are
very
inclinable
to
overdo
in
rigor
against
dissenters
,
I
should
rather
leave
out
the
third
Catalogue
;
And
that
which
the
Tolerated
be
forbidden
to
Preach
against
,
should
be
but
the
same
Catalogue
which
the
Approved
must
subscribe
,
and
so
two
will
be
enough
,
so
be
it
that
all
unpeaceable
preaching
as
to
the
manner
be
restrained
by
the
Justices
of
peace
.
§
.
44.
This
rule
the
antient
Churches
followed
:
and
when
they
suppressed
the
intolerable
heresies
,
they
tolerated
the
Novatians
even
in
Constantinople
:
And
the
worst
Bishops
were
most
against
their
toleration
(
as
Nestorius
and
such
like
)
,
and
the
best
dealt
gentliest
and
lovingly
with
them
,
and
thereby
did
more
for
the
peace
of
the
Church
than
the
overdoers
.
The
Lordly
turbulency
of
Theophilus
and
Cyril
with
Epiphanius's
silly
passion
,
set
all
on
a
flame
against
Chrysostome
and
his
Joannites
,
which
the
wisdom
and
peace
of
two
peaceable
Patriarchs
soon
quenched
.
§
.
45.
That
the
Integrals
to
be
subscribed
by
the
Approved
Ministers
be
not
too
many
,
is
requisite
,
1.
Because
it
is
not
many
things
that
are
necessary
to
be
preached
:
Read
the
preachings
or
doctrine
of
Christ
and
his
Apostles
,
and
you
may
soon
see
this
:
And
they
need
to
subscribe
no
more
than
they
need
to
preach
.
2.
Because
else
overdoing
will
be
undoing
;
and
unavoidable
dissent
will
cause
divisions
and
distractions
.
And
for
the
same
reason
it
should
be
written
if
possible
in
the
very
words
of
Scripture
,
which
though
some
deride
,
is
of
great
moment
:
Because
nothing
more
tendeth
to
avoid
division
by
dissent
:
For
all
are
agreed
of
the
truth
of
the
Scripture
,
and
even
they
that
understand
not
the
words
confess
them
to
be
true
,
and
take
not
the
liberty
to
except
against
them
as
they
will
against
the
words
of
fallible
men
.
The
objections
against
this
are
answered
after
.
§
.
46.
Penalties
must
not
be
equal
,
as
offences
are
not
equal
:
As
the
Approved
are
not
ejected
for
every
fault
,
so
the
Tolerated
are
not
to
be
silenced
for
every
fault
.
A
prophane
swearer
payeth
twelve
pence
an
oath
:
And
some
faults
of
preachers
are
not
worse
:
But
some
are
so
great
at
first
,
and
others
by
the
addition
of
impenitencie
and
incorrigibleness
,
as
that
they
forfeit
their
Toleration
.
§
.
47.
Those
are
to
be
accounted
Intolerable
who
do
more
hurt
than
good
,
and
whose
silencing
and
suppression
will
do
more
good
than
harm
.
All
men
are
faulty
and
do
some
harm
:
And
few
are
so
bad
as
to
do
no
good
:
But
that
which
prevaileth
,
must
prevail
in
the
judgement
of
the
Magistrate
.
And
yet
when
the
suppression
of
a
hurtful
person
will
do
by
accident
much
more
hurt
to
the
Church
or
Commonwealth
than
the
doth
(
as
it
may
fall
out
)
he
is
not
to
be
so
hurtfully
suppressed
.
§
.
48.
Those
therefore
are
intolerable
in
the
Ministry
,
1.
who
through
ignorance
or
disability
are
utterly
insufficient
for
the
necessary
acts
of
the
office
;
and
so
will
marr
and
disgrace
the
work
appointed
them
,
and
make
Religious
exercises
scorned
.
2.
Those
that
are
hereticks
in
a
strict
sense
,
that
is
,
that
deny
any
Article
of
faith
or
practice
necessary
to
Salvation
,
or
preach
that
which
plainly
overthroweth
it
.
3.
Those
that
are
against
or
utterly
corrupt
any
necessary
part
of
Church-order
,
or
of
the
publick
worship
of
God
;
so
as
that
God
accepteth
not
worship
so
corrupted
,
or
that
it
tendethto
more
hurt
than
good
to
the
assembly
.
4.
those
that
will
not
profess
the
Essentials
of
Christianity
,
Ministry
and
Church
Communion
.
5.
Those
that
live
such
scandalous
and
wicked
lives
as
disgrace
the
Ministry
,
and
do
more
hurt
than
they
do
good
.
6.
Those
that
will
not
promise
and
perform
necessary
diligence
in
the
work
of
the
Ministry
which
they
undertake
,
but
idly
neglect
the
flock
.
7.
Those
that
by
malignity
and
misapplication
of
truth
,
turn
their
preaching
or
discourse
to
the
reproach
of
serious
godliness
,
making
people
think
that
it
is
needless
,
or
hypocrisie
.
8.
Those
that
will
not
promise
and
perform
subjection
to
the
supream
Governours
of
the
Kingdom
or
Republick
.
9.
Those
that
will
not
forbear
such
reviling
of
Tolerable
dissenters
,
as
tendeth
plainly
to
destroy
love
and
peace
,
and
to
turn
publick
assemblies
into
stages
of
malignant
strife
.
10.
Those
whose
Religion
or
opinion
is
for
burning
,
destroying
or
exterminating
either
all
dissenters
,
or
the
innocent
or
tolerable
,
while
they
call
them
Hereticks
;
or
that
are
for
the
subjecting
of
Kings
or
States
or
people
to
foreign
Usurpers
,
or
for
giving
such
a
foreign
Usurper
power
to
excommunicate
,
depose
,
or
murther
Kings
or
temporal
Lords
,
and
absolve
their
subjects
from
their
Oaths
of
allegiance
,
§
.
49.
The
Approved
,
Tolerable
and
Intolerable
thus
distinguished
and
thus
used
by
the
Magistrate
,
will
best
answer
the
ends
and
interest
of
Christianity
,
and
the
Laws
of
Christ
,
and
will
do
as
much
to
preserve
Love
,
Unity
and
peace
as
is
on
earth
to
be
expected
which
all
other
contrary
ways
will
unavoidably
violate
.
CHAP.
IX
.
Objections
answered
.
§.
1.
1.
SOme
object
against
any
restraint
in
Religion
,
and
the
countenancing
and
preferring
of
one
sort
before
others
,
and
say
that
the
Magistrate
should
equally
tolerate
all
,
or
else
he
will
discontent
those
that
are
but
tolerated
,
and
much
more
those
whom
he
useth
as
intolerable
;
But
this
is
so
unchristian
and
unreasonable
that
I
think
it
needless
to
say
much
against
it
.
Few
men
that
believe
there
is
a
God
and
a
life
to
come
,
and
that
religion
is
mans
duty
and
interest
,
can
believe
that
God
hath
appointed
Government
for
no
higher
ends
than
our
bodily
peace
and
safety
.
If
men
once
believed
what
divers
Popes
have
written
,
that
the
office
of
the
Priest
excelleth
the
Kings
,
as
far
as
the
soul
excelleth
the
body
,
and
as
the
Sun
excelleth
the
Stars
;
it
would
cause
religious
people
to
set
as
light
by
Kings
,
as
they
do
by
these
worldly
things
which
Kings
have
power
over
.
§.
2.
2.
Obj.
But
each
party
think
themselves
in
the
right
,
and
Kings
and
Parliaments
are
fallible
,
and
if
they
trouble
those
that
are
in
the
right
,
they
are
persecutors
:
if
others
,
yet
they
shall
be
accounted
so
.
Answ.
Being
is
before
Thinking
:
either
the
King
is
in
the
right
,
or
the
sufferers
:
If
they
are
in
the
Right
,
either
their
cause
is
evident
and
such
as
a
willing
diligent
person
may
understand
,
or
not
.
If
it
be
clear
,
the
Prince
is
a
persecutor
that
troubleth
them
.
If
it
be
too
hard
for
him
,
he
is
unfit
to
be
an
active
man
against
them
;
for
he
cannot
do
it
in
faith
and
therefore
sinneth
,
and
may
be
a
persecutor
for
ought
he
knoweth
.
If
he
or
they
be
ignorant
through
wilfulness
or
negligence
,
it
will
not
excuse
them
.
If
their
cause
seem
clearly
good
to
them
,
and
clearly
bad
to
him
,
one
of
them
must
needs
be
sinfully
erroneous
;
and
it
is
the
erring
party
that
God
is
against
,
who
will
be
the
final
judge
.
§.
3.
3.
Obj.
But
it
is
a
thing
that
Princes
and
Statesmen
are
ignorant
of
:
they
are
not
bred
up
in
the
study
of
Religion
:
Bishops
and
Clergy-men
are
liker
to
understand
such
matters
,
and
it
is
their
work
.
Ans.
1.
God
hath
commanded
that
Kings
and
all
Rulers
study
his
word
:
As
Justices
should
know
the
Kings
Laws
,
the
King
and
they
should
know
Gods
Laws
.
It
is
as
truly
their
office
to
Rule
by
them
,
as
it
is
the
Ministers
to
Teach
and
Guide
by
them
.
Government
by
the
Sword
and
Church
Government
by
the
word
and
Keys
are
to
be
exercised
according
to
the
same
Law
of
God
;
and
both
have
their
use
about
causes
Ecclesiastical
,
in
which
we
swear
the
King
to
be
supreme
as
to
that
part
which
is
to
be
done
by
the
sword
or
corporal
force
.
2.
This
objection
long
used
by
Popes
and
their
Prelates
hath
been
sufficiently
confuted
by
themselves
:
Church
history
putteth
us
quite
past
doubt
that
it
went
ill
with
the
Church
while
the
Clergy
had
all
the
power
of
Religion
:
It
hath
been
Popes
and
Prelates
and
Priests
that
have
worse
corrupted
Religion
and
disgraced
the
Church
and
embroiled
the
world
in
religious
quarrels
and
Schisms
,
than
ever
Emperors
and
Kings
have
done
.
Thirteen
hundred
years
lamentable
experience
confuteth
such
thoughts
as
many
have
and
as
I
have
sometime
been
tempted
to
my self
,
how
well
it
would
go
with
the
Church
if
the
disposal
of
all
matters
of
Religion
were
rather
in
the
hands
of
the
Bishops
and
Clergy
,
than
of
Kings
and
Parliaments
.
Nay
rarely
are
any
Magistrates
so
hot
for
persecution
and
religious
cruelty
as
the
Bishops
and
Clergy
or
those
that
are
stirr'd
up
by
them
,
against
dissenters
or
one
another
.
The
doleful
devastations
and
Schisms
about
Nestorianism
,
Eutychinnism
,
and
such
like
,
were
caused
more
by
the
Bishops
than
the
Magistrates
:
And
though
Constantius
and
Valens
did
much
against
truth
and
peace
,
it
was
by
their
Clergies
instigation
.
He
that
will
consider
the
lives
of
Constantine
M.
Theodosius
Senior
,
and
Theodosius
Junior
,
A●astasius
,
&c.
and
of
Charles
,
Otho
,
the
Henries
and
others
since
in
the
West
,
will
see
how
much
ado
the
Emperors
had
to
keep
the
Prelates
from
Schisms
,
and
confusions
:
And
he
that
readeth
but
the
Laws
of
the
Spanish
,
French
and
English
Kings
,
will
see
what
ado
Kings
had
to
keep
the
Bishops
and
Priests
from
filthy
fornication
and
utter
corruption
of
their
function
.
§.
4.
4.
Obj.
But
if
Princes
meddle
with
Pastors
,
Preachers
and
Religion
,
when
far
more
of
them
are
bad
than
good
,
and
erroneous
than
in
the
right
,
it
must
follow
that
more
good
will
be
hindered
by
them
than
evil
,
and
in
most
places
the
best
will
be
persecuted
by
them
,
and
the
worst
approved
and
preferred
.
Answ.
1.
And
was
it
not
so
,
and
worse
under
the
Popes
and
their
Prelates
?
Let
their
own
historians
judge
.
2.
Nay
it
hath
been
ill
Clergy
men
that
have
instigated
Princes
to
do
most
of
the
chief
to
the
Church
that
they
have
done
.
3.
This
tells
us
the
calamitous
case
of
mankind
,
but
not
at
all
how
to
help
it
.
4.
This
argument
should
urge
Princes
to
amend
,
but
not
to
neglect
their
duty
for
fear
of
doing
it
amiss
.
By
the
like
argument
in
Moscovy
they
have
put
down
preaching
,
saying
,
Most
will
preach
amiss
.
And
others
put
down
all
praying
save
the
reading
of
imposed
words
,
saying
that
most
else
will
pray
amiss
.
And
so
these
would
restrain
Princes
from
Governing
Bishops
and
Preachers
and
matters
Ecclesiastical
,
saying
,
Else
they
will
do
most
amiss
.
5.
But
it
is
supposed
that
Princes
have
their
Councils
;
And
as
they
consult
with
Lawyers
in
matters
of
Law
,
and
with
Souldiers
in
matters
of
War
,
and
with
Physicions
in
matters
of
that
profession
,
so
they
will
consult
with
Divines
(
as
they
are
called
)
in
matters
of
Divinity
and
Religion
.
§
.
5.
Obj.
5.
But
Religion
is
to
be
perswaded
and
not
forced
,
which
will
but
make
hypocrites
.
Ans.
We
cannot
force
men
to
know
or
believe
;
and
we
ought
not
to
force
them
to
lie
:
But
they
may
be
restrained
from
doing
notorious
mischief
,
and
constrained
to
hear
that
they
may
learn
.
§
.
6.
Obj.
6.
But
that
which
you
think
wrong
seemeth
right
to
them
,
and
every
mans
Conscience
is
his
Law
,
and
he
must
obey
it
,
and
whatsoever
is
not
of
faith
is
sin
.
Ans.
1.
None
but
the
Atheist
or
irreligious
take
all
.
Religion
to
be
uncertain
:
Man
is
naturally
Animal
religiosum
,
made
to
serve
God
in
order
to
future
happiness
:
And
Religion
were
no
Religion
if
a
man
could
have
no
satisfactory
notice
of
its
truth
.
2.
No
mans
Conscience
is
his
Law
no
more
than
it
is
the
Law
of
the
land
.
It
is
but
as
his
eye
in
reading
it
,
a
discerner
of
the
Law
.
And
mistake
is
not
discerning
.
3.
No
man
ought
to
take
evil
for
good
,
nor
to
do
evil
because
he
thinketh
it
good
;
but
first
to
use
means
for
information
,
and
then
to
judge
better
,
and
then
to
do
better
.
4.
Though
whatever
is
not
of
saith
is
sin
,
yet
whatever
is
of
errour
is
of
sin
too
and
not
of
faith
.
And
we
are
not
for
forcing
men
against
their
conscience
to
any
thing
unnecessary
,
or
any
thing
which
they
are
uncapable
of
,
but
for
restraining
them
from
that
mischief
which
an
erring
judgement
leaveth
them
to
,
and
putting
them
on
necessary
duty
which
they
can
do
:
should
they
not
be
forced
to
feed
their
children
if
their
Consciences
be
against
it
?
Or
to
pay
their
debts
,
or
their
taxes
,
tythes
and
other
dues
?
§
.
7.
Obj.
7.
On
the
other
side
some
(
and
more
)
will
say
that
any
toleration
of
diversity
in
Religion
,
especially
of
Assemblies
,
is
contrary
to
the
unity
and
harmony
which
should
be
among
Christians
,
and
will
cherish
heart-burnings
,
and
cause
differences
in
the
State
,
and
foment
seditions
and
rebellious
,
no
discord
having
worse
effects
than
those
about
religion
.
Answ.
1.
To
tell
us
that
men
are
dark
and
selfish
and
proud
and
passionate
,
and
therefore
contentious
,
and
that
this
is
the
calamity
that
sin
hath
brought
on
all
the
world
,
is
but
to
tell
us
what
we
all
must
know
:
But
what
's
that
to
the
Cure
?
All
sin
,
and
all
discord
is
contrary
to
our
desired
concord
,
and
is
our
reproach
:
But
shall
no
sinners
therefore
be
endured
?
Ye
suffer
fools
gladly
,
saith
St.
Paul
,
seeing
you
yourselves
are
wise
.
2.
Will
your
way
of
violence
make
this
better
or
far
worse
?
Will
men
that
really
have
any
religion
forsake
it
for
fear
of
any
thing
that
you
can
do
against
them
?
It
is
not
Religion
if
it
set
not
God
above
man
.
When
they
suffer
by
you
,
will
they
like
you
or
your
opinions
the
better
for
hurting
them
?
or
the
worse
?
If
ever
you
let
them
out
of
prison
,
will
they
not
come
out
more
alienated
by
exasperation
?
If
you
force
the
timerous
or
hypocrites
to
dissemble
to
save
the
flesh
,
will
they
not
hate
you
and
your
doctrine
the
more
as
that
which
soul
and
body
are
both
oppressed
by
?
And
will
not
their
sufferings
move
compassion
in
the
people
,
and
your
cruelty
alienate
those
that
else
would
never
have
forsaken
you
(
what
a
shameful
thing
is
it
to
hear
and
read
mens
tragical
outcries
against
necessary
toleration
(
which
Christianity
and
humanity
plead
for
)
while
they
are
the
causes
of
that
which
they
exclaim
against
,
and
are
furiously
making
it
tenfold
worse
?
)
If
diversity
in
Religion
be
such
an
evil
,
cause
it
not
by
your
unnecessary
Laws
and
Canons
,
and
making
engines
to
tear
the
Church
in
pieces
,
which
by
the
ancient
simplicity
and
commanded
mutual
forbearance
would
live
in
such
a
measure
of
Love
and
Peace
,
as
may
be
here
expected
.
Are
men
liker
to
hate
you
,
or
to
plot
rebellions
for
being
gently
used
as
men
,
or
cruelly
like
slaves
or
dogs
?
Nay
slaves
are
freemen
in
comparison
of
those
that
are
dissenters
from
the
Pope
,
if
he
get
them
in
his
power
.
Though
it
be
but
for
refusing
to
deny
belief
to
all
mens
senses
,
and
consequently
to
Gods
natural
revelation
.
If
you
can
cure
all
mens
errours
,
do
it
(
but
begin
at
home
)
.
But
killing
is
not
curing
in
the
sense
of
wise
Physicions
or
Patients
.
Your
way
cureth
errour
as
the
man
that
was
angry
with
the
Looking-glass
for
shewing
him
his
ugly
face
,
did
cure
it
by
breaking
it
into
twenty
pieces
,
and
then
it
shewed
him
twenty
ugly
faces
for
one
.
There
are
no
tolerated
sorts
among
us
here
that
are
more
accused
by
all
for
seditiousness
and
rebellion
when
they
once
got
some
seeming
strength
,
than
the
Anabaptists
and
the
people
called
the
fifth
Monarchy
men
.
But
have
they
ever
(
even
at
Munster
)
made
any
such
horrid
slaughters
in
the
world
as
the
great
enemies
of
Toleration
have
done
?
Did
they
ever
murder
200000
people
that
lived
peaceably
at
once
,
as
the
Frish
Papists
did
?
Or
forty
thousand
if
not
(
as
some
say
)
twice
as
many
,
as
they
did
at
the
French
Massacre
?
Or
so
many
thousands
if
not
millions
(
say
some
)
as
were
kill'd
of
the
Albigenses
and
Waldenses
in
France
,
Piedmont
,
Italy
,
Germany
,
&c.
Or
did
they
ever
use
Christians
as
the
Inquisition
hath
done
?
Or
did
they
ever
use
Emperors
as
Henry
the
fourth
and
fifth
,
and
Frederick
were
used
?
Or
kill
two
Kings
successively
;
as
Henry
the
third
and
Henry
the
fourth
of
France
were
killed
.
Nay
did
ever
the
Novatians
,
yea
or
the
furious
Prelatical
Donatists
make
such
bloody
work
as
hath
been
made
by
Bishops
,
Councils
and
Emperors
for
the
suppressing
of
dissenters
?
What
hath
been
done
at
Alexandria
,
Antioch
,
Constantinople
,
Jerusalem
,
Rome
,
I
have
elsewhere
shewed
.
The
late
publisher
of
his
travels
in
Egypt
(
Vaneslup
a
Roman
,
they
say
a
Jesuite
)
tells
us
that
Egypt
is
deprived
of
her
ancient
sort
of
inhabitants
,
destroyed
for
following
Dioscorus
,
and
that
Justinian
killed
no
less
than
two
hundred
thousand
of
them
.
I
believe
not
his
number
.
But
if
this
be
true
,
the
tyrannical
hereticaters
are
the
Pikes
in
the
pond
,
and
a
far
more
bloody
and
devouring
sort
of
men
,
than
most
of
those
that
they
destroy
as
intolerable
.
3.
But
it
is
not
yet
divers
Religions
that
is
the
subject
in
dispute
:
every
different
opinion
or
practice
,
or
diversity
in
some
small
point
in
Religion
,
is
not
a
divers
Religion
.
He
knoweth
not
what
Religion
is
that
thinketh
that
there
are
as
many
different
Religions
as
there
are
controversies
among
religious
persons
.
In
a
word
,
Bear
a
little
or
you
must
bear
more
.
§
.
8.
Obj.
8.
But
the
tolerated
will
seduce
the
ignorant
,
and
poison
Souls
:
And
therefore
are
no
more
to
be
tolerated
than
murderers
,
souls
being
more
precious
than
bodies
.
Answ.
1.
Who
have
poisoned
the
Church
and
souls
with
more
errors
and
more
palpable
,
than
the
Papists
who
are
most
against
Toleration
?
2.
The
meerly
Tolerated
being
discountenanced
by
Authority
,
have
less
advantage
to
deceive
men
than
the
Approved
if
as
erroneous
.
3.
We
plead
for
restraining
men
from
poisoning
souls
by
dangerous
doctrines
,
and
not
for
tolerating
that
.
But
every
dissenter
or
mistaking
person
is
not
such
a
poisoner
of
souls
.
4.
The
Tolerated
speaking
in
publick
are
more
responsible
and
more
easily
convicted
of
their
fault
,
than
those
that
do
it
secretly
where
there
are
no
witnesses
;
And
this
your
violence
cannot
hinder
.
5.
As
their
errors
will
be
openly
known
,
so
you
have
advantage
openly
to
confute
them
,
and
to
keep
the
people
right
.
§
.
9.
Obj.
9.
But
dissenting
teachers
will
unsay
what
the
Approved
Teachers
say
,
and
hinder
their
work
,
and
steal
the
hearts
of
the
people
from
them
,
and
make
their
calling
bur
densome
to
them
.
Answ.
1.
They
are
to
be
restrained
from
preaching
against
any
great
sure
necessary
doctrine
or
practice
.
2.
Christ
never
sent
out
his
Ministers
with
a
supposition
that
none
should
contradict
them
;
but
with
that
light
and
strength
which
which
was
to
overcome
contradiction
.
Do
you
so
debase
and
disgrace
your selves
and
your
religion
,
as
to
think
or
say
that
it
cannot
prosper
if
any
be
but
suffered
to
speak
against
you
?
3.
Doth
the
work
of
Christ
afford
you
no
more
comfort
,
than
shall
leave
you
thus
burdened
if
any
will
but
gainsay
you
?
How
unlike
Christs
Ministers
or
Christians
do
you
speak
?
4.
Have
not
you
that
have
sound
doctrine
,
Gods
promise
,
the
Rulers
countenance
,
maintenance
and
honour
,
much
more
to
support
you
,
than
they
that
are
supposed
to
have
none
of
these
?
5.
If
you
tolerate
not
their
open
preaching
,
their
secret
endeavours
,
and
your
seeming
cruelty
together
,
will
alienate
more
from
you
,
and
make
you
not
only
neglected
but
abhorred
.
§
.
10.
Obj.
10.
The
number
of
the
erroneous
will
increase
by
a
toleration
.
Answ.
And
the
number
of
the
ungodly
that
will
say
,
swear
,
or
do
any
thing
for
worldly
respects
;
will
increase
by
your
mistaken
way
of
suppressing
them
.
2.
It
is
better
that
tolerated
honest
Christians
erring
in
tolerable
cases
do
increase
,
than
that
they
be
banished
or
destroyed
,
and
a
worldly
Ministry
thereby
lift
up
,
abhorred
by
the
religious
,
and
heading
the
malignant
and
prophane
against
all
serious
piety
.
3.
Violence
and
Tyranny
against
good
men
for
tolerable
error
,
hath
already
increased
that
same
error
more
than
wiser
means
would
have
done
,
and
hath
introduced
worse
.
4.
We
have
found
where
I
lived
(
in
Worcestershire
and
the
neighbouring
Counties
,
Warwickshire
,
Staffordshire
and
Shropshire
)
in
the
late
times
of
liberty
in
Religion
,
that
an
unanimous
,
humble
,
able
,
diligent
Ministry
frequently
and
lovingly
consulting
and
all
agreeing
,
did
more
effectually
suppress
heresie
,
error
and
schism
,
than
violence
ever
did
or
would
have
done
.
The
next
Parish
to
me
had
,
a
grave
,
learned
,
sober
Anabaptist
,
B.
of
D.
that
had
great
advantages
;
and
yet
almost
all
our
flocks
were
kept
from
the
infection
:
In
my
own
Charge
(
a
great
Parish
of
many
thousand
souls
)
where
I
was
above
14.
years
,
we
had
no
one
separate
assembly
,
nor
one
sectary
that
I
remember
,
save
two
or
three
apostate
Infidels
(
or
Socinians
)
and
two
or
three
Papists
.
A
faithful
agreeing
Ministry
with
the
advantage
of
a
good
cause
,
we
found
sufficient
to
shame
all
the
Sectaries
,
and
frustrate
most
of
their
endeavours
,
and
to
keep
the
people
unanimous
and
right
.
§
.
11.
Obj.
11.
If
every
one
that
will
may
set
up
for
a
preacher
and
gather
a
congregation
,
or
if
the
ignorant
people
shall
all
choose
their
own
Teachers
,
we
shall
have
ignorance
,
error
and
confusion
.
Answ.
1.
I
told
you
that
every
one
that
will
may
not
turn
preacher
.
The
Tolerated
are
to
pass
their
proper
tryal
as
well
as
the
Approved
,
before
they
receive
their
Toleration
.
2.
The
Churches
commonly
chose
their
own
Bishops
or
Pastors
for
near
a
thousand
years
after
Christ
,
or
had
a
Negative
consenting
voice
at
least
:
And
many
Canons
did
confirm
it
,
yea
and
decrees
of
the
Popes
themselves
:
yea
when
the
Popes
and
Emperours
in
Germany
(
the
Henries
&c.
)
strove
about
the
investing
power
,
it
was
yet
granted
that
the
people
should
have
their
electing
or
free
conrsenting
power
continued
.
And
no
man
can
be
really
their
Pastor
till
they
consent
:
And
your
contrary
course
will
make
worse
work
.
3.
Our
way
is
of
all
other
the
safest
:
Two
or
three
locks
keep
the
Churches
treasure
safest
.
We
say
,
none
shall
be
approved
but
by
three
parties
consent
,
nor
Tolerated
but
by
two
or
three
.
The
Ordainers
are
to
consent
to
him
as
a
Minister
,
and
the
people
as
their
Minister
;
and
the
Magistrate
as
a
Tolerated
Minister
:
or
if
any
unordained
be
tolerated
(
which
I
determine
not
)
at
least
the
People
and
the
Ruler
must
consent
,
and
that
upon
a
just
testimonial
of
his
ability
,
Piety
and
fitness
for
such
toleration
.
4.
And
yet
we
speak
this
but
of
Pastors
;
not
denying
but
Teachers
,
and
Catechizers
may
be
imposed
on
children
,
infidels
,
and
others
that
are
not
in
Communion
with
any
particular
Church
.
§
.
12.
Obj.
12.
You
would
have
the
Church
Articles
,
at
least
for
the
Tolerated
,
in
Scripture
phrase
:
And
what
's
the
phrase
without
the
right
sence
?
How
easily
may
Hereticks
creep
in
under
such
phrases
as
several
men
put
several
sences
on
?
Answ.
1.
Is
there
not
Truth
enough
in
all
the
Bible
in
intelligible
words
necessary
to
salvation
and
Church
Communion
?
Is
the
Scripture
as
insufficient
as
the
Papists
make
it
,
without
their
supplemental
Traditions
or
Decrees
?
And
had
not
the
Holy
Ghost
skill
to
speak
even
things
necessary
in
tolerable
intelligible
phrase
?
who
are
they
that
are
wiser
to
reform
it
?
2.
Almost
all
words
are
ambiguous
and
may
be
diversly
understood
:
your
own
invented
expositions
will
be
as
liable
to
be
wrested
by
Hereticks
as
the
Scripture
.
It
is
ridculous
presumption
to
talk
of
making
any
Law
,
profession
or
Articles
that
a
false
Heretick
may
not
subscribe
to
.
3.
But
there
is
another
remedy
against
them
:
while
they
conceal
their
heresie
,
they
are
no
Hereticks
in
the
judgment
of
the
Church
.
Non
apparere
here
is
as
non
esse
,
when
they
divulge
it
,
the
judicatures
must
correct
them
.
It
's
vanity
to
dream
that
the
Law
is
faulty
as
long
as
it
is
but
such
as
men
can
break
:
or
that
any
Law
can
be
made
which
none
can
break
:
But
as
they
break
them
,
they
are
to
be
judged
.
4.
And
we
must
not
rack
and
divide
the
good
,
for
fear
of
such
letting
in
the
bad
.
The
Churches
Concord
and
peace
is
of
more
regard
than
the
keeping
out
of
some
secret
Heretick
:
yea
of
old
he
was
not
called
a
Heretick
that
did
not
separate
from
the
Church
.
All
good
men
agree
to
the
word
of
God
,
but
all
will
not
agree
to
every
word
of
yours
.
§
.
13.
I
conclude
,
In
humane
affairs
there
is
nothing
without
imperfection
,
weakness
and
incommodity
:
and
to
pretend
the
cure
of
these
by
impossibilities
,
or
mischiefs
,
is
the
way
of
such
as
these
Thirteen
hundred
years
have
been
the
true
schismaticks
and
distracters
of
the
Church
.
CHAP.
X.
A
draught
or
specimen
of
such
Forms
as
are
before
mentioned
,
for
the
Approved
and
the
Tolerated
Ministers
.
§
.
1.
TThis
Chapter
should
have
gone
before
the
ninth
:
But
I
thought
to
pass
it
by
,
lest
it
seem
presumptuous
.
But
the
observation
how
ordinarily
men
miscarry
in
this
work
,
hath
perswaded
me
to
run
the
hazard
of
mens
censures
.
§.
2.
1.
The
form
to
be
subscribed
by
the
Approved
Ministry
.
I
A.
B.
do
seriously
as
in
the
sight
of
God
profess
,
Faith
,
Love
and
sincere
obedience
to
the
end
.
More
particularly
.
§
.
3.
I.
I
do
unfeignedly
Believe
1.
2.
I
believe
that
this
God
created
all
the
world
,
3.
The
woman
being
tempted
by
Satan
,
and
the
man
by
the
woman
both
fell
by
wilful
sin
,
from
their
Holiness
,
Innocency
and
Happiness
,
into
a
state
of
Pravity
,
Guilt
and
misery
,
under
the
slavery
of
the
Devil
,
world
and
flesh
,
under
Gods
vindictive
Justice
and
the
condemnation
of
his
Law
.
§
.
4.
II.
I
believe
that
God
so
loved
the
world
,
§.
5.
2.
By
the
new
Testament
,
Covenant
or
Law
of
grace
,
§
.
6.
III.
I
Believe
that
God
the
Holy
Spirit
proceeding
from
the
Father
,
§.
7.
2.
I
believe
that
all
who
by
true
Consent
are
devoted
to
God
in
the
foresaid
Baptismal
Covenant
,
§.
8.
3.
I
believe
that
at
death
the
spirits
of
the
justified
go
to
happiness
with
Christ
,
§
.
9.
II.
AS
I
Believe
thus
in
God
,
II.
Consent
and
Desire
.
Rom.
12.
1.
Joh.
1.
11
,
12.
Deut.
10.
12.
Rom.
8.
8.
Heb.
11.
&
12.
28
,
29.
Isa.
56.
4
,
5.
&
55.
2
,
3
,
4
,
6.
Rev.
22.
17.
Luk.
14.
26
,
29.
2
Cor.
5.
7
,
8
,
9.
2
Pet.
3.
11
,
12.
1
Pet.
1.
4
,
5.
2
Pet.
1.
3
,
4.
Tit.
1.
3
,
4.
Mat.
7.
7.
the
Father
,
Son
and
Holy
Ghost
,
according
to
the
Sacred
Scriptures
,
and
the
Creeds
and
constant
Profession
of
the
universal
Christian
Church
,
so
I
do
unfeignedly
continue
to
give
up
my self
presently
,
absolutely
and
resolvedly
,
to
this
God
my
Creator
,
Redeemer
and
Sanctifier
,
according
to
the
Covenant
of
grace
:
that
I
may
be
resigned
to
the
will
of
God
my
Owner
,
and
obey
the
will
of
God
my
Ruler
,
and
please
and
rest
in
the
Will
and
Love
of
God
my
Father
,
the
Chiefest
End
and
Infinite
Good
:
And
renouncing
all
Idols
and
enemies
of
God
and
this
his
Covenant
,
I
consent
though
with
the
Cross
to
follow
Christ
the
Captain
of
my
Salvation
to
the
death
,
desiring
still
more
of
the
Love
of
the
Father
,
the
Grace
of
the
Son
,
and
the
Communion
of
the
Holy
Spirit
,
and
hoping
for
the
promised
Glory
;
All
which
I
pray
for
according
to
that
Prayer
which
Christ
hath
left
to
be
the
summary
Directory
of
our
desires
:
Our
Father
which
art
in
heaven
,
&c.
§
.
10.
III.
ACcording
to
the
foresaid
Belief
and
Consent
,
§.
11.
2.
ANd
as
the
special
duty
of
my
office
as
in
the
Sacred
Ministry
,
B.
Proper
to
Ministers
of
the
Gospel
.
Act.
20.
20
,
&c.
Jo.
21.
15
,
16
,
17.
2
Tim.
4.
1
,
2.
1
Tim.
4.
16.
&
3.
2
,
3
,
4
,
5
,
6.
&
4.
1
,
3
,
15.
&
1
Tim.
3.
4
,
5
,
6
,
19.
2
Tim.
1.
7
,
8
,
9
,
10
,
13.
2
Tim.
2.
to
the
end
.
I
do
Consent
and
Promise
sincerely
to
perform
that
office
for
the
flock
over
which
I
shall
be
placed
,
or
whereever
I
am
called
to
exercise
it
;
Teaching
them
the
doctrine
of
the
Sacred
Scriptures
,
especially
the
greatest
and
most
necessary
parts
,
which
I
have
here
professed
,
and
nothing
contrary
thereto
,
so
far
as
by
diligent
study
I
can
discern
it
:
exhorting
them
to
live
by
faith
in
love
to
God
and
man
,
and
in
the
joyful
hope
of
heavenly
Glory
;
in
humility
,
self-denial
,
temperance
,
patience
,
justice
,
diligence
and
fruitfulness
in
all
good
works
:
To
be
loyal
and
obedient
to
their
superiours
,
to
the
end
.
teachable
to
their
instructors
,
haters
of
sinful
divisions
and
contentions
,
and
lovers
and
followers
of
peace
:
To
seek
first
the
Kingdom
of
God
and
its
righteousness
,
to
mortifie
the
flesh
,
and
not
to
overlove
this
world
;
To
repent
of
sin
,
to
resist
temptations
,
to
prepare
for
death
and
judgement
;
most
carefully
to
please
,
and
quietly
trust
the
will
of
God
:
§
.
12.
ANd
as
I
expect
my
part
in
the
benefits
of
godly
and
peaceable
Government
,
C.
Special
duty
to
Civil
Rulers
.
Rom.
13.
1
,
&c.
Mat.
28.
19.
1
Tim.
2.
1
,
2
,
3.
1
Pet.
2.
13
,
14
,
15
,
16
,
17
,
18.
so
I
do
profess
to
believe
,
and
promise
to
teach
and
practise
accordingly
,
That
there
is
no
power
but
of
God
,
and
that
Rulers
are
Gods
Ministers
for
Good
,
not
for
destruction
but
edification
,
to
be
a
terrour
to
evil
doers
,
and
a
praise
to
them
that
do
well
:
and
this
under
Christ
,
to
whom
is
given
all
Power
in
heaven
and
earth
:
That
we
must
pray
for
Kings
and
all
in
authority
,
that
we
may
live
a
quiet
and
peaceable
life
,
The
Renunciation
.
ANd
as
I
have
thus
unfeignedly
professed
my
Belief
,
my
Consent
and
promised
Practice
;
so
I
heartily
Renounce
all
Doctrines
,
Desires
and
Practices
contrary
to
any
part
of
this
Profession
:
And
if
by
errour
I
hold
or
shall
hold
any
thing
contrary
thereto
,
as
soon
as
I
discern
such
contrariety
I
will
renounce
it
.
Especially
I
Renounce
Atheism
,
Polytheism
and
Idolatry
of
Mind
or
Body
:
All
Infidelity
,
Antichristianity
and
false
Christs
:
Profaneness
,
ungodliness
,
and
malignant
enmity
to
God
and
Holiness
:
All
contempt
of
Gods
spirit
and
his
word
:
All
serving
the
Devil
,
the
world
or
the
flesh
as
enemies
to
God
or
Holiness
:
All
selfishness
,
Pride
and
hypocrisie
,
perjury
and
taking
Gods
name
in
vain
,
superstition
,
profanation
of
Gods
holy
day
,
and
contempt
of
his
publick
or
private
worship
:
All
Rebellion
against
my
parents
,
Prince
or
other
Rulers
;
All
murder
,
adultery
and
fornication
,
theft
and
deceit
,
lying
and
false
witness
bearing
,
and
all
other
injury
against
the
life
,
health
,
chastity
,
estate
,
or
reputation
of
my
neighbour
;
All
sinful
discontent
with
my
estate
and
coveting
that
which
is
anothers
:
And
whatever
is
impious
,
uncharitable
or
unjust
;
From
all
these
I
desire
to
be
free
.
PArticularly
to
approve
my
fidelity
to
my
Rulers
,
I
renounce
all
doctrines
and
practices
of
Rebellion
,
sedition
or
Schism
:
I
believe
not
that
subjects
may
take
up
Arms
or
use
any
force
or
conspiracy
,
to
violate
the
Rights
,
Authority
or
Persons
of
those
in
supreme
Power
over
them
:
I
believe
not
that
by
any
Laws
of
God
or
Man
the
Bishop
of
Rome
hath
the
right
of
Governing
all
the
world
,
or
all
Christian
Kings
and
Kingdomes
,
nor
the
King
or
Kingdome
of
England
,
in
particular
,
in
matters
secular
or
religious
;
Nor
that
it
is
the
duty
of
this
Kingdome
or
the
King
,
to
subject
themselves
unto
him
and
obey
him
:
Nor
that
the
said
Bishop
of
Rome
hath
any
true
authority
or
right
,
to
impose
oaths
on
Kings
or
other
temporal
Lords
,
or
otherwise
oblige
them
to
judge
their
subjects
to
be
Hereticks
,
who
deny
the
Popes
universal
Supremacy
over
all
the
Churches
on
earth
,
or
who
deny
that
the
universal
Church
hath
any
Visible
Head
but
Christ
;
or
who
believe
that
the
truly
consecrated
Bread
and
Wine
in
the
Sacrament
of
the
Lords
Supper
remain
true
Bread
and
Wine
after
the
Consecration
,
or
that
believe
they
are
not
to
be
adored
as
their
God
,
nor
the
Wine
to
be
denyed
to
the
Laity
communicating
:
Nor
may
the
Pope
oblige
Kings
or
any
others
to
exterminate
,
burn
or
kill
or
punish
any
such
as
hereticks
,
nor
excommunicate
Kings
or
temporal
Lords
for
not
doing
it
;
nor
depose
them
being
excommunicated
,
nor
give
their
Kingdomes
or
Dominions
to
others
,
nor
authorize
any
to
kill
them
,
or
to
raise
arms
against
them
,
and
to
invade
their
Countreys
by
hostility
:
Nor
hath
he
right
or
authority
to
forbid
Kingdomes
or
Countreys
the
publick
celebration
of
Gods
worship
,
or
holy
Christian
Communion
;
Nor
to
oblige
any
Rulers
or
others
to
destroy
any
as
Hereticks
or
judge
them
such
,
because
they
are
so
judged
by
the
Pope
or
Councils
;
And
I
believe
not
that
the
Clergy
are
exempted
from
obedience
to
the
Secular
Powers
,
or
from
being
judged
and
punished
by
them
,
by
any
Laws
of
God
,
or
any
valid
Laws
of
man
,
not
made
or
consented
to
by
the
said
Powers
:
And
I
unfeignedly
believe
that
if
any
Pope
,
or
Council
how
great
soever
do
decree
,
or
assert
any
of
these
things
which
I
have
hereby
renounced
and
disclaimed
,
or
shall
hereafter
decree
or
assert
any
of
them
,
they
err
,
and
sin
against
God
in
so
doing
,
and
are
not
to
be
believed
therein
,
nor
do
oblige
any
thereby
to
obey
them
.
And
all
this
I
profess
as
in
the
sight
of
God
my
Judge
without
fraud
or
dissimulation
in
the
sincerity
of
my
heart
.
THe
errours
which
men
should
be
restrained
from
preaching
or
propagating
are
innumerable
,
and
not
necessary
to
be
all
put
into
a
subscribed
or
professed
renunication
,
so
they
be
actually
forborn
.
I
will
recite
part
of
a
Catalogue
of
false
and
doubtful
dangerous
points
,
not
fit
to
be
published
by
preachers
.
I.
Of
the
nature
and
acts
of
God
.
1.
The
God
is
corporeal
or
material
.
2.
That
God
is
essentially
only
in
Heaven
,
or
in
some
finite
space
.
3.
That
God
hath
parts
and
is
divisible
.
4.
That
God
hath
the
parts
or
shape
of
humane
bodies
,
head
,
face
,
eyes
,
hands
,
feet
,
&c.
properly
so
called
.
5.
That
God
is
the
Universe
or
whole
world
,
or
that
he
is
meerly
or
properly
the
soul
of
the
world
,
as
his
body
;
and
so
but
a
part
of
the
world
.
6.
That
God
or
any
essential
of
God
,
is
really
new
,
changeable
or
finite
.
7.
The
God
can
suffer
hurt
,
or
hath
proper
real
grief
and
passion
.
8.
That
God
knoweth
not
all
that
hath
been
,
is
,
or
will
be
,
and
all
that
is
intelligible
.
9.
That
Gods
own
essential
perfection
,
goodness
,
and
love
is
not
the
ultimate
and
chief
object
of
mans
love
,
to
be
loved
chiefly
for
himself
as
most
amiable
,
and
above
our selves
and
all
things
created
,
but
that
he
is
only
or
chiefly
to
be
loved
as
our
Benefactor
,
or
as
good
to
the
creature
;
And
so
that
man
is
Gods
end
,
and
his
own
chief
and
ultimate
end
,
and
not
God
mans
chief
and
ultimate
end
.
10.
That
God
is
the
first
and
chief
,
or
any
proper
cause
of
sin
;
or
that
God
doth
by
efficient
premotion
as
the
first
cause
predetermine
every
mans
mind
,
will
,
tongue
and
members
,
to
every
forbidden
act
that
is
done
,
as
it
is
determined
to
and
specifyed
by
the
object
with
all
its
forbidden
circumstances
and
modes
:
and
so
to
every
lie
,
perjury
,
hatred
of
God
and
goodness
,
murder
,
&c.
that
is
committed
.
11.
That
God
ruleth
the
world
only
as
an
engine
by
physical
motion
,
and
doth
not
rule
any
free
agents
by
moral
means
as
precepts
,
prohibitions
,
promises
,
&c.
in
any
acts
,
saving
as
these
are
parts
of
his
physically
necessitating
motion
.
12.
That
God
may
or
ever
doth
lie
;
or
by
his
inspiration
,
or
his
works
of
nature
or
providence
,
necessitate
innocent
persons
de
facto
,
or
oblige
any
as
a
duty
,
to
believe
that
which
is
false
.
13.
That
God
hath
so
committed
the
affairs
of
this
world
to
Angels
,
or
any
creatures
or
natural
means
,
as
not
to
mind
them
,
or
particularly
govern
and
dispose
of
them
himself
.
14.
That
God
is
essentially
or
virtually
absent
from
the
effects
which
he
causeth
.
15.
That
God
hath
not
power
to
do
any
more
or
otherwise
than
he
doth
,
though
he
would
.
16.
That
Gods
will
is
not
the
fountain
,
and
the
measure
of
all
created
good
:
or
that
things
are
not
good
because
they
are
willed
by
God
.
17.
That
Gods
proper
and
absolute
will
,
desire
and
decree
may
be
disappointed
and
not
come
to
pass
.
18.
That
somewhat
of
or
in
the
creature
,
may
be
a
true
or
proper
cause
of
somewhat
(
not
only
relative
,
but
)
real
in
God
,
or
make
a
real
change
on
God
.
19.
That
God
hath
no
vindictive
,
or
punishing
,
and
no
rewarding
justice
.
20.
That
God
may
be
formally
conceived
of
and
comprehended
by
man
,
and
not
only
known
analogically
and
as
in
a
glass
.
II.
Of
the
Blessed
Divine
Trinity
.
1.
That
there
are
three
Gods
,
or
three
divine
essences
or
substances
.
2.
That
the
Trinity
are
but
Three
Names
of
God
,
or
three
relations
of
him
to
the
creature
.
3.
That
they
are
Three
parts
of
God
.
4.
That
the
three
Persons
are
one
God
only
in
specie
,
as
Abraham
,
Isaac
and
Jacob
are
One
man
,
because
they
have
but
one
humane
sort
of
nature
.
5.
That
one
person
in
the
Trinity
is
in
time
or
dignity
before
or
after
other
,
or
greater
or
less
than
other
.
6.
That
in
the
Trinity
there
are
three
Fathers
,
three
Sons
,
or
three
Holy
Ghosts
.
7.
That
the
doctrine
of
the
Trinity
is
contradictory
or
impossible
to
be
true
.
8.
That
it
is
unnecessary
to
be
believed
or
preached
.
9.
That
there
are
no
Impressions
or
notes
of
the
Trinity
on
the
soul
of
man
,
or
any
other
known
works
of
God
.
10.
That
the
works
of
Creation
,
Redemption
or
Sanctification
are
no
more
eminently
or
otherwise
ascribed
in
Scripture
to
any
one
Person
in
the
Trinity
than
to
the
other
.
That
Creation
is
no
otherwise
ascribed
to
the
Father
,
than
to
the
Son
and
Holy
Ghost
,
nor
Redemption
to
the
Son
,
than
to
the
Father
and
the
Holy
Ghost
,
nor
Sanctification
,
Consolation
and
Sealing
to
the
Holy
Ghost
,
than
to
the
Father
and
the
Son
,
and
so
that
they
are
not
hence
relatively
distinguishable
to
us
and
by
us
at
all
.
III.
Of
the
Person
of
Jesus
Christ
.
1.
That
Christ
is
but
a
Creature
,
or
not
eternal
;
or
not
of
the
same
Divin●
Essence
as
is
the
Father
.
2.
That
Christ
hath
no
humane
created
soul
,
but
the
Divine
nature
was
to
his
body
instead
of
a
soul
.
3.
Or
that
a
superangelical
created
nature
,
united
to
his
Divine
nature
was
instead
of
a
humane
soul
to
his
body
.
4.
That
Christs
body
was
not
derived
from
the
Virgin
Mary
,
but
only
passed
through
her
,
as
water
through
a
Channel
.
5.
That
the
Mother
of
Christ
alone
was
as
much
the
cause
of
his
soul
and
body
,
as
our
Fathers
and
Mothers
both
are
of
ours
.
6.
That
the
Virgin
Mary
was
not
the
Mother
of
him
that
was
God
and
man
.
7.
That
she
was
the
Mother
and
actual
cause
or
procreator
of
the
Godhead
,
and
of
Christ
as
God
.
8.
That
Jesus
Christ
was
two
Persons
,
a
Divine
and
Humane
.
9.
That
he
had
not
two
distinguishable
natures
,
viz.
the
Divine
and
Humane
.
10.
That
he
had
not
two
distinguishable
understandings
,
wills
,
and
operations
.
11.
That
the
Body
of
Jesus
Christ
was
incorruptible
in
and
by
its
own
nature
and
constitution
,
and
not
only
by
its
union
with
the
Deity
,
and
by
Gods
will
,
decree
and
preservation
.
12.
That
he
was
begotten
by
Joseph
or
some
other
man
.
13.
That
Christs
humane
nature
,
soul
or
body
,
suffered
no
real
pain
,
nor
was
capable
of
suffering
any
.
14.
That
he
was
not
of
the
line
of
David
after
the
flesh
.
15.
That
he
had
original
sin
,
guilt
or
vitiosity
.
16.
That
Christ
is
not
now
God
and
man
in
heaven
.
17.
That
the
Glorified
Body
of
Christ
is
now
formally
flesh
and
blood
,
so
called
univocally
as
ours
,
having
the
same
formal
constitutive
essence
[
*
](A27054-e52820-b)
*
See
the
s●●ond
Council●
〈◊〉
●citing
and
app●●●ing
th●
former
General
Council
of
〈◊〉
:
which
in
other
things
they
opposed
,
yet
both
condemned
this
opinion
.
.
18.
That
every
Priest
maketh
Bread
and
Wine
by
the
Consecration
in
the
Eucharist
to
become
no
longer
Bread
and
Wine
,
but
the
very
Body
,
Flesh
and
Blood
of
Christ
,
or
that
God
so
maketh
it
,
or
the
Priests
speaking
those
words
:
And
so
that
all
the
consecrated
Bread
and
Wine
since
Christs
days
till
now
are
made
Christ's
flesh
and
blood
,
and
yet
his
flesh
and
blood
no
whit
increased
.
19.
That
all
believers
are
by
union
part
of
the
Natural
Person
of
Christ
.
20.
That
the
humane
nature
of
Christ
is
now
the
Godhead
,
or
is
become
a
proper
part
of
the
second
Person
in
the
Trinity
as
such
.
(
And
here
presumptuous
men
must
take
great
heed
of
medling
too
far
:
some
Scholastick
Divines
say
,
It
is
errour
to
say
that
Christs
humane
nature
is
a
Part
of
his
person
;
because
his
Person
was
perfect
from
eternity
,
and
the
Divinity
cannot
be
a
Par.
of
any
thing
:
Others
say
that
It
is
erro●
to
say
that
the
Humane
nature
is
no
part
of
Christ
〈◊〉
seeing
it
is
no
part
of
the
Divine
Essence
,
or
nature
,
therefore
it
is
a
part
of
his
person
:
Others
say
that
it
is
only
an
Accident
of
Christ
:
some
think
that
if
it
were
not
for
fear
of
the
clamours
of
Ignorant
Hereticaters
that
will
call
it
Nestorianism
,
it
were
soundest
and
safest
to
say
,
that
the
word
Person
is
equivocal
:
And
that
as
it
is
taken
for
the
second
eternal
person
in
the
Trinity
,
the
humane
nature
is
no
part
of
it
:
But
as
it
is
taken
Relatively
for
the
Person
of
the
Mediator
,
the
humane
nature
is
a
part
.
And
so
that
Christ
hath
two
persons
,
but
not
univocally
but
equivocally
so
called
.
)
IV.
Of
the
Holy
Ghost
and
the
Holy
Scriptures
.
1.
That
the
Holy
Ghost
is
but
a
creature
,
or
not
God
of
the
same
essence
with
the
Father
and
the
Son
.
2.
That
the
Holy
Ghost
is
but
the
Angelical
nature
or
species
;
and
as
the
diabolical
nature
and
many
Devils
are
called
singularly
[
the
Devil
,
]
so
the
many
Angels
are
called
[
the
Holy
Spirit
.
]
3.
That
the
Immortal
part
of
man
called
his
Spirit
,
is
the
essence
of
the
Holy
Ghost
.
4.
That
the
Holy
Ghost
as
operative
on
man
,
is
not
a
valid
witness
of
the
truth
of
Christ
and
Christianity
in
the
world
.
5.
That
the
Holy
Ghost
did
not
impregnate
the
Virgin
Mary
,
or
that
Christ
was
not
conceived
by
him
.
6.
That
Adam
had
not
the
Holy
Ghost
,
or
true
Holiness
.
7.
That
the
Prophets
spake
not
by
the
Holy
Ghost
;
Or
that
their
prophecies
are
of
Private
interpretation
,
that
is
,
objectively
to
be
interpreted
,
of
such
private
persons
and
things
as
they
immediately
spake
of
,
and
which
were
but
types
of
Christ
or
grace
.
8.
That
the
Holy
Ghost
in
the
Prophets
was
not
the
Spirit
of
the
Redeemer
,
and
sent
by
him
.
9.
That
the
miracles
of
Christ
and
his
Apostles
were
not
wrought
by
the
Holy
Ghost
.
10.
That
the
Holy
Ghost
may
set
the
seal
of
true
uncontrolled
miracles
to
a
lie
.
11.
That
the
Canonical
Scriptures
were
not
indited
by
the
Holy
Ghost
,
as
infallible
records
of
the
Divine
will
.
12.
That
they
are
but
for
a
time
,
till
a
perfecter
Law
is
made
,
called
,
[
The
Law
of
the
Spirit
.
]
13.
That
they
are
imperfect
without
the
supplement
of
Roman
Tradition
,
as
part
of
the
Rule
of
faith
and
life
.
14.
That
they
were
but
occasional
writings
,
never
intended
for
the
universal
law
or
rule
of
faith
and
holy
living
.
15.
That
there
are
in
the
true
original
,
as
they
came
from
the
Apostles
,
some
errours
.
16.
That
in
the
present
received
Originals
there
is
any
errour
inconsistent
with
true
saving
faith
and
practice
.
17.
That
we
are
not
bound
to
believe
the
Holy
Scriptures
to
be
Gods
word
,
but
by
the
authoritative
proposal
of
the
Church
of
Rome
,
that
is
,
A
general
Council
subject
to
the
Pope
,
or
called
or
approved
by
him
as
authorized
thereto
by
Christ
:
or
that
we
must
believe
that
the
Pope
or
Council
are
authorized
by
Christ
,
before
we
are
bound
to
believe
in
Christ
himself
.
18.
That
the
Scriptures
are
not
intelligible
in
necessary
things
,
till
the
Church
,
Council
,
Pope
or
Fathers
expound
them
to
us
.
19.
That
the
Scriptures
have
no
such
im●●ss
or
excellency
,
by
which
they
manifest
themselves
to
be
of
God
,
supposing
necessary
conveyance
and
ministerial
explication
.
20.
That
we
must
not
understand
any
text
of
Scripture
,
but
as
the
consent
of
ancient
Fathers
expoundeth
it
.
21.
That
the
Spirit
now
given
to
Po●●
,
Councils
,
or
to
individual
Christians
is
as
much
the
Rule
of
faith
and
life
,
as
〈◊〉
holy
Scriptures
:
or
that
the
Spirit
is
not
given
now
to
us
〈◊〉
to
teach
us
to
understand
,
believe
,
love
and
practise
Gods
word
indited
by
the
more
emmen●
inspiration
of
the
Apostles
and
Prophets
▪
●ut
also
to
inspire
us
as
infallibly
to
know
more
than
is
revealed
in
the
Scripture
,
and
that
as
needful
to
Salvation
:
Or
that
it
is
not
so
much
the
Spirit
extraordinarily
inspiring
the
Apostles
,
as
the
Spirit
as
inspiring
ourselves
,
which
is
every
mans
rule
of
faith
and
life
.
22.
That
the
Light
which
is
in
Heathens
,
Infidels
,
and
all
men
,
is
this
Spirit
,
and
sufficient
Rule
.
23.
That
men
must
believe
the
Scripture
without
reason
for
their
believing
it
:
or
must
believe
it
to
be
Gods
word
without
seeking
any
proof
that
it
is
his
word
.
24.
That
it
is
meritorious
to
believe
the
Scripture
to
be
Gods
word
,
without
knowing
any
proof
or
reason
of
it
,
this
being
an
infused
faith
,
and
proof
making
it
but
acquired
.
25.
That
we
must
believe
Gods
word
no
further
than
we
have
evidence
of
truth
from
the
nature
of
the
matter
revealed
.
26.
That
Mahomet
is
the
Paraclet
promised
by
Christ
.
V.
Of
the
Creation
.
1.
That
this
world
was
from
eternity
,
and
not
made
in
time
.
2.
That
an
evil
God
made
this
earth
,
or
a
middle
God
between
the
perfect
God
and
the
evil
one
(
As
old
Hereticks
variously
spake
.
)
3.
Or
that
such
an
evil
,
or
middle
God
made
the
body
of
man
.
4.
Or
that
such
an
evil
,
or
middle
agent
made
the
woman
.
5.
That
God
made
sin
,
and
death
and
disorder
before
sin
deserved
them
.
6.
That
when
God
had
made
this
world
,
he
left
it
to
the
Government
of
certain
Angels
,
who
fell
and
necessitated
man
to
fall
.
7.
That
the
World
is
Gods
body
,
and
he
the
Soul
of
it
,
and
no
more
.
8.
That
the
world
came
by
chance
,
or
by
a
fortuitous
conflux
of
atomes
,
and
was
not
made
by
Gods
wise
and
powerful
word
or
action
.
9.
That
there
is
nothing
in
the
world
but
matter
and
motion
,
and
the
various
shapes
of
matter
caused
by
motion
:
or
at
least
,
nothing
but
God
and
matter
and
motion
,
and
its
modal
effects
.
10.
That
the
world
is
Infinite
,
as
being
made
by
that
infinite
God
,
who
made
it
as
great
and
good
as
he
was
able
,
and
therefore
infinite
in
his
own
similitude
.
VI.
Of
Angels
and
Spirits
,
and
Heaven
.
1.
That
men
can
certainly
tell
the
space
,
number
and
order
of
all
the
celestial
regions
,
orbs
,
or
spaces
,
and
the
number
of
Angels
,
or
when
the
first
were
made
.
2.
That
this
world
or
earth
was
made
by
Angels
only
.
3.
That
the
fallen
Angels
were
necessitated
by
God
to
sin
,
and
to
tempt
man
.
4.
That
God
hath
so
left
to
Angels
the
Government
of
this
world
,
as
not
to
govern
it
himself
,
save
by
such
leaving
all
to
their
free
contingent
action
.
5.
That
all
that
which
scripture
ascribeth
to
the
Holy
Ghost
is
done
only
by
Angels
.
6.
That
we
may
know
which
are
our
Guardian
Angels
.
7.
That
men
may
choose
their
own
guardian
Angels
or
spirits
.
8.
That
we
must
pray
to
Angels
though
we
see
them
not
or
have
no
special
notice
when
they
hear
us
.
9.
That
Angels
lusted
after
women
and
begat
Giants
of
them
before
the
deluge
.
10.
That
they
fight
with
each
other
for
the
government
of
the
Kingdoms
of
this
world
;
(
even
the
good
Angels
among
themselves
.
)
VII
.
Of
Man
,
as
man
,
in
his
nature
and
first
state
.
1.
That
mans
soul
is
God
,
or
part
of
God
.
2.
Or
is
only
a
part
or
act
of
an
universal
soul
of
the
world
,
and
is
no
singular
or
individual
substance
in
each
one
.
3.
That
the
soul
is
but
a
quality
,
motion
or
action
of
a
higher
agent
.
4.
That
the
soul
is
mortal
and
dieth
with
the
body
;
being
either
annihilated
,
or
asleep
,
or
sunk
into
a
meer
potentia
;
or
hath
no
knowledge
,
will
,
sense
or
action
;
or
is
swallowed
up
in
the
universal
soul
so
as
to
lose
its
proper
or
numerical
existence
.
5.
That
mans
soul
is
of
the
same
species
as
the
bruits
.
6.
That
mans
spirit
only
is
immortal
and
continueth
after
death
,
but
not
his
soul
.
7.
That
mans
soul
or
spirit
was
from
eternity
.
8.
That
it
was
made
before
this
earth
,
and
sinned
in
a
former
body
,
and
was
thrust
for
punishment
into
this
body
and
world
.
9.
That
the
souls
departed
of
men
,
are
sent
back
into
beasts
,
or
at
least
into
other
men
,
and
so
are
oft
born
.
10.
That
mens
souls
are
fallen
Angels
.
11.
That
Adams
soul
was
made
first
male
and
female
before
it
was
incorporate
.
12.
That
Adams
body
was
the
cloathing
that
God
made
him
after
he
sinned
,
having
no
body
before
.
13.
That
neither
soul
nor
body
was
made
after
Gods
image
(
as
Epiphanius
ill
affirmeth
)
.
14.
That
mans
Vital
faculty
,
Intellect
,
and
Will
,
are
but
accidents
of
his
soul
.
15.
That
the
soul
is
moved
but
as
an
engine
by
an
extrinsick
cause
,
and
hath
not
any
Essential
self-moving
form
or
power
.
16.
That
no
man
can
do
more
or
less
or
otherwise
than
he
doth
,
because
God
as
the
first
mover
necessitateth
all
his
actions
.
17.
That
the
will
hath
no
habits
,
but
a
meer
power
and
liberty
.
18.
That
Adam
and
Eve
had
no
holiness
,
or
holy
inclination
to
love
God
as
God
and
to
obey
him
,
but
a
meer
neutral
possibility
.
19.
That
Adam
had
not
help
or
strength
sufcient
,
or
necessary
power
to
have
forborn
his
first
sin
.
20.
That
man
was
made
only
to
be
an
inhabitant
of
earth
,
as
Angels
are
of
heaven
;
and
is
not
capable
of
an
higher
habitation
.
VIII
.
Of
sin
,
Original
and
subsequent
.
1.
That
God
is
as
much
the
Cause
of
all
sin
,
as
he
is
of
darkness
and
such
other
privations
:
and
that
he
made
Adam
sin
;
or
that
he
irresistibly
predetermineth
every
ones
will
to
every
forbidden
act
which
it
doth
.
2.
That
the
Devil
irresistibly
necessitated
Adam
to
sin
,
and
so
some
superior
cause
did
the
Devils
.
3.
That
sin
is
not
only
the
occasion
of
much
good
,
but
a
proper
cause
,
and
as
such
is
decreed
,
willed
and
caused
by
God
.
4.
That
God
made
a
Covenant
with
Adam
,
that
if
he
sinned
,
all
that
came
of
him
should
be
reputed
sinners
,
farther
than
they
were
really
seminally
in
him
,
and
by
natural
in-being
and
derivation
were
partakers
of
his
guilt
,
and
corruptions
;
and
so
that
God
made
them
sinners
by
his
arbitrary
imputation
,
when
naturally
they
were
not
so
.
5.
That
Original
sin
necessitateth
every
sin
of
omission
or
act
which
ever
after
followeth
in
the
world
.
6.
That
sin
being
a
meer
privation
,
all
are
by
nature
deprived
of
all
moral
good
,
and
so
all
are
equally
evil
,
and
as
bad
as
those
in
hell
,
notwithstanding
any
thing
that
the
Redeemer
hath
done
to
prevent
it
.
7.
That
infants
have
no
Original
sin
;
no
guilt
of
Adams
sin
,
and
no
sinful
pravity
of
nature
.
8.
That
Infants
have
no
participation
of
guilt
of
any
nearer
parents
sin
,
but
Adams
only
,
and
God
doth
not
inflict
any
punishment
on
children
for
their
fathers
sin
,
because
of
their
derived
guilt
by
nature
.
9.
That
therefore
Infants
have
no
need
of
a
Saviour
to
suffer
for
their
sin
,
nor
of
a
pardon
.
10.
That
Infants
need
not
the
Holy
Ghost
to
sanctifie
them
,
by
killing
any
sinful
pravity
or
inclination
in
them
.
11.
That
sin
was
not
the
cause
of
death
.
12.
That
sin
deserveth
not
hell
,
or
an
everlasting
punishment
.
IX
.
Of
Redemption
and
the
Covenant
of
grace
made
to
Adam
and
Noah
.
1.
That
God
made
no
promise
,
Covenant
or
gift
of
grace
to
Adam
after
his
fall
.
2.
That
God
made
the
Covenant
of
grace
only
to
Adam
and
the
elect
,
and
not
to
all
mankind
in
him
,
no
not
as
it
is
a
Conditional
Covenant
.
3.
That
all
except
the
elect
,
or
most
or
many
at
least
are
still
under
that
first
Covenant
of
Innocency
made
with
Adam
,
as
prescribing
to
them
and
requiring
of
them
sinless
innocency
or
perfection
as
the
only
condition
of
their
salvation
;
As
if
God
still
said
to
sinners
,
I
will
save
you
if
you
are
not
sinners
.
4.
That
the
Covenant
of
Grace
was
made
only
to
and
with
Christ
,
and
no
other
.
5.
That
there
was
and
is
an
eternal
Covenant
of
Redemption
made
between
God
the
Father
and
the
Son
,
which
is
neither
Gods
Essence
,
a
Divine
Person
or
Decree
,
but
a
proper
Covenant
.
6.
That
God
gave
no
grace
,
pardon
or
salvation
by
Covenant
,
till
Christs
incarnation
.
7.
That
the
same
faith
objectively
considered
,
was
necessary
to
salvation
under
the
first
edition
of
the
Covenant
of
grace
as
under
the
last
,
viz.
to
believe
that
Jesus
the
son
of
Mary
is
or
must
be
the
Messiah
,
and
that
he
must
die
for
sin
,
and
rise
again
and
intercede
in
heaven
,
and
return
to
raise
us
and
judge
the
world
.
8.
That
Christs
Disciples
were
not
in
a
state
of
justification
till
they
believed
all
this
.
9.
That
all
men
shall
not
be
judged
as
they
believed
and
kept
(
or
brake
)
the
condition
of
the
Covenant
in
that
edition
which
they
were
under
,
but
all
according
to
the
tenor
of
the
last
edition
.
10.
That
no
faith
in
God
as
gracious
and
merciful
to
sinners
,
and
as
pardoning
sin
,
was
necessary
before
Christs
incarnation
.
11.
That
God
before
did
pardon
sin
without
any
respect
to
the
future
sacrifice
,
and
merit
of
Christ
as
mans
Redeemer
.
12.
That
no
souls
were
glorified
or
received
to
heaven
and
happiness
,
till
Christ's
resurrection
,
but
reserved
in
some
Limbus
till
then
.
X.
Of
the
Covenant
made
with
Abraham
,
and
Moses
Law
,
and
the
Israelites
.
1.
That
Abraham
was
the
first
true
Believer
,
or
the
first
to
whom
a
promise
or
Covenant
of
Grace
was
made
.
2.
That
the
Covenant
of
Grace
was
made
to
no
other
people
in
the
world
,
but
the
Israelites
were
Gods
whole
visible
Church
on
earth
,
and
did
not
only
add
to
them
a
Covenant
of
peculiarity
.
3.
That
this
promise
to
Abraham
and
his
seed
in
whom
all
Nations
of
the
Earth
should
be
blessed
,
extended
no
way
to
the
believing
Gentiles
.
4.
That
all
Heathens
children
that
were
circumcised
were
certainly
saved
,
if
they
died
before
actual
sin
.
5.
That
Moses
Law
bound
men
to
no
spiritual
duty
,
nor
promised
any
future
reward
or
happiness
after
this
life
.
6.
That
Moses
Law
was
given
by
an
evil
God
or
evil
Angel
.
7.
That
Moses
Law
was
the
same
as
the
Law
or
Covenant
of
perfect
innocency
first
made
for
Adam
.
8.
That
all
the
world
was
bound
to
keep
Moses
Law
as
such
even
the
judicial
and
ritual
parts
of
it
.
9.
That
under
that
Law
God
gave
no
grace
to
obey
him
.
10.
That
the
converted
Jews
are
still
bound
to
keep
Moses
Law
.
11.
Yea
and
all
converted
Gentiles
now
:
12.
That
we
are
bound
to
form
our
Church
government
according
to
the
Mosaical
or
Jewish
.
XI
.
Of
Redemption
by
Christ
incarnate
;
and
the
Gospel
or
last
edition
of
the
Covenant
of
Grace
.
1.
That
Christ
brought
no
more
Grace
than
was
as
ordinarily
given
before
his
incarnation
.
2.
That
he
was
habitually
or
actually
a
sinner
,
guilty
of
original
or
actual
sin
.
3.
That
Christ
was
properly
reputed
a
sinner
by
God
,
or
a
proper
sinner
by
imputation
,
in
that
he
took
our
sin
to
be
his
own
,
or
God
took
him
to
be
guilty
of
the
fault
of
all
our
sin
;
and
not
only
one
that
undertook
to
bear
the
punishment
deserved
.
4.
That
Christ
was
as
guilty
of
our
sin
as
we
were
of
Adams
.
5.
That
Christ
was
habitually
or
actually
holy
,
and
fulfilled
all
righteousness
in
the
Legal
person
of
every
elect
person
,
or
of
every
true
believer
,
so
that
the
Law
therefore
judgeth
them
to
have
been
what
Christ
was
,
or
done
what
Christ
did
therein
,
they
doing
it
in
him
.
6.
That
Christ
was
not
a
satisfying
sacrifice
for
sin
.
7.
That
Christs
satisfaction
and
merit
were
not
sufficient
for
their
proper
use
and
effect
,
without
our
satisfaction
and
merit
to
make
up
their
defect
.
8.
That
Christ
was
not
the
Saviour
of
the
world
,
or
that
God
did
not
so
love
the
world
as
to
give
his
only
son
,
that
who
ever
believeth
in
him
should
not
perish
but
have
everlasting
life
.
Or
that
God
hath
made
no
such
promise
or
grant
to
all
to
whom
the
Gospel
cometh
,
that
if
they
repent
and
believe
in
Christ
they
shall
be
pardoned
and
saved
:
or
that
this
conditional
universal
pardon
was
no
fruit
of
Christs
death
.
9.
That
none
but
the
elect
have
any
mercy
purchased
by
the
death
of
Christ
,
nor
are
bound
to
be
thankful
to
him
for
any
such
.
10.
That
Christ
suffered
the
same
pains
of
hell
,
hatred
of
God
,
and
torment
of
Conscience
,
which
all
the
elect
should
else
have
suffered
.
11.
That
Christs
Righteousness
and
sacrifice
are
not
the
true
meritorious
cause
of
our
righteousness
,
pardon
,
justification
and
salvation
.
12.
That
Christ
must
be
oft
really
sacrificed
.
13.
That
Christ
at
his
last
supper
did
make
the
bread
and
wine
become
his
real
body
,
then
living
;
and
that
it
was
broken
and
his
blood
shed
by
himself
really
before
he
was
crucified
by
the
Jews
.
14.
That
Christ
felt
no
real
pain
(
as
St.
Hilary
Pic●av
.
ill
said
)
.
15.
That
Christ
died
not
but
another
in
his
shape
.
16.
That
Christ
took
not
his
body
into
Heaven
.
17.
That
all
power
is
not
given
to
Christ
,
nor
are
Kings
and
Magistrates
his
Ministers
,
nor
hold
their
power
by
him
.
18.
That
Christ
is
no
Law-giver
,
and
made
no
Law
.
19.
That
he
is
not
our
sufficient
intercessor
with
God
,
by
whom
we
may
have
access
and
acceptance
.
20.
That
Christ
sendeth
not
forth
his
spirit
to
be
his
agent
and
witness
to
the
end
of
the
world
,
in
sanctifying
his
elect
.
XII
.
Of
Faith
,
Repentance
and
sanctification
.
1.
That
Faith
,
repentance
,
holiness
and
obedience
are
not
necessary
in
us
to
our
salvation
,
because
Christ
was
righteous
for
us
,
and
repented
and
believed
in
our
stead
.
2.
That
believers
are
under
no
Law
of
God
.
3.
That
he
may
be
pardoned
and
saved
who
forbeareth
only
the
outward
Acts
of
sin
through
meer
fear
,
and
is
absolved
by
a
Priest
,
though
he
love
sin
better
than
holiness
,
and
had
rather
keep
it
than
leave
it
.
4.
That
loving
others
,
and
doing
them
good
and
no
harm
is
all
the
Love
of
God
and
Holiness
that
is
necessary
to
salvation
.
5.
That
Faith
and
Repentance
are
of
nature
or
by
meer
natural
power
and
free-will
,
and
not
the
gift
of
grace
through
Christ
.
6.
That
God
giveth
grace
equally
to
all
till
good
improvers
make
a
difference
.
7.
That
men
may
be
holy
in
the
restored
Image
of
God
without
the
grace
of
the
Holy
Ghost
.
8.
That
men
need
not
the
Spirit
of
God
to
help
them
to
pray
or
preach
.
9.
That
the
sins
of
sanctified
persons
,
are
not
judged
by
God
to
be
theirs
;
and
that
he
seeth
them
not
and
hateth
them
not
,
nor
punisheth
them
with
any
correcting
punishment
.
10.
That
they
that
have
the
spirit
need
not
study
for
matter
,
method
,
words
or
affection
.
11.
That
they
are
perfect
,
or
their
duties
perfect
who
have
the
spirit
,
because
all
the
spirits
works
are
perfect
.
12.
That
the
day
of
grace
may
be
so
past
with
some
,
as
that
sincere
faith
,
and
repentance
,
and
a
changed
will
that
loveth
holiness
,
and
consenteth
to
the
Covenant
of
grace
,
may
be
rejected
of
God
,
and
unavailable
to
salvation
.
XIII
.
Of
Justification
and
pardon
.
1.
That
God
forgiveth
the
deserved
punishment
of
no
sin
,
but
requireth
it
of
the
sinner
himself
,
and
Remission
is
only
the
destroying
of
sinful
dispositions
and
preventing
future
sin
,
and
not
forgiving
the
punishment
of
what
is
past
,
or
will
be
.
2.
That
Christ's
sacrifice
and
righteousness
is
not
the
meritorious
cause
of
our
pardon
,
Justification
,
adoption
and
Salvation
.
3.
That
Christ
is
not
the
Lord
our
righteousness
,
or
made
of
God
to
us
,
wisdom
,
righteousness
,
sanctification
and
redemption
;
nor
we
made
the
Righteousness
of
God
in
him
:
or
that
it
is
not
the
Righteousness
of
God
by
faith
in
Jesus
Christ
,
which
justifieth
us
.
4.
That
Christ
suffered
for
his
own
sin
,
being
either
actually
a
sinner
,
or
our
sins
made
properly
his
own
sin
,
(
in
the
guilt
of
culpability
,
and
not
only
of
punishment
)
before
he
suffered
for
them
.
And
so
that
he
was
by
real
imputation
or
Divine
reputation
,
the
greatest
Atheist
,
infidel
,
malignant
,
murderer
,
adulterer
,
&c.
in
the
world
,
these
sins
being
in
their
forms
,
or
culpable
guilt
translated
from
all
the
elect
on
him
.
5.
That
all
the
elect
were
justified
from
eternity
,
or
before
they
were
born
,
or
while
they
were
no
true
believers
,
by
that
justification
which
the
Scripture
meaneth
when
it
saith
we
are
justified
by
faith
.
6.
That
the
elect
are
justified
by
the
Law
of
innocency
made
to
Adam
,
or
the
Law
of
works
made
to
and
by
Moses
to
the
Jews
;
because
they
were
Legally
in
Christ
fulfilling
them
,
and
did
perfectly
fulfill
them
in
him
.
7.
That
the
sense
of
the
Law
of
innocency
was
,
[
Thou
or
Christ
for
thee
shall
be
innocent
and
obey
perfectly
to
the
end
,
or
die
]
.
8.
That
the
Gospel
Covenant
or
Donation
is
not
Gods
justifying
instrument
,
gift
or
Law
.
9.
That
God
reputeth
us
to
have
been
perfectly
innocent
from
our
birth
to
our
death
(
or
at
least
since
our
believing
)
because
we
were
so
Legally
in
Christ
,
and
yet
reputeth
us
such
sinners
as
need
a
Saviour
,
and
Christ
suffered
for
our
sins
,
though
we
were
so
innocent
.
10.
That
the
elect
have
no
need
of
pardon
at
all
,
because
they
are
perfectly
obedient
by
imputation
.
11.
That
at
least
we
need
no
pardon
of
any
sin
committed
since
we
believed
,
save
only
of
temporal
correction
.
12.
That
pardon
and
justification
actually
remit
all
sin
at
once
that
is
yet
to
come
,
(
and
is
yet
no
sin
)
as
well
as
that
which
is
past
and
present
▪
13.
That
pardon
and
justification
are
perfect
as
soon
as
we
believe
.
14.
That
therefore
no
true
penalty
,
no
not
corrective
is
inflicted
or
remaineth
after
our
first
faith
.
15.
Therefore
to
such
none
of
their
wants
of
grace
or
Communion
with
God
,
nor
permitted
sin
,
nor
suffering
nor
death
,
are
any
true
punishments
for
sin
,
for
the
demonstration
of
paternal
justice
.
16.
That
therefore
no
believer
must
pray
for
the
pardon
of
sin
(
it
being
perfected
already
)
nor
seek
for
it
of
Christ
by
faith
.
17.
That
therefore
there
is
no
further
condition
or
means
to
be
used
by
us
for
pardon
of
new
sins
,
or
for
fuller
pardon
.
18.
Therefore
there
is
no
other
or
perfecter
justification
at
the
last
judgement
.
19.
That
faith
is
not
imputed
to
us
for
Righteousness
.
20.
That
against
the
false
accusations
[
that
we
were
impenitent
,
infidels
,
ungodly
,
hypocrites
]
we
need
no
personal
Repentance
,
faith
,
piety
or
sincerity
,
to
justifie
us
as
the
righteousness
contrary
to
this
accusation
,
but
only
the
imputed
righteousness
performed
personally
by
Christ
himself
.
21.
That
we
shall
not
be
judged
according
to
our
works
,
nor
in
any
respect
justified
before
God
by
our
works
,
nor
is
St.
James
so
to
be
understood
,
nor
Christ
that
saith
,
By
thy
words
thou
shalt
be
justified
,
and
by
thy
words
thou
shalt
be
condemned
.
Mat.
12.
22.
That
men
are
justified
by
the
works
of
the
Law
of
Moses
or
of
innocency
,
or
some
other
works
,
which
must
be
joyned
to
the
righteousness
of
Christ
,
to
make
it
sufficient
to
its
proper
part
or
office
;
and
are
not
only
subordinate
thereto
.
23.
That
we
are
justified
by
faith
,
only
in
our
Consciences
;
as
knowing
that
we
are
otherwise
justified
before
God
.
24.
That
we
are
justified
only
by
inherent
righteousness
;
and
that
pardon
of
sin
and
acceptance
for
Christs
merits
and
mediation
,
is
none
of
our
justification
at
all
.
25.
That
a
man
unjustified
must
believe
that
he
is
justified
,
that
thereby
he
may
be
justified
(
taking
justification
in
the
same
sense
)
.
26.
That
God
doth
not
make
men
just
before
he
sentenceth
them
just
.
27.
That
Christ
justifieth
only
by
his
Priestly
Office
and
not
by
his
judicial
sentence
.
28.
That
we
are
justified
by
no
act
of
faith
,
but
only
by
the
act
of
resting
on
(
or
also
accepting
)
Christs
imputed
justifying
righteousness
.
29.
That
being
perfectly
justified
by
the
first
act
of
faith
,
we
are
never
after
justified
as
to
continuation
,
by
any
act
after
that
first
instant
.
30.
That
to
expect
justification
by
believing
in
God
the
Father
,
or
the
Holy
Ghost
,
and
in
Christ
as
Christ
,
in
his
person
and
whole
office
of
a
saviour
,
and
not
only
by
the
foresaid
single
act
,
is
to
seek
justification
by
works
,
reprehended
by
Paul
,
or
unlawfully
.
31.
That
faith
or
repentance
are
not
by
Gods
gift
or
promise
made
any
conditions
necessary
to
be
done
by
us
,
through
his
grace
,
that
we
may
have
right
to
Christ
or
pardon
or
justification
.
32.
That
our
believing
in
Christ
is
of
equal
impossibility
to
us
as
our
personal
perfect
innocency
.
33.
That
to
believe
Heaven
,
and
that
God
will
glorifie
us
for
the
sake
of
Christ
,
and
as
a
Rewarder
of
them
that
diligently
seek
him
,
is
no
act
of
that
faith
which
justifieth
;
as
a
Condition
of
justification
or
salvation
.
34.
That
it
is
all
mens
duty
to
believe
that
they
are
elect
.
35.
That
justifying
faith
is
only
a
full
assurance
that
we
are
elect
.
36.
That
true
faith
is
inconsistent
with
doubting
or
imperfection
.
37.
That
it
is
unlawful
to
trust
to
any
thing
in
us
or
done
by
us
as
a
means
or
condition
of
pardon
or
salvation
,
though
but
subordinate
to
Christ
.
38.
That
no
meer
death-bed
faith
or
repentance
is
accepted
to
salvation
or
pardon
,
because
good
works
are
part
of
the
condition
.
39.
That
there
is
no
degree
of
pardon
given
by
God
to
any
but
the
elect
that
are
saved
.
40.
That
all
praise
that
is
ascribed
to
any
thing
in
our selves
or
done
by
us
,
or
to
any
subordinate
act
of
man
,
as
a
means
to
our
salvation
or
final
justification
,
is
a
dishonour
to
God
and
our
Saviour
,
and
derogateth
from
his
glory
.
XIV
.
Of
Baptism
.
1.
That
Baptism
was
instituted
only
for
the
first
times
,
or
for
reception
of
Infidel
countreys
when
converted
,
and
not
for
to
be
continued
in
Christian
Countreys
and
Churches
.
2.
That
outward
Baptism
by
water
will
save
the
adult
that
have
not
true
Repentance
,
and
faith
and
sincere
consent
to
the
baptismal
Covenant
.
3.
That
all
the
children
of
Infidels
,
Heathens
,
Hereticks
or
wicked
men
are
certainly
saved
,
if
they
be
baptized
and
have
Godfathers
professing
Christianity
(
though
those
Godfathers
be
wicked
hypocrites
,
and
take
not
the
infants
by
adoption
or
otherwise
as
their
own
,
nor
really
intend
to
educate
them
as
they
promise
)
and
if
they
die
before
they
actually
sin
;
and
that
this
is
certain
by
the
word
of
God
.
4.
That
all
the
baptized
are
delivered
from
all
culpable
pravity
of
soul
,
or
inherent
sin
.
5.
That
it
is
certain
that
all
baptized
Infants
of
what
parents
soever
,
have
special
grace
infused
into
their
souls
by
the
Holy
Ghost
in
Baptism
.
6.
That
baptism
entering
all
into
the
Catholick
Church
,
obligeth
all
the
baptized
to
the
Bishop
of
Rome
as
the
supreme
head
or
pastor
.
7.
That
the
Infants
of
believers
dedicated
to
God
are
holy
only
as
legitimate
and
not
bastards
,
but
are
not
as
a
holy
seed
under
promise
to
be
entered
into
the
Church
and
Covenant
of
God
by
baptism
;
but
all
baptized
in
Infancy
must
be
taken
as
no
visible
Christians
till
they
are
rebaptized
.
8.
That
none
that
sin
grosly
after
baptism
,
are
upon
their
repentance
to
be
received
into
the
communion
of
the
Church
.
9.
That
it
is
not
necessary
to
baptism
of
the
adult
that
they
make
any
covenant
,
promise
or
vow
to
God
,
nor
to
the
baptism
of
Infants
that
Parents
or
Proparents
devote
them
to
Christ
by
entering
them
into
an
obliging
Vow
or
Covenant
.
10.
That
Baptism
was
not
instituted
to
invest
the
baptized
in
his
right
to
pardon
and
life
,
but
only
to
enter
him
into
the
visible
Church
,
where
as
a
disciple
he
may
learn
how
to
come
to
such
right
and
pardon
hereafter
.
11.
That
the
adult
duely
baptized
have
no
right
to
the
Communion
of
the
Church
,
though
they
profess
to
continue
their
Covenant-consent
,
and
none
disprove
the
truth
of
their
profession
,
unless
they
have
some
higher
qualification
and
title
.
XV.
Of
the
Lords
Supper
.
1.
That
the
Lords
Supper
is
but
an
ordinance
for
young
or
carnal
Christians
;
but
they
that
have
the
Spirit
must
live
without
it
,
as
being
above
outward
signs
and
ordinances
:
And
so
of
the
Lords
Day
.
2.
That
the
Bread
broken
and
Wine
poured
out
to
be
eaten
and
drunk
,
are
not
the
representative
Sacramental
body
and
blood
of
Christ
delivering
us
the
real
benefits
of
his
sacrifice
,
to
be
received
by
faith
.
3.
That
after
the
words
of
Consecration
duly
uttered
,
there
remaineth
no
true
substance
of
bread
or
wine
,
but
all
is
turned
into
the
very
body
and
blood
of
Christ
.
4.
That
the
wine
may
justly
be
denyed
the
Laity
,
and
they
be
required
to
communicate
by
receiving
only
the
bread
consecrated
;
or
the
body
of
Christ
,
as
they
call
it
,
without
the
other
half
of
the
Sacrament
.
5.
That
Christs
flesh
and
blood
is
really
and
properly
sacrificed
by
the
Priest
.
6.
That
ordinarily
the
Priest
is
to
partake
alone
and
the
people
only
to
be
Spectators
.
7.
That
the
consecrated
host
being
Christs
body
is
to
be
adored
as
very
God
.
8.
That
this
sacrifice
is
to
be
offered
by
the
Priest
for
the
living
and
the
dead
,
and
to
ease
the
pains
of
Purgatory
.
9.
That
God
himself
here
deceiveth
the
soundest
senses
of
all
men
,
making
that
to
be
no
bread
or
wine
which
their
senses
and
intellects
of
things
as
sensate
,
apprehend
as
such
.
10.
That
it
is
heresie
and
deserveth
extermination
or
death
to
deny
these
things
of
the
Sacrament
,
and
to
believe
our
senses
that
there
remaineth
true
bread
and
wine
after
Consecration
.
11.
That
unbelievers
and
wicked
men
in
the
Eucharist
,
truly
eat
the
real
body
of
Christ
.
12.
That
the
bare
receiving
of
the
Sacrament
,
though
without
true
faith
and
repentance
,
will
procure
pardon
of
sin
from
God
,
and
Salvation
.
XVI
.
Of
the
Church
.
1.
That
the
Church
of
Christ
,
as
visible
,
is
lost
or
ceased
,
or
hath
been
lost
since
the
Apostles
days
,
so
that
there
was
a
time
when
Christ
had
no
visible
subjects
and
disciples
.
2.
That
the
Church
differeth
from
Heathens
and
Infidels
only
in
opinion
,
and
not
in
real
holiness
.
3.
That
only
the
Clergy
or
Rulers
are
the
Church
of
Christ
.
4.
That
Christ
hath
instituted
a
vicarious
visible
Head
of
all
the
world
,
or
of
all
the
Church
on
earth
,
under
himself
,
to
whom
all
Christians
must
be
subject
,
as
their
chief
Pastor
.
5.
That
this
Head
,
or
universal
Church
Monarch
is
the
Bishop
of
Rome
:
or
else
a
general
Council
.
6.
That
this
Head
or
chief
Ruler
(
Pope
,
Council
or
both
)
hath
universal
Legislative
power
,
to
make
Laws
obliging
the
whole
world
,
or
the
whole
Church
.
7.
That
this
Head
is
made
the
judge
to
all
Christians
,
what
shall
be
taken
for
articles
of
faith
,
and
what
for
heresie
;
and
all
are
bound
to
believe
such
judgement
,
or
at
least
to
acquiesce
in
submission
to
it
.
8.
That
no
one
is
bound
to
believe
the
Scripture
or
the
Christian
Verity
,
but
for
or
upon
the
proposal
of
the
Pope
,
Council
or
both
.
9.
That
such
judgement
and
proposal
is
certain
and
infallible
.
10.
That
this
Church
and
its
authority
must
be
believed
to
be
given
by
Christ
,
before
men
can
believe
in
Christ
himself
.
11.
That
this
Pope
,
Council
or
both
have
power
from
Christ
to
excommunicate
such
as
deserve
excommunication
throughout
all
the
world
,
and
to
judge
who
deserve
it
.
12.
That
the
Pope
hath
power
to
call
general
Councils
out
of
all
Christian
Churches
or
nations
on
earth
and
to
preside
in
them
,
and
to
approve
or
reject
and
invalidate
their
decrees
.
13.
That
all
Churches
are
bound
to
send
Bishops
or
Delegates
to
●uch
Councils
,
if
required
by
the
Pope
.
14.
That
a
General
Council
approved
by
the
Pope
is
infallible
in
all
points
of
faith
;
else
not
.
15.
That
the
Pope
,
or
Council
,
or
both
may
judge
all
Christian
Kings
,
and
depose
such
as
they
judge
deserve
it
,
and
give
their
Countreys
to
others
,
and
disoblige
their
subjects
from
their
Oaths
of
Allegiance
.
16.
That
they
may
interdict
Gods
worship
to
whole
Countreys
and
Kingdomes
,
and
the
Clergy
must
obey
such
interdicts
.
17.
That
whom
they
or
the
Clergy
judge
hereticks
,
all
are
bound
to
avoid
as
hereticks
,
be
they
never
so
falsly
judged
such
.
18.
That
at
least
in
ordine
ad
spiritualia
the
Pope
hath
power
over
Princes
and
their
Crowns
.
19.
That
the
Clergy
owe
not
obedience
to
Princes
,
nor
may
be
judged
by
them
.
20.
That
the
universal
Church
can
have
no
errour
in
any
point
which
God
hath
revealed
in
his
word
.
21.
That
the
universal
Church
hath
erred
,
or
may
err
in
points
essential
to
Christianity
,
or
absolutely
necessary
to
Salvation
;
(
and
so
become
no
Church
,
and
Christ
no
King
or
Head
of
it
.
)
22.
That
no
one
is
a
member
of
the
universal
Church
,
who
is
not
a
member
of
some
particular
Church
.
23.
That
none
are
in
the
universal
Church
who
are
not
the
subjects
of
Diocesan
Bishops
.
24.
That
a
man
not
baptized
by
one
that
hath
Ordination
from
a
Diocesan
Bishop
,
is
no
member
of
the
universal
Church
.
25.
That
a
member
of
the
visible
Church
cannot
be
certainly
known
,
because
it
cannot
be
known
what
is
essential
to
a
Christian
,
seeing
it
depends
on
the
sufficiency
of
the
proposal
of
truths
,
which
cannot
be
known
of
many
or
most
.
XVII
.
Of
Gods
worship
,
preaching
and
Ministers
,
and
his
day
.
1.
That
there
are
more
Gods
than
one
,
and
several
Countreys
may
worship
their
several
Gods
.
2.
That
if
we
keep
our
hearts
to
God
,
we
may
bow
down
before
Images
as
Idolaters
do
.
3.
That
it
is
not
necessary
that
we
actually
love
God
above
once
a
year
,
or
once
a
month
,
or
week
at
most
.
4.
That
if
we
fear
Gods
wrath
,
and
love
one
another
,
we
may
be
saved
without
any
other
love
to
God
.
5.
That
no
higher
Love
to
God
is
necessary
,
than
to
love
him
for
our selves
and
others
,
as
a
Benefactor
and
means
to
the
Creatures
good
.
6.
That
Gods
word
is
not
to
be
trusted
as
infallibly
true
.
7.
That
because
God
will
be
spiritually
worshipped
,
outward
bodily
worship
is
not
necessary
to
spiritual
persons
.
8.
That
he
that
loveth
,
trusteth
and
serveth
God
so
,
as
yet
he
loveth
,
trusteth
and
serveth
the
flesh
and
the
world
and
sinful
pleasure
more
prevalently
,
may
yet
be
saved
without
more
.
9.
That
outward
worship
without
inward
love
and
holiness
may
serve
to
Salvation
.
10.
That
we
may
give
Divine
worship
to
Angels
,
or
glorified
souls
,
or
to
the
Cross
or
Images
.
11.
That
if
prayer
move
not
or
change
not
Gods
will
,
it
is
needless
to
use
much
prayer
.
12.
That
it
is
lawful
to
require
the
people
to
pray
and
praise
God
in
an
unknown
language
,
instead
of
words
which
they
understand
,
and
such
prayer
and
worship
they
must
preferr
or
use
if
the
Pope
,
or
Bishops
command
it
.
13.
That
any
man
may
make
himself
or
become
a
Pastor
or
Teacher
of
the
Church
in
office
,
who
thinketh
himself
fit
,
without
mans
election
,
or
ordination
.
14.
That
none
are
true
Ministers
of
Christ
who
are
not
sent
by
the
Bishop
of
Rome
,
or
some
authorized
by
him
,
or
ordained
by
such
.
15.
That
no
Ministers
are
owned
as
such
by
Christ
,
nor
are
the
Sacraments
administred
by
them
valid
,
that
are
not
ordained
by
Diocesans
,
or
by
such
as
had
an
ordination
themselves
by
an
uninterrupted
succession
from
the
Apostles
down
by
Diocesan
Bishops
;
(
or
a
Canonical
succession
.
)
16.
That
all
Ministers
ought
to
cease
preaching
the
Gospel
,
and
all
Churches
or
persons
publick
worshipping
God
,
who
are
forbidden
by
the
Pope
(
as
some
say
)
or
by
Bishops
(
as
others
say
)
or
by
the
King
or
Magistrate
(
as
others
)
.
17.
That
it
is
sinful
for
Presbyters
to
preach
(
say
some
)
or
to
pray
(
say
others
)
publickly
in
any
other
words
,
save
those
that
are
written
down
for
them
or
prescribed
,
by
the
authority
either
of
Pope
,
Council
,
Bishops
or
Civil
Magistrates
.
18.
That
it
is
sinful
to
instruct
the
people
,
or
to
pray
to
God
or
praise
him
,
in
a
form
of
words
premeditated
,
or
prescribed
by
any
other
,
or
agreed
on
in
Councils
.
19.
That
it
is
sinful
to
joyn
with
any
Pastor
,
who
speaketh
any
unlawful
words
,
in
preaching
,
prayer
or
other
ministration
.
20.
That
it
is
unlawful
to
hold
Communion
with
any
Church
,
where
scandalous
sinners
are
present
,
or
are
tolerated
members
.
21.
That
men
may
lawfully
change
the
essential
or
integral
parts
of
Gods
commanded
worship
,
by
diminution
,
or
additions
of
the
like
.
22.
That
spiritual
men
are
not
bound
to
be
members
of
particular
Churches
,
or
put
themselves
under
the
guidance
of
any
Pastors
.
23.
That
all
the
people
are
bound
to
believe
all
that
to
be
Gods
word
which
the
Bishop
,
or
Priests
tell
them
is
so
.
24.
That
the
people
are
bound
to
do
in
Gods
worship
whatever
Bishops
(
or
other
Rulers
)
command
them
,
without
examining
and
judging
whether
it
be
agreeable
to
the
Law
of
God
.
25.
That
Pope
,
Bishops
or
Priests
can
forgive
sin
even
as
to
the
punishment
in
another
life
,
by
immediate
pardoning
power
in
themselves
,
and
not
only
by
preparing
men
for
pardon
,
and
offering
and
declaring
it
,
and
delivering
it
ministerially
by
application
from
Gods
word
,
and
in
order
hereto
judging
who
are
capable
of
Consolatory
and
Sacramental
applications
.
26.
That
God
pardoneth
in
heaven
all
that
the
Priest
pardoneth
on
earth
,
though
erroneously
and
by
mistake
.
27.
That
God
will
condemn
to
hell
,
all
that
an
erring
or
malicious
Pope
,
Bishop
or
Priest
condemneth
.
28.
That
it
is
lawful
to
separate
from
and
disown
Communion
with
all
parties
of
Christians
differing
in
things
not
necessary
to
Gods
acceptance
,
except
that
one
party
which
we
judge
to
be
rightest
or
allowed
by
the
higher
powers
.
29.
That
the
first
day
of
the
week
was
not
separated
to
Divine
worship
in
commemoration
of
Christs
resurrection
,
by
the
Spirit
of
Christ
in
his
Apostles
,
or
is
not
to
be
observed
to
that
holy
use
,
any
more
than
any
other
day
.
30.
That
it
is
lawful
to
swear
unnecessarily
,
and
to
use
Gods
name
lightly
and
vainly
in
our
talk
.
31.
That
perjury
is
lawful
for
our
safety
,
or
in
obedience
to
man
.
32.
That
Popes
,
Councils
or
Bishops
can
dissolve
the
obligations
of
our
Vows
to
God
,
or
Oaths
of
fidelity
to
Princes
,
though
the
matter
be
lawful
and
good
,
and
otherwise
God
dissolve
them
not
.
33.
That
all
Oaths
and
Vows
are
to
be
interpreted
as
not
binding
us
longer
than
it
is
for
our
commodity
or
safety
.
34.
That
we
may
take
Oaths
imposed
in
words
whose
common
sense
is
false
or
sinful
though
not
otherwise
expounded
by
the
imposer
,
because
in
charity
we
must
suppose
always
that
our
Rulers
mean
nothing
against
Gods
word
,
or
their
own
,
or
the
peoples
good
.
35.
That
it
is
unlawful
to
break
any
Vow
or
Oath
which
was
unlawfully
imposed
on
us
by
man
,
or
unlawfully
taken
by
our selves
,
though
the
matter
of
it
be
good
or
lawful
.
36.
That
no
Vow
bindeth
us
to
that
which
we
were
bound
to
before
.
That
all
Vowing
is
sinful
;
and
all
swearing
when
lawfully
called
,
for
the
attesting
truth
and
ending
strife
.
XVIII
.
Of
our
duty
to
our
Rulers
and
Pastors
,
and
their
duty
.
1.
That
Christianity
so
nullifieth
all
natural
and
civil
relations
or
obligations
,
that
Children
,
subjects
and
servants
owe
nothing
to
Parents
,
Rulers
or
Masters
,
but
what
they
are
bound
to
in
meer
justice
and
gratitude
to
them
as
benefactors
,
or
by
voluntary
consent
and
promise
.
2.
That
Parents
owe
nothing
for
their
children
but
bodily
provision
,
and
not
to
educate
them
in
Godly
and
Christian
doctrine
and
practice
.
3.
That
Princes
may
seek
their
own
pleasure
and
wealth
against
the
common
good
,
or
above
it
.
4.
That
they
may
lawfully
make
war
upon
neighbour
Countreys
,
only
to
enlarge
their
power
or
dominions
,
or
satisfie
their
pride
,
passion
or
wills
.
5.
That
they
,
or
Bishops
,
may
fine
,
imprison
,
banish
or
put
to
death
all
Subjects
that
are
not
of
their
religion
,
or
may
compell
all
to
those
ways
of
worshipping
God
,
which
they
shall
judge
best
,
be
they
right
or
wrong
.
6.
That
Gods
Laws
are
not
obligatory
to
Kings
and
Kingdomes
.
7.
That
Princes
or
people
may
preferr
their
worldly
interest
before
the
interest
of
Religion
,
Souls
and
God
;
or
may
set
them
in
opposition
against
it
.
8.
That
Princes
must
imprison
,
or
otherwise
punish
such
as
are
excommunicated
and
not
absolved
by
the
Clergy
,
without
knowing
whether
the
cause
be
just
or
unjust
,
by
their
own
exploration
.
9.
That
Princes
may
break
Oaths
and
Covenants
when
their
interest
requireth
it
.
10.
That
subjects
have
no
liberty
or
propriety
in
any
thing
,
either
life
,
wives
,
children
,
or
estates
,
but
what
is
at
the
meer
will
of
Princes
to
dispose
of
as
they
please
.
11.
That
it
is
lawful
for
subjects
to
disobey
the
authority
and
commands
of
the
higher
powers
,
because
Christ
hath
freed
us
from
subjection
to
men
.
12.
That
all
Governing
authority
is
originally
in
the
people
and
by
them
given
to
Rulers
on
what
terms
they
please
.
13.
That
therefore
the
people
may
depose
any
Princes
where
they
see
cause
,
or
may
call
them
to
their
bar
and
judge
and
punish
them
,
having
themselves
the
highest
governing
power
.
14.
That
if
Princes
injure
the
people
,
the
people
may
therefore
rebel
,
take
arms
against
them
,
and
depose
them
.
15.
Contrarily
that
no
people
may
defend
their
lives
,
houses
or
posterity
,
nor
the
chastity
of
their
wives
,
by
resisting
any
Tyrants
,
or
against
the
will
of
Rulers
,
that
have
no
true
authority
to
destroy
them
.
16.
That
subjects
may
break
their
oaths
of
allegiance
,
whenever
their
own
worldly
ends
require
it
,
or
if
the
Pope
disoblige
them
.
17.
That
if
one
King
wrong
another
,
the
wronged
King
may
destroy
all
the
others
innocent
subjects
.
18.
That
no
war
is
lawful
.
19.
That
it
is
lawful
to
defame
and
dishonour
Princes
if
they
are
sinners
,
though
the
contempt
tend
to
disable
them
from
necessary
government
.
20.
That
none
but
sanctified
persons
have
true
Governing
power
or
dominion
.
21.
That
children
are
bound
to
obey
their
parents
,
subjects
their
Princes
,
and
servants
their
Masters
,
in
nothing
but
what
they
think
is
wisely
or
justly
commanded
them
,
though
it
be
good
or
lawful
in
it self
.
22.
That
Parents
may
not
teach
children
forms
of
Catechism
or
prayer
;
nor
command
them
any
duty
which
the
child
will
but
say
is
against
his
Conscience
,
nor
restrain
him
from
any
sin
which
he
pleadeth
Conscience
for
.
23.
That
Christian
Parents
in
want
may
●ell
their
Children
for
slaves
to
Idolaters
or
Infidels
,
for
supply
.
24.
That
Children
may
disobey
their
parents
in
any
matters
of
Religion
,
if
the
Pope
,
Bishop
or
Priest
so
command
them
.
XIX
.
Of
Duties
to
our
equals
or
neighbours
as
such
.
1.
That
no
man
is
bound
to
love
another
but
for
his
own
sake
,
and
so
far
as
he
is
beneficial
to
him
.
2.
That
we
are
not
bound
to
do
another
a
greater
good
to
the
least
hurt
to
our selves
.
3.
That
men
are
not
bound
to
love
and
preferr
the
common
good
of
multitudes
,
of
their
Countrey
,
or
the
world
,
before
their
own
commodities
or
lives
.
4.
That
no
killing
of
malefactors
is
lawful
by
laws
and
judgement
.
5.
That
it
is
lawful
to
kill
our
enemies
,
for
meer
private
revenge
,
or
to
prevent
some
evil
to
our selves
,
though
they
are
innocent
.
6.
That
it
is
lawful
to
have
many
wives
at
once
.
7.
That
it
is
lawful
to
put
away
wives
,
or
for
wives
to
depart
,
whenever
their
fleshly
or
worldly
interest
seemeth
to
require
it
.
8.
That
it
is
lawful
to
commit
adultery
,
at
least
by
the
husband
or
wives
consent
.
9.
That
fornication
is
no
sin
,
or
no
great
sin
.
10.
That
it
is
lawful
when
our
need
doth
urge
us
,
to
rob
,
steal
,
defraud
or
oppress
others
.
11.
That
restitution
or
reparation
is
no
duty
.
12.
That
it
is
no
sin
to
deceive
another
by
borrowing
when
we
are
unable
and
unlikely
to
repay
,
and
do
conceal
this
.
13.
That
it
is
not
a
duty
for
them
that
are
able
,
to
labour
in
some
lawful
useful
calling
,
for
their
own
maintenance
and
the
common
good
.
14.
That
it
is
lawful
to
lie
for
our
commodity
when
it
hurts
not
others
.
15.
That
it
is
lawful
by
backbiting
,
slandering
and
false
witness
to
disgrace
our
enemies
,
or
be
revenged
on
them
.
16.
That
it
is
lawful
for
Judges
knowingly
or
rashly
to
pass
unjust
judgement
against
the
innocent
or
just
,
and
for
advocates
or
others
to
promote
it
.
17.
That
it
is
lawful
for
the
poor
to
covet
other
mens
goods
,
and
for
men
to
desire
and
endeavour
to
draw
from
others
whatever
seemeth
desirable
or
needful
to
our selves
.
18.
That
it
is
no
sin
to
love
the
world
,
flesh
and
life
,
better
than
God
,
Christ
,
grace
and
glory
.
19.
That
it
is
no
sin
to
be
discontent
and
impatient
in
our
sufferings
,
nor
a
duty
to
deny
our
fleshly
pleasure
,
profit
or
reputation
,
and
life
,
for
God
and
for
spiritual
and
everlasting
benefits
.
20.
That
it
is
no
duty
to
love
our
enemies
,
forgive
wrongs
,
and
forbear
each
other
in
their
infirmities
and
provocations
.
XX.
Of
Death
,
Judgement
,
Heaven
and
Hell
.
1.
That
the
souls
of
believers
go
not
to
Christ
and
happiness
,
nor
the
souls
of
the
wicked
to
misery
before
the
Resurrection
of
the
body
at
the
last
judgement
.
2.
That
there
is
no
Resurrection
of
the
body
;
at
least
of
the
wicked
or
of
Infants
.
3.
That
Christ
will
not
come
in
glory
to
judge
the
world
.
4.
That
we
shall
not
be
judged
according
to
what
we
have
done
in
the
body
.
5.
That
the
faithful
shall
not
be
justified
and
judged
to
life
everlasting
.
6.
That
the
wicked
shall
not
be
condemned
to
hell
,
or
everlasting
punishment
with
the
Devils
;
but
without
holiness
men
may
see
God
and
be
saved
.
7.
That
no
man
can
know
that
he
hath
certain
right
to
Salvation
.
8.
That
there
is
a
fire
of
Purgatory
where
those
that
after
shall
be
saved
must
make
penal
satisfaction
for
some
of
their
sins
,
and
from
which
the
Popes
pardons
,
and
masses
and
other
mens
merits
may
deliver
souls
.
9.
That
the
justified
shall
not
live
in
Glory
with
God
and
Jesus
Christ
and
the
Angels
and
the
triumphant
Church
.
10.
That
there
is
an
aereal
life
of
trial
before
the
final
judgement
,
where
the
justified
and
wicked
souls
shall
again
live
under
conditions
of
yet
winning
or
losing
their
heavenly
glory
.
11.
That
the
Devils
and
damned
shall
all
be
delivered
at
last
,
and
either
be
saved
,
or
have
another
life
of
tryal
.
And
the
Glory
of
the
blessed
also
will
have
an
end
,
and
they
must
by
revolution
be
tryed
in
flesh
here
again
.
12.
That
it
is
not
a
duty
to
seek
first
the
Kingdome
of
God
and
its
righteousness
and
lay
up
a
treasure
in
heaven
,
and
there
have
our
hearts
and
conversations
;
and
thence
to
fetch
our
motives
and
our
chiefest
hopes
and
comforts
,
under
all
the
sufferings
of
this
transitory
life
,
and
the
expectation
of
our
certain
change
.
THis
or
such
a
Catalogue
of
dangerous
doctrines
is
not
to
be
renounced
by
Ministers
,
but
to
lie
before
the
Church
Rulers
to
tell
them
what
to
forbid
Ministers
to
preach
,
and
moderately
and
wisely
to
rebuke
or
restrain
the
offenders
as
wisdome
shall
direct
them
,
according
to
the
quality
of
the
persons
and
the
offence
,
and
their
frequency
,
obstinacy
,
or
impenitency
in
offending
.
Not
that
every
one
should
be
ejected
or
silenced
that
holdeth
or
preacheth
any
one
such
errour
;
but
only
those
who
consideratis
considerandis
,
are
found
to
do
more
harm
than
good
.
The
Third
Part
OF
SCHISM
:
OR
The
False
Dividing
Terms
and
Means
OF
UNITY
and
PEACE
.
CHAP.
I.
What
Schism
is
,
and
what
are
its
Causes
and
Effects
.
Sect.
I.
SCHISM
(
or
Divisions
among
Christians
)
is
by
the
Common
Confession
of
all
Christians
a
sin
against
God
,
and
a
dishonour
,
and
hurt
,
and
danger
to
the
Church
,
but
especially
to
the
guilty
:
But
what
it
is
,
and
who
are
the
guilty
,
men
are
not
so
much
agreed
on
:
Each
Party
laying
it
upon
the
other
,
and
one
taking
that
for
Damnable
Schism
,
which
another
taketh
for
his
greatest
Duty
:
And
while
the
guilty
are
no
better
known
,
the
Division
is
continued
,
and
few
repent
.
Sect.
II.
SCHISM
or
Division
(
or
Rents
)
among
Christians
is
considerable
.
-
I.
As
to
the
Agents
,
when
it
is
by
-
1.
Many
.
-
2.
Few
.
-
1.
The
Pastors
or
Rulers
,
-
2.
The
People
;
either
-
1.
The
Learned
.
-
2.
The
Ignorant
.
-
II.
The
Terminus
;
as
it
is
dividing
-
1.
In
a
Church
,
and
not
from
it
-
1.
From
their
Government
-
1.
Of
one
-
2.
Of
More
-
1.
Few
-
2.
Many
-
1.
Sound
.
-
2.
Unsound
.
-
3.
From
the
Universal
Church
.
-
2.
Communion
-
2.
From
a
Church
-
III.
The
Act
:
As
-
1.
In
kind
-
2.
In
degree
,
which
both
are
either
-
1.
Inward
-
1.
Of
Mind
-
1.
Dividing
Opinions
-
1.
Of
Doctrines
-
1.
Of
Faith
-
2.
Practice
-
1.
Worship
.
-
2.
Conversation
.
-
2.
Of
Persons
,
by
consent
.
-
2.
Ignorance
of
necessary
means
of
Unity
.
-
2.
Of
will
and
passion
-
1.
Wrath
and
uncharitableness
-
1.
To
things
.
-
2.
Persons
.
-
2.
Love
to
-
1.
Division
-
2.
Dividers
-
2.
Outward
,
by
-
1.
Words
-
1.
Of
Persons
-
1.
Single
-
1.
Rulers
-
2.
People
-
2.
Collective
:
the
Church
-
2.
Things
of
-
1.
Doctrine
-
2.
Practice
-
1.
Towards
God
-
2.
Towards
Men
-
2.
Deeds
-
1.
Separating
-
1.
Morally
by
merit
-
2.
Actually
-
2.
Promoting
Schism
-
1.
Drawing
Others
-
2.
Resisting
-
1.
Uniting
Persons
-
2.
Uniting
Means
-
Doctrine
Acts
-
IV.
The
Effects
-
1.
On
Christians
-
1.
Single
-
1.
The
Dividers
-
2.
Others
,
viz.
-
1.
Pastors
-
2.
People
-
1.
Weak
-
2.
Strong
-
2.
Collective
-
1.
That
Church
-
2.
Other
Churches
-
1.
Church
-
2.
State
-
3.
Families
-
2.
On
those
without
-
1.
Unbelievers
.
-
2.
Enemies
.
All
these
things
should
here
distinctly
be
considered
.
A
large
Scheme
of
the
Causes
,
Nature
and
Effects
of
Schism
and
Contentions
,
with
the
Remedies
,
&c.
I
have
prefixed
to
my
Book
called
.
Catholick
Theology
.
Sect.
III.
Of
all
the
sins
that
men
charge
on
one
another
,
there
is
none
used
by
Accusers
more
partially
,
and
less
regardably
,
than
the
charge
of
Heresie
and
Schism
;
the
words
usually
signifying
no
more
but
that
the
accused
differ
in
judgment
from
the
accusers
,
and
are
not
so
obedient
to
them
in
matters
of
Religion
as
they
expect
:
Insomuch
that
whoever
can
but
get
uppermost
,
or
get
the
major
Vote
,
doth
usually
make
it
his
advantage
to
call
himself
Orthodox
and
Catholick
,
and
all
Dissenters
Hereticks
and
Schismaticks
.
By
which
means
Heresie
and
Schism
are
greatly
promoted
,
while
many
that
else
would
hate
and
oppose
them
,
are
tempted
by
this
usage
,
to
take
the
words
to
be
but
proud
mens
reproach
of
the
innocent
.
Sect.
IV.
The
full
opening
of
all
the
parts
of
Schism
,
will
be
a
work
so
long
as
may
tire
the
Reader
:
I
will
therefore
first
give
some
notice
of
them
transiently
and
briefly
,
and
then
examine
some
things
that
are
by
others
supposed
to
be
the
Causes
,
and
shew
how
uncapable
divers
means
are
of
being
terms
of
real
Union
and
Concord
,
which
some
men
venditate
as
the
only
or
necessary
terms
.
Sect.
V.
1.
A
Schism
made
by
Many
,
is
in
some
repects
worse
than
by
Few
,
and
in
some
not
all
so
bad
.
The
sins
of
many
hath
more
guilt
than
of
one
:
Their
ill
success
is
like
to
be
greater
:
Those
will
fall
in
with
the
multitude
,
who
would
despise
a
singular
tempter
.
The
Donatists
prevailed
in
Africa
by
their
number
:
It
seemeth
by
their
Bishops
in
their
Councils
,
that
they
were
the
greater
part
:
It
is
not
impossible
for
the
far
greater
number
to
be
the
Schismaticks
.
But
yet
the
guilt
of
singularity
is
more
upon
a
single
Separatist
,
or
few
,
that
dare
separate
from
the
whole
,
or
most
of
the
Churches
.
Sect.
VI.
2.
The
Bishops
and
Pastors
are
liable
to
the
sin
of
Schism
,
as
well
as
the
ignorant
people
:
Yea
,
as
Mutinies
seldom
happen
in
an
Army
,
at
least
to
any
great
danger
,
unless
they
be
headed
by
some
Commander
;
so
seldom
hath
there
been
any
Heresie
or
Schism
in
the
Church
,
of
which
some
Bishops
have
not
been
the
Leaders
,
or
Chief
Promoters
,
since
Bishops
were
great
in
the
world
at
least
;
and
before
,
they
,
or
some
Elders
were
the
Chief
.
To
instance
in
Paulus
Samosit
.
Apollinarius
,
Novatus
and
his
followers
,
Maximinus
,
and
the
Donatists
,
Nestorius
,
Dioscorus
,
Severus
,
and
the
multitudes
more
,
which
Church-History
mentioneth
,
and
which
made
up
the
Councils
at
Ephes.
2.
Arrinene
,
Sinnium
,
Milan
,
divers
at
Constantinople
,
Alexandria
,
and
multitudes
more
,
would
be
but
to
suppose
my
Reader
a
stranger
to
such
History
,
which
here
I
must
not
do
;
for
then
I
cannot
expect
that
he
should
take
my
word
.
Sect.
VII
.
It
is
a
far
greater
sin
in
Bishops
and
Pastors
to
be
Schismaticks
,
than
in
the
People
,
because
they
are
supposed
to
know
more
the
Good
of
Concord
,
and
the
Means
,
and
the
Mischiefs
of
Schism
,
and
the
Causes
and
Remedies
:
And
it
is
their
Office
to
be
the
Preachers
of
Unity
and
Peace
,
and
to
save
the
People
from
the
temptations
which
would
draw
them
into
such
guilt
.
Sect.
VIII
.
Bishops
and
Pastors
have
greater
temptations
to
Schism
than
the
People
,
and
therefore
have
been
so
frequent
in
the
guilt
:
especially
Pride
and
Covetousness
in
them
hath
stronger
Faith
.
And
1.
Striving
who
shall
be
Greatest
,
and
have
Rule
;
2.
Who
shall
be
thought
Wisest
and
most
Orthodox
,
have
been
the
cause
of
most
of
the
Schisms
in
the
world
:
And
3.
Sometimes
,
(
especially
with
the
Presbyters
and
People
)
it
hath
been
who
shall
be
thought
the
Best
and
Holiest
persons
:
But
the
two
former
have
done
much
more
than
this
,
Goodness
being
that
which
corrupt
nature
doth
not
so
much
contend
for
,
or
the
reputation
of
Holiness
,
as
for
Greatness
and
Wisdom
,
the
commoner
baits
of
Pride
.
Therefore
Controversies
,
and
Power
,
and
Riches
,
have
been
the
usual
matters
of
Dissension
.
Sect.
IX
.
3.
True
Learning
tendeth
to
prevent
and
end
Controversies
,
which
Ignorance
cherisheth
(
as
it
did
with
the
Egyptian
Monks
,
that
turned
Anthropomorphites
.
)
But
a
smattering
in
Learning
,
which
amounts
not
to
solidity
,
and
a
settled
mind
,
is
the
common
cause
of
Heresies
and
Schism
,
while
praters
must
needs
be
taken
for
wise
,
and
to
know
more
than
others
,
while
they
know
nothing
as
they
ought
to
know
.
Sect.
X.
4.
Yet
when
the
very
Matter
of
a
dividing
Heresie
is
laid
upon
much
Learning
,
or
subtle
Notions
,
or
any
words
or
things
very
hard
to
be
understood
,
it
seldom
spreadeth
far
,
and
liveth
long
:
Because
it
must
cost
men
dear
to
understand
it
;
and
humane
nature
is
slothful
,
and
multitudes
will
not
be
at
long
and
hard
study
to
know
what
is
right
or
wrong
:
Therefore
such
as
the
Rosie
Crucians
,
Behmens
,
&c.
do
but
little
harm
.
Sect.
XI
.
5.
It
is
not
only
separating
from
the
Church
,
but
causing
divisions
and
contentions
in
a
Church
,
which
in
Scripture
is
reproved
as
sinful
Schism
:
And
indeed
this
is
the
commonest
acception
of
the
word
,
as
may
be
seen
,
Rom.
16.
17.
1
Cor.
1.
10.
&
3.
3.
&
11.
18.
Matth.
12.
25.
Luk.
12.
52
,
53.
2
Cor.
12.
25.
They
that
by
ill
Doctrine
,
or
abuse
of
each
other
;
or
causless
quarrels
,
do
disturb
the
Churches
Peace
,
and
cause
disaffection
,
murmurings
,
and
unbrotherly
distance
,
are
guilty
of
Schism
,
though
they
separate
not
.
Sect.
XII
.
6.
Separating
from
a
Church
is
sometimes
a
greater
,
and
sometime
a
less
fault
than
dividing
in
a
Church
,
and
sometime
no
fault
,
but
a
duty
:
It
is
a
greater
fault
1.
When
the
Church
is
by
the
Separater
falsly
accused
of
greater
crimes
;
2.
And
when
it
tendeth
to
greater
hurt
.
It
is
a
less
fault
when
a
man
removeth
from
one
Church
to
another
,
though
causelesly
,
yet
with
less
accusation
of
that
Church
,
and
less
detriment
to
the
common
Cause
.
It
is
no
fault
when
there
is
just
cause
,
and
it
is
done
in
a
just
manner
.
Sect.
XIII
.
7.
Separating
from
the
Universal
Church
(
which
is
the
Universality
of
Christians
as
Headed
by
Christ
)
is
separating
from
Christ
,
and
ever
damnable
,
and
is
Apostasie
.
Sect.
XIV
.
But
to
separate
from
some
Accident
or
Integral
part
of
the
Church
Universal
,
is
not
to
separate
from
the
Church
:
To
differ
from
Christians
in
any
thing
essential
to
Christianity
,
is
to
apostatize
,
or
separate
from
the
whole
Church
,
and
so
it
is
(
à
materia
)
to
renounce
the
universality
of
Christians
:
But
to
differ
from
the
whole
Church
in
some
accident
or
integral
,
is
not
to
separate
from
it
.
Sect.
XV.
To
separate
from
any
one
Church
,
upon
a
reason
common
to
all
,
is
so
far
to
separate
from
all
;
And
upon
a
reason
that
is
against
the
essence
of
all
,
it
is
to
separate
from
all
as
Churches
.
Sect.
XVI
.
To
separate
from
any
Church
by
denyal
of
some
one
essential
part
of
Christianity
,
though
all
the
rest
be
confess'd
,
is
Heresie
in
the
strict
sense
,
and
Apostasie
in
a
larger
sense
:
and
to
deny
all
Christanity
,
is
Apostasie
in
the
strict
sense
:
But
the
ancient
Christians
called
it
Heresie
,
when
men
separated
into
distinct
opposing
Bodies
as
parties
,
from
the
generality
of
Christians
,
for
the
cherishing
of
any
dangerous
errour
.
Sect.
XVII
.
It
is
lawful
to
separate
from
particular
Churches
in
all
the
degrees
and
Cases
following
.
1.
It
is
lawful
to
abate
our
esteem
of
any
Church
or
Pastor
,
as
they
are
less
worthy
,
or
more
corrupt
or
culpable
,
and
to
value
more
the
more
worthy
.
Sect.
XVIII
.
2.
It
is
lawful
to
remove
ones
dwelling
from
one
City
or
Parish
to
another
,
for
the
just
reasons
of
our
worldly
Affairs
,
and
thereby
to
remove
from
other
Churches
:
And
it
is
lawful
to
do
the
same
for
the
good
of
our
Souls
,
when
one
Minister
is
bad
,
or
less
fit
for
our
Edification
,
and
one
Church
more
corrupt
and
culpable
,
and
others
more
sound
and
pure
,
and
their
Communion
more
conducible
to
our
Salvation
.
Sect.
XIX
.
3.
Parish
bounds
being
but
humane
Institutions
for
order
sake
,
it
is
lawfull
to
be
of
a
Church
in
a
neighbour
Parish
,
instead
of
ones
own
Parish
Church
,
in
case
we
have
the
allowance
of
the
higher
Powers
;
or
without
that
,
in
cases
of
true
necessity
,
or
when
consideratis
considerandis
,
the
Benefit
is
evidently
greater
than
any
hurt
that
it
is
like
to
do
.
For
no
man
hath
power
to
bind
me
to
that
which
is
to
the
danger
or
detriment
of
my
Soul
,
unless
(
at
least
)
some
greater
notorious
interest
of
the
Community
require
it
.
If
my
Parish
have
an
ignorant
,
unsound
Teacher
,
or
a
weak
,
dull
,
dangerous
,
or
unprofitable
,
careless
,
or
scandalous
,
vicious
Pastor
,
yet
tolerable
rather
than
to
have
none
,
or
judged
tolerable
by
the
Rulers
;
and
the
next
Parish
have
an
able
,
holy
,
faithful
Pastor
,
by
whom
I
am
more
abundantly
edified
;
I
am
not
bound
by
Mans
Commands
to
trust
the
conduct
of
my
Soul
with
the
former
,
or
to
deny
my self
the
benefit
of
the
latter
,
when
I
cannot
remove
my
dwelling
:
For
mens
power
is
not
to
destruction
,
but
to
edification
;
and
Order
is
for
the
Thing
Ordered
,
and
not
against
it
.
My
Soul
is
more
Christs
and
my
own
,
than
the
Rulers
.
And
I
am
not
unthankfully
to
neglect
the
helps
offered
me
by
Christ
(
who
ascended
to
give
gifts
to
men
for
the
edifying
of
his
Body
)
merely
because
a
man
commandeth
me
so
to
do
.
Sect.
XX.
4.
Even
Pope
Nicholas
and
some
of
the
Popish
Councils
forbad
all
men
to
hear
Mass
from
a
fornicating
Priest
:
Protestants
should
not
be
less
strict
:
And
it
is
as
lawfull
to
depart
from
the
Parish-Priest
for
being
a
Drunkard
,
a
Scorner
at
Godliness
,
a
Persecutor
,
an
insufficient
Guide
of
Souls
,
as
for
being
a
Fornicator
.
And
many
Councils
forbid
me
hearing
Hereticks
.
Sect.
XXI
.
5.
There
is
so
great
difference
between
Teachers
and
Teachers
that
are
tolerable
,
that
some
by
unsuitableness
are
to
some
persons
almost
equal
to
none
:
some
that
preach
only
in
high
Language
fit
for
learned
ears
,
and
withall
never
speak
to
the
people
singly
in
any
private
oversight
,
do
little
or
no
more
good
to
some
of
the
ignorant
,
than
none
:
And
God
useth
to
work
on
Souls
by
Means
,
and
according
to
the
aptitude
of
Means
:
and
therefore
Heathens
that
have
no
Preachers
are
unconverted
.
And
men
are
not
to
forsake
the
ordinary
helps
and
hopes
of
their
Salvation
for
Parish-Order
,
or
mens
Commands
:
Christ
twice
sent
the
Pharisees
to
learn
the
meaning
of
[
I
will
have
mercy
and
not
sacrifice
.
]
Souls
are
better
than
Ceremonies
,
as
the
Redeemer
of
Souls
will
judge
.
Sect.
XXII
.
6.
Where
we
cannot
joyn
with
any
Congregation
without
sin
,
imposed
on
us
,
by
Profession
,
Subscription
,
Covenants
,
Oaths
,
Declaration
,
Practice
or
Omission
,
it
is
a
Duty
not
to
joyn
with
such
.
Sect.
XXIII
.
7.
When
the
Pastor
is
an
Usurper
,
and
hath
no
true
title
to
that
place
,
it
is
no
Schism
to
desert
him
:
By
many
Canons
of
Councils
,
and
it
seemeth
to
me
by
Scripture
,
the
Bishop
is
an
Usurper
who
hath
not
the
consent
of
his
Flock
,
and
of
the
Ordainers
.
Much
more
he
that
is
utterly
intolerable
by
Insufficiency
,
Heresie
,
Tyranny
,
wickedness
or
Malignancy
against
that
Piety
which
he
should
promote
.
Sect.
XXIV
.
8.
Where
one
Diocesan
Bishop
hath
many
hundred
Parishes
under
him
,
which
have
no
other
Bishop
,
and
so
are
not
taken
for
Churches
but
for
Chappels
or
parts
of
a
Church
,
(
by
them
that
take
a
Bishop
to
be
a
constitutive
part
of
a
Church
)
there
he
that
goeth
from
his
Parish
,
but
not
out
of
the
Diocese
,
nor
separateth
from
his
Diocesan
,
doth
not
separate
from
that
particular
Church
,
as
they
esteem
it
.
Sect.
XXV
.
9.
If
the
Temples
and
Tythes
be
given
to
a
Priest
or
Bishop
not
lawfully
called
,
nor
consented
to
by
the
Flocks
,
and
another
be
lawfully
called
,
whom
the
Magistrate
casteth
out
of
the
Temples
and
Tythes
,
or
denyeth
them
to
him
,
it
is
the
Peoples
duty
to
adhere
to
the
Pastor
that
is
justly
called
:
And
it
is
not
alwayes
a
duty
to
adhere
to
him
whom
the
Magistrate
imposeth
,
nor
a
sin
to
withdraw
from
him
.
The
Churches
met
against
the
Magistrates
will
above
three
hundred
years
.
Sect.
XXVI
.
10.
If
a
lawfull
Bishop
or
Pastor
be
set
over
the
Flocks
,
and
either
Magistrate
or
Synod
unjustly
depose
him
because
he
refuseth
some
heresie
or
sin
,
and
set
up
another
in
his
stead
,
especially
,
one
justly
suspected
of
unsoundness
,
the
People
are
not
hereby
disobliged
from
their
first
Pastor
;
nor
obliged
to
the
latter
:
But
yet
if
the
latter
be
tolerable
,
the
Magistrates
Countenance
may
be
so
great
an
advantage
to
the
one
,
and
disadvantage
to
the
other
,
especially
in
case
of
Persecution
,
as
may
make
it
their
duty
in
point
of
Prudence
for
the
first
Pastor
and
People
to
consent
to
the
Change
.
And
the
same
is
to
be
said
of
the
abusive
deposition
by
a
Synod
.
Sect.
XXVII
.
11.
If
the
Parish
Minister
be
lawfully
called
,
and
the
Pishop
not
so
,
he
that
separateth
only
from
the
Diocesan
and
not
from
that
Parish-Church
,
is
not
guilty
of
Schism
:
The
same
I
say
of
separating
from
an
unlawfull
Arch-Bishop
or
Metropolitan
.
Sect.
XXVIII
.
12.
If
the
species
of
the
Office
,
Church-Policie
or
Form
be
unlawfull
,
it
is
a
duty
to
separate
from
that
species
:
On
which
account
we
separate
from
the
Papal
Church
,
the
species
of
an
Universal
Church
as
Headed
by
one
Man
without
Christs
Institution
being
unlawfull
;
though
we
separate
from
no
Material
part
of
Christs
own
universal
Church
,
as
such
,
and
so
related
.
And
as
the
Mass
Sacrifice
seemeth
to
be
of
another
species
than
Christs
Sacrament
;
so
the
Mass-Priest
seemeth
to
be
a
new
species
of
Office
(
and
unlawfull
)
The
case
of
Patriarks
and
other
Church-Offices
and
Forms
of
mans
invention
,
is
after
to
be
spoken
of
.
Sect.
XXIX
.
8.
There
is
a
great
deal
of
difference
between
the
several
local
separations
of
men
,
according
to
their
several
reasons
and
mutual
separations
:
No
meer
local
separation
without
the
mental
is
Schism
,
or
sin
.
A
man
can
be
but
in
one
place
at
once
,
and
is
locally
separate
or
absent
from
all
Churches
in
the
World
save
one
.
Sect.
XXX
.
He
that
separateth
from
a
true
Church
,
accusing
it
to
be
no
true
Church
,
caeteris
paribus
,
is
of
the
highest
degree
of
Separation
,
except
that
which
is
from
all
,
or
from
many
.
And
he
that
separateth
as
falsly
accusing
the
Doctrine
,
Worship
,
Discipline
or
Conversation
of
the
Church
to
be
such
as
that
a
good
Christian
may
not
lawfully
hold
Communion
with
them
therefore
,
is
in
the
next
degree
of
Schism
:
But
he
that
withdraweth
from
one
Church
only
for
a
greater
convenience
or
profit
,
or
for
purer
Doctrine
,
Worship
,
Discipline
or
Practice
in
another
,
is
guilty
either
of
no
Schism
,
if
he
have
just
cause
,
or
of
little
,
if
he
have
not
just
cause
;
while
he
no
further
accuseth
the
Church
.
Sect.
XXXI
.
To
separate
unwarrantably
from
a
pure
and
sound
Church
,
is
a
worse
Schism
(
caeteris
paribus
)
than
to
separate
from
an
impure
,
unsound
,
maculated
and
undisciplined
Church
.
And
to
separate
from
many
(
caeteris
paribus
)
is
worse
than
from
one
.
Sect.
XXXII
.
If
the
Magistrate
cast
true
Pastors
and
Churches
out
of
his
favour
,
and
out
of
the
Temples
and
Tythes
,
and
forbid
their
Meetings
,
and
persecute
them
unjustly
,
it
is
schismatical
in
any
to
call
these
men
Schismaticks
,
and
to
deny
Communion
with
them
,
as
holding
and
calling
them
unlawful
Conventicks
,
as
long
as
it
is
not
so
.
To
separate
from
a
prohibited
Church
may
be
Schism
,
as
well
as
from
an
allowed
one
,
when
it
is
unjust
.
Sect.
XXXIII
.
9.
To
separate
in
mind
from
the
Doctrine
of
Faith
,
or
in
heart
from
the
Love
of
Truth
,
Worship
,
or
Brethren
,
is
dangerous
mental
Schism
in
those
that
ordinarily
assemble
with
them
.
Sect.
XXXIV
.
And
all
dividing
Opinions
,
and
Doctrines
,
and
Practices
,
tending
to
open
Schism
,
are
schismatical
according
to
their
degree
;
such
are
false
accusing
thoughts
of
the
Churches
Doctrine
,
the
Ministers
Preaching
,
the
Churches
Worship
,
Order
or
Government
,
or
of
the
persons
of
the
Pastors
or
the
People
.
Sect.
XXXV
.
10.
Secret
ignorance
or
unbelief
of
necessary
things
,
is
inconsistent
with
that
internal
union
that
maketh
the
Church
Mystical
.
Negatives
may
be
Schism
as
well
as
Positives
.
Sect.
XXXVI
.
11.
It
is
also
internal
Schism
,
when
men
hate
,
or
love
not
Gods
Word
and
Worship
,
and
the
Communion
of
Saints
,
and
the
Servants
of
God
,
but
love
Pleasures
,
Sin
,
Deceivers
and
Dividers
better
.
Sect.
XXXVII
.
12.
Censuring
,
reviling
,
slandering
,
defaming
Rulers
,
Teachers
or
People
,
or
other
Churches
of
Christ
,
by
tongue
or
writing
,
in
Pulpits
or
in
common
talk
,
especially
by
published
false
Invectives
,
is
Schismatical
:
Of
which
many
Controvertists
and
Disputants
are
guilty
,
and
many
that
reproach
oppressed
Churches
and
Persons
,
are
schismatical
,
in
calling
others
Schismaticks
and
Hereticks
.
Sect.
XXXVIII
.
13.
Printing
,
preaching
or
publishing
Heresies
,
or
any
false
dividing
doctrines
,
is
in
its
degree
schismatical
.
Sect.
XXXIX
.
14.
Making
ones
self
uncapable
of
Communion
,
and
doing
that
which
deserveth
Excommunication
,
is
a
rending
ones
self
morally
and
by
merit
from
the
Church
.
Sect.
XL.
15.
Causeless
renouncing
Communion
with
true
Churches
,
especially
also
setting
up
Anti-churches
unwarrantably
against
them
,
is
Schism
,
according
to
the
degrees
before
described
;
yea
to
hold
Churches
in
other
Countreys
uncapable
of
Communion
,
and
unjustly
condemn
them
as
Hereticks
,
is
Schism
.
Sect.
XLI
.
16.
The
more
men
draw
with
them
into
Schism
,
the
more
caeteris
paribus
it
is
aggravated
:
And
the
Leaders
and
zealous
Promoters
are
most
guilty
.
Sect.
XLII
.
17.
It
is
aggravated
Schism
to
oppose
Reconcilers
,
or
the
healing
Doctrines
and
Practices
that
are
the
proper
means
of
unity
,
and
to
reproach
,
vilifie
or
resist
them
.
Sect.
XLIII
.
18.
The
greatest
and
commonest
Schism
is
by
Dividing
Laws
and
Canons
,
which
causelesly
silence
Ministers
,
scatter
Flocks
,
and
Decree
the
unjust
Excommunication
of
Christians
,
and
deny
Communion
to
those
that
yield
not
to
sinfull
or
unnecessary
ill-made
terms
of
Communion
:
And
Persecution
,
and
Excommunications
in
the
executing
of
such
Laws
,
are
Schism
in
its
virulent
exercise
.
Sect.
XLIV
.
19.
It
is
therefore
schismatical
to
deny
necessary
toleration
of
Dissenters
,
and
Liberty
for
such
to
worship
God
in
several
places
,
who
by
unavoidable
difference
of
judgement
in
things
tolerable
,
cannot
without
violence
to
their
Consciences
meet
in
the
same
place
.
For
instance
,
suppose
the
Parish-Churches
have
the
use
of
Organs
,
and
some
cannot
be
perswaded
but
it
●s
sin
:
As
the
rest
will
not
be
deprived
of
the
Musick
●for
their
sakes
,
so
it
is
unjust
and
schismatical
that
they
should
be
denyed
leave
to
worship
God
elsewhere
without
it
.
So
if
a
Church
will
cast
men
from
the
Sacrament
,
because
they
dare
not
sit
,
or
stand
,
or
kneel
,
and
will
not
allow
them
otherwise
elsewhere
to
receive
it
.
There
is
no
possibility
of
Concord
without
tolerating
some
differing
persons
and
Assemblies
.
Sect.
XLV
.
20.
The
worst
Schism
being
that
which
is
a
separation
from
the
universal
Church
,
it
followeth
,
that
the
most
schismatical
Church-Tyranny
is
that
which
unjustly
excludeth
men
from
the
universal
Churches
visible
Communion
(
for
from
the
spiritual
they
cannot
)
such
are
,
1.
The
Anabaptists
,
that
undisciple
all
Infants
:
2.
Those
that
deny
Christendome
to
such
as
dare
not
use
or
receive
the
transient
Image
of
the
Cross
as
the
engaging
dedicating
Symbol
of
Christianity
,
or
the
Children
of
such
whose
Parents
dare
not
so
present
them
,
nor
yet
commit
the
Covenanting
for
them
to
men
called
Godfathers
instead
of
themselves
.
3.
The
Seekers
,
that
say
,
all
the
Visible
Church
is
lost
.
4.
But
the
greatest
Schismaticks
are
the
Pope
and
Papists
,
who
unchurch
all
the
Christian
World
save
the
Sect
or
Subjects
of
the
Pope
.
To
cut
off
Christs
members
from
his
Body
Visible
,
or
deny
men
their
place
in
the
universal
Church
,
is
a
far
heinouser
Schism
than
to
cast
them
out
of
,
or
rend
them
from
a
particular
Church
only
.
5.
And
the
same
guilt
is
on
them
that
by
unjust
Excommunications
pretend
to
cut
men
off
from
the
Church
universal
:
especially
by
unjust
hereticating
whole
Parties
,
Countreys
or
Kingdoms
,
or
interdicting
whole
Kingdoms
Gods
publick
Worship
,
as
the
Pope
hath
often
done
.
And
especially
,
when
on
such
Pretences
they
excommunicate
Kings
,
and
raise
warres
in
Kingdoms
,
and
embroil
the
Christian
World
in
blood
.
Sect.
XLVI
.
The
greatest
Causes
of
Schisms
,
I
have
opened
in
the
foresaid
Scheme
,
and
the
Preface
to
my
Cathol.
Theologie
,
viz.
I.
For
Persons
,
1.
A
Contentious
Clergy
,
2.
Unwise
and
wicked
Rulers
,
3.
The
deceived
people
.
II.
For
Qualities
,
(1)
Remotely
,
1.
Selfishness
and
Worldliness
in
Hypocrites
:
2.
Hasty
Judging
of
things
not
well
understood
(
the
common
vice
of
Mankind
.
)
3.
Slothfulness
in
Students
.
(2)
Neerly
:
1.
Pride
,
or
want
of
Self-acquaintance
:
2.
Ignorance
and
Error
:
3.
Envy
,
Malice
and
Bitterness
.
III.
The
instrumental
Engines
of
Schism
are
,
1.
In
General
,
Corrupt
departing
from
the
Christian
Simplicity
:
2.
Particularly
:
1.
From
Simplicity
of
Doctrine
by
Dogmatists
Words
and
Notions
:
2.
From
Simplicity
of
Practice
by
superstitious
Additions
:
3.
From
Simplicity
of
Discipline
by
Church-Tyranny
and
dividing
Laws
and
Impositions
.
Sect.
XLVII
.
The
mischievous
Effects
of
Schism
I
have
also
there
named
.
1.
The
Corruption
of
Doctrine
by
Wranglings
.
2.
The
Corruption
of
Worship
by
faction
,
partiality
and
wrath
.
3.
The
Corruption
of
Discipline
by
Tyranny
or
Partiality
.
4.
Self-deceit
by
false
Zeal
:
5.
The
destruction
of
Holiness
and
a
heavenly
Conversation
.
6.
The
Destruction
of
Love
,
and
the
life
of
Wrath
,
and
manifold
injuries
.
7.
The
corrupting
and
undoing
of
Civil
Rulers
,
by
oppression
,
partiality
,
injustice
,
persecution
,
and
warres
.
8.
Exposing
the
innocent
to
slanders
,
hatred
and
persecution
.
9.
Hardening
the
ignorant
,
unbelieving
and
ungodly
to
their
perdition
.
10.
Hindering
the
Success
of
the
Gospel
.
11.
Corrupting
the
Churches
,
weakening
them
,
shaming
them
,
and
strengthening
their
enemies
,
and
drawing
down
Gods
Judgments
on
them
.
12.
Shaking
the
Civil
peace
,
grieving
good
Rulers
,
Teachers
and
People
.
13.
Cherishing
all
Vice
,
and
hindering
all
men
of
the
comforts
and
benefits
of
peaceable
Communion
with
God
and
one
another
.
Whoever
are
guilty
of
true
Schism
or
Divisions
,
are
guilty
of
all
these
consequent
mischiefs
in
a
respective
degree
.
CHAP.
II.
The
true
Preventions
and
Remedies
of
Schism
.
Sect.
I.
TO
tell
men
what
should
be
done
for
Unity
,
and
Peace
,
and
for
Salvation
,
is
far
easier
than
to
bring
men
to
the
Practice
of
it
.
And
as
it
is
hard
to
prevail
even
with
one
man
,
for
all
the
Requisites
hereto
,
so
if
most
of
the
Christian
World
were
so
happy
as
to
be
thus
qualified
,
yet
as
one
diseased
part
doth
trouble
and
endanger
the
whole
body
,
so
the
rest
of
the
world
by
their
badness
would
keep
up
common
disquietments
and
troubles
;
so
that
it
is
no
more
a
perfect
Concord
,
than
perfect
Knowledge
and
Holiness
,
which
we
can
hope
for
in
this
World
.
Sect.
II.
1.
It
is
presupposed
,
that
Christ
the
great
Peace-maker
hath
done
much
(
and
most
)
to
this
work
already
.
He
hath
reconciled
us
to
God
;
he
hath
made
himself
the
Center
of
our
Unity
:
He
hath
given
us
sound
Doctrine
to
lead
us
out
of
dividing
Darkness
:
He
hath
made
us
such
just
and
holy
Laws
,
as
all
tend
to
Unity
,
Love
and
Peace
:
He
hath
left
us
his
own
perfect
and
imitable
example
:
He
hath
prescribed
the
just
terms
of
our
Unity
and
Peace
:
He
hath
made
Love
,
and
Meekness
,
and
forbearing
,
and
forgiving
,
and
all
healing
Principles
and
Practices
,
the
Conditions
of
his
Promises
,
and
the
great
Duties
and
Marks
of
his
Disciples
:
He
hath
disgraced
and
strictly
forbidden
all
dividing
qualities
and
actions
;
all
uncharitableness
,
censuring
,
wrath
,
malice
,
envy
,
backbiting
,
evil-speaking
,
discord
,
contention
,
revenge
,
&c.
He
hath
threatned
to
shut
out
the
guilty
from
his
Kingdom
:
He
hath
instituted
Church-discipline
to
shut
them
out
of
his
Church
till
they
repent
:
He
poured
out
the
Spirit
of
Love
and
Concord
,
miraculously
at
first
on
his
Disciples
,
making
them
of
one
heart
and
mind
,
even
to
a
voluntary
Community
of
their
goods
:
He
prayed
that
they
all
might
be
One
in
him
:
He
hath
appointed
his
Ministers
to
preach
up
Love
,
Concord
and
Peace
throughout
the
world
:
He
hath
instituted
particular
Churches
for
the
exercise
of
Love
,
Concord
and
holy
Communion
:
He
giveth
to
all
true
Christians
the
Spirit
of
Love
and
Peace
,
and
every
one
hath
so
much
of
these
(
as
a
new
Nature
)
as
they
have
of
his
Spirit
and
saving
Grace
.
All
this
and
more
hath
Christ
done
himself
for
his
Peoples
Unity
,
Love
and
Peace
.
Sect.
III.
2.
Under
Christ
the
chief
Instruments
of
Concord
must
be
the
faithful
Ministers
of
Christ
,
whose
duty
hereto
I
have
before
described
.
Particularly
,
1.
They
must
be
men
of
more
eminent
knowledge
and
gifts
than
the
higher
sort
of
the
Flock
:
or
else
if
the
People
once
perceive
that
they
are
equal
to
them
,
they
will
despise
them
,
and
turn
Preachers
,
and
set
up
for
themselves
:
2.
And
then
such
Ministers
being
not
able
to
deal
with
Sectaries
and
Hereticks
,
will
betray
the
Cause
of
God
,
and
the
adversaries
will
carry
away
the
Hearers
:
And
it
will
be
easie
to
bring
such
persons
into
Contempt
,
and
then
the
Truth
will
suffer
with
them
:
God
fitteth
men
to
do
the
work
that
he
will
bless
them
in
:
Not
that
every
Congregation
must
needs
have
such
an
eminent
man
;
for
a
great
Light
will
shine
to
other
Parishes
,
and
an
able
man
in
one
Parish
may
be
ready
to
help
the
next
,
and
to
confute
Gainsayers
,
and
may
keep
up
the
Credit
of
the
Ministry
:
But
it
is
such
that
must
preserve
the
Unity
and
Concord
of
Believers
,
and
preserve
the
Church
from
Schism
.
Sect.
IV.
2.
And
if
Ministers
do
not
also
live
in
holiness
,
justice
,
charity
,
free
from
fleshly
lusts
and
pleasures
,
and
unspotted
of
the
world
,
as
freer
than
other
men
from
a
proud
,
a
worldly
and
a
covetous
mind
,
dividers
will
despise
them
,
and
ignorant
people
will
suspect
the
Cause
for
their
sakes
,
and
many
unsetled
well-meaning
persons
will
fall
from
them
,
and
turn
to
them
that
they
think
live
a
more
strict
and
pious
,
and
humble
and
charitable
life
.
The
Ministers
Life
as
well
as
Doctrine
is
needful
to
remedy
Schism
.
As
men
fly
from
a
Carrion
or
a
stinking
place
in
the
house
,
so
will
the
people
from
Priests
of
a
corrupt
Conversation
.
Sect.
V.
3.
And
it
is
necessary
,
1.
That
a
Preacher
be
skilled
in
the
particular
Controversies
that
the
Church
is
in
danger
of
:
2.
And
that
he
skilfully
,
zealously
and
frequently
preach
up
the
necessity
and
excellency
of
Unity
,
Love
and
Peace
,
and
the
sin
and
danger
of
the
contraries
:
That
men
may
by
right
Reason
and
the
Fear
of
God
,
be
taught
to
make
as
much
Conscience
of
these
as
they
do
of
other
great
Duties
and
Sins
,
and
may
not
be
without
preserving
Fear
.
Sect.
VI.
4.
And
it
is
specially
necessary
,
that
a
Preacher
know
how
to
deal
with
the
Persons
as
well
as
with
the
Cause
:
and
that
is
not
to
rail
at
them
,
and
render
them
shamefull
and
odious
whom
he
would
win
,
nor
publickly
to
expose
them
to
contempt
,
much
less
to
slander
,
abuse
or
oppress
them
;
But
with
Evidence
managed
with
meekness
,
love
and
tenderness
to
convince
them
,
and
make
them
feel
that
all
cometh
for
their
own
good
,
from
unfeigned
Love
;
as
Musculus
won
the
Anabaptists
by
feeding
and
relieving
them
in
Prison
,
till
they
sought
to
him
for
instruction
,
and
were
disposed
to
hear
it
.
Nature
flyeth
from
hurtful
things
and
persons
:
Had
the
Enmity
been
put
at
first
between
the
Woman
and
the
Serpent
,
Eve
had
not
been
so
easily
seduced
.
Too
many
Bishops
and
Preachers
go
about
to
cure
Schism
as
a
man
would
bring
Birds
to
the
Net
,
or
Fishes
to
the
Bait
,
by
shouting
and
throwing
Stones
at
them
;
or
as
one
would
get
the
swarm
of
Bees
into
the
Hive
by
beating
them
;
or
as
one
that
would
get
a
Wife
by
deriding
and
railing
at
her
;
or
as
a
Physician
that
would
get
practice
by
mocking
his
Patients
instead
of
medicining
them
.
Men
know
better
than
so
,
how
to
bring
an
Oxe
to
the
Yoak
,
or
a
Horse
or
Dog
to
hand
,
or
to
tame
any
Bird
or
Beast
that
is
wild
and
frightful
.
It
's
true
,
that
as
a
Malefactor
is
hanged
for
the
good
of
the
Common-wealth
rather
than
his
own
,
so
a
desperate
seducing
Heretick
or
Divider
may
be
justly
rendered
as
contemptible
as
he
deserveth
,
to
keep
others
from
being
deceived
by
him
:
But
all
that
we
hope
to
win
must
be
otherwise
used
.
Reproach
and
disgrace
maketh
the
Medicine
so
bitter
(
which
should
be
sugared
)
that
with
one
of
many
it
will
not
go
down
.
Scorn
and
reviling
is
the
way
to
drive
them
further
from
us
.
Sect.
VII
.
5.
And
Ministers
Patience
with
tolerable
Dissenters
,
while
they
worship
God
with
some
difference
from
them
,
in
their
own
Assemblies
,
is
a
necessary
prevention
of
worser
Schism
.
Thus
some
peaceable
Bishops
kept
peace
and
love
with
the
Novatians
,
when
others
by
contrary
means
made
more
Schisms
;
(
As
Epiphanius
saith
Audius
by
intemperate
foolish
opposition
was
driven
from
the
Church
:
)
What
hurt
will
it
do
me
,
to
let
people
hear
another
Teacher
,
whom
they
preferre
before
me
,
and
can
more
profit
by
?
If
I
am
for
Organs
,
for
Images
,
for
Crossing
,
&c.
what
hurt
is
it
to
let
others
meet
and
worship
God
without
them
?
But
when
Preachers
have
not
personal
worth
to
keep
up
their
Reputation
,
and
then
rail
at
those
that
do
not
value
them
,
they
do
but
make
themselves
more
vile
:
And
when
they
are
so
proud
,
that
if
people
leave
them
,
and
preferre
another
,
they
cannot
bear
it
,
but
think
to
remedy
it
by
making
odious
or
vilifying
those
that
undervalue
them
,
they
do
but
as
all
proud
men
do
,
even
cross
and
more
debase
themselves
,
and
make
that
a
Schism
which
was
but
a
personal
neglect
.
Sect.
VIII
.
3.
And
the
Christian
Magistrate
must
be
a
principal
Instrument
of
remedying
Schism
.
And
very
much
may
he
doe
by
wisdom
,
moderation
and
right
means
,
which
I
have
mentioned
before
;
when
wrong
wayes
do
but
increase
the
Schism
.
Sect.
IX
.
4.
And
the
ancient
and
wisest
sort
of
good
Christians
must
be
great
Instruments
herein
;
They
must
be
Examples
to
the
Younger
of
Love
,
Peace
and
Concord
:
They
must
oft
tell
them
how
good
and
amiable
a
thing
it
is
for
Brethren
to
dwell
and
meet
together
in
Unity
,
and
open
the
sin
and
danger
of
Division
.
Age
,
Grace
and
Experience
mellow
and
sweeten
the
Spirits
of
ripe
Christians
,
when
the
Young
are
green
and
harsh
and
sowre
.
Sect.
X.
But
among
all
these
there
are
some
men
in
all
Ages
,
whom
God
stirreth
up
to
a
special
zeal
for
Christian
Concord
;
And
though
the
state
of
the
place
and
times
which
they
live
in
,
or
their
own
weakness
,
may
make
some
of
them
propose
some
terms
which
in
better
times
would
be
unreasonable
(
as
Erasmus
,
Cassander
,
Wicelius
,
and
others
did
)
yet
it
is
that
healing
Spirit
that
must
be
a
prime
mover
in
all
the
work
,
if
ever
Concord
be
obtained
:
Such
have
been
Mel●ncton
,
Musculus
,
Bucholzer
,
Junius
,
Job
.
Ger.
V●ssius
,
Camero
,
Ludovicus
Capellus
,
Placaeus
,
Testardus
,
Am●raldus
,
Blondell
,
Dallaeus
,
the
Breme
and
British
Divines
at
Dort
,
and
by
their
means
,
the
Decrees
of
the
Synod
are
Pacificatory
;
Calixtus
and
his
Associates
Johan
.
Bergius
,
Conrad
.
Bergius
,
Ludov.
Crocius
,
Iselburge
,
Archbishop
Usher
,
Bishop
Hall
,
Bishop
Davenant
,
Dr.
Ward
,
Dr.
Preston
,
Mr.
Whately
,
Mr.
Fenner
,
Chillingworth
,
and
many
more
:
But
before
all
,
John
Dury
and
Mr.
Le
Blanke
.
As
some
men
that
study
the
Revelations
or
Chronologie
,
or
Genealogies
,
&c.
are
readier
in
those
particular
Subjects
,
than
other
men
though
of
greater
parts
;
so
they
that
study
the
Churches
peace
,
and
the
Concord
of
differing
Christians
,
usually
are
fitter
for
that
work
than
others
.
Sect.
XI
.
There
is
one
sort
of
men
that
have
written
many
things
excellently
for
Peace
,
even
the
Socinians
,
who
being
Hereticks
,
have
thereby
done
much
harm
.
Divers
of
them
have
laid
down
in
general
those
Rules
and
Terms
which
might
much
have
furthered
the
Churches
Peace
,
if
the
same
things
had
been
written
by
men
of
Name
and
Reputation
.
What
Acontius
was
,
or
what
Rupertus
Meldenius
was
,
I
am
not
sure
;
some
say
they
were
Socinians
,
and
some
deny
it
:
But
I
am
sure
,
if
they
were
heretical
,
their
excellent
Precepts
for
Love
and
Peace
may
rise
up
in
judgment
against
Orthodox
Persecutors
,
Schismaticks
,
and
Revilers
:
Many
that
are
known
to
be
Socinians
,
have
written
much
for
peace
;
and
Satan
hath
made
great
advantage
of
it
,
to
bring
all
earnest
motions
for
peace
into
suspicion
:
so
that
a
man
can
now
scarce
write
for
the
retreat
of
Church-warriours
,
and
for
the
quenching
of
our
consuming
flames
,
but
he
is
presently
suspected
to
be
guilty
of
some
Heresie
,
and
to
have
specially
need
of
Charity
or
toleration
himself
;
Like
the
Fox
,
that
having
lost
his
Tail
,
would
have
all
Foxes
tails
cut
off
.
Or
if
it
be
about
any
point
that
Papists
are
concerned
in
,
that
a
man
calleth
men
from
erroneous
Extremes
,
to
Truth
and
Peace
,
he
is
presently
suspected
to
be
of
the
mind
of
Cassander
,
Wicelius
,
Grotius
,
or
such
as
they
:
Even
Jacob
Behmens
writing
so
much
for
Love
,
and
against
Wrath
,
hath
made
some
suspect
a
Treatise
that
is
written
for
any
extensive
Christian
Love
:
Could
Satan
but
engage
a
man
of
ill
fame
to
preach
and
write
fervently
for
any
fundamentall
point
of
Religion
,
I
am
afraid
with
many
it
would
make
it
suspected
.
Sect.
XII
.
It
is
also
of
great
moment
for
the
preventing
or
remedying
of
Schism
,
to
choose
a
sit
season
to
manage
the
remedies
.
Were
not
men
very
proud
and
selfish
,
the
fittest
season
would
be
times
of
Civil
peace
and
prosperity
:
And
indeed
a
common
peace
of
many
Countreys
will
hardly
be
well
prosecuted
in
any
other
times
;
because
it
needeth
sedate
minds
,
and
quiet
entercourse
,
and
friendly
communication
;
which
warrs
and
exasperations
are
against
:
Nor
is
it
a
fit
time
to
heal
a
particular
person
,
when
he
is
fined
,
imprisoned
,
persecuted
,
or
oppressed
:
For
his
sense
and
passion
will
stop
his
ears
,
and
drive
him
further
from
those
that
he
suffers
by
:
(
so
far
are
they
mistaken
who
take
violence
and
severity
to
be
the
way
)
.
But
yet
Pr●sperity
hath
greater
hinderances
of
Love
and
Peace
than
Sufferings
:
for
then
usually
the
lovers
of
the
World
(
called
in
Scripture
the
Enemies
of
God
)
as
they
strive
most
for
wealth
and
power
,
do
obtain
it
;
and
being
made
Lords
and
Prelates
,
they
think
there
is
no
sure
and
honourable
Peace
,
but
by
all
mens
submission
to
their
wills
and
dictates
:
Pride
never
knoweth
the
way
of
Peace
,
but
trusteth
to
insulting
passionate
violence
,
which
cureth
Schism
,
as
Brandy
will
do
a
burning
Feaver
:
which
may
rarely
be
lodged
in
such
frigid
matter
as
may
accidentally
cure
it
,
which
ordinarily
would
kill
:
And
a
Schismatick
may
be
such
a
timerous
worldling
,
as
that
suffering
may
drive
him
into
outward
complyance
:
But
Conscience
so
respecteth
God
,
as
to
count
man
and
all
that
he
can
do
as
nothing
.
Religion
is
a
worshipping
and
obeying
God
as
God
:
and
whoever
preferreth
any
mans
Power
or
Interest
before
him
,
so
far
hath
no
true
Religion
at
all
.
But
if
a
sufferer
be
to
be
cured
,
it
must
not
be
by
him
by
whom
he
suffereth
,
but
by
another
that
pitieth
him
and
lamenteth
his
sufferings
.
But
usually
Pride
and
carnal
Confidence
in
Prosperity
hinder
men
from
that
condescension
and
moderation
which
is
absolutely
necessary
to
Love
and
Peace
:
Wantonness
and
Contention
are
the
usual
fruits
of
greatness
,
fullness
and
worldly
ease
:
so
that
Civil
Peace
and
Religious
are
too
often
strangers
;
and
being
dryed
in
the
Sun-shine
we
are
crumbled
to
dust
.
And
it
is
Gods
ordinary
way
to
cast
contentious
Wranglers
into
the
Furnace
,
and
melt
them
till
they
may
be
cast
into
one
mold
:
Ridley
and
Hooper
were
reconciled
in
Prison
.
When
men
that
fell
out
are
all
taken
Captives
by
a
common
Enemy
,
they
are
sooner
reconciled
.
When
men
all
suffer
for
the
same
common
Cause
,
and
are
together
in
Gaols
,
or
Banishment
,
or
reproach
,
then
go
trie
whether
they
will
hearken
to
peace
.
It
was
the
great
shame
of
the
English
Fugitives
in
Qu.
Maries
dayes
to
fall
out
at
Frankford
in
their
Exile
.
In
a
word
,
both
Prosperity
and
Adversity
have
their
proper
helps
and
hinderances
of
Concord
;
but
usually
,
times
of
common
Civil
Peace
,
are
the
hopefullest
times
to
treat
for
a
common
Religious
peace
;
but
for
smaller
quarrelling
parties
,
common
suffering
is
a
better
time
.
Sect.
XIII
.
Whoever
will
be
the
Instruments
of
healing
Schisms
,
must
necessarily
preserve
his
Reputation
with
those
that
he
would
heal
,
or
at
least
with
the
common
sort
of
religious
persons
:
For
if
once
he
be
commonly
ill
spoken
of
,
the
best
things
which
he
saith
,
will
be
despised
:
If
he
be
a
Prince
,
if
he
be
commonly
reputed
a
sound
and
a
good
man
,
all
that
he
doth
will
have
a
good
interpretation
:
But
if
he
be
taken
either
for
an
enemy
to
Piety
,
or
to
the
Doctrine
which
prevaileth
,
all
that
he
doth
will
be
suspected
for
acts
of
malice
.
Constantius
is
praised
by
Hilary
himself
and
many
others
,
for
a
man
of
laudable
disposition
and
conversation
;
and
yet
his
being
for
the
Arians
,
made
all
ill
taken
that
he
did
,
and
he
did
much
that
deserved
it
:
Theodosius
junior
and
Anastasius
were
very
pious
Emperours
,
and
great
lovers
of
Peace
,
and
strenuously
laboured
to
have
kept
the
Bishops
from
Schism
and
Church-warrs
;
but
being
supposed
to
favour
most
that
party
which
the
others
called
Hereticks
,
all
that
they
did
was
ill
interpreted
,
and
suspected
to
be
in
favour
to
the
Hereticks
.
It
is
therefore
very
necessary
that
a
Peace-making
Prince
be
down-right
honest
and
impartial
,
and
shew
himself
conscionable
in
all
his
Actions
,
and
a
lover
of
Mankind
,
and
injurious
to
none
,
but
a
special
favourer
of
the
good
,
and
an
enemy
to
Wickedness
,
Debauchery
and
Malignity
in
all
.
For
this
will
make
people
love
and
trust
him
,
without
which
nothing
will
be
done
.
And
what
I
say
of
Princes
,
I
must
say
of
Pastors
and
Preachers
:
If
a
man
be
never
so
zealous
for
Concord
,
if
he
be
commonly
supposed
to
be
an
ignorant
man
,
or
a
wicked
man
,
or
an
unconscionable
crafty
Politician
,
or
a
Heretick
,
or
dangerously
erroneous
,
or
one
that
is
partial
,
or
hath
any
ill
Principles
or
Designs
,
or
a
Persecutor
,
or
whimsical
Fanatick
,
all
his
Endeavours
are
like
to
do
but
little
good
:
The
general
love
and
honour
that
Arch-bishop
Usher
,
Bishop
Davenant
,
Dr.
Preston
,
Mr.
Gataker
,
Mr.
Fenner
,
Mr.
Watton
,
Dr.
Stoughton
,
&c.
had
with
all
sorts
of
sober
men
in
England
,
made
those
conciliatory
,
moderating
Principles
to
be
regarded
,
which
from
other
men
have
been
received
with
suspicion
,
if
not
contempt
and
scorn
.
Sect.
XIV
.
Were
there
no
more
said
of
all
this
subject
but
that
of
Rupertus
Meldenius
cited
by
Conradus
Bergius
,
it
might
end
all
Schisms
if
well
understood
and
used
,
viz.
Si
in
NECESSARIIS
sit
UNITAS
,
in
NON-NECESSARIIS
LIBERTAS
,
in
UTRISQUE
CHARITAS
,
optimo
certe
loco
essent
res
nostrae
.
Unity
in
things
necessary
,
Liberty
in
things
unnecessary
,
and
Charity
in
both
,
would
do
all
our
work
.
Sect.
XV.
Or
briefly
,
all
must
be
done
,
1.
By
the
LIGHT
of
Reason
and
Sacred
Truth
adapted
to
the
Understandings
of
the
people
,
and
seasonably
proposed
with
good
advantage
to
convince
them
.
2.
By
the
LOVE
of
Pastors
,
Rulers
and
Dissenters
,
heaping
coals
of
Fire
on
their
heads
.
3.
By
the
POWER
of
Magistrates
,
encouraging
men
of
Truth
,
Piety
and
peace
,
and
restraining
men
from
propagating
intolerable
Errors
,
and
all
sorts
from
violating
the
Laws
of
Humanity
,
Christian
Sobriety
and
Charity
,
and
the
publick
peace
,
and
not
permitting
them
on
pretence
of
Religion
openly
to
revile
and
abuse
each
other
,
so
as
to
keep
up
mutual
hatred
and
diabolical
Calumny
,
and
by
licentious
tongues
to
wrong
each
other
.
These
few
things
would
better
heal
the
Churches
,
than
all
the
violent
and
compound
Medicines
which
worldly
Jug●ers
and
unskilful
Mountebanks
have
long
tryed
in
vain
.
CHAP.
III.
More
of
the
same
subject
;
Twenty
things
necessary
in
all
that
will
deliver
the
Church
from
Schism
.
Sect.
I.
BEcause
this
dividing
Spirit
goeth
not
easily
out
,
I
shall
repeat
and
summe
up
the
common
Duties
of
all
men
that
will
herein
successefully
serve
the
Church
:
for
it
is
not
every
man
that
is
fit
for
so
excellent
a
work
,
though
every
man
be
bound
to
it
in
his
place
:
The
sad
Experience
of
the
World
assureth
us
,
that
hitherto
few
skilful
and
effectual
Physicians
have
been
found
.
Sect.
II.
In
short
,
all
men
that
will
promote
the
Churches
concord
,
whether
Magistrates
,
Pastors
or
People
,
must
observe
all
these
following
things
,
as
the
necessary
means
,
which
if
they
be
wanting
,
yea
but
one
of
them
,
the
Churches
will
be
so
far
disquieted
,
and
diseased
.
1.
The
foresaid
simple
Terms
of
Union
must
be
understood
and
received
,
and
false
and
ensnaring
terms
must
be
avoided
.
2.
Magistrates
must
preferre
Christs
interest
before
their
own
,
and
see
that
their
own
lyeth
in
preferring
his
:
and
must
value
conscionable
upright
men
,
though
dissenters
in
tolerable
cases
,
and
not
encourage
their
unconscionable
enemies
.
And
must
keep
peace
among
the
Clergy
and
among
all
.
3.
Men
must
be
taught
to
place
their
Religion
in
worshipping
God
in
Spirit
and
Truth
;
and
to
study
the
power
and
practice
of
Godliness
,
Sobriety
,
Justice
and
Charity
,
more
than
Opinions
,
self-exalting
or
Will-worship
:
and
to
love
their
Neighbours
as
themselves
,
and
do
as
they
would
be
done
by
.
4.
Men
must
learn
of
Christ
to
see
the
amiableness
of
Sincerity
and
Holiness
under
many
differences
and
weaknesses
,
and
so
love
what
is
amiable
,
and
bear
with
what
is
tolerable
,
and
pardon
what
is
pardonable
in
all
:
and
to
receive
the
weak
,
even
in
the
Faith
,
but
not
to
doubtfull
Disputations
:
and
to
speak
more
of
the
Good
that
is
in
upright
men
than
of
the
Evil
:
yea
never
speak
evil
of
any
man
till
they
be
certain
of
the
truth
:
nor
then
till
they
be
well
satisfied
,
that
it
is
like
to
do
more
good
than
harm
.
5.
Men
must
labour
to
know
themselves
,
and
be
acquianted
with
their
own
fallibility
and
defectibility
,
mutability
and
insufficiency
,
and
to
remember
how
much
they
have
to
be
pardoned
and
tolerated
,
and
so
to
cast
the
first
stone
at
themselves
;
to
fly
from
Pride
,
and
know
how
unmeet
they
are
to
be
the
Rule
of
all
mens
Judgments
and
Practices
,
or
to
seem
so
wise
,
as
that
none
shall
be
tolerated
that
differ
from
them
,
nor
speak
publickly
to
God
,
but
in
the
words
which
they
prescribe
.
6.
Men
must
not
be
too
strange
to
one
another
,
nor
keep
too
distant
;
for
neerness
and
acquaintance
reconcileth
,
and
distance
cherisheth
false
reports
and
suspicions
,
and
men
take
liberty
to
hear
,
think
and
speak
ill
of
strangers
behind
their
backs
,
which
familiarity
would
cure
.
7.
None
but
Volunteers
must
be
taken
for
true
Christians
,
nor
admitted
to
holy
Communion
,
to
receive
the
Seals
of
Pardon
and
Life
.
8.
To
use
more
a
friendly
discoursing
way
for
convincing
Dissenters
,
than
disgracefull
,
passionate
,
militant
disputations
,
(
Though
dangerous
seducers
must
be
confuted
by
necessary
disputation
.
)
9.
To
abhorre
Envy
and
Emulation
(
the
Off-spring
of
Selfishness
and
Pride
)
and
not
to
grudge
at
other
mens
esteem
,
that
are
preferred
before
us
;
especially
that
Preachers
and
Pastors
envy
not
the
preference
of
other
Teachers
,
nor
murmur
at
their
liberty
,
honour
or
success
;
but
rejoyce
with
Paul
,
Phil.
1.
that
Christ
is
preached
,
though
it
be
by
Contentious
men
,
that
do
it
in
Envy
and
Strife
,
to
adde
affliction
to
the
afflicted
.
10.
To
dread
Persecution
and
unjust
violence
to
men
of
Conscience
,
and
not
to
force
them
to
sin
and
damnation
,
by
bearing
down
Conscience
in
unnecessary
things
.
11.
To
be
well
furnished
with
holy
Reason
and
Love
,
and
for
Ministers
to
be
confined
to
the
use
of
these
,
from
all
use
of
Violence
by
the
Sword
;
and
kept
to
their
proper
work
and
Government
by
the
Word
and
Church-keyes
.
12.
To
rebuke
and
frown
away
malignant
and
Religious
Calumniators
,
Whisperers
,
Censurers
and
Backbiters
.
13.
To
teach
the
People
wherein
the
uniting
Substance
of
Religion
doth
consist
,
and
what
a
sin
it
is
to
be
censorious
and
separate
causelesly
from
others
,
and
represent
their
different
Opinions
,
Modes
and
Circumstances
of
Worship
unjustly
odious
,
to
stirre
up
other
mens
hatred
and
separating
distastes
:
and
how
great
a
sin
and
danger
Schism
or
Division
is
.
14.
To
avoid
all
needless
novelties
and
singularities
,
and
to
keep
to
Vincent
.
Lerinensis's
Measure
,
of
holding
to
that
which
hath
ever
been
received
as
necessary
by
the
whole
Church
,
and
was
the
primitive
Faith
and
Religion
.
15.
To
avoid
contending
about
meer
ambiguous
words
,
and
ever
to
agree
of
the
sence
of
all
the
terms
before
you
enter
on
further
disputation
:
and
to
suspect
such
ambiguity
in
all
debates
.
16.
As
Magistrates
must
be
just
and
impartial
,
so
people
must
be
taught
to
obey
them
under
Christ
,
in
all
lawfull
things
belonging
to
their
Office
,
and
that
as
a
part
of
their
Obedience
to
God
.
17.
Peace-makers
must
be
men
of
Piety
and
blameless
Lives
,
that
may
honour
their
works
,
and
not
by
scandal
harden
adversaries
,
nor
lay
Stumbling-blocks
before
the
weak
:
and
such
as
study
to
do
good
to
all
.
18.
They
must
submit
to
men
of
the
lowest
and
weakest
ranks
,
and
not
despise
them
,
and
the
strong
must
bear
the
Infirmities
of
the
weak
,
restoring
the
fallen
with
the
spirit
of
meekness
,
remembring
that
they
also
may
be
tempted
.
19.
They
must
not
expect
such
a
degree
of
Concord
on
Earth
as
is
not
to
be
expected
,
lest
for
want
of
it
they
be
tempted
to
murmur
at
God
,
doubt
of
Religion
,
and
make
the
breach
wider
by
unjust
severities
against
the
weak
.
20.
When
any
are
accused
of
Heresie
or
Scandal
,
they
must
be
ready
with
patience
to
give
satisfaction
to
others
,
to
the
Churches
,
to
Rulers
,
to
Equals
,
or
Inferiors
,
Referring
them
to
their
Profession
of
Faith
,
and
answering
what
is
charged
on
them
,
and
willingly
amending
what
they
are
convinced
is
amiss
.
But
all
this
and
much
more
I
have
formerly
written
in
a
Book
called
,
The
Cure
of
Church-divisions
.
CHAP.
IV.
Popery
(
or
the
Papacie
)
will
never
unite
the
Church
.
Sect.
I.
I
Come
now
to
prove
the
insufficiency
and
ineptness
of
the
terms
of
Union
which
many
men
have
devised
,
and
obtruded
on
the
Churches
:
Repeating
,
that
few
things
more
divide
,
than
false
Means
of
uniting
,
while
these
engage
men
to
set
against
all
that
cannot
yield
to
them
.
And
I
shall
begin
with
the
terms
of
the
Papal
party
,
as
being
the
chief
Pretenders
.
Sect.
II.
The
Papists
think
,
that
the
way
of
Union
and
avoiding
Schism
is
,
for
one
Man
,
the
Pope
of
Rome
,
to
be
taken
for
the
Universal
Vicar
of
Christ
on
Earth
,
even
the
governing
Head
under
Christ
of
all
the
Christians
on
Earth
,
yea
,
and
of
all
the
World
,
in
order
to
make
them
Christians
;
and
that
the
Church
on
Earth
is
one
such
politick
Body
,
of
which
Christ
is
the
invisible
Head
of
influence
,
and
the
Pope
is
the
visible
Head
as
to
Government
:
And
that
none
are
of
the
visible
Church
that
are
not
the
Popes
Subjects
,
and
that
they
that
refuse
such
Subjection
are
Schismaticks
or
Hereticks
or
Infidels
:
And
that
all
that
own
Christ
,
should
be
compelled
by
Sword
or
torment
to
own
the
Pope
as
his
Vicar
General
.
Sect.
III.
Campanella
,
de
Regno
Dei
,
openeth
the
Mystery
of
the
Fifth
Monarchy
,
and
alledgeth
the
texts
that
are
brought
for
it
,
as
intending
Christs
Reign
on
Earth
by
the
Pope
as
his
Viceroy
:
And
indeed
it
is
an
Universal
Kingdom
or
Monarchy
which
they
plead
and
strive
for
,
under
the
name
of
the
Universal
Church
:
But
in
this
they
greatly
differ
,
whether
the
Pope
have
the
universal
Power
of
both
Swords
,
or
but
of
one
,
that
is
,
both
Civil
and
Ecclesiastical
,
and
be
really
the
King
of
all
the
World
:
And
herein
they
are
of
three
Opinions
as
to
the
Subject
of
this
Power
,
and
of
three
Opinions
as
to
the
degree
.
Sect.
IV.
As
to
the
Possessor
of
this
Authority
,
1.
One
party
say
that
the
summa
Potestas
is
in
th●●
Pope
;
2.
Another
saith
,
it
is
in
the
Pope
presiding
in
a
General
Council
,
or
in
the
Pope
and
Council
agreeing
;
3.
And
another
party
hold
that
it
is
in
a
General
Council
alone
,
yet
so
as
that
the
Pope
is
the
Head
of
the
Universal
Church
,
as
the
chief
Prelate
,
and
Ordidinary
Governour
,
though
subject
to
the
Legislative
and
Judicial
Power
of
the
Council
.
Sect.
V.
And
as
to
the
Degree
of
Power
,
1.
Some
hold
that
the
Pope
is
the
Monarch
of
all
the
Earth
,
having
the
chief
Power
of
both
Swords
,
and
that
the
World
is
his
Kingdom
,
as
Gods
Vicegerent
.
2.
Others
hold
,
that
he
hath
directly
only
the
Ecclesiastical
Power
,
but
indirectly
and
in
order
to
Spirituals
he
hath
also
the
Temporal
power
(
of
the
Sword
)
:
Or
,
as
the
most
hold
,
that
in
his
own
Territories
he
hath
both
Powers
as
to
Personal
exercise
;
but
in
other
Kingdoms
,
he
can
himself
only
execute
the
Church-power
,
but
he
may
command
Kings
to
execute
the
power
of
the
Sword
for
Religion
,
according
to
his
and
his
Bishops
decrees
:
and
may
force
them
to
it
by
Anathema's
,
and
releasing
their
Subjects
from
the
Bonds
of
Fidelity
,
and
giving
their
Kingdoms
to
others
:
As
some
say
,
that
the
King
may
not
be
personally
Judge
in
the
Courts
of
Justice
,
but
he
may
make
Judges
,
and
force
them
to
their
duty
,
and
depose
them
if
unworthy
.
This
differeth
little
from
the
former
:
The
Monarchy
is
nevertheless
absolute
,
though
Kings
be
the
Popes
Officers
or
Lictors
.
3.
But
some
few
hold
that
the
Pope
and
Bishops
have
no
Power
of
the
Sword
at
all
,
nor
of
forcing
Kings
to
use
it
;
The
Controversie
was
hotly
handled
when
Popes
and
Emperors
were
in
Warrs
:
The
Volumes
written
on
both
sides
are
published
by
Goldastus
,
to
which
William
Barkley
and
some
others
in
France
have
added
more
.
Sect.
VI.
Rightly
therefore
doth
the
Geograph
.
Nubiensis
call
the
Pope
A
King
;
The
Name
of
a
Church
maketh
not
a
difference
in
the
thing
:
There
be
some
that
think
that
all
Kings
should
be
also
Priests
,
and
the
Popes
will
grant
it
so
far
as
to
hold
,
that
all
Bishops
should
be
Magistrates
,
and
the
Chief
Priest
be
Univer●al
King●
Cardinal
Bertram
in
Biblioth.
Patr.
saith
,
God
had
not
been
wise
,
if
he
had
not
set
up
such
a
Monarch
under
him
over
the
World
.
And
in
〈◊〉
seu
Bulla
Sixti
quarti
Philippo
Palatino
Rh●ni
in
●rehero
,
Vol.
2.
pag.
162.
you
may
see
their
Claim
in
these
words
:
[
Universos
Christianos
Principes
ac●omnes
Christi
fideles
requirere
eisque
mandare
vice
Dei
,
cuius
locum
quamvis
immeriti
tenemus
in
terris
.
]
To
require
all
Christian
Princes
,
and
all
faithful
Christians
,
and
to
command
them
in
Gods
stead
,
whose
place
on
earth
we
hold
,
though
unworthy
.
]
The
Twelfth
General
Council
,
viz.
at
the
Laterane
,
sub
Innoc.
3.
and
some
at
Rome
under
Greg.
7.
and
many
others
,
put
this
Claim
of
theirs
past
doubt
.
Sect.
VII
.
Now
that
the
Universal
Church
will
never
unite
in
the
Roman
Papacy
,
I
prove
undeniably
as
followeth
:
1.
Because
Christians
will
never
unite
in
an
Agreement
to
forsake
the
Scriptures
as
Gods
Word
and
Law
:
where
they
will
still
find
that
he
never
instituted
such
a
Roman
Monarch
.
The
Papists
contrary
Assertion
will
never
convince
the
World
,
when
the
Book
it self
is
open
before
them
.
They
will
there
find
no
one
man
that
ruled
all
the
rest
;
no
one
to
whom
Appeals
were
made
:
no
one
that
ever
claimed
such
a
power
;
much
less
that
settled
any
such
at
Rome
;
or
that
ever
a
word
was
left
by
Christ
to
direct
the
Church
to
center
in
the
Bishop
of
Rome
:
Nor
that
ever
the
Apostles
preached
this
to
the
Churches
,
which
they
must
needs
have
done
,
had
it
been
essential
to
the
Church
Catholick
,
or
half
as
necessary
as
the
Papists
make
it
.
Sect.
VIII
.
2.
Because
in
Scripture
,
Christians
will
(
not
only
find
nothing
for
it
,
but
)
much
against
it
:
which
many
Volumes
having
largely
proved
,
(
Chamier
,
Whitakers
,
White
,
and
abundance
more
)
it
would
be
vain
here
to
repeat
.
I
commend
to
the
English
Reader
now
but
Dr.
Challoners
small
Book
,
of
the
Catholick
Church
.
Sect.
IX
.
3.
Because
,
were
it
but
as
dark
and
doubtful
and
uncertain
as
common
Reason
and
Disputers
experience
proveth
it
,
the
universal
Church
can
never
unite
in
a
thing
which
so
few
can
see
any
certainty
in
,
or
evident
proof
of
.
Sect.
X.
4.
Because
the
greatlyest
reverenced
General
Councils
are
against
it
,
limiting
the
Popes
power
to
his
Diocese
,
as
Nice
first
doth
;
and
declaring
him
to
be
National
,
and
of
humane
Institution
as
being
Bishop
of
the
Imperial
City
,
and
advancing
Constantinople
,
from
the
same
Reason
as
doth
the
Council
of
Chalcedon
:
Of
which
I
have
largely
written
against
Terret
.
Sect.
XI
.
5.
Because
the
Greek
Church
hath
ever
held
the
Papacy
to
be
of
humane
Institution
:
Proved
briefly
;
1.
Because
they
ever
held
the
Popes
power
to
stand
on
the
same
Foundation
with
the
other
Patriarchs
:
But
they
ever
held
the
other
Patriarchs
to
be
of
Humane
Institution
;
which
needs
no
proofs
to
men
of
Reading
.
2.
Because
they
set
up
Constantinople
first
next
him
,
and
then
equal
to
him
,
and
then
above
him
:
which
they
had
never
done
,
had
they
taken
the
Papacy
to
be
of
Divine
Institution
:
For
they
never
pretended
any
such
foundation
for
the
Bishop
of
Constantinoples
power
;
and
they
were
never
so
desperate
as
to
set
up
Mans
Ordination
above
Gods
.
3.
Because
they
took
his
Power
to
be
limited
by
the
Laws
of
the
Empire
,
and
him
to
be
subject
to
the
Emperours
:
All
which
is
known
to
men
that
know
Church-History
.
Sect.
XII
.
6.
Because
the
common
Reason
of
Mankind
will
still
discern
that
a
humane
Monarchy
of
all
the
Earth
,
is
a
dream
and
Impossibility
;
and
that
no
man
is
naturally
capable
of
exercising
such
a
power
.
Sect.
XIII
.
7.
Because
while
Baronius
,
Binius
,
Crab
,
Surius
,
and
other
Histories
of
the
Councils
are
extant
,
and
Platina
,
Anastasius
,
and
other
Histories
of
the
Popes
,
and
while
all
the
old
Church-History
is
extant
,
and
all
the
German
,
French
,
Italian
,
Belgick
,
English
,
and
other
later
Histories
,
the
horrid
wickedness
of
Popes
,
and
the
Mischiefs
they
have
brought
upon
the
World
,
and
the
blood
they
have
shed
to
settle
their
Kingdoms
,
will
be
known
to
Mankind
,
and
will
not
suffer
men
universally
to
believe
that
God
ever
made
such
Governours
essential
to
his
Church
,
or
necessary
to
its
Unity
.
Sect.
XIV
.
8.
Because
Kings
and
States
will
never
become
all
so
tame
and
servile
,
as
to
resign
their
Kingdoms
so
far
to
an
universal
Monarch
,
and
to
become
his
Subjects
,
especially
after
the
sad
experience
of
his
Government
.
Sect.
XV.
9.
Because
if
the
people
were
never
●o
blind
,
there
will
in
all
generations
arise
wise
and
Learned
persons
,
who
will
know
all
these
things
,
and
never
consent
to
Popery
.
Sect.
XVI
.
10.
Lastly
from
Experience
:
The
Universal
Church
now
doth
not
,
nor
ever
did
unite
in
the
Roman
Papacy
,
and
therefore
never
will
do
.
That
now
they
do
not
,
is
past
doubt
with
those
that
know
the
Papists
are
but
the
third
or
fourth
part
of
the
Christian
World
.
Bishop
Bramhall
saith
they
are
but
a
fifth
part
.
The
great
Empire
of
Ethiopia
,
the
Christians
in
Egypt
,
Syria
,
Mesopotamia
,
that
are
falsly
called
by
them
Nestorians
and
Eutychians
or
Jacobites
,
who
parted
from
the
Greeks
upon
the
ejection
of
Diosecrus
by
the
Council
of
Chalcedon
,
the
Armenians
,
Circassians
,
Mengrelians
,
Georgians
,
those
scattered
in
the
Persian
Empire
,
the
Greeks
scattered
throughout
the
Turkish
Empire
,
the
Empire
of
Moscovie
,
the
Kingdoms
of
Sueden
,
Denmark
,
England
,
Scotland
and
Ireland
,
the
Subjects
of
the
Dukes
of
Saxony
,
Brandenburgh
,
Lunenburgh
,
Hanover
,
Osnaburgh
,
Holstein
,
the
Prince
of
Hassia
,
the
Palsgrave
of
the
Rhine
,
Ducal
Prussia
,
Curland
,
Transilvania
,
all
the
Protestant
free
Cities
in
Germany
,
Dantzick
,
and
others
tolerated
in
Poland
,
those
in
Hungary
,
some
in
Walachia
and
Moldovia
;
Belgia
,
called
the
Low-Countreys
,
with
Friesland
,
Embden
,
Geneva
,
&c.
the
Protestant
Cantons
of
Helvetia
;
those
in
Rhoetia
,
in
Piedmont
,
&c.
and
those
tolerated
in
France
:
Our
Plantations
in
the
West-Indies
or
America
,
viz.
New-England
,
Virginia
,
Barbados
,
Bermudas
,
Jamaica
,
and
the
rest
;
All
these
are
Christians
that
unite
not
in
the
Pope
,
nor
are
subject
to
him
.
I
know
they
say
that
these
are
Hereticks
and
Schismaticks
,
and
no
parts
of
the
Church
:
But
that
is
too
easie
a
way
of
arguing
,
and
no
Cure
at
all
for
Christians
discord
.
By
this
way
of
reasoning
they
may
prove
that
all
the
Christian
Church
or
World
is
united
in
the
Pope
,
if
he
had
but
ten
Subjects
,
because
all
the
rest
are
no
part
of
the
Christian
Church
or
World
:
as
a
mad
man
proved
that
all
the
World
was
his
,
because
he
thought
his
House
and
Land
was
all
the
World
.
But
Christ
will
not
so
easily
lose
his
Church
,
nor
be
disputed
out
of
his
Inheritance
by
so
gross
a
fallacy
:
If
you
argue
[
None
are
parts
of
the
Christian
Church
but
the
Popes
Subjects
:
All
the
Popes
Subjects
unite
in
the
Pope
:
Ergo
,
all
parts
of
the
Christian
Church
are
united
in
the
Pope
,
]
You
must
prove
your
Major
to
Christ
better
than
ever
you
did
,
before
he
will
be
so
deposed
from
his
Kingdom
,
and
lose
those
whom
he
so
dearly
bought
.
The
Bishop
of
Constantinople
,
Alexandria
,
Ephesus
,
Canterbury
,
may
say
the
like
,
that
none
are
Christians
but
their
Subjects
,
but
this
is
it
that
I
say
the
World
of
Christians
are
not
united
in
.
Sect.
XVII
.
And
as
it
is
so
now
,
it
was
so
in
the
last
Age
:
And
though
some
of
them
cheat
Women
by
telling
them
that
all
the
Christian
world
before
Luther
were
united
in
subjection
to
their
Popes
,
they
must
burn
all
their
own
Church
History
and
Councils
,
and
make
men
ignorant
of
what
is
past
in
former
ages
,
before
this
will
be
believed
by
men
that
can
read
Latin
and
Greek
;
certainly
they
do
not
believe
it
themselves
:
They
cannot
though
they
would
:
Was
all
the
West
subject
to
the
Pope
,
when
so
many
hundred
thousand
were
murdered
for
being
against
him
?
When
the
Bohemians
were
so
persecuted
by
warrs
?
when
Spain
it self
hath
been
accused
of
such
Heresie
?
when
most
of
Germany
stuck
to
the
Emperours
,
and
despised
the
Popes
?
when
France
and
England
have
been
censured
and
Interdicted
by
him
,
and
obeyed
not
his
Interdicts
?
when
for
many
Ages
most
of
Italy
hath
been
a
Field
of
warr
,
and
fought
against
him
?
when
Rome
it self
hath
so
oft
driven
him
away
?
But
especially
when
upon
the
Constantinopolitane
Decree
de
tribus
Capitulis
,
Pope
Vigilius
was
forsaken
by
much
of
Italy
and
the
West
,
and
all
his
Successors
for
about
an
hundred
years
,
and
the
Patriarch
of
Aquileia
set
up
as
their
Head
instead
of
Rome
,
till
Sergius
after
reconciled
them
?
And
all
this
while
were
not
the
Greeks
,
Moscovites
,
Armenians
,
Syrians
,
Abassines
,
and
all
the
rest
before
mentioned
in
Asia
and
Africa
,
&c.
from
under
the
Pope
?
I
have
oft
asked
,
and
ask
again
,
was
all
Christendome
subject
to
the
Pope
,
of
whom
their
Melchior
Canus
saith
(
Lecd
Com.
cap.
7.
fol.
201.
)
That
not
only
the
Greeks
,
but
almost
all
the
rest
of
the
Bishops
of
the
whole
World
have
fought
to
destroy
the
Priviledges
of
the
Church
of
Rome
;
and
indeed
they
had
on
their
side
the
Arms
of
Emperours
,
and
the
Greater
number
of
Churches
:
and
yet
they
could
never
prevail
to
ab●●gate
the
Power
of
the
One
Pope
of
Rome
?
]
Was
all
the
Christian
World
under
him
,
when
their
Raynerius
saith
,
(
cont.
Wald.
catal
.
in
Bibl.
Patr.
To.
4.
p.
773.
)
[
The
Church
of
the
Armenians
,
and
Ethiopians
,
and
Indians
,
and
the
rest
which
the
Apostles
converted
,
are
not
under
the
Church
of
Rome
?
]
Was
all
the
Church
under
him
before
the
Turks
conquered
the
Greeks
?
when
the
Greek
Church
alone
,
and
the
rest
in
the
Eastern
Empire
,
were
twice
as
many
as
all
the
Western
Churches
:
and
Abassia
,
and
all
in
the
East
and
South
without
the
Empire
,
were
also
from
under
him
?
Yea
and
when
their
own
Jacobus
de
Vitriaco
writeth
(
Histor.
Orient
.
c.
77.
)
who
dwelt
at
Jerusalem
,
[
That
the
Churches
of
the
Easterly
parts
of
Asia
,
alone
,
exceeded
in
number
the
Christians
either
of
the
Greek
or
Latine
Church
.
]
And
their
Brochardus
,
that
lived
also
there
,
saith
,
that
[
Those
called
Schismaticks
by
us
,
are
far
better
men
than
those
of
the
Roman
Church
.
Sect.
XVIII
.
If
they
say
,
that
at
least
for
the
first
six
hundred
years
all
the
Church
was
governed
by
the
Pope
?
I
answer
,
It
is
more
probable
which
Marnixius
and
many
Protestants
affirm
,
that
for
the
first
six
hundred
years
there
was
not
one
Papist
in
the
world
,
W●ich
is
the
true
Church
.
that
is
,
One
that
took
the
Pope
to
have
the
Governing
power
over
all
the
Church
on
Earth
.
The
oft
cited
words
of
Gregory
the
first
and
Pelagius
plainly
shew
,
that
they
abhorred
the
Claim
:
The
Pope
was
from
the
year
300.
till
600.
and
after
the
first
Bishop
in
the
Roman
Empire
,
1.
Under
Councils
and
Emperours
;
2.
Not
Ruling
the
other
Patriarchates
,
but
sitting
before
them
in
Councils
;
3.
And
this
by
M●ns
Ordination
,
only
in
one
Empire
;
4.
And
had
no
Rule
in
any
of
the
extraimperial
Churches
in
the
World
:
even
here
with
us
the
Britains
rejected
them
,
and
the
Scots
would
not
eat
or
converse
with
them
.
The
Abassine
Empire
was
never
under
them
,
nor
those
of
India
and
Persia
:
And
the
Councils
in
which
they
had
the
first
seat
were
but
of
one
Empire
,
as
is
after
proved
.
And
as
for
the
first
three
hundred
years
under
Pagan
Emperours
,
their
own
Writers
confess
the
Church
of
Rome
was
little
set
by
;
that
is
,
it
had
no
governing
power
over
the
rest
,
nor
is
there
any
pretence
to
think
they
had
.
The
first
that
talk'd
very
high
,
was
Leo
the
first
,
who
called
himself
the
Head
of
the
Catholick
Church
:
But
by
[
Catholick
]
was
then
meant
usually
the
Churches
in
the
Empire
only
,
and
by
Head
he
meant
the
prime
Bishop
in
order
,
but
not
the
Governour
of
all
:
Nor
was
his
claim
,
if
he
meant
any
,
more
approved
,
by
the
Churches
in
that
Age.
Though
the
Council
of
Chalcedon
highly
applauded
him
and
his
Epistle
,
as
an
advantage
to
carry
their
Cause
against
Dioscorus
(
who
had
excommunicated
the
Pope
)
and
took
him
for
the
prime
member
of
their
Council
,
yet
they
thought
meet
in
their
Canons
to
declare
,
that
it
was
but
by
humane
,
mutable
right
in
the
Roman
Empire
.
Let
them
shew
us
if
they
can
,
when
and
where
the
universal
Church
on
Earth
ever
subjected
themselves
at
all
to
the
Pope
.
Much
less
can
they
bring
any
pretense
of
it
for
the
first
three
hundred
yeas
:
Had
they
any
Meeting
in
which
they
agreed
for
it
?
Did
they
all
receive
Laws
,
Ordination
or
Officers
from
Rome
,
or
from
its
Emissaries
?
If
we
were
so
foolish
as
to
believe
that
his
precedence
in
General
Councils
was
a
proof
of
the
Popes
Monarchy
;
yet
it
's
easie
to
prove
1.
That
for
300
years
there
was
no
General
Council
;
2.
And
that
it
was
not
the
Pope
that
presided
at
Nice
;
3.
And
that
those
Councils
were
but
Imperial
,
and
not
truly
Universal
.
But
if
all
the
Church
ever
had
been
subject
to
the
Pope
,
as
being
at
first
(
except
Abassia
)
almost
confined
to
the
Roman
Empire
,
it
doth
not
follow
,
that
it
will
ever
be
so
again
when
it
is
dispersed
into
so
many
Kingdoms
of
the
World
:
The
Jesuites
at
first
were
all
under
the
King
of
Spain
,
and
the
Mahometans
at
first
all
under
one
Prince
,
but
they
are
not
so
now
:
Is
it
likely
that
ever
all
Christian
,
Mahometan
and
Heathen
Kings
will
suffer
all
their
Christian
Subjects
to
be
under
the
Government
of
a
Foreign
Priest
?
But
their
own
Writers
agree
,
that
the
Apostles
at
first
were
dispersed
into
many
Countreys
besides
the
Roman
Empire
,
and
that
Ethiopia
was
converted
by
the
Eunuch
mentioned
Acts
8.
initially
(
its
like
before
Rome
,
)
and
fullyer
by
St.
Matthew
:
And
you
may
see
in
Godignus
,
Alvarez
,
Damianus
a
Goez
,
and
others
,
full
evidence
that
they
were
never
Subjects
to
the
Pope
of
Rome
.
I
conclude
then
,
1.
That
Rome
is
not
owned
this
day
as
the
head
of
Unity
by
all
Christians
:
2.
That
it
never
was
so
taken
for
the
Governing
and
Uniting
Head
;
3.
And
that
the
reason
of
the
thing
fully
proveth
that
it
never
will
be
so
.
I
may
adde
,
that
indeed
it
is
not
known
among
themselves
who
are
the
consenting
Subjects
of
the
Pope
,
or
Members
of
their
Church
:
It
is
indeed
Invisible
,
or
a
Church
not
knowable
.
For
,
1.
They
are
not
agreed
,
nor
ever
like
to
be
,
what
is
the
essential
qualification
of
a
Member
of
the
Church
:
Or
what
that
Faith
is
that
must
make
a
Member
:
Some
say
,
it
must
be
the
Belief
of
all
the
Creed
explicitely
;
others
,
of
some
few
Articles
;
others
,
that
no
more
is
necessary
ad
esse
than
to
believe
explicitly
that
God
is
,
and
that
he
is
a
Rewarder
of
good
works
,
and
to
believe
that
the
Church
is
to
be
believed
:
Of
which
see
Fr.
a
Sanct.
Clara
in
his
Deus
,
Natura
,
Gratia
.
2.
And
their
forcing
men
into
their
Church
with
Tortures
,
Fire
and
Sword
,
leaveth
it
utterly
uncertain
who
are
Consenters
,
and
who
are
in
the
Church
as
Prisoners
,
to
save
Limbs
and
Life
.
And
if
they
ever
recover
England
,
Scotland
,
Ireland
,
Germany
,
and
the
other
Reformed
Churches
,
it
must
be
by
the
Sword
,
and
Warrs
,
and
Violence
,
and
never
by
force
of
Argument
:
And
if
they
should
conquer
us
all
(
which
is
their
hope
and
trust
)
it
will
not
follow
,
that
men
are
of
their
minds
,
because
they
cannot
or
dare
not
contradict
them
,
no
more
than
because
they
are
dead
.
Experience
,
Reason
and
Scripture
then
do
fully
prove
to
men
that
are
willing
to
know
the
truth
,
that
the
Universality
of
Christians
will
never
be
united
to
the
Roman
Papacy
:
Yea
,
that
this
Papacy
is
the
greatest
of
all
Schisms
,
1.
By
setting
up
a
false
Head
of
Union
;
and
2.
By
cutting
off
or
renouncing
three
parts
of
the
Christian
World
,
even
all
Christians
except
the
Subjects
of
the
Pope
.
CHAP.
V.
The
Vniversal
Church
will
never
unite
in
Patriarchs
,
or
any
other
humane
Form
of
Church-Government
.
Sect.
I.
WHether
or
how
far
such
Forms
may
consist
with
Union
,
is
a
Question
that
I
am
not
now
debating
,
any
further
than
shall
be
anon
intimated
by
the
way
.
But
that
they
will
never
become
the
Bond
of
Union
,
or
be
received
by
all
,
and
that
to
make
any
such
thought
Necessary
to
universal
Unity
,
is
Schism
,
I
am
easily
able
to
prove
.
Sect.
II.
And
this
needeth
no
other
proofs
than
what
are
given
against
uniting
in
the
Papacy
,
in
the
former
Chapter
.
As
,
1.
Patriarchs
and
other
humane
Institutions
being
not
of
God
but
Man
,
the
whole
Church
can
never
unite
in
them
,
1.
Because
they
will
never
all
agree
that
any
men
have
true
Authority
given
them
by
God
,
to
make
new
Church-Officers
and
Forms
that
shall
be
necessary
to
the
Unity
or
Concord
of
the
Church
Universal
.
2.
They
will
never
agree
who
those
men
are
that
God
hath
given
such
power
to
,
if
they
did
suspect
that
such
there
are
.
A
Prince
hath
no
Power
out
of
his
Dominions
.
3.
They
will
never
agree
,
that
if
man
made
such
Forms
or
Offices
,
they
may
not
unmake
them
again
if
they
see
cause
;
or
that
their
Acts
bind
all
their
Posterity
never
to
rescind
or
change
them
.
4.
They
will
never
find
that
all
the
Christian
World
ever
agreed
herein
,
and
so
in
all
Posterity
is
obliged
by
their
Ancestors
.
5.
Much
less
will
any
ever
prove
that
the
Institution
was
Divine
.
Sect.
III.
If
any
say
,
that
the
Apostles
settled
this
Form
by
the
Spirit
,
the
Universal
Church
will
never
believe
it
:
For
,
1.
No
Scripture
saith
so
:
2.
No
true
credible
History
saith
so
:
3.
If
the
Apostles
settled
Patriarchs
,
it
was
either
as
their
own
Successors
,
or
as
a
new
Office
:
And
it
was
either
by
joynt
consent
,
or
man
by
man
,
each
one
apart
:
But
1.
Had
they
settled
them
as
their
Successours
,
they
would
have
settled
twelve
or
thirteen
;
But
there
were
but
five
settled
at
all
,
besides
some
new
petty
Patriarchs
(
as
at
Aquileia
when
they
cast
off
Rome
.
)
2.
No
Writer
tells
us
of
any
meeting
of
the
Apostles
to
agree
of
such
a
Form
.
3.
No
nor
that
ever
they
settled
them
.
4.
History
assureth
us
that
they
were
settled
only
in
One
Empire
,
and
not
in
the
rest
of
the
World
.
5.
And
that
the
Emperour
and
Councils
of
that
Empire
made
them
.
6.
And
therefore
when
they
were
at
first
but
three
they
added
at
their
pleasure
two
more
,
Constantinople
and
Jerusalem
.
7.
And
none
of
all
these
pretend
to
Apostolical
Institution
and
Succession
but
Antioch
,
that
claimeth
to
be
St.
Peters
first
Seat
,
and
Rome
to
be
his
second
,
and
that
but
as
Bishops
,
(
when
that
also
is
a
frivolous
pretense
.
)
Alexandria
claimeth
succession
but
from
St.
Mark
,
and
Jerusalem
from
that
St.
James
who
(
saith
Dr.
Hammond
and
others
)
was
none
of
the
Apostles
,
and
Constantinople
from
none
at
all
,
though
above
the
rest
.
Councils
(
as
Constant
.
and
Chalced.
)
professing
that
the
Fathers
and
Princes
made
them
what
they
were
.
Sect.
IV.
It
is
certain
,
that
the
Christian
World
is
not
now
united
in
Patriarchs
,
nor
ever
was
,
nor
ever
will
be
.
The
Patriarchs
of
the
rest
of
the
Empire
are
all
now
broken
off
from
the
Church
of
Rome
:
Constantinople
,
Alexandria
,
Antioch
and
Jerusalem
,
are
all
against
him
:
The
East
had
four
,
and
the
West
but
one
,
and
are
now
at
odds
condemning
each
other
.
The
rest
of
the
world
have
none
,
and
had
none
.
And
it
is
commonly
confessed
,
that
as
men
set
them
up
,
so
men
may
pull
them
down
again
.
Yea
,
even
in
the
old
Empire
many
Churches
were
from
under
all
the
Patriarchs
,
as
is
commonly
known
.
Sect.
V.
And
how
should
these
Patriarchs
unite
all
the
Church
?
It
must
be
either
by
meeting
or
at
distance
.
As
for
their
meeting
,
Princes
that
are
some
Mahometans
,
and
some
Christians
,
of
divers
Interests
and
Minds
,
will
not
suffer
it
:
And
neither
by
meeting
or
distance
can
we
be
secured
that
they
will
agree
,
when
even
under
one
Emperour
that
laboured
to
unite
them
,
they
were
among
their
Clergy
like
the
Generals
of
so
many
Armies
,
distracting
(
and
at
last
destroying
)
the
Empire
by
hereticating
and
persecuting
one
another
.
Those
that
have
divided
and
undone
that
Empire
,
are
never
like
to
unite
the
Christian
World
.
Sect.
VI.
And
what
I
say
of
Patriarchs
,
I
say
of
all
humane
Forms
of
Churches
or
Church-government
;
and
so
of
such
an
Episcopacy
as
is
not
necessary
to
the
being
of
the
Church
.
There
are
here
three
distinct
questions
before
us
:
1.
Whether
the
Pastoral
Office
be
necessary
to
Church-unity
?
2.
Whether
Parochial
Episcopacy
be
necessary
to
it
?
3.
Whether
Diocesan
Bishops
distinct
from
Archbishops
be
necessary
to
it
?
And
you
may
adde
a
fourth
,
Whether
Archbishops
be
necessary
to
it
,
(
not
disputing
now
the
lawfulness
of
any
of
all
these
?
)
Sect.
VII
.
1.
Of
the
first
I
have
spoken
before
:
No
doubt
but
Christs
universal
Church
hath
ever
had
Teachers
and
Pastors
as
the
most
noble
organical
part
;
And
a
Body
may
as
well
be
without
a
Stomack
,
Liver
or
Lungs
,
as
the
Church
be
without
them
.
And
to
a
particular
Church
as
political
,
organized
,
or
Governed
,
they
are
a
constitutive
part
.
But
I
have
before
shewed
reasons
to
doubt
whether
yet
it
be
necessary
to
salvation
to
every
individual
Christian
to
know
that
the
Ministry
is
an
instituted
Office
,
and
to
own
such
:
But
this
little
concerneth
our
Cause
.
Sect.
VIII
.
2.
Parochial
Episcopacy
,
that
is
,
the
preeminence
and
government
of
one
Presbyter
called
a
Bishop
over
the
rest
in
every
single
Church
,
was
early
introduced
to
avoid
the
discord
of
the
Presbyters
and
the
Flock
:
In
the
time
when
Ignatius's
Epistles
were
written
,
he
tells
us
,
That
every
Church
had
One
Altar
,
and
one
Bishop
with
his
fellow-Presbyters
and
Deacons
.
Whether
this
was
of
Apostolical
Institution
,
or
a
humane
Corruption
,
is
disputed
in
so
many
Volumes
(
by
Petavius
,
Sancta
Clara
,
Faravia
,
Whitenitto
,
Downham
,
Hammond
,
Hooker
,
Bilson
,
&c.
on
one
side
:
And
Gersom
,
Bucer
,
Beza
,
Cartwright
,
Salmasius
,
Didoclane
,
Jacob
,
Blondel
,
Parker
,
Paul
Baine
,
&c.
on
the
other
,
)
that
I
think
it
not
meet
here
to
interpose
my
thoughts
.
But
that
it
is
not
essential
to
a
Church
,
and
that
all
the
Church
will
not
unite
in
it
,
appeareth
as
followeth
.
Sect.
IX
.
1.
They
are
not
united
in
it
now
:
The
Reformed
Churches
in
France
,
Belgia
,
Helvetia
,
and
many
other
parts
,
are
against
such
Bishops
as
necessary
,
and
a
distinct
Order
.
And
in
England
,
Scotland
,
and
Ireland
,
New-England
,
&c.
they
are
by
some
approved
,
and
by
others
not
.
2.
Former
Ages
have
had
many
pious
Christians
against
them
,
especially
in
Scotland
,
and
among
the
Waldenses
.
3.
The
School-men
and
other
Papists
are
not
themselves
agreed
,
whether
Bishops
and
Presbyters
are
distinct
Orders
.
4.
The
Church
of
England
even
while
Popish
denyed
it
,
and
said
they
were
but
one
Order
,
as
you
may
see
in
Spelman
Aelfreds
Laws
or
Canons
.
5.
Hierome
and
Eutychius
Alexandrinus
tell
us
how
and
why
Episcopacy
was
introduced
at
Alexandria
,
and
that
the
Presbyters
made
them
there
.
6.
The
Scots
were
long
governed
without
them
,
(
as
Major
and
Beda
tell
us
.
)
And
their
Presbyters
made
the
first
Bishops
in
Northumberland
;
as
Pomeranus
a
Presbyter
made
those
in
Denmark
.
7.
Almost
all
the
Churches
in
East
and
West
as
far
as
I
can
learn
,
have
cast
off
Parochial
Bishops
(
of
single
Churches
)
and
in
their
stead
set
up
Diocesans
over
multitudes
of
Parishes
without
any
Bishops
under
them
,
but
Curats
only
.
8.
While
there
is
no
hope
of
all
agreeing
whether
it
be
a
Divine
Institution
,
and
that
of
essential
necessity
)
there
is
no
probability
that
ever
the
Universal
Church
will
unite
in
them
.
9.
The
Diocesans
we
find
will
never
yield
to
them
.
10.
The
reception
of
them
will
not
unite
the
Church
were
it
agreed
on
,
it
being
more
and
greater
matters
that
they
differ
about
.
I
confess
that
the
ancient
reception
of
them
was
so
general
,
and
the
reason
of
the
thing
so
fair
,
that
I
am
none
of
those
that
accuse
such
Episcopacy
as
unlawfull
or
Schismatical
,
but
rather
think
it
conduceth
to
prevent
Schisms
:
But
,
1.
I
am
satisfied
that
it
will
not
be
agreed
to
by
all
,
2.
Nor
serve
for
universal
Concord
were
it
agreed
on
;
3.
And
that
it
is
Schismatical
to
make
them
more
necessary
than
God
hath
made
them
,
and
to
cut
off
Christians
or
Churches
that
cannot
receive
them
.
Sect.
IX
.
Diocesan
Episcopacy
(
by
which
I
mean
a
single
Bishop
over
many
hundred
or
score
Parishes
and
sacred
Assemblies
that
have
Altars
,
and
are
large
enough
to
be
single
Churches
,
or
at
least
Many
such
,
without
any
Bishops
under
him
of
those
Churches
)
will
much
less
ever
unite
the
Universal
Church
,
however
it
hath
obtained
over
very
much
of
the
Christian
world
.
For
first
more
Churches
by
far
at
this
day
are
against
it
,
than
against
Parochial
Episcopacy
,
and
more
Volumes
are
written
against
it
;
and
Men
have
a
far
greater
aversness
to
it
,
as
more
dangerous
to
the
Church
.
Sect.
X.
2.
It
is
contrary
to
the
Scripture
Institution
,
which
set
up
Bishops
in
all
single
Churches
,
(
whether
the
same
with
Presbyters
I
now
dispute
not
,
but
they
were
such
as
then
were
received
;
)
And
those
that
think
such
Single
,
or
Parish
,
or
City
Bishops
necessary
,
will
never
agree
to
put
them
all
down
.
Sect.
XI
.
3.
They
turn
all
the
Parish-Churches
into
Chappels
,
or
meer
parts
of
one
Church
,
and
Unchurch
them
all
,
in
the
judgment
of
those
that
take
a
Bishop
to
be
essential
to
a
Church
:
And
all
will
not
agree
to
Unchurch
all
such
Parishes
.
Sect.
XII
.
4.
It
maketh
true
Discipline
as
impossible
,
as
is
the
Government
of
so
many
score
o●
hundred
Schools
by
one
Schoolmaster
,
or
Hospitals
by
one
Physician
,
without
any
other
Schoolmaster
or
Physician
under
him
,
(
but
Ushers
and
Apothecaries
;
which
all
Christians
will
not
agree
to
.
Sect.
XIII
.
5.
It
is
contrary
to
the
Practice
of
the
Primitive
Churches
,
and
casteth
out
their
sort
o●
Parochial
Bishops
,
as
I
have
elsewhere
fully
proved
.
1.
From
the
Testimonies
of
many
,
such
as
that
o●
Ignatius
before
cited
.
2.
From
the
custom
of
choosing
Bishops
by
all
the
People
.
3.
And
of
managing
Discipline
before
all
the
Church
.
4.
By
the
custom
mentioned
by
Tertulli●●
and
Justin
Martyr
,
of
receiving
the
Sacrament
onely
from
the
hand
of
the
Bishop
,
or
when
he
Consecrated
it
.
5.
By
the
custom
of
the
Bishops
onely
Preaching
,
except
in
case
of
his
special
appointment
.
6.
In
every
Church
the
Bishop
sate
on
a
high
Seat
with
the
Presbyters
about
him
.
7.
The
Bishop
onely
pronounced
the
Blessing
.
8.
Many
Canons
after
,
when
the
Churches
grew
greater
,
command
all
the
People
to
be
present
,
and
communicate
with
the
Bishop
on
the
great
Festivals
.
These
and
many
more
Evidences
prove
,
That
in
the
Primitive
Times
the
Bishops
had
but
single
Churches
,
and
every
Altar
and
Church
had
a
Bishop
.
Sect.
XIV
.
6.
The
very
Species
of
the
old
Churches
is
thus
overthrown
,
and
the
old
office
of
Presbyters
therewith
,
which
was
to
be
assistant
Governors
with
the
Bishop
,
and
not
meer
Preachers
or
Readers
.
And
all
these
Changes
all
Christians
will
not
agree
to
.
Sect.
XV.
7.
Especially
the
sad
History
of
Councils
and
Prelacy
will
deter
them
from
such
Concord
;
when
they
find
that
their
Aspiring
,
Ambition
and
Contention
,
hath
been
the
grand
Cause
of
Schisms
and
Rebellions
,
and
kept
the
Church
in
confusion
,
and
brought
it
to
the
lamentable
state
in
East
and
West
that
it
is
in
.
Sect.
XVI
.
8.
And
constant
Experience
will
be
the
greatest
hinderance
:
As
in
our
own
Age
many
good
Men
,
that
had
favourable
thoughts
of
Diocesans
,
are
quite
turned
from
them
,
since
they
saw
Two
thousand
faithful
Ministers
silenced
by
them
;
and
that
it
is
the
work
of
too
many
of
them
to
cast
out
such
,
and
set
up
such
as
I
am
not
willing
to
describe
:
And
such
Experience
After-Ages
are
like
to
have
,
which
will
produce
the
same
effects
.
When
Experience
persuadeth
Men
,
That
under
the
name
of
Bishops
,
they
are
Troublers
,
Persecutors
and
Destroyers
,
they
will
account
them
Wolves
,
and
not
agree
to
take
them
for
their
Shepherds
.
It
will
be
said
,
That
Good
Bishops
are
not
such
:
It
's
true
,
and
that
there
are
Good
Ones
no
sober
Man
doubteth
:
But
when
1300
years
Experience
hath
told
Men
,
That
the
Good
Ones
are
few
,
in
comparison
of
the
Bad
Ones
,
ever
since
they
had
large
Dominions
and
Jurisdictions
:
And
when
Reason
tells
Men
,
That
the
worst
,
and
most
worldly
Men
,
will
be
the
most
diligent
seekers
of
such
Power
and
Wealth
;
and
that
he
that
seeketh
them
,
is
liker
to
find
them
,
than
he
that
doth
not
;
and
so
that
Bad
men
are
still
likest
to
be
Di●cesans
:
And
when
the
divided
,
scattered
,
persecuted
Flocks
,
find
that
the
work
of
such
Men
,
is
to
silence
the
most
conscionable
Ministers
,
and
to
be
Thorns
and
Thist●es
to
the
People
,
though
they
wear
Sheeps
cloathing
,
Men
will
judge
of
the●
by
their
fruits
,
and
the
Churches
will
never
be
united
in
them
.
Sect.
XVII
.
9.
The
greatest
Defenders
of
Episcopacy
say
so
much
to
make
Men
against
them
,
as
will
hinder
this
from
being
an
uniting
course
.
I
wi●l
instance
now
but
in
Petavius
,
and
Doctor
Ham●●d
who
followeth
him
,
and
Scolus
,
who
saith
,
〈…〉
Clara
led
them
the
way
:
These
hold
,
That
the
Ap●st●●s
setled
a
Bishop
without
any
subject
sort
of
Presbyters
in
every
City
and
single
Congregational
Church
:
And
Doctor
Hammond
(
Annot.
in
Act.
11.
&
Dissertat
.
adversus
Blondel
)
saith
,
That
it
cannot
be
proved
that
there
were
any
subject
Presbyters
in
Scripture-times
;
but
that
the
word
Presbyter
every
where
in
Scripture
signifieth
a
Bishop
:
And
if
so
,
1.
Men
will
know
that
the
Apostolical
Form
was
for
every
Congregational
Church
to
have
a
Bishop
of
its
own
.
2.
That
no
Bishop
had
more
setled
Congregations
than
one
:
For
no
such
Congregation
could
worship
God
,
and
celebrate
the
Sacrament
of
Communion
,
as
then
they
constantly
did
,
without
a
Minister
;
And
one
Bishop
could
be
but
in
one
place
at
once
,
and
so
without
Curates
,
could
have
but
one
Assembly
.
3.
And
Men
will
be
inquisitive
,
By
what
Authority
Subject
Presbyters
,
and
Diocesan
Bishops
and
Churches
were
introduced
after
Scripture-times
?
in
which
they
will
never
receive
universal
satisfaction
.
If
it
be
said
that
the
Apostles
gave
Bishops
Power
to
make
a
subject
order
of
Presbyters
,
and
to
turn
Parish
or
Congregational
Churches
into
Diocesan
,
and
so
to
alter
the
first
Forms
of
Government
,
when
they
were
dead
;
this
will
not
be
received
without
proofs
,
which
never
will
be
given
to
satisfie
all
:
Nay
,
it
will
seem
utterly
improbable
,
and
Men
will
ask
,
1.
Why
did
not
the
Apostles
do
it
themselves
,
if
they
would
have
it
done
?
Was
not
their
Authority
more
unquestionable
than
theirs
that
should
come
after
?
If
it
be
said
that
there
were
not
qualified
Men
enow
,
it
will
,
2.
Be
asked
,
Were
there
not
like
to
be
then
greatest
Choice
upon
the
extraordinary
pouring
out
of
the
Spirit
?
3.
Do
we
not
find
in
Corinth
so
many
inspired
gifted
persons
in
one
Assembly
,
that
Paul
was
put
to
limit
them
in
their
Prophecying
,
yet
allowing
many
to
do
it
one
by
one
?
And
Acts
13.
there
were
many
Prophets
and
Teachers
in
Antioch
:
And
at
Jerusalem
more
,
and
at
Ephesus
,
Acts
20.
and
at
Philippi
,
Phil.
1.
1
,
2.
there
were
many
Bishops
or
Elders
;
And
such
Deacons
as
Stephen
and
Philip
,
&c.
would
have
served
for
Elders
,
rather
than
to
have
none
.
4.
Doth
not
this
imply
,
that
after-times
that
might
make
so
great
a
change
,
may
also
do
the
like
in
other
things
?
5.
And
that
Diocesans
and
subject
Presbyters
be
but
humane
Institutions
,
and
therefore
Men
may
again
change
them
?
6.
Doth
it
not
dishonour
the
Apostles
,
to
say
that
they
setled
one
Form
of
Government
for
their
own
Age
,
which
should
so
quickly
be
changed
by
their
Followers
into
another
species
?
All
these
things
,
and
much
more
,
will
hinder
Universal
Concord
in
Diocesans
.
Sect.
XIX
.
Yet
I
must
add
,
that
there
is
great
difference
between
Diocesans
both
as
to
their
Government
,
and
their
Persons
,
whence
some
Churches
may
comfortably
live
in
Concord
under
them
,
though
〈◊〉
be
divided
and
afflicted
under
them
.
1.
Some
Diocesans
have
Diocesses
so
small
,
that
Discipline
is
there
a
possible
thing
:
Others
(
as
ours
in
England
)
have
some
above
a
thousand
,
some
many
hundred
,
or
score
Parishes
,
which
maketh
true
Discip●●●
impossible
.
2.
Some
Diocesans
exercise
the
Church
Keys
of
Excommunication
and
Absolution
only
themselves
.
Othe●●
delegate
them
to
Presbyters
,
(
and
thereby
tell
the
People
that
Presbyters
are
capable
of
them
.
)
Others
(
which
is
the
Case
with
us
in
England
)
do
commit
them
to
Lay-Chancellors
,
who
Excommunicate
and
Absolve
by
Sentence
,
commanding
a
Priest
to
publish
it
.
3.
Some
Diocesans
may
,
if
they
please
,
allow
the
Parish-Priest
to
be
Episcopus
Gregis
,
and
to
exercise
so
much
of
his
true
office
in
his
Parish
,
as
shall
keep
up
some
tolerable
Purity
,
Order
and
Discipline
,
themselves
receiving
Appeals
,
and
being
Episcopi
Pastorum
.
〈◊〉
this
is
rare
,
I
know
none
such
:
But
they
leave
the
Parish-Priest
no
power
so
much
as
to
suspend
his
own
Act
in
administring
Baptism
,
or
the
Eucharist
,
or
pronouncing
decreed
Excommunications
or
Absolution●
when
it
is
against
his
Knowledge
and
Conscience
,
no
though
the
People
profess
that
they
take
him
not
for
their
Pastor
or
Guide
at
all
,
or
refuse
to
speak
with
him
in
case
of
Ignorance
,
suspected
Heresie
or
Scandal
.
4.
Some
Diocesans
are
learned
,
good
and
holy
Men
,
and
set
themselves
to
promote
Godliness
,
and
encourage
the
best
Ministers
:
such
we
have
had
in
England
,
(
as
Grindall
,
Jewel
,
Usher
,
and
many
more
excellent
Men.
)
But
others
,
in
jealousie
of
their
places
,
power
and
interest
,
suspect
and
set
themselves
against
painful
Preachers
,
and
strict
Men
,
especially
if
they
dissent
from
them
,
and
take
them
for
dangerous
Enemies
,
and
persecute
them
,
and
countenance
the
ignorant
Rabble
,
to
strengthen
themselves
against
them
:
So
that
particular
Concord
will
be
promoted
by
some
Diocesans
,
but
Universal
Concord
will
never
be
so
attained
by
them
.
Sect.
XX.
There
are
many
Learned
Divines
,
who
think
that
Forms
of
Church-Government
are
mutable
,
and
not
necessary
to
all
times
and
places
:
and
that
as
Prudence
may
change
other
Rites
,
Circumstances
and
Orders
,
so
it
may
do
this
:
And
some
Papists
are
of
this
mind
;
Read
Card.
Cusanus
de
Concordia
,
and
Gorson
de
Auferibilitate
Papae
;
And
the
Italian
Bishops
at
Trent
,
were
for
the
dependance
of
Bishops
on
the
Pope
,
as
the
Maker
of
their
Order
,
or
Giver
of
their
Power
.
And
if
so
,
it
is
not
capable
of
being
necessary
to
Catholick
Unity
,
which
may
it self
be
changed
.
And
most
Protestants
and
Papists
hold
,
that
Men
may
turn
Diocesan
Bishops
again
into
Parochial
,
if
they
saw
cause
.
And
all
confess
,
that
Man
may
set
up
Bishops
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
every
City
,
which
in
the
old
sense
was
in
every
great
Town
,
like
our
Corporations
,
or
Market-Towns
,
which
is
greatly
different
from
the
Roman
,
or
the
English
,
or
the
French
,
or
the
Italian
Diocesses
.
Sect.
XXI
.
Yea
,
there
are
very
Learned
Divines
,
that
think
no
Form
of
Church-Government
is
Jure
Divino
,
or
of
Divine
determinate
Institution
;
so
though
Doctor
Edward
Reynolds
,
late
Bishop
of
N●rwich
;
and
Doctor
Stillingfleet
doth
not
only
think
so
himself
,
but
hath
cited
great
and
many
Patrons
of
that
opinion
,
and
brought
a
great
many
of
Arguments
for
it
in
his
Irenicon
:
Be
these
in
the
right
or
wrong
,
no
Man
of
this
opinion
can
believe
any
one
Form
of
Government
necessary
to
the
Unity
of
the
Church
,
or
fit
to
be
the
terms
of
Universal
Concord
.
And
it
is
certain
that
some
will
still
be
of
their
opinion
(
besides
those
that
account
Diocesans
unlawful
.
)
CHAP.
VI.
The
Vniversal
Church
will
never
unite
in
General
Councils
as
their
Head
,
or
as
necessary
to
Vnion
.
Sect.
I.
THose
that
are
not
for
the
Absolute
Sovereignty
of
the
Bishop
of
Rome
over
all
the
World
,
do
yet
many
of
them
think
that
they
are
very
moderate
Men
,
if
they
hold
but
the
Superiority
of
Councils
above
the
Pope
,
or
limit
the
Popes
power
to
the
advice
and
consent
of
Councils
;
taking
them
to
be
necessary
to
Unity
:
But
the
contrary
is
very
easily
proved
;
much
more
their
insufficiency
.
Sect.
II.
1.
It
is
certain
,
that
the
Church
had
Union
before
there
was
any
General
Council
:
The
first
at
Nice
was
310
years
at
least
,
if
not
more
after
the
Birth
of
Christ
.
There
is
none
pretended
to
be
before
that
,
by
any
judicious
men
.
They
that
instance
in
the
Consultation
of
the
Apostles
,
Elders
and
Brethren
at
Jerusalem
,
Acts
2.
may
easily
see
reason
to
convince
them
,
that
those
were
but
the
Apostles
,
Elders
and
Brethren
,
that
were
ordinarily
then
resident
at
one
City
and
Church
:
And
such
as
pretended
not
to
be
Governours
of
all
the
Apostles
,
Elders
and
Brethren
who
then
were
absent
,
about
the
world
.
The
Popes
and
his
Cardinals
may
say
they
are
a
General
Council
;
but
who
will
believe
them
?
These
at
Jerusalem
were
not
sent
from
all
the
Churches
,
but
one
of
the
Churches
sent
to
them
,
as
fittest
to
advise
them
,
and
as
being
men
most
certainly
,
and
eminently
inspired
by
the
Holy
Ghost
.
It
's
true
that
Christ
and
his
Apostles
had
a
Governing
power
over
all
the
Church
:
And
if
they
will
impose
on
us
no
other
sort
of
General
Councils
as
so
necessary
,
but
such
as
have
such
office
,
power
and
infallibility
,
and
dwell
together
in
one
house
or
place
,
and
are
not
sent
from
other
Churches
as
their
Representatives
,
and
can
prove
such
a
Power
,
we
shall
submit
to
such
a
Council
.
Pighius
hath
said
enough
of
that
Novelty
,
and
against
the
Governing
power
of
General
Councils
:
That
which
was
not
essential
to
the
Church
310
years
,
is
not
so
now
.
Sect.
III.
2.
If
General
Councils
be
the
necessary
means
of
Union
,
it
is
either
for
their
Laws
,
or
their
Judgment
;
and
it
is
either
past
Councils
,
or
present
ones
,
or
both
.
1.
If
it
be
the
Laws
of
past
Councils
,
then
one
Council
that
can
make
Laws
enough
at
first
,
may
serve
without
any
After-Councils
:
And
if
it
be
enough
that
there
have
been
General
Councils
,
why
is
not
the
Church
united
by
them
?
Then
it
is
no
matter
if
there
never
be
any
more
.
And
why
may
not
Christs
own
Laws
serve
for
Church
Union
?
2.
But
if
it
be
present
Councils
that
are
necessary
for
Laws
or
Judgment
,
then
the
Church
is
now
no
Church
without
them
.
Sect.
IV.
3.
There
is
now
no
General
Council
in
the
world
,
and
yet
the
Church
hath
essential
Union
.
Nay
,
as
it
is
long
since
there
was
one
(
in
their
own
account
)
so
we
know
not
whether
ever
there
will
be
more
:
the
Interest
of
the
Pope
being
against
it
.
Sect.
V.
4.
The
great
disagreement
that
is
about
Councils
in
the
Christian
World
,
proveth
that
they
can
never
be
the
terms
of
Universal
Agreement
.
1.
It
is
not
agreed
who
must
call
them
.
2.
Nor
out
of
what
Christian
Countries
they
must
come
;
whether
all
,
or
but
some
;
and
which
;
the
Papists
saying
that
three
parts
of
Christians
may
be
absent
,
or
have
no
right
to
send
,
being
Hereticks
or
Schismaticks
;
and
others
think
Papists
to
be
Hereticks
,
Schismaticks
,
and
Antichristian
.
3.
Nor
what
Number
are
necessary
to
make
a
Council
.
4.
Nor
in
what
Countrey
they
must
meet
.
5.
Nor
what
their
work
is
.
6.
Nor
what
Power
they
have
.
7.
Nor
how
far
they
are
to
be
believed
.
8.
Nor
which
are
to
be
taken
for
approved
Councils
,
and
which
not
.
9.
Nor
what
to
do
if
they
contradict
each
other
,
or
the
Pope
,
or
the
Scriptures
.
10.
Nor
whether
any
more
Councils
be
necessary
,
than
what
are
past
already
.
But
the
Papists
themselves
hold
,
That
they
are
not
the
stated
Head
,
or
Governing
Power
of
the
Church
,
(
else
there
were
now
no
Church
,
because
there
is
no
General
Council
;
but
as
a
Consultation
of
Physicians
in
extraordinary
〈◊〉
of
the
Churches
maladies
.
Sect.
VI.
5.
It
is
certain
,
That
the
Univer●●●
Church
was
never
united
in
their
subjection
to
Councils
;
yea
,
that
even
at
the
greatest
Councils
called
General
,
at
Nice
,
Constantinople
,
Ephesus
and
Chalcedon
,
and
the
rest
,
there
were
not
Delegates
from
all
the
Churches
without
the
Empire
;
nor
did
they
all
subject
themselves
unto
them
:
yea
,
it
is
certain
,
That
there
never
was
an
Universal
Council
of
the
Church
throughout
the
World
:
but
that
they
were
onely
called
General
,
as
to
one
Empire
,
and
so
were
but
as
National
Councils
;
This
I
have
elsewhere
proved
at
large
,
in
my
Answer
and
Reply
to
Johnson
for
the
Churches
Visibility
.
1.
By
the
names
that
did
subscribe
the
Councils
:
One
Johan
:
Presidis
at
Nice
,
is
an
Exception
there
easily
answered
.
2.
Because
the
Roman
Emperor
called
them
(
whatever
Papists
say
against
it
to
the
Ignorant
)
who
had
no
power
but
of
the
Empire
.
3.
Because
no
Summons
was
sent
to
any
(
much
less
to
all
)
out
of
the
Empire
,
as
History
acquainteth
us
.
4.
They
were
all
under
the
five
Patriarchs
,
and
the
Metropolitanes
of
the
Empire
:
The
Abassines
subjection
to
Alexandria
,
was
since
the
revolt
of
Dioscorus
.
5.
We
read
of
no
Execution
of
their
Canons
out
of
the
Empire
,
by
either
casting
out
Bishops
,
or
putting
them
in
.
6.
Theodoret
giveth
it
as
the
reason
,
why
James
Bishop
of
Nisibis
was
at
the
Council
of
Nice
,
because
Nisibis
then
obeyed
the
Roman
Emperor
,
and
not
the
Persian
,
Hist.
Sanct.
Pat.
cap.
1.
7.
The
Emperors
oft
decided
their
differences
,
and
set
Civil
Judges
among
them
,
to
keep
order
and
determine
,
and
corrected
them
,
and
received
Appeals
,
and
cognisance
of
their
proceedings
;
All
which
,
and
more
,
prove
evidently
,
that
they
were
but
Universal
as
to
that
one
Empire
,
(
●ay
rarely
,
or
never
so
much
)
and
not
as
to
the
world
.
Sect.
VII
.
It
is
probable
,
if
not
certain
,
that
there
never
will
be
an
Universal
Council
;
unless
(
which
God
forbid
)
the
Christian
Society
should
be
reduced
to
a
small
and
narrow
compass
,
when
we
are
hoping
its
increase
:
For
,
1.
The
differences
who
shall
call
them
,
and
the
rest
before
named
,
are
never
like
to
be
agreed
.
2.
Turks
,
Heathen
and
Nations
in
War
against
other
,
or
hating
Christians
,
will
never
all
consent
and
suffer
it
.
3.
The
jealousie
that
Christian
Princes
have
of
Papal
Tyranny
,
will
never
let
them
agree
,
to
send
their
Subjects
to
it
:
The
Case
of
the
Abassines
,
Greeks
,
Armenians
,
Moscovites
,
Protestants
,
&c.
proveth
this
.
4.
The
distance
is
so
vast
,
that
the
East
and
West
Indians
,
and
Ethiopians
,
cannot
come
so
far
to
answer
the
Ends
of
a
General
Council
.
5.
Should
they
attempt
it
,
their
Number
must
be
so
unproportionable
to
the
nearer
parts
,
that
it
would
be
no
true
General
Council
,
to
signifie
by
Votes
the
Churches
sense
.
6.
They
could
not
all
meet
and
consult
in
one
room
,
if
they
were
truly
Universal
.
7.
They
could
not
all
understand
each
other
,
through
diversity
of
Language
.
8.
Their
present
difference
,
and
old
experience
,
assureth
us
,
that
they
would
fall
altogether
by
the
ears
,
and
increase
the
Schism
.
9.
They
would
not
live
to
get
home
again
so
far
,
to
bring
and
prosecute
the
Concord
.
10.
The
People
and
Priests
at
home
would
not
agree
to
receive
them
.
Sect.
VIII
.
Yea
,
it
is
certain
,
that
it
would
be
a
most
heinous
sin
to
call
a
true
Universal
Council
,
worse
than
an
hundred
Murders
.
For
,
1.
If
young
Men
came
in
no
just
proportion
,
it
would
but
mock
the
world
,
and
prepare
for
Heresie
,
or
Tyranny
.
If
experienced
aged
Men
came
from
America
,
Ethiopia
,
Armenia
,
&c.
and
the
Antipodes
,
the
Voyage
and
Labour
would
murder
them
.
2.
Their
Losses
would
be
unspeakable
to
their
Churches
.
3.
Yea
,
their
absence
so
many
years
,
would
be
to
their
Churches
an
unsufferable
loss
.
4.
The
benefits
were
not
like
to
countervail
the
loss
:
(
if
they
did
not
hurt
by
differences
,
or
error
,
or
tyranny
,
it
will
be
a
wonder
.
)
Sect.
IX
.
The
sad
History
of
Councils
too
fully
proveth
,
that
they
have
been
so
far
from
being
the
causes
of
Concord
,
and
Preventers
or
Healers
of
Schisms
,
that
they
have
been
one
of
the
most
notorious
causes
of
division
and
distraction
.
Having
proved
this
in
a
peculiar
Treatise
,
(
A
Breviate
of
the
History
of
Bishops
and
Councils
,
)
I
must
not
here
repeat
it
.
The
Council
of
Nice
did
best
:
But
as
Constantine
was
fain
to
keep
Peace
among
the
Bishops
in
person
,
and
burnt
their
numerous
Libels
against
each
other
,
so
wise
men
think
he
might
another
way
have
better
suppressed
Arianism
,
and
prevented
the
many
contrary
and
divided
Councils
,
which
this
one
did
by
one
word
occasion
,
and
have
prevented
the
Persecutions
which
Valens
and
Constantius
exercised
:
And
had
the
time
of
Easter
been
left
at
liberty
,
perhaps
it
had
as
much
made
for
Peace
.
What
the
first
Council
at
Constantinople
did
,
the
sad
Case
,
and
sadder
description
of
Gregory
Nazianzene
tell
us
,
whose
character
of
the
Bishops
(
not
Arians
as
some
talk
)
should
not
be
read
without
tears
by
any
,
whence
he
learned
the
danger
of
Councils
,
and
resolved
never
to
come
to
more
.
What
all
the
Bastard
Councils
did
at
Ariminum
,
Sirinium
,
Alexandria
,
Milan
,
&c.
I
need
not
tell
.
And
what
Schism
and
Bloodshed
was
occasioned
by
the
first
and
second
Council
at
Ephesus
:
yea
,
what
streams
of
Blood
,
Desolation
,
Schism
,
and
many
Ages
deplorable
enmity
and
confusion
were
caused
by
the
Council
of
Calcedon
,
I
need
tell
no
one
that
hath
read
Church
History
.
It
is
true
indeed
,
that
the
Nestorians
and
Eutychians
were
condemned
in
these
,
and
the
M●nothelites
in
many
following
:
But
whether
mutual
understanding
might
not
have
made
a
better
end
,
I
appeal
to
a
Thousand
years
experience
,
and
to
the
nature
of
the
Heresies
there
condemned
,
which
seem
to
be
much
formed
in
and
by
ambiguous
words
,
which
a
good
Explication
might
have
better
healed
,
than
Anathema's
and
Bloodshed
.
Of
this
I
spake
before
(
and
often
.
)
The
Nestorians
said
,
that
Mary
was
not
to
be
called
the
Mother
of
God
,
but
of
Christ
.
The
Orthodox
said
the
contrary
:
when
the
Orthodox
never
meant
that
she
begat
the
Godhead
,
is
God
.
Where
then
is
the
difference
but
in
words
,
one
speaking
of
the
Abstract
(
Deity
)
which
the
other
never
meant
?
The
Nestorians
were
charged
with
holding
two
Persons
in
Christ
,
instead
of
two
Natures
:
which
yet
Nestorius
plainly
denieth
,
but
Cyril
charged
it
on
him
by
consequence
,
because
he
refused
the
name
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
on
the
foresaid
account
;
thinking
that
denomination
a
ratione
formali
,
is
most
apt
.
And
it
seems
one
took
Nature
in
the
same
sense
,
as
others
took
Person
,
meaning
the
same
thing
.
The
Eutychians
asserted
one
Nature
only
,
but
they
meant
that
Christ
had
but
one
Nature
,
as
undivided
,
(
which
the
Orthodox
granted
)
but
denied
not
that
the
Godhead
and
Manhood
were
distinct
.
And
what
was
the
difference
then
,
but
whether
the
undivided
Godhead
and
Manhood
should
be
called
one
Nature
,
or
two
;
which
truly
in
one
sense
was
two
,
and
in
another
one
.
The
like
was
the
Monothelites
Heresie
(
for
and
against
which
were
many
Councils
)
about
one
or
two
Wills
and
Operations
,
no
more
disagreeing
than
as
aforesaid
,
about
the
sense
of
[
One
]
and
[
Two
.
]
And
had
not
a
wise
Explication
,
and
patient
Reconciliation
,
done
better
service
,
than
Cursing
did
,
whose
doleful
effects
(
Hatred
,
Hereticating
and
Schism
)
continue
to
this
day
.
Should
I
come
to
the
Councils
about
Images
,
and
that
at
Constantine
,
that
decreed
the
Tribus
Capitulis
,
and
the
multitudes
since
that
have
deposed
Emperors
and
Kings
,
raised
Wars
,
set
up
Popes
,
and
Anti-Popes
,
&c.
Alas
how
sad
a
History
would
it
be
,
to
convince
us
that
Councils
of
Bishops
have
caused
most
of
the
Schisms
,
Church-Tyranny
,
Rebellions
and
Confusions
in
the
Christian
world
.
And
if
the
Popes
have
been
restrained
,
or
deposed
,
or
Schisms
at
Rome
partly
stopt
by
any
,
the
flame
hath
quickly
more
broke
out
;
and
condemned
Popes
have
oft
got
the
better
of
them
:
And
if
one
Council
hath
said
,
That
the
Pope
is
responsible
,
another
hath
determined
the
contrary
:
If
Basil
and
Constance
decreed
,
That
a
Council
be
called
every
ten
years
,
it
was
not
done
,
but
was
a
mockery
in
the
event
.
In
a
word
,
Councils
of
Bishops
have
been
but
Church-Armies
,
of
which
at
first
the
Patriarchs
were
Generals
,
and
afterwards
Popes
and
Emperors
,
and
came
to
fight
it
out
for
Victory
,
the
sequel
being
usually
Schism
and
Calamity
.
And
must
this
be
the
only
way
of
Universal
Peace
?
CHAP.
VII
.
The
Vniversal
Church
will
never
unite
in
many
pretended
Articles
of
Faith
,
not
proved
to
be
Divine
:
nor
in
owning
unnecessary
doubtful
Opinions
or
Practices
as
Religious
,
or
Worship
of
God
;
notwithstanding
the
pretense
of
Tradition
.
Sect.
I.
I
Need
say
no
more
for
proof
of
this
than
is
said
in
the
first
Part.
If
Preachers
say
that
this
or
that
is
an
Article
of
Faith
;
If
Popes
say
it
;
If
Councils
say
it
,
this
saying
will
never
unite
all
Christians
in
the
belief
of
it
.
It
is
no
belief
of
God
whose
object
is
not
revealed
by
God
,
and
perceived
so
to
be
,
and
received
as
such
.
That
the
sacred
Scriptures
are
written
by
Divine
Inspiration
,
Christians
are
commonly
agreed
;
But
that
Popes
,
Prelates
or
Councils
speak
by
Divine
Inspiration
,
even
when
they
expound
the
Scriptures
,
all
Christians
neither
are
agreed
,
nor
ever
will
be
;
And
till
a
man
perceiveth
that
it
is
God
that
speaketh
,
or
that
the
word
spoken
is
Gods
Word
,
he
cannot
believe
it
with
a
Divine
Faith
,
which
is
nothing
but
believing
it
to
be
Gods
Word
,
and
trusting
it
accordingly
.
God
is
true
,
but
men
are
Lyers
,
Rom.
3.
Sect.
II.
Before
we
can
receive
any
thing
as
Truth
from
Man
,
we
must
have
evidence
that
it
is
true
indeed
:
And
that
must
be
,
1.
Either
from
the
nature
of
the
thing
,
and
its
causes
;
2.
Or
from
some
testimony
of
God
either
concomitant
(
as
Miracles
were
)
or
subsequent
,
(
in
the
Effects
;
)
3.
Or
from
our
knowledge
of
the
Veracity
,
Authority
,
Inspiration
and
Infallibility
of
the
Instrument
or
Speaker
.
If
therefore
any
Church
or
company
of
men
shall
tell
us
,
that
this
is
a
Divine
Truth
or
Article
of
Faith
,
no
more
of
the
World
can
be
expected
to
believe
them
,
than
are
convinced
of
it
by
one
of
these
three
proofs
:
The
first
is
the
case
of
natural
Revelation
,
and
not
now
questioned
:
The
Second
none
but
the
Church
of
Rome
do
plead
for
their
own
belief
,
viz.
that
they
work
Miracles
,
and
therefore
are
to
be
believed
in
whatever
they
affirm
to
be
the
Word
of
God
.
Knot
against
Chillingworth
,
and
others
of
them
do
ultimately
resolve
their
Faith
,
or
their
proof
of
the
truth
of
their
Religion
into
the
Miracles
wrought
in
the
Church
of
Rome
,
by
which
God
testifieth
his
approbation
of
their
Assertions
:
Other
Christians
that
may
have
more
miracles
than
Papists
,
yet
resolve
not
their
proof
of
Christianity
into
them
,
but
lay
more
stress
on
other
Evidence
,
and
particularly
on
Christs
and
his
Ministers
miracles
attesting
the
holy
Scriptures
and
Gospel
to
be
of
God
.
And
when
we
can
find
just
proof
of
the
Papists
Miracles
,
we
shall
be
willing
to
study
the
meaning
of
them
:
But
hitherto
we
have
not
found
such
proof
.
If
any
Council
in
Rome
,
France
,
Germany
or
England
shall
say
,
These
are
Divine
revealed
Truths
,
and
as
such
,
you
must
believe
,
subscribe
or
swear
to
them
,
the
world
will
never
agree
in
believing
them
,
when
no
sober
man
is
bound
to
believe
them
,
but
as
humane
,
uncertain
and
fallible
witnesses
,
according
to
the
measure
of
their
Credibility
.
Sect.
III.
Long
experience
fully
proveth
this
:
No
Age
of
the
Church
did
ever
agree
in
Articles
of
meer
humane
Assertion
;
(
for
that
had
been
but
a
humane
Faith
.
)
That
which
the
Council
of
Nice
said
,
was
denyed
by
the
Councils
at
Sirmium
,
Ariminum
,
&c.
That
which
the
Council
at
Ephesus
the
first
,
and
at
Chalcedon
affirmed
,
they
at
the
Council
of
Ephesus
the
second
denyed
:
That
which
the
Monotholites
under
Philippicus
(
innumerable
Bishops
saith
Binius
)
affirmed
many
other
Councils
condemned
:
That
which
the
Council
at
Nice
the
second
decreed
for
Images
,
was
condemned
by
many
other
Councils
:
That
which
the
Councils
at
●isa
,
Constance
and
Basil
decreed
to
be
Articles
of
Faith
,
the
Council
at
Florence
and
others
abhorre
.
Much
less
will
a
Provincial
Synod
,
or
a
Convocation
,
or
a
Parliament
be
taken
by
all
the
Christian
world
to
be
infallible
.
Sect.
IV.
And
indeed
the
obtruding
of
●alshoods
,
or
Uncertainties
on
the
Churches
,
is
a
notorious
cause
of
Schism
:
For
what
can
you
expect
that
men
of
Sobriety
and
Conscience
should
do
in
such
a
case
?
Discern
the
certainty
of
the
thing
they
cannot
;
nor
can
they
believe
that
all
must
needs
be
true
,
that
is
said
by
a
Synod
,
a
Convocation
or
a
Parliament
:
And
they
dare
not
lie
,
in
saying
they
believe
that
which
they
do
not
:
And
to
take
all
for
Schismaticks
that
dare
not
deliberately
lie
,
or
that
set
not
up
〈◊〉
men
as
Lords
of
their
Conscience
instead
of
God
,
is
Schismatical
,
unchristian
and
inhumane
.
And
as
mens
mere
wills
ought
not
to
rule
their
understandings
,
nor
the
will
of
Synods
,
of
Bishops
,
or
others
,
to
be
the
rule
and
measure
of
our
wills
,
so
though
we
were
never
so
willing
to
believe
all
to
be
true
that
Councils
of
Bishops
or
Princes
say
,
〈◊〉
are
not
our
understandings
in
the
power
of
our
〈◊〉
.
We
cannot
believe
what
we
list
.
To
know
or
believe
without
evidence
of
truth
,
is
to
see
without
light
.
False
Hypocrites
may
force
their
tongues
to
say
that
they
believe
this
or
that
at
the
Command
of
man
;
but
they
cannot
force
themselves
indeed
to
believe
〈◊〉
.
How
then
can
a
book
of
Articles
or
the
Decrees
of
a
Council
,
or
the
Laws
of
a
Prince
,
bring
the
World
to
any
unity
of
Belief
,
in
things
not
evidently
of
God
?
Sect.
V.
What
I
say
of
Divine
Faith
,
I
say
of
Points
of
Religious
Practice
:
For
though
all
things
believed
be
not
to
be
done
,
yet
all
things
to
be
done
as
commanded
by
God
,
must
first
be
believed
to
be
commanded
by
him
:
And
to
believe
and
do
,
is
somewhat
more
than
only
to
believe
.
Sect.
VI.
But
it
's
one
thing
to
say
,
This
is
Gods
Command
;
and
another
to
say
,
This
is
our
Command
.
The
first
none
will
agree
to
,
that
see
not
evidence
to
believe
it
.
The
second
is
,
1.
Either
according
to
Gods
Command
(
to
drive
Men
to
obey
it
.
)
2.
Or
beside
his
Command
.
3.
Or
against
his
Command
.
1.
Those
Laws
of
Men
which
are
according
to
Gods
Laws
,
those
only
will
obey
who
discern
them
so
to
be
,
on
that
account
:
Therefore
it
must
be
in
evident
Cases
,
or
they
will
be
no
measure
of
Concord
as
such
.
2.
Those
that
are
but
besides
Gods
Laws
,
Men
should
obey
,
so
far
as
they
can
find
that
the
Commanders
have
power
from
God
to
make
them
;
And
how
few
such
will
be
matter
of
Universal
Concord
?
3.
Those
that
are
against
Gods
Laws
,
no
good
Christians
will
knowingly
consent
to
.
Sect.
VII
.
And
I
have
before
truly
told
them
,
what
great
diversity
of
capacities
and
understandings
there
be
in
the
world
,
so
that
even
in
common
matters
that
are
still
before
our
eyes
,
at
least
in
many
or
most
,
few
persons
long
agree
:
In
matters
of
Fact
at
any
distance
,
or
matters
of
Prudence
,
Husband
and
Wife
,
Parents
and
Children
,
Master
and
Servants
,
daily
differ
:
Mens
faces
scarce
differ
more
than
their
understandings
:
It
is
only
in
few
,
plain
,
easie
things
,
that
all
Men
are
agreed
:
And
are
ever
all
Christians
like
to
agree
in
many
humane
,
dark
opinions
?
Or
will
it
be
taken
for
certain
to
all
Men
,
because
it
is
so
to
some
of
clearer
understandings
?
or
because
a
self-confident
Imposer
vevehemently
asserteth
it
?
They
know
not
themselves
,
they
know
no
Man
,
that
presume
to
unite
the
Church
this
way
.
Sect.
VIII
.
Therefore
the
Popish
numerous
Decrees
de
Fide
,
are
but
so
many
Engines
of
Schism
made
on
the
pretence
of
declaring
Points
of
Faith
.
If
they
were
Articles
of
Faith
before
,
they
may
be
mani●est
to
be
so
in
the
Divine
Revelation
,
that
is
,
the
Holy
Scriptures
:
But
for
the
Council
to
tell
a
Man
,
[
This
or
That
is
in
the
Bible
,
but
we
cannot
shew
you
it
there
,
nor
can
you
find
it
if
you
search
,
but
you
must
take
our
words
as
infallible
:
]
This
is
not
a
center
that
the
Christian
world
will
ever
unite
in
.
And
if
it
be
an
Article
of
Faith
,
either
the
Church
held
it
before
the
Council
declared
it
,
or
not
:
If
they
did
,
then
it
was
known
without
a
Councils
Declaration
.
And
what
need
a
Council
to
declare
that
which
all
the
Church
did
hold
before
,
and
was
in
possession
of
?
But
if
not
,
then
either
it
was
an
Article
of
Faith
before
,
or
not
.
If
it
was
,
then
the
Church
before
held
not
that
Faith
,
and
so
was
Heretical
,
Corrupt
,
or
wanted
Faith
,
and
so
by
their
own
reckoning
(
who
will
not
endure
the
distinction
of
essentials
from
the
rest
)
was
no
Church
.
If
not
,
then
the
Council
declared
that
to
be
an
Article
of
Faith
,
which
was
none
:
It
must
be
such
,
before
it
can
be
truly
declared
such
;
else
a
false
Declaration
that
it
was
such
,
did
now
make
it
such
:
But
if
they
had
openly
professed
,
That
by
Declaring
it
an
Article
,
they
meant
the
Making
one
,
they
must
prove
,
1.
That
they
are
Prophets
,
and
have
new
Revelations
even
of
Faith
.
2.
And
that
the
Scriptures
were
not
sufficient
measures
of
the
Churches
Faith
to
the
end
of
the
world
.
3.
And
that
the
Churches
Faith
is
alterable
and
crescent
,
and
the
old
Church
had
not
the
same
Faith
which
the
present
Church
hath
.
And
will
the
Christian
world
any
more
agree
in
such
absurdities
,
than
in
a
Quakers
of
Familists
professing
,
that
he
speaketh
by
Inspiration
?
If
the
Members
of
the
Council
before
they
came
thither
,
were
no
wiser
nor
honester
than
other
Men
,
nor
their
words
more
credible
,
how
shall
we
know
that
when
they
are
there
,
they
are
become
inspired
,
and
their
words
are
Gods
own
words
?
But
if
it
be
said
,
That
they
neither
make
new
Articles
of
Faith
,
nor
declare
what
is
in
Scripture
by
Exposition
,
but
declare
the
Verbal
Tradition
of
the
Apostles
;
I
ask
,
1.
If
so
big
a
Book
as
the
Bible
,
contain
not
so
much
as
all
the
Churches
Creed
;
2.
Where
hath
this
Traditional
Faith
been
kept
till
now
?
If
by
all
the
Church
,
then
it
was
held
,
possessed
and
known
before
that
Declaration
:
If
but
by
part
of
the
Church
,
then
it
was
but
part
of
the
Church
that
had
the
true
Faith
,
and
one
part
was
of
one
Religion
,
and
another
part
of
another
.
And
which
part
was
it
that
kept
this
Tradition
?
And
how
come
we
to
know
that
they
were
righter
than
the
rest
,
that
had
it
not
?
If
it
was
Rome
only
,
then
they
had
a
Faith
different
from
the
rest
of
the
Churches
;
And
how
shall
we
know
that
they
are
not
as
true
and
sound
as
Rome
?
But
how
hath
this
Tradition
been
carried
on
,
and
kept
right
?
Was
it
by
Writing
,
or
by
Word
?
If
by
Writings
,
why
are
they
not
cited
,
seen
and
tryed
?
Other
men
can
read
as
well
as
Popes
and
Councils
:
If
unwritten
,
was
it
by
publick
Preaching
,
or
private
Talk
?
If
the
former
,
then
it
was
commonly
known
and
declared
,
before
the
Council
declared
it
.
If
by
private
Talk
,
how
shall
we
be
sure
,
1.
That
they
were
honest
men
that
would
keep
private
the
Publick
Faith
,
especially
being
Preachers
that
by
office
were
to
publish
it
.
2.
And
that
it
hath
been
well
remembred
and
carried
on
without
alteration
.
And
were
it
preached
or
whispered
,
mans
memory
is
so
frail
,
and
words
so
uncertain
,
that
for
the
Church
,
or
a
piece
of
the
Church
to
carry
down
from
the
Apostles
from
Fathers
to
Children
so
many
Articles
,
(
more
than
are
in
all
the
Bible
)
and
so
hard
and
mysterious
,
and
by
many
now
controverted
,
and
this
not
by
writing
,
and
to
be
sure
that
no
mistake
hath
been
made
by
oblivion
,
or
misexpression
,
this
is
a
thing
that
the
Church
will
never
unite
in
the
belief
of
.
And
was
it
in
a
set
form
of
unchangeable
words
,
that
all
these
Articles
(
or
Expositions
)
were
carried
down
till
now
,
or
not
?
If
yea
,
we
should
have
had
that
Form
deliver'd
us
,
as
we
have
other
Forms
(
the
Creed
,
Lords
Prayer
,
&c.
)
If
not
,
how
shall
we
know
that
the
Fathers
and
Children
had
the
same
understanding
of
the
matter
,
and
changed
not
the
Faith
by
change
of
words
?
And
it
's
like
that
all
the
Churches
,
since
the
Apostles
,
delivered
not
these
Articles
down
in
the
same
words
,
when
in
several
Countries
and
Ages
they
spake
not
the
same
language
.
And
it
is
a
wonder
that
they
would
never
write
their
Faith
,
for
their
Children
to
learn
,
when
the
Jews
,
Deut.
6.
and
11.
were
commanded
to
teach
their
Children
,
by
writing
the
Law
upon
the
very
Posts
of
their
Houses
,
and
their
Gates
:
And
it
is
a
greater
wonder
,
that
Parents
and
Children
should
through
so
many
Generations
and
Countries
have
so
unerring
sur●
a
memory
.
And
it
is
strange
how
their
own
Commentators
come
to
differ
about
the
sense
of
Thousands
of
Texts
of
Scripture
,
if
the
Churches
Tradition
have
publickly
and
notoriously
delivered
down
the
meaning
of
them
.
If
not
,
how
Councils
come
to
be
the
infallible
Commentators
,
and
Declarers
of
the
Sense
of
Scriptures
.
But
if
really
such
men
believe
themselves
,
it
will
be
long
before
either
by
fraud
or
force
,
they
can
make
all
others
believe
such
things
.
Sect.
IX
.
Gods
wisdom
appointed
a
few
great
and
necessary
things
to
be
the
terms
of
the
Churches
Unity
and
Love
;
but
Ignorance
and
Pride
,
by
pretences
of
Enmity
to
Error
and
Heresie
,
have
plagued
and
torn
the
Churches
by
Decrees
and
Canons
,
and
led
us
into
a
Labyrinth
,
so
that
men
know
not
where
they
are
,
nor
what
to
hold
,
nor
what
the
Christian
Religion
is
,
nor
who
are
Orthodox
,
and
who
are
not
;
so
great
a
work
it
is
to
understand
such
Voluminous
Councils
,
and
then
to
be
sure
that
they
are
all
right
,
even
when
they
condemn
and
damn
each
other
.
That
which
hath
been
the
chief
Cause
and
Engine
of
Division
,
will
never
become
the
means
or
terms
of
the
Unity
or
Concord
of
all
the
Churches
:
But
such
are
the
multitude
of
unnecessary
,
uncertain
humane
Decrees
,
Laws
and
Canons
of
Faith
and
Religion
,
whatever
the
proud
and
ignorant
say
to
the
contrary
.
CHAP.
VIII
.
The
Vniversal
Church
will
never
Vnite
,
by
receiving
all
that
is
now
received
by
Greeks
,
Latines
,
Armenians
,
Abassines
,
Lutherans
,
Calvinists
,
Diocesane
,
Presbyterians
,
Independants
,
Erastians
,
Anabaptists
,
or
in
full
Conformity
to
any
of
the
present
Parties
,
which
addeth
to
the
Primitive
Simplicity
in
her
terms
of
Communion
or
Concord
.
Sect.
I.
I
Must
expect
that
the
Evil
Spirit
which
hath
long
torn
the
Church
,
and
made
multitudes
tear
themselves
,
and
foam
out
Reproach
,
yea
,
and
Blood
against
each
other
,
will
presently
meet
the
very
Title
of
this
Chapter
,
with
a
charge
of
Pride
against
the
Writer
,
and
say
,
What
are
you
,
that
you
should
know
more
than
all
the
Churches
in
the
World
?
And
pre●ume
to
charge
them
all
with
so
great
Error
,
as
not
to
know
the
terms
of
Christian
Concord
,
nor
the
way
of
Universal
Peace
?
But
I
answer
,
1.
Is
the
Church
now
United
in
any
of
these
terms
or
ways
?
Are
they
all
Papists
?
Are
they
all
of
the
Greek
Church
,
or
Armenian
,
Abassine
,
&
c
?
Are
they
all
Lutherans
,
or
Calvinists
,
&
c
?
If
not
,
why
should
you
conclude
that
ever
they
will
be
?
Or
that
any
of
these
are
congruous
terms
of
Concord
,
and
that
the
same
that
doth
not
heal
,
will
heal
them
?
Will
not
Christians
be
the
same
as
now
?
Sect.
II.
They
never
were
United
on
any
of
these
terms
.
I
have
proved
that
they
were
never
all
Papists
.
And
it
will
be
easily
granted
of
the
rest
(
that
they
were
never
all
Greeks
,
Lutherans
,
&c.
)
And
that
which
never
did
unite
the
Church
,
never
will
do
.
Sect.
III.
If
you
think
all
must
be
united
in
any
of
these
wayes
,
which
of
them
is
it
?
And
why
that
,
rather
than
any
of
the
rest
?
1.
Must
they
all
be
of
the
Greek
opinions
?
You
see
that
the
Papists
condemn
them
for
Schismaticks
:
And
other
Churches
lament
their
manifold
Corruptions
:
And
the
Eastern
Countries
long
since
divided
from
them
.
We
have
here
in
London
a
Greek
Church
new
built
,
and
Tolerated
;
and
their
work
is
done
so
ignorantly
and
unreverently
,
that
they
have
usually
not
twice
the
number
of
the
officiating
or
present
Priests
who
join
with
them
.
2.
Must
they
all
be
Papists
?
Never
was
more
Policy
and
Cruelty
used
to
propagate
and
prop
up
any
Church
under
Heaven
;
and
yet
they
cannot
prevail
for
Universal
Subjection
.
Nay
,
many
Kingdoms
and
Countries
are
fallen
from
them
,
while
they
used
such
means
to
keep
them
,
insomuch
that
by
many
of
the
soundest
Churches
,
they
are
taken
for
no
better
than
Antichristian
Hereticks
.
And
even
the
Greek
Church
separateth
from
them
,
and
pronounceth
them
Schijmaticks
,
and
Excommunicates
them
every
year
;
And
they
can
never
obliterate
the
History
of
their
horrid
Schisms
and
Usurpations
,
and
inhumane
Butcheries
,
which
will
alienate
many
from
them
.
Will
all
the
world
ever
agree
to
the
Dominion
of
one
Usurper
?
Will
they
all
believe
the
Monster
of
Transubstantiation
?
Will
they
all
agree
,
That
all
the
Senses
of
all
men
are
deceived
,
who
think
that
they
see
and
taste
Bread
and
Wine
,
and
there
is
none
?
And
that
it
is
necessary
to
Salvation
,
to
renounce
all
our
Senses
,
and
the
Scripture
,
that
oft
calls
it
Bread
after
the
Consecration
,
1
Cor.
11.
Will
all
agree
,
That
God
,
who
cannot
lie
by
Supernatural
Revelation
,
is
the
Father
of
all
the
lies
to
Sense
,
that
perceive
real
Bread
and
Wine
,
and
deceiveth
them
all
by
his
Natural
Revelation
?
Will
all
men
believe
.
That
every
lying
,
fornicating
,
proud
and
covetous
Priest
,
even
many
Thousands
of
them
,
can
work
Miracles
at
their
pleasures
every
day
in
the
week
,
by
making
Bread
no
Bread
,
and
turning
it
into
Flesh
and
〈◊〉
.
And
that
there
are
visible
Accidents
without
a
Subject
,
even
,
a
round
nothing
,
a
white
nothing
,
a
sweet
nothing
,
&c.
And
that
there
are
no
substantial
s●●ns
in
that
Sacrament
of
the
thing
signified
?
And
that
Christs
true
Flesh
was
broken
,
and
his
Blood
shed
by
himself
in
the
Sacrament
,
before
it
was
broken
and
shed
on
the
Cross
?
And
that
two
General
Councils
,
who
decree
as
de
Fide
,
that
Christ
hath
not
now
Flesh
in
Heaven
,
hath
yet
heavenly
Flesh
in
the
Sacrament
.
I
know
that
Augustine
retracted
somewhat
as
an
oversight
that
looked
that
way
:
But
two
General
Councils
(
that
at
Constantinople
,
called
the
7th
General
by
some
,
and
that
at
Nice
2d
)
which
damned
one
another
about
Images
,
yet
agreed
in
this
,
That
Christ
hath
not
Flesh
in
Heaven
.
The
words
are
,
(
Bin.
p.
378.
defin
.
7.
)
[
Siauis
non
confessus
fuerit
Dominum
nostrum
Jesum
Christum
post
Assumptionem
animatae
,
rationalis
&
intelle●●●●
carnis
simul
sedere
cum
Deo
&
●atre
,
atque
ita
quique
rursus
venturum
cum
Paternâ
Majestate
,
judicaturum
v●vos
&
mortuos
,
non
amplius
quidem
Carnem
,
neque
incorporeum
tamen
,
ut
videatur
ab
i●s
a
quibus
conpunctus
est
,
&
maneat
Deus
extra
crassitudinem
Carnis
,
Anathema
.
And
in
this
they
say
,
that
the
Constantin
.
Council
which
they
are
condemning
,
was
in
the
right
;
so
that
they
anathematize
the
Church
of
Rome
,
which
think
that
Christ
hath
Flesh
in
Heaven
,
and
in
the
Eucharist
,
which
they
deny
,
yet
saying
that
he
hath
a
Body
.
And
let
those
that
would
pervert
the
word
[
Crassitudinem
]
note
,
that
he
doth
not
distinguish
of
Christs
flesh
and
ours
as
two
sorts
,
and
say
,
extra
carnem
Crassam
,
but
,
deny
him
to
have
flesh
,
and
say
,
extra
crassitudinem
carnis
,
as
an
essential
property
of
flesh
:
And
one
of
these
Councils
the
Papists
own
.
Will
all
Christians
agree
that
every
Priest
must
first
make
his
God
,
and
then
eat
him
?
or
that
he
must
communicate
alone
without
communion
with
the
People
?
or
that
he
must
worship
Bread
and
Wine
as
his
God
?
or
that
he
may
give
a
half-Sacrament
of
Bread
without
Wine
,
contrary
to
Christs
Institution
,
the
Apostles
Doctrine
,
1
Cor.
11.
and
all
the
Churches
constant
practice
till
of
late
.
And
that
instead
of
a
Commemoration
he
offereth
a
real
present
Sacrifice
for
the
quick
and
dead
?
Will
all
agree
to
their
Image-worship
?
Why
then
did
so
many
Councils
condemn
it
?
Will
all
agree
that
the
Assemblies
pray
in
an
unknown
tongue
?
He
is
mad
with
errour
who
believeth
that
ever
the
Church
Universal
will
receive
all
these
and
the
rest
,
which
pretended
Infallibility
maketh
to
be
uncurable
Errours
in
the
impenitent
Roman
Sect.
3.
And
briefly
as
to
the
rest
,
there
is
no
Calvinist
believeth
that
ever
all
the
Churches
will
receive
the
Lutherane
Consubstantiation
or
Church-Images
?
Nor
any
Lutherane
that
believeth
that
ever
all
the
Church
will
be
of
the
way
called
Calvinism
;
a
Name
even
here
in
England
honoured
by
many
(
that
yet
disown
it
as
a
note
of
Schism
,
)
and
reproached
with
the
bitterest
scorn
and
accusations
by
others
.
Indeed
the
Behmenists
,
the
Quakers
and
some
Anabaptists
have
said
,
that
all
the
Churches
would
at
last
(
and
shortly
)
be
of
their
mind
;
But
few
others
believe
them
,
nor
have
cause
.
Sect.
IV.
That
which
hath
divided
the
Churches
will
never
be
the
cement
of
their
Concord
:
But
every
one
of
these
parties
as
Sects
,
by
that
whence
others
denominate
and
oppose
them
,
have
done
something
to
divide
the
Churches
:
what
the
Greeks
,
Arm●●ans
,
Nestorians
,
Eutychians
or
Jacobites
have
done
,
the
Papists
and
others
tell
you
at
large
:
what
the
Abassines
do
,
by
their
Baptizings
,
and
other
Fopperies
,
I
need
not
declare
.
What
the
Papists
do
above
all
o●●ers
,
I
have
opened
before
.
What
the
Anabaptists
do
,
by
differing
from
almost
all
other
Christians
,
is
known
.
What
the
Diocesans
have
done
in
Councils
,
and
by
silencing
others
,
&c.
enow
have
shewed
.
What
Independents
and
their
way
have
done
towards
Divisions
and
Separations
,
it
is
in
vain
in
this
Age
in
England
to
recite
:
And
many
wise
men
think
,
that
the
Presbyterians
over
violent
rejecting
of
all
Episcopacy
,
setting
up
unordained
Elders
,
and
National
Churches
as
headed
by
National
Assemblies
,
&c.
are
divisive
and
unwarrantable
;
As
the
same
men
think
their
making
by
the
Scots
Covenant
the
renouncing
of
the
Prelacy
to
be
the
test
of
National
Concord
,
also
was
.
And
who
can
think
that
Erastianism
,
deposing
the
true
use
of
Church-Government
,
as
it
hath
begun
,
will
not
still
more
divide
than
heal
?
Sect.
V.
I
deny
not
but
Universal
Concord
may
take
in
almost
all
such
parties
:
but
not
as
such
,
by
receiving
any
of
their
Errours
,
but
as
Christians
,
who
agree
in
the
common
Essentials
of
Faith
and
Piety
.
We
can
unite
with
sober
Anabaptists
,
but
not
by
becoming
Anabaptists
.
Christïanity
is
our
Religion
,
and
with
all
that
hold
the
Essentials
of
Christianity
,
we
can
hold
essential
Unity
:
And
with
those
that
hold
the
Integrals
most
purely
,
we
have
more
and
neerer
Concord
than
with
the
rest
,
that
have
more
errours
:
And
if
any
of
these
parties
be
sounder
than
the
rest
,
we
love
and
honour
them
above
the
rest
,
and
preferre
their
Assemblies
for
our
local
Communion
.
But
though
my
Parlour
or
Bed-chamber
be
a
cleaner
part
of
my
house
than
my
Kitchin
,
or
my
Co●-house
,
I
will
not
say
therefore
that
the
whole
house
must
be
a
Parlour
or
Bed-chamber
;
or
that
the
hand
and
the
foot
are
no
parts
of
the
body
because
they
are
not
the
head
or
heart
;
or
that
all
the
body
must
be
an
Eye
or
one
of
the
Noblest
parts
:
St.
Paul
hath
taught
me
better
than
so
,
1
Cor.
12
:
We
must
expect
that
each
party
should
labour
to
propagate
that
which
they
take
to
be
the
truth
:
But
to
force
all
to
their
sayings
,
or
persecute
or
cast
off
all
Dissenters
,
is
schismatical
,
whatever
be
pretended
.
CHAP.
IX
.
The
pretended
Necessity
of
an
uninterrupted
Canonical
or
Episcopal
Ordination
will
never
unite
the
Church
,
but
is
Schismatical
:
Mr.
Henry
Dodwells
S●hismatical
Treatise
against
Schism
considered
and
confuted
.
§
.
1.
BEcause
the
City
of
Rome
hath
not
been
conquered
and
kept
by
Infidels
,
nor
Christianity
thence
ejected
,
the
Papists
think
that
they
excell
other
Churches
in
an
uninterrupted
Succession
of
ordained
Pastors
;
and
therefore
they
bend
their
wits
to
prove
this
necessary
to
every
true
Church
,
and
then
to
prove
others
to
be
no
true
Churches
or
Ministers
of
Christ
that
want
it
.
And
because
they
think
that
our
Pastors
can
prove
no
such
continued
Succession
,
unless
as
derived
to
us
from
Rome
,
and
that
to
acknowledge
such
a
derivation
,
is
to
acknowledge
them
a
true
Church
,
on
which
we
have
and
must
depend
,
therefore
they
most
earnestly
manage
this
Argument
against
us
as
their
strength
.
Sect.
II.
And
there
is
lately
a
young
unordained
Student
of
Trinity-Colledge
neer
Dublin
,
come
out
of
Ireland
,
to
propagate
this
and
such
like
Doctrines
in
London
;
to
which
end
he
hath
lately
written
a
large
and
wordy
Volume
,
as
if
it
were
only
against
the
Non-conformists
:
Which
being
new
,
and
the
most
audacious
and
confident
attempt
that
ever
I
knew
made
against
the
reformed
Churches
,
by
one
that
saith
himself
he
is
no
Papist
,
and
being
the
mo●t
elaborate
enforcement
of
the
Papists
grand
Argument
on
which
of
late
they
build
their
cause
,
I
think
it
needful
to
the
Readers
satisfaction
not
to
pass
it
by
,
though
it
will
not
stand
with
the
order
of
this
undertaken
work
,
nor
with
my
want
of
leisure
,
to
write
a
particular
Answer
to
all
the
words
of
so
exceeding
prolix
and
tedious
a
discourse
.
Sect.
III.
I
have
oft
handled
this
case
already
,
especially
in
my
Disput.
of
Church-Government
,
Disp.
of
Ordination
;
and
in
my
Ecclesiastical
Cases
in
my
Christian
Directory
,
and
that
more
largely
than
I
must
here
doe
:
And
the
Reader
that
would
see
more
,
may
read
the
Protestants
Cause
fully
vindicated
against
Cornelius
Jansenius
(
a
stronger
adversary
)
by
Gisb.
Voetius
in
a
full
Volume
de
desperata
causa
Papatus
.
But
I
shall
here
first
briefly
assert
the
Truth
.
Sect.
IV.
1.
Christ
and
his
Spirit
in
his
Apostles
have
already
instituted
and
described
the
Office
of
the
sacred
Ministry
,
and
determined
what
Power
and
what
Obligations
to
the
work
it
doth
contain
;
and
what
the
work
is
to
which
they
are
designed
:
so
that
it
is
not
left
to
any
Church
now
to
make
or
amend
,
or
change
the
O●●●ce
:
what
it
is
I
have
described
in
the
Second
●art
.
Sect.
V.
2.
Christ
also
,
and
his
Spirit
in
his
Apostles
,
have
told
us
what
are
the
necessary
qualifications
of
such
as
shall
receive
this
Office
,
and
be
received
into
it
:
viz.
what
is
necessary
to
the
Being
,
and
what
to
the
Well-being
of
a
Minister
of
Christ
.
And
consequently
who
are
utterly
uncapable
;
so
that
Men
may
by
Canons
enforce
the
Execution
of
these
Canons
of
Christ
,
and
may
instruct
each
other
how
to
understand
them
;
but
they
cannot
make
a
Pastor
of
an
uncapable
unqualified
person
,
no
more
than
they
can
make
currant
Coin
of
forbidden
Mettal
,
or
Meat
of
Stones
,
or
a
Wife
of
a
Male
;
●orma
non
recipitur
nisi
in
materia
disposita
;
As
he
that
must
profess
Physick
,
or
Philosophy
,
or
Law
,
or
Grammar
,
or
Musick
,
must
be
tolerably
qualified
to
do
what
he
professeth
,
or
else
he
is
but
equivocally
called
a
Physician
,
Philosopher
,
Lawyer
,
Musician
,
&c.
whatever
Title
,
Licence
,
or
Commission
he
hath
:
so
is
it
here
.
Sect.
VI.
3.
God
hath
told
us
in
Scripture
,
that
these
special
qualifications
are
Christs
own
Gifts
,
conferred
on
Men
for
the
work
of
the
Ministery
,
Ephes.
4.
8
,
9
,
10
,
&c.
1
Cor.
12.
And
that
the
qualifying
Men
thus
,
is
Gods
calling
them
to
the
Office
,
and
the
Holy
Ghost
is
said
to
set
them
over
the
Church
by
his
special
Gifts
.
Sect.
VII
.
4.
But
for
preserving
Order
,
and
avoiding
Usurpation
,
God
hath
described
how
these
Qualifications
shall
be
discerned
and
judged
of
,
which
is
called
the
External
Call
;
which
is
,
1.
That
the
Person
shall
discern
them
in
himself
,
viz.
competent
Faith
and
Knowledge
,
Willingness
and
Desire
,
and
Ability
for
utterance
and
practice
:
For
he
that
thinketh
not
himself
capable
,
cannot
consent
;
and
he
that
consenteth
not
,
is
no
Minister
.
But
no
Man
is
to
be
the
sole
Judge
of
his
own
fitness
;
else
the
most
self-conceited
would
be
the
Invaders
of
the
Office
.
2.
Therefore
the
Senior
Pastors
are
ordinarily
to
try
them
,
and
judge
of
their
fitness
,
and
by
Ordination
invest
them
,
by
delivery
,
with
the
power
.
3.
The
Peoples
need
of
them
,
must
make
them
capable
of
the
Correlation
,
and
their
consent
is
necessary
to
their
Reception
:
For
no
Man
can
be
a
Teacher
to
those
that
will
not
hear
,
nor
a
Pastor
to
those
that
consent
not
to
take
him
for
their
Pastor
.
Sect.
VIII
.
5.
The
Person
r●c●ipient
being
truly
found
and
determined
of
,
Gods
own
Law
doth
of
a
self
give
him
his
Power
,
and
Oblige
him
to
his
work
.
As
it
is
not
left
to
the
Ordainers
,
to
judge
whether
the
Churches
shall
have
Pastors
or
nene
,
or
what
the
Power
and
Works
of
the
Office
shall
be
,
nor
what
Qualifica●ons
shall
be
necessary
to
reception
;
but
only
to
discern
who
are
the
Men
that
God
chooseth
,
and
maketh
most
receptive
,
and
so
to
discern
Gods
Will
,
which
is
the
Person
,
and
declare
it
and
invest
him
;
so
it
is
not
the
Ordainer
nor
People
that
have
the
Office
or
Power
to
give
to
him
that
they
ordain
and
choose
,
but
it
resisteth
directly
from
Christs
concession
in
his
Law
:
As
a
Woman
chooseth
her
Husband
,
and
the
Minister
celebrateth
Marriage
for
Order
sake
,
but
Gods
Law
giveth
the
Husband
his
power
over
the
Wife
.
And
as
in
a
Corporation
or
City
,
the
King
by
his
Charter
saith
,
[
Every
Year
on
such
a
day
,
such
Persons
shall
Choose
a
Man
thus
qualified
,
to
be
their
Mayor
,
and
the
Recorder
shall
swear
him
and
invest
him
,
and
I
hereby
grant
him
,
thus
Chosen
and
Sworn
,
such
and
such
Power
,
and
Command
him
to
do
thus
and
thus
.
]
Here
the
Electors
do
but
determine
of
the
qualified
recipient
Person
,
and
the
Recorder
invest
him
,
but
his
Power
ariseth
immediately
from
the
Kings
Char●er
:
And
if
the
Choosers
or
Invester
say
it
shall
be
more
,
or
less
,
or
other
,
it
is
null
that
they
say
,
and
shall
not
infringe
or
change
his
Office
.
Sect.
IX
.
Now
it
is
supposed
,
that
if
a
point
of
Order
be
omitted
;
If
the
Election
day
by
Fire
or
Plague
,
or
War
,
be
overpast
;
If
the
Recorder
be
dead
,
or
refuse
his
Office
,
that
this
doth
not
totally
Null
the
Charter
:
One
chosen
a
week
after
,
in
case
of
necessity
,
may
have
the
Power
:
Or
if
that
Years
Election
should
hereby
be
made
void
,
the
Charter
is
not
void
,
but
will
the
next
Year
authorize
the
Person
chosen
.
Interruption
will
not
hinder
this
.
And
if
one
that
had
not
a
just
Election
,
or
Investiture
,
should
intrude
this
Year
,
the
Charter
will
authorize
the
next
notwithstanding
:
Or
if
the
Recorder
that
invested
the
last
was
an
Intruder
,
the
next
may
yet
be
truly
authorized
:
Or
if
the
Charter
were
,
that
every
former
Mayor
shall
invest
the
next
,
it
would
not
hinder
a
Succession
,
if
a
former
had
usurped
:
For
the
Charter
still
reviveth
it
,
and
is
supposed
to
appoint
such
means
as
are
sufficient
,
if
a
circumstance
fail
.
So
is
it
in
the
present
Case
:
If
a
Bishop
were
an
Usurper
,
conterfeiting
his
own
Ordination
;
or
if
a
Presbyter
pretend
himself
a
Bishop
,
or
to
have
Ordaining
Power
when
he
hath
not
,
or
if
an
unjust
Choice
be
made
,
the
next
Man
hath
still
a
due
way
of
entrance
;
yea
,
and
want
of
such
a
point
of
Order
,
when
it
is
not
fraudulently
contemned
or
refused
,
Nulleth
not
the
Office
Power
.
Order
is
for
the
thing
ordered
,
and
for
the
common
good
,
and
not
to
be
pretended
against
it
.
If
the
Pharisees
that
sate
in
Moses
Chair
were
to
be
heard
,
and
the
High-Priests
that
were
then
unlawfully
called
(
out
of
the
true
line
,
and
buying
the
Office
of
the
Romans
for
money
)
were
to
be
submitted
to
in
their
Office
,
much
more
a
Christian
Pastor
truly
qualified
by
God
,
and
chosen
by
the
Flock
,
and
approved
by
Senior
Pastors
,
though
there
were
some
point
of
Order
wanting
.
Sect.
X.
Yea
,
in
case
of
necessity
were
there
no
Ordination
,
but
just
Qualification
and
Election
,
it
wou●d
not
nullifie
the
Office
;
nor
hath
God
promised
that
no
place
shall
fall
under
such
necessity
:
For
Christ
hath
taught
us
,
That
He
will
have
mercy
,
and
not
sacrifice
;
and
that
the
Sabbath
was
made
for
man
,
and
not
man
for
the
Sabbath
;
and
Paul
and
Apollo
are
for
the
Church
.
And
as
in
Physick
,
or
Soldiery
,
or
Re●●
of
the
Poor
,
that
must
be
done
by
the
Law
of
Nature
,
which
cannot
be
done
according
to
all
the
Points
of
an
Ordering
Law
of
Man
;
so
is
it
here
:
It
is
meet
for
the
safety
of
Mens
Health
,
that
none
practise
Physick
but
a
Licensed
Physician
;
But
in
Cases
of
Necessity
,
(
when
Physicians
are
wanting
)
every
one
that
hath
skill
may
use
it
,
and
an
able
Man
may
be
a
Physician
unlicensed
,
rather
than
see
Men
perish
whom
he
may
help
.
It
hath
been
my
own
Case
:
In
a
great
and
poor
Town
where
was
no
Physician
,
came
an
Epidemical
Plurisie
;
had
they
been
neglected
,
most
had
dyed
;
Necessity
constrained
me
to
advise
them
,
and
they
all
recovered
:
Thereupon
their
Poverty
and
Importunity
constrain'd
me
to
practise
Physick
many
Years
(
only
gratis
)
and
God
by
it
saved
the
lives
of
multitudes
;
should
I
think
,
in
this
case
of
Necessity
,
that
I
sinned
,
because
I
took
not
a
Licence
,
(
which
resolving
not
to
continue
the
Practice
,
I
could
not
do
:
)
So
I
have
known
some
skill'd
in
Law
,
that
have
help'd
many
by
Council
,
though
they
were
no
Lawyers
.
So
none
may
take
up
Arms
as
a
Soldier
without
the
King's
Commission
:
But
in
case
Traytors
and
Rebels
suddenly
endanger
King
and
Kingdoms
,
or
Enemies
invade
the
Land
,
every
Man
is
a
Soldier
by
the
Law
of
Nature
;
which
also
enableth
every
Man
to
defend
his
Life
,
Purse
,
House
,
Parents
,
Neighbors
,
against
Thieves
and
Murderers
.
The
Law
of
the
Land
ordereth
,
That
the
Poor
be
kept
by
the
Parishes
from
Begging
,
and
that
we
relieve
not
Beggars
otherwise
.
But
if
the
Parishes
through
Poverty
or
Uncharitableness
neglect
them
,
the
Law
of
Nature
bindeth
us
to
relieve
them
,
rather
than
see
them
perish
.
All
Laws
,
for
the
meer
Ordering
of
any
Duty
,
suppose
that
the
Duty
must
be
done
,
and
that
as
tendeth
to
its
proper
end
,
and
not
that
on
pretence
of
Order
it
be
undone
.
If
the
Coronation
of
a
King
be
not
performed
regularly
,
he
is
King
nevertheless
by
Inheritance
,
or
Election
;
and
he
is
King
before
his
Coronation
.
Marriage
is
valid
before
God
,
by
mutual
consent
,
before
the
Matrimonial
Solemnization
;
and
where
this
cannot
be
had
,
it
is
no
Duty
.
If
a
Priest
would
not
marry
Persons
,
unless
they
will
make
some
unlawful
Promise
,
or
do
some
unlawful
thing
,
it
is
lawful
(
and
may
be
a
Duty
)
to
marry
themselves
,
declaring
it
publickly
to
avoid
Scandal
,
unless
the
severity
of
the
Law
of
the
Land
do
accidentally
make
it
unlawful
:
And
in
some
Countries
the
sinful
course
of
Priests
may
make
this
an
ordinary
Case
.
And
no
reason
can
be
given
,
but
that
here
it
may
be
so
.
Sect.
XI
.
Many
Cases
may
fall
out
in
which
no
Ordination
,
by
Imposition
of
Hands
,
or
present
Solemnity
,
may
be
necessary
to
this
Office
.
1.
In
Case
a
Company
of
Christians
be
Cast
upon
a
remote
Island
,
where
no
Ordainer
can
be
had
,
and
yet
some
of
them
are
qualified
Persons
:
It
is
sinful
for
them
to
forbear
Gods
Publick
Worship
,
therefore
they
must
choose
the
fittest
person
to
perform
it
,
viz.
Preaching
,
Prayer
,
Praise
,
Baptizing
,
and
the
Lords
Supper
:
And
that
Election
sufficiently
designeth
the
person
,
that
from
Christs
Charter
shall
receive
the
Ministerial
Power
,
and
be
obliged
to
the
Duty
(
if
he
consent
.
)
2.
In
Case
the
Person
be
remote
,
and
the
Ordainers
and
he
cannot
meet
,
or
Persecutors
,
or
Tyrants
,
or
other
Accidents
,
hinder
their
Meeting
,
he
may
be
Authorized
by
Letters
,
without
any
other
Ordination
:
It
is
well
known
that
this
hath
of
old
been
practised
,
and
Bishops
have
sent
such
Letters
of
Ordination
,
to
those
absent
Persons
that
have
fled
from
Ordination
,
and
so
made
them
Bishops
.
And
it
being
but
the
designation
of
the
recipient
Person
on
whom
Christs
Law
shall
confer
the
Office
,
that
they
have
to
do
,
there
is
no
reason
to
be
given
why
they
may
not
do
it
effectually
by
writing
.
3.
In
Case
that
Death
or
Persecution
hath
left
none
to
Ordain
,
that
are
within
reach
of
the
Person
to
be
Ordained
:
If
Ordination
by
Diocesanes
were
ordinarily
necessary
,
yet
in
those
Kingdoms
or
Countries
where
there
is
none
,
it
cannot
be
had
;
as
in
New-England
,
and
lately
in
Britain
,
in
Belgia
,
Helvetia
,
and
other
Countries
.
Some
may
say
,
You
ought
to
go
for
it
,
though
as
far
as
from
America
hither
,
and
to
seek
it
Beyond
the
Seas
,
and
in
other
Lands
,
or
stay
till
it
may
be
had
.
But
I
answer
,
1.
In
some
Countries
the
Governors
will
not
suffer
Diocesane
Ordination
.
2.
Words
are
soon
spoken
,
but
to
sail
from
America
hither
,
and
that
for
every
Man
that
is
to
be
Ordained
,
is
not
soon
done
;
some
have
not
health
to
bear
it
at
Sea
;
some
have
not
money
to
pay
for
the
Voyage
charge
.
3.
It
is
a
sinful
loss
of
a
Years
time
,
in
which
they
might
do
God
much
service
.
4.
A
Years
Voyage
by
Sea
to
and
fro
,
may
hazard
their
Lives
,
and
so
frustrate
all
their
end
.
5.
Some
Princes
and
States
forbid
their
Subjects
to
be
Ordained
in
Foreign
Lands
,
as
we
forbid
Romish
Ordination
,
lest
it
draw
a
Foreign
Power
on
them
.
6.
It
is
not
lawful
to
deny
God
his
Publick
Worship
,
and
our selves
the
benefit
,
by
so
long
delay
.
7.
It
is
contrary
to
the
temper
of
the
Gospel
,
which
ever
subjecteth
Ceremony
,
Rites
and
External
Orders
,
to
Morals
,
and
to
Mans
good
,
and
the
great
Ends.
8.
And
it
is
a
wrong
to
the
honour
of
the
Divine
Nature
,
for
Men
to
feign
,
that
the
Great
,
Wise
,
and
Merciful
God
,
layeth
so
great
a
stress
upon
a
Ceremony
,
or
Rite
,
or
outward
Order
,
as
to
damn
Souls
,
and
deny
his
own
Worship
,
where
it
cannot
be
had
.
4.
And
this
Ordination
is
not
necessary
,
in
Case
the
Ordainers
be
grown
so
wicked
,
or
heretical
,
as
that
they
will
ordain
no
good
and
orthodox
Men
,
but
only
such
as
are
of
their
own
sinful
way
.
5.
And
in
Case
the
Ordainers
require
,
as
necessary
,
any
one
unlawful
thing
,
Subscriptions
,
Profession
,
Vow
,
or
Practice
.
If
any
say
,
That
God
will
never
permit
us
to
fall
under
such
Necessities
,
they
must
prove
it
;
and
Experience
disproveth
it
.
Sect.
XII
.
And
if
in
all
such
Cases
no
Ordination
be
necessary
,
much
less
is
Diocesane
Ordination
necessary
in
all
Cases
and
Places
:
As
,
1.
In
Countries
where
no
Diocesanes
are
,
or
are
near
.
2.
In
Countries
where
they
or
their
Ordination
is
not
endured
by
the
Governors
.
3.
In
Countries
where
the
People
being
in
judgment
against
it
,
will
have
no
Pastor
so
Ordained
:
It
is
not
better
to
have
none
at
all
.
4.
In
Countries
where
Wars
do
hinder
it
.
5.
When
the
Diocesanes
themselves
will
not
venture
to
Ordain
,
for
fear
of
suffering
for
it
.
6.
In
Countries
where
the
Bishops
are
so
corrupted
,
that
they
refuse
all
that
are
truly
fit
.
7.
Or
where
they
refuse
all
whom
the
People
either
choose
,
or
will
consent
to
;
and
the
Bishops
and
People
cannot
agree
on
the
same
Man
.
8.
Or
wherever
the
Diocesanes
impose
unlawful
Covenants
,
Promises
,
Professions
,
Subscriptions
,
Vows
,
Oaths
,
or
Practices
,
without
which
they
will
not
Ordain
.
On
some
or
other
of
these
accounts
,
a
Romanist
would
not
be
Ordained
by
a
Greek
,
or
Protestant
,
or
Armenian
,
&c.
and
a
Greek
,
or
Protestant
,
would
not
be
Ordained
by
a
Papist
;
supposing
something
to
be
unlawful
.
9.
But
when
a
Parochial
Bishop
may
be
the
Ordainer
,
in
such
Cases
,
the
Validity
will
not
be
denied
by
most
Episcopal
Divines
.
10.
And
it
is
truly
as
valid
in
such
Cases
,
when
,
1.
Senior
Presbyters
,
2.
that
are
authorized
by
the
Magistrate
,
3.
especially
that
are
chief
Pastors
in
Cities
,
and
have
Curates
under
them
,
do
Ordain
,
though
some
deny
to
call
them
Bishops
.
11.
As
the
Erastians
think
that
the
Christian
Magistrate
may
design
the
person
,
by
the
Peoples
consent
,
without
any
other
Ordination
;
so
Musculus
and
some
other
Protestants
think
,
that
a
fit
person
designed
by
the
Magistrate
,
and
accepted
by
the
People
,
need
not
question
his
Call
to
the
Office
;
And
it
's
hard
to
disprove
them
.
12.
If
the
Opinion
of
many
Papists
,
and
Protestants
hold
true
,
That
a
Bishop
differeth
not
from
a
Presbyter
in
Order
(
or
Office
)
but
in
Degree
,
as
the
Foreman
of
a
Jury
,
or
the
President
of
a
Synod
〈◊〉
Colledge
,
or
Council
of
State
,
&c.
then
I
see
no
reason
but
the
Magistrate
may
make
a
Bishop
of
a
Presbyter
,
as
he
may
make
a
President
of
a
Colledge
,
or
a
Mayor
of
a
Corporation
:
For
then
the
difference
being
but
in
the
Accidents
of
the
Office
,
and
the
King
being
Governor
of
the
Church
,
as
far
as
the
Sword
is
to
govern
,
and
specially
the
determiner
of
meer
Accidents
and
Circumstances
,
circa
sacra
,
why
may
he
not
set
one
Presbyter
in
degree
above
the
rest
?
Did
not
all
the
strife
of
Emperors
for
the
power
of
investing
Bishops
,
signifie
this
much
against
the
Popes
opposition
?
Both
sides
granted
that
the
People
and
Clergy
were
to
be
the
Choosers
of
a
Bishop
.
And
it
was
the
old
Canon
,
that
no
Bishop
should
remove
from
Seat
to
Seat
;
so
that
only
Presbyters
,
and
no
former
Bishops
,
were
made
Bishops
of
any
particular
City
,
(
or
Deacons
,
or
Subdeacons
sometime
at
Rome
.
)
By
which
it
appeareth
,
that
the
Emperors
power
of
Investiture
amounted
to
a
Negative
voice
,
in
the
making
of
a
Bishop
.
The
Kings
of
Israel
sent
Levites
to
teach
the
People
,
and
Solomon
chose
who
should
be
the
High-Priest
:
And
when
the
Romans
after
sold
the
Office
,
Christ
bids
the
cleansed
Lepers
,
Go
and
shew
themselves
to
the
High-Priest
,
and
offer
,
&c.
Sect.
XIII
.
The
Case
of
the
Reformed
Churches
nullified
by
the
Papists
,
and
whose
Ministers
Office
and
Authority
is
denied
by
them
,
is
as
followeth
.
I.
The
old
Bohemians
and
Waldenses
had
different
degrees
of
Pastors
,
of
which
the
Superior
were
called
Conseniors
and
Seniors
of
one
Order
,
who
presided
among
the
Elders
,
but
took
not
the
Government
of
the
Flocks
out
of
their
hands
,
nor
ruled
without
them
,
and
were
chiefly
above
others
in
judging
what
Elders
(
or
Ministers
)
were
to
be
removed
from
lesser
places
to
greater
:
whose
Form
of
Government
,
most
like
the
Ancients
,
you
may
see
at
large
in
the
Descriptions
of
Lascitius
and
Commenius
.
II.
The
Churches
called
Lutherane
,
(
Denmark
,
Sueden
,
Saxony
,
&c.
)
have
for
the
most
part
some
Episcopacy
called
Superintendency
;
but
their
Bishops
take
not
the
power
of
the
Keys
from
the
Pastors
of
the
several
Parishes
.
And
they
take
not
the
power
of
Ordaining
to
be
proper
to
the
Bishops
:
For
the
Bishops
of
Denmark
were
made
such
by
Bugenhagius
Pomeranus
a
Presbyter
;
which
they
suppose
doth
null
their
Successive
Power
.
And
the
English
have
Diocesane
Bishops
and
Ordination
by
them
,
and
as
good
a
Succession
,
at
least
of
Regular
Ordination
,
as
Rome
hath
had
.
III.
The
Churches
called
Presbyterian
in
Holland
,
France
,
Scotland
,
and
other
Countries
,
have
Ordination
by
a
Synod
of
the
Pastors
of
particular
Churches
,
of
which
some
are
the
chief
Pastors
of
Cities
,
and
have
Curates
,
or
assisting
Presbyters
,
and
therefore
are
such
Bishops
as
the
Scripture
,
Ignatius
,
Tertullian
,
yea
,
and
Cyprian
describe
:
so
that
,
1.
They
think
that
as
in
Generation
a
Man
begetteth
not
an
Ape
,
or
Dog
,
but
a
Man
,
and
an
Hors●
begetteth
an
Horse
,
and
every
thing
propagateth
its
own
species
;
And
as
Physicians
make
Physicians
,
and
Lawyers
make
Lawyers
,
&c.
So
Pastors
make
Pastor●
as
far
as
belongeth
to
an
Ordainer
;
that
is
,
preparing
and
determining
the
Receiver
whom
God
shall
give
the
Power
to
,
and
oblige
to
the
duty
of
that
Office
.
2.
But
yet
in
the
same
Order
they
think
they
have
a
true
Episcopacy
as
to
degree
,
first
,
in
the
foresaid
City
Pastors
that
have
Curates
;
secondly
,
in
the
President
of
the
Synod
.
3.
And
they
think
that
those
Writers
,
Papists
and
Protestants
,
are
in
the
right
,
who
expound
the
word
[
Presbytery
]
which
laid
hands
on
Timothy
,
of
a
Session
of
Presbyters
,
and
therefore
that
such
have
power
to
Ordain
.
4.
And
they
think
that
if
after
their
faithfullest
search
,
they
should
in
this
be
mistaken
against
their
wills
,
God
will
not
therefore
disown
their
Churches
,
Ministry
and
Worship
,
no
more
than
he
will
reject
the
Prayers
of
private
Christians
for
their
Errors
and
Imperfections
.
IV.
Those
that
at
present
are
called
Nonconformists
in
England
,
who
were
(
about
2000
Ejected
and
Silenced
,
Anno
1662.
Aug.
24.
)
1.
Many
of
them
,
(
yea
,
most
that
were
above
44
years
old
)
were
Ordained
by
Bishops
,
(
of
whom
I
am
one
.
)
2.
The
Generality
of
the
rest
lived
,
when
by
the
Rulers
that
had
such
possession
as
they
could
not
resist
,
Diocesane
Ordination
was
forbidden
,
and
another
set
up
,
and
we
heard
not
of
five
Bishops
in
England
that
did
Ordain
,
and
hardly
knew
how
to
procure
it
of
these
.
And
the
Oath
of
Allegiance
might
have
cost
both
the
Bishop
and
the
Ordained
their
Lives
,
or
Liberties
at
least
,
in
the
Times
of
Usurpation
.
3.
They
were
Ordained
by
a
Classis
,
or
Synod
of
Ministers
,
of
whom
some
were
chief
City
Pastors
that
had
Curates
,
(
which
saith
Grotius
,
de
Imper.
Sum.
Pol.
were
a
sort
of
Bishops
)
and
they
had
a
President
.
4.
Some
were
not
satisfied
with
this
,
and
were
secretly
Ordained
by
the
deposed
Bishops
.
5.
Some
desired
Confirmation
of
their
Ordination
aforesaid
by
the
Synods
,
from
such
Bishops
as
owned
it
,
and
had
it
(
from
Bishop
Usher
at
least
,
of
others
I
am
uncertain
.
)
6.
The
Generality
of
them
that
had
any
Parsonages
or
Vicarages
,
or
any
endowed
Cures
in
England
,
from
the
Year
1646
,
till
the
time
that
the
Westminster
Assembly
was
Dissolved
,
had
a
formal
authorizing
Instrument
of
Approbation
from
the
said
Assembly
,
or
National
Synod
(
chosen
by
the
Parliament
;
)
of
which
the
Catalogue
in
their
Ordinance
sheweth
us
,
that
divers
Bishops
were
,
by
the
Parliament
,
chosen
Members
.
If
any
or
all
refused
to
be
there
,
the
Countrey
Ministers
knew
not
that
,
but
justly
took
them
to
be
parts
of
the
Synod
:
And
though
this
was
not
an
Ordination
by
Imposition
of
Hands
,
they
supposed
that
it
was
as
valid
to
authorize
them
,
as
the
Acts
before-mentioned
of
some
ancient
Bishops
,
who
ordained
absent
Men.
And
the
main
Body
of
the
late
Ejected
Ministers
(
very
few
excepted
)
were
thus
called
,
confirmed
,
approved
,
and
put
in
,
having
also
the
Consent
or
Election
usually
of
the
Patron
,
and
the
People
,
and
the
then
Rulers
.
Sect.
XIV
.
And
there
were
many
that
in
those
Times
were
only
Ordained
Deacons
,
and
took
the
Synods
Letters
of
Approbation
,
for
the
substance
of
an
Ordination
to
be
Presbyters
,
but
wanting
the
Formality
,
submitted
to
Diocesane
Ordination
,
when
the
Diocesanes
returned
(
of
whom
Dr.
Manton
was
one
.
)
Yea
,
divers
submitted
to
be
Re-ordained
by
the
Diocesanes
that
had
been
Ordained
Presbyters
before
.
This
is
the
Nonconformists
Case
,
except
some
few
Independents
,
that
were
not
for
formal
Ordination
,
at
least
so
much
as
the
rest
:
yet
even
of
them
,
such
as
had
Benefices
in
Anno
1646
,
1647
,
1648
,
had
the
Synods
Approbation
.
Sect.
XV.
To
all
this
I
must
add
,
That
by
the
Diocesanes
Silencing
multitudes
of
those
Ministers
,
whom
the
most
Religious
accounted
the
most
able
,
holy
,
powerful
Preachers
(
in
the
days
of
Queen
Elizabeth
,
King
James
,
King
Charles
I.
besides
the
2000
Silenced
in
the
beginning
of
King
Charles
II.
)
the
People
that
were
most
serious
in
matters
of
Religion
,
were
(
except
a
few
)
so
alienated
from
the
Diocesanes
,
that
most
of
the
stricter
Religious
Sort
,
would
not
choose
a
Minister
that
was
for
them
and
their
Ordination
,
and
so
it
would
have
made
a
more
dangerous
Schism
than
was
made
.
Sect.
XVI
.
And
as
to
the
present
state
and
practice
of
the
Nonconformists
,
(
premising
that
I
speak
only
of
meer
Nonconformists
as
such
,
and
not
Men
of
other
Principles
and
Parties
that
Conform
not
,
as
Jews
,
Turks
,
Socinians
,
Papists
,
Familists
,
Quakers
,
&c.
)
let
it
be
understood
,
1.
That
they
take
all
the
Parishes
and
Congregations
of
true
Christians
that
have
true
Pastors
to
be
true
Churches
of
Christ
:
And
they
take
such
Ministers
as
Conform
,
to
be
notwithstanding
that
true
Ministers
,
though
culpable
;
and
therefore
they
separate
not
from
any
such
Churches
as
no
Churches
,
or
from
such
Ministers
as
none
.
2.
They
take
particular
Churches
associated
under
Diocesanes
,
Archbishops
,
and
Nationally
under
one
King
,
and
represented
in
one
Convocation
or
Synod
,
to
be
still
true
Churches
,
and
such
as
may
be
lawfully
communicated
with
;
and
these
Diocesane
,
Provincial
and
National
Associations
to
be
laudable
as
they
are
meer
Associations
for
Concord
,
and
though
culpable
in
some
other
respects
,
yet
such
as
good
Christians
may
lawfully
live
under
submissively
,
and
in
peace
.
3.
They
think
it
lawful
to
preach
and
administer
the
Sacraments
in
the
Parish
Churches
,
and
have
these
17
years
been
cast
out
,
and
kept
out
much
against
their
wills
,
and
laboured
,
and
hoped
,
though
in
vain
,
for
Restoration
.
4.
It
is
not
Communion
with
any
Christian
Church
in
Faith
,
Love
,
or
Holy
Worship
,
or
any
thing
of
Gods
Institution
,
no
nor
any
thing
of
Mans
commanding
,
but
what
they
believe
God
hath
forbidden
them
,
which
they
deny
.
To
deny
to
take
many
Covenants
,
Oaths
,
Professions
,
or
to
do
some
Practices
which
upon
their
best
enquiry
they
verily
believe
to
be
great
Sins
,
this
is
not
separating
from
any
thing
of
God
.
5.
They
do
not
depart
from
the
Churches
,
but
are
cast
out
.
The
Ministers
are
Silenced
and
●●●cted
,
as
they
verily
believe
,
for
not
sinning
and
hazarding
their
Souls
.
Ministers
and
People
are
expresly
by
the
Canon
of
the
Church
,
Excommunicated
ipso
facto
,
(
which
is
sine
sententia
judicis
)
if
they
but
say
that
there
is
any
thing
in
the
Conformity
,
which
a
good
Christian
may
not
with
a
good
Conscience
do
:
The
Canon
is
visible
and
plain
;
so
that
they
cannot
possibly
avoid
being
cast
out
,
and
think
that
the
Ejecters
are
the
Schismaticks
.
6.
When
they
are
thus
cast
out
,
or
driven
away
,
they
yet
hold
distant
Christian
Communion
with
all
Christians
in
one
universal
Church
,
one
Spirit
,
one
Lord
,
one
God
,
one
Faith
,
one
Baptismal
Covenant
,
and
one
Hope
,
Ephes.
4.
But
local
Communion
they
can
have
but
in
one
place
at
once
;
and
none
are
said
to
separate
from
all
the
Churches
,
where
they
are
not
present
.
7.
The
King
by
his
Licence
allowed
them
for
a
time
to
hold
their
own
Assemblies
;
and
the
Conformists
themselves
swear
the
Oath
of
Supremacy
,
and
take
the
King
to
be
Supreme
Governor
in
all
Causes
,
and
over
all
Persons
Ecclesiastical
and
Civil
:
And
yet
then
accused
the
Licensed
of
Schism
.
8.
Though
there
be
some
things
in
the
Liturgy
which
the
Nonconformists
dare
not
Declare
Assent
and
Consent
to
,
(
and
therefore
suffer
,
)
yet
they
hold
it
lawful
both
to
join
in
Hearing
,
Prayer
and
Sacraments
with
the
Parish
Churches
and
Conformists
,
in
the
Lords
days
Worship
and
use
of
that
Liturgy
;
and
many
of
them
do
so
ordinarily
:
And
others
do
not
hold
it
unlawful
,
but
are
hindered
by
Preaching
themselves
where
they
can
,
which
they
dare
not
forbear
:
And
the
People
that
hold
it
lawful
,
yet
hold
that
better
is
to
be
preferred
when
they
can
have
it
.
And
he
that
preferreth
a
Minister
which
he
findeth
most
Edification
by
,
doth
not
therefore
separate
from
all
others
,
because
he
is
absent
from
them
.
9.
The
Nonconformists
have
in
their
appointed
Treaties
for
Concord
,
offered
to
use
the
Liturgy
with
some
Emendations
,
and
to
submit
even
to
the
present
Archbishops
,
Bishops
,
and
other
parts
of
the
Church-Government
,
as
is
expressed
in
the
Kings
Declaration
about
Ecclesiastical
Affairs
.
By
which
(
visible
in
Print
)
it
may
be
seen
how
far
they
were
from
separating
inclinations
,
but
it
could
not
by
the
Bishops
,
be
accepted
.
10.
But
it
is
true
withall
,
that
many
of
the
Common
People
having
constantly
preferred
that
which
they
thought
they
were
bound
to
prefer
,
and
seeing
their
former
Pastors
cast
out
and
silenced
,
thought
they
ought
notwithstanding
to
adhere
to
them
,
and
grew
into
so
hard
thoughts
of
the
Bishops
that
silenced
them
,
(
about
2000
at
once
)
that
they
are
more
alienated
than
before
from
them
and
their
Assemblies
;
as
Chrysostoms
Joannites
were
at
Constantinople
,
till
the
kindness
of
Atticus
and
Pr●●lus
brought
them
back
to
the
old
publick
Church
.
Sect.
XVII
.
It
is
commonly
confessed
by
their
sharpest
Accusers
,
that
the
Nonconformists
do
well
to
forbear
all
that
can
be
proved
to
be
sinful
:
And
if
they
prove
not
Conformity
sinful
,
they
are
content
to
suffer
as
real
Schismaticks
.
Sect.
XVIII
.
We
all
agree
of
the
necessity
of
a
continued
Succession
in
the
Universal
Church
,
of
the
same
Faith
,
Religion
,
and
Ministerial
Office
which
we
profess
and
possess
:
We
have
no
one
new
Article
of
Faith
or
Religion
,
nor
any
that
have
not
continued
in
the
Church
;
we
have
no
new
Office
:
But
that
the
Office
and
Administrations
cannot
pass
as
valid
,
unless
the
particular
Minister
can
prove
,
that
he
had
Canonical
Ordination
from
one
that
had
the
like
,
and
he
from
one
that
had
the
like
,
and
he
from
another
that
had
the
like
,
and
so
up
to
the
Apostles
;
this
we
suppose
irrational
,
schismatical
,
false
,
and
of
malignant
tendency
against
the
Church
and
Interest
of
Christ
.
Sect.
XIX
.
Mr.
Henry
Dodwell
is
the
Man
that
hath
newly
and
copiously
promoted
this
Schismatical
Error
,
in
a
Book
pretended
to
be
against
the
Nonconformists
Schism
,
but
disowned
by
the
Conformable
Doctors
themselves
,
(
many
of
them
.
)
And
indeed
,
notwithstanding
the
tedious
wordiness
of
it
,
it
hath
little
in
it
,
in
comparison
of
Jansenius
long
ago
,
fully
answered
by
Voetius
.
And
though
I
told
him
over
and
over
first
,
that
if
he
did
not
answer
Voetius
,
and
my
dispute
of
Ordination
,
we
should
take
him
but
to
labor
in
vain
,
as
to
our
use
,
yet
hath
he
taken
no
notice
of
either
of
them
at
all
.
If
he
intend
it
in
any
following
Book
,
it
is
but
fraudulent
to
send
out
this
great
Volume
first
,
to
do
his
work
before
he
gave
any
notice
of
what
is
already
said
against
him
.
Must
we
write
the
same
things
as
oft
as
Men
arise
that
will
repeat
the
Arguments
so
oft
confuted
?
Sect.
XX
,
His
Design
and
Schismatical
Doctrine
is
thus
laid
.
1.
That
the
ordinary
means
of
Salvation
,
are
,
in
respect
of
every
particular
person
,
confined
to
the
Episcopal
Communion
to
the
place
he
lives
in
,
as
long
as
he
lives
in
it
.
2.
That
we
cannot
be
assured
that
God
will
do
for
us
what
is
necessary
for
Salvation
on
his
part
,
otherwise
than
by
his
express
promises
that
he
will
do
it
.
3.
Therefore
we
must
have
interest
in
his
Covenant
.
4.
Therefore
we
must
have
the
Sacrament
by
which
the
Covenant
is
transacted
.
5.
These
as
Legally
valid
,
are
to
be
had
only
in
the
external
Communion
of
the
Visible
Church
.
6.
This
is
only
the
Episcopal
Communion
of
the
place
we
live
in
.
7.
The
Validity
of
the
Sacraments
,
depends
on
the
Authority
of
the
persons
by
whom
they
are
administred
.
8.
No
Ministers
have
Authority
of
administring
Sacraments
,
but
only
they
that
have
their
Orders
in
the
Episcopal
Communion
.
9.
This
cannot
be
from
God
,
but
by
a
continued
Succession
of
persons
orderly
receiving
Authority
from
those
who
had
Authority
to
give
it
them
,
(
viz.
Bishops
)
from
those
first
times
of
the
Apostles
,
to
ours
at
present
.
10.
That
the
Holy
Ghost
is
the
Instituter
of
this
Order
,
and
to
violate
it
,
by
administring
without
such
Ordination
,
is
to
sin
against
the
Holy
Ghost
,
the
Sin
that
hath
no
other
sacrifice
,
and
promise
of
pardon
.
11.
That
the
Ordained
have
no
more
or
other
power
,
than
the
Ordainers
intend
or
profess
to
give
them
.
12.
That
it
is
certain
,
that
the
Bishops
of
all
former
Ages
intended
not
to
give
Presbyters
power
of
Ordaining
or
Administring
out
of
their
Subjection
:
Ergo
they
have
it
not
.
Sect.
XXI
.
This
,
and
a
great
deal
more
to
this
purpose
,
is
his
matter
.
To
gather
all
the
Confusions
,
Contradictions
and
Absurdities
of
that
wordy
Volume
,
would
be
tedious
,
and
little
profitable
to
the
Reader
;
only
these
three
things
in
general
I
tell
such
as
may
be
in
danger
of
infection
by
it
.
1.
That
he
never
agreeth
with
his
Adversaries
of
the
state
of
the
question
,
nor
so
much
as
explicateth
the
terms
,
nor
doth
any
thing
beseeming
a
Disputant
,
to
make
himself
understood
.
2.
That
not
only
by
denied
(
false
)
Suppositions
,
he
maketh
all
his
Discourse
useless
to
the
Nonconformists
,
but
also
at
the
first
giveth
them
their
Cause
,
and
confirmeth
them
.
3.
That
while
in
his
Preface
he
disowneth
Popery
,
it
is
the
very
sting
of
their
Argumentation
which
he
useth
:
And
that
which
yet
by
consequence
overthroweth
not
only
the
Churches
,
Ministery
,
Sacraments
and
Salvation
of
the
Protestants
,
but
of
all
Christians
on
Earth
,
and
of
none
more
certainly
,
than
of
the
Papists
:
All
which
I
undertake
,
when
called
,
to
prove
.
Sect.
XXII
.
It
were
tedious
to
mention
all
his
ambiguous
confounding
terms
:
For
a
few
;
1.
He
that
layeth
so
great
a
stress
on
Episcopacy
,
never
tells
us
what
he
meaneth
by
a
Bishop
;
when
he
ought
to
know
,
that
with
the
chief
of
his
Adversaries
the
Controversie
is
very
much
in
that
:
For
(
as
Grotius
de
Imper.
Summ.
Pol.
and
many
others
)
they
take
the
chief
Pastor
of
every
Parish-Church
(
especially
that
hath
Curates
under
him
)
for
a
Bishop
;
many
Altars
or
Parishes
under
him
.
2
,
Some
take
him
for
a
Bishop
that
is
but
the
prime
Presbyter
,
or
different
from
the
rest
but
Gradu
,
non
ordine
,
call'd
Episcopus
Praeses
:
And
others
deny
him
to
be
one
,
unless
he
differ
Gradu
,
as
another
Officer
in
specie
.
3.
Some
take
him
to
be
a
Bishop
,
that
hath
no
Presbyter
,
but
Deacons
under
him
,
and
that
in
a
single
Assembly
(
as
Doctor
Hammond
on
Act.
11.
&
Dissertat
.
)
Others
deny
him
to
be
one
,
that
is
not
over
Presbyters
.
4.
Some
take
him
to
be
no
Bishop
,
that
is
not
elected
or
consented
to
by
the
people
,
(
and
the
Clergy
,
if
there
be
any
;
)
Others
hold
him
to
be
one
,
that
hath
the
consent
of
neither
,
but
only
the
Pope
,
or
the
Archbishop
,
or
the
King
electing
and
imposing
him
,
and
some
Bishops
consecrating
him
.
5.
Some
hold
him
to
be
no
Bishop
,
unless
three
Bishops
Consecrate
him
;
Others
say
,
one
may
make
him
Bishop
.
6.
If
three
Bishops
Consecrate
one
,
and
〈◊〉
another
,
he
tell●
〈…〉
that
Church
▪
〈…〉
see
examine●
〈…〉
Church
,
against
〈…〉
Sect.
XXIII
.
〈…〉
repeateth
the
necessity
of
being
in
,
an
〈…〉
by
it
;
when
he
must
need●
〈◊〉
that
th●
〈◊〉
or
definition
of
it
,
is
the
very
first
point
of
〈◊〉
between
us
and
the
Papists
.
By
the
tenor
of
his
discourse
,
the
Reader
may
suspect
that
he
meaneth
some
Universal
Society
of
Men
on
Earth
,
under
some
one
visible
humane
Head
,
either
Monarchical
,
or
Aristocratical
,
or
Democratical
,
a
Sovereign
who
is
●ersona
Civilis
,
and
Pars
Imp●rans
Constitutiva
.
But
,
if
so
,
Protestants
(
we
at
least
)
deny
any
such
,
thinking
this
the
prime
essential
difference
between
us
and
the
Papists
,
(
the
second
being
whether
the
Pope
or
his
Council
be
this
Head
;
)
and
he
never
tells
who
this
supposed
Head
is
.
So
he
frequently
talketh
of
necessary
Communion
with
a
particular
Church
,
and
never
tells
us
what
he
meaneth
by
it
:
Nor
can
I
gather
often
,
whether
he
means
a
Diocesane
Church
,
or
a
Provincial
,
or
a
National
.
But
I
perceive
that
he
meaneth
not
a
Parochial
;
when
yet
he
knew
that
the
Adversaries
take
those
for
particular
Churches
.
Sect.
XXIV
.
1.
So
he
oft
talks
of
the
necessity
of
Successive
Canonical
Ordination
,
and
never
defineth
either
Ordination
,
or
Canonical
Ordination
;
when
he
must
know
that
some
take
Imposition
of
Hands
to
be
essential
to
Ordination
,
and
some
deny
it
,
and
hold
that
Letters
may
do
it
on
the
absent
,
besides
other
differences
.
2.
And
some
take
those
to
be
obligatory
Canons
,
which
others
contemn
as
of
no
authority
.
The
Papists
are
not
agreed
what
Canons
are
valid
:
And
the
Dissenters
and
this
Disputer
are
not
agreed
in
England
:
Many
,
besides
Dr.
Heylin
,
say
,
That
the
Popes
Canon
Law
is
yet
in
force
in
England
,
except
some
Particulars
that
were
cast
out
:
Others
believe
not
this
;
what
is
said
against
the
Authority
of
the
English
Canons
,
I
will
not
recite
.
3.
And
some
take
it
for
Canonical
Ordination
,
if
it
be
done
by
one
Bishop
and
Presbyters
;
Others
say
No
,
unless
by
three
Bishops
.
4.
Some
say
it
is
not
Canonical
,
without
the
Clergies
and
Peoples
Election
or
Consent
,
(
as
aforesaid
)
and
others
find
it
necessary
to
their
Cause
to
deny
this
.
Sect.
XXV
.
He
calls
Men
oft
to
Catholick
Unity
,
and
never
tells
us
what
it
is
,
or
how
it
may
be
known
Abundance
more
such
Ambiguities
make
his
Disputes
to
me
unintelligible
.
Sect.
XXVI
.
Or
if
he
be
to
be
understood
in
these
and
such
like
,
then
he
goeth
all
along
by
a
begging
of
the
questions
,
which
are
denied
.
1.
He
should
have
rather
proved
,
than
taken
it
as
granted
,
that
those
are
not
Bishops
,
whom
we
hold
to
be
such
.
2.
And
that
it
is
not
the
Visible
Church
,
which
we
take
for
such
.
3.
And
that
it
is
not
a
Particular
Church
,
which
we
take
for
such
.
4.
And
that
it
is
no
Regular
Ordi●●tion
,
which
we
take
for
such
.
5.
And
that
it
is
no
Catholick
Unity
,
which
we
take
for
such
:
And
so
of
the
rest
.
Sect.
XXVII
.
2.
He
supposeth
that
there
is
but
one
Episcopal
Communion
in
the
places
where
Men
live
;
or
never
tells
us
,
if
there
be
divers
Bishops
,
which
it
is
whose
Communion
is
so
necessary
:
when
he
knoweth
that
Grotius
thought
that
of
old
Churches
were
formed
in
imitation
of
the
Synagogues
,
and
that
one
City
had
divers
Churches
and
Bishops
,
as
well
as
divers
Synagogues
.
And
Dr.
Hammond
thought
that
Rome
,
Antioch
,
and
other
Cities
,
had
two
Churches
and
Bishops
,
one
of
Jews
,
and
another
of
Gentiles
;
and
that
Peter
and
Paul
had
two
Churches
at
Rome
:
And
he
knoweth
,
I
suppose
,
not
only
that
there
were
Novatian
Bishops
in
the
same
Cities
with
the
Orthodox
,
but
that
oft
and
long
,
Constantinople
,
Anti●ch
.
Alexandria
,
and
many
other
places
,
had
two
at
once
by
their
Divisions
,
but
none
of
them
so
long
as
Rome
.
But
perhaps
he
taketh
it
to
be
enough
to
Catholicism
,
or
the
Validity
of
Ordinances
,
if
we
be
subject
to
the
species
of
Bishops
,
and
so
to
any
one
that
is
Consecrated
rightly
or
wrongly
;
and
so
that
in
Schisms
both
are
true
Bishops
.
But
lest
he
deny
this
,
I
will
spare
to
recite
its
Consequents
.
Sect.
XXVIII
.
3.
He
in
his
Preface
,
and
all
along
,
supposeth
,
That
no
unlawful
thing
is
〈…〉
the
Nonconformists
,
as
necessary
to
their
Ministry
or
Communion
;
which
will
as
much
satisfie
them
,
as
if
he
had
told
them
,
That
Lying
,
Perjury
,
Covenanting
deliberately
against
Gods
Precepts
,
and
for
the
corrupting
his
sacred
Doctrine
,
Worship
,
Order
,
and
Discipline
,
are
lawful
things
.
Did
he
ever
hear
them
,
and
confute
their
Reasons
?
Sect.
XXIX
.
4.
In
short
,
he
never
proveth
,
but
beggeth
,
1.
That
when
Gods
Word
describeth
the
Sacred
Ministerial
Office
,
yet
the
Ordainers
will
and
words
can
alter
it
.
2.
That
the
chief
Pastors
of
particular
Churches
,
(
even
Cities
that
had
all
of
old
their
several
Bishops
)
are
not
true
Bishops
,
unless
Men
purpose
them
to
be
so
in
Ordination
.
3.
That
Presbyters
who
ordain
with
Bishops
,
may
not
in
cases
of
necessity
ordain
without
them
;
or
if
they
do
,
it
is
a
nullity
.
4.
That
in
Cases
of
Necessity
,
Ability
,
Consent
,
Election
and
Opportunity
may
not
design
the
person
that
shall
receive
authority
and
obligation
directly
from
Gods
Law
,
without
other
Ordination
.
5.
That
any
Church
on
Earth
can
prove
an
uninterrupted
Succession
of
Canonical
Ordination
,
by
Bishops
themselves
so
ordained
.
6.
That
such
a
Succession
is
necessary
ad
esse
Officii
.
7.
That
the
Covenant
of
Grace
secureth
not
true
penitent
Believers
of
Pardon
and
Salvation
,
where
they
cannot
have
the
Sacrament
.
8.
That
the
Sacrament
is
null
as
to
Mens
Pardon
and
Salvation
,
if
the
Priest
be
not
truly
called
,
or
have
not
successive
Episcopal
Ordination
.
9.
That
if
a
presumptuous
Title
(
as
●e
saith
may
yet
make
all
valid
when
Men
seem
Episcopall●
dained
,
and
are
not
;
Whether
able
godly
Men
ordained
by
such
like
City
Pastors
or
Presbyters
in
a
Synod
,
and
chosen
by
Religious
People
,
and
solemnly
dedicated
to
Gods
Ministery
in
the
face
of
the
Congregation
,
have
not
a
better
presumptuous
Title
,
than
notorious
ignorant
and
vicious
Men
,
that
say
they
were
ordained
by
a
Bishop
,
when
their
Orders
were
forged
,
(
of
which
sort
there
have
been
many
?
)
10.
Whether
he
can
prove
that
it
is
not
Anabaptistry
,
to
baptize
all
again
that
are
baptized
in
the
Reformed
Churches
,
that
have
no
Diocesanes
?
11.
Whether
he
abuse
not
Gods
Word
and
Churches
,
in
feigning
all
such
Reformed
Churches
,
to
live
in
the
Sin
against
the
Holy
Ghost
,
for
serving
God
without
a
Succession
of
Episcopal
Ordination
?
12.
Why
is
it
that
I
cannot
intreat
him
to
answer
Voetius
,
de
desperata
Causa
Papatus
,
that
hath
long
ago
confuted
Jansenius
,
a
far
stronger
Adversary
than
he
?
Nor
my
Dispute
of
Ordination
Twenty
Years
ago
written
,
and
yet
unanswered
?
when
▪
I
tell
him
we
have
not
leisure
to
write
over
the
same
things
,
as
oft
as
Men
provoke
us
to
it
.
Sect.
XXX
.
I
will
now
cast
before
him
these
following
Notes
.
1.
What
proof
hath
he
of
Sacraments
(
besides
Sacrifices
)
before
Abraham's
days
?
And
was
there
then
no
pardon
of
sin
?
2.
Were
Women
damned
that
were
not
circumcised
?
Or
were
the
uncircumcised
Children
in
the
Wilderness
none
of
the
Church
?
3.
Were
not
Infants
in
the
Covenant
of
Grace
,
before
Circumcision
entered
them
,
into
the
Covenant
of
Israels
peculiarity
?
4.
Why
did
Abraham
think
there
had
been
Fifty
righteous
persons
in
Sodom
?
And
in
every
Nation
he
that
feareth
God
,
and
worketh
righteousness
,
is
accepted
of
him
,
Acts
10.
5.
Though
Sacraments
under
the
Gospel
convey
greater
benefits
,
can
he
prove
that
it
placeth
greater
necessity
of
them
,
than
the
Law
did
?
6.
Seeing
Christ
was
not
baptized
till
about
thirty
years
old
,
was
he
not
Holy
,
and
the
Churches
Head
before
?
7.
Can
he
prove
that
the
Apostles
were
ever
baptized
?
Or
were
they
not
before
true
Christians
?
8.
The
Apostles
had
not
the
Lords
Supper
till
near
Christs
death
,
and
yet
had
part
in
him
before
.
9.
Was
Paul
of
this
Mans
mind
,
that
said
,
He
was
not
sent
to
baptize
,
but
preach
,
and
thanked
God
that
he
had
baptized
so
few
.
10.
Is
not
that
Promise
true
,
That
whoever
believeth
,
shall
not
perish
,
but
have
everlasting
life
;
and
that
the
pure
in
heart
shall
see
God
,
&
c
?
And
will
want
of
a
Sacrament
then
frustrate
all
?
11.
He
presumeth
to
say
,
That
God
is
obliged
to
make
good
the
Sacraments
of
those
that
have
but
a
presumptuous
Ministery
,
seeming
to
have
Episcopal
Ordination
,
when
they
have
not
.
And
is
not
the
reason
as
strong
from
the
Peoples
impossibility
of
avoiding
the
danger
,
when
they
can
have
no
Sacraments
,
or
none
but
from
Ministers
that
had
not
Episcopal
Ordination
?
12.
What
if
the
Succession
have
been
interrupted
long
ago
in
Armenia
,
Egypt
,
Syria
,
or
elsewhere
?
Are
all
damned
that
were
born
since
?
Or
which
way
shall
particular
persons
there
remedy
it
,
they
cannot
send
to
Europe
for
Ordainers
?
13.
If
Laymen
(
as
Frumentius
and
Edesius
)
convert
persons
in
India
,
are
they
all
damned
that
dye
after
Conversion
,
for
want
of
an
ordained
Priest
,
and
Sacraments
?
14.
If
Baptism
give
the
first
sanctifying
Grace
,
then
none
but
unholy
persons
are
to
be
baptized
;
and
that
is
impenitent
,
unconverted
Infidels
,
or
wicked
men
.
15.
It
is
confessed
that
the
Lords
Supper
is
for
Confirming
Men
in
the
Faith
they
had
before
:
And
are
not
both
the
Sacraments
of
the
same
general
nature
?
one
to
declare
and
confirm
our
initial
Faith
,
and
the
other
our
progressive
.
16.
The
Sacraments
are
to
Christianity
,
what
Solemn
Matrimony
is
to
Marriage
;
which
is
valid
before
God
upon
private
consent
,
but
is
necessary
for
order
,
and
preventing
Fornication
,
to
satisfie
Men
:
ou●
Church
Title
ordinarily
depends
on
Baptism
,
but
God
knoweth
and
accepteth
heart
consent
.
17.
God
saith
,
Else
were
your
Children
unclean
,
but
now
are
they
holy
,
1
Cor.
7.
14.
Therefore
it
is
not
the
Sacrament
that
first
maketh
them
holy
.
And
the
seed
of
the
Faithful
have
such
Promises
as
we
make
good
against
the
Anabaptists
.
18.
Children
may
dye
before
they
can
be
baptized
,
and
are
they
by
that
natural
necessity
damned
?
19.
If
a
Man
live
where
the
Priests
will
not
baptize
,
or
give
the
Lords
Supper
,
but
on
condition
that
we
profess
some
falshood
,
or
commit
some
sin
,
(
as
in
the
Church
of
Rome
,
)
Must
we
commit
that
sin
,
or
be
damned
,
for
want
of
the
Sacrament
?
20.
Doth
not
this
lay
a
necessity
upon
all
the
Protestants
in
Italy
,
Spain
,
France
,
Austria
,
Batavia
,
Portugal
,
yea
,
Mexico
,
Peru
,
&c.
to
leave
their
Countries
,
and
travel
to
some
Land
where
they
may
have
Sacraments
without
sinful
Conditions
,
and
may
have
it
from
Men
of
right
successive
Ordination
?
And
how
shall
all
these
be
able
so
to
travel
?
And
where
will
they
find
that
Land
on
Earth
that
will
answer
their
expectation
,
and
can
and
will
receive
them
all
?
21.
What
if
a
thousand
honest
weak
Men
mistake
,
and
think
,
that
the
things
imposed
as
necessary
to
their
Sacramental
Communion
,
are
great
Sins
,
and
it
be
not
so
,
(
as
our
Doubts
against
Conformity
are
thought
to
be
Mistakes
,
yea
,
the
Anabaptists
Error
:
)
Can
he
prove
that
all
such
are
damning
Errors
,
for
want
of
Sacraments
?
22.
Gods
Oath
is
also
to
confirm
our
Faith
:
And
if
a
Man
may
be
saved
that
be●ieveth
Gods
〈◊〉
,
and
knoweth
not
of
his
Oath
,
why
not
he
that
believeth
it
,
and
knoweth
not
of
the
Sacrament
?
23.
Doth
not
his
Doctrine
make
the
Priests
the
absolute
Lords
of
all
Mens
Souls
,
that
can
deny
Salvation
to
any
,
or
all
Men
,
by
denying
them
the
Sacrament
?
Is
this
the
sense
of
their
having
the
Power
of
the
Keys
?
24.
Is
not
this
abuse
of
Tibi
dabo
Claves
,
and
the
office
of
Key-bearing
,
the
knack
by
which
Popes
have
subdued
Kings
and
Kingdoms
.
25.
Is
not
the
Argument
which
this
Man
manageth
against
the
Reformed
Churches
,
to
prove
them
●o
Churches
,
and
to
have
no
Ministery
and
Sacrament
the
Achilles
of
the
Papists
,
in
which
is
their
chief
co●fidence
,
but
often
baffled
(
as
by
Voetius
against
Jar●nius
aforesaid
.
)
26.
Nay
,
the
Papists
themselves
are
far
more
moderate
than
this
Man
;
for
they
take
a
Laymans
Baptism
,
yea
,
a
Womans
to
be
sufficient
to
salvation
,
when
this
Man
denieth
it
of
all
the
most
learned
and
holy
Pastors
,
that
have
not
uninterrupted
Episcopal
Ordination
.
27.
Bishops
have
too
oft
conspired
to
corrupt
Gods
Sacraments
,
(
witness
the
Lateran
Council
sub
Innc.
3.
)
and
to
interdict
Kingdoms
,
and
oppress
Princes
and
People
,
and
may
do
so
again
:
And
have
the
People
no
remedy
against
them
?
28.
A
Minister
justly
ordained
,
and
unjustly
suspended
,
or
silenced
by
a
Bishop
,
hath
more
authority
than
Laymen
,
and
their
Sacraments
are
not
Nullities
by
the
Romanists
Confession
.
29.
Is
not
this
Mans
Doctrine
far
grosser
than
Cyprians
,
and
the
Africans
,
(
yea
,
the
D●natists
)
that
denied
the
validity
of
Heretick
Baptism
.
30.
A
Lay-Chancellor
,
in
these
mens
judgments
,
useth
the
Keys
of
Excommunication
and
Absolution
validly
,
and
yet
are
not
the
Sacraments
or
Ordination
of
the
Reformed
Churches
aforesaid
valid
?
31.
Surrogate
Priests
,
by
the
Bishops
consent
,
validly
Excommunicate
,
that
are
no
Bishops
.
32.
No
People
can
be
sure
by
this
Mans
Rule
,
that
they
have
Sacraments
,
or
shall
be
saved
,
(
except
by
fa●lible
presumption
)
not
knowing
that
their
Priest
hath
uninterrupted
successive
Ordination
.
33.
When
your
presumptuous
Ordination
is
discovered
to
be
Null
,
must
all
the
People
be
Re-baptized
?
34.
The
Church
of
England
giveth
none
the
Lords
Supper
till
16
years
old
.
Doth
it
become
absolutely
necessary
to
Salvation
,
just
at
that
Age
,
and
not
before
?
35.
The
Burial
Office
pronounceth
all
saved
that
never
Communicated
,
so
they
be
Baptized
,
and
not
Excommunicate
,
nor
kill
themselves
.
36.
What
work
would
this
Man
make
for
Rebaptizers
,
if
all
the
Protestan●s
of
all
Nations
must
be
Re-baptized
,
that
have
not
the
foresaid
Ordination
?
37.
Is
it
suitable
to
the
description
of
God
and
his
grace
in
Scripture
,
to
believe
that
he
layeth
all
mens
Salvation
upon
Sacraments
performed
by
men
Ordained
,
as
he
describeth
?
38.
Are
not
we
Reproached
Silenced
Ministers
,
as
like
to
be
good
Protestants
as
such
men
as
this
,
that
say
,
that
,
1.
The
Reformed
Churches
that
have
not
Episcopal
Ordination
from
uninterrupted
Succession
,
are
no
true
Churches
.
2.
Have
no
true
Ministers
.
3.
Nor
true
Sacraments
.
4.
Nor
part
in
the
Covenant
of
Grace
.
5.
Nor
hope
of
Salvation
by
promise
from
God
.
6.
That
their
Ministery
and
Sacraments
is
the
Sin
against
the
Holy
Ghost
.
7.
That
the
Church
of
Rome
hath
this
uninter
rupted
Succession
(
as
he
tells
me
.
)
8.
That
,
as
will
hence
follow
,
the
French
Protestant
:
were
better
turn
Papists
,
than
be
as
they
are
.
Sect.
XXXI
.
There
are
as
many
and
greater
Objections
that
I
should
lay
before
him
,
about
his
Doctrine
of
an
Universal
Church-Policy
,
and
that
sort
of
Episcopacy
which
he
rather
supposeth
,
than
proveth
necessary
,
and
such
other
Points
:
But
I
will
no
more
tire
the
Reader
herein
.
Sect.
XXXII
.
All
the
definition
of
the
Protestant
Religion
that
I
can
extort
from
him
,
is
,
Communicating
with
the
Church
of
England
,
and
those
that
it
holds
communion
with
.
1.
And
so
did
the
Papists
,
saith
Dr.
Heylin
,
in
the
beginning
of
Queen
Elizabeths
Reign
,
till
the
Pope
forbad
them
.
2.
The
Church
of
England
never
renounced
Communion
with
the
Reformed
Churches
,
which
he
renounceth
.
3.
A
particular
Church
is
no
Standard
of
Religion
:
Nor
England
more
than
the
rest
.
Sect.
XXXIII
.
If
he
renounce
Communion
with
all
these
Reformed
Churches
,
and
with
the
Romans
also
,
what
a
Separatist
is
this
Man
,
and
how
narrow
is
his
Communion
,
and
into
how
small
a
number
hath
he
reduced
the
Universal
Church
?
If
neither
Papists
,
nor
any
Churches
that
have
not
Ordination
from
uninterrupted
Succession
,
be
parts
of
the
Catholick
Church
,
it
is
very
little
,
if
not
invisible
.
Sect.
XXXIV
.
He
thus
teacheth
almost
all
the
Christian
world
,
instead
of
Love
and
Concord
,
to
Unchurch
,
Unchristen
,
and
Condemn
each
other
:
The
Romans
,
on
such
accounts
,
already
Unchurch
all
the
rest
.
The
rest
will
far
more
easily
prove
,
that
Simony
,
Heresie
,
uncalled
Popes
,
uncapable
ones
,
and
manifold
Schisms
have
oft
interrupted
his
described
Succession
at
Rome
:
And
so
Turks
and
Heathens
have
matter
given
them
against
us
all
.
Already
by
such
kind
of
Schismatical
Principles
,
there
are
few
parts
of
the
Church
on
Earth
,
that
are
not
by
others
Unchurched
,
and
Unchurch
not
others
:
But
yet
it
is
but
few
of
them
that
have
proceeded
to
that
Anabaptistical
height
,
as
to
nullifie
all
their
Sacraments
,
and
to
expect
that
almost
all
the
Christian
world
should
be
again
baptized
.
Yea
,
this
is
far
more
Schismatical
than
common
Anabaptism
:
For
the
Anabaptists
with
us
Re-baptize
not
them
that
were
baptized
at
age
by
such
Ministers
as
this
Writer
,
and
such
others
degrade
;
much
less
do
they
damn
almost
all
the
Christian
world
,
or
other
Reformed
Churches
,
and
say
,
They
have
no
part
in
Gods
Covenant
of
Grace
,
and
Promise
of
Salvation
,
and
that
they
sin
against
the
Holy
Ghost
,
as
this
Man
doth
.
CHAP.
X.
None
of
these
terms
will
unite
a
National
Church
,
or
any
Associated
Churches
,
nor
well
any
single
Church
:
Though
by
other
means
,
a
competent
Vnion
may
be
kept
in
some
Churches
,
notwithstanding
such
Schismatical
Courses
.
§
I.
THE
same
Reasons
which
prove
that
none
of
these
terms
will
ever
unite
the
Universal
Church
,
but
that
all
are
fitted
to
promote
Divisions
,
will
prove
also
,
that
they
tend
of
themselves
to
the
dividing
and
distracting
of
all
lesser
Church
Societies
and
Communions
:
Though
yet
we
do
not
deny
,
but
de
facto
,
a
particular
Church
may
easilier
agree
in
an
Error
,
or
be
kept
in
some
Concord
under
the
same
Pastor
,
where
a
Sin
or
Error
prevaileth
,
than
the
Universal
Church
on
Earth
can
.
As
the
Church
of
Rome
may
agree
in
Popery
,
but
all
the
Christian
world
will
not
:
And
as
a
great
part
hath
agreed
in
Arianism
,
(
called
Christians
,
)
and
a
great
part
in
Nestorianism
,
and
to
this
day
in
Eutychianism
,
and
in
the
M●n●thelites
Error
,
and
a
great
part
for
Image-worship
;
and
as
now
many
Churches
of
the
Protestants
agree
in
Consubstantiation
and
Church-Images
,
and
many
in
rejecting
Prelacy
,
and
many
in
asserting
it
;
but
all
agree
not
in
any
of
these
(
though
the
eldest
sort
of
Episcopacy
,
for
ought
appeareth
,
almost
all
in
many
ages
did
acknowledge
and
agree
in
:
)
But
yet
that
which
never
united
the
Universal
Church
,
but
tended
to
discord
,
will
have
everywhere
usually
no
better
a
tendency
.
§
II.
Yet
I
have
before
enumerated
divers
Particulars
,
which
are
needful
and
useful
to
the
Concord
of
a
particular
Church
,
which
are
not
so
to
the
Universal
:
As
that
all
the
Members
have
the
same
Numerical
Pastors
,
the
same
Translation
of
the
Scriptures
read
to
them
,
the
same
Versions
and
Tunes
of
Psalms
,
when
they
meet
together
,
the
same
place
and
day
,
and
hour
of
meeting
:
Because
these
in
the
nature
of
the
thing
are
necessary
to
Concord
,
and
avoid
Discord
and
Confusion
.
And
if
divers
Churches
associated
,
or
all
in
a
Kingdom
,
or
divers
Kingdoms
,
can
agree
in
the
same
convenient
modes
and
circumstances
(
as
the
same
Translation
of
the
Bible
so
far
as
they
have
one
language
,
the
same
day
of
Easter
,
Anniversarily
to
Commemorate
Christs
Resurrection
,
as
they
do
weekly
on
the
same
first
day
,
and
some
such
like
)
it
will
be
laudable
,
so
it
be
done
by
voluntary
consent
,
as
a
thing
of
convenience
,
and
not
of
necessity
,
and
without
tyrannizing
over
one
another
,
or
persecuting
or
despising
those
that
differ
,
or
turn
it
into
an
Engine
of
Rents
and
Schism
,
by
making
it
necessary
to
their
communion
,
which
is
the
unhappy
end
of
most
humane
impositions
of
indifferent
unnecessary
things
.
He
that
thinketh
he
hath
hit
on
the
fittest
Ceremonies
,
●ites
or
Modes
,
is
seldom
ever
content
with
liberty
to
use
them
,
but
he
must
force
all
others
if
he
can
to
his
way
,
and
take
away
the
liberty
of
all
that
differ
from
him
:
We
see
it
by
sad
experience
,
that
men
think
their
Forms
and
Ceremonies
cast
out
,
if
all
may
not
be
compelled
to
use
them
,
though
many
think
them
sinful
;
and
they
had
rather
have
none
of
them
,
than
have
them
upon
terms
of
meer
liberty
;
lest
they
be
disgraced
by
the
disuse
or
contradiction
of
those
that
do
forbear
the●
.
And
such
men
are
never
content
with
Union
and
Concord
in
Gods
own
Institutions
,
and
in
circumstances
that
are
in
genere
necessary
.
§
III.
But
some
men
are
stiff
in
the
Schismatical
Opinion
,
that
though
Churches
of
many
Kingdoms
may
charitably
differ
in
Ceremonies
,
and
indifferent
things
,
yet
none
in
the
same
Kingdoms
should
be
suffered
so
to
differ
(
of
which
I
spake
before
.
)
But
,
1.
Christ
hath
given
us
no
such
different
measures
of
our
Charity
,
Forbearance
or
Communion
.
2.
The
old
Churches
were
quite
of
another
mind
,
as
Socrates
and
Sozomen
shew
in
several
instances
.
And
it
is
known
that
in
the
same
Empire
,
every
Bishop
had
power
to
use
his
own
Liturgy
,
and
other
Modes
,
(
as
I
instanced
in
the
Canon
that
requireth
every
man
to
bring
his
Form
first
to
the
Synod
to
be
tryed
,
and
in
the
contention
between
Basil
and
the
Church
of
Neocesarea
,
and
the
strife
about
Gregories
and
Ambrose's
Liturgy
,
and
such
like
.
)
3.
It
was
the
Pastors
and
People
of
the
same
Church
of
Rome
,
that
St.
Paul
giveth
the
Precepts
of
Forbearing
and
Receiving
Dissenters
in
things
indifferent
to
.
And
still
mark
,
that
he
wrote
not
only
to
the
Laity
,
but
to
the
Rulers
,
(
as
is
evident
,
)
and
therefore
forbiddeth
them
such
narrowing
impositions
;
being
himself
also
a
chief
Pastor
,
(
an
Apostle
)
and
so
declareth
his
own
judgment
,
as
one
that
would
himself
make
no
such
uncharitable
impositions
.
§
IV.
We
deny
not
but
some
Churches
have
a
while
continued
in
laudable
Concord
,
notwithstanding
such
ensnaring
Impositions
.
But
,
1.
It
hath
been
but
for
a
time
,
and
this
Worm
hath
fretted
them
,
and
it
hath
ended
in
their
great
detriment
at
least
.
2.
And
it
was
not
by
these
means
,
but
by
better
causes
,
notwithstanding
these
diseases
:
so
that
as
we
answer
the
Question
,
Whether
a
Papist
may
be
saved
?
so
do
we
answer
the
Question
,
Whether
such
Churches
may
have
prosperous
Concord
?
viz.
1.
If
the
Essentials
of
Christianity
in
Papists
,
and
of
Communion
in
such
Churches
,
be
practically
held
,
so
as
to
be
more
powerful
than
their
Contraries
.
2.
But
not
by
their
Contraries
,
but
by
overcoming
them
,
one
may
be
saved
,
and
the
other
have
peace
;
even
as
we
answer
the
Question
,
Whether
a
Man
may
live
that
taketh
Poyson
,
or
hath
the
Leprosie
?
1.
Not
if
it
be
prevalent
according
to
its
malignant
nature
.
2.
But
yea
,
if
it
be
overcome
by
natural
strength
or
medicine
.
§
V.
Chillingworth
(
our
powerfullest
Disputant
against
the
Papists
)
hath
fully
laid
down
the
true
Principles
of
Christian
Concord
)
and
the
Causes
of
Schism
,
even
the
making
more
necessary
to
Salvation
or
Communion
,
than
is
necessary
indeed
.
And
the
famous
Hales
,
though
too
bold
,
and
sometime
going
a
step
too
far
,
hath
said
more
against
these
true
Causes
of
Schism
,
with
great
Truth
and
Reason
,
than
the
Authors
of
it
can
well
bear
.
But
wisdom
is
justified
of
all
her
children
.
CHAP.
XI
.
The
Severity
and
Force
of
Magistrates
,
denying
necessary
Toleration
,
and
punishing
the
Refusers
of
unnecessary
uncertain
suspected
things
,
will
never
procure
Church
Vnity
and
Concord
,
but
in
time
increase
Divisions
.
§
I.
HAles
of
Schism
,
speaking
of
having
two
Bishops
in
a
Diocess
,
saith
(
pag.
223.
)
Neither
doth
it
any
way
savor
of
Vice
or
Misdemeanor
(
instancing
in
Austin's
doing
it
ignorantly
;
)
their
punishment
sleeps
not
,
who
unnecessarily
and
wantonly
go
about
to
infringe
it
.
The
most
pious
and
wise
Church
Historians
extoll
the
two
peaceable
Bishops
of
Constantinople
,
that
quietly
bore
the
Novatian
Bishops
by
them
,
and
ge●t●y
reduced
Chrysostom's
Followers
the
Joannites
;
and
d●spraise
Nestorius
,
and
such
other
turbulent
Prelates
that
persecuted
them
,
on
pretence
of
zeal
against
Error
,
and
some
of
them
proved
more
erroneous
themselves
.
§
II.
This
crying
out
for
the
drawing
of
the
Sword
against
those
that
differ
in
unnecessary
things
〈◊〉
a
great
dishonour
to
the
persons
that
tell
men
how
conscious
they
are
of
their
own
insufficiency
for
their
proper
work
;
and
a
reproach
to
the
power
of
the
Keys
,
as
if
it
signified
nothing
without
the
Sword
:
And
in
all
Ages
,
Men
of
Ambition
,
and
Insufficien●●y
and
Uncharitableness
,
have
been
thus
calling
to
the
Magistrate
to
do
all
,
when
yet
in
general
claim
they
have
set
themselves
far
above
him
,
as
being
for
the
Soul
,
when
he
is
but
for
the
Body
.
§
III.
But
Experience
hath
still
confuted
them
,
and
that
which
one
Age
(
or
year
)
thus
built
,
the
next
hath
ordinarily
pull'd
down
.
Not
but
that
orthodox
pious
Princes
are
an
unspeakable
blessing
to
the
Church
,
and
the
want
of
such
are
ordinary
causes
of
sin
,
distraction
,
and
misery
:
But
such
must
know
and
do
their
proper
work
,
and
not
serve
the
pride
and
humor
of
ambitious
ignorant
Clergymen
,
nor
be
their
Lictors
or
Executioners
,
nor
lend
them
the
Sword
to
execute
their
wills
.
§
IV.
Constantine
defended
the
Orthodox
(
yet
offended
greatly
at
their
unpeaceableness
,
and
at
last
tempted
to
favor
some
Arians
,
meerly
because
being
suppressed
,
they
were
the
greater
pretenders
to
Peace
;
)
but
his
Son
pull'd
down
what
the
Father
had
set
up
.
One
Emperor
suppressed
the
Eutychians
,
another
set
them
up
,
and
others
proclaimed
and
endeavoured
pacification
.
One
Emperor
pull'd
down
the
Mon●thelites
,
and
another
set
them
up
.
One
Emperor
pull'd
down
Church-Images
,
and
another
set
them
up
,
and
General
Councils
changed
with
them
.
And
so
on
in
many
other
instances
.
If
this
forcing
course
were
now
generally
taken
,
how
many
Kingdoms
would
fare
the
better
for
it
?
or
now
do
?
not
four
sixth
parts
of
the
world
that
are
Heathens
:
nor
above
the
fifth
part
of
six
that
are
Mahometans
:
not
most
of
the
other
sixth
part
that
are
Papists
:
The
Presbyterians
like
it
not
in
England
:
The
Prelatists
are
not
for
it
where
the
Presbyterians
rule
.
How
few
Countries
are
just
of
our
mind
?
and
therefore
in
how
few
would
it
please
us
,
or
accommodate
us
.
§
V.
And
those
that
are
of
the
same
mind
in
the
main
,
yet
rarely
long
agree
in
all
things
.
I
have
before
proved
,
and
the
notorious
state
of
Mankind
proveth
,
That
there
is
such
a
wonderful
diversity
of
mental
capacities
and
apprehensions
,
that
the
best
will
never
all
agree
in
any
,
but
few
plain
certain
things
.
To
endeavor
by
right
means
to
bring
all
men
to
be
wise
,
and
to
agree
in
all
right
Thoughts
,
Affections
and
Practices
,
is
very
good
:
But
he
that
will
resolve
to
tolerate
no
Errors
,
(
much
more
dissent
about
suspected
unnecessary
things
)
shall
be
a
heinous
oppressor
of
mankind
,
even
of
Christians
for
being
but
men
.
How
few
Subjects
must
such
a
Prince
expect
to
have
,
that
will
cut
off
all
that
are
not
of
one
intellectual
complexion
?
§
VI.
And
,
as
is
aforesaid
,
when
men
think
that
God
obligeth
them
to
dissent
,
the
more
honest
and
conscionable
they
are
,
the
more
resolutely
they
will
bear
all
sufferings
,
and
never
yield
to
man
,
against
the
Conscience
of
their
Duty
to
God
;
so
that
if
you
begin
to
punish
such
,
there
is
no
ending
,
till
you
have
killed
them
,
banished
them
,
or
kept
them
close
Prisoners
.
And
let
all
sober
Magistrates
think
,
what
Counsellors
such
Clergymen
are
to
them
,
that
would
have
them
,
1.
Choose
out
the
most
Conscionable
and
Religious
for
their
Punishments
.
2.
And
not
cease
till
they
have
destroyed
them
.
§
VII
.
And
doth
not
this
tend
to
drive
out
true
Conscience
and
Religion
from
the
Land
,
when
men
that
have
no
Conscience
,
shall
pass
for
the
obedient
laudable
Subjects
?
And
such
being
capable
still
of
Preferment
,
shall
possess
the
Churches
,
and
be
Rulers
of
the
rest
;
and
then
what
can
we
expect
,
but
that
such
will
use
Religious
Dissenters
as
their
Enemies
,
and
reproach
them
with
all
malicious
names
?
And
O
what
a
state
is
such
a
Land
in
!
§
VIII
.
And
(
you
are
not
infallible
,
Councils
have
erred
)
what
if
it
should
prove
,
That
these
you
destroy
are
in
the
right
,
and
you
must
be
judged
of
God
as
Persecutors
?
Let
not
Spleen
or
Pride
make
you
fearless
of
such
a
sin
and
judgment
.
§
IX
.
Yea
,
if
they
should
prove
in
the
wrong
,
yet
you
may
be
Persecutors
,
if
the
Error
be
such
that
good
men
should
bear
with
in
each
other
;
and
God
is
the
Avenger
of
all
the
wronged
and
oppressed
.
And
it
is
not
disregardable
that
they
do
and
suffer
all
for
him
,
though
they
mistake
,
as
Paul
saith
,
Rom.
14.
He
that
eateth
,
eateth
to
the
Lord
;
and
he
that
eateth
not
,
to
the
Lord
he
eateth
not
:
It
is
God
that
he
intended
to
obey
and
please
.
And
one
hath
need
to
look
well
about
him
,
before
he
destroy
such
.
I
dare
say
,
That
that
man
hath
truly
no
Religion
,
that
preferreth
it
not
before
the
pleasing
of
men
,
and
all
worldly
interest
;
for
Religion
is
our
devotedness
to
serve
and
please
God
:
And
God
is
not
taken
for
that
mans
God
,
that
preferreth
any
thing
before
him
,
(
as
I
said
before
.
)
§
X.
However
it
is
certain
,
That
thus
to
set
Princes
in
a
constant
Conflict
against
Conscionable
godly
men
,
is
liker
a
War
against
God
and
Conscience
,
than
any
way
to
Peace
and
Concord
.
The
Law
will
not
yield
,
and
Conscience
will
not
yield
;
and
God
will
keep
up
a
Succession
of
Conscionable
men
in
the
world
,
when
Popes
and
Persecutors
have
done
their
worst
:
And
humane
frailty
and
sin
will
keep
up
a
Succession
of
so
much
weakness
,
as
that
the
best
,
much
more
the
weakest
,
will
have
vain
Scruples
,
Ignorance
and
Errors
,
which
Prisons
or
Penalties
will
not
cure
;
yea
,
usually
greatly
increase
the
malady
by
Exasperation
;
and
wise
men
will
foresee
a
probability
of
the
end
,
before
they
begin
.
Hypocrites
may
yield
to
save
their
skins
,
but
the
truly
Conscionable
will
not
:
For
to
yield
to
what
they
think
to
be
sin
,
is
,
in
their
judgment
,
wilfully
to
choose
damnation
.
§
XI
.
Let
not
the
Clergy
Tyrants
still
cant
their
vain
Objection
,
[
Then
Conscience
will
be
a
pretence
for
any
Villany
,
which
was
not
made
to
be
a
cloak
for
sin
.
]
For
it
is
not
liberty
for
any
Villany
that
we
are
pleading
for
:
who
knoweth
not
that
abused
Reason
is
the
pretence
and
plea
for
almost
all
Villany
in
the
world
?
What
then
?
Must
not
Reason
be
regarded
?
The
use
and
honor
of
it
kept
up
,
while
man
is
man
?
And
all
men
have
leave
to
plead
Reason
in
their
Cause
:
And
yet
not
all
tolerated
that
Reason
is
pretended
or
abused
for
.
And
what
Reason
is
to
Man
,
that
Conscience
is
to
Religious
Men.
Some
Evils
are
so
great
and
inconsistent
with
the
publick
good
,
that
it
is
better
all
those
were
banished
or
destroyed
,
who
pretend
either
Conscience
or
Reason
for
them
,
than
that
they
should
be
Tolerated
;
and
these
are
intolerable
Evils
.
But
what
man
thinks
that
it
is
so
with
all
Error
or
Faults
?
much
less
with
all
things
indifferent
,
which
some
men
have
a
mind
to
exercise
their
mastership
in
commanding
.
Put
first
the
question
to
sober
Conscionable
men
;
Is
it
more
to
common
good
,
and
interest
of
Honesty
and
Conscience
,
that
all
the
Persons
in
a
Nation
be
imprisoned
,
banished
or
killed
,
that
dare
not
swear
,
say
and
practise
all
that
is
imposed
on
them
,
than
that
the
Impositions
be
altered
or
they
forborn
?
§
XII
.
And
I
must
again
say
;
That
this
Church-Tyranny
,
as
most
other
sin
,
is
most
against
the
Own●rs
of
it
:
For
if
the
faults
of
godly
men
that
scruple
to
subscribe
to
Popes
,
Patriarchs
,
Diocesanes
,
Synods
,
Liturgies
,
or
Ceremonies
,
are
not
to
be
Tolerated
,
how
much
less
a
proud
and
persecuting
Clergy
,
or
such
as
abuse
or
exclude
Church-Discipline
,
or
by
sloth
,
or
ungodly
carnal
Lives
,
do
wrong
their
Office
,
and
betray
the
Flock
?
§
XIII
.
And
again
I
remember
them
,
That
Pastors
must
govern
the
Flock
,
much
like
as
men
do
their
Wives
:
And
let
men
but
try
how
far
weak
and
passionate
Wives
must
be
Tolerated
by
them
that
will
not
do
or
suffer
worse
,
and
here
practise
accordingly
.
CHAP.
XII
.
Excommunicating
and
Anathematizing
in
any
of
the
foresaid
Cases
,
is
Schismatical
,
and
not
the
way
to
Peace
.
§
I.
THere
need
not
much
more
be
said
of
this
;
it
is
already
proved
,
That
Christ
himself
hath
in
his
Law
,
made
the
terms
of
the
Union
and
Communion
of
his
Members
:
As
the
same
Nature
that
formeth
all
our
members
in
the
womb
,
is
also
the
placer
and
uniter
of
them
:
Therefore
that
which
is
contrary
to
Christs
terms
,
yea
,
which
is
none
of
them
,
cannot
prove
the
true
terms
and
means
of
Concord
.
§
II.
Indeed
no
man
ought
to
be
Excommunicated
otherwise
than
by
Ministerial
Declaration
and
Judgment
,
how
far
he
hath
first
departed
from
Union
,
and
cut
off
or
Excommunicated
himself
.
An
impenitent
Fornicator
,
Drunkard
,
Persecutor
,
doth
cut
off
himself
from
the
favor
of
God
,
and
his
part
in
Christ
,
and
the
rights
of
his
true
Church
:
Therefore
the
Pastors
may
declare
that
he
doth
so
.
And
if
it
become
a
Controversie
either
de
facto
,
whether
he
be
such
an
one
;
or
de
jure
,
whether
this
be
true
;
the
Pastors
are
the
proper
Judges
,
so
far
as
to
resolve
the
Consciences
of
the
Flock
,
whether
they
must
avoid
that
man
,
or
communicate
with
him
.
And
this
I
think
the
Rational
Mr.
Hales
would
not
have
denied
,
though
in
his
Treatise
of
the
Keyes
,
he
asserteth
only
a
Declarative
,
and
denieth
a
Judicial
Power
:
For
his
Reasons
shew
that
he
only
meant
,
that
the
Church
hath
no
efficient
Judgment
to
cut
off
any
man
from
Christ
or
his
Body
,
further
than
he
first
cuts
off
himself
.
And
far
be
it
from
any
Friend
of
the
Church
to
say
,
That
it
is
the
Bishops
Office
to
undo
Souls
,
and
to
separate
any
from
Christ
,
save
only
by
declaring
and
judging
that
they
wilfully
separate
themselves
;
and
therefore
requiring
the
People
to
avoid
them
,
and
binding
them
over
to
answer
their
sin
at
the
Bar
of
God
:
The
rest
is
the
Devils
work
,
and
the
impenitent
Sinners
,
and
not
the
Pastors
of
the
Church
.
§
III.
And
what
is
said
against
the
Magistrates
unseasonable
force
,
will
mostly
hold
against
such
undue
Excommunication
.
1.
If
the
person
believe
that
he
is
cast
out
for
not
forsaking
his
duty
to
God
,
he
will
rejoyce
that
he
is
counted
worthy
to
suffer
for
righteousness
sake
,
remembring
that
Christ
said
,
They
shall
cast
you
out
of
their
Synagogues
:
And
this
will
bring
no
man
to
Repentance
.
§
IV.
And
,
2.
Then
the
Pastors
will
fall
under
the
imputation
of
Tyranny
and
Persecution
,
and
be
taken
to
be
Haters
and
Hinderers
of
Conscionable
men
,
and
grievous
Wolves
that
devour
the
Flock
.
§
V.
And
,
3.
The
Parties
Excommunicate
,
will
think
that
this
doth
not
excuse
them
from
the
duty
of
worshipping
God
;
and
therefore
they
will
assemble
by
themselves
for
such
worship
;
and
there
they
will
think
,
That
they
are
a
better
Church
than
those
that
cast
them
out
;
and
perhaps
may
Excommunicate
their
Excommunicaters
,
as
the
Bishop
of
Alexandria
and
Constantinople
have
done
by
the
Bishop
of
Rome
:
Or
,
more
likely
,
despise
their
Censure
,
and
go
on
,
unless
the
Sword
be
drawn
to
suppress
them
,
(
to
which
only
such
Excommunicaters
use
finally
to
trust
:
)
And
then
what
will
follow
,
I
have
shewed
before
.
§
VI.
And
indeed
we
need
no
greater
proof
of
the
ineffectualness
of
Excommunication
in
such
cases
,
than
the
open
confession
of
the
Users
of
it
;
who
,
if
they
have
not
an
Act
for
Horning
(
as
they
call
it
in
Scotland
)
or
to
imprison
the
Excommunicate
,
or
punish
him
by
the
Sword
,
confess
that
their
Sentence
will
be
contemned
:
which
is
most
true
.
§
VII
.
Yet
sad
Experience
further
assureth
us
,
That
Papal
Anathematizings
,
yea
,
and
those
of
General
Councils
,
have
been
no
small
cause
of
Schism
,
Confusions
and
Rebellions
:
The
History
of
this
would
fill
a
Volume
.
Alas
!
what
did
the
Councils
of
Ephesus
,
Constantinople
,
Chalcedon
,
and
many
others
,
by
their
Anathemas
?
The
state
of
Syria
,
Egypt
,
and
Abassia
,
&c.
of
those
called
Jacobites
and
Nestorians
,
tells
us
to
this
day
:
And
these
Thunderbolts
have
been
the
Popes
great
Engines
,
to
beat
down
Kings
,
and
batter
Kingdoms
.
It
is
the
admiration
of
the
world
,
next
to
the
success
of
ignorant
Mahomet
,
That
a
company
of
old
Usurpers
(
many
of
them
successively
being
notoriously
wicked
men
,
and
so
judged
by
Councils
,
and
their
most
flattering
Historians
)
should
conquer
Christian
Kingdoms
and
Empires
,
by
sitting
at
home
,
and
●ursing
men
,
and
telling
them
,
[
St.
Peter
is
angry
with
them
,
and
will
keep
them
out
of
Heaven
,
if
they
be
not
obedient
to
the
Pope
.
]
But
men
that
will
be
the
Slaves
of
Sin
,
deserve
to
have
their
Reason
so
forsaken
,
to
make
themselves
the
Slaves
of
Subjects
.
§
VIII
.
Yet
we
are
far
from
thinking
,
That
just
Excommunication
is
of
no
use
;
God
would
not
have
the
Church
of
Christ
to
seem
no
better
than
the
world
;
it
is
a
Society
gathered
out
of
the
world
by
the
sanctifying
Word
and
Spirit
,
and
as
holy
devoted
to
the
most
holy
God
.
And
he
would
have
the
Church
Visible
,
to
be
visibly
the
womb
of
the
Triumphant
Church
,
or
the
Sheepfold
of
Christ
,
containing
such
as
have
a
seeming
or
visible
right
to
salvation
,
however
Hypocrites
do
intrude
:
And
therefore
the
Keys
of
the
Church
should
be
much
of
Kin
to
the
Keys
of
Heaven
,
so
that
he
that
is
taken
in
or
shut
out
,
may
seem
to
the
Christian
judgment
of
probability
to
be
taken
into
,
or
shut
out
of
a
right
to
salvation
.
And
therefore
as
impenitent
wicked
men
should
not
be
deluded
in
vain
hopes
,
by
being
received
to
Church
Communion
;
so
neither
should
godly
men
,
for
pardoned
or
tolerable
infirmities
,
be
shut
out
of
the
Church
,
while
God
continueth
their
visible
Title
to
salvation
;
much
less
a
Lay-Chancellor
,
or
a
Bishop
,
Excommunicate
Christs
Members
,
for
not
paying
their
Fees
,
or
for
not
kneeling
at
the
Sacraments
,
or
for
not
submitting
to
unnecessary
Impositions
,
or
for
holding
such
Things
unlawful
,
or
such
like
.
This
way
will
never
heal
our
breaches
,
or
unite
the
Churches
.
CHAP.
XIII
.
Any
One
Vnlawful
,
Vncertain
Doctrine
,
Oath
,
Covenant
,
Profession
,
Subscription
,
or
Practice
,
so
imposed
as
necessary
to
Communion
,
will
be
a
dividing
Engine
.
§
I.
THis
is
proved
in
what
is
said
before
:
For
a
Conscionable
Man
will
not
wilfully
and
deliberately
commit
One
Sin
,
to
save
his
Liberty
,
Estate
or
Life
;
though
many
Sins
be
worse
:
For
he
that
wilfully
commits
one
,
virtually
committeth
many
:
And
,
as
St.
James
saith
,
Breaketh
the
whole
Law
.
§
II.
Yea
,
though
the
matter
of
the
Sin
seem
little
,
a
Believer
will
not
think
it
a
little
Sin
,
to
do
it
deliberately
,
and
stand
to
it
by
Covenant
consent
.
The
high
places
among
the
Jews
seemed
no
great
matter
;
but
a
good
man
would
not
have
Covenanted
never
to
endeavor
any
Reformation
of
them
.
§
III.
A
peaceable
Man
will
live
quietly
in
a
Church
that
hath
many
Sins
and
Errors
;
but
he
dare
not
deliberately
own
or
justifie
the
least
.
I
should
communicate
with
no
Church
on
earth
,
if
I
thought
all
the
Ministers
or
Peoples
Sins
,
yea
,
all
the
Faults
in
their
Prayers
,
or
Doctrine
,
or
Discipline
,
were
made
mine
by
it
;
I
will
live
peaceably
with
a
Church
that
hath
a
faulty
Doctrine
,
Liturgy
and
Discipline
in
Things
Tolerable
;
as
if
it
were
Lay-Chancellors
power
of
the
Keys
,
or
Diocesanes
too
large
Churches
(
infi●●●●
speciei
:
)
But
I
will
not
profess
,
That
I
Assent
,
Consent
to
,
and
Approve
all
these
Faults
,
or
any
One
of
them
;
nor
will
I
Covenant
never
to
endeavor
in
any
place
and
calling
to
reform
them
,
nor
justifie
all
that
are
guilty
of
them
.
§
IV.
If
one
sin
of
Davids
in
numbring
the
People
,
was
so
sorely
punished
;
and
one
sin
of
Achans
,
of
the
Bethshemites
,
of
Uzzahs
,
of
Uzziahs
,
of
Josiahs
,
of
Ananias
,
and
Saphiras
,
yea
,
at
first
of
Adam
and
Eve
;
if
one
false
Article
of
the
Arians
so
troubled
the
Church
of
Christ
;
and
one
Error
about
Images
in
Churches
,
so
corrupted
the
Church
,
and
made
such
sad
work
in
Councils
and
Kingdoms
,
a
wise
Man
will
not
wilfully
own
one
sin
.
§
V.
And
indeed
Christ
hath
determined
,
That
he
that
breaketh
one
of
the
least
of
his
Commandments
,
and
teacheth
men
so
,
shall
be
called
the
least
in
the
Kingdom
of
God
,
Matth.
5.
As
he
that
truly
believeth
God
in
one
thing
,
will
believe
him
in
all
which
he
knoweth
to
be
his
word
;
so
he
that
obeyeth
him
truly
in
one
thing
,
will
obey
all
that
he
knoweth
to
be
his
Command
,
whoever
be
against
it
.
§
VI.
And
it
is
dangerous
for
a
mortal
Worm
to
set
his
law
or
will
against
his
Makers
,
and
destroy
or
punish
a
Man
for
obeying
God
;
sufficient
means
should
be
used
first
to
convince
all
Men
,
that
the
thing
is
evil
,
and
that
it
is
not
God
that
doth
command
it
;
else
it
is
a
setting
up
ones
self
above
God
,
and
against
him
,
and
saying
,
You
shall
not
obey
God
,
but
me
:
But
when
death
cometh
,
can
you
save
either
your self
,
or
him
,
from
the
justice
of
that
God
,
whom
both
you
should
have
obeyed
?
CHAP.
XIV
.
Vnlimited
Toleration
will
wrong
and
divide
the
Church
.
§
I.
ALL
sober
Men
are
so
far
agreed
in
this
,
that
I
need
not
say
much
of
it
;
no
doubt
there
are
intolerable
Errors
and
Sins
.
And
though
Mr.
Hales
and
others
say
,
Plea
for
Toleration
,
in
Answer
to
Ataxiae
Obstaculum
,
Renouncing
Unlimited
Toleration
.
It
is
not
Heresie
,
unless
it
be
wilful
,
and
we
seldom
know
the
wilfulness
of
another
;
Yet
in
truth
,
1.
It
is
not
only
formal
subjective
Heresie
,
which
maketh
the
Man
an
Heretick
,
which
we
must
resist
and
restrain
,
but
also
material
objective
Heresie
;
whatever
be
the
Divulgers
mind
.
2.
And
also
there
is
a
wilfulness
which
is
Privative
,
when
the
Will
doth
not
its
duty
to
discover
Truth
and
Error
,
as
well
as
a
positive
willingness
to
err
(
which
Augustine
saith
,
That
few
or
none
can
have
:
)
And
no
mans
will
is
wholly
innocent
in
any
culpable
Sin
or
Error
.
§
II.
Doubtless
mans
Conscience
is
not
properly
his
Lawmaker
,
nor
his
Law
,
(
though
some
unaptly
say
so
)
but
only
his
discerning
of
that
which
is
his
Law
;
no
more
than
the
Lawyers
eye
,
or
reason
,
or
skill
,
is
the
Law
of
the
Land
.
And
therefore
to
have
an
erring
Conscience
,
taking
that
for
Gods
Law
which
is
not
,
is
a
Sin
(
where
it
was
possible
to
know
it
.
)
§
III.
And
therefore
Gods
Law
is
not
suspended
,
but
violated
by
mans
Error
;
God
hath
not
as
many
sorts
of
Law
as
men
have
Opinions
of
it
,
or
Consciences
in
Error
.
If
a
man
should
think
that
God
bindeth
him
to
kill
,
steal
,
slander
,
&c.
this
would
not
make
any
of
these
no
sin
,
but
it
would
be
no
small
sin
in
him
,
that
would
father
such
wickedness
on
the
most
holy
God
,
and
on
his
Law
.
If
an
erring
Conscience
think
that
God
forbiddeth
our
duty
to
Princes
,
Parents
,
Children
,
Neighbors
,
Justice
,
Charity
,
&c.
This
would
not
dissolve
any
of
his
Obligations
,
but
be
an
added
sin
in
slandering
God
:
Far
be
it
from
any
sober
man
to
think
,
That
the
Magistrate
must
let
all
men
do
all
the
Evil
which
they
will
but
pretend
God
and
Conscience
for
.
§
IV.
Nor
is
the
Papal
Doctrine
true
or
tolerable
,
That
Priests
onely
are
for
mens
Souls
,
and
Princes
but
for
their
Bodies
,
and
Temporal
Concerns
;
and
so
that
the
Priest
is
as
much
higher
than
the
Prince
,
as
the
Soul
is
than
the
Body
.
Indeed
the
Minister
of
Christ
is
to
manage
only
the
Word
,
which
worketh
on
the
Soul
by
the
way
of
Sense
,
and
not
of
the
Sword
;
but
yet
it
is
to
be
finally
for
the
good
of
Souls
,
that
the
Magistrate
useth
the
Sword
:
As
the
voice
toucheth
the
Ear
,
so
doth
the
Sword
the
Flesh
for
the
benefit
of
Souls
,
either
the
sinners
,
or
other
mens
.
And
verily
he
that
saith
otherwise
,
and
placeth
the
bonum
publicum
,
which
is
the
end
of
Government
,
meerly
in
the
bodies
prosperity
,
dishonoureth
and
debaseth
Magistracy
,
and
setteth
Princes
lower
than
Priests
,
Parents
or
Friends
.
Godly
men
that
believe
the
vanity
of
things
Transitory
and
Corporeal
,
would
have
as
low
an
esteem
of
the
Means
,
as
of
the
End
,
and
so
of
all
Civil
Rules
,
if
they
believed
this
.
But
he
that
is
the
King
,
as
well
as
the
great
High-Priest
of
the
Church
,
for
holy
Ends
,
and
for
mens
Salvation
,
hath
made
Princes
his
Officers
subordinate
to
him
for
those
Ends
,
as
well
as
Pastors
.
I
will
not
stand
here
to
confute
one
or
two
Scotish
Divines
that
have
written
against
me
,
for
saying
,
That
Princes
and
Magistrates
are
now
the
Mediators
Officers
,
and
have
their
Power
from
Him
,
into
whose
Hands
all
Power
in
Heaven
and
Earth
is
given
.
Sober
Thoughts
in
wise
Christians
will
save
me
that
labour
.
§
V.
And
he
that
saith
,
By
me
Kings
reign
,
and
will
have
Kings
to
be
the
Churches
Nursing-Fathers
,
will
not
take
it
for
an
excuse
of
their
neglect
,
to
say
,
We
were
authorized
onely
for
mens
Bodies
:
It
is
not
equally
for
all
that
have
Bodies
,
nor
for
bodily
Ends
,
but
to
see
to
the
execution
of
Gods
Law
,
by
their
Bie
Subordinate
Laws
;
and
Gods
Laws
all
look
to
higher
Ends.
§
VI.
And
he
that
said
,
They
are
the
Ministers
of
God
to
us
for
good
,
meant
true
and
durable
good
,
no
doubt
:
And
when
he
saith
,
That
they
are
a
Terror
to
evil
doers
,
he
meaneth
such
as
is
contrary
to
the
well-doing
which
they
must
encourage
.
And
is
Piety
and
Christianity
none
of
that
?
He
doth
not
except
Blasphemy
,
Idolatry
,
Opposition
to
God
,
Christ
,
Holiness
,
Heaven
,
Justice
or
Charity
,
from
the
number
of
Evil
Works
,
which
are
the
worst
of
them
.
It
is
therefore
certain
,
That
Princes
may
and
must
punish
many
sins
against
the
First
Table
,
and
such
against
the
Second
as
would
shelter
themselves
under
pretence
of
Conscience
.
§
VII
.
But
all
the
doubt
is
,
What
bounds
here
to
set
,
where
it
is
so
dangerous
to
go
too
far
.
And
it
is
one
of
the
most
necessary
Cases
of
Conscience
,
which
a
Christian
Prince
hath
to
study
and
resolve
;
in
which
he
must
neither
hearken
to
a
proud
,
envious
,
idle
,
worldly
Clergy
,
nor
to
injudicious
Zealots
,
nor
to
licentious
Hereticks
,
but
avoid
Extreams
.
§
VIII
.
In
short
,
what
I
have
before
said
,
decideth
the
Case
.
1.
He
must
Tolerate
no
one
Sin
how
small
soever
,
which
is
within
his
Cognizance
and
Jurisdiction
,
which
he
can
indeed
cure
by
righteous
means
,
which
will
do
more
good
than
hurt
.
2.
Thoughts
,
Heart
Sins
and
Secret
Sins
are
not
within
his
Cognizance
.
3.
To
do
the
work
of
Parents
,
Pastors
,
Tutors
,
or
Physicians
,
is
no
part
of
the
Office
to
which
he
is
appointed
and
authorized
.
4.
But
he
may
drive
on
all
these
to
do
their
duties
by
due
means
.
5.
It
is
unlawful
to
seek
to
cure
a
lesser
Evil
,
with
a
greater
:
That
is
to
be
numbred
with
the
things
which
the
Prince
cannot
do
,
which
he
cannot
do
by
lawful
means
,
or
such
as
do
more
hurt
than
good
.
6.
The
Mischiefs
before
enumerated
against
the
Princes
Safety
and
Honour
,
and
against
Love
,
and
Justice
,
and
Conscience
,
and
Religion
,
are
so
great
,
as
that
no
Severity
must
be
used
which
procureth
them
,
and
doth
not
a
greater
good
.
7.
The
punishing
of
small
Faults
by
great
Punishments
,
is
Injustice
,
and
Unlawful
.
8.
Abundance
of
Infirmities
,
and
humane
Frailties
and
Errors
,
are
such
as
must
be
endured
,
so
they
be
but
by
Doctrine
,
Love
and
gentle
Reproofs
,
rebuked
and
disowned
,
without
Punishments
Ecclesiastical
or
Corporal
;
else
there
will
be
no
Love
or
Peace
.
9.
Preachers
must
not
be
suffered
to
persuade
Men
from
the
Faith
,
Love
or
Obedience
of
God
in
Christ
,
against
any
Article
of
the
Creed
,
or
Petition
of
the
Lords
Prayer
,
or
Precept
of
the
Decalogue
,
or
any
essential
part
of
the
Christian
Religion
.
10.
If
such
speak
a
damnable
Error
or
Heresie
by
Ignorance
or
Heedlesness
,
they
must
have
a
first
and
second
Admonition
,
and
they
〈◊〉
repent
.
But
if
they
forbear
not
upon
.
Admonition
,
they
do
it
studiously
and
wilfully
;
and
such
are
to
be
Silenced
till
they
Reform
,
because
the
Preaching
of
one
that
opposeth
an
essential
Point
of
Religion
,
will
do
more
harm
than
good
,
except
among
Heathens
,
or
where
no
better
Preachers
can
be
had
.
11.
It
will
not
be
unmeet
for
the
Rulers
to
draw
up
either
a
Catalogue
of
integral
Points
of
Religion
of
great
moment
,
which
all
shall
be
forbidden
to
Preach
or
Dispute
against
;
or
else
a
Catalogue
of
Errors
contrary
to
such
,
which
none
shall
have
leave
to
propagate
:
But
it
is
not
every
one
that
violateth
the
Law
,
that
is
to
be
forbidden
to
preach
Christs
Gospel
;
but
lesser
pecuniary
Mulcts
,
may
be
sufficient
punishment
to
many
;
and
the
bare
denying
them
preferment
or
maintenance
,
and
casting
them
among
the
disowned
that
are
but
tolerated
,
may
be
better
punishment
,
and
more
effectual
in
case
of
tolerable
Faults
,
than
the
more
severe
.
12.
Rulers
should
do
much
more
to
restrain
from
Evils
,
than
to
constrain
to
Religious
Duties
:
And
those
Evils
are
of
these
sorts
.
First
,
Such
as
blaspheme
God
.
Secondly
,
Such
as
draw
the
Hearers
Souls
into
damnable
Error
or
Sin
.
Thirdly
,
Such
as
tend
to
overthrow
the
Honour
and
Safety
of
the
Governors
.
Fourthly
,
Such
as
tend
directly
to
breed
Hatred
in
men
against
each
other
,
and
kindle
the
fire
of
Contention
and
Enmity
.
Fifthly
,
Such
as
draw
men
from
the
common
duties
of
Justice
towards
Neighbors
,
or
Relations
,
into
Fraud
and
Injury
.
13.
It
is
the
greatest
part
of
the
Magistrates
duty
about
Religion
,
First
,
To
see
Gods
own
Laws
kept
in
Honour
.
Secondly
,
And
to
keep
Peace
by
Church
Justices
among
Clergymen
and
People
,
that
are
apt
to
take
occasion
from
Religion
,
to
abuse
and
calumniate
one
another
.
14.
Yet
Rulers
may
and
must
compel
Persons
that
are
grosly
ignorant
or
erroneous
,
to
hear
what
can
be
said
against
their
Error
,
and
for
their
Instruction
:
As
Parents
(
so
Magistrates
)
may
compel
Children
(
and
Subjects
)
to
be
Catechized
,
and
to
hear
Gods
Word
;
and
may
compel
them
to
hear
such
Teachers
as
have
the
Rulers
Licence
,
either
as
Approved
,
or
Tolerated
to
Teach
.
15.
Men
ought
not
to
be
compelled
to
receive
the
Sacraments
of
Baptism
or
the
Lords
Supper
,
by
the
Sword
or
Force
;
because
it
is
to
receive
a
sealed
Pardon
of
Sin
,
and
Donation
of
Christ
and
Life
;
which
no
unwilling
person
hath
right
to
,
or
doth
receive
:
For
to
say
I
am
unwilling
,
is
to
say
I
receive
not
;
and
so
the
reception
of
the
outward
sign
is
Hypocrisie
,
Prophanation
,
and
taking
the
Name
of
God
in
vain
.
16.
Yet
those
that
being
Baptized
,
and
at
Age
,
avoid
Communion
,
are
,
after
Admonition
,
to
be
taken
for
Revolters
so
far
,
and
to
be
declared
such
as
so
far
cast
themselves
from
the
Communion
of
the
Church
:
And
the
Christian
Magistrate
may
well
deny
them
many
Priviledges
in
the
Commonwealth
,
which
he
should
appropriate
to
sound
persevering
Christians
.
17.
Places
in
Government
,
Trust
,
Burgess-ship
,
and
Votes
in
Elections
of
Governors
,
and
such
like
,
are
best
appropriated
to
the
Approved
part
of
Christians
,
and
some
the
Tolerated
;
but
never
granted
to
Apostates
,
proper
Hereticks
,
or
any
that
are
intolerable
.
18.
Pastors
of
the
Churches
should
not
be
constrained
to
give
the
Sacrament
of
Baptism
,
or
the
Lords
Supper
,
to
any
one
against
their
Consciences
;
because
,
First
,
It
is
their
Office
to
be
Judges
,
who
is
to
be
Baptized
,
and
to
Communicate
.
This
is
the
power
of
the
Keys
.
Secondly
,
If
they
may
not
judge
of
the
very
Act
which
they
are
to
perform
,
they
have
not
so
much
as
that
judicium
discretionis
,
which
belongeth
to
every
man
as
a
man
,
and
so
must
act
brutishly
.
Thirdly
,
If
they
may
administer
against
Conscience
when
they
think
it
Sin
,
the
same
reason
would
hold
for
all
men
to
sin
,
whenever
a
Ruler
commandeth
them
that
judgeth
it
no
Sin
:
what
Bounds
shall
be
set
against
absolute
blind
Obedience
?
Fourthly
,
Whereas
the
Objection
is
from
Inconveniences
,
As
,
[
Then
every
Pastor
may
deny
Men
Sacraments
.
]
I
answer
,
1.
So
every
Tutor
,
Physician
,
&c.
may
abuse
his
Trust
.
2.
Therefore
men
must
have
care
whom
they
choose
and
trust
.
3.
There
are
better
Remedies
than
sinful
slavery
in
the
Minister
,
even
consulting
with
Synods
of
Ministers
,
or
where
Bishops
rule
,
appealing
to
them
.
4.
The
persons
that
expect
the
Sacrament
,
may
have
it
from
some
other
Pastor
that
is
willing
.
It
is
a
less
inconvenience
that
a
single
person
remove
,
or
else
communicate
in
another
Assembly
,
than
that
the
Pastor
,
whose
Office
is
to
use
the
Church
Keys
,
be
enslaved
to
sin
against
his
Conscience
.
5.
We
suppose
that
of
ancient
right
,
the
Church
is
not
to
have
a
Pastor
over
them
,
whom
they
consent
not
to
:
Therefore
if
the
Church
find
themselves
wronged
by
the
Pastors
Fact
,
they
have
their
Remedy
.
They
may
admonish
the
Pastor
,
and
if
he
hear
not
,
tell
the
Bishop
,
Synod
or
Magistrate
(
for
I
am
not
now
determining
the
case
of
superior
Bishops
,
but
tell
what
is
the
actual
Remedy
where
such
bear
Rule
:
)
And
if
he
hear
not
the
Church
,
Synod
,
Bishop
or
Magistrate
,
they
may
desert
him
,
and
choose
a
fitter
Pastor
,
and
yet
neither
Excommunicate
nor
Silence
him
,
but
the
same
man
may
be
more
sutable
to
another
Flock
which
will
desire
him
.
They
that
object
Inconveniences
in
this
motion
,
should
consider
,
First
,
That
a
Mischief
and
Sin
is
worse
than
an
Inconvenience
.
Secondly
,
That
there
is
nothing
desirable
here
without
Inconveniences
,
which
may
furnish
an
unwise
Contender
with
Objections
.
Thirdly
,
That
they
that
cry
up
the
Canons
and
Traditions
,
Custom
or
judgment
of
Antiquity
,
Bishops
,
Councils
,
Fathers
,
and
the
Catholick
Church
,
should
not
hastily
set
their
own
Wit
or
Authority
against
them
all
,
who
for
600
,
if
not
nearer
1000
years
after
Christ
,
did
not
only
judge
that
Bishops
must
come
in
by
the
Peoples
Election
and
Consent
,
but
that
he
was
to
be
accounted
an
Usurper
,
and
no
Bishop
of
theirs
,
that
had
it
not
.
Fourthly
,
And
we
have
reason
to
think
St.
Cyprian
,
and
the
Carthage
Council
of
Bishops
,
as
wise
as
the
Objectors
,
who
,
in
the
Case
of
Martial
and
Basilides
before
described
judged
,
that
the
People
ought
to
forsake
an
uncapable
scandalous
Pastor
,
though
other
Bishops
(
even
he
of
Rome
)
absolved
him
:
And
that
the
chief
power
of
choosing
or
forsaking
was
in
them
,
and
if
they
did
otherwise
,
it
was
not
the
contrary
Sentence
of
Bishops
that
would
excuse
them
before
God
.
It
is
easie
to
say
[
St.
Cyprian
erred
,
and
we
are
in
the
right
and
this
would
overthrow
all
Government
:
]
But
neither
the
persons
that
object
,
nor
their
Reasons
,
have
ever
yet
seemed
to
me
sufficient
,
to
make
me
prefer
their
judgment
even
in
this
before
Cyprian
,
and
the
African
Fathers
.
XI
.
In
all
probability
FREE
SACRAMENTS
administred
by
such
Ministers
of
Christ
as
by
the
Christian
Magistrates
Licence
are
either
Approved
or
Tolerated
,
would
heal
most
of
all
the
Discords
about
Religion
in
England
,
I
mean
,
Sacraments
not
constrainedly
,
but
freely
given
and
received
.
I
shall
tell
you
why
I
think
so
,
by
instances
.
1.
The
Thing
call'd
Strict
Presbytery
,
[
with
a
power
of
Classes
and
National
Assemblies
,
composed
of
Ordained
and
Unordained
Elders
,
as
a
Judicature
,
whose
Excommunication
is
to
be
enforced
by
the
Magistrates
Sword
]
is
approved
by
few
of
my
acquaintance
in
England
:
But
those
that
Prelatists
cal●
Presbyterians
here
,
commonly
are
Ministers
that
desire
but
the
exercise
of
so
much
of
their
proper
Office
,
and
the
freedom
of
a
Christian
and
a
Man
,
as
not
to
be
forced
to
administer
Sacraments
against
their
knowledge
and
conscience
to
the
uncapable
,
because
a
Lay-Chancelor
or
a
Diocesane
that
knoweth
not
his
Neighbours
and
Flocks
so
well
as
he
,
shall
say
that
they
are
worthy
,
and
command
him
to
renounce
his
knowledge
in
obeying
them
.
And
if
God
had
made
all
such
Ministers
to
be
only
the
Lay-Chancellors
,
or
the
Diocesanes
Agents
or
Servants
,
to
Baptize
,
and
give
the
Lords
Supper
only
in
the
Chancellors
or
Bishops
name
as
a
Messenger
,
and
if
it
be
done
amiss
,
that
not
we
,
but
the
Chancellor
or
Bishop
should
answer
it
to
God
,
then
we
could
joyfully
thus
obey
them
.
But
while
we
believe
,
That
we
must
answer
our selves
for
our
own
actions
,
and
that
we
must
Baptize
,
and
give
the
Lords
Body
and
Blood
,
in
Christs
Name
,
and
not
the
Bishops
,
we
dare
not
obey
Men
before
God
,
nor
renounce
our
own
judgment
in
the
matters
of
our
own
Office
and
Trust
:
Therefore
it
would
satisfie
us
,
had
we
but
freedom
in
our
Ministerial
action
,
not
to
go
against
our
Conscience
,
however
blind
malice
would
make
the
world
believe
,
that
it
is
some
Papal
Empire
,
even
over
Princes
,
that
we
desire
.
Nay
,
we
desire
,
That
if
the
Magistrate
will
allow
us
Parish-Churches
,
and
Maintenance
,
and
Countenance
in
our
work
,
that
any
person
that
cannot
remove
his
dwelling
without
great
detriment
,
and
cannot
be
satisfied
in
our
Order
of
Worship
and
Communion
,
but
can
receive
more
Edification
from
another
Minister
,
may
have
leave
to
join
in
Communion
with
any
other
Approved
or
Tolerated
Church
,
keeping
the
Laws
of
Loyalty
and
Peace
:
Why
should
I
envy
anothers
desires
or
benefits
?
Or
think
it
hard
,
that
any
can
profit
more
by
another
,
than
by
me
?
Or
why
should
I
be
against
it
?
And
we
desire
(
not
that
the
People
may
be
Ordainers
,
or
Church-Governors
,
or
have
the
power
of
the
Keys
,
but
)
that
if
any
Flock
cannot
be
satisfied
,
after
full
hearing
,
to
rest
under
the
conduct
of
our
Ministery
,
they
may
freely
choo●e
another
,
and
remove
us
.
And
for
my
own
part
,
as
I
never
did
,
so
I
wonder
how
any
ingenious
Minister
can
obtrude
himself
on
any
People
,
and
pretend
to
be
their
Pastor
against
their
wills
.
As
my
Conscience
condemneth
it
as
against
God
and
them
,
so
I
confess
my
Prudence
is
against
it
for
my self
,
and
I
am
not
so
base
as
to
endure
such
a
life
.
2.
And
as
for
the
Party
called
Independant
,
I
have
reason
to
think
that
it
is
the
main
of
that
Toleration
which
they
desire
.
For
Mr.
Philip
Nye
,
who
led
them
more
than
any
one
man
known
to
me
,
did
purposely
write
to
prove
,
That
the
Christian
Magistrate
may
set
up
Teachers
,
all
over
his
Dominions
,
whom
the
People
,
upon
his
Command
,
are
bound
to
hear
:
But
that
to
take
any
for
their
Pastors
,
he
thought
they
might
not
be
compelled
.
3.
And
even
the
Anabaptists
would
be
contented
with
the
same
liberty
,
if
they
be
but
near
as
peaceable
as
Mr.
Tombes
was
,
who
wrote
for
even
Par●chial
Communion
,
and
persuaded
the
Anabaptists
to
it
:
Though
few
so
far
followed
him
,
most
,
I
think
,
would
be
contented
with
Free
Sacraments
,
in
which
I
include
the
Eucharistical
Lords-day
worship
.
§
X.
And
what
harm
will
this
do
,
where
Love
prevaileth
,
and
where
Pride
and
Envy
make
not
〈◊〉
Priests
to
think
all
wrong
them
,
that
do
not
Adore
or
Idolize
them
,
or
give
them
more
than
is
their
due
?
What
harm
will
it
do
me
,
if
an
hundred
of
my
Parish
hear
and
prefer
another
man
,
by
whom
they
can
profit
more
than
by
me
?
What
if
they
worship
God
in
other
(
sound
)
words
,
or
in
Cloaths
of
another
make
or
colour
,
as
long
as
they
are
restrained
from
reviling
,
and
the
breach
of
Peace
?
Are
they
any
better
in
my
Auditory
with
censuring
or
dissenting
●●dgments
,
hearing
me
against
their
wills
,
than
where
they
can
freely
join
in
Love
and
Peace
?
If
a
bad
or
weak
Minister
grudge
at
all
that
go
to
an
able
Conformist
in
the
next
Parish
,
few
wise
men
will
think
that
he
doth
it
more
for
God
,
or
for
his
Brothers
Soul
,
than
for
himself
:
and
yet
that
person
breaketh
the
Canon
that
goeth
to
the
next
Parish
,
as
well
as
he
that
goeth
to
a
Nonconformist
.
And
why
should
we
be
more
impatient
with
this
man
,
than
with
that
?
§
XXI
.
The
Pamphlets
that
are
spread
abroad
for
Rigor
and
Severity
of
late
,
under
the
pretence
of
Conformity
,
do
many
of
them
savor
so
rankly
of
Church-Tyranny
,
and
a
bloody
Mind
and
Principles
,
and
are
made
up
of
such
Reasons
,
as
give
us
just
cause
to
suspect
,
that
more
of
them
are
written
by
Papists
,
than
some
think
.
I
instance
in
one
called
,
[
A
Representation
of
the
State
of
Christianity
in
England
,
and
of
its
decay
and
danger
from
Sectaries
,
as
well
as
Papists
.
Printed
1674
,
for
Benjamin
Tooke
.
]
in
which
the
Sta●e
of
Religion
here
is
unworthily
slandered
,
and
the
Follies
of
some
few
,
such
as
the
Quakers
,
pretended
to
be
the
State
of
our
Religion
,
and
words
beseeming
Mad-men
,
(
which
we
never
hear
)
fathered
on
those
that
he
please●
to
call
Sectaries
;
and
they
are
represented
as
〈◊〉
of
the
Creed
,
Lords
Prayer
,
and
Commandments
,
and
what
not
,
that
is
reverend
,
good
and
holy
,
and
the
Papists
much
preferred
before
them
saying
,
[
That
for
one
infallible
old
Gentleman
at
Rome
we
have
Thousands
of
Hot
Spirits
in
England
,
that
pretend
to
more
of
the
Divine
Perfections
than
ever
he
did
:
For
if
the
Holy
Ghost
doth
personally
indwell
in
Sectaries
,
then
they
are
personally
possessed
with
all
the
glorious
Attributes
of
the
Godhead
,
pag.
26.
And
28.
The
Idolatry
of
the
Papists
will
be
as
excusable
at
the
great
day
of
Accounts
,
as
the
unreverent
Rudeness
,
and
superstitious
Sowreness
of
the
Sectary
.
And
p.
29.
The
gross
Usurpation
and
Invasion
of
the
Priestly
Office
by
Sectaries
,
to
erect
Churches
,
&c.
throws
more
dirt
upon
the
Christian
Religion
,
than
the
grossest
Errors
in
the
Roman
Church
,
&c.
Answ.
1.
I
know
none
so
worthy
of
the
Name
of
Sectaries
as
the
Papists
,
that
damn
all
Christians
save
themselves
,
and
feign
themselves
onely
to
be
all
the
Church
.
2.
It
's
like
by
these
Sectaries
,
he
meaneth
those
that
are
not
Re-ordained
,
or
have
not
(
uninterrupted
)
Episcopal
Ordination
.
And
if
all
such
Reformed
Churches
are
so
much
more
dirty
and
injurious
to
Christianity
,
than
the
grossest
Errors
of
the
Papists
,
it
's
better
be
of
the
Papal
Church
,
than
of
them
.
3.
Doth
pretending
to
the
help
of
Gods
Spirit
in
Praying
,
and
Preaching
,
and
Living
,
arrogate
more
than
pretending
to
Papal
Infallibility
in
the
Office
of
an
Universal
Monarch
,
and
Judge
of
the
sense
of
all
Gods
Word
?
The
word
[
Personal
]
I
have
heard
used
by
none
but
this
,
and
such
Accusers
:
But
what
he
meaneth
by
it
,
who
can
tell
?
First
,
If
it
refer
to
the
Person
of
the
Receiver
,
how
can
the
Holy
Ghost
dwell
in
any
man
,
and
not
dwell
in
his
person
?
Secondly
,
If
it
refer
to
the
Person
of
the
Holy
Ghost
,
what
Christian
,
before
this
man
,
did
ever
doubt
,
(
that
took
the
Holy
Ghost
to
be
God
)
whether
the
Person
as
well
as
the
Essence
of
the
Holy
Ghost
,
be
every
where
?
Doth
not
the
Scripture
say
,
That
the
Holy
Spirit
dwelleth
in
Believers
?
Rom.
8.
11.
1
Cor.
3.
16.
2
Tim.
1.
14.
&c.
and
God
dwelleth
in
us
,
1
Joh.
4.
12.
15
,
16.
And
that
we
are
an
habitation
of
God
by
the
Spirit
,
Ephes.
2.
22.
Is
Gods
Word
worse
than
Popery
?
Or
is
not
this
to
reproach
God
and
his
Word
,
and
Spirit
,
more
than
the
Reformed
Churches
do
by
not
having
Bishops
,
who
are
accused
by
Mr.
Dodwell
,
to
sin
against
the
Holy
Ghost
?
Thirdly
,
But
if
[
Personal
]
should
mean
the
mode
and
title
of
Union
,
as
if
by
Hypostatical
Union
like
Christs
,
the
Holy
Ghost
and
Believers
be
made
one
Person
,
who
are
those
Sectaries
that
hold
such
a
thing
,
who
shew
the
state
of
the
English
Religion
?
And
this
is
one
of
the
men
that
cry
out
against
Toleration
,
and
tells
us
,
that
[
There
can
be
no
stability
of
Government
in
England
,
till
there
be
a
settlement
in
Religion
;
No
settlement
of
Religion
,
but
by
uniting
Affections
;
No
uniting
Affections
,
but
by
unity
of
Religion
.
]
And
so
on
:
Therefore
Rulers
must
force
all
to
be
of
one
Religion
.
Next
to
the
thought
of
the
Heathen
and
Apostate
Nations
case
,
it
is
one
of
the
saddest
to
me
,
that
Rulers
and
People
that
have
too
little
studied
such
matters
,
should
lie
under
the
temptation
and
horrid
abuse
of
Clergymen
,
that
write
and
talk
at
such
a
rate
as
this
man
doth
.
1.
Will
he
maintain
,
That
there
is
no
Union
of
Religion
,
wherever
men
are
not
of
one
opinion
,
form
or
mode
,
in
every
Circumstance
,
Rite
or
Ceremony
,
or
every
accident
or
integral
of
Faith
?
Are
any
two
men
in
the
world
then
of
one
Religion
,
any
more
than
of
one
visage
or
slature
,
&
c
?
2.
If
this
man
had
Rulers
that
differed
from
him
,
as
much
as
he
doth
from
the
Nonconformists
,
would
he
,
and
could
he
,
presently
change
his
judgment
?
or
would
he
falsly
profess
a
change
,
lest
he
should
not
be
of
one
Religion
with
his
Prince
?
or
rather
must
it
not
be
he
,
or
such
as
he
,
that
must
be
the
standard
of
that
one
Religion
to
all
?
3.
Doth
he
believe
,
That
Prisons
or
Flames
will
make
men
of
one
Affection
?
Would
such
usage
win
himself
to
love
the
judgment
and
way
of
those
that
he
suffered
by
?
4.
Or
if
men
of
many
Opinions
and
Affections
be
forced
into
the
same
Temple
as
a
Prison
,
doth
their
corporal
presence
make
them
of
one
Religion
and
Affection
?
It
is
a
doleful
thing
to
hear
Preachers
of
the
Gospel
cry
out
for
Blood
,
Flames
,
or
Prisons
,
to
make
whole
Kingdoms
of
one
Religion
,
confessing
how
unfit
they
are
to
do
it
themselves
,
who
have
undertaken
the
Office
that
should
do
it
:
Woe
to
the
Princes
,
Church
and
People
,
that
have
not
wit
and
grace
to
escape
the
snares
of
such
ignorant
Tyrannical
Counsellors
.
Abundance
more
such
Pamphlets
have
lately
endeavoured
to
destroy
Love
and
Peace
,
and
infect
the
Land
with
Malice
and
Cruelty
.
§
XII
.
The
Roman
Doctrine
and
Laws
for
exterminating
,
and
burning
Hereticks
,
is
the
top
and
perfection
of
this
hypocritical
wickedness
,
which
murdereth
Gods
Servants
,
and
depopulateth
Countries
,
on
pretence
of
Charity
,
Unity
and
Government
.
And
when
so
many
Princes
became
guilty
of
serving
this
bloody
Clergy
,
(
that
never
knew
what
manner
of
spirit
they
were
of
)
it
was
Gods
wisdom
and
justice
to
permit
the
same
Councils
of
Bishops
,
and
the
same
Popes
,
to
decree
their
Deposition
,
which
decreed
their
Subjects
extermination
(
Lateran
.
sub
Innoc.
3.
)
what
can
be
more
contrary
to
Nature
?
to
Humane
Interest
?
or
to
the
Doctrine
,
Example
,
and
Spirit
of
Christ
?
And
whose
blood
is
safe
,
while
such
blood-sucking
Leeches
are
taken
for
the
Rulers
of
the
world
,
and
the
Physicians
of
Souls
?
§
XIII
.
All
this
,
I
perceive
,
is
on
occasion
of
Objections
,
but
superadded
to
what
I
fullier
said
before
,
Part
II.
Chap.
8.
But
I
still
say
,
That
Toleration
must
have
its
due
bounds
,
and
not
extend
to
intolerable
Doctrines
,
Practices
or
Persons
.
To
proceed
then
,
Every
one
that
will
,
must
not
be
Tolerated
to
be
a
publick
Pastor
and
Preacher
,
no
not
of
the
Truth
.
For
some
insufficient
men
may
by
that
manner
bring
a
scandal
or
scorn
on
the
sacred
Doctrine
and
Worship
of
God
;
and
taking
Gods
Name
profanely
and
in
vain
,
is
worse
than
silence
:
much
less
should
men
be
suffered
to
preach
or
dispute
down
anys
Point
of
Christian
Faith
or
Duty
.
§
XIV
.
In
a
word
,
The
Prince
that
will
escape
the
dangerous
Extreams
of
Licentiousness
,
and
oppressing
Persecution
,
must
.
1.
Have
an
eye
to
the
Holy
Scripture
,
and
Apostolical
Institution
,
and
to
the
Law
of
Nature
together
,
as
his
Rule
.
2.
He
must
make
the
true
publick
Good
,
which
lieth
in
mens
spiritual
welfare
,
his
end
.
3.
He
must
make
the
promoting
of
Obedience
to
God
and
his
Laws
,
the
chief
work
of
his
Office
and
of
his
own
Laws
.
4.
He
must
abhor
and
avoid
all
carnal
Interests
,
contrary
to
the
Interest
of
Christ
,
and
mens
Souls
.
5.
He
must
do
all
with
Caution
from
a
Spirit
of
Love
,
and
a
Care
to
preserve
mens
fear
of
God
.
6.
He
must
take
heed
of
Partiality
,
or
hearkning
to
the
counsel
either
of
Atheists
,
prophane
men
,
or
of
an
ignorant
,
proud
,
and
cruel
Clergy
:
And
must
hearken
to
wise
,
pious
,
considerate
,
peaceable
and
experienced
Counsellors
,
and
avoid
the
examples
both
of
Rehoboam
,
and
of
Jeroboam
,
and
be
neither
an
Oppressor
nor
a
Corrupter
.
§
XV.
And
to
conclude
,
good
and
wise
men
may
well
know
their
duty
,
whom
to
silence
and
eject
,
and
whom
to
tolerate
,
if
they
are
but
true
to
God
,
by
this
one
Rule
:
They
may
,
by
hearing
all
the
case
and
knowledge
of
the
Persons
,
discern
whether
that
mans
Preaching
,
consideratis
considerandis
,
is
clearly
like
to
do
more
good
or
harm
:
and
do
accordingly
.
But
then
they
must
not
judge
of
good
and
harm
,
by
carnal
sinful
lusts
and
interests
,
and
by
the
counsels
of
selfish
partial
men
,
but
by
wise
and
just
reason
,
guided
by
the
Word
of
God
.
§
XVI
.
And
in
all
doubtful
Cases
,
choose
the
safer
side
;
and
when
the
danger
of
overdoing
is
the
greater
(
as
in
case
of
Persecution
)
rather
do
too
little
,
than
too
much
:
And
prefer
not
Ceremonies
before
Substance
,
nor
tything
Mint
,
Annise
and
Cummin
,
before
Love
,
Truth
and
Judgment
,
and
the
great
things
of
the
Law
:
And
be
sure
that
you
learn
what
this
meaneth
,
I
will
have
mercy
,
and
not
sacrifice
,
]
that
you
may
not
condemn
or
accuse
the
Guiltless
.
CHAP.
XV.
The
Catholick
Church
will
never
unite
in
a
Reception
and
Subscription
to
every
Word
,
Verse
,
or
Book
of
the
Holy
Scripture
,
as
it
is
in
any
one
Translation
,
or
any
one
Copy
in
the
Original
now
known
.
§
I.
THis
needeth
no
other
proof
than
the
reason
of
the
thing
,
and
common
experience
.
1.
All
Translations
are
the
work
of
imperfect
fallible
men
;
we
have
none
made
by
the
Spirit
as
working
infallibly
in
the
Apostles
,
(
unless
,
as
some
think
,
the
Greek
of
St.
Matthews
Gospel
be
a
Translation
.
)
The
pretences
of
Inspiration
of
the
Seventy
two
that
are
said
to
be
the
Authors
of
that
Greek
Translation
of
the
Old
Testament
,
is
not
yet
agreed
on
in
the
Church
;
nor
whether
it
was
more
than
the
Pentateuch
which
they
Translated
.
The
Authority
and
Reasons
of
Hierome
still
much
prevail
.
Sect.
II.
And
the
Vulgar
Latine
,
most
valued
by
the
Papists
,
is
yet
so
much
matter
of
Controversie
between
them
,
that
when
Sixtus
Quintus
had
stablished
a
corrected
Edition
,
Clement
the
8th
altered
it
in
many
hundred
places
after
.
Sect.
III.
And
all
Protestants
acknowledge
the
imperfection
of
all
their
own
Translations
,
English
,
Dutch
,
French
,
&c.
And
in
the
same
Church
of
England
,
we
have
the
publick
prescribed
Use
of
two
different
Translations
of
the
Psalms
,
one
sometime
directly
contrary
to
the
other
,
as
Yea
and
Nay
,
and
one
leaving
a
whole
Verse
which
the
other
hath
.
Sect.
IV.
And
we
know
of
no
man
that
pretendeth
to
be
sure
that
he
hath
a
Copy
of
the
Hebrew
and
Greek
Text
,
which
he
is
certain
is
perfectly
agreeable
to
the
autography
or
first
draught
:
And
the
multitude
of
various
Readings
put
us
out
of
all
hope
of
ever
having
certainly
so
perfect
a
Copy
:
All
therefore
have
the
marks
of
humane
frailty
,
which
cannot
be
denied
.
Sect.
V.
And
no
wise
and
good
man
should
deliberately
deny
this
,
and
so
justifie
falsly
every
humane
slip
.
But
yet
there
is
no
such
difference
among
Copies
or
Translations
,
as
should
any
way
shake
our
foundations
,
or
any
point
necessary
to
salvation
doth
depend
upon
:
For
in
all
such
points
they
all
agree
.
Sect.
VI.
Object
.
But
if
Copies
and
Translations
differ
and
err
,
how
can
we
make
them
our
rule
of
judgment
?
Answ.
I
say
again
,
They
agree
in
as
many
things
as
we
need
them
for
,
as
a
Rule
of
Judgment
:
And
where
they
differ
,
it
being
in
words
of
no
such
use
,
and
moment
,
that
hindereth
not
our
being
Ruled
by
them
where
they
agree
.
The
Kings
Laws
may
be
written
in
divers
Languages
for
divers
Countries
of
his
Subjects
:
And
verbal
differences
may
be
no
hinderance
to
their
regulating
use
;
no
more
than
the
King
himself
doth
lose
his
authority
,
if
his
hair
turn
white
.
Sect.
VIII
.
Object
.
2.
But
what
then
,
must
all
subscribe
to
,
if
not
to
all
the
Bible
?
Have
you
any
other
measure
or
test
?
Answ.
We
must
subscribe
,
That
we
believe
all
Gods
Word
to
be
true
,
and
all
the
true
Canon
of
Scripture
to
be
his
Word
,
and
that
we
will
faithfully
endeavor
to
discern
all
the
Canon
:
And
we
must
expresly
subscribe
to
the
Essentials
of
Christianity
,
of
which
before
and
after
.
Sect.
VIII
.
It
was
a
considerable
time
before
many
Churches
received
the
Epistle
of
James
,
the
2d
of
Peter
,
that
to
the
Hebrews
,
the
Revelation
,
&c.
And
no
doubt
they
were
nevertheless
true
Christians
:
And
if
now
any
believe
all
the
Essentials
of
Religion
,
and
should
doubt
only
whether
the
Canticles
,
or
the
Epistle
to
●i●●mon
,
or
the
two
last
of
John
,
or
that
of
Jude
,
were
Canonical
,
he
might
for
all
that
be
a
true
Christian
,
and
more
meet
to
be
a
Bishop
,
than
Synesius
was
before
he
believed
the
Resurrection
,
or
Neclar●us
before
he
was
baptized
,
&c.
Sect.
IX
.
The
Churches
are
not
fully
agreed
to
this
day
about
the
Canonical
Books
of
Scripture
;
more
than
the
Papists
call
some
Books
Canonical
,
which
we
call
Apocryphal
.
And
it
is
said
that
the
Abassines
,
and
Syrians
have
divers
not
only
as
Ecclesiastical
,
but
as
Canonical
,
which
we
have
not
,
nor
know
not
of
:
Though
we
have
good
cause
to
judge
best
of
our
own
received
number
,
(
by
the
proof
well
produced
by
Bishop
Consins
,
and
many
others
)
yet
have
we
no
cause
to
unchurch
all
Churches
that
differ
from
us
.
Sect.
X.
No
Church
therefore
ought
to
cast
out
all
Ministers
that
doubt
of
some
words
in
any
Translation
,
or
Copy
,
or
of
some
Verse
,
Chapter
,
or
Book
,
who
hold
the
main
,
and
all
the
necessary
Doctrines
.
No
such
Test
was
imposed
on
the
primitive
Christians
:
And
it
's
sad
to
hear
the
report
that
even
the
sound
and
humble
Churches
of
Helvetia
,
should
lately
make
it
necessary
to
the
Ministery
,
to
subscribe
to
the
antiquity
of
the
Hebrew
points
;
though
it
may
be
a
true
and
useful
Assertion
.
CHAP.
XVI
.
The
Catholick
Church
will
never
unite
in
the
subscribing
to
any
mens
whole
Commentaries
on
the
Bible
.
§
.
I.
THis
is
yet
more
evident
than
the
former
.
1.
They
do
not
at
this
day
,
nor
ever
did
agree
in
any
mens
Commentary
:
They
have
great
respect
to
the
Commentaries
of
some
of
the
Ancients
,
and
others
,
but
subscribe
them
not
as
infallible
:
Though
the
Trent
Oath
of
Pope
Pius
,
swear
men
not
to
expound
the
Scriptures
otherwise
than
according
to
the
agreeing
Exposition
of
the
Fathers
;
it
is
well
known
,
1.
That
they
never
told
and
proved
to
us
,
who
are
to
be
taken
for
Fathers
,
and
who
not
.
2.
It
's
known
that
few
of
them
have
written
large
Commentaries
,
and
fewer
on
all
the
Bible
,
if
any
.
3.
That
they
oft
differ
among
themselves
.
4.
And
the
best
have
confessed
their
own
Errors
.
5.
And
more
have
been
found
erroneous
by
others
,
and
are
by
us
at
this
day
.
6.
Yea
,
they
have
cast
out
,
and
condemned
one
another
;
as
the
Case
of
Nazianzene
,
Epiphanius
,
Chrysostom
,
Theophilus
Alexand.
Cyril
,
and
Theodoret
,
and
many
more
besides
Origen
sheweth
.
6.
The
Papists
ordinarily
take
liberty
to
differ
from
the
Commentaries
of
divers
of
the
most
Renowned
of
the
Fathers
.
7.
And
the
learnedst
men
of
the
Papists
themselves
do
differ
from
one
another
.
8.
And
no
General
Council
that
pretend
to
be
the
Judge
of
thesense
of
the
Scripture
,
durst
ever
yet
venture
to
write
a
Commentary
on
it
.
9.
No
nor
any
Pope
;
nor
any
by
his
appointment
,
or
a
Councils
,
is
written
by
any
other
,
and
by
them
approved
as
infallible
.
By
all
which
,
and
much
more
,
it
is
evident
,
That
subscribing
wholly
to
any
Commentary
,
will
never
unite
the
Churches
of
Christ
.
Sect.
II.
And
no
wonder
,
when
that
,
1.
God
hath
composed
the
Scripture
of
such
various
parts
,
as
that
all
are
not
of
the
same
nece●sity
or
intelligibility
;
but
some
are
harder
than
the
rest
to
be
understood
,
and
many
hundred
Texts
are
such
,
that
a
man
that
understands
them
not
,
may
be
saved
.
2.
And
Pastors
as
well
as
People
,
are
of
various
degrees
of
understanding
,
and
all
imperfect
,
and
know
but
in
part
.
Sect.
III.
Yet
are
good
Commentaries
of
great
use
,
as
other
teaching
is
;
but
not
to
be
subscribed
as
the
terms
of
the
Unity
or
Liberty
of
the
Churches
.
Sect.
IV.
Nay
,
those
particular
Expositions
which
General
Councils
(
the
Pretenders
to
deciding
judgment
)
have
made
,
are
not
to
be
subscribed
as
infallible
,
as
I
have
before
proved
by
the
quality
of
the
men
,
and
by
their
many
Errors
,
and
contradicting
and
condemning
one
another
.
CHAP.
XVII
.
A
Summary
Recital
of
the
true
Terms
of
Concord
,
and
some
of
the
true
Causes
of
Schism
.
THE
Sum
of
all
that
is
said
of
Schism
and
Unity
,
is
this
.
§
I.
Schism
is
an
unlawful
separating
from
one
,
or
many
Churches
,
or
making
Parties
and
Divisions
in
them
,
and
is
caused
usually
,
either
1.
By
unskilful
,
proud
Church-Tyrants
,
Dogmatists
,
or
Superstitious
Persons
,
by
departing
from
Christs
instituted
terms
of
Concord
,
the
Christian
Purity
and
Simplicity
,
and
denying
Communion
to
those
that
unite
not
on
their
sinful
or
unnecessary
self-devised
terms
,
and
obey
not
their
ensnaring
Canons
or
Wills
;
or
malignantly
forbidding
what
Christ
hath
commanded
,
and
excommunicating
and
persecuting
men
for
obeying
him
.
2.
Or
else
by
erroneous
proud
self-conceited
persons
,
that
will
not
unite
and
live
in
Communion
upon
Christs
instituted
terms
,
but
feigning
some
Doctrine
or
Practice
of
their
devising
to
be
true
,
good
and
necessary
,
which
is
not
;
or
something
to
be
intolerably
sinful
that
is
good
or
lawful
,
do
therefore
cast
off
their
Guides
,
and
the
Communion
of
the
Church
as
unlawful
,
on
pretence
of
choosing
a
better
necessary
way
.
§
II.
2.
The
necessary
means
of
Unity
and
Church
Concord
,
are
these
.
1.
That
every
Catechized
understanding
person
,
professing
Repentance
,
Belief
and
Consent
to
the
Baptismal
Covenant
,
and
the
Children
of
such
dedicated
by
them
to
Christ
be
Baptized
.
And
the
Baptized
accounted
Christians
having
right
to
Christian
Communion
,
till
their
Profession
be
validly
disproved
by
an
inconsistent
Profession
or
Conversation
;
that
is
,
by
some
Doctrine
against
the
Essence
of
Christianity
,
or
some
scandalous
wilful
sin
,
with
Impenitence
after
sufficient
Admonition
:
And
that
no
man
be
Excommunicated
,
that
is
not
proved
thus
far
to
Excommunicate
himself
:
And
that
the
Catechized
or
Examined
person
be
put
upon
no
other
profession
of
Belief
,
Consent
and
Practice
,
as
interpreting
the
Sacramental
Covenant
,
but
of
the
Articles
of
the
Creed
,
the
Lords
Prayer
and
Decalogue
,
understood
;
and
the
general
belief
of
,
consent
to
,
and
practice
of
all
that
he
discerneth
to
be
the
Word
of
God
.
2.
That
in
Church
Cases
and
Religion
,
I.
The
Magistrate
have
the
onely
publick
judgment
whom
he
shall
countenance
and
maintain
,
or
tolerate
,
and
whom
he
shall
punish
,
or
not
tolerate
nor
maintain
:
and
never
be
the
Executioner
of
the
Clergies
Sentence
,
without
,
or
against
his
own
Conscience
and
Judgment
.
II.
That
the
Ordainers
(
being
the
senior
Pastors
,
or
a
Bishop
or
President
with
other
Pastors
,
which
is
to
be
left
to
the
concurrent
judgments
of
themselves
,
and
the
people
)
be
the
Judges
of
the
fitness
of
the
Ordained
person
to
be
a
Minister
of
Christ
,
and
the
said
Pastors
in
their
respective
particular
Churches
,
be
the
Key-bearers
,
or
Judges
,
who
is
to
be
Baptized
,
and
admitted
to
Communion
in
the
Church
,
and
who
not
;
and
not
constrained
to
Baptize
,
or
to
give
or
deny
Communion
there
,
by
the
judgment
of
others
against
their
Consciences
,
(
though
in
case
of
forfeiture
,
or
just
cause
,
they
may
be
removed
from
that
Church
,
or
from
the
sacred
Office
.
)
III.
That
the
People
of
that
Church
be
the
private
discerning
Judges
,
who
shall
be
their
Pastors
,
to
whose
conduct
they
will
trust
their
Souls
;
if
not
so
far
as
to
be
the
first
Electors
,
at
least
so
far
as
to
have
a
free
consenting
or
dissenting
power
;
and
they
be
not
forced
to
trust
their
Souls
with
any
man
as
a
Pastor
against
their
Consciences
:
And
that
every
man
be
the
private
discerning
Judge
of
his
own
Duty
to
God
and
Man
,
and
of
his
sin
forbidden
;
and
of
his
own
secret
Case
,
whether
he
believe
in
God
and
Christ
,
and
purpose
to
obey
him
,
or
whether
he
be
an
Atheist
,
or
Infidel
,
or
secretly
wicked
,
and
so
fit
or
unfit
for
Baptism
and
Communion
;
so
that
though
he
be
not
to
be
received
without
the
judgment
of
the
Pastors
,
yet
he
may
exclude
himself
,
if
conscious
of
incapacity
;
and
therefore
that
none
be
forced
by
corporal
Penalties
or
Mulcts
,
to
be
Baptized
,
or
to
Communicate
.
3.
That
the
Christian
Magistrate
make
three
sorts
of
Laws
,
one
for
the
approved
and
maintained
Churches
and
Pastors
;
another
for
the
Tolerated
;
and
a
third
sort
for
the
Intolerable
.
I.
And
that
a
sufficient
number
of
the
ablest
,
soundest
,
and
worthiest
Ministers
,
be
made
the
publick
,
approved
,
maintained
Preachers
and
Pastors
.
And
where
Parish
Bounds
are
judged
necessary
,
that
all
persons
living
in
the
Parish
be
constrained
to
contribute
proportionably
to
maintain
the
Parish
Ministers
,
and
Temple
,
and
Poor
;
and
to
hear
publick
Teaching
,
and
to
worship
God
,
either
in
that
or
some
other
Approved
or
Tolerated
Church
,
within
their
convenient
reach
or
neighborhood
.
II.
And
that
the
Tolerated
Ministers
(
tryed
and
licensed
)
have
protection
and
peace
in
the
publick
exercise
of
their
Ministery
,
though
not
Approbation
and
Maintenance
.
III.
But
that
the
Intolerable
be
restrained
by
sutable
restraints
.
4.
That
the
Approved
and
Maintained
Ministers
be
put
to
subscribe
their
Belief
of
,
Consent
to
,
and
resolved
practice
or
obedience
of
all
the
Sacred
Canonical
Scriptures
,
so
far
as
by
diligent
study
they
are
able
to
understand
them
;
and
more
particularly
of
the
Christian
Religion
summarily
contained
in
the
Sacramental
Covenant
,
and
in
the
ancient
Creeds
received
by
the
Universal
Church
,
the
Lords
Prayer
,
and
the
Decalogue
,
as
it
is
the
Law
of
Christ
,
and
expounded
by
him
in
the
Holy
Scriptures
:
And
that
they
will
be
faithful
to
the
King
and
Kingdom
;
and
as
Ministers
will
faithfully
guide
the
Flocks
in
holy
Doctrine
,
Worship
,
Discipline
and
Example
of
Life
,
labouring
to
promote
Truth
,
Holiness
,
Love
,
Peace
and
Justice
,
for
the
salvation
of
mens
Souls
,
the
edification
of
the
Church
,
and
the
glorifying
and
pleasing
of
God
our
Creator
,
Redeemer
and
Sanctifier
.
And
that
the
said
Maintained
Ministers
be
tyed
by
the
regulating
Laws
which
determine
only
such
circumstances
as
in
genere
are
necessary
to
be
agreed
in
for
Uniformity
,
and
common
harmony
:
As
of
Time
,
Place
,
Parish
Bounds
,
what
Translation
of
Scripture
to
use
,
what
Version
of
Psalms
,
what
decent
Habit
,
&c.
not
put
to
profess
Approbation
of
all
these
,
but
required
to
use
them
,
and
censured
if
they
do
not
.
5.
That
the
Tolerated
Ministers
subscribe
all
the
same
things
,
except
these
last
Regulating
Laws
for
Circumstances
of
Order
.
6.
That
either
a
Catalogue
of
Errors
and
Sins
be
drawn
up
in
the
Law
which
no
Minister
shall
preach
;
or
else
it
be
left
to
the
Judges
to
discern
when
any
is
proved
to
preach
against
any
necessary
Article
of
his
subscribed
Profession
:
And
it
is
meet
that
the
Catalogue
prohibited
to
the
Maintained
Ministers
,
be
larger
than
that
prohibited
to
the
Tolerated
,
some
Errors
being
tolerable
,
which
are
not
approvable
.
And
it
is
not
the
first
fault
that
should
suspend
or
silence
either
of
them
,
but
obstinacy
after
a
first
and
second
admonition
.
Yea
,
many
lesser
Errors
must
be
punished
only
with
congruous
Mulcts
,
or
Rebukes
,
or
after
that
with
loss
of
Maintenance
,
that
are
not
to
be
punished
with
Silencing
.
7.
That
no
other
Test
,
Profession
,
Covenant
,
Subscription
or
Promise
be
required
of
any
,
as
necessary
to
Ministery
or
Communion
,
which
may
become
dividing
Snares
and
Engines
:
But
only
that
where
Papal
Tyrannies
,
or
any
other
Usurpers
,
claim
it
dangerous
to
the
Church
and
Kingdom
,
the
Essentials
of
that
Papacy
or
Usurpation
be
expresly
renounced
by
all
that
will
have
Maintenance
or
Toleration
;
yet
not
on
this
pretence
making
every
claim
of
Patriarchs
,
Archbishops
,
Bishops
,
Councils
,
or
Synods
of
Presbyters
,
which
others
think
to
be
a
Usurpation
,
to
be
so
dangerous
as
the
Papacy
,
and
so
the
renunciation
of
them
as
necessary
;
because
such
existent
persons
claim
not
such
Power
,
nor
make
such
Laws
,
for
deposing
Kings
,
and
murdering
or
exterminating
Dissenters
:
which
if
they
do
,
they
must
be
expresly
renounced
:
else
the
keeping
out
usurping
practice
is
enough
.
8.
The
Christian
Magistrate
must
keep
Peace
among
all
,
both
the
Approved
and
Tolerated
,
and
not
suffer
any
unpeaceable
Preaching
or
Disputes
;
which
tend
to
destroy
Love
,
and
Quietness
;
nor
suffer
railing
Calumnies
against
each
other
,
to
be
published
or
printed
.
§
III.
1.
Particular
Churches
and
their
Pastors
should
be
so
far
Associated
,
as
is
necessary
to
their
mutual
peace
,
concord
and
strength
:
And
therefore
should
keep
frequent
Synods
for
Correspondency
to
these
Ends
;
and
by
Messengers
and
Letters
also
keep
up
their
Brotherly
Concord
.
2.
But
whether
these
Associations
of
single
Churches
should
be
headed
by
Diocesanes
,
Metropolitanes
,
Archbishops
,
Primates
,
Patriarchs
,
most
think
is
a
matter
of
meer
humane
Prudence
.
3.
But
certainly
the
Magistrate
must
see
,
that
neither
the
Synods
,
nor
their
Heads
or
Presidents
tyrannize
;
〈◊〉
instead
of
Assemblies
for
Concord
,
become
an
Aristocratical
or
Monarchical
Church-Government
;
nor
force
not
any
to
approve
of
them
,
or
such
humane
Forms
of
Churches
;
much
less
that
they
infringe
not
the
Rights
and
Liberties
of
the
Churches
formed
by
the
institution
of
Christ
and
his
Apostles
.
§
IV.
Yet
more
briefly
,
1.
Approving
the
be●●
.
2.
Tolerating
the
Tolerable
.
3.
Sacraments
fre●
,
〈◊〉
not
forced
.
4.
The
Intolerable
restrained
.
5.
The
test
of
Toleration
being
this
,
Whether
such
Tolerated
Worship
do
more
good
or
hurt
in
true
impartial
judgment
.
6.
Magistrates
keeping
all
in
peace
]
would
heal
us
.
FINIS
.