THE
Independent's
Catechism
EXAMINED
.
In
two
Parts
.
Part
I.
CHAP.
I.
Error
in
first
and
foundation-Principles
,
most
dangerous
.
The
Catechist's
grand
mistake
noted
.
The
Method
of
this
first
part
,
in
order
to
the
full
conviction
thereof
.
The
Protestant
Doctrine
of
the
perfection
of
H.
Scripture
,
as
a
rule
and
guide
,
restrained
to
matters
of
Divine
belief
and
practise
necessary
unto
Salvation
.
OF
all
Errors
,
none
so
pernicious
,
as
those
,
which
corrupt
the
first
and
foundation-principles
of
our
Discourse
;
for
these
communicate
a
leaven
of
Falshood
unto
all
the
consequences
from
thence
inferr'd
;
and
such
is
that
,
which
may
be
observed
to
run
through
the
Catechism
now
examined
,
a
principle
which
comprizeth
the
whole
mystery
of
Non-conformity
and
Separation
in
it's
bowels
;
viz.
That
nothing
must
be
done
,
o●
admitted
of
by
us
,
in
or
about
Religion
,
God's
worship
and
service
,
which
himself
hath
not
commanded
in
the
Holy
Scriptures
.
That
whatsoever
is
not
found
instituted
and
comm●nded
in
the
●ord
of
God
,
cannot
be
of
Faith
,
and
therefore
the
practise
or
allowance
of
it
is
upon
that
account
sinful
.
That
the
VVord
of
God
condem●eth
not
only
what
is
done
against
the
warrant
thereof
,
but
that
also
which
is
done
besides
,
or
without
it
.
Now
,
to
give
this
matter
it
's
full
consideration
,
I
determine
,
by
God's
h●lp
,
to
speak
distinctly
unto
these
five
particulars
.
First
,
The
common
belief
of
Protestant
Divines
in
this
argument
.
Secondly
,
The
corruption
and
abuse
of
the
Protestant
Belief
,
by
the
Doctrine
of
the
Non-conforming
Brethren
.
Thirdly
,
The
words
,
wherein
our
Catechist
hath
declared
his
opinion
.
Fourthly
,
The
manifest
falshood
of
the
Assertion
.
And
,
Lastly
,
The
genuine
explication
of
those
texts
of
Scripture
,
which
are
pretended
to
countenance
it
.
As
to
the
first
of
these
;
That
which
is
owned
among
Protestants
in
common
,
is
This
;
That
the
Holy
Scriptures
are
the
onely
,
and
sufficient
guide
and
rule
,
in
all
matters
of
necessary
belief
and
observance
in
order
unto
salvation
;
able
to
make
us
wise
unto
salvation
;
and
therefore
,
Whosoever
doth
either
derogate
from
this
their
perfection
,
or
add
any
thing
unto
them
,
as
necessary
to
be
believed
or
done
in
order
unto
Salvation
,
are
certainly
guilty
of
most
presumptuous
,
and
unaccountable
profaneness
:
and
,
This
we
justly
tax
the
Church
of
Rome
withall
,
for
enjoyning
of
unwritten
traditions
,
and
Papal
determinations
,
to
be
received
with
an
equal
reverence
unto
the
Holy
Scriptures
.
But
then
it
is
not
their
meaning
,
by
virtue
of
this
Declaration
,
to
condemn
all
opinions
,
as
false
,
and
actions
,
as
unlawful
,
which
the
Holy
Scripture
prescribeth
not
;
or
to
extend
the
perfection
of
Holy
Scripture
so
far
as
the
punctual
determination
of
the
circumstantials
of
Divine
worship
.
The
perfection
of
God's
Word
is
judged
by
them
with
relation
unto
that
special
end
whereto
it
is
designed
;
viz.
the
instruction
of
men
in
all
things
necessary
unto
salvation
;
the
knowledge
whereof
they
could
not
otherwise
attain
unto
,
than
by
Divine
revelation
;
for
it
was
not
aimed
to
destroy
,
or
extinguish
the
light
of
nature
,
but
to
help
,
advance
,
and
perfect
it
.
It
is
not
therefore
any
of
God's
purpose
,
in
the
Holy
Scriptures
,
to
comprize
all
things
which
men
may
know
,
believe
,
or
practise
,
as
if
natural
reason
and
discretion
were
no
longer
to
continue
it's
guidance
;
or
to
determine
all
rituals
and
circumstances
appertaining
to
the
external
ordering
of
Divine
worship
,
so
as
to
have
nothing
for
Ecclesiastical
laws
to
be
employed
about
.
That
,
which
they
teach
of
the
Scriptures
sufficiency
,
is
ever
restrained
to
matters
of
necessary
belief
and
duties
of
necessary
observance
in
order
unto
salvation
;
and
never
enlarged
to
all
things
that
may
be
believed
or
done
by
us
in
the
general
,
or
to
particular
circumstances
,
which
have
respect
unto
the
good
order
,
decency
,
and
external
regulation
of
Divine
worship
.
CHAP.
II.
The
Puritan
disguises
of
this
Protestant
principle
:
1st
.
That
nothing
at
all
is
to
be
done
by
us
,
without
Scripture-Warrant
:
The
absurdity
of
that
,
declared
.
2dly
.
That
nothing
is
to
be
done
,
or
admitted
of
,
in
or
about
Religion
,
or
the
worship
of
God
,
at
least
without
the
warrant
,
1st
.
of
some
general
precepts
;
or
2dly
.
examples
in
the
written
Word
.
Those
additional
explications
manifested
to
be
impertinent
,
and
retorted
.
NOw
let
us
see
how
this
Protestant
Doctrine
hath
been
disguised
,
mis-shaped
,
and
perverted
by
the
separating
Brethren
.
At
first
,
they
mis-represented
it
in
these
general
terms
;
Hooker
Eccles.
Pol.
Book
2.
&
3.
That
the
Scripture
is
in
such
sort
the
rule
of
humane
actions
,
that
simply
,
Whatever
we
do
and
are
not
by
it
directed
thereunto
,
the
same
is
sin
.
To
which
purpose
they
construed
that
of
St.
Paul
,
Rom.
14.23
.
VVhatsoever
is
"
not
of
faith
,
is
sin
.
And
indeed
,
if
that
place
be
to
the
purpose
,
it
speaks
universally
,
and
relates
to
humane
and
civil
,
as
well
as
religious
actions
.
But
of
this
Saying
,
†
afterwards
.
The
Scriptures
,
as
these
men
taught
at
first
,
must
direct
in
all
things
,
even
so
far
as
the
taking
up
of
a
rush
or
straw
.
But
the
opinion
,
in
this
extent
of
it
,
hath
but
few
defenders
.
—
The
Scripture
plainly
referreth
,
in
certain
cases
,
to
a
guide
within
man
,
the
law
of
nature
,
written
even
in
the
Gentiles
hearts
,
Rom.
2.
And
appeals
more
than
once
to
our
reasonable
faculties
:
Yea
,
and
why
,
even
of
your
salves
,
judge
ye
not
what
is
right
?
It
leaves
many
things
undetermined
and
indifferent
,
neither
commanded
nor
forbidden
,
for
mens
choice
and
prudence
to
take
place
;
in
reference
unto
which
,
St.
Paul
saith
,
All
things
are
lawful
forme
,
but
all
things
are
not
expedient
,
&c.
The
Scripture
makes
use
of
many
arguments
from
natural
reason
,
which
it
urgeth
as
motives
unto
duty
,
besides
the
divine
authority
and
revelation
,
which
yet
were
only
to
be
pressed
,
if
that
alone
did
legitimate
our
actions
.
And
this
fancy
once
entertained
,
would
prove
the
torture
of
conscience
,
and
disturbance
of
the
world
.
The
wrack
of
conscience
it
must
needs
be
;
when
for
every
particular
of
diet
and
cloathing
,
and
the
great
variety
of
occurrences
in
life
,
it
is
obliged
to
seek
out
a
Scripture-warrant
.
And
the
disturber
of
the
world
,
it
would
as
certainly
be
:
for
,
admit
this
strange
position
,
and
it
shall
not
be
with
Parents
,
Masters
,
and
Governours
,
as
with
the
Centurion
in
the
Gospel
,
who
said
to
those
under
him
,
Go
,
and
they
went
;
Do
this
,
and
they
did
it
;
but
their
Children
,
Servants
,
and
Subjects
,
will
stand
still
,
till
their
errand
be
warranted
unto
them
by
the
Scriptures
;
nay
,
we
must
have
no
Art
or
Trade
professed
,
which
,
with
the
rules
of
them
,
are
not
deducible
from
the
Text
of
Scripture
.
This
device
therefore
failing
,
the
proposition
hath
been
since
new-molded
,
and
limited
to
this
effect
;
That
nothing
may
be
done
and
allowed
in
or
about
religion
,
the
worship
and
service
of
God
,
which
is
not
warranted
by
some
precept
or
example
of
Holy
Writ
.
"
That
the
Scripture
alone
is
to
be
our
rule
,
not
only
in
all
the
necessaries
and
essentials
of
Faith
and
Worship
,
(
as
is
granted
by
all
Protestants
)
but
in
the
very
circumstantials
and
rituals
thereunto
belonging
;
so
that
whatsoever
is
not
there
prescribed
,
is
upon
that
account
sinful
and
unlawful
.
Hence
their
usual
speech
is
,
Where
is
this
,
and
the
other
rite
,
gesture
,
garb
,
&c.
commanded
in
Scripture
?
If
no
where
commanded
,
't
is
not
to
be
embraced
;
it
is
an
unwarrantable
addition
to
God's
word
,
a
piece
of
superstition
,
will-worship
,
&c.
Nothing
is
to
be
allowed
of
in
God's
Worship
,
but
what
is
by
himself
prescribed
and
commanded
;
at
the
least
,
It
must
be
either
,
First
,
Commanded
in
the
general
;
or
,
Secondly
,
There
must
be
some
example
for
it
in
the
Word
of
God
.
For
these
two
explications
,
some
of
the
wiser
heads
have
made
,
if
possible
to
salve
all
difficulties
,
to
stop
all
holes
,
and
render
the
thing
tolerably
defensible
.
But
those
their
Explications
are
more
mischievous
to
their
cause
,
than
they
may
be
aware
of
.
For
,
First
,
as
to
their
general
rules
and
commands
;
such
as
,
doing
all
to
God's
Glory
,
all
to
Edidification
,
doing
to
others
as
we
would
be
done
by
,
&c.
These
are
not
commands
of
any
determinate
particular
,
but
proh●bitions
of
every
thing
contrary
to
those
laws
and
rules
,
and
approbations
only
of
particulars
that
are
not
contrary
,
but
agreeable
unto
them
.
As
when
it
was
said
to
the
daughters
of
Zelophehad
from
God
,
Let
them
marry
to
whom
they
think
meet
,
only
to
the
family
of
the
tribe
of
their
fathers
shall
they
marry
.
They
were
not
here
absolutely
commanded
to
marry
,
much
less
to
marry
any
particular
man
;
only
thus
far
limited
;
If
they
did
marry
,
he
must
be
one
of
the
tribe
of
their
fathers
,
and
in
this
tribe
they
might
please
themselves
.
So
when
the
Apostle
saith
,
Let
all
things
be
done
decently
,
and
in
order
,
general
rules
they
talk
of
,
are
not
any
commands
for
religious
worship
only
,
but
refer
to
our
whole
life
,
and
are
nothing
else
but
maxims
of
natural
prudence
and
religious
equity
,
Canons
of
the
law
written
in
all
mens
hearts
,
which
the
reason
of
man
approves
of
,
but
occasionally
and
incidentally
mention'd
in
Scripture
,
of
force
for
the
ordering
mens
actions
,
before
those
Scriptures
were
in
beeing
;
and
such
as
would
have
so
remained
,
had
they
not
been
written
.
Such
is
St.
Paul's
heap
of
Vniversals
;
Finally
,
Brethren
,
whatsoever
things
are
true
,
whatsoever
things
are
honest
,
(
grave
or
venerable
)
whatsoever
things
are
just
,
whatsoever
things
are
pure
,
whatsoever
things
are
lovely
,
whatsoever
things
are
of
good
report
,
if
there
be
any
vertue
,
if
there
be
any
praise
,
think
of
these
things
.
The
Word
of
God
(
as
hath
been
already
intimated
)
presupposeth
,
alloweth
of
,
and
establisheth
the
light
of
natural
reason
,
and
all
sound
collections
and
inferences
made
by
Reason
from
its
self
.
Thus
therefore
it
may
pass
for
a
great
truth
,
That
we
may
not
do
any
thing
,
which
the
Word
of
God
doth
not
either
command
,
or
,
in
the
general
,
allow
of
;
but
this
Grant
will
be
neither
to
their
gain
,
nor
to
our
loss
.
But
then
,
secondly
,
As
for
that
other
addition
of
Examples
in
Scripture
,
unto
Commands
;
The
adding
of
Examples
unto
Commands
,
in
such
manner
,
as
in
their
assertion
is
done
,
either
signifieth
nothing
,
or
overthroweth
all
the
rest
;
for
that
example
which
is
by
them
supposed
sufficient
for
our
warrantie
,
was
it self
either
warranted
by
some
command
,
or
former
example
,
or
it
was
not
;
If
it
were
,
then
the
adding
of
it
clearly
signifieth
nothing
,
inasmuch
as
that
warrant
we
have
by
it
proceedeth
not
from
it
,
but
from
that
precedent
command
or
example
which
warranted
it
;
but
if
it
were
not
,
then
was
it
done
meerly
upon
the
dictates
of
prudence
&
reason
;
&
then
,
if
vve
be
sufficiently
warranted
by
that
example
(
as
is
by
them
supposed
)
to
act
after
it
,
we
are
also
sufficiently
warranted
to
act
upon
the
meer
dictates
of
prudence
and
reason
,
without
the
necessity
of
any
other
,
either
command
or
former
example
for
so
doing
.
-
But
then
,
besides
this
,
Examples
are
of
a
very
different
and
tickle
nature
;
sometimes
they
are
barely
related
in
Scripture
,
and
neither
commended
nor
dispraised
;
sometimes
they
are
praised
,
&
yet
so
occasional
,
or
extraordinary
,
that
we
may
not
presume
to
imitate
them
;
and
if
we
would
imitate
them
,
the
suiting
of
all
circumstances
of
our
case
to
theirs
(
without
which
they
are
not
our
examples
)
is
full
of
difficulty
;
&
when
all
is
done
,
Examples
are
no
farther
a
Law
to
us
,
than
they
are
conformed
to
some
law
or
rule
of
God's
,
themselves
.
In
short
,
Examples
are
either
of
moral
&
necessary
actions
,
&
then
they
call
for
our
imitation
,
by
vertue
of
that
law
,
which
they
required
before
of
others
;
or
of
circumstantial
&
mutable
actions
,
which
others
might
have
done
,
or
left
undon
,
&
then
that
cannot
be
necessary
unto
us
in
its
self
,
which
was
not
necessary
unto
them
in
the
same
case
.
But
,
after
all
,
would
the
brethren
of
the
separation
stand
to
these
their
own
explications
of
Scripture-prescriptions
by
general
rules
,
or
examples
,
&
rest
in
what
is
so
warranted
&
grounded
;
we
might
quickly
hope
for
an
end
of
controversy
with
them
,
as
having
both
these
on
our
side
against
them
.
But
these
are
peculiar
priviledges
&
reservs
for
themselves
to
fly
unto
upon
occasion
,
and
not
to
be
granted
unto
us
;
for
when
we
offer
to
justifie
our
Church-rites
and
observances
by
general
precepts
,
rules
,
and
permissions
of
Holy
Scripture
,
and
many
special
examples
there
upon
record
,
this
will
not
serve
our
turn
,
but
they
call
for
express
texts
from
us
for
the
enjoyning
of
them
.
They
conclude
themselves
from
examples
,
—
So
and
so
it
must
necessarily
be
;
but
we
may
not
conclude
from
them
,
—
So
and
so
it
may
be
lawfully
.
Thus
far
in
the
general
.
CHAP.
III.
The
Catechist's
opinion
,
as
to
this
point
,
set
down
at
large
in
his
own
words
,
from
above
twenty
places
of
his
Book
;
and
then
summed
up
together
,
to
be
viewed
at
once
.
LEt
the
Catechist
novv
speak
his
own
opinion
in
his
own
words
.
Pag.
8.
[
The
wayes
and
means
of
the
vvorship
of
God
are
made
knovvn
unto
us
in
and
by
the
written
Word
only
,
vvhich
contains
a
full
and
perfect
revelation
of
the
will
of
God
,
as
to
his
whole
worship
,
and
all
the
concernments
of
it
.
]
Pag.
9.
10.
[
to
the
end
that
vve
might
expect
instruction
from
the
written
Word
alone
,
in
his
Worship
,
and
act
therein
accordingly
,
he
sends
us
,
and
directs
us
thereto
,
expresly
for
that
purpose
,
and
not
once
intimates
in
the
least
any
other
way
or
means
of
instruction
to
the
end
.
He
frequently
affirms
,
that
it
is
sufficient
,
able
,
and
perfect
to
guide
us
therein
.
He
hath
commanded
us
not
to
make
any
addition
thereunto
,
and
peculiarly
interdicted
us
the
use
of
any
such
things
as
are
of
the
institution
or
appointment
of
men
.
]
[
Pag.
22.
The
Lord
Christ
is
the
absolute
Lord
over
his
own
house
,
and
He
hath
given
out
the
Laws
whereby
he
will
have
it
guided
and
ruled
,
whilst
it
is
in
this
world
.
]
[
Pag.
26.
If
we
observe
any
thing
in
God's
worship
,
but
what
he
hath
appointed
,
we
cannot
submit
our
souls
and
consciences
to
his
authority
therein
.
]
[
Pag
,
27.
This
is
the
first
thing
that
Faith
regards
in
Divine
Worship
;
it
resteth
not
in
any
thing
,
closeth
not
with
any
thing
but
what
it
discerns
that
God
hath
commanded
,
and
therein
it
eyes
his
authority
as
He
hath
required
it
.
]
[
Pag.
28.
Christ
is
to
be
consider'd
in
all
our
obedience
,
as
the
great
,
and
only
Law-giver
of
his
Church
.
]
[
Pag.
34.
The
outward
manner
of
observance
is
to
be
kept
entire
,
according
to
the
primitive
institution
of
Christ
,
not
admitting
of
any
corruptions
in
it
to
avoid
the
greatest
trouble
.
]
[
Pag.
35.
36.
He
is
the
Head
and
King
of
the
Church
,
the
next
immediate
and
special
Law-giver
of
it
,
appointing
unto
it
all
his
ordinances
,
and
its
whole
worship
,
as
it
becomes
him
who
is
Lord
of
the
house
.
]
[
Pag.
42.43
.
The
thing
principally
to
be
attended
to
in
the
manner
of
the
celebration
of
the
Worship
of
God
,
and
observation
of
the
institutions
and
ordinances
of
the
Gospel
,
is
,
That
we
observe
,
and
do
all
whatsoever
the
Lord
Christ
hath
commanded
us
to
observe
in
the
way
that
he
hath
prescribed
,
and
that
we
add
nothing
unto
,
or
in
the
observation
of
them
,
that
is
of
mans
invention
or
appointment
.
]
[
Pag.
46.
47
,
48.
Whatsoever
belongs
unto
to
the
Worship
of
God
,
in
the
way
or
manner
,
whereby
any
of
the
Ordinances
of
Christ
is
to
be
performed
,
comes
also
under
the
command
of
Christ
,
which
is
duly
to
be
attended
to
,
and
observed
.
Indeed
,
whatever
is
of
this
nature
appointed
by
Christ
,
it
doth
therefore
belong
to
the
worship
of
God
,
and
what
is
not
so
appointed
,
neither
doth
,
nor
can
be
any
part
thereof
.
Of
this
nature
are
the
celebration
of
all
other
Ordinances
,
with
Prayer
;
for
every
thing
is
sanctified
by
the
word
of
God
,
and
Prayer
,
1
Tim.
4.5
.
Of
some
of
them
indispensably
in
the
Assemblies
of
the
Church
,
1
cor.
10.16
,
17.
—
11.20
,
24
,
25
,
33.
with
care
in
the
observation
of
the
general
rules
of
Love
,
Modesty
,
Condescention
,
and
Prudence
,
doing
all
things
decently
and
in
order
,
1
Cor.
11.33
.
—
14.40
.
Gestures
in
some
sacred
actions
,
Matt.
26.20
,
26.
John
13.23
.
all
which
the
Church
is
diligently
to
enquire
into
,
as
things
that
belong
to
the
Pattern
of
the
House
of
God
,
the
goings
out
thereof
,
and
the
comings
in
thereof
,
the
forms
thereof
,
and
the
ordinances
thereof
,
promised
to
be
shewed
unto
it
,
Ezek.
43.11
.
To
attend
carefully
to
their
observation
,
is
its
duty
,
being
left
at
liberty
to
all
other
circumstances
,
which
no
authority
of
man
can
give
any
real
relation
to
the
Worship
of
God
unto
.
]
[
Pag.
48.
The
perswasion
of
some
,
that
the
Lord
hath
not
prescribed
all
things
wherein
his
worship
is
concern'd
,
seems
to
proceed
from
a
negligence
in
enquiring
after
what
he
hath
so
prescribed
.
]
[
Pag.
49.
A
principal
part
of
the
duty
of
the
Church
in
this
matter
,
is
,
to
take
care
that
nothing
be
admitted
or
practised
in
the
worship
of
God
,
or
as
belonging
thereunto
,
which
is
not
instituted
and
appointed
by
the
Lord
Christ
.
]
[
In
its
care
,
faithfulness
,
and
watchfulness
herein
,
consists
the
principal
part
of
its
Loyalty
unto
the
Lord
Jesus
,
as
the
Head
,
King
,
and
Law-giver
of
his
Church
,
and
,
which
to
stir
us
up
unto
,
He
hath
left
so
many
severe
interdictions
,
and
prohibitions
in
his
Word
,
against
all
additions
to
his
commands
,
upon
any
pretence
whatever
.
]
[
Pag.
54.
55.
All
such
inventions
(
he
speaks
expresly
of
Religious
Rites
,
appointed
by
the
Church
to
farther
Devotion
,
Decency
,
and
Order
)
are
in
themselves
needless
,
and
,
because
forbidden
,
unlawful
to
be
observed
.
]
[
Pag.
62.
Although
they
are
not
in
particular
,
and
expresly
in
the
Scripture
forbidden
,
for
it
was
[
†
](A32819-e14790-b)
†
A
simple
expression
,
as
to
omniscient
omnipotency
.
Morally
impossible
might
have
passed
.
simply
impossible
,
that
all
instances
wherein
the
wit
of
man
might
exercise
its
invention
in
such
things
,
should
be
reckoned
up
,
and
condemned
,
yet
they
fall
directly
under
those
severe
prohibitions
,
which
God
hath
recorded
to
secure
his
worship
from
all
such
additions
unto
it
,
of
what
sort
soever
.
]
[
Pag.
62.
63.
Yea
,
the
main
design
of
the
second
Precept
,
is
,
to
forbid
all
making
unto
our selves
any
such
things
in
the
worship
of
God
,
to
add
unto
what
he
hath
appointed
;
whereof
an
instance
is
given
,
in
that
of
making
,
and
worshipping
of
Images
,
the
most
common
way
that
the
sons
of
men
were
then
prone
to
transgress
by
,
against
the
institutions
of
God
.
]
Pag.
64.
And
there
is
yet
further
evidence
contributed
unto
this
intention
of
the
Command
,
from
those
places
where
such
evils
and
corruptions
as
were
particularly
forbidden
in
the
worship
of
God
,
are
condemned
;
not
on
the
special
account
of
their
being
so
forbidden
,
but
on
that
more
general
,
of
being
introduced
without
any
warrant
from
Gods
Institutions
and
Commands
,
Jer.
7.31
.
19
,
5.
]
Pag.
64.
65.
The
Papists
say
indeed
,
that
all
additions
corrupting
the
Worship
of
God
,
are
forbidden
:
but
such
as
further
,
adorn
,
and
preserve
it
,
are
not
so
;
which
implies
a
contradiction
:
for
,
whereas
every
addition
is
principally
a
corruption
,
because
it
is
an
addition
,
under
which
notion
it
is
forbidden
,
(
and
that
in
the
worship
of
God
,
which
is
forbidden
,
is
a
corruption
of
it
)
there
can
be
no
such
preserving
,
and
adorning
addition
,
unless
we
will
allow
a
preserving
,
and
adorning
corruption
.
Neither
is
it
of
more
force
which
is
pleaded
by
them
,
That
the
additions
which
they
make
,
belong
not
unto
the
substance
of
the
Worship
of
God
,
but
unto
the
circumstances
of
it
;
for
every
circumstance
observed
religiously
,
or
to
be
observed
in
the
worship
of
God
,
is
the
substance
of
it
;
as
were
all
those
ceremonious
observances
of
the
Law
,
which
had
the
same
respect
in
the
prohibitions
of
adding
,
with
the
most
weighty
things
whatsoever
.
]
[
Pag
78.
God
is
jealous
of
our
discharge
of
our
Duty
in
this
matter
,
accounting
our
neglect
of
his
worship
,
or
profanation
of
it
,
by
inventions
and
additions
of
our
own
,
to
be
spiritual
disloyalty
,
whoredom
,
and
adultery
,
which
his
Soul
abhorreth
,
for
which
he
will
cast
off
any
Church
or
people
,
and
that
for
ever
.
]
[
Ibid.
which
repudiated
condition
is
the
state
of
many
Churches
in
the
World
;
however
they
please
,
and
boast
themselves
in
their
meretricious
ornaments
and
practises
.
]
Pag.
79.
80.
God
hath
given
many
signal
Instances
of
his
severity
against
persons
,
who
,
by
ignorance
,
neglect
,
or
regardlesness
,
have
miscarried
,
in
not
observing
exactly
his
Will
and
Appointment
,
ìn
,
and
about
his
Worship
;
Nadab
and
Abihu
;
Korah
,
Dathan
,
&c.
]
[
Pag.
82.
That
by
Fornication
and
Whoredom
in
the
Church
,
the
adulterating
of
the
Worship
of
God
,
and
the
admission
of
false
,
self-invented
worship
,
in
the
room
thereof
,
whereof
God
is
jealous
,
is
intended
,
the
Scripture
every
where
declares
.
]
[
Pag.
87.
Our
Lord
Jesus
Christ
being
King
and
Head
of
his
Church
,
the
Lord
over
the
house
of
God
;
nothing
is
to
be
done
therein
but
with
respect
to
his
authority
.
]
[
Pag.
88.
89.
In
all
things
that
are
done
,
or
to
be
done
,
vvith
respect
to
the
worship
of
God
in
the
Church
,
the
authority
of
Christ
is
alwaies
principally
to
be
considered
;
and
every
thing
to
be
observed
as
commanded
by
him
,
without
which
consideration
,
it
hath
no
place
in
the
worship
of
God
.
]
[
Pag.
88.
The
suitableness
of
any
thing
to
right
reason
,
or
the
light
of
nature
,
is
no
ground
for
a
Church-observation
of
it
,
unless
it
be
also
appointed
and
commanded
in
special
by
Jesus
Christ
.
]
[
Pag.
54.
To
a
real
Evangelical
institution
of
Worship
,
't
is
required
,
that
it
be
a
command
of
Christ
,
manifested
by
his
Word
on
Example
,
proposed
to
our
imitation
.
]
[
Pag.
135.
To
a
question
concerning
lawfulness
,
he
answers
,
Neither
of
these
hath
either
Warrant
,
or
President
in
Scripture
.
]
And
again
,
[
Pag.
139.
It
hath
no
Warrant
in
the
Scripture
,
no
Law
nor
Institution
of
Christ
,
or
his
Apostles
,
no
Example
to
give
it
countenance
.
]
All
which
put
together
,
amounts
to
thus
much
;
That
all
the
concernments
of
God's
Worship
are
prescribed
in
Scripture
;
from
whence
alone
we
are
to
receive
instruction
about
them
,
being
thereby
interdicted
the
use
of
any
thing
appointed
by
man
;
That
nothing
must
be
there
admitted
,
but
vvhat
Faith
sees
God
to
have
commanded
,
or
Christ
to
have
instituted
;
no
,
not
in
the
outward
manner
of
observance
;
That
Christ
hath
given
out
his
Laws
for
the
ordering
of
all
things
in
the
Church
,
and
nothing
is
to
be
added
unto
,
or
in
,
or
about
his
Institutions
.
That
if
any
affirm
,
Christ
hath
not
prescribed
all
things
,
wherein
his
Worship
is
concerned
(
viz.
his
outward
worship
,
and
the
manner
of
it
)
he
proclaims
his
own
negligence
in
enquiring
thereinto
.
That
all
Rites
appointed
by
the
Church
,
to
further
Devotion
,
Decency
,
and
Order
,
are
not
only
needless
,
but
unlawful
to
be
used
,
because
forbidden
;
though
not
particularly
and
expresly
,
yet
falling
under
those
severe
prohibitions
,
vvhich
God
hath
recorded
to
secure
His
Worship
from
all
such
additions
to
it
,
of
what
sort
soever
.
Yea
,
the
second
Command
is
mainly
designed
and
intended
against
them
.
That
all
additions
are
therefore
corruptions
,
because
additions
;
and
no
circumstance
so
inconsiderable
in
this
case
,
as
not
to
become
of
the
substance
of
God's
Worship
,
when
appointed
to
be
observed
in
it
.
That
the
admission
of
these
inventions
of
men
,
in
God's
service
,
is
Spiritual
disloyalty
,
adultery
,
and
whoredom
,
which
God
is
most
jealous
of
,
and
his
Soul
abhorreth
,
and
for
which
,
He
will
cast
off
any
Church
or
People
for
ever
;
and
,
This
repudiated
,
divorced
condition
,
many
Churches
are
at
present
in
,
however
they
please
themselves
in
their
Whorish
ornaments
and
practices
.
That
if
they
do
,
either
by
Ignorance
,
neglect
,
or
Carelesness
miscarry
in
this
their
Duty
,
of
not
practising
any
thing
,
in
,
or
about
Gods
Worship
,
which
Christ
hath
not
appointed
;
they
are
to
expect
those
signal
instances
of
severity
,
to
be
made
good
upon
themselves
,
which
God
declared
against
Nadab
and
Abihu
,
Corah
,
Dathan
,
&c.
and
the
Whore
of
Babylon
in
the
Revelations
.
Nor
have
they
any
way
left
to
excuse
themselves
;
for
it
is
not
any
such
low
Principle
,
as
Right
Reason
,
or
the
Light
of
Nature
,
which
will
serve
the
turn
for
a
Church-observance
;
no
,
not
in
circumstantials
,
for
the
outward
manner
of
performing
Worship
unto
God
;
but
there
must
be
a
command
,
and
appointment
in
special
from
Christ
,
manifested
by
his
Word
or
Example
,
a
Scripture-warrant
or
President
.
—
And
now
,
I
think
,
he
hath
plainly
enough
delivered
his
mind
.
CHAP.
IV.
The
falshood
of
his
general
opinion
demonstrated
from
the
practise
of
all
Churches
.
First
,
Of
the
Jewish
Church
;
wherein
the
Instances
are
,
The
rites
used
by
them
in
swearing
,
putting
the
hand
under
the
thigh
,
or
lifting
it
up
to
Heaven
.
Jacob's
Pillar
and
Vow
.
The
Gileadites
Altar
on
the
other
side
Jordan
.
The
Heap
and
Pillar
between
Laban
and
Jacob
,
at
their
covenant
.
Joshua's
great
Stone
set
up
at
Sechem
.
Solomon's
new
Altar
.
The
Stone
of
Bethshemesh
.
Samuel's
Altar
at
Ramah
.
David's
pious
resolution
for
building
the
Temple
.
Determinate
hours
of
Prayer
,
thrice
a
Day
;
the
Third
,
the
Sixth
,
the
Ninth
hour
.
The
erecting
Oratories
and
Synagogues
for
God's
service
and
worship
,
and
several
things
observable
in
them
.
Set
Festivals
,
for
which
there
was
no
Divine
Precept
.
The
dayes
of
Purim
.
Solomon's
seven
dayes
for
the
dedication
of
the
Altar
.
Hezekiah's
seven
dayes
added
to
the
Passeover
.
The
Feast
of
Dedication
in
Winter
.
Stated
Fasts
voluntarily
undertaken
,
or
enjoyned
.
The
fast
of
the
fourth
,
fifth
,
seventh
,
and
tenth
month
,
in
Zechary
.
Weekly
Fasts
of
the
Pharisees
,
and
John
the
Baptist's
Disciples
,
no
where
reproved
otherwise
than
for
the
hypocrisie
of
some
observers
of
them
,
Anna's
commendation
for
worshipping
God
with
such
Fasts
.
The
custom
of
the
religious
Jews
,
fasting
every
day
till
Morning
Prayer
,
and
on
their
Sabbaths
and
Festivals
,
till
noon
.
The
rites
used
at
the
Passe-over
,
and
other
Festivals
;
at
Circumcision
,
Marriage
,
and
Burial
.
I
Am
,
in
the
next
place
,
to
demonstrate
the
falseness
of
this
general
Principle
,
so
much
relyed
upon
,
That
nothing
may
be
admitted
,
or
done
,
in
,
or
about
,
the
Worship
of
God
,
for
the
external
regulation
of
it
,
as
to
Solemnity
,
Devotion
,
Order
,
and
Decency
,
which
is
not
commanded
and
instituted
in
the
Word
of
God
.
Now
,
This
I
shall
sufficiently
perform
,
by
evidencing
in
particulars
,
That
God
never
had
,
nor
hath
such
a
Church
in
the
World
,
as
hath
kept
close
to
this
observance
;
but
the
contrary
hath
been
practised
in
the
Churches
both
of
the
Old
and
New
Testament
,
without
any
blame
:
and
therefore
,
as
it
is
,
so
it
of
right
may
be
practised
in
the
Churches
of
Christ
,
to
the
end
of
the
world
.
It
being
a
point
of
most
insolent
madness
(
as
St.
Austin
sometime
said
)
not
to
think
that
rightly
done
,
which
is
the
practise
of
the
universal
Church
;
how
much
more
then
,
to
leave
all
the
Churches
of
Christ
for
this
,
in
a
repudiated
condition
?
Now
therefore
to
the
Instances
themselves
.
And
,
First
,
For
the
Jewish
Church
,
we
have
these
severals
,
offering
themselves
to
our
consideration
.
1.
The
rite
of
putting
the
hand
under
the
thigh
in
swearing
,
promised
Seed
expected
from
Abraham's
loyns
;
or
else
,
the
other
more
common
Rite
of
lifting
up
the
hand
to
Heaven
,
2.
Iacob's
voluntary
erecting
of
a
Stone
,
whereon
he
slept
,
and
had
the
Vision
,
for
a
pillar
;
and
consecrating
thereof
,
by
the
pouring
oyl
thereon
,
for
an
house
of
God
,
calling
the
place
by
the
name
of
Bethel
.
i.
e.
the
House
of
God
,
and
dedicating
it
to
God
by
a
Vow
with
the
tenth
of
all
that
God
should
give
him
.
An
act
for
which
he
had
no
Command
,
and
yet
so
acceptable
unto
God
,
that
he
afterwards
gives
a
Testimony
of
his
liking
it
.
I
am
the
God
of
Bethel
(
saith
he
)
where
thou
anointedst
the
Pillar
,
and
where
thou
vowedst
a
vow
unto
me
.
Add
hereunto
,
3.
The
Gileadites
building
an
Altar
on
the
other
side
Iordan
,
to
testifie
their
joint
faith
,
and
profession
with
their
Brethren
;
calling
of
it
ED
,
i.
e.
A
witness
that
the
Lord
is
God
.
Whereto
may
be
annexed
,
the
heap
and
pillar
reared
between
Jacob
and
Laban
at
their
covenant
,
called
by
the
one
Iegar-Sahaduthe
in
Syriac
;
by
the
other
in
Hebrew
,
Galeed
;
both
importing
an
heap
of
witness
,
taking
a
great
stone
,
and
setting
it
up
in
Sechem
,
to
be
a
witness
unto
the
people
,
lest
they
denyed
their
God
,
after
their
covenant
with
him
there
.
Solomons
appointing
of
a
new
Altar
,
whereas
God
commanded
but
one
;
upon
the
equitable
reason
only
,
that
the
Brazen
Altar
sufficed
not
for
the
burnt-offerings
.
Whereto
may
be
added
,
the
Stone
of
Bethshemesh
,
whereon
they
sacrificed
;
Altar
which
Samuel
built
at
his
own
house
at
Ramah
;
neither
of
them
by
Divine
Command
or
Institution
.
pious
resolution
,
and
preparation
,
for
building
an
House
and
Temple
unto
God
,
upon
the
motives
of
his
private
zeal
only
,
and
without
any
precept
from
God
;
for
God
did
,
upon
some
peculiar
reasons
,
prohibit
him
the
execution
;
and
yet
,
notwithstanding
this
pious
resolution
of
his
was
commended
,
and
allowed
of
,
not
only
by
Nathan
the
Prophet
,
David
,
whereas
it
was
in
thine
heart
to
build
an
house
unto
my
name
,
thou
didst
well
,
that
it
was
in
thine
heart
;
nevertheless
thou
shalt
not
build
the
house
,
&c.
Yea
,
and
it
is
after
this
pleaded
before
God
,
in
prayer
,
as
a
signal
pledge
of
David's
affection
and
piety
towards
God
,
Psalm
132.1
,
2
,
3
,
4
,
5.
6.
The
Customary
observance
of
certain
determinate
hours
of
Prayer
,
thrice
a
day
.
Thus
David
.
Evening
and
morning
,
and
at
noon
,
will
I
pray
,
and
cry
aloud
,
and
he
shall
hear
my
voice
.
Daniel
.
He
went
into
his
house
,
and
,
his
windows
being
open
,
in
his
chamber
towards
Ierusalem
,
he
kneeled
upon
his
knees
three
times
a
day
,
and
prayed
,
and
gave
thanks
before
his
God
,
as
he
did
afore
time
.
Thus
the
third
,
the
sixth
,
and
the
ninth
hour
,
7.
The
setting
up
of
Synagogues
and
Oratories
for
the
more
convenient
service
and
worship
of
God
,
in
their
respective
cities
;
which
are
also
called
,
the
houses
of
God
in
their
land
,
This
is
the
Gate
of
the
Lord
;
taken
from
Psalm
118.20
.
Such
an
Oratory
,
or
place
of
prayer
,
by
a
river's
side
,
where
God
opened
Lydia's
heart
,
at
St.
Paul's
preaching
.
And
for
the
Building
of
a
Synagogue
,
the
Centurion
is
recommended
to
our
B.
Saviour
,
as
a
person
singularly
well
deserving
of
the
Jewish
Nation
.
Now
it
is
farther
observable
of
their
Synagogues
;
That
they
were
built
in
High
places
of
their
Cities
,
and
higher
than
their
own
houses
.
That
out
of
reverence
to
them
,
none
were
suffered
to
make
them
Thorow-fares
,
or
to
use
them
for
common
matters
.
That
in
every
Synagogue
was
an
ark
or
chest
,
wherein
they
laid
the
book
,
in
resemblance
of
the
Ark
of
the
Covenant
.
That
,
when
they
prayed
,
they
turned
their
faces
towards
that
Ark
,
as
a
monitory
sign
of
the
Ark
of
God
,
and
his
dwelling
between
the
Cherubims
.
That
they
had
appointed
Officers
,
Chief
Rulers
,
Scribes
,
and
Ministers
,
answering
to
the
High-Priest
,
Priests
,
and
Porters
in
the
Temple
.
That
men
and
women
were
distinguished
in
their
ranks
and
seats
in
the
Temple
.
And
,
That
the
Scriptures
were
read
there
,
by
certain
Sections
,
These
are
points
commonly
acknowledged
by
the
Jewish
Antiquaries
;
and
yet
is
not
the
building
of
Synagogues
,
or
the
ordering
of
God's
service
in
them
,
at
any
time
blamed
by
our
Saviour
,
stood
up
for
to
read
,
and
there
was
deliver'd
to
him
the
Book
,
which
he
afterwards
closed
,
and
gave
it
again
to
the
Minister
,
as
,
they
say
,
it
was
the
manner
of
the
Scribes
,
when
they
had
read
the
Text.
Jewish
Synagogues
.
8.
The
observation
of
certain
Festivals
,
for
which
they
had
no
special
precept
,
or
institution
from
God
.
Such
were
the
dayes
of
Purim
,
observed
by
some
for
three
dayes
,
and
appointed
to
be
observed
two
dayes
yearly
:
in
the
14.
and
15.
dayes
of
the
Month
Adar
.
The
Iewes
ordained
,
and
took
upon
them
,
and
their
seed
,
and
upon
all
such
as
joyned
themselves
unto
them
,
that
it
should
not
fail
,
that
they
would
keep
those
dayes
,
according
to
the
writing
,
and
according
to
the
appointed
time
every
year
,
and
that
those
dayes
be
remembred
and
kept
throughout
every
generation
,
every
family
,
every
province
,
and
every
city
,
&c.
In
which
dayes
they
read
the
History
of
Esther
in
their
Synagogues
.
Such
were
the
seven
dayes
,
Such
the
seven
dayes
also
added
by
Hezekiah
and
the
Princes
,
Such
also
the
Feast
of
the
Dedication
,
in
the
Book
of
Maccabees
,
after
the
purging
of
the
Temple
(
prophaned
by
Antiochus
)
and
the
re-building
of
an
Altar
in
the
room
of
that
which
he
had
violated
.
They
kept
the
Dedication
of
the
Altar
eight
dayes
,
and
offered
burnt-offerings
with
gladness
,
and
sacrificed
the
sacrifice
of
deliverance
,
and
of
praise
.
Moreover
,
Judas
and
his
brethren
,
with
the
whole
congregation
of
Israel
,
ordained
,
that
the
dayes
of
the
dedication
of
the
Altar
should
be
kept
in
their
season
,
from
year
to
year
,
by
the
space
,
of
eight
dayes
,
&c.
Yea
,
they
wrote
to
the
Jews
at
Egypt
,
that
they
also
should
keep
it
at
the
same
time
,
&c.
This
Feast
the
Jews
call
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
The
Feast
of
Light
,
and
burning
of
Candles
,
(
not
unlike
the
name
Candlemas
)
an
account
whereof
is
given
by
some
,
from
the
strange
kindling
of
fire
to
consume
their
sacrifices
;
by
others
,
9.
Certain
dayes
and
times
of
fasting
voluntarily
enjoyned
,
or
kept
by
them
.
Of
this
sort
were
those
mentioned
by
the
Prophet
Zecharie
,
fourth
,
fifth
,
seventh
,
and
tenth
month
,
and
continued
by
them
after
their
return
;
as
appears
by
their
Kalendar
,
and
the
consentient
testimonies
of
men
well
acquainted
with
their
practise
.
The
Fast
of
the
fourth
month
,
in
remembrance
of
the
breaking
down
of
their
Walls
.
fifth
month
,
in
remembrance
of
the
burning
of
their
Temple
.
seventh
month
,
in
remembrance
of
the
murther
of
Gedaliah
,
whom
the
King
of
Babylon
had
deputed
their
Governour
.
tenth
month
,
in
remembrance
of
the
siege
,
I
should
wonder
(
saith
Grotius
upon
the
Prophet
Zecharie
)
it
should
ever
come
to
be
disputed
,
(
whether
or
no
such
like
Fasts
might
be
appointed
,
and
observed
by
a
people
,
without
Divine
command
)
but
that
the
spirit
and
lust
of
contradiction
,
can
make
of
certain
things
uncertain
.
Nor
had
they
only
these
anniversarie
Fasts
,
returning
upon
certain
months
among
them
,
but
also
weekly
Fasts
,
in
reference
unto
which
it
is
said
,
the
Disciples
of
the
Pharisees
,
As
to
the
Pharisees
,
that
strictest
Sect
of
the
Iews
,
they
,
we
read
,
fasted
twice
a
week
,
on
the
Munday
and
Thursday
of
every
week
.
And
when
it
was
demanded
of
our
Saviour
,
Why
his
Disciples
also
did
not
fast
,
as
the
Disciples
of
Iohn
and
the
Pharisees
,
were
wont
to
do
;
he
only
excuseth
them
for
their
Present
state
,
but
affirms
of
them
,
that
,
after
the
departure
of
him
the
Bridegroom
,
They
should
fast
in
those
dayes
,
even
so
fast
.
And
it
is
these
setled
fasts
,
voluntarily
undertaken
,
that
He
speaks
unto
,
in
his
Sermon
upon
the
Mount
;
nothing
but
the
Pharisaism
and
hypocrisie
of
this
kind
of
Fast
,
that
He
at
any
time
decryes
.
When
ye
fast
,
saith
he
,
be
not
as
the
hypocrites
;
but
he
supposeth
them
nevertheless
to
fast
;
nay
,
he
adds
a
reward
to
such
Fasts
for
substance
,
as
the
hypocrites
observed
,
when
sincerely
performed
.
Thy
Father
which
seeth
thee
to
fast
in
secret
,
shall
reward
thee
openly
.
Yea
,
these
ordinarie
fasts
are
reckoned
by
St.
Luke
part
of
the
Divine
Worship
,
which
he
commends
Anna
for
;
of
whom
he
saith
,
That
she
departed
not
from
the
Temple
,
God
in
prayers
and
fastings
night
and
day
.
His
meaning
is
not
,
that
she
dwelt
,
or
continued
always
in
the
Temple
;
for
in
the
next
Verse
mention
is
made
of
her
coming
thither
;
but
that
she
forsook
it
not
at
the
set
times
;
that
she
constantly
frequented
the
Temple
at
the
hours
of
prayer
;
and
used
in
like
manner
a
constant
observation
of
fasting
,
and
thereby
worshipped
God
;
As
it
is
said
of
the
Apostles
,
after
Christ's
ascention
,
that
,
they
were
continually
in
the
temple
,
praising
,
and
blessing
God
.
i.
e.
the
Temple
at
Ierusalem
,
was
the
place
,
not
of
their
continual
abode
,
but
of
their
constant
,
dailie
performance
of
their
Devotions
.
This
then
is
Anna's
commendation
,
That
she
constantly
frequented
the
Temple
,
and
performed
those
acts
of
piety
,
prayer
,
and
fasting
,
constantly
at
the
prescribed
,
and
accustomed
seasons
of
those
duties
;
viz.
fasting
twice
a
week
,
and
observing
the
daily
hours
of
Prayer
.
And
if
in
this
she
is
said
to
serve
and
worship
God
,
we
need
not
fear
dishonouring
,
or
displeasing
of
Him
by
the
like
observance
.
And
now
I
may
add
farther
,
that
it
was
usual
with
the
Religious
Iews
,
to
fast
every
day
till
the
third
hour
;
i.
e.
nine
of
the
clock
in
the
morning
,
the
hour
of
Prayer
,
and
upon
Sabbaths
and
Festivals
unto
the
sixth
hour
;
i.
e.
twelve
of
the
clock
.
As
to
the
first
of
these
,
St.
Peter's
apologie
at
Pentecost
,
when
they
were
charged
with
drunkenness
,
seems
grounded
upon
it
;
These
are
not
drunken
,
as
ye
suppose
,
seeing
it
is
but
the
third
hour
of
the
day
,
that
is
,
the
time
of
Matins
,
whereto
,
men
indifferently
pious
,
resorted
fasting
.
And
as
to
the
later
,
it
is
not
improbable
but
the
Heathens
did
therefore
so
often
upbraid
the
Iews
with
fasting
on
their
Sabbaths
;
Sabbath
day
,
which
may
seem
rather
a
breach
of
their
customarie
fast
till
noon
,
than
of
the
rest
from
work
and
labour
then
required
.
But
enough
of
this
Head
.
10.
I
should
be
tedious
,
if
I
enlarged
this
Catalogue
,
as
I
might
,
by
adding
the
Iewish
rites
at
the
Passeover
and
other
Festivals
,
at
Circumcision
,
Marriage
,
and
Burials
.
I
will
therefore
but
touch
upon
them
.
At
the
Passeover
they
varied
the
first
ceremonie
of
Standing
,
put
off
their
shoos
before
lying
down
,
whereas
at
first
it
was
required
to
eat
it
with
their
shoos
on
.
They
added
a
thick
sawce
in
memory
of
the
clay
and
mortar
in
Egypt
;
and
used
red
wine
,
for
a
remembrance
that
Pharaoh
shed
the
bloud
of
their
children
.
They
had
special
forms
of
blessing
the
bread
and
the
cup
,
both
here
,
and
at
other
Festivals
:
and
they
sung
an
Hymn
,
beginning
at
the
113.
and
reaching
to
the
end
of
the
118.
Psalm
.
They
had
frequent
washings
,
water
pots
,
S.
Ioh.
2.
)
but
their
intention
,
and
opinion
of
necessitie
and
holiness
about
them
.
At
Circumcision
,
They
left
a
void
chair
for
Elias
;
The
Witness
held
the
Child
in
his
arms
,
&c.
As
to
their
Marriages
;
the
manner
of
their
betrothing
,
by
a
piece
of
Monie
,
Writing
,
&c.
The
Marriage
it self
in
an
Assembly
of
ten
men
,
with
blessings
and
praises
to
God
;
the
Marriage-feast
seven
dayes
,
&c.
And
as
to
their
Burials
;
washing
the
body
of
the
deceased
,
embalming
of
it
,
the
form
of
their
sepulchres
,
their
inscriptions
upon
them
,
&c.
These
are
matters
easily
to
be
supplied
by
an
overly
Inspection
into
the
Iewish
Antiquities
.
Now
,
When
we
can
see
a
Command
and
Institution
from
God
,
produced
for
these
severals
,
and
not
till
then
,
we
may
conclude
,
That
the
Church
of
the
Iews
were
governed
by
this
principle
we
have
under
our
examination
,
CHAP.
V.
(2)
Of
the
Church
of
the
New
Testament
,
in
the
time
of
Christ
and
his
Apostles
,
wherein
the
instances
are
;
Christ's
approbation
of
those
rites
and
usages
among
the
Jews
,
which
were
not
founded
upon
a
Divine
Command
.
His
Apologie
for
,
and
commendation
of
,
the
two
women
that
Anointed
him
;
whereto
is
added
,
the
story
of
the
good
women
at
his
Sepulchre
,
and
of
Joseph
of
Arimathea
.
His
frequenting
the
Synagogues
,
and
demeaning
himself
according
to
their
Customes
.
His
carriage
at
the
Passeover
,
and
the
institution
of
his
own
Supper
.
The
observance
in
the
Church
of
Jewish
customs
and
ordinances
,
a
long
time
after
their
conversion
to
Christianity
.
Certain
things
imposed
on
the
Gentiles
,
by
way
of
compliance
with
the
Jews
,
to
avoid
offence
and
division
.
The
Sabbath
day
kept
with
the
first
day
of
the
week
.
The
holy
Kiss
.
The
Love-feasts
.
St.
Paul's
injunctions
in
order
to
the
decencie
of
Divine
worship
,
that
the
man
be
uncovered
,
and
the
woman
covered
;
with
the
concluding
of
that
matter
of
Ceremonie
,
against
the
contentious
,
by
the
custom
of
the
Churches
.
ANd
so
,
I
pass
on
,
secondly
,
to
the
Church
of
the
New
Testament
;
and
that
,
First
,
in
the
time
of
Christ
and
the
Apostles
;
wherein
we
may
observe
these
instances
;
1.
Our
B.
Saviour
himself
did
approve
of
,
and
conform
unto
those
rites
and
practises
among
the
Iews
,
which
were
not
founded
upon
any
Divine
Precept
.
A
special
evidence
of
this
we
have
,
in
his
apologizing
for
,
and
commending
of
the
affectionate
deportment
of
two
good
women
,
towards
himself
,
with
their
cruses
of
oyl
,
and
sweet
ointment
,
(
such
entertainment
being
usual
with
the
Iews
,
at
their
feasts
,
and
related
to
by
David's
expressions
,
Psal.
23.5
.
)
—
The
first
story
we
have
in
the
Pharisee's
house
,
by
a
woman
that
had
been
a
sinner
;
she
brought
a
cruse
of
Ointment
,
and
stood
at
his
feet
behind
him
,
weeping
,
and
began
to
wash
his
feet
with
tears
,
and
wiped
them
with
the
hair
of
her
head
,
and
kiss'd
his
feet
,
and
anointed
them
with
ointment
.
This
was
her
ceremonious
observance
,
The
Pharisee
(
whose
name
probably
was
Simon
)
takes
exceptions
at
Christ's
enduring
her
approaches
to
him
,
being
a
sinner
;
but
Christ
answers
him
first
with
a
Parable
,
and
then
so
applies
it
,
as
to
make
a
comment
upon
the
several
acts
of
the
womans
love
,
whom
upon
that
account
he
assures
of
the
pardon
of
her
sins
.
He
turned
to
the
woman
,
and
said
unto
Simon
,
Seest
thou
this
woman
?
I
enter'd
into
thine
house
,
thou
gavest
me
no
water
for
my
feet
,
(
a
festival
expression
of
the
most
ordinary
sort
among
them
;
)
"
but
she
hath
washed
my
feet
with
tears
,
and
wiped
them
vvith
the
hair
of
her
head
.
Thou
gavest
me
no
kiss
;
(
the
familiar
and
customary
way
of
salutation
at
first
entrance
;
)
but
this
woman
,
since
the
time
I
came
in
,
hath
not
ceased
to
kiss
my
feet
.
My
head
vvith
oil
thou
didst
not
anoint
(
an
usual
ceremony
at
the
Iewish
feasts
,
as
was
before
intimated
;
)
"
but
this
woman
hath
anointed
my
feet
vvith
ointment
.
Wherefore
I
say
unto
thee
,
her
sins
,
vvhich
are
many
,
are
forgiven
,
for
she
loved
much
,
&c.
The
other
story
is
of
Mary
the
sister
of
Lazarus
,
poured
it
on
his
head
,
as
he
sate
,
or
lay
,
at
meat
.
St.
Iohn
adds
,
that
she
anointed
the
feet
of
Jesus
,
and
wiped
his
feet
with
her
hair
,
and
the
house
was
filled
with
the
odour
of
the
ointment
.
Whereupon
the
indignation
of
some
of
the
Disciples
,
the
covetous
traitor
Iudas
by
name
,
was
moved
,
and
vented
its
self
by
this
check
and
reproof
.
To
what
purpose
is
this
waste
?
for
this
ointment
might
have
been
sold
for
much
,
and
given
to
the
poor
.
But
Christ
immediately
chides
this
impertinency
,
and
declares
a
better
resentment
of
Marie's
kindness
.
Why
trouble
ye
the
vvoman
?
for
she
hath
wrought
a
good
vvork
upon
me
;
for
ye
have
the
poor
alvvayes
vvith
you
,
but
me
ye
have
not
alwayes
;
for
in
that
she
hath
poured
this
ointment
on
my
body
,
she
did
it
for
my
burial
,
(
not
that
she
designed
that
,
but
Christ
converts
her
kindness
into
that
significancie
,
from
the
present
time
of
it
,
and
the
aptness
of
the
thing
it self
)
"
Verily
I
say
unto
you
,
wheresoever
this
Gospel
shall
be
preached
in
the
vvhole
vvorld
,
there
shall
also
this
that
this
vvoman
hath
done
,
be
told
for
a
memorial
of
her
.
—
Mary
certainly
had
no
warrant
for
this
out
of
the
written
word
,
and
yet
our
Saviour
owns
it
for
a
Good
Work
,
and
such
a
goodwork
,
as
should
be
preached
all
the
world
over
for
a
memorial
of
her
.
—
Novv
unto
these
,
for
the
honour
of
the
Sex
,
I
might
add
those
other
devout
women
,
having
bought
svveet
spices
,
came
early
to
our
Saviour's
Sepulcher
,
to
anoint
him
:
—
and
,
to
bear
them
them
company
,
that
honourable
Counsellor
Ioseph
of
Arimathea
,
having
craved
the
body
of
Jesus
,
brought
fine
linnen
,
and
took
him
dovvn
,
and
vvrapped
him
in
the
linnen
,
and
laid
him
in
a
sepulcher
,
vvhich
vvas
hevven
out
of
a
rock
,
&c.
I
have
before
suggested
our
Saviour's
allowance
of
the
Feast
of
Dedication
,
by
his
presence
in
the
Temple
;
and
it
were
easie
to
declare
,
how
,
upon
occasion
,
he
complyed
with
the
customary
usages
of
the
Jews
,
that
had
any
usefulness
in
them
,
though
no
where
commanded
,
Hovv
he
frequented
the
Synagogues
,
and
demeaned
himself
in
them
,
I
touched
occasionally
upon
the
mention
of
them
.
I
will
only
novv
point
to
his
carriage
at
the
Pass-over
,
and
the
institution
of
his
own
Supper
thereupon
.
The
form
of
the
Jews
in
their
more
solemn
feasts
,
is
thus
described
to
us
by
the
Learned
;
P.
Fagius
in
Deut.
8.10
.
First
of
all
,
the
Master
of
the
Family
sitting
dovvn
vvith
his
guests
,
takes
a
cup
of
wine
in
his
right
hand
,
and
then
beginneth
thus
to
pray
,
Blessed
be
Thou
,
O
Lord
our
God
,
King
of
the
world
,
who
createst
the
fruit
of
the
Vine
!
Which
said
,
he
suppeth
of
the
wine
himself
,
and
then
giveth
it
to
be
tasted
of
by
all
at
the
Table
.
This
prayer
the
Hebrews
call
Kiddusch
;
i.
e.
Sanctification
:
and
with
this
,
Christ
is
thought
to
have
begun
his
Supper
,
as
St.
Luke
describes
it
to
us
;
Having
taken
the
cup
,
he
gave
thanks
,
and
said
,
Take
it
,
and
divide
it
among
your selves
,
for
I
say
unto
you
,
I
will
not
drink
of
the
fruit
of
the
Vine
,
until
the
Kingdom
of
God
shall
come
.
Then
after
the
blessing
of
the
cup
,
he
takes
a
loaf
of
bread
,
and
holding
it
in
both
hands
,
consecrates
it
with
these
words
;
Blessed
be
thou
,
O
Lord
our
God
,
who
bringest
bread
out
of
the
earth
!
Which
said
,
he
eats
a
morsel
himself
,
and
distributes
to
all
in
like
manner
at
the
table
.
This
finished
,
they
fall
to
their
other
cheer
,
and
when
they
have
done
,
the
Master
of
the
Family
,
or
chief
person
present
,
giveth
thanks
after
this
manner
;
Holding
a
cup
of
wine
in
both
hands
,
he
thus
begins
;
Let
us
bless
,
or
,
give
thanks
to
him
who
hath
fed
us
of
his
own
,
and
by
whose
goodness
we
live
.
Which
said
,
the
Guests
make
answer
,
Blessed
be
He
whose
bread
we
eat
,
and
by
whose
goodness
we
live
.
This
Grace
the
Hebrews
call
Bircath
hamason
,
i.
e.
blessing
of
the
meat
;
and
This
now
is
the
cup
wherewith
Christ
,
after
Supper
,
did
commend
the
mystery
of
his
blood
to
his
Disciples
.
After
this
,
He
that
began
,
proceeds
in
a
long
Prayer
;
which
ended
,
he
saith
,
with
a
loud
voice
,
holding
the
cup
in
his
hand
,
as
at
first
,
Blessed
be
Thou
,
O
Lord
our
God
,
King
of
the
world
,
who
createst
the
fruit
of
the
Vine
;
and
so
drinking
of
the
wine
,
he
distributes
it
about
unto
the
rest
,
and
thus
their
feast
both
begins
and
ends
with
the
blessing
of
the
cup.
Which
rite
,
our
B.
Saviour
in
like
manner
observed
in
his
Holy
Supper
,
as
St.
Luke
relates
it
.
Likewise
also
the
cup
after
Supper
,
saying
,
This
cup
is
the
New
Testament
in
my
blood
,
which
is
shed
for
you
.
—
I
might
pursue
this
matter
,
as
to
other
circumstances
also
,
but
I
forbear
.
2.
Come
we
next
to
the
Apostles
of
Christ
,
and
the
Church
founded
by
them
.
That
which
offers
it self
first
to
my
thoughts
here
,
is
,
The
observance
of
Jewish
customes
and
ordinances
,
for
a
long
time
,
even
among
those
of
them
that
were
converted
to
Christianity
,
when
the
real
obligation
of
Moses
Law
could
not
be
pleaded
.
Insomuch
,
that
when
St.
Paul
,
after
much
successful
labour
among
the
Gentiles
in
his
minstry
,
came
to
Ierusalem
,
Iames
the
Bishop
of
the
place
(
as
is
most
probable
)
with
the
Elders
there
present
,
thus
bespeaks
him
.
Thou
seest
,
Brother
,
—
The
Christian
Iews
were
permitted
a
while
to
retain
the
Mosaical
observances
,
though
not
really
obligatory
in
the
force
of
a
Law
and
Command
,
after
the
death
of
Messiah
.
And
S.
Paul
himself
,
upon
certain
motives
,
doth
at
this
time
conform
,
for
their
satisfaction
;
circumcised
Timothy
,
because
of
the
Jews
which
were
in
those
quarters
.
And
though
this
was
not
urged
on
the
Gentiles
practise
upon
the
score
of
their
Christianity
,
who
were
never
under
the
obligation
of
the
Mosaical
Law
;
yet
we
find
also
certain
things
enjoyned
them
too
,
by
way
of
complyance
with
the
Jews
,
among
whom
they
lived
,
and
to
avoid
offence
,
which
otherwise
were
not
imposed
by
a
Divine
Command
,
As
touching
the
Gentiles
which
believe
,
we
have
written
,
and
concluded
,
&c.
The
speech
referrs
to
that
Solemn
Decree
before
passed
,
in
that
first
Christian
Council
we
read
of
,
Acts
15.
necessary
things
,
though
not
under
any
Divine
Command
or
Institution
as
to
the
Gentiles
,
Necessary
,
viz.
for
the
satis
;
faction
of
the
Jews
,
and
necessary
too
to
be
observed
,
because
then
appointed
and
ordained
so
to
be
in
that
Council
there
assembled
:
viz.
so
long
as
the
ground
and
occasion
should
continue
;
for
we
find
S.
Paul
aftervvards
granting
liberty
in
certain
cases
,
without
scruple
,
of
things
offered
unto
Idols
.
Evident
it
is
(
to
name
one
particular
more
)
that
the
first
Christians
(
as
that
custom
continued
long
in
the
East
)
did
use
to
assemble
on
the
Sabbath
day
,
as
well
as
the
first
day
of
the
week
;
and
therefore
neither
did
they
fast
on
the
Sabbath
(
our
Saturdy
)
for
the
festivity
of
the
day
,
Jewish
rigour
,
as
to
the
Rest
of
it
,
but
yet
,
as
a
day
separate
for
their
Christian
conventions
.
And
there
are
of
the
Learned
,
who
refer
that
of
S.
James
spoken
in
the
Council●
at
Jerusalem
to
the
Christian
Assemblies
,
Sabbath
day
.
But
I
will
not
enlarge
this
matter
farther
.
A
second
instance
may
be
,
that
holy
kiss
,
or
kiss
of
peace
,
observed
in
the
Christian
Assemblies
,
and
so
frequently
recommended
to
practise
in
the
Apostolical
Epistles
;
Salute
one
another
with
an
holy
kiss
.
Greet
all
the
brethren
with
an
holy
kiss
.
Greet
ye
one
another
with
a
kiss
of
Charity
.
It
being
the
manner
then
to
part
with
benedictions
,
and
mutual
wishes
of
Charity
,
they
expressed
as
much
by
this
significant
Ceremony
of
salutation
.
Quae
oratio
cum
divortio
sancti
osculi
integra
?
Osculum
pacis
,
quod
est
signaculum
orationis
.
Tertul.
de
orat
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Just.
Mart.
Apol.
2.
Facilè
crediderim
jam
ab
aetate
Apostolorum
coenae
administrationi
conjunctum
osculum
fuisse
.
Calv.
in
1
Cor.
16.20
.
Osculum
frequens
ac
pervulgatum
benevolentiae
symbolum
fuisse
apud
Judaes
passim
ex
Scripturis
liquet
,
apud
Romanos
minùs
fortè
usitatum
,
neque
tamen
insolens
erat
—
in
motem
transiit
apud
veteres
ut
Christiani
ance
coenae
communicationem
se
mutuò
oscularentur
ad
testandam
eo
signo
amicitiam
,
deinde
eleemosynas
conferrent
,
ut
id
quod
repraesentaverant
osculo
re
quoqua
&
effectu
comprobatent
.
—
Id.
in
Rom.
16.16
.
prout
citatur
in
expos.
Ecclesiast.
Tertullian
therefore
calls
it
,
the
S●al
of
Prayer
;
and
Justin
Martyr
describing
their
Church-meetings
,
saith
,
when
we
have
made
an
end
of
Prayers
,
we
salute
one
another
with
a
kiss
.
And
Calvin
himself
thinks
,
it
was
used
,
at
,
or
before
,
the
celebration
of
the
Supper
,
from
the
age
of
the
Apostles
.
Now
this
was
certainly
a
common
token
of
Love
and
Benevolence
,
familiarly
in
use
,
adopted
into
the
service
of
Religion
,
and
that
without
any
special
command
from
God
.
A
Third
instance
may
be
given
,
in
those
Love-feasts
,
or
feasts
of
Charity
,
which
were
wont
to
accompany
the
holy
Communion
;
in
which
Feasts
,
at
the
cost
and
charge
of
the
rich
,
there
was
entertainment
for
the
poor
also
;
and
the
whole
design
was
to
signifie
and
preserve
Christian
love
.
St.
Jude
spots
and
blemishes
in
their
Feasts
of
Charity
,
when
they
feasted
with
them
,
feeding
without
fear
i.
e.
luxuriously
.
And
the
phrase
of
breaking
bread
in
the
New
Testament
,
is
thought
,
by
some
learned
men
,
to
referr
to
this
whole
Feast
,
and
not
only
the
Sacrament
of
the
Lord's
Supper
:
and
the
Lord's
Supper
mentioned
by
S.
Paul
,
whole
feast
,
including
both
the
Agape
and
the
Eucharist
,
being
immediately
joyned
together
.
And
the
whole
design
of
the
Apostle
there
is
to
reprove
the
abuses
crept
into
this
Observance
,
so
contrary
to
the
nature
,
and
end
of
it
.
For
whereas
these
Love-feasts
were
a
degree
of
imitation
of
that
more
fervent
,
and
abundant
charity
in
the
first
Christians
,
whereby
they
had
all
things
in
common
,
total
abrogation
of
these
Feasts
themselves
in
the
Church
;
the
offerings
then
usually
brought
,
being
more
advantageously
disposed
into
a
common
bank
for
the
poor
and
distressed
.
—
?
But
that
these
Feasts
were
allowed
of
,
as
well
as
practised
,
in
the
Apostles
times
,
cannot
reasonably
be
disputed
.
And
,
it
seems
part
of
the
Office
whereto
the
seven
Deacons
were
first
appointed
,
to
make
this
provision
,
as
well
as
to
relieve
the
poor
othervvise
,
out
of
the
stock
of
the
Church
,
from
the
offerings
that
vvere
brought
;
nothing
being
more
aptly
understood
by
their
serving
tables
,
A
Fourth
instance
may
be
given
,
from
St.
Paul's
injunctions
,
in
order
to
the
Decency
of
Divine
Worship
,
for
the
man's
being
uncovered
,
and
the
woman
covered
,
in
prayer
and
prophesying
;
and
This
too
as
a
mystical
sign
of
moral
duty
,
the
man's
superiority
,
and
the
woman's
subjection
.
The
place
deserves
to
be
perused
at
large
;
The
Apostle
having
argued
several
wayes
the
decency
of
those
particular
rites
,
that
which
he
gives
in
the
last
place
,
to
silence
all
controversie
about
them
,
is
the
custom
of
the
Churches
.
But
if
any
man
seem
to
be
contentious
,
we
have
no
such
custom
,
neither
the
churches
of
God
.
He
cuts
off
all
farther
disputation
with
these
two
axes
(
as
a
learned
man
notes
)
Apostolick
institution
,
contentious
persons
,
who
presume
so
far
as
to
make
a
controversie
or
dispute
,
of
what
is
received
by
all
the
Churches
.
If
any
will
contend
in
matters
circumstantial
,
and
appertaining
to
the
outward
order
of
Gods
worship
,
(
such
as
the
Apostle
was
speaking
of
)
here
is
their
right
and
proper
answer
laid
down
,
wherein
,
if
they
rest
not
satisfied
,
they
are
to
be
looked
upon
as
contentious
persons
.
And
I
may
well
add
the
words
of
a
most
reverend
person
farther
upon
this
very
text
,
It
was
but
early
day
then
;
yet
had
they
their
customs
even
then
.
At
the
writing
of
this
Epistle
,
it
was
not
(
at
the
most
)
thirty
years
from
Christ's
ascension
;
If
that
were
time
enough
to
make
a
custom
now
,
after
these
twenty
times
thirty
years
,
and
hundreds
to
spare
,
shall
it
not
be
a
custom
now
by
much
better
right
?
A
custom
is
susceptible
of
more
and
less
:
the
farther
it
goeth
,
the
longer
it
runneth
,
the
more
strength
it
gathereth
,
the
more
gray
hairs
it
getteth
,
the
more
a
venerable
it
is
;
for
indeed
,
the
more
a
custom
it
is
.
This
was
the
Golden
Rule
,
St.
Ambrose
gave
to
St.
Austin
,
To
keep
the
custom
of
every
Church
he
came
to
(
in
such
matters
,
for
he
instances
in
his
own
fasting
on
Saturday
at
Rome
,
but
not
at
Millain
;
)
and
St.
Austin
tells
us
,
that
as
often
as
he
thought
of
this
Rule
,
which
he
did
often
,
he
welcomed
it
no
otherwise
than
as
an
heavenly
oracle
.
Now
certainly
,
that
can
be
no
Divine
Principle
,
which
quite
overthrows
this
Apostolick
way
of
deciding
all
controversies
about
the
points
of
ceremony
,
and
outward
order
in
the
Church
,
as
that
manifestly
doth
,
which
is
under
present
consideration
.
But
I
am
not
yet
at
an
end
of
my
particular
induction
.
CHAP.
VI.
(
III
)
Of
the
Churches
following
the
Apostles
,
downward
to
this
day
.
(
1
)
The
Primitive
Church
,
wherein
the
instances
are
;
The
observation
of
the
great
Festivals
,
in
memory
of
Christ's
Birth
,
Resurrection
,
&c.
Standing
at
Prayer
on
all
Lords
days
,
and
every
day
between
Easter
and
Whitsunday
.
Fasting
on
Wednesday
and
Friday
weekly
,
and
constantly
before
Easter
,
The
honourable
and
frequent
use
of
the
Cross
;
receiving
the
Sacred
Eucharist
fasting
.
(
2
)
The
Reformed
Churches
;
Their
general
Tenent
of
the
power
of
National
Churches
,
to
make
laws
in
things
neither
commanded
nor
forbidden
by
God
.
(
3
)
The
Independent
Congregations
;
wherein
,
the
instances
are
;
Singing
David's
Psalms
,
translated
by
humane
invention
into
rythm
and
meter
,
and
that
too
bare-headed
,
w●ilst
they
hear
the
Sermon
with
the
hat
on
.
Sprinkling
Infants
.
Taking
the
Communion
sitting
.
Their
particular
forms
of
Church-Covenant
.
And
the
Catechist's
Prudentials
allowed
of
in
Divine
worship
,
with
his
way
of
evading
the
obligation
of
some
things
granted
by
himself
to
have
been
commanded
by
Christ
.
The
mischievous
consequences
of
this
general
principle
of
Non-conformity
,
and
Separation
,
reflected
on
.
I
Will
instance
,
Thirdly
,
in
the
times
following
the
Apostles
;
the
practise
of
all
Reformed
Churches
;
yea
,
the
Independent
Congregations
not
excepted
,
and
this
Catechist's
declaration
in
especial
.
1.
For
the
Primitive
Church
following
the
Apostles
,
I
will
only
mention
these
Following
;
The
observation
of
the
Great
Festivals
in
remembrance
of
the
Birth
,
Resurrection
,
and
Ascension
of
our
B.
Saviour
,
and
the
descent
of
the
Holy
Ghost
.
The
custom
of
Standing
in
Prayer
,
on
all
Lords
dayes
,
and
every
day
between
Easter
and
Whitsunday
,
in
memory
of
Christ's
resurrection
.
Fasting
upon
Wednesday
and
Friday
,
(
the
dayes
of
our
B.
Saviour's
Apprehension
and
Crucifixion
)
and
constantly
before
Easter
,
the
Lent-fast
.
The
frequent
,
and
honourable
use
of
the
ceremony
,
or
sign
of
the
Cross
.
And
,
The
Reverend
receiving
of
the
Sacred
Eucharist
,
fasting
.
These
are
instances
which
cannot
escape
the
notice
of
the
Learned
;
and
particular
testimonies
and
proofs
from
Antient
VVriters
,
are
too
many
to
be
here
produced
.
Let
the
English
Reader
guess
at
the
rest
,
from
what
he
may
find
demonstrated
at
large
,
of
the
Custom
of
observing
Easter
in
the
Church
,
by
that
admirable
Prelate
Bishop
Andrews
,
Serm.
13.
of
the
Resurrection
,
before
recommended
:
and
for
Christmas
,
by
Dr.
Hammond
.
Practical
Catechism
,
p.
203.
&c.
2.
Next
then
for
the
practise
of
all
Reformed
Churches
(
for
to
mention
the
Church
of
Rome
,
would
,
it
is
like
,
be
thought
a
prejudice
unto
the
cause
)
there
need
be
produced
nothing
more
than
this
general
Tenent
owned
by
them
all
;
That
every
National
Christian
Church
hath
power
to
make
laws
for
her self
,
in
all
such
outward
things
as
are
not
expresly
either
commanded
,
or
forbidden
by
the
Word
of
God
.
Which
will
be
a
matter
of
undoubted
evidence
to
any
that
shall
vouchsafe
to
examin
their
respective
Confessions
.
—
But
if
any
desire
particular
instances
,
he
may
find
them
collected
to
his
hand
,
in
that
useful
Treatise
published
some
few
years
since
,
by
Mr.
Durel
,
Minister
of
the
French
Church
in
the
Savoy
,
entituled
,
A
view
of
the
Government
and
publick
worship
of
God
,
in
the
Reformed
Churches
beyond
the
Seas
.
I
pass
on
,
Thirdly
,
To
the
Independent
congregations
,
and
our
Catechist's
concessions
by
name
.
For
the
Independent
practice
,
I
observe
,
Their
singing
of
the
Psalms
of
David
,
translated
by
humane
invention
,
into
Rythm
and
Meter
;
and
,
That
too
bare-headed
,
whereas
they
hear
the
Sermon
with
the
hat
on
.
Sprinkling
of
Infants
at
Baptism
,
and
receiving
the
H.
Communion
[
†
](A32819-e24450-b)
†
See
Part.
2.
chap.
15.
sitting
.
And
,
Their
particular
forms
of
Church-Covenant
.
It
would
be
somewhat
for
the
vindication
of
their
Grand
Principle
,
and
the
satisfaction
of
the
World
,
if
they
would
declare
plainly
,
where
these
things
are
commanded
,
and
instituted
by
Christ
.
And
now
for
our
Catechist
himself
,
I
instance
in
,
1.
His
prudentials
allowed
of
in
Divine
Worship
.
And
,
2.
His
way
of
evading
some
things
granted
,
by
himself
,
to
have
been
warranted
by
Christ
.
Take
we
his
own
words
;
Catech.
p.
45.
[
It
is
true
,
in
the
observation
of
positive
institutions
,
we
may
have
regard
unto
Rules
and
Prescriptions
of
prudence
,
as
to
times
,
places
,
and
seasons
,
that
by
no
inadvertency
or
miscarriage
of
ours
,
or
advantage
taken
by
the
adversaries
of
truth
,
the
edification
of
the
Church
be
hindred
.
So
the
disciples
met
with
the
doors
shut
for
fear
of
the
Jews
,
John
20.19
.
and
Paul
met
with
the
Disciples
in
the
night
,
in
an
upper
chamber
,
for
the
celebration
of
all
the
ordinances
of
the
Church
,
Act.
20.7
,
8.
]
Again
,
[
p.
61.62
.
Whatever
is
of
circumstance
in
the
manner
of
it's
performance
,
(
viz.
of
Religious
Worship
)
not
capable
of
especial
determination
,
as
emerging
,
or
arising
only
occasionally
upon
the
doing
of
that
which
is
appointed
,
at
this
or
that
time
,
in
this
or
that
place
,
and
the
like
,
is
left
unto
the
rule
of
moral
prudence
,
—
but
the
super-addition
of
ceremonies
,
necessarily
belonging
neither
to
the
institutions
of
worship
,
nor
unto
those
circumstances
,
whose
disposal
falls
under
the
rule
of
moral
prudence
,
neither
doth
nor
can
add
any
thing
to
the
due
order
of
Gospel
Worship
.
]
Now
the
allowance
of
any
thing
(
be
it
only
time
and
place
,
and
the
like
)
is
the
destruction
and
death
of
this
general
principle
,
That
every
thing
relating
to
Divine
Worship
,
must
have
a
command
or
institution
in
the
Scripture
,
and
that
nothing
may
be
done
in
,
or
about
Gods
service
,
which
is
not
so
warranted
.
But
the
truth
is
,
Moral
prudence
,
is
a
word
of
vast
extent
,
and
opens
a
door
wide
enough
for
any
thing
pleaded
for
by
the
Church
of
England
,
to
crowd
in
at
.
For
it
were
worth
the
knowing
,
Why
prescribed
Forms
of
Liturgy
,
and
Habits
,
and
Gestures
,
no-where
determined
in
Scripture
,
fall
not
under
the
reach
of
Moral
prudence's
Authority
,
as
well
as
the
circumstances
of
time
and
place
;
or
why
publick
prudence
may
not
be
allowed
to
interpose
in
those
things
which
a
private
prudence
may
determine
.
Now
for
his
vvay
of
evading
the
obligation
of
some
things
granted
to
be
of
Divine
Institution
;
[
Catech.
p.
50
,
51
,
52.
Mention
is
made
in
the
Scriptures
of
sundry
things
practised
by
the
Lord
Christ
and
his
Apostles
,
which
,
being
then
in
common
use
amongst
men
,
were
occasionally
made
by
them
Symbolical
instructions
in
moral
duties
.
Such
were
,
washing
of
feet
by
one
another
,
the
holy
kiss
,
and
the
like
;
But
there
being
no
more
in
them
,
but
a
sanctified
use
directed
unto
the
present
civil
customs
and
usages
,
the
commands
given
concerning
them
,
respect
not
the
outward
actions
,
nor
appointed
any
continuance
of
them
,
being
particularly
suited
unto
the
state
of
things
,
and
persons
in
those
Countries
;
as
John
13.12
,
13
,
14
,
15.
After
he
had
washed
their
feet
,
and
had
taken
his
garments
,
and
was
set
down
again
,
he
said
unto
them
,
Know
ye
what
I
have
done
to
you
?
ye
call
me
Master
,
and
Lord
,
and
ye
say
well
,
for
so
I
am
;
If
I
then
your
Lord
and
Master
have
washed
your
feet
,
ye
also
ought
to
wash
one
anothers
feet
,
for
I
have
given
you
an
example
,
that
ye
should
do
as
I
have
done
to
you
.
'T
is
evident
,
that
it
is
the
moral
duty
of
brotherly
love
,
in
condescension
,
and
mutual
helpfulness
,
to
be
expressed
in
all
necessary
offices
,
as
occasion
doth
require
,
that
is
the
thing
which
Jesus
Christ
enjoyneth
here
his
Disciples
,
and
leads
them
to
in
his
own
example
,
in
an
office
of
love
then
in
use
in
those
parts
.
The
same
is
to
be
said
of
the
holy
Kiss
,
Rom.
16.16
.
which
was
a
temporary
occasional
token
of
entire
love
,
which
may
in
answer
thereunto
be
expressed
by
any
sober
usage
of
salutation
amongst
men
to
the
same
purpose
.
But
the
things
themselves
were
not
instituted
for
any
continuance
,
nor
do
represent
any
special
grace
of
the
new
covenant
,
which
is
inseparable
from
every
institution
of
Gospel
VVorship
.
Common
usages
or
practises
therefore
directed
,
to
be
used
in
a
due
manner
,
and
unto
a
proper
end
,
where
they
are
used
,
make
them
not
institutions
of
Worship
.
]
Well
,
we
have
here
an
acknovvledgment
,
not
only
of
occasional
rites
,
which
he
before
called
,
the
circumstances
of
moral
prudence
;
but
of
symbolical
tokens
of
moral
duties
,
taken
out
of
the
civil
customs
,
and
usages
of
men
,
without
a
Divine
command
,
and
these
mentioned
in
Scripture
,
as
practised
by
christ
and
his
Apostles
;
and
therefore
certainly
our
imitation
here
is
warrantable
;
nay
,
one
would
judge
(
according
to
the
principle
we
are
upon
)
necessary
;
for
if
a
necessity
be
at
other
times
argued
,
even
for
a
gesture
at
the
Sacrament
,
because
Christ
is
presumed
by
them
to
have
used
it
,
who
may
dare
to
vary
in
any
thing
,
where
the
example
is
more
certainly
determined
,
and
the
imitation
possible
and
easie
;
There
especially
,
where
he
tells
us
,
I
have
given
you
an
example
,
that
ye
should
do
as
I
have
done
to
you
?
—
This
way
of
evading
the
obligation
of
these
symbolical
rites
in
religion
,
by
saying
they
were
occasioned
from
the
present
civil
customs
and
usages
,
vvill
not
serve
the
turn
,
however
,
in
the
later
instance
of
the
holy
kiss
,
because
that
very
vvay
of
salutation
is
as
much
a
civil
custom
&
usage
now
among
us
,
as
then
;
nor
indeed
is
it
fitting
they
should
alledge
an
occasional
institution
for
the
exemption
of
their
obedience
here
,
vvho
vvill
not
allovv
the
same
plea
to
others
,
in
other
matters
;
yea
,
vvho
impose
those
things
upon
others
,
as
precepts
,
binding
the
conscience
unto
perpetuity
,
vvhich
vvere
at
first
but
occasional
,
and
so
temporary
institutions
;
I
name
particularly
,
1.
The
office
of
the
seven
Deacons
to
serve
tables
,
If
it
be
not
so
;
we
reject
an
office
of
Christs
appointment
,
and
grovv
weary
of
the
observation
of
the
institutions
of
the
Gospel
.
And
2.
The
Sunday
collection
,
standing
law
,
[
It
is
ordained
,
And
,
unto
these
instances
may
be
superadded
whatsoever
else
was
practised
in
the
primitive
Church
,
under
the
state
of
persecution
,
and
before
Religion
was
countenanced
by
Kings
and
Laws
;
wherein
yet
our
exact
conformity
is
as
zealously
pressed
,
as
if
we
continued
still
in
the
very
same
circumstances
.
Lastly
,
Whereas
it
is
affirmed
to
be
inseparable
from
every
institution
of
Gospel-worship
,
to
represent
some
grace
of
the
New-covenant
,
which
these
symbolical
instructions
do
not
;
I
would
gladly
be
resolved
,
Whether
brotherly
love
and
charity
,
be
not
some
grace
of
the
New-covenant
?
or
,
What
special
grace
of
the
New-covenant
is
represented
,
by
singing
one
of
the
Gospel-institutions
,
hereafter
enumerated
?
To
draw
now
towards
a
conclusion
of
this
argument
,
I
have
so
long
insisted
on
:
Let
it
be
consider'd
of
,
how
,
mischievous
a
consequence
the
entertainment
of
this
general
principle
must
needs
be
,
That
nothing
may
be
used
,
or
allowed
of
,
in
,
or
about
Gospel-worship
,
vvhich
is
not
commanded
,
and
instituted
in
the
Word
of
God
.
There
can
be
no
observance
of
those
general
rules
,
That
all
things
be
done
in
order
and
decency
,
and
unto
edification
;
if
there
be
no
such
power
lodged
in
the
Church
,
as
to
determine
those
outward
ceremonies
and
circumstantials
,
which
are
no
where
specified
by
God
himself
;
for
either
none
at
all
will
be
determined
,
and
so
we
shall
be
in
danger
of
Atheism
and
profaneness
;
or
every
one
must
determine
and
chuse
for
himself
,
and
so
(
there
being
as
many
minds
almost
as
men
)
we
shall
unavoidably
run
into
endless
Schisms
and
confusions
.
In
truth
,
the
main
question
here
is
only
this
;
Since
God
is
to
have
an
orderly
and
decent
service
kept
up
in
the
world
,
whether
private
discretion
and
conscience
,
or
publick
authority
,
is
fittest
to
be
trusted
with
the
management
of
it
?
and
then
,
In
case
that
that
the
Governours
of
the
Church
,
backed
with
the
laws
of
Christian
Princes
,
shall
interpose
in
these
matters
left
by
God
undetermined
;
whether
,
it
be
not
a
sin
of
unaccountable
frowardness
,
and
disobedience
,
to
refuse
the
doing
that
,
when
vve
are
commanded
by
authority
,
which
we
might
every
one
chuse
to
do
our selves
,
though
we
vvere
not
so
commanded
?
—
We
are
not
in
this
Kingdom
to
learn
,
what
mischiefs
and
disorders
may
be
reasonably
expected
from
a
principle
we
have
already
seen
,
and
experimented
so
dismal
and
destructive
consequences
of
.
A
short
remembrance
may
here
suffice
from
a
judicious
observer
;
When
this
gap
was
once
opened
,
[
VVhat
command
have
you
in
Scripture
,
or
what
example
for
this
or
that
?
]
Vnà
Eurusque
Notusque
ruunt
—
It
vvas
like
the
opening
of
Pandora's
box
,
or
the
Trojan
horse
,
as
if
all
had
been
let
loose
;
Swarms
of
Sectaries
of
all
sorts
,
broke
in
,
and
as
the
Frogs
and
Locusts
in
Egypt
overspread
the
face
of
the
land
;
nor
so
only
,
but
(
as
it
often
happeneth
)
these
young
striplings
soon
out-stript
their
leaders
,
and
that
upon
their
own
ground
;
for
as
these
said
to
others
,
[
What
command
,
or
example
have
you
for
kneeling
at
the
Communion
,
for
wearing
a
Surplice
,
for
Lord
Bishops
,
for
a
penn'd
Liturgie
,
for
keeping
holy
dayes
,
&c.
]
and
there
stop'd
;
so
these
to
them
,
[
Where
are
your
Lay-Presbyters
,
your
Classes
,
&c.
to
be
found
in
Scripture
?
Where
your
Steeple-houses
,
your
National
Churches
,
your
Tythes
and
mortuaries
,
your
Infant-sprinklings
,
nay
,
your
Meter-Psalms
,
your
two
Sacraments
,
your
observing
a
weekly
Sabbath
?
for
so
far
I
find
they
are
gone
,
and
how
much
farther
I
know
not
,
already
;
and
how
much
farther
they
will
hereafter
,
God
alone
knoweth
;
for
,
erranti
nullus
terminus
,
being
thus
far
out
of
their
way
,
they
may
vvander
everlastingly
.
—
It
may
be
then
a
kindness
,
vvhatever
they
think
of
it
,
to
stop
,
if
possible
,
to
turn
them
,
and
let
them
see
where
they
first
mistook
.
It
is
therefore
the
last
office
propounded
in
this
general
part
of
my
discourse
,
to
take
a
vievv
of
those
several
places
of
Scripture
used
,
shall
I
say
,
or
abused
,
by
the
Catechist
to
countenance
this
Leading-error
,
vvhich
I
have
declared
the
falseness
of
.
Unto
that
therefore
I
proceed
.
CHAP.
VII
.
The
common
abuse
of
Holy
Scripture
,
by
the
Writers
of
this
way
.
An
explication
of
certain
places
of
Scripture
,
brought
in
,
to
countenance
the
fore-going
Principle
,
or
some
appendant
to
it
,
under
five
heads
.
Such
texts
,
(
1
)
which
referr
us
to
the
Word
of
God
,
as
our
rule
,
and
commend
unto
us
the
perfection
of
it
.
(
2
)
Which
use
the
negative
argument
of
Gods
not
commanding
a
thing
,
as
a
reproof
and
condemnation
.
(
3
)
VVhich
forbid
the
adding
to
,
or
taking
from
the
VVord
of
Gods
(
4
)
VVhich
prohibit
the
worshipping
of
God
by
the
commands
of
men
,
and
will-worship
.
(
5
)
VVhich
require
faith
of
us
,
in
order
to
the
pleasing
of
God
,
and
impute
the
guilt
of
sin
to
whatsoever
is
not
of
Faith
.
AS
there
is
nothing
more
usual
,
so
nothing
more
detestable
in
the
Writers
of
this
way
,
than
horribly
to
wrest
,
and
dally
with
God's
holy
oracles
,
and
quote
the
Scriptures
lamely
and
perversly
,
[
†
](A32819-e26810-b)
†
M.
Per●●ns
saith
well
upon
the
occasion
of
the
Devils
temptations
unto
Christ
,
and
alledging
Scripture
in
them
.
—
Gods
Ministers
must
hereby
be
admonished
,
to
be
careful
in
alledging
any
text
of
Scripture
,
that
the
same
be
fit
and
pertinent
;
for
to
wrest
the
same
from
the
proper
meaning
of
the
H.
Ghost
,
to
serve
their
ovvn
conceit
,
is
the
practise
of
Satan
.
—
Which
also
may
serve
for
a
good
advertisement
to
those
that
use
to
heap
up
manifold
allegations
of
Scriptures
—
In
this
affected
multiplicity
,
the
abuse
of
Scripture
can
hardly
be
escaped
.
Park
.
Combat
betvveen
Christ
and
the
Devil
.
Vol.
3.
p.
393.
as
the
Devil
did
;
and
commit
the
vice
,
which
they
so
often
falsly
challenge
others
with
,
and
for
;
namely
,
the
adding
unto
,
or
detracting
from
,
the
Word
of
God
,
saying
,
the
Lord
hath
spoken
what
he
hath
not
,
or
the
Lord
hath
not
spoken
what
he
hath
.
The
plainest
Scriptures
are
least
of
all
minded
,
and
obscurer
places
gloss'd
upon
,
to
patronize
their
private
doctrines
,
fancies
,
and
imaginations
;
yea
,
any
faint
allusion
,
or
emblance
,
will
serve
for
an
express
warrant
.
The
Garment
spotted
with
the
flesh
hath
been
quoted
against
the
Surplice
.
Bowing
the
knee
to
Baal
,
against
kneeling
at
the
Sacrament
.
The
mark
of
the
beast
,
against
the
Cross
,
&c.
The
margins
of
their
books
are
commonly
faced
with
a
multitude
of
Scripture-quotations
little
or
nothing
really
to
the
purpose
,
but
to
make
a
fair
shew
,
and
deceive
the
credulous
and
simple
.
And
so
it
is
with
our
Catechist
,
who
,
to
render
the
number
of
his
quotations
more
formidable
to
the
eye
,
repeats
the
same
oftentimes
over
again
.
Some
difficulty
there
will
be
in
marshalling
them
into
order
,
but
I
will
take
what
care
I
can
to
leave
none
out
,
that
cast
but
the
least
look
or
glance
this
way
.
I
shall
therefore
examin
them
under
the
following
Heads
;
1.
Those
Scriptures
which
referr
us
to
the
VVord
of
God
,
as
our
rule
,
and
commend
unto
us
the
perfection
of
it
.
John
5.39
.
Search
the
Scriptures
,
for
in
them
ye
think
ye
have
eternal
life
,
and
they
are
they
which
testifie
of
me
.
Isa.
8.20
.
To
the
Law
,
and
to
the
Testimony
;
if
they
speak
not
according
to
this
word
it
is
because
there
is
no
light
in
them
.
Luke
16.19
.
(
it
should
be
I
suppose
vers.
29.31
.
)
They
have
Moses
and
the
Prophets
,
let
them
hear
them
.
If
they
hear
not
Moses
and
the
Prophets
,
neither
will
they
be
perswaded
though
one
arose
from
the
dead
.
2
Tim.
3.15
,
16
,
17.
—
That
from
a
child
thou
hast
known
the
holy
Scriptures
,
which
are
able
to
make
thee
wise
●●to
salvation
,
through
faith
which
is
in
Christ
Jesus
.
All
Scripture
is
given
by
inspiration
of
God
,
and
is
profitable
for
doctrine
,
for
reproof
,
for
correction
,
for
instruction
in
righteousness
,
that
the
man
of
God
may
be
perfect
,
throughly
furnished
unto
all
good
works
.
1
Pet.
1.19
.
(
it
should
be
2
Ep.
)
—
We
have
also
a
more
sure
word
of
prophesie
,
whereto
ye
do
well
that
ye
take
heed
,
as
unto
a
light
that
shineth
in
a
dark
place
.
Psalm
.
19.7
,
8.9
.
The
Law
of
the
Lord
is
perfect
,
converting
the
soul
.
—
making
wise
the
simple
.
—
Isa.
59.21
.
—
"
My
spirit
which
is
upon
thee
,
and
my
words
which
I
have
put
in
thy
mouth
,
shall
not
depart
out
of
thy
mouth
,
nor
out
of
the
mouth
of
thy
seed
,
nor
out
of
the
mouth
of
thy
seeds
seed
,
saith
the
Lord
,
from
henceforth
,
and
for
ever
.
—
This
last
is
Gods
covenant
,
to
continue
his
Spirit
in
conjunction
with
his
words
,
throughout
all
ages
,
in
his
Church
;
And
not
to
bestow
a
particular
reflection
upon
the
rest
,
the
genuine
result
of
these
Texts
,
is
no
more
than
what
all
Protestants
agree
in
,
That
we
are
obliged
to
attend
vvith
reverence
unto
the
H.
Scripture
,
in
whatsoever
it
speaks
;
That
we
are
diligently
to
read
and
peruse
it
to
that
purpose
;
and
,
That
it
is
our
onely
,
and
perfect
rule
,
in
all
the
matters
of
faith
and
good
life
,
necessary
to
our
salvation
;
which
is
the
great
end
for
which
the
Scripture
was
given
unto
us
:
That
nothing
is
to
be
received
as
an
Article
of
Divine
Faith
,
or
Law
,
in
it self
,
binding
the
conscience
,
which
is
not
according
to
the
written
Word
,
and
from
thence
to
be
derived
.
—
But
then
it
cannot
from
hence
be
groundedly
inferr'd
,
"
That
we
must
have
express
warrant
out
of
the
Scripture
for
every
thing
which
we
either
believe
or
do
,
or
in
those
circumstantials
,
which
are
not
any
where
thereby
determined
,
farther
than
the
prescribing
of
some
general
rules
of
piety
and
prudence
,
whereby
our
Governours
ought
to
determine
them
,
and
enjoyning
obedience
to
all
that
are
placed
under
them
to
their
good
orders
agreeable
thereunto
.
2.
Those
Scriptures
which
use
the
negative
argument
,
of
God's
not
commanding
a
thing
,
as
a
reproof
,
and
condemnation
of
it
.
Jerem.
7.27
.
(
it
should
be
v.
21
22
,
and
23.
)
Thus
saith
the
Lord
,
Put
your
burnt-offerings
unto
your
sacrifices
,
and
eat
flesh
;
(
i.
e.
Eat
of
those
offerings
which
were
to
be
wholly
consumed
,
no
less
than
of
other
sacrifices
.
Levit.
1.
)
"
for
I
spake
not
unto
your
fathers
,
nor
commanded
them
in
the
day
that
I
brought
them
out
of
the
land
of
Egypt
,
concerning
burnt-offerings
or
sacrifices
,
but
this
commanded
I
them
,
saying
,
Obey
my
voice
H.
Grot.
in
loc.
&
Annot.
in
L.
4.
&
Rel.
Christ
.
If
that
be
true
,
which
some
ground
upon
this
place
,
viz.
That
God
issued
forth
no
command
of
sacrifices
,
till
after
their
worshipping
the
Golden
Calf
;
they
were
warranted
only
by
custom
,
arising
from
a
voluntary
devotion
:
then
we
have
gained
so
many
fresh
instances
,
to
be
added
unto
those
before
alledged
against
this
general
principle
now
examined
;
but
I
will
not
lean
any
thing
to
that
supposition
.
It
seems
rather
,
that
Sacrifices
were
before
that
required
.
The
Israelites
begg'd
liberty
to
go
out
to
sacrifice
,
by
Divine
directions
,
and
Pharaoh
gave
it
them
;
and
God
commanded
the
Sacrifice
of
the
Paschal
Lamb
,
Exod.
3.18
.
and
8.8
.
and
12
,
13.
The
meaning
then
of
God
,
by
the
Prophet
here
,
may
be
only
this
,
That
God
preferr'd
obedience
before
sacrifice
,
(
as
is
elsewhere
declared
,
1
Sam.
15.22
.
)
and
manifested
as
much
,
Mount
Sinai
,
requiring
moral
observances
audibly
from
them
,
without
the
mention
of
burnt-sacrifices
,
the
prescriptions
whereof
Moses
afterwards
himself
received
;
and
so
the
negative
hath
only
a
comparatiue
force
in
it
;
I
spake
not
,
nor
commanded
concerning
Burnt-offerings
;
i.
e.
not
so
much
,
not
in
comparison
with
,
Obey
my
voice
;
as
it
is
both
said
,
and
explained
,
in
the
Prophet
Hosea
,
I
desired
mercy
,
and
not
sacrifice
,
and
the
knowledge
of
God
more
than
burnt-offerings
.
Thus
,
there
are
the
more
weighty
,
considerable
things
of
God's
Law
,
and
those
of
a
lesser
size
;
the
one
such
as
ought
chiefly
,
and
especially
to
be
done
,
and
yet
the
other
too
not
to
be
left
undone
.
—
Others
gloss
on
the
words
,
that
God
did
not
command
sacrifice
from
them
in
such
a
manner
,
and
with
such
evil
dispositions
,
as
they
brought
it
.
And
this
is
certainly
the
meaning
of
that
expostulation
in
the
first
of
Isaiah
,
Who
hath
required
these
things
at
your
hands
?
from
whence
too
some
of
our
Catechist's
way
have
taught
,
That
nothing
is
to
be
done
,
but
what
God
requireth
.
Whereas
it
is
evidently
the
design
of
that
place
,
Not
to
disclaim
the
Act
spoken
of
,
but
the
Actors
,
in
their
manner
of
performance
;
and
the
emphasis
lies
not
upon
these
things
,
which
were
plainly
matters
of
Divine
appointment
,
but
upon
,
your
hands
.
Who
hath
required
these
things
at
your
hands
?
even
your
hands
that
are
full
of
bloud
,
verse
15.
The
scope
of
the
place
is
not
to
disown
the
things
themselves
,
the
Worship
given
,
but
the
corruption
of
the
worshippers
,
as
it
is
elsewhere
said
,
The
sacrifice
of
the
wicked
is
an
abomination
to
the
Lord
,
Prov.
15.8
.
Let
us
then
see
if
the
other
places
that
belong
to
this
head
,
have
more
in
them
for
our
conviction
.
Jer.
7.31
.
They
have
built
the
high
places
of
Tophet
,
to
burn
their
sons
and
their
daughters
in
the
fire
,
which
I
commanded
them
not
,
neither
came
it
into
my
heart
.
And
again
.
Jer.
19.5
.
They
have
built
the
high
places
of
Baal
,
to
burn
their
sons
with
fire
for
burnt-offerings
unto
Baal
,
which
I
commanded
not
,
nor
spake
it
,
neither
came
it
into
my
mind
.
The
meaning
of
these
phrases
here
used
,
is
questionless
this
[
which
I
forbad
them
]
:
for
the
matter
spoken
of
,
is
an
abomination
expresly
forbidden
by
God
,
Levit.
18.21
.
And
the
same
answer
belongs
to
two
other
Texts
.
Deut.
17.3
.
Where
the
Idolater
is
thus
described
;
—
Who
hath
gone
and
served
other
Gods
,
and
worshipped
them
,
either
the
Sun
,
or
Moon
,
or
any
of
the
host
of
Heaven
,
which
I
have
not
commanded
.
i.
e.
manifestly
which
I
have
forbidden
,
Exod.
20.4
.
So
,
Levit.
10.1
.
'T
is
the
accusation
of
Nadab
and
Abihu
,
that
They
offered
strange
fire
before
the
Lord
,
which
he
commanded
them
not
.
i.
e.
which
he
had
forbidden
them
;
having
commanded
them
to
use
the
fire
upon
the
Altar
,
which
,
to
that
very
purpose
was
to
be
kept
burning
,
and
not
to
be
put
out
,
Levit.
1.7
,
8.
—
6.12
,
13.
—
16.12
.
God
therefore
having
appointed
his
own
fire
,
the
using
of
any
other
in
the
room
of
it
,
could
be
no
other
than
a
violation
of
his
appointment
.
—
In
all
these
places
then
,
there
is
a
figure
of
speech
,
which
the
Rhetoricians
call
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
diminution
,
whereby
the
greater
is
express'd
by
the
less
,
and
more
is
to
be
understood
than
is
spoken
.
But
what
do
all
these
signifie
to
the
condemning
of
those
ceremonies
and
circumstances
which
God
hath
neither
forbidden
,
nor
commanded
,
but
left
free
to
his
Church
,
for
to
enjoyn
particular
persons
to
make
use
of
?
3.
Those
Scriptures
which
forbid
the
adding
unto
,
or
taking
from
,
the
Word
of
God
.
Deut.
4.2
.
Ye
shall
not
add
to
the
word
which
I
command
you
,
neither
shall
you
diminish
ought
from
it
;
that
ye
may
keep
the
commandments
of
the
Lord
your
God
,
which
I
command
you
.
Deut.
12.32
.
What
thing
soever
I
command
you
,
observe
to
do
it
,
thou
shalt
not
add
thereto
,
nor
diminish
from
it
.
Josh.
1.7
.
Be
strong
,
and
very
couragious
,
that
thou
mayest
observe
to
do
according
to
all
the
law
which
Moses
my
servant
commanded
thee
;
turn
not
from
it
,
to
the
right
hand
,
or
to
the
left
,
that
thou
may'st
prosper
,
whithersoever
thou
goest
.
And
to
the
same
effect
,
Josh.
23.6
,
8.
Prov.
30.6
.
Add
thou
not
to
his
word
,
lest
he
reproove
thee
,
and
thou
be
found
a
lyar
.
Revel.
22.18
,
19.
I
testifie
unto
every
man
that
heareth
the
words
of
the
Prophesie
of
this
book
;
if
any
man
shall
add
unto
these
things
,
God
shall
add
unto
him
the
plagues
that
are
written
in
this
book
;
and
if
any
man
shall
take
away
from
the
words
of
the
book
of
this
prophesie
,
God
shall
take
away
his
part
out
of
the
book
of
life
.
The
Reader
needs
only
to
be
call'd
upon
,
to
observe
well
,
What
it
is
to
add
unto
,
or
diminish
from
,
God's
Word
.
It
is
no
other
than
This
;
to
say
,
the
Lord
hath
spoken
what
he
hath
not
spoken
,
or
,
the
Lord
hath
not
spoken
what
he
hath
spoken
.
It
is
to
give
God
the
Lye
,
as
Solomon
intimates
.
—
Add
thou
not
to
his
Word
,
lest
thou
be
found
a
lyar
.
—
To
take
from
Gods
Word
,
is
like
clipping
of
the
King's
coyne
.
To
add
to
it
,
is
like
setting
the
King's
stamp
on
base
metal
;
both
crimes
of
an
heinous
nature
.
Thus
the
false
Prophets
are
taxed
,
for
prophecying
lyes
in
God's
name
,
and
prefacing
,
Thus
saith
the
Lord
,
to
their
own
dreams
;
and
the
deceit
of
their
own
hearts
,
Jer.
23.
Now
,
Lay
the
saddle
on
the
right
horse
,
Wherein
do
we
add
any
thing
to
Gods
word
,
or
take
any
thing
from
it
?
Wherein
do
we
deny
any
thing
which
it
affirms
,
or
affirm
any
thing
,
of
it
,
it
denyes
?
Let
all
of
the
Catechist's
perswasion
enter
seriously
into
themselves
,
and
examine
impartially
,
Whether
they
are
not
more
truly
guilty
of
this
crying
sin
,
when
they
boldly
add
,
and
hold
forth
their
own
sense
,
and
explication
of
Scripture
,
as
the
pure
word
of
God
;
when
they
impose
burthens
on
the
consciences
of
men
,
which
God
hath
not
imposed
;
by
making
that
unlawful
to
practise
for
conscience-sake
towards
God
,
which
God
hath
no
where
forbidden
;
or
that
necessary
,
for
conscience
sake
,
to
be
performed
,
which
God
hath
not
required
.
It
is
hard
to
find
more
notorious
imposers
in
this
kind
,
than
they
are
.
Witness
those
novel
traditions
of
theirs
added
unto
the
Word
of
God
.
Kneel
not
,
when
commanded
by
authority
,
but
stand
or
sit
;
wear
no
linnen
garment
,
cap
,
or
tippet
;
no
cassock
and
girdle
,
but
a
cloke
,
or
coat
,
or
jerkin
,
like
to
other
Trades-men
.
Use
not
the
sign
of
the
Cross
,
though
it
really
import
no
more
than
the
word
cross
spoken
doth
,
that
only
affecting
the
eye
,
as
the
other
doth
the
ear
,
yet
use
it
not
,
for
God
will
be
offended
with
you
,
if
you
so
do
.
Teach
not
your
children
forms
of
Prayer
,
&c.
Let
it
be
considered
,
if
this
be
not
adding
abominably
to
the
word
of
God
,
to
condemn
any
Church
,
much
more
,
many
Churches
,
as
repudiated
,
or
divorced
from
God
,
To
make
this
the
mark
of
the
Beast
,
the
character
of
the
Whore
,
&c.
Yea
,
Is
it
not
adding
to
the
word
of
God
,
to
referr
all
those
Texts
to
the
worship
of
God
,
which
speak
of
his
word
?
But
now
to
evince
,
that
these
Texts
,
do
not
forbid
all
kinds
of
additions
to
the
word
of
God
,
otherwise
,
then
as
hath
been
explained
;
and
that
therefore
the
distinction
of
corrupting
,
and
preserving
additions
,
is
not
so
Popish
,
but
that
every
good
Protestant
may
safely
admit
it
,
and
that
it
is
utterly
false
,
which
the
Catechist
asserts
,
That
every
addition
,
of
what
sort
soever
,
is
a
corruption
,
because
an
addition
.
I
will
mention
briefly
some
lawful
additions
that
are
not
here
forbidden
,
word
of
God
,
but
as
preservatives
of
the
text
,
or
meaning
,
or
observation
of
it
.
Such
then
are
additions
,
1.
Which
preserve
the
text
,
as
divers
readings
,
marginal
notes
,
the
Jewish
Massoreth
.
2.
Which
preserve
the
sense
,
as
interlineary
glosses
,
marginal
references
,
commentaries
.
And
,
3dly
.
Which
preserve
the
observation
of
the
Scripture
,
as
the
building
,
and
ordering
Synagogues
for
the
reading
of
it
,
the
dividing
it
into
certain
sections
for
every
Sabbath
,
the
ordination
of
holy
Feasts
and
Fasts
upon
occasion
,
&c.
These
are
additions
,
for
the
better
keeping
of
God's
word
onely
,
and
so
not
forbidden
by
these
texts
of
Sacred
Writ
;
which
call
us
unto
the
custody
and
observance
of
it
,
as
it
is
delivered
to
us
.
4.
Those
Scriptures
which
prohibit
the
worshipping
of
God
by
the
commands
of
men
,
and
Will-worship
.
Isa.
29.13
.
Their
fear
towards
me
,
is
taught
by
the
precepts
of
men
.
Which
is
again
referr'd
to
by
Christ
.
Matt.
15.19
.
—
In
vain
do
they
worship
me
,
teaching
for
Doctrines
the
commandments
of
men
.
The
thing
charged
in
these
words
,
is
,
The
esteeming
of
those
things
which
men
only
have
deliver'd
,
to
be
a
real
worshipping
of
God
,
i.
e.
the
equalling
of
mere
humane
ordinances
with
Divine
commandments
;
yea
,
"
the
preferring
of
the
commands
of
men
to
those
of
God's
.
For
,
our
B.
Saviour
had
before
accused
them
,
for
transgressing
the
command
of
God
by
their
tradition
,
and
making
"
the
command
of
God
of
none
effect
,
by
their
tradition
,
ver.
3.
and
ver.
6.
—
The
Prophet
Isaiah
speaks
of
Ordinances
expresly
contrary
to
God's
commands
,
staggering
drunkenness
,
ver.
9.
that
is
,
probably
,
Idolatry
;
and
it
may
be
,
there
was
consequent
to
that
,
the
making
of
certain
humane
inventions
,
in
themselves
a
necessary
,
and
acceptable
worship
of
God
,
and
putting
them
in
the
room
of
that
worship
that
God
had
commanded
.
—
And
our
Saviour
applyes
it
to
the
Jews
,
who
placed
the
worship
of
God
in
their
own
traditions
,
that
is
,
they
reputed
the
inventions
of
men
such
things
,
as
of
,
and
for
themselves
,
were
pleasing
to
God
,
and
obliging
to
their
conscience
,
and
such
as
if
left
undone
,
brought
them
no
less
under
the
guilt
of
sin
,
than
the
transgressing
of
Gods
command
.
They
placed
,
I
say
,
a
worship
of
God
,
in
their
traditions
,
and
made
God's
commands
void
,
and
of
none
effect
,
by
them
,
&
give
way
unto
them
.
They
thought
that
the
very
creatures
of
God
would
defile
them
,
if
eaten
with
unwashen
hands
;
yea
,
say
some
of
their
Rabbins
,
as
much
as
lying
with
an
harlot
.
—
That
this
was
our
Saviour's
purpose
,
is
plainly
set
down
in
the
Gospel
of
St.
Mark
,
chap.
7.6
,
7
,
8
,
9.
Well
hath
Isaias
prophesied
of
you
hypocrites
,
as
it
is
written
,
This
people
honoureth
me
with
their
lips
,
but
their
heart
is
far
from
me
;
howbeit
,
in
vain
do
they
worship
me
,
teaching
for
doctrines
the
traditions
,
(
or
injunctions
)
of
men
;
for
,
laying
aside
the
commandement
of
God
,
ye
hold
the
tradition
of
men
,
as
the
washing
of
pots
and
cups
,
and
many
other
such
like
things
ye
do
.
And
he
said
unto
them
;
Full
well
ye
reject
the
commandment
of
God
,
that
ye
may
keep
your
own
tradition
.
—
As
if
he
had
said
,
Is
not
this
fair
worship
and
serving
of
God
,
to
reject
his
prime
commands
,
of
inward
purity
,
and
moral
righteousness
,
the
most
considerable
parts
of
religion
;
and
act
directly
contrary
to
them
,
and
satisfie
,
and
content
your selves
with
some
external
performances
,
not
at
all
commanded
by
God
,
but
by
your selves
,
or
your
Rabbins
.
Teaching
for
Doctrines
the
injunctions
,
or
traditions
of
men
,
is
,
The
affirming
,
that
such
and
such
things
are
the
pleasure
,
command
,
or
will
of
God
,
which
,
to
affirm
,
is
the
same
crime
,
as
for
any
subject
to
put
the
King
's
Broad
Seal
to
his
own
Deed.
—
In
a
word
,
to
pretend
a
tradition
of
the
Jews
,
to
be
a
law
of
God's
enacting
,
or
to
set
it
up
against
,
or
in
lieu
of
any
known
Law
of
God's
,
is
the
crime
noted
by
that
phrase
,
and
nothing
else
,
but
what
bears
some
analogie
with
that
.
But
then
,
How
can
we
be
challenged
as
worshipping
God
in
v●in
,
in
those
usages
,
whereby
,
of
themselves
,
we
pretend
not
at
all
to
worship
him
?
or
to
teach
for
doctrines
the
injunctions
of
men
,
who
affirm
them
not
to
be
of
Divine
authority
;
nor
yet
use
them
to
the
supplanting
any
thing
of
God's
appointment
,
but
only
in
subordination
to
,
and
for
the
decent
,
and
orderly
observance
of
his
institutions
?
By
this
therefore
it
appears
also
,
how
vainly
we
are
challenged
with
Will-worship
.
But
let
us
see
the
place
.
Coloss.
2.20
,
21
,
22
,
23.
Wherefore
,
if
ye
be
dead
with
Christ
,
from
the
rudiments
of
the
world
;
why
,
as
though
living
in
the
world
,
are
ye
subject
to
ordinances
?
(
Touch
not
,
taste
not
,
handle
not
,
which
are
to
perish
with
the
using
)
after
the
commandments
and
doctrines
of
men
:
Which
things
indeed
have
a
shew
of
wisdom
in
will-worship
,
and
humility
,
and
neglecting
of
the
body
,
not
in
any
honour
to
the
satisfying
of
the
flesh
.
It
cannot
scape
our
notice
here
,
that
the
Apostle
placeth
the
shew
of
wisdom
in
will-worship
,
as
in
humility
and
austerity
,
and
therefore
designed
to
reflect
no
more
disgrace
upon
that
word
,
than
upon
the
other
.
And
indeed
,
the
case
is
clear
,
that
there
were
free-will-offerings
among
the
Jews
,
which
were
not
the
less
,
but
the
more
acceptable
,
for
being
voluntary
.
And
it
hath
before
been
proved
,
by
an
induction
of
many
particulars
,
that
there
were
sundry
usages
appertaining
to
Religion
,
among
them
,
which
yet
were
not
upon
that
account
,
rejected
by
,
or
displeasing
unto
God
.
—
The
genuine
account
of
these
words
of
St.
Paul
,
with
some
emendation
of
the
translation
,
is
well
comprized
by
the
Reverend
,
and
Learned
Dr.
Hammond
,
in
this
ensuing
Paraphrase
.
[
If
therefore
ye
have
received
the
Christian
Faith
,
and
,
as
ye
ought
to
do
,
made
that
use
of
the
death
of
Christ
,
as
to
forsake
all
other
doctrines
and
practises
,
to
receive
his
,
and
so
to
look
upon
the
rites
of
the
Jews
,
and
the
Philosophy
of
the
Gentiles
as
abolished
,
and
out-dated
,
by
reason
of
the
doctrine
of
Christianity
;
why
do
you
(
servilely
)
subject
your selves
to
such
abstinencies
,
as
either
out
of
the
Heathen
,
or
Jewish
practises
,
are
brought
in
among
you
(
such
are
those
of
abstaining
from
marriages
,
indifferent
things
,
yet
when
they
are
taught
,
and
believed
to
be
detestable
things
,
and
utterly
unlawful
,
by
that
abuse
,
tend
to
the
bringing
of
all
unnatural
,
horrible
villanies
among
you
)
why
,
I
say
,
do
you
subject
your selves
to
such
abstinencies
,
as
precepts
,
and
doctrines
of
men
,
contrary
to
that
liberty
which
Christ
hath
purchased
for
us
,
and
those
doctrines
of
inward
purity
which
he
hath
taught
us
:
which
observances
are
indeed
set
off
with
some
specious
fair
shews
,
as
that
they
are
voluntary
services
or
free-will-offerings
to
God
,
that
there
is
great
humility
in
them
,
(
as
in
that
of
worshipping
angels
,
ver.
18.
)
;
"
That
they
are
a
great
austerity
to
,
and
punishing
of
the
body
;
that
they
are
quite
contrary
to
the
placing
any
honour
in
the
satisfying
of
the
flesh
,
though
it
be
by
conjugal
enjoyments
,
but
all
these
are
but
specious
,
not
real
services
,
have
nothing
of
true
worship
in
them
.
]
Now
,
if
the
Reader
desire
a
fuller
satisfaction
about
this
Paraphrase
,
he
may
consult
the
excellent
notes
of
that
judicious
author
on
that
Chapter
,
too
long
to
be
here
inserted
.
In
short
,
Take
we
the
word
Will-worship
,
as
it
is
commonly
used
to
express
superstition
by
;
he
that
will
,
to
any
purpose
,
fasten
the
charge
upon
us
,
must
declare
and
evidence
,
that
we
father
some
humane
traditions
and
ordinances
upon
God
,
or
make
them
necessary
to
be
observed
as
Divine
,
and
in
order
unto
Salvation
,
which
will
be
task
enough
.
5.
Those
Scriptures
which
require
faith
of
us
,
in
order
to
the
pleasing
of
God
,
and
impute
the
guilt
of
sin
to
whatsoever
is
not
of
faith
.
Hebr.
11.6
.
Without
faith
it
is
impossible
to
please
God
.
Rom.
14.23
.
—
For
whatsoever
is
not
of
faith
,
is
sin
.
Now
,
how
palpably
these
texts
are
mis-applyed
,
to
evince
the
necessity
of
such
a
faith
,
as
hath
for
every
action
,
and
circumstance
,
some
written
word
of
God
to
rest
and
rely
upon
,
will
abundantly
appear
by
a
transient
view
of
them
.
For
,
First
,
the
faith
required
by
the
Author
to
the
Hebrews
,
without
which
it
is
impossible
to
please
God
,
is
described
by
him
in
the
very
same
verse
,
—
For
he
that
cometh
unto
God
,
must
believe
that
he
is
,
and
that
he
is
a
rewarder
of
them
that
diligently
seek
him
.
Two
points
undeniably
of
natural
,
and
rational
belief
,
had
,
there
been
no
Scripture
vvritten
.
And
,
Secondly
,
It
is
evident
by
the
context
,
that
the
Apostle
to
the
Romans
speaks
not
of
a
faith
related
only
to
the
word
of
God
,
but
he
means
by
faith
any
good
perswasion
of
the
lawfulness
of
the
act
,
whether
by
reason
or
Scripture-perswasion
,
opposed
to
doubting
.
We
need
look
no
farther
than
the
same
Chapter
,
for
a
confirmation
of
this
.
One
believeth
that
he
may
eat
all
things
,
that
is
,
he
is
verily
perswaded
in
his
conscience
,
that
he
may
as
lawfully
eat
flesh
as
herbs
,
any
one
kind
of
meat
,
as
any
other
;
he
maketh
no
doubt
of
it
.
Again
,
verse
14.
I
know
,
and
am
perswaded
,
that
there
is
nothing
unclean
of
it self
;
that
is
,
I
stedfastly
believe
,
it
is
a
most
certain
,
and
undoubted
truth
.
Again
,
vers.
22.
Hast
thou
faith
?
have
it
to
thy self
before
God
;
that
is
,
Art
thou
in
thy
conscience
perswaded
,
that
thou
mayest
lawfully
partake
any
of
the
good
creatures
of
God
,
let
that
perswasion
suffice
thee
,
for
the
approving
of
thine
own
heart
in
the
sight
of
God
,
but
trouble
not
the
Church
,
nor
offend
thy
weaker
brother
,
by
a
needless
,
and
unseasonable
ostentation
of
that
thy
knowledge
.
And
then
lastly
,
in
this
23.
verse
,
He
that
doubteth
,
is
damned
if
he
eat
,
because
he
eateth
not
of
faith
,
that
is
,
he
that
is
not
fully
perswaded
in
his
own
mind
,
that
it
is
lawful
for
him
to
eat
some
kinds
of
meats
,
(
as
namely
,
swines-flesh
,
and
bloodings
)
;
and
yet
is
drawn
,
against
his
own
judgment
,
to
eat
thereof
,
(
because
he
seeth
others
so
to
do
,
or
because
he
would
be
loath
to
undergo
the
taunts
and
jeers
of
scorners
,
or
out
of
any
other
poor
respect
)
such
a
man
is
cast
and
condemned
by
the
judgment
of
his
own
heart
,
as
a
transgressour
,
because
he
adventureth
to
do
that
,
which
he
doth
not
believe
to
be
lawful
.
And
then
the
Apostle
(
proceeding
ab
hypothesi
ad
thesin
)
immediately
reduceth
that
particular
case
into
a
general
rule
,
in
these
words
;
For
whatsoever
is
not
of
Faith
,
is
Sin
;
thus
much
in
effect
;
Whosoever
shall
enterprize
the
doing
of
any
thing
,
D●●
Iackson
,
l.
2.
ch.
7.
which
he
verily
believeth
to
be
unlawful
,
or
,
at
least
wise
,
is
not
reasonably
well
perswaded
of
the
lawfulness
of
it
,
(
let
the
thing
be
otherwise
,
and
in
it self
what
it
can
be
,
lawful
,
or
unlawful
,
indifferent
,
or
necessary
,
convenient
,
or
inconvenient
,
it
mattereth
not
)
to
him
it
is
a
sin
howsoever
.
And
yet
farther
,
were
it
granted
,
that
the
faith
required
to
legitimate
our
actions
,
must
necessarily
have
some
place
of
Scripture
to
build
it self
upon
;
it
ought
to
be
remembred
,
That
this
faith
may
derive
its
assurance
from
general
rules
there
laid
down
,
as
well
as
any
particular
commands
;
and
there
is
hardly
a
case
in
reference
unto
practise
,
which
that
of
St.
Paul
to
the
Philippians
extends
not
unto
,
Phil.
4.8
.
Where
yet
he
leaves
the
particulars
as
matters
to
be
approved
and
judged
of
by
themselves
,
according
to
that
capacity
and
understanding
,
which
,
as
men
,
God
had
endowed
them
with
,
and
all
that
exhortation
of
his
,
is
plainly
a
reference
to
the
chief
rules
of
right
reason
,
to
guide
their
choice
and
actions
by
.
CHAP.
VIII
.
Other
Texts
of
Scripture
examined
,
under
seven
heads
more
.
viz.
(
6
)
Which
describe
Christ's
faithfulness
compared
with
Moses
,
and
point
unto
him
as
the
one
,
and
only
,
and
Lord
of
his
house
the
Church
.
(
7
)
Which
command
us
to
hear
,
and
obey
Christ
,
under
the
greatest
penalty
.
Wherein
also
Christ
enjoyns
his
Disciples
,
to
teach
all
his
commandments
,
and
wherein
others
are
commanded
,
or
exhorted
to
obey
them
,
or
commended
for
examples
of
a
diligent
and
exact
obedience
.
(
8
)
which
relate
to
the
pattern
given
in
the
Mount
to
Moses
,
and
the
other
in
Vision
to
Ezekiel
.
(
9
)
VVhich
point
us
to
the
spiritual
worship
required
by
God
under
the
Gospel
.
(
10
)
The
second
commandment
,
said
to
forbid
us
the
making
to
our selves
any
thing
in
the
worship
of
God
,
to
add
unto
his
appointments
.
(
11
)
VVhich
are
said
to
speak
of
the
Apostacy
of
the
Church
prophetically
,
under
the
name
of
fornication
,
and
whoredome
,
and
of
the
innocency
of
those
that
keep
themselves
undefiled
therewith
.
Lastly
,
VVhich
are
alledged
as
instances
of
severity
,
against
persons
,
who
,
by
ignorance
,
neglect
,
or
regardlesness
,
have
miscarried
,
in
not
observing
exactly
God's
will
and
appointment
,
in
,
and
about
,
his
worship
.
Particularly
,
Nadab
and
Abihu
.
Corah
,
Dathan
,
and
Abiram
.
The
Sons
of
Ely
.
Uzzah
,
whom
the
Catechist
saith
,
against
the
Scripture-Text
,
to
have
sinn'd
,
in
putting
the
Ark
into
a
Cart
,
when
he
should
have
born
it
on
his
shoulders
.
Uzziah's
offering
incense
.
1
Cor.
11.30
.
Hebr.
10.25
,
26
,
27
,
28
,
29.
6.
THose
Scriptures
which
describe
Christ's
faithfulness
,
compared
with
Moses
,
and
point
unto
him
,
as
the
one
Law-giver
,
and
Lord
of
his
house
.
Hebr.
3.5
,
6.
—
Moses
verily
was
faithful
in
all
his
house
,
as
a
servant
,
for
a
testimony
of
those
things
which
were
to
be
spoken
.
But
Christ
,
as
a
son
,
over
his
own
house
,
whose
house
are
we
,
if
we
hold
fast
the
confidence
,
&c.
The
usual
inference
made
from
hence
,
is
,
that
,
as
Moses
did
appoint
the
very
rituals
appertaining
unto
Uod's
worship
among
the
Jews
;
so
did
Christ
,
in
like
manner
,
prescribe
unto
his
Church
;
otherwise
,
he
is
not
faithful
as
Moses
.
But
here
it
is
not
considered
,
that
there
were
several
circumstances
,
not
determined
by
the
law
of
Moses
,
and
many
particulars
under
that
law
,
of
Divine
acceptance
,
though
of
humane
institution
,
as
hath
been
declared
.
And
then
,
secondly
,
the
Apostle's
compare
between
Christ
and
Moses
,
is
wofully
mis-shapen
.
fidelity
is
the
righteous
execution
of
a
charge
received
;
—
faithful
to
him
that
appointed
him
,
ver.
2.
The
Apostle
,
in
making
comparison
between
our
Saviour
and
Moses
,
attributeth
faithfulness
unto
both
,
and
maketh
this
difference
between
them
,
Moses
in
,
but
Christ
over
the
house
of
God
:
Moses
in
that
house
,
which
was
his
,
by
charge
and
commission
;
though
to
govern
it
,
yet
to
govern
it
as
a
servant
;
but
Christ
,
over
his
house
,
as
being
his
own
entire
possession
.
Our
Lord
and
Saviour
doth
make
protestation
,
I
have
given
unto
them
the
words
which
thou
gavest
me
.
Faithful
then
he
was
,
and
concealed
not
any
part
of
his
Father's
will
.
But
what
this
revealed
will
of
the
Father
is
,
we
must
not
take
from
our
own
conjectures
,
but
by
inspection
into
it
,
nor
may
we
add
thereunto
,
lest
we
be
found
lyars
.
John
13.13
.
Ye
call
me
Master
,
and
Lord
;
and
ye
say
well
,
for
so
I
am
.
Malach.
1.6
.
If
I
be
a
Master
,
where
is
my
fear
?
James
4.12
.
There
is
one
Law-giver
,
who
is
able
to
save
and
destroy
;
Who
art
thou
that
judgest
another
?
These
are
matters
universally
acknowledged
that
Christ
,
being
the
Lord
,
Master
,
and
Law-giver
of
his
Church
,
ought
to
be
feared
,
and
reverenced
,
as
such
,
and
to
have
all
his
laws
and
commands
observed
.
There
is
no
doubt
moved
of
this
.
But
we
are
not
satisfied
,
that
all
those
are
Christ's
laws
,
which
some
men
would
impose
upon
us
under
that
title
.
Nor
doth
the
acknowledgment
that
Christ
is
the
one
,
and
only
supreme
Law-giver
of
the
Church
,
the
giver
of
laws
which
bind
the
conscience
in
themselves
,
by
which
laws
he
will
also
judge
them
to
their
eternal
state
;
the
only
Law-giver
,
able
to
save
and
to
destroy
,
as
St.
James
describes
him
;
this
acknowledgment
,
I
say
,
outward
ordering
of
his
worship
,
whose
laws
do
bind
the
conscience
too
,
but
not
immediately
;
i.
e.
in
,
and
of
themselves
,
but
by
vertue
of
Christ's
law
,
that
requireth
obedience
for
conscience-sake
,
to
the
authority
ordained
by
him
.
7.
Those
Scriptures
,
which
command
us
to
hear
,
and
obey
Christ
,
under
the
greatest
penalty
.
Matt.
17.5
.
This
is
my
beloved
Son
,
hear
ye
him
.
Act.
3.23
.
—
Every
soul
which
will
not
hear
that
Prophet
,
shall
be
destroyed
from
among
the
people
.
Hebr.
12.25
.
See
ye
refuse
not
him
that
speaketh
;
for
if
they
escaped
not
,
who
refused
him
that
spake
on
earth
,
much
more
shall
not
we
escape
,
if
we
turn
away
from
him
that
speaketh
from
heaven
.
Now
,
there
is
no
question
moved
,
Whether
Christ
be
not
to
be
heard
and
obeyed
in
what
he
speaks
,
but
only
,
Whether
he
hath
,
in
this
,
or
the
other
matter
of
circumstance
and
order
,
particularly
spoken
any
thing
by
way
of
determination
;
for
the
resolution
of
which
,
recourse
must
be
had
to
the
records
of
vvhat
he
hath
spoken
,
and
by
them
we
must
be
judged
.
Under
this
head
therefore
,
may
be
also
ranked
,
Those
Texts
of
Scripture
,
wherein
Christ
enjoynes
his
Disciples
,
to
teach
all
his
commands
,
and
wherein
others
are
commanded
,
and
exhorted
to
obey
them
,
or
commended
,
as
examples
of
a
diligent
observance
of
them
.
Matt.
28.20
.
—
Teaching
them
to
observe
all
things
,
whatsoever
I
have
commanded
you
.
This
is
often
urged
by
the
Catechist
.
But
the
point
of
doubt
is
nor
,
Whether
the
Apostles
were
bound
to
teach
,
and
so
did
teach
the
observance
of
all
things
by
Christ
commanded
;
but
this
only
,
Whether
Christ
did
particularly
command
all
that
his
Church
was
to
observe
,
in
the
very
circumstantials
of
his
outward
worship
.
The
Scriptures
then
that
call
for
obedience
unto
God's
commands
,
or
commend
that
obedience
,
referr
nothing
to
this
matter
,
till
it
be
manifest
,
that
we
have
such
and
such
commands
,
whereto
our
obedience
is
required
.
It
will
therefore
suffice
,
barely
to
recite
them
.
The
Scripture-commands
for
obedience
.
Deut.
13.4
.
Ye
shall
walk
after
the
Lord
your
God
,
and
fear
him
,
and
keep
his
commandments
,
and
obey
his
voice
,
and
cleave
unto
him
.
Deut.
30.2.8.20
.
Thou
shalt
obey
his
voice
,
according
to
all
that
I
command
thee
this
day
,
thou
and
thy
children
,
with
all
thy
heart
,
and
with
all
thy
soul
.
1
Chron.
16.13
.
(
it
should
be
,
I
suppose
,
15.
verse
,
)
Be
ye
alwayes
mindful
of
his
covenant
,
the
vvord
vvhich
he
commanded
to
a
thousand
generations
.
John
14
,
15
,
21
,
23.
If
ye
love
me
,
keep
my
commandments
.
He
that
hath
my
commandments
,
and
keepeth
them
,
he
it
is
that
loveth
me
.
—
If
any
man
love
me
,
he
will
keep
words
.
—
Chap.
15.14
.
Ye
are
my
friends
,
if
ye
do
whatsoever
I
command
you
.
Chap.
8.31
.
—
If
ye
continue
in
my
word
,
then
are
ye
my
disciples
indeed
.
1
Ep.
John
,
2.3
,
4.
Hereby
we
know
that
we
know
him
,
if
we
keep
his
commandments
.
—
Luke
9.26
.
—
Whosoever
shall
be
ashamed
of
me
,
and
of
my
words
,
of
him
shall
the
Son
of
man
be
ashamed
.
—
Commendable
Examples
of
obedience
.
Exod.
24.3
.
Moses
came
and
told
the
people
all
the
words
,
of
the
Lord
,
and
all
the
judgments
;
and
all
the
people
answered
with
one
voice
,
and
said
,
All
the
words
which
the
Lord
hath
said
,
will
we
do
.
Deut.
26.17
.
Thou
hast
avouched
the
Lord
this
day
to
be
thy
God
,
and
to
walk
in
his
wayes
,
and
to
keep
his
statutes
,
and
his
commandments
,
and
his
judgments
,
and
to
hearken
unto
his
voice
.
Gen.
18.19
.
I
know
him
(
Abraham
)
that
that
he
will
command
his
children
,
and
his
houshold
after
him
,
and
they
shall
keep
the
way
of
the
Lord
,
to
do
justice
and
judgment
.
—
No
question
too
but
Abraham's
children
and
servants
were
more
obedient
to
his
commands
,
in
the
matters
of
God's
worship
and
service
,
than
those
of
the
separation
are
generally
observed
to
be
,
who
withdraw
from
Family-devotion
,
&c.
—
1
Cor.
11.23
.
I
received
of
the
Lord
,
that
which
also
I
deliver'd
unto
you
.
—
It
was
part
of
the
Apostle's
faithfulness
to
deliver
that
ordinance
to
the
church
,
vvhich
he
had
received
as
such
,
from
the
Lord
;
and
whatsoever
is
deliver'd
to
the
Church
,
I
deliver'd
that
which
I
also
received
,
1
Cor.
15.3
,
4.
under
that
notion
,
as
a
Divine
ordinance
and
institution
,
ought
first
to
be
so
received
from
the
Lord
.
This
Apostle's
practise
then
,
deserves
imitation
;
and
in
this
especially
,
that
he
very
carefully
distinguisheth
his
own
counsels
and
advice
,
from
the
Divine
commands
.
—
I
speak
this
by
permission
,
and
not
of
commandment
.
—
Unto
the
married
,
I
command
,
yet
not
I
,
but
the
Lord.
—
But
to
the
rest
speak
I
,
not
the
Lord
.
-Concerning
virgins
,
I
have
no
commandment
of
the
Lord
,
yet
I
give
my
judgment
,
as
one
that
have
obtained
mercy
of
the
Lord
to
be
faithful
.
I
suppose
therefore
,
that
this
is
good
for
the
present
distress
.
—
She
is
happier
,
if
she
so
abide
,
after
my
judgment
.
—
And
this
Apostolical
practise
,
is
a
sufficient
evidence
,
that
some
things
may
be
advised
and
practised
in
the
Church
,
without
the
authority
of
any
special
command
from
God
.
8.
Those
Scripturcs
,
which
relate
to
the
pattern
given
in
the
Mount
to
Moses
,
and
the
other
to
EZekiel
.
Exod.
25.40
.
—
Look
that
thou
make
them
after
the
Pattern
,
which
was
shewed
thee
in
the
Mount
.
EZek.
43.10
,
11.
Thou
son
of
man
,
shew
the
House
to
the
house
of
Israel
,
that
they
may
be
ashamed
of
their
iniquities
,
and
let
them
measure
the
pattern
,
and
if
they
be
ashamed
of
all
that
they
have
done
,
shew
them
the
form
of
the
House
,
and
the
fashion
thereof
,
and
the
goings
out
thereof
,
and
the
comings
in
thereof
,
and
all
the
ordinances
thereof
,
and
all
the
forms
thereof
,
and
all
the
lavvs
thereof
,
and
write
it
in
their
sight
,
that
they
may
keep
the
whole
form
thereof
,
and
all
the
ordinances
thereof
,
and
do
them
.
One
vvould
guess
,
by
these
allegations
,
the
Catechist
and
his
Brethren
vvere
far
from
being
avovved
enemies
to
setledforms
of
worship
.
—
But
that
these
are
allusions
only
,
vvhich
they
are
accustomed
to
cant
vvith
.
—
The
former
Text
relates
to
the
Tabernacle
,
which
God
appointed
Moses
to
make
,
vvith
the
appurtenances
thereof
,
Act.
7.44
.
The
later
is
not
so
easily
resolved
upon
amongst
Interpreters
,
what
Temple
it
was
to
be
referr'd
unto
.
great
tributes
and
gifts
brought
into
the
Temple
,
add
much
unto
it
,
by
the
ornaments
of
it
;
yea
,
and
changed
the
use
of
some
things
about
it
.
But
I
need
not
lay
any
stress
upon
conjectures
.
When
we
have
the
priviledge
to
be
taken
into
the
Mount
with
Moses
,
and
behold
God's
pattern
,
or
receive
a
Vision
of
it
with
Ezekiel
,
we
shall
be
certainly
obliged
to
conform
unto
it
;
but
in
the
interim
,
that
vvhich
is
obtruded
upon
us
by
some
for
it
,
vve
can
entertain
for
no
other
than
a
dream
of
men
of
strong
imaginations
.
9.
Those
Scriptures
which
point
unto
the
spiritual
worship
required
by
God
under
the
Gospel
.
[
†
](A32819-e36230-b)
†
See
the
explication
of
this
text
farther
,
in
this
book
hereafter
.
John
4.21
,
23
,
24.
Woman
,
believe
me
,
the
hour
cometh
,
when
ye
shall
neither
in
this
mountain
,
nor
yet
at
Jerusalem
,
vvorship
the
Father
;
but
the
hour
cometh
;
and
now
is
,
vvhen
the
true
vvorshippers
shall
vvorship
the
Father
in
spirit
and
truth
;
for
the
Father
seeketh
such
to
worship
him
.
God
is
a
Spirit
,
and
they
that
worship
him
must
worship
him
in
spirit
and
truth
.
Heb.
10.19
,
20
,
21
,
22.
Having
therefore
boldness
to
enter
into
the
holiest
,
by
the
blood
of
Jesus
,
by
a
new
and
living
way
,
which
he
hath
consecrated
for
us
,
through
the
vail
,
that
is
to
say
,
his
flesh
,
and
having
an
high
priest
over
the
house
of
God
;
Let
us
draw
near
,
with
a
true
heart
,
in
full
assurance
of
faith
,
having
our
hearts
sprinkled
from
an
evil
conscience
,
and
our
bodies
washed
with
pure
water
.
1
Cor.
14.20
.
Brethren
,
be
not
children
in
understanding
.
2
Cor.
3.7
,
8
,
9
,
10
,
11.
(
where
the
Apostle
compares
the
ministration
of
the
Spirit
with
the
Law
,
and
preferrs
it
as
more
glorious
.
)
If
the
ministration
of
death
,
written
,
and
ingraven
instones
,
was
glorious
,
so
that
the
children
of
Israel
could
not
stedfastly
behold
the
face
of
Moses
,
for
the
glory
of
his
countenance
,
which
glory
was
to
be
done
away
;
how
shall
not
the
ministration
of
the
Spirit
be
rather
glorious
?
For
,
if
the
ministration
of
condemnation
be
glory
,
much
more
doth
the
ministration
of
righteousness
exceed
in
glory
:
for
even
that
which
was
made
glorious
,
had
no
glory
in
this
respect
,
by
reason
of
the
glory
that
excelleth
;
for
if
that
which
was
done
away
,
was
glorious
,
much
more
that
which
remaineth
is
glorious
.
The
whole
design
of
which
place
is
to
prefer
the
glory
of
the
everlasting
Gospel
,
above
that
of
the
Legal
dispensation
,
which
was
to
give
way
to
it
.
external
rites
or
ceremonies
.
But
the
mistake
lies
,
in
making
that
the
only
excellency
,
and
requisite
of
Gospel-worship
,
which
is
indeed
it
's
principal
and
chiefest
qualification
.
The
case
,
one
would
think
were
very
plain
.
We
are
not
our selves
naked
bodies
,
nor
yet
ghosts
or
spirits
;
but
spirit
and
body
united
together
.
The
soul
,
and
spirit
,
is
the
most
considerable
and
ruling
part
in
us
;
and
yet
the
body
is
a
part
also
,
though
subordinate
.
Our
duty
then
,
is
readily
chalked
out
by
the
Apostle
;
Glorifie
God
in
your
body
and
spirit
,
which
are
Gods
;
in
body
and
spirit
together
.
Chiefly
indeed
,
in
,
and
with
,
our
souls
and
spirits
,
which
are
chief
within
us
;
but
not
with
our
souls
only
.
'T
is
part
of
our
reasonable
service
,
to
present
our
bodies
also
a
living
sacrifice
,
holy
,
acceptable
unto
God
.
Yea
,
whilst
we
live
in
Society
,
't
is
our
greatest
concernment
,
in
reference
unto
others
,
by
our
visible
,
and
bodily
,
and
external
devotions
,
to
declare
a
reverent
sense
of
God
,
and
affection
to
his
honour
.
We
cannot
glorifie
God
among
men
,
but
by
the
sensible
expressions
of
our
religion
;
and
therefore
God
,
in
the
second
Commandment
,
mentions
these
;
and
the
ordering
of
these
,
is
the
proper
matter
of
humane
cognizance
and
government
,
to
busie
it
self
about
.
In
the
first
place
,
we
must
have
Grace
in
our
hearts
,
that
we
may
serve
God
acceptably
;
but
then
it
is
but
fitting
that
we
discover
that
inward
grace
,
by
the
external
acts
of
a
becoming
reverence
also
.
Let
us
have
grace
,
that
we
may
serve
God
acceptably
,
with
reverence
and
godly
fear
;
for
our
God
is
a
consuming
fire
.
St.
Paul
thought
it
fit
,
not
only
to
provide
,
that
the
Church
at
Corinth
might
serve
God
understandingly
,
and
with
the
spirit
,
but
after
this
decent
manner
also
,
the
man
uncovered
,
woman
covered
.
Nor
is
it
fitting
,
that
the
honour
of
God's
publick
worship
,
should
,
in
this
particular
,
be
left
to
the
uncertainties
of
every
clownish
and
fantastick
humour
.
10.
It
is
said
,
to
be
the
main
design
of
the
second
commandment
,
making
unto
our selves
any
thing
in
the
worship
of
God
,
to
add
unto
his
appointments
;
whereof
an
instance
is
given
,
in
that
of
making
,
and
worshiping
Images
.
To
this
purpose
,
we
are
frequently
referr'd
unto
,
Exodus
20.4
,
5.
Thou
shalt
not
make
unto
thy self
any
graven
image
,
or
any
likeness
of
any
thing
that
is
in
Heaven
above
,
or
that
is
in
the
Earth
beneath
,
or
that
is
in
the
Water
under
the
earth
;
Thou
shalt
not
bow
down
thy self
to
them
,
nor
serve
them
,
for
I
the
Lord
thy
God
am
a
jealous
God
,
&c.
It
may
seem
neer
akin
to
adding
unto
the
Word
of
God
,
for
any
to
presume
to
turn
the
body
of
a
precept
into
an
instance
only
.
The
main
design
of
the
commandment
is
plainly
against
Idolatry
.
God's
jealousie
therefore
,
is
,
in
this
case
,
said
to
be
moved
,
when
we
do
as
the
wife
that
admits
of
another
to
her
husband's
bed
;
when
we
forsake
God
,
for
the
cleaving
to
any
other
thing
,
or
person
,
in
his
room
;
when
we
deny
God
the
worship
he
requires
,
or
give
his
worship
to
another
.
—
Deut.
4.23
,
24.
—
Make
not
any
graven
image
,
nor
the
likeness
of
any
thing
that
I
have
forbidden
thee
;
for
the
Lord
thy
God
is
a
consuming
fire
,
even
a
jealous
God
.
For
a
close
of
this
,
I
will
desire
the
Catechist's
friends
,
to
peruse
impartially
,
an
admirable
Discourse
of
Bishop
Andrews
upon
the
occasion
of
this
Commandment
,
Worshipping
of
imaginations
.
11.
Those
Scriptures
which
are
said
to
speak
of
the
Apostacy
of
the
Church
prophetically
,
Revel.
14.4
,
5.
These
are
they
which
are
not
defiled
with
women
,
for
they
are
virgins
:
these
are
they
which
follow
the
Lamb
whithersoever
he
goeth
;
these
were
redeemed
from
among
men
,
being
the
first-fruits
unto
God
,
and
unto
the
Lamb
,
and
in
their
mouth
was
found
no
guile
;
for
they
are
without
fault
before
the
Throne
of
God
.
Revel.
17.1
,
2
,
3
,
4
,
5.
And
there
came
one
of
the
seven
Angels
,
which
had
the
seven
Vials
,
and
talked
with
me
,
saying
unto
me
,
Come
hither
,
I
will
shew
unto
thee
the
judgment
of
the
great
Whore
,
that
sitteth
upon
many
waters
,
with
whom
the
Kings
of
the
earth
have
committed
fornication
,
and
the
inhabiters
of
the
earth
have
been
made
drunk
with
the
wine
of
her
fornication
,
So
he
carried
me
away
in
the
spirit
,
into
the
wilderness
:
and
I
saw
a
woman
sit
upon
a
scarlet-coloured
beast
,
full
of
names
of
blasphemy
,
having
seven
heads
,
and
ten
horns
And
the
woman
was
arrayed
in
purple
,
and
scarlet
colour
,
and
deck'd
with
gold
,
and
precious
stone
,
and
pearls
,
having
a
golden
cup
in
her
hand
,
full
of
abominations
,
and
filthiness
of
her
fornication
;
and
upon
her
forehead
was
a
name
written
,
Mystery
,
Babylon
the
great
,
the
Mother
of
Harlots
,
and
abominations
of
the
earth
;
and
I
saw
the
woman
drunken
with
the
bloud
of
the
Saints
,
and
with
the
bloud
of
the
Martyrs
of
Jesus
.
—
Rev.
18.4
.
And
I
heard
another
voice
from
heaven
,
saying
,
Come
out
of
her
,
my
people
,
that
ye
be
not
partakers
of
her
sins
,
and
that
ye
receive
not
of
her
plagues
.
That
nothing
so
properly
answers
to
fornication
and
whoredome
,
in
the
sense
of
Scripture
,
as
Idolatry
doth
,
I
have
intimated
under
the
last
head
,
and
might
here
produce
many
Texts
of
sacred
Writ
,
to
that
purpose
.
Levit.
17.7
.
They
shall
no
more
offer
their
sacrifices
unto
Devils
,
after
whom
they
have
gone
a
whoring
.
Psalm
106.35
,
36
,
37
,
38
,
39.
They
were
mingled
among
the
heathen
,
and
learned
their
works
,
and
served
their
Idols
.
Thus
went
they
a
whoring
with
their
own
inventions
.
Jer.
2.20
,
27.
"
Upon
every
high
hill
,
and
under
every
green
tree
,
thou
wandrest
,
playing
the
harlot
,
—
saying
to
a
Stock
,
thou
art
my
father
,
and
to
a
Stone
,
thou
hast
brought
me
forth
,
&c.
—
to
omit
other
places
,
the
case
is
so
familiar
.
Answerably
now
to
this
notion
,
there
is
nothing
bids
so
fair
to
the
title
of
the
Great
Whore
,
in
the
Revelations
,
as
Rome-heathen
,
and
nothing
so
like
her
fornication
,
as
her
Idolatries
.
I
will
not
now
enlarge
upon
the
special
inducements
unto
this
belief
.
It
shall
suffice
here
,
to
transcribe
a
clear
paraphrase
upon
the
quotations
mentioned
,
Revel.
14.
ch:
4
,
5
,
primitive
Christians
purity
,
from
the
uncleanness
of
the
Gnosticks
;
[
These
are
,
as
virgins
,
not
defiled
with
women
,
they
that
have
kept
pure
,
from
all
the
heretical
Gnostick
corruptions
of
uncleanness
,
&c.
and
that
hold
out
constant
,
against
all
the
terrors
of
persecution
,
and
so
were
rescued
from
the
sins
of
that
wicked
age
,
the
pure
primitive
Christians
,
those
first-fruits
to
God
,
and
the
Lamb
,
that
never
fell
off
to
any
false
,
Idolatrous
,
or
heretical
practise
,
but
served
God
blameless
.
]
[
Another
vision
I
saw
to
the
same
purpose
;
one
of
those
executioners
of
God's
wrath
,
came
unto
me
,
saying
,
I
will
shew
thee
vengeance
,
that
is
ready
to
befall
the
Imperial
dignity
of
Rome
,
fitly
entitled
the
Great
whore
(
Great
in
it
self
;
and
who
for
their
impieties
against
God
,
their
worshiping
of
many
heathen
gods
,
directly
own
that
title
;
as
an
harlot
is
she
,
that
takes
in
many
others
,
instead
of
the
one
husband
)
sitting
,
i.
e.
ruling
,
over
many
waters
;
i.
e.
much
people
;
having
many
nations
under
her
Dominion
;
from
the
power
and
authority
whereof
,
many
other
Kingdoms
have
been
confirmed
,
and
fortified
in
their
Idolatrous
courses
,
and
had
their
false
worship
propagated
to
them
,
the
whole
Roman
Empire
running
mad
after
her
vile
heathen
practises
.
And
in
this
vision
,
me-thoughts
I
was
in
a
desart
,
(
fit
to
represent
the
desolation
to
be
express'd
in
the
Vision
)
and
there
I
saw
what
he
had
promised
me
,
verse
1.
a
woman
;
i.
e.
that
great
whore
there
mentioned
,
the
Imperial
power
of
Rome-heathen
,
seated
on
an
Empire
in
a
scarlet
robe
,
a
great
blasphemer
against
the
true
God
,
and
a
forwarder
of
Idolatry
;
and
he
had
seven
heads
;
the
City
of
Rome
built
on
seven
hills
;
and
ten
horns
,
i.
e.
so
many
other
Kings
,
that
ruled
over
divers
countries
,
and
were
confederate
with
the
Roman
Emperour
.
And
this
Roman
power
was
in
prosperity
,
much
sumptuousness
was
bestowed
on
their
Idol-worship
,
and
all
manner
of
abominable
filthiness
was
committed
therein
;
which
being
so
srequent
,
and
ackowledged
in
their
secreter
devotions
,
are
best
described
by
the
word
Mystery
,
(
a
word
the
Greeks
used
for
their
uncleanest
meetings
)
and
by
Babylon
,
which
of
old
was
famous
for
these
,
and
so
destroyed
;
and
from
hence
came
all
the
Idolatry
of
the
other
cities
,
even
from
this
Mother
of
Harlots
,
a
great
persecutor
of
the
Christians
,
&c.
]
Rev.
18.40
.
ver.
is
a
warning
unto
Christians
,
upon
the
destruction
coming
on
this
great
heathen
City
,
to
depart
.
[
Another
voice
,
come
out
of
her
;
that
is
,
first
,
to
abstain
strictly
from
all
communication
with
her
sins
,
contrary
to
what
the
looser
sort
of
Christians
then
did
:
and
secondly
,
to
depart
out
of
the
city
;
(
as
the
Emperour
Honorius
,
and
Bishop
Innocentius
did
,
to
Ravenna
,
at
the
time
of
Alaricus's
siege
:
)
And
thirdly
,
to
flee
to
the
Basilica
,
or
Christian
Church
,
at
the
time
of
the
plundering
or
destroying
Rome
,
(
as
the
Christians
did
)
as
the
only
way
of
rescuing
them
from
that
destruction
.
]
ignorance
,
neglect
,
or
regardlesness
,
have
miscarried
,
in
not
observing
exactly
God's
will
and
appointment
,
in
,
and
about
his
Worship
.
This
was
the
case
,
saith
the
Catechist
,
1.
"
Of
Nadab
and
Abih●
Levit.
10.1
,
2.
Their
fault
vvas
,
Offering
strange
fire
,
which
the
Lord
commanded
not
;
i.
e.
as
we
before
,
upon
examination
,
found
it
,
a
breach
of
God's
positive
command
,
vvho
had
limited
them
to
the
fire
on
the
Altar
,
and
the
keeping
of
it
there
for
holy
uses
.
—
Some
of
the
Hebrews
charge
them
farther
,
The
Lord
spake
unto
Aaron
,
saying
,
Do
not
drink
wine
,
nor
strong
drink
,
thou
,
nor
thy
sons
with
thee
,
when
ye
go
into
the
Tabernacle
of
the
congregation
,
lest
ye
die
.
—
Secondly
,
Of
Corah
,
Dathan
,
and
Abiram
,
Numb.
16.3
,
8
,
9
,
32
,
35.
Their
sin
was
this
:
Having
seditiously
engaged
a
considerable
party
of
the
Princes
of
the
Assembly
,
famous
in
the
congregation
,
men
of
renown
,
(
the
chief
Senators
of
note
)
,
against
Moses
and
against
Aaron
,
(
suppose
their
King
and
High-priest
)
and
said
unto
them
,
Ye
take
too
much
upon
you
,
seeing
all
the
congregation
are
holy
,
every
one
of
them
,
and
the
Lord
is
among
them
:
Wherefore
then
lift
you
up
your selves
above
the
congregation
of
the
Lord
?
i.
e.
Why
do
you
usurp
and
tyrannize
over
God's
people
?
their
just
rights
,
liberty
,
and
priviledges
,
who
are
as
good
and
holy
as
your selves
,
and
as
gifted
for
publick
ministry
,
as
your selves
?
Hear
we
now
Moses
his
reply
,
and
that
will
give
us
farther
to
understand
their
miscarriage
.
And
Moses
said
unto
Korah
,
Hear
,
I
pray
you
,
ye
sons
of
Levi
,
Seemeth
it
but
a
small
thing
unto
you
,
that
the
God
of
Israel
hath
separated
you
from
the
Congregation
of
Israel
,
to
bring
you
near
unto
himself
,
to
do
the
service
of
the
Tabernacle
of
the
Lord
,
and
to
stand
before
the
Congregation
,
to
minister
unto
them
?
And
he
hath
brought
thee
near
to
him
,
and
all
thy
brethren
,
the
sons
of
Levi
,
with
thee
;
and
seek
ye
the
Priesthood
also
?
for
which
cause
,
both
thou
,
and
all
thy
company
are
gather'd
together
against
the
Lord
:
and
what
is
Aaron
that
ye
murmur
against
him
?
that
is
,
I
have
setled
this
order
among
you
,
by
God's
authority
,
and
he
hath
called
Aaron
to
the
Priesthood
,
which
you
Levites
,
instead
of
being
thankful
for
,
and
contented
with
your
lot
of
Ministry
,
affect
;
and
therefore
this
insurrection
of
yours
to
that
end
,
is
,
by
way
of
evident
interpretation
,
against
the
Lord
.
This
especially
for
Korah
:
Dathan
and
Abiram
,
besides
their
share
in
this
guilt
,
are
found
moreover
,
positive
Contemners
of
Moses
his
command
,
and
Revilers
of
his
conduct
and
government
,
occasioning
all
their
sufferings
;
as
if
he
had
aimed
at
nothing
but
the
establishment
of
an
absolute
dominion
to
himself
,
And
Moses
sent
to
call
Dathan
and
Abiram
,
the
sons
of
Eliab
,
which
said
,
We
will
not
come
up
.
Is
it
a
small
thing
,
that
thou
hast
brought
us
up
out
of
a
Land
that
floweth
with
milk
and
hony
,
to
kill
us
in
the
Wilderness
,
except
thou
make
thy self
altogether
a
Prince
over
us
?
Moreover
,
thou
hast
not
brought
us
into
a
Land
that
floweth
with
milk
and
hony
,
or
given
us
inheritance
of
fields
and
Vineyards
;
Wilt
thou
put
out
the
eyes
of
these
men
?
We
will
not
come
up
.
This
is
the
true
description
of
the
sin
of
these
men
.
And
we
learn
,
by
the
way
,
That
the
sacred
Ministry
then
,
even
in
the
lowest
order
of
it
,
was
a
state
separated
from
the
people
,
were
their
holiness
or
gifts
,
otherwise
never
so
considerable
;
and
,
That
there
were
different
degrees
of
Ministry
then
appointed
by
God
,
whose
will
it
was
,
that
every
one
among
them
should
keep
his
place
,
and
not
the
Levite
to
invade
the
Priesthood
,
also
;
yea
,
and
none
of
them
,
nor
the
whole
Congregation
of
people
with
them
,
upon
any
pretence
to
make
a
mutiny
and
insurrection
against
Moses
and
Aaron
,
the
chief
Governours
,
Civil
,
and
Ecclesiastical
,
by
God
,
and
under
God
,
set
over
them
.
This
murmuring
,
usurpation
,
and
rebellion
,
was
the
sin
of
Korah
,
Dathan
,
and
Abiram
.
Their
punishment
now
follows
.
The
ground
clave
asunder
,
that
was
under
them
,
and
the
earth
opened
her
mouth
,
and
swallowed
them
up
,
and
their
houses
,
and
all
the
men
that
appertained
unto
Korah
,
and
all
their
goods
.
They
,
and
all
that
appertained
to
them
,
went
down
alive
into
the
pit
,
and
the
earth
closed
upon
them
,
and
they
perished
from
among
the
Congregation
.
—
And
there
came
out
a
fire
from
the
Lord
,
And
yet
,
notwithstanding
these
miraculous
judgments
from
heaven
,
upon
these
factious
,
and
seditious
rebels
,
the
people
were
so
leavened
with
their
infecting
principles
,
that
the
very
next
day
,
they
generally
murmur
against
Moses
and
Aaron
,
saying
,
Ye
have
kill'd
the
people
of
the
Lord
.
—
namely
,
these
good
men
,
Korah
,
Dathan
,
and
Abiram
,
and
the
renowned
Senators
that
stood
up
with
them
for
our
priviledges
.
And
upon
this
,
came
the
Plague
,
whereof
dyed
fourteen
thousand
,
and
seven
hundred
more
of
them
.
And
now
,
let
the
Brethren
make
their
best
advantage
of
this
story
;
only
,
it
may
not
be
amiss
to
immind
them
farther
,
New
Testament
,
as
Perishing
in
the
gain-saying
of
Kore
.
Thirdly
,
Of
the
sons
of
Ely
;
"
A
sin
not
to
be
expiated
vvith
sacrifices
and
burnt-offerings
for
ever
.
1
Sam.
2.28
,
29.
—
Wherefore
kick
ye
at
my
sacrifice
,
and
at
mine
offering
,
which
I
have
commanded
in
my
habitation
,
and
honourest
thy
sons
above
me
,
to
make
your selves
fat
with
the
chiefest
of
all
the
offerings
of
Israel
my
people
?
—
But
if
we
look
a
little
backward
,
we
shall
be
farther
satisfied
,
what
was
the
monstrous
provocation
of
these
sons
of
Eli.
They
lay
with
the
vvomen
that
assembled
at
the
door
of
the
Tabernacle
of
the
Congregation
—
and
made
the
Lord's
people
to
transgress
.
—
Now
,
who
,
of
any
modesty
,
would
presume
to
compare
and
equallize
the
admission
of
certain
humane
praescriptions
,
for
the
ordering
of
God's
external
worship
,
with
such
a
villany
as
this
?
Fourthly
of
Vzza
,
in
putting
the
Ark
into
a
Cart
,
when
he
should
have
born
it
upon
his
Shoulders
,
1
Chron.
16.13
.
He
means
,
I
suppose
,
chap.
13.7
,
9
,
10.
where
we
have
the
account
of
Vzza's
miscarriage
and
judgment
,
There
vve
read
indeed
of
the
Ark
of
God
carried
in
a
new
cart
,
out
of
the
house
of
Aminadab
,
and
Vzza
and
Ahio
driving
the
cart
.
But
that
vvhich
the
Catechist
fixeth
on
,
was
none
of
Vzza's
condemnation
.
The
vvords
of
the
Text
are
express
against
him
.
And
vvhen
they
came
to
the
threshing-floor
of
Chidon
,
Vzza
put
forth
his
hand
,
to
hold
the
Ark
,
for
the
oxen
stumbled
.
And
the
anger
of
the
Lord
vvas
kindled
against
Vzza
,
and
he
smote
him
,
because
he
put
his
hand
to
the
Ark
,
and
there
he
dyed
before
God
.
Here
vve
have
a
taste
of
that
reverence
vvhich
persons
of
this
way
do
bear
to
the
Holy
Scripture
,
in
their
ex-tempore
discourses
of
it
.
Is
not
this
plainly
to
alter
,
and
add
to
the
Holy
word
of
God
?
—
The
Catechist
saith
,
[
Vzza
dyed
for
putting
the
Ark
into
a
Cart
,
when
he
should
have
born
it
upon
his
shoulders
.
]
The
Text
saith
,
[
Vzza
vvas
smitten
with
"
death
,
because
he
put
his
hand
to
the
Ark
;
]
namely
,
to
support
,
and
hold
it
,
vvhen
the
oxen
stumbled
.
And
the
Margin
referrs
to
Numb.
4.15
.
The
sons
of
Kohath
shall
come
to
bear
it
(
the
Sanctuary
)
,
but
they
shall
not
touch
any
holy
thing
,
lest
they
die
.
Upon
vvhich
place
,
Mr.
Ainsworth
noteth
,
This
judgment
here
threatned
,
was
executed
upon
Vzza
,
a
Levite
,
who
,
putting
his
hand
to
the
Ark
of
God
,
vvas
therefore
smitten
of
God
,
1
Chron.
13.10
.
Let
them
take
more
heed
for
the
future
,
of
quoting
Scripture
thus
without
book
,
without
first
examining
of
it
.
It
is
highly
incongruous
for
them
,
who
pretend
so
much
to
honour
,
and
cleave
in
all
things
exactly
to
the
written
word
,
thus
to
mis-represent
,
and
abuse
,
as
well
as
misapply
it
.
affections
excited
by
the
decent
rites
,
and
usages
of
the
Churches
appointment
,
to
[
inflaming
themselves
with
Idols
,
Isa.
57.5
.
]
In
which
place
the
Prophet
speaks
,
either
of
those
lusts
which
their
Idolatries
led
them
to
;
or
those
venereous
fires
,
which
represented
their
going
a
whoring
after
Idols
,
slaying
the
children
in
the
valleys
,
and
offering
them
unto
them
.
But
I
proceed
.
5.
Of
Vzziah
the
King
,
in
offering
incense
contrary
to
God's
institution
,
that
duty
being
appropriated
unto
the
Priests
of
the
posterity
of
Aaron
,
2
Chron.
26.16.19
.
A
note
here
is
needless
,
it
being
said
,
that
he
acted
contrary
to
God's
institution
.
I
will
therefore
onely
specifie
the
words
of
the
text
,
wherein
yet
,
there
is
some
farther
emphasis
.
—
But
when
he
was
strong
,
—
Fair
warning
to
all
that
usurp
the
Priests
office
,
and
take
that
honour
unto
themselves
,
not
being
first
called
,
and
consecrated
thereunto
.
6.
As
a
token
in
the
New
Testament
,
of
God's
displeasure
,
in
temporal
visitations
,
on
such
miscarriages
in
his
Church
,
1
Cor.
11.30
.
For
this
cause
,
saith
the
Apostle
,
many
are
weak
and
sickly
among
you
,
and
many
sleep
.
—
That
cause
,
if
look'd
into
,
will
appear
no
other
than
a
perverting
of
the
whole
design
of
the
sacred
Eucharist
,
with
the
feast
of
charity
thereto
adjoyned
;
the
turning
of
it
into
a
common
meal
,
Not
discerning
the
Lord's
body
;
with
many
factions
,
and
uncharitable
abuses
.
7.
The
Catechist
closeth
these
instances
,
with
an
intimation
of
a
more
severe
punishment
now
substituted
against
such
transgressions
,
in
the
room
of
that
which
God
so
visibly
inflicted
under
the
Old
Testament
,
Hebr.
10.25
,
26
,
27
,
28
,
29.
The
words
are
these
.
—
Not
forsaking
the
Assembling
of
our selves
,
as
the
manner
of
some
is
,
but
exhorting
one
another
,
and
so
much
the
more
,
as
ye
see
the
day
approaching
.
For
if
we
sin
wilfully
,
after
that
we
have
received
the
knowledge
of
the
truth
,
there
remaineth
no
more
sacrifice
for
sins
,
but
a
certain
fearful
looking
for
of
judgment
,
and
fiery
indignation
,
which
shall
devour
the
adversaries
.
He
that
despised
Moses
law
,
dyed
without
mercy
,
under
two
or
three
witnesses
.
Of
how
much
sorer
punishment
,
suppose
ye
,
shall
he
be
thought
worthy
,
who
hath
trodd●n
under
foot
the
Son
of
God
,
and
hath
counted
the
blood
of
the
covenant
wherewith
he
vvas
sanctified
,
an
unholy
thing
,
and
hath
done
despite
unto
the
Spirit
of
grace
?
In
this
place
,
the
Apostle
speaks
apparently
of
that
heinous
sin
of
wilful
Apostacy
from
Christianity
,
and
the
despiteful
rejection
of
it
,
and
therefore
it
is
certainly
mis-applyed
to
any
miscarriages
of
an
inferiour
aggravation
.
Thus
now
,
I
have
,
by
God's
help
,
reflected
upon
those
Scripture-quotations
,
vvhich
the
Catechist
hath
here
and
there
dispersed
,
to
invite
,
or
frighten
his
Reader
,
to
an
entertainment
of
his
admired
Principle
,
That
nothing
may
be
used
,
or
allowed
of
,
in
or
about
the
worship
of
God
,
which
is
not
commanded
or
instituted
in
the
written
Word
.
And
this
concludes
the
first
and
general
part
of
my
Discourse
.
PART
II.
CHAP.
I.
The
Catechist's
confidence
,
with
the
boldness
usual
to
men
of
his
way
,
remarqued
.
His
sixfold
enumeration
of
Gospel-institutions
.
The
first
of
them
fixed
upon
,
viz.
The
calling
,
gathering
,
and
setling
of
Churches
,
with
their
officers
,
as
the
seat
,
and
subject
of
all
other
solemn
instituted
Worship
.
Quaery
,
How
setled
Churches
are
the
subject
of
all
instituted
worship
,
since
Preaching
of
the
word
goes
before
them
;
which
the
Catechist
names
for
the
fourth
Gospel
Institution
.
I
Pass
forward
now
,
to
the
examination
of
some
particulars
;
and
He
,
certainly
,
who
so
confidently
asserts
,
That
Christ
hath
published
all
the
Laws
of
his
own
Discipline
;
and
,
That
the
perswasion
of
any
,
that
he
hath
not
prescribed
all
things
wherein
his
worship
is
concerned
,
proceeds
from
their
negligence
in
enquiring
,
may
well
be
expected
to
give
the
world
a
good
,
punctual
,
and
clear
account
of
these
matters
.
Only
in
the
entrance
into
this
task
,
it
may
not
be
amiss
to
observe
,
how
boldly
the
men
of
this
way
are
accustomed
to
reflect
upon
our
B.
Saviour
,
on
the
supposition
,
that
he
hath
not
ordered
and
appointed
all
particulars
,
as
they
imagine
.
Thus
formerly
,
in
the
book
of
Ecclesiastical
Discipline
,
it
vvas
averr'd
,
Lycurgo
,
Solonae
,
Numa
civitatibus
suis
prospectum
sit
.
Lib.
de
Eccles.
Discipl
.
That
,
unless
Christ
would
shevv
himself
less
faithful
than
Moses
,
and
less
wise
than
Lycurgus
,
Solon
,
Numa
,
those
Heathen
Legislators
,
he
must
needs
have
set
down
in
holy
Scripture
,
a
certain
compleat
,
and
unchangeable
form
of
Church-politie
.
Well
,
But
which
are
the
principal
institutions
of
the
Gospel
to
be
observed
in
the
worship
of
God
?
(1)
The
calling
,
gathering
,
and
setling
of
Churches
,
vvith
their
officers
,
as
the
seat
and
subject
of
all
other
solemn
instituted
worship
.
(2)
Prayer
,
vvith
Thanksgiving
.
(3)
Singing
of
Psalms
.
(4)
Preaching
the
word
.
(5)
Administration
of
the
Sacraments
of
Baptism
and
the
Supper
of
the
Lord
.
(6)
Discipline
and
rule
of
the
Church
collected
and
settled
;
most
of
vvhich
have
also
sundry
particular
duties
relating
to
them
,
and
subservient
unto
their
due
observation
.
[
(1)
Matth.
28.19
,
20.
Act.
2.41
,
42.
1
Cor.
12
,
28.
Eph.
4.11
,
12.
Matt.
18
,
17
,
18
,
19.
1
Cor.
4.17
.
—
7.17
Act.
14.23
.
Titus
1.5
.
1
Timoth.
3.15
.
(2)
1
Timoth.
2.1
.
Acts
6.4
.
Acts
13.2
,
3.
(3)
Ephes.
5.19
.
Coloss.
3.16
.
(4)
2
Tim.
4.2
.
Act.
2.42
.
1
Cor.
14.3
.
Act.
6.2
.
Heb.
13.7
.
(5)
Matt.
28.19
.
Matt.
26.26
,
27.
1
Cor.
11.23
.
(6)
Matt.
18.17
,
18
,
19.
Rom.
12.6
,
7
,
8.
Rev.
2.3
.
]
I
will
not
dispute
the
number
of
these
Gospel-institutions
,
here
enumerated
,
but
take
them
in
order
,
as
they
are
reckon'd
up
,
applying
.
as
I
pass
,
the
General
Rule
,
That
nothing
must
be
done
in
,
or
about
,
any
of
these
institutions
of
Gospel-worship
,
but
what
Christ
hath
commanded
;
that
others
may
see
how
well
the
Catechist
keeps
to
his
rule
.
And
then
,
adding
,
where
the
matter
shall
require
it
,
some
truer
accounts
of
the
points
discoursed
on
.
[
First
then
,
of
the
calling
,
gathering
,
and
setling
of
Churches
,
with
their
officers
,
as
the
seat
and
subject
of
all
other
solemn
instituted
worship
.
]
It
may
be
,
to
ordinary
heads
,
some
difficulty
to
understand
,
How
setled
Churches
,
with
their
officers
,
are
the
subject
,
and
seat
,
of
all
other
instituted
worship
,
since
preaching
of
the
Word
,
reckon'd
up
by
him
,
as
the
fourth
Gospel-institution
,
must
be
premised
in
order
to
the
calling
,
gathering
,
and
setling
of
all
Churches
.
But
I
will
not
insist
upon
this
scruple
.
We
will
consider
what
is
offered
us
,
-
1.
Of
Churches
.
-
2.
Of
Church-officers
.
And
,
-
1.
Of
Churches
.
CHAP.
II.
The
Catechist's
general
doctrine
of
Churches
,
proposed
.
Proofs
from
the
Catholick
Church
,
or
the
National
Church
of
the
Jews
,
impertinent
to
his
particular
Churches
.
The
Catechist's
texts
for
Christ's
institution
and
appointment
of
such
particular
Churches
,
as
the
foundation-ordinance
of
Gospel-worship
,
examined
.
St.
Cyprian's
comment
upon
those
words
,
Where
two
or
three
are
gather'd
to-together
in
my
name
,
I
am
with
them
.
Particular
Churches
acknowledged
to
have
been
intended
,
and
approved
by
Christ
,
though
not
in
the
Catechist's
sense
,
nor
by
the
cogency
of
his
arguments
.
The
proper
difference
between
the
Jewish
and
Christian
Church
,
stated
.
instituted
Church
of
the
Gospel
?
Answ.
A
society
of
persons
called
out
of
the
world
,
or
their
natural
worldly
state
,
by
the
administration
of
the
word
and
spirit
,
unto
the
obedience
of
the
faith
,
or
the
knowledge
and
worship
of
God
in
Christ
;
joyned
together
in
an
holy
band
,
or
by
special
agreement
,
for
the
exercise
of
the
Communion
of
Saints
,
for
the
due
observation
of
all
the
ordinances
of
the
Gospel
.
]
By
what
means
do
persons
,
so
called
,
become
a
Church
of
Christ
?
Answ.
They
are
constituted
a
Church
,
and
interested
in
the
rights
,
power
,
and
priviledges
of
a
Gospel-Church
,
by
the
will
,
promise
,
authority
,
and
law
,
of
Jesus
Christ
,
upon
their
own
voluntary
consent
and
engagement
,
to
walk
together
in
the
due
subjection
of
their
souls
and
consciences
unto
his
authority
,
as
their
King
,
Priest
,
and
Prophet
,
and
in
an
holy
observation
of
all
his
commands
,
ordinances
,
and
appointments
.
]
Now
in
the
explication
of
these
Answers
,
the
Catechist
declares
,
First
,
What
Church
he
treats
of
;
Not
the
Catholick
Church
of
Elect
Believers
,
nor
the
universality
of
Professors
of
the
Gospel
;
but
particular
Churches
,
and
these
particular
Churches
,
Those
proofs
then
,
which
relate
to
the
Catholick
Church
,
which
is
the
body
of
Christ
,
are
not
to
be
reduced
unto
this
matter
.
Such
as
Ephes.
2.19
,
20
,
21
,
22.
Ephes.
4.16
.
insisted
on
by
him
,
p.
115.
and
elsewhere
.
Those
proofs
also
,
which
are
fetched
from
analogy
,
as
resemblance
with
the
National
church
of
the
Jews
,
are
to
this
matter
impertinent
.
Such
as
Exod.
24.3
.
Deut.
5.25
.
referr'd
to
p.
92.
And
again
,
with
Josh.
24.18
,
21
,
22.
p.
112.
Secondly
,
His
next
work
is
,
to
prove
,
and
demonstrate
,
That
such
particular
Churches
are
themselves
an
ordinance
of
the
New
Testament
,
instituted
,
and
appointed
by
Christ
.
And
his
proofs
are
these
;
If
thy
brother
shall
trespass
against
thee
,
go
and
tell
him
his
fault
,
between
thee
and
him
alone
,
&c.
—
Then
tell
it
the
Church
;
but
if
he
neglect
to
hear
the
Church
,
let
him
be
unto
thee
,
as
an
heathen
man
,
and
a
publican
.
Verily
,
I
say
unto
you
,
Whatsoever
ye
shall
bind
on
earth
,
shall
be
bound
in
heaven
,
&c.
Again
,
I
say
unto
you
,
that
if
two
of
you
shall
agree
on
earth
,
as
touching
any
thing
that
they
shall
ask
,
it
shall
be
done
for
them
,
of
my
Father
which
is
in
Heaven
.
For
where
two
or
three
are
gathered
together
in
my
name
,
there
am
I
in
the
midst
of
them
.
That
this
could
not
be
the
Church
of
the
Jews
,
A
conceit
,
I
should
think
,
not
very
likely
to
come
into
any
one's
head
about
it
.
And
then
concludes
,
That
no
Society
,
None
,
I
presume
,
will
deny
,
but
that
particular
societies
of
Christians
,
were
intended
,
and
are
approved
by
Christ
:
the
only
question
is
,
of
such
particular
,
gathered
,
and
covenanting-Churches
,
as
the
Catechist
treats
of
;
and
the
onely
thing
I
here
examine
,
is
,
the
pertinencie
of
his
proofs
for
such
.
And
the
truth
is
,
particular
Churches
are
indeed
here
supposed
by
Christ
,
but
not
in
this
place
instituted
and
appointed
.
Approved
and
allowed
here
they
are
,
but
not
here
appointed
;
but
then
,
this
cannot
be
here
inferr'd
convincingly
,
neither
from
the
word
Church
,
which
doth
most
probably
here
denote
,
the
Governours
of
the
Church
only
,
the
Church-representative
,
as
we
are
wont
to
speak
;
the
same
with
those
You
that
follow
,
those
that
have
the
power
from
God
of
binding
and
loosing
,
v.
18.
The
Apostles
and
their
Successors
,
the
rules
of
the
Christian
Assemblies
;
to
whom
alone
this
power
is
given
by
Christ
,
S.
John
20.21
,
22
,
23
,
verses
.
And
for
the
last
clause
,
—
Where
two
or
three
are
gather'd
together
in
my
name
,
—
it
may
not
be
improper
to
add
the
words
of
St.
Cyprian
upon
it
,
against
the
Novatian
Schismaticks
,
who
had
it
frequently
in
their
mouths
.
—
Let
them
not
,
vain
interpretation
,
because
the
Lord
hath
said
,
Wheresoever
two
or
three
are
gathered
together
in
my
name
,
I
am
with
them
.
These
corrupters
,
and
false
interpreters
of
the
Gospel
,
take
the
later
words
,
and
pass
over
the
former
,
being
mindful
of
a
part
,
and
subtilely
concealing
of
a
part
.
As
they
themselves
are
cut
from
the
Church
,
so
do
they
cut
the
sentence
of
one
Chapter
;
for
our
Lord
,
when
he
perswaded
unity
and
peace
to
his
Disciples
,
I
say
unto
you
,
saith
he
,
that
if
two
of
you
shall
agree
on
earth
,
as
touching
any
thing
that
ye
shall
ask
,
it
shall
be
done
for
you
,
of
my
Father
which
is
in
heaven
;
for
where
two
or
three
are
gathered
together
in
my
name
,
I
am
with
them
;
shewing
,
That
very
much
is
given
,
not
to
the
multitude
,
but
to
the
unanimity
of
those
that
pray
.
If
two
of
you
,
saith
he
,
shall
agree
on
earth
;
he
first
placed
unity
;
he
before
premised
the
agreement
of
peace
;
he
faithfully
and
firmly
taught
,
that
we
should
agree
together
.
But
how
can
he
agree
with
any
one
,
who
doth
not
agree
with
the
body
of
the
Church
it self
,
and
with
the
whole
Brohood
?
How
can
two
or
three
of
those
be
gather'd
together
in
the
name
of
Christ
,
who
are
manifestly
separated
from
Christ
and
his
Gospel
?
for
we
have
not
departed
from
them
,
but
they
from
us
.
And
whereas
heresies
and
schisms
are
since
risen
,
whilst
they
make
to
themselves
diverse
conventicles
,
they
have
left
the
head
and
original
of
truth
.
But
our
Lord
speaks
of
his
Church
,
and
speaks
to
those
who
are
in
that
Church
;
that
if
they
shall
agree
together
:
if
,
according
to
what
he
hath
commanded
and
admonished
,
although
they
be
but
two
or
three
,
they
shall
unanimously
pray
;
although
they
be
but
two
or
three
,
they
shall
obtain
from
God's
Majesty
,
what
they
ask
.
Wheresoever
two
or
three
are
gather'd
together
in
my
name
,
I
(
saith
he
)
am
with
them
;
viz
,
with
such
as
are
innocent
and
peaceable
;
with
such
as
fear
God
,
and
keep
his
Commandments
;
with
these
,
be
they
but
two
or
three
,
he
hath
promised
his
presence
;
as
he
was
also
with
the
three
children
in
the
fiery
furnace
.
—
When
therefore
he
saith
,
Wheresoever
two
or
three
are
gather'd
together
in
my
name
,
I
am
with
them
;
he
divideth
not
men
from
the
Church
,
who
did
instruct
and
make
the
Church
,
but
,
upbraiding
the
perfidious
with
their
discord
,
and
by
his
voice
,
commending
peace
unto
the
faithful
;
he
shews
,
that
he
is
more
with
two
or
three
,
praying
unanimously
,
than
with
never
so
many
,
that
are
in
dissention
;
and
that
more
may
be
obtained
by
the
agreeing
prayer
of
a
few
,
than
by
the
disagreeing
prayer
of
many
.
And
he
concludes
,
—
Do
they
think
that
Christ
is
with
them
,
when
they
are
gathered
together
,
who
are
gather'd
together
out
of
the
Church
of
Christ
?
Thus
St.
Cyprian
,
to
the
Separatists
of
his
time
.
Secondly
,
His
next
proof
is
thus
expressed
.
[
These
Churches
,
he
(
i.
e.
Christ
)
calls
his
Candlesticks
,
Rev.
1.20
.
in
allusion
unto
the
Candlesticks
of
the
Temple
,
which
,
being
an
institution
of
the
Old
Testament
,
doth
directly
declare
these
Churches
to
be
so
under
the
New
.
And
this
he
speaks
in
reference
unto
those
seven
principal
Churches
of
Asia
,
every
one
of
which
was
a
Candlestick
,
or
an
institution
of
his
own
.
This
certainly
,
is
a
very
lame
proof
of
Christ's
institution
of
particular
Churches
,
in
the
Gospel
.
Wherein
,
First
,
It
is
but
presumed
,
that
Christ
names
these
seven
Churches
Candlesticks
,
in
allusion
to
those
of
the
Temple
,
for
he
hath
no
Scripture
for
that
;
and
,
it
is
not
improbable
,
but
they
may
be
so
called
,
upon
a
more
general
account
,
as
containing
in
them
those
eminent
burning
and
shining
lights
,
here
call'd
Angels
,
and
Starrs
;
or
,
as
holding
forth
the
light
of
the
Gospel
eminently
to
the
world
.
And
,
2.
It
is
weakly
inferr'd
,
That
,
because
those
Candlesticks
of
the
Temple
were
God's
institutions
,
therefore
these
Churches
,
upon
the
account
of
their
resemblance
to
them
,
must
needs
be
so
also
;
for
Similitudes
run
not
upon
all
four
;
hold
not
in
all
particulars
.
And
,
3.
These
very
Churches
hold
a
nearer
resemblance
unto
national
,
or
at
least
,
provincial
Churches
,
than
to
those
gather'd
congregations
the
Catechist
speaks
of
;
for
certain
it
is
,
that
each
of
these
had
certain
particular
congregations
under
them
.
Thirdly
,
(
he
adds
)
in
pursuit
of
this
appointment
of
Christ
,
and
by
his
authority
,
the
Apostles
,
so
soon
as
any
were
converted
unto
the
faith
at
Jerusalem
,
although
the
old
National
Church-state
of
the
Jews
was
yet
continued
,
gather'd
them
into
a
Church
or
Society
,
for
celebration
of
the
Ordinances
of
the
Gospel
,
Act.
2.41
,
42.
The
Lord
adding
unto
this
church
daily
such
as
should
be
saved
,
ver
.
47.
And
this
company
is
expresly
called
the
Church
at
Jerusalem
,
Act.
8.1
.
This
Church
thus
called
,
and
collected
out
of
the
Church
of
the
Jews
,
was
the
rule
and
pattern
of
disposing
of
all
the
Disciples
of
Christ
,
into
Church-societies
,
in
obedience
to
his
command
throughout
the
world
.
Act.
11.26
,
—
14.23
,
27.
What
proof
he
hath
given
of
the
appointment
of
Christ
,
for
conscience
to
rely
upon
,
we
have
seen
;
yet
we
are
satisfied
(
though
by
other
guess
-
evidence
than
he
brings
)
that
the
Apostles
did
,
by
Christ's
authority
,
unite
the
converted
Jews
into
a
Church
,
or
Christian
society
,
and
that
distinct
too
,
from
the
National
Church
of
the
Jews
,
the
Church
of
the
Jews
being
a
society
of
believers
in
Christ
,
as
to
come
;
and
therefore
He
being
come
,
their
Church-state
,
as
such
,
must
needs
give
way
to
the
Christian
;
that
is
,
to
the
society
of
believers
in
Christ
already
come
;
and
therefore
it
is
not
so
well
said
by
him
,
that
the
old
National
Church-state
of
the
Jews
yet
continued
;
nor
can
I
throughly
reconcile
it
to
what
he
had
more
advisedly
delivered
some
pages
before
;
[
The
National
Church
of
the
Jews
,
with
all
the
ordinances
of
it
,
being
removed
,
and
taken
away
,
the
Lord
Christ
hath
appointed
particular
Churches
,
or
united
assemblies
of
believers
.
]
—
This
Church
,
Planted
by
the
Apostles
at
Jerusalem
,
was
the
first
beginnings
of
the
universal
Christian
Church
,
as
I
shall
afterwards
declare
;
and
therefore
others
are
said
to
be
added
unto
this
Church
.
Many
particulars
were
certainly
added
unto
this
Church
,
before
the
time
rereferr'd
to
;
Act.
8
1.
and
so
many
,
that
we
may
well
conclude
,
That
Church
of
Jerusalem
contained
several
particular
congregations
under
it
;
yea
,
all
the
Churches
afterward
mention'd
by
the
Catechist
,
from
the
Apostolick
writings
,
were
but
as
united
parts
,
and
members
of
this
Church
;
added
to
this
Church
And
therefore
still
this
prime
instance
is
not
to
the
Catechist's
purpose
;
but
it
will
be
found
the
destruction
of
his
way
to
entertain
it
as
the
rule
and
pattern
of
disposing
all
Christs
disciples
into
Church-societies
;
of
which
hereafter
.
particular
Churches
that
follows
,
being
derived
from
the
Apostles
,
after
ordering
of
certain
Churches
,
giving
certain
rules
and
directions
unto
them
,
directing
their
principal
writings
to
them
,
&c.
needs
not
any
special
reflection
to
be
made
upon
it
in
this
place
.
CHAP.
III.
The
qualification
of
his
Church-members
,
enquired
into
.
His
opinion
,
that
none
be
admitted
members
of
particular
Churches
,
but
true
believers
,
real
Saints
,
(
persons
regenerated
,
converted
,
vivified
,
illuminated
,
justified
,
adopted
,
elected
)
declared
.
The
danger
of
this
opininion
,
intimated
.
The
Catechist
set
against
himself
,
and
posed
with
his
own
arguments
about
it
.
The
Word
of
God
,
not
the
only
means
of
conversion
.
The
solemn
League
and
covenant
,
required
by
the
catechist
,
to
the
formal
constitution
of
particular
churches
:
The
several
pretensions
unto
this
,
as
Christ's
institution
,
examined
and
rejected
.
The
consent
required
to
all
other
societies
,
and
pattern
of
the
Jewish
Church
,
untruly
,
and
impertinently
urged
.
The
chief
reformations
of
the
Jewish
Church
,
not
by
any
voluntary
covenants
of
the
people
,
but
the
authority
of
the
supreme
Rulers
.
2
Cor.
8.5
.
abused
and
misapplyed
,
to
the
Macedonian's
entrance
into
a
Church-state
.
The
way
of
the
Church
at
Jerusalem
,
glanced
at
.
The
Baptismal
covenant
renewed
at
Confirmation
conformable
thereunto
,
but
will
not
serve
the
Catechist's
turn
.
The
weakness
of
other
proofs
offered
.
IN
the
next
place
therefore
,
we
are
to
attend
unto
the
explication
given
us
,
of
the
nature
of
a
particular
Church
or
Churches
:
and
that
according
to
his
own
division
.
First
,
as
to
the
subject
matter
of
them
,
or
the
persons
whereof
such
a
Church
doth
,
or
ought
to
consist
.
Secondly
,
The
means
whereby
they
are
brought
into
a
condition
capable
of
such
an
estate
,
or
qualified
for
it
.
And
,
Thirdly
,
The
especial
means
whereby
they
are
constituted
a
Church
.
For
,
of
his
other
Particular
,
the
general
ends
of
their
calling
,
I
shall
move
no
dispute
.
First
then
,
we
are
to
consider
the
description
given
us
of
Church-members
,
or
the
persons
whereof
particular
Churches
consist
.
[
Persons
call'd
out
of
their
natural
worldly
estate
]
and
in
the
explication
,
[
It
is
required
of
them
,
of
whom
a
particular
Church
is
constituted
,
that
they
be
true
believers
,
seeing
that
,
unless
a
man
be
born
again
,
he
cannot
enter
into
the
Kingdom
of
God
,
and
so
upon
that
account
,
they
must
be
members
of
the
Church
catholick
.
(
i.
e.
of
elect
believers
,
as
said
before
)
as
also
,
that
they
make
visible
profession
of
faith
and
obedience
unto
Jesus
Christ
.
new
birth
;
sometimes
by
conversion
,
or
turning
to
God
;
sometimes
by
vivification
,
or
quickning
from
the
dead
;
sometimes
by
illumination
,
or
opening
the
eyes
of
the
blind
;
all
which
are
carried
on
by
sanctificaon
in
holiness
,
and
attended
with
justification
and
adoption
:
—
and
all
these
concurr
to
compleat
that
effectual
vocation
,
or
calling
that
is
required
to
constitute
persons
members
of
the
church
.
typical
holiness
of
the
Church
of
old
,
into
the
room
whereof
real
holiness
was
to
succeed
under
the
New
Testament
.
—
Our
Lord
Jesus
Christ
hath
laid
it
down
,
as
an
everlasting
rule
,
That
,
unless
a
man
be
born
again
,
he
cannot
enter
into
the
Kingdom
of
God
,
John
3.3
.
requiring
regeneration
,
as
an
indispensible
condition
in
a
member
of
his
Church
,
a
subject
of
his
Kingdom
.
For
his
Temple
is
now
to
be
built
of
living
stones
,
1
Pet.
2.5
.
Men
spiritually
,
and
savingly
quickened
from
their
death
in
sin
,
and
,
by
the
Holy
Ghost
,
whereof
they
are
partakers
,
made
a
meet
habitation
for
God
,
which
receiving
vital
supplies
from
Christ
,
it
's
head
,
increaseth
in
faith
and
holiness
,
edifying
it self
in
love
,
Eph.
4.15
,
16.
And
,
as
the
Apostles
in
their
writings
do
ascribe
unto
all
the
Churches
,
and
the
members
of
them
,
a
participation
in
this
effectual
vocation
,
affirming
,
that
they
are
Saints
,
called
,
sanctified
,
justified
,
and
accepted
with
God
in
Christ
,
Rom.
1.5
,
6.
1
Cor.
1.2
.
1
Cor.
4.5
.
Heb.
3.1
.
Jam.
1.18
.
1
Pet.
2.5
.
2
Cor.
6.17
,
18.
1
Cor.
6.11
.
So
,
many
of
the
duties
that
are
required
of
them
in
that
relation
and
condition
,
are
such
,
as
none
can
perform
unto
the
glory
of
God
,
their
own
benefit
,
and
the
edification
of
others
,
(
the
ends
of
all
obedience
)
unless
they
are
partakers
of
this
effectual
calling
,
separate
themselves
,
as
to
their
worship
of
God
,
from
the
world
,
that
is
,
men
in
their
worldly
state
and
condition
,
but
are
also
required
,
when
any
among
them
transgress
against
the
rules
and
laws
of
this
holy
calling
above
described
,
By
all
which
,
it
plainly
appears
to
be
the
Catechist's
doctrine
,
That
none
may
be
admitted
as
members
of
particular
Churches
,
but
true
believers
,
real
Saints
,
effectually
called
.
i.
e.
as
he
explains
it
,
regenerated
,
converted
,
vivified
,
illuminated
,
justified
,
and
adopted
ones
;
persons
,
savingly
quickned
from
the
death
in
sin
,
and
vitally
united
to
Christ
the
Head
;
and
That
these
Churches
are
to
be
separate
in
their
communions
from
all
men
in
their
worldly
state
and
condition
.
A
dangerous
encouragement
to
all
that
are
admitted
into
their
Societies
,
to
presume
themselves
of
God's
elected
ones
;
but
a
sure
proof
,
if
granted
,
That
true
believers
may
fall
aw●y
from
grace
,
and
so
perish
;
it
being
certain
,
that
some
of
the
members
of
particular
Churches
have
so
done
.
But
,
if
this
be
so
,
I
fear
,
we
must
be
forced
to
un-church
all
the
Churches
of
Christ
on
earth
,
and
go
out
of
this
world
,
that
we
may
have
no
fellowship
with
masked
hypocrites
.
I
design
not
here
a
laborious
confutation
,
intending
a
positive
confirmation
of
the
truth
to
follow
in
the
close
;
it
shall
suffice
therefore
,
to
note
,
That
the
Catechist
hath
forgotten
his
own
distinction
,
between
the
Catholick
Church
of
God's
elect
,
and
particular
Churches
or
societies
of
Christians
,
when
he
thus
makes
the
qualification
of
the
former
(
whereof
yet
he
warned
us
to
take
notice
,
that
he
did
not
treat
)
as
necessary
unto
the
later
;
and
I
will
only
set
him
against
himself
,
it
being
the
property
of
falshood
usually
to
confute
it self
.
His
words
are
these
;
[
The
members
of
the
Catholick
Church
are
not
known
to
one
another
merely
(
he
should
say
,
Whence
I
thus
argue
.
None
are
admitted
members
of
particular
Churches
,
but
as
they
are
known
;
now
they
are
not
known
on
the
account
of
that
faith
and
union
with
Christ
,
the
head
,
which
bespeaks
them
true
and
sincere
Christians
,
and
of
the
number
of
God's
elect
:
Therefore
they
are
not
admitted
members
of
particular
Churches
,
on
that
account
.
Again
,
None
are
admitted
Church-members
,
so
far
as
they
are
invisible
;
but
as
to
this
qualification
required
,
of
true
grace
and
conversion
,
so
they
are
.
Again
,
Church-members
are
admitted
only
so
farr
as
they
are
visible
;
but
they
are
visible
only
on
the
account
of
their
profession
:
That
only
therefore
is
required
to
their
admission
.
Hear
we
him
speak
once
more
,
where
he
treats
of
that
covenant
which
formally
constitutes
a
particular
Church
.
[
In
this
obedience
,
saith
he
,
they
do
these
two
things
,
which
alone
,
he
(
i.
e.
Christ
)
requires
in
any
persons
,
for
the
obtaining
of
an
interest
in
these
(
Church
-
)
priviledges
.
First
,
they
confess
Him
,
his
person
,
his
authority
,
his
law
,
his
grace
.
Secondly
,
they
take
upon
themselves
the
observance
of
all
his
commands
.
]
Now
,
from
hence
,
I
thus
argue
;
If
these
two
things
,
which
alone
are
required
by
Christ
,
to
invest
a
person
with
an
interest
in
Church-priviledges
,
may
be
done
without
real
grace
,
and
true
conversion
;
then
real
grace
and
true
conversion
,
are
not
a
qualification
indispensibly
necessary
to
Church-membership
:
But
these
two
particulars
(
of
confessing
Christ
,
and
promising
obedience
)
which
(
saith
the
Catechist
)
alone
Christ
requires
,
&c.
may
certainly
be
done
without
real
grace
and
true
conversion
:
Ergo.
—
And
now
I
leave
him
to
answer
these
his
own
arguments
;
his
own
arguments
,
I
justly
call
them
,
being
so
evidently
deduced
from
his
own
words
.
This
therefore
for
the
first
particular
,
the
subject
matter
of
churches
.
Nor
will
it
be
necessary
,
to
insist
much
upon
the
second
,
which
depends
wholly
upon
this
first
,
as
it
's
foundation
.
viz.
The
means
whereby
these
persons
are
brought
into
a
condition
capable
of
their
Church-state
,
or
qualified
for
it
.
These
,
both
in
the
answer
and
explication
,
The
administration
of
the
word
and
spirit
of
Christ
.
The
Word
,
't
is
true
,
is
the
ordinary
means
whereby
it
pleaseth
God
to
convert
,
and
call
home
sinners
to
himself
,
but
yet
not
the
only
means
.
It
is
not
fit
that
we
limit
the
operations
of
the
Holy
Spirit
,
unto
the
word
only
;
sometimes
a
cross
and
affliction
,
may
reduce
the
prodigal
unto
himself
,
and
so
to
his
Father's
house
.
Sometimes
a
parent's
good
example
,
and
prudent
education
,
works
indiscernably
.
And
oftentimes
,
the
special
and
particular
account
is
not
to
be
given
.
i.
The
wind
bloweth
where
it
listeth
,
and
thou
hearest
the
sound
thereof
,
but
canst
not
tell
whence
it
cometh
,
and
whither
it
goeth
.
So
is
every
one
that
is
born
of
the
Spirit
.
But
I
proceed
rather
,
to
the
third
,
and
last
point
to
be
observed
;
namely
,
the
especial
means
whereby
these
persons
,
so
fitly
qualified
for
Church-fellowship
,
are
made
a
Church
;
and
that
we
have
also
set
down
,
both
in
the
Answers
and
in
the
Explication
.
In
the
Answers
[
joyned
together
in
an
holy
band
,
special
agreement
]
[
upon
their
own
voluntary
consent
,
consent
,
choose
,
and
agree
to
walk
together
,
in
the
observation
of
all
his
commands
,
and
hereby
do
they
become
"
a
Church
.
]
And
,
that
we
may
know
what
this
voluntary
consent
is
opposed
unto
,
[
how
shall
these
living
stones
become
an
house
,
occasional
occurrences
,
civil
cohabitation
in
political
precincts
,
usage
,
or
custom
of
assembling
for
some
parts
of
worship
in
any
place
?
These
things
will
never
frame
them
into
an
house
or
temple
.
This
can
be
no
otherwise
done
,
than
by
their
own
voluntary
consent
and
disposition
.
]
So
afterwards
,
to
this
Question
.
[
Wherein
doth
the
especial
form
of
a
particular
Church
consist
?
The
Answer
is
,
[
In
the
special
consent
and
agreement
of
all
the
members
of
it
to
walk
together
in
the
observation
of
the
same
ordinances
numerically
.
]
A
text
of
Scripture
,
by
the
way
,
would
do
well
for
that
word
numerically
.
And
in
the
Explication
,
[
This
cannot
consist
in
any
thing
that
is
accidental
,
occasional
,
or
extrinsecal
unto
it
,
such
as
is
cohabitation
,
(
which
yet
the
Church
may
have
respect
unto
for
conveniency
,
and
farthering
of
it's
edification
)
(
Let
us
mark
that
)
nor
in
any
civil
,
civil
societies
,
for
civil
ends
,
which
is
extrinsecal
to
all
its
concernments
,
as
a
Church
.
]
The
plain
English
is
,
These
particular
Churches
are
not
Parish-Churches
,
or
societies
of
Christians
of
the
same
Neighbourhood
,
but
cull'd
out
here
and
there
,
and
embodyed
together
,
by
an
holy
league
or
covenant
,
to
walk
together
in
the
same
ordinances
.
Well
now
,
It
is
but
fitting
that
we
have
the
proof
of
this
from
Christ's
institution
.
For
we
cannot
easily
forget
what
he
hath
lesson'd
us
.
[
Some
men
are
apt
to
look
on
this
authority
of
Christ
,
right
reason
,
or
the
light
of
nature
,
is
no
ground
for
a
church-observation
of
it
,
unless
it
be
also
appointed
and
commanded
in
especial
by
Jesus
Christ
.
]
And
[
If
we
perform
any
thing
in
the
worship
of
God
,
on
any
other
account
,
Nothing
therefore
will
satisfie
our
conscience
here
,
but
Christ's
authority
,
Christ's
command
of
this
mutual
Church-league
and
covenant
,
this
holy
band
and
agreement
.
What
now
doth
the
Catechist
offer
us
as
to
this
?
He
tells
us
,
in
the
general
;
[
Without
this
consent
no
society
of
any
kind
can
exist
:
This
is
the
form
of
mens
coalescencies
into
societies
.
]
Carnal
man
!
Is
this
a
motive
for
Church-observance
?
Shall
the
light
of
nature
and
reason
take
up
the
room
of
Christ's
authority
and
command
?
How
strongly
inclined
is
man's
nature
,
to
bring
in
humane
devices
into
the
government
of
the
Church
,
and
the
worship
of
God
?
—
But
the
truth
is
,
this
light
of
nature
is
very
dimm
,
and
this
reason
none
of
that
we
can
call
right
reason
.
All
Societies
depend
not
upon
mutual
consent
,
at
least
,
this
voluntary
,
and
free
consent
.
There
is
a
natural
society
in
Families
.
And
be
the
ground
and
foundation
of
that
civil
society
we
live
in
,
what
it
will
,
in
its
first
beginnings
;
our
children
are
born
under
government
,
and
the
laws
of
that
society
,
without
personal
consent
.
Let
him
therefore
mend
his
politicks
,
that
they
tend
not
to
the
infecting
of
religion
.
For
,
this
Reasoning
seems
to
lead
directly
to
Anabaptism
,
a
step
of
perfection
whereto
,
it
seems
,
his
principlet
have
not
yet
advanced
him
.
But
,
't
is
possible
,
at
long
run
,
he
may
also
end
there
.
However
,
to
be
a
proper
subject
of
Baptism
.
Well
then
,
by
Baptism
they
are
admitted
into
the
Church
,
and
being
so
admitted
,
must
needs
be
looked
upon
as
Church-members
,
and
yet
,
confessedly
made
so
,
enter'd
into
that
society
,
without
their
voluntary
consent
.
—
We
are
therefore
to
seek
for
farther
satisfaction
about
this
Church-covenant
,
this
joynt
,
And
I
am
perswaded
,
our
Catechist
hath
done
his
best
,
for
our
information
.
Let
us
then
hear
him
farther
.
[
Thus
did
God
take
the
children
of
Israel
into
a
Church-state
of
old
.
So
Deut.
5.7
.
And
hereby
they
had
their
solemn
admission
into
their
Church-state
and
relation
unto
God
.
And
the
like
course
they
took
,
whenever
there
was
need
of
renewing
their
engagements
.
Josh.
24.18
,
21
,
22.
And
the
people
said
,
We
will
serve
the
Lord
,
for
he
is
our
God
.
And
Joshua
said
unto
the
people
,
Ye
are
witnesses
against
your selves
,
that
ye
have
chosen
the
Lord
,
to
serve
him
,
and
they
said
,
We
are
witnesses
.
This
was
the
covenant
that
was
between
God
,
and
that
people
,
which
was
solemnly
renewed
so
often
as
the
Church
was
eminently
reformed
.
Now
,
But
here
crowd
in
abundance
of
Exceptions
.
In
the
general
,
That
the
practise
of
a
thing
in
the
worship
of
God
,
under
the
Old
Testament
,
is
not
any
better
evidence
for
Christ's
institution
,
than
the
light
of
nature
;
and
that
we
have
only
his
bare
word
for
it
,
that
the
outward
ceremonies
and
solemnities
of
this
covenant
,
were
peculiar
to
that
people
,
and
the
substance
of
it
common
also
unto
us
.
And
then
particularly
,
1.
The
words
,
Church-state
,
and
Church-obedience
,
are
somewhat
mysterious
,
as
applyed
to
the
Old
Testament
.
2.
The
children
of
Israel
,
however
,
were
a
national
Church
,
and
so
no
pattern
for
particular
Churches
.
3.
This
was
not
the
first
time
of
their
Church-state
,
or
Church-obedience
,
and
communion
,
when
this
covenant
was
made
,
Exod.
24.
The
Pass-over
service
,
Exod.
12.
may
look
very
like
a
Church-act
.
And
was
not
circumcision
long
before
,
a
seal
of
a
Church-state
,
into
which
they
were
admitted
?
4.
This
covenant
specified
,
was
between
God
and
the
people
,
and
not
any
voluntary
agreement
of
the
people
one
with
another
.
Nor
is
it
true
,
Lastly
,
That
this
covenant
was
solemnly
renewed
by
the
people's
voluntary
consent
,
so
often
as
the
Church
was
eminently
reformed
.
The
chiefest
reformations
on
record
in
the
Jewish
Church
,
have
been
by
their
supreme
rulers
,
sometimes
without
the
people's
consent
,
and
sometimes
commanding
and
compelling
them
to
consent
.
Asa
put
away
the
abominable
Idols
out
of
all
the
cities
of
Judah
and
Benjamin
,
&c.
And
he
gather'd
all
Judah
and
Benjamin
,
and
the
strangers
with
them
,
&c.
—
And
they
entred
into
a
Covenant
,
—
That
,
whosoever
would
not
seek
the
Lord
God
of
Israel
,
should
be
put
to
death
,
whether
small
or
great
,
man
or
woman
.
—
Thus
in
Hezekiah's
reformation
;
He
summons
the
Levites
and
Priests
before
him
,
and
sets
them
about
their
proper
office
,
and
tells
them
,
it
was
in
his
heart
to
make
a
Covenant
with
the
Lord
God
of
Israel
,
that
his
fierce
wrath
may
turn
away
.
—
And
thus
Josiah
made
a
Covenant
before
the
Lord
,
And
still
,
according
to
the
goodness
,
or
badness
of
the
Prince
,
Reformation
advanced
or
went
backward
among
them
.
Unless
therefore
,
the
Catcechist's
New
Testament
proof
be
more
pertinent
and
express
than
the
Old
,
his
Church-league
and
covenant
;
this
mutual
agreement
and
consent
,
must
no
longer
be
ranked
among
the
institutions
of
Christ
,
but
at
the
best
,
a
Prudential
only
of
man's
devising
.
However
,
the
cause
shall
not
want
for
confidence
.
[
This
is
the
way
whereby
believers
,
formal
constituting
cause
of
any
Church
.
This
account
doth
the
Apostle
give
of
the
Churches
of
the
Macedonians
,
2
Cor.
8.5
.
And
this
they
did
,
not
as
we
hoped
,
but
first
gave
their
own
selves
to
the
Lord
,
and
unto
us
,
by
the
will
of
God
.
—
This
description
doth
the
Apostle
give
of
the
way
whereby
the
Believers
of
Macedonia
were
brought
into
Churches
.
It
was
by
their
own
obedience
to
the
will
of
God
,
consenting
,
agreeing
,
and
taking
on
themselves
,
the
observation
of
all
the
commands
and
institutions
of
Christ
,
according
to
the
direction
and
guidance
of
the
Apostles
.
So
did
the
Believers
at
Jerusalem
,
being
converted
by
the
Word
,
and
making
profession
of
that
conversion
in
their
Baptism
,
they
gave
up
themselves
to
a
stedfast
continuance
in
the
observation
of
all
other
ordinances
of
the
Gospel
.
Act.
2.41
,
42.
]
As
to
the
first
of
these
instances
;
It
is
manif●stly
abused
,
to
another
purpose
than
St.
Paul
meant
it
;
for
,
he
doth
not
give
there
a
description
of
the
way
whereby
the
Believers
of
Macedonia
were
brought
into
Churches
,
but
an
high
commendation
of
the
charity
of
those
Churches
.
Not
a
description
,
I
say
,
of
any
Covenant
or
agreement
,
which
did
formally
constitute
them
a
Church
;
that
is
obvious
from
the
tenour
of
his
discourse
,
which
was
,
to
give
the
Corinthians
notice
of
that
excellent
grace
of
Charity
God
had
bestowed
on
the
Churches
of
Macedonia
,
were
yet
so
rich
in
liberality
,
as
,
of
themselves
,
to
prevent
the
Apostle's
importunity
(
to
whom
this
work
and
care
of
looking
after
the
supply
of
the
poor
Saints
,
was
committed
by
the
rest
at
Jerusalem
,
Gal.
2.10
.
)
Yea
,
to
become
earnest
suiters
to
the
Apostle
,
to
receive
their
benevolence
,
and
trouble
himself
with
the
distribution
of
it
;
yea
,
and
(
as
it
is
thought
by
Learned
Interpreters
)
to
offer
some
of
their
own
number
to
go
to
Corinth
;
and
that
as
a
motive
to
St.
Paul
to
send
Titus
thither
speedily
,
(
as
it
follows
,
verse
6.
)
"
to
promote
the
same
good
work
among
the
Christians
there
.
The
sense
then
of
these
words
here
relyed
upon
,
[
And
this
they
did
not
as
we
hoped
,
but
first
gave
their
own
selves
to
the
Lord
,
and
unto
us
,
by
the
will
of
God
]
is
to
amplifie
their
signal
charity
,
reflecting
upon
what
had
been
said
before
.
As
if
the
Apostle
had
said
,
They
did
not
onely
equal
,
but
exceed
our
expectations
;
What
they
gave
us
,
was
more
than
we
could
look
for
from
their
poverty
,
and
the
chearful
,
and
ready
manner
of
their
giving
,
was
beyond
our
thoughts
or
hopes
;
they
consecrated
not
only
their
goods
,
but
themselves
also
,
to
this
service
,
God
so
moving
their
hearts
,
&c.
This
,
I
conceive
,
is
most
evidently
the
true
sense
and
scope
of
that
place
,
which
hath
not
the
least
glance
towards
their
way
of
admission
to
a
Church-state
,
as
is
by
the
Catechist
pretended
.
And
then
,
for
the
believers
at
Jerusalem
,
Act.
2.41
,
42.
all
we
find
,
is
this
;
That
,
being
upon
their
profession
of
Christianity
baptized
,
they
were
,
by
that
means
,
added
unto
the
Church
,
and
being
added
,
continued
stedfastly
in
the
Apostles
Doctrine
and
Fellowship
,
and
in
Breaking
of
Bread
,
and
in
Prayers
.
Not
the
least
syllable
of
any
other
Covenant
than
that
of
their
Christianity
,
enter'd
into
at
their
Baptism
,
and
a
tacit
promise
included
in
their
very
admission
into
the
Church
,
to
submit
themselves
to
all
the
orders
and
observances
thereof
.
Now
,
if
thus
much
would
serve
the
turn
,
the
Baptismal
covenant
included
in
the
very
profession
of
Christianity
,
we
require
it
solemnly
at
the
entrance
of
every
member
into
the
Church
;
the
solemn
uttering
of
it
,
with
his
own
mouth
,
as
the
Oath
of
Fidelity
and
Allegiance
unto
Christ
,
if
he
be
of
years
of
discretion
;
or
,
however
,
the
express
owning
of
what
was
answer'd
in
his
name
,
when
baptized
an
infant
,
at
his
Confirmation
,
when
he
comes
to
age
and
knowledge
.
Thus
much
we
require
for
his
actual
qualification
for
the
priuiledges
of
adult
believers
.
But
this
is
not
the
sacred
bond
of
special
agreement
pleaded
for
;
this
is
not
the
Catechist's
joynt
voluntary
consent
,
to
the
same
Ordinances
numerically
;
if
it
be
,
let
him
abandon
his
canting
words
,
and
speak
understandably
,
and
we
are
agreed
.
But
there
is
reason
enough
to
think
somewhat
else
is
aimed
at
.
The
Independent
Churc●es
are
made
up
of
certain
persons
,
cull'd
here
and
there
out
of
the
number
of
professed
Christians
,
and
combined
into
a
select
,
and
separate
communion
from
other
Professors
,
by
some
more
special
league
and
covenant
;
for
which
we
may
expect
Scripture
evidences
,
as
soon
as
for
their
gather'd
Churches
themselves
.
Yet
one
proof
farther
,
the
Catechist
offers
us
;
and
we
had
not
need
over-look
any
,
since
the
rest
are
found
so
nothing
to
his
purpose
.
[
Besides
the
Church
,
is
an
House
,
House
of
God
.
1
Tim.
3.15
.
The
House
of
Christ
,
Heb.
3.6
.
The
Temple
of
God
,
Eph.
2.21
,
22.
Believers
singly
consider'd
,
are
stones
,
living
stones
,
1
Pet.
2.5
.
Now
,
how
shall
these
living
stones
become
to
be
an
house
,
a
temple
?
Can
it
be
by
occasional
occurrences
,
civil
cohabitation
in
political
precincts
,
usage
,
or
custom
of
assembling
for
some
parts
of
worship
in
any
place
?
These
things
will
never
frame
them
into
an
House
or
Temple
.
This
can
be
no
otherwise
done
,
than
by
their
own
voluntary
consent
and
disposition
,
Eph.
2.19
,
20
,
21
,
22.
Ye
are
fellow-citizens
with
the
Saints
,
and
of
the
houshold
of
God
,
&c.
chap.
4.6
.
From
whom
the
whole
body
fitly
joyned
together
,
&c.
From
these
,
and
sundry
other
places
,
it
is
manifest
,
That
the
way
and
means
of
Believers
coalition
into
a
Church-state
,
is
their
own
obedience
of
Faith
,
acting
it self
in
a
joynt
voluntary
consent
,
to
walk
together
in
an
holy
observation
of
the
commands
of
Christ
,
whence
the
being
and
union
of
a
particular
Church
is
given
unto
any
convenient
number
of
them
by
his
law
and
constitution
.
]
Now
we
have
all
;
and
his
sundry
other
places
,
we
may
guess
at
,
by
those
alledged
.
In
these
,
it
is
familiar
with
him
to
apply
what
is
spoken
of
the
Catholick
Church
,
which
is
the
Houshold
of
God
,
and
Body
of
Christ
,
to
his
particular
Churches
.
—
But
I
must
confess
my
own
ignorance
,
that
I
understand
not
the
cogency
of
this
argument
from
these
similitudes
.
The
Church
is
an
House
,
a
Temple
,
&c.
Believers
living
stones
,
Therefore
these
must
needs
come
together
into
this
beautiful
form
,
by
a
mutual
consent
,
&c.
Or
,
Therefore
Church-communions
may
not
be
prudentially
appointed
,
by
determining
certain
numbers
of
Christians
,
that
dwell
together
in
certain
precincts
,
into
orderly
societies
,
for
the
worship
and
service
of
God
,
and
the
due
practise
of
other
offices
of
their
Christianity
.
The
Catechist
should
do
well
to
remember
,
that
he
hath
told
us
elsewhere
,
That
the
Church
may
have
respect
unto
civil
cohabitation
for
conveniency
and
edification
;
and
to
consider
withal
,
that
he
hath
told
us
,
This
consent
is
the
form
of
mens
coalescencie
into
all
societies
;
and
then
it
may
prove
dangerous
to
civil
cohabitations
,
and
political
precincts
themselves
too
,
upon
the
force
of
his
way
of
arguing
.
—
But
I
will
not
examine
this
matter
farther
,
I
shall
rather
endeavour
to
give
some
light
to
those
that
are
willing
to
be
informed
of
that
account
which
the
Scripture
gives
us
of
the
Christian
church
,
or
Churches
.
CHAP.
IV.
A
Scripture-account
given
of
the
Christian
Church
.
Christ
speaks
of
it
as
afterwards
to
be
built
.
The
power
of
planting
,
and
building
it
,
to
whom
,
and
when
given
.
The
beginnings
of
this
Church
left
by
Christ
.
The
story
of
its
first
building
by
St.
Peter
,
Act.
2.
Baptism
upon
Profession
,
the
door
of
entrance
.
The
practise
after
admission
.
The
Christian-Church
defined
.
Of
Churches
,
as
many
;
and
Church
,
as
one
.
The
necessary
qualification
of
Church-members
.
The
visible
Church
,
a
communion
of
Professors
wherein
are
good
and
bad
,
Saints
and
Hypocrites
are
mixed
together
.
The
Minister's
unworthiness
nulls
not
the
efficacy
of
Divine
Ordinances
,
The
presence
of
evil
members
in
Church-communion
,
hurts
not
those
who
consent
not
to
their
sins
and
impieties
.
THe
word
Church
,
in
the
New
Testament
,
imports
chiefly
,
the
Society
of
Christians
;
i.
e.
Believers
in
Christ
already
come
.
The
houshold
of
God
,
built
upon
the
foundations
of
the
Apostles
and
Prophets
,
Jesus
Christ
himself
being
the
chief
corner-stone
.
Our
B.
Saviour
speaks
of
the
Church
,
in
this
sense
to
his
Apostle
Peter
,
as
a
thing
which
was
to
be
;
a
thing
to
be
after
builded
,
Vpon
this
Rock
will
I
build
my
Church
.
Living
God
,
principally
;
and
yet
instrumentally
too
,
upon
this
Rock
,
St.
Peter
one
of
the
twelve
foundations
of
the
Church
,
(
Revel.
21.14
.
)
and
,
as
we
shall
observe
,
in
the
process
of
Scripture-story
,
the
first
builder
of
it
.
The
peculiar
power
of
raising
this
Church
,
was
given
to
the
Apostles
,
after
our
Saviour's
Resurrection
,
when
he
issued
forth
his
Commission
to
them
,
To
go
out
in
his
name
,
and
preach
the
Gospel
among
all
Nations
,
and
so
make
Disciples
,
baptizing
them
in
the
name
,
(
and
into
the
acknowledgment
)
of
the
Father
,
the
Son
,
and
the
Holy
Ghost
,
teaching
them
(
so
admitted
)
to
observe
all
things
whatsoever
he
commanded
.
In
our
Creed
therefore
,
the
mention
of
the
Church
follows
the
profession
of
Faith
made
in
God
the
Father
,
the
Son
,
and
the
Holy
Ghost
.
All
the
members
of
this
Church
,
are
supposed
to
be
baptized
in
the
Name
of
the
Father
,
the
Son
,
and
the
Holy
Ghost
;
and
this
Church
is
the
universal
Society
of
them
who
believe
in
,
and
worship
the
Tri-une
God
,
the
Father
,
Son
,
and
Holy
Ghost
.
Well
,
The
Commission
for
planting
this
Church
in
the
world
,
issued
forth
from
our
Saviour
after
his
Resurrection
,
when
he
appointed
them
to
preach
repentance
,
Christ's
advocate
.
Now
all
the
remarkable
Actions
we
read
among
the
Apostles
,
after
Christ's
ascension
,
till
the
pouring
forth
of
the
Spirit
,
was
,
only
the
choice
of
a
substitute
among
themselves
,
in
the
room
of
Judas
,
Matthias
was
chosen
by
lot
,
to
take
part
of
the
Ministry
and
Apostleship
with
them
,
and
he
was
numbred
with
the
eleven
Apostles
.
[
†
](A32819-e53170-b)
†
Not
that
these
were
all
that
were
then
believers
,
(
for
we
read
of
above
500
brethren
at
once
,
1
Cor.
15.6
.
to
whom
Christ
appeared
after
his
Resurrection
)
but
all
at
that
time
assembled
.
hundred
and
twenty
.
This
then
was
the
beginning
of
the
Christian
Church
,
left
by
Christ
;
now
the
first
remarkable
building
,
and
encrease
of
this
Church
,
we
have
an
account
of
,
Acts
2.
After
that
the
Holy
Ghost
descended
on
them
at
Jerusalem
,
on
the
day
of
Pentecost
,
according
to
Christ's
promise
,
(
whence
the
mention
of
the
Church
,
planted
by
the
Apostles
,
fitly
comes
in
our
Creed
,
immediately
after
the
Article
of
the
Holy
G●ost
)
;
St.
Peter
,
fill'd
with
the
Spirit
,
stands
up
,
and
preacheth
to
the
multitude
,
and
is
the
means
of
converting
3000
souls
,
according
to
the
promise
,
—
Vpon
this
Rock
will
I
build
my
Church
.
Now
,
This
three
thousand
,
added
to
the
remnant
left
by
Christ
,
upon
St.
Peter's
Sermon
,
are
the
first
society
that
we
read
expresly
call'd
a
Church
in
the
New
Testament
.
So
they
are
call'd
,
Act.
2.47
.
and
we
read
not
of
any
so
call'd
before
them
.
Here
then
is
the
beginning
of
the
Apostolick
Church
,
the
society
of
those
that
believe
in
Jesus
Christ
,
conceived
by
the
H.
Ghost
,
born
of
the
Virgin
Mary
,
&c.
which
was
the
prime
doctrine
of
the
Apostles
,
the
Society
of
these
baptized
believers
.
Nor
can
a
truer
account
be
given
of
the
Christian
Church
,
than
by
perusing
diligently
this
story
,
where
we
have
a
clear
description
of
,
The
entrance
of
these
three
thousand
into
the
Church
.
And
,
Their
practice
after
that
entrance
.
The
sum
is
this
:
St.
Peter
first
preaches
,
and
the
substance
of
his
Sermon
is
,
the
Doctrine
concerning
Christ
,
and
the
point
of
Repentance
,
Faith
and
Repentance
;
advising
all
that
believed
,
embraced
,
and
would
profess
this
Doctrine
,
to
be
baptized
.
And
this
was
the
door
of
their
entrance
into
the
Church
,
ver.
41.
Then
they
that
gladly
received
his
word
,
were
baptized
,
and
the
same
day
there
were
added
unto
them
,
(
that
is
,
to
the
120
)
about
3000
souls
.
Baptism
upon
a
profession
of
faith
and
repentance
,
was
their
entrance
into
the
Church
.
Now
then
,
their
demeanour
,
being
so
enter'd
and
admitted
,
follows
,
ver.
42.44
.
They
continued
stedfastly
,
and
that
together
,
in
the
Apostles
Doctrine
,
and
fellowship
,
and
in
breaking
of
bread
,
and
in
prayers
.
They
persevered
in
hearing
the
Apostles
teach
,
in
observing
the
orders
of
their
society
,
and
all
mutual
offices
of
charity
,
in
eating
the
Lord's
Supper
,
and
praying
together
.
So
that
here
we
are
sufficiently
resolved
about
the
Christian
Church
,
namely
,
That
it
is
a
visible
company
of
persons
thus
admitted
,
and
thus
continuing
,
being
once
admitted
.
And
this
is
the
Church
which
was
daily
encreased
afterwards
,
and
is
to
be
preserved
,
and
encreased
to
the
end
of
the
world
,
by
the
continued
addition
and
accessions
of
other
persons
received
into
it
,
upon
the
same
terms
,
by
the
same
door
of
entrance
,
and
demeaning
themselves
,
being
entred
,
after
the
same
manner
.
Of
these
3000
,
it
is
said
,
they
were
added
to
the
Apostles
and
Disciples
,
left
by
Christ
,
ver.
41.
And
,
To
this
Church
the
Lord
added
daily
such
as
should
be
saved
,
verse
47.
And
this
is
the
Church
,
which
our
B.
Saviour
promised
to
set
up
,
and
uphold
for
ever
in
the
world
,
and
that
the
gates
of
Hell
should
not
prevail
against
it
.
St.
Matth.
16.18
viz.
The
Society
of
professing
penitents
and
believers
,
baptized
into
the
name
of
the
Father
,
Son
,
and
Holy
Ghost
,
and
communicating
together
in
the
Apostolical
Doctrine
,
Discipline
,
Sacraments
,
and
Devotions
.
Now
this
Society
afterwards
increasing
,
by
the
great
multitude
of
believers
,
was
,
of
necessity
,
to
be
sub-divided
into
certain
particulars
,
for
the
performing
of
joynt-service
to
God
,
in
an
orderly
communion
;
as
accordingly
it
was
by
the
Apostles
authority
and
direction
.
And
that
is
the
ground
,
why
we
sometimes
read
of
Church
,
in
the
singular
number
,
as
of
one
;
and
sometimes
again
of
Churches
,
as
of
many
.
I
will
declare
this
matter
somewhat
more
distinctly
.
Sometimes
we
read
of
Churches
,
as
many
.
They
went
through
the
Cities
,
And
,
Chosen
of
the
Churches
,
to
travel
with
us
.
—
I
robbed
other
Churches
,
Judea
,
Galilee
,
and
Samaria
,
&c.
These
Countries
,
through
the
successful
preaching
of
the
Gospel
,
had
many
particular
Churches
,
or
congregations
of
the
faithful
,
united
under
some
Minister
or
Bishop
;
the
lesser
congregations
under
some
inferiour
minister
.
And
thus
we
read
of
a
few
believers
convened
together
in
the
house
of
one
single
person
,
as
a
Church
.
Greet
Priscilla
and
Aquila
,
likewise
greet
the
Church
in
their
house
.
The
Churches
of
Asia
salute
you
,
This
Church
in
their
house
,
was
the
baptized
believers
of
the
family
,
with
such
other
neighbour
Christians
,
as
were
admitted
and
received
to
joyn
in
Gods
worship
and
service
with
them
there
.
—
Now
many
of
these
lesser
congregations
were
united
under
a
superiour
Minister
,
or
Bishop
.
For
,
in
and
about
,
great
and
populous
cities
,
there
were
many
such
little
,
and
particular
Churches
,
and
yet
we
may
observe
,
that
the
Scripture
speaks
of
such
particulars
,
as
united
together
in
one
Church
.
A
pertinent
instance
we
have
in
the
Epistle
to
the
Corinthians
,
Let
your
women
keep
silence
in
the
Churches
,
St.
Paul
,
that
is
,
all
the
particular
congregations
belonging
unto
Corinth
;
and
yet
the
same
Apostle
dedicates
this
Epistle
,
not
to
the
Churches
at
Corinth
,
in
the
plural
,
To
the
Church
of
God
which
is
at
Corinth
.
And
thus
,
in
like
manner
,
we
read
of
other
great
Cities
,
though
there
were
many
particular
,
and
lesser
Churches
,
in
them
,
and
the
adjacent
parts
belonging
to
them
,
yet
are
they
mention'd
still
but
as
one
Church
.
So
the
Church
of
Jerusalem
,
of
Antioch
,
of
Caesarea
,
of
Ephesus
,
of
Laodicea
;
of
Smyrna
,
&c.
The
reason
this
,
already
intimated
:
All
the
particular
Churches
belonging
to
those
great
Cities
,
were
united
under
the
care
and
circumspection
of
one
superiour
Minister
,
or
Bishop
,
and
were
therefore
accounted
as
one
Church
.
There
were
many
particular
,
or
Parish-churches
,
as
we
speak
,
and
yet
all
but
one
Diocess
,
united
under
one
Bishop
,
The
case
is
plain
,
if
we
look
but
to
the
seven
Churches
of
Asia
,
in
the
Revelations
.
They
are
numbred
,
all
of
them
,
according
to
their
single
Governours
and
Overseers
,
according
to
their
seven
Angels
,
though
each
of
them
was
certainly
subdivided
into
many
particular
Churches
or
Congregations
.
Every
congregation
of
the
Saints
,
with
a
Minister
among
them
,
it
is
not
organically
compleat
;
that
I
may
borrow
the
Catechist's
phrase
;
nor
,
as
he
well
calls
it
,
a
Spiritual
corporation
,
attended
with
rule
and
government
,
)
was
a
little
Church
;
and
many
of
these
,
doubtless
,
there
were
belonging
severally
to
Ephesus
,
Smyrna
,
Pergamus
,
Thyatira
,
Sardis
,
Philadelphia
,
and
Laodicea
;
and
yet
are
all
these
reckon'd
but
as
seven
Churches
of
Asia
,
because
of
those
seven
Angels
,
or
Bishops
,
presiding
over
them
.
A
collection
then
,
of
several
congregations
,
every
one
of
which
may
be
called
a
Church
,
is
yet
,
in
the
Scripture-propriety
,
one
Church
,
by
vertue
of
their
subordination
in
government
under
one
chief
guide
and
ruler
.
There
are
many
lesser
Churches
,
which
are
but
members
of
one
greater
Church
.
And
so
,
in
like
manner
,
many
of
those
greater
Churches
,
united
under
single
Bishops
,
may
be
no
more
than
members
of
one
Provincial
,
or
National
Church
,
united
under
some
common
superiour
,
for
order
sake
,
whom
we
call
Arch-Bishop
,
and
Metropolitan
.
And
there
may
be
many
Provincial
,
and
National
churches
,
which
are
yet
but
members
of
the
universal
church
of
Christ
,
derived
from
the
Apostles
,
which
,
however
consisting
of
so
many
homogeneous
parts
and
members
,
call'd
churches
,
is
yet
but
one
Church
,
because
under
one
supreme
governour
and
ruler
,
namely
,
Christ
himself
,
the
Great
Shepheard
and
Bishop
of
our
Souls
;
That
whole
body
whereof
he
only
is
the
Head
.
Now
the
necessary
badge
of
every
member
of
Christ's
visible
Church
,
or
any
particular
Churches
thereto
appertaining
,
is
the
profession
of
faith
and
obedience
,
with
Baptism
,
in
the
Name
of
the
Father
,
Son
,
and
Holy
Ghost
,
whether
that
profession
be
true
and
in
reality
,
or
no
;
God
alone
judgeth
.
For
the
visible
Church
of
Christ
is
a
communion
of
professors
,
wherein
good
and
bad
,
sincere
and
hypocrites
;
are
mingled
together
.
There
was
a
Judas
,
a
Traitor
,
and
false
Apostle
,
among
the
twelve
;
and
there
will
be
false
disciples
mixed
with
the
true
,
whilst
this
world
stands
.
Earth
is
no
place
for
unmixed
communions
.
We
are
here
in
a
middle-state
and
region
(
as
it
were
)
between
the
perfection
of
good
and
evil
.
In
Hell
there
are
soli
mali
,
evil
ones
only
,
and
none
good
to
partake
with
them
.
In
Heaven
,
there
are
soli
boni
,
the
good
only
,
and
none
that
are
impure
or
evil
to
communicate
with
them
;
but
on
Earth
there
continue
,
&
boni
&
mali
,
both
good
and
bad
together
,
and
so
are
like
to
continue
,
till
their
parting
,
at
their
remove
hence
to
one
of
these
other
places
,
the
one
on
the
right
hand
,
the
other
on
the
left
;
and
then
the
good
shall
be
advanced
to
a
blessed
society
of
just
men
made
perfect
;
and
the
bad
cast
down
to
the
wicked
combination
of
the
damned
.
The
Kingdom
of
heaven
is
therefore
likened
to
a
field
,
wherein
the
wheat
and
tares
grow
together
,
until
the
harvest
;
—
to
a
net
cast
into
the
Sea
,
gathering
of
every
kind
,
Petr.
Diacon
.
'T
is
our
B.
Saviour's
own
maxim
,
Many
are
called
,
and
few
chosen
.
A
call
therefore
,
to
Church-membership
,
doth
not
necessarily
include
,
or
suppose
the
truth
of
grace
.
The
Church
of
Christ
,
indeed
,
is
an
holy
Church
;
holy
,
by
vertue
of
the
baptismal
dedication
,
and
separation
of
all
its
members
unto
God
;
holy
,
by
vertue
of
their
external
calling
and
profession
;
holy
,
by
vertue
of
their
great
obligation
unto
,
and
provisions
for
,
real
holiness
;
and
,
lastly
,
holy
,
by
vertue
of
the
sincere
holiness
of
the
sincere
members
of
it
;
but
it
no
wayes
follows
from
hence
,
that
none
may
be
looked
upon
as
visible
members
of
this
Church
,
but
such
as
are
truly
,
and
inherently
holy
.
The
Church
then
,
being
,
as
hath
been
said
,
a
mixed
communion
,
there
may
be
sometimes
in
it
,
unworthy
ministers
,
and
false
and
corrupt
members
,
Chem.
ult
.
de
Ecclesia
,
cap.
5.
and
yet
is
not
the
efficacy
of
God's
ordinances
null'd
by
the
one
,
nor
the
communion
it self
polluted
,
barely
by
the
presence
of
the
other
.
The
efficacy
of
Church-ordinances
depends
not
on
the
Minister's
worthiness
,
but
the
Divine
institution
;
and
therefore
cannot
be
null'd
by
the
Minister's
unworthiness
,
be
that
what
it
will
.
Suppose
the
man
to
have
some
private
errours
,
or
to
be
noted
for
this
or
that
vicious
practise
:
These
,
indeed
,
are
things
which
ought
not
to
be
,
especially
in
a
man
of
his
place
and
function
;
but
,
though
they
should
be
(
as
sometimes
't
is
like
they
may
)
;
yet
,
if
he
be
a
commissioned
,
and
ordained
Minister
,
and
do
keep
to
the
rightful
forms
of
administration
,
the
efficacy
of
God's
holy
ordinances
,
he
shall
not
be
prejudiced
to
the
well-disposed
,
through
his
errour
,
or
impiety
.
The
reason
is
,
the
Ordinances
are
God's
;
man's
is
the
ministration
of
them
only
;
who
,
if
he
be
good
,
is
a
co-worker
with
God
,
and
,
though
he
be
evil
,
may
yet
be
an
instrument
whereby
God
worketh
,
and
conveys
his
grace
to
others
▪
Water
,
we
know
,
may
be
brought
into
a
Garden
,
to
cause
it
to
fructifie
,
and
bring
forth
plentifully
,
as
well
by
a
pipe
of
wood
or
lead
,
or
some
baser
matter
,
as
by
a
pipe
of
silver
or
gold
;
and
the
Prophet
Elias
his
food
was
not
the
worse
,
because
a
black
Raven
served
it
up
.
Our
B.
Saviour
warns
his
Disciples
,
to
beware
of
the
leaven
of
the
Pharisees
;
but
yet
he
enjoyned
the
hearkening
to
their
sound
doctrine
,
and
learning
instruction
from
them
.
The
Scribes
and
Pharisees
,
saith
he
,
sit
in
Moses
seat
,
and
therefore
whatsoever
they
bid
you
observe
,
that
observe
and
do
;
but
do
not
ye
after
their
works
,
for
they
say
,
and
do
not
.
He
may
set
others
in
the
right
way
,
heaven-ward
,
who
,
himself
,
it
may
be
,
(
the
more
the
shame
and
pity
)
either
stands
still
,
or
posts
on
a
contrary
way
unto
destruction
.
He
may
preach
to
others
successfully
,
who
;
yet
,
for
want
of
self-government
,
proves
a
cast-away
himself
.
So
much
may
seem
intimated
by
the
Apostle
,
1
Cor.
9.27
.
—
The
personal
vices
of
Ministers
,
cannot
disable
the
efficacie
of
Divine
ordinances
.
True
,
indeed
,
they
do
often
prejudice
people
,
against
the
wayes
of
God
,
and
(
as
Eli's
sons
profaneness
did
)
make
them
to
abhorr
the
sacred
offerings
;
and
therefore
all
severity
is
to
be
used
in
the
Church
,
for
the
restraining
of
such
provocations
.
But
still
there
is
a
vice
,
and
fault
too
,
in
the
people
,
that
they
do
,
for
the
sake
of
evil
men
,
abhorr
that
,
which
is
of
it self
good
and
holy
.
Where
the
people
are
themselves
rightly
disposed
,
the
good
Word
and
●acraments
of
God
,
shall
not
,
for
the
Ministers
Errours
or
Vices
,
lose
their
effect
.
Neither
shall
the
presence
of
evil-members
in
church-communion
,
be
the
hurt
of
such
,
who
consent
not
to
their
sins
and
impieties
;
for
,
every
one
shall
bear
his
own
burthen
.
The
Society
of
evil
men
,
(
as
St.
Austin
saith
well
)
doth
not
corrupt
us
,
in
partaking
with
them
of
the
same
Sacraments
,
but
in
consenting
to
their
wickedness
.
And
again
,
They
communicate
with
evil
men
,
who
are
delighted
in
their
society
,
as
such
;
but
,
as
for
those
,
who
are
displeased
with
them
,
and
yet
are
not
able
to
reform
them
,
they
communicate
not
with
their
deeds
,
but
Christ's
Altar
.
And
again
,
Evil
men
,
though
known
in
the
Church
,
do
not
hurt
the
good
,
if
there
be
either
power
wanting
of
prohibiting
their
communion
,
or
some
weighty
reason
of
keeping
the
peace
,
hinder
the
putting
of
that
power
in
execution
.
These
are
the
golden
rules
of
that
Learned
Father
,
who
took
so
much
labour
and
pains
in
his
writings
against
the
Donatists
,
and
fit
they
are
to
be
remembred
by
us
.
And
it
is
very
good
advice
which
he
quotes
from
St.
Cyprian
,
;
That
we
are
not
therefore
to
depart
from
the
Church
our selves
,
because
we
see
tares
to
be
in
the
Church
,
but
only
to
labour
,
that
we
our selves
may
be
pure
grain
,
that
when
that
corn
shall
be
lodged
in
God's
granaries
,
we
may
receive
the
fruit
of
our
work
and
labour
.
T
is
no
prejudice
unto
those
,
to
whom
the
Word
of
God
is
the
savour
of
life
,
unto
eternal
life
,
that
the
same
Word
,
by
reason
of
other
mens
infidelity
,
becomes
unto
them
,
the
savour
of
death
,
unto
eternal
death
.
T
is
no
prejudice
to
the
worthy
receiver
of
the
Holy
Communion
,
who
feeds
upon
Christ's
body
and
blood
,
by
faith
and
love
,
and
Divine
meditation
,
that
the
unworthy
communicant
,
at
the
same
time
eats
and
drinks
damnation
to
himself
.
The
very
same
meat
,
we
know
,
is
nourishment
to
a
well-disposed
stomach
,
which
to
an
ill
,
and
depraved
one
,
is
the
matter
of
crudities
and
diseases
;
nor
is
it
any
whit
the
less
a
nourishment
unto
the
healthful
,
because
,
it
may
be
,
at
the
same
time
,
it
contributes
accidentally
to
the
encrease
of
the
sick
man's
distemper
.
Thus
,
now
,
have
I
declared
,
with
all
plainness
,
as
much
as
seems
necessary
to
be
spoken
here
,
about
the
nature
of
Christian
Churches
,
and
the
qualification
indispensably
required
in
all
the
members
of
them
.
CHAP.
V.
Of
the
places
we
call
Churches
.
That
all
difference
of
place
is
not
taken
away
in
the
New
Testament
.
St.
John
4.20
,
21
,
22.
examined
.
The
Temple
at
Jerusalem
,
on
some
accounts
Typical
,
on
others
Moral
.
David's
resolutions
of
building
the
Temple
,
grounded
on
a
rational
piety
,
and
both
He
and
Solomon
arguing
the
fitness
of
its
Magnificence
,
by
arguments
of
reason
.
Scripture-precepts
of
reverence
to
God's
house
,
have
no
sign
in
them
of
being
Ceremonial
only
.
Rationally
therefore
applyed
by
the
Jews
to
their
Synagogues
.
The
Centurion's
Synagogue
a
proof
of
his
love
to
their
Nation
.
Christ
and
his
Apostles
constant
in
frequenting
the
Temple
and
Synagogues
.
Probable
it
is
,
that
even
in
the
time
of
the
first
Christians
,
there
were
certain
places
peculiar
for
their
serving
God
in
.
Intimations
thereof
in
Sacred
Scripture
,
Act.
11.26
.
A
Local
Church
,
as
early
as
the
name
Christians
,
1
Cor.
11.18
.
The
house
of
God
opposed
to
their
private
houses
.
Mr.
Mede's
conjectures
,
what
that
house
was
,
and
farther
proofs
about
it
.
The
general
reason
of
appropriating
certain
places
to
God's
worship
and
service
.
YEt
before
I
leave
this
Argument
quite
,
I
will
take
notice
briefly
of
another
acceptation
,
familiarly
used
of
the
word
Church
.
'T
is
confess'd
,
indeed
that
the
word
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Ecclesia
)
which
we
translate
church
,
doth
primarily
referr
to
the
persons
assembled
;
but
this
is
no
hindrance
,
but
that
the
same
word
may
at
other
times
signifie
the
place
of
their
assembling
,
in
like
manner
,
as
is
usual
with
many
other
words
;
for
instance
sake
,
Colledge
,
●ynagogue
,
Senate
,
Synod
,
&c.
Somewhat
therefore
,
of
the
place
,
which
we
are
wont
,
(
and
that
upon
ground
enough
)
to
call
the
●hurch
;
and
this
,
the
rather
,
because
of
what
the
Catechist
hath
told
the
world
.
[
Under
the
New
Testament
all
difference
of
,
and
respect
unto
place
,
is
taken
away
.
John
4.21
.
The
hour
cometh
,
when
ye
shall
neither
in
this
mountain
,
nor
yet
at
Jerusasalem
,
worship
the
Father
;
but
the
hour
cometh
,
and
now
is
,
when
the
true
worshippers
shall
worship
the
Father
in
Spirit
and
in
truth
;
for
the
Father
seeketh
such
to
worship
him
.
And
we
are
commanded
in
all
places
equally
,
to
make
our
prayers
and
supplications
.
—
]
Here
then
,
it
may
not
be
amiss
to
consider
,
first
,
the
true
scope
and
importance
of
the
place
of
Scripture
here
quoted
,
and
then
such
other
particulars
,
as
shall
appear
pertinent
for
our
right
information
about
this
subject
.
As
to
the
Text
of
St.
John
.
Our
B.
Saviour
was
novv
conversing
with
a
Samaritan
woman
,
who
stood
up
for
the
worship
of
her
Country
,
in
Mount
Gerizim
,
against
the
Jews
,
who
confined
God's
solemn
appointed
worship
,
[
Our
Father
's
worshipped
in
this
mountain
,
and
ye
say
,
that
in
Jerusalem
is
the
place
where
men
ought
to
worship
.
]
.
Hereupon
therefore
,
[
Woman
,
believe
me
,
the
hour
cometh
,
when
ye
shall
neither
in
this
mountain
,
nor
yet
at
Jerusalem
,
worship
the
Father
;
]
That
is
,
The
worship
of
God
shall
be
so
far
from
being
limited
to
this
place
,
to
this
mountain
,
that
it
shall
not
be
restrained
to
Jerusalem
it self
;
nay
,
a
desolation
shall
shortly
over
whelm
both
.
[
Ye
worship
ye
know
not
what
:
We
know
what
vve
worship
.
]
that
is
,
Ye
Samaritans
worship
the
God
of
the
Land
,
(
as
it
is
declared
,
2
Kings
17.26
.
)
without
knowledg
vvho
that
is
,
and
your
own
Gods
with
him
;
but
vve
Jews
vvorship
the
eternal
God
of
Heaven
,
who
hath
revealed
himself
to
us
[
for
salvation
is
of
the
Jews
.
]
The
special
revelations
of
God
,
beyond
vvhat
other
nations
enjoy
,
belong
to
the
Jews
,
and
so
all
manner
of
advantages
tovvard
our
eternal
good
.
To
them
God
sent
his
Prophets
,
and
of
them
cometh
the
Messiah
,
the
Saviour
of
the
world
.
The
Jews
then
have
the
priviledge
above
the
Samaritans
,
or
any
other
people
.
—
Yet
is
not
this
an
argument
of
the
perpetual
duration
of
their
way
of
worshipping
God
,
by
their
Sacrifices
yearly
,
and
other
ceremonial
observances
,
at
Jerusalem
.
[
But
the
hour
cometh
,
and
novv
is
,
that
the
true
worshippers
shall
vvorship
the
Father
in
spirit
and
in
truth
;
for
the
Father
seeketh
such
vvorshippers
of
him
;
]
that
is
,
Now
the
time
of
reformation
approacheth
,
wherein
God
vvill
be
vvorshipped
and
obeyed
no
longer
by
the
Judaical
rites
,
(
which
are
often
call'd
carnal
,
consisting
most-what
in
external
performances
,
and
were
to
continue
only
till
the
time
of
Reformation
,
Messiah's
coming
)
much
less
,
according
to
the
Samaritan
false
worship
,
who
worshipped
their
own
Idols
together
with
God
,
2
Kings
17.
but
,
comparatively
with
these
,
in
a
pure
,
spiritual
manner
;
and
such
as
was
typified
by
those
shadows
.
And
the
Son
of
man
is
now
come
to
draw
all
men
to
this
way
of
worship
.
i.
e.
from
the
Judaical
,
and
Samaritan
way
,
to
the
Christian
.
[
God
is
a
Spirit
,
and
they
that
worship
him
,
must
worship
him
in
Spirit
and
truth
.
]
It
is
this
Christian
worship
,
which
he
is
especially
delighted
with
,
as
most
suitable
to
himself
;
nor
indeed
,
was
he
ever
pleased
with
any
meer
bodily
worship
,
principally
,
or
in
,
or
for
it self
.
He
will
have
our
souls
joyned
to
our
external
performances
,
and
be
worshipped
after
that
way
of
truth
,
which
answers
to
the
fore-going
types
and
shadows
.
i.
e.
after
the
Christian
manner
,
by
Christ
revealed
.
But
now
,
how
weakly
is
it
from
hence
inferr'd
,
that
,
because
these
two
places
,
whereto
the
Jews
and
Samaritans
confin'd
their
worship
,
are
taken
away
,
and
ruined
;
or
,
because
there
is
no
special
place
now
under
Divine
command
,
as
there
was
to
the
Jews
;
therefore
all
difference
and
respect
unto
places
,
is
totally
removed
;
neither
is
there
any
place
to
be
appointed
among
Christians
,
as
peculiar
,
and
separate
to
God's
service
.
This
fallacy
lies
in
drawing
an
universal
conclusion
from
particular
premises
,
which
will
not
bear
it
.
And
it
is
not
much
unlike
to
this
.
Because
we
are
not
obliged
,
as
the
Jews
were
,
to
come
three
times
a
year
before
God
;
therefore
,
under
the
New
Testament
,
all
difference
of
,
and
respect
unto
time
,
is
also
taken
away
;
so
that
no
certain
dayes
may
be
appointed
to
God's
worship
,
or
have
a
special
stamp
of
holiness
upon
them
,
on
the
account
of
their
separation
thereunto
.
St.
Paul
indeed
wills
,
that
men
pray
every
where
,
lifting
up
holy
hands
,
without
wrath
and
doubting
;
Every
where
therefore
we
may
,
upon
occasion
,
pray
lawfully
,
and
pray
acceptably
;
but
it
follows
not
thereupon
,
that
vve
are
commanded
to
pray
in
all
places
equally
,
and
that
there
are
to
be
no
select
oratories
,
and
houses
of
prayer
;
It
follows
not
,
I
say
,
any
more
than
that
,
pray
without
ceasing
;
i.
e.
continually
;
therefore
there
are
no
special
hours
of
Prayer
,
or
dayes
to
be
more
peculiarly
set
apart
for
that
service
.
Thus
much
upon
the
occasion
of
the
Text
of
Scripture
,
by
the
Catechist
referr'd
unto
.
Now
it
may
deserve
farther
to
be
considered
;
First
,
That
the
Temple
it self
,
at
Jerusalem
,
though
it
were
,
upon
some
accounts
,
typical
,
yet
had
a
moral
end
too
in
it
;
as
set
apart
for
the
lauding
and
magnifying
of
the
most
high
God
,
after
the
solemnest
manner
,
appointed
chiefly
for
prayer
,
and
not
for
sacrifice
;
My
house
shall
be
call'd
an
house
of
Prayer
,
for
all
people
,
And
under
this
moral
notion
,
our
B.
Saviour
look'd
upon
it
,
when
his
holy
zeal
drave
out
the
Merchants
and
Money-changers
thence
;
Prayer
to
God
)
a
common
mart
.
An
instance
,
so
much
the
more
remarkable
,
because
this
Temple
Herod
had
,
in
a
great
measure
,
re-edified
,
without
any
special
command
from
God
.
Secondly
,
When
David
entertained
his
resolutions
of
building
the
Temple
,
he
seems
moved
thereto
,
by
a
piety
leaning
upon
common
reason
and
equity
;
I
dwell
in
an
house
of
Cedar
,
but
the
Ark
of
God
dwelleth
in
Curtains
;
and
Nathan
,
upon
the
same
principles
,
(
without
special
command
received
from
God
)
commends
,
and
encourageth
his
intentions
;
yea
,
and
God
himself
,
(
though
,
for
certain
reasons
,
he
prohibited
David
the
building
of
his
Temple
,
according
to
his
pious
resolutions
,
)
yet
alloweth
,
and
justifieth
those
resolutions
themselves
,
first
part
of
this
book
.
Whereas
it
was
in
thy
heart
to
build
an
house
to
my
name
,
thou
didst
well
,
that
it
was
in
thine
heart
.
Reason
taught
both
David
,
and
Solomon
his
son
,
that
the
House
to
be
appropriated
to
God's
honour
and
worship
,
ought
to
be
such
in
its
beauty
and
majesty
,
as
might
be
expressive
of
their
raised
thoughts
of
God's
Greatness
,
and
devout
affections
towards
him
.
This
therefore
,
was
the
motive
to
David's
great
Liberality
.
The
work
,
saith
he
,
is
Great
,
The
motives
are
,
God's
Great
Majesty
,
and
David's
great
affection
.
And
Solomon
his
son
,
after
him
,
writing
to
Huram
King
of
Tyre
,
urgeth
this
weighty
motive
.
—
The
house
which
I
build
is
great
,
for
Great
is
our
God
,
above
all
gods
.
They
have
not
,
it
is
to
be
feared
,
such
great
and
honourable
thoughts
of
God
,
or
affection
towards
him
,
who
seek
to
demolish
the
magnificent
structures
dedicated
to
his
service
,
and
think
any
mean
,
and
common
place
as
fit
for
it
.
Thirdly
,
The
Scripture-precepts
of
reverence
to
God's
house
and
Sanctuary
,
have
no
sign
at
all
in
them
,
of
being
ceremonial
onely
;
[
Whilst
the
meer
institutions
of
the
Old
Testament
continued
,
moral
reasons
,
as
his
ovvn
holiness
and
authority
;
but
those
reasons
prove
not
any
of
those
institutions
to
be
moral
,
unless
they
ensue
upon
those
reasons
alone
,
and
are
no
vvhere
else
commanded
;
for
,
being
once
instituted
and
commanded
,
they
are
to
be
enforced
with
moral
considerations
,
taken
from
the
nature
of
God
,
and
our
duty
in
reference
to
his
authority
.
]
Now
this
being
granted
,
I
see
not
,
why
[
Ye
shall
reverence
my
Sanctuary
]
be
not
concluded
a
moral
institution
;
much
rather
than
[
Ye
shall
keep
my
Sabbaths
]
linked
in
the
same
verse
vvith
it
,
vvhereof
,
I
suppose
,
the
Catechist
and
his
party
make
no
doubt
;
inasmuch
as
the
keeping
God's
Sabbaths
is
elsevvhere
commanded
,
The
Jews
,
certainly
,
as
they
did
,
upon
principles
of
equity
,
build
their
Synagogues
for
the
convenience
of
serving
God
in
their
particular
Cities
,
so
did
they
in
like
manner
,
call
them
,
houses
of
God
,
and
rationally
argue
,
from
the
precepts
of
reverence
due
to
God's
Sanctuary
,
a
proportionable
reverence
due
to
these
,
vvriting
over
the
doors
,
Haec
est
porta
Domini
,
This
is
the
gate
of
the
Lord
;
and
forbidding
all
rudenesses
,
and
profanations
of
them
,
as
hath
been
before
declared
,
first
part
of
this
discourse
.
Houses
of
God
in
the
land
,
or
make
no
difference
between
them
and
common
structures
.
Fourthly
,
It
may
deservedly
weigh
somewhat
with
Christians
,
to
behold
our
B.
Saviour
and
his
Apostles
,
so
constantly
frequenting
the
Temple
and
Synagogues
,
those
places
appropriate
unto
Divine
worship
;
as
we
read
in
the
Holy
Gospels
,
and
Acts
of
the
Apostles
.
Lastly
,
Probable
it
is
,
that
,
even
in
the
times
of
the
first
Christians
,
(
in
that
their
persecuted
estate
,
and
wilderness-condition
)
they
yet
did
,
as
they
were
able
,
set
apart
certain
places
,
as
peculiar
for
their
common
meeting
together
,
to
serve
God
in
.
Intimations
we
find
of
this
,
in
Sacred
Scripture
,
as
well
as
Ecclesiastical
writings
,
Acts
11.26
.
For
an
vvhole
year
they
assembled
themselves
with
the
Church
,
(
the
Margin
hath
it
more
rightly
,
in
the
Church
)
and
taught
much
people
,
and
the
Disciples
were
called
Christians
first
in
Antioch
.
They
assembled
together
constantly
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
Ecclesiâ
,
as
both
the
Vulgar-Latin
and
Beza
render
it
;
i.
e.
in
the
Church
,
the
place
appointed
for
religious
meetings
and
assemblies
.
Here
then
we
have
a
Local
Church
,
as
early
as
the
very
name
of
Christians
.
Again
,
1
Cor.
11.18
.
When
ye
come
together
in
the
Church
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
the
place
of
Religious
Assemblies
;
for
so
he
afterwards
adds
,
When
ye
come
together
into
one
place
,
and
opposeth
it
unto
their
own
houses
,
verse
4.
What
,
have
ye
not
houses
to
eat
and
drink
in
,
or
despise
ye
the
Church
of
God
?
i.
e.
the
house
of
God
.
St.
Austin
is
express
for
this
sense
.
Brethren's
Dialect
)
is
call'd
the
Church
,
even
the
house
of
prayers
.
The
Apostle
counts
their
own
houses
,
the
proper
place
for
ordinary
and
common
repasts
,
and
not
the
Church
,
or
house
of
God
.
So
therefore
,
he
speaks
afterward
,
If
any
man
hunger
,
let
him
eat
at
home
.
And
thus
also
Theophylact
interprets
the
vvord
Church
in
this
place
of
the
Apostle
.
If
,
saith
he
,
you
you
refuse
to
communicate
meat
unto
others
,
why
eat
you
not
at
home
?
for
vvhen
you
convert
the
Lords
Supper
into
a
private
meal
,
eating
apart
in
the
Church
,
you
do
injurie
to
the
very
place
.
Some
capable
,
and
convenient
room
,
within
the
walls
and
dvvellings
of
some
pious
disciple
,
dedicated
by
the
religious
bounty
of
the
owner
,
to
the
use
of
the
Church
;
and
that
usually
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
an
upper
Room
;
such
as
the
Latins
call
coenaculum
,
being
,
according
to
their
manner
of
building
,
as
the
most
large
and
capacious
of
any
other
,
so
likewise
the
most
retired
,
freest
from
disturbance
,
and
next
to
Heaven
,
as
having
no
room
above
it
.
Such
places
,
we
read
more
than
once
,
they
made
choice
of
.
St.
Peter
went
up
to
the
house-top
to
pray
.
Such
is
thought
to
be
the
room
,
wherein
the
Apostles
and
Disciples
,
after
our
B.
Saviour's
Ascension
,
assembled
together
daily
,
for
Prayer
and
Supplication
,
and
where
,
being
thus
assembled
,
the
Holy
Ghost
came
down
upon
them
,
in
cloven
tongues
of
fire
,
on
the
day
of
Pentecost
;
and
there
goes
a
tradition
in
the
Church
,
that
this
was
the
room
,
wherein
our
B.
Saviour
,
before
his
passion
,
celebrated
the
Passover
,
and
instituted
his
Mystical
Supper
;
and
the
same
place
,
where
,
on
the
day
of
his
Resurrection
,
he
came
,
and
stood
among
his
Disciples
,
and
appeared
again
unto
them
the
Sunday
after
;
and
the
place
where
James
,
the
Brother
of
our
Lord
,
was
created
by
the
Apostles
,
Bishop
of
Jerusalem
;
where
the
seven
Deacons
were
elected
and
ordained
;
vvhere
the
Apostles
and
Elders
of
the
Church
had
their
first
Council
,
for
deciding
the
question
about
the
believing
Gentiles
circumcision
;
and
,
for
certain
(
as
Learned
Mr.
Mede
proceeds
)
the
place
of
this
coenaculum
was
afterward
enclosed
with
a
goodly
Church
,
known
by
the
name
of
the
Church
of
Sion
,
and
't
is
call'd
by
St.
Cyril
,
who
was
Bishop
of
the
place
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
upper
Church
of
the
Apostles
;
and
,
if
this
(
saith
he
)
were
so
,
why
may
I
not
think
that
this
coenaculum
Sion
,
was
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
house
,
whereof
we
read
concerning
the
first
Christian
Society
at
Jerusalem
,
Act.
2.46
.
That
they
continued
daily
in
the
Temple
,
and
breaking
bread
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
the
house
,
(
not
,
as
we
read
it
,
house
by
house
)
and
eat
their
meat
vvith
gladness
,
and
singleness
of
heart
?
The
meaning
being
,
That
when
they
had
performed
their
devotions
daily
in
the
Temple
,
at
the
accustomed
times
of
prayer
there
,
they
used
to
resort
immediately
to
this
Coenaculum
,
and
there
having
celebrated
the
mystical
banquet
of
the
H.
Eucharist
,
took
their
ordinary
,
and
necessary
repast
,
with
gladness
,
and
singleness
of
heart
.
—
Such
a
place
,
an
upper
room
,
't
is
evident
,
it
was
,
where
the
Disciples
at
Troas
came
together
,
And
such
a
place
seems
that
of
the
Churches
assembly
at
Caesarea
,
to
which
St.
Paul
vvent
up
,
Antiochiam
.
Lud.
de
Dien
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
saluted
the
Church
.
The
Et●iopic
Translator
so
understood
it
,
as
Lüd
.
de
Dieu
observes
,
thus
rendring
the
words
;
He
vvent
dovvn
to
Caesarea
,
and
vvent
up
into
the
house
of
the
Christians
,
(
i.
e.
the
Church
)
and
saluted
them
,
and
went
to
Antioch
.
And
to
this
same
purpose
,
of
places
appropriate
to
the
first
Christian's-Assemblies
,
may
be
interpreted
those
peculiar
characters
given
by
the
Apostle
,
to
some
in
his
Salutations
.
Salute
Nymphas
,
and
the
Church
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
And
,
sending
salutatitions
from
them
to
Corinth
;
Aquila
and
Priscilla
salute
you
much
in
the
Lord
,
with
the
Church
that
is
in
their
house
.
Where
,
the
Church
,
at
,
or
in
,
such
and
such
a
one's
house
,
may
be
rather
understood
of
the
congregation
of
Christians
vvont
to
assemble
there
,
than
of
their
ovvn
particular
families
;
for
,
othervvise
,
vvhy
should
this
be
singularly
mention'd
in
the
Salutations
of
some
,
and
not
of
others
,
who
are
recorded
to
have
Christian
families
,
as
well
as
they
?
Asyncritus
,
Phlegon
,
Hermas
,
Patrobas
,
and
the
brethren
which
are
with
them
.
Phïlologus
and
Julia
,
Nereus
and
his
Sister
,
and
Olympas
,
and
all
the
Saints
which
are
with
them
.
And
in
another
Epistle
,
—
the
houshold
of
Onesiphorus
.
There
seems
therefore
,
to
be
some
singular
thing
,
in
this
singular
appendix
peculiarized
to
them
before-mentioned
,
and
this
,
probably
,
to
be
it
;
That
in
their
houses
,
they
allotted
,
and
set
apart
,
a
peculiar
place
for
the
Church
to
assemble
in
,
not
altogether
unlike
some
private
Chappels
which
are
yet
in
certain
great
men's
Houses
.
But
I
referr
the
Reader
,
who
desires
farther
satisfaction
,
to
our
Learned
Mede
,
who
hath
collected
undoubted
testimonies
of
this
same
truth
,
throughout
the
three
first
Centuries
and
so
long
before
the
time
of
Constantine
the
Great
,
wherein
Christianity
began
to
flourish
,
and
to
be
adorned
with
more
beautiful
fabricks
.
I
will
only
intimate
his
general
reason
,
upon
which
the
appropriation
of
certain
places
to
God's
publick
worship
and
service
leans
,
and
it
is
briefly
this
,
easily
deducible
from
the
Analogy
of
the
Old
Testament
;
That
,
as
the
Majesty
of
God
is
most
sacred
and
incommunicable
,
and
his
worship
and
service
,
not
be
given
unto
any
other
;
so
it
is
likewise
a
part
of
the
honour
vve
owe
to
his
sacred
,
singular
,
and
incommunicable
Eminency
,
that
the
things
wherewith
he
is
served
,
should
not
be
promiscuous
and
common
,
but
appropriate
and
set
apart
to
that
very
purpose
.
But
hitherto
of
Churches
,
both
persons
and
places
so
call'd
.
The
Catechist's
method
leads
us
next
to
consider
,
Of
Church-officers
or
Governours
.
CHAP.
VI.
The
necessity
of
Government
in
the
Church
,
intimated
,
and
that
as
to
it
's
formal
constitution
.
The
Catechist's
distinction
of
Church-officers
,
extraordinary
,
and
ordinary
;
without
Scripture-proof
.
Extraordinaries
granted
in
the
Apostles
,
and
yet
not
their
office
it self
,
for
a
season
onely
.
Arch-Bishop
Whitgift
at
large
,
of
this
distinction
,
against
T.
C.
The
Catechist's
enumeration
of
ordinary
Officers
;
How
politickly
Deacons
there
left
out
?
His
gre●t
argument
from
a
community
of
names
,
to
an
equality
among
Ministers
;
disabled
.
The
name
Bishop
,
not
unfit
to
denote
preheminence
,
whether
we
consider
the
notation
of
it
,
or
the
use
of
it
,
in
the
Old
Testament
,
or
in
the
New
.
The
same
demonstrated
from
the
name
Elder
,
wherewith
the
Catechist
matcheth
it
,
and
the
several
instances
alledged
by
him
to
the
contrary
.
A
Taste
,
by
the
way
,
of
the
Catechist's
confidence
.
Prelacy
in
Church-government
,
argued
from
the
Scripture-instances
of
Deacons
under
Bishops
,
and
the
examples
of
Timothy
and
Titus
.
The
Catechist's
exceptions
at
the
two
last
,
answered
.
The
enemies
of
superiority
among
Ministers
,
mean
it
in
others
,
not
themselves
.
Q.
SEing
the
Church
is
a
Society
,
spiritual
Incorporation
of
persons
,
under
rule
,
government
,
or
discipline
;
declare
who
,
or
what
,
are
the
Rulers
,
Governours
,
or
Officers
therein
,
under
Jesus
Christ
?
Answ.
They
have
been
of
two
sorts
.
1.
Extraordinary
,
appointed
for
a
season
only
:
And
,
2.
Ordinary
,
to
continue
unto
the
end
of
the
world
.
Q.
Who
are
the
extraordinary
Officers
,
or
Rulers
,
or
Ministers
of
the
Church
,
appointed
to
serve
the
Lord
Jesus
Christ
therein
,
for
a
season
only
?
Answ.
(
1.
)
The
Apostles
of
our
Lord
Jesus
Christ
,
with
(
2.
)
the
Evangelists
and
Prophets
,
endowed
with
extraordinary
gifts
of
the
Holy
Ghost
,
associated
with
them
,
and
employed
by
them
,
in
their
work
of
Ministry
.
(1)
Mat.
10
,
23.
Act.
1.26
.
1
Cor.
1.28
Eph.
4.11
.
(2)
Luke
10.1
.
2
Tim.
4.5
Tit.
1.5
Act.
11.27
,
28.
—
21.9
,
10
,
11.
2
Cor.
1.1
.
The
necessity
of
government
it self
in
the
Church
,
is
here
well
supposed
,
in
that
the
Church
is
call'd
[
a
Spiritual
Incorporation
of
persons
,
under
Rule
,
Government
,
or
Discipline
.
]
This
therefore
,
in
the
explition
,
is
rightly
said
to
be
evident
from
the
nature
of
the
thing
it self
,
formally
constituted
,
without
rule
and
government
.
His
words
are
these
?
[
Neither
doth
this
rule
at
all
belong
unto
it
,
meerly
as
materially
considered
in
men
yielding
obedience
unto
the
Call
;
which
is
the
foundation
of
the
Church
,
not
absolutely
as
it
is
formally
constituted
a
Church
,
by
the
consent
and
agreement
described
;
but
moreover
,
it
is
required
,
that
it
be
organically
compleat
,
with
Officers
,
or
Rulers
.
]
'T
is
the
Catechist's
unhappiness
here
,
to
be
over
-
Metaphysical
.
,
If
the
Church
,
formally
considered
,
be
such
a
spiritual
Incorporation
,
as
he
defines
it
,
certainly
Rule
Government
and
Discipline
belongs
unto
it
,
as
such
;
and
the
want
of
such
principal
organs
,
or
members
,
as
Rulers
are
,
must
needs
spoil
its
formality
,
no
less
than
the
vvant
of
an
head
,
that
of
the
humane
body
.
As
to
the
distinction
of
Church
-
officers
into
extraordinary
and
ordinary
,
it
ought
to
have
been
manifested
out
of
the
Holy
Scriptures
;
vvherein
,
't
is
most
certain
,
that
vve
read
of
Apostles
,
and
Evangelists
,
and
Prophets
,
distinctly
,
and
by
name
;
but
not
a
vvord
,
that
the
chief
and
substantial
part
of
their
office
and
power
vvas
extraordinary
,
and
for
a
season
only
.
That
there
vvere
some
extraordinaries
appertaining
to
them
,
is
not
question'd
;
but
that
evinceth
not
,
the
office
of
Apostles
and
Evangelists
to
be
such
.
The
Catechist
himself
tells
us
,
[
These
persons
vvere
in
an
extraordinary
manner
endued
vvith
all
that
povver
,
At
least
then
,
as
to
that
power
which
was
to
reside
in
the
Church
for
ever
,
they
vvere
not
extraordinary
.
For
,
that
they
vvere
the
first
,
and
so
immediately
sent
by
Christ
,
seems
a
matter
of
order
only
,
that
doth
not
bespeak
them
of
another
kind
from
those
that
followed
and
succeeded
them
.
I
vvill
here
annex
the
words
of
Arch-Bishop
Whitgift
,
long
since
,
in
his
Defence
against
T.
C.
upon
occasion
of
the
like
distinction
with
this
of
the
Catechist's
.
Although
,
saith
he
,
you
cannot
vvarrant
by
the
Scriptures
this
distinction
,
of
ordinary
and
extraordinary
ecclesiastical
functions
:
yet
,
I
think
,
the
Apostolical
function
was
extraordinary
,
in
respect
that
it
had
for
the
time
,
certain
especial
properties
;
as
to
bear
witness
of
the
Resurrection
of
Christ
,
and
of
his
Ascension
,
which
they
did
see
vvith
their
eyes
;
also
to
plant
,
and
found
Churches
;
likewise
to
go
through
the
whole
world
;
these
,
I
say
,
were
temporal
and
extraordinary
,
and
so
was
the
Apostleship
in
this
respect
;
but
yet
ordinary
,
in
respect
of
their
chief
function
,
which
was
to
preach
the
Gospel
,
and
to
govern
the
Churches
which
they
had
planted
.
Likewise
Evangelists
have
an
ordinary
function
,
neither
is
there
any
cause
why
it
should
be
call'd
a
temporal
office
,
but
only
in
respect
of
writing
the
Gospel
;
for
there
is
none
that
thinketh
the
office
of
preaching
to
be
either
extraordinary
or
temporal
.
telling
things
to
come
,
such
as
Agabus
was
,
then
be
they
temporal
;
but
if
you
mean
Prophets
in
respect
of
their
dexterity
,
and
readiness
of
expounding
Scriptures
,
such
as
Simeon
,
Lucius
,
Manaen
,
and
Saul
;
gift
,
temporal
;
except
you
have
a
liberty
to
make
temporal
and
perpetual
,
ordinary
and
extraordinary
,
what
you
please
.
But
,
seeing
you
would
have
all
things
proved
by
Scripture
,
I
pray
you
prove
this
that
you
have
said
,
either
of
the
Apostles
,
Evangelists
,
or
Prophets
,
by
the
Scripture
;
seeing
you
teach
that
of
them
,
which
seemeth
to
be
contrary
unto
Scripture
.
—
And
,
when
T.
C.
replyes
;
This
passeth
all
the
Divinity
that
ever
I
read
,
that
there
are
now
Apostles
,
I
deny
it
,
prove
you
it
.
The
Arch-Bishop
answers
thus
:
Then
have
you
not
read
much
Divinity
;
proved
by
Scripture
;
let
me
hear
one
word
of
the
same
,
that
doth
but
insinuate
these
offices
to
be
temporal
.
The
place
it self
seemeth
to
import
a
continuance
of
these
functions
,
unto
the
coming
of
Christ
;
for
he
saith
,
He
therefore
gave
some
to
be
Apostles
,
and
some
Prophets
,
and
some
Evangelists
,
and
some
Pastors
and
Teachers
,
for
the
gathering
together
of
the
Saints
,
for
the
work
of
the
ministry
,
&c.
until
we
all
meet
together
,
in
the
unity
of
faith
,
and
knowledge
of
the
Son
of
God
,
unto
à
perfect
man
,
and
unto
the
measure
of
the
age
and
fulness
of
Christ
.
—
I
am
perswaded
,
that
you
cannot
shew
any
like
place
,
which
doth
so
plainly
import
the
abrogating
of
them
,
as
this
doth
make
for
their
continuance
.
I
have
,
beside
that
place
to
the
Ephesians
,
the
twelfth
of
the
first
to
the
Corinthians
,
and
the
fourteenth
,
where
he
speaketh
of
Prophets
,
as
of
perpetual
ministers
in
Christ's
Church
.
I
know
,
(
saith
he
)
that
there
were
certain
things
in
the
Apostles
,
which
were
proper
unto
themselves
,
as
their
calling
,
which
was
immediately
from
God
,
whole
world
,
&c.
but
to
preach
the
Word
of
God
,
in
places
where
need
requireth
,
or
to
govern
Churches
already
planted
,
I
see
no
cause
why
it
should
not
be
perpetual
.
—
Likewise
,
the
office
of
Evangelist
,
if
it
be
taken
for
writing
of
the
Gospel
,
then
it
is
ceased
,
(
being
fully
perfected
and
accomplished
;
but
if
it
be
taken
for
preaching
the
Gospel
,
plainly
and
simply
,
as
Bullinger
thinketh
,
or
generally
,
preaching
the
Gospel
,
as
Musculus
supposeth
;
in
which
sense
also
,
Paul
said
to
Timothy
,
2.
Tim.
4.
Do
the
work
of
an
Evangelist
;
or
for
preaching
more
fervently
or
zealously
than
other
,
as
Bucer
saith
;
foreshewing
things
to
come
,
then
be
they
not
in
all
times
of
the
Church
;
but
if
they
be
such
as
St.
Paul
speaketh
of
,
1
Cor.
14
;
such
,
I
say
,
as
have
an
especial
gift
in
interpreting
the
Scriptures
,
whether
it
be
in
expounding
the
mysteries
thereof
to
be
learned
,
or
in
declaring
the
true
sense
thereof
to
the
people
;
I
understand
not
,
why
it
is
not
as
perpetual
as
the
Pastor
or
Doctor
.
—
Thus
you
see
,
that
I
have
both
Scripture
and
Reason
on
my
side
;
and
,
to
the
end
that
you
perceive
that
I
am
not
destitute
of
the
consent
also
of
Learned
men
in
this
matter
,
I
will
set
down
the
opinions
of
one
or
two
.
Ambrose
upon
these
words
,
ad
Eph.
4.
Bishops
;
Prophets
be
interpreters
of
the
Scriptures
.
Although
in
the
beginning
,
there
were
Prophets
,
as
Agabus
,
and
the
four
Virgins
Prophetesses
,
as
it
is
in
the
Acts
of
the
Apostles
,
—
yet
now
Interpreters
be
called
Prophets
.
Evangelists
be
Deacons
,
as
Philip
;
for
,
although
they
be
no
Priests
,
yet
may
they
preach
the
Gospel
without
a
chair
,
as
both
Stephen
,
and
Philip
before-named
.
—
Bucer
,
Hus
,
Jerome
of
Prague
,
Luther
,
Zuinglius
,
&c.
were
Evangelists
.
Peter
Martyr
,
Primitive
Church
,
and
that
he
hath
done
so
likewise
,
even
now
,
in
this
time
.
Mr.
Bullinger
,
New
Testament
be
call'd
by
sundry
names
;
for
they
are
called
Apostles
,
Prophets
,
Evangelists
,
Bishops
,
&c.
And
speaking
of
Prophets
,
it
saith
,
The
Prophets
in
time
past
,
foreseeing
things
to
come
,
were
call'd
Seers
,
who
are
expounders
of
the
Scriptures
also
;
as
some
be
even
now
a
dayes
.
Evangelists
were
writers
of
the
History
of
the
Gospel
,
and
preachers
also
of
the
glad
tidings
of
Christ
his
Gospel
;
as
Paul
bid
Timothy
,
do
the
work
of
an
Evangelist
,
&c.
—
So
that
to
say
,
there
are
in
the
Church
,
Apostles
,
Prophets
,
and
Evangelists
,
in
such
sense
as
I
have
deelared
,
is
no
strange
Divinity
to
such
as
be
Divines
indeed
.
—
But
enough
of
this
distinction
,
'till
we
again
meet
with
it
;
Let
us
hear
the
Catechist
,
of
Ordinary
Officers
.
Q.
23.
Who
are
the
ordinary
Officers
or
Ministers
of
Christ
,
in
the
Church
,
Answ.
Those
whom
the
Scripture
calls
Pastors
and
Teachers
,
Bishops
,
Elders
,
and
Guides
.
Acts.
14.23
.
—
20.17
,
18.
1
Cor.
12.28
Eph.
4.11
Phil.
1.1
.
1
Tim.
3.1
,
2.
—
5.17
Tit.
1.5
,
7.
Heb.
13.7
,
17.
1
Pet.
5.1
.
It
had
been
certainly
pertinent
,
to
have
added
to
this
head
of
enumeration
,
Deacons
also
;
of
whom
,
afterwards
,
he
is
not
unmindful
.
Q.
32.
Is
there
no
other
ordinary
office
in
the
Church
,
but
only
that
of
Elders
?
Answ.
Yes
,
of
Deacons
also
.
But
,
't
is
possible
,
there
might
be
some
policy
in
here
concealing
of
them
,
lest
they
should
too
palpably
have
confronted
his
beloved
parity
of
Gospel-Ministers
.
For
thus
he
proceeds
in
the
Explication
.
[
Sometimes
they
are
called
Pastors
and
Teachers
,
Ephes.
4.11
.
1
Cor.
12.28
.
sort
,
order
,
and
degree
of
persons
,
is
intended
;
nor
is
there
any
one
of
those
names
applyed
,
or
accommodated
unto
any
,
but
all
the
rest
in
like
manner
;
so
that
he
who
is
a
Pastor
or
Teacher
,
is
also
a
Bishop
or
Overseer
,
a
Presbyter
or
Elder
,
a
Guide
or
Ruler
,
a
Minister
,
a
servant
of
the
Church
,
for
the
Lord's
sake
.
]
Now
had
Deacons
here
been
named
,
they
would
not
so
plausibly
have
been
referr'd
to
the
same
sort
,
order
,
and
degree
of
persons
;
it
being
a
general
belief
,
that
Deacons
were
certainly
inferiour
unto
their
Bishops
,
Phil.
1.1
.
and
such
as
St.
Paul
may
seem
evidently
to
place
in
a
lower
rank
,
making
them
capable
of
rising
to
an
higher
degree
,
by
the
good
administration
of
their
office
.
1
Tim.
3.13
.
And
yet
,
nevertheless
,
if
this
argument
,
from
a
community
of
names
,
,
avail
any
thing
,
these
Deacons
also
may
be
advanced
by
it
;
not
only
to
an
equality
with
their
Bishops
,
but
with
the
Evangelists
and
Apostles
themselves
;
because
that
they
are
sometimes
called
by
that
name
,
Acts
21.8
.
Philip
the
Evangelist
was
one
of
the
seven
Deacons
,
and
Timothy
,
who
is
commanded
to
do
the
work
of
an
Evangelist
;
from
whence
,
't
is
eagerly
contended
,
that
he
was
an
Evangelist
;
is
also
bid
by
St.
Paul
,
to
fulfil
his
Deaconship
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
2
Tim.
4.5
.
Yea
,
he
is
call'd
by
St.
Paul
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
God's
Deacon
.
1
Thes.
3.2
.
Yea
,
the
Apostle
St.
Paul
too
,
as
vvell
as
Apollos
,
goes
by
that
name
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
Deacon
,
which
we
English
,
Minister
,
1
Cor.
3.5
.
—
By
this
argument
,
in
like
manner
,
he
may
confound
his
distinction
of
extraordinary
,
and
ordinary
officers
,
and
equallize
the
later
with
the
former
;
because
the
Apostles
are
also
call'd
Elders
.
1
Pet.
5.1
.
2.
Ep.
of
St.
John
,
v.
1.
Yea
,
and
he
might
equal
them
all
to
Christ
himself
,
upon
the
same
account
;
because
He
,
in
like
manner
,
is
call'd
an
Apostle
,
Heb.
3.1
.
and
a
Deacon
,
or
Minister
,
Rom
15.8
.
—
So
goodly
,
and
convincing
an
argument
is
this
,
drawn
from
a
community
of
names
and
Titles
.
It
were
therefore
more
material
,
and
to
the
purpose
,
to
enquire
,
if
there
be
not
such
a
thing
plainly
described
in
the
New
Testament
,
as
Prelacy
in
church-Government
,
or
some
single
persons
in
the
Church
,
set
over
other
Ministers
,
as
to
the
exercise
of
certain
powers
,
both
of
Ordination
and
Jurisdiction
.
But
of
this
afterwards
,
the
Catechist
being
as
likely
to
deny
the
thing
,
as
the
name
.
He
proceeds
:
[
Of
all
other
names
assigned
to
the
Ministers
of
the
Church
,
special
order
,
or
degree
of
preheminence
amongst
them
.
—
And
again
,
special
supream
order
,
or
degree
of
men
,
in
the
Ministry
,
than
this
of
Bishops
.
]
How
strangely
hath
the
Christian
world
been
mistaken
,
for
above
these
1600
years
,
to
abuse
the
name
Bishop
,
as
the
title
of
Superiority
in
the
Ministry
,
if
this
man's
observation
be
true
?
But
let
us
examin
a
little
,
before
we
swallow
.
If
the
name
Bishop
be
so
absurdly
chosen
,
to
denote
a
degree
of
preheminence
among
Ministers
,
it
must
be
either
upon
the
account
of
the
notation
of
the
name
it self
,
or
the
constant
use
and
application
of
it
in
Holy
Scripture
.
As
to
the
former
,
the
Catechist
offers
nothing
;
and
certain
it
is
,
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
Bishop
or
Overseer
,
carrieth
somewhat
of
Superiority
along
with
it
,
signifying
one
that
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
over
others
.
Take
it
in
the
Catechist's
sense
,
an
Overseer
or
Bishop
of
the
Flock
;
then
he
hath
certainly
a
preheminence
.
Take
it
in
the
Churches
sense
,
for
an
overseer
of
particular
overseers
,
and
we
cannot
deny
the
same
.
This
latter
may
be
illustrated
by
an
inspection
into
Darius
his
policy
,
for
the
ruling
of
his
Realm
.
It
pleased
Darius
to
set
over
the
Kingdome
an
120
Princes
,
which
should
be
over
the
whole
Kingdom
;
and
,
over
those
,
three
Presidents
,
(
of
whom
Daniel
was
first
)
that
the
Princes
might
give
account
to
them
.
—
The
120
Princes
had
a
preheminence
over
their
respective
charges
,
and
the
three
Presidents
,
set
to
oversee
them
,
no
less
a
preheminence
above
those
Princes
.
—
Well
,
but
it
may
be
the
constant
use
of
the
name
Bishop
,
in
the
H.
Scripture
,
will
justifie
the
Catechist
in
his
confidence
.
Some
such
thing
indeed
he
seems
to
build
on
,
as
his
reason
.
[
For
,
whereas
it
is
but
four
times
,
or
in
four
places
,
used
in
the
New
Testament
,
as
denoting
any
officers
in
the
Church
,
in
each
of
them
it
is
manifest
,
that
those
expressed
by
the
other
names
of
Elders
and
Ministers
,
are
intended
.
So
,
Acts
20.28
.
the
Bishops
are
the
Elders
of
the
particular
Church
of
Ephesus
,
ver.
17.
Phil.
1.1
.
There
were
many
Bishops
in
that
one
Church
,
who
had
onely
Deacons
joyned
with
them
,
that
is
,
they
were
the
Elders
of
it
,
Tit.
1.8
.
The
Bishops
were
the
Elders
to
be
ordained
,
verse
5.
which
persons
are
also
directly
intended
,
1
Tim.
3.2
.
as
is
evident
from
the
co-incidence
of
the
directions
given
by
the
Apostle
about
them
,
and
the
immediate
adjoyning
of
Deacons
unto
them
,
verse
8.
]
He
that
would
rightly
understand
the
Original
of
the
New
Testament
,
must
also
have
an
eye
to
the
Greek
translation
of
the
Old
,
whom
the
writers
of
the
new
do
most
frequently
imitate
.
Now
,
in
the
Old
Testament
,
host
.
Numb.
31.14
.
Judg.
9.
28.
2
Kings
11.15
.
2dly
.
Among
workmen
;
the
principal
that
were
set
over
all
others
,
in
the
building
of
the
Temple
,
2
Chron.
34.12
,
17.
3dly
,
In
the
City
;
the
Ruler
or
Prince
,
and
especially
of
the
Priests
and
Levites
,
Nehem.
11.
9
,
10
,
14.22
.
4thly
,
In
the
Ministry
of
the
Temple
;
Old
Testament
,
it
will
also
in
the
New
denote
prefecture
,
or
ruling
power
in
the
Church
.
Come
we
then
,
with
the
Catechist
,
to
the
New
Testament
.
And
first
,
It
is
much
that
it
should
scape
his
notice
,
that
the
office
of
the
Apostles
themselves
,
the
Apostolate
,
which
must
needs
be
granted
to
include
preheminence
,
is
call'd
,
from
this
very
word
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Acts
1.20
.
a
Bishoprick
.
—
His
Bishoprick
let
another
take
.
But
,
secondly
,
There
needs
no
other
conviction
,
than
what
his
own
Instances
will
afford
us
;
where
,
First
,
He
acknowledgeth
,
that
Bishops
are
the
same
,
that
are
elsewhere
called
Elders
,
and
makes
that
the
ground
of
his
argument
,
which
I
shall
now
urge
against
him
.
The
name
Bishop
then
,
apparently
is
not
less
fit
to
denote
a
preheminence
,
than
that
of
Elder
;
because
he
owns
them
equally
characteristical
of
the
same
persons
.
Let
us
therefore
consider
somewhat
more
distinctly
,
the
account
of
that
name
,
and
who
are
the
persons
pointed
at
by
it
in
the
New
Testament
.
The
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
among
the
Greeks
,
Old
men
,
and
accordingly
it
is
now
in
use
among
all
nations
,
Italians
,
French
Spaniards
,
English
,
to
call
their
Rulers
,
Seniors
,
Mayors
,
Aldermen
,
&c.
which
are
literally
the
rendring
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Among
the
Hebrews
,
the
same
is
acknowledged
,
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
old
men
,
(
which
,
with
them
that
want
degrees
of
comparison
,
is
all
one
with
Elders
,
and
generally
rendred
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
denoteth
dignity
and
prefecture
in
the
Old
Testament
.
So
Eliezer
the
Steward
of
Abraham's
house
,
(
Gen.
15.2
.
)
who
was
placed
over
all
his
servants
and
goods
,
is
called
,
Gen.
24.2
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Elder
of
his
house
,
and
Ruler
of
all
that
he
had
.
So
the
Elders
of
Pharaoh's
house
,
and
of
all
Egypt
,
Gen.
50.7
.
are
the
Prefects
and
Administrators
of
the
King's
house
,
and
of
all
Egypt
.
So
the
Elders
of
the
Moabites
,
are
the
Princes
of
Moab
,
Numb.
22.7
,
8.
So
,
when
all
dominion
was
founded
in
the
priviledges
that
belonged
to
the
first-born
,
the
Princes
of
the
Families
or
Kindreds
,
are
call'd
indifferently
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Patriarchs
,
and
Elders
.
Such
were
the
Elders
of
Israel
,
Exod.
3.16
,
18.
and
4.29
.
the
heads
or
rulers
of
the
families
or
kindreds
,
ch.
6.14
.
rulers
of
the
congregation
,
ch.
16.22
.
who
are
again
call'd
the
Elders
of
Israel
,
ch.
17.5
,
6.
and
18.12
.
and
Elders
of
the
Tribes
,
Deut.
31.28
.
—
And
when
Moses
appointed
Judges
for
lighter
causes
,
Exod.
18.22
.
who
should
have
power
over
thousands
,
and
hundreds
,
and
fifties
,
and
tens
;
i.
e.
first
,
over
so
many
families
;
after
,
over
greater
or
lesser
cities
,
these
were
by
them
call'd
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Elders
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Rulers
and
Judges
;
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Rulers
of
the
Synagogues
,
and
the
like
.
And
so
,
when
the
70
Elders
were
taken
in
to
assist
Moses
,
Numb.
11.16
.
(
to
whom
the
great
Sanhedrim
at
Jerusalem
succeeded
)
it
is
evident
,
that
these
were
so
call'd
,
because
they
were
Princes
,
or
Prefects
,
or
Rulers
of
the
people
,
before
they
were
thus
chosen
by
Moses
.
And
so
the
word
Elder
was
not
a
denotation
of
one
of
the
Sanhedrim
any
otherwise
,
than
as
some
of
those
that
were
in
the
Sanhedrim
had
formerly
been
Elders
,
or
Rulers
of
the
people
.
And
accordingly
,
of
three
sorts
of
men
,
of
which
the
Sanhedrim
consisted
,
but
one
is
call'd
Elders
,
the
other
Scribes
,
and
Chief
Priests
.
By
all
which
it
appears
,
how
fitly
this
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Elders
,
being
made
use
of
by
the
Apostles
,
and
Writers
of
the
New
Testament
,
is
affixed
to
the
Governours
of
the
Christian
church
,
the
several
Bishops
of
several
Cities
,
answerable
to
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Rulers
of
thousands
,
or
Patriarchs
;
which
,
being
first
used
among
the
Jews
,
are
,
in
the
christian
church
,
the
ordinary
title
of
Bishops
.
And
,
although
this
title
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Elders
,
hath
been
also
extended
to
a
second
order
in
the
Church
;
yet
,
in
the
Scripture-times
,
it
belonged
principally
(
if
not
alone
)
to
Bishops
;
there
being
little
,
or
no
evidence
,
that
any
of
that
second
order
were
then
instituted
;
though
soon
after
,
before
the
writing
of
Ignatius
Epistles
,
there
were
such
instituted
in
all
Churches
.
When
the
Gospel
was
first
preached
by
the
Apostles
,
and
but
few
converted
,
they
ordained
in
every
City
and
Region
,
no
more
but
a
Bishop
,
and
one
,
or
more
Deacons
to
attend
him
.
And
accordingly
,
when
St.
Paul
gives
directions
to
Timothy
,
for
the
ordaining
of
Church-officers
,
he
names
Bishops
and
Deacons
,
but
no
second
order
between
them
.
1
Tim.
3.
and
so
to
Titus
.
—
And
thus
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
Eldership
,
that
laid
hands
on
Timothy
,
and
made
him
Bishop
,
may
well
be
resolved
to
be
the
Bishops
,
or
Apostolical
men
,
who
,
with
St.
Paul
,
consecrated
him
,
1
Tim.
4.14
.
2
Tim.
1.6
.
Thus
St.
Peter
calls
himself
,
Peter
the
Elder
,
1
Pet.
5.1
.
and
St.
John
,
the
Elder
John
,
2
Joh.
1.
3
Joh.
1.
and
Ignatius
ep.
ad
Philad
.
calls
the
Apostles
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Presbyterie
,
or
Eldership
of
the
Church
.
Thus
then
,
though
it
be
generally
resolved
,
that
the
word
Bishop
and
Elder
are
equivalent
in
the
Scripture
,
yet
is
not
this
to
be
understood
so
,
that
either
,
and
both
of
them
,
signifies
indifferently
those
whom
we
now
call
Presbyters
,
but
that
they
both
signifie
Bishops
,
one
setled
in
each
Church
by
the
Apostles
.
So
Act.
20.
The
Bishops
there
,
are
not
,
as
the
Catechist
saith
,
the
Elders
of
the
particular
Church
of
Ephesus
,
nor
is
there
any
such
thing
said
of
them
,
verse
,
17.
whereto
he
referrs
us
,
but
rather
of
all
Asia
,
at
least
,
those
that
belonged
to
Ephesus
,
as
their
Metropolis
;
and
therefore
St.
Paul
tells
them
,
they
had
known
,
how
he
had
been
with
them
,
all
the
time
,
from
the
first
day
that
he
came
into
Asia
,
verse
18.
and
St.
Irenaeus
saith
,
l.
3.
c.
14.
In
Mileto
convocatis
Episcopis
&
Presbyteris
ab
Epheso
&
proximis
civitatibus
.
The
Bishops
and
Elders
being
assembled
at
Miletus
,
from
Ephesus
,
and
the
next
Cities
.
—
And
so
,
in
like
manner
,
those
,
whom
he
calls
the
many
Bishops
in
one
particular
Church
,
Philip.
1.1
.
are
,
most
probably
,
the
●ishops
of
the
Churches
that
belonged
to
Philippi
,
the
Metropolis
;
for
,
that
Philippi
was
such
,
is
affirmed
by
S.
Luke
,
Act.
16.12
.
—
And
so
,
in
the
Epistles
to
Timothy
and
Titus
,
quoted
by
the
Catechist
,
it
is
agreeable
to
the
affirmations
of
the
Antients
,
as
that
there
should
be
constituted
●ishops
and
Deacons
in
the
several
Churches
(
as
was
before
intimated
)
;
so
that
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
distinctly
notes
those
Bishops
,
and
not
those
whom
we
now
call
Presbyters
.
So
that
in
all
these
places
the
word
is
fairly
appliable
to
the
single
Prefects
,
and
Governours
of
the
Churches
,
whom
we
now
call
Bishops
.
And
then
,
in
the
last
place
,
as
a
farther
conviction
,
that
there
is
a
preheminence
included
in
this
name
of
Bishop
,
we
may
take
notice
,
that
in
three
of
those
Scriptures
Bishops
are
joyned
with
Deacons
,
as
the
Catechist
also
notes
;
and
most
undoubtedly
these
their
Deacons
were
not
of
equal
degree
with
them
.
Deacons
,
in
the
Christian
Church
,
are
known
to
have
been
such
as
attended
,
and
waited
on
the
Bishop
,
and
did
what
he
appointed
them
.
But
of
these
,
we
are
to
discourse
more
afterwards
.
Enough
hath
been
said
to
shame
the
confidence
of
our
Catechist
.
We
will
leave
names
,
and
consider
of
the
thing
it self
,
and
in
that
too
,
he
is
no
less
peremptory
.
[
Neither
is
there
any
mention
,
special
office
that
should
be
peculiar
unto
such
Officers
.
]
The
distinct
mention
of
Bishops
,
and
Deacons
under
them
,
is
a
sufficient
confutation
unto
this
.
Add
hereunto
,
what
is
evident
of
Timothy
and
Titus
.
What
saith
the
Catechist
unto
them
?
[
As
for
what
is
pleaded
by
some
,
Here
,
the
cause
,
if
we
mark
it
well
,
is
fairly
yielded
.
Timothy
and
Titus
are
acknowledged
to
have
had
a
preheminence
of
authority
over
other
Ministers
,
and
that
by
the
Apostles
appointment
.
Such
authority
then
,
is
not
in
it
self
Antichristian
,
and
no
where
mentioned
,
or
allowed
of
in
Scripture
.
As
for
the
Salvo's
here
annexed
,
they
are
familiarly
enough
pretended
,
but
very
weakly
,
if
we
look
into
them
.
That
Timothy
was
an
Evangelist
,
properly
so
called
,
is
not
demonstrable
from
1
Tim.
4.5
.
(
it
should
be
2
Tim.
)
where
St.
Paul
wills
him
only
to
do
the
work
of
an
Evangelist
;
and
he
might
be
with
more
evidence
concluded
,
a
Deacon
,
because
in
the
same
verse
,
it
is
said
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
fulfil
thy
Deaconship
.
However
,
supposing
this
allegation
,
as
the
Catechist
understands
it
;
't
is
no
no where
said
in
H.
Scripture
,
that
the
power
of
ordaining
Bishops
and
Deacons
,
and
jurisdiction
over
Elders
ordained
,
(
which
is
ascribed
unto
Timothy
)
did
appertain
to
him
under
this
qualification
;
and
,
quà
Evangelist
,
't
is
certain
it
did
not
belong
to
him
at
all
;
the
office
of
an
Evangelist
,
as
such
,
being
only
to
assist
the
Apostles
in
preaching
the
Gospel
,
where
it
was
not
received
.
Timothy's
being
granted
then
,
to
have
been
an
Evangelist
,
former
capacity
,
to
plant
,
may
,
elsewhere
,
or
in
the
same
place
,
be
appointed
to
govern
,
and
so
the
Evangelist
be
also
a
Bishop
?
As
St.
Mark
the
Evangelist
is
recorded
to
have
been
after
Bishop
of
Alexandria
,
and
St.
Luke
the
Evangelist
,
Bishop
of
Thebais
in
Egypt
.
Again
,
as
to
Timothy's
being
commanded
to
do
the
work
of
an
Evangelist
,
't
is
answer'd
,
should
believe
;
and
therefore
had
this
charge
incumbent
on
him
,
not
only
to
Govern
the
Churches
of
the
faithful
,
but
to
preach
the
Gospel
also
unto
those
that
did
not
yet
believe
;
and
that
is
most
properly
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
2
Tim.
4.2
.
and
that
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
joyned
with
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
verse
5.
This
therefore
is
no
argument
against
his
Episcopal
authority
,
but
rather
,
that
the
office
of
an
Evangelist
,
as
well
as
Deacon
,
was
comprehended
under
it
—
However
,
had
the
preheminence
contended
for
,
belonged
to
Timothy
,
as
an
Evangelist
;
yet
,
What
was
that
to
Titus
,
who
is
no
where
insinuated
to
be
such
?
—
That
Timothy
was
called
to
his
office
by
antecedent
prophesie
,
1
Tim.
1.18
.
bespeaks
no
real
difference
in
the
office
it self
,
between
him
and
other
Bishops
,
relating
only
to
his
way
of
admission
into
that
office
.
—
And
lastly
,
[
That
Titus
was
sent
by
the
Apostles
,
and
in
an
especial
manner
directed
by
them
,
in
some
employment
,
for
a
season
,
which
he
was
not
ordinarily
to
attend
unto
,
Titus
1.5
.
and
3.12
.
is
,
in
part
,
without
any
reason
,
supposed
;
and
,
as
to
the
whole
,
nothing
to
the
purpose
.
Without
reason
is
it
here
presumed
,
that
Titus
was
employed
for
a
season
only
,
in
his
Episcopacy
,
and
not
ordinarily
to
attend
to
it
.
The
words
of
the
Text
speak
no
such
thing
,
but
rather
the
contrary
,
Tit.
1.5
.
For
this
cause
left
I
thee
in
Crete
,
that
thou
should'st
set
in
order
the
things
that
are
wanting
(
or
left
undone
,
as
the
margin
hath
it
)
and
ordain
Elders
in
every
City
,
as
I
appointed
thee
.
And
,
that
he
is
wished
to
come
to
St.
Paul
at
Nicopolis
,
when
he
sent
to
him
,
chap.
3.12
.
is
not
the
least
prejudice
to
his
making
his
usual
residence
in
Crete
(
as
much
,
as
the
moveable
state
of
the
Church
,
then
increasing
amidst
persecutions
,
would
suffer
)
.
But
,
be
it
as
the
Catechist
will
,
that
Titus
his
employment
was
,
for
a
time
and
season
onely
;
yet
,
certainly
,
for
that
time
and
season
,
he
was
an
instance
of
Episcopal
preheminence
;
and
a
longer
,
and
shorter
continuance
,
alter
not
the
nature
of
the
thing
.
That
he
was
sent
,
and
directed
by
the
Apostles
,
to
this
employment
,
or
state
of
preheminencie
,
is
also
a
concession
,
so
farr
from
endammaging
our
cause
,
that
it
furnisheth
us
with
a
plea
of
Apostolical
warrant
and
authority
,
for
Prelatical
Episcopacy
.
But
,
I
will
conclude
this
Chapter
with
a
note
from
our
observing
-
Whitgift
,
of
these
zealous
contenders
for
equality
in
the
Ministry
.
best
gifts
,
which
every
one
of
their
chief
Captains
perswades
himself
to
have
.
So
that
,
in
the
end
,
there
would
be
as
great
a
doe
(
after
their
manner
)
Which
of
them
should
be
chief
,
as
ever
there
was
betwixt
the
Bishop
of
Rome
,
and
other
Bishops
,
or
betwixt
Canterbury
and
York
in
times
past
.
In
the
mean
time
,
you
may
easily
understand
,
if
you
please
,
that
notwithstanding
they
themselves
would
be
exempted
from
the
jurisdiction
of
Arch-Bishop
,
Lord
Bishop
,
&c.
yet
do
they
challenge
to
themselves
as
great
jurisdiction
over
their
Parishes
,
(
or
congregrtions
)
and
as
lofty
dominion
over
Princes
,
Nobles
,
and
all
,
as
ever
the
Pope
did
over
the
whole
Church
.
CHAP.
VII
.
Dr
Hammond's
account
of
Church-government
.
Church-power
originally
in
Christ
,
and
personally
exercised
by
him
on
earth
.
This
power
described
by
Christ
,
negatively
and
affirmatively
.
The
Apostles
,
Christ's
successor's
.
Their
office
not
Temporary
,
and
to
end
with
their
persons
;
proved
from
Christ's
affirmation
,
and
promise
;
and
the
histories
of
those
times
.
The
assumption
of
Matthias
to
the
Apostolacy
.
The
seven
Deacons
.
James
the
just
made
Bishop
of
Jerusalem
,
and
call'd
an
Apostle
.
Timothy
and
Titus
ordained
by
St.
Paul
,
with
power
themselves
to
ordain
others
.
They
and
other
Bishops
,
successors
of
the
Apostles
,
and
therefore
also
call'd
Apostles
.
The
Angels
of
the
seven
Churches
of
Asia
.
Concordant
testimonies
out
of
Antiquitie
.
The
Council
of
Chalcedon
.
Polycrates
,
Irenaeus
,
Tertullian
.
The
manner
of
succession
cleared
.
Commission
required
in
all
Church-officers
from
them
that
received
it
immediately
from
Heaven
,
or
their
successors
.
NOw
,
for
the
Reader
's
satisfaction
,
in
this
matter
of
the
Government
of
the
Church
,
I
will
subjoyn
a
clear
relation
,
extracted
from
the
elaborate
writings
of
our
Learned
,
It
cannot
be
denyed
,
that
Christ
Jesus
was
sent
down
in
our
humane
flesh
,
to
exercise
in
his
own
person
(
and
so
to
found
)
an
office
of
Government
on
Earth
;
as
it
was
prophesied
of
him
,
Isa.
9.6
.
That
the
Government
should
be
upon
his
shoulder
;
and
that
the
Lord
had
anointed
(
which
the
Chaldee
Paraphrase
generally
renders
by
exalting
)
him
;
and
,
(
as
a
preparative
to
that
)
that
the
Spirit
of
the
Lord
was
upon
him
,
to
preach
the
Gospel
,
&c.
Which
Prophesie
is
acknowledged
to
be
fulfilled
in
Christ
;
descending
upon
him
.
Now
what
this
office
was
,
is
by
Christ
himself
set
down
,
first
,
negatively
,
then
affirmatively
.
That
he
was
not
constituted
a
Judge
of
civil
interests
;
and
that
it
was
not
a
Kingdom
of
this
world
which
he
pretended
to
.
And
so
all
pretension
of
right
from
him
to
interpose
in
,
or
disturb
civil
governments
or
judicatures
,
or
to
make
any
change
in
the
Principalities
of
the
world
,
is
utterly
disclaimed
in
the
foundation
.
Affirmatively
,
First
,
in
the
general
,
that
he
came
to
call
sinners
to
repentance
,
to
save
that
which
was
lost
,
to
bring
the
spirits
and
souls
of
men
into
a
regular
compliance
with
the
Laws
of
God
,
to
rule
&
reign
in
mens
hearts
by
faith
.
And
then
in
particular
.
First
,
To
preach
and
reveal
the
Will
of
God
.
Secondly
,
To
gather
proselytes
,
and
admit
them
by
Baptism
,
into
his
Church
,
the
Society
of
those
who
profess
the
Faith
of
Christ
.
Thirdly
,
To
confirm
,
and
farther
build
up
,
and
instruct
those
that
are
thus
admitted
.
4.
To
remove
those
from
the
priviledges
of
that
Society
who
walk
unworthy
of
them
,
by
that
means
,
most
probably
to
●educe
them
.
Fifthly
,
To
receive
these
upon
testification
of
their
repentance
,
into
the
embraces
of
his
arms
,
the
communion
of
the
Church
again
.
And
lastly
,
to
communicate
this
power
to
others
,
in
what
measure
he
thought
expedient
.
In
all
respects
he
is
said
to
be
sent
into
the
world
;
to
have
power
on
earth
to
forgive
sins
,
to
have
all
povver
deliver'd
unto
him
in
Heaven
and
Earth
;
and
particularly
,
great
shepheard
of
the
sheep
,
and
so
the
only
Pastor
,
and
Bishop
of
our
souls
.
What
Christ
had
thus
received
from
his
Father
by
his
Mission
or
Commission
,
he
exercised
in
his
own
person
,
as
long
as
he
remained
on
the
Earth
;
preached
the
Gospel
,
instituted
Rites
,
called
and
entertained
Disciples
,
by
them
received
and
baptized
Proselytes
or
Believers
,
commanded
them
,
and
used
their
ministry
,
their
voluntary
,
not
constrained
obedience
;
designed
some
to
certain
offices
,
and
only
for
a
time
,
(
the
Seventy
,
as
Harbingers
in
one
journey
of
his
)
to
assist
or
be
useful
to
him
;
others
he
invested
with
a
weightier
,
and
more
lasting
authority
;
left
them
his
successors
on
earth
,
sent
them
as
he
was
sent
by
his
Father
,
gave
them
the
same
Commission
which
he
had
received
,
to
be
executed
in
the
same
manner
by
them
,
and
each
of
them
,
after
his
departure
,
as
Joshua
succeeded
Moses
,
in
his
Office
,
and
Power
,
All
which
is
,
in
every
branch
of
it
,
clear
from
the
express
words
of
Scripture
.
They
that
had
this
Commission
from
Him
,
were
,
in
his
life-time
called
Apostles
,
that
title
denoting
Proxies
or
Procurators
;
which
act
in
the
name
and
stead
of
him
whose
Proxies
they
are
,
according
to
the
known
rule
of
the
Jews
.
Apostolus
cujusque
est
,
ut
quisque
.
Every
ones
Apostle
is
as
himself
;
to
which
our
Saviour
seems
to
referr
,
St.
Matt.
10.40
.
making
himself
his
Father's
Apostle
,
or
Proxie
,
and
the
Twelve
,
This
also
is
very
distinctly
and
particularly
set
down
in
H.
Writ
,
through
the
several
branches
of
this
power
.
As
the
Father
gave
judgment
to
the
Son
,
so
the
Son
gave
judgment
to
the
Apostles
.
As
the
Father
gave
the
Son
power
on
earth
to
remit
sins
;
so
the
Son
gave
the
Apostles
power
to
remit
sins
on
earth
also
.
As
the
Father
gave
the
Son
the
Keys
of
the
house
of
David
,
so
the
Son
gave
the
Keys
to
the
Apostles
.
As
the
Father
gave
the
Son
to
sit
on
his
Throne
,
so
the
Son
gave
the
Apostles
also
to
sit
on
twelve
Thrones
,
&c.
As
the
Father
gave
the
Son
to
be
the
Foundation
,
or
corner-stone
of
his
Church
,
so
the
Son
gave
the
Apostles
to
be
the
Foundations
upon
the
Foundation
.
And
,
lastly
,
As
the
Father
sent
the
Son
,
so
the
Son
also
sent
the
Apostles
.
And
hence
it
is
,
that
the
Angel
sent
from
Heaven
to
St.
John
,
who
was
one
of
this
number
,
calls
himself
the
Fellow-servant
of
Him
,
those
that
have
the
testimony
of
Jesus
,
i.
e.
of
the
Apostles
;
adding
this
reason
of
it
,
because
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
testification
of
the
Resurrection
of
Christ
,
(
and
the
Christian
Faith
)
the
Apostolical
Office
,
Acts
1.22
.
was
the
spirit
of
prophesie
,
i.
e.
a
succeeding
of
Christ
in
his
great
Prophetick
office
.
This
power
wherein
the
Apostles
succeeded
Christ
,
being
thus
entirely
conferr'd
on
each
of
them
(
a
several
Throne
for
every
one
)
and
being
of
so
visible
use
,
not
only
for
the
first
planting
,
but
propagating
and
conservation
of
the
Church
;
it
cannot
be
imagined
,
that
it
should
be
temporary
,
and
determine
in
the
persons
of
those
Twelve
.
The
necessity
of
order
and
rules
both
for
the
supply
of
those
things
which
should
be
found
wanting
for
the
well-being
and
preservation
of
each
Church
,
Christian
faith
;
without
any
assistance
of
the
Rulers
among
the
Jews
,
and
the
Emperours
and
Princes
among
other
parts
of
the
Heathen
world
;
nay
,
when
it
was
so
opposed
and
persecuted
by
them
;
is
a
competent
collection
of
reasons
to
assure
us
,
That
the
power
which
Christ
gave
the
Apostles
,
(
who
were
but
short-lived
,
and
should
many
of
them
be
put
to
death
by
those
persecutors
)
was
designed
to
endure
longer
than
their
time
.
But
Reason
is
not
a
commodious
medium
,
to
inferr
,
or
conclude
a
matter
of
fact
;
and
therefore
that
must
of
necessity
be
done
,
either
,
1.
By
affirmations
,
and
promises
of
Christ
,
touching
this
matter
;
or
if
those
be
not
so
clear
,
as
to
convince
the
gain-sayers
,
then
,
2.
By
supplying
that
want
of
light
from
the
Histories
and
relations
of
those
times
,
by
which
it
will
as
clearly
appear
,
as
any
thing
in
story
can
,
that
the
office
of
power
in
the
Church
,
bestowed
by
Christ
on
the
Apostles
,
was
not
to
determine
in
their
persons
,
but
to
continue
in
their
successors
to
future
ages
.
For
the
former
of
these
,
we
may
discern
somewhat
perhaps
from
the
passage
in
Christ's
prayer
to
his
Father
,
where
,
Father
sent
him
into
the
world
,
verse
18.
i.
e.
given
them
(
in
designation
)
Commissions
for
the
Government
of
his
Church
;
and
then
to
his
prayer
for
them
,
verse
17.
(
that
God
would
sanctifie
them
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
,
or
for
his
truth
;
i.
e.
consecrate
them
for
the
preaching
of
the
Gospel
,
(
as
St.
Chrysostome
expounds
it
)
.
Adding
farther
,
verse
19.
That
for
their
sakes
he
sanctifies
himself
;
i.
e.
offers
up
himself
a
sacrifice
for
the
consecrating
of
them
,
that
they
also
may
be
sanctified
for
the
truth
;
i.
e.
consecrated
,
and
set
apart
for
this
function
,
and
,
after
his
example
,
venture
their
lives
,
in
their
preaching
God's
Will
,
as
he
hath
done
;
at
length
he
concludes
,
verse
20.
but
I
pray
not
for
these
alone
.
Which
,
being
,
in
all
reason
,
to
be
interpreted
of
the
same
matter
,
concerning
which
he
had
prayed
for
the
Apostles
before
,
it
follows
,
that
this
Prayer
of
his
,
for
the
consecrating
of
Officers
in
his
Church
,
is
not
confined
to
his
Apostles
alone
,
which
then
attended
him
;
but
the
same
prayer
he
offers
up
for
those
also
that
shall
believe
through
their
word
;
i.
e.
for
others
,
that
by
these
Apostles
preaching
,
should
be
brought
to
the
Faith
,
and
(
as
the
event
demonstrates
)
ordained
by
them
to
be
Bishops
and
Deacons
in
several
Churches
.
—
But
then
;
consider
farther
,
Christ's
promise
to
his
Apostles
,
at
his
parting
from
them
;
Behold
,
'T
is
certain
,
that
this
presence
of
Christ
with
them
,
referrs
to
his
Authority
derived
,
and
assistance
made
over
to
them
,
in
order
to
the
discharge
of
their
office
,
of
gathering
disciples
,
baptizing
,
and
teaching
,
verse
19.
and
as
certain
,
that
the
Apostles
should
not
personally
live
to
execute
that
office
,
till
the
period
there
named
,
the
end
of
the
world
;
and
then
it
is
not
imaginable
how
Christ's
presence
should
be
continued
with
them
till
the
end
of
the
world
;
unless
they
be
considered
in
complexo
,
in
conjunction
with
their
posterity
or
successors
in
that
office
,
(
as
the
promises
made
to
Abraham
,
are
performed
to
his
posterity
,
though
not
to
his
person
)
to
whom
therefore
this
promised
assistance
belongs
all
the
dayes
;
i.
e.
for
the
whole
term
of
this
new
age
.
And
this
is
the
more
demonstrative
,
because
this
was
said
by
Christ
after
his
Resurrection
,
immediately
before
his
Ascending
to
Heaven
;
which
,
being
the
beginning
of
the
last
age
of
the
world
,
the
Kingdom
of
Christ
,
when
all
power
was
given
unto
him
,
verse
18
;
It
necessarily
follows
,
that
what
was
to
be
continued
till
the
consummation
or
conclusion
of
that
age
,
should
last
till
the
end
of
the
world
,
in
the
largest
sense
that
those
words
can
signifie
.
And
this
may
be
supposed
also
to
be
meant
by
the
promise
of
Christ
,
overcome
and
keep
,
i.
e.
adhere
constantly
to
the
Faith
,
in
spight
of
all
temptations
,
verse
26.
That
he
will
give
them
power
over
the
Nations
,
as
he
received
of
his
Father
,
verse
27.
Where
,
in
the
very
same
manner
,
that
S.
John
,
20.
21.
Power
is
instated
on
the
Apostles
;
[
As
my
Father
sendeth
me
,
so
send
I
you
]
(
sending
,
and
giving
power
,
being
sent
,
and
receiving
power
,
being
phrases
of
the
same
importance
)
.
The
like
power
is
by
Christ
promised
to
be
instated
on
these
faithful
Confessors
afterward
,
and
that
belonging
to
the
planting
and
propagating
of
the
Faith
among
the
Gentiles
,
bringing
them
in
to
repentance
,
(
which
is
the
breaking
them
to
shivers
there
)
and
ruling
them
with
a
rod
of
iron
,
i.
e.
the
Scepter
of
Christ's
spiritual
Kingdom
,
his
Gospel
,
and
Power
,
and
Pastoral
authority
committed
to
them
.
But
,
if
this
(
being
by
the
prophetick
stile
wherein
it
is
veiled
,
somewhat
obscure
)
bring
not
that
evidence
with
it
which
is
expected
,
let
it
pass
for
a
conjecture
,
which
pretends
only
to
be
considerable
by
the
accordance
and
consent
it
hath
with
other
greater
Evidences
now
to
follow
.
To
proceed
then
to
the
Histories
of
those
times
,
which
are
most
competent
to
clear
the
matter
of
fact
.
A
first
evidence
of
this
sort
,
is
,
the
Assumption
of
Matthias
into
the
place
of
Judas
the
traditor
and
desertor
,
Act.
1
,
prophetical
prediction
of
Judas's
fate
,
and
the
last
branch
of
that
[
his
Bishoprick
let
another
take
]
concludes
with
a
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
a
necessity
that
one
of
those
that
had
continued
with
them
from
the
beginning
,
(
and
so
was
qualified
for
it
)
should
become
with
them
a
witness
of
the
Resurrection
;
and
by
the
form
of
their
Prayer
for
God's
direction
,
and
revelation
of
his
will
,
which
he
had
pitch'd
on
;
it
is
evident
,
that
,
taking
his
Bishoprick
,
verse
20.
is
all
one
with
taking
the
lot
or
portion
of
that
Ministry
and
Apostleship
,
verse
25.
Soon
after
this
,
it
is
apparent
,
Act.
6.
that
the
Apostles
,
imposition
of
hands
,
create
seven
Deacons
in
Jerusalem
,
which
,
although
it
be
not
an
example
of
their
constituting
successors
to
their
whole
Office
;
yet
,
is
an
evidence
that
they
vvere
able
to
communicate
to
others
,
any
part
of
that
povver
committed
to
them
by
Christ
.
And
then
,
Why
they
might
not
in
whole
,
as
well
as
in
part
,
communicate
it
unto
others
,
vvho
might
succeed
to
it
(
after
their
departure
from
any
place
,
or
finally
out
of
the
world
)
as
vvell
as
assist
them
,
being
present
,
by
undergoing
,
in
their
stead
,
some
part
of
it
,
there
is
no
imaginable
reason
to
be
rendred
;
but
,
on
the
contrary
,
the
example
of
Moses
,
vvho
first
assumed
the
seventy
to
assist
him
,
(
and
at
that
time
God
gave
them
of
his
Spirit
,
and
so
part
of
his
Power
)
and
after
constituted
Joshua
to
succeed
him
,
will
be
directly
applicable
to
this
matter
.
Thirdly
,
After
,
and
beside
,
the
instituting
of
this
office
,
on
the
Twelve
;
it
was
the
Will
,
and
Appointment
of
God
,
Fourthly
,
By
comparing
some
passages
of
Scripture
with
the
plain
assertions
of
antient
Writers
,
and
Fathers
of
the
Church
,
it
may
be
concluded
,
that
James
the
just
,
that
had
the
title
of
Brother
of
the
Lord
,
was
constituted
Bishop
of
Jerusalem
,
(
being
none
of
those
twelve
Apostles
)
by
Christ
himself
,
say
some
,
Tiberius
,
i.
e.
the
next
year
after
the
death
of
Christ
,
saith
Eusebius
in
his
Chronicle
.
Hence
it
is
,
that
this
James
,
though
none
of
the
twelve
,
is
called
an
Apostle
,
Gal.
1.19
.
and
perhaps
,
Act.
15.6
.
and
22.
and
,
in
the
inscription
of
his
Epistle
,
he
is
entitled
the
Apostle
James
;
and
accordingly
,
thirteenth
Apostle
;
which
farther
yields
him
a
priority
before
Paul
and
Barnabas
(
as
being
after
him
admitted
to
that
dignity
)
to
whom
he
gives
the
right
hand
of
fellowship
,
Gal.
2.9
.
And
,
being
at
Jerusalem
,
his
Episcopal
See
,
principal
Apostles
.
Fifthly
,
Of
St.
Paul
,
it
is
not
only
said
by
himself
expresly
,
that
he
had
laid
hands
on
Timothy
,
and
that
thereby
the
gift
of
God
,
Episcopal
function
,
was
given
him
;
but
farther
,
that
he
was
by
him
left
at
Ephesus
,
to
exercise
this
Authority
,
to
command
some
(
which
includes
power
)
to
teach
no
other
doctrine
,
i.
e.
to
suppress
hereticks
.
left
in
Crete
,
with
power
of
regulating
things
not
yet
ordered
in
that
Island
,
and
to
ordain
Elders
in
every
Church
;
which
being
two
branches
of
Episcopal
power
,
it
is
by
the
Antients
generally
affirmed
,
that
he
was
instituted
the
Metropolitan
,
or
chief
Bishop
of
that
Island
,
as
Timothy
at
Ephesus
,
the
Metropolis
of
Asia
;
and
accordingly
,
these
two
are
stiled
Apostles
also
,
(
as
receiving
the
same
power
or
Commission
that
Christ
had
given
to
the
twelve
,
that
those
who
now
are
called
Bishops
,
were
called
Apostles
;
but
,
in
process
of
time
,
they
left
the
name
of
Apostles
to
those
that
were
truly
so
,
sent
immediately
by
Christ
;
and
imposed
the
name
of
Bishops
on
those
others
,
that
had
been
antiently
call'd
Apostles
.
Sixthly
,
It
farther
appears
,
that
as
Timothy
and
Titus
were
thus
ordained
by
St.
Paul
,
so
they
had
thereby
also
power
to
ordain
others
,
through
all
Churches
in
those
Regions
where
they
were
placed
,
and
accordingly
did
actually
ordain
them
.
And
so
the
power
given
the
Apostles
,
was
sure
no
temporary
power
;
but
,
as
from
them
derived
to
others
,
so
from
those
others
farther
communicated
:
and
all
this
by
express
testimonies
of
Scripture
.
For
,
that
St.
Paul
should
leave
Titus
in
Crete
,
on
purpose
to
ordain
Elders
there
,
and
prescribe
Timothy
as
well
as
him
,
What
sort
of
men
,
and
how
qualified
,
should
be
constituted
Bishops
(
and
Deacons
)
in
the
Churches
,
and
they
should
make
no
use
of
that
power
,
is
not
imaginable
,
nor
could
be
controverted
,
though
there
were
no
other
book
in
the
world
,
but
the
New
Testament
;
whereas
the
testimony
of
the
following
Church-writers
,
is
clear
,
that
in
(
rete
the
one
,
and
in
Asia
the
other
,
had
the
ordaining
first
,
and
then
the
judging
of
many
Bishops
;
and
that
as
there
,
so
every
where
else
,
the
Bishops
,
in
their
several
Churches
,
were
the
successors
of
the
Apostles
,
and
therefore
many
of
them
call'd
Apostles
also
,
as
hath
been
already
intimated
.
St.
Hierom
St
Hieron
.
in
Ps.
45.
is
positive
.
Pro
patribus
Apostolis
filii
Episcopi
.
For
the
Fathers
the
Apostles
,
are
the
Bishops
their
Sons
.
And
again
,
Apudnos
Apostolorum
locum
Episcopi
tenent
.
Bishops
with
us
,
do
hold
the
place
of
the
Apostles
;
and
to
the
same
effect
,
sundry
others
,
which
I
list
not
here
to
recite
.
Seventhly
,
It
is
manifest
,
by
the
Epistle
of
Christ
to
the
seven
Churches
of
the
Proconsular
Asia
,
deliver'd
by
vision
to
St.
John
,
that
there
were
,
at
the
date
of
that
Epistle
,
Rulers
,
or
Governours
of
each
of
those
Churches
,
to
whom
,
under
the
title
of
Angels
,
the
care
of
those
Churches
was
committed
.
That
these
were
any
of
the
twelve
Apostles
,
or
others
,
constituted
from
Heaven
immediately
,
neither
is
,
nor
can
be
pretended
by
any
.
It
remains
therefore
,
that
it
must
be
a
derived
,
communicated
power
,
whether
mediately
or
immediately
from
one
or
more
of
the
Apostles
,
that
first
preached
the
Gospel
there
,
which
was
thus
vested
in
those
Angels
;
in
respect
of
which
,
not
only
that
honourable
title
of
Angels
is
bestowed
upon
each
of
them
by
Christ
himself
,
(
the
same
that
on
the
High-priest
among
the
Jews
,
Malach.
2.7
.
)
but
they
are
also
resembled
to
so
many
starrs
held
by
Christ
in
his
right
hand
,
Rev.
1.16
.
and
2.1
.
which
is
an
infallible
evidence
,
that
this
dignity
and
power
of
theirs
,
was
approved
and
confirmed
by
Christ
.
And
to
so
clear
a
testimony
of
Scripture
,
we
may
farther
add
the
words
of
the
Council
of
Chalcedon
,
to
that
time
there
had
been
27
Bishops
there
;
to
which
it
is
consequent
,
that
either
Timothy
,
or
some
follower
of
his
,
was
this
very
Angel
that
Christ
wrote
to
.
St.
Iren.
l
3.
c.
3.
And
so
Polycrates
,
that
was
not
long
after
St.
John's
time
,
affirmeth
himself
to
be
the
eighth
Bishop
of
that
City
.
And
so
,
when
Irenaeus
affirms
of
Smyrna
,
(
another
of
those
seven
Churches
)
that
Polycarp
,
a
Disciple
of
the
Apostles
,
was
by
them
constituted
Bishop
of
that
City
;
Apostles
power
was
not
determined
in
themselves
;
The
rest
of
the
Churches
in
like
manner
,
exhibit
those
,
who
,
being
constituted
Bishops
by
the
Apostles
,
were
their
successors
,
spiritually
begotten
by
them
.
Johannis
alumnae
,
taken
care
of
,
and
fed
by
St.
John
,
he
saith
,
Ordo
Episcoporum
ad
originem
recensus
in
Johannem
stabit
authorem
;
The
order
of
Bishops
being
recounted
to
the
beginning
,
devolves
to
St.
John
the
Apostle
,
the
first
Author
of
it
.
—
I
forbear
to
add
more
,
lest
what
I
designed
for
a
short
discourse
only
,
swell
into
a
Volume
.
Thus
hath
this
controversie
been
sufficiently
cleared
,
by
some
remains
in
the
Scriptures
,
whereto
the
concordant
testimonie
of
all
antiquity
most
readily
affords
a
suffrage
.
And
then
,
as
to
the
setling
the
Monarchy
of
the
Jews
,
the
way
set
down
in
Scripture
is
this
,
That
God
,
by
a
Prophet
sent
immediately
from
him
,
designed
first
the
person
of
Saul
,
and
after
of
David
;
and
after
the
succession
,
or
line
of
Dauid
,
(
by
Solomon
and
Rehoboam
)
came
down
from
Father
to
Son
,
through
all
the
Kings
of
Judah
,
without
any
new
revelation
or
mission
of
Prophets
to
anoint
and
constitute
a
new
King
,
when
the
former
was
deceased
:
or
(
rather
)
as
when
God
had
first
called
Moses
,
and
by
miracles
sealed
him
a
Commission
from
Heaven
,
to
be
Ruler
over
the
Jews
,
and
after
taken
of
the
Spirit
that
was
upon
him
,
and
put
it
upon
the
Elders
to
be
his
assistants
;
for
the
succession
to
of
either
those
offices
,
there
was
no
more
used
,
or
thought
needful
,
but
that
Moses
should
lay
his
hands
on
Joshua
,
and
give
him
a
charge
,
H.
Ghost
again
descended
on
those
Apostles
;
and
some
the
like
prodigies
from
Heaven
,
were
used
towards
others
,
for
the
setling
them
in
their
dignities
.
But
when
that
was
done
,
the
w●ole
business
of
a
succession
was
provided
for
by
a
more
easie
and
familiar
course
,
that
those
that
were
thus
sent
by
the
Apostles
,
through
imposition
of
their
hands
(
as
they
had
been
by
Christ
,
through
the
descent
of
his
Spirit
,
hovering
over
,
and
resting
on
them
,
and
as
Christ
by
his
Father
,
with
the
like
solemnity
)
should
,
after
the
same
manner
,
communicate
it
to
others
,
fitly
qualified
for
it
.
Which
,
that
it
was
actually
done
in
the
several
Churches
,
as
it
cannot
be
expected
to
be
recorded
in
the
New
Testament
,
which
can
speak
no
farther
than
to
those
times
of
which
it
writes
;
so
,
to
some
mentions
of
it
,
which
are
found
there
,
infinite
suffrages
are
added
from
the
following
writers
,
by
whom
it
far
more
evidently
appears
,
that
this
power
of
the
Church
did
not
end
in
the
Apostles
persons
,
but
continued
to
their
successors
,
the
Bishops
in
the
several
branches
than
by
the
Old
Testament
,
and
other
Jewish
writings
,
now
extant
,
it
appears
,
either
that
it
was
God's
will
,
that
the
Son
should
succeed
the
Father
in
the
Kingdom
,
(
of
which
yet
there
is
no
doubt
,
when
it
was
not
countermanded
by
a
Prophet
sent
from
God
)
or
that
in
the
Sanhedrim
new
men
were
received
into
the
places
of
the
deceased
;
of
which
also
,
there
is
yet
no
doubt
made
by
any
.
Having
cleared
the
whole
matter
thus
far
,
there
will
be
now
no
need
to
declare
what
powers
they
are
,
which
are
thus
conveyed
to
the
Bishops
,
or
officers
in
the
Church
;
it
being
already
manifest
,
that
the
power
of
planting
,
governing
,
and
continuing
of
the
churches
,
being
first
vested
in
Christ
,
was
,
from
him
derived
to
the
Apostles
,
and
from
the
Apostles
to
the
Bishops
,
and
so
that
the
power
of
preaching
,
baptizing
,
teaching
,
confirming
,
consecrating
the
Sacrament
of
the
Eucharist
,
binding
and
loosing
,
blessing
in
marriage
,
visiting
,
and
praying
over
the
sick
,
and
at
last
constituting
others
like
themselves
,
either
in
whole
,
by
communicating
entirely
their
whole
power
to
them
,
or
in
part
,
by
giving
them
some
limited
powers
,
for
some
certain
offices
,
were
thus
communicated
.
Of
which
,
all
that
will
be
necessary
to
be
added
,
is
only
this
,
which
natural
reason
dictates
to
every
one
;
That
no
man
ought
to
assume
to
himself
any
Office
in
any
Society
,
but
he
that
is
designed
to
it
,
by
him
that
hath
the
supreme
power
in
it
;
nor
consequently
,
in
the
church
,
but
he
that
is
called
,
as
was
Aaron
;
i.
e.
hath
received
mission
,
or
commission
from
God
;
which
,
being
not
now
pretended
by
any
,
to
be
received
immediately
from
Heaven
,
there
is
but
one
way
imaginable
for
any
man
to
claim
it
;
viz.
By
receiving
it
from
them
,
who
immediately
have
received
it
from
Heaven
.
And
then
the
whole
matter
is
devolved
to
a
short
issue
;
That
every
one
that
thus
runs
,
is
obliged
to
shew
his
commission
,
by
which
he
may
appear
to
be
sent
;
and
that
being
once
produced
,
to
whatsoever
acts
that
extends
,
to
those
he
will
be
allowed
to
be
sufficiently
authorized
,
but
to
nothing
else
.
And
vvhosoever
will
not
stand
to
this
award
,
must
not
only
cast
off
the
Church
of
Christ
from
being
his
Mother
,
and
confess
Christ
so
far
from
being
a
favourer
,
that
he
is
a
professed
enemy
to
his
pretences
;
but
withall
must
acknowledge
himself
to
have
given
a
precedent
for
all
the
unreasonable
claims
,
and
violences
,
and
oppressions
in
the
world
,
which
must
all
commence
regular
and
just
,
when
it
shall
once
be
allowed
,
that
any
power
belongs
to
any
,
which
cannot
justifie
(
and
doth
not
so
much
as
plead
)
the
derivation
from
above
.
A
consideration
very
fit
for
our
times
,
and
those
especially
who
presume
upon
their
own
conceited
gifts
,
and
qualifications
,
without
legitimate
ordination
,
to
venture
on
the
weightiest
part
of
the
Ministerial
function
.
CHAP.
VIII
.
The
Catechist's
opinion
of
the
indispensable
necessity
of
Ministers
being
chosen
by
the
people
,
largely
declared
.
His
two
Scripture-instances
examined
,
Act.
6.
Act.
14.
The
choice
of
the
seven
Deacons
,
no
rule
for
all
Churches
in
the
constitution
of
Officers
.
The
choice
it self
,
an
occasional
permission
.
The
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
doth
not
signifie
to
ordain
,
by
the
election
,
or
suffrages
of
the
community
.
A
taste
of
the
Catechist's
Learning
and
Modesty
.
Antiquity
untruly
referr'd
to
by
him
,
for
the
peoples
right
to
chuse
their
Ministers
.
His
reasons
strike
at
the
Civil
state
,
no
less
than
the
Ecclesiastical
;
that
there
must
be
no
Rulers
in
either
,
but
by
the
peoples
choice
.
There
is
no
duty
required
of
the
people
,
as
to
their
Officers
and
Governours
,
which
makes
this
choice
contended
for
,
necessary
.
Arguments
against
Popular
Elections
,
as
un-conformable
to
the
way
of
the
Old
Testament
,
made
by
incompetent
judges
,
the
occasion
of
divisions
and
factions
,
reflected
on
extreamly
by
St.
Paul's
Prophesie
,
2
Tim.
4.3
,
4.
leaving
Ministers
under
too
great
a
temptation
,
to
please
and
humour
the
people
,
and
very
injurious
and
dangerous
to
the
concernment
of
Christian
Kings
,
in
the
ordering
of
the
publick
Religion
and
Reformation
.
Bishops
,
Priests
,
and
Deacons
,
of
the
Church
of
England
,
made
,
ordained
,
and
consecrated
by
the
Vertual
consent
of
the
People
.
THe
fore-going
Discourse
,
makes
it
needless
to
bestow
any
farther
reflections
upon
very
much
of
what
the
Catechist
next
offers
,
concerning
the
differences
between
those
whom
he
calls
extraordinary
,
and
ordinary
Officers
,
or
Rulers
in
the
Church
,
Cat.
p.
124
,
125.
And
,
as
to
the
rest
,
we
shall
have
occasion
to
discover
the
falseness
of
his
affirmations
,
in
that
which
follows
.
That
then
which
I
fix
upon
,
is
,
the
fourth
thing
required
by
him
,
to
the
due
constitution
of
an
ordinary
Officer
of
the
Church
,
an
Elder
,
Pastor
,
or
Teacher
.
[
That
he
be
called
,
and
chosen
by
the
suffrage
and
consent
of
the
Church
.
]
And
this
he
before
assigned
as
the
most
characteristical
difference
of
the
ordinary
Ruler
from
the
extraordinary
.
[
he
is
called
by
the
suffrage
,
choice
,
and
appointment
of
the
Church
it self
.
And
again
,
he
goes
over
it
,
as
a
main
foundation
to
be
relyed
upon
,
[
That
his
authority
is
derived
from
Christ
,
by
the
election
,
and
designation
of
the
Church
;
and
therefore
confined
in
the
exercise
to
that
Church
,
wherein
,
and
whereby
,
it
is
so
derived
.
]
And
this
,
among
others
,
is
said
to
be
[
indispensably
necessary
unto
him
that
would
be
accounted
to
have
taken
that
office
upon
him
,
according
to
the
mind
of
Christ
,
Whereto
I
will
annex
all
that
he
hath
spoken
in
the
explication
of
this
particular
.
[
Fourthly
,
New
Testament
,
where
there
is
mention
of
the
manner
whereby
any
are
called
in
an
ordinary
way
,
unto
any
Ministry
in
the
Church
,
and
in
both
of
them
,
there
is
mention
of
their
election
by
the
community
of
the
Church
;
and
in
both
of
them
the
Apostles
themselves
presided
,
with
a
fulness
of
Church-power
,
and
yet
would
not
deprive
the
Churches
of
that
which
was
their
liberty
and
priviledge
.
The
first
of
these
is
,
Act.
6.
where
all
the
Apostles
together
,
to
give
a
rule
unto
the
future
proceeding
of
all
Churches
,
in
the
constitution
of
Officers
amongst
them
;
do
appoint
the
multitude
of
the
Disciples
,
or
community
of
the
Church
,
to
look
out
,
from
among
themselves
,
or
,
to
choose
the
persons
that
were
to
be
set
apart
thereon
,
unto
their
office
,
which
they
did
accordingly
,
verses
2
,
3
,
5.
This
was
done
,
when
only
Deacons
were
to
be
ordained
,
in
whom
the
interest
and
concernment
of
the
Church
,
is
not
to
be
compared
with
that
which
it
hath
in
it's
Pastors
,
Teachers
,
and
Elders
.
The
same
is
mentioned
again
,
Act.
14.23
.
where
Paul
and
Barnabas
are
said
to
ordain
Elders
in
the
Churches
,
by
their
election
and
suffrage
.
For
the
word
there
used
,
will
admit
of
no
other
sense
,
however
it
be
ambiguously
express'd
in
our
translation
.
Neither
can
any
instance
be
given
of
the
use
of
that
word
,
applied
unto
the
communication
of
any
office
or
power
,
to
any
person
or
persons
in
an
assembly
wherein
it
denoteth
any
other
action
,
but
the
suffrage
of
the
multitude
,
and
this
it
doth
constantly
,
in
all
Writers
of
the
Greek
Tongue
.
And
hence
it
was
,
that
this
right
and
priviledge
of
the
Church
in
chusing
of
those
who
are
to
be
set
over
them
,
in
the
vvork
of
the
Lord
,
was
a
long
time
preserved
inviolate
in
the
primitive
Churches
,
as
the
Antients
do
abundantly
testifie
.
Yea
,
the
shew
and
appearance
of
it
,
could
never
be
utterly
thrust
out
of
the
world
,
but
is
still
retained
in
those
Churches
,
which
yet
reject
the
thing
it self
.
And
this
institution
of
our
Lord
Jesus
Christ
,
by
his
Apostles
,
is
suited
to
the
nature
of
the
Church
,
and
of
the
authority
that
he
hath
appointed
to
abide
therein
:
for
,
as
we
have
shewed
before
,
persons
become
a
Church
by
their
own
voluntary
consent
.
Christ
makes
his
subjects
willing
,
not
slaves
.
His
rule
over
them
,
is
,
by
his
Grace
in
their
own
wills
,
and
he
will
have
them
every
way
free
in
their
obedience
.
A
Church-state
is
an
estate
of
absolute
liberty
under
Christ
,
not
for
men
to
do
what
they
will
,
but
for
men
to
do
their
duty
freely
without
compulsion
.
Now
,
nothing
is
more
contrary
to
this
liberty
,
than
to
have
their
Guides
,
Rulers
,
and
Overseers
,
imposed
on
them
without
their
consent
.
Besides
,
the
body
of
the
Church
is
obliged
to
discharge
its
duty
towards
Christ
,
in
every
institution
of
his
,
which
herein
they
cannot
,
if
they
have
not
their
free
consent
in
the
choice
of
their
Pastors
,
or
Elders
,
but
are
considered
as
mute
persons
,
or
brute
creatures
,
Neither
is
there
any
other
ordinary
way
of
communicating
authority
unto
any
in
the
Church
,
but
by
the
voluntary
submission
and
subjection
of
the
Church
it self
unto
them
.
For
,
as
all
other
imaginable
ways
may
fail
,
and
have
done
so
,
where
they
have
been
trusted
unto
;
so
they
are
irrational
,
and
unscriptural
,
as
to
their
being
a
means
of
the
delegation
of
any
power
whatever
.
]
Here
then
we
have
the
peoples
election
of
their
Ministers
,
pleaded
for
,
as
an
institution
of
the
Lord
Jesus
Christ
,
by
his
Apostles
,
plainly
expressed
in
the
Scripture
,
indispensably
necessary
to
constitute
a
Gospel-Ministry
,
observed
inviolate
in
the
primitive
Church
;
and
all
other
wayes
condemned
,
as
irrational
,
and
un-scriptural
.
Let
us
therefore
,
in
the
first
place
,
view
the
plain
,
and
express
Scriptures
,
that
demonstrate
this
unto
us
,
which
,
if
they
fail
the
Catechist
,
all
his
other
pretended
arguments
from
Authority
or
Reason
,
will
not
serve
the
turn
.
The
Scriptures
are
two
,
Act.
6.
and
Act.
14.
[
"
And
in
both
of
them
,
there
is
mention
of
their
election
by
the
community
of
the
Church
,
and
in
both
of
them
,
the
Apostles
themselves
presided
with
a
fulness
of
Church-power
,
and
yet
would
not
deprive
the
Churches
of
that
which
was
their
liberty
and
priviledge
.
As
to
this
election
by
the
community
of
the
Church
,
said
to
be
mention'd
in
both
these
places
,
we
shall
see
how
far
it
extends
upon
examination
.
But
if
the
Apostles
presided
at
the
same
time
,
with
a
fulness
of
Church-power
,
as
is
here
asserted
;
they
might
certainly
have
ordered
the
matter
otherwise
,
no
Church-power
being
wanting
,
where
the
fulness
of
it
is
supposed
.
—
Now
to
the
instances
themselves
.
[
The
first
of
these
,
is
Acts
6.
where
all
the
Apostles
together
,
to
give
a
rule
unto
the
future
proceeding
of
all
churches
in
the
constitution
of
Officers
among
them
,
do
appoint
the
multitude
of
the
Disciples
,
or
community
of
the
Church
,
to
look
out
,
from
among
themselves
,
or
to
chuse
the
persons
,
that
were
to
be
set
apart
thereto
,
unto
their
Office
,
which
they
did
accordingly
,
&c.
]
If
we
look
impartially
into
this
story
of
the
choice
of
Deacons
,
here
mentioned
,
we
shall
find
no
power
at
all
of
Election
in
the
multitude
of
Disciples
,
but
what
the
Apostles
condescended
to
allow
them
,
upon
this
occasion
;
they
therefore
do
here
appoint
them
to
chuse
to
look
out
men
among
themselves
,
and
they
to
determine
certain
bounds
of
their
choice
,
and
election
.
1.
To
take
seven
,
neither
more
,
nor
fewer
.
2.
Those
seven
men
generally
known
and
reputed
of
.
3.
In
such
estimation
for
fulness
of
the
Spirit
,
of
Faith
,
of
Wisdom
and
Discretion
,
for
the
managery
of
the
affairs
to
be
committed
to
them
.
According
to
which
permission
of
the
Apostles
,
and
rules
prescribed
by
them
,
they
proceeded
,
verse
5
,
and
chose
Stephen
,
&c.
whom
they
set
before
the
Apostles
,
and
when
they
had
prayed
,
they
(
the
Apostles
)
laid
their
hands
on
them
.
The
right
of
Election
here
,
evidently
lay
in
the
Apostles
themselves
;
nor
did
the
community
of
Disciples
act
any
thing
otherwise
,
than
by
power
delegated
from
the
Apostles
,
and
according
to
their
prescriptions
;
and
this
power
delegated
,
was
no
more
than
a
bare
nomination
,
or
testimonial
approbation
,
of
seven
such
persons
to
be
ordained
Deacons
for
the
present
service
,
by
the
Apostles
.
But
,
let
the
story
be
supposed
never
so
full
to
the
Catechist's
purpose
,
[
That
the
Apostles
did
this
to
give
a
rule
to
the
future
proceeding
of
all
Churches
,
in
the
constitution
of
Officers
among
them
,
]
is
,
I
am
sure
,
beside
the
text
,
and
not
only
destitute
of
,
but
contrary
to
,
other
Scripture-warrant
;
it
being
impossible
,
amongst
the
Ordinations
of
Church-officers
,
recorded
in
Scripture
,
to
find
such
another
pattern
.
And
if
this
be
the
rule
of
all
future
proceedings
,
there
must
be
alwayes
seven
chosen
,
and
no
officers
in
any
Church
,
but
vvhat
are
taken
from
among
themselves
,
as
these
here
vvere
,
and
chosen
by
the
Laity
only
.
Now
,
for
the
remark
made
in
the
close
of
this
story
,
[
This
was
done
,
when
only
Deacons
were
to
be
ordained
,
in
whom
the
interest
and
concernment
of
the
Church
,
is
not
to
be
compared
with
that
which
it
hath
in
it's
Pastors
,
Teachers
,
and
Elders
.
]
It
may
easily
be
retorted
,
That
it
no
wayes
follows
,
Because
the
Apostles
indulged
a
limited
,
and
bounded
choice
of
these
inferiour
officers
,
they
therefore
designed
to
warrant
a
perpetual
power
of
election
in
the
people
,
as
to
officers
of
a
much
higher
order
,
and
in
whom
the
interest
and
concernment
of
the
Church
is
much
greater
.
Add
hereunto
,
that
there
was
some
special
reason
to
move
the
Apostles
to
this
indulgence
unto
the
people
at
this
time
.
This
is
intimated
by
St.
Chrysostome
.
S.
Chrys
.
hom.
〈◊〉
in
Act.
cit
.
à
Rev.
Whitgift
.
Tract.
3.
p.
155.
The
Apostles
(
saith
he
)
did
not
commit
the
Election
of
Deacons
to
lot
,
nor
did
they
themselves
choose
them
,
whenas
,
being
moved
by
the
Spirit
,
they
might
so
have
done
;
but
rather
establish
what
is
approved
by
the
testimonies
of
many
.
For
,
to
appoint
the
number
,
and
ordain
them
,
and
that
to
such
an
use
,
this
they
challenge
to
themselves
;
but
to
chuse
the
men
,
they
permit
unto
them
(
the
people
)
that
they
themselves
might
not
seem
to
do
any
thing
partially
,
and
for
favour
.
There
is
the
reason
insinuated
,
a
reason
proper
to
the
occasion
.
Because
these
Deacons
were
to
be
employed
about
money-matters
,
in
the
collecting
,
and
distributing
of
Alms
;
the
Apostles
thought
good
to
chuse
them
by
a
common
consent
,
the
rather
to
avoid
the
grudging
of
the
people
,
and
the
suspition
which
any
might
harbour
of
themselves
.
And
some
such
thing
seems
declared
in
that
,
which
is
said
to
have
put
the
Apostles
upon
this
whole
business
,
Acts
6.1
.
There
arose
a
murmuring
of
the
Grecians
against
the
Hebrews
,
because
their
Widows
were
neglected
in
the
daily
ministration
.
—
And
,
upon
this
very
score
it
is
,
that
St.
Paul
mentions
the
Brother
,
Avoiding
this
,
saith
he
,
that
no
man
should
blame
us
in
this
abundance
which
is
administred
by
us
▪
providing
for
honest
things
,
not
only
in
the
sight
of
the
Lord
,
but
in
the
sight
of
men
.
To
which
purpose
also
,
of
declining
the
censure
of
mis-employing
any
part
of
the
publick
charity
,
he
thus
writes
to
the
Corinthians
,
Whomsoever
you
shall
approve
by
your
Letters
,
them
will
I
send
to
bring
your
liberality
to
Jerusalem
.
The
aim
of
St.
Paul's
referring
these
messengers
to
the
Churches
choice
and
approbation
,
was
manifestly
this
,
That
his
upright
dealing
in
the
distribution
of
their
Alms
,
might
never
be
brought
into
the
least
suspicion
.
And
the
same
motive
had
the
Apostles
for
their
referring
the
choice
of
the
seven
Deacons
,
unto
the
multitude
of
the
Disciples
.
So
that
we
may
not
of
this
occasional
permission
,
frame
an
universal
,
and
perpetual
law
,
or
rule
for
all
Church-officers
.
This
first
,
therefore
had
need
to
be
backed
and
secured
with
a
second
text
of
Scripture
.
[
The
same
is
mentioned
again
,
Act.
14.23
.
where
Paul
and
Barnabas
are
said
to
ordain
Elders
in
the
Churches
,
by
their
election
and
suffrage
,
for
the
word
there
used
,
will
admit
of
no
other
sense
,
&c.
]
I
wish
the
Catechist
learning
and
ingenuity
proportionable
to
the
confidence
wherewith
he
manageth
this
instance
.
We
read
,
Act.
14
[
When
they
had
ordained
them
Elders
in
every
Church
]
this
he
,
to
serve
his
purpose
,
changeth
into
[
ordained
them
Elders
in
every
Church
,
by
the
election
and
suffrage
of
the
community
]
;
and
,
to
set
off
this
translation
,
tells
us
farther
,
that
[
the
word
there
used
,
will
admit
of
no
other
sense
;
and
thus
it
constantly
signifies
in
all
the
Writers
of
the
Greek
Tongue
.
Now
then
,
to
the
Tryal
.
The
word
used
,
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
a
compound
of
the
very
same
,
is
made
use
of
,
Act.
10.41
.
to
express
God's
praeordination
of
the
Apostles
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
We
English
it
,
[
Witnesses
chosen
before
of
God
]
;
and
certainly
,
there
was
not
any
thing
of
the
peoples
suffrage
here
included
.
Beza
therefore
,
who
,
in
the
14.
chap.
of
the
Acts
,
verse
23.
reads
,
[
per
suffragia
creâssent
,
]
with
the
Catechist
,
instead
of
the
vulgar
[
constituissent
]
;
yet
,
in
his
marginal
note
to
this
other
place
,
opposeth
the
ordination
of
God
;
express'd
by
the
same
word
,
to
al
humane
suffrage
.
Hoc
loco
tacita
antithesis
inter
Dei
Cheirotoniam
,
&
hominum
suffragia
siquidem
à
Deo
immediatè
designantur
Apostoli
.
]
Nor
is
there
any
truth
in
that
affirmation
,
that
[
All
writers
of
the
Greek
Tongue
do
constantly
use
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
denote
the
suffrage
of
the
multitude
]
Philo
Judaeus
saith
of
Joseph
,
God's
appointment
.
So
of
Aaron's
sons
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
God
constituted
them
Priests
.
So
in
Josephus
,
Alexander
son
of
Antiochus
Epiphanes
,
writes
to
Jonathan
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
We
,
(
i.
e.
I
,
in
the
Regal
stile
)
constitute
thee
chief
Priest
of
the
Jews
,
and
to
be
called
my
Friend
.
So
Lucian
,
of
Alexander's
kindness
to
Hephaestion
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
he
made
him
a
God
when
he
was
dead
;
which
sure
,
being
a
single
act
of
Alexander's
,
was
not
done
by
voices
or
suffrages
.
So
Maximus
Tyrius
,
of
Darius's
horse
,
which
by
neighing
made
his
Master
King
of
the
Persians
,
saith
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
Persians
did
not
adore
,
or
salute
Darius
,
till
his
wanton
horse
had
created
him
King
.
In
all
these
places
,
the
word
signifies
constituting
,
or
ordaining
,
without
any
intimation
of
suffrages
of
a
community
.
And
,
for
Ecclesiastical
Writers
,
the
case
is
plain
,
that
they
use
it
familiarly
for
ordaining
,
and
especially
for
imposition
of
hands
.
Accordingly
Theophylact
,
on
2
Tim.
1.6
.
instead
of
St.
Paul's
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
by
imposition
of
my
hands
;
hath
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
when
I
ordained
thee
Bishop
.
And
so
St.
Chrysostom
on
those
words
,
Act.
6.6
.
having
prayed
,
they
laid
hands
on
them
,
saith
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
they
were
ordained
by
Prayer
,
for
this
is
ordination
;
making
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
all
one
.
Socrates
speaking
of
Constantine
,
in
the
twentieth
year
of
his
Reign
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
on
the
thirtieth
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
where
it
is
all
one
with
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
both
noting
the
constituting
,
or
creating
of
Caesar
,
a
work
of
the
Emperour
only
.
So
Theodoret
,
in
the
person
of
Joseph
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
my
Master
hath
constituted
me
over
all
his
house
.
Whereto
might
be
added
many
others
.
'T
is
granted
indeed
,
that
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
to
it
's
literal
Etymon
,
signifies
to
stretch
out
the
hand
,
or
to
hold
it
up
,
and
noted
,
among
the
antient
Greeks
,
choosing
,
or
giving
sentence
,
or
suffrages
,
which
,
in
popular
elections
,
or
judicatures
,
was
done
by
lifting
up
the
hand
.
But
this
being
the
original
of
the
word
,
it
is
(
as
is
ordinary
with
other
words
)
somewhat
enlarged
and
changed
in
the
ordinary
usage
of
it
,
and
signifies
(
as
hath
been
said
)
indifferently
,
constituting
,
or
ordaining
,
without
any
intimation
of
suffrages
,
or
plurality
of
persons
,
or
voices
,
by
whom
this
ordination
is
made
.
—
We
will
,
nevertheless
,
for
once
,
suppose
that
the
original
word
,
in
Acts
14.
must
needs
import
,
to
ordain
by
holding
up
of
hands
,
to
testifie
suffrage
,
consent
,
or
the
like
.
Be
this
supposed
,
(
though
it
hath
been
evidently
confuted
)
yet
it
serves
not
the
purpose
whereto
the
Catechist
here
urgeth
it
;
for
it
was
distinctly
Paul
and
Barnabas
,
which
did
thus
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
ordain
by
this
holding
up
of
hands
,
and
not
the
assembly
,
or
community
of
all
the
Christians
.
—
When
they
had
ordained
them
Elders
,
be
it
by
suffrage
,
They
,
viz.
who
came
from
Derbe
,
verse
20.
returned
thence
to
Lystra
,
Iconium
,
Antioch
,
verse
21.
and
these
were
none
other
,
save
Paul
and
Barnabas
;
no
mention
here
,
no
not
the
least
intimation
,
of
the
peoples
joynt
concurrence
in
the
action
.
As
for
the
suffrages
of
any
others
,
if
such
could
be
imagined
,
to
have
interposed
here
,
it
would
not
then
be
Paul
and
Barnabas
,
but
those
others
,
who
did
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
stretch
out
their
hands
,
or
give
the
suffrages
.
And
for
Paul
and
Barnabas
to
do
it
by
the
suffrages
of
others
,
is
far
from
the
original
use
of
the
word
,
from
whence
it
is
pretended
to
be
concluded
;
for
,
where
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
primitive
sense
,
is
used
of
chusing
by
suffrages
,
(
as
in
popular
elections
,
&c.
)
it
is
certain
,
that
their
own
,
not
others
suffrages
,
are
meant
by
it
.
They
then
that
look
so
far
back
to
the
original
of
the
word
,
as
to
think
it
necessary
to
render
it
,
Suffragiis
creare
,
to
ordain
by
suffrages
,
are
certainly
guilty
of
very
impertinent
nicety
,
for
to
say
,
that
they
created
them
by
their
own
suffrages
,
is
,
to
say
no
more
,
but
that
they
joyntly
did
ordain
them
,
(
and
indeed
,
being
but
two
,
there
could
be
no
place
for
suffrages
)
;
and
to
affirm
,
they
did
it
by
the
suffrages
of
others
,
is
not
agreeable
to
the
pretended
use
of
the
word
.
These
Scripture-proofs
,
therefore
,
we
have
been
referr'd
unto
;
afford
nothing
for
any
man's
conscience
to
rely
upon
,
as
to
this
popular
election
of
Ministers
,
so
zealously
contended
for
,
as
an
Institution
of
Christ
by
his
Apostles
,
the
rightful
liberty
of
the
community
of
Disciples
,
and
necessary
,
and
indispensable
qualification
of
every
Church-officer
;
and
,
we
are
already
instructed
by
the
Catechist
,
not
to
satisfie
our selves
with
any
arguments
,
be
they
never
so
plausible
,
that
are
not
derived
from
the
H.
Scriptures
.
What
indeed
can
bespeak
a
thing
to
be
Christ's
institution
,
but
his
own
word
of
command
?
And
yet
I
will
bestow
a
few
reflections
upon
his
reasons
,
superadded
to
these
Scriptures
;
and
then
offer
him
some
contrary
arguments
to
chew
upon
.
First
,
he
tells
us
,
[
That
the
Antients
do
abundantly
testifie
this
right
and
priviledge
of
the
Church
,
in
chusing
their
Governours
,
to
have
been
a
long
time
preserved
inviolate
in
the
primitive
Churches
;
]
but
he
names
none
of
those
Antients
,
and
apparently
slights
the
authority
of
the
Antients
in
other
matters
.
And
I
challenge
him
to
produce
any
of
those
Antients
,
who
assert
this
,
1.
To
be
the
right
and
priviledge
of
the
Church
;
and
then
,
2.
As
such
,
to
have
been
preserved
inviolate
a
long
time
,
in
the
Primitive
Churches
,
'T
is
acknowledged
indeed
,
that
St.
Cyprian
and
others
do
teach
,
that
the
ordaining
of
Ministers
ought
to
be
in
the
presence
of
the
people
,
to
the
intent
they
may
object
any
thing
against
them
,
if
they
can
;
and
that
it
was
the
ordinary
custom
[
more
's
&
merita
singulorum
communi
consilio
ponderare
,
]
to
advise
and
weigh
with
common
advice
,
(
viz.
of
such
as
knew
them
)
every
man's
manners
and
deserts
;
but
they
no
no where
affirm
it
the
right
of
the
people
,
to
Elect
those
that
shall
be
set
over
them
.
Secondly
,
We
are
pointed
to
[
the
suitableness
of
this
imaginary
institution
of
Christ
,
to
a
Church-state
,
which
is
said
to
be
founded
by
voluntary
consent
,
and
to
be
a
state
of
absolute
liberty
;
and
,
to
have
their
Rulers
and
Overseers
imposed
on
them
without
their
choice
,
is
contrary
to
that
liberty
.
]
We
have
seen
[
†
](A32819-e86340-b)
†
Chap.
3.
before
,
this
Church-state
of
his
,
to
be
as
very
a
dream
,
as
this
,
vvhich
he
now
calls
Christ's
institution
in
it
:
and
it
may
not
be
unseasonable
here
,
to
remarque
,
That
his
argument
of
entring
into
a
Society
by
consent
,
and
the
liberty
of
Christians
,
no
less
strikes
at
the
Civil
government
,
than
the
Ecclesiastical
;
having
before
told
us
,
[
without
this
consent
,
no
Society
of
any
kind
can
exist
.
]
In
reasoning
thus
therefore
against
the
Government
of
the
Church
,
the
state
of
the
Kingdom
is
certainly
concerned
.
Christ
requires
a
free
and
voluntary
obedience
,
for
conscience
sake
,
to
the
Civil
government
,
no
less
than
to
that
of
the
Church
;
and
subjection
,
in
lawful
matters
,
to
the
lawful
powers
of
both
,
is
no
piece
of
slavery
and
bondage
,
nothing
opposite
to
Christian
liberty
,
save
unto
those
only
,
who
make
all
dutiful
obedience
unto
their
Superiours
,
such
.
If
so
it
be
,
that
our
Catechist's
reason
stand
good
,
that
,
[
where
the
people
have
not
their
free
consent
in
the
choice
of
their
Pastors
,
they
are
considered
as
mute
persons
,
or
brute
creatures
]
This
reasoning
extends
no
less
to
the
Commonwealth
,
than
to
the
Church
,
and
there
must
not
be
in
the
one
,
any
more
than
in
the
other
,
any
Rulers
,
but
such
as
are
of
the
peoples
choice
and
appointment
,
And
vve
have
seen
enough
in
these
late
times
,
to
perswade
us
,
that
this
is
the
mind
and
sense
of
the
separate
brethren
,
had
they
but
power
answerable
to
their
wills
.
Thirdly
,
It
is
insinuated
,
that
,
[
The
body
of
the
Church
hath
some
duty
to
be
discharged
towards
Christ
,
in
this
institution
of
Church-government
,
which
they
cannot
perform
,
if
the
choice
of
Pastors
be
denied
them
.
]
But
what
duty
of
the
people
he
means
,
is
not
farther
expressed
;
nor
do
I
know
any
obligation
which
the
people
have
,
as
to
the
Officers
set
over
them
,
besides
their
Prayers
for
them
;
their
endeavours
by
testimonies
of
known
crimes
to
lawful
Authority
,
for
to
prevent
unfit
persons
ordination
,
and
their
obedience
unto
those
that
shall
be
set
over
them
;
all
which
may
well
enough
be
performed
,
though
the
choice
of
their
Pastors
be
denied
them
.
Lastly
,
It
is
boldly
affirmed
,
[
That
there
is
no
other
ordinary
way
of
communicating
authority
unto
any
,
which
is
either
Rational
or
Scriptural
]
;
but
as
this
is
affirmed
only
,
without
either
Reason
or
Scripture
to
back
it
,
so
it
may
suffice
as
peremptorily
to
deny
it
.
Which
,
I
the
rather
do
,
to
shorten
my
discourse
on
this
subject
;
and
,
because
I
am
now
,
according
to
my
promise
,
to
demonstrate
,
That
it
is
,
upon
several
accounts
,
unmeet
and
unreasonable
,
(
whatever
is
by
the
Catechist
and
others
pretended
)
that
the
election
and
choice
of
Ministers
,
should
be
left
unto
the
people
.
1.
The
Priesthood
under
the
Law
was
not
of
the
peoples
choice
,
but
of
God's
,
by
the
hand
of
Moses
,
Exod
,
28.1
.
And
in
their
consecration
afterwards
,
the
people
are
assembled
indeed
,
for
solemnity-sake
,
and
,
it
may
be
,
a
suffrage
of
Prayer
,
but
act
nothing
towards
the
performance
of
the
whole
business
,
Levit.
8.6
,
7.
And
again
,
after
that
,
upon
Aaron's
decease
,
Moses
alone
,
without
the
peoples
suffrage
,
substitutes
Eleazar
into
his
Office
,
Numb.
20.18
.
True
indeed
,
at
the
consecration
of
the
Levites
,
the
people
put
their
hands
on
the
Levites
heads
,
Numb.
8.10
,
12.
but
that
was
done
only
in
token
of
their
being
presented
to
God's
service
,
instead
of
their
first-born
,
as
God
had
chosen
them
,
Numb.
3.45
.
—
There
was
not
then
this
way
of
Election
,
as
to
the
Old
Testament
;
and
what
saith
the
New
?
No
man
taketh
this
honour
unto
himself
,
but
he
that
is
called
of
God
,
as
was
Aaron
,
Heb.
5.4
.
But
I
will
not
urge
this
matter
farther
.
2.
The
people
have
not
requisite
,
and
fitting
parts
,
to
make
a
competent
and
meet
judgment
in
the
choice
of
their
Pastors
;
and
therefore
't
is
not
likely
God
hath
call'd
them
to
a
work
they
are
not
first
fitted
for
.
I
will
appeal
to
the
Catechist
here
,
as
Judg
,
Whether
the
first
qualification
for
any
Office
,
It
is
the
doctrine
taught
by
himself
;
That
,
[
It
is
not
lawful
for
the
Church
to
call
any
man
to
that
work
,
3.
There
is
nothing
so
likely
to
occasion
Divisions
in
the
Church
,
and
,
which
more
usually
ends
in
factious
determinations
,
than
popular
election
.
Contention
and
Sedition
have
been
the
known
fruit
of
this
way
of
chusing
Pastors
,
where
it
hath
obtained
.
4.
That
which
is
prophetically
spoken
by
St.
Paul
,
reflects
extremely
upon
these
popular
elections
.
The
time
will
come
,
saith
he
,
that
they
will
not
endure
sound
doctrine
,
but
after
their
own
lusts
,
shall
they
heap
up
to
themselvs
teachers
,
having
itching
ears
,
and
they
shall
turn
away
their
ears
from
the
truth
,
and
shall
be
turned
unto
fables
.
Where
the
people
are
at
their
own
choice
,
every
one
will
seek
to
gratifie
their
itching
ears
;
and
those
whom
they
chuse
,
are
left
under
some
obligation
to
claw
them
.
The
people
will
(
if
it
be
possible
)
chuse
one
suitable
to
their
own
humours
;
one
that
shall
speak
pleasing
things
unto
them
;
and
the
Minister's
dependence
upon
their
choice
,
will
byass
and
incline
him
vehemently
not
to
displease
them
,
though
in
the
performance
of
his
bounden
duty
.
Lastly
,
This
election
of
Ministers
by
the
people
,
would
be
highly
injurious
unto
Christian
Kings
,
unto
whom
the
especial
care
of
God's
publick
service
,
in
their
respective
Dominions
,
doth
appertain
;
They
shall
never
be
able
to
procure
such
reformation
,
consent
,
or
agreement
,
in
matters
of
Religion
,
as
when
they
have
the
placing
of
the
chief
of
the
Clergy
at
their
disposal
;
for
,
the
people
,
who
are
commonly
bent
to
noveltie
and
factions
,
and
most
ready
to
receive
that
doctrine
that
is
contrary
to
the
present
state
,
and
inclines
to
liberty
;
will
usually
chuse
men
according
to
their
own
fancies
;
so
that
the
Prince
shall
neither
have
quiet
Government
,
nor
be
able
to
preserve
the
peace
of
the
Church
,
nor
yet
to
plant
and
defend
that
Religion
,
and
Worship
of
God
,
which
,
in
his
conscience
,
he
is
perswaded
to
be
most
sincere
and
requisite
;
Yea
,
and
his
whole
Kingdom
shall
be
filled
with
swarms
of
different
Sects
,
which
he
is
not
aware
of
,
and
hath
no
means
of
Remedy
left
against
the
mischievous
consequences
of
,
but
by
maintaining
of
a
standing
Army
,
for
the
suppressing
of
all
emergent
insolencies
and
rebellions
.
Now
,
to
shut
up
this
Chapter
,
I
call
to
mind
,
that
the
Catechist
hath
said
,
[
The
calling
of
Pastors
or
Teachers
,
must
be
by
the
election
,
suffrage
,
and
consent
of
the
Church
,
formally
or
virtually
given
or
obtained
.
]
How
far
this
virtual
consent
extends
,
he
should
have
done
well
to
have
taught
his
disciples
;
for
thus
we
are
able
to
defend
the
people's
virtual
consent
to
the
calling
of
those
Ministers
which
yet
they
have
not
the
choice
of
,
inasmuch
as
whatsoever
is
concluded
and
established
by
the
several
Estates
of
the
Kingdom
in
Parliament
,
is
also
done
virtually
by
the
consent
of
the
people
;
but
,
such
is
the
form
and
manner
of
making
,
ordaining
,
and
consecrating
of
Bishops
,
Priests
,
and
Deacons
,
in
the
Church
of
England
;
and
therefore
they
are
called
by
the
virtual
consent
of
all
the
people
,
being
made
,
ordained
,
and
consecrated
,
according
to
that
form
,
order
,
and
rule
,
which
the
whole
Realm
in
Parliament
hath
allowed
of
,
and
appointed
.
If
any
desire
to
see
farther
into
this
matter
,
about
the
people's
election
of
their
Pastors
,
he
may
find
it
handled
at
large
,
in
Arch-Bishop
Whitgift's
defence
against
Cartwright
,
Tract.
3.
p.
156.
to
p.
216.
CHAP.
IX
.
Imposition
of
hands
in
ordination
,
limited
by
the
Catechist
,
to
the
Presbytery
of
that
particular
Church
,
wherein
the
person
is
ordained
.
The
Scripture
gives
this
power
to
Bishops
.
Calvin's
judgment
of
the
laying
on
of
the
hands
of
the
Presbytery
.
Two
Questions
resolved
by
the
Catechist
,
in
the
negative
.
Qu.
1.
Whether
a
person
may
be
lawfully
call'd
to
,
or
employed
in
a
part
of
the
office
,
or
work
of
the
Ministry
only
?
The
Catechist's
grounds
examined
,
and
disabled
.
Scripture-presidents
instanced
in
the
seven
Deacons
.
Christ's
baptizing
by
his
Disciples
.
St.
Paul's
allegation
as
to
himself
.
The
Catechist's
own
Pastors
and
Teachers
divided
in
the
parts
of
their
office
,
and
his
Ruling-Elders
opposed
to
Preaching-Elders
.
No
repugnancy
herein
with
the
authority
of
the
Ministry
,
or
relation
between
the
Elders
and
the
Church
.
The
exercise
of
gifts
restrainable
,
till
there
be
right
and
authority
given
,
and
after
that
too
,
by
the
rules
of
prudence
,
good
order
,
and
edification
.
The
Church
may
lawfully
admit
to
a
part
of
the
Ministry
only
,
and
advance
her
Ministers
by
degrees
.
Qu.
2.
Whether
a
person
may
hold
the
relation
,
or
exercise
,
the
duty
of
a
Minister
,
to
more
Churches
than
one
,
at
the
same
time
?
The
Catechist's
opinion
set
down
at
large
,
with
the
reasons
of
it
,
and
then
refuted
under
six
propositions
,
which
are
manifested
to
be
asserted
by
him
.
1.
That
none
can
be
a
Gospel-minister
,
unless
first
chosen
by
some
particular
Church
.
2.
That
none
can
be
ordained
a
Minister
,
but
with
relation
to
some
particular
Church
,
as
his
cure
and
charge
.
3.
That
no
Minister
hath
power
to
depute
another
for
his
Curat
,
Vicar
,
or
Substitute
.
4.
That
no
Minister
may
exercise
his
power
,
or
office
,
out
of
that
particular
Church
,
wherein
,
and
whereto
he
is
ordained
.
5.
That
no
Minister
may
have
relation
to
more
Churches
than
one
,
at
the
same
time
.
Arch-Bishop
Whitgift's
Answer
to
T.C.
about
the
Similitudes
vulgarly
used
from
a
Shepherd
and
his
Flock
,
&c.
6.
The
no
Minister
may
remove
from
one
Church
,
or
Charge
,
to
another
,
without
re-ordination
.
Mr.
Hooker's
judgment
,
for
the
avoiding
confusion
in
such
like
questions
as
these
,
moved
by
the
Catechist
.
THe
fifth
thing
required
by
the
Catechist
,
to
the
due
constitution
of
an
Elder
,
Pastor
,
or
Teacher
of
the
Church
,
is
;
[
That
he
be
solemnly
set
apart
,
by
Fasting
and
Prayer
,
and
imposition
of
hands
unto
his
work
and
Ministry
,
Acts
13.2
.
1
Tim.
5.22
.
1
Tim.
4.14
.
]
Which
runs
in
the
Explication
thus
;
[
Fifthly
,
Unto
this
Election
succeeds
,
the
solemn
setting
apart
of
them
that
are
chosen
by
the
Church
unto
this
work
and
ministry
,
by
fasting
,
prayer
,
and
imposition
of
the
hands
of
the
Presbytery
before
constituted
in
the
Church
,
wherein
any
person
is
to
be
set
apart
.
]
Now
,
the
Exception
I
make
to
this
,
is
,
That
in
the
Answer
it self
,
there
is
no
mention
made
of
the
persons
that
are
to
lay
on
their
hands
.
In
the
ordination
and
in
the
explication
,
it
is
limited
and
restrained
,
1.
To
the
Presbytery
,
in
the
modern
notion
of
the
word
;
and
,
2dly
.
To
the
Presbytery
of
that
particular
Church
,
where
the
person
is
to
be
set
apart
.
The
three
places
of
Scripture
,
referr'd
unto
in
the
Answer
,
may
afford
us
some
better
light
in
this
matter
.
—
Act.
13.2
,
3.
which
treats
of
the
ordination
of
Barnabas
and
Saul
,
referrs
the
imposition
of
hands
to
Simeon
,
Lucius
,
and
Manaen
,
Bishops
of
the
Churches
of
Syria
,
called
in
the
Text
Prophets
,
and
Doctors
,
and
Teachers
(
some
of
them
,
probably
,
having
the
special
gift
of
prophesie
)
verse
1.
—
1
Tim.
5.22
.
referrs
the
laying
on
of
hands
to
Timothy
alone
,
in
the
singular
number
,
to
whom
the
Apostle
there
sends
this
command
,
Lay
hands
suddenly
on
no
man
.
—
The
third
Text
,
1
Tim.
4.14
.
speaks
of
Timothie's
own
ordination
,
where
mention
is
made
of
the
laying
on
of
the
hands
of
the
Presbytery
.
Unto
which
yet
,
it
had
been
but
good
manners
to
have
added
a
fourth
,
2
Tim.
16.
speaking
plainly
of
the
same
thing
,
Stir
up
,
saith
S.
Paul
to
Timothy
,
the
gift
that
is
in
thee
,
by
the
putting
on
of
my
hands
.
I
will
not
here
insist
on
that
difference
which
some
observe
in
the
original
,
that
the
preposition
in
this
latter
Text
,
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
denoting
the
chief
instrumentality
,
by
the
imposition
of
my
hands
;
but
the
preposition
in
the
fore-going
Text
,
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
denoting
a
concomitancy
only
,
with
the
laying
on
of
the
hands
of
the
Presbytery
.
other
Apostles
or
Bishops
,
who
assisted
with
St.
Paul
in
this
work
,
(
as
hath
been
intimated
by
the
way
before
,
in
chapter
6.
)
And
,
't
is
also
possible
,
that
it
may
signifie
only
the
Office
it self
,
whereto
Timothy
was
ordained
,
called
by
that
name
,
as
Calvin
is
known
to
interpret
it
.
His
words
are
these
,
which
I
will
only
annex
,
and
so
leave
this
point
.
[
†
](A32819-e89300-b)
†
Quanquam
incertum
est
An
plures
,
semper
manus
imposuerint
,
necne
;
Illud
quidem
in
Dia
conis
.
Paulo
&
Barnabà
,
&
paucis
quibusdam
aliis
factum
fuisse
constat
.
Sed
Paulus
ipse
alibi
se
,
non
alios
complures
Timotheo
,
manus
imposuisse
commemorat
.
Admonco
Te
(
inquit
)
u●
gratiam
suscites
,
quae
in
te
est
per
Impositionem
manuum
mearum
.
Nam
quod
in
alterâ
Epistolà
de
impositione
manuum
P●e●byterii
dicitur
;
Ita
accipio
quasi
Paulus
de
seniotum
Collegio
loquatur
;
sed
hoc
nom●ne
Ordinationem
ipsam
intelligo
,
quasi
diceret
,
Fac
ut
gratia
quam
per
manuum
impositionem
recepisti
,
quum
te
Presbyterum
createm
non
sit
irrita
.
Calvin
.
Instit.
l
,
4.
c.
3.
S.
16.
It
is
uncertain
,
saith
he
,
Whether
more
than
one
did
alwayes
lay
on
their
hands
.
That
indeed
appears
to
have
been
done
in
the
Deacons
,
Paul
,
and
Barnabas
,
and
some
few
others
.
But
Paul
himself
doth
elsewhere
commemorate
,
that
He
,
and
no
more
,
did
lay
hands
upon
Timothy
.
I
admonish
thee
,
saith
he
,
that
thou
stir
up
the
grace
that
is
in
thee
by
the
imposition
of
my
hands
.
For
,
as
to
what
is
said
in
the
other
Epistle
,
of
the
laying
on
of
hands
of
the
Presbytery
,
I
do
not
so
conceive
of
,
as
if
Paul
spake
of
the
Colledge
of
Elders
;
but
by
this
name
I
understand
the
Ordination
it self
;
as
if
he
had
said
,
Endeavour
,
that
the
grace
thou
hast
received
by
the
imposition
of
hands
,
when
I
made
thee
an
Elder
,
be
not
in
vain
.
And
this
interpretation
of
Calvin
may
be
the
more
relished
by
the
Catechist
,
if
he
considers
how
much
his
friend
he
stands
,
as
to
a
popular
election
,
in
Sect.
15.
immediately
precedent
to
that
from
whence
I
have
cited
this
.
The
next
Question
moved
by
the
Catechist
,
is
.
[
Q.
26.
May
a
person
be
called
to
,
To
each
part
of
which
Question
,
he
thus
Answers
.
[
Answ.
Neither
of
these
have
either
Warrant
or
President
in
the
Scripture
;
nor
is
the
first
of
them
consistent
with
the
Authority
of
the
Ministry
,
nor
the
latter
with
the
Duty
thereof
;
nor
either
of
them
with
the
nature
of
that
Relation
which
is
between
the
Elders
and
the
Church
,
Act.
14.23
.
1
Pet.
5.2
Act.
20.28
.
]
There
are
(
as
he
saith
well
in
the
Explication
)
two
parts
of
this
Question
and
Answer
,
to
be
spoken
unto
severally
.
The
first
is
concerning
a
person
to
be
call'd
or
employed
in
any
Church
,
This
is
the
case
,
and
thus
resolved
.
If
this
be
done
by
consent
and
agreemen●
for
any
time
or
season
,
it
is
unwarrantabl●
and
disorderly
.
(
What
may
be
done
occasionally
upon
any
emergency
,
or
in
case
o●
weakness
or
disability
,
befalling
any
Elder
,
●
to
the
discharge
of
any
part
of
his
duty
,
i●
not
here
enquired
after
.
)
Now
his
reasons
I
thus
abridge
.
The
person
either
hath
gifts
fitting
hi●
for
the
whole
work
,
or
he
hath
not
.
If
he
hath
,
the
exercise
of
them
is
not
to
be
restrained
by
any
consent
or
agreement
;
he
must
trade
with
them
,
1
Cor.
12.7
.
But
,
〈◊〉
he
hath
not
,
it
is
not
lawful
for
the
Church
to
call
him
to
the
Ministry
,
which
the
Lord
Jesus
Christ
hath
not
before
qualified
him
for
.
This
,
with
what
is
contained
in
the
gener●●
Answer
,
is
the
sum
of
what
he
offers
as
to
this
Quaery
.
In
the
reflection
upon
which
,
I
note
,
First
,
That
the
thing
,
which
he
denies
,
may
be
done
occasionally
,
is
,
by
himself
insinuated
,
p.
139.
It
is
not
therefore
absolutely
,
and
in
it self
,
unlawful
to
be
done
;
for
what
is
so
,
may
not
be
done
occasionally
.
Secondly
,
It
seems
here
to
be
presupposed
,
that
the
work
of
the
Gospel-ministry
,
is
not
divisible
,
but
such
as
must
necessarily
go
altogether
,
and
appertain
to
all
Ministers
alike
;
the
several
names
given
them
in
Scripture
,
appertaining
unto
all
in
like
manner
;
as
he
had
before
taught
,
p.
120.
121.
Which
foundation
being
already
overthrown
,
chap
6.
and
7.
that
which
is
built
upon
it
falls
down
with
the
same
blow
.
It
will
not
be
difficult
therefore
,
to
answer
to
his
arguments
here
pointed
to
in
particular
.
First
,
then
,
Whereas
he
saith
,
[
It
hath
not
warrant
,
or
president
in
Scripture
]
;
I
instance
to
the
contrary
.
1.
In
the
seven
Deacons
,
who
were
admitted
to
a
part
of
the
Ministry
only
,
Act.
6.
and
therefore
Philip
the
Deacon
,
though
he
preached
,
and
baptized
the
Samaritans
,
yet
presumed
not
to
lay
his
hands
on
them
,
that
they
might
receive
the
Holy
Ghost
,
but
left
that
as
a
special
prerogative
of
the
Apostles
,
Acts
8.12
,
14
,
17.
2.
Christ
himself
(
though
he
wanted
neither
Gift
nor
Authority
,
yet
)
in
the
exercise
of
his
Ministry
,
baptized
not
,
himself
,
but
by
his
Disciples
,
St.
John
4.2
.
3.
St.
Paul
saith
of
himself
,
I
thank
God
that
I
baptized
none
of
you
,
but
Crispus
and
Gaius
,
lest
any
should
say
,
that
I
had
baptized
in
mine
own
name
;
and
I
baptized
also
the
houshold
of
Stephanas
:
besides
,
I
know
not
whether
I
baptized
any
other
;
for
,
Christ
sent
me
not
to
baptize
,
but
to
preach
the
Gospel
,
1
Cor.
1.14
,
15
,
16
,
17.
And
,
4thly
,
I
object
to
the
Catechist
,
his
Pastors
and
Teachers
,
2.
He
alledgeth
[
That
it
is
not
consistent
with
the
authority
of
the
Ministry
.
]
To
this
I
reply
.
That
he
answers
the
authority
of
his
Ministry
,
who
observes
the
rules
of
that
particular
function
and
office
whereto
he
is
commissioned
and
ordained
,
be
it
more
or
less
,
of
an
inferiour
or
superiour
degree
,
that
makes
no
difference
.
An
inferiour
Officer
may
be
as
true
to
his
Authority
,
as
a
superiour
,
though
it
extend
not
so
far
,
or
to
so
many
acts
.
Nor
is
he
wanting
to
the
Authority
of
his
Ministry
,
who
,
that
he
may
attend
,
himself
,
to
some
higher
Concern
of
his
Office
,
leaves
certain
lower
parts
of
it
,
to
be
supplyed
by
others
,
who
are
also
authorized
thereunto
.
3.
He
saith
,
[
It
is
not
consistent
with
the
nature
of
that
relation
which
is
between
the
Elders
and
the
Church
,
]
but
he
specifies
not
his
meaning
in
any
particular
.
A
Church-officer
,
certainly
,
is
no
farther
related
to
the
Church
,
than
as
to
those
acts
whereto
his
Authority
and
Commission
extends
,
nor
ought
the
Church
to
expect
more
from
him
than
he
is
authorized
unto
.
4.
He
saith
,
[
The
exercise
of
Gifts
received
,
is
not
to
be
restrained
.
]
But
here
he
should
do
well
to
remember
,
1.
That
the
exercise
of
gifts
is
by
himself
allowed
to
be
restrained
,
till
there
be
right
and
authority
thereunto
.
[
Ministerial
power
is
not
a●
absolute
ability
,
or
faculty
,
of
doing
what
〈◊〉
man
is
able
,
but
a
right
whereby
a
man
hath
power
to
do
that
rightly
and
lawfully
,
which
before
he
could
not
do
.
This
,
Gifts
will
not
give
to
any
;
for
,
if
they
did
,
they
would
do
it
to
all
that
have
received
them
.
]
2.
That
after
power
and
authority
received
,
Gifts
,
in
their
exercise
are
still
to
be
restrained
by
the
rules
of
prudence
,
good
order
,
and
edification
,
so
as
to
keep
their
subserviency
to
an
higher
end
.
And
thus
the
Apostle
limits
the
exercise
even
of
those
extraordinary
,
and
miraculous
gifts
,
that
were
in
his
time
in
the
Church
,
1
Cor.
14.26
,
27
,
28
,
29
,
30
,
31
,
32
,
33.
Lastly
,
Whereas
he
saith
,
That
,
[
If
he
have
not
received
such
Gifts
,
as
compleatly
to
enable
him
to
the
discharge
of
the
whole
work
of
the
Ministry
in
the
Church
,
it
is
not
lawful
for
the
Church
to
call
him
thereunto
]
;
'T
is
answered
,
That
the
Church
may
lawfully
admit
a
man
to
a
part
of
the
Ministry
,
for
which
he
is
qualified
,
though
she
admit
him
not
unto
the
whole
,
for
which
he
is
not
qualified
.
And
,
where
the
person
is
compleatly
qualified
for
the
whole
Ministry
,
yet
may
the
Church
,
for
order
sake
,
admit
him
to
it
by
degrees
;
making
tryal
of
him
first
in
lower
offices
,
and
then
advancing
him
to
an
higher
rank
.
And
thus
,
briefly
,
of
the
first
Quaery
.
[
The
second
part
of
the
Question
is
,
Whereto
his
Answer
is
short
.
[
And
this
also
is
irregular
and
unwarrantable
.
]
The
general
reasons
are
to
to
be
fetch'd
out
of
the
general
answer
before
prefixed
.
1.
[
There
is
no
president
,
or
warrant
for
this
in
Scriture
.
]
2.
[
'T
is
not
consistent
with
the
duty
of
the
Ministry
.
]
Nor
,
3.
[
With
the
nature
of
the
relation
between
the
Elders
and
the
Church
.
]
Whereto
,
in
the
Explication
,
little
new
is
added
,
save
an
applying
of
them
more
particularly
to
the
matter
,
as
consider'd
under
a
two-fold
qualification
,
or
distinction
:
viz.
a
formal
,
or
virtual
relation
unto
more
Churches
;
yet
I
will
annex
the
whole
.
[
Now
,
a
man
may
hold
the
relation
of
an
Elder
,
Pastor
,
or
Minister
,
unto
more
Churches
than
one
,
two
wayes
.
1.
Formally
,
and
directly
,
by
an
equal
formal
interest
in
them
,
undertaking
the
pastoral
charge
equally
,
and
alike
,
of
them
being
called
alike
to
them
,
and
accepting
of
such
a
relation
.
2.
Virtually
,
when
by
virtue
of
his
relation
unto
one
Church
,
he
puts
forth
his
power
and
authority
in
ministerial
acts
,
in
,
or
to
wards
another
.
The
first
way
is
destructive
both
of
the
office
and
duty
of
a
Pastor
;
for
,
as
Elders
are
ordained
in
,
and
unto
the
Churches
respectively
that
they
are
to
take
care
of
,
Act.
14.23
Tit.
1.5
.
and
their
office
or
power
consists
in
a
relation
to
the
Church
that
they
are
set
over
;
so
they
are
commanded
to
attend
unto
the
service
of
the
Churches
,
wherein
,
and
whereunto
they
are
so
ordained
,
Act.
20.28
.
1
Pet.
1.2
.
and
5.2
.
and
with
all
diligence
,
care
,
and
watchfulness
,
as
those
that
must
give
an
account
,
Heb.
13.17
.
Which
no
man
is
able
to
do
towards
more
Churches
than
one
,
the
same
duty
being
at
all
times
to
be
performed
towards
all
.
And
,
because
the
whole
authority
of
the
Elders
,
Pastors
,
or
Bishops
of
Churches
,
is
ministerial
,
1
Cor.
4.1
.
consisting
in
a
power
of
acting
upon
a
command
of
Christ
,
they
are
bound
,
in
their
own
persons
.
to
the
discharge
of
their
duty
and
office
,
vvithout
the
least
pretence
of
authority
to
delegate
another
,
or
others
,
to
act
their
part
,
or
to
do
their
duty
,
which
would
be
an
effect
of
autocratical
authority
,
and
not
of
obedience
or
ministry
.
The
latter
way
also
of
relation
unto
many
Churches
,
is
unwarrantable
.
For
,
(
1.
)
It
hath
no
warrant
in
the
Scripture
,
no
law
nor
constitution
of
Christ
,
or
his
Apostles
,
can
be
produced
,
to
give
it
countenance
,
but
Elders
were
ordained
to
their
own
Churches
,
and
commanded
to
attend
unto
them
.
(
2.
)
No
rule
is
given
unto
any
Elders
,
how
they
should
behave
themselves
,
in
reference
unto
more
Churches
than
one
,
in
the
exercise
of
their
ministerial
power
,
as
there
are
rules
given
unto
every
one
for
the
discharge
of
that
duty
in
the
Church
,
whereunto
he
is
related
.
(
3.
)
There
is
no
example
to
give
it
countenance
recorded
in
the
Scripture
.
(
4.
)
The
authority
to
be
put
forth
,
hath
no
foundation
.
(1)
Not
in
the
gifts
they
have
received
;
for
,
ministerial
power
is
not
an
absolute
ability
,
or
faculty
of
doing
what
a
man
is
able
,
but
a
right
,
&c.
(2)
Not
in
their
election
;
for
they
are
chosen
in
,
and
by
that
Church
,
whereunto
they
stand
in
especial
relation
,
whose
choice
cannot
give
ministerial
power
over
any
but
themselves
.
(3)
Not
in
their
setting
apart
by
fasting
,
prayer
,
and
imposition
of
hands
;
for
,
this
is
only
unto
that
office
,
work
and
power
whereunto
they
are
chosen
.
They
are
not
chosen
for
one
end
,
and
set
apart
for
another
.
(4)
Not
from
the
communion
of
Churches
;
for
that
gives
no
new
power
,
but
only
a
due
exercise
of
that
which
was
before
received
.
]
Thus
hath
the
Catechist
resolved
the
second
Quaery
.
In
the
examination
whereof
,
I
observe
five
or
six
propositions
,
which
here
seem
to
be
asserted
contrary
to
truth
;
and
a
brief
reflection
upon
them
will
shake
the
principal
foundations
that
the
Catechist
leans
unto
.
1.
That
none
can
be
a
Gospel-minister
,
unless
he
be
first
chosen
by
some
particular
Church
]
Ordination
being
here
said
,
to
be
only
a
setting
apart
to
that
office
and
work
,
and
for
that
end
whereunto
they
are
chosen
.
But
this
hath
been
before
disproved
.
2.
That
none
can
be
ordained
a
Minister
,
but
with
relation
unto
some
particular
Church
,
as
his
cure
and
charge
;
]
for
,
[
Ministerial
power
is
here
said
to
consist
in
a
relation
to
the
Church
they
are
set
over
.
]
Now
,
it
will
not
be
sufficient
for
the
eviction
of
this
,
that
Paul
and
Barnabas
are
said
to
ordain
Elders
in
every
Church
,
Act.
14
,
23.
or
that
Titus
is
willed
to
ordain
Elders
in
every
City
,
Tit.
1.5
.
which
are
the
Scriptures
referr'd
unto
;
but
there
must
be
some
such
Text
alledged
,
which
saith
,
No
Ministers
of
the
Word
shall
be
appointed
,
but
unto
a
certain
particular
Church
,
as
their
pastoral
charge
;
for
,
there
may
be
Elders
ordained
in
,
and
unto
particular
Churches
,
as
their
especial
cure
;
and
yet
others
also
admitted
to
the
Ministry
,
which
have
no
such
determinate
cure
committed
to
them
.
This
was
usual
in
the
Apostles
times
,
and
therefore
may
still
be
warrantably
,
as
vvell
as
profitably
continued
,
The
Catechist
should
do
well
to
shew
what
particucular
Church
Philip
,
Epaphroditus
,
Andronicus
,
Junius
,
and
others
,
were
ordained
unto
.
—
The
Canon
indeed
provideth
,
that
Ministers
be
not
commonly
ordained
sine
titulo
,
without
some
title
;
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
absolutely
,
and
at
large
,
as
the
Council
of
Chalcedon
hath
it
;
prudential
provision
,
that
none
none
be
admitted
into
any
Ecclesiastical
degree
,
ordained
Minister
must
have
of
necessity
,
some
particular
Flock
committed
to
his
cure
.
[
*
](A32819-e92570-b)
*
Perceive
they
not
how
by
this
means
they
make
it
unlawful
for
the
Church
to
employ
men
at
all
,
in
converting
Nations
?
for
,
if
so
be
,
the
Church
may
not
lawfully
admit
to
an
Ecclesiastical
function
,
unless
it
tie
the
party
admitted
unto
some
particular
Parish
;
then
,
surely
,
a
thankless
labour
it
is
,
whereby
men
seek
the
conversion
of
Infidels
,
which
know
not
Christ
,
and
therefore
cannot
be
,
as
yet
,
divided
into
their
special
Congregations
and
Flocks
?
H●oker
,
l.
5.
p.
330.
[
3.
That
no
Minister
hath
power
to
depute
another
for
his
Curat
,
Vicar
,
or
Substitute
,
]
[
because
,
saith
he
,
the
whole
authority
of
Elders
,
Pastors
,
or
Bishops
,
is
ministerial
,
1
Cor.
4.1
.
consisting
in
a
power
of
acting
upon
a
command
of
Christ
,
they
are
bound
,
in
their
own
persons
,
to
the
discharge
of
their
duty
and
office
,
without
the
least
pretence
of
Authority
,
to
delegate
another
,
or
others
,
to
act
their
part
,
or
do
their
duty
,
which
would
be
an
effect
of
autocratical
authority
,
and
not
of
obedience
or
ministry
.
]
The
authority
of
the
Apostles
was
ministerial
,
as
well
as
that
of
others
;
so
much
the
Text
quoted
declares
,
1
Cor.
4.1
.
Let
a
man
so
account
of
us
,
as
of
the
Ministers
of
Christ
,
and
Stewards
of
the
mysteries
of
God
:
and
yet
did
they
delegate
others
to
part
of
their
duty
,
when
they
set
apart
the
seven
Deacons
,
to
ease
them
of
their
care
in
providing
for
the
poor
.
And
a
prime
steward
may
depute
certain
officers
under
himself
,
without
the
assuming
of
autocratical
authority
.
It
no
wayes
follows
,
because
a
Shepheard
chargeth
another
with
the
oversight
of
his
Flock
,
for
a
time
,
that
therefore
he
makes
himself
Lord
,
or
Owner
of
the
Sheep
;
or
because
a
Watchman
,
tired
himself
,
deputes
another
in
his
room
,
that
he
makes
himself
the
Mayor
of
a
Corporation
,
or
Prince
of
a
Kingdom
.
Ministerial
authority
is
not
wholly
debarred
the
priviledge
of
deputation
;
not
but
that
every
Minister
is
obliged
to
do
his
duty
;
for
the
very
performance
of
that
duty
of
his
,
to
the
universal
Church
of
Christ
,
the
Kingdom
wherein
he
is
,
and
sometimes
his
private
concerns
,
may
engage
him
for
a
while
from
his
particular
cure
,
and
so
make
it
necessary
for
him
to
use
a
delegate
.
As
when
St.
Paul
sent
for
Timothy
from
his
charge
at
Ephesus
,
to
Rome
,
&c.
[
4.
That
no
Minister
may
exercise
his
power
and
office
,
out
of
his
own
particular
Church
and
Charge
whereto
he
is
chosen
and
ordained
,
]
as
having
no
Ministerial
power
,
but
by
,
and
from
the
Election
of
that
particular
Church
whereunto
he
stands
in
especial
relation
,
and
whose
choice
cannot
give
ministerial
power
over
any
but
themselves
.
This
I
take
to
be
the
sense
of
the
Catechist
.
And
if
thus
it
be
,
it
will
be
impossible
for
any
cure
,
upon
the
greatest
occasion
of
absence
,
sickness
,
or
the
like
,
to
be
supplied
.
For
,
according
to
the
Catechist
,
First
,
There
is
no
Minister
,
without
his
particular
Church
,
which
he
is
obliged
at
the
same
time
to
attend
unto
;
And
,
secondly
,
None
hath
power
and
authority
to
officiate
out
of
the
Church
wherein
,
and
whereto
he
was
chosen
.
And
,
thirdly
,
the
communion
of
Churches
gives
no
new
power
but
only
an
exercise
of
what
was
before
received
.
[
5.
That
no
Minister
may
have
relation
to
more
Churches
than
one
,
at
the
same
time
.
]
This
is
most
directly
contended
for
.
But
methinks
,
(
1.
)
So
much
being
ascribed
to
the
peoples
call
and
choice
,
by
the
Catechist
,
this
Election
at
least
,
by
more
Churches
,
should
impower
him
to
their
oversight
.
And
(
2.
)
This
the
rather
still
,
where
two
particular
Churches
may
be
so
small
,
and
nearly
conjoyned
,
as
not
to
equal
the
greatness
of
some
other
single
,
and
particular
charge
.
Well
,
but
he
hath
determined
it
to
be
irregular
and
unwarrantable
.
[
(1)
Because
it
hath
not
warrant
or
president
in
the
Scripture
.
]
I
instance
in
St.
Paul
,
his
care
of
all
the
Churches
,
and
,
if
that
sound
too
high
,
in
Titus
his
charge
of
,
and
relation
to
,
all
the
Churches
of
Crete
;
and
indeed
,
answerably
,
every
Bishops
cure
of
the
particular
Churches
in
his
Diocess
.
[
(
2.
)
'T
is
destructive
to
the
office
and
duty
of
a
Pastor
;
]
but
this
cannot
be
made
good
,
unless
the
Catechist
can
justifie
his
grand
supporters
of
it
.
[
1.
That
the
same
duty
is
at
the
same
time
,
to
be
performed
toward
all
.
]
Why
may
it
not
suffice
,
if
it
be
performed
successively
,
one
hour
,
suppose
,
to
the
one
Church
,
and
another
unto
the
second
,
&
c
?
[
(
2.
That
a
Minister
may
not
depute
another
to
officiate
for
him
.
]
Which
hath
been
already
considered
.
Now
,
what
can
be
argued
farther
[
3.
from
the
nature
of
that
relation
which
is
between
the
Elders
and
the
Church
,
]
I
understand
not
,
unless
he
can
demonstrate
,
that
a
Shepheard
may
not
have
two
or
three
Flocks
under
his
charge
.
I
will
only
here
add
a
specimen
of
the
vulgar
rhetorick
used
among
the
Brethren
of
the
Separation
,
in
these
matters
,
from
the
resemblances
between
a
Pastor
and
his
People
,
with
a
Shepheard
and
his
Flock
,
a
Watchman
and
a
City
,
and
such
like
;
as
I
find
it
managed
by
cartwright
the
head
of
this
faction
:
and
then
the
apt
Reply
made
unto
him
by
our
Reverend
Whitgift
.
For
those
that
preach
,
thousand
Towns
or
Cities
,
whenas
,
all
they
which
love
their
safety
,
would
rather
have
for
every
Citie
many
Watchmen
,
than
for
many
cities
,
one
?
Or
,
What
is
he
,
that
is
so
watchful
and
circumspect
,
whose
diligence
and
watchfulness
,
one
Citie
,
assaulted
with
enemies
,
will
not
wholly
occupy
,
and
take
up
?
Or
,
What
is
he
,
whose
sight
is
so
sharp
,
that
he
can
see
from
one
end
of
the
Diocess
,
or
Province
,
or
Realm
,
to
the
other
end
thereof
?
Or
,
What
is
he
that
will
commit
the
keeping
of
twenty
thousand
sheep
to
one
man
,
that
looketh
for
any
good
,
or
encrease
of
them
?
How
shall
all
these
hear
his
whistle
?
how
shall
all
know
his
voice
,
when
they
cannot
hear
it
?
how
shall
they
acknowledge
him
,
when
they
cannot
know
him
?
how
shall
they
follow
him
,
when
they
cannot
see
him
go
before
?
how
shall
he
heal
their
diseases
,
when
he
cannot
possibly
know
them
?
These
are
analogies
drawn
from
the
nature
of
those
things
which
Ministers
are
likened
unto
,
and
are
,
for
the
most
part
,
used
of
the
Holy
Ghost
expresly
.
Now
mark
the
Answer
.
It
is
a
great
point
of
good
husbandry
,
and
policie
also
,
to
have
,
beside
the
several
Shepherd
over
several
Flocks
,
and
sundry
watchmen
over
sundry
cities
,
divers
others
to
feed
the
sheep
as
occasion
serveth
;
and
to
admonish
the
Watchmen
and
the
Cities
of
their
duties
Else
,
Why
did
the
Apostles
,
after
they
had
planted
the
Churches
,
and
placed
Shepherd
and
Watchmen
over
them
,
so
diligently
afterwards
visit
them
?
Was
the
Watch
,
think
yo●
the
worse
kept
,
or
the
Sheep
the
negligentlie
look'd
unto
?
The
policie
that
Darius
used
Dan.
6.
when
he
appointed
an
120
governours
over
all
his
Realm
;
and
,
over
then
,
three
to
oversee
them
,
and
take
an
account
of
their
doings
,
is
greatly
commended
:
And
Why
may
not
this
Policy
be
necessary
in
the
Ecclesiastical
state
also
?
But
you
here
run
smoothly
away
with
the
matter
,
and
suppose
that
there
may
not
be
for
several
Cities
,
and
several
Flocks
,
several
Watchmen
and
Shepherds
,
because
there
be
some
that
have
a
general
care
over
many
Flocks
and
Cities
.
If
●
thousand
Towns
or
Cities
have
a
thousand
watchmen
appointed
unto
them
,
to
have
the
particular
care
over
them
,
and
also
one
,
two
,
or
more
,
to
have
a
general
care
both
over
the
watchmen
,
and
over
the
Cities
also
;
do
you
not
think
,
that
all
shall
be
in
better
order
,
and
in
much
more
safety
.
But
you
Similitudes
fail
marvellously
in
sundry
points
,
which
I
must
admonish
you
of
,
because
you
glory
so
much
in
them
,
and
think
that
you
have
reasoned
strongly
,
when
you
have
used
the
weakest
kind
of
argument
that
can
be
,
to
prove
any
thing
;
for
,
as
the
Logicians
say
,
Similitudo
rem
illustrat
,
sed
non
probat
;
A
Similitude
maketh
a
matter
plain
,
but
proveth
it
not
,
and
it
is
easily
overthrown
,
ostensâ
dissimilitudine
,
by
shewing
the
unlikelihood
.
In
this
,
the
similitude
agreeth
,
That
,
as
every
City
must
have
a
Watchman
,
and
every
Flock
a
Shepherd
,
so
every
Church
,
or
Parish
,
a
Watchman
or
Pastor
;
and
,
as
the
Watchman's
and
Shepherd's
office
is
,
to
watch
,
and
feed
,
and
have
a
necessary
care
over
their
charges
;
so
must
also
the
Spiritual
Watchman
and
Shepherd
,
over
the
people
committed
unto
them
.
All
this
is
true
,
and
neither
proveth
,
nor
disproveth
any
thing
in
question
.
I
might
as
well
say
,
that
if
the
City
be
well
watched
,
and
the
Flock
carefully
looked
unto
,
though
it
be
not
by
the
Watchman
,
or
Shepherd
himself
,
but
by
his
means
and
procurement
,
there
can
be
no
just
fault
found
with
either
of
them
.
Likewise
,
that
when
▪
the
Shepherd
hath
brought
his
sheep
into
a
pasture
,
where
they
may
both
be
sure
from
all
danger
,
and
have
meat
sufficient
;
then
his
presence
is
not
so
necessary
for
them
,
so
he
do
sometimes
visit
them
.
Also
,
That
there
is
no
one
Watchman
,
that
either
doth
,
or
can
,
watch
continually
;
but
must
,
of
necessity
,
have
his
rest
,
so
that
some
other
supply
his
absence
:
and
likewise
,
that
there
is
no
Master-shepherd
,
but
that
he
hath
some
under
him
,
either
boy
or
man
,
to
supply
his
absence
,
whilst
he
is
about
other
matters
.
To
be
short
,
That
one
Shepherd
hath
care
over
sundry
mens
sheep
,
sundry
Flocks
,
of
sundry
Towns
and
Parishes
,
&c.
Divers
other
such
similitudes
of
Shepherds
and
Watchmen
,
might
I
also
use
,
to
prove
many
things
contrary
to
your
meaning
,
I
might
also
shew
unto
you
the
dissimilitudes
betwixt
a
temporal
,
and
spiritual
Shepherd
:
unreasonable
Sheep
,
that
cannot
feed
themselves
,
or
by
any
means
provide
for
themselves
,
nor
have
any
charge
to
look
to
themselves
;
and
reasonable
Sheep
,
such
as
God
hath
endued
with
knowledge
,
to
whom
he
hath
left
his
word
,
which
containeth
in
it
sufficient
to
salvation
,
whom
he
hath
charged
to
read
,
and
to
hear
it
;
who
shall
also
answer
for
themselves
,
&c.
Finally
,
what
difference
there
is
betwixt
temporal
meat
and
drink
,
which
is
soon
digested
,
and
therefore
daily
to
be
renewed
;
and
spiritual
food
which
continueth
,
&c.
These
,
and
a
great
number
more
of
dissimilitudes
,
could
I
bring
,
to
overthrow
all
that
you
can
build
on
these
similitudes
.
I
might
farther
say
,
that
,
in
the
Prophets
,
and
other
places
of
Scripture
,
Kings
and
mighty
Princes
,
that
have
ample
,
and
large
Dominions
,
be
called
both
Shepherds
and
VVatchmen
;
as
namely
,
in
Jerem.
23.
Ezek.
34.
&c.
and
therefore
all
your
reasons
might
as
well
be
alledged
against
them
;
and
of
them
also
might
you
say
,
VVhat
is
he
,
whose
sight
is
so
sharp
,
that
he
can
see
from
one
end
of
the
Diocess
,
Province
,
or
Realm
;
to
another
?
for
these
names
be
as
common
,
and
usual
,
to
Kings
and
Princes
,
as
they
be
to
Ministers
of
the
VVord
,
and
Bishops
.
And
truly
,
if
these
similitudes
sink
once
into
the
peoples
heads
,
and
be
applied
unto
Civil
Government
,
(
against
which
they
be
as
forcible
,
as
against
the
Ecclesiastical
)
they
will
as
easily
,
and
far
more
easily
,
stir
them
up
to
seek
alteration
in
that
also
.
6.
It
is
deducible
,
by
way
of
inference
from
what
the
Catechist
hath
deliver'd
,
in
the
resolving
of
this
question
,
[
That
no
Minister
may
remove
from
one
Church
,
or
charge
,
to
another
,
without
re-ordination
.
]
The
reason
this
.
Because
his
former
ordination
was
in
,
and
unto
the
Church
only
which
had
chosen
him
;
which
,
therefore
,
while
he
lives
,
he
may
not
defert
;
and
,
should
that
fail
,
(
suppose
in
time
of
Pestilence
,
War
,
or
great
Mortality
)
he
is
not
any
longer
a
qualified
Minister
,
he
hath
no
longer
any
Ministerial
power
,
which
consists
in
a
relation
to
his
Church
deceased
;
and
therefore
,
to
make
him
a
Gospel-minister
,
he
must
be
elected
by
another
Church
,
and
set
apart
,
(
that
is
,
ordained
,
)
de
novo
.
Could
some
of
the
Catechist's
friends
believe
this
,
they
would
not
boggle
so
much
at
re-ordination
.
—
But
,
as
our
Judicious
Hooker
Hooker
.
Eccle.
Pol.
l.
5.
p.
35.
saith
,
upon
an
occasion
like
to
this
before
us
,
in
the
questions
now
examined
.
For
the
avoiding
of
confusions
,
incident
to
these
matters
,
there
is
not
any
thing
more
material
,
than
(
1.
)
to
separate
exactly
the
nature
of
the
Ministry
,
from
the
use
and
exercise
thereof
.
(
2.
)
To
know
,
that
the
only
,
true
,
and
proper
act
of
ordination
is
,
to
invest
men
with
that
power
which
doth
make
them
Ministers
,
consecrating
their
persons
to
God
,
and
his
service
,
in
holy
things
,
during
term
of
life
,
whether
they
exercise
that
power
or
no
?
(
3.
)
That
,
to
give
them
a
Title
,
or
Charge
,
where
to
use
their
Ministry
,
concerneth
not
the
making
,
but
the
placing
of
God's
Ministers
,
;
and
therefore
the
laws
which
concern
only
their
election
or
admission
unto
that
place
of
charge
,
are
not
applicable
to
infringe
any
way
their
Ordination
.
And
,
(
4.
)
That
,
as
oft
as
any
antient
Constitution
,
Law
,
or
Canon
,
is
alledged
concerning
either
Ordinations
or
Elections
,
we
forget
not
to
examin
,
whether
the
personal
case
,
be
the
same
which
the
antient
was
,
or
else
do
contain
some
just
reason
,
for
which
it
cannot
admit
altogether
the
same
rules
which
former
affairs
of
the
Church
(
now
altered
)
did
then
require
.
It
shall
suffice
to
have
quoted
from
him
these
generals
;
he
that
would
know
more
,
may
peruse
the
Author
.
CHAP.
X.
The
necessity
of
a
rightful
derivation
of
Church-authority
from
Christ
,
usually
suggested
by
the
Catechist
.
Of
the
Peoples
consent
required
to
the
exercise
of
the
Elders
Authority
,
and
the
Catechist's
Directory
in
case
of
their
dissent
;
and
from
thence
,
how
poor
and
weak
a
thing
the
power
of
church-governours
appears
to
be
made
by
him
.
VVhat
kind
of
obedience
is
allowed
by
those
of
the
Separation
,
as
due
to
Ministers
.
Dr.
Jackson
,
of
the
necessity
and
nature
of
true-obedience
,
with
the
danger
of
the
sin
of
Disobedience
to
their
Pastors
.
The
Catechist's
difference
between
Pastors
and
Teachers
,
considered
,
with
the
fond
grounds
of
the
same
.
THe
Duties
of
the
Pastors
and
Teachers
of
the
Church
,
In
that
which
follows
,
Q.
28.
First
,
with
very
useful
matter
to
be
consider'd
of
.
[
1.
That
all
Church-power
is
originally
vested
in
Jesus
Christ
,
rightly
derived
from
him
,
is
an
oppressor
,
a
t●ief
,
and
a
robber
.
This
necessarily
follows
,
upon
the
absolute
investiture
of
all
power
in
him
alone
,
&c.
]
This
may
well
be
referr'd
by
way
of
confirmation
to
what
hath
been
said
before
,
chap
7.
And
,
let
them
look
to
themselves
,
whoever
they
are
,
that
cannot
derive
their
power
from
those
whom
Christ
hath
authorized
to
communicate
it
unto
others
,
to
the
end
of
the
world
;
the
Apostles
of
Christ
,
I
mean
,
and
their
successors
,
the
Bishops
of
the
Christian
Church
.
2.
As
to
that
which
follows
,
touching
the
[
consent
of
the
Church
required
unto
the
authoritative
acting
of
the
Elders
therein
,
]
enough
hath
been
already
said
,
till
we
see
farther
proof
from
Scripture
or
Reason
,
that
the
authority
communicated
by
Christ
is
ineffectual
,
and
to
no
purpose
,
unless
the
people
please
.
Well
,
but
then
,
What
must
the
officers
do
in
this
case
,
that
the
people
consent
not
?
'T
is
worth
the
while
,
to
hear
him
put
the
case
,
and
resolve
it
.
[
But
,
if
it
be
asked
,
spiritual
disadvantage
.
(
3.
)
To
wait
patiently
for
the
concurrence
of
the
grace
of
God
with
their
Ministry
,
in
giving
light
and
obedience
unto
the
Church
.
And
,
(
4.
)
In
case
of
the
Churches
continuance
in
any
failure
of
Duty
,
to
seek
for
advice
and
counsel
from
the
Elders
and
Brethren
of
other
Churches
.
]
So
poor
a
thing
is
the
authority
derived
from
Christ
,
according
to
this
representation
made
of
it
,
that
not
one
act
can
be
put
forth
without
their
consent
and
liking
,
who
are
to
be
under
the
discipline
,
and
will
be
alwayes
enclined
,
we
may
presume
,
to
favour
themselves
.
'T
is
a
pittiful
power
that
is
subjected
to
the
peoples
breath
;
and
that
can
only
instruct
and
counsel
and
must
wait
patiently
when
that
is
done
,
not
extending
to
any
act
of
punishment
and
censure
where
it
is
contemned
.
But
,
I
need
say
no
more
,
than
that
this
directory
in
the
case
supposed
,
is
framed
by
the
Catechist
without
any
Scripture-pattern
or
warrant
.
Elders
,
Pastors
,
and
Teachers
.
And
,
in
the
Answer
,
Reverence
and
Obedience
are
well
placed
first
.
But
,
the
truth
is
,
I
see
not
much
room
left
for
any
Obedience
,
properly
so
called
,
according
to
the
Catechist's
principles
,
since
the
Pastor
hath
his
authority
by
the
peoples
election
,
and
cannot
exercise
it
without
their
consent
;
so
that
,
in
effect
,
their
obedience
is
unto
themselves
.
And
then
farther
,
This
obedience
is
thus
limited
by
the
Catechist
.
[
To
obey
conscienciously
,
in
all
things
wherein
they
speak
unto
them
in
the
name
of
the
Lord
;
]
that
is
,
in
the
Catechist's
meaning
,
in
all
things
warranted
by
some
Divine
command
,
or
precept
,
and
evidently
appearing
so
to
be
,
unto
their
consciences
;
for
,
this
way
all
of
the
Separation
go
,
allowing
of
no
obedience
to
authority
,
in
matters
appertaining
to
Religion
,
farther
than
they
apprehend
some
Divine
command
and
warrant
to
back
it
;
no
obedience
in
the
determination
of
matters
indifferent
,
or
to
them
doubtful
;
which
are
indeed
the
most
proper
matter
of
obedience
.
But
,
the
Catechist
,
having
barely
named
this
point
,
I
will
not
enlarge
on
it
farther
,
than
to
annex
the
words
of
a
very
Learned
and
pious
man
,
on
this
subject
.
"
Sundry
by
profession
Protestants
,
in
eagerness
of
opposition
to
the
Papists
,
spiritual
Pastors
must
then
only
be
believed
,
then
only
be
obeyed
,
when
they
give
sentence
according
to
the
evident
and
express
law
of
God
,
made
evident
to
the
hearts
and
consciences
of
such
as
must
believe
and
obey
them
,
And
this
,
in
one
word
,
is
,
to
take
away
all
authority
of
spiritual
pastors
,
and
to
deprive
them
of
all
obedience
,
unto
whom
,
doubtless
,
God
,
by
his
written
word
,
hath
given
some
special
authority
and
right
,
to
exact
some
peculiar
obedience
of
the
flock
.
Now
,
if
the
Pastor
be
then
only
to
be
obeyed
,
when
he
brings
evident
commission
out
of
Scripture
,
for
those
particulars
,
unto
which
he
demands
belief
,
or
obedience
;
What
obedience
do
men
perform
unto
him
,
more
than
to
any
other
man
whomsoever
?
for
,
whosoever
he
be
that
can
shew
us
,
the
express
,
undoubted
command
of
God
,
it
must
be
obeyed
of
all
;
but
,
whilst
it
is
thus
obeyed
,
it
only
,
not
He
that
sheweth
it
unto
us
,
is
obeyed
.
And
,
if
this
were
all
the
obedience
which
I
ow
unto
others
,
I
were
no
more
bound
to
believe
or
obey
any
other
man
,
than
he
is
bound
to
obey
or
believe
me
;
the
Flock
no
more
bound
to
obey
their
Pastors
,
than
the
Pastors
them
.
Yet
,
certainly
,
God
,
who
hath
set
Kingdoms
in
order
,
is
not
the
Author
of
such
confusion
in
the
Spiritual
regiment
of
his
Church
.
—
Some
peculiar
obedience
is
due
unto
Spiritual
Governours
,
unless
we
hold
,
that
when
Christ
ascended
on
high
,
and
led
captivity
captive
,
his
donation
of
spiritual
authority
,
was
but
a
donation
of
bare
titles
,
without
realities
answering
to
them
.
—
Conditional
assent
,
and
cautionary
obedience
,
we
may
,
and
must
perform
to
our
Spiritual
Pastors
,
Overseers
,
and
Governours
,
albeit
,
we
see
not
express
commission
out
of
Scripture
,
to
warrant
these
particulars
,
whereunto
they
demand
assent
or
obedience
.
It
is
sufficient
that
they
have
their
general
commission
for
obedience
expresly
contained
in
Scripture
.
—
Disobedience
,
unless
upon
evident
and
just
occasions
,
is
as
dangerous
as
blind
obedience
,
in
matters
unlawful
;
the
one
usually
is
the
fore-runner
of
Superstition
and
Idolatry
,
and
the
other
the
mother
of
carnal
Security
,
Schism
and
Infidelity
.
—
The
first
mischief
which
befell
the
Church
,
in
her
prime
,
was
,
from
the
want
of
due
reverence
,
and
awful
regard
of
Ecclesiastical
injunctions
,
and
constitutions
.
Hence
did
Heresies
spring
,
in
such
abundance
.
Sathan
had
sown
their
seeds
in
proud
hearts
,
and
the
Civil
Magistrates
facility
to
countenance
every
prating
discontent
,
or
forth-putting
Vocalist
,
in
preaching
what
he
list
,
though
contrary
to
his
Governours
constitutions
,
was
as
the
Spring-Sun
to
cherish
,
and
bring
them
forth
.
—
Seeing
obedience
is
God's
express
commandment
;
yea
,
seeing
we
can
no
more
obey
,
than
love
God
,
whom
we
have
not
seen
,
but
by
obeying
our
Superiours
,
whom
we
have
seen
.
True
spiritual
obedience
,
were
it
rightly
planted
in
our
hearts
,
would
bind
us
rather
to
like
well
of
the
things
commanded
,
for
Authority
sake
,
than
to
disobey
Authority
,
for
the
private
dislike
of
them
.
Both
our
disobedience
to
the
one
,
and
dislike
of
the
other
,
are
unwarrantable
,
unless
we
can
truly
derive
them
from
some
formal
contradiction
,
or
opposition
betwixt
the
publick
or
general
injunction
of
Superiours
,
and
express
law
of
the
most
High
.
I
could
easily
be
tempted
to
transcribe
more
out
of
this
profound
Divine
,
to
this
purpose
.
But
I
pass
on
with
the
Catechist
.
Quaest.
30.
Guides
,
Rulers
,
Elders
,
or
Ministers
of
the
Church
?
Answ.
The
office
of
them
that
are
Teachers
,
is
one
and
the
same
among
them
all
,
but
where
there
are
many
in
the
same
Church
;
it
is
the
will
of
Christ
,
that
they
should
be
peculiarly
assigned
unto
such
especial
work
in
the
discharge
of
their
office
—
power
,
as
their
gifts
,
received
from
him
,
do
peculiarly
fit
them
for
,
and
the
necessities
of
the
Church
require
,
Rom
,
12.4
,
5
,
6
,
7
,
8.
1
Cor.
8.11
.
1
Pet.
4.10
.
and
5.2
.
]
Explication
.
The
Office
of
them
that
are
to
instruct
the
Church
in
the
name
and
authority
of
Christ
,
is
one
and
the
same
,
as
hath
been
shewed
before
;
and
,
there
are
many
names
that
are
equally
accommodated
unto
all
that
are
partakers
of
it
,
as
,
Elders
,
Bishops
,
Guides
.
They
are
all
alike
Elders
,
alike
Bishops
,
alike
Guides
;
have
the
one
Office
in
common
amongst
them
,
and
every
one
the
whole
entire
unto
himself
.
But
there
are
names
also
given
unto
them
,
whereby
they
are
distinguished
,
not
as
to
office
,
but
as
to
their
work
and
employment
,
in
the
discharge
of
that
office
:
such
are
Pastors
and
Teachers
,
Ephes.
4.11
.
which
are
placed
,
as
distinct
persons
in
their
work
,
partakers
of
the
same
office
.
Now
,
the
foundation
of
this
distinction
and
difference
lies
,
(
1.
)
In
the
different
gifts
that
they
have
received
.
(
2.
)
In
the
nature
of
the
work
of
the
Ministry
in
the
Church
,
which
in
general
may
be
referr'd
unto
two
heads
,
or
ends
;
1.
Instruction
in
the
knowledge
of
God
,
and
Christ
,
and
the
mysteries
of
the
Gospel
.
2.
Exhortation
to
walk
answerably
unto
light
received
,
in
holiness
and
universal
obedience
.
—
He
that
teacheth
on
teaching
,
he
that
exhorteth
on
exhortation
,
Rom
,
12.7
,
8.
]
How
the
office
should
be
entirely
the
same
,
and
the
work
statedly
,
and
by
the
will
of
Christ
,
distinct
,
I
must
confess
my self
so
dull
,
as
not
to
comprehend
;
since
the
office
is
nothing
else
but
the
power
in
order
to
the
whole
work
.
And
I
do
much
admire
the
illuminations
of
those
,
who
can
discern
no
difference
at
all
in
all
other
names
given
to
Ministers
in
H.
Scripture
,
and
yet
can
find
so
palpable
an
one
in
Pastors
and
Teachers
.
St.
Hierom
,
to
be
sure
,
saw
not
by
their
light
,
when
he
took
their
Pastors
and
Teachers
both
for
one
,
and
made
this
remarque
upon
Eph.
4.11
.
That
the
Apostle
saith
not
,
as
before
,
Alios
pastores
,
alios
doctores
.
Some
pastors
,
and
some
doctors
or
teachers
;
but
joyneth
them
together
,
and
saith
,
Alios
pastores
&
doctores
.
Some
pastors
and
teachers
.
'T
is
,
methinks
,
a
pretty
device
,
thus
to
refer
all
the
work
of
the
Ministry
to
preaching
,
and
then
to
share
it
so
between
two
,
(
like
Dod
and
Cleaver
)
that
one
make
the
doctrinal
part
,
and
the
other
the
use
and
application
.
But
then
,
as
to
the
ground
,
and
foundation
of
this
distinction
and
difference
,
if
it
be
.
(
1.
)
The
different
gifts
that
Ministers
receive
,
and
that
too
,
according
to
the
different
degrees
of
those
gifts
,
(
as
the
Catechist
farther
explains
himself
)
;
then
sure
,
there
must
be
almost
as
many
names
of
difference
,
as
there
are
persons
in
the
Ministry
,
for
they
do
generally
vary
in
their
gifts
,
or
,
at
least
,
the
degrees
of
their
gifts
.
But
if
,
(
2.
)
In
the
nature
of
the
work
of
the
Ministry
,
we
must
add
to
Pastors
and
Teachers
,
Baptizers
,
Catechists
,
Orators
,
Comforters
,
Administerers
of
the
Sacrament
,
&c.
for
these
all
refer
to
different
works
of
the
Gospel-ministry
,
which
are
not
here
specified
;
viz.
Baptizing
,
Catechizing
,
Prayer
,
Visiting
,
and
Comforting
the
Disconsolate
,
giving
the
Lord's
Supper
,
&c.
St.
Paul
therefore
,
who
is
here
referr'd
to
,
contents
not
himself
with
the
mention
of
these
two
,
but
puts
many
other
acts
,
by
way
of
instance
,
in
company
with
them
.
Having
then
gifts
differing
,
And
,
in
the
same
place
,
he
speaks
,
not
only
of
the
officers
of
the
Church
,
but
other
members
also
,
ver.
4.5
.
For
as
we
have
many
members
in
one
body
,
and
all
members
have
not
the
same
office
;
so
we
,
being
many
,
are
one
body
in
Christ
,
and
every
one
members
one
of
another
.
—
I
shall
not
therefore
here
bestow
the
pains
of
a
larger
refutation
;
but
proceed
to
his
discourse
concerning
Ruling-Elders
,
which
will
engage
me
to
a
greater
prolixity
;
and
therefore
I
shall
allot
it
a
Chapter
by
it self
.
CHAP.
XI
.
Of
Ruling
Elders
.
The
distinction
of
the
Church
into
Clergy
and
Laity
,
defended
.
1
S.
Pet.
5.3
.
no
proof
,
that
the
whole
Church
is
call'd
God's
Clergy
.
Ministerial
power
,
a
mark
of
separation
.
That
Lay-men
among
us
have
a
principal
rule
in
the
Church
,
and
,
upon
that
account
,
our
objection
against
Lay-Elders
unreasonable
,
disproved
.
The
scarcity
of
persons
fit
for
this
ruling
Eldership
,
in
every
Church
,
and
the
burthen
of
their
maintenance
,
acknowledged
by
some
friends
to
the
cause
,
great
prejudices
against
them
.
What
kind
of
Elders
,
or
Seniors
,
are
countenanced
by
Antiquity
.
The
Jewish
Elders
joyned
in
the
Sanhedrim
,
and
other
assemblies
,
with
the
Priests
,
no
pattern
to
be
urged
here
.
An
examination
of
the
express
Scriptures
pretended
to
authorize
these
Officers
.
Mr.
Mede's
excellent
discourse
upon
1
Tim.
5.17
.
Who
are
meant
,
1.
by
Elders
there
,
Five
expositions
,
which
do
all
exclude
these
Lay-Elders
pleaded
for
,
in
contradistinction
to
the
civil
Magistrate
,
as
well
as
Teaching
Prebyter
.
2.
By
double
honour
.
The
Catechist's
exceptions
to
some
branches
of
the
exposition
given
of
these
words
,
answered
.
The
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
doth
not
denote
that
ordinary
labour
which
is
incumbent
upon
all
Pastors
and
Teachers
,
as
their
constant
duty
.
Bishops
may
pertinently
enough
be
meant
by
the
Elders
spoken
of
,
notwithstanding
the
catechist's
cavils
.
The
same
qualifications
absurdly
required
in
the
Ruling
,
as
in
the
Teaching-Elder
,
however
their
office
be
said
to
be
so
distinct
.
Qu.
31.
ARe
there
appointed
any
Elders
in
the
Church
,
Answ.
Elders
,
not
called
to
teach
ordinarily
,
or
administer
the
Sacraments
;
but
to
assist
and
help
in
the
Rule
and
Government
of
the
Church
,
are
mentioned
in
the
Scriture
,
Rom.
12.8
.
1
Cor.
12.28
.
1
Tim.
5.17
.
]
To
what
purpose
the
word
ordinarily
is
here
added
,
I
apprehend
not
,
unless
he
will
allow
these
Elders
to
preach
extraordinarily
,
and
so
rank
them
among
the
Officers
,
that
were
for
a
season
only
,
p.
116.
Explication
.
[
This
office
of
Ruling-Elders
in
the
Church
,
is
much
opposed
by
some
,
and
in
especial
by
them
,
who
have
least
reason
so
to
do
.
For
,
first
,
they
object
against
them
,
that
they
are
Lay-Elders
,
when
those
with
whom
they
have
to
do
,
deny
that
distinction
of
the
Church
,
into
the
clergy
and
Laity
.
For
,
although
they
allow
the
distribution
of
it
into
Officers
,
and
the
multitude
of
the
Brethren
,
yet
they
maintain
,
that
the
whole
Church
is
God's
Clergy
,
his
lot
and
portion
,
1
Pet.
5.3
.
Again
,
they
affirm
them
to
be
Elders
,
and
therein
not
meerly
of
the
members
of
the
Church
,
but
Officers
,
set
apart
unto
their
Office
,
according
unto
Rule
,
or
the
Appointment
of
Christ
.
And
,
if
by
Laity
,
the
people
distinct
from
the
Officers
of
the
Church
,
are
to
be
understood
,
the
very
term
of
a
Lay-Elder
implies
a
contradiction
,
as
designing
one
,
who
is
,
and
is
not
,
a
Church-officer
.
Besides
,
themselves
do
principally
govern
the
Church
by
such
whom
they
esteem
Lay-men
,
as
not
in
holy
Orders
,
to
whom
the
principal
part
of
its
rule
,
at
least
in
the
execution
of
it
,
is
committed
,
which
renders
their
objection
to
this
sort
of
Church-officers
,
unreasonable
.
]
Ecclesiastical
Writers
;
nor
is
it
fitting
,
that
so
innocent
,
and
justifiable
a
custome
of
speaking
,
be
controlled
by
the
fancies
of
a
few
private
persons
.
If
the
Catechist
and
his
Brethren
deny
,
and
disown
this
distinction
,
we
have
not
much
reason
to
think
the
worse
of
it
,
upon
that
score
,
because
we
know
they
do
so
,
as
to
many
other
things
,
which
yet
they
ought
to
allow
of
,
and
reverence
;
and
,
upon
a
little
search
,
probably
,
we
shall
find
this
denial
of
theirs
no
better
grounded
,
than
in
other
cases
it
appears
to
be
.
The
distinction
it self
is
all
one
in
effect
with
those
correlates
in
the
Old
Testament
,
so
frequently
used
;
Priests
and
People
;
Priests
,
whole
multitude
,
that
▪
is
not
separated
to
any
sacred
function
,
is
called
,
by
way
of
distinction
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
People
,
or
Laity
.
But
that
which
offends
most
,
is
,
That
persons
,
separated
from
the
multitude
,
and
taken
into
Holy
Orders
,
are
call'd
the
Clergy
,
whereas
,
[
They
maintain
that
the
whole
Church
is
God's
Clergy
,
his
lot
and
portion
,
1
S.
Pet.
5.3
.
What
they
maintain
,
is
so
far
considerable
,
as
the
ground
upon
which
they
maintain
it
,
is
truly
Scriptural
.
To
this
Text
therefore
,
let
us
cast
our
eye
.
We
read
the
words
,
[
Neither
as
being
Lords
over
God's
heritage
]
;
but
it
is
to
be
noted
,
that
the
word
[
God
's
]
is
not
in
the
Original
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Neque
ut
dominantes
in
Cleris
.
So
the
Vulgar
Latin
.
And
so
Beza
too
,
Neque
ut
dominantes
cleris
,
respective
Charges
;
i.
e.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
their
Lots
?
several
Provinces
over
which
each
of
the
Governours
,
spoken
to
in
the
plural
number
,
verse
1.
were
placed
;
in
like
manner
as
,
Acts
1.25
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
the
lot
of
Ministry
and
Apostleship
,
is
that
charge
or
portion
,
assigned
by
lot
,
unto
Matthias
,
whither
he
was
to
go
,
officiate
,
and
preach
the
Gospel
.
That
the
whole
Church
then
,
is
God's
Clergy
,
cannot
be
maintain'd
from
this
place
;
for
,
the
Apostle
doth
not
so
much
as
name
[
God
's
Clergy
,
]
but
rather
,
if
we
would
read
it
most
properly
,
[
your
lots
,
or
charges
,
]
speaking
to
the
Elders
or
Bishops
.
—
Well
,
but
suppose
we
,
nevertheless
,
that
the
community
of
the
Church
,
the
people
,
are
●h●re
stiled
God's
Clergy
,
his
Lot
,
and
Portion
,
What
Argument
were
this
against
the
using
of
the
same
phrase
in
a
stricter
application
of
it
,
of
those
who
are
separated
from
the
rest
to
God's
service
?
Or
,
Why
might
they
not
,
upon
the
same
score
,
except
against
the
distribution
of
the
Old
Testament
,
into
Priests
and
People
,
because
the
people
also
are
in
some
respects
,
called
a
Royal
Priesthood
,
Exod.
19.6
.
1
St.
Pet.
2.9
?
—
They
themselves
allow
the
substantial
importance
of
the
distinction
,
when
they
distribute
the
church
,
into
Officers
,
and
the
multitude
of
the
Brethren
.
We
have
indeed
express'd
in
Scripture
,
Act.
15.22
,
23.
The
Apostles
and
Elders
,
with
the
whole
Church
.
And
again
,
The
Apostles
,
and
Elders
,
and
Brethren
;
but
the
word
[
Officers
]
is
as
much
without
Scripture-warrant
,
as
[
God's
Clergy
]
appropriated
to
all
that
are
in
Holy
Orders
;
and
,
as
for
the
thing
signified
,
this
latter
,
there
,
no
less
truly
than
the
former
.
It
may
not
be
amiss
to
consider
,
Dominus
sors
,
i.
e.
par
,
Clericorum
est
.
St.
Hieron
.
Ep.
ad
Nepo●●an
.
what
St.
Hierom
hath
said
of
this
word
.
Let
the
Clergy-man
,
saith
he
,
who
serveth
the
Church
of
Christ
;
interpret
first
his
name
,
and
having
defined
that
,
endeavour
to
be
as
he
is
called
;
for
,
if
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
Greek
be
sors
in
Latin
,
i.
e.
a
lot
or
portion
;
they
are
therefore
call'd
Clerks
,
or
clergy-men
,
because
they
are
the
Lord's
lot
,
or
,
because
the
Lord
himself
is
their
lot
or
portion
.
If
the
Catechist
still
mislike
the
word
Lay-Elder
,
or
Elder
of
the
people
,
let
him
please
himself
with
some
other
name
.
But
certainly
,
the
distinction
of
Clergy
and
Laity
is
not
to
be
blamed
.
God's
Ministers
are
a
state
of
men
separated
from
the
community
of
Christians
.
The
lowest
rank
of
them
,
under
the
Law
,
the
Levites
,
separated
from
the
congregation
of
Israel
,
and
to
be
brought
near
to
God
.
And
the
H.
Ghost
said
,
Separate
me
Barnabas
and
Saul
.
Ministerial
power
,
therefore
,
(
as
our
Judicious
Hooker
expresseth
it
)
"
is
a
mark
of
Separation
,
special
Order
consecrated
unto
the
service
of
the
most
High
,
in
things
wherewith
others
may
not
meddle
.
Their
difference
from
other
men
,
is
,
in
that
they
are
a
distinct
Order
.
So
Tertullian
calleth
them
;
and
St.
Paul
himself
,
dividing
the
body
of
the
Church
into
two
moieties
,
nameth
the
one
part
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
1
Cor.
14.16
,
23
,
24.
which
is
as
much
as
to
say
,
the
Order
of
the
Laity
;
the
opposite
part
whereunto
,
we
,
in
like
manner
,
term
,
the
Order
of
God's
Clergy
,
and
the
spiritual
power
which
he
hath
given
them
,
the
power
of
their
Order
;
so
far
forth
as
the
same
consisteth
in
the
bare
execution
of
holy
things
,
call'd
properly
the
affairs
of
God
,
—
and
they
which
have
once
received
this
power
,
may
not
think
to
put
it
off
and
on
,
like
a
cloak
,
as
the
weather
serveth
.
—
But
,
and
if
the
term
Lay-Elder
imply
a
contradiction
;
it
concerns
them
especially
to
look
to
that
,
who
defend
the
thing
;
and
when
they
can
prove
him
a
church-officer
,
ordained
,
and
separated
to
some
spiritual
office
in
the
Church
,
by
Divine
appointment
,
we
shall
say
unto
him
,
Sir
,
Sit
up
ligher
;
and
promote
him
to
a
place
among
God's
Clergy
.
—
Well
,
but
all
the
Grudg
is
not
yet
over
.
[
Besides
,
themselves
do
principally
govern
the
Church
,
by
such
whom
they
esteem
Lay-men
,
as
not
in
Holy
Orders
,
to
whom
the
principal
part
of
its
rule
,
at
least
as
to
the
execution
of
it
,
is
committed
,
which
renders
their
objection
to
this
sort
of
Officers
,
unreasonable
.
]
Soft
and
fair
!
Indeed
,
Turpe
est
Doctori
,
cùm
culpa
redarguit
ipsum
;
'T
is
unbecoming
,
and
unseemly
,
and
so
far
unreasonable
,
for
any
one
to
reprove
another
for
what
he
practiseth
himself
,
and
all
his
reproaches
in
this
case
,
reverberate
upon
himself
;
but
this
renders
not
an
objection
against
a
thing
altogether
unreasonable
,
inasmuch
as
we
know
,
'T
is
familiar
enough
in
men
,
to
blame
the
vices
and
faults
in
others
,
which
they
see
not
in
themselves
.
The
objection
against
the
vice
it self
,
is
reasonable
,
be
it
found
in
others
,
or
in
themselves
,
or
both
in
others
and
themselves
;
though
fitting
it
were
,
they
should
first
amend
themselves
,
who
correct
others
.
We
are
content
therefore
,
to
take
the
shame
so
far
as
we
allow
,
the
practise
of
what
we
reprove
in
them
;
but
then
we
must
secure
withal
,
that
the
case
be
right-stated
.
Our
Objection
against
them
,
is
,
that
they
make
this
sort
of
Officers
,
whom
we
call
Lay-Elders
,
to
be
instituted
by
express
warrant
from
Christ
,
and
not
a
prudential
appointment
only
of
the
Church
;
but
we
do
not
affirm
the
like
of
our
Lay-men
,
employed
in
Ecclesiastical
affairs
,
as
Chancellors
,
Proctors
,
Apparitors
,
Church-wardens
,
&c.
Though
we
think
they
might
crowd
in
under
the
protection
of
their
Ruling-Elders
,
as
well
as
any
other
;
and
it
may
be
,
if
some
of
them
turned
out
too
with
them
,
the
Church
would
find
no
great
loss
.
But
then
,
again
,
The
Catechist
is
wrong
,
when
he
saith
,
that
,
[
Lay-men
,
among
us
,
have
a
principal
rule
in
the
Church
,
]
and
he
traps
himself
,
when
he
adds
immediately
,
[
at
least
in
the
execution
.
]
An
inferior
Officer
may
serve
an
Execution
,
whose
authority
yet
ddpends
on
some
in
a
far
higher
rank
and
place
.
A
mean
Lictor
may
hang
a
Felon
,
or
cut
off
a
Traytor's
head
,
whereas
yet
,
the
Sentence
warranting
him
thereto
,
must
first
be
given
by
a
commissioned
Judge
.
—
[
Others
also
,
have
given
advantage
,
by
making
this
Office
annual
,
or
biennial
,
in
them
that
are
chosen
to
it
;
which
,
though
they
plead
the
necessity
of
their
Churches
for
,
as
not
having
persons
meet
for
this
work
and
duty
,
who
are
willing
to
undertake
it
constantly
,
during
their
lives
,
without
such
a
contribution
for
their
maintenance
,
as
they
are
not
able
to
afford
;
yet
the
wisest
of
them
do
acknowledge
an
irregularity
in
what
they
do
,
and
wish
it
remedied
.
]
These
others
are
presumed
well-willers
to
the
cause
,
and
therefore
I
leave
them
to
answer
for
themselves
,
and
,
as
they
see
good
,
to
to
justifie
,
or
condemn
their
own
practise
.
Only
I
take
notice
of
two
Arguments
,
here
intimated
,
which
,
certainly
,
contribute
very
much
by
way
of
prejudice
against
this
Eldership
,
imposed
on
all
Churches
.
1st
.
The
want
,
or
scarcity
of
persons
meet
for
this
work
,
or
duty
.
And
,
2dly
,
The
great
burthen
and
charge
,
which
a
contribution
for
their
maintenance
would
prove
unto
the
people
;
and
yet
this
maintenance
too
,
will
be
exacted
by
as
Divine
a
right
,
as
their
Office
and
Authority
is
urged
with
;
that
place
,
1
Tim.
5.17
.
including
as
much
,
in
the
double
honour
to
be
given
unto
those
that
rule
well
.
[
But
this
hinders
not
,
but
that
such
Church-officers
are
indeed
designed
in
the
Scripture
,
and
of
whom
frequent
mention
is
made
in
the
Antient
Writers
,
and
foot-steps
yet
remain
,
in
most
Churches
,
of
their
institution
,
though
wofully
corrupted
;
for
,
besides
that
,
some
light
in
this
matter
may
be
taken
from
the
Church
of
the
Jews
,
wherein
,
the
Elders
of
the
people
were
joyned
in
rule
with
the
Priests
,
both
in
the
Sanhedrim
and
all
lesser
Assemblies
,
there
is
,
in
the
Gospel
,
express
mention
of
persons
,
that
were
assigned
,
peculiarly
,
for
Rule
and
Government
in
the
Church
.
As
1
Cor.
12.28
.
—
]
Three
things
are
here
offered
by
the
Catechist
,
to
recommend
his
Ruling-Elders
to
the
world
.
1.
The
Testimony
of
Antiquity
.
2.
The
Example
of
the
Jewish
Church
.
And
,
3.
Express
Text
of
Scripture
;
the
two
first
are
but
glanced
at
by
the
way
,
and
therefore
I
shall
bestow
the
shorter
reflection
on
them
.
First
,
That
there
is
frequent
mention
made
of
his
Ruling-Elders
in
Antient
Writers
,
requires
more
than
his
bare
saying
so
,
to
make
it
evident
.
The
Elders
,
or
Seniors
,
grave
men
,
in
civil
authority
,
(
such
as
we
stile
Aldermen
)
whose
advice
and
assistance
the
Church
made
use
of
in
great
occasions
;
or
else
,
an
inferiour
rank
of
appointed
officers
,
reckon'd
by
them
,
after
Deacons
,
such
as
our
Church-wardens
,
or
Vestry-men
still
are
;
men
trusted
with
the
utensils
and
stock
of
the
Church
,
and
employed
about
the
ordering
of
Seats
,
and
Rates
,
and
such
like
outward
affairs
of
the
Church
.
Of
these
,
therefore
,
we
retain
not
only
some
foot-steps
,
but
the
things
themselves
.
Secondly
,
[
Some
light
in
this
matter
,
saith
the
Catechist
,
may
be
taken
from
the
Church
of
the
Jews
,
wherein
the
Elders
of
the
people
were
joyned
in
Ruling
with
the
Priests
,
both
in
the
Sanhedrim
,
and
all
lesse
Assemblies
.
]
'T
is
much
he
should
not
discern
by
this
light
,
the
vanity
of
cavilling
against
the
term
of
[
Lay-Elder
,
]
which
is
but
the
very
same
with
[
Elder
of
the
People
,
]
to
whom
he
is
now
compared
.
But
,
as
to
the
thing
it self
here
referr'd
to
,
it
shall
suffice
to
annex
this
short
observation
.
That
the
main
reason
of
joyning
Elders
to
the
Priests
,
Synodical
Elders
,
among
the
Jews
,
was
the
mixt
condition
of
the
Judaical
Law
they
had
to
deal
with
;
howbeit
,
of
Divine
institution
wholly
,
and
from
God
;
yet
,
in
regard
of
the
drift
and
scope
thereof
,
partly
divine
,
and
partly
humane
,
occupied
in
a
decision
of
doubts
hapning
betwixt
God
and
Man
,
as
likewise
,
betwixt
Man
&
Man
;
and
accordingly
,
the
Priests
and
Levites
,
besides
the
ordering
of
the
Sanctuary
,
their
peculiar
task
,
(
1
Chron.
24.5
.
2
Chron.
34.8
.
)
had
principally
to
do
in
matters
of
it
appertaining
unto
God
,
and
the
Elders
,
in
things
belonging
unto
Men
,
the
one
over
the
matters
of
the
Lord
,
the
other
over
the
matters
of
the
King
,
2
Chron.
19.8
,
9
,
10
,
11.
—
In
brief
,
the
Jewish
Sanhedrim
(
if
so
,
at
least-wise
,
it
be
to
be
understood
in
those
places
commonly
alledged
,
Exod.
18.25
,
26.
Numb.
11.16
,
17.
Deut.
17.8
,
9.
and
19.16
,
17.
)
was
,
upon
the
point
,
a
Civil
Court
,
and
had
to
deal
in
matters
of
Right
or
Title
,
yea
,
of
Life
it self
.
But
come
we
,
Thirdly
,
to
his
express
Scriptures
[
There
is
,
saith
he
,
in
the
Gospel
,
express
mention
of
persons
that
were
assigned
peculiarly
for
Rule
and
Government
in
the
Church
.
As
,
1
Cor.
12.28
Rom.
12.8
.
1
Tim.
5.17
.
]
I
might
here
except
,
First
,
at
the
phrase
here
,
as
well
as
in
the
general
Answer
,
"
Ruling-Elders
are
mentioned
in
the
Scripture
.
A
phrase
very
distant
from
proving
their
institution
by
Christ
,
inasmuch
as
many
things
are
mentioned
in
H.
Scripture
,
which
are
not
there
allowed
of
,
much
less
enjoyned
and
prescribed
.
Secondly
,
That
,
he
saith
,
there
is
express
mention
of
these
in
the
Gospel
,
and
yet
brings
all
his
proofs
out
of
St.
Paul's
Epistles
.
But
these
are
lesser
incongruities
,
which
I
shall
not
insist
on
.
We
will
view
impartially
,
the
places
themselves
,
which
are
here
brought
in
to
prove
,
That
there
are
such
Church-officers
instituted
by
Christ
,
and
so
,
of
perpetual
necessity
,
to
be
retained
;
as
Elders
,
whose
duty
consists
in
rule
and
government
only
;
Elders
in
distinction
,
as
well
from
the
Civil
Magistrate
,
as
the
Pastors
of
the
Christian
Church
.
The
first
Text
is
,
1
Cor.
12.28
.
God
hath
set
some
in
the
Church
,
first
,
Apostles
;
secondarily
,
Prophets
;
thirdly
,
Teachers
;
after
that
,
Miracles
;
then
gifts
of
Healings
,
Helps
,
Governments
,
Diversities
of
Tongues
.
Well
,
here
are
mentioned
[
Helps
,
Governments
,
]
here
are
also
[
Miracles
,
gifts
of
Healings
,
Diversities
of
Tongues
;
]
now
,
What
is
this
to
Ruling-Elders
,
or
Lay-Presbyters
?
'T
is
answer'd
moreover
by
some
,
That
these
were
so
many
gifts
and
endowments
appertaining
to
the
Officers
before
,
mentioned
,
Apostles
,
Prophets
,
and
Teachers
.
To
which
purpose
,
it
is
observable
,
that
the
Apostle
useth
the
Abstract
,
and
,
upon
an
exact
recapitulation
,
made
afterwards
in
the
Concrete
,
of
the
said
Church-administrations
,
he
omitteth
[
helps
,
governments
,
]
as
being
only
appendents
,
't
is
like
,
to
the
foregoing
Offices
,
and
so
comprized
under
them
,
ver.
29
,
30.
Are
all
Apostles
?
are
all
Prophets
?
are
all
Teachers
?
Are
all
Workers
of
Miracles
?
have
all
Gifts
of
Healing
?
do
all
speak
with
Tongues
?
do
all
Interpret
?
and
then
follows
an
Exhortation
to
the
pursuit
of
the
best
gifts
,
verse
31.
So
that
this
Exposition
seems
well
grounded
upon
the
Text.
But
what
saith
the
Catechist
?
[
It
is
in
vain
pretended
,
that
those
words
,
helps
,
governments
]
do
denote
gifts
only
,
seeing
the
Apostle
expresly
enumerates
the
persons
in
Office
,
or
Officers
,
which
the
Lord
Christ
then
used
,
in
the
foundation
and
rule
of
the
Churches
,
as
then
planted
.
]
What
?
and
were
Miracles
,
Gifts
of
Healings
,
Diversities
of
Tongues
too
,
reckon'd
in
the
number
of
those
Officers
?
—
But
,
grant
what
is
pleaded
for
,
that
helps
and
governments
import
here
,
a
distinction
of
Offices
,
personally
different
;
Are
therefore
Ruling-Lay-Elders
presently
the
men
?
or
,
Deacons
,
?
(
if
there
be
room
for
guesses
;
)
who
were
plainly
taken
in
as
helps
to
the
Apostles
,
in
their
work
of
Ministring
to
the
Saints
,
Acts
6.1
,
2.
and
had
moreover
,
some
power
,
questionless
,
assigned
them
,
in
the
rule
and
government
of
the
Church
;
which
makes
St.
Paul
require
,
before
their
admission
,
a
skill
of
governing
their
own
houses
well
,
1
Tim.
3.4
,
5
,
12.
This
then
,
for
the
first
Text.
The
second
follows
.
[
He
that
ruleth
also
,
is
distinguished
from
him
that
teacheth
,
and
him
that
exhorteth
,
Rom.
12.8
.
and
is
prescribed
diligence
,
as
his
principal
qualification
,
in
the
discharge
of
his
duty
.
]
Let
the
whole
period
be
viewed
,
from
the
6th
verse
,
which
,
upon
another
occasion
,
we
consulted
once
before
;
and
I
demand
,
first
,
How
it
appears
,
that
the
Apostle
treats
there
of
Offices
subjectively
distinct
,
as
to
persons
;
and
not
rather
of
a
diversity
of
spiritual
gifts
co-incident
to
the
same
person
?
since
,
at
his
very
entrance
upon
the
enumeration
,
he
expresly
nameth
Gifts
,
verse
6.
Having
then
gifts
differing
,
according
unto
the
grace
that
is
given
unto
us
,
&c.
And
,
it
may
certainly
appertain
to
one
and
the
same
person
to
prophesie
(
be
that
to
expoun●
Scripture
,
or
what
it
will
)
;
and
do
the
ministry
of
a
Deacon
,
and
to
teach
,
and
to
exhort
and
to
distribute
Church-goods
,
and
to
govert
,
and
to
give
alms
,
which
are
the
particulars
there
specified
.
—
And
then
,
(
supposing
th●
question
resolved
)
Secondly
,
How
appears
it
,
that
the
Apostle
here
meant
any
distinct
officer
in
the
Church
,
any
Ruling-Elder
,
and
not
rather
extended
his
admonition
unto
all
to
whom
the
charge
of
Ruling
is
committed
;
even
the
Civil
Magistrate
,
as
well
as
any
other
,
of
whom
doubtless
,
diligence
,
is
also
required
?
for
,
having
,
in
the
beginning
of
this
8
verse
,
joyned
to
the
two
immediately
precedent
,
gone
through
with
Church-offices
,
he
may
be
thought
,
without
injury
to
the
Text
,
to
strike
out
into
more
general
,
and
common
duties
,
wherewith
he
holds
on
to
the
end
of
the
Chapter
.
As
yet
then
,
we
have
not
Ruling-Elders
,
so
much
as
mention'd
in
the
H.
Scripture
,
not
one
word
or
syllable
of
these
Ruling-Elders
,
that
are
contra-distinguished
to
Teaching-Presbyters
,
and
Civil
Magistrates
.
It
may
be
,
the
third
place
will
satisfie
for
all
.
Ad
Triari●s
ventum
est
.
If
this
fail
,
the
Catechist
must
quit
the
field
.
To
that
therefore
,
let
us
bend
our
observation
.
[
The
words
of
the
Apostle
to
this
purpose
,
are
express
,
1
Tim.
5.17
.
Let
the
Elders
that
rule
well
,
be
counted
worthy
of
double
honour
,
especially
those
that
labour
in
word
and
doctrine
.
For
,
the
words
expresly
assign
two
sorts
of
Elders
,
whereof
,
some
only
attend
unto
rule
,
others
moreover
,
labour
in
the
word
and
Doctrine
.
Neither
doth
that
word
,
as
some
would
have
it
,
Labour
in
the
Word
,
intend
any
other
labour
,
but
what
is
incumbent
on
all
the
Pastors
and
Teachers
of
their
Church
,
as
their
constant
duty
.
See
Rom.
6.12
Act.
20.35
.
1
Thes.
5.12
.
Now
,
can
we
suppose
,
that
the
Apostle
would
affirm
them
to
be
worthy
of
double
honour
,
whom
,
comparing
with
others
,
he
notes
as
remiss
and
negligent
in
their
work
?
For
,
it
seems
,
that
others
were
more
diligent
in
the
discharge
of
that
duty
,
which
was
no
less
theirs
,
if
onely
one
sort
of
Elders
be
here
intended
.
The
Scripture
is
not
wont
to
commend
such
persons
,
as
worthy
of
double
honour
,
but
rather
to
propose
them
,
as
meet
for
double
shame
and
punishment
,
Jer.
48.10
.
1
Cor.
9.16
.
And
they
are
unmindful
of
their
own
interest
,
who
would
have
Bishops
that
attend
to
the
rule
of
the
Church
,
to
be
distinctly
intended
by
the
Elders
that
rule
well
,
seeing
the
Apostle
expresly
preferreth
before
,
and
above
them
,
those
that
attend
constantly
to
the
word
and
doctrine
.
]
I
cannot
give
the
Reader
better
satisfaction
about
this
place
,
than
by
abbreviating
what
our
Learned
Mr.
Mede
hath
already
offered
concerning
it
,
in
a
most
excellent
discourse
upon
this
Text.
double
honour
due
unto
them
.
For
the
first
:
there
is
no
question
but
the
Priests
,
or
Ministers
of
the
Gospel
of
Christ
,
were
contained
under
this
name
,
for
so
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
Presbyter
,
is
used
for
the
Ministers
of
the
Word
and
Sacraments
,
in
the
Gospel
;
whence
cometh
the
Saxon
word
Priester
,
and
our
now
English
word
Priest
.
And
the
Antient
Fathers
thought
these
only
to
be
here
meant
,
and
never
dreamed
of
any
others
.
None
of
the
Fathers
,
which
have
commented
upon
this
place
,
neither
Chrysostom
,
Hierom
,
Ambrose
,
Theodoret
,
Primasius
,
Oecumenius
,
or
Theophylact
,
(
as
they
had
no
such
,
so
)
ever
thought
of
any
such
Lay-Elders
to
be
here
meant
;
but
,
as
was
said
,
Priests
only
,
which
administred
the
Word
and
Sacraments
.
But
,
How
,
will
you
say
then
,
is
this
place
to
be
understod
,
which
may
seem
,
as
't
is
alledged
,
to
intimate
two
sorts
of
Elders
;
some
that
ruled
onely
,
others
that
laboured
also
in
the
the
Word
and
Doctrine
?
The
Divines
of
our
Church
have
given
divers
Expositions
of
these
words
,
none
of
which
give
place
to
any
such
new-found
Elders
.
I
will
relate
four
of
the
chief
,
to
which
the
rest
are
reducible
.
The
first
is
grounded
upon
the
use
of
the
participle
in
the
Greek
Tongue
,
which
is
often
wont
to
note
the
reason
,
or
condition
of
a
thing
,
and
accordingly
to
be
resolved
by
a
causal
,
or
conditional
conjunction
.
[
Let
the
Elders
,
or
Presbyters
,
that
rule
or
govern
their
Flocks
well
,
be
accounted
worthy
of
double
honour
,
and
that
chiefly
,
in
respect
,
and
because
,
of
their
labour
in
the
Word
and
Doctrine
.
]
And
so
this
manner
of
speech
will
imply
two
duties
,
but
not
two
sorts
,
or
orders
of
Elders
;
and
that
,
though
this
double
honour
be
due
unto
them
for
both
,
yet
principally
,
for
the
second
,
their
labour
in
the
Word
and
Doctrine
.
And
this
way
goes
St.
Chrysostom
,
and
other
Greek
Writers
.
A
second
Exposition
is
taken
from
the
force
and
signification
of
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
signifies
,
not
simply
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
labour
,
but
to
labour
with
much
travail
and
toil
,
(
for
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
derived
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Vexor
,
laboribus
&
molestiis
premor
,
and
so
properly
signifies
molestiam
,
or
fatigationem
ex
labore
.
)
Thus
the
meaning
will
be
,
[
Let
the
Elders
that
do
(
benè
praesidere
)
govern
and
instruct
their
flock
well
,
be
counted
worthy
of
double
honour
,
especially
such
of
them
as
take
more
than
ordinary
pains
in
the
Word
and
Doctrine
.
]
Or
thus
;
[
Let
the
Elders
that
discharge
their
Office
well
,
be
,
&c.
especially
,
by
how
much
the
more
their
painfulness
and
travel
shall
exceed
in
preaching
the
Word
and
Doctrine
.
]
Thus
have
we
seen
two
Expositions
,
neither
of
them
implying
two
sorts
or
Orders
of
Presbyters
,
but
only
distinguishing
several
Offices
,
or
Duties
,
of
the
same
Order
;
or
implying
a
different
merit
in
the
discharge
of
them
.
But
,
if
they
will
by
no
means
be
perswaded
,
but
that
two
sorts
of
Elders
are
here
intimated
,
Let
it
be
so
;
two
other
Expositions
will
yield
them
it
,
but
so
as
will
not
be
for
their
turn
,
for
their
Lay-Elders
will
be
none
of
them
.
The
first
is
this
,
That
the
Apostle
should
speak
here
of
Priests
and
Deacons
,
considering
both
as
members
of
the
Ecclesiastical
consistory
,
or
Senate
,
which
consisted
of
both
orders
,
and
in
that
respect
might
well
include
them
both
under
the
name
of
Elders
,
it
being
a
common
notion
in
Scripture
,
to
call
the
Associates
of
a
Court
of
Judicature
by
that
name
.
Senatus
hath
it's
name
à
Senibus
,
i.
Senioribus
,
of
Eldership
;
and
,
is
as
much
to
say
,
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
,
according
to
this
supposal
,
the
Apostle's
words
may
have
this
construction
;
[
Let
the
Elders
which
rule
well
,
whether
Priests
or
Deacons
,
be
counted
worthy
of
double
honour
;
but
more
especially
the
Priests
,
who
,
besides
their
Government
,
labour
also
in
the
Word
and
Doctrine
.
]
And
,
't
is
not
improbable
,
but
the
Apostle
should
make
provision
,
as
well
for
the
maintenance
of
Deacons
,
as
of
Priests
,
seeing
he
omits
it
not
of
Widows
,
in
the
verse
going
next
before
this
;
but
,
unless
he
includes
them
under
the
name
of
Elders
,
he
makes
no
provision
for
them
at
all
.
2.
There
is
another
Exposition
,
which
allows
also
of
two
sorts
of
Elders
to
be
here
implyed
,
but
makes
them
both
Priests
;
namely
,
that
Presbyters
or
Priests
,
in
the
Apostles
time
,
were
of
two
sorts
,
one
of
Residentiaries
,
and
such
as
were
affixed
to
certain
Churches
,
and
so
did
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
praesidere
Gregi
.
Another
,
of
such
as
had
no
fixed
station
,
or
charge
over
any
certain
place
,
but
travelled
up
and
down
to
preach
the
Gospel
,
where
it
was
not
;
or
to
confirm
the
Churches
where
it
was
preached
already
;
such
as
are
elsewhere
known
by
the
names
of
Evangelists
,
and
Doctors
,
or
Prophets
.
That
these
were
those
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
spoken
of
here
by
the
Apostle
;
That
both
these
sorts
of
Presbyters
were
to
be
counted
worthy
of
double
honour
,
as
well
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
those
that
travelled
up
and
down
to
preach
the
Gospel
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
but
especially
these
latter
,
because
their
pains
were
more
than
the
others
▪
This
is
confirmed
from
the
use
of
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
in
Scripture
signifies
,
not
only
corporal
labour
,
as
may
appear
in
many
places
;
but
seems
to
be
used
by
St.
Paul
,
even
in
this
very
sense
now
given
,
1
Cor.
15.
where
he
sayes
,
comparing
himself
with
the
other
Apostles
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
I
have
travelled
up
and
down
more
than
they
all
;
as
is
manifest
he
did
.
But
,
give
me
leave
,
saith
Mr.
Mede
;
to
propound
a
fifth
Exposition
,
which
shall
yield
all
they
contend
for
so
eagerly
,
to
be
implyed
in
this
Text
;
namely
,
That
there
are
not
only
two
sorts
of
Elders
here
implied
,
but
also
that
the
one
of
them
are
Lay-Elders
,
such
as
have
nothing
to
do
with
the
administration
of
the
Word
and
Sacraments
.
What
would
they
have
more
?
yet
they
will
be
never
the
nearer
for
this
concession
;
for
,
the
Lay-Elders
here
implyed
,
may
be
no
Church-officers
,
but
Civil
Magistrates
,
which
,
in
Scripture-language
,
we
know
are
called
Elders
;
as
,
when
we
read
of
the
Elders
of
Israel
,
of
the
Elders
of
Judah
,
of
the
Elders
of
the
Priests
,
and
the
Elders
of
the
People
,
of
Priests
and
Elders
,
and
the
like
;
according
to
which
notion
,
the
words
may
be
construed
thus
;
[
Let
all
Elders
that
govern
well
,
of
what
sort
soever
,
be
counted
worthy
of
double
honour
;
especially
,
the
Elders
of
the
Church
,
which
labour
in
Word
and
Doctrine
.
]
Is
not
this
good
sense
?
and
doth
not
the
Apostle
,
in
the
beginning
of
this
very
Chapter
,
use
the
name
Elder
,
in
the
larger
,
and
more
general
sense
,
when
he
sayes
,
Rebuke
not
an
Elder
,
but
exhort
him
as
a
Father
,
&c.
Why
may
he
not
then
do
so
here
?
And
doth
not
St.
James
,
in
his
last
Chapter
,
call
the
Ministers
of
the
Word
and
Sacraments
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
it
were
in
distinction
from
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Thus
,
having
informed
our selves
,
who
they
are
,
which
are
here
termed
Elders
,
we
will
now
see
also
briefly
,
what
is
that
honour
which
is
due
into
them
.
That
by
honour
is
here
meant
,
honorarium
stipendium
,
or
a
tribute
of
maintenance
,
is
manifest
,
by
the
following
words
,
which
the
Apostle
brings
in
to
inforce
it
.
For
,
the
Scripture-saith
,
Thou
shalt
not
muzzle
the
mouth
of
the
Ox
,
that
treadeth
out
the
corn
;
and
,
The
labourer
is
worthy
of
his
hire
.
Who
sees
not
what
these
proof●
inferr
?
The
first
of
them
,
he
alledges
also
,
in
the
same
argument
,
1
Cor.
9.
where
he
adds
,
Doth
God
take
care
for
Oxen
?
or
,
saith
he
it
altogether
for
our
sakes
?
(
ours
,
namely
,
that
preach
the
Gospel
)
for
our
sakes
,
no
doubt
,
this
is
written
,
that
he
which
ploweth
,
should
plow
in
hope
,
and
he
that
thresheth
in
hope
should
be
partaker
of
his
hope
.
The
case
is
plain
.
'T
is
an
Hebrew
notion
.
To
bring
honour
.
i.
e.
to
pay
tribute
,
or
bring
a
present
,
Revel.
21.26
.
—
But
,
what
is
meant
by
double
honour
?
Some
,
(
as
among
the
Fathers
,
St.
Ambrose
)
will
have
it
to
be
honour
of
Maintenance
,
and
honour
of
Reverence
.
But
,
because
the
Apostle's
proofs
here
inferr
only
maintenance
,
I
take
it
to
be
meant
in
this
place
only
of
it
.
And
,
as
for
double
,
I
take
it
to
be
an
allusion
to
the
right
of
the
first-born
,
to
whom
,
at
first
,
the
Office
of
Priesthood
belonged
in
their
families
,
and
into
whose
room
the
Levites
were
taken
,
and
whom
the
Presbyters
of
the
Gospel
now
succeed
.
As
therefore
,
they
had
a
double
portion
among
their
brethren
,
in
like
manner
should
the
Presbyters
of
the
Gospel
be
counted
worthy
of
double
honour
.
And
,
if
we
admit
of
the
fifth
Exposition
before-given
of
these
words
,
to
comprehend
the
Elders
of
the
Commonwealth
,
as
well
as
the
Elders
of
the
Church
,
it
will
agree
yet
far
better
;
because
both
the
one
and
the
other
succeed
in
the
place
of
the
First-born
,
to
whom
belonged
,
both
to
be
Priests
,
and
Civil
Governours
,
in
their
Tribes
and
Families
.
Yet
,
howsoever
the
antient
Christians
were
wont
,
in
their
Love-Feasts
,
to
give
their
Presbyters
●
double
portion
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
with
some
reference
to
this
Text
,
as
appears
by
Tertullian
nevertheless
,
I
think
double
honour
is
not
here
so
precisely
to
be
taken
,
but
only
to
note
●
liberal
and
ingenuous
maintenance
,
such
a●
might
set
them
above
the
Vulgar
;
as
the
First-born
,
by
their
double
portion
,
were
preferr'd
above
the
rest
of
their
brethren
.
Th●●
far
he
.
—
And
more
need
not
be
said
,
to
disable
the
Catechist's
proof
of
his
Ruling-Elders
,
from
this
Text
of
Holy
Writ
.
I
will
therefore
only
Answer
the
Exceptions
taken
by
him
,
to
the
Exposition
of
this
place
,
that
is
given
by
others
.
[
Neither
doth
that
word
labour
in
the
Word
,
as
some
would
have
it
,
intend
any
other
labour
,
but
what
is
incumbent
on
all
the
Pastors
and
Teachers
of
the
Church
,
as
their
constant
duty
.
See
Rom.
6.12
Act.
20.35
.
1
Thes.
5.12
.
]
I
have
,
according
to
the
reference
,
seen
these
places
,
and
yet
cannot
learn
from
them
,
that
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
this
1
Tim.
5.17
.
doth
not
intend
any
other
labour
,
but
what
is
incumbent
on
all
the
Pastors
and
Teachers
of
the
Church
,
as
their
constant
duty
.
Rom.
6.12
.
is
mis-quoted
,
for
chap.
16.12
.
as
I
suppose
.
Where
,
(
compare
it
with
the
1st
.
verse
,
and
6th
.
verse
)
the
great
pains
of
those
good
women
,
and
others
,
that
administred
necessaries
to
the
Apostles
,
and
so
eased
them
of
care
in
that
particular
,
seems
to
be
the
thing
which
St.
Paul
sets
forth
by
that
phrase
of
[
labouring
in
the
Lord
]
and
[
labouring
much
in
the
Lord
,
]
Act.
20.35
.
St
,
Paul
thus
recommends
his
own
example
.
Ye
your selves
know
,
that
these
hands
have
ministred
to
my
necessities
,
and
to
them
that
were
with
me
.
I
have
shewed
you
all
things
,
how
that
so
labouring
,
ye
ought
to
support
the
weak
,
and
to
remember
the
words
of
our
Lord
Jesus
,
how
it
is
said
,
It
is
more
blessed
to
give
,
than
to
receive
.
—
Sure
,
't
is
not
the
constant
and
bounden
duty
of
all
the
Pastors
and
Teachers
of
the
Church
,
so
to
labour
with
their
hands
,
as
St.
Paul
did
.
But
then
,
1
Thess.
5.12
.
We
beseech
you
,
Brethren
,
know
them
which
labour
among
you
,
and
are
over
you
in
the
Lord
,
and
admonish
you
,
and
to
esteem
them
very
highly
in
love
,
for
their
works
sake
;
comes
in
aptly
,
1.
To
confirm
the
notion
of
labouring
,
which
he
seeks
to
confute
by
it
,
prescribing
of
special
notice
unto
such
Labourers
.
And
,
2.
To
inform
us
withall
,
that
the
Ruling
,
and
Labouring-Elder
are
both
one
person
;
or
that
it
may
appertain
to
the
Office
of
one
and
the
same
sort
of
persons
,
to
labour
among
Christians
,
and
to
have
the
inspection
,
or
oversight
of
them
,
for
rule
and
government
,
to
admonish
them
.
To
which
purpose
also
,
might
be
annexed
,
Hebr.
13.17
.
where
this
Office
of
Ruling
,
is
given
without
controversie
to
the
Preaching-Minister
.
Remember
them
who
have
the
rule
over
you
,
who
have
spoken
unto
you
the
Word
of
God
.
—
To
the
Catechist's
reasoning
therefore
,
[
Now
can
we
suppose
,
that
the
Apostle
would
affirm
them
to
be
worthy
of
double
honour
,
whom
,
comparing
with
others
,
he
notes
,
as
remiss
and
negligent
.
]
The
Answer
is
,
that
he
argues
from
a
wrong
Supposal
.
The
Apostle
doth
no
wayes
denote
him
that
rules
well
,
as
remiss
,
and
negligent
,
but
as
one
ordinarily
diligent
,
though
not
eminently
so
.
All
,
therefore
,
built
upon
this
,
comes
to
nothing
;
and
,
for
any
thing
that
yet
appears
to
the
contrary
,
the
Ruling
,
and
Teaching-Elders
spoken
of
,
may
be
the
same
sort
of
persons
,
and
they
too
Bishops
of
the
Christian
Church
.
What
hath
the
Catechist
to
alledge
against
this
?
[
They
are
unmindful
of
their
own
interest
,
who
would
have
Bishops
,
that
attend
to
the
rule
of
the
Church
,
to
be
distinctly
intended
by
the
Elders
that
rule
well
,
seeing
the
Apostle
expresly
preferreth
before
,
and
above
them
,
those
that
attend
constantly
to
the
Word
and
Doctrine
.
]
Know
then
,
that
Bishops
are
not
said
to
be
distinctly
intended
by
the
Elders
only
that
rule
well
,
but
,
both
there
intended
,
and
in
what
follows
also
,
they
that
labour
in
Word
and
Doctrine
;
the
Compare
is
made
between
Bishops
,
or
Ministers
of
the
same
rank
and
order
;
and
there
are
degrees
of
comparison
certainly
to
be
taken
notice
of
,
as
the
Catechist
might
have
remembred
,
from
his
very
Accidence
;
there
is
a
Positive
,
comparative
,
and
Superlative
.
Some
,
therefore
,
may
do
the
office
of
a
Bishop
well
;
and
yet
others
may
do
it
better
;
and
others
,
in
a
most
eminent
degree
,
both
for
their
skill
and
industry
in
ruling
and
preaching
.
And
whoever
do
so
ought
to
have
the
special
encouragement
of
this
double
honour
.
What
now
is
this
against
the
Episcopal
Interest
?
And
by
this
time
it
may
appear
,
upon
what
sandy
and
deceitful
foundations
,
the
Catechist
and
his
brethren
can
rear
a
mighty
Superstructure
.
'T
is
usual
with
them
to
speak
big
,
of
proofs
from
express
Scriptures
,
but
it
hath
been
evidenced
,
that
none
of
the
Texts
serve
their
purpose
.
—
But
if
Scripture
fail
,
the
Catechist
is
resolved
to
Reason-out
the
point
.
[
And
besides
,
expresly
spoken
concerning
the
appointment
of
this
sort
of
Elders
in
the
Church
,
their
usefulness
,
and
the
necessity
of
their
work
,
is
evident
.
]
How
expresly
their
Divine
appointment
is
spoken
of
in
the
Scriptures
,
we
have
already
seen
,
and
the
necessity
and
usefulness
of
ruling
well
,
we
can
understand
sufficiently
,
who
deny
any
usefulness
or
necessity
of
these
novel
officers
and
rulers
,
who
usurp
unto
themselves
,
what
appertained
to
Christian
Kings
and
Bishops
,
and
such
,
who
are
Authorized
and
Commissioned
by
,
and
under
them
.
The
Catechist
,
therefore
,
might
have
spared
his
sharp
censure
and
reproof
of
Christian
Churches
,
for
their
neglect
of
these
his
Ruling-Elders
.
[
But
,
whereas
,
in
most
Churches
,
personal
holiness
of
the
members
of
them
,
is
is
no
wonder
,
that
no
account
should
be
made
of
them
who
are
Ordained
by
the
Lord
Christ
,
to
look
after
it
,
and
promote
it
.
]
This
favours
rank
of
,
I
am
holier
than
thou
,
Isa
,
65.5
.
and
he
must
give
some
better
assurance
of
Christ's
ordination
in
the
case
,
before
his
reproof
will
signifie
any
thing
other
,
than
a
proud
and
arrogant
presumption
.
One
Note
more
,
and
I
dismiss
this
subject
.
[
The
qualifications
of
these
Elders
,
with
the
way
of
their
Call
and
setting
apart
unto
their
office
,
being
the
same
with
those
of
the
Teaching-Elders
,
before
insisted
on
,
need
not
to
be
here
again
repeated
.
]
Nor
,
indeed
was
there
more
need
of
repeating
Ruling-Elders
,
than
their
qualifications
.
But
,
if
the
offices
of
Ruling
,
and
Teaching-Elders
,
are
so
distinct
,
as
we
have
been
told
they
are
;
the
same
qualifications
,
one
would
think
,
should
not
be
required
in
both
,
and
,
I
know
not
how
the
Catechist
will
answer
himself
,
in
what
he
before
urged
,
against
the
engaging
in
a
part
of
the
office
or
work
of
the
Ministry
only
.
[
If
the
person
so
called
,
or
employed
,
have
received
gifts
,
fitting
him
for
the
whole
work
of
the
Ministry
,
the
exercise
of
them
is
not
to
be
restrained
by
any
consent
or
agreement
,
seeing
they
are
given
for
the
edification
of
the
Church
,
to
be
traded
withal
,
1
Cor.
12.7
.
The
manifestation
of
the
Spirit
is
given
to
every
man
to
profit
withall
;
and
this
,
he
which
hath
received
such
gifts
,
is
bound
to
attend
unto
,
and
pursue
.
]
'T
is
a
thousand
to
one
,
but
the
Ruling-Elder
,
in
whom
are
required
the
same
qualifications
,
as
in
the
Teaching-Elder
,
do
now
and
then
,
by
virtue
of
this
reason
,
stop
up
into
the
Teachers
chair
or
Pulpit
,
for
the
exercise
of
his
gifts
,
and
so
invade
an
Office
which
belongs
not
at
all
unto
him
.
CHAP.
XII
.
Of
Deacons
.
Stephen
and
Philip
,
two
of
the
seven
Deacons
,
did
preach
and
baptize
.
The
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
of
a
large
signification
.
The
Office
of
Deacons
,
in
the
Christian
Church
,
to
be
gather'd
,
not
only
from
Acts
6.
but
other
places
.
The
Catechist's
rash
censure
of
all
Churches
,
which
confine
not
their
office
to
the
care
of
the
poor
.
The
ordination
of
the
first
Deacons
,
managed
wholly
by
the
Apostolick
prudentials
.
The
circumstances
of
our
state
,
vastly
different
from
the
Churches
then
.
The
change
of
the
Levites
,
when
the
Temple
was
built
,
from
their
first
office
,
in
attending
on
the
Tabernacle
,
a
competent
plea
for
our
case
.
1
Cor.
16.2
.
considered
.
The
Catechist
urgeth
that
occasional
precept
,
as
a
binding
law
,
to
perpetuity
;
and
so
,
in
effect
,
addeth
to
the
word
of
God
.
A
sort
of
Shee-officers
,
Female-Elders
,
Deaconesses
,
and
Widows
,
in
the
Apostolick
,
and
Primitive
Church
,
forgotten
by
the
Catechist
,
in
describing
the
pattern
given
in
the
Mount
.
His
unkindness
,
in
excluding
that
Sexe
from
a
share
in
Church-discipline
,
noted
;
and
the
good
women
admonished
,
by
what
he
hath
said
elsewhere
,
to
look
to
their
priviledge
and
duty
,
as
Church-members
.
[
Quest.
32.
IS
there
no
other
Officer
in
the
Church
,
but
only
that
of
Elders
?
Answ.
Yes
,
of
Deacons
also
.
]
Why
these
were
before
left
out
in
the
enumeration
of
the
ordinary
officers
of
the
Church
,
Catech
,
p.
120.
I
cannot
imagine
;
unless
,
as
I
have
[
‖
](A32819-e109010-b)
‖
Chap
6.
before
also
intimated
,
to
render
the
parity
,
and
equality
of
those
officers
,
the
more
colourable
.
[
Quest.
33.
What
are
the
Deacons
of
the
Church
?
Answ.
Approved
men
,
chosen
by
the
Church
,
to
take
care
for
the
necessities
of
the
poor
,
belonging
thereunto
,
and
other
outward
occasions
of
the
whole
Church
,
by
the
collecting
,
keeping
,
and
distribution
of
the
Alms
,
and
other
supplies
of
the
Church
,
set
apart
,
and
commended
to
the
grace
of
God
therein
,
by
Prayer
,
Act.
6.3
,
5
,
6.
Phil.
1.1
.
1
Tim.
3.8
,
9
,
10
,
11
,
12
,
13.
]
It
is
not
denied
by
any
,
That
the
first
seven
Deacons
,
chosen
,
and
ordained
in
the
Church
of
Jerusalem
,
were
primarily
appointed
for
the
service
of
Tables
,
the
care
of
the
poor
,
to
the
ease
of
the
Apostles
,
who
had
more
concerning-engagements
of
the
Ministry
to
attend
unto
.
But
then
,
to
make
this
the
enclosure
,
limitation
,
and
boundarie
of
the
Office
of
Deacons
,
is
not
from
hence
warranted
,
inasmuch
as
we
find
their
power
afterward
farther
enlarged
.
For
of
these
seven
Deacons
,
we
read
not
only
Stephen
,
Act.
6.5
,
8.
but
also
Philip
,
chap.
8.
preaching
the
word
of
God
,
to
the
conversion
of
the
Samaritans
,
whom
also
he
then
baptized
.
Nor
is
it
reasonable
,
that
,
where-ever
we
find
the
word
Deacon
,
as
a
name
of
Office
,
to
confine
it
to
this
first
occasion
,
mentioned
Act.
6.
For
,
evident
it
is
,
(
1.
)
That
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
it self
,
is
of
a
large
signification
,
importing
as
much
as
Minister
,
or
Servant
,
in
the
general
,
(
and
so
we
often
translate
it
)
.
Christ
himself
is
thus
call'd
,
i.
e.
One
,
who
endeavoured
to
do
them
service
,
in
working
of
their
conversion
,
by
the
preaching
of
the
truth
of
God
unto
them
.
Ministers
,
by
whom
the
corinthians
believed
.
And
Paul
calls
himself
a
Deacon
,
or
Minister
of
the
Gospel
,
and
the
Apostles
are
stiled
Deacons
,
or
"
Ministers
of
the
New
Testament
.
serving
Tables
,
together
,
in
the
same
persons
,
Act.
6.1
,
2
,
4.
until
,
upon
the
increase
of
Disciples
,
and
the
complaint
of
the
Grecians
,
that
their
widows
had
shorter
commons
than
the
Hebrew●
;
and
the
Avocations
which
the
Apostles
had
themselves
,
to
matters
of
greater
importance
;
they
did
communicate
some
part
of
their
power
to
these
seven
,
by
way
of
delegation
,
for
the
present
necessity
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
verse
3.
Yea
,
and
(
as
appears
by
matter
of
fact
)
together
with
this
charge
in
relation
to
the
poor
,
the
power
of
preaching
and
baptizing
too
,
when
occasion
should
serve
.
And
then
farther
,
(
3.
)
The
office
of
Deacons
in
the
Church
,
is
to
be
learn'd
moreover
from
those
other
Texts
of
Scripture
wherein
they
are
mention'd
after
Bishops
,
Bishops
ministers
,
serving
in
an
inferiour
degree
,
under
them
,
and
where
such
qualifications
as
are
apparently
required
in
them
;
which
plainly
import
,
that
they
were
then
designed
to
some
weightier
employments
in
the
●hurc
,
than
the
care
of
the
poor
only
;
even
the
Ministry
of
the
word
of
faith
,
and
subserviency
in
the
government
of
the
Church
;
and
where
,
They
that
have
used
the
office
of
a
Deacon
vvell
,
This
matter
therefore
,
being
thus
declared
out
of
Scripture
,
it
may
appear
,
without
farther
reference
to
the
testimonies
of
the
Fathers
,
concerning
the
employment
of
Deacons
afterwards
in
the
Church
,
how
impertinently
the
Catechist
proceeds
in
the
explication
of
this
general
Answer
.
[
But
,
whereas
many
have
grown
weary
of
the
observation
of
the
institutions
of
the
Gospel
,
this
Office
hath
for
a
long
time
been
lost
,
amongst
the
most
of
Christians
:
By
some
the
name
is
retained
,
but
applyed
to
another
work
,
duty
,
and
employment
,
than
this
,
to
which
it
is
peculiarly
,
appropriated
in
the
Scripture
.
Their
proper
,
and
original
work
,
of
taking
care
for
the
poor
,
they
say
,
is
provided
for
by
others
,
and
therefore
,
that
Office
being
needless
,
anot●er
,
unto
another
purpose
,
under
the
same-name
,
is
erected
.
Such
are
Deacons
,
that
may
read
Service
,
preach
and
baptize
,
when
they
have
licence
thereunto
.
But
this
choice
,
to
reject
an
office
of
the
appointment
of
Christ
,
under
pretence
of
provision
made
for
the
duties
of
it
,
another
way
,
and
the
erecting
of
one
,
not
appointed
by
him
,
seems
not
equal
.
But
,
whereas
it
is
our
duty
,
in
all
things
to
have
regard
to
the
authority
of
Christ
,
and
his
appointments
in
the
Gospel
,
if
we
claim
the
priviledge
of
being
called
after
his
name
;
some
think
,
that
,
if
what
he
hath
appointed
,
may
be
colourably
performed
another
way
,
without
respect
unto
his
institutions
,
that
is
far
the
best
.
]
The
Catechist
here
chargeth
all
,
that
confine
not
the
Office
of
Deacons
in
the
Church
.
to
the
taking
care
for
the
poor
,
as
growing
weary
of
the
observation
of
the
institutions
of
the
Gospel
,
and
rejecting
of
an
Office
appointed
by
Christ
,
&c.
But
it
would
become
him
to
be
more
free
of
his
proofs
,
or
sparing
in
his
censures
.
We
meet
not
with
any
command
or
institution
of
Christ
,
in
this
matter
,
Deacons
must
know
,
saith
S.
Cyprian
,
that
our
Lord
himself
did
elect
Apostles
;
but
Deacons
,
after
his
Ascension
into
Heaven
,
the
Apostles
ordained
.
Yea
,
and
the
business
seems
,
then
too
,
wholly
managed
by
the
Apostolique
prudentials
.
For
,
so
the
ground
of
that
first
institution
is
given
us
,
after
a
mention
of
the
special
occasion
moving
,
Act.
6.1
.
It
is
not
reason
,
say
they
,
that
we
should
leave
the
Word
of
God
,
and
serve
Tables
,
verse
,
2.
i.
e.
that
we
neglect
the
weightier
part
of
our
charge
,
by
attending
to
a
less
considerable
:
Wherefore
,
Brethren
,
look
ye
out
among
you
,
seven
men
of
honest
report
,
&c.
Evident
it
is
,
that
the
appointment
of
those
seven
to
the
service
of
Tables
,
was
to
ease
the
Apostles
of
a
part
of
their
care
,
and
to
provide
for
the
pressing
necessity
of
the
Church
,
in
that
state
and
time
.
So
that
here
I
might
borrow
that
of
Musculus
,
this
part
of
the
then
Deacons
Office
,
in
a
Christian
Kingdom
and
Commonwealth
,
where
the
Laws
are
so
charitable
,
as
to
provide
for
the
poor
some
other
Overseers
:
and
it
seems
,
in
good
earnest
,
an
uncharitable
doom
,
that
no
such
Officers
may
be
erected
,
without
respect
to
some
special
institution
of
Christ
,
and
regard
had
to
his
authority
;
as
if
the
general
commands
of
charity
were
not
sufficient
to
justifie
any
institution
serviceable
to
that
end
.
All
the
clamor
here
is
,
that
we
vary
from
an
occasional
institution
,
or
practise
of
the
Apostles
,
when
that
occasion
it self
is
ceased
,
and
the
circumstances
of
the
case
are
extreamly
different
.
—
But
,
if
we
might
be
priviledged
to
argue
,
as
the
Catechist
himself
did
,
about
Ruling-Elders
,
Cat.
p.
157.
Some
light
in
this
matter
,
may
be
taken
from
the
Church
of
the
Jews
;
where
we
find
the
Levites
,
whose
Office
,
at
first
was
,
to
set
up
,
and
take
down
,
and
carry
about
,
the
Tabernacle
;
so
soon
as
the
Israelites
were
setled
,
and
the
Temple
prepared
,
appointed
to
attend
upon
different
ministeries
,
some
to
be
Porters
,
and
others
Singers
,
&c.
A
point
,
the
due
consideration
whereof
,
may
serve
to
justifie
the
assignment
of
Deacons
now
in
the
Church
,
to
some
other
Offices
,
than
what
was
most
conspicuous
in
their
first
institution
,
whilst
the
Church
remained
without
the
patronage
of
Christian
Magistrates
,
and
in
her
wilderness
,
and
persecuted
condition
.
—
There
is
one
farther
mistake
,
of
ignorance
,
in
the
Catechist's
words
,
when
he
upbraids
us
with
our
[
Deacons
that
may
read
Service
,
Preach
,
and
Baptize
,
when
they
have
licence
thereunto
]
For
,
Deacons
,
with
us
,
need
not
a
farther
license
for
baptizing
,
than
their
Ordination
.
—
But
,
passing
this
,
I
proceed
to
a
brief
reflection
on
those
things
which
concern
this
Office
,
which
,
saith
the
Catechist
,
clear
in
the
Scripture
.
[
1.
The
persons
call'd
unto
it
,
are
to
be
of
honest
report
,
furnished
with
the
gifts
of
the
Holy
Ghost
,
especially
with
Wisdom
,
Act.
6.3
.
]
To
keep
close
to
this
pattern
,
he
should
also
have
said
,
seven
men
,
and
told
us
where
we
might
expect
those
gifts
of
the
Holy
Ghost
,
which
were
then
familiar
in
the
Church
.
[
2.
The
way
whereby
they
came
to
be
made
partakers
of
this
Office
,
is
,
by
the
choice
or
election
of
the
church
,
Act.
6.2
,
3
,
5
whereupon
they
are
solemnly
to
be
set
apa●
by
Prayer
.
]
Of
the
election
of
these
seve●
Deacons
,
I
have
spoken
enough
before
,
Chap.
●
But
,
as
to
the
election
of
those
other
Deacon
;
of
vvhom
vve
read
,
as
annexed
to
Bishops
,
this
Text
of
the
Acts
is
no
competent
proof
.
And
then
,
as
to
their
ordination
,
Imposition
of
hand
should
questionless
be
added
unto
Prayer
,
both
in
the
general
Answer
,
and
this
branch
of
the
Explication
.
[
3.
Their
work
,
or
duty
,
consists
in
a
daily
ministration
unto
the
necessities
of
the
poor
Saints
,
or
Members
of
the
Church
,
Act.
6.1
,
2.
]
If
so
,
among
the
separate
congregations
,
vvhich
are
observed
to
be
usually
combinations
of
the
richer
sort
,
there
is
but
little
work
for
them
.
[
4.
To
this
end
,
that
they
may
be
enabled
so
to
do
,
it
is
ordained
,
That
every
first
day
,
the
members
of
the
Church
do
contribute
,
according
as
God
enables
them
,
of
their
substance
,
for
the
supply
of
the
wants
of
the
poor
,
1
Cor.
16.2
.
]
To
change
an
occasional
precept
,
given
by
St.
Paul
,
for
the
expediting
a
charitable
contribution
towards
Jerusalem
,
into
a
constantabiding
,
and
conscience-binding
command
,
for
perpetuity
,
is
,
doubtless
,
in
effect
,
an
unlawful
,
and
pernicious
adding
to
the
Word
of
God
And
that
the
Catechist
hath
done
so
here
,
we
shall
be
satisfied
,
if
we
look
into
the
place
which
we
are
referr'd
unto
.
The
Apostle
,
in
the
1
Cor.
16.
speaks
of
a
contribution
for
the
supply
of
the
urgent
wants
of
the
poor
Christians
in
Judea
,
exhausted
partly
by
their
own
former
liberality
,
(
Act.
2.45
.
)
and
partly
spoiled
by
the
persecuting
Jews
,
(
1
Thes.
2.14
.
)
And
,
to
prevent
the
delay
and
trouble
of
Gatherings
,
when
the
Apostle
came
amongst
them
,
he
prescribes
this
Order
to
the
Churches
of
Galatia
and
Corinth
,
that
upon
so
special
,
and
worthy
an
occasion
as
this
,
they
would
,
upon
the
first
day
of
the
week
,
the
day
of
Christian
assembly
,
every
one
lay
aside
,
what
,
by
by
God's
blessing
,
had
accrued
to
them
,
by
way
of
increase
,
so
that
there
might
be
a
full
Collection
in
readiness
;
and
then
he
tells
them
,
they
should
have
the
choice
of
faithful
messengers
,
to
send
,
and
dispose
thereof
,
unto
Jerusalem
.
The
words
are
plain
to
this
sense
.
Now
concerning
the
collection
for
the
Saints
,
as
I
have
given
order
to
the
Churches
of
Galatia
,
even
so
do
ye
,
upon
the
first
day
of
the
week
,
&c.
[
5.
Hereunto
is
to
be
added
,
whatever
,
That
place
in
the
Acts
,
treats
of
those
that
sold
their
possessions
,
and
laid
down
the
price
of
them
at
the
Apostles
feet
,
to
make
distribution
to
every
man
as
he
had
need
;
which
therefore
,
was
no
farther
committed
to
the
Deacons
,
than
by
deputation
from
the
Apostles
,
and
with
what
reserves
,
limits
,
and
bounds
they
pleased
.
The
rest
that
follows
in
the
Catechist
,
belonging
to
the
discharge
of
this
Office
,
by
him
appropriated
unto
Deacons
,
and
being
grounded
upon
what
hath
been
already
spoken
to
,
is
from
thence
also
sufficiently
reflected
upon
.
And
now
,
we
have
run
through
all
that
he
hath
offered
to
our
consideration
,
about
Church-officers
,
and
seen
the
weakness
of
his
foundations
,
upon
which
he
seeks
to
establish
a
new
platform
of
Church-government
;
only
let
me
observe
in
the
close
,
That
,
if
we
are
obliged
,
in
all
things
,
to
conform
to
the
discipline
and
example
of
the
Apostolique
,
and
Primitive
Church
,
as
the
Catechist
would
have
it
,
he
is
short
and
defective
in
his
enumeration
;
for
,
we
read
of
a
sort
of
Shee
officers
,
not
a
all
mentioned
by
him
.
Deacon's
wives
,
or
old
women
onely
,
1
Tim.
3.11
.
wives
]
grave
,
not
slanderers
,
sober
,
faithful
in
al
things
;
i.
e.
VVomen
that
have
any
office
in
the
Curch
,
are
thus
to
be
qualified
.
So
Titus
2.3
.
The
aged
women
likewise
,
The
original
words
are
more
Emphatical
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
requiring
these
She-Elders
to
behave
themselves
as
sacred
persons
,
those
who
are
received
into
Holy
Orders
,
for
the
service
of
the
Church
,
such
as
were
afterward
also
called
Deaconesses
.
And
then
,
besides
these
,
there
were
also
certain
widows
,
under
special
qualifications
,
maintained
at
the
Churches
cost
,
These
things
now
,
one
would
think
,
should
have
been
regarded
by
the
Catechist
,
according
to
his
own
principles
,
appertaining
so
evidently
to
the
pattern
in
the
Mount
,
as
he
and
his
brethren
are
wont
to
speak
in
other
matters
,
which
have
not
the
like
Scripture-ground
as
these
have
.
But
the
Catechist
,
on
the
contrary
,
is
very
careful
,
that
VVwomen
be
excluded
,
whose
kindness
yet
to
the
way
deserves
otherwise
at
his
hands
.
The
body
of
the
Church
,
saith
he
,
I
know
not
how
the
women
relish
this
doctrine
.
But
,
it
may
seem
hard
,
that
his
Church-state
,
which
is
(
as
he
hath
argued
)
necessarily
a
state
of
absolute
liberty
,
female
sex
unkind
,
a
sta●
of
meer
servitude
and
bondage
,
and
they
who●ly
exempted
from
the
priviledge
competible●
all
other
members
of
the
Church
,
as
such
,
●
the
Catechist
hath
not
before
mis-informed
〈◊〉
Yet
,
't
is
to
be
hoped
,
the
good-women
will
〈◊〉
be
over-awed
by
his
Authority
;
and
let
〈◊〉
so
far
help
them
,
as
to
be
their
remembrance
that
these
places
of
Scripture
,
referr'd
to
,
〈◊〉
only
restrain
them
,
(
1.
)
From
speaking
〈◊〉
the
Church
;
And
,
(
2.
)
From
excrcising
a●thority
over
their
own
husbands
.
As
to
t●
rest
therefore
,
let
them
couragiously
stand
〈◊〉
to
vindicate
the
liberty
of
all
Church-me●bers
.
And
to
this
purpose
,
the
more
to
hea●
them
,
let
them
weigh
well
the
words
of
t●
Catechist
,
elsewhere
.
[
The
sinful
neglect
of
Churches
,
in
th●
discharge
of
their
duty
,
was
one
great
mea●
of
that
Apostacy
from
the
rule
of
the
Gospel
,
which
they
generally
,
of
old
,
fell
in●
When
the
members
of
them
began
to
thi●
that
they
had
no
advantage
by
their
state
an●
condition
,
but
only
the
outward
participation
of
some
ordinance
of
worship
,
and
n●
duty
incumbent
on
them
,
but
only
to
attend
and
follow
the
motions
and
actings
of
thei●
Guides
;
the
whole
Societies
did
quickly
become
corrupt
,
and
fit
to
be
disposed
of
,
according
to
the
carnal
interest
of
those
th●
had
,
by
their
neglect
and
sin
,
gotten
dominion
over
them
.
And
,
at
all
times
,
as
the
People
were
negligent
in
their
duty
,
the
Leaders
of
them
were
apt
to
usurp
undue
authority
.
When
the
one
sort
will
not
do
what
they
ought
,
the
other
are
ready
to
take
upon
them
what
they
ought
not
.
]
And
now
I
shall
spare
the
labour
of
enquiring
particularly
,
into
what
is
said
under
the
next
Question
,
concerning
the
duty
of
the
whole
Church
,
and
every
member
thereof
,
The
duty
of
Church-members
is
sufficiently
to
be
collected
from
what
hath
been
said
before
of
Churches
.
Thus
much
therefore
,
of
the
first
Gospel-Institution
,
so
called
by
the
Catechist
,
the
calling
,
gathering
,
and
setling
of
Churches
,
with
their
Officers
.
I
shall
dispatch
the
rest
with
greater
brevity
.
CHAP.
XIII
.
Of
Prayer
.
A
Catalogue
of
Scripture-forms
of
Prayer
,
out
of
the
Old
and
New
Testament
.
The
lawfulness
of
imposing
them
.
The
Catechist's
Arguments
against
the
use
of
such
Forms
,
answered
.
Publick
Prayer
,
is
to
provide
for
common
,
not
personal
wants
.
Among
all
gifts
in
Holy
Scripture
,
no
gift
of
Ex-tempore-Prayer
mentioned
.
No
injury
to
any
Gift
,
to
be
confined
to
a
subserviency
unto
good
Order
.
The
promise
of
the
Spirit
not
rendred
hereby
needless
,
or
useless
.
Abba
Father
,
at
no
odds
with
,
Our
Father
,
The
gift
of
Prayer
no
more
promised
the
Minister
,
than
People
.
Part
of
our
Ministry
to
be
fulfilled
,
is
,
Officiating
according
to
the
Publick
Liturgy
.
Prescribed
Forms
hinder
not
,
but
tend
rather
to
forward
and
promote
Edification
.
THe
second
Gospel-Institution
,
named
by
the
Catechist
was
,
Prayer
with
Thanksgiving
;
and
as
to
this
,
he
moves
two
Questions
.
[
Quest.
35.
Whence
do
you
reckon
Prayer
,
which
is
a
part
of
moral
,
and
natural
worship
,
among
the
Institutions
of
Christ
in
his
Church
?
Answ.
On
many
accounts
.
As
,
(
1.
)
Because
the
Lord
Christ
hath
commanded
his
Church
to
attend
unto
the
worship
of
God
therein
.
(
2.
)
Because
he
bestows
on
the
Ministers
of
the
Church
Gifts
,
and
Ability
of
Prayer
,
for
the
benefit
,
and
edification
thereof
.
(
3.
)
He
hath
appointed
,
that
all
his
other
Ordinances
should
be
administred
with
Prayer
,
whereby
it
becomes
a
part
of
them
.
(
4.
)
Because
himself
ministers
in
the
Holy
place
,
as
the
great
High-priest
of
his
Church
,
to
present
their
prayer
to
God
,
at
the
Throne
of
grace
.
(
5.
)
Because
in
all
the
Prayers
of
the
Church
,
there
is
an
especial
regard
had
unto
himself
,
and
the
whole
work
of
his
mediation
.
(
1.
)
Luke
18.1
.
and
21.36
Rom.
12.5
.
1
Tim.
2.
1
,
2.
(
2.
Ephes.
4.8
,
12
,
13.
Rom.
8.15
,
16.
Gal.
4.6
.
(
3.
)
Acts
2.42
.
1
Tim
4.5
.
(
4.
Rev.
8.3
,
4.
Heb.
4.14
,
15
,
16.
and
6.20
.
and
10.20
,
21
,
22.
(
5
,
)
John
14.13
.
and
15.16
,
22
,
26.
Ephes.
3.
14
,
15.
]
That
Christ
bestows
peculiar
gifts
of
Prayer
on
his
Ministers
,
as
is
asserted
in
the
second
particular
,
is
not
to
be
proved
by
any
of
the
Scriptures
we
are
referr'd
unto
;
but
we
shall
examin
that
matter
more
throughly
,
under
the
following
Question
.
[
Quest.
36.
May
not
the
Church
,
solemn
worship
of
God
,
and
celebration
of
the
ordinances
of
the
Gospel
,
make
use
of
,
and
content
it self
,
in
the
use
of
Forms
of
Prayer
,
in
an
unknown
Tongue
,
composed
by
others
,
and
prescribed
unto
them
?
Answ.
So
to
do
,
would
be
contrary
(
1.
)
To
one
principal
end
of
Prayer
it self
,
which
is
,
that
believers
may
therein
apply
themselves
to
the
Throne
of
Grace
,
for
spiritual
supplies
,
according
to
the
present
condition
,
wants
,
and
exigencies
of
their
souls
,
(
2.
)
To
the
main
end
,
that
the
Lord
Jesus
Christ
aimed
at
,
in
supplying
men
with
Gifts
for
the
discharge
of
the
work
of
the
Ministry
,
tending
to
render
the
promise
of
sending
the
Holy
Ghost
,
which
is
the
immediate
cause
of
the
Churches
preservation
and
continuance
,
needless
,
and
useless
.
Moreover
,
(
3.
)
It
will
render
the
discharge
of
the
duty
of
Ministers
.
unto
several
precepts
and
exhortations
of
the
Gospel
,
for
the
use
,
stirring
up
,
and
exercise
of
their
gifts
,
impossible
.
And
(
4.
)
Thereby
hinder
the
edification
of
the
Church
,
the
great
end
of
all
ordinances
and
institutions
.
(1)
Rom.
8.26
Phil.
4.6
Hebr.
4.16
.
1
Pet.
4.7
.
(
2.
Eph.
4.8.12
,
13.
(
3.
)
1
Tim.
4.14
.
2
Tim.
1.6.7
.
Coloss.
4.17
Matth.
25.14
,
15
,
16.
(
4.
)
1
Cor.
12.7
.
]
The
phrase
[
in
an
unknown
Tongue
]
is
certainly
added
to
the
Question
,
only
to
bring
more
colour
to
it
;
for
,
there
is
nothing
in
the
Answer
,
which
is
directed
unto
that
restriction
,
but
it
concludes
downright
against
all
Forms
of
Prayer
,
prescribed
to
,
and
imposed
on
Ministers
of
the
Church
;
nor
is
it
disputed
among
any
,
that
call
themselves
Protestants
,
Whether
Prayers
,
in
an
unknown
tongue
,
may
be
imposed
on
the
Church
.
Excluding
therefore
,
this
impertinent
restriction
,
foisted
in
upon
design
,
our
enquiry
must
be
in
the
general
,
(
1.
)
Whether
Forms
of
Prayer
,
may
warrantably
be
used
by
the
Christian
Church
in
God's
Worship
.
And
,
(
2.
)
Whether
such
Forms
,
as
are
composed
and
prescribed
by
others
,
i.
e.
made
to
the
Ministers
hands
.
—
Of
which
,
when
I
have
offered
somewhat
out
of
the
H.
Scriptures
,
I
will
reply
briefly
to
the
Arguments
of
the
Catechist
,
and
then
enter
into
a
more
distinct
consideration
of
the
Gift
and
Spirit
of
Prayer
,
so
called
in
the
next
Chapter
.
That
Forms
of
Prayer
,
are
,
in
themselves
,
lawful
to
be
used
;
there
needs
not
any
other
evidence
,
than
a
naked
repetition
of
the
many
instances
thereof
,
which
occurr
in
the
Old
and
New
Testament
.
God
himself
appointed
a
Form
to
the
Sons
of
Aaron
,
for
blessing
the
people
,
saying
,
On
this
wise
ye
shall
bless
the
children
of
Israel
,
saying
unto
them
,
The
Lord
bless
thee
,
and
keep
thee
,
the
Lord
make
his
face
shine
upon
thee
,
and
be
gracious
unto
thee
;
the
Lord
lift
up
his
countenance
upon
thee
,
and
give
thee
peace
.
Moses
had
a
Form
of
Prayer
at
the
motion
and
rest
of
the
Ark.
—
It
came
to
pass
,
And
,
accordingly
,
David
prayes
,
at
the
removing
of
the
Ark
;
Let
God
arise
,
At
the
offering
of
the
basket
of
first-fruits
,
a
Form
of
Confession
was
enjoyned
,
after
this
manner
,
Thou
shalt
go
unto
the
Priest
,
third
years
tythe
,
Form
of
Prayer
was
this
.
"
Then
thou
shalt
say
before
the
Lord
thy
God
,
I
have
brought
away
the
hallowed
things
out
of
mine
house
,
and
also
have
given
them
unto
the
Levite
,
&c.
Look
down
from
thy
holy
habitation
,
from
Heaven
,
and
bless
thy
people
Israel
,
and
the
Land
which
thou
hast
given
us
,
&c.
I
forbear
to
mention
here
those
particular
Forms
of
Prayer
,
Jewish
Antiquaries
record
,
to
have
been
used
at
their
daily
meals
,
on
their
Festivals
,
and
at
their
Sacrifices
;
because
I
now
deal
with
those
,
who
will
be
satisfied
with
nothing
but
plain
and
express
Scripture
,
at
our
hands
;
though
we
have
as
good
assurance
otherwise
,
of
these
matters
,
as
can
be
given
,
of
Historical
Relations
.
David
,
at
the
settlement
of
the
Ark
in
the
place
prepared
for
it
,
appointed
certain
Levites
to
minister
before
it
,
praise
the
Lord
God
of
Israel
,
and
deliver'd
a
set
Psalm
at
the
same
time
,
into
the
hand
of
Asaph
and
his
brethren
,
for
the
said
purpose
;
a
Psalm
composed
for
that
solemn
service
,
out
of
certain
parcels
of
other
Psalms
put
together
,
with
some
occasional
additions
only
,
(
chiefly
from
Ps.
105.
and
Ps.
96.
conjoyned
)
;
and
that
Psalm
also
concludes
with
the
prescribing
of
an
express
Form
.
O
give
thanks
unto
the
Lord
,
Whereupon
follows
the
peoples
obedience
and
conformity
.
And
all
the
people
said
,
Amen
,
and
praised
the
Lord
.
The
Form
of
Prayer
in
the
Temple
,
was
,
Arise
,
O
Lord
God
,
into
thy
resting-place
,
Whereof
we
read
again
,
with
very
little
change
,
Psal.
132.8
,
9
,
10.
At
Hezekiah's
great
and
good
reformation
,
He
and
the
Princes
commanded
the
Levites
to
sing
praise
unto
the
Lord
,
sang
praises
with
gladness
,
and
bowed
their
heads
and
worshipped
,
2
Chron.
29.30
.
After
the
Captivity
,
in
EZra's
time
,
praise
the
Lord
,
after
the
Ordinance
of
David
King
of
Israel
;
and
they
sang
together
,
by
course
,
in
praising
,
and
giving
thanks
unto
the
Lord
,
because
he
is
good
,
for
his
mercy
endureth
for
ever
toward
Israel
.
Ezra
3.
10
,
11.
A
like
form
to
which
,
we
have
,
2
Chron.
5.13
.
What
else
indeed
,
is
the
book
of
Psalms
,
but
a
sacred
Volume
of
Forms
of
Prayer
,
and
Praises
?
The
92.
Psalm
A
Psalm
,
or
Song
,
for
the
Sabbath
day
.
The
90th
.
A
prayer
of
Moses
the
man
of
God
;
(
and
another
of
his
composition
we
have
,
children
of
Israel
with
solemnity
,
after
the
overthrow
of
Pharaoh
and
his
host
,
in
the
red
Sea
,
Exod.
15.
)
The
102
Psalm
this
;
A
Prayer
of
,
or
for
,
the
afflicted
,
when
he
is
overwhelmed
,
and
powreth
out
his
complaint
before
the
Lord
.
And
,
at
the
conclusion
of
Psalm
72.
The
Prayers
of
David
the
son
of
Jesse
,
are
ended
.
I
will
borrow
but
one
instance
out
of
the
body
of
the
Psalms
themselves
.
Psalm
.
80.3
.
Turn
us
again
,
O
God
,
and
cause
thy
face
to
shine
,
and
we
shall
be
saved
.
Verse
7.
Turn
us
again
,
O
God
of
hosts
,
and
cause
thy
face
to
shine
,
and
we
shall
be
saved
.
Verse
19.
Turn
us
again
,
O
Lord
God
of
hosts
,
and
cause
thy
face
to
shine
,
and
we
shall
be
saved
.
Add
we
yet
to
these
,
a
double
instance
,
out
of
the
Prophets
,
Hosea
14.2
.
Take
with
you
,
words
,
and
turn
to
the
Lord
.
Say
unto
him
,
Take
away
all
iniquity
,
and
receive
us
graciously
,
so
will
we
render
the
calves
of
our
Lips
,
&c.
Joel
.
2.17
.
Come
we
now
to
the
New
Testament
.
It
came
to
pass
,
as
Christ
was
praying
in
a
certain
place
,
that
when
he
ceased
,
one
of
his
Disciples
said
unto
him
,
Lord
,
teach
us
to
pray
,
as
John
also
taught
his
Disciples
.
And
he
said
unto
them
,
when
ye
pray
,
say
,
Our
Father
,
&c.
St.
Luke
11.1
,
2.
Primitive
Christians
.
Of
Christ
himself
,
we
read
,
That
he
prayed
the
third
time
,
saying
the
same
words
;
S.
Matth.
26.44
.
And
he
prescribed
this
rule
to
the
Seventy
,
two
and
two
before
his
face
,
into
every
City
and
place
whither
he
himself
would
come
;
Into
whatsoever
house
ye
enter
,
first
say
,
Peace
be
to
this
house
.
We
have
then
,
the
precept
,
and
practise
of
our
Saviour
,
both
on
our
side
.
Next
,
for
his
Apostles
.
St.
Paul's
Form
of
Apostolical
salutation
,
at
the
entrance
of
his
Epistles
,
is
this
Set-prayer
.
Grace
be
to
you
,
Rom.
1.7
.
1
Cor.
1.3
.
2
Cor.
1.2
.
Grace
,
Mercy
,
and
Peace
.
1
Tim.
1.2
.
2
Tim.
1.2
.
Titus
1.4
.
and
his
acoustomed
farewel
,
his
wish
at
parting
,
taking
leave
,
is
this
;
The
Grace
of
our
Lord
Jesus
Christ
be
with
you
all
.
Amen
.
Rom.
16.20
.
1
Cor.
16.23
.
Phil.
4
,
23.
1
Thes.
5.28
.
2
Thess.
3.18
.
Philem.
verse
25.
somewhat
enlarged
.
2
Cor.
13.14
.
varied
.
Gal.
6.18
.
Eph.
6.
23.24
.
contracted
.
Col.
4.18
.
1
Tim.
6.21
.
2
Tim.
4.22
.
Tit.
3.15
.
Consult
we
next
the
Apostolical
Exhortation
unto
Timothy
,
for
the
providing
a
publick
Liturgy
.
I
exhort
,
saith
St.
Paul
,
that
first
of
all
,
Supplications
,
Prayers
,
Intercessions
,
and
Giving
of
Thanks
,
be
made
for
all
men
,
for
Kings
,
and
for
all
that
are
in
authority
,
that
we
may
lead
a
quiet
and
peaceable
life
,
in
all
Godliness
and
Honesty
,
1
Tim.
2.1
,
2.
[
q.
d.
In
the
first
place
,
constant
publick
offices
of
devotion
,
consisting
,
1st
.
Of
Supplications
,
for
the
averting
of
hurtful
things
,
sins
and
dangers
.
2dly
,
Of
Prayers
,
for
the
obtaining
of
all
good
things
which
you
want
.
3dly
,
Of
Intercessions
for
others
.
And
4thly
,
Of
Thanksgiving
for
mercies
already
received
:
and
all
this
,
not
only
for
your selves
,
but
,
in
a
greater
diffusion
of
your
charity
,
for
all
mankind
;
for
the
Emperours
especially
,
and
Rulers
of
Provinces
under
them
,
to
whom
we
owe
all
our
peaceable
living
,
in
any
place
,
in
the
exercise
of
Religion
,
and
a
vertuous
life
;
and
therefore
ought
,
in
reason
,
to
pray
,
and
give
thanks
for
them
.
]
Now
,
how
can
this
exhortation
be
more
properly
and
effectually
complied
with
,
than
by
the
making
of
certain
Forms
of
Prayer
,
with
Thanksgiving
,
suitable
to
those
Heads
and
;
appointing
the
use
of
them
?
Two
Texts
of
Scripture
more
,
shall
conclude
this
catalogue
of
citations
.
Revel.
4.8.12
.
The
four
Beasts
rest
not
day
and
night
,
saying
,
Holy
,
Holy
,
Holy
,
He
,
certainly
,
must
have
a
fore-head
of
brass
,
who
,
after
these
Scripture-patterns
and
warrants
for
Set
Forms
of
Prayer
,
dare
presume
to
deny
their
lawfulness
,
or
declaim
against
their
expediencie
.
—
And
,
by
the
way
,
I
have
also
cleared
sufficiently
,
the
justifiableness
of
imposing
,
and
prescribing
of
them
.
It
savours
rankly
of
a
spirit
of
disobedience
,
to
refuse
the
doing
of
that
,
upon
our
Superiour's
command
,
which
we
may
do
lawfully
of
our selves
.
And
to
determine
this
Quaery
in
a
word
.
Where-ever
there
is
Publick
Prayer
performed
in
a
Congregation
,
,
he
that
speaks
,
doth
thereby
prescribe
a
Form
for
the
time
,
unto
all
that
hear
,
and
joyn
with
him
;
and
it
were
worth
the
while
,
to
know
,
Why
that
priviledge
should
be
denied
to
a
greater
authority
,
which
they
cannot
avoid
the
granting
to
a
less
.
Briefly
then
,
to
the
Catechist's
Arguments
.
[
1.
'T
is
contrary
,
saith
he
,
to
one
principal
end
of
Prayer
it self
,
which
is
,
that
Believers
may
therein
apply
themselves
to
the
Throne
of
Grace
,
for
spiritual
supplies
,
according
to
the
present
condition
,
wants
,
and
exigencies
of
their
souls
,
Rom.
8.26
Phil.
4.6
Heb.
4.16
.
1
Pet.
4.7
.
]
I
answer
,
That
publick
prayer
is
to
provide
for
publick
and
common
wants
;
private
and
secret
prayer
,
for
private
and
personal
wants
;
and
yet
,
both
publick
and
private
wants
may
be
comprized
in
a
Form
of
Prayer
;
the
publick
in
a
Form
prescribed
,
the
private
in
a
Form
premeditated
.
But
,
for
the
private
and
personal
wants
of
every
particular
,
to
be
regarded
in
Publick
Prayer
,
is
a
thing
that
never
was
,
and
never
will
be
practicable
;
farther
than
as
particulars
are
provided
for
,
under
certain
general
heads
,
whereto
they
may
be
referr'd
.
For
the
Texts
of
Scripture
cited
,
Rom.
8.26
.
The
Spirit
's
helping
our
infirmities
,
I
design
to
speak
to
in
the
next
Chapter
.
Phil.
4.6
.
is
only
an
injunction
of
the
duty
of
Prayer
,
upon
every
occasion
.
Heb.
4.16
.
is
an
encouragement
to
come
boldly
on
all
occasions
to
the
Throne
of
Grace
.
1
Pet.
4.7
.
requires
from
us
watching
unto
Prayer
.
Which
may
certainly
be
done
,
by
premeditation
,
and
a
carefulness
over
our
own
Spirits
,
that
we
be
not
discomposed
for
that
service
.
There
is
nothing
in
all
these
Texts
,
against
the
using
of
Set
Forms
of
Prayer
.
[
2.
'T
is
contrary
to
the
main
end
that
our
Lord
Jesus
Christ
aimed
at
,
in
supplying
men
with
gifts
,
for
the
discharging
the
work
of
the
Ministry
,
tending
to
render
the
promise
of
sending
the
H.
Ghost
,
which
is
the
immediate
cause
of
the
Churches
preservation
and
continuance
,
needless
and
useless
,
Eph.
4.8
,
12
,
13.
I
answer
,
That
,
among
all
the
Gifts
mentioned
in
H.
Scripture
,
we
meet
with
no
such
thing
as
a
Gift
of
Extempore-Prayer
;
and
,
were
there
any
such
,
yet
is
it
no
more
injury
unto
that
,
than
to
other
gifts
,
to
be
confined
in
the
exercise
within
such
bounds
and
limits
,
as
tend
to
order
and
edification
;
For
,
God
is
not
the
author
of
confusion
,
but
of
peace
,
as
in
all
Churches
of
the
Saints
,
1
Cor.
14.33
.
Not
is
the
promise
of
the
H.
Ghost
render'd
needless
and
useless
,
who
hath
other
weightier
effects
to
promote
,
than
this
;
and
who
doth
as
well
direct
and
assist
the
Church
,
in
composing
and
prescribing
a
Form
of
Prayer
for
publick
use
,
as
any
private
Minister
for
his
present
Auditory
.
Eph.
4.
(
whereto
we
are
referr'd
)
speaks
only
in
the
general
,
of
Gifts
,
by
Christ
bequeathed
unto
men
,
but
names
not
the
Gift
of
Prayer
,
much
less
asserteth
it
to
appertain
unto
every
Minister
.
—
But
the
Catechist
had
before
told
us
,
[
That
Christ
bestows
on
the
Ministers
of
the
Church
,
Gifts
,
and
ability
of
Prayer
,
for
the
benefit
and
edification
thereof
;
citing
Rom.
8.15
,
16.
Gal.
4.6
.
]
I
answer
,
That
in
these
two
Scriptures
,
mention
indeed
is
made
of
the
Spirit
of
Adoption
,
whereby
we
cry
Abba
Father
,
but
that
,
nevertheless
,
is
at
no
odds
with
saying
,
Our
Father
which
art
in
Heaven
.
—
Nay
,
't
is
possible
,
it
may
relate
unto
it
.
And
besides
,
these
Texts
concern
not
more
the
Ministers
priviledge
,
than
the
Peoples
,
referring
in
common
unto
Christians
.
[
3.
It
will
render
the
discharge
of
the
duty
of
Ministers
,
unto
several
precepts
and
exhortations
of
the
Gospel
,
for
the
use
,
stirring
up
,
and
exercise
of
their
gifts
,
impossible
,
1
Tim.
4.14
.
2
Tim.
1.6
,
7.
Coloss.
4.17
Matt.
25.14
,
15
,
16.
]
I
answer
,
That
Prayer
is
a
work
,
more
for
Grace
,
than
Gifts
,
to
be
employed
about
;
and
the
Ministers
of
the
Gospel
are
no
where
particularly
commanded
and
exhorted
,
to
stir
up
,
and
exercise
the
gift
of
Prayer
.
The
Gift
spoken
of
,
1
Tim.
4.14
.
is
the
Ministerial
power
in
the
general
,
received
at
Ordination
.
And
so
again
,
2
Tim.
1.6
,
7.
Coloss.
4.17
.
look
the
same
way
.
"
Take
heed
to
the
Ministry
which
thou
hast
received
in
the
Lord
,
that
thou
fulfil
it
.
Now
,
it
is
an
eminent
part
of
the
Ministry
,
received
at
Ordination
,
in
the
Church
of
England
,
to
officiate
according
to
that
publick
●orm
of
Common-Prayer
,
which
is
devoted
by
the
whole
Church
and
Kingdom
,
unto
God's
honour
and
service
.
And
therefore
this
place
of
St.
Paul
obligeth
us
to
fulfil
it
.
St.
Matth.
25.
refers
onely
in
the
general
,
to
trading
with
the
Talents
which
are
committed
to
us
.
And
where
now
are
the
several
precepts
and
exhortations
given
to
Ministers
in
the
Gospel
,
for
the
use
,
stirring
up
,
and
exercise
of
their
gifts
,
wherewith
Forms
of
Prayer
are
inconsistent
?
The
fourth
and
last
Argument
of
the
Catechist
,
is
inferr'd
from
the
rest
,
and
so
falls
together
with
them
.
[
And
4.
Thereby
hinder
the
edification
of
the
Church
,
the
great
end
of
all
Ordinances
and
Institutions
,
1
Cor.
12.7
.
]
Others
are
of
the
mind
,
that
it
tends
very
much
to
the
forwarding
of
the
edification
of
the
Church
,
to
have
such
common
Forms
of
Prayer
,
appointed
,
which
,
all
knowing
before
,
may
the
more
readily
and
devoutly
joyn
together
in
,
with
one
mind
,
and
one
mouth
,
to
glorifie
God
,
and
pay
their
bounden
acknowledgments
to
him
.
—
The
1
Cor.
12.17
.
speaks
of
the
miraculous
gifts
of
the
Spirit
then
in
the
Church
.
The
manifestation
of
the
Spirit
is
given
unto
every
man
to
profit
withal
.
—
Here
also
,
it
might
be
farther
noted
,
That
the
Gift
of
Prayer
,
being
no
peculiar
of
the
Minister's
,
but
common
also
to
the
People
,
(
who
have
no
less
an
interest
in
the
promise
,
Rom.
8.
than
he
)
upon
the
score
of
this
allegation
now
made
,
every
one
may
pretend
to
a
liberty
of
praying
,
and
so
venting
the
private
manifestations
of
the
Spirit
(
as
he
thinks
)
to
himself
,
at
the
same
time
as
the
Minister
prayes
,
unless
the
Catechist
remember
to
interpose
his
Prudentials
,
for
the
preventing
of
this
disorder
.
But
,
to
leave
this
whole
matter
more
clear
than
I
found
it
;
and
lead
some
,
if
possible
,
out
of
the
snares
wherein
they
are
entangled
,
I
will
,
according
to
my
promise
,
speak
more
distinctly
and
plainly
of
the
Spirit
of
Prayer
and
Supplication
,
and
what
we
are
to
expect
from
him
under
that
notion
,
in
a
Chapter
by
it self
.
CHAP.
XIV
.
Of
the
Spirit
,
Gift
,
and
Grace
of
Prayer
.
The
agencie
of
the
H.
Ghost
,
necessary
in
order
unto
right
Prayer
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
St.
James
,
what
it
signifies
.
The
gift
of
prayer
,
soberly
understood
,
nothing
else
but
a
gift
of
Oratory
,
owing
it's
rise
to
former
Premeditations
,
Quick
Parts
,
a
competent
degree
of
modest
Confidence
,
and
frequent
Exercise
.
What
the
Vulgar
call
a
Special
Gift
of
Prayer
,
is
the
result
,
sometimes
,
of
Impudence
and
Presumption
,
Pride
and
Ambition
,
or
some
worse
Principle
.
'T
is
not
to
be
expected
,
that
the
H.
Spirit
help
us
immediately
to
the
matter
and
words
of
Prayer
.
Rom.
8.26
.
consider'd
.
Three
Arguments
to
demonstrate
the
proposition
.
The
Spirit
helps
us
to
the
matter
,
and
words
of
Prayer
,
by
the
use
of
proper
,
and
fit
means
;
among
which
,
may
be
reckoned
,
pious
and
useful
Forms
,
composed
to
our
hands
,
by
others
.
Grace
most
considerable
in
Prayer
,
and
the
principal
work
of
the
H.
Spirit
is
,
to
excite
,
assist
,
and
strengthen
the
exercise
of
proper
Graces
.
Where
the
Form
is
prescribed
,
one
grace
more
to
be
exercised
.
The
chief
operations
of
the
Spirit
of
Supplications
lie
inwards
,
in
fixing
the
intention
,
illuminating
the
understanding
,
inflaming
the
affections
,
&c.
A
wide
difference
between
saying
Prayers
,
and
praying
Prayers
.
'T
Is
,
confessedly
,
one
of
the
Titles
appertaining
to
the
Holy
Ghost
,
The
Spirit
of
Grace
and
Supplications
.
And
of
this
,
St.
Paul
speaks
more
largely
,
in
his
Epistle
to
the
Romans
,
chap.
8.26
,
27.
Likewise
the
Spirit
also
helpeth
our
infirmities
;
for
we
know
not
what
we
should
pray
for
,
as
we
ought
,
but
the
Spirit
it self
maketh
intercession
for
us
,
with
groanings
which
cannot
be
uttered
;
and
he
that
searcheth
the
heart
,
knoweth
what
is
the
mind
of
the
Spirit
,
because
he
maketh
intercession
for
the
Saints
,
according
to
the
will
of
God
.
Where
the
Spirit
is
said
,
not
only
in
the
general
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
help
our
infirmities
,
which
imports
his
joyning
with
us
,
taking
up
a
part
,
as
it
were
of
the
burthen
with
us
,
setting
his
power
against
our
weaknesses
;
but
,
for
a
particular
specification
of
his
help
and
relief
of
us
in
Prayer
,
he
is
said
to
intercede
,
or
make
intercession
for
us
;
nay
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
more
than
intercede
:
that
is
,
not
only
to
intercede
,
but
to
bestow
the
very
things
he
intercedes
for
.
He
intercedes
prevailingly
,
beyond
the
power
of
an
ordinary
intercessor
.
He
more
than
intercedes
for
us
.
As
,
Christ
is
said
in
Heaven
,
to
live
alwaies
for
this
very
end
,
to
make
intercession
for
us
;
so
the
Spirit
also
,
upon
Earth
,
doth
help
together
with
our
spirits
,
and
doth
intercede
for
us
within
us
,
and
intercede
prevailingly
.
And
look
,
as
Christ
from
his
intercession
on
our
behalf
,
right
Christian
fervent
prayer
,
without
the
H.
Ghost
,
as
an
Advocate
,
inte●ceding
within
us
,
bearing
a
part
,
and
helping
together
with
us
against
our
infirmities
and
weaknesses
.
St.
Jude
praying
in
the
Holy
Ghost
,
or
,
as
Beza
reads
it
,
per
Spiritum
Sanctum
,
by
the
H.
Ghost
.
And
St.
Paul
hath
a
like
phrase
,
Praying
alwayes
with
all
prayer
and
supplication
,
in
(
or
by
)
the
Spirit
.
And
,
upon
this
account
,
possibly
,
St.
James
prayer
of
a
rig●teous
man
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
we
English
it
,
[
effectual
fervent
]
but
should
rather
render
it
[
inspired
]
"
A
Prayer
wrought
in
him
,
whereto
,
and
wherein
he
is
incited
,
and
moved
,
and
wrought
upon
by
the
Spirit
.
That
place
,
't
is
true
,
hath
peculiar
reference
to
the
gift
of
Miracles
,
miraculous
cures
wrought
,
at
that
time
upon
persons
desperately
sick
,
by
prayer
and
anointing
,
Pray
one
for
another
,
saith
the
Apostle
,
that
ye
may
be
healed
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
prayer
of
a
man
of
God
,
a
righteous
man
,
to
which
he
is
incited
by
the
●pirit
(
as
the
Prophets
were
,
when
they
prayed
,
and
as
they
were
,
under
the
Gospel
,
who
had
the
gift
of
Miracles
)
availeth
much
,
will
be
very
●ffectual
,
work
miraculous
cures
.
Such
are
call'd
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
a
badsense
,
who
are
acted
by
evil
Spirits
:
such
therefore
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
a
good
sense
,
who
are
acted
by
the
good
Spirit
of
God
.
The
extraordinary
gifts
of
the
Spirit
are
call'd
by
St.
Paul
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
1
Cor.
12.6
,
10.
Of
which
,
the
gift
of
healing
being
one
,
't
is
very
probable
,
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
St.
James
,
is
to
be
understood
of
the
prayer
of
him
that
had
the
gift
of
healing
,
the
prayer
whereto
he
is
moved
by
the
Spirit
;
which
is
formed
within
him
,
by
the
enditing
of
the
Spirit
;
a
prayer
that
joyned
manifestly
with
the
gift
of
healing
,
The
prayer
of
Faith
,
viz.
of
that
Faith
which
enabled
them
to
work
cures
to
recover
the
sick
,
as
there
it
follows
;
of
which
therefore
,
the
Apostle
affirms
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
It
can
do
very
much
,
it
is
of
mighty
force
,
it
availeth
much
;
i.
e.
miraculously
,
even
as
Elias
his
prayer
for
rain
,
and
fair
weather
,
whereof
he
speaks
vers.
17
,
18.
immediately
following
.
Inspired
prayer
therefore
,
in
St.
James
,
hath
a
peculiar
Emphasis
,
relating
to
a
Faith
of
Miracles
,
and
miraculous
effects
.
And
yet
,
in
a
sober
Latitude
,
it
helds
true
of
all
right
prayer
;
it
must
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
acted
and
inspired
by
the
H.
Ghost
,
praying
in
or
by
the
Spirit
,
the
spirit
of
supplications
.
But
here
we
have
need
of
great
caution
,
that
we
neither
deny
a
most
certain
truth
,
nor
yet
extend
it
beyond
its
reach
,
to
the
countenancing
of
any
popular
errour
and
mistake
.
That
we
may
therefore
separate
truth
from
pretences
,
the
precious
,
from
the
vile
and
counterfeit
,
't
will
be
convenient
to
enquire
more
particularly
into
this
matter
.
First
,
as
to
that
which
is
call'd
the
gift
of
Prayer
;
And
,
secondly
,
as
to
the
grace
of
Prayer
,
what
,
in
both
,
are
the
proper
operations
of
the
H.
Ghost
,
and
what
assistances
we
may
groundedly
expect
from
Him
,
as
the
Spirit
of
Supplications
;
and
so
consequently
what
it
is
,
and
what
it
is
not
,
to
pray
in
,
or
by
the
Spirit
;
a
phrase
more
commonly
used
,
than
understood
.
First
then
,
concerning
the
gift
of
prayer
,
by
which
,
I
mean
no
more
,
but
the
abilitie
of
conceiving
,
forming
,
and
uttering
the
words
of
prayer
,
or
digesting
the
materials
of
prayer
,
into
fitting
and
pertinent
expressions
.
There
is
not
,
any
any where
that
I
know
of
,
throughout
the
Bible
,
mention
made
of
such
a
special
gift
to
be
look'd
for
,
and
expected
from
the
Spirit
of
God
.
St.
Paul
indeed
,
speaks
of
praying
with
the
Spirit
,
after
an
extraordinary
manner
,
1
Cor.
14.15
.
of
praying
in
an
unknown
Tongue
,
by
virtue
of
that
extraordinary
Gift
of
the
Spirit
,
then
frequent
,
the
Gift
of
Tongues
;
and
therefore
in
the
same
verse
,
and
to
the
same
purpose
,
he
speaks
of
singing
with
the
Spirit
,
and
to
any
that
had
this
facultie
,
he
gives
the
advice
,
that
they
would
take
heed
,
that
by
the
interpretation
of
these
Tongues
,
their
understanding
might
become
fruitful
unto
others
also
that
heard
them
.
I
will
pray
,
saith
he
,
with
the
Spirit
,
but
I
will
pray
with
the
understanding
also
.
i.
e.
So
as
to
be
understood
by
others
.
I
will
sing
with
the
Spirit
,
but
I
will
sing
with
understanding
also
.
He
therefore
,
that
will
from
hence
draw
an
Argument
,
to
uphold
the
common
belief
,
of
a
gift
of
Ex-tempore-prayer
,
to
be
expected
from
the
Spirit
,
is
wholly
mistaken
.
He
must
pretend
to
extraordinaries
,
if
this
place
signifie
to
his
advantage
,
even
to
the
miraculous
gifts
of
the
Spirit
,
at
first
bestowed
on
the
Church
,
to
the
gift
of
Tongues
;
and
he
may
as
well
expect
an
immediate
inspiration
from
this
Spirit
,
of
a
Psalm
,
as
of
a
Prayer
.
—
We
find
,
I
confess
,
our
B.
Saviour
arming
of
his
Apostles
against
the
persecutions
,
they
were
to
meet
withal
in
the
world
,
by
a
direct
and
express
promise
of
informing
them
by
his
Spirit
,
what
,
and
how
,
to
speak
before
Kings
and
Governours
,
St.
Matth.
10.19
,
20.
But
,
when
they
deliver
you
up
,
take
no
thought
how
,
or
what
ye
shall
speak
:
for
it
shall
be
given
you
in
that
same
hour
,
what
ye
shall
speak
;
for
it
is
not
ye
that
speak
,
but
the
Spirit
of
your
Father
that
speaketh
in
you
.
Christ
engageth
here
,
as
well
for
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
both
for
the
Quid
and
Quomodo
,
what
,
and
How
they
are
to
speak
;
and
assures
them
,
that
in
that
very
hour
the
Spirit
shall
speak
in
them
.
But
this
belongs
not
unto
the
business
of
Prayer
unto
God
,
and
,
if
it
did
,
it
would
be
as
cross
to
a
Directory
for
the
Quid
,
the
matter
of
prayer
,
as
to
a
Common-Prayer-Book
,
for
the
Quomodo
,
the
very
Form
of
Prayer
it self
.
We
have
no
such
counsel
about
Prayer
to
God
,
as
this
;
"
Take
no
thought
how
,
or
what
you
shall
speak
,
for
it
shall
be
given
you
in
that
same
hour
.
No
,
the
Preacher
gives
a
general
caution
,
Be
not
rash
with
thy
mouth
,
and
let
not
thine
heart
be
hasty
to
utter
any
thing
before
the
Lord
,
—
Bring
not
the
sacrifice
of
fools
,
who
consider
not
.
—
If
,
therefore
,
you
ask
me
,
What
account
is
to
be
given
of
the
Gift
of
Prayer
,
so
much
talked
of
,
I
answer
,
That
which
passeth
for
a
special
,
and
peculiar
gift
of
the
Spirit
of
Prayer
and
Supplications
,
may
,
I
think
,
be
reduced
to
these
following
heads
:
1.
Sometimes
it
is
the
result
of
pious
meditations
,
formerly
had
,
and
the
habitual
digesting
of
the
ordinary
and
known
heads
of
practical
Divinity
lodged
in
the
memory
.
For
rules
,
once
digested
,
work
afterwards
like
an
habit
,
and
require
not
any
particular
,
and
distinct
attention
to
,
or
animadversion
of
them
.
He
that
hath
understood
,
and
digested
the
Rules
of
Grammar
,
can
make
,
and
speak
,
true
Latin
,
without
an
immediate
fore-thought
,
or
reflection
upon
those
particular
rules
which
he
follows
.
He
that
hath
learn'd
the
Rules
of
Musick
,
Vocal
,
or
Instrumental
,
can
sing
,
or
play
,
without
an
immediate
fore-thought
,
or
distinct
reflection
upon
those
Rules
.
The
like
I
might
say
of
Logick
,
or
any
other
mystery
.
For
,
in
all
these
cases
,
Rules
,
known
and
understood
,
turn
into
an
habitual
disposition
within
;
the
man
acts
from
an
habitual
knowledg
and
preparation
.
And
,
on
the
same
account
,
he
that
hath
inured
his
thoughts
to
the
meditation
and
consideration
of
the
heads
of
practical
Divinity
,
such
as
the
Attributes
of
God
,
the
Laws
and
Rules
of
a
good
life
,
the
Sins
contrary
to
those
Laws
and
Rules
,
the
Mercies
received
from
God
,
the
ordinary
Temptations
we
are
surrounded
with
,
&c.
may
be
habitually
provided
for
Prayer
upon
occasion
;
i.
e.
for
the
turning
of
these
heads
into
Prayer
,
without
the
flying
to
any
peculiar
,
or
special
gift
of
the
Spirit
,
in
the
case
.
He
may
call
upon
God
,
under
such
and
such
Attributes
,
make
confession
of
such
and
such
sins
,
implore
grace
for
the
performance
of
such
and
such
Christian
duties
,
and
aid
against
such
and
such
temptations
,
and
return
to
God
thanks
for
such
and
such
blessings
;
and
this
,
for
others
as
well
as
himself
.
Especially
if
there
be
added
hereunto
,
2.
A
quick
invention
and
ready
elocution
,
an
active
fancie
and
a
nimble
tongue
.
The
Gift
of
Prayer
indeed
,
is
the
immediate
result
of
these
.
A
man
thus
accomplish'd
,
premising
but
an
ordinarie
understanding
of
the
Rules
of
Prayer
,
may
be
able
to
speak
his
mind
in
fit
and
pertinent
words
,
with
as
much
ease
,
by
the
secret
and
un-observed
multiplying
of
quick
and
active
thoughts
,
as
one
of
slower
parts
,
by
much
premeditation
.
But
then
there
is
no
more
of
a
special
and
peculiar
gift
of
the
Spirit
in
this
,
than
in
some
mens
being
qualified
to
speak
their
minds
upon
several
points
on
the
sudden
,
whilst
others
are
more
slow
of
conceit
,
and
worse-provided
for
utterance
.
3.
These
two
fore-going
heads
,
(
viz.
former
premeditation
,
and
understanding
of
the
chief
heads
of
practical
Divinity
,
and
the
general
rules
of
Prayer
,
and
a
natural
quick
invention
and
promptitude
of
speech
)
are
much
relieved
and
advanced
by
an
ingenuous
boldness
,
where
the
spirits
are
not
pent
in
,
as
often
it
happens
in
over-modest
persons
,
by
bashfulness
and
fear
.
And
then
,
4.
Frequent
exercise
in
the
same
kind
,
is
a
great
,
and
considerable
improver
of
these
qualifications
al
eady
mention'd
.
And
thus
't
is
observed
to
be
in
all
other
matters
;
custom
byasseth
,
and
we
are
ready
,
and
enclined
to
do
what
we
have
frequently
done
.
But
still
these
are
no
more
than
the
ordinary
requisites
to
an
Ex-tempore
vein
of
Oratory
in
other
matters
;
for
,
whoever
would
be
ready
,
and
provided
to
speak
his
mind
,
with
a
little
warning
,
upon
any
occasion
,
must
be
furnished
before-hand
,
with
a
stock
of
meditation
and
understanding
,
must
have
a
nimble
and
active
fancy
,
a
ready
and
voluble
tongue
,
a
competent
degree
of
confidence
,
to
speak
before
others
,
and
accustom
himself
occasionally
,
to
utter
and
deliver
his
mind
.
And
these
particulars
now
,
as
I
conceive
,
are
the
true
account
to
be
given
of
the
Gift
of
Prayer
,
in
the
most
sober
understanding
of
it
.
'T
is
nothing
else
but
the
Gift
of
Oratory
,
Utterance
,
and
Elocution
,
in
Divine
matters
,
and
ows
its
rise
to
former
premeditations
,
quick
parts
,
a
competent
degree
of
modest
confidence
,
and
frequent
exercise
.
But
then
,
there
are
yet
some
other
accounts
to
be
given
of
that
,
which
,
among
the
Vulgar
,
is
often
cryed
up
,
for
the
Gift
of
Prayer
.
5.
Therefore
,
sometimes
it
is
the
result
of
plain
boldness
,
impudence
,
and
presumption
,
wherby
men
dare
vent
themselves
freely
,
and
utter
,
Quicquid
in
buccam
venerit
,
whatever
comes
next
,
even
in
this
sacred
performance
;
which
,
so
it
be
done
with
a
loud
voice
,
and
passionate
accent
,
and
a
taking
,
or
affected
gesture
and
countenance
,
goes
currant
among
the
crowd
of
unobserving-persons
,
as
a
peculiar
gift
of
the
Spirit
,
whereas
it
is
indeed
the
talkative
Spirit
of
impudence
and
presumption
,
putting
off
the
shame
and
modesty
proper
to
a
Man
,
and
Christian
.
6.
Sometimes
it
is
the
result
of
Pride
and
Ambition
,
whereby
men
,
to
gain
themselves
a
Name
,
and
Reputation
among
a
party
,
affect
to
make
an
ostentation
of
their
Parts
and
Abilities
;
and
strain
themselves
to
the
uttermost
,
so
to
frame
their
dialect
of
prayer
,
as
may
best
comply
with
the
known
humours
and
affections
they
have
to
deal
withal
.
Lastly
,
'T
is
to
be
feared
,
it
may
be
sometimes
the
result
of
Malice
,
Envie
,
and
Indignation
against
the
Forms
of
Prayer
prescribed
,
to
procure
Envie
against
the
complyers
with
them
,
and
to
hold
a
Faction
together
by
the
ears
against
them
,
by
making
a
shew
and
display
of
this
Gift
of
Prayer
;
for
,
if
Indignation
be
able
to
inspire
a
man
with
the
Gift
of
Poetry
,
facit
indignatio
versum
,
we
may
easily
believe
,
it
will
do
as
much
where
it
hath
engaged
the
zeal
of
the
affections
in
order
to
this
pompous
shew
of
a
Gift
of
Prayer
.
And
,
if
it
owe
its
rise
to
these
three
latter
heads
,
of
Impudence
and
Presumption
,
of
Pride
and
Ambition
,
of
Malice
and
Envy
,
't
is
a
thing
abominable
before
God
and
man
,
that
the
Holy
performance
of
Prayer
should
be
employed
as
an
engine
of
so
much
baseness
and
wickedness
.
Otherwise
,
the
thing
it self
is
not
culpable
,
provided
,
that
the
exercise
and
straining
of
invention
,
take
not
up
the
room
of
(
and
so
justle
out
)
true
devotion
.
Thus
much
of
the
Gift
of
Prayer
in
the
general
;
but
then
the
Question
remains
,
of
the
agency
and
influence
of
the
H.
Spirit
,
in
reference
to
this
Gift
of
Prayer
.
To
this
therefore
,
I
will
answer
,
both
in
the
negative
,
and
the
affirmative
.
1.
Negatively
.
'T
is
not
to
be
expected
from
the
H.
Spirit
,
that
He
should
Help
us
immediately
to
the
matter
and
words
of
Prayer
.
'T
is
true
indeed
,
the
Apostle
saith
,
in
a
particular
case
,
Rom.
8.26
.
We
know
not
what
to
pray
for
,
as
we
ought
,
but
the
Spirit
it self
maketh
intercession
for
us
.
But
then
we
must
remark
,
1.
What
the
Apostle
there
speaks
of
;
viz.
The
begging
from
God
,
the
determination
of
his
Providence
in
this
world
,
towards
them
,
in
those
circumstances
they
were
then
in
.
And
here
we
are
often
put
to
that
plunge
,
that
we
know
not
what
in
particular
to
ask
of
God
,
what
to
ask
as
we
ought
,
Whether
deliverance
from
such
a
sickness
and
trouble
,
&c.
or
the
enjoyment
of
such
and
such
an
outward
mercy
and
prosperity
;
and
therefore
,
in
these
cases
,
we
are
instructed
to
submit
our
wills
to
God
,
and
never
to
ask
any
of
these
things
,
without
an
item
of
his
pleasure
,
and
without
an
if
in
the
mean
while
,
without
a
clause
conditional
;
If
it
seem
good
unto
God
,
if
God
so
please
,
and
judg
best
for
us
,
&c.
2.
We
,
of
our selves
,
as
of
our selves
,
are
not
sufficient
for
any
thing
that
is
good
;
"
but
all
our
sufficiency
is
of
God
,
as
the
same
Apostle
elsewhere
speaks
;
what
to
pray
for
as
we
ought
;
and
yet
,
for
all
this
,
we
may
be
better
instructed
,
informed
,
and
directed
,
taught
from
God
,
and
then
it
will
remain
no
longer
true
,
that
we
know
not
what
to
pray
for
as
we
ought
.
3.
In
this
very
place
,
where
the
●pirit
is
said
to
relieve
and
help
against
this
infirmity
of
our
ignorance
,
as
to
the
particular
we
are
to
ask
of
God
,
by
making
intercession
for
us
;
't
is
not
said
,
with
words
and
expressions
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
with
un-uttered
groanings
,
or
sighs
that
cannot
be
uttered
.
They
are
inward
sighs
and
pantings
of
the
heart
,
vibrations
of
the
pious
soul
God-wards
;
not
external
motions
of
the
tongue
and
lips
.
Groans
unexpressed
.
These
are
they
that
have
a
degree
of
Elocution
in
them
,
beyond
the
Rhetorick
of
words
and
phrases
.
'T
is
not
necessary
,
that
there
be
so
much
as
an
audible
groan
,
much
less
,
that
whining
effeminacy
,
by
some
indulged
to
;
for
,
the
Spirit
is
here
said
to
make
intercession
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
with
groanings
unuttered
.
And
certainly
,
the
Spirit
of
true
Devotion
,
is
often
most
,
when
the
tenor
of
the
voice
is
still
,
and
void
of
affectation
;
as
we
observe
,
the
Water
to
be
deepest
,
where
it
runs
with
the
least
of
noise
and
murmur
.
This
then
I
assert
,
in
the
negative
,
That
we
have
no
vvarrant
,
to
expect
from
the
H.
Spirit
,
an
immediate
inspiration
of
the
matter
and
words
of
Prayer
:
and
I
will
confirm
it
,
by
a
three-fold
Argument
.
1.
Were
it
otherwise
,
neither
John
the
Baptist
nor
our
B.
Sauiour
need
have
taught
their
Disciples
any
Forms
of
Prayer
,
as
they
did
.
This
pains
were
superfluous
,
if
it
were
the
office
and
work
of
the
Spirit
,
immediately
to
inspire
the
matter
and
words
of
prayer
.
To
what
purpose
were
this
waste
?
And
,
I
think
,
he
may
as
reasonably
deny
the
Sun
to
shine
at
noon-day
,
who
will
affirm
,
the
Lord's
Prayer
to
be
no
Set
Form
;
whereas
the
words
are
evidently
moulded
into
a
Prayer
,
and
enjoyned
by
our
Saviour
,
When
ye
pray
,
say
,
Our
Father
—
And
this
injunction
given
too
,
in
answer
to
their
request
,
Lord
,
teach
us
to
pray
,
as
John
also
taught
his
Disciples
.
Now
,
Were
it
the
Office
of
the
Spirit
,
to
put
words
and
matter
immediately
into
mens
thoughts
and
tongues
,
Christ
should
have
given
,
instead
of
this
answer
,
[
When
ye
pray
,
say
,
Our
Father
.
—
]
that
which
he
elsewhere
gave
for
their
encouragement
,
when
arraigned
before
Heathen-Governours
,
[
Take
no
thought
how
,
or
what
ye
shall
speak
,
for
it
shall
be
given
you
in
that
same
hour
;
the
Spirit
of
my
Father
shall
speak
in
you
.
]
2.
Were
this
conceit
true
,
of
the
Spirit
's
immediate
dictating
of
the
matter
and
words
of
Prayer
,
then
every
Prayer
should
be
of
as
good
and
authentick
authority
,
as
the
H.
Scripture
it self
.
For
,
whence
is
the
Divine
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
Holy
Scripture
;
and
,
why
do
we
afford
it
so
absolute
a
reverence
,
but
because
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
given
by
inspiration
from
God
?
The
Prophets
and
Pen-men
of
it
,
spake
and
wrote
,
as
they
were
moved
and
acted
by
the
H.
Ghost
.
Now
,
if
the
Spirit
did
immediately
help
every
person
that
prayeth
,
to
the
matter
and
words
of
Prayer
;
we
must
needs
affirm
,
Every
Prayer
to
be
in
like
manner
,
by
inspiration
from
God
,
and
every
man
that
prayes
,
to
be
moved
and
acted
by
the
Spirit
,
and
to
speak
as
he
is
moved
by
the
H.
Ghost
.
Were
this
so
,
it
might
prove
,
I
confess
,
of
considerable
advantage
unto
some
,
and
help
them
to
new
Scriptures
for
their
wayes
and
actions
,
directly
contrary
to
the
old
,
which
we
know
to
have
been
truly
inspired
of
God
.
But
,
far
be
it
from
us
,
to
canonize
all
the
extravagancies
(
to
say
nothing
worse
)
of
some
mens
prayers
,
pretending
most
highly
to
the
Spirit
,
as
of
equal
authority
with
the
holy
,
pure
,
and
infallible
Word
of
God
.
3.
Were
it
the
Office
of
the
H.
Spirit
,
immediately
to
suggest
unto
every
one
that
prayes
,
the
matter
and
words
of
Prayer
,
it
were
then
impossible
for
any
number
to
joyn
together
in
offering
up
the
same
prayers
and
petitions
unto
God
:
For
,
let
the
Speaker
,
or
Minister
,
pray
never
so
much
Ex-tempore
,
as
't
is
call'd
,
and
without
premeditation
,
and
by
the
Spirit
's
inspiration
,
as
is
pretended
;
yet
his
very
Prayer
will
be
the
hearer's
direction
and
help
,
both
to
the
matter
and
words
of
Prayer
,
and
as
much
a
confinement
for
the
time
,
as
any
other
Form
made
,
and
prescribed
to
their
hands
.
The
most
Extempore-Prayer
,
is
(
as
I
have
before
also
intimated
)
an
absolute
set
Form
to
all
but
the
utterer
of
it
;
and
therefore
,
't
is
the
meerest
non-sense
in
the
world
,
to
exclaim
against
Praying
in
Publick
by
a
Form
,
when
there
can
be
no
Publick
Prayer
managed
without
it
.
It
is
not
then
to
be
expected
from
the
H.
Spirit
,
that
he
should
immediately
furnish
us
with
the
matter
and
words
of
Prayer
.
That
for
negative
:
And
from
thence
,
2.
The
affirmative
follows
.
If
not
immediately
,
then
,
of
necessity
,
mediatè
,
by
the
use
of
proper
and
fitting
means
conducing
thereunto
:
For
there
is
no
third
way
to
be
conceived
of
.
The
Spirit
's
help
,
as
to
the
matter
and
words
of
Prayer
,
(
i.
e.
the
Gift
of
Prayer
)
must
be
either
immediate
,
without
the
use
of
means
;
or
mediate
,
by
the
use
of
means
conducible
thereunto
.
I
will
not
deny
,
but
the
Apostles
might
sometimes
pray
by
the
extraordinary
and
immediate
inspirations
of
the
Spirit
,
as
they
received
immediately
other
extraordinary
gifts
.
But
,
I
have
already
discountenanced
our
expectation
of
any
such
gift
immediately
from
the
Spirit
.
We
may
as
justly
pretend
to
an
immediate
gift
of
Tongues
,
whereas
it
is
our
lot
,
by
the
use
of
fitting
and
ordinary
means
,
to
attain
to
a
part
of
that
perfection
,
which
God
sometimes
bestowed
,
without
the
use
of
these
means
,
extraordinarily
.
The
Children
of
Israel
were
fed
with
Manna
from
Heaven
,
in
the
Wilderness
;
but
when
they
came
to
Canaan
,
they
lived
upon
the
sweat
of
their
own
brows
,
the
fruits
and
encrease
of
their
own
labour
.
—
Now
,
these
proper
means
,
by
the
diligent
use
of
which
,
the
Spirit
furnisheth
us
with
the
matter
and
words
of
prayer
,
are
,
consideration
of
our
wants
,
premeditation
of
the
things
we
are
to
ask
of
God
,
the
improvement
of
our
natural
faculties
of
reason
and
utterance
,
good
instruction
,
&c.
And
,
among
the
rest
,
those
useful
Forms
which
are
recommended
to
us
from
pious
and
good
men
,
or
prescribed
by
Authority
,
the
Common-Prayers
of
the
Church
.
Thus
,
if
we
are
qualified
for
Prayer
by
the
help
of
our
natural
parts
,
our
knowledge
and
memory
of
divine
truths
,
our
invention
and
elocution
;
the
Spirit
may
be
said
by
these
,
to
help
us
to
the
materials
and
words
of
Prayer
,
viz.
remotely
,
inasmuch
as
every
good
gift
is
from
him
,
and
through
his
blessing
.
—
And
thus
,
sometimes
,
whilst
we
are
giving
our selves
to
meditation
,
in
order
unto
Prayer
,
the
Spirit
may
set
our
sins
before
our
eyes
,
and
bring
to
our
remembrance
fitting
truths
to
be
thought
upon
.
—
And
thus
also
by
the
help
of
"
Forms
composed
to
our
hands
.
The
Spirit
,
no
question
,
help'd
the
Baptist's
Disciples
to
the
matter
and
words
of
Prayer
,
by
that
Form
which
John
the
Baptist
taught
them
;
and
the
Spirit
help'd
Christ's
Disciples
,
to
the
matter
and
words
of
Prayer
,
by
that
absolute
,
and
perfect
Form
of
Prayer
,
which
our
B.
Saviour
taught
them
,
and
we
also
have
received
.
And
thus
the
Spirit
,
in
like
manner
,
may
be
said
to
help
us
,
to
the
matter
and
words
of
Prayer
,
by
those
excellent
Forms
of
Common-Prayer
,
publickly
enjoyned
by
the
Church
wherein
we
live
.
For
,
What
an
excessive
vanity
and
dotage
is
it
,
for
particular
persons
to
conceit
themselves
so
highly
in
favour
with
the
Sacred
Spirit
,
as
to
be
assisted
,
in
order
to
the
matter
and
words
of
prayer
themselves
;
and
yet
deny
this
priviledge
to
a
company
of
men
,
as
pious
and
learned
as
themselves
,
(
to
speak
the
least
)
;
and
more
modest
and
humble
than
they
,
(
and
so
the
more
likely
to
be
taught
by
Him
)
gather'd
together
in
the
name
of
Christ
?
But
,
hitherto
,
of
the
Gift
of
Prayer
,
which
concerns
the
matter
and
words
of
it
.
Secondly
,
It
is
Grace
which
is
most
confiderable
in
Prayer
;
for
there
may
be
this
matter
and
words
of
Prayer
,
and
yet
no
praying
all
the
while
.
'T
is
the
Heart
and
Soul
of
man
that
prayes
in
God's
account
,
and
Prayer
by
him
is
weighed
by
the
exercise
of
proper
graces
,
and
not
of
natural
gifts
or
improvements
,
Fancy
or
Elocution
.
—
Non
vox
,
sed
votum
.
—
Prayer
is
the
pouring
forth
of
the
heart
before
God
.
If
the
Soul
of
the
Supplicant
be
not
chiefly
engaged
in
it
,
the
Soul
and
Life
of
Prayer
is
wanting
.
It
was
one
of
the
Sentences
written
in
the
Jewish
Synagogues
;
Prayer
without
Attention
,
is
like
a
Body
without
a
Soul
.
That
which
is
most
considerable
in
Prayer
,
is
,
(
as
I
said
)
the
exercise
of
inward
graces
,
proper
thereunto
.
Let
us
have
grace
,
saith
the
Apostle
,
whereby
we
may
serve
God
acceptably
,
with
reverence
,
and
with
godly
fear
.
This
therefore
,
is
the
principal
work
of
the
H.
●pirit
,
in
reference
unto
Praier
,
to
awaken
and
enliven
,
excite
,
assist
and
strengthen
those
graces
,
that
are
therein
to
be
employed
.
These
two
Titles
are
connexed
,
Spiritus
gratiae
&
precum
,
The
Spirit
of
Grace
and
Supplications
;
Spirit
of
gracious
supplications
,
the
Spirit
of
supplications
chiefly
,
as
the
Spirit
of
that
grace
which
animates
them
.
When
St.
Paul
therefore
had
exhorted
the
Ephesians
to
be
filled
with
the
Spirit
,
and
in
the
power
thereof
,
to
speak
to
themselves
in
Psalms
,
and
Hymns
,
and
Spiritual
songs
;
he
adds
,
in
the
close
,
that
which
is
indeed
the
principal
,
and
most
to
be
heeded
by
them
,
"
Singing
,
and
making
melody
,
in
your
heart
,
to
the
Lord
;
or
,
as
his
phrase
is
to
the
Colossians
,
Singing
with
grace
in
your
hearts
to
the
Lord
.
The
gracious
melodie
of
the
heart
,
is
the
great
demonstration
of
the
H.
Spirit
's
assistance
of
,
and
agencie
within
us
.
To
this
purpose
,
He
is
said
to
help
against
our
infirmities
,
The
Spirit
's
agencie
is
chiefly
in
the
heart
,
and
therefore
exposed
chiefly
to
the
Searcher
of
hearts
.
The
Spirit
of
Prayer
then
is
,
where-ever
there
is
an
Heart
exercising
the
graces
which
are
proper
unto
Prayer
;
where-ever
there
are
those
gracious
dispositions
and
affections
actuated
:
be
the
Form
of
words
premeditate
by
our selves
,
or
prescribed
by
others
,
it
matters
not
;
save
that
where
the
Form
is
prescribed
,
there
is
one
grace
more
to
be
exerted
,
viz.
the
grace
of
obedience
.
The
great
benefit
we
have
from
the
Spirit
,
as
to
Prayer
,
lyeth
inwards
,
in
such
works
as
these
are
;
1.
The
fixing
of
our
intentions
to
the
work
we
are
about
,
driving
away
of
wandring
,
roving
,
and
impertinent
thoughts
,
that
we
may
wait
upon
God
without
distraction
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
without
avocations
,
that
we
may
mind
what
we
are
about
,
that
we
may
serve
God
with
a
fixed
heart
,
as
the
Psalmist
speaks
of
himself
,
Psalm
57.7
.
Form
of
words
;
Vnite
my
heart
to
fear
thy
Name
,
q.
d.
Gather
together
the
scattered
and
dispersed
parcels
of
it
,
unite
and
fix
my
divided-thoughts
,
that
I
may
attend
to
thee
only
,
in
thy
worship
,
and
serve
thee
with
an
entire
and
single
heart
,
and
thoughts
combined
together
.
This
is
a
work
too
great
for
our
strength
,
without
the
gracious
assistance
of
the
H.
Spirit
of
Prayer
,
to
govern
and
keep
close
our
spirits
to
what
we
are
about
,
that
so
we
may
be
fervent
in
Spirit
,
while
we
are
serving
the
Lord
.
The
due
fixation
and
composure
of
our
thoughts
,
to
what
we
are
about
,
is
the
benefit
of
the
Spirit
of
Prayer
,
who
thus
assists
us
,
in
the
stirring
up
of
our selves
to
the
duty
,
and
recollecting
of
our
wandring
thoughts
in
it
.
And
this
,
believe
it
,
is
the
prime
part
of
the
grace
of
prayer
.
There
is
none
,
saith
the
Prophet
,
Upon
which
place
,
Forerius
well
notes
,
That
it
avails
little
,
Lord
,
Lord
.
True
Prayer
is
,
with
the
stirring
up
of
a
man's
self
,
as
to
some
serious
and
weighty
matter
,
shaking
off
sloth
,
and
calling
the
mind
from
all
other
things
,
and
coming
to
pray
unto
God
,
with
great
endeavour
of
mind
.
He
that
doth
this
,
holds
God
,
or
takes
him
,
as
it
were
by
the
hand
,
and
suffers
him
not
to
go
without
a
blessing
:
as
Jacob
did
,
for
which
he
was
called
Israel
,
a
prevailer
with
God
.
And
so
did
Moses
hold
God
;
for
those
words
,
Let
me
alone
,
—
do
intimate
as
much
.
2.
The
assistance
of
the
Spirit
of
Prayer
,
lies
in
this
;
as
to
our
understandings
,
the
illumination
of
our
minds
,
in
the
distinct
apprehension
of
the
matter
and
words
of
Prayer
,
the
causing
of
an
inward
sense
and
feeling
of
what
we
think
or
say
in
Prayer
,
awakening
in
us
feeling
apprehensions
of
the
Divine
Attributes
which
we
ascribe
unto
God
,
of
the
worth
,
excellency
,
and
necessity
of
the
things
we
ask
of
God
;
of
the
indignity
,
unworthiness
,
baseness
,
and
aggrauation
of
the
sins
we
confess
to
God
;
of
the
certaintie
and
assurance
of
the
promises
upon
which
we
hope
for
audience
from
God
,
&c.
And
,
in
this
sense
we
pray
in
the
Spirit
,
vvhen
vve
pray
with
Vunderstanding
also
,
the
praying
so
,
as
to
be
understood
by
others
.
3.
The
assistance
of
the
Spirit
of
Prayer
,
concerneth
the
affectionate
part
of
the
Soul
,
and
the
employment
of
that
in
Prayer
;
the
causing
of
our
hearts
to
burn
with
inward
fervour
of
desire
,
and
actuating
those
other
affections
and
dispositions
,
which
are
agreeable
to
the
several
parts
of
Prayer
.
Such
as
,
an
humble
,
and
reverential
awe
in
our
acknowledgments
of
the
Divine
Majesty
,
penitent
sorrow
in
our
confessions
,
earnest
longings
for
the
things
we
ask
of
God
,
love
and
gratitude
in
our
thanksgivings
unto
God
,
forgiveness
of
others
,
and
tender
compassion
tovvards
them
we
pray
for
;
faith
,
hope
,
and
filial
confidence
,
in
our
approaches
unto
God
,
which
the
Apostle
calls
,
coming
boldly
to
the
throne
of
grace
;
not
with
a
rude
and
unmannerly
impudence
,
which
is
intolerable
in
a
creature
approaching
the
Heavenly
Majesty
,
who
must
be
served
with
reverence
and
godly
fear
,
but
yet
with
a
modest
and
ingenuous
confidence
,
becoming
Children
drawing
near
to
a
Loving
,
and
Merciful
Father
;
such
a
temper
,
as
is
stiled
in
Scripture
,
the
Spirit
of
Adoption
,
crying
,
Abba
,
Father
;
the
love
of
God
,
being
shed
abroad
in
our
hearts
,
by
the
Holy
Ghost
which
is
given
us
.
'T
is
the
display
of
such
gracious
dispositions
as
these
now
mentioned
,
viz.
humility
and
reverence
,
godly
sorrow
and
repentance
,
desire
and
love
,
and
gratitude
,
and
charity
,
and
compassion
,
and
faith
,
and
hope
,
and
filial
confidence
:
whereto
may
be
added
,
hearty
dependence
upon
God
,
and
contented
submission
and
resignation
to
his
blessed
will
.
'T
is
,
I
say
,
the
display
and
exercise
of
these
,
and
the
like
graces
,
that
makes
our
Prayers
to
ascend
up
,
as
sweet
incense
and
perfume
.
acceptable
unto
God
.
And
the
special
work
of
the
Spirit
of
Prayer
lyes
,
in
the
quickning
and
enlivening
of
these
gracious
dispositions
within
us
.
This
wind
blows
upon
the
Garden
of
Grace
,
that
the
Spices
may
flow
out
(
as
the
expression
is
in
the
Canticles
that
our
beloved
may
be
invited
to
come
into
his
Garden
,
and
eat
his
pleasant
fruits
.
There
is
,
we
see
,
more
required
unto
Prayer
,
than
the
generality
of
people
dream
of
,
who
reckon
only
of
saying
over
a
few
words
,
repeating
a
parcel
of
good
sentences
,
&c.
The
common
objection
against
the
appointed
Prayers
read
in
the
Church
,
seems
to
relish
,
and
savour
of
this
Spirit
,
That
't
is
an
easie
Office
,
a
very
child
may
thus
pray
in
the
Congregation
;
we
make
an
Idle
Ministry
,
excuse
and
hinder
the
exercise
of
gifts
,
&c.
Whereas
the
great
work
of
Prayer
lieth
,
in
the
exercise
of
proper
and
suitable
graces
,
as
hath
been
declared
;
and
here
is
enough
to
keep
us
all
busie
at
home
,
within
our selves
,
both
Minister
and
People
,
that
we
may
stir
up
our
hearts
to
lay
hold
on
God
,
and
prepare
those
good
dispositions
of
Soul
,
which
are
agreeable
to
those
expressions
which
we
are
going
to
utter
unto
God
;
that
our
heart
may
be
as
a
well-tuned
Instrument
,
answering
to
the
words
of
our
mouths
.
'T
is
easie
to
say
a
Prayer
,
but
not
so
easie
to
pray
a
Prayer
;
which
we
call
the
people
to
,
as
often
as
they
hear
,
Let
us
pray
.
Some
are
pleased
to
Object
;
In
such
places
,
and
at
such
times
,
where
,
and
when
,
there
is
no
Sermon
,
What
should
they
come
to
Church
for
?
there
is
nothing
but
a
few
Prayers
to
be
read
,
&c.
They
forget
,
by
the
way
,
that
the
Word
of
God
,
the
Holy
Scriptures
are
appointed
to
be
read
also
,
which
,
one
would
think
as
good
as
any
Sermon
of
man's
framing
.
But
,
bating
that
over-sight
,
they
mistake
farther
;
They
are
not
invited
thither
to
hear
Prayers
read
barely
,
but
to
pray
with
the
Minister
in
the
House
of
Prayer
,
the
Prayers
that
are
read
by
him
,
and
to
exercise
and
actuate
graces
suitable
to
those
Prayers
.
Were
this
,
as
it
should
be
,
thought
on
,
people
would
,
I
am
perswaded
,
quarrel
more
at
their
own
naughty
hearts
,
for
not
being
fitted
unto
good
and
wholsom
Forms
of
Prayer
,
than
declaim
against
the
Forms
themselves
;
they
would
think
meaner
of
the
Gift
of
Prayer
,
and
labour
more
after
the
Grace
of
Prayer
.
They
would
find
work
enough
left
them
,
in
the
exercise
of
Prayer-graces
,
and
not
mutter
,
that
they
are
abridged
the
liberty
of
their
private
fancy
and
invention
in
Publick
Prayers
,
to
make
room
for
a
joynt
,
united
,
and
undistracted-devotion
.
—
But
thus
much
now
,
for
the
second
Gospel-Institution
,
spoken
of
by
the
Catechist
,
Prayer
with
Thanksgiving
.
CHAP.
XV.
Singing
of
Psalms
,
the
Catechist's
third
Gospel-Institution
,
stily
passed
over
.
Six
points
propounded
about
it
,
to
be
resolved
from
Scripture
.
Of
Preaching
the
Word
,
the
fourth
Gospel-Institution
.
Needful
distinctions
about
it
.
Difference
between
Preaching
and
Teaching
,
Evangelists
and
Doctors
,
Word
and
Doctrine
;
between
Preaching
by
Inspiration
,
and
by
Pains
and
Industry
.
Preaching
,
more
wayes
than
that
of
Sermons
,
by
the
Vulgar
fixed
on
;
viz.
By
Reading
,
by
Writing
,
by
Proxie
.
The
fifth
Gospel-Institution
,
Administration
of
the
Sacraments
,
Baptism
and
the
Lord's
Supper
.
Sacraments
no
Scripture-word
.
The
proper
subjects
of
Baptism
,
proper
Church-members
.
The
Anabaptist
mis-lead
,
by
the
Catechist's
principles
.
Baptism
ill
confined
to
the
infant-seed
of
Believers
only
.
The
carriage
of
the
Synod
of
Dort
,
as
to
that
point
.
Sitting
,
not
a
gesture
prescribed
for
the
Lord's
Supper
.
'T
is
not
certain
to
conscience
,
that
Christ
and
his
Disciples
used
the
same
gesture
at
the
Supper
,
as
at
the
Pass-over
.
The
gesture
of
the
Pass-over
,
different
from
our
sitting
.
No
evidence
of
the
will
of
Christ
,
that
we
conform
to
the
gesture
then
used
,
rather
than
to
other
circumstances
.
The
last
Gospel-Institution
,
Church-discipline
.
The
power
given
to
the
community
of
the
people
,
Women
excepted
,
in
the
administration
thereof
,
by
the
Catechist
.
His
Scripture-instances
considered
.
A
three-fold
Directory
given
by
him
,
for
the
exercise
of
discipline
.
The
politick
contrivance
of
the
separate
Churches
,
for
perpetuating
themselves
.
The
Catechist's
two
concluding
Questions
.
Singing
of
Psalms
;
but
of
that
the
Catechist
hath
said
nothing
at
all
particularly
:
It
may
be
,
because
he
was
conscious
to
himself
.
that
the
manner
and
circumstances
of
this
Gospel-Institution
are
not
determined
any
where
by
Christ
.
This
had
been
certainly
,
—
Nodus
tali
vindice
dignus
,
a
work
worthy
of
his
pains
,
to
have
shewed
the
express
mind
of
Christ
about
;
and
would
have
gone
far
,
in
wiping
off
that
aspersion
from
himself
,
which
he
so
freely
layes
upon
others
;
viz.
A
negligence
of
enquiring
into
the
will
of
Christ
,
what
he
hath
prescribed
;
or
some
guilt
worse
than
this
,
the
envy
of
communicating
to
the
world
,
the
result
of
his
more
diligent
enquiries
.
He
should
here
resolve
us
,
where
Christ
hath
determined
,
1.
What
Psalms
are
to
be
sung
.
And
,
2.
Whether
in
Prose
or
in
Meeter
.
And
,
3.
Whether
with
Rythm
,
or
without
it
.
And
,
4.
What
Tunes
and
Notes
are
to
be
observed
.
And
,
5.
Whether
Instrumental
Musick
may
be
added
or
no
to
Vocal
.
And
,
6.
Whether
all
are
bound
to
sing
together
,
or
there
be
liberty
indulged
of
singing
alternatìm
,
and
by
way
of
response
.
These
,
being
points
left
altogether
undetermined
by
Christ
,
must
either
be
determined
by
the
Church
,
or
there
can
be
no
orderly
observance
of
this
Gospel-Institution
;
for
every
one
,
otherwise
,
may
have
a
particular
Psalm
,
and
,
possibly
,
a
diverse
tune
;
and
so
many
men
as
there
be
,
so
many
minds
,
agreeing
in
nothing
,
but
an
universal
confusion
,
somewhat
like
that
described
,
1
Cor.
14.26
.
Now
,
therefore
,
let
the
Catechist
and
his
brethren
,
well
consider
of
this
matter
;
and
so
I
am
content
to
pass
on
with
him
to
the
Fourth
particular
,
The
preaching
of
the
Word
.
In
his
re-view
of
which
,
this
is
the
onely
Question
.
[
Q.
37.
Is
the
constant
work
of
Preaching
the
Gospel
,
by
the
Elders
of
the
Church
,
necessary
?
And
to
that
he
answers
thus
:
Answ.
It
is
so
;
both
on
the
part
of
the
Elders
or
Ministers
themselves
,
of
whom
that
duty
is
strictly
required
,
and
who
principally
therein
labour
and
watch
for
the
good
of
the
Flock
;
and
on
the
part
of
the
Church
,
for
the
furtherance
of
their
faith
and
obedience
,
by
Instruction
,
Reproof
,
Exhortation
,
and
Consolation
,
Matth.
24.45
,
46
,
47
,
48
,
49
,
50
,
51.
Rom.
12.7
,
8.
1
Cor.
9.17
,
18.
Ephes.
4.12
,
13.
1
Tim.
4.15
,
16.
and
chap.
5.17
.
2
Tim.
2.24
,
25.
and
chap.
3.14
,
15
,
16
,
17.
and
chap.
4.2
.
]
That
the
Preaching
of
the
Gospel
is
necessary
,
both
upon
the
account
of
the
Minister's
duty
,
and
in
order
to
the
Churches
benefit
,
for
the
furtherance
of
their
faith
and
obedience
,
will
readily
be
granted
:
But
then
it
will
be
seasonable
for
us
here
to
remember
,
1.
That
there
is
some
difference
between
the
words
Preaching
,
and
Teaching
,
strictly
understood
according
to
the
propriety
of
their
Original
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
former
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
preach
,
St.
Mark
16.15
.
to
evangelize
,
Act.
5.42
.
make
Disciples
,
St.
Matt.
28.19
.
to
teach
,
Act.
15.35
.
make
Disciples
,
teaching
them
.
Where
,
therefore
,
the
Apostles
are
said
to
do
both
,
to
preach
,
and
teach
Jesus
Christ
,
Act.
5.42
.
already
converted
,
and
preached
the
faith
of
Christ
also
to
those
who
were
yet
strangers
to
it
.
Thus
Paul
and
Barnabas
continued
in
Antioch
,
teaching
and
preaching
the
Word
of
God
,
Act.
15.35
.
St.
Paul
strived
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
preach
the
Gospel
,
where
Christ
had
not
been
named
,
and
he
did
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
teach
in
every
Church
,
Rom.
15.20
,
21.
1
Cor.
4.17
.
Teachers
,
Ephes.
4.11
.
plant
the
Gospel
;
Doctors
or
Pastors
those
that
built
upon
this
foundation
,
whose
work
it
was
to
strengthen
and
confirm
believers
,
and
retain
the
gathered
sheep
within
the
fold
of
the
Church
.
This
difference
likewise
,
may
be
observed
,
between
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Word
and
Doctrine
,
1
Tim.
5.17
.
strict
observation
,
it
will
appear
,
that
Preaching
,
in
the
Gospel-notion
,
and
under
the
most
express
command
of
Christ
,
is
the
first
promulgation
of
the
Gospel
to
unbelievers
;
and
to
this
,
the
Texts
,
which
leave
the
Apostles
under
the
pain
of
God's
heavy
displeasure
upon
neglect
,
do
plainly
refer
,
Act.
4.19
,
20.
1
Cor.
9.16
.
2.
Taking
the
word
Preaching
,
as
it
is
now
used
,
for
any
declaration
of
the
word
and
will
of
God
;
there
is
difference
to
be
made
between
preaching
by
inspiration
,
so
as
Christ
and
his
Apostles
,
and
those
that
were
endued
with
extraordinary
gifts
of
prophesying
,
in
the
Apostles
times
preached
,
who
spake
with
tongues
,
as
the
S●●rit
gave
them
utterance
;
and
preaching
by
pains
and
industry
,
as
Timothy
was
exhorted
,
to
give
attendance
to
reading
and
study
,
and
to
shew
himself
a
workman
that
needed
not
to
be
ashamed
,
&c.
That
frequency
therefore
of
preaching
,
cannot
be
rightfully
expected
from
us
,
which
was
used
sometime
by
the
Prophets
and
Apostles
,
because
they
preached
by
inspiration
,
vve
by
pains
and
industry
;
and
moreover
,
since
our
preaching
is
not
by
immediate
inspiration
,
't
is
fallible
,
and
subject
to
error
,
as
we
our selves
are
;
and
therefore
ordinable
by
our
Superiours
,
and
reducible
to
such
Rules
,
Orders
,
and
Directions
as
are
found
most
to
conduce
to
the
promotion
of
Peace
and
Piety
.
3.
There
are
divers
wayes
of
preaching
,
besides
that
of
Sermons
,
which
yet
are
not
,
vulgarly
taken
notice
of
.
There
is
(
1.
)
Preaching
by
reading
of
the
Word
of
God
.
This
is
preaching
over
again
,
and
proclaiming
the
Sermons
of
Moses
and
the
Prophets
,
Christ
and
the
Apostles
,
to
the
world
,
It
cannot
be
denied
,
but
a
man
doth
truly
preach
,
though
he
read
his
own
Notes
;
much
less
then
,
is
it
to
be
denied
,
that
he
preacheth
,
who
,
being
authorized
thereto
,
reads
those
inspired
Sermons
to
the
people
.
Thus
saith
St.
James
,
the
Bishop
of
Jerusalem
,
Act.
15.21
.
Moses
,
of
old
time
,
hath
in
every
City
them
that
preach
him
,
being
read
in
the
Synagogues
every
Sabbath
day
.
The
Church
of
God
doth
preach
,
as
a
faithful
witness
,
making
a
mere
relation
of
what
God
hath
himself
revealed
,
by
reading
,
as
well
as
in
the
notion
of
a
careful
expounder
,
teacher
,
and
perswader
thereof
.
(
2.
)
There
is
preaching
also
,
by
writing
;
from
whence
the
Writers
of
the
Holy
Gospel
,
are
call'd
Evangelists
;
i.
e.
Preachers
of
it
.
And
thus
did
they
preach
the
Gospel
to
unbelievers
;
and
the
Apostles
also
by
writing
of
their
Epistles
,
did
teach
the
Christian
Church
:
and
thus
Solomon's
Writing
;
call
him
a
Preacher
.
(
3.
)
There
is
preaching
by
a
Proxie
,
as
well
as
one's
own
person
.
Christ
preached
himself
,
in
his
own
person
,
while
he
was
on
earth
,
but
,
after
his
Ascension
,
he
preached
by
Proxie
;
so
Christ
came
,
and
preached
peace
to
the
Ephesians
.
But
this
,
briefly
,
of
the
fourth
Gospel-Institution
,
reckon'd
up
by
the
Catechist
,
Preaching
of
the
VVord
.
[
The
Administration
of
the
Sacraments
of
Baptism
,
and
the
Supper
of
the
Lord.
]
And
this
is
dispatch'd
by
the
Catechist
,
in
three
short
Questions
and
Answers
.
[
Q.
38.
Who
are
the
proper
Subjects
of
Baptism
?
Answ.
Professing
Believers
,
if
not
baptized
in
their
infancy
,
and
their
infant
seed
,
Matt.
28
,
19.
Act.
2.38
,
39.
and
16.33
.
1
Cor.
1.16
.
and
7.14
.
Coloss.
2.12
,
13.
with
Genes.
17.10
,
11
,
12.
]
[
Q.
39.
Where
,
and
to
whom
is
the
Ordinance
of
the
Lord's
Supper
to
be
administred
?
Answ.
In
the
Church
,
or
Assembly
of
the
Congregation
,
to
all
the
Members
of
it
,
rightly
prepared
,
and
duly
assembled
;
or
to
such
of
them
as
are
so
assembled
,
1
Cor.
11.20
,
21
,
22
,
28
,
29
,
33
,
Act.
2.46
.
]
[
Q.
40.
How
often
is
that
Ordinance
to
be
admmistred
?
Answ.
Every
first
day
of
the
week
,
or
at
least
,
as
often
as
opportunity
and
conveniency
may
be
obtained
,
1
Cor.
11.26
Act.
20.7
.
]
The
Catechist
should
do
well
,
for
the
credit
of
his
own
principles
,
to
shew
us
the
word
Sacraments
in
the
H.
Scripture
,
or
,
where
Baptism
and
the
Supper
of
the
Lord
,
are
there
called
Sacraments
;
not
that
I
disallow
the
name
,
but
cannot
reconcile
his
using
it
,
with
his
doctrine
,
of
adhering
in
all
things
to
the
pattern
in
the
Mount
.
Touching
Baptism
,
it
had
been
pertinent
for
him
to
have
declared
the
matter
,
and
the
form
of
it
,
and
the
manner
of
administration
,
whether
by
immersion
or
sprinkling
;
out
of
the
sacred
Bible
.
That
he
makes
professed
believers
,
the
proper
subjects
of
Baptism
,
is
certainly
consonant
to
the
word
of
God
;
but
how
he
can
avoid
making
the
said
Professors
Church-members
,
since
Baptism
is
the
door
of
admission
into
the
Church
,
I
apprehend
not
;
and
so
,
I
leave
him
to
be
reconciled
to
himself
,
in
what
he
hath
before
taught
,
Cat.
p.
105
,
106.
Whereof
see
what
hath
been
remarqued
,
chap.
2.
Next
,
that
he
disallows
re-baptization
,
and
approves
of
paedo-baptism
,
I
mislike
not
;
but
he
may
do
well
to
consider
,
that
the
Anabaptists
generally
argue
from
his
beloved
principles
,
and
nothing
is
more
ordinary
in
their
mouths
than
this
,
Where
have
you
an
express
warrant
,
or
Command
,
in
the
word
of
God
,
for
baptizing
infants
?
And
,
possibly
,
upon
tryal
,
he
will
find
it
difficult
so
to
decide
the
points
against
them
,
by
naked
Scripture
,
as
to
pronounce
them
hereticks
,
for
not
being
of
his
belief
.
Lastly
,
That
Baptism
should
be
confined
to
the
infant-seed
only
of
professed
believers
,
I
find
no
Scripture-proof
,
but
rather
,
the
contrary
appears
from
the
parallel
between
Circumcision
and
Baptism
,
whereto
he
sends
us
,
when
he
quotes
Coloss.
2.12
,
13.
with
Gen.
17.10
,
11
,
12.
For
there
,
expresly
,
not
only
he
that
is
born
in
the
house
,
but
he
that
was
bought
of
any
stranger
with
money
,
and
not
of
Abraham's
seed
,
is
yet
commanded
to
be
circumcised
.
Some
such
Argument
as
this
,
the
English
Colledge
urged
in
the
Synod
of
Dort
,
when
they
answered
,
That
the
Children
of
Ethnick
parents
,
adopted
into
the
families
of
Christians
,
were
to
be
baptiZed
,
if
so
be
they
,
who
did
offer
them
to
be
baptized
,
did
undertake
,
that
they
should
be
brought
up
in
the
Christian
Faith
.
But
that
Synod
however
,
thought
good
to
resolve
it
in
the
Negative
;
and
when
't
was
moved
,
that
some
of
the
especial
reasons
brought
by
the
Synod
,
might
be
added
to
the
Decree
;
't
was
nobly
answer'd
,
That
Reasons
were
obnoxious
to
cavil
and
exceptions
;
and
it
was
not
for
the
authority
of
the
Synod
to
reason
,
but
to
decree
.
Thus
;
briefly
,
of
Baptism
.
As
to
the
Lord's
Supper
,
he
speaks
nothing
of
the
nature
of
it
,
but
only
where
,
to
whom
,
and
how
often
it
is
to
be
administred
;
and
the
answers
are
passable
;
unless
,
by
asserting
,
that
this
ordinance
is
to
be
administred
in
the
Church
or
Assembly
of
the
Congregation
,
his
design
be
to
exclude
[
*
](A32819-e130900-b)
*
So
he
seems
to
m●an
,
where
he
saith
before
,
Some
Ordinannaunces
are
and
spens●bly
appointed
in
the
Assemblies
of
the
Church
.
1
Cor.
10.16
,
17.
and
11
20.24.25
,
33.
Cat.
p.
47.
private
communions
with
the
sick
,
and
persons
detained
from
the
publick
,
as
unlawful
;
and
,
if
so
,
his
proof
is
short
and
insufficient
,
from
the
warrantableness
or
examples
of
Communions
in
the
Congregation
,
to
argue
the
warrantableness
of
any
in
private
,
whenas
both
fairly
consist
together
.
And
now
I
would
dismiss
this
matter
,
but
that
I
call
to
mind
,
the
Catechist
hath
elsewhere
reflected
upon
the
determinate
gesture
to
be
used
at
the
Lord's
Supper
;
and
it
is
but
fitting
,
that
I
reduce
the
consideration
of
it
to
this
place
.
Having
spoken
of
the
way
and
manner
of
the
ordinances
of
Christ
,
appointed
and
commanded
by
him
,
and
therefore
duly
to
be
attended
to
,
and
observed
as
part
of
the
worship
of
God
;
Of
this
nature
,
saith
he
,
among
other
things
,
house
of
God
,
&c.
His
meaning
is
,
questionless
,
to
hint
and
intimate
,
that
sitting
at
the
Lord's
Supper
,
is
a
Gesture
determined
by
Christ
,
and
therefore
to
be
observed
by
the
Church
,
without
any
liberty
of
altering
from
it
,
or
substituting
any
other
in
the
room
of
it
.
Here
,
therefore
,
let
it
be
considered
,
That
it
is
impossible
to
demonstrate
so
,
as
the
conscience
may
infallibly
build
thereon
,
That
either
Christ
or
his
Apostles
,
sate
in
the
Eucharistical
Supper
.
That
they
sate
at
the
Pass-over
,
(
or
used
a
gesture
,
which
we
so
English
)
is
express'd
,
but
no
word
of
the
gesture
used
by
them
,
at
the
institution
and
participation
of
the
Communion
;
And
at
the
best
,
't
is
but
a
probability
,
that
they
did
not
change
and
alter
their
gesture
,
from
what
it
was
before
,
there
being
a
great
distance
of
time
between
the
Pass-over
and
that
sacred
Supper
,
our
B.
Saviviour
preaching
an
heavenly
Sermon
to
his
Disciples
before
that
took
place
,
S.
John
13.
2.
Granting
that
the
same
gesture
was
used
in
the
Lord's
Supper
,
as
at
the
Pass-over
,
their
sitting
then
in
the
position
of
the
parts
of
the
body
,
was
as
far
from
our
sitting
,
as
from
our
kneeling
;
being
a
manner
of
lying
along
,
used
in
those
Eastern
Countries
to
this
day
.
The
Greek
works
are
,
One
of
the
Disciples
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
(
S.
John
13.23
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
S.
John
21.20
.
)
we
cannot
translate
it
,
sitting
in
Jesus
bosom
,
we
read
it
therefore
,
Leaning
on
Jesus
bosom
;
and
(
S.
John
13.25
.
)
Lying
on
Jesus
breast
.
And
so
,
elsewhere
,
Jesus
enter'd
in
where
the
damsol
was
lying
;
the
word
is
the
same
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
S.
Mark
5.40
.
Of
this
gesture
we
read
in
the
Prophet
Amos
,
They
lay
themselves
down
upon
clothes
laid
to
pledge
,
by
every
Altar
,
and
they
drink
the
wine
of
the
condemned
in
the
house
of
their
God
.
i.
e.
They
ate
and
drank
at
,
and
before
their
Altars
,
as
they
lay
down
upon
the
beds
pawned
unto
them
.
Chap.
6.4
.
They
lie
upon
beds
of
ivory
,
and
stretch
themselves
upon
their
couches
,
and
eat
the
Lambs
out
of
the
flock
,
&c.
And
verse
7.
The
banquet
of
them
that
stretch
themselves
,
shall
be
removed
.
They
were
wont
,
in
those
times
,
to
say
,
They
lay
at
meat
,
as
we
,
They
sate
at
meat
;
and
they
used
to
pluck
off
their
shooes
before
they
lay
down
,
(
as
it
seems
Christ
in
the
Pass-over
,
and
his
Apostles
did
,
St.
John
13.5
.
)
and
this
was
done
,
saith
Calvin
,
to
keep
their
beds
fair
,
which
they
laid
their
feet
on
,
according
to
the
fashion
of
that
Countrey
.
The
Gesture
is
thus
described
to
us
:
The
fore-most
laid
his
feet
along
behind
the
back
of
the
second
,
and
the
second
leaned
in
his
bosom
;
and
so
,
in
that
fashion
,
round
about
the
Table
,
subordinately
.
Mary
is
said
therefore
,
stand
at
Christ's
feet
,
behind
him
,
as
he
sate
,
or
lay
upon
a
bed
,
at
meat
.
St.
John
,
to
have
lean'd
or
lien
in
Jesus
bosom
.
And
so
Lazarus
,
in
like
sort
,
in
Abraham's
bosom
;
i.
e.
sate
next
to
Abraham
,
as
at
a
festival
entertainment
.
Now
then
,
if
the
gesture
then
used
,
must
be
our
pattern
,
sure
it
must
not
be
sitting
,
as
we
do
,
but
a
lying
down
,
such
as
their
Eastern
discubitus
was
.
Our
way
of
sitting
,
manifestly
is
not
according
unto
Christ's
example
.
But
,
3.
Grant
we
this
also
:
It
was
not
the
will
of
Christ
,
that
we
should
make
his
example
i●
this
gesture
,
an
everlasting
Rule
unto
us
,
so
as
we
should
ever
be
bound
to
follow
it
.
Christ's
binding-pleasure
cannot
possibly
be
fetch'd
from
the
historical
relation
of
his
using
a
variable
gesture
but
one
time
;
nay
,
when
the
same
gesture
is
used
many
times
,
it
bindet●
not
us
.
Christ
sate
daily
teaching
,
St
Matt.
26.
55.
sate
at
supper
,
but
once
.
If
Christ
had
continued
upon
earth
,
to
receive
this
Sacrament
among
his
Disciples
,
by
it self
,
without
the
conjunction
of
any
other
meal
,
it
is
hard
to
say
,
what
gesture
then
he
might
have
used
.
Who
doth
not
see
,
if
Christ
continued
the
same
gesture
at
the
Supper
,
that
yet
it
was
occasional
from
the
as●
over
?
Lastly
,
Why
should
this
circumstance
alone
,
by
it self
,
be
more
binding
than
any
other
,
in
that
example
of
our
B.
Saviour's
,
that
are
freely
omitted
?
e.
gr
.
1.
For
persons
,
the
number
but
twelve
;
for
sexe
,
only
men
;
for
qualification
,
only
Ministers
of
the
New
Testament
.
2.
For
actions
;
putting
off
their
shoes
;
in
what
manner
the
Disciples
divided
the
bread
;
what
quantity
of
bread
and
wine
they
received
;
how
long
they
did
,
in
this
eating
,
tarry
together
.
3.
For
things
:
What
kind
of
bread
,
both
for
matter
and
form
;
what
kind
of
wine
;
what
manner
of
cup
;
what
manner
of
Table
,
what
covering
for
the
Table
.
And
,
4.
For
other
circumstances
:
The
time
of
eating
,
after
another
Supper
which
had
been
a
full
meal
:
The
place
,
a
private
chamber
,
in
a
private
house
;
And
for
gesture
too
,
sitting
with
their
heads
covered
,
as
Drusius
affirms
the
Jews
did
,
in
Divine
worship
;
all
that
communicated
together
at
one
Table
,
the
nearest
friends
next
one
another
;
the
same
gestures
used
in
blessing
,
and
giving
thanks
,
as
in
receiving
;
he
that
administred
,
or
deliver'd
the
Elements
,
sate
also
,
in
the
act
of
administring
or
delivering
,
as
well
as
the
Disciples
in
the
act
of
receiving
.
Now
,
if
in
all
these
considerations
we
are
at
liberty
,
and
not
bound
to
the
example
of
Christ
and
his
Apostles
;
Wherefore
is
there
strife
about
this
single
gesture
of
sitting
?
The
Reader
may
find
this
Argument
more
fully
handled
by
Mr.
Paybody
,
in
his
elaborate
Tractate
,
entituled
,
A
Just
Apology
for
the
Gesture
of
kneeling
,
in
the
reciving
of
the
Lord's
Supper
.
And
thus
much
of
the
fifth
Gospel-Institution
.
The
sixth
,
and
last
,
is
the
Discipline
of
the
Church
.
[
"
Q.
41.
Answ.
It
consists
in
the
due
exercise
of
that
Authority
and
Power
,
which
the
Lord
Christ
,
in
,
and
by
his
Word
,
hath
granted
unto
the
Church
,
for
its
continuance
,
increase
,
and
preservation
,
in
purity
,
order
,
and
holiness
,
according
to
his
appointment
,
Matt.
16.19
Rom.
12.8
.
2
Cor.
10.4
,
5
,
6.
Rev.
2.2
,
20.
[
Q.
42.
Unto
whom
is
the
Power
and
Administration
of
this
Discipline
committed
,
by
Jesus
Christ
?
Answ.
As
to
the
Authority
to
be
exerted
in
it
,
In
the
things
wherein
the
whole
Church
is
concerned
,
unto
the
Elders
;
as
unto
tryal
,
judgment
,
and
consent
,
in
,
and
unto
its
exercise
unto
the
whole
brotherhood
;
as
unto
love
,
care
,
and
watchfulness
,
in
private
,
and
particular
cases
,
to
every
member
of
the
Church
,
Matt.
24.45
Eph.
4.13
,
14.
Act.
20.28
.
1
Tim.
3.5
.
and
5.17
Hebr.
13.17
.
1
Pet.
2.3
.
1
Thess.
5.12
Gal.
6.1
,
2.
1
Cor.
4
,
14.
and
5.2
,
4
,
5.
2
Cor.
2.6
,
7
,
8.
2
Tim.
4.2
.
]
[
The
body
of
the
Church
,
or
the
multitude
of
the
Brethren
.
(
women
being
excepted
by
especial
prohibition
,
1
Cor.
14.34
,
35.
1
Tim.
2.11
,
12
,
)
is
by
the
law
and
constitution
of
Christ
,
in
the
Gospel
,
interested
in
the
administration
of
this
power
of
discipline
in
the
Church
;
so
far
as
,
(
1.
)
to
consider
,
try
,
and
make
a
judgment
,
in
and
about
all
persons
,
things
,
and
causes
,
whereunto
it
is
to
be
exercised
.
Thus
the
Brethren
at
Jerusalem
joyned
in
the
consideration
of
the
observation
of
Mosaical
ceremonies
,
with
the
Apostles
and
Elders
,
Act.
15.23
.
and
the
multitude
of
them
to
whom
Letters
were
sent
about
it
,
likewise
did
the
same
,
verse
30.31
,
32.
and
this
they
thought
it
their
duty
and
concernment
to
do
,
chap.
21.22
.
And
they
are
blamed
,
who
applyed
not
themselves
to
this
duty
,
1
Cor.
5.4
,
5
,
6.
Thence
are
the
Epistles
of
Paul
to
the
Churches
,
to
instruct
them
in
their
duties
and
priviledges
in
Christ
.
—
Neither
can
what
they
do
in
compliance
with
their
Guides
and
Rulers
,
be
any
part
of
their
obedience
to
the
Lord
Christ
,
unless
they
make
previously
thereunto
,
a
rational
consideration
and
judgment
,
by
the
rule
of
what
is
to
be
done
.
Neither
is
the
Church
of
Christ
to
be
ruled
without
its
knowledge
,
or
against
its
will
;
nor
in
any
thing
is
blind
obedience
acceptable
unto
God
.
(
2.
)
The
Brethren
of
the
Church
are
intrusted
with
the
priviledge
of
giving
and
testifying
their
consent
unto
all
acts
of
Church-power
;
which
,
although
it
belong
not
formally
to
the
Authority
of
them
,
it
is
necessary
to
their
validity
and
efficacy
,
and
that
so
far
forth
,
as
they
are
said
to
do
,
and
act
,
what
is
done
and
effected
thereby
,
1
Cor.
5.4
,
13.
2
Cor.
2.6
,
7
,
8.
And
they
who
have
this
priviledge
of
consent
,
which
hath
so
great
an
influence
into
the
action
and
validity
of
it
,
have
also
the
liberty
of
dissent
,
when
any
thing
is
proposed
to
be
done
,
the
warrant
whereof
,
from
the
Word
,
and
the
rule
of
its
performance
,
is
not
evident
unto
them
.
]
Discipline
being
nothing
else
but
the
due
exercise
of
the
authority
of
the
Officers
of
the
Christian
Church
,
for
the
regulation
and
preservation
thereof
.
This
sixth
Gospel-Institution
might
very
well
have
been
referr'd
to
the
first
;
and
I
shall
content
my self
,
to
have
there
shewed
the
weakness
of
the
foundations
here
again
built
upon
.
Only
,
we
may
observe
,
that
,
by
the
Catechist's
distribution
of
this
power
of
discipline
between
Minister
and
People
,
the
Authority
which
he
leaves
,
in
words
,
wholly
to
the
Elders
,
a
power
of
executing
the
Brotherhood's
decrees
,
to
whom
,
he
saith
,
"
the
power
of
tryal
,
judgment
,
consent
,
or
dissent
,
appertains
;
a
power
yet
without
authority
,
which
looks
very
like
a
contradiction
.
—
However
,
he
tells
us
,
VVomen
are
barr'd
and
excepted
from
this
duty
of
the
body
of
the
Church
,
and
consequently
,
these
female-members
of
the
Church
,
perform
not
that
obedience
unto
the
Lord
Christ
,
which
is
required
in
the
rest
,
as
to
this
Institution
,
acting
in
compliance
with
their
Guides
and
Rulers
,
with
the
consent
of
the
Brethren
only
,
without
any
previous
,
rational
consideration
of
their
own
;
and
so
,
if
his
reason
hold
,
are
ruled
without
their
knowledg
,
and
against
their
will
,
and
by
a
blind
obedience
,
which
is
not
(
saith
he
)
in
any
thing
acceptable
unto
Christ
.
I
admonish
these
good
women
therefore
,
once
more
to
stand
up
for
their
priviledges
of
Church-membership
,
and
refer
them
to
what
hath
been
already
noted
,
Chap.
12.
But
a
word
or
two
,
ere
we
part
,
of
the
places
of
Scripture
,
here
referr'd
to
,
as
a
proof
,
that
this
power
of
discipline
is
so
far
by
Christ
committed
to
the
body
of
the
Church
,
the
male-members
.
1.
All
that
can
be
observed
from
Acts
15.
is
this
;
that
the
Brethren
consented
unto
what
the
Apostles
and
Elders
determined
and
appointed
,
verse
6.
The
Apostles
and
Elders
came
together
,
to
consider
of
this
matter
;
and
therefore
all
that
speak
to
the
case
,
are
,
(
1.
)
Peter
,
verse
7.
(
2.
)
Barnabas
and
Paul
,
verse
12.
and
then
(
3.
)
James
,
the
Bishop
of
the
place
,
concludes
with
his
sentence
,
whereto
they
all
agree
.
'T
is
expresly
said
,
of
the
Multitude
,
verse
12.
All
the
multitude
kept
silence
.
As
for
the
multitude
gathered
together
at
Antioch
,
verse
30.
needs
must
the
Church
be
assembled
,
since
the
Letter
written
was
directed
to
be
read
unto
them
,
for
their
satisfaction
.
—
But
then
,
that
the
multitude
of
the
Brethren
thought
it
their
duty
to
meet
together
,
as
fellow-tryers
and
judges
of
the
difficult
question
about
Mosaical
Ceremonies
,
is
weakly
inferr'd
,
from
Act.
21.22
.
Jewish
converts
were
offended
at
his
preaching
down
Circumcision
,
and
Non-conformity
to
their
approved
Customs
;
and
,
since
it
could
not
be
,
but
that
they
would
hear
of
his
presence
,
there
was
a
necessity
to
call
them
together
,
that
he
might
vindicate
himself
before
them
,
and
remove
the
prejudice
they
had
concerning
him
,
verse
22.
What
is
it
therefore
?
The
multitude
must
needs
come
together
,
for
they
will
hear
that
thou
art
come
.
Nor
is
it
likely
,
that
the
devout
women
,
more
zealous
and
forward
usually
than
others
(
Act.
13.50
)
were
excluded
from
this
multitude
,
;
and
then
,
if
the
Catechist
have
observed
right
,
there
is
a
must
for
them
too
,
as
well
as
the
Brethren
;
they
also
have
a
Duty
and
concernment
to
look
after
,
the
administration
of
Church-discipline
.
2.
For
,
1
Cor.
5.
"
Where
,
saith
the
Catechist
,
the
multitude
are
blamed
,
who
applied
not
themselves
to
this
duty
.
—
The
matter
is
,
the
Excommunication
of
the
incestuous
Corinthian
.
That
which
S.
Paul
chargeth
upon
them
,
in
general
,
is
,
That
there
was
so
notorious
an
offender
among
them
,
as
one
that
had
married
his
Father's
wife
;
and
they
yet
demean
themselves
so
unconcernedly
,
as
if
it
had
not
been
a
crime
deserving
censure
and
reproach
.
But
then
,
as
to
the
judging
part
,
he
takes
that
to
himself
,
verse
3.
I
,
verily
,
as
absent
in
body
,
but
present
in
spirit
,
have
judged
already
,
as
though
I
were
present
,
concerning
him
that
hath
done
this
deed
.
i.
e.
Though
I
am
not
present
with
you
,
yet
by
virtue
of
that
authority
which
belongs
to
me
,
being
sufficiently
assured
of
the
truth
of
the
fact
,
I
have
already
pass'd
sentence
on
him
that
hath
thus
offended
.
He
doth
not
expect
their
tryal
,
and
judgment
,
and
consent
,
(
as
the
Catechist
would
order
the
matter
)
but
gives
the
doom
without
it
,
&
commands
them
to
see
it
inflicted
,
ver.
4.5
.
In
the
name
of
our
Lord
Jesus
Christ
,
when
ye
are
gather'd
together
,
and
my
Spirit
,
with
the
power
of
our
Lord
Jesus
Christ
,
to
deliver
such
an
one
to
Satan
.
—
i.
e.
That
in
a
publick
Assembly
,
gather'd
in
the
name
of
Christ
,
in
which
you
are
to
suppose
me
vertually
present
among
you
,
by
authority
of
Christ
committed
to
me
,
and
from
me
to
you
,
ye
proceed
to
excommunicate
him
.
And
then
farther
,
it
is
to
be
noted
,
that
this
speech
of
St.
Paul
,
might
have
a
prime
reference
to
the
Ministers
of
the
Church
of
Corinth
;
for
his
Epistle
was
written
to
the
whole
Church
,
the
Pastors
as
well
as
the
Flock
.
However
,
there
cannot
be
from
hence
inferr'd
any
thing
,
but
that
the
matter
was
to
be
done
according
to
St.
Paul's
charge
and
command
,
and
by
virtue
of
his
authority
,
in
the
presence
of
the
whole
congregation
,
(
women
no
dobut
,
as
well
as
men
)
or
,
at
most
,
all
the
whole
congregation
,
for
the
freeing
themselves
from
the
scandal
of
allowing
his
wickedness
,
appearing
in
some
way
of
declarative
suffrage
and
consent
;
which
consent
of
theirs
,
entitles
them
,
by
way
of
interpretation
,
so
far
to
have
acted
in
this
censure
;
but
no
way
intimates
,
that
the
Apostle's
excommunication
had
not
been
valid
and
efficacious
,
without
their
consent
.
Certainly
,
the
power
of
binding
and
loosing
,
was
never
given
by
Christ
,
to
the
promiscuous
multitude
;
nor
do
we
ever
read
,
that
he
required
their
consent
,
as
necessary
to
the
validity
or
efficacy
of
it
.
—
And
this
is
all
I
shall
add
of
this
matter
.
Two
or
three
short
reflections
more
,
shall
end
this
Chapter
,
and
Book
together
.
And
,
First
,
I
take
notice
of
a
three-fold
Directory
,
[
*
](A32819-e135510-b)
*
One
more
was
observed
before
,
Chap.
10.
prescribed
by
the
Catechist
,
for
the
exercise
of
Church-discipline
,
a
thing
not
becoming
so
profess'd
a
Champion
,
of
Christ's
prescribing
the
very
manner
of
his
own
Institutions
.
The
first
Directory
is
,
for
private
admonition
;
in
four
particulars
,
Cat.
p.
195.
196.
[
Especially
four
things
are
to
be
diligently
heeded
.
(
1.
)
That
the
whole
duty
be
so
managed
,
that
the
person
offending
may
be
convinced
,
that
it
is
done
out
of
love
to
him
,
and
affectionate
conscientious
care
over
him
,
that
he
may
take
no
occasion
thereby
,
for
the
exasperation
of
his
own
spirit
.
(
2.
)
That
the
persons
admonishing
others
of
their
offence
,
do
make
it
appear
,
that
what
they
do
,
is
in
obedience
to
an
Institution
of
Christ
,
and
therein
to
preserve
their
own
souls
from
sin
,
as
well
as
to
benefit
the
offenders
.
(
3.
)
That
the
admonition
be
grounded
on
a
rule
which
alone
gives
it
authority
and
efficacy
.
(
4.
)
That
there
be
a
readiness
manifested
by
them
,
to
receive
satisfaction
,
either
,
1.
In
case
that
upon
tryal
it
appeareth
,
the
information
they
have
had
of
the
miscarriage
,
whence
the
offence
arose
,
was
undue
,
or
not
well-grounded
;
or
,
2.
Of
acknowledgment
and
repentance
.
]
The
second
Directory
is
,
for
publick
admonition
,
by
the
Elders
,
Cat.
p.
202
,
203.
[
This
admonition
,
saith
he
,
consisteth
of
five
parts
.
(
1.
)
A
Declaration
of
the
crime
,
or
offence
,
as
it
is
evidenced
to
the
Church
,
(
2.
)
A
conviction
of
the
evil
of
it
,
from
the
rule
,
or
rules
transgressed
against
.
(
3.
)
A
declaration
of
the
authority
and
duty
of
the
Church
in
such
cases
.
(
4.
)
A
rebuke
of
the
offender
,
in
the
name
of
Christ
,
answering
the
nature
and
circumstances
of
the
offence
.
(
5.
)
An
exhortation
unto
humiliation
,
and
repentance
,
and
acknowledgment
.
]
The
third
Directory
is
,
for
admonition
,
given
occasionally
,
or
on
set
purpose
,
to
the
person
excommunicate
,
Cat.
p.
209.
[
Which
admonition
is
to
contain
,
(
1.
)
A
pressing
of
his
sin
,
from
the
rule
,
on
the
conscience
of
the
offender
.
(
2.
)
A
declaration
of
the
nature
of
the
censure
and
punishment
which
he
lieth
under
.
(
3.
)
A
manifestation
of
the
danger
of
his
impenitency
,
in
his
being
either
hardened
by
the
deceitfulness
of
sin
,
or
exposed
unto
new
Temptations
of
Satan
.
]
2.
I
observe
,
how
politickly
the
Gathered
and
Separate
Churches
have
laid
the
foundation
of
perpetuating
themselves
.
1.
In
order
to
the
entrance
of
any
into
their
fellowship
,
't
is
required
particularly
,
that
there
be
soundness
in
the
Faith
,
in
the
party
to
be
admitted
,
which
is
principally
to
be
regarded
in
the
fundamental
truths
of
the
Gospel
,
Among
which
,
doubtless
,
the
chief
is
,
That
nothing
is
to
be
admitted
of
,
or
practised
in
,
or
about
,
Gospel-worship
,
without
express
warrant
from
God's
Word
;
and
then
,
in
particular
,
what
the
Catechist
hath
offered
,
of
the
six
Gospel-Institutions
.
And
,
(
3.
)
Among
the
causes
and
grounds
of
Excommunication
,
which
are
presumed
to
be
the
same
,
and
no
other
but
such
,
mutual
love
;
but
,
3dly
,
False
Doctrines
,
against
the
Fundamentals
in
faith
and
worship
.
4thly
,
Blasphemy
,
or
speaking
evil
of
the
wayes
and
worship
of
God
in
the
Church
.
And
,
5thly
,
Desertion
,
or
total
,
causeless
relinquishment
of
the
Society
and
Communion
in
the
Church
.
So
that
any
doctrine
against
their
grand
fundamental
principle
,
or
any
of
their
Gospel-Institutions
,
or
any
thing
which
may
bring
any
of
their
ways
into
discredit
,
is
matter
of
Excommunication
,
nor
is
it
likely
,
they
will
ever
think
any
desertion
of
their
Communion
,
to
have
cause
,
and
ground
for
it
.
They
secure
then
,
their
members
before-hand
,
by
a
previous
examination
,
whether
they
be
rightly
qualified
,
men
of
their
principles
;
at
their
entrance
,
they
bind
them
fast
with
the
bonds
of
a
Solemn
League
and
Covenant
;
and
threaten
them
with
the
Terrors
of
Excommunication
,
upon
any
dislike
of
their
ways
,
and
practise
;
or
departure
from
the
Communion
.
I
will
say
no
more
of
this
,
but
that
where
there
is
so
much
of
the
Serpent's
wisdome
,
there
had
need
also
be
a
great
proportion
of
the
Dove's
innocence
.
Now
,
after
the
Questions
which
appertain
to
Church-discipline
,
there
remain
only
these
two
following
.
[
Q.
52.
Wherein
consists
,
the
duty
of
any
Church
of
Christ
,
towards
other
Churches
?
]
With
the
Answer
to
which
,
I
will
not
trouble
the
Reader
,
since
none
will
be
allowed
by
the
Catechist
for
Churches
,
that
are
not
moulded
according
to
his
principles
.
And
then
,
[
Q.
53
What
●re
the
ends
of
all
this
dispensation
,
and
order
of
things
in
the
Church
?
]
Which
Question
supposeth
the
truth
of
all
that
the
Catechist
hath
before
asserted
;
viz.
That
there
is
such
a
dispensation
,
and
order
of
things
in
the
Church
.
Yet
the
Answer
annexed
,
is
such
,
as
certainly
deserves
to
over-rule
all
determinations
of
these
matters
,
as
the
end
and
scope
of
them
;
with
which
therefore
,
I
will
also
end
,
for
we
cannot
end
better
.
[
Answ.
The
Glory
of
God
,
Jesus
Christ
the
Mediator
,
the
furtherance
of
the
Gospel
,
the
edification
and
consolation
of
Believers
here
,
with
their
eternal
Salvation
hereafter
,
Rev.
4.9
,
10
,
11.
and
5.12
,
13.
1
Cor.
3.22
,
25.
Eph.
4.11
,
12
,
13.
]
Whatsoever
it
is
,
which
according
to
the
genuine
sense
of
Holy
Scripture
,
attested
to
by
the
church
of
Christ
from
the
beginning
,
bears
the
truest
proportion
unto
these
,
confessedly
great
,
and
weighty
Ends
,
challengeth
of
right
the
preference
of
our
choice
and
acception
.
Glory
to
God
in
the
Highest
,
and
on
Earth
,
Peace
,
Good
will
towards
Men.
FINIS
.