OF
THE
CHURCH
.
§
1.
Of
the
Church
and
Ministry
,
as
related
to
each
other
.
WHETHER
the
Church
,
or
the
Ministry
be
first
in
nature
,
is
to
be
considered
;
that
for
the
more
orderly
,
handling
of
both
,
we
may
know
which
of
them
to
begin
with
.
For
that
seems
to
require
the
precedency
of
handling
,
that
hath
the
priority
of
nature
;
or
the
being
whereof
,
is
presupposed
to
the
being
of
the
other
.
Now
some
have
thus
resolved
it
:
As
the
question
whether
the
Hen
or
the
Egg
be
first
,
is
resolved
by
the
Creation
,
That
God
made
the
Hen
first
;
so
is
the
Question
,
Whether
the
Church
or
Ministry
be
first
,
by
the
consideration
of
the
first
Institution
of
Christ
;
And
it
appears
that
the
Ministry
was
first
Instituted
,
or
at
least
that
it
was
first
in
existence
.
In
setting
up
the
Christian
Church
,
Christ
set
up
the
Ministry
first
,
to
convert
men
,
or
make
them
Christians
.
Moreover
,
the
Ministry
,
as
taken
for
the
collective
body
of
Ministers
,
is
a
constitutive
part
of
the
Church
,
considered
not
entitativè
,
but
organicè
,
(
as
some
Phrase
the
distinction
)
;
that
is
,
not
as
a
meer
company
of
Believers
gathered
to
Christ
,
but
as
a
Political
Society
,
or
Spiritual
Commonwealth
in
this
World
.
And
the
Constitutive
parts
should
be
distinctly
treated
of
,
before
the
Whole
that
is
constituted
of
them
.
On
the
other
hand
,
the
Church
is
the
end
of
the
Ministry
,
Eph.
4.11
.
and
in
design
or
intention
,
before
it
;
and
consequently
the
Ministry
hath
a
respect
of
subserviency
to
the
Church
,
and
is
Adapted
to
the
state
thereof
.
Likewise
the
Ministry
is
in
the
Church
,
as
the
lesser
in
the
greater
,
as
a
part
in
the
whole
;
as
a
thing
residing
,
in
the
seat
of
its
residence
;
as
Stewardship
in
a
Family
.
This
indeed
holds
principally
and
perpetually
of
the
Church
Universal
,
1
Cor.
12.28
.
Moreover
,
the
Ministers
power
and
vertue
is
theirs
,
as
they
are
the
Churches
,
which
indeed
hath
the
propriety
of
them
,
and
their
Ministerial
gifts
,
as
being
all
under
God
and
Christ
,
finally
for
its
behoof
.
Upon
these
considerations
I
shall
discourse
first
of
the
Church
,
and
then
of
the
Ministry
.
§
2.
Of
the
Church
,
its
Name
and
Nature
.
THE
word
Ecclesia
,
is
noted
to
signifie
,
1.
An
Assembly
called
together
by
a
Superior
.
2.
Any
multitude
gathered
into
one
place
.
3.
According
to
the
use
of
the
holy
Scripture
,
a
certain
multitude
,
that
retain
the
Name
,
as
well
when
they
are
a
part
,
as
when
they
are
met
together
.
An
Assembly
at
large
is
called
Ecclesia
,
but
Appellativè
;
but
they
that
are
now
so
called
by
special
appropriation
of
the
word
,
are
a
Society
standing
in
a
special
Relation
to
God
,
as
his
devoted
People
;
and
that
both
when
they
are
assembled
,
and
when
they
are
apart
;
and
whether
they
be
the
Universal
Society
of
Gods
People
,
or
the
particular
Societies
that
are
the
integral
parts
of
the
Universal
.
The
word
Church
is
the
English
of
Ecclesia
,
in
its
appropriated
signification
;
and
it
is
taken
divers
ways
,
but
all
agreeing
in
the
aforesaid
Notion
:
1.
For
the
whole
Company
of
Gods
Elect
,
comprising
the
uncalled
,
and
the
Militant
,
and
the
Triumphant
,
Eph.
5.25
,
26.
2.
For
the
whole
Company
of
the
faithful
,
both
Militant
and
Triumphant
,
Col.
1.18
.
Heb.
12.23
.
3.
For
all
professors
of
the
Faith
of
Christ
,
or
visible
Christians
,
Acts
5.11
.
Acts
8.3
.
Acts
12.1
.
4.
For
the
Catholick
Visible
Church
as
a
political
Society
,
1
Cor.
12.28
.
5.
For
the
particular
Churches
,
parts
of
the
Catholick
,
as
comprising
the
Church
Officers
,
and
the
people
or
Community
of
the
faithful
,
as
the
Church
at
Corinth
,
1
Cor.
1.2
.
The
Churches
of
Galatia
,
Gal.
1.2
.
and
in
many
other
places
.
6.
For
the
members
of
the
Church
or
Community
of
the
faithful
,
as
distinct
from
their
spiritual
Rulers
,
Acts
15.4
,
22.
7.
For
the
Governours
of
the
Church
,
as
distinct
from
the
governed
,
Mat.
18.17
,
18
,
19.
8.
For
a
Church-Assembly
come
together
for
Divine
Worship
,
1
Cor.
14.19
,
34.
9.
For
the
faithful
in
some
one
family
,
Rom.
16.5
.
Philem.
2.
if
it
do
not
signifie
a
Church
meeting
in
those
houses
.
These
several
acceptions
of
the
word
agree
in
the
said
common
Notion
,
of
a
number
of
People
associated
in
a
peculiar
and
Spiritual
Relation
to
God
;
yet
the
said
Notion
is
more
noble
and
compleat
in
some
of
them
,
than
in
others
.
Besides
all
these
,
there
is
the
vulgar
use
of
the
Word
,
for
the
House
set
a
part
for
the
Church
to
meet
in
for
Gods
Publick
Worship
.
And
no
doubt
but
the
Word
may
be
lawfully
so
used
;
it
being
a
trope
in
ordinary
use
,
to
put
the
name
of
the
persons
contained
,
upon
the
place
containing
;
as
also
,
the
name
of
the
place
containing
,
upon
the
persons
contained
:
But
that
there
is
any
such
use
of
the
word
in
Holy
Scripture
,
to
me
is
not
evident
.
As
for
the
Text
,
1
Cor.
11.22
.
Have
ye
not
houses
to
eat
and
drink
in
?
or
,
despise
ye
the
Church
of
God
;
it
seems
not
to
me
,
to
be
inferred
from
it
:
For
the
Church
of
God
there
said
to
be
despised
,
may
be
understood
rather
of
Gods
People
assembled
.
§
3.
The
Church
is
a
Society
distinct
from
the
Commonwealth
.
IT
hath
been
well
noted
,
That
there
can
be
no
greater
Evidence
of
real
distinction
,
than
actual
separation
.
And
the
Church
and
Commonwealth
are
separate
;
wheresoever
there
is
a
Christian
Church
in
a
Commonwealth
,
that
is
not
Christian
,
indeed
in
that
Case
the
Christians
taken
personally
,
are
members
,
not
severed
from
the
Commonwealth
,
but
parts
of
it
;
but
the
Spiritual
Society
,
which
they
make
,
is
no
part
of
it
,
but
really
severed
from
it
.
When
a
Commonwealth
becomes
Christian
,
the
Church
is
not
to
be
looked
upon
as
swallowed
up
in
the
Commonwealth
,
but
they
remain
distinct
Societies
,
notwithstanding
the
intimate
conjunction
that
is
between
them
;
and
they
differ
in
their
kind
and
formal
state
from
each
other
.
The
foundation
upon
which
the
Commonwealth
rests
,
and
its
constitutive
parts
formally
taken
,
are
of
another
nature
than
the
foundation
on
which
the
Church
rests
,
and
its
constitutive
parts
formally
taken
.
The
former
is
immediately
founded
in
humane
Laws
,
and
Compacts
,
and
Essentially
made
up
of
several
orders
and
ranks
of
men
diversly
indued
with
temporal
qualifications
,
powers
and
liberties
,
joyned
by
Civil
Bands
,
and
Subordinate
one
to
another
;
but
the
latter
is
immediately
founded
in
Divine
Laws
,
not
only
natural
,
but
positive
;
and
Essentially
made
up
of
several
orders
and
ranks
of
men
,
spiritually
distinguished
,
and
indued
with
spiritual
qualifications
,
Powers
and
Liberties
,
joyned
by
Spiritual
Bands
,
and
Subordinate
one
to
another
.
Hereupon
none
become
Members
of
the
Church
,
merely
as
Members
of
the
Commonwealth
;
and
none
become
Cives
or
Members
of
the
Commonwealth
,
merely
as
Members
of
the
Church
;
and
they
that
are
deprived
of
the
Rights
of
the
Commonwealth
,
may
still
injoy
the
Priviledges
of
the
Church
;
and
they
that
are
deprived
of
the
Priviledges
of
the
Church
,
may
still
injoy
the
Rights
of
the
Commonwealth
.
Indeed
a
Christian
Commonwealth
,
ultimately
intends
those
high
and
excellent
ends
,
which
the
Church
doth
nextly
and
immediately
,
viz.
The
Glory
of
God
,
and
the
Eternal
happiness
of
men
;
and
procures
the
same
in
its
own
way
,
as
the
Church
doth
in
its
way
.
And
the
Magistrates
and
Officers
of
a
Common-wealth
must
proceed
by
the
Rules
of
Christianity
in
their
Civil
Administrations
,
as
well
as
the
Ministers
of
the
Church
in
their
Sacred
Administrations
;
and
they
are
the
Servants
of
Christ
the
Mediator
,
not
only
as
Christians
,
but
as
Magistrates
.
And
Christianity
doth
influence
its
professors
,
considered
as
Members
of
the
Commonwealth
,
as
well
as
of
the
Church
.
In
these
respects
,
such
a
Commonwealth
hath
attained
a
more
excellent
State
,
and
exists
in
a
more
perfect
mode
,
than
other
Commonwealths
.
Nevertheless
the
Church
is
another
and
higher
thing
than
that
higher
mode
of
the
Commonwealth
as
Christian
,
and
hath
an
Essentially
different
Polity
,
being
a
Society
of
another
foundation
,
and
specifically
different
Constitution
.
It
is
questionable
(
to
say
the
least
)
,
whether
the
Civil
Power
of
the
Commonwealth
,
and
the
Spiritual
Power
of
the
Christian
Church
,
may
lawfully
reside
in
the
same
person
.
I
do
not
now
speak
of
that
Power
in
the
Church
,
which
is
objectively
Ecclesiastical
,
but
formally
Civil
,
(
such
as
is
the
Kings
Supremacy
in
all
Causes
and
over
all
Persons
Ecclesiastical
,
within
his
Dominions
)
;
but
of
Power
formally
Spiritual
.
And
if
both
Spiritual
and
Civil
Power
,
may
lawfully
reside
in
the
same
person
;
yet
that
person
,
tho
naturally
but
one
,
would
be
politically
two
,
and
the
People
subordinate
to
him
in
those
two
capacities
;
tho
they
be
the
same
persons
,
yet
they
would
be
two
Societies
distinguished
in
their
Essential
forms
.
When
the
Commonwealth
fails
,
the
Church
may
still
subsist
;
and
when
the
Church
fails
,
the
Commonwealth
may
still
subsist
.
The
Commonwealth
of
the
Jews
,
that
was
a
Theocracy
,
suffered
an
Intercision
during
the
Babylonish
Captivity
;
yet
their
Church
then
remained
,
tho
it
were
greatly
wounded
,
it
was
not
extinct
.
And
afterwards
when
they
were
no
Commonwealth
of
themselves
,
but
a
Province
of
the
Roman
Empire
,
their
Ecclesiastical
Society
and
Polity
stood
intire
,
till
it
was
to
give
place
to
the
Christian
Church
.
§
4.
Of
the
Church
,
as
Visible
and
Invisible
.
THE
notion
of
Visible
and
Invisible
,
must
not
here
be
taken
strictly
for
that
which
is
,
or
is
not
the
object
of
seeing
only
,
but
of
other
sensitive
perception
,
or
of
any
humane
intuition
.
All
other
Societies
of
men
admit
not
this
distinction
,
because
they
are
constituted
in
their
formal
being
,
by
things
that
do
appear
outwardly
.
But
this
of
the
Church
is
constituted
in
its
formal
being
,
primarily
by
things
that
in
themselves
do
not
appear
outwardly
;
and
but
secondarily
by
things
that
appear
,
as
expressions
of
the
things
that
in
themselves
appear
not
.
The
Church
is
a
Society
of
regenerate
persons
joyned
to
the
Lord
Christ
as
their
Head
,
and
to
one
another
as
fellow-members
,
by
a
mystical
union
,
through
the
Holy
Gost
residing
in
them
all
;
and
through
faith
unfeigned
towards
God
in
Christ
,
and
holy
love
toward
one
another
,
justified
,
sanctified
and
adopted
to
the
inheritance
of
Eternal
Glory
.
Now
the
said
Qualifications
,
Relations
,
and
Priviledges
being
in
themselves
hid
from
mens
knowledg
and
judgment
,
do
primarily
constitute
the
Church
,
which
is
thereupon
in
its
primary
consideration
,
a
Society
Mystical
and
Invisible
.
It
is
also
a
Society
of
persons
professing
Christianity
or
Regeneration
,
and
externally
joyned
to
Christ
,
and
to
one
another
by
the
profession
of
unfeigned
faith
and
love
,
and
by
the
Symbols
of
that
profession
,
and
partakers
of
the
external
Priviledges
belonging
to
it
:
And
according
to
this
external
Constitution
,
which
is
necessary
,
tho
it
be
not
primary
,
it
is
named
Visible
.
So
then
the
Church
Invisible
and
Visible
,
are
not
two
Societies
;
but
the
same
Society
distinguished
by
its
divers
formal
considerations
and
constitutions
;
the
one
primary
,
the
other
secondary
;
and
the
former
is
not
for
the
latter
,
but
the
latter
for
the
former
.
These
two
distinct
considerations
,
or
modes
or
forms
of
the
same
Society
,
are
not
commensurate
to
each
other
;
but
the
Church
in
its
Visible
form
is
of
a
larger
extent
than
in
its
Invisible
form
.
For
many
profess
Christianity
,
or
Dedication
to
God
in
Christ
,
that
are
not
really
,
that
is
,
heartily
and
intirely
so
dedicated
.
This
Society
,
as
understood
in
the
compleat
notion
thereof
,
cannot
be
extended
any
further
then
its
primary
,
that
is
,
its
Invisible
form
doth
reach
.
Whatsoever
lies
without
that
compass
,
is
but
the
shadow
without
the
substance
,
the
image
without
the
life
thereof
.
And
therefore
all
they
that
are
joyned
to
it
meerly
according
to
its
Visible
form
,
are
of
it
not
adequately
,
univocally
and
simply
,
but
inadequately
,
analogically
,
&
secundum
quid
.
They
that
upon
their
credible
profession
are
of
this
Society
but
analogically
,
as
to
the
external
form
only
,
have
just
Right
and
Title
to
its
external
Priviledges
,
according
to
their
capacity
and
disposedness
,
before
them
that
can
discern
and
directly
judg
only
of
things
that
appear
outwardly
;
so
that
if
men
debar
them
of
those
Priviledges
,
they
do
them
wrong
.
For
tho
God
allows
them
not
,
and
th●y
have
no
right
in
his
judgment
,
which
is
always
according
to
truth
,
and
not
bate
appearance
;
yet
he
hath
commanded
men
to
admit
them
,
and
consequently
given
them
right
before
men
.
Credible
profession
,
in
whatsoever
degree
,
higher
or
lower
,
can
ground
but
a
judgment
of
charity
in
a
higher
or
lower
degree
,
about
ones
part
in
this
Society
according
to
its
Invisible
form
;
yet
it
can
ground
a
judgment
of
certainty
about
ones
part
in
the
same
according
to
its
Visible
form
.
So
that
altho
God
only
knows
those
whom
he
accepts
;
yet
the
Church
may
know
certainly
whom
she
ought
to
admit
.
And
as
God
in
the
matter
belonging
to
his
cognizance
,
to
wit
,
the
sincerity
of
profession
,
and
the
rights
consequent
thereunto
;
so
the
Church
in
the
matter
belonging
to
its
cognizance
,
to
wit
,
the
credibility
of
profession
,
and
the
rights
consequent
thereunto
,
proceeds
upon
certain
knowledg
.
§
5.
Of
the
Catholick
Church
Invisible
and
Visible
.
IT
hath
been
well
observed
,
That
the
term
Catholick
Church
,
hath
been
sometimes
used
of
a
particular
Church
holding
the
true
Doctrine
of
the
Apostles
,
and
is
the
same
with
Apostolical
;
and
in
this
sence
,
any
Bishop
of
a
true
Apostolical
Church
,
may
be
called
a
Catholick
Bishop
.
But
here
the
term
Catholick
signifies
the
same
with
Oecumenical
,
or
the
Church
that
is
throughout
the
whole
World
,
or
the
whole
World
of
Christians
.
And
in
this
sence
,
the
Church
is
termed
Catholick
,
not
as
actually
extending
to
the
whole
World
;
but
potentially
,
no
Nation
or
People
being
excluded
,
but
all
having
Liberty
to
accept
and
injoy
the
Priviledges
thereof
.
In
this
notion
there
is
one
Catholick
Church
,
both
in
the
Invisible
and
Visible
form
.
The
Catholick
Church
Invisible
,
is
the
whole
company
of
true
Believers
throughout
the
World
,
who
make
that
part
of
Christs
Mystical
Body
,
which
ia
militant
here
on
Earth
.
The
Catholick
Church
Visible
,
is
the
whole
company
of
Visible
believers
,
throughout
the
World
,
or
believers
according
to
humane
judgment
.
§
6.
The
Vnity
of
the
Catholick
Church
Visible
.
THE
Catholick
Church
is
not
only
notionally
,
but
really
existent
,
and
hath
Relation
to
particular
Churches
,
as
an
intregal
whole
,
to
integral
parts
.
The
same
relation
it
hath
also
to
particular
Christians
;
yea
,
and
to
such
as
are
not
fixed
members
of
a
particular
Church
.
There
being
one
peculiar
Kingdom
of
Christ
,
throughout
the
World
,
distinct
from
the
World
in
general
,
visibly
constituted
and
administred
,
not
by
humane
Laws
,
and
Coercive
Power
,
as
Secular
Kingdoms
are
;
but
by
Divine
Laws
and
Power
directly
and
purely
respecting
the
conscience
,
there
must
needs
be
one
Caetholick
Visible
Church
.
The
Catholick
Church
in
its
Visible
form
,
is
one
political
Society
,
or
Spiritual
Commonwealth
,
the
City
of
God
,
the
more
special
Kingdom
of
Christ
upon
Earth
;
for
the
World
in
general
is
his
Kingdom
at
large
.
The
Unity
of
the
Catholick
Church
being
a
political
Society
,
ariseth
not
out
of
a
local
contiguity
,
but
out
of
the
moral
and
political
Union
of
the
parts
.
And
if
the
Invisible
Church
be
one
body
,
the
Visible
must
be
so
likewise
.
For
these
terms
,
the
Church
Visible
and
Invisible
,
do
not
signifie
two
Societies
(
as
hath
been
shewed
)
;
but
the
same
Society
distinguished
by
its
diver
considerations
.
The
Visible
Catholick
Church
hath
one
Head
and
Supreme
Lord
,
even
Christ
;
one
Charter
and
Systeme
of
Laws
,
Members
that
are
free
denizons
of
the
whole
Society
,
one
form
of
admission
,
or
solemn
initiation
for
all
its
Members
;
one
Spiritual
polity
,
or
one
Divine
form
of
Government
,
and
one
kind
of
Ecclesiastical
Power
.
The
members
of
one
particular
Church
are
intituled
to
the
priviledges
granted
of
God
to
visible
Christians
in
any
other
Church
wheresoever
they
come
to
be
injoyed
by
them
according
to
their
capacity
,
and
in
a
due
order
:
And
wheresoever
any
Christian
comes
as
a
stranger
,
he
is
by
his
relation
to
the
Universal
Church
,
bound
to
have
communion
with
the
particular
Church
or
Churches
of
that
place
in
Gods
ordinances
,
according
to
his
capacity
and
opportunity
.
And
if
it
be
said
,
he
is
looked
upon
as
a
transient
member
of
that
particular
Church
,
where
he
comes
as
a
stranger
:
I
answer
,
that
it
ariseth
from
his
being
a
member
of
the
Catholick
Church
,
which
contains
all
particular
Churches
,
as
an
integral
whole
,
its
several
parts
;
for
it
is
his
right
,
and
not
a
favour
or
a
matter
of
mere
charity
.
Whosoever
is
justly
and
orderly
cast
out
of
one
Church
,
is
thereby
vertually
cast
out
of
all
Churches
,
and
ought
to
be
received
by
none
.
This
cannot
be
meerly
by
compact
among
the
Churches
,
or
by
the
mutual
relation
of
mere
concordant
or
sister
Churches
,
but
by
their
being
integral
parts
of
one
society
,
for
the
ejection
out
of
all
(
de
jure
)
follows
naturally
,
necessarily
,
ipso
facto
,
from
the
ejection
out
of
one
.
The
Apostles
were
general
officers
of
the
whole
Catholick
Church
as
of
one
visible
society
:
And
it
is
not
to
be
imagined
,
that
it
lost
its
unity
by
their
death
.
The
ordinary
Pastors
and
Teachers
,
tho
actually
and
in
exercise
overseeing
their
own
parts
,
are
habitually
and
radically
related
to
the
whole
Catholick
Church
,
and
thereby
are
inabled
to
exercise
their
ministerial
authority
in
any
other
parts
,
wheresoever
they
come
,
without
a
new
ordination
,
or
receiving
a
new
pastoral
authority
,
so
that
they
do
it
in
a
due
order
.
This
shews
that
the
several
Churches
are
parts
of
one
political
society
,
otherwise
the
officers
could
not
act
authoritatively
out
of
their
own
particular
congregation
,
no
more
than
(
as
one
well
observes
)
a
Mayor
or
Constable
can
exercise
their
offices
in
other
Corporations
.
§
7.
The
Priority
in
nature
of
the
Catholick
Church
to
particular
Churches
.
FOrasmuch
a●
men
are
Christians
in
order
of
nature
before
they
are
members
of
a
particular
Church
,
and
ministers
in
general
before
they
are
ministers
of
a
particular
Church
,
they
are
members
and
ministers
first
of
the
Catholick
Church
in
order
of
nature
,
and
then
of
particular
Churches
.
And
the
Charter
and
Body
of
Laws
and
Ordinances
by
which
the
Church
subsists
,
doth
first
belong
to
the
Catholick
Church
,
and
then
to
particular
Churches
as
parts
thereof
.
To
be
a
member
of
a
particular
congregation
,
gives
only
the
opportunity
of
injoying
divine
ordinances
and
Church
priviledges
;
but
immediate
right
thereunto
is
gained
by
being
a
visible
believer
,
or
a
member
of
the
Church
Catholick
.
One
may
be
a
member
of
the
Church
Catholick
,
and
yet
not
a
fixed
member
of
any
particular
Church
,
and
that
in
some
cases
occessarily
,
and
in
that
state
he
hath
right
to
Gods
ordinances
.
The
Ethiopian
Eunuch
was
of
no
particular
Church
,
and
yet
baptized
by
Philip.
The
Promises
,
Threatning
and
Precents
of
Christ
are
dispensed
by
his
Minister
to
the
members
of
his
Church
primarily
,
not
as
members
of
a
particular
,
but
of
the
universal
Church
:
And
therefore
the
Minister
dispenseth
the
same
with
authority
in
Christs
Name
,
even
to
strangers
that
come
into
his
Congregation
.
8.
The
Visibility
of
the
Catholick
Church
.
AS
a
large
Empire
is
visible
to
the
eye
of
sence
,
not
in
the
whole
at
one
view
,
but
in
the
several
parts
one
after
another
;
so
is
the
Catholich
Church
.
As
a
large
Empire
is
visible
in
the
whole
at
one
view
by
an
act
of
the
understanding
,
which
is
the
eye
of
the
mind
;
so
is
the
Catholick
Church
.
As
the
unity
of
a
large
Empire
is
not
judged
invisible
,
because
it
cannot
be
seen
without
an
act
of
the
understanding
;
no
more
may
the
unity
of
the
Catholick
Church
be
for
that
reason
judged
invisible
.
I
have
already
shewed
that
the
adequate
notion
of
visible
and
invisible
in
this
subject
,
is
to
be
not
only
the
object
of
the
bodily
eye
or
other
external
sence
,
but
also
of
any
humane
intuition
or
certain
perception
,
or
that
which
falls
under
humane
cognizance
and
judgment
.
§
9.
The
Polity
of
the
Catholick
Church
.
THE
Catholick
Church
is
not
(
as
secular
Kingdoms
or
Commonwealths
are
)
autonomical
,
that
is
,
having
within
it self
that
Power
of
its
own
fundamental
constitution
,
and
of
the
laws
and
officers
and
administrations
belonging
to
it
,
as
a
Church
or
spiritual
polity
;
but
it
hath
received
all
these
from
Christ
,
its
Head
,
King
and
Law
giver
.
Indeed
as
it
includes
Christ
the
Head
,
it
is
in
reference
to
him
autonomical
;
but
here
we
consider
it
as
a
political
Body
visible
upon
earth
,
and
abstracted
from
its
Head
.
Nevertheless
it
hath
according
to
the
capacity
of
its
acting
,
that
is
,
in
its
several
parts
,
a
power
of
secondary
Laws
or
Canons
either
to
impress
the
Laws
of
Christ
upon
its
members
,
or
to
regulate
circumstantials
and
accidentals
in
Religion
,
by
determining
things
necessary
in
genere
,
and
not
determined
of
Christ
in
sp●c●●
,
but
left
to
humane
determination
.
The
spiritual
authority
seated
in
the
Church
,
is
not
seated
in
the
Church
,
as
Catholick
,
so
as
to
descend
from
it
by
way
of
derivation
and
communication
to
particular
Churches
;
but
it
is
immediately
seated
in
the
several
particular
Churches
as
similar
parts
of
one
political
Body
the
Church
Catholick
.
The
Church
Catholick
is
as
one
universal
or
Oecumenical
Kingdom
,
having
one
supream
Lord
,
one
Body
of
Law●
,
one
Form
of
Government
,
one
way
of
Enrollment
into
it
and
subiects
who
have
freedom
throughout
the
whole
extent
thereof
,
radically
and
fundamentally
always
,
and
actually
to
be
used
according
to
their
occasions
and
capacities
,
but
having
no
Terrene
Universal
Administrator
or
Vicegerent
personal
or
collective
,
but
several
administrators
in
the
several
provinces
or
parts
thereof
,
invested
with
the
same
kind
of
authority
respecting
the
whole
kingdom
radically
or
fundamentally
,
but
to
be
exercised
ordinarily
in
their
own
stated
limits
,
and
occasionally
any where
else
according
to
a
due
call
and
order
.
Wherefore
tho
it
be
one
political
society
,
yet
not
so
as
to
have
one
terrestrial
vicarious
Head
,
personal
or
collective
,
having
legislation
and
jurisdiction
over
the
whole
.
And
indeed
no
terrestrial
Head
is
capable
of
the
Government
;
and
Christ
the
Supream
Head
and
Lord
being
powerfully
present
throughout
the
whole
by
his
spirit
,
causeth
that
such
a
vicarious
Head
is
not
wanted
.
Indeed
the
Apostles
as
such
were
universal
officers
,
having
Apostolick
authority
not
only
radically
or
habitually
,
but
actually
also
over
the
whole
Catholick
Church
in
regard
they
were
divinely
inspired
,
and
immediately
commissioned
by
Christ
under
him
to
erect
his
Church
,
and
to
establish
his
religion
,
even
the
Doctrine
,
Worship
,
Discipline
and
Government
that
was
to
be
received
by
all
Christians
:
But
this
office
was
but
temporary
in
the
nature
and
formal
reason
of
it
,
and
so
expired
with
their
persons
,
and
was
not
of
the
essence
,
or
a
constitutive
part
of
this
society
.
§
10.
The
Headship
of
a
General
Council
examined
.
BY
Headship
over
the
Church
in
this
inquiry
,
is
not
meant
a
dominion
and
Desporick
power
over
it
;
for
the
Church
hath
no
Lord
but
Christ
,
nor
soveraign
authority
over
it
,
which
is
the
power
of
legislation
and
final
decisive
judgment
,
by
which
men
stand
or
fall
finally
;
for
the
Church
hath
no
King
but
Christ
.
I
exclude
Headship
in
any
such
sence
,
as
not
fit
to
come
under
consideration
.
But
the
Query
is
,
Whether
a
general
Council
be
supream
in
that
kind
of
power
which
resides
in
the
Church
,
and
is
only
ministerial
and
dispensatory
?
that
is
,
whether
it
hath
a
supream
ministry
or
Geconomy
over
the
Catholick
Church
,
so
that
all
Churches
and
ministers
have
their
power
conveyed
to
them
from
the
same
,
not
as
from
the
Fountain
(
which
is
Christ
alone
)
but
as
from
the
first
receptacle
thereof
,
and
are
subject
to
its
authoritative
regulation
and
determinations
,
and
finally
accountable
to
it
for
their
administrations
.
Who
can
affirm
that
an
Oecumenical
council
rightly
so
named
,
was
ever
in
being
?
The
councils
that
have
born
that
name
,
were
conventions
of
Bishops
within
the
Roman
Empire
,
except
some
very
few
that
were
without
it
,
and
those
living
near
the
confines
of
it
.
Whereupon
let
it
be
considered
,
whether
the
said
councils
were
truly
Oecumenical
,
or
just
representatives
of
the
Catholick
Church
.
That
which
is
wont
to
be
said
for
the
affirmative
is
,
that
no
Bishops
were
excluded
from
the
right
of
voting
therein
,
but
from
all
parts
of
the
world
they
might
come
to
them
as
rightful
members
of
them
,
if
they
would
.
But
what
if
no
greater
number
of
Bishops
meet
upon
a
summons
to
a
General
council
,
than
did
at
the
council
of
Trent
?
May
such
a
convention
be
called
an
Oecumenical
council
because
all
might
come
that
would
,
when
so
small
a
number
came
as
was
comparatively
nothing
to
the
number
of
bishops
throughout
the
world
?
Or
can
the
convention
of
a
greater
number
,
suppose
as
many
as
met
in
the
first
Nicene
council
,
be
justly
called
a
representative
of
the
Catholick
Church
,
or
carry
the
sence
of
it
,
when
it
bears
no
more
proportion
to
it
?
Surely
it
is
not
their
freedom
of
access
,
but
their
actual
convening
at
least
,
in
a
proportionable
number
,
that
can
justly
give
the
denomination
.
And
what
if
the
bishops
without
the
limits
of
the
Roman
Empire
would
not
come
to
a
General
council
called
by
the
Mandate
of
the
Roman
Emperour
,
especially
they
that
lived
in
the
remoter
parts
,
as
Ethiopia
and
India
,
&
c
?
Were
they
obliged
to
come
to
a
general
council
(
in
case
it
had
been
summoned
)
in
another
,
especially
a
remoter
Empire
or
Dominion●
?
Moreover
,
what
if
they
could
not
come
(
which
may
well
be
supposed
)
by
reason
of
the
restraint
of
their
several
Princes
,
or
the
length
of
the
journey
,
or
insuperable
difficulties
,
or
utter
incapacities
?
Tho
the
most
illustrious
part
of
the
Catholick
Church
was
contained
in
the
Roman
Empire
,
yet
an
assembly
of
the
bishops
thereof
could
no
more
make
a
representative
of
the
Catholick
Church
,
than
an
assembly
of
the
bishops
of
the
other
part
of
the
world
without
them
could
have
done
,
if
there
had
been
such
an
assembly
.
Besides
the
ancient
General
councils
were
usually
called
in
the
Eastern
parts
of
the
Empire
;
and
tho
the
bishops
of
those
parts
might
convene
in
a
considerable
number
,
yet
the
number
from
the
Western
parts
was
inconsiderable
,
and
as
none
,
comparatively
to
a
just
proportion
.
Let
it
be
hereupon
considered
,
whether
the
said
councils
were
a
just
representative
,
and
did
carry
the
sence
of
that
part
of
the
Catholick
Church
that
was
included
in
that
Empire
.
And
in
this
consideration
it
is
not
of
little
moment
to
observe
what
numbers
of
bishops
were
ordinarily
congregated
in
the
many
provincial
assemblies
,
and
that
within
provinces
of
narrower
circuits
of
ground
.
And
how
doth
it
appear
that
an
Oecumenical
council
,
rightly
so
named
,
can
be
?
For
suppose
it
be
not
necessary
to
consist
of
all
the
bishops
in
the
world
,
but
of
some
as
delegates
in
the
name
of
all
,
yet
it
must
consist
of
so
many
proportionably
delegated
from
all
in
the
several
quarters
,
as
may
signifie
the
sence
and
consent
of
all
.
Hereupon
let
it
be
considered
,
whether
there
be
a
possibility
of
such
assemblies
;
much
more
whether
there
be
a
possibility
of
the
continuation
,
or
of
the
succession
of
them
in
such
frequency
as
would
be
requisite
in
case
such
an
assembly
were
Head
of
the
Church
.
Nor
doth
it
stand
with
reason
,
that
an
Oecumenical
council
,
in
case
it
were
existent
,
can
possibly
execute
the
authority
that
belongs
to
the
head
of
the
Universal
Church
,
in
overseeing
all
,
in
receiving
appeals
from
all
,
in
making
authoritative
determinations
for
all
,
either
immediately
by
it self
,
or
mediately
by
subordinate
councils
,
judicatories
,
and
ministers
,
to
be
superintended
,
regulated
and
determined
by
it
in
their
proceedings
.
Nor
is
there
any
notice
given
of
the
said
headship
of
a
General
council
,
more
than
of
the
Popes
or
any
other
bishops
universal
headship
in
the
primitive
and
authentick
records
of
the
Charter
that
Christ
hath
given
to
his
Church
,
to
wit
,
the
Holy
Scriptures
:
Nor
is
any
rule
given
therein
for
the
constitution
of
a
General
council
,
whether
it
shall
be
made
up
only
of
the
Clergy
,
or
only
of
such
bishops
as
are
of
a
higher
order
th●●
Presbyters
or
of
all
such
bishops
of
the
Catholick
Church
or
if
of
some
in
the
name
of
all
,
what
number
there
must
be
,
either
definite
or
indefinite
,
and
proportionate
to
the
number
of
those
that
are
represented
.
It
is
evident
de
facto
,
that
the
officers
of
the
Catholick
Church
,
as
the
particular
bishops
or
pastors
,
and
the
associations
and
conventions
of
them
,
do
not
derive
their
spiritual
authority
from
a
General
council
:
Nor
doth
it
appear
that
de
jure
they
should
derive
their
power
from
it
,
any
more
than
from
the
Pope
.
§
11.
The
infallibility
of
the
Catholick
Church
examined
.
THE
Romanists
assert
an
insallibility
about
matters
of
faith
somewhere
seated
within
the
Catholick
Church
as
the
perpetual
priviledg
thereof
;
some
of
them
place
it
in
the
Pope
,
and
others
in
a
General
council
.
Hereupon
this
priviledg
is
to
be
considered
,
whether
it
be
,
and
what
it
is
.
The
meaning
of
the
term
,
is
a
being
not
liable
to
be
deceived
,
or
to
deceive
,
about
those
matters
about
which
it
is
said
to
be
.
That
the
catholick
church
is
infallible
in
the
essentials
of
the
christian
religion
is
a
most
indubitable
truth
;
for
every
member
of
the
catholick
church
so
remaining
,
is
infallible
so
far
;
it
involves
a
a
contradiction
that
any
such
should
err
therein
,
for
it
were
as
much
as
to
be
a
christian
and
no
christian
.
The
Query
therefore
is
,
whether
it
be
liable
to
errour
in
the
integrals
a●d
accidentals
of
Religion
?
Now
the
church
remaining
such
,
is
not
necessarily
or
in
its
nature
infallible
so
far
,
and
therefore
if
it
be
infallible
,
it
must
be
so
from
the
free
grant
of
Christ
;
But
it
doth
not
appear
in
the
Holy
Scripture
that
any
such
grant
is
made
to
the
church
.
What
was
the
Apostles
doctrine
,
and
consequently
the
doctrine
of
the
Church
in
their
days
,
obedient
to
their
authority
,
we
know
;
what
the
church
universally
held
in
any
one
age
touching
all
the
integral
parts
of
religion
,
much
more
concerning
accidentals
,
I
conceive
extreamly
difficult
,
if
not
impossible
to
be
known
.
But
that
the
church
hath
de
facto
,
if
not
universally
,
yet
very
generally
erred
in
the
same
errour
about
some
integrals
of
religion
,
appears
by
the
ancient
general
practise
of
some
things
,
now
generally
accounted
erroneous
;
as
for
instance
,
the
giving
of
the
Lords
Supper
to
infants
.
Moreover
it
is
evident
,
that
the
whole
Church
in
its
several
parts
hath
erred
,
some
in
one
point
,
some
in
another
;
and
that
no
part
thereof
hath
been
found
in
which
hath
appeared
no
error
in
some
point
of
Religion
or
other
.
And
if
all
the
parts
may
variously
err
in
several
points
,
why
may
not
they
also
harmoniously
err
all
of
them
in
one
and
the
same
point
?
If
the
Catholick
Church
be
not
infallible
in
all
doctrines
of
Faith
,
much
less
is
any
such
Council
infallible
as
was
ever
yet
congregated
,
or
is
ever
like
to
be
congregated
.
Hereupon
it
follows
,
that
in
all
Controversies
of
doctrine
we
cannot
stand
finally
to
the
decision
of
the
Catholick
Church
,
if
it
were
possible
to
be
had
;
or
to
the
decision
of
any
the
largest
Council
that
can
possibly
convene
.
We
cannot
tell
what
the
Catholick
Church
is
,
nor
what
particular
Churches
or
persons
are
sound
parts
thereof
,
but
by
the
holy
Scriptures
.
For
what
Criterion
can
be
brought
besides
them
?
Mens
bare
testimony
of
themselves
is
not
to
be
rested
on
.
How
can
we
know
that
the
first
Nicene
Council
was
orthodox
in
its
determination
about
the
Sacred
Trinity
,
and
the
second
Nicene
Council
erroneous
in
its
determination
for
Image-worship
,
but
by
finding
that
the
former
was
consonant
,
and
the
latter
dissonant
to
the
Scripture
in
their
aforesaid
determinations
?
If
it
be
said
,
That
of
Councils
called
General
,
those
that
consist
of
greater
numbers
of
bishops
must
carry
it
against
those
that
consist
of
lesser
numbers
;
let
some
proof
either
from
Scripture
or
Reason
be
given
for
it
.
What
ground
is
there
from
either
to
conclude
,
that
in
the
time
of
the
Arrian
Heresie
the
major
part
of
bishops
in
the
Roman
Empire
,
or
the
major
part
of
those
that
assembled
in
Council
,
and
for
instance
in
the
first
Council
at
Nice
,
might
not
possibly
have
been
Arrians
?
Moreover
if
the
major
part
were
to
carry
it
in
the
first
six
Centuries
,
why
not
also
in
the
ten
last
?
That
promise
of
Christ
,
Mat.
28.
I
am
with
you
always
to
the
end
of
the
world
,
may
imply
,
That
there
shall
be
a
successive
continuation
of
Bishops
or
Pastors
in
the
Catholick
Church
to
the
worlds
end
,
that
shall
be
Orthodox
in
the
Essentials
,
yea
and
in
the
Integrals
of
Religion
;
yet
it
doth
not
imply
that
they
shall
be
the
greater
number
of
those
that
are
called
and
reputed
bishops
or
pastors
within
Christendom
,
nor
that
the
greater
number
of
those
being
convened
in
Councils
,
shall
not
err
in
their
Conciliar
determinations
about
matters
of
Faith
.
§
12.
Of
the
Indefectibility
of
the
Catholick
Church
.
CHRIST
hath
promised
the
perpetuity
of
the
Church
in
general
,
in
saying
that
he
would
build
it
on
a
Rock
,
and
the
gates
of
Hell
should
not
prevail
against
it
;
and
I
am
with
you
always
to
the
end
of
the
world
;
but
how
far
,
and
in
what
respect
this
perpetuity
and
indefectibility
is
promised
,
ought
to
be
enquired
into
,
lest
we
expect
or
insist
upon
more
than
the
promise
hath
ensured
.
That
which
Christ
hath
promised
,
cannot
be
less
,
than
that
there
be
always
upon
earth
a
number
of
true
believers
,
or
faithful
Christians
,
made
visible
by
their
external
profession
of
Christianity
,
successively
continued
till
the
end
of
all
things
.
It
is
also
ascertained
,
that
there
shall
be
at
least
the
essentials
of
a
Church-state
,
or
Church
organical
(
as
some
express
it
)
consisting
of
a
part
governing
,
and
a
part
governed
,
always
continued
somewhere
upon
earth
.
For
Christs
promise
is
to
be
with
his
Apostles
in
the
executing
of
their
Ministry
,
always
,
to
the
end
of
the
world
;
and
it
must
be
understood
of
them
not
barely
considered
,
as
persons
;
but
as
his
commissioned
Officers
,
including
their
successors
,
not
in
the
Apostolical
and
Temporary
,
but
in
the
ordinary
and
perpetual
Authority
,
which
they
had
in
common
with
Pastors
,
Bishops
or
Presbyters
.
And
Eph.
4.11
.
shews
,
that
the
Ministry
is
to
endure
till
the
whole
Mystical
body
of
Christ
be
compleated
.
But
the
promise
doth
not
import
,
that
any
particular
Church
,
or
any
particular
combination
of
Churches
in
one
frame
of
Ecclesiastical
Polity
,
how
ample
or
illustrious
soever
,
shall
be
perpetuated
by
an
uninterrupted
succession
of
Pastors
,
and
secured
from
a
total
defection
and
rejection
either
from
a
Church
state
,
or
from
Christianity
it self
.
If
any
particular
church
,
or
any
one
larger
part
of
the
Catholick
church
,
hath
been
preserved
from
the
Apostles
days
till
now
,
when
others
have
been
extinct
,
it
is
by
the
good
pleasure
of
God
,
whose
ways
and
counsels
are
wise
and
holy
,
yet
unsearchable
and
past
finding
out
.
Nor
doth
the
promise
import
,
that
the
true
church
shall
be
perpetually
conspicuous
,
tho
it
be
perpetually
visible
:
for
in
some
Ages
it
may
be
more
obscure
,
in
others
more
apparent
.
It
is
granted
by
that
party
that
much
insists
upon
the
conspicuousness
of
their
church
,
as
a
city
on
a
hill
,
That
in
the
time
of
Antichrist
the
church
shall
scarcely
be
discerned
.
Now
in
such
a
state
it
may
be
said
to
be
,
tho
not
absolutely
,
yet
comparatively
invisible
,
that
is
,
being
compared
with
what
it
is
when
more
conspicuously
Visible
.
Nor
doth
it
import
that
any
particular
church
,
or
any
most
ample
and
illustrious
part
of
the
Catholick
church
,
shall
perpetually
abide
in
the
Apostolick
purity
of
doctrine
,
worship
,
and
government
;
but
that
it
may
depart
from
it
,
and
fall
into
most
enormous
errors
and
practises
in
the
said
points
,
and
yet
may
not
lose
the
essentials
of
Christian
doctrine
,
and
church-state
.
The
Scripture
foretels
of
a
great
falling
away
,
and
a
lasting
defection
in
the
Christian
church
,
and
a
long
continued
predominancy
of
an
Antichristian
state
therein
.
Nay
,
for
ought
can
be
cogently
inferred
from
the
aforesaid
promise
,
the
said
defection
might
have
been
so
universal
,
as
to
leave
no
part
of
the
Catholick
church
divided
from
the
Apostatical
or
Antichristian
state
and
party
,
by
a
different
external
church-polity
;
but
the
sound
and
sincere
part
of
the
Church
may
truckle
under
it
and
be
included
in
its
external
frame
;
and
keep
themselves
from
being
destroyed
by
it
,
some
of
them
discerning
and
shunning
the
bainful
doctrine
and
practise
;
and
others
that
are
infected
with
it
,
holding
the
truth
predominantly
in
their
hearts
and
lives
,
and
so
tho
not
speculatively
yet
practically
prevailing
against
the
wicked
errours
.
If
in
all
times
there
have
been
some
societies
of
Christians
that
did
not
fall
away
in
the
great
defection
,
nor
incorporate
with
the
antichristian
state
;
but
were
by
themselves
in
a
severed
church-state
;
yet
Christ
hath
not
promised
that
there
shall
be
notice
thereof
throughout
all
Christendom
in
the
times
when
the
said
societies
were
in
being
,
nor
that
histories
should
be
written
thereof
for
the
knowledg
of
after
ages
.
Howbeit
we
have
sufficient
notice
by
credible
history
,
that
there
have
been
many
ample
christian
churches
throughout
all
ages
that
were
not
incorporated
with
the
antichristian
state
,
and
that
did
dissent
from
their
great
enormities
in
Doctrine
,
Worship
,
and
Government
;
also
that
many
Worthies
living
in
the
midst
of
that
great
apostacy
,
did
during
the
whole
time
thereof
successively
bear
witness
for
the
truth
against
it
,
and
that
for
a
great
part
of
the
time
huge
multitudes
also
living
in
the
midst
of
the
said
apostacy
,
separated
from
it
,
and
were
embodied
into
churches
of
another
constitution
more
conformable
to
the
Primitive
Christianity
.
§
13.
The
frame
of
the
particular
Churches
mentioned
in
Scripture
.
AS
we
find
in
Scripture
one
Catholick
church
related
as
one
Kingdom
,
Family
,
Flock
,
Spouse
and
Body
,
to
Christ
as
its
only
King
,
Master
,
Shepherd
,
Husband
and
Head
;
so
we
find
particular
churches
,
as
so
many
political
societies
distinct
from
each
other
,
yet
all
compacted
together
as
parts
of
that
one
ample
Society
the
Catholick
church
;
as
the
church
at
Antioch
,
Acts
13.1
.
the
church
at
Jerusalem
,
Acts
11.22
.
Acts
15.4
.
the
church
at
Cesarea
,
Acts
18.22
.
the
church
at
Cenchrea
,
Rom.
10.1
.
the
church
at
Corinth
,
1
Cor.
1.2
the
churches
of
Galatia
,
Gal.
1.2
.
the
church
of
the
Thessalonians
,
1
Thes.
1.1
.
the
church
at
Babylon
,
1
Pet.
5
13.
and
the
seven
churches
in
Asia
,
Apoc.
1.
&
2.
viz.
of
Ephesus
,
Smyrna
,
Pergamos
,
Thyatyra
,
Sardis
,
Thiladelphia
,
and
Laodicea
.
We
likewise
find
that
the
Christians
of
a
city
,
o●
lesser
precinct
,
made
one
church
;
as
the
church
at
Corinth
,
the
church
at
Cenchrea
,
&c.
but
the
Christians
of
a
Region
or
a
larger
circuit
,
made
many
churches
,
as
the
churches
of
Asia
,
the
churches
of
Galatiae
.
We
find
also
,
that
each
of
these
particular
churches
did
consist
of
a
part
governing
,
and
a
part
governed
,
and
consequently
were
political
Societies
.
Every
church
had
their
proper
Elder
or
Elders
,
Acts.
4.23
.
which
Elders
were
the
same
with
Bishops
,
Acts
20.28
.
Tit.
1.5
,
7.
1
Pet.
5.1
,
2.
and
they
were
constitutive
parts
of
those
churches
,
considered
as
Political
Societies
.
We
find
also
that
these
Elders
or
Bishops
did
personally
superintend
or
oversee
all
the
Flock
,
or
every
member
of
the
church
over
which
they
did
preside
,
Acts
20
28
,
29.
1
Thes.
5.12
.
Heb.
13.17
.
This
appears
further
by
their
particular
work
expresly
mentioned
in
Scripture
to
be
personally
performed
towards
all
,
viz.
to
be
the
ordinary
Teachers
of
all
,
Heb.
13
7.
1
Thes.
5.12
,
13.
to
admonish
all
that
were
unruly
,
and
to
rebuke
them
openly
,
1
Tim.
5.20
.
Tit.
1.10
.
to
visit
and
pray
with
the
sick
,
and
all
the
sick
were
to
send
for
them
to
that
end
,
James
5.14
.
and
no
grant
from
Christ
to
discharge
the
same
by
Substitutes
or
Delegates
can
be
found
.
§
14.
The
Form
of
a
particular
Church
considered
.
FROM
the
premises
it
is
evident
,
That
all
particular
churches
mentioned
in
the
New
Testament
,
were
so
constituted
,
as
that
all
the
members
thereof
were
capable
of
personal
communion
in
worshipping
God
,
if
not
always
at
once
together
,
yet
by
turns
at
least
,
and
of
living
under
the
present
personal
superintendency
of
their
proper
Elder
or
Elders
,
Bishop
or
Bishops
.
Whether
to
be
embodied
or
associated
for
personal
communion
in
worship
,
and
for
personal
superintendency
of
the
Pastors
over
all
the
members
,
be
the
true
formal
or
essential
constitution
of
particular
churches
by
divine
right
,
I
leave
to
consideration
.
But
this
is
evident
,
that
all
those
churches
that
the
Scripture
takes
notice
of
,
were
so
constituted
,
and
that
either
by
the
immediate
agency
of
the
Apostles
themselves
,
Acts
14.23
or
of
others
by
their
appointment
.
Tit.
1.5
.
Yet
I
do
not
hereby
mean
that
every
Congregation
or
Assembly
for
worship
or
acts
of
government
,
was
a
whole
political
church
.
For
some
such
congregations
might
be
only
parts
of
a
church
meeting
according
to
convenience
;
but
still
the
said
personal
communion
was
in
the
whole
church
simul
or
per
vices
,
and
there
was
a
personal
superintendency
of
the
Bishop
or
Pastor
over
the
whole
in
all
the
acts
of
his
Pastoral
office
.
As
for
such
a
particular
church
as
consists
of
many
(
it
may
be
several
hundred
)
stated
congregations
,
having
each
of
them
their
proper
Presbyter
or
Presbyters
,
and
is
governed
by
one
sole
Bishop
,
the
aforesaid
Presbyters
being
said
to
be
no
Bishops
,
and
whose
members
are
not
capable
of
personal
communion
among
themselves
either
simul
or
per
vices
,
nor
of
the
personal
superintendency
of
their
Bishop
in
the
necessary
acts
of
his
Pastoral
Office
;
if
there
be
any
Scripture-precedent
or
divine
Rule
for
the
same
,
I
am
ready
to
take
notice
of
it
.
§
15.
The
due
place
of
constituting
a
particular
Church
.
ORdinarily
the
place
of
a
particular
church
was
a
City
,
and
from
the
City
the
church
ordinarily
took
its
denomination
.
Nevertheless
,
nothing
is
found
in
Scripture
to
make
a
City
the
only
proper
Mansion
of
a
church
,
so
that
no
Village
could
be
a
fit
Receptacle
of
it
;
yea
,
the
Scripture
mentions
a
church
which
was
not
a
City-church
,
viz
that
at
Cenchrea
,
which
was
not
a
City
,
but
the
Haven
of
Corinth
.
Cities
being
places
of
the
confluence
of
people
,
had
ordinarily
the
Gospel
first
preached
,
and
first
received
in
them
,
and
consequently
first
afforded
the
materials
of
a
church
.
And
they
were
the
fittest
places
for
the
erection
of
a
church
in
order
to
the
making
of
more
converts
to
be
added
to
them
,
besides
other
conveniences
.
And
therefore
right
Reason
,
without
a
particular
Divine
command
,
would
direct
those
Master-builders
the
Apostles
to
erect
churches
in
cities
.
Howbeit
the
City-churches
were
not
confined
to
the
respective
cities
,
but
commonly
took
in
all
the
Christians
of
the
adjacent
Villages
.
And
in
the
Apostles
times
the
Christians
both
of
a
city
and
its
adjacent
Villages
,
did
ordinarily
but
make
up
one
competent
congregation
,
or
in
its
numbers
it
did
not
exceed
one
of
our
parishes
.
Tho
some
very
few
churches
quickly
grew
numerous
,
yet
most
rationally
it
may
be
conceived
,
that
they
did
not
exceed
many
,
nor
equal
some
of
our
very
populous
Parishes
.
Here
it
must
be
considered
,
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
a
city
,
was
any
Town
corporate
,
and
that
every
such
that
had
Christians
in
any
competent
number
,
had
a
stated
church
in
it
.
And
the
Rule
was
not
then
,
as
now
,
that
the
church
and
its
bishop
did
make
that
a
city
which
otherwise
would
not
be
;
but
that
every
city
or
town
corporate
,
or
place
of
confluence
of
people
,
where
there
were
christians
,
should
have
its
church
with
its
proper
bishop
.
§
16.
Each
particular
Church
is
a
distinct
Political
Society
.
AS
Cities
in
a
Kingdom
,
so
are
particular
churches
in
the
church
universal
.
This
similitude
holds
in
the
main
,
but
not
in
all
respects
.
As
a
whole
Kingdom
hath
its
fundamental
Constitution
by
which
it
subsists
,
and
its
Magna
Charta
for
priviledges
belonging
to
the
whole
;
so
the
church
universal
hath
its
fundamental
constitution
and
charter
by
which
it
subsists
in
its
proper
state
.
And
as
every
city
is
a
distinct
body-politick
under
the
King
,
and
hath
from
him
its
charter
by
which
it
subsists
;
so
every
particular
church
as
a
distinct
political
Society
under
Christ
,
hath
its
charter
from
him
,
by
which
it
subsists
in
its
proper
state
.
The
erecting
of
particular
churches
as
several
political
societies
by
the
Apostles
,
who
were
Christs
authorized
Agents
for
erecting
his
special
Kingdom
the
church
,
and
guided
therein
by
his
infallible
spirit
,
and
by
others
at
their
direction
,
and
according
to
the
same
Rule
,
is
a
sufficient
Charter
for
the
constitution
of
such
churches
wherever
there
are
fit
materials
.
Besides
,
the
law
of
nature
requires
the
parcelling
the
church
universal
into
such
distinct
Societies
under
their
proper
Pastors
,
that
church-communion
and
Pastoral
superintendency
might
not
be
transient
and
uncertain
,
but
permanent
and
certain
.
The
several
cities
in
the
same
Kingdom
may
have
their
special
Laws
and
Priviledges
divers
from
each
other
,
according
to
the
diversity
of
their
charters
granted
by
the
King
.
But
particular
churches
have
not
municipal
laws
and
priviledges
divers
from
each
other
,
but
the
same
in
common
to
them
all
,
because
they
have
all
the
same
charter
in
specie
.
Here
note
,
that
they
may
be
rightly
called
distinct
Political
Societies
,
that
have
each
of
them
their
own
charter
,
tho
it
be
not
divers
,
but
the
same
in
kind
among
them
all
.
He
that
is
a
citizen
or
a
Magistrate
of
one
city
,
is
not
a
citizen
,
Magistrate
,
or
Officer
in
all
cities
of
the
same
Kingdom
.
But
a
member
or
a
Pastor
of
one
particular
church
,
hath
an
habitual
or
fundamental
Right
of
being
a
member
or
Pastor
in
any
particular
church
throughout
the
world
,
which
is
not
actually
to
be
made
use
of
but
in
a
due
order
,
as
hath
been
above
noted
.
Particular
churches
,
tho
they
consist
of
dissimilar
parts
,
are
all
of
them
similar
parts
of
the
Church
Catholick
,
partaking
of
its
name
and
nature
,
whereas
cities
are
dissimilar
parts
of
a
Kingdom
.
From
these
premises
it
follows
,
that
the
qualifications
requisite
to
make
men
members
or
ministers
of
the
universal
church
,
do
sufficiently
qualifie
them
to
be
members
or
ministers
of
any
particular
church
wherewith
they
are
naturally
capable
of
Communion
.
§
17.
Of
the
local
bounds
of
Churches
.
ALL
the
Christians
in
the
world
are
one
holy
society
;
and
if
it
were
possible
they
should
have
local
presential
communion
one
with
another
;
but
that
being
impossible
by
reason
of
the
large
extent
of
the
society
,
they
are
necessarily
parcelled
into
several
congregations
;
for
the
capacity
of
such
communion
is
the
end
of
erecting
particular
churches
;
in
all
reason
they
should
consist
of
persons
,
who
by
their
cohabitation
in
a
vicinity
are
made
capable
of
it
,
and
there
may
not
be
a
greater
local
distance
of
the
persons
from
each
other
than
can
stand
with
it
.
Moreover
all
Christians
of
the
same
local
precinct
,
not
more
populous
nor
of
larger
extent
than
to
allow
personal
communion
,
are
most
conveniently
brought
into
one
and
the
same
stated
church
,
that
there
might
be
the
greatest
union
among
them
,
and
that
the
occasion
of
straggling
and
running
into
severed
parties
might
be
avoided
.
And
so
we
find
in
Scripture
that
all
the
Christians
within
such
a
local
precinct
commonly
made
but
one
church
.
Tho
it
be
highly
convenient
that
particular
churches
be
so
bounded
,
as
to
take
in
all
the
christians
of
the
same
precinct
as
aforesaid
,
and
therefore
necessary
,
when
some
special
reason
doth
not
compel
to
vary
;
yet
it
is
not
absolut●ly
necessary
in
reason
,
nor
do
we
find
any
divine
institution
to
make
it
invariable
,
tho
the
Apostles
and
their
coadjutors
were
led
to
this
way
by
the
natural
convenience
of
it
.
But
if
any
where
a
greater
inconvenience
comes
,
or
a
greater
benefit
be
lost
by
such
a
partition
of
Churches
,
than
the
convenience
of
it
can
countervail
,
there
the
partition
must
be
made
as
it
may
be
,
that
is
,
as
the
state
of
things
will
admit
.
It
is
supposed
by
some
learned
men
,
that
in
the
Apostles
time
there
were
several
Churches
at
Rome
under
their
several
bishops
or
pastors
,
as
one
of
the
circumcision
,
another
of
the
uncircumcision
within
the
same
local
precincts
.
And
if
there
were
not
so
de
facto
,
I
think
few
will
deny
but
that
the
state
of
christians
then
and
there
might
have
been
such
as
to
have
made
such
a
partition
of
churches
among
them
lawful
and
expedient
.
§
18.
Of
the
power
of
a
particular
Church
.
THE
power
of
a
Church
is
but
the
power
of
the
ruling
part
thereof
;
and
therefore
the
power
of
particular
churches
is
according
to
the
power
of
their
particular
bishops
or
pastors
,
the
nature
whereof
shall
be
opened
,
when
I
come
to
speak
of
the
nature
of
the
pastoral
office
.
It
appears
by
what
hath
been
already
shewed
of
the
frame
of
particular
churches
mentioned
in
Scripture
,
that
they
all
had
the
government
within
themselves
.
Every
stated
church
had
its
proper
pastor
or
pastors
,
having
authority
of
teaching
and
ruling
it
in
Christs
name
.
If
a
distinction
of
churches
into
such
as
have
Pastoral
government
within
them
,
and
such
as
have
it
not
,
be
asserted
,
it
must
be
proved
by
the
assertors
from
divine
testimony
:
And
if
it
be
granted
that
every
organical
church
hath
in
it
its
authoritative
Teacher
or
Guide
under
Christ
,
and
in
his
name
,
it
must
be
granted
(
as
far
as
I
can
see
)
that
it
hath
in
it
its
Ruler
also
;
for
ruling
is
but
by
teaching
and
guiding
.
The
smallest
Church
hath
the
same
power
in
its
narrow
Sphere
that
the
greatest
Church
or
any
association
of
Churches
have
in
their
larger
Spheres
,
that
is
,
it
hath
the
same
power
intensively
,
tho
not
extensively
:
Indeed
,
the
authoritative
acts
of
larger
churches
and
associations
in
regard
of
their
amplitude
may
be
justly
esteemed
in
degrees
more
Solemn
,
August
and
Venerable
.
§
19.
The
subordination
of
Churches
of
the
same
kind
,
considered
.
TOuching
this
point
of
the
subordination
of
Churches
,
there
be
three
parts
of
the
enquiry
.
1.
Whether
there
be
a
subordination
of
one
or
more
particular
Churches
to
another
particular
Church
whose
constitution
and
frame
is
the
same
in
specie
with
theirs
?
2.
Whether
there
be
a
subordination
of
particular
Churches
to
some
other
Church
specifically
different
from
them
in
the
frame
thereof
,
and
being
in
a
state
of
greater
sublimity
and
amplitude
?
3.
Whether
there
be
a
subordination
of
particular
Churches
taken
distributively
,
to
an
association
or
collective
body
of
the
same
Churches
,
or
an
assembly
thereof
;
and
of
that
collective
body
to
a
larger
association
of
more
such
collective
bodies
conjunct
with
it
,
or
to
an
assembly
thereof
,
and
so
forward
till
we
come
to
the
largest
that
can
be
reached
unto
?
1.
Whether
there
be
a
subordination
of
one
or
more
particular
Churches
to
another
particular
Church
,
whose
constitution
and
frame
is
the
same
in
specie
with
theirs
,
and
whose
officers
are
of
the
same
holy
order
,
such
as
the
seven
Churches
of
Asia
were
in
relation
one
to
another
,
and
as
congregational
Churches
are
to
each
other
,
and
as
Diocesan
Churches
are
to
each
other
,
if
de
jure
there
be
such
Churches
?
Now
as
touching
subordination
in
this
kind
,
what
hath
been
or
may
be
by
humane
right
upon
prudential
considerations
either
statedly
or
pro
tempore
,
is
not
here
examined
;
but
what
is
by
divine
right
inferring
an
obligation
upon
one
Church
to
be
subject
to
another
of
the
same
specifick
frame
with
it self
.
Sometimes
a
Church
hath
been
called
a
mother-Church
in
relation
to
other
churches
,
either
because
they
have
issued
from
it
,
as
swarms
from
a
hive
,
or
because
they
have
received
the
Christian
faith
from
it
,
or
because
they
have
been
erected
by
some
sent
forth
from
it
,
&c.
Now
that
these
latter
Churches
do
owe
a
reverential
regard
and
observance
to
the
first
,
which
is
called
the
Mother-Church
,
is
not
to
be
doubted
;
and
such
regard
or
observance
every
small
or
obscure
Church
owes
to
those
that
are
more
Ample
,
Illustrious
or
Renowned
.
But
that
the
said
Mother
.
Church
can
by
divine
right
or
warrant
claim
a
governing
power
over
those
Churches
that
have
issued
from
it
;
or
that
the
more
Ample
and
Illustrious
Churches
can
claim
the
like
over
the
smaller
and
obscurer
,
I
do
not
find
any
proof
;
but
I
judg
the
contrary
,
because
,
notwithstanding
the
aforesaid
diversity
or
disparity
of
condition
,
they
all
rest
upon
the
same
Basi●
,
Christs
Charter
,
by
which
they
are
constituted
,
which
is
the
same
to
all
,
and
alike
immediately
given
to
all
.
So
that
in
this
respect
they
all
stand
upon
the
same
level
,
and
are
equal
.
Now
one
equal
hath
not
governing
power
over
another
in
that
wherein
they
are
both
equal
.
§
20.
The
subordination
of
Churches
of
different
kinds
,
considered
.
AS
touching
the
subordination
of
Churches
to
some
other
Church
specifically
different
from
them
,
as
of
parochial
or
congregational
Churches
to
a
Diocesan
,
Provincial
,
National
Church
;
be
it
first
observed
,
that
the
Diocesan
Church
is
not
merely
the
incorporated
society
of
a
Cathedral
,
nor
any
one
parcular
Church
,
besides
the
Parochial
Churches
;
nor
is
it
materially
divers
from
them
jointly
taken
;
nor
the
provincial
church
from
the
Diocesan
churches
;
nor
the
national
church
from
the
provincial
churches
jointly
taken
:
But
in
their
several
ranks
they
differ
formally
,
as
being
each
of
them
one
body
politick
constituted
by
the
political
compages
of
the
churches
included
in
each
of
them
.
And
let
what
was
before
observed
be
here
reminded
,
that
each
congregational
or
parochial
church
,
having
its
proper
Presbyter
or
Elder
invested
with
the
power
of
the
keys
,
is
a
political
church
,
or
such
as
hath
its
government
within
it self
.
And
thereupon
the
divine
warrant
of
such
a
Diocesan
Church
as
is
the
lowest
that
hath
government
within
it self
,
and
consequently
that
swallows
hundreds
of
political
churches
that
are
of
Christs
institution
,
was
called
in
question
,
and
still
I
desire
the
Asserters
of
it
to
give
some
proof
of
its
divine
right
.
Indeed
the
Postscript
of
the
Epistle
to
Titus
mentions
him
as
ordained
the
first
bishop
of
the
Cretians
.
Of
what
authority
that
Postscript
is
,
I
know
not
;
but
this
is
certain
,
that
where
there
were
Christians
,
there
were
to
be
churches
in
every
city
of
Crete
,
and
there
were
reckoned
a
hundred
cities
in
that
no
very
large
Island
,
and
those
churches
were
political
societies
within
themselves
having
their
proper
elders
or
bishops
.
And
upon
supposition
that
the
whole
Island
made
but
one
larger
church
constituted
by
the
political
union
of
the
said
particular
churches
in
every
city
under
Titus
,
it
must
be
such
as
is
now
called
a
provincial
church
under
one
Archbishop
.
Now
if
the
Diocesan
church
be
not
looked
upon
as
the
Iowest
political
church
,
but
as
constituted
by
the
political
union
of
congregational
or
parochial
churches
,
held
also
to
be
political
,
under
an
officer
of
another
order
,
and
the
proper
superior
of
those
officers
,
under
which
the
parochial
churches
immediately
are
,
then
let
it
be
observed
,
that
a
church
of
this
frame
is
not
properly
an
Episcopal
but
an
Archiepiscopal
Church
.
For
the
churches
whereof
it
is
compacted
are
properly
Episcopal
,
being
such
as
have
each
of
them
their
own
bishop
,
pastor
or
elder
.
But
the
divine
right
of
such
an
Archiepiscopal
church
,
I
leave
to
further
inquiry
.
As
for
a
National
church
,
I
come
now
to
inquire
in
what
sence
it
may
or
may
not
be
granted
.
In
a
more
general
notion
it
is
some
part
of
the
universal
church
distinguished
and
severed
from
the
rest
of
that
body
,
by
the
limits
of
a
Nation
,
or
of
a
civil
state
;
or
in
other
terms
,
a
nation
of
Christian
churches
,
or
the
Christian
churches
of
a
Nation
.
But
there
are
more
express
and
special
notions
thereof
respecting
the
frame
of
Ecclesiastical
Polity
,
which
are
discrepant
from
each
other
:
And
about
the
being
thereof
in
these
special
notions
,
mens
judgments
vary
.
Some
own
a
national
church
in
this
sence
only
:
viz.
a
nation
of
churches
,
or
the
churches
of
a
nation
agreeing
,
at
least
in
the
essentials
of
christian
Dectrine
,
divine
Worship
,
and
church-Government
.
Some
own
a
national
church
in
a
stricter
sense
,
namely
,
the
said
churches
not
only
agreeing
in
the
points
aforesaid
,
but
politically
united
by
the
same
common
band
of
Ecclesiastical
Government
under
one
head
personal
or
collective
.
And
this
stricter
sence
hath
a
subdivision
;
for
it
may
be
understood
of
the
churches
united
in
a
Civil
Ecclesiastical
polity
,
under
a
civil
head
or
supream
,
or
of
the
churches
embodyed
in
the
band
of
a
polity
purely
Ecclesiastical
under
a
spiritual
head
or
supream
.
I
own
the
rightful
being
and
divine
warrant
of
a
national
church
as
united
in
one
Civil
Ecclesiastical
polity
under
one
civil
head
or
supream
,
either
personal
as
in
a
Monarchy
,
or
collective
as
in
a
Republick
.
And
in
this
sence
I
assent
to
the
National
Church
of
England
:
viz.
All
the
churches
in
England
politically
united
under
one
Supream
Civil
Church-Governour
,
the
Kings
Majesty
.
Yet
it
is
to
be
understood
,
that
the
partition
of
a
church
by
the
bounds
of
a
nation
or
of
a
civil
state
,
is
but
extrinsecal
or
accidental
to
the
church
as
such
;
also
that
the
union
of
the
churches
of
a
nation
in
the
band
of
civil
church-polity
under
a
civil
head
,
is
but
an
extrinsecal
,
and
not
an
intrinsecal
union
.
But
I
question
the
divine
warrant
of
a
national
church
embodied
in
the
band
of
one
national
polity
purely
Ecclesiastical
under
one
spiritual
head
or
supream
,
either
Personal
as
a
Primate
or
Patriarch
,
or
collective
as
a
consistory
of
bishops
or
elders
intrinsecally
belonging
to
it
,
and
being
a
constitutive
part
of
it
:
For
I
find
no
Canon
or
Precedent
for
it
in
Scripture
,
which
is
the
adequate
rule
of
divine
right
in
the
frame
of
churches
,
and
of
what
intrinsecally
belongs
thereuntò
,
and
I
do
not
know
any
such
spiritual
head
of
the
Church
of
England
:
as
for
the
Arch-bishops
of
Canterbury
and
York
,
they
at
the
most
can
be
heads
but
of
their
respective
provinces
,
and
are
not
subordinate
but
coordinate
to
each
other
in
point
of
Archiepiscopal
Government
,
however
the
case
is
between
them
in
point
of
precedency
.
Yet
if
the
civil
supream
power
shall
constitute
a
person
or
persons
Ecclesiastical
to
be
head
of
a
national
church
,
or
the
churches
of
a
nation
politically
imbodied
,
I
here
offer
nothing
against
it
,
or
for
it
;
But
if
there
be
such
a
national
constitution
,
being
but
humane
,
it
is
but
extrinsecal
and
accidental
to
the
church
;
and
being
derived
from
the
civil
supream
,
it
is
but
a
civil
church-polity
.
§
21.
The
subordination
of
particular
Churches
to
an
association
or
collective
body
of
the
same
Churches
,
considered
.
I
Come
to
enquire
whether
there
be
a
subordination
of
churches
,
taken
distributively
to
an
association
o●
collective
body
of
the
same
Churches
,
or
an
assembly
thereof
;
and
again
,
whether
there
be
a
subordination
of
that
collective
body
to
a
larger
association
of
more
collective
bodies
,
or
to
an
assembly
thereof
,
and
so
forward
till
we
come
to
the
largest
that
can
be
reached
unto
.
The
association
of
particular
churches
is
of
the
law
of
nature
,
and
therefore
to
be
put
in
practise
according
to
their
capacity
,
tho
there
were
no
positive
law
for
it
;
for
they
are
all
so
many
distinct
members
of
one
great
body
,
or
integral
parts
of
the
Catholick
church
;
and
they
are
all
concerned
in
each
others
well
being
,
both
in
reference
to
themselves
as
fellow
members
of
one
body
,
and
to
Christ
their
Head
,
whose
honour
and
interest
they
must
promote
,
each
church
not
only
within
themselves
,
but
throughout
all
the
churches
to
the
utmost
extent
of
their
agency
:
And
they
naturally
stand
in
need
of
each
others
help
in
things
that
concern
them
severally
and
jointly
.
Likewise
that
there
be
greater
and
lesser
associations
acting
in
their
several
spheres
higher
or
lower
,
the
one
included
in
the
other
,
is
of
the
law
of
nature
,
or
of
natural
convenience
for
the
more
ample
capacity
and
more
orderly
contributing
of
the
mutual
help
aforesad
;
such
as
have
been
called
classical
,
provincial
and
national
assemblies
used
in
one
form
of
church-government
;
yea
,
and
beyond
this
the
association
of
the
churches
of
many
nations
as
far
towards
an
oecumenical
council
,
as
they
are
capable
of
convening
,
is
of
the
same
reason
:
But
of
an
oecumenical
association
truly
so
called
,
that
is
,
of
all
the
churches
in
the
world
,
the
moral
impossibility
thereof
hath
been
spoken
of
before
.
It
is
also
by
the
law
of
nature
most
convenienient
that
in
the
lesser
associations
all
the
ruling
officers
personally
meet
;
and
that
in
the
larger
they
meet
by
their
delegates
or
representatives
chosen
by
all
,
and
sent
in
the
name
of
all
,
which
meetings
are
called
assemblies
or
synods
;
and
the
convenience
of
meeting
by
delegates
is
,
that
the
particular
churches
be
not
for
a
time
left
wholly
destitute
of
their
guides
,
and
that
there
may
be
less
trouble
and
difficulty
and
danger
of
disorder
in
the
whole
management
.
Note
,
That
what
is
most
naturally
convenient
,
hath
in
it
the
reason
of
necessary
,
or
is
matter
of
duty
,
unless
when
something
gainsay
or
hinder
,
and
then
indeed
it
ceaseth
to
be
convenient
.
And
that
there
be
some
kind
of
subordination
in
the
said
associations
,
and
their
respective
Assemblies
,
is
of
the
Law
of
nature
,
which
requires
order
;
but
as
to
the
kind
or
manner
of
subordination
,
men
go
several
ways
:
Some
place
it
in
a
proper
Authority
or
Governing
power
that
the
collective
bodies
of
Churches
have
over
the
several
Churches
included
in
them
:
others
place
it
in
the
agreement
of
the
several
churches
;
and
some
of
these
make
this
further
explanation
,
that
the
Canons
made
by
Synods
,
as
they
are
made
for
the
people
,
who
are
subject
to
the
Pastors
,
are
a
sort
of
Laws
,
and
oblige
by
the
Authority
of
the
Pastors
;
but
as
they
are
made
for
the
present
or
absent
Pastors
,
who
are
separately
of
equal
Office
,
Power
,
they
are
no
Laws
except
in
an
equivocal
sense
,
but
only
Agreements
.
Now
in
judging
between
these
two
ways
of
the
subordination
enquired
of
,
let
it
be
considered
,
first
,
That
every
particular
church
hath
power
of
government
within
it self
,
as
hath
been
before
observed
.
2.
That
a
particular
church
doth
not
derive
that
power
from
any
other
particular
church
,
or
collective
body
of
churches
,
but
hath
it
immediately
from
Christ
.
3.
That
yet
the
acts
of
government
in
every
particular
church
,
have
an
influence
into
all
the
churches
,
being
but
integral
parts
of
one
whole
,
the
Catholick
church
;
and
consequently
they
are
all
of
them
nearly
concerned
in
one
another
,
as
members
of
the
same
body
.
4.
Thereupon
that
particular
churches
combine
in
such
collective
bodies
and
associations
as
have
been
before
mentioned
,
is
not
arbitrary
,
but
their
duty
.
5.
That
the
greater
collective
bodies
are
,
in
degrees
more
august
and
venerable
than
the
lesser
included
in
them
;
and
in
that
regard
ought
to
have
sway
with
the
lesser
,
and
not
meerly
in
regard
of
agreement
:
For
tho
in
the
greater
there
be
but
the
same
power
in
specie
with
that
in
the
lesser
;
yet
it
is
more
amply
and
illustriously
exerted
.
6.
That
in
all
Societies
every
part
being
ordered
for
the
good
of
the
whole
,
and
the
more
ample
and
comprehensive
parts
coming
nearer
to
the
nature
and
reason
of
the
whole
,
than
the
lesser
and
comprehended
;
the
more
ample
parts
if
they
have
not
a
proper
governing
power
over
the
lesser
,
have
at
least
a
preeminence
over
them
for
the
ends
sake
;
and
this
preeminence
hath
the
force
of
a
proper
superior
power
in
bearing
sway
.
7.
Hence
it
follows
,
that
the
acts
of
Synods
,
if
they
be
not
directly
acts
of
government
over
the
particular
Pastors
,
yet
they
have
the
efficacy
of
government
,
as
being
to
be
submitted
to
for
the
ends
sake
,
The
general
good
.
§
22.
What
is
,
and
what
is
not
of
Divine
Right
in
Ecclesiastical
Polity
.
WE
must
distinguish
between
things
that
belong
to
the
church
as
a
church
,
or
a
Society
divers
in
kind
from
all
other
Societies
;
and
those
things
that
belong
to
it
extrinsecally
,
&
upon
a
reason
common
to
it
with
other
regular
societies
.
The
former
wholly
rest
upon
Divine
Right
;
the
latter
are
in
genere
requisite
by
the
Law
of
Nature
,
which
requires
decency
and
order
,
and
whatsoever
is
convenient
in
all
societies
;
and
so
far
they
rest
upon
Divine
Right
;
but
in
specie
they
are
left
to
human
determination
,
according
to
the
general
Rules
given
of
God
in
Nature
or
Scripture
.
And
it
is
to
be
noted
,
That
such
is
the
sulness
of
Scripture
,
that
it
contains
all
the
general
Rules
of
the
Law
of
Nature
.
What
soever
in
matter
of
Church
government
doth
go
to
the
formal
constitution
of
a
church
of
Christ
,
is
of
Divine
Right
.
The
frame
of
the
Church
catholick
as
one
spiritual
society
under
Christ
the
head
(
as
before
described
)
wholly
rests
upon
Divine
Right
;
and
so
the
frame
of
particular
churches
as
several
spiritual
Polities
and
integral
parts
of
the
Catholick
church
(
as
before
described
)
is
also
of
Divine
Right
,
if
such
Right
be
sufficiently
signified
by
the
Precepts
and
Rules
given
by
the
Apostles
for
the
framing
of
them
,
and
by
their
practise
therein
.
Moreover
the
parcelling
of
that
one
great
Society
the
Church-catholick
into
particular
Political
Societies
under
their
proper
spiritual
Guides
and
Rulers
,
is
so
necessary
in
nature
to
the
good
of
the
whole
,
that
the
Law
of
Nature
hath
made
it
unalterable
.
It
is
intrinsick
to
all
particular
stated
Churches
,
and
so
of
Divine
Right
,
that
there
be
publick
Assemblies
thereof
for
the
solemn
Worship
of
God
;
that
there
be
Bishops
,
Elders
,
or
spiritual
Pastors
therein
,
and
that
these
as
Christs
Officers
guide
the
said
Assemblies
in
publick
Worship
,
that
therein
they
authoritatively
preach
the
Word
,
and
in
Christs
Name
offer
the
mercies
of
the
Gospel
upon
his
terms
,
and
denounce
the
threatnings
of
the
Gospel
against
those
that
despise
the
mercies
thereof
;
that
they
dispence
the
Sacraments
to
the
meet
partakers
,
and
the
spiritual
censures
upon
those
that
justly
fall
under
them
;
that
the
members
of
these
Societies
explicitely
or
implicitely
consent
to
their
relation
to
their
Pastors
,
and
one
towards
another
.
It
doth
also
intrinsecally
belong
to
particular
churches
as
they
are
integral
parts
of
one
Catholick
church
(
of
which
all
the
particular
Christians
contained
in
them
are
members
)
and
consequently
it
appears
to
be
of
Divine
Right
,
that
they
hold
communion
one
with
another
,
and
that
they
be
imbodied
according
to
their
capacities
in
such
Associations
as
have
been
before
described
.
As
for
all
circumstantial
variation
,
and
accidental
modification
of
the
things
aforesaid
,
with
respect
to
meer
decency
,
order
,
and
convenience
,
according
to
time
and
occasion
,
being
extrinsick
to
the
spiritual
frame
and
Polity
of
the
Church
as
such
,
and
belonging
in
common
to
it
with
all
orderly
Societies
,
they
are
of
Divine
Right
only
in
genere
,
but
in
specie
they
are
left
to
those
to
whom
the
conduct
and
government
of
the
church
is
committed
,
to
be
determined
according
to
the
general
Rules
of
Gods
word
.
Much
of
the
controversie
of
this
Age
about
several
forms
of
Church-government
,
is
about
things
extrinsick
to
the
church-state
,
and
but
accidental
modes
thereof
,
tho
the
several
parties
in
the
controversie
make
those
Forms
to
which
they
adhere
to
be
of
Divine
Right
,
and
necessary
to
a
Church-state
,
or
(
as
some
speak
)
a
Church-organical
.
Now
in
the
said
controverted
Forms
of
Government
there
may
be
a
great
difference
:
for
some
may
be
congruous
to
the
divine
and
constitutive
frame
of
the
Church
,
and
advantageous
to
its
ends
;
others
may
be
incongruous
to
it
,
and
destructive
to
its
ends
.
§
23.
Of
a
True
or
False
Church
.
MANY
notes
of
a
true
Church
are
contentiously
brought
in
by
those
that
would
darken
the
truth
by
words
without
knowledg
.
But
without
more
ado
the
true
and
real
being
of
a
Church
stands
in
its
conformity
to
that
Law
of
Christ
upon
which
his
Church
is
founded
.
This
Law
is
compleatly
written
in
the
Holy
Scriptures
.
The
more
of
the
aforesaid
Conformity
is
sound
in
any
Church
,
the
more
true
and
sound
it
is
;
and
the
less
of
it
is
found
in
any
church
,
the
more
corrupt
and
false
it
is
,
and
the
more
it
declines
from
truth
and
soundness
.
A
Church
may
bear
so
much
conformity
to
its
Rule
,
as
is
sufficient
to
the
real
being
,
or
essential
state
of
a
Christian
church
,
and
yet
withall
bear
such
disconformity
to
its
Rule
,
as
renders
it
very
enormous
.
A
church
holding
all
the
essentials
of
Faith
,
Worship
,
Ministry
and
Government
,
together
with
the
addition
of
such
Doctrine
,
Worship
,
Ministry
and
Government
,
as
is
by
consequence
a
denial
of
those
essentials
,
and
a
subverting
of
the
foundation
,
is
a
true
church
as
to
the
essentials
,
tho
very
enormous
and
dangerous
.
And
they
that
are
of
the
communion
of
such
a
church
,
who
hold
the
essentials
of
Religion
more
prevalently
in
their
judgment
and
practice
,
in
their
hearts
and
lives
,
than
the
superadded
errors
and
corruptions
;
and
are
ready
to
Renounce
those
errors
and
corruptions
,
if
they
saw
their
inconsistence
with
the
essentials
,
are
true
Christians
,
otherwise
they
are
not
such
.
The
same
church
may
be
a
true
and
a
false
church
in
different
respects
,
or
formal
considerations
:
In
respect
of
the
essentials
of
Christian
Faith
,
Worship
and
Ministry
,
it
may
be
a
true
church
;
and
in
respect
of
some
devised
Church-form
superadded
,
by
which
over
and
above
the
said
Essentials
it
is
constituted
and
denominated
,
it
may
be
in
that
distinct
formal
consideration
a
false
church
.
OF
THE
MINISTRY
.
§
1.
The
Nature
of
the
holy
Ministry
in
general
.
THE
Holy
Ministry
is
a
state
of
Authority
and
Obligation
to
perform
some
special
Holy
Works
and
Services
in
the
Name
of
Christ
for
the
edifying
of
the
church
:
So
that
whosoever
is
in
a
holy
order
or
office
,
is
qua
talis
authorized
and
obliged
to
the
work
and
service
that
is
appropriated
to
it
;
and
whosoever
statedly
and
de
jure
doth
the
work
and
service
appropriated
to
a
holy
order
,
is
really
in
or
of
that
order
,
altho
men
may
not
give
him
the
name
thereof
.
Whether
the
Magistratical
and
Ministerial
Offices
may
reside
together
in
the
same
person
,
is
not
here
considered
;
but
if
it
were
granted
that
they
may
,
they
would
essentially
differ
from
each
other
:
For
the
Magistrate
as
such
hath
received
no
authority
formally
ministerial
;
nor
hath
any
minister
as
such
the
power
of
a
civil
magistrate
.
Some
thus
distinguish
between
the
magistratical
and
ministerial
authority
,
that
the
one
is
directive
,
and
the
other
imperative
.
I
take
not
this
to
be
a
competent
distinction
;
for
that
authority
that
infers
an
obligation
on
the
subject
to
obey
,
is
properly
imperative
,
and
the
ministerial
authority
doth
so
;
as
the
Scripture
speaks
expresly
,
Heb.
13.17
.
Paul
was
no
Magistrate
,
but
as
a
Minister
he
speaks
,
2
Cor.
10.6
.
Having
in
readiness
to
revenge
all
disobedience
;
and
he
expresly
declares
his
ministerial
authority
to
be
imperative
,
Phil.
v.
8.
The
I
might
make
hold
in
Christ
to
injoyn
thee
that
which
is
convenient
,
&c.
and
v.
21.
having
confidence
in
thine
obedience
,
I
wrote
unto
thee
.
Now
they
had
rightly
distinguished
,
if
instead
of
imperative
they
had
put
coercive
,
coactive
or
imperial
;
For
all
directive
authority
by
special
office
is
imperative
.
Whosoever
doth
by
special
office
direct
unto
duty
in
the
name
of
his
King
,
and
according
to
his
will
(
as
a
Minister
doth
in
the
name
of
Christ
)
doth
therein
command
.
But
a
coactive
power
is
something
more
and
belongs
not
to
a
Minister
as
such
.
The
Magistrate
rules
by
the
Sword
,
and
the
Minister
by
the
Word
.
§
2.
Of
the
efficient
cause
of
the
Ministry
and
its
Authority
.
AS
Christ
alone
hath
the
power
of
appointing
the
work
or
works
of
the
holy
ministry
to
be
done
in
his
name
either
towards
believers
,
or
the
unbelieving
;
towards
the
church
jointly
,
or
toward
particular
persons
severally
;
so
he
alone
hath
the
power
of
appointing
the
holy
orders
or
offices
that
contain
an
authority
and
obligation
to
perform
the
same
:
And
seeing
Christ
hath
already
appointed
all
the
ministerial
works
,
and
appropriated
the
same
to
certain
ministerial
orders
,
no
new
order
or
office
of
the
holy
ministry
can
be
instituted
by
men
,
for
they
cannot
institute
other
ministerial
work
to
be
done
in
Christs
Name
,
than
what
he
hath
appointed
.
But
the
circumstances
and
accidental
modes
,
and
subservient
offices
about
the
work
of
the
ministry
are
of
that
nature
,
as
that
they
well
may
be
appointed
by
men
;
and
accordingly
the
officers
for
the
management
thereof
may
be
so
appointed
:
and
such
modes
and
circumstances
being
necessarily
subject
to
great
variation
in
regard
of
the
great
diversity
of
occasion
,
cannot
well
be
pre-defined
.
The
holy
ministry
and
power
belonging
to
it
,
is
conferred
neither
by
Magistrate
,
nor
by
Prelate
,
nor
by
any
spiritual
officer
or
officers
as
the
proper
givers
thereof
,
but
by
Christ
alone
:
And
tho
Christ
give
it
in
some
respect
by
the
mediation
of
men
,
yet
not
by
them
as
giving
the
office
power
,
but
as
instruments
either
of
designing
the
person
to
whom
he
gives
it
,
or
of
the
solemn
investiture
of
that
person
therein
;
as
the
King
is
the
immediate
giver
of
the
power
of
a
Mayor
in
a
Town
corporate
,
when
he
gives
it
by
the
mediation
of
the
Electors
,
not
as
giving
the
power
,
but
designing
the
person
to
be
invested
with
it
,
or
by
the
mediation
of
some
other
officers
as
instruments
of
the
solemn
investiture
.
Neither
Magistrate
nor
Prelate
,
nor
any
spiritual
officer
or
officers
can
dsiannul
or
take
away
that
spiritual
office
,
whereof
they
are
not
the
authors
,
nor
in
proper
sence
the
givers
.
Nor
can
they
inlarge
or
lessen
it
as
to
its
essential
state
,
or
define
it
otherwise
than
Christ
hath
defined
it
:
And
if
the
ordainer
in
conveying
the
holy
office
or
order
should
use
any
any
words
or
actions
that
import
the
lessening
thereof
in
its
essential
state
,
they
are
void
and
null
;
as
if
a
Minister
that
joyns
a
Man
and
Woman
in
marriage
according
to
the
true
intent
of
that
ordinance
,
shall
add
some
words
that
forbid
the
Husband
the
government
of
his
Wife
,
that
addition
is
a
nullity
.
§
3.
Of
the
Office
of
a
Bishop
,
Elder
,
or
Pastor
.
THE
Ministry
of
Gods
appointment
is
either
extraordinary
and
temporary
,
as
that
of
the
Apostles
,
and
Prophets
,
and
Evangelists
also
,
if
so
be
they
were
only
the
itinerary
assistants
of
the
Apostles
;
or
ordinary
and
perpetual
,
as
that
of
Pastors
and
Teachers
.
The
words
Elder
,
Bishop
,
Pastor
,
are
names
of
the
same
Sacred
Office
,
as
appears
Acts
20.17
,
28.
where
their
Ministry
towards
the
Church
is
set
forth
in
Pauls
words
to
the
Elders
which
he
sent
for
from
Ephesus
to
Miletum
;
Take
heed
to
your selves
,
and
to
all
the
flock
over
which
the
Holy
Ghost
hath
made
you
overseers
,
to
feed
the
Church
of
God
which
he
hath
purchased
with
his
own
blood
.
The
Apostles
besides
their
extraordinary
Office
of
Apostleship
,
had
also
the
ordinary
Office
of
Bishops
,
pastors
and
Elders
;
or
(
to
speak
peradventure
more
properly
)
they
had
these
ordinary
offices
included
in
their
Apostleship
.
Christ
saith
to
Peter
,
Feed
my
sheep
.
And
Peter
calls
himself
an
Elder
,
1
Pet.
5.1
.
And
John
in
his
second
and
third
Epistles
so
calls
himself
.
And
indeed
if
it
were
not
so
,
they
could
have
no
successors
or
partakers
.
Howbeit
the
Scripture
gives
us
no
evidence
of
their
being
fixed
Bishops
or
Pastors
to
particular
Churches
.
As
for
the
meaning
of
these
names
,
the
word
Bishop
imports
an
Overseer
;
Elder
is
a
name
of
Authority
borrowed
from
age
,
and
applied
to
a
Ruling-officer
.
The
word
Pastor
is
metaphorical
,
signifying
that
this
Officer
is
to
the
Congregation
of
God
as
a
Shepherd
to
a
Flock
of
sheep
,
to
feed
them
.
This
feeding
consists
in
teaching
and
ruling
;
so
that
every
Pastor
is
in
the
nature
of
his
office
a
Teacher
,
and
he
feeds
by
doctrine
.
And
indeed
Pastoral
Ruling
is
by
teaching
;
so
that
every
authoritative
Church-teacher
is
a
Pastor
;
for
the
Pastor
rules
only
by
the
spiritual
sword
,
which
is
the
word
of
God
;
and
the
discipline
which
he
exercises
,
is
no
more
than
than
the
personal
application
of
Christs
word
in
his
name
,
to
judg
the
impenitent
,
and
absolve
the
penitent
.
And
every
authoritative
Teacher
in
Christs
name
hath
power
to
make
such
personal
application
of
the
word
.
The
Pastoral
Office
hath
its
work
not
only
towards
those
that
are
within
,
but
towards
those
also
that
are
without
,
to
bring
them
into
the
Fold
.
As
Christ
the
Prince
of
Pastors
,
or
chief
Shepherd
,
doth
by
virtue
of
that
office
not
only
feed
the
sheep
that
are
gathered
to
him
,
but
goes
out
also
into
the
wilderness
to
seek
the
lost
sheep
;
even
so
the
Ministerial
pastors
or
bishops
are
by
virtue
of
their
office
under
Christ
,
to
seek
those
that
are
as
yet
going
astray
,
and
to
bring
them
to
Christ
the
Shepherd
and
Bishop
of
their
souls
.
Thus
the
name
Pastor
doth
very
congruously
denote
the
Ministerial
Authority
towards
the
unbelieving
and
unconverted
,
as
well
as
towards
believers
and
converts
.
Moreover
the
said
Officers
are
stiled
Preachers
of
the
Gospel
,
1
Cor.
9.14
.
Stewards
of
the
Mysteries
of
God
,
1
Cor.
4.1
.
Ambassadors
of
Christ
,
that
have
the
Ministry
of
Reconciliation
committed
to
them
,
2
Cor.
5.18
,
20.
And
these
Titles
infer
an
Office
and
Ministry
relating
as
well
to
those
that
are
without
,
and
to
be
brought
into
the
Fold
,
as
to
those
that
are
within
,
and
to
be
kept
there
;
and
in
reference
to
both
sorts
it
is
for
the
edifying
or
building
of
the
Church
.
In
short
,
the
Pastoral
Office
is
a
state
of
Authority
and
obligation
to
dispence
the
Word
and
Sacraments
,
and
disciplinary
censures
of
Christ
the
Mediator
in
his
name
.
The
Ministerial
dispensation
of
the
Word
,
differs
quoad
formale
,
from
spiritual
instruction
,
reproof
,
exhortation
,
given
in
a
common
way
of
Christian
charity
,
or
in
a
special
way
of
Oeconomical
or
civil
Authority
,
being
performed
by
Christs
commissioned
Officers
and
Stewards
in
holy
things
,
and
separated
or
devoted
thereunto
.
And
herein
the
Ministers
as
Ambassadors
or
Heralds
,
according
to
the
tenor
of
the
Gospel
,
do
publish
and
offer
the
mercies
of
Christ
upon
his
terms
,
and
denounce
the
threatnings
of
Christ
to
those
that
refuse
his
Mercies
.
The
Sacraments
being
seals
annexed
by
Christ
to
the
word
of
his
grace
,
and
a
visible
word
,
are
also
to
be
dispenced
by
them
to
whom
the
dispensation
of
the
word
is
committed
.
The
disciplinary
censures
of
Authoritative
Reproof
,
Suspension
and
Excommunication
of
persons
convicted
of
ungodliness
and
impenitency
,
being
a
particular
and
personal
application
of
the
threatnings
of
the
Gospel
,
and
a
declaring
and
judging
of
the
persons
unmeet
for
fellowship
with
Christ
and
his
Church
,
are
likewise
to
be
administred
by
the
same
Officers
.
§
4.
The
nature
of
the
Spiritual
Power
residing
in
the
Pastors
.
THE
Spiritual
Power
of
Pastors
,
Bishops
,
or
Elders
,
is
expressed
by
the
Author
and
Giver
of
it
,
in
these
terms
,
viz.
The
keys
of
the
kingdom
of
heaven
,
binding
and
loosing
,
remitting
and
retaining
sins
.
To
understand
the
true
import
of
these
terms
,
is
to
understand
the
Power
enquired
of
.
The
keys
of
the
kingdom
of
Heaven
,
signifie
the
Stewardship
of
Christs
Gospel
,
to
dispence
to
every
one
a
due
portion
thereof
,
according
to
his
command
.
Binding
and
loosing
,
is
a
Ministerial
Authority
of
holding
impenitent
sinners
under
the
curse
,
and
absolving
the
penitent
from
it
,
only
by
the
word
of
Christ
generally
or
personally
applied
;
and
it
may
further
signifie
a
Ministerial
prohibiting
of
that
which
is
unlawful
,
and
allowing
of
that
which
is
lawful
,
by
the
doctrine
of
Christ
.
And
the
power
of
remitting
and
retaining
sins
as
granted
to
Ministers
,
is
only
that
of
meer
Stewards
or
Dispensers
of
the
Blessing
or
the
Curse
that
hath
proceeded
out
of
the
mouth
of
Christ
their
Lord
;
and
there
appears
no
grant
from
Christ
to
his
Ministers
of
other
power
than
what
is
here
expressed
,
or
what
is
implyed
in
it
,
or
by
necessary
consequence
follows
from
it
.
In
reference
to
the
ministerial
power
,
a
great
Scholar
distinguisheth
between
a
Vicar
and
a
mere
Minister
,
and
saith
,
a
Vicar
doth
produce
actions
of
the
same
kind
with
him
whose
Vicar
he
is
(
his
words
are
actiones
congeneres
)
tho
less
perfectly
;
but
a
mere
minister
doth
not
produce
such
actions
;
but
only
such
as
are
serviceable
to
the
action
of
the
principal
cause
.
Therefore
the
name
of
the
same
action
is
properly
,
yet
analogically
attributed
to
the
Vicar
as
to
the
principal
;
as
for
example
,
to
pass
sentence
:
but
to
the
minister
only
tropically
,
as
remitting
and
retaining
of
sins
.
Indeed
the
sentence
of
a
vicarious
Judg
,
whether
just
or
unjust
,
is
decisive
or
definitive
,
and
valid
as
to
matter
of
legal
right
,
till
it
be
reversed
by
the
principal
;
but
the
action
of
a
Minister
for
the
remitting
and
retaining
of
sin
,
is
of
no
force
,
no
not
for
a
moment
,
if
it
be
unjust
,
or
done
(
as
the
common
expression
is
)
errante
clave
.
Hereupon
it
follows
,
that
the
ministerial
power
of
remitting
and
retaining
sins
,
and
of
binding
and
loosing
(
at
least
as
to
the
conscience
)
is
merely
declarative
,
that
is
,
it
hath
its
force
and
vertue
,
as
it
is
a
true
declaration
of
the
mind
of
Christ
in
that
particular
,
otherwise
it
is
void
and
of
no
effect
.
The
power
of
Pastors
in
the
acts
aforesaid
is
but
the
power
of
Heralds
,
or
Ambassadors
,
and
therefore
only
declarative
.
God
and
Christ
doth
by
the
law
of
grace
absolve
or
justifie
the
penitent
,
constitutivè
:
Even
before
the
Pastor
pronounceth
absolution
,
every
penitent
is
by
the
covenant
of
grace
justifyed
or
made
righteous
:
Therefore
the
Pastor
doth
absolve
or
justifie
him
only
declarativè
:
For
when
a
man
is
justified
by
the
law
of
grace
,
and
consequently
so
esteemed
and
judged
of
God
,
what
hath
his
officer
or
minister
afterwards
to
do
in
his
name
,
but
to
declare
what
is
already
done
in
law
.
As
for
the
saying
of
Dominus
expectat
servum
,
that
is
,
before
God
justifies
the
penitent
believer
who
is
ready
to
submit
to
all
his
terms
,
he
stays
for
the
sentence
of
absolution
to
be
pronounced
by
the
Minister
;
I
confess
I
understand
not
its
consistence
with
the
Covenant
of
Grace
.
Wherefore
the
pastoral
sentence
of
absolution
doth
confer
no
new
right
,
nor
doth
it
perfect
the
right
already
given
by
the
law
of
Christ
;
but
it
doth
authoritatively
declare
that
right
,
and
strengthen
the
assurance
,
and
comfort
the
conscience
of
the
penitent
.
The
pastoral
binding
of
the
impenitent
is
not
the
adding
of
a
further
curse
or
obligation
to
divine
vengeance
,
but
merely
a
solemn
declaration
of
the
curse
already
past
upon
the
sinner
by
the
law
of
Christ
.
But
as
the
solemn
declaration
of
the
Kings
pardon
to
repenting
rebels
,
and
the
denunciation
of
vengeance
to
the
obstinate
by
an
authorized
officer
according
to
the
law
,
doth
strengthen
the
assurance
of
the
conditional
mercy
,
and
increase
the
guilt
of
continuing
in
rebellion
,
and
more
forcibly
press
to
obedience
;
so
the
like
declarative
acts
of
Christs
Ministers
have
the
same
force
towards
his
subjects
.
That
the
power
of
a
Pastor
in
binding
and
loosing
as
to
the
communion
and
external
priviledges
of
the
Church
,
is
more
than
declarative
of
the
mind
of
Christ
therein
,
I
yet
discern
not
:
For
tho
the
sentence
of
an
erring
judg
in
a
Civil
judicatory
is
valid
till
it
be
reversed
;
yet
the
erring
keys
have
no
effect
,
and
the
Church
and
the
Members
thereof
are
not
bound
by
the
unjust
sentence
of
a
Pastor
to
reject
a
godly
person
,
that
hath
not
given
just
scandal
,
or
to
carry
themselves
towards
him
as
towards
one
unfit
for
Christian
Communion
;
but
they
are
still
to
receive
him
as
a
brother
:
Indeed
the
injured
person
may
be
bound
to
forbear
the
use
of
his
right
in
some
parts
thereof
,
as
coming
to
the
Church-Assembly
in
case
a
schism
or
disturbance
would
follow
:
But
this
obligation
doth
not
arise
from
any
validity
that
is
in
the
unjust
sentence
,
but
from
the
duty
of
preserving
peace
and
order
.
The
distinction
of
the
power
of
Order
,
and
the
power
of
jurisdiction
,
is
vain
.
For
the
spiritual
Pastor
or
Elder
hath
no
other
power
than
the
power
of
the
Keys
,
and
the
full
power
of
the
Keys
intrinsecally
belongs
to
the
order
or
office
of
a
Pastor
or
Elder
.
But
if
any
pretend
that
the
full
power
of
the
Keys
doth
not
intrinsecally
belong
to
the
office
of
a
Pastor
or
Elder
,
but
a
part
only
,
or
that
there
be
two
kinds
of
power
of
the
Keys
,
the
one
whereof
belongs
only
to
one
superior
kin●
of
spiritual
officers
,
and
the
other
is
common
to
all
●piritual
●astors
,
let
him
prove
such
distinction
and
distribution
from
the
Word
of
God
.
§
5.
Of
the
Delegation
of
Spiritual
Power
.
THE
delegation
of
power
is
a
derivation
thereof
from
its
ordinary
subject
,
to
another
who
is
not
the
ordinary
subject
thereof
,
and
who
hath
right
to
exercise
it
merely
as
authorized
by
the
ordinary
subject
thereof
;
as
when
a
Bishop
delegates
his
episcopal
power
to
him
,
who
is
no
Bishop
,
and
who
exercises
the
same
merely
by
vertue
of
his
delegation
.
The
office
of
a
Bishop
,
Pastor
or
Elder
,
is
a
trust
,
and
that
of
the
greatest
consequence
in
the
world
,
and
a
trust
may
not
be
delegated
by
the
receiver
to
another
person
without
the
express
consent
of
the
giver
.
No
subordinate
officer
can
make
a
legal
deputy
unless
he
be
authorized
thereunto
by
law
,
or
in
his
commission
or
Charter
from
the
supream
power
:
And
Christ
hath
not
exprest
his
consent
to
the
transferring
of
this
trust
,
nor
given
authority
to
his
Ministers
to
make
such
Delegation
.
That
Princes
and
Soveraign
Powers
b●ing
Gods
Trustees
,
do
transfer
the
work
of
their
trust
to
Delegates
and
subordinate
officers
,
is
no
ground
for
Christs
Ministers
to
do
the
like
:
For
first
,
Christs
Ministers
are
only
authorized
Ambassadors
,
Heralds
,
and
not
Spiritual
Soveraigns
under
him
,
as
the
supream
Magistrates
are
Civil
Soveraigns
under
God
.
2.
It
is
in
the
nature
of
civil
soveraignty
to
make
delegates
and
subordinate
officers
of
civil
power
,
and
the
due
Government
of
the
Civil
State
makes
it
necessary
;
but
there
is
no
such
thing
in
the
nature
of
the
pastoral
office
,
and
no
necessity
for
it
in
Ecclesiastical
Government
.
3.
The
specification
of
magistracy
or
civil
power
is
left
to
men
,
but
the
spiritual
power
is
specified
by
Christ
,
and
by
him
appropriated
to
officers
of
his
own
institution
.
4.
Christ
to
provide
for
his
flock
hath
taken
another
course
than
to
authorize
Bishops
and
Pastors
to
do
their
work
by
Delegates
,
namely
,
to
command
the
ordaining
of
more
Bishops
or
Elders
as
need
requires
.
The
delegation
of
Episcopal
Power
is
a
repugnancy
in
it self
.
For
it
is
the
power
of
the
keys
,
or
of
stewarship
in
Christs
house
,
of
binding
and
loosing
,
of
remitting
and
retaining
sins
in
Christs
name
,
by
special
authority
from
him
.
And
can
any
that
is
not
Christs
officer
so
authorized
,
exert
such
power
?
Besides
,
if
one
part
of
the
bishops
proper
work
,
viz.
The
exercise
of
Ecclesiastical
Government
,
may
be
delegated
to
one
that
is
no
bishop
,
why
may
not
any
other
part
of
his
work
be
so
delegated
,
as
the
ordaining
of
ministers
?
And
if
it
be
replied
,
ad
ordinem
pertinet
ordinare
,
by
as
good
reason
it
may
be
said
,
that
it
as
incommunicably
belongs
to
the
order
or
office
of
Christs
institution
to
exercise
Christs
Discipline
,
as
to
ordain
Ministers
.
Indeed
a
Vicar
being
of
the
same
sacred
office
or
order
,
may
so
exert
the
said
power
in
the
place
of
another
,
as
that
his
act
is
valid
.
But
it
may
well
be
questioned
,
whether
any
bishop
may
make
one
or
more
vicarious
bishops
to
execute
his
charge
,
for
every
bishop
hath
received
a
trust
from
Christ
to
be
fulfilled
in
his
own
person
,
Col.
1.7
.
And
I
do
not
find
that
Christ
hath
granted
a
faculty
to
any
bishop
to
fulfil
his
Ministry
by
a
Vicar
of
his
own
order
.
But
I
do
not
question
,
but
a
bishop
may
have
an
assistant
or
assistants
of
his
own
order
,
either
occasionally
in
case
of
present
disability
or
justifiable
avocation
;
or
statedly
when
the
flock
that
is
under
his
personal
oversight
requires
more
work
than
one
man
can
do
.
And
then
the
said
assistants
are
not
his
Vicars
,
but
collegues
,
performing
each
of
them
their
own
part
in
the
work
and
service
of
their
Lord
Christ
.
§
6.
The
identity
of
a
Bishop
and
Presbyter
.
IT
is
granted
by
the
assertors
of
prelacy
,
that
the
names
Bishop
and
Presbyter
are
used
promiscuously
:
Now
they
that
assert
two
distinct
offices
under
promiscuous
names
,
had
need
bring
clear
proof
for
the
distinction
of
those
offices
:
Howbeit
I
do
not
merely
insist
on
the
names
as
indifferently
used
;
but
wheresoever
the
sacred
office
of
Presbyterate
is
set
forth
in
Scripture
,
it
is
set
forth
as
the
office
of
a
spiritual
Pastor
or
Bishop
,
which
is
to
feed
the
Flock
of
God
by
teaching
and
ruling
it
;
And
such
a
Presbyter
as
is
a
sacred
officer
of
the
Christian
Church
,
but
not
a
Bishop
or
Pastor
,
is
not
to
be
found
in
Scripture
.
Tit.
1.5
,
7.
shews
not
only
an
identity
of
name
,
but
of
office
.
To
give
order
for
the
admission
of
none
to
the
office
of
an
Elder
but
one
so
qualified
,
because
a
Bishop
must
be
so
qualified
,
is
not
rational
,
if
the
bishop
be
of
a
distinct
office
from
the
Presbyter
,
and
superior
to
him
.
Act.
20
28
The
Elders
are
called
Bishops
,
and
have
the
whole
Episcopal
Power
to
feed
the
flock
by
government
as
well
as
by
doctrine
.
1
Pet.
5.12
.
The
elders
are
exhorted
to
feed
the
Flock
of
God
which
is
among
them
,
and
to
take
the
oversight
thereof
;
and
under
the
force
of
these
two
words
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
bishops
claim
their
whole
power
of
government
.
1
Tim.
3.
The
Apostle
immediately
passeth
from
the
Bishop
to
the
Deacon
,
and
takes
no
notice
of
such
an
officer
as
a
Presbyter
below
a
Bishop
,
and
above
a
Deacon
:
And
neither
this
nor
any
other
Scripture
doth
afford
us
the
least
notice
of
any
qualification
or
ordination
,
or
any
sacred
work
and
duty
belonging
to
a
Presbyter
,
who
is
no
bishop
.
Not
one
place
of
Scripture
doth
set
forth
any
Presbyter
as
less
than
a
bishop
.
Phil.
1
,
1.
Paul
makes
mention
of
Bishops
and
Deacons
in
the
Church
at
Philippi
in
the
inscription
of
his
Epistle
,
but
no
mention
of
Presbyters
that
were
not
bishops
.
And
it
seems
by
that
Text
that
in
the
Apostles
times
there
were
more
bishops
than
one
placed
in
one
city
;
and
't
is
to
be
noted
,
that
Philippi
was
but
a
little
City
under
the
Metropolis
of
Thessalonica
.
Thus
bishop
and
elder
in
the
places
aforecited
,
are
names
of
the
same
office
,
whatsoever
it
be
;
and
the
Hierarchical
Divines
grant
as
much
,
but
are
not
agreed
what
office
is
there
set
forth
by
those
names
.
One
part
of
them
think
that
those
Texts
speak
of
,
or
at
least
comprehend
such
Presbyters
as
are
now
so
called
:
The
other
part
of
them
think
they
speak
of
such
bishops
as
are
now
distinct
from
presbyters
:
Now
they
that
hold
that
the
said
Texts
speak
of
or
include
such
presbyters
as
are
now
so
called
,
must
needs
hold
that
such
presbyters
are
pastors
and
bishops
in
the
Scripture
sence
of
those
names
,
and
so
an
identity
of
the
bishop
and
presbyter
is
confessed
,
and
it
rests
upon
them
to
prove
the
divine
institution
of
bishops
of
a
higher
order
over
such
presbyters
;
and
they
that
hold
that
the
said
Texts
speak
of
such
bishops
as
are
now
distinct
from
presbyters
,
must
needs
grant
,
the
qualification
,
ordination
,
and
work
of
presbyters
inferior
to
bishops
is
not
set
forth
in
Scripture
.
If
it
be
said
that
the
order
of
inferior
and
subject
presbyters
is
of
divine
institution
,
and
yet
not
defined
or
expressed
in
Scripture
,
let
a
satisfactory
proof
be
brought
from
some
other
authority
of
its
divine
institution
,
and
what
its
nature
is
.
If
it
be
said
that
at
first
the
function
of
a
bishop
and
presbyter
was
one
,
but
afterwards
it
was
divided
into
two
,
and
that
the
division
was
made
by
divine
warrant
,
the
asserters
are
bound
to
prove
it
by
sufficient
authority
.
To
have
the
power
of
the
keys
,
of
binding
and
loosing
,
of
remitting
and
retaining
sins
in
Christs
name
,
as
his
commissioned
Officer
,
is
to
have
Episcopal
power
,
and
this
power
belongs
to
a
Presbyter
.
The
Asserters
of
Prelacy
answer
this
,
by
distinguishing
the
power
of
the
keys
in
foro
interiore
,
or
the
Court
of
Conscience
within
;
and
foro
exteriore
,
in
the
exterior
Court
,
to
wit
,
that
of
the
Church
;
and
say
that
the
former
belongs
to
the
Bishop
and
Presbyter
both
,
and
the
latter
to
the
Bishop
only
.
To
which
I
reply
,
1.
The
Scripture
makes
no
such
distinction
;
and
where
the
Law
distinguisheth
not
,
we
may
not
distinguish
.
2.
The
distinction
is
vain
:
for
all
power
that
belongs
to
the
Pastors
of
the
Church
purely
,
respects
the
conscience
,
by
applying
to
it
the
commands
,
promises
,
and
threatnings
of
God
;
and
it
respects
the
conscience
,
as
having
the
conduct
of
the
outward
man
,
and
that
in
reference
to
Church
communion
,
as
well
as
other
matters
.
3.
If
Presbyters
may
in
the
name
of
Christ
bind
the
impenitent
,
and
loose
the
penitent
as
to
the
conscience
in
the
sight
of
God
,
which
is
the
greater
and
primary
binding
and
loosing
;
then
by
parity
of
reason
,
and
that
with
advantage
,
they
may
bind
and
loose
as
to
Church-communion
,
which
is
the
lesser
,
secondary
and
subsequent
binding
and
loosing
.
That
Officer
is
a
Bishop
that
hath
power
of
authoritative
declaring
in
Christs
name
,
that
this
or
that
wicked
person
in
particular
is
unworthy
of
fellowship
with
Christ
and
his
Church
,
and
a
power
of
charging
the
Congregation
in
Christs
name
not
to
keep
company
with
him
,
as
being
no
fit
member
of
a
Christian
Society
;
and
also
a
power
of
Authoritative
declaring
and
judging
in
Christs
name
,
that
the
same
person
repenting
of
his
wickedness
,
and
giving
evidence
thereof
,
is
meet
for
fellowship
with
Christ
and
his
church
,
and
a
power
of
requiring
the
Congregation
in
Christs
name
again
to
receive
him
into
their
Christian
fellowship
.
For
these
are
the
powers
of
Excommunication
,
and
Ecclesiastical
Absolution
;
and
a
Presbyter
hath
apparently
the
said
powers
.
As
he
can
undoubtedly
declare
,
and
charge
,
and
judg
,
as
aforesaid
,
touching
persons
in
general
;
so
by
parity
of
reason
,
touching
this
or
that
person
in
particular
;
all
particulars
being
included
in
the
general
.
He
hath
undoubtedly
a
power
of
applying
the
word
in
Christs
name
,
as
well
personally
as
generally
.
That
a
Presbyter
hath
the
said
powers
,
is
granted
by
the
Church
of
England
in
the
common
usage
of
the
Ecclesiastical
Courts
,
wherein
a
Presbyter
is
appointed
to
denounce
the
sentence
of
Excommunication
,
tho
the
Chancellor
doth
decree
it
.
And
the
Excommunication
is
not
compleat
,
till
a
Presbyter
hath
denounced
it
in
the
congregation
.
That
the
Apostles
have
no
successors
in
the
whole
of
their
Office
,
is
confessed
on
all
hands
;
but
if
they
have
successors
in
part
of
their
Office
,
viz.
in
the
Pastoral
Authority
,
in
this
respect
the
Presbyters
,
if
any
,
are
their
successors
.
Peter
exhorting
the
Presbyters
,
stiles
himself
their
fellow-Presbyter
,
which
is
to
be
understood
in
respect
of
the
power
of
Teaching
and
Ruling
.
The
Pastoral
Authority
of
Presbyters
is
further
cleared
in
many
passages
in
the
publick
forms
of
the
Church
of
England
touching
that
Order
.
The
form
of
Ordaining
Presbyters
in
this
Church
,
lately
was
,
Receive
the
Holy
Ghost
;
whose
sins
thou
remittest
,
they
are
remitted
;
and
whose
sins
thou
retainest
,
they
are
retained
;
and
be
thou
a
faithful
dispenser
of
the
word
of
God
,
and
of
his
holy
Sacraments
,
in
the
Name
of
the
Father
,
and
of
the
Son
,
and
of
the
Holy
Ghost
.
Amen
.
Now
the
former
part
hereof
is
intirely
the
words
used
by
our
Saviour
,
John
20.21
,
22.
towards
the
Apostles
,
expressing
their
Pastoral
Authority
.
And
the
latter
part
is
no
derogation
or
diminution
from
the
power
granted
in
the
former
part
.
If
Presbyters
are
not
partakers
with
the
Apostles
in
the
Pastoral
Authority
,
how
could
they
have
Right
to
that
Form
of
Ordination
?
Likewise
this
Church
did
in
solemn
form
of
words
require
the
presbyters
when
they
were
ordained
,
to
exercise
the
discipline
of
Christ
as
the
Lord
hath
commanded
,
and
this
Realm
hath
received
the
same
,
according
to
the
commandment
of
God
.
And
that
they
might
the
better
understand
what
the
Lord
hath
commanded
therein
,
this
Church
did
appoint
also
,
That
at
the
ordering
of
Priests
there
be
read
for
the
Epistle
that
portion
of
Acts
20.
which
relates
St.
Paul's
sending
to
Ephesus
,
and
calling
for
the
Elders
of
the
Congregation
,
with
his
exhortation
to
them
,
To
take
heed
to
themselves
,
and
to
all
the
flock
,
whereof
the
Holy
Ghost
hath
made
them
overseers
,
to
rule
the
congregation
of
God
.
Or
else
1
Tim.
3.
which
sets
forth
the
Office
and
due
Qualifications
of
a
Bishop
.
These
portions
of
Scripture
this
Church
appointed
to
be
read
to
the
Presbyters
,
as
belonging
to
their
Office
,
and
to
instruct
them
in
the
nature
of
it
.
And
afterwards
the
Bishop
speaks
to
them
that
are
to
receive
the
Office
of
Priesthood
,
in
this
form
of
words
:
You
have
heard
brethren
,
as
well
in
your
private
examination
,
as
in
the
exhortation
and
holy
lessons
taken
out
of
the
Gospel
,
and
the
writings
of
the
Apostles
,
of
what
dignity
,
and
how
great
importance
this
Office
is
whereto
ye
are
called
;
that
is
to
say
,
The
Messengers
,
the
Watchmen
,
the
pastors
and
stewards
of
the
Lord
,
to
teach
,
to
premonish
,
to
feed
,
to
provide
for
the
Lords
Family
.
I
acknowledg
the
passages
here
alledged
are
taken
out
of
the
old
Book
of
Ordinanion
that
was
established
in
this
Church
till
the
late
alteration
made
Anno
1662.
If
those
Alterations
signifie
another
meaning
about
the
several
Holy
Orders
,
than
what
was
signified
in
the
Old
Book
,
then
the
sense
of
the
Church
of
England
in
these
times
,
differs
from
the
sense
of
the
same
Church
in
all
times
preceding
the
said
Alterations
.
But
if
they
signifie
no
other
meaning
than
what
was
signified
in
the
old
Book
,
my
Citations
are
of
force
to
shew
what
is
the
sense
of
this
Church
,
as
well
of
the
present
as
of
the
former
times
about
this
matter
.
And
let
this
be
further
considered
,
That
the
form
of
ordaining
a
Bishop
according
to
the
Church
of
England
,
imports
not
the
conferring
of
a
higher
power
,
or
an
authorizing
to
any
special
work
,
more
than
to
what
the
Presbyter
is
authorized
.
The
old
form
was
,
Take
the
Holy
Ghost
;
and
remember
that
thou
stir
up
the
grace
of
God
that
is
in
thee
,
by
imposition
of
hands
:
for
God
hath
not
given
us
the
spirit
of
fea●
,
but
of
power
,
and
of
love
,
and
of
soberness
.
What
is
there
in
this
form
of
words
,
that
might
not
be
used
to
a
Presbyter
at
his
ordination
?
Or
what
is
there
in
it
expressive
of
more
power
than
what
belongs
to
a
Presbyter
?
The
new
form
since
the
late
alteration
,
is
,
Receive
the
Holy
Ghost
for
the
work
and
office
of
a
Bishop
in
the
Church
of
God
,
now
committed
to
thee
by
imposition
of
our
hands
,
in
the
name
of
the
Father
,
and
of
the
Son
,
and
of
the
Holy
Ghost
,
Amen
And
remember
that
thou
stir
up
the
grace
of
God
that
is
given
thee
by
this
imposition
of
our
hands
;
f
r
God
hath
not
given
us
the
spirit
of
fear
,
but
of
power
,
and
of
love
,
and
of
soberness
.
And
what
is
there
in
this
form
that
is
expressive
of
any
office
power
that
the
Presbyter
hath
not
,
unless
these
words
,
for
the
work
and
office
of
a
bishop
?
Now
both
the
name
,
and
work
,
and
office
of
a
bishop
,
belongs
to
the
Scripture-presbyter
,
who
is
of
divine
institution
;
and
the
presbyter
to
whom
it
doth
not
belong
,
is
but
a
humane
creature
,
or
an
ordinance
of
man
.
§
7.
Of
the
present
Diocesan
Bishop
.
A
Diocesan
Bishop
according
to
the
hierarchical
state
,
is
a
Bishop
of
the
lowest
degree
,
having
under
him
Parish-Ministers
that
are
Presbyters
or
Priests
,
but
not
accounted
Bishops
,
and
by
divine
right
claiming
to
himself
alone
the
Episcopal
Authority
over
all
the
Parish
Churches
and
Ministers
within
his
Diocess
,
which
may
contain
a
hundred
,
two
hundred
,
five
hundred
,
or
a
thousand
parishes
:
For
an
Episcopacy
of
this
kind
I
discern
no
Scripture-Warrant
nor
Divine
Right
.
Every
particular
Church
should
have
its
proper
pastor
or
Bishop
,
and
particular
Churches
with
their
proper
pastors
are
so
evidently
of
divine
right
,
that
some
eminently
learned
men
in
the
Church
of
England
have
declared
their
judgment
that
no
form
of
Church-Government
besides
the
mere
pastoral
office
and
Church-Assemblies
,
is
prescribed
in
the
Word
of
God
,
but
may
be
various
according
to
the
various
condition
and
occasion
of
several
Churches
.
But
if
it
be
said
that
parochial
Congregations
are
not
Churches
but
only
parts
of
the
Diocess
,
which
is
the
lowest
political
Church
,
I
desire
proof
from
Scripture
,
that
such
Congregations
as
our
parishes
having
their
proper
presbyter
or
presbyters
invested
with
the
power
of
the
keys
,
are
not
Churches
properly
so
called
.
The
reason
of
demanding
this
proof
is
,
because
the
Scripture
is
a
perfect
rule
for
the
essential
constitution
of
Churches
,
though
the
accidents
thereto
belonging
may
be
regulated
by
humane
prudence
.
And
it
is
most
evident
in
Scripture
,
that
a
particular
congregation
of
Christians
having
their
proper
pastor
or
pastors
,
presbyter
or
presbyters
,
are
Churches
properly
so
called
,
and
a
parochial
Minister
I
conceive
to
be
a
pastor
,
presbyter
,
or
elder
,
according
to
the
Scripture
.
Moreover
if
a
Diocess
containing
many
hundred
,
or
perhaps
a
thousand
parishes
(
as
it
doth
in
England
)
do
constitute
but
one
particular
Church
,
and
the
parishes
be
not
properly
to
be
accounted
Churches
,
but
only
so
many
parts
of
that
one
diocesan
Church
,
why
may
not
ten
thousand
,
yea
,
ten
times
ten
thousand
parishes
be
likewise
accounted
but
one
particular
church
,
and
brought
under
one
man
as
the
sole
bishop
or
pastor
thereof
?
Nor
do
I
discern
how
it
is
possible
for
one
man
to
do
the
work
of
a
bishop
towards
so
many
parishes
,
which
is
to
oversee
all
the
flock
,
to
preach
to
them
all
,
to
baptize
and
confirm
all
that
are
to
be
baptized
and
confirmed
,
to
administer
the
Lords
Supper
to
all
,
to
bless
the
congregation
,
publickly
and
privately
to
admonish
all
as
their
need
requires
,
to
excommunicate
the
impenitent
,
to
absolve
the
penitent
,
and
that
upon
knowledg
of
their
particular
estate
:
for
all
these
are
pastoral
or
episcopal
acts
.
And
let
it
here
be
noted
,
that
I
speak
of
the
work
of
a
bishop
infimi
gradus
,
or
under
whom
there
are
no
subordinate
bishops
.
If
such
a
Diocesan
bishop
saith
,
it
sufficeth
that
he
perform
all
this
to
the
flock
by
others
,
namely
,
by
the
parish
ministers
as
his
Curates
,
and
by
other
officers
his
substitutes
:
It
is
answered
,
1.
The
pastoral
Authority
is
a
personal
trust
.
2.
He
is
to
shew
his
commission
from
Christ
the
prince
of
pastors
,
to
do
his
work
by
others
;
for
I
am
now
enquiring
what
is
of
divine
,
and
not
of
humane
Right
.
3.
None
but
a
bishop
can
do
the
proper
work
of
a
bishop
;
and
consequently
,
the
presbyters
by
whom
the
Diocesan
doth
his
work
,
either
are
bishops
,
or
their
act
is
an
usurpation
and
a
nullity
.
It
is
matter
of
divine
Right
only
that
is
here
considered
.
As
for
the
humane
Rights
of
a
Diocesan
bishop
,
to
wit
,
his
dignity
,
and
his
jurisdiction
under
the
King
as
Supreme
,
and
to
which
he
is
intituled
by
the
Law
of
the
Land
,
I
intermeddle
not
therewith
.
§
8.
Of
a
Bishop
or
Bishops
.
THE
Divine
Right
of
a
bishop
infimi
gradus
,
Ruling
over
many
churches
as
their
sole
hishop
or
pastor
,
hath
been
considered
;
and
now
it
is
to
be
considered
,
Whether
there
be
of
divine
institution
,
such
a
spiritual
officer
as
hath
the
oversight
of
Bishops
,
or
is
a
Bishop
of
Bishops
.
The
Diocesan
Bishop
is
really
of
this
kind
,
tho
he
will
not
own
it
;
for
he
is
a
bishop
of
Presbyters
,
who
are
really
bishops
,
if
they
be
that
kind
of
Presbyters
that
the
Scripture
mentions
.
But
if
the
Presbyters
,
which
in
the
hierarchical
state
are
subject
to
the
Diocesan
Bishop
,
be
of
another
kind
,
they
are
not
of
Christs
institution
.
What
hath
been
already
said
against
the
Episcopacy
of
a
bishop
infimi
gradus
over
many
Churches
,
makes
not
against
the
right
of
an
overseer
of
other
bishops
,
such
as
Titus
must
needs
be
,
if
he
were
indeed
bishop
of
Crete
,
which
contained
a
hundred
Cities
,
and
where
bishops
or
elders
were
ordained
in
every
City
:
If
either
Scripture
or
Prudence
guided
by
Scripture
,
be
for
such
an
office
,
I
oppose
it
not
.
Now
a
bishop
of
bishops
may
be
taken
in
a
twofold
notion
,
either
for
one
of
a
higher
order
;
that
is
to
say
,
of
an
office
specifically
different
from
the
subordinate
bishops
,
or
for
one
of
a
higher
degree
only
in
the
same
order
.
I
suppose
our
Archbishops
of
Provinces
do
not
own
the
former
notion
of
a
bishop
of
bishops
,
but
the
latter
only
.
But
the
bishop
of
a
Diocess
is
de
facto
that
which
the
Archbishop
of
a
Province
doth
not
own
,
namely
,
a
bishop
of
bishops
in
a
different
order
from
the
Presbyters
of
his
Diocess
,
who
have
been
already
proved
from
Scripture
to
be
bishops
.
Hereupon
the
present
inquiry
is
,
Whether
the
Word
of
God
doth
warrant
the
office
of
a
bishop
of
bishops
in
either
of
the
said
notions
.
And
in
this
inquiry
I
shall
consider
what
kind
of
Government
the
Apostles
had
over
the
Pastors
or
Elders
of
particular
Churches
2.
The
Episcopacy
of
Timothy
and
Titus
much
alledged
by
the
Hierarchical
Divines
.
3.
The
preeminence
of
the
Angels
of
the
seven
Churches
of
Asia●
,
Apoc.
1.
and
2.
§
9.
The
BISHOPS
Plen
of
being
the
Apostles
Successors
in
their
Governing-Power
,
examined
.
THO
the
Apostles
in
respect
of
that
in
them
,
which
was
common
to
other
officers
,
call
themselves
Presbyters
and
Ministers
,
but
never
bishops
;
yet
it
is
asserted
by
the
asserters
of
Prelacy
,
that
bishops
superior
to
Presbyters
are
the
Apostles
successors
,
and
thereupon
have
a
governing-power
over
Presbyters
.
Wherefore
the
Apostles
governing-power
,
and
the
said
bishops
right
of
succession
thereunto
,
is
necessarily
to
be
considered
.
As
touching
this
claimed
succession
in
the
governing
power
,
the
defenders
of
prelacy
say
,
that
Presbyters
,
qua
Presbyters
,
succeed
the
Apostles
in
the
office
of
governing
.
But
the
Scripture
doth
not
warrant
this
dividing
of
the
office
of
teaching
and
governing
.
And
if
the
division
cannot
be
proved
,
in
case
there
be
a
succession
,
it
must
be
into
the
whole
,
and
not
into
a
part
;
and
so
the
Presbyters
must
succeed
as
well
in
ruling
as
in
teaching
:
Besides
it
hath
been
already
proved
,
that
an
authoritative
Teacher
of
the
Church
is
qua
talis
a
Ruler
.
The
Apostles
had
no
successors
in
their
special
office
of
Apostleship
.
For
not
only
the
unction
or
qualification
of
an
Apostle
,
but
also
the
intire
Apostolick
office
as
in
its
formal
state
or
specifick
difference
,
was
extraordinary
,
and
expired
with
their
persons
.
It
was
an
office
by
immediate
Vocation
from
Christ
without
the
intervention
of
man
by
election
or
ordination
,
for
the
authentick
promulgation
of
the
Christian
Doctrine
,
and
the
erecting
of
the
Christian
Church
throughout
the
World
,
which
is
built
on
the
foundation
of
their
Doctrine
,
and
for
the
governing
of
all
churches
wherever
they
came
;
and
it
eminently
contained
all
the
power
of
ordinary
bishops
and
pastors
The
continuation
of
teaching
and
governing
in
the
Church
,
doth
no
more
prove
that
the
office
of
teaching
and
governing
in
the
Apostles
was
quoad
formale
,
an
ordinary
office
,
than
that
the
office
of
teaching
and
governing
in
Christ
himself
was
so
:
But
their
teaching
and
governing
was
by
immediate
call
,
and
authentick
and
uncontrolable
,
and
therefore
extraordinary
.
And
I
do
not
know
that
the
bishops
say
they
are
Apostles
,
tho
they
say
they
are
the
successors
of
the
Apostles
.
Moreover
in
proper
speaking
,
the
ordinary
bishops
or
elders
cannot
be
reckoned
the
successors
of
the
Apostles
,
for
they
were
not
succedaneous
to
them
,
but
contemporary
with
them
from
the
first
planting
of
churches
,
and
did
by
divine
right
receive
and
exercise
their
governing-power
.
And
the
bishops
or
elders
of
all
succeeding
ages
are
properly
the
successors
of
those
first
bishops
or
elders
,
and
can
rightfully
claim
no
more
power
than
they
had
.
Nevertheless
let
the
Apostles
governing
power
be
inquired
into
,
as
also
what
interest
the
bishops
of
the
Hierarchical
state
have
therein
.
And
in
this
query
it
is
to
be
considered
;
That
the
Presbyters
,
whom
the
Apostles
ordained
and
governed
,
were
bishops
both
in
name
and
thing
,
and
consequently
their
example
of
ordaining
and
ruling
such
Presbyters
,
is
not
rightly
alledged
to
prove
that
bishops
as
their
successors
have
an
appropriated
power
of
ordaining
and
ruling
Presbyters
of
an
inferior
order
,
which
in
Scripture
times
were
not
in
being
.
Further
it
is
to
be
considered
;
Whether
the
said
governing-power
were
only
a
supereminent
authority
which
they
had
as
Apostles
,
and
infallible
,
and
to
whom
the
last
appeals
in
matters
of
religion
were
to
be
made
;
or
an
ordinary
governing
power
over
the
Churches
,
and
the
bishops
or
elders
thereof
.
I
conceive
it
most
rational
to
take
it
in
the
former
sense
:
For
we
find
that
the
ordinary
stated
government
of
particular
Churches
was
in
the
particular
Bishops
or
Elders
,
and
we
find
not
that
any
of
the
Apostles
did
take
away
the
same
from
them
,
or
that
it
was
superceded
by
their
presence
,
or
that
they
reserved
to
themselves
a
negative
voice
in
the
government
of
the
Churches
.
Now
if
their
governing
power
were
only
the
said
supereminent
Apostolick
authority
,
they
had
no
successors
therein
;
and
tho
teaching
and
ruling
be
of
standing
necessity
,
and
consequently
of
perpetual
duration
in
the
Church
,
yet
there
is
no
standing
necessity
of
that
teaching
and
ruling
as
taken
formally
in
that
extraordinary
state
and
manner
as
before
expressed
.
But
if
they
exercised
an
ordinary
governing-power
over
the
Churches
and
bishops
to
be
continued
by
succession
,
such
kind
of
Bishops
,
over
whom
that
power
was
exercised
,
cannot
claim
a
right
of
succession
into
the
same
;
but
they
must
be
officers
of
an
higher
orb
.
Consequently
if
the
Hierarchical
Bishops
claim
the
right
of
succession
to
the
Apostles
in
their
governing-power
,
they
must
needs
be
of
a
higher
orb
than
the
first
Bishops
of
particular
Churches
over
whom
that
power
was
exercised
:
And
if
this
Hypothesis
of
the
Apostles
having
an
ordinary
governing-power
over
the
Churches
and
Bishops
,
do
sufficiently
prove
the
right
of
the
succession
of
Bishops
of
a
higher
orb
in
the
same
power
,
I
shall
not
oppose
it
;
But
only
I
take
notice
,
that
these
higher
Bishops
are
not
of
the
same
kind
with
those
first
bishops
that
were
under
that
governing
power
,
and
of
which
we
read
in
Scripture
.
That
the
Apostles
should
be
Diocesan
Bishops
was
not
consistent
with
their
Apostolick
office
,
being
a
general
charge
extending
to
the
Church
universal
.
That
any
Apostle
did
appropriate
a
Diocess
to
himself
,
and
challenge
the
sole
Episcopal
authority
therein
,
cannot
be
proved
.
The
several
Apostles
for
the
better
carrying
on
of
the
work
of
their
office
,
did
make
choice
of
several
regions
,
more
especially
to
exercise
their
function
in
.
There
was
an
agreement
that
Peter
should
go
to
the
Circumcision
,
and
Paul
to
the
Uncircumcision
:
But
as
it
doth
not
hence
follow
that
Peter
was
a
fixed
Bishop
of
the
Jews
,
and
Paul
of
the
Gentiles
,
no
more
were
any
of
the
Apostles
fixed
Bishops
in
those
places
where
they
were
more
especially
imployed
,
and
we
know
that
they
made
frequent
removes
.
§.
10.
Of
the
Episcopacy
of
Timothy
and
Titus
.
THE
Name
of
Bishop
is
not
given
either
to
Timothy
or
Titus
,
except
in
the
Postscripts
of
the
Epistles
.
But
those
Postscripts
are
taken
for
no
part
of
Canonical
Scripture
.
For
if
they
were
free
from
the
objected
Errors
about
the
places
from
which
the
Epistles
were
written
,
they
cannot
in
reason
be
supposed
to
be
Pauls
own
words
,
and
written
by
him
when
the
Epistles
were
written
.
Moreover
the
travels
of
Timothy
and
Titus
do
evidently
shew
,
that
they
were
not
diocesan
bishops
,
nor
the
setled
Overseers
of
particular
churches
.
And
those
passages
1
Tim.
1.3
.
I
besought
thee
to
abide
still
at
Ephesus
;
and
Tit.
1.5
.
For
this
cause
I
left
thee
in
Crete
,
shew
an
occasional
and
temporary
employment
.
And
whatsoever
stress
may
be
laid
upon
these
texts
to
prove
they
were
bishops
of
those
places
,
yet
they
do
not
sound
like
the
fixing
of
them
each
in
their
proper
diocess
.
The
name
of
an
Evangelist
is
expresly
given
to
one
of
them
,
2
Tim.
4.5
.
and
the
work
enjoined
both
of
them
,
and
accordingly
performed
by
them
,
being
throughout
of
the
same
kind
,
there
is
all
reason
to
believe
that
they
had
the
same
kind
of
office
.
Now
by
several
texts
of
Scripture
compared
together
,
we
find
the
work
of
Evangelists
to
be
partly
such
as
belonged
to
the
Apostles
,
whose
Agents
or
Adjuncts
they
were
;
and
partly
such
as
was
common
to
Pastors
and
Teachers
,
whose
office
was
included
in
theirs
.
Their
work
in
common
with
the
Apostles
,
was
the
planting
and
setling
of
churches
,
by
travelling
from
place
to
place
;
and
in
this
regard
they
have
been
well
called
Apostles
of
the
Apostles
.
And
in
doing
this
Vice-apostolick
service
,
they
did
also
that
which
was
common
to
pastors
and
teachers
,
in
teaching
and
ruling
,
but
with
this
difference
,
that
the
ordinary
pastors
did
it
statedly
in
those
churches
where
they
were
fixed
;
but
these
transiently
in
several
churches
,
which
they
were
sent
to
erect
or
establish
,
or
to
set
things
in
order
therein
,
as
the
Apostles
saw
need
.
Or
if
Timothy
and
Titus
were
not
in
an
office
essentially
divers
from
the
ordinary
pastors
and
teachers
;
yet
they
were
in
extraordinary
service
,
as
being
the
Apostles
Agents
,
and
being
in
that
capacity
,
might
have
their
intrinsick
spiritual
power
enlarged
to
a
greater
extent
,
and
higher
pitch
of
exercise
than
the
ordinary
Ministers
.
Howbeit
I
rather
judg
that
they
had
an
office
specifically
different
from
that
of
the
ordinary
pastors
,
because
in
the
enumeration
of
the
several
sacred
offices
,
Paul
mentions
the
office
of
an
Evangelist
as
a
distinct
kind
from
the
rest
.
But
if
it
can
be
proved
that
the
Superiority
of
Timothy
and
Titus
over
bishops
or
elders
of
particular
churches
,
was
not
as
they
were
the
Apostles
assistants
,
or
as
extraordinary
and
temporary
officers
,
but
as
ordinary
superiors
,
it
will
indeed
follow
that
Archbishops
,
or
bishops
of
bishops
,
are
of
divine
Right
.
Nevertheless
the
Episcopal
authority
of
bishops
or
presbyters
of
particular
churches
(
such
as
the
Scripture-bishops
were
)
remains
unshaken
.
§
11.
Of
the
Angels
of
the
Churches
.
ANother
allegation
for
the
divine
right
of
bishops
of
an
higher
order
than
presbyters
,
is
from
the
Angels
of
the
seven
Churches
,
Apoc.
1.
and
2.
To
which
many
things
are
said
by
those
of
the
other
persuasion
;
As
,
that
those
Angels
are
not
called
Bishops
,
nor
any
where
implied
to
be
bishops
in
the
present
Vulgar
sense
of
the
word
:
That
the
denomination
of
Angels
and
Stars
in
the
judgment
of
ancient
and
modern
Writers
,
do
belong
to
the
Ministers
of
the
Word
in
general
:
That
in
mysterious
or
prophetick
Writings
,
and
Visional
Representations
,
a
number
of
things
or
persons
is
usually
expressed
by
singulars
;
and
that
it
is
very
probable
,
that
the
term
Angel
is
explained
under
that
plurality
you
,
distinguished
from
the
rest
,
Apoc.
2.24
.
but
to
you
and
the
rest
in
Thyatira
,
&c.
and
to
be
a
collective
name
expressing
all
the
Elders
of
that
church
.
Also
some
observe
,
that
it
might
be
expressed
in
the
same
manner
as
Gods
providence
in
the
administration
of
the
World
by
Angels
is
expressed
,
wherein
one
being
set
as
chief
over
such
a
countrey
,
the
things
which
are
done
by
many
,
are
attributed
to
one
Angel
president
.
It
is
further
to
be
considered
,
that
in
the
church
of
Ephesus
,
one
of
the
seven
,
the
Scripture
makes
mention
of
many
bishops
,
who
were
no
other
than
presbyters
,
Acts
20.28
.
Against
this
some
say
,
That
the
Elders
there
mentioned
,
were
not
the
presbyters
of
the
church
of
Ephesus
,
but
the
bishops
of
Asia
then
gathered
together
at
Ephesus
,
and
sent
for
by
Paul
to
Miletum
.
But
1.
This
is
affirmed
altogether
without
proof
.
2.
The
text
saith
,
Paul
sent
from
Miletum
to
Ephesus
to
call
the
elders
of
the
church
,
which
in
rational
interpretation
must
be
the
Elders
of
the
church
to
which
he
sent
.
3.
If
the
bishops
of
all
Asia
had
been
meant
,
it
would
have
been
said
the
Elders
of
the
churches
.
For
in
Scripture
,
tho
we
find
the
Christians
of
one
city
called
a
church
,
yet
the
Christians
of
a
Region
did
ever
make
a
plurality
of
churches
,
as
the
churches
of
Judea
,
the
churches
of
Galatia
,
and
the
churches
of
Asia
.
4.
There
is
not
the
least
hint
given
of
the
meeting
of
the
bishops
of
Asia
at
Ephesus
,
when
Paul
sent
for
the
elders
of
the
Church
.
5.
The
asserters
of
prelacy
hold
that
Timothy
was
the
first
bishop
of
Ephesus
;
now
Paul
did
not
send
for
him
,
for
he
was
already
present
with
him
,
and
accompanied
him
in
his
travels
:
Nor
did
he
commit
the
charge
of
the
church
to
him
,
but
to
the
Elders
that
were
sent
for
.
6.
It
could
not
be
the
sence
of
the
church
of
England
,
that
those
Elders
who
are
declared
to
be
bishops
,
were
bishops
in
the
Vulgar
meaning
of
the
word
,
when
she
appointed
that
portion
of
Scripture
to
be
read
at
the
ordination
of
Presbyters
,
to
instruct
them
in
the
nature
and
work
of
their
Office
.
Some
say
,
That
by
the
Angel
of
the
church
is
meant
the
Moderator
or
President
of
the
Presbytery
,
who
might
be
either
for
a
time
,
or
always
the
same
person
;
and
the
Epistle
might
be
directed
to
him
in
the
same
manner
as
when
the
King
sends
a
Message
to
the
Parliament
,
he
directs
it
to
the
Speaker
.
Now
such
a
Moderator
or
President
makes
nothing
for
bishops
of
a
higher
order
than
Presbyters
.
§
12.
A
further
Consideration
of
the
Office
of
an
EVANGELIST
,
and
of
a
general
Minister
.
COncerning
the
Office
of
Evangelists
,
such
as
Timothy
and
Titus
,
the
query
is
,
Whether
it
was
temporary
or
perpetual
.
An
eminent
Hierarchical
Divine
,
saith
,
That
Evangelists
were
Presbyters
of
principal
sufficiency
,
whom
the
Apostles
sent
abroad
,
and
used
as
Agents
in
Ecclesiastical
Affairs
,
wher●ver
they
saw
need
.
Now
this
description
doth
not
make
them
of
a
specifically
different
Order
from
the
ordinary
presbyters
,
and
it
seems
to
confine
their
Ministry
to
the
Apostles
times
.
Grotius
saith
,
they
were
presbyters
tyed
to
no
place
,
and
that
many
such
Evangelists
were
ordained
long
after
;
and
thereupon
concludes
,
that
not
to
ordain
without
a
title
to
some
particular
place
,
is
not
of
divine
right
.
Indeed
if
the
office
of
an
Evangelist
be
no
other
than
that
of
a
general
Minister
,
or
a
presbyter
tyed
to
no
place
,
it
seems
not
only
to
have
been
requisite
in
the
Apostles
times
,
but
to
be
of
standing
conveniency
,
if
not
of
necessity
in
the
church
And
his
not
being
limited
to
one
church
,
is
but
the
extending
of
the
common
office
of
a
presbyter
or
bishop
,
and
not
the
making
of
a
new
office
.
For
this
more
extensive
power
of
a
general
Minister
,
is
only
the
having
of
that
in
ordinary
exercise
,
which
,
every
Minister
hath
in
actu
primo
,
by
vertue
of
his
relation
to
the
Catholick
church
(
in
which
Teachers
and
Pastors
are
set
,
1
Cor.
12.28
.
)
and
into
which
his
ministerial
acts
of
teaching
and
baptizing
have
influence
;
yea
,
which
he
hath
by
vertue
of
his
relation
to
Christ
as
a
steward
to
an
housholder
in
his
Family
,
and
as
a
delegate
to
the
chief
pastor
for
the
calling
of
the
unconverted
,
as
well
as
for
the
confirming
of
Converts
.
Now
the
more
or
less
extensive
exercise
of
an
Office
,
is
a
matter
of
humane
prudence
,
and
variable
according
to
time
and
place
.
But
that
a
general
Minister
be
of
a
higher
order
than
fixed
bishops
or
presbyters
,
is
not
of
standing
or
perpetual
necessity
.
Nor
is
it
always
necessary
that
he
be
in
a
state
of
superintendency
over
them
.
Nevertheless
,
if
a
superintendency
be
granted
to
him
by
the
consent
of
the
churches
and
pastors
,
for
the
common
good
,
or
by
the
Magistrate
,
as
to
his
delegate
in
his
authority
in
Ecclesiastical
affairs
,
I
cannot
condemn
it
,
but
rather
judg
that
it
may
be
sometimes
not
only
expedient
,
but
necessary
.
Yet
it
is
not
of
divine
right
,
but
of
prudential
determination
.
§
13.
A
further
Consideration
of
the
Angels
of
the
Churches
,
and
of
a
President
bishop
.
AS
touching
the
Angel
of
a
Church
,
it
being
a
mystical
expression
in
a
mystical
book
,
it
may
be
rationally
questioned
,
Whether
it
be
meant
of
one
person
,
or
of
a
number
of
Colleagues
;
as
may
appear
by
what
hath
been
already
noted
.
But
if
it
be
meant
of
one
person
,
it
is
not
necessarily
to
be
understood
of
one
that
is
the
sole
pastor
and
bishop
of
a
Church
.
Nay
,
by
what
hath
been
already
noted
,
it
may
with
as
great
,
if
not
greater
probability
,
be
understood
of
a
Prefident
bishop
,
who
is
not
of
a
superior
order
to
the
rest
of
the
bishops
,
but
the
first
or
chief
in
degree
of
the
same
order
,
and
like
the
Moderator
of
an
Assembly
,
a
Chair-man
in
a
Committee
,
and
Mayor
in
a
Court
of
Aldermen
.
And
for
such
a
presidency
,
there
needs
no
divine
institution
,
it
being
not
a
holy
order
or
office
of
a
different
species
from
that
of
the
rest
of
the
Pastors
,
but
a
priority
in
the
same
office
for
orders
sake
:
For
it
is
orderly
and
convenient
,
that
where
there
are
many
Presbyters
or
elders
of
a
particular
Church
,
that
for
concords
sake
they
consent
that
one
that
is
ablest
among
them
should
statedly
have
a
guiding
power
among
them
in
the
ordering
of
Church-affairs
.
§
14.
Of
the
Office
of
Ruling
Elders
.
THESE
have
been
commonly
called
Lay-Elders
;
but
some
have
disliked
that
name
,
alledging
that
they
are
sacred
officers
;
but
they
own
the
name
of
Ruling
Elders
.
Now
it
is
to
be
noted
,
that
the
asserters
of
the
divine
right
of
this
office
,
make
it
not
an
office
of
total
dedication
to
sacred
imployment
,
as
the
office
of
a
Minister
,
but
allow
such
as
bear
it
to
have
secular
imployments
not
only
occasionally
,
but
as
their
stated
particular
calling
;
also
that
they
make
it
not
an
office
of
final
dedication
to
sacred
imployment
as
the
office
of
a
Minister
is
,
but
grant
that
such
as
bear
it
,
may
cease
from
it
,
and
again
become
no
Elders
:
Also
they
make
not
these
Elders
to
have
office
power
in
all
Churches
as
Ministers
have
,
actu
primo
,
but
only
in
their
own
particular
Churches
and
in
Classical
and
Synodical
assemblies
;
nor
do
they
ascribe
unto
these
Elders
the
power
of
the
keys
of
binding
and
loosing
,
of
remitting
and
retaining
sins
,
which
belong
to
Ministers
,
nor
do
they
solemnly
ordain
these
Elders
by
prayer
and
imposition
of
hands
,
as
Ministers
are
ordained
.
Now
the
Query
is
,
whether
Christ
hath
instituted
in
his
Church
such
a
spiritual
officer
as
this
ruling
Elder
,
who
is
not
totally
nor
finally
dedicated
to
sacred
imployment
,
but
statedly
left
to
secular
callings
,
and
hath
no
office
power
,
no
not
in
actu
primo
in
the
church
at
large
,
but
only
in
his
own
church
,
or
in
such
an
assembly
as
that
Church
helps
to
make
up
;
nor
hath
the
power
of
the
keys
of
binding
and
loosing
,
of
remitting
and
retaining
sins
,
nor
is
ordained
by
prayer
and
imposition
of
hands
?
I
say
,
whether
Christ
hath
instituted
such
an
officer
,
and
authorized
him
in
his
name
as
his
steward
to
admit
into
or
cast
out
of
his
Family
the
Church
?
I
find
nothing
in
Holy
Scripture
to
warrant
his
divine
right
;
nor
can
I
see
in
reason
how
one
destitute
of
the
above
nanamed
capacities
can
put
forth
acts
of
spiritual
Discipline
,
or
of
binding
and
loosing
in
Christ
,
Name
.
In
the
New
Testament
there
be
three
significations
of
Presbyter
,
the
first
belonging
to
age
,
the
second
to
Magistracy
in
the
greater
or
lesser
Sanhedrim
,
the
third
to
ministers
of
the
Gospel
.
The
only
place
that
hath
a
shew
of
mentioning
the
ruling
Elder
in
the
Church
that
is
not
a
Minister
of
the
Gospel
,
is
1
Tim.
5.17
.
The
Elders
that
rule
well
,
&c.
But
this
hath
nothing
cogently
to
evince
two
different
kinds
of
officers
,
but
that
of
those
in
the
same
office
some
may
be
imployed
more
especially
in
one
part
of
the
work
thereof
,
and
others
in
another
part
,
and
that
the
being
more
abundantly
imployed
in
the
Word
and
Doctrine
,
hath
the
preeminence
.
The
Emphasis
lies
in
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
signifying
that
some
did
more
especially
or
abundantly
labour
therein
,
but
not
implying
that
others
did
not
meddle
therewith
:
And
learned
men
observe
,
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
maintenance
;
which
is
not
used
to
be
given
to
this
kind
of
officer
,
we
are
now
inquiring
of
:
For
they
are
such
as
have
secular
imployment
to
live
by
.
The
Enumerations
of
divers
gifts
,
Rom.
12.6
.
doth
not
infer
the
institution
of
divers
offices
:
For
as
he
that
giveth
,
and
he
that
sheweth
Mercy
,
may
be
the
same
man
;
so
he
that
teacheth
,
and
he
that
exhorteth
,
and
he
that
ruleth
,
may
be
the
same
:
For
they
are
all
proper
acts
of
the
pastoral
office
:
Likewise
,
in
1
Cor.
12.28
.
those
two
expressions
,
Helps
and
Governments
,
do
necessarily
infer
the
institution
of
two
Functions
,
no
more
than
Miracles
and
Gifts
of
healing
there
also
mentioned
,
do
infer
the
same
.
§
15.
That
a
single
Presbyter
may
put
forth
acts
of
Discipline
in
his
own
Church
without
the
concurrence
of
Ruling
Elders
,
that
are
not
Ministers
.
THERE
is
no
necessity
of
adding
the
above-named
Ruling
Elder
to
the
Ministers
of
the
Gospel
in
the
Government
of
the
Church
:
For
Christ
hath
committed
to
his
Ministers
the
keys
or
stewardship
of
his
house
;
and
he
hath
committed
the
same
to
them
not
only
as
to
a
Presbytery
constituted
of
many
,
but
also
to
each
of
them
as
single
Presbyters
.
And
where
there
is
but
one
Presbyter
in
a
Church
,
his
acts
of
Discipline
are
as
lawful
and
valid
in
his
own
Church
as
those
that
are
done
by
many
in
a
Church
where
there
are
many
Presbyters
:
And
the
contrary
opinion
is
precarious
,
and
not
founded
in
Scripture
.
As
for
that
passage
,
2
Cor.
2.6
.
Sufficient
to
such
a
man
is
this
punishment
that
was
inflicted
by
many
:
from
thence
to
infer
that
a
Church-censure
may
not
be
administred
by
one
Minister
,
is
to
draw
a
general
conclusion
from
one
instance
;
or
because
a
censure
was
inflicted
by
many
in
the
Church
of
Corinth
,
where
there
were
many
Ministers
,
therefore
it
ought
to
be
so
in
all
Churches
,
even
where
there
is
but
one
Minister
.
Moreover
,
if
the
true
nature
of
a
Church-censure
were
considered
,
there
would
be
no
reason
to
doubt
of
its
being
lawfully
or
validly
administred
by
one
person
.
For
it
is
no
more
than
authoritative
declaring
and
judging
in
Christs
Name
,
that
such
a
one
is
unmeet
for
fellowship
with
Christ
and
his
Church
,
and
a
charging
of
the
Congregation
in
Christs
Name
to
avoid
him
.
Indeed
those
words
of
our
Saviour
,
Mat.
16.
Tell
the
Church
,
are
to
be
considered
and
cleared
:
For
it
is
from
hence
argued
,
that
the
Church
being
a
collective
name
,
betokens
a
number
,
and
therefore
not
one
but
many
are
to
hear
and
censure
matters
of
scandal
.
To
which
argument
it
may
be
first
replyed
,
That
a
Presbytery
or
company
of
Presbyters
is
in
Scripture
no
more
called
the
Church
,
than
one
Minister
:
But
the
answer
is
,
that
by
the
rule
of
interpretation
words
and
names
must
be
limited
with
respect
to
the
matter
treated
of
;
and
so
the
word
Church
in
the
said
text
is
to
be
understood
of
the
Church
as
governing
,
and
therefore
respects
not
the
governed
,
but
the
governing-part
thereof
,
which
is
but
one
person
in
a
Church
that
hath
but
one
Bishop
or
Presbyter
.
The
Apostle
wrote
his
first
Epistle
to
the
Corinthians
to
the
whole
Church
,
and
saith
chap.
5.
v.
4
,
5.
When
ye
are
gathered
together
to
deliver
such
a
one
to
Satan
.
v.
13.
Put
away
from
yourselves
that
wicked
person
.
Now
in
these
places
he
doth
not
explicitely
direct
his
speech
to
the
Elders
;
but
in
all
reason
it
must
be
expounded
with
respect
to
the
governing-part
of
that
Church
,
the
company
of
Presbyter
.
Tho
there
be
no
necessity
of
a
Ruling
Elder
distinct
from
a
Minister
of
the
Gospel
,
to
the
acts
of
Church-Discipline
;
yet
in
point
of
expedience
and
prudence
,
such
as
are
no
spiritual
rulers
,
or
have
no
power
formally
spiritual
,
may
either
by
the
appointment
of
the
Magistrate
,
or
by
the
consent
of
Pastor
and
People
,
be
joyned
with
the
Pastor
for
counsel
and
assistance
,
and
more
satisfactory
management
of
Church-affairs
,
Act.
15.
The
Church
of
Antioch
sent
some
from
among
themselves
with
Paul
and
Barnabas
,
to
be
present
at
the
deliberation
of
the
Apostles
and
Elders
at
Jerusalem
;
and
the
said
Apostles
and
Elders
joyned
some
of
the
brethren
with
them
to
consider
of
the
matter
that
was
brought
before
them
from
the
Church
of
Antioch
.
And
Christian
Emperors
appointed
some
secular
persons
as
Assessors
with
the
Bishops
in
Councils
.
But
nothing
is
to
be
attributed
to
these
Lay-persons
so
adjoined
,
that
belongs
to
the
power
of
the
keys
committed
by
Christ
to
the
Pastors
only
.
§
16.
Of
the
Office
of
a
Deacon
.
THE
Scripture
makes
mention
of
two
Holy
Orders
:
1.
Presbyters
,
who
are
also
Bishops
.
2.
Deacons
,
as
Phil.
1.1
.
To
the
bishops
and
deacons
;
and
the
third
chapter
of
the
first
Epistle
to
Timothy
,
having
set
forth
the
Office
of
a
bishop
,
passeth
immediately
to
the
deacon
without
taking
notice
of
a
presbyter
of
a
middle
order
between
a
bishop
and
deacon
.
And
the
mention
of
a
middle
order
is
no
where
found
in
Scripture
.
Clemens
Romanus
in
his
Epistle
,
mentions
but
two
orders
,
bishops
and
deacons
.
And
Dr.
Hammond
grants
,
That
it
cannot
be
proved
that
in
Scripture-times
there
were
any
subject-presbyters
;
and
concludes
,
that
the
churches
were
then
governed
by
bishops
assisted
with
deacons
,
and
without
presbyters
,
vid.
his
Annot.
on
Acts
11.30
.
and
his
Dissertation
,
p
208
,
&c.
They
that
are
agreed
,
that
there
is
such
an
office
as
a
Deacon
by
divine
right
,
are
not
agreed
what
it
is
;
yet
all
are
agreed
,
that
it
is
an
inferior
order
of
ministry
assistant
to
the
bishop
or
elder
in
the
affairs
of
the
church
;
but
in
what
kind
of
assistance
,
there
is
diversity
of
opinion
.
Some
hold
that
this
office
is
to
take
care
of
the
poor
,
in
receiving
and
distributing
among
them
the
churches
Alms.
Others
hold
,
that
a
deacon
may
preach
and
baptize
,
and
assist
the
bishop
or
elder
in
administring
the
Sacrament
,
tho
he
may
not
consecrate
the
Sacramental
bread
and
wine
,
nor
lay
on
hands
,
or
ordain
.
In
the
6.
chap.
of
the
Acts
,
if
the
institution
of
this
office
be
there
related
,
we
find
no
other
ministry
there
expresly
mentioned
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
v.
2
,
3.
and
in
Phil.
1.
the
name
only
is
mentioned
without
any
specification
of
the
office
.
In
1
Tim.
3.8
,
&c.
the
due
qualification
of
this
officer
is
more
set
forth
than
the
nature
and
work
of
the
office
;
yet
something
thereof
may
be
signified
v.
13.
They
that
have
used
the
office
of
a
deacon
well
,
purchase
to
themselves
a
good
degree
.
Let
it
be
considered
,
whether
by
degree
is
not
meant
a
degree
in
the
Sacred
ministry
,
and
a
step
to
a
higher
order
therein
.
Acts
8.5
.
we
find
that
Philip
,
one
of
the
seven
,
preached
the
Gospel
in
Samaria
,
and
his
acts
there
are
related
,
as
if
he
also
baptized
the
converts
,
v.
38.
he
baptized
the
Ethiopian
Eunuch
;
and
v.
40.
he
passed
through
,
and
preached
in
all
the
cities
,
till
he
came
to
Cesarea
.
Now
whether
Philip
did
not
these
things
,
not
meerly
by
the
common
duty
of
a
Christian
,
but
by
determinate
ordination
thereunto
,
it
may
be
considered
.
Some
make
two
sorts
of
Deacons
,
the
deacon
of
tables
,
and
the
deacon
of
the
word
.
But
this
distinction
seems
not
to
be
allowed
by
the
Church
of
England
,
because
it
appoints
to
be
read
at
the
ordaining
of
Deacons
both
that
part
of
Acts
6.
that
relates
the
ordaining
of
the
seven
for
ministring
unto
tables
,
and
also
that
part
of
1
Tim.
3.
that
speaks
of
the
office
of
a
Deacon
as
a
degree
in
the
Holy
ministry
immediately
after
the
bishop
.
Concerning
this
office
I
assent
to
Grotius
,
That
the
deacons
did
serve
the
Presbyters
,
as
the
Levites
the
Priests
;
but
the
most
laborious
part
of
the
deacons
office
is
the
care
of
the
poor
;
and
as
nothing
was
lawful
to
the
Levites
that
was
not
lawful
to
the
Priests
;
so
nothing
is
lawful
to
Deacons
that
is
not
lawful
to
Presbyters
in
matter
of
Sacred
Administration
.
And
the
Bishop
or
Elder
had
the
chief
dispensation
of
the
Churches
money
;
else
how
could
he
be
enjoined
to
be
given
to
Hospitality
?
§
17.
Of
a
Call
to
the
Ministry
.
MInisters
are
Stewards
,
Overseers
,
Heralds
,
Ambassadors
,
which
are
names
of
special
office
:
And
the
holy
Scripture
declares
the
perpetuity
of
this
sacred
function
,
Eph.
4.14
.
in
declaring
the
end
thereof
to
be
the
perfecting
of
the
Saints
till
Christs
mystical
body
be
compleat
,
which
is
not
till
the
end
of
all
things
:
And
tho
some
offices
,
as
that
of
the
Apostles
,
were
for
the
first
times
only
,
yet
others
as
Pastors
and
Teachers
are
for
all
times
;
and
the
reason
of
the
difference
is
manifest
,
the
work
of
the
one
being
extraordinary
and
temporary
,
and
of
the
other
ordinary
and
perpetual
.
And
that
the
work
which
is
done
by
ministers
be
not
left
in
common
to
all
,
but
appropriated
to
a
special
office
,
or
a
state
of
authority
and
obligation
to
do
that
work
,
there
is
a
perpetual
necessity
in
the
Church
of
God
;
for
it
being
a
work
of
the
greatest
importance
in
the
world
,
it
is
necessary
that
there
be
in
some
a
state
of
special
obligation
thereunto
,
lest
being
left
as
every
mans
work
,
in
the
issue
it
prove
to
be
no
mans
work
.
The
ministry
being
not
a
state
common
to
all
,
but
a
special
office
,
it
is
usurpation
and
intrusion
for
any
one
to
take
it
up
without
a
due
call
thereunto
,
that
is
a
commission
or
warrant
to
instate
him
in
it
.
As
none
can
be
a
Herald
,
or
Ambassador
,
or
Steward
by
assuming
any
of
these
offices
to
himself
,
but
he
must
have
commission
or
warrant
from
the
Prince
or
Housholder
;
so
none
can
be
authoritative
preachers
of
Christs
Gospel
,
or
stewards
of
his
mysteries
,
without
a
commission
from
him
.
The
Scripture
declares
,
That
a
mission
is
necessary
,
Rom.
10.15
.
How
shall
they
preach
except
they
be
sent
?
That
is
,
without
mission
none
preach
with
the
authority
of
one
of
Christs
Heralds
.
Accordingly
,
a
rule
is
given
for
calling
men
to
the
ministry
,
which
rule
is
to
be
kept
till
the
appearance
of
Christ
,
1
Tim
6.14
.
compared
with
chap.
5.17
,
21.
What
manner
of
preaching
the
Gospel
is
lawful
for
them
that
are
no
ministers
,
hath
been
before
spoken
of
.
The
essence
of
the
call
to
the
ministry
lies
in
Christs
command
to
any
man
to
do
the
work
of
the
ministry
,
and
in
his
own
consent
accordingly
to
give
up
himself
thereunto
.
The
said
command
is
the
efficient
cause
of
a
mans
being
a
minister
;
and
the
sufficient
signification
of
that
command
,
and
a
mans
own
consent
,
is
each
of
them
a
causa
sine
qua
non
,
or
a
necessary
condition
thereof
:
For
it
hath
been
already
shewed
,
it
is
Christ
only
that
gives
the
office
and
power
intrinsick
to
it
,
and
he
doth
it
by
his
publick
standing
act
in
his
law
.
And
in
proper
speaking
,
it
is
no
more
given
by
man
,
than
the
power
of
a
Mayor
is
given
by
the
Citizens
that
elect
him
,
or
by
the
City-Officers
that
are
appointed
for
his
solemn
investiture
.
§
18.
Of
the
immediate
and
mediate
Call
to
the
Ministry
.
THE
immediate
Call
to
the
ministry
is
extraordinary
,
and
it
is
either
that
which
is
altogether
without
the
intervention
of
man
,
as
the
Call
of
John
Baptist
,
of
the
twelve
Apostles
,
and
of
Paul
,
Gal.
1.1
.
or
that
wherein
,
though
God
use
some
ministry
of
man
,
yet
he
makes
an
immediate
designation
of
the
person
in
an
extraordinary
way
,
as
the
calling
of
Aaron
and
his
sons
to
the
Priesthood
,
and
of
Matthias
to
the
Apostleship
.
They
that
receive
an
immediate
call
,
are
able
to
give
proof
of
it
either
by
the
gift
of
miracles
,
or
some
other
extraordinary
testimony
of
God
.
The
extraordinary
and
immediate
call
did
belong
to
the
extraordinary
offices
;
but
an
ordinary
and
mediate
call
to
the
ordinary
standing
offices
.
It
is
to
be
noted
,
that
at
certain
times
in
an
ordinary
office
such
eminent
qualifications
and
successes
may
be
given
to
some
,
as
exceed
the
common
measure
;
yet
their
call
is
not
extraordinary
for
the
kind
thereof
.
Luther
in
that
high
and
eminent
service
which
was
done
by
him
,
did
not
pretend
an
extraordinary
and
immediate
call
.
And
none
of
our
first
Reformers
renounced
that
ordinary
call
which
they
had
under
the
corrupt
state
of
the
church
.
The
mediate
call
is
by
the
intervention
of
man
in
the
ordinary
way
of
election
and
ordination
;
which
is
so
to
be
understood
,
that
neither
the
Electors
nor
Ordainers
do
properly
make
a
minister
,
nor
give
the
ministerial
authority
;
nor
doth
the
minister
act
by
authority
derived
from
the
one
or
the
other
,
nor
in
their
name
,
as
their
officer
commissioned
by
them
;
but
by
authority
derived
from
Christ
,
and
in
his
name
as
his
officer
.
It
is
Christ
therefore
that
gives
the
office
by
the
standing
act
of
his
Law
immediately
,
that
is
,
without
any
mediate
efficient
cause
,
yet
by
the
mediation
of
men
,
as
designing
and
inaugurating
the
person
that
receives
it
,
as
the
King
is
the
immediate
giver
of
the
power
of
a
Mayor
,
tho
the
Corporation
design
the
person
that
receives
it
;
and
God
is
the
immediate
giver
of
the
Husbands
power
,
but
the
application
of
it
to
such
a
person
is
by
the
womans
consent
.
Now
in
the
mediate
call
,
mans
part
is
necessary
as
well
as
Gods
part
,
and
therefore
in
no
wise
to
be
neglected
.
For
what
is
done
by
man
,
is
necessary
to
give
a
sufficient
signification
of
the
will
of
Christ
,
to
put
this
or
that
person
into
the
Ministry
.
§
19.
Of
Election
belonging
to
the
Ministerial
Call
.
THAT
Election
which
belongs
to
the
setting
up
of
Government
,
is
not
always
an
act
of
government
,
but
sometimes
of
meer
liberty
,
as
when
a
people
elect
a
Ruler
over
them
.
Meer
Election
to
the
Ministry
made
by
men
,
doth
not
confer
the
office
,
nor
apply
it
to
the
person
;
but
the
most
that
it
doth
,
is
to
apply
the
person
invested
with
the
office
to
a
certain
company
in
the
relation
of
their
proper
Minister
.
Much
controversie
hath
been
about
the
right
of
Election
,
to
whom
it
belongs
.
The
peoples
electing
of
their
own
Minister
is
just
by
the
law
of
nature
,
if
it
be
not
otherwise
ordained
by
positive
law
;
as
naturally
all
men
choose
Physitians
for
themselves
,
and
School-masters
for
their
Children
,
yet
in
some
places
and
cases
it
is
otherwise
ordained
,
and
guardians
are
appointed
by
the
Supreme
Power
,
and
Physitians
and
School-masters
in
like
manner
,
yet
so
as
none
be
constrained
to
use
them
.
It
doth
not
appear
that
the
divine
law
hath
prescribed
any
certain
way
of
election
to
the
ministry
as
unfixed
,
besides
the
mutual
consent
of
the
ordainer
and
ordained
.
No
proof
of
any
,
as
to
the
general
ministry
,
being
chosen
by
the
people
appears
in
the
New
Testament
.
The
Apostles
and
the
Seventy
had
a
divine
election
;
Timothy
was
elected
by
Prophesie
;
and
it
doth
not
appear
,
Act.
1.
That
the
multitude
,
but
the
Eleven
Apostles
set
forth
two
,
whereof
one
was
chosen
by
lot
to
the
Apostleship
;
and
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
doth
not
there
signifie
a
numbring
by
common
suffrages
,
for
God
made
choice
of
Matthias
.
Indeed
the
election
of
those
seven
Deacons
,
Act.
6.
is
expresly
declared
to
have
been
by
the
people
:
But
to
this
it
is
said
,
that
it
was
for
the
avoiding
of
offence
,
and
the
better
to
quiet
the
murmuring
among
the
people
.
It
is
also
said
,
that
the
peoples
electing
of
them
to
that
office
was
a
matter
of
special
equity
,
because
the
work
thereof
,
as
far
as
is
there
expressed
,
was
the
distribution
of
maintenance
as
there
was
need
in
that
extraordinary
time
;
for
which
end
there
was
a
trusting
of
the
common
stock
in
the
hands
of
them
that
were
chosen
.
But
in
whatsoever
hand
the
election
of
a
minister
lies
,
the
peoples
consent
is
of
great
importance
:
For
he
cannot
perform
the
work
of
a
Pastor
to
any
people
without
their
own
consent
;
it
is
plain
that
he
cannot
guide
and
rule
them
in
a
pastoral
way
against
their
wills
.
Yet
I
know
not
,
but
that
(
sometimes
)
they
may
be
obliged
to
consent
that
he
be
Pastor
,
when
he
is
by
sufficient
warrant
,
and
upon
good
grounds
chosen
by
men
for
them
,
tho
their
refusal
may
render
themselves
uncapable
of
receiving
benefit
by
him
,
and
him
uncapable
of
doing
the
work
of
his
office
towards
them
.
But
forasmuch
as
the
peoples
consent
gives
the
minister
the
opportunity
of
discharging
the
duties
of
the
relation
,
which
otherwise
cannot
be
done
;
it
is
much
to
be
regarded
in
the
call
of
a
minister
to
any
people
,
and
the
freer
the
consent
,
the
better
it
is
in
respect
of
the
ends
of
the
pastoral
relation
,
and
consequently
their
consent
before
his
admission
is
most
desirable
;
yet
where
there
is
not
a
consent
before
,
an
after
consent
may
suffice
.
The
people
in
electing
their
Pastors
,
(
if
they
have
the
liberty
thereof
)
or
in
consenting
to
the
election
made
by
others
,
ought
ordinarily
to
be
directed
by
the
judgment
of
other
Pastors
.
N.
B.
That
we
may
carry
the
Question
from
the
meer
name
Pastor
to
the
matter
,
all
these
things
must
be
distinctly
considered
.
1.
What
Qualifications
make
a
man
capable
of
the
sacred
office
,
sine
quibus
non
?
2.
What
maketh
a
man
(
so
capable
)
a
minister
as
related
to
the
uncalled
world
,
and
the
universal
Church
,
obliged
indefinitely
to
do
his
best
for
them
:
and
this
is
Christs
mission
.
1.
By
his
Word
.
2.
And
his
Spirit
giving
him
a
true
willingness
and
consent
.
3.
And
by
authorized
ordainers
investing
and
sending
him
.
3.
What
maketh
a
minister
to
be
such
a
one
,
as
the
congregation
is
bound
to
consent
shall
be
their
proper
pastor
?
And
this
is
,
1.
His
special
fitness
.
2.
His
special
opportunity
.
3.
And
these
so
judged
by
the
Magistrate
,
and
Bishops
,
or
other
Pastors
who
are
meet
discerners
:
and
if
they
be
peremptory
in
their
imposition
,
he
hath
the
greater
advantage
:
In
all
these
aforesaid
,
the
peoples
election
or
consent
is
no
necessary
cause
.
4.
What
maketh
the
man
and
the
Church
(
or
any
person
)
in
esse
relative
,
formally
related
as
their
Pastor
,
and
his
flock
?
and
that
is
mutual
consent
;
if
he
consent
not
,
no
Magistrates
or
Bishops
command
maketh
him
their
Pastor
,
tho
it
may
oblige
him
to
consent
;
nor
yet
if
they
consent
not
:
As
a
Father
may
make
it
a
Childs
duty
to
marry
such
an
one
,
but
it
s
no
marriage
without
consent
.
5.
What
is
necessary
to
the
exercise
of
the
office
;
and
that
also
is
mutual
consent
,
as
to
every
proper
part
,
which
is
a
priviledg
;
which
an
unwilling
person
can
neither
have
right
to
,
nor
possess
,
nor
use
.
§
20.
Of
Ordination
,
and
the
moment
thereof
in
the
office
of
the
Ministry
.
ORdination
is
an
outward
solemn
setting
apart
of
persons
to
the
holy
ministry
by
prayer
and
fasting
,
and
the
laying
on
of
the
hands
of
the
Presbytery
.
As
touching
the
importance
thereof
,
some
say
that
it
is
the
constituting
or
making
of
a
minister
;
others
say
it
is
the
solemnizing
of
his
entrance
into
the
office
,
or
his
inauguration
thereinto
,
or
his
investiture
therein
,
and
is
of
the
same
moment
to
the
ministry
with
the
solemnizing
of
marriage
to
the
conjugal
relation
,
the
delivery
of
a
twig
and
turf
to
the
possession
of
land
These
different
ways
of
expression
being
considered
,
may
be
found
to
come
to
the
same
issue
;
and
the
latter
may
sufficiently
set
forth
the
making
of
a
minister
as
far
as
mans
act
can
make
him
.
The
words
by
which
that
which
we
call
ordination
,
is
set
forth
in
Scripture
,
are
,
1.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Act.
14
24.
which
doth
not
necessarily
evince
an
ordaining
by
suffrages
,
but
in
the
New
Testament
it
is
used
to
signifie
an
ordaining
to
the
office
whether
by
God
or
man
(
as
hath
been
before
noted
)
:
But
if
the
Text
were
thus
to
be
read
,
They
ordained
them
Elders
by
the
suffrages
of
the
people
;
yet
it
is
plain
,
that
not
the
people
,
but
Paul
and
Barnabas
ordained
them
.
2.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Tit.
1.5
.
Which
signifies
to
constitute
.
3.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Act.
13.2
.
Which
signifies
to
separate
or
set
apart
.
Now
the
latter
way
of
expressing
the
force
of
ordination
,
viz.
The
solemn
inauguration
or
investiture
in
the
office
,
is
a
separating
of
one
unto
it
,
or
a
constituting
of
one
in
it
in
that
sence
that
mans
act
of
ordainining
can
bear
:
For
it
cannot
be
the
act
of
an
efficient
cause
making
and
giving
the
office
and
power
thereof
:
For
that
(
as
hath
been
already
shewed
)
is
not
the
act
of
man
,
but
of
Christ
alone
:
But
it
is
a
necessary
ordinary
antecedent
,
and
that
the
most
important
,
as
being
the
last
and
most
compleat
designation
made
by
men
of
the
person
on
whom
Christ
confers
the
office
,
and
the
solemn
investing
of
him
in
it
.
Hence
it
follows
,
that
tho
ordination
be
ordinarily
necessary
to
the
ministry
,
yet
it
is
not
of
that
absolute
necessity
in
all
cases
,
as
that
there
can
be
no
lawful
or
valid
ministry
without
it
;
for
where
it
cannot
be
had
,
there
may
be
otherwise
a
full
signification
of
the
will
of
Christ
,
that
some
persons
should
do
the
work
of
the
ministry
.
Moreover
the
work
of
the
ministry
is
a
necessary
means
of
saving
souls
,
of
upholding
and
perpetuating
a
Church
unto
Christ
upon
earth
,
of
maintaining
soberness
,
righteousness
and
godliness
of
life
among
professed
Christians
;
and
that
some
take
this
work
upon
them
,
is
an
obligation
of
the
Law
of
Nature
,
and
indispensable
;
But
regular
ordination
is
but
a
point
of
order
,
and
for
the
interruption
or
cessation
of
this
latter
,
the
former
is
not
to
be
broken
off
or
cease
:
And
if
there
be
in
any
an
obligation
statedly
to
do
this
work
,
he
is
in
the
office
of
the
ministry
.
If
any
alledg
that
Christ
by
his
law
hath
made
an
uninterrupted
regular
ordination
indispensably
necessary
to
the
ministry
,
he
is
bound
to
prove
it
.
If
any
pretend
an
uninterrupted
regular
ordination
of
all
his
predecessors
,
he
is
bound
to
make
it
clear
.
Christ
indeed
hath
instituted
a
ministry
for
the
compleating
of
his
church
unto
the
consummation
of
all
things
;
he
hath
also
promised
his
Apostles
,
and
his
ministers
successively
in
them
,
that
he
will
be
with
them
alway
to
the
end
of
the
world
:
But
I
find
no
promise
of
an
uninterrupted
succession
of
regularly
ordained
ministers
.
That
which
is
delivered
by
ordination
,
is
the
sacred
ministerial
office
at
large
as
respecting
the
universal
Church
,
to
be
exercised
here
or
there
according
to
particular
calls
and
opportunities
.
§
21.
Of
Prayer
and
Fasting
,
and
Imposition
of
Hands
in
Ordination
.
PRAYER
is
such
a
duty
,
as
is
requisite
to
the
sanctifying
of
all
other
duties
,
as
the
preaching
of
the
Word
,
administration
of
Baptism
,
and
the
Lords
Supper
;
and
therefore
is
necessary
to
this
sacred
action
of
ordaining
ministers
.
Fasting
is
a
service
expressive
of
solemn
humiliation
,
and
a
necessary
adjunct
of
extra
ordinary
prayer
for
the
obtaining
of
more
special
mercy
,
and
therefore
a
necessary
preparative
and
concomitant
in
this
solemnity
:
And
we
have
Scripture
Examples
for
prayer
and
fasting
in
the
mission
of
persons
to
the
work
of
the
ministry
,
Luke
6.12
,
13.
Act.
13.2
.
Act.
14
23.
What
imposition
of
hands
imports
,
and
the
moment
of
it
,
is
to
be
considered
from
the
use
of
it
both
in
the
Old
and
New
Testament
.
In
the
Old
Testament
't
was
used
,
1.
In
solemn
benediction
,
the
person
blessing
laid
his
hand
on
the
person
blessed
,
Gen.
48.14
.
2.
In
offering
Sacrifice
,
as
a
sign
of
devoting
it
to
the
Lord
by
him
that
offered
it
,
Lev.
1.4
.
3.
In
ordaining
to
an
office
as
a
sign
of
setting
apart
therunto
,
Numb.
27.18
,
20.
In
the
New
Testament
it
is
used
,
1.
in
blessing
,
Mark
10.16
.
2.
In
curing
bodily
diseases
,
Mark
16.18
.
Luke
13.13
.
Acts
19.11
.
3.
In
conveying
the
miraculous
gifts
of
the
Holy
Ghost
,
Acts
8.17
.
Acts
19.6
.
4.
In
ordaining
ministers
,
Acts
6.6
.
1
Tim
4.14
.
The
meaning
of
imposition
of
hands
spoken
of
Heb.
6.2
.
is
diversly
taken
;
some
take
it
as
used
for
the
remitting
of
sins
(
as
they
also
do
1
Tim.
5.22
.
)
and
say
that
Baptism
refers
to
the
making
of
proselytes
,
and
laying
on
of
hands
to
the
absolving
of
penitents
.
Others
take
it
for
confirmation
.
Others
conceive
that
the
whole
ministry
is
by
a
synecdoche
therein
comprehended
.
From
the
various
uses
of
this
Rite
,
we
collect
,
that
it
was
a
sign
of
conveying
a
benefit
,
or
of
designing
to
an
office
,
or
of
devoting
one
to
the
Lord
;
and
particularly
,
of
authoritative
benediction
and
designation
to
the
office
of
the
ministry
,
and
of
devoting
to
the
Lord
in
that
kind
.
There
is
no
sufficient
reason
to
make
it
but
a
temporary
Rite
,
and
to
limit
the
use
of
it
in
ordination
only
to
the
times
of
miraeles
;
there
being
no
circumstance
in
any
Text
to
shew
that
it
was
done
only
for
the
present
occasion
.
And
we
read
not
that
miraculous
gifts
were
given
by
imposition
of
hands
in
ordination
.
§
22.
The
power
of
Ordaining
belongs
to
the
Pastors
of
the
Church
.
SOme
give
this
reason
why
the
power
of
Ordination
is
not
in
the
people
,
but
in
the
Pastors
,
because
the
act
of
ordaining
is
a
potestative
or
authoritative
mission
,
which
power
of
mission
is
first
seated
in
Christ
,
and
from
him
committed
to
the
Apostles
,
and
from
them
to
the
Bishops
or
Elders
.
But
this
Reason
must
be
taken
with
a
grain
of
salt
,
or
in
a
sound
sense
,
because
Bishops
or
Elders
have
spiritual
power
formalier
,
but
not
efficienter
;
and
they
do
not
properly
make
or
give
the
ministerial
power
,
but
are
only
instruments
of
designation
,
or
application
of
that
power
to
the
person
to
whom
Christ
immediately
gives
it
by
the
standing-act
of
his
Law
.
That
the
power
of
ordaining
belongs
not
to
the
people
,
but
to
the
Church
officers
,
first
appears
by
Scripture-authority
,
for
that
in
all
the
New
Testament
there
is
no
example
of
ordination
by
any
of
the
Laity
,
but
contrariwise
it
is
therein
expresly
committed
to
spiritual
officers
.
2.
By
Reason
,
for
that
the
Pastors
of
the
Churches
are
better
qualified
for
the
designation
of
a
person
to
the
Holy
ministry
,
and
for
performing
the
action
of
solemn
investiture
;
as
also
,
for
that
ordination
includes
an
authoritative
benediction
,
and
that
is
to
come
from
a
Superior
,
as
the
Scripture
saith
,
The
less
is
blessed
of
the
greater
,
and
not
the
greater
of
the
less
,
as
it
would
be
if
the
Pastor
were
to
be
ordained
by
the
people
that
are
governed
by
him
.
Some
argue
for
a
popular
ordination
,
because
election
,
which
is
the
greater
,
belongs
to
the
people
.
But
1.
Election
is
not
greater
than
Ordination
in
the
ministerial
Call
.
For
in
ordination
,
investiture
in
the
Function
it self
is
given
;
but
in
the
peoples
election
,
no
more
is
given
than
the
stated
exercise
of
the
ministry
in
that
Congregation
.
2.
In
case
Election
were
greater
than
Ordination
,
yet
the
consequence
holds
not
.
Several
parties
may
have
each
their
own
part
divided
to
them
;
and
he
that
may
do
the
greater
,
may
not
always
do
the
lesser
,
unless
the
lesser
be
essentially
included
in
the
greater
,
which
is
not
in
this
case
.
It
is
likewise
urged
for
popular
ordination
,
That
in
the
consecration
of
the
Levites
,
the
children
of
Israel
laid
their
hands
upon
them
,
Numb
8.11
.
To
this
it
is
answered
,
That
the
Levites
were
taken
by
God
instead
of
the
first
born
of
all
the
children
of
Israel
,
which
the
Lord
claimed
as
his
own
upon
the
destroying
of
the
first-born
of
the
Egyptians
;
and
so
the
imposition
of
hands
by
the
first-born
upon
the
Levites
,
was
not
strictly
an
ordaining
of
them
to
their
office
,
but
an
offering
of
them
as
a
sacrifice
in
their
own
stead
to
make
an
atonement
for
them
,
as
he
that
brought
a
sacrifice
,
laid
his
hand
on
the
head
of
it
.
Tho
in
Timothy's
ordination
,
the
laying
on
of
the
hands
of
the
Presbytery
be
mentioned
,
and
where
many
Presbyters
were
,
they
joined
in
this
action
;
yet
I
see
not
any
thing
in
Scripture
or
Reason
to
gainsay
the
validity
of
ordination
by
a
single
Bishop
or
Presbyter
.
Nevertheless
,
ordination
by
the
imposition
of
many
hands
,
is
more
unquestionable
,
and
the
use
thereof
most
laudabl●
,
and
in
no
case
to
be
omitted
where
it
may
be
had
,
according
to
the
custom
of
the
Church
in
all
ages
.
§
23.
The
Validity
of
Presbyterian
Ordination
.
IF
a
Bishop
and
Presbyter
of
divine
institution
be
the
same
(
as
hath
been
before
proved
)
the
controversie
about
ordination
by
Presbyters
is
at
an
end
.
And
if
the
Bishop
that
now
is
,
be
another
kind
of
officer
than
the
Scripture
Presbyter
,
there
is
no
proof
of
his
divine
institution
.
That
the
Presbyter
that
now
is
,
hath
the
Pastoral
or
Episcopal
office
,
hath
been
already
proved
by
the
form
of
their
ordination
,
and
by
the
nature
of
that
power
of
the
keys
that
is
granted
to
reside
in
them
.
If
the
Prelates
have
invested
them
with
an
office
that
is
truly
Episcopal
,
it
matters
not
whether
in
express
terms
they
gave
them
the
power
of
ordaining
or
no
,
or
whether
they
expresly
excluded
the
power
of
ordaining
:
for
not
they
,
but
Christ
makes
the
office
,
and
not
they
but
Christ
gives
the
power
that
belongs
to
the
office
,
from
which
they
cannot
detract
.
The
ordination
of
Timothy
is
said
to
be
by
the
laying
on
of
the
hands
of
the
Presbytery
,
1
Tim.
4.14
.
If
it
be
said
that
by
the
Presbytery
is
meant
a
company
of
Bishops
;
it
it
granted
that
Presbyters
and
Bishops
were
all
one
.
If
it
be
said
,
they
were
a
company
of
none
but
Diocesan
Bishops
,
that
had
subject-presbyters
of
an
inferior
order
under
them
,
let
it
be
proved
from
Scripture
.
It
is
said
by
some
,
That
only
the
Diocesan
Bishops
ordain
authoritatively
,
and
the
Presbyters
concomitantly
,
founding
the
distinction
on
those
two
Texts
,
2
Tim.
1.6
.
and
1
Tim
4.14
.
it
being
said
in
the
one
,
That
Timothy
received
the
gift
by
the
putting
on
of
Paul's
hands
;
and
in
the
other
,
by
the
laying
on
of
the
hands
of
the
Presbytery
.
To
this
it
is
answered
,
1.
That
the
imposition
of
hands
mentioned
2
Tim.
1.6
.
might
be
in
confirmation
;
for
the
first
receiving
of
the
Holy
Ghost
after
Baptism
,
and
the
following
effects
of
the
spirit
of
love
,
power
,
and
of
a
sound
mind
,
argue
so
much
.
2.
If
any
of
a
higher
state
than
Presbyters
laid
hands
on
Timothy
in
his
ordination
,
yet
the
phrase
of
Presbytery
argues
that
they
did
it
as
presbyters
.
3.
If
it
was
Paul
that
ordained
Timothy
authoritatively
,
and
the
presbytery
but
concomitantly
,
our
bishops
cannot
thence
claim
the
sole
authoritative
ordination
,
for
Paul
was
of
an
order
above
them
,
and
was
no
otherwise
a
bishop
than
as
having
Episcopal
power
eminently
contained
in
his
Apostolick
office
.
4.
If
the
presbytery
there
mentioned
be
a
company
of
bishops
of
an
order
superior
to
presbyters
,
it
will
follow
by
this
distinction
,
that
such
a
bishop
ordains
not
authoritatively
but
concomitantly
.
5.
The
said
Texts
afford
no
ground
for
the
distinction
of
authoritative
and
concomitant
ordination
.
According
to
the
hierarchical
principle
,
the
bishop
is
enabled
to
give
orders
,
not
by
his
power
of
jurisdiction
,
but
by
his
power
of
order
.
Now
a
presbyter
hath
as
much
of
the
Character
and
Sacrament
of
order
,
as
a
bishop
;
and
the
consecration
of
a
bishop
is
not
held
a
distinct
Sacrament
of
order
from
the
ordination
of
a
presbyter
;
and
the
truth
is
,
the
form
of
consecrating
a
bishop
according
to
the
English
Ordinal
,
is
expressive
of
no
more
power
of
order
than
is
given
to
the
presbyter
in
the
form
of
his
ordination
in
the
said
Ordinal
.
The
conjunction
of
Presbyters
with
the
Bishop
in
the
present
form
of
ordination
,
shews
that
the
order
is
conveyed
by
them
as
well
as
by
the
bishop
.
Their
imposition
of
hands
is
an
authoritative
benediction
,
and
dedication
of
the
party
ordained
.
Let
any
instance
be
produced
of
the
imposition
of
hands
by
any
such
as
had
no
power
of
conveying
that
which
was
signified
by
that
ceremony
,
I
mean
of
conveying
it
so
far
as
mans
act
can
reach
unto
.
To
say
it
is
only
a
sign
of
their
giving
consent
,
is
a
poor
evasion
,
for
the
people
give
consent
also
.
If
presbyters
are
at
any
time
allowed
to
ordain
by
commission
from
a
Bishop
,
they
cannot
do
it
rightly
,
if
they
have
not
an
intrinsick
power
of
doing
it
.
For
the
Bishops
commission
or
license
cannot
give
a
new
spiritual
power
to
a
Presbyter
,
which
was
not
in
him
before
,
at
least
radically
or
habitually
.
§
24.
Of
a
valid
Ministry
.
AS
Christ
allows
the
Church
to
receive
such
to
Baptism
and
the
Lords
Supper
,
as
he
doth
not
receive
;
so
he
allows
the
Church
to
call
some
to
the
Ministry
,
whom
he
doth
not
call
.
For
it
is
his
prerogative
to
be
the
Searcher
of
the
Hearts
,
and
men
can
judg
but
by
appearance
.
Such
as
Christ
doth
not
allow
the
Church
to
call
to
the
Ministry
,
may
by
his
permission
,
through
the
Churches
mal-administration
,
be
called
thereunto
;
and
being
so
called
,
they
abide
therein
by
his
permission
,
till
they
be
cast
out
by
due
reformation
,
and
so
long
their
calling
is
valid
as
to
external
order
.
And
such
are
Ministers
to
others
,
tho
not
to
their
own
good
;
and
Chrsts
ordinances
by
them
administred
are
valid
and
effectual
to
those
intents
for
which
he
appointed
them
.
The
whole
current
of
Scripture
shews
that
Gods
ordinances
are
not
made
void
by
the
close
hypocrisie
or
gross
impiety
of
the
dispensers
thereof
;
and
the
contrary
opinion
tends
to
unchurch
Churches
,
and
to
deny
the
Christendom
of
the
Christian
World
for
the
most
part
.
As
we
must
distinguish
between
miscarriages
in
admission
,
and
the
nullity
of
the
office
,
so
between
defects
or
corruptions
in
the
office
it self
,
and
the
nullity
thereof
.
The
Priesthood
and
Worship
in
the
Temple
at
Jerusalem
was
often
much
corrupted
,
yet
it
was
true
for
the
substance
thereof
;
but
the
Priesthood
appointed
for
the
Calves
at
Dan
and
Bethel
was
false
for
the
substance
,
and
a
nullity
.
Tho
the
sacrificing
Priesthood
at
Dan
and
Bethel
were
a
nullity
,
yet
the
Ten
Tribes
had
the
substance
of
the
true
religion
,
and
some
external
acts
of
worship
true
and
valid
,
as
circumcision
,
and
so
retained
something
of
a
Church
.
So
now
among
the
Papists
there
is
the
substance
of
the
Christian
Religion
,
and
some
thing
of
a
Church
,
and
Ministry
,
and
ordinances
.
The
Ministry
of
the
Popish
Priests
with
reference
to
the
Sacrifice
of
the
Mass
,
is
a
nullity
:
but
as
ordained
to
preach
the
Gospel
and
Baptize
,
and
to
any
other
parts
of
the
proper
work
of
the
Ministry
,
it
is
not
a
nullity
,
but
their
administration
in
those
things
is
valid
.
§
25.
Of
the
Magistrates
Power
in
Ecclesiastical
Affairs
.
MAgistratical
and
Ecclesiastical
power
are
in
their
nature
wholly
divers
;
and
they
are
not
subordinate
but
collateral
powers
;
yet
Ministers
are
subject
to
Magistrates
,
and
Magistrates
to
Ministers
in
divers
respects
,
according
to
the
nature
of
the
power
that
is
seated
in
either
of
them
.
The
Magistratical
power
is
Imperial
,
the
Ecclesiastical
is
ministerial
;
and
so
the
pastor
is
under
the
magistrate
as
his
Ruler
by
the
sword
,
not
only
in
civil
,
but
in
sacred
things
;
and
the
magistrate
is
under
the
pastor
as
his
Ruler
by
the
word
,
or
his
authoritative
teacher
.
The
pastors
power
over
the
magistrate
is
no
dimunution
to
his
right
,
for
it
takes
away
none
of
his
authoritty
,
nor
doth
it
hinder
the
exercise
and
efficacy
of
it
,
but
it
is
his
benefit
,
because
it
is
an
authoritative
administring
to
him
the
mercies
of
the
Gospel
in
Christs
Name
;
and
if
he
be
not
under
that
authoritative
administration
,
he
is
not
under
the
blessing
of
the
Gospel
.
Howbeit
the
pastoral
discipline
may
not
be
so
exercised
towards
the
supream
magistrate
,
as
by
dishonouring
him
to
make
him
less
capable
of
improving
his
office
to
the
common
good
,
which
the
excommunicating
of
him
would
do
;
but
if
magistrates
,
whether
of
higher
or
lower
rank
,
be
excommunicated
,
nevertheless
they
must
be
obeyed
.
The
magistrates
power
over
the
pastor
is
no
diminution
to
his
spiritual
authority
,
for
it
is
not
given
to
hinder
but
to
further
the
efficacy
and
exercise
thereof
:
So
that
both
powers
are
mutually
preservative
and
accumulative
,
not
destructive
or
diminutive
.
The
Church
is
Christs
family
,
and
the
magistrate
is
not
the
Lord
,
but
a
member
of
it
,
and
cannot
govern
it
at
his
pleasure
,
but
only
as
the
Lord
himself
hath
allowed
,
and
the
state
thereof
requires
.
In
short
,
the
magistrate
as
well
as
the
minister
hath
received
his
authority
for
edisication
,
not
for
destruction
.
The
magistrate
cannot
make
any
new
essential
or
integral
part
of
religion
either
Doctrine
of
Faith
or
Divine
Worship
:
but
he
is
as
much
bound
up
to
the
religion
that
is
of
Gods
making
,
as
the
meanest
of
his
Subjects
;
for
he
and
they
are
Gods
Subjects
both
alike
:
But
by
his
civil
sanctions
▪
he
may
strengthen
the
true
religion
,
and
enforce
the
observance
of
the
Divine
Laws
,
so
far
as
it
is
meet
they
should
be
inforced
by
Humane
Laws
;
and
this
is
the
most
noble
part
of
his
work
in
matters
of
Religion
.
The
Magistrate
may
and
must
take
care
that
sacred
things
be
duly
administred
by
sacred
or
spiritual
officers
,
and
he
may
and
must
punish
them
for
mal-administration
.
He
may
and
must
restrain
persons
of
impious
principles
from
venting
their
wicked
errors
,
and
from
any
open
impious
practice
,
by
a
power
formally
civil
,
tho
objectively
ecclesiastical
.
He
may
convocate
synods
or
councils
of
ecclesiastical
persons
to
advise
and
conclude
according
to
the
Word
of
God
,
how
the
Church
being
corrupt
,
is
to
be
reformed
,
and
how
to
be
guided
and
governed
when
reformed
:
And
he
ought
to
use
his
own
judgment
of
discretion
concerning
the
decrees
and
judgments
of
ecclesiastical
persons
in
reference
to
his
own
act
of
political
ratifying
the
same
.
The
Magistrate
cannot
ma●e
any
new
kind
of
sacred
or
spiritual
office
,
bec●use
he
cannot
institute
any
new
sacred
work
,
and
the
work
that
Christ
hath
instituted
●ath
an
officer
of
his
own
institution
,
already
appointed
for
it
;
also
because
a
spiritual
office
is
to
be
administred
not
in
the
Magistrates
,
but
in
Christs
Name
;
yet
he
may
make
new
offices
for
civil
service
about
sacred
things
.
He
cannot
appoint
any
thing
in
religion
,
that
is
forbidden
by
the
divine
laws
,
nor
forbid
any
thing
appointed
by
the
divine
laws
.
All
his
authority
being
from
God
,
cannot
be
against
him
:
And
therefore
such
injunctions
and
prohibitions
can
lay
no
obligations
of
obedience
upon
the
subject
.
Hereupon
he
cannot
forbid
the
preaching
of
the
Gospel
,
or
the
administring
of
Sacraments
;
for
then
it
were
at
his
pleasure
,
whether
Christ
should
have
a
Church
or
Kingdom
upon
earth
.
He
cannot
take
one
part
of
the
Pastors
office
from
him
,
while
he
continues
him
the
exercise
of
the
other
,
for
that
were
to
maim
and
marr
the
office
.
He
cannot
deprive
a
Pastor
of
his
Pastoral
office
,
or
discharge
him
from
fulfilling
his
Ministry
,
because
it
is
held
from
Christ
,
and
not
from
him
.
He
may
not
compel
aminister
to
give
the
Sacraments
to
whom
he
pleases
,
nor
may
he
compel
any
to
profess
either
in
word
or
deed
wha
they
believe
not
,
or
to
take
that
which
God
hath
made
the
specia
priviledg
of
Believers
.
The
accidental
parts
,
modes
,
and
circumstances
of
Religion
which
are
necessary
in
general
,
and
left
undetermined
of
God
in
particular
,
the
Magistrate
hath
power
to
determine
according
to
the
general
rules
of
Gods
Word
.
Forasmuch
as
the
Divine
Law
doth
constitute
more
particulars
,
and
leaves
less
to
humane
liberty
,
and
God
is
more
jealous
and
conscience
more
scrupulous
in
sacred
than
in
common
things
,
it
behoves
the
Magistrate
to
be
wary
,
humble
,
and
sober
in
his
determinations
about
these
matters
.
He
may
regulate
the
preaching
of
the
Gospel
,
provided
that
regulation
be
for
the
furtherance
,
not
the
hinderance
thereof
:
And
that
can
be
no
part
of
due
ordering
,
that
causeth
the
destruction
,
or
dangerous
detriment
of
the
thing
ordered
.
The
Magistrate
may
not
appoint
that
which
is
not
simply
forbidden
of
God
,
if
it
be
scandalous
,
or
mischievous
in
the
consequents
;
nor
may
he
forbid
that
which
God
hath
not
appointed
,
but
left
indifferent
,
if
the
omission
of
it
be
scandalous
,
or
mischievous
in
the
consequents
;
because
in
such
cases
,
God
hath
forbidden
the
former
and
required
the
latter
by
his
general
command
;
and
because
the
Magistrate
hath
his
authority
(
as
was
said
)
for
edification
,
not
for
destruction
.
OF
CERTAINTY
and
INFALLIBILITY
.
§
1.
Of
Certainty
in
general
.
I
Begin
the
enquiry
,
by
taking
notice
of
the
common
distinction
of
objective
and
subjective
Certainty
.
Objective
Certainty
,
or
Certainty
in
the
object
,
is
the
immutable
verity
of
the
thing
it self
.
For
that
a
thing
is
what
it
is
,
is
unchangeably
true
.
Subjective
Certainty
is
the
firmness
of
assent
to
a
thing
apprehended
as
it
is
.
It
is
this
later
which
I
enquire
into
,
and
it
presupposeth
the
former
.
It
must
be
supposed
that
our
faculties
are
true
;
that
is
,
that
in
their
sound
state
,
and
set
in
due
circumstances
,
they
are
adapted
to
discern
things
as
they
are
indeed
.
Otherwise
the
question
of
the
nature
of
Certainty
is
out
of
dores
,
there
being
no
such
thing
in
the
world
.
Certainty
of
Assent
includes
three
things
:
1.
That
it
be
firm
,
without
staggering
.
2.
That
it
be
true
,
and
not
erroneous
.
3.
That
it
rest
upon
firm
and
sure
grounds
.
The
first
is
evidently
necessary
,
because
it
is
the
very
notation
of
the
word
Certainty
;
the
notion
we
mean
thereby
,
is
not
to
doubt
or
stagger
in
our
apprehension
of
a
thing
.
The
second
is
as
evidently
necessary
;
for
Certainty
is
an
affection
of
knowledg
;
but
an
erroneous
apprehension
is
not
knowledg
,
but
ignorance
;
a
confident
mistake
cannot
be
certainty
.
The
third
also
is
clear
;
for
if
the
grounds
be
either
false
or
weak
,
the
knowledg
built
thereon
cannot
be
sure
,
Tho
the
assent
be
true
in
respect
of
the
object
,
yet
it
is
not
certain
in
this
case
,
because
not
judicious
nor
solid
;
yea
,
tho
the
apprehension
be
according
to
the
thing
,
yet
as
far
as
it
rests
upon
a
false
or
weak
ground
,
it
is
not
knowledg
properly
so
called
,
but
a
casual
confidence
or
presumption
;
and
when
the
insufficiency
of
the
grounds
shall
appear
,
the
apprehension
fails
,
and
vanisheth
away
.
Meer
probability
is
not
Certainty
strictly
so
called
;
it
is
indeed
an
affection
or
mode
both
of
knowledg
,
and
of
error
,
which
is
a
kind
of
ignorance
:
for
that
which
is
only
probable
,
may
either
be
,
or
not
be
what
it
is
apprehended
to
be
;
and
so
the
apprehension
thereof
may
be
either
true
or
false
,
either
knowledg
or
error
.
Yet
the
apprehending
of
a
probable
thing
only
as
probable
,
is
always
a
right
apprehension
;
for
whether
the
thing
be
or
not
be
,
it
is
certainly
true
that
it
is
probable
.
The
reason
of
probability
lies
in
a
sufficient
evidence
that
a
thing
not
only
may
be
,
but
is
so
indeed
,
rather
than
not
so
,
as
it
is
apprehended
to
be
.
The
reason
of
Certainty
lies
in
a
sufficient
evidence
,
that
a
thing
must
needs
be
as
it
is
apprehended
:
For
if
there
be
not
such
evidence
,
then
if
we
indeed
consider
the
matter
,
we
presently
apprehend
,
that
in
regard
the
thing
may
be
otherwise
,
it
is
so
for
ought
we
know
,
and
that
our
apprehension
or
opinion
about
the
thing
is
false
for
ought
we
know
.
That
there
is
necessarily
some
kind
of
needs
must
be
,
in
the
object
of
a
certain
,
that
is
,
a
firm
assent
,
seems
to
me
to
have
self-evidence
,
and
to
need
no
proof
.
An
Object
or
Matter
of
Certainty
being
that
which
is
in
some
respect
necessary
,
or
that
cannot
but
be
so
,
is
to
be
understood
not
only
of
absolutely
,
but
hypothetically
necessary
;
and
of
a
thing
necessary
not
only
in
regard
of
essence
or
abstracted
nature
,
but
by
necessity
of
existence
in
this
sense
,
viz.
Whatsoever
is
,
whilest
it
is
,
necessarily
is
;
and
that
which
hath
been
,
necessarily
hath
been
;
and
that
which
shall
be
,
necessarily
shall
be
,
because
it
is
a
contradiction
to
be
and
not
to
be
.
The
surer
the
grounds
are
,
and
the
greater
the
evidence
is
in
the
kind
of
probability
,
the
nearer
it
approacheth
to
certainty
;
and
the
weaker
the
grounds
are
,
and
the
lesser
the
evidence
is
,
the
farther
it
is
from
it
:
Therefore
very
high
degrees
of
probability
commonly
borrow
the
name
of
certainties
,
and
the
minds
of
men
do
ordinarily
rest
therein
.
The
business
of
men
as
to
this
world
generally
proceeds
upon
no
better
assurance
,
than
high
degrees
of
probability
.
Learned
men
speak
of
a
conjectural
certainty
or
opinion
that
excludes
doubting
.
I
contend
not
about
the
name
,
provided
the
ambiguity
be
taken
away
:
If
by
doubting
they
mean
a
fluctuation
,
or
not
fixing
of
assent
;
and
by
certainty
,
a
fixed
assent
,
I
grant
that
in
this
sence
there
is
a
conjectural
certainty
,
when
the
mind
saith
undoubtedly
the
thing
is
so
,
and
reason
will
not
suffer
me
to
judg
otherwise
:
But
I
judg
,
that
certainty
properly
so
called
,
is
an
assent
excluding
not
only
fluctuation
,
or
non
fixation
or
suspence
,
but
also
an
apprehension
that
the
thing
may
be
otherwise
;
and
it
rests
upon
no
evidence
inferior
to
that
which
is
called
demonstrative
;
an
assent
whereby
the
mind
saith
not
only
,
I
believe
that
I
am
not
herein
deceived
;
but
also
I
believe
that
I
cannot
herein
be
deceived
:
For
if
I
believe
only
that
I
am
not
deceived
,
but
not
that
I
cannot
be
d●ceived
herein
,
I
am
not
sure
that
I
am
not
deceived
herein
;
for
it
may
be
otherwise
than
I
apprehend
;
and
for
ought
I
assuredly
know
,
it
is
so
;
and
here
is
no
certainty
properly
so
called
.
Note
,
that
when
I
say
I
can
be
deceived
,
I
do
not
mean
in
every
thing
,
but
only
quoad
hoc
:
For
speaking
indefinitely
,
we
may
truly
say
such
a
person
may
or
can
bedeceived
;
yet
it
may
be
true
that
in
this
or
that
determinate
case
,
he
cannot
be
deceived
.
The
Apostles
in
their
Apostolick
Embassy
could
not
be
deceived
,
yet
in
common
matters
they
might
be
deceived
like
other
men
.
§
2.
Of
Moral
Certainty
.
LEarned
men
have
distinguished
Certainty
into
Moral
,
Natural
,
and
Supernatural
.
Moral
Certainty
is
by
some
set
forth
to
be
an
undoubted
assent
upon
such
grounds
as
are
fit
fully
to
satisfy
a
prudent
man
Natural
Certainty
is
an
assent
upon
such
grounds
as
shew
,
that
in
nature
the
thing
cannot
be
otherwise
than
it
is
apprehended
.
Supernatural
Certainty
is
an
assent
upon
indubitable
supernatural
evidence
.
As
to
the
aforesaid
description
of
Moral
Certainty
by
an
undoubted
assent
upon
such
grounds
as
are
fit
fully
to
satisfie
a
prudent
man
I
conceive
it
to
be
not
clear
enough
.
For
if
the
grounds
upon
which
the
undoubted
assent
is
built
,
be
in
their
own
nature
and
reason
firm
and
sure
,
then
that
assent
is
natural
Certainty
.
Indeed
I
find
Moral
Certainty
set
forth
by
others
,
as
that
which
excludes
not
only
hesitation
and
anxiety
,
but
all
apprehension
that
the
thing
may
be
otherwise
,
which
they
call
formidinem
oppositi
;
and
this
is
given
as
an
instance
of
it
,
that
Augustus
Cesar
sometime
reigned
at
Rome
.
Now
this
I
take
to
be
all
one
with
Natural
Cer●ainty
;
for
that
the
nature
or
reason
of
the
thing
shews
it
must
needs
have
been
,
or
the
grounds
of
the
assent
thereunto
air
in
their
own
nature
and
reason
firm
and
sure
,
as
afterwards
shall
be
further
shewed
:
But
if
the
grounds
of
an
assent
be
not
in
their
own
nature
and
reason
firm
and
sure
,
excluding
an
apprehension
that
the
thing
may
be
otherwise
,
that
assent
is
no
proper
certainty
at
all
;
as
is
already
shewed
.
I
grant
that
a
prudent
man
may
and
ought
to
proceed
in
humane
affairs
respecting
this
world
,
upon
grounds
not
properly
or
strictly
certain
;
because
for
the
most
part
,
as
well
in
the
greatest
as
the
smallest
of
them
,
there
is
contingency
:
And
such
matters
as
have
strong
probability
in
them
,
especially
such
as
are
known
seldome
or
never
to
happen
otherwise
,
may
justly
beget
in
men
of
understanding
such
assent
or
perswasion
,
as
they
may
call
,
if
they
please
,
a
moral
certainty
,
and
that
which
may
justly
remove
all
disturbing
doubts
concerning
them
;
so
that
it
would
be
folly
to
be
interrupted
in
the
course
of
action
upon
a
conceit
that
they
may
fall
out
otherwise
:
Nevertheless
it
is
no
folly
,
but
a
right
understanding
,
to
conceive
that
those
very
matters
may
fall
out
otherwise
.
No
prudent
man
disturbingly
doubts
whether
any
of
the
persons
this
day
alive
in
London
,
will
be
alive
to
morrow
;
yet
it
is
not
in
the
nature
of
the
thing
certain
,
that
they
will
,
and
therefore
no
man
can
rightly
judg
it
to
be
certain
:
For
the
contrary
is
possible
to
come
to
pass
,
at
least
in
a
supernatural
way
;
and
we
have
examples
of
such
events
,
as
in
the
overthrow
of
Sodom
and
Gomorrah
in
one
day
by
fire
from
Heaven
,
and
in
the
slaughter
of
185000
in
the
Army
of
Senacherib
by
an
Angel
in
one
night
.
Wherefore
that
moral
certainty
(
if
it
may
be
so
called
)
which
proceeds
upon
such
grounds
as
do
not
exclude
formidinem
contrarii
,
or
an
apprehension
that
the
thing
may
be
otherwise
,
I
take
to
be
no
certainty
properly
so
called
:
But
if
any
will
so
call
a
knowledg
or
assent
of
that
nature
,
I
contend
not
about
it
.
But
the
term
may
be
taken
in
another
sense
,
viz.
for
a
certain
knowledg
or
assent
in
things
of
a
moral
nature
,
or
from
moral
arguments
,
in
which
I
judg
that
certainty
strictly
so
taken
may
be
founded
:
And
being
so
taken
,
it
is
of
the
same
common
reason
with
the
following
kinds
of
certainty
:
For
it
is
founded
in
the
nature
and
reason
of
things
moral
,
as
natural
certainty
in
the
nature
and
reason
of
things
natural
,
and
supernatural
certainty
in
the
nature
and
reason
of
things
supernatural
.
§
3.
Of
Natural
Certainty
.
NAtural
Certainty
is
that
which
is
founded
in
the
nature
of
things
natural
,
and
rests
upon
evidence
that
is
sure
in
nature
,
and
fails
not
.
This
is
twofold
;
first
,
That
which
is
founded
in
the
ordinary
course
of
particular
nature
.
The
second
,
That
which
is
founded
in
the
universal
and
unchangeable
reason
of
things
.
1.
There
is
Certainty
founded
in
the
ordinary
course
of
Nature
,
or
that
which
rests
upon
the
nature
of
things
,
keeping
the
natural
course
and
state
wherein
they
are
set
by
the
God
of
Nature
.
So
it
is
naturally
certain
that
the
Sun
,
that
is
set
,
will
rise
again
in
our
Horizon
after
such
a
space
of
time
;
it
is
naturally
certain
,
that
there
will
be
a
vicissitude
of
Summer
and
Winter
in
our
Climate
;
for
that
it
should
be
otherwise
according
to
particular
nature
,
or
in
a
natural
way
,
it
is
impossible
.
These
are
in
Scripture
called
the
Ordinances
of
Heaven
,
by
the
sureness
whereof
God
sets
forth
the
stability
of
his
Covenant
of
Grace
.
But
that
Certainty
is
greater
that
is
founded
in
the
Universal
and
Unchangeable
Reason
of
things
,
or
in
the
Eternal
Law
,
which
is
founded
in
the
unchangeable
nature
and
perfections
of
God
;
for
this
can
never
fail
.
There
is
not
only
an
impossibility
in
the
ordinary
course
of
nature
,
but
an
absolute
and
utter
impossibility
that
an
apprehension
or
assent
founded
herein
,
should
be
false●●ho
in
the
course
of
partirular
nature
it
be
impossible
but
that
the
Sun
should
go
down
at
the
stated
time
;
yet
it
is
not
utterly
impossible
that
it
should
not
,
but
it
may
stand
still
,
or
go
back
in
the
firmament
,
as
in
holy
Scripture
we
read
it
hath
done
,
and
consequently
we
cannot
have
an
absolute
certainty
thereof
.
But
we
are
absolutely
certain
of
whatsoever
truth
rests
upon
the
unchangeable
Reason
of
things
;
for
the
contrary
thereof
is
a
contradiction
.
§
4.
Of
Supernatural
Certainty
.
SUpernatural
Certainty
is
an
assent
upon
indubitable
Superna-natural
evidence
,
viz.
Divine
Revelation
supernatural
.
A
Divine
Evidence
is
the
highest
kind
of
proof
,
and
causeth
Certainty
,
if
any
thing
can
cause
it
.
For
there
is
nothing
more
sure
in
the
nature
of
things
,
than
Gods
Veracity
.
And
nothing
more
is
requisite
to
the
certainty
of
that
which
brings
a
divine
supernatural
evidence
or
discovery
,
than
to
know
that
it
is
divine
,
or
of
God
.
Wherefore
supernatural
Certainty
presupposeth
two
things
:
1.
The
natural
Certainty
of
this
Principle
,
That
God
is
immutably
true
.
2.
A
natural
Certainty
that
the
supernatural
discovery
or
revelation
that
is
to
be
the
ground
of
our
assent
,
is
from
God
.
Here
by
Natural
certainty
I
mean
that
which
ariseth
from
the
very
nature
of
the
thing
,
in
which
there
is
a
full
objective
evidence
.
Nevertheless
,
the
Certainty
that
is
natural
in
the
said
respect
,
may
in
another
respect
be
supernatural
,
namely
,
in
respect
of
the
supernatural
assistance
of
the
mind
unto
that
certainty
or
firmness
of
assent
;
it
is
natural
in
respect
of
the
objective
evidence
of
the
thing
,
and
supernatural
in
respect
of
the
assistance
of
the
faculty
to
apprehend
it
.
§
5.
The
distinction
of
Certainty
into
evident
and
obscure
,
considered
.
CERTAINTY
hath
been
distinguished
into
evident
and
obscure
.
Evident
Certainty
is
said
to
be
of
those
things
that
are
some
way
clearly
perceived
,
namely
,
either
the
first
principles
,
or
conclusions
evidently
drawn
from
them
,
or
objects
of
sence
.
O●●cure
Certainty
is
only
of
those
things
which
we
hold
by
belief
,
or
opinion
,
namely
,
things
believed
upon
divine
authority
,
or
humane
authority
,
or
inferred
from
signs
and
conjectures
.
But
I
conceive
that
to
distinguish
Certainty
into
evident
and
obscure
,
is
all
one
as
to
distinguish
it
into
Certain
and
Uncertain
.
For
evidence
is
the
ground
of
Certainty
;
and
so
far
as
we
have
certain
knowledg
of
any
thing
,
so
far
we
have
evidence
thereof
;
and
no
farther
than
we
have
evidence
,
can
we
have
any
Certainty
.
And
it
rises
or
falls
in
the
degrees
of
it
,
according
as
the
degrees
of
evidence
are
more
or
less
.
I
take
Certainty
and
Obscurity
to
be
opposite
in
nature
.
All
Certainty
connotes
knowledg
;
Obscurity
belongs
not
to
knowledg
as
such
,
but
to
ignorance
;
and
obscure
knowledg
is
but
knowledg
mixed
with
ignorance
.
Especially
I
judg
it
much
amiss
to
place
the
certainty
of
divine
faith
under
the
head
of
obscure
certainty
;
for
that
I
judg
we
have
as
good
and
sure
evidence
for
the
truth
of
matters
of
divine
faith
as
for
any
conclusion
of
Science
,
as
shall
be
shewn
.
Howbeit
I
grant
,
that
things
which
are
most
firmly
and
rightly
assented
unto
,
may
be
in
themselves
obscure
and
unseen
;
as
the
matters
of
the
Christian
Faith
,
and
the
Mysteries
of
the
Gospel
,
that
are
known
only
by
supernatural
revelation
:
Yet
in
the
certainty
or
firm
assent
of
the
mind
about
these
things
,
there
is
not
obscurity
but
evidence
,
for
it
rests
upon
such
grounds
as
are
of
clear
and
evident
truth
,
as
is
abundantly
proved
by
divers
Authors
,
who
have
asserted
the
Divine
Authority
of
the
Holy
Scriptures
.
§
6.
Whether
Certainty
admits
of
degrees
.
CErtainty
strictly
so
called
,
doth
admit
of
degrees
.
A
firm
assent
without
wavering
or
doubting
,
may
be
more
firm
.
My
assent
to
this
truth
,
That
there
is
a
God
,
is
firm
without
wavering
;
and
yet
I
may
have
a
greater
degree
of
assurance
thereof
.
And
doubtless
the
Angels
that
behold
the
face
of
God
,
have
a
greater
Certainty
or
firmness
of
assent
to
the
aforesaid
truth
,
than
mortals
upon
earth
.
The
degree
of
firmness
of
knowledg
or
right
assent
,
rises
according
to
the
degree
of
evidence
:
I
say
not
this
of
the
firmness
of
all
assent
,
but
of
right
assent
,
which
is
knowledg
,
and
in
which
is
true
certainty
.
There
may
be
firmness
of
assent
,
which
hath
no
foundation
in
the
thing
it self
,
and
the
highest
confidence
in
the
greatest
mistake
,
but
no
certainty
,
which
always
supposes
the
true
perception
of
its
object
.
That
that
which
is
now
evident
or
clearly
perceived
,
may
become
more
evident
,
is
a
truth
which
I
suppose
cannot
be
denied
:
And
I
think
common
experience
confirms
it
to
every
observing
man
,
that
things
sufficiently
or
indubitably
evident
,
are
commonly
made
more
and
more
evident
.
By
sufficient
evidence
,
I
mean
that
which
gives
us
assurance
that
the
thing
cannot
be
otherwise
than
we
apprehend
:
There
are
many
divine
truths
that
are
now
evident
,
which
no
true
Christian
doubts
shall
be
made
more
evident
in
the
life
to
come
.
What
we
know
here
,
we
know
but
in
part
,
and
not
perfectly
.
The
Apostle
saith
,
that
that
which
was
made
glorious
,
had
no
glory
in
this
respect
,
by
reason
of
the
glory
that
excels
;
that
is
,
that
which
positively
is
glorious
,
comparatively
is
inglorious
:
So
we
may
say
,
that
which
positively
is
evident
,
comparatively
is
obscure
.
All
our
present
evidence
of
divine
truths
is
but
obscurity
in
respect
of
the
glorious
clearness
that
shall
be
hereafter
.
In
like
manner
the
firm
assent
of
divine
faith
may
be
called
weak
assent
in
comparison
of
the
assent
of
intuitive
knowledg
in
the
state
of
glory
.
The
lower
degrees
of
true
knowledg
,
are
ignorance
in
respect
of
the
higher
;
and
the
lower
degrees
of
strength
and
firmness
sufficient
in
its
own
place
,
is
but
weakness
in
respect
of
the
higher
,
especially
those
transcendent
degrees
in
heaven
.
And
where
there
is
not
a
privative
,
there
may
be
a
negative
imperfection
.
§
7.
Of
the
Certainty
of
Sense
.
CErtainty
may
be
either
of
Sense
,
or
of
Reason
,
or
of
Belief
.
There
is
a
Certainty
of
sense
or
sensitive
knowledg
:
And
this
cannot
be
denied
without
denial
of
all
Certainty
.
1.
Because
almost
all
knowledg
comes
in
first
by
the
senses
:
2.
All
knowledg
,
which
in
a
natural
way
,
is
had
of
matters
of
fact
,
that
are
contingent
,
comes
either
by
our
own
sense
,
or
by
the
credit
of
others
that
have
known
the
same
by
sense
.
3.
The
Certainty
of
reason
and
of
belief
,
may
as
well
be
denyed
,
as
the
certainty
of
sense
:
For
if
there
be
no
certainty
of
sense
,
our
faculties
are
not
true
;
and
if
the
sensitive
faculty
be
false
,
and
not
to
be
trusted
,
the
rational
faculty
may
as
well
be
supposed
false
and
not
to
be
trusted
;
and
if
sense
and
reason
cannot
be
trusted
,
the
credit
of
men
in
their
reports
made
to
others
,
cannot
be
trusted
.
But
that
there
be
this
Certainty
,
the
sense
must
be
duly
circumstantiated
,
which
is
,
when
there
is
a
sound
Organ
,
and
a
fit
Medium
,
and
a
due
Distance
of
the
Object
,
&c.
Some
supernatural
deception
of
the
senses
of
some
particular
men
,
by
divine
permission
,
being
granted
,
makes
nothing
against
the
natural
and
ordinary
Certainty
thereof
placed
in
due
Circumstances
.
§
8.
Of
the
Certainty
of
Reason
.
CERTAINTY
of
reason
,
or
rational
knowledg
,
is
twofold
,
or
of
two
degrees
.
The
first
,
the
certain
knowledg
of
the
first
principles
or
common
notions
,
which
are
known
by
themselves
,
and
appear
as
they
are
to
all
persons
,
that
are
compotes
mentis
.
The
second
degree
is
the
knowledg
of
conclusions
so
evidently
drawn
from
the
first
principles
,
as
all
that
understand
what
they
are
,
must
assent
unto
,
unless
they
offer
violence
to
their
faculties
.
§
9.
Of
the
Certainty
of
Belief
upon
Divine
Testimony
.
CERTAINTY
of
Belief
rests
upon
the
credible
testimony
of
others
.
The
Credibility
of
all
testimony
rests
upon
the
veracity
of
the
person
testifying
,
and
the
evidence
of
that
veracity
.
The
highest
degree
of
Credibility
,
and
consequently
of
Certainty
from
testimony
,
is
that
which
rests
upon
an
immutable
veracity
,
which
belongs
to
God
alone
.
A
surer
evidence
of
the
truth
of
any
matter
cannot
be
,
than
a
divine
testimony
thereunto
:
For
there
is
not
a
surer
and
clearer
truth
,
than
this
,
That
God
is
unchangeably
true
.
And
this
is
the
ground
of
that
Certainty
,
which
men
call
the
certainty
of
divine
faith
,
the
object
whereof
can
never
be
false
.
Tho
Gods
veracity
be
a
principle
by
it self
evident
;
yet
that
this
or
that
testimony
is
of
God
,
may
need
proof
.
A
divine
testimony
may
so
carry
its
own
evidence
to
the
person
to
whom
it
is
immediately
made
known
,
as
to
need
no
proof
thereof
;
as
in
voices
,
and
visions
,
and
inspirations
,
tho
the
way
of
such
self-evidence
may
be
unaccountable
by
us
;
nevertheless
in
the
case
of
such
immediate
revelations
,
sometimes
holy
men
have
without
being
blamed
,
asked
a
sign
for
confirmation
,
and
sometimes
God
hath
without
their
asking
,
given
a
sign
.
Every
testimony
,
that
is
by
another
reported
to
us
to
be
of
God
,
ought
to
be
rationally
proved
to
be
such
,
or
else
it
cannot
rationally
be
credited
,
nor
be
a
due
object
of
divine
faith
,
which
is
a
rational
assent
.
To
sound
faith
reason
is
always
presupposed
.
There
are
certain
rational
proofs
of
a
Divine
Testimony
,
that
are
evident
to
humane
reason
,
even
such
as
naturally
evince
the
same
:
And
to
deny
those
proofs
,
were
to
offer
violence
to
the
faculty
of
reasoning
.
§
10.
Of
Certainty
upon
Humane
Testimony
.
HUmane
Testimony
,
as
such
,
is
not
a
ground
of
Certainty
strictly
so
called
,
but
at
the
most
only
of
the
above
mentioned
conjectural
Certainty
,
that
excludes
anxiety
and
fluctuation
of
mind
,
but
not
all
apprehension
that
the
thing
may
be
otherwise
.
Even
the
testimony
of
the
best
and
wisest
of
mortal
men
,
can
rise
no
higher
,
because
there
is
no
mortal
man
but
may
deceive
,
or
be
deceived
.
Upon
the
same
reason
that
any
one
man
,
or
number
of
men
,
may
deceive
,
every
man
,
and
all
men
may
deceive
.
Wherefore
as
the
bare
testimony
of
one
man
,
or
a
small
number
of
men
by
it self
considered
,
is
not
the
ground
of
strict
Certainty
;
so
neither
the
testimony
of
any
multitudes
,
or
all
men
by
it self
considered
,
or
meerly
as
a
testimony
by
way
of
its
proper
authority
.
Nevertheless
with
the
testimony
of
men
there
may
go
along
such
rational
evidence
,
as
may
ascertain
the
truth
of
it
in
the
matter
testified
,
and
make
it
unquestionable
.
And
then
it
is
a
ground
of
strict
Certainty
;
not
formally
and
abstractly
,
as
a
testimony
;
but
as
accompanied
with
the
said
Rational
evidence
.
This
Rational
evidence
accompanying
humane
testimony
,
and
making
it
the
ground
of
strict
Certainty
,
is
,
when
there
is
an
impossibility
evident
in
Reason
,
that
the
Witnesses
or
Reporters
should
deceive
,
or
be
deceived
.
He
that
never
saw
Rome
,
or
Constantinople
,
or
Asia
,
Africa
,
or
America
,
hath
strict
Certainty
,
that
those
Cities
,
and
those
parts
of
the
world
have
been
in
being
,
from
the
Reports
of
those
that
have
seen
them
;
for
it
is
impossible
in
reason
that
all
the
Reporters
should
deceive
or
be
deceived
.
Tho
it
be
possible
that
all
the
Reporters
,
considered
merely
as
so
many
particular
persons
,
may
lye
(
for
if
any
one
may
,
all
may
in
that
consideration
)
yet
it
is
impossible
that
they
being
such
multitudes
of
several
nations
,
of
several
ages
,
of
several
conditions
,
and
so
of
several
interests
and
inclinations
,
should
lye
or
deceive
without
detection
;
for
there
is
no
possible
sufficient
cause
of
such
undetected
lye
;
and
we
know
there
can
be
no
effect
without
a
sufficient
cause
.
If
it
be
said
,
It
is
mo●●●●●n
we
know
what
sufficient
cause
there
may
be
:
it
is
answered
,
That
any
such
cause
is
,
is
beyond
humane
imagination
to
assign
;
and
surely
this
is
enough
to
satisfie
that
there
is
none
.
If
there
be
any
sufficient
cause
of
such
an
undetected
lye
,
it
must
be
either
a
universal
combination
of
all
the
Reporters
to
deceive
,
and
that
combination
must
be
held
constantly
;
but
this
is
impossible
:
or
else
a
concurrent
inclination
and
impulse
in
all
the
Reporters
to
lye
,
which
is
unimaginable
,
and
can
have
no
sufficient
cause
.
Likewise
if
it
be
supposed
possible
that
any
one
person
through
the
deception
of
the
senses
may
be
deceived
in
a
matter
of
fact
of
palpable
evidence
;
yet
it
is
impossible
(
supposing
our
faculties
to
be
true
)
that
all
the
Reporters
should
be
deceived
in
matters
so
palpable
,
as
that
there
is
day
and
night
;
that
there
is
a
Countrey
called
France
,
Italy
,
Greece
,
&c.
for
they
could
not
all
be
mad
or
sensless
.
Or
if
this
were
possible
in
respect
of
the
humane
created
nature
;
yet
it
cannot
be
conceived
without
blasphemy
,
that
God
should
govern
the
World
by
such
an
universal
and
perpetual
deception
of
the
senses
.
Now
whether
this
be
said
to
be
naturally
or
morally
impossible
,
it
comes
to
one
pass
,
and
gives
equal
certainty
of
the
testimony
from
the
impossibility
of
the
contrary
part
.
Besides
,
our
Arguing
shews
it
impossible
in
the
reason
or
nature
of
the
thing
.
§
11.
Of
the
nature
of
Infallibility
.
THE
nature
,
and
grounds
,
and
subject
of
Certainty
being
considered
,
I
come
to
consider
of
Infallibility
,
which
one
sort
of
men
lay
claim
unto
without
warrant
,
and
some
others
without
reason
explode
,
as
a
thing
transcending
all
created
understandings
,
tho
they
grant
a
kind
of
Certainty
:
as
the
one
by
usurped
authority
impose
upon
mens
belief
in
the
matter
of
Religion
,
which
is
mans
highest
concernment
;
so
the
other
take
away
or
lessen
that
security
of
the
mind
,
which
is
reasonably
required
in
so
great
a
matter
,
and
give
too
great
advantage
to
the
pretenders
on
the
other
extream
.
The
term
infallible
may
be
taken
first
in
a
passive
signification
,
and
then
it
is
that
which
cannot
be
deceived
:
And
so
it
may
be
applied
either
to
the
propounder
,
or
to
the
believer
of
a
truth
.
It
may
also
be
taken
in
an
active
signification
,
for
that
which
cannot
deceive
;
and
so
it
may
be
applied
to
the
propounder
,
as
also
to
the
truth
it self
proposed
,
and
●o
the
evidence
thereof
,
as
in
our
English
Translation
,
Act.
1.3
.
by
many
infallible
proofs
,
that
is
evidence
that
could
not
deceive
.
Infallibility
as
ascribed
to
the
propounder
or
believer
of
a
truth
,
is
subjective
infallibility
;
as
ascribed
to
the
truth
propounded
,
or
the
evidence
thereof
,
it
is
objective
infallibility
,
which
signifies
no
more
than
that
the
thing
cannot
be
false
,
and
cannot
objectively
deceive
.
Now
if
there
may
be
objective
,
there
may
be
also
subjective
infallibility
.
If
there
be
truth
and
an
evidence
of
truth
that
cannot
be
false
,
then
an
understanding
apprehending
that
truth
as
it
is
,
cannot
be
deceived
therein
,
nor
can
deceive
in
propounding
the
same
to
others
:
Besides
,
objective
infallibility
is
an
insignificant
thing
in
reference
to
an
understanding
uncapable
of
infallibility
.
An
object
is
denominated
infallible
with
respect
to
the
understanding
to
which
it
is
or
may
be
propounded
,
as
not
to
be
deceived
in
it
.
§
12.
Of
Infallibility
which
is
hypothetical
and
limited
,
and
that
which
is
absolute
and
unlimited
.
INFALLIBILITY
therefore
denoting
an
impossibility
of
being
deceived
,
and
of
deceiving
,
inquire
we
into
the
subject
to
whom
it
doth
belong
.
Some
say
an
impossibility
of
being
deceived
belongs
only
to
an
infinitely
perfect
understanding
.
We
must
distinguish
between
an
impossibility
of
being
deceived
,
that
is
absolute
and
unlimited
,
and
that
which
is
hypothetical
and
limited
.
I
grant
that
an
absolute
impossibility
of
being
deceived
belongs
not
to
a
finite
understanding
.
And
no
asserter
of
infallibility
in
the
creature
,
intended
the
former
,
but
the
latter
kind
.
Hypothetical
and
limited
impossibility
of
being
deceived
,
may
belong
to
a
finite
,
and
in
particular
,
to
a
humane
understanding
,
and
it
is
that
which
supposeth
a
full
revelation
natural
or
supernatural
to
the
subject
in
whom
it
is
,
and
is
limited
to
the
truth
so
revealed
;
and
this
hypothetical
infallibility
doth
not
rest
barely
upon
the
perfection
of
the
humane
nature
,
but
upon
this
principle
,
That
God
is
true
in
his
revelations
both
natural
and
supernatural
,
and
that
he
doth
not
govern
the
world
by
falshoods
.
Now
this
is
proper
infallibility
:
For
upon
this
principle
I
am
not
only
sure
that
I
am
not
deceived
;
but
also
that
I
cannot
be
deceived
as
to
the
particular
truths
so
evident
to
me
;
or
to
speak
it
plainer
,
it
cannot
be
that
I
am
therein
deceived
,
for
it
were
a
contradiction
.
Moreover
,
that
which
is
certain
,
is
so
upon
necessary
grounds
,
and
therefore
cannot
be
false
.
And
he
that
knows
it
to
be
certain
,
knows
it
upon
those
necessary
grounds
,
and
consequently
that
it
cannot
be
false
;
and
this
is
to
know
it
infallibly
.
If
we
know
nothing
infallibly
,
we
know
nothing
either
as
necessary
,
or
as
impossible
,
whether
absolutely
,
or
hypothetically
.
§
13.
Of
stated
or
permanent
Infallibility
,
and
that
which
is
but
pro
tempore
.
IT
hath
been
shewed
,
that
an
understanding
that
is
not
absolutely
or
by
the
perfection
of
its
nature
infallible
,
may
be
secured
from
possibility
of
mistake
;
and
an
understanding
that
is
not
universally
infallible
,
may
be
secured
from
possibility
of
mistakes
,
and
so
be
infallible
in
certain
cases
,
and
to
certain
intents
.
Now
it
is
further
to
be
noted
,
That
there
may
be
a
stated
or
permanent
Infallibility
,
and
that
which
is
but
temporary
.
The
former
did
belong
to
the
established
Prophets
of
the
Lord
in
their
declarations
to
his
people
,
and
to
the
Apostles
of
Christ
in
matters
pertaining
to
their
Apostolical
Commission
for
establishing
the
Religion
and
Churches
of
Christ
.
Also
upon
supposition
of
the
Saints
perseverance
,
it
belongs
to
all
true
Christians
as
to
the
Essentials
of
Christianity
.
The
temporary
Infallibility
belongs
to
such
persons
as
receive
the
Visions
of
God
,
or
are
divinely
inspired
,
not
statedly
,
but
occasionally
,
at
some
particular
time
or
times
;
as
among
holy
men
,
Zacharias
,
John
Baptists
Father
,
Gideon
,
the
Parents
of
Sampson
;
among
the
unholy
,
Balaam
in
his
Prophesies
before
Balaac
;
and
Saul
,
who
sometime
was
found
prophecying
.
§
14.
The
Infallibility
of
a
finite
Vnderstanding
,
further
cleared
.
IT
is
granted
by
the
deniers
of
Infallibility
,
That
that
which
is
true
,
is
not
possible
to
be
false
.
And
thence
I
infer
,
If
I
know
it
to
be
true
,
I
know
it
is
not
possible
to
be
false
,
and
so
I
infallibly
know
it
.
And
my
assent
to
a
truth
(
as
for
instance
to
the
Christian
Faith
)
cannot
possibly
be
false
.
Some
that
say
,
an
impossibility
of
being
deceived
,
belongs
only
to
an
infinitely
perfect
understanding
,
do
grant
that
an
understanding
liable
to
be
deceived
,
may
not
be
deceived
,
and
be
sure
that
he
is
not
.
And
I
infer
thereupon
,
that
he
cannot
be
deceived
in
that
particular
assent
:
I
mean
not
that
he
cannot
simply
,
but
in
that
state
and
circumstances
,
wherein
he
is
put
,
he
cannot
be
deceived
therein
;
and
that
he
knows
he
cannot
,
because
he
knows
it
implies
a
contradiction
that
he
should
be
deceived
in
that
wherein
he
is
sure
that
he
is
not
deceived
:
For
if
I
may
be
deceived
in
such
an
apprehension
or
assent
,
not
only
simply
,
but
all
circumstances
being
put
,
I
cannot
be
sure
that
I
am
not
deceived
therein
.
Likewise
those
that
say
an
impossibility
of
being
deceived
belongs
only
to
an
infinitely
perfect
understanding
,
do
grant
,
that
a
man
cannot
be
deceived
in
that
thing
,
with
the
belief
whereof
God
inspires
him
,
and
gives
him
such
evidence
thereof
as
cannot
be
false
.
Now
this
is
a
concession
of
hypothetical
and
limited
insallibility
to
humane
understanding
:
For
it
is
here
acknowledged
,
that
there
may
be
such
evidence
of
divine
inspiration
,
as
cannot
be
false
:
And
indeed
I
take
it
for
a
repugnancy
in
nature
,
that
God
should
inspire
the
belief
of
a
falshood
.
Nevertheless
a
man
divinely
inspired
is
not
simply
infallible
in
his
apprehension
of
divine
inspiration
;
for
he
may
sometime
be
deceived
in
thinking
he
is
so
inspired
,
when
he
is
not
.
Thus
it
being
evident
,
that
an
understanding
,
that
is
not
simply
infallible
in
a
matter
,
may
in
the
state
and
circumstances
wherein
he
is
put
,
be
therein
infallible
;
I
think
it
better
to
explain
and
limit
the
term
and
notion
of
infallibility
in
the
humane
understanding
,
than
wholly
to
reject
it
.
But
howsoever
,
they
that
reject
or
dislike
it
,
do
grant
and
contend
for
a
sufficiently
certrin
evidence
of
truth
;
and
I
will
not
quarrel
if
that
will
serve
for
infallibility
.
And
they
will
also
grant
,
that
they
who
are
not
immediately
inspired
of
God
,
have
sufficiently
certain
evidence
in
reason
to
the
discerning
and
chusing
of
infallible
guides
that
are
immediately
inspired
.
§
15.
Whether
Infallibility
admit
of
degrees
,
and
in
what
respect
.
EVery
truth
is
equally
impossible
to
be
false
;
for
all
things
that
imply
a
contradiction
,
are
equally
,
because
utterly
impossible
.
All
are
alike
infallible
in
that
,
wherein
they
are
infallible
;
and
therein
they
cannot
be
more
infallible
,
because
therein
it
is
utterly
impossible
that
they
should
be
deceived
,
and
so
it
cannot
be
more
impossible
than
it
is
already
.
Nevertheless
there
are
different
degrees
of
evidence
for
being
infallible
in
such
or
such
a
matter
.
Likewise
there
are
different
degrees
of
clear
apprehension
of
being
infallible
;
and
so
the
sure
knowledg
of
being
infallible
admits
of
degrees
That
knowledg
that
is
sufficiently
certain
,
may
be
advanced
to
be
abundantly
certain
;
and
that
which
is
abundant
,
may
be
advanced
to
yet
more
abundant
.
Whereupon
I
conclude
,
that
though
infallibility
in
its
formal
reason
admits
of
no
degrees
,
yet
there
are
different
degrees
of
the
evidence
,
and
the
clear
apprehension
thereof
.
Moreover
infallibility
is
in
a
more
noble
and
perfect
state
in
one
subject
,
than
in
another
.
And
so
the
infallibility
of
a
superior
intellect
,
as
that
of
Angels
,
is
in
a
more
perfect
and
excellent
,
than
the
hypothetical
,
and
the
unlimited
than
the
limited
.
In
the
same
subject
infallibility
may
be
in
a
more
perfect
state
at
one
time
than
another
,
according
to
the
rising
or
falling
of
the
evidence
thereof
.
§
16.
Of
the
Infallibility
of
Sense
.
THAT
which
is
agreeable
to
sense
rightly
circumstantiated
,
is
impossible
to
be
false
;
and
that
which
is
repugnant
to
sence
rightly
circumstantiated
,
is
impossible
to
be
true
.
For
that
the
one
should
be
false
,
and
that
the
other
should
be
true
,
implies
a
contradiction
,
supposing
the
sensitive
faculty
to
be
true
.
And
if
the
sensitive
faculties
be
not
true
,
it
infers
that
impious
and
absurd
opinion
,
that
God
cannot
or
will
not
govern
the
material
world
but
by
falshood
.
The
Popish
opinion
of
Transubstantiation
,
is
no
deception
of
the
sense
,
but
of
the
understanding
;
for
they
that
have
persuaded
themselves
to
believe
it
,
do
not
say
they
see
,
or
tast
,
or
feel
Christs
body
and
blood
,
but
acknowledg
what
they
see
,
feel
,
and
tast
,
to
be
the
accidents
of
the
bread
and
wine
,
which
they
say
remains
after
Transubstantion
.
Wherefore
the
imposing
is
not
upon
the
senses
,
but
upon
the
understanding
,
which
ought
to
judg
by
sense
of
matters
,
that
are
the
proper
objects
of
sense
.
§
17.
Of
Infallibility
of
Reason
.
IF
Sense
may
be
the
subject
of
Infallibility
,
why
may
not
the
Understanding
be
so
,
which
is
a
more
excellent
Faculty
in
the
kind
of
perception
or
knowledg
?
If
the
Understanding
be
the
subject
of
Certainty
,
why
not
also
of
infallibility
in
that
limited
sense
,
as
hath
been
before
explained
?
The
proper
object
of
Certainty
is
not
that
which
may
or
may
not
be
,
but
that
which
must
be
,
or
which
is
known
to
be
such
.
An
indubitable
Certainty
is
acknowledged
;
and
from
an
indubitable
Certainty
properly
so
called
,
I
think
a
good
inference
is
made
unto
an
infallible
Certainty
.
To
be
indubitable
in
a
matter
,
is
to
be
sure
that
I
am
not
therein
deceived
.
And
I
cannot
rationally
be
sure
that
I
am
not
deceived
,
unless
I
am
sure
that
it
cannot
be
,
that
the
thing
be
otherwise
than
I
apprehend
.
And
if
I
am
sure
that
it
cannot
be
otherwise
than
I
apprehend
,
I
am
as
to
that
particular
infallible
.
Because
men
in
their
most
confident
persuasions
are
commonly
deceived
by
prejudice
,
from
passion
,
interest
,
education
,
and
the
like
;
it
follows
not
,
that
none
can
be
secure
from
deception
;
that
is
,
to
know
that
it
cannot
be
that
they
should
be
deceived
in
such
or
such
a
matter
.
Certainly
an
impartial
and
unbiassed
judgment
may
be
found
.
§
18.
Logical
,
Physical
,
Moral
,
and
Theological
Conclusisions
,
as
well
as
Mathematical
,
admit
of
demonstrative
Evidence
.
UPON
the
foregoing
enquiries
,
I
judg
it
very
disadvantageous
to
the
cause
of
Religion
,
to
speak
,
as
some
do
,
of
a
lower
evidence
for
it
than
demonstration
,
and
such
as
the
matter
is
capable
of
;
whereas
I
suppose
there
is
not
surer
and
clearer
Evidence
for
any
thing
,
than
for
true
Religion
.
Not
only
Mathematical
,
but
Logical
,
Physical
,
Moral
and
Theological
Conclusions
,
admit
of
demonstrative
evidence
.
Whereas
some
say
,
the
existence
of
God
is
not
Mathematically
demonstrable
,
because
only
Mathematical
matter
admits
such
kind
of
evidence
;
if
it
be
meant
of
that
special
evidence
that
is
in
the
Mathematicks
,
it
is
nothing
to
the
purpose
;
but
if
it
be
meant
of
evidence
in
general
,
as
demonstrative
as
Mathematical
evidence
,
it
is
false
:
for
this
Truth
admits
the
clearest
and
strictest
demonstration
.
This
Proposition
,
That
God
is
,
is
demonstrative
in
the
strictest
sense
by
a
demonstration
a
posteriori
,
viz
of
the
necessary
cause
from
the
effect
;
it
being
evident
,
that
the
existence
of
God
is
absolutely
necessary
to
the
existence
of
the
World
,
for
that
we
cannot
attribute
the
being
of
the
Phanomena
or
visible
things
in
the
world
,
to
any
other
cause
than
such
a
Being
as
we
conceive
God
to
be
,
but
we
must
offer
violence
to
our
own
faculties
.
This
Proposition
,
That
every
word
of
God
shall
be
fulfilled
according
to
the
true
and
full
intent
of
it
,
is
demonstrative
in
the
strictest
sense
a
priori
,
from
the
veracity
of
God
;
it
being
as
evident
that
God
is
true
,
as
that
he
is
.
As
the
Existence
,
so
the
Attributes
of
God
have
demonstrative
Evidence
,
unless
you
had
rather
call
them
indemonstrable
principles
,
as
having
the
greatest
self-evidence
.
From
the
Essence
and
Attributes
of
God
,
and
mans
dependance
on
him
,
and
relation
to
him
,
Moral
and
Theological
Truths
of
demonstrative
evidence
are
inferred
,
as
touching
Gods
moral
law
,
the
good
of
conformity
,
and
the
evil
of
inconformity
thereunto
,
and
a
just
retribution
to
men
,
according
to
that
difference
.
§
19.
Of
the
infallible
knowledg
of
the
truth
of
the
Christian
Religion
,
and
Divine
Authority
of
the
Scripture
.
UPON
the
grounds
here
laid
,
as
the
Existence
and
Attributes
of
God
,
and
mans
dependance
on
him
,
and
relation
to
him
,
and
his
obligations
thence
arising
,
may
be
demonstrated
;
so
also
that
the
Christian
Religion
and
the
Holy
Scriptures
are
of
God
as
the
Author
,
and
that
the
contrary
would
involve
a
contradiction
:
And
I
take
this
to
have
been
demonstrated
by
learned
men
,
and
need
not
here
be
largely
insisted
on
:
Only
I
shall
set
down
a
little
of
that
much
that
hath
been
written
by
Mr.
Baxter
.
We
may
infallibly
know
the
Christian
Doctrine
to
be
of
God
by
his
unimitable
image
or
impression
which
is
upon
it
,
supposing
the
truth
of
the
historical
part
.
Likewise
the
truth
of
the
historical
part
,
namely
,
that
this
doctrine
was
delivered
by
Christ
and
his
Apostles
,
and
that
those
things
were
done
by
him
and
them
,
which
the
Scriptures
mention
,
we
may
know
infallibly
.
The
Apostles
and
other
first
witnesses
knew
it
infallibly
themselves
by
their
present
sense
and
reason
,
with
the
concomitance
of
supernatural
help
in
remembring
and
attesting
it
.
The
first
Churches
received
the
Testimony
from
the
first
witnesses
upon
naturally
certain
and
infallible
evidence
,
it
being
impossible
that
those
witnesses
could
by
combination
deceive
the
world
in
such
matters
of
fact
in
the
very
age
and
place
,
when
and
where
the
things
are
pretended
to
be
done
and
said
:
And
these
Churches
had
the
concomitance
of
supernatural
attestation
in
themselves
by
the
supernatural
gifts
of
the
Holy
Ghost
,
and
by
miracles
wrought
by
them
.
The
Christians
or
Churches
of
the
next
age
received
the
testimony
from
those
of
the
first
with
a
greater
evidence
of
natural
infallible
Certainty
;
for
that
the
Doctrine
was
delivered
to
them
in
the
records
of
sacred
Scripture
,
and
both
the
miracles
and
reporters
were
more
numerous
,
and
they
were
dispersed
over
much
of
the
world
:
and
with
these
also
was
the
supernatural
evidence
of
miracles
.
We
of
the
present
age
receive
it
insallibly
from
the
Churches
of
all
precedent
ages
successively
to
this
day
by
the
same
way
,
with
greater
advantages
in
some
respects
,
and
with
lesser
in
others
;
not
upon
the
Churches
bare
authority
,
but
the
natural
Cerainty
of
the
infallible
tradition
of
the
Holy
Scriptures
or
records
of
this
religion
,
and
of
the
perpetual
exercise
thereof
according
to
those
records
in
all
essential
points
,
wherein
it
was
naturally
impossible
for
the
precedent
ages
to
impose
falshoods
upon
the
subsequent
:
And
this
rational
evidence
of
the
Churches
tradition
was
in
conjunction
with
the
histories
of
heathens
,
and
the
concessions
of
the
Churches
enemies
,
infidels
and
hereticks
,
all
which
did
acknowledg
the
verity
of
the
matters
of
fact
.
There
is
natural
evidence
of
the
impossibility
,
that
all
the
witnesses
and
reporters
,
being
so
many
,
of
such
condition
,
and
in
such
circumstances
,
should
agree
to
deceive
,
and
never
be
detected
;
for
there
is
no
possible
sufficient
cause
that
so
many
thousand
believers
and
reporters
in
so
many
several
countries
throughout
the
world
should
be
deceived
,
or
be
herein
mad
or
sensless
;
and
that
those
many
thousands
should
be
able
in
these
matters
unanimously
to
agree
to
deceive
more
than
themselves
into
a
belief
of
the
same
untruth
in
the
very
time
and
place
where
the
things
were
said
to
be
done
:
And
no
sufficient
cause
can
be
given
,
but
that
some
among
so
many
malicious
enemies
should
have
detected
the
deceit
,
especially
considering
the
numbers
of
Apostates
,
and
the
contentions
of
Heriticks
.
Besides
all
this
,
there
is
a
succession
of
the
same
spirit
of
Wisdom
and
Goodness
,
which
was
in
the
Apostles
and
their
hearers
,
continued
to
this
day
,
and
is
wrought
by
their
Doctrine
.
§
20.
Of
the
infallible
Knowledg
of
the
Sense
of
Scripture
.
AS
we
may
be
infallibly
certain
of
the
Divine
Authority
of
the
Holy
Scripture
,
so
likewise
of
the
sence
of
the
Scripture
at
least
in
points
fundamental
or
essential
to
the
Christian
Religion
,
and
that
without
an
infallible
Teacher
.
We
may
certainly
know
,
that
an
interpretation
of
Scripture
repugnant
to
the
common
reason
of
mankind
,
and
to
sense
rightly
circumstantiated
,
is
impossible
to
be
true
;
if
we
can
certainly
know
any
thing
is
impossible
to
be
true
;
and
consequently
we
may
infallibly
know
it
.
The
sence
of
Scripture
in
many
things
,
and
those
most
material
to
Christian
faith
and
life
,
is
so
evident
from
the
plain
,
open
and
ample
expression
thereof
,
that
he
that
runs
may
read
it
,
if
his
understanding
be
notoriously
prejudiced
:
And
if
we
cannot
know
the
said
sense
to
be
necessarily
true
,
we
can
know
nothing
to
be
so
,
and
so
we
are
at
uncertainty
for
every
thing
.
It
will
surely
be
granted
by
all
,
that
we
may
as
certainly
know
the
sense
of
Scripture
in
things
plainy
and
amply
expressed
,
as
the
sense
of
any
other
writings
,
as
for
instance
of
the
Writings
of
Euclide
in
the
definitions
and
axioms
in
which
men
are
universally
agreed
.
If
any
say
the
words
in
which
the
said
definitions
and
axiomes
are
expressed
,
may
possibly
bear
another
sense
,
it
is
answered
,
That
they
may
,
absolutely
considered
;
because
words
which
have
their
sense
ad
placitum
,
and
from
common
use
,
being
absolutely
considered
,
may
have
a
divers
sense
from
what
they
have
by
common
use
;
but
those
words
being
respectively
considered
as
setled
by
use
,
cannot
possibly
bear
another
sense
,
unless
we
imagine
the
greatest
absurdity
imaginable
in
the
Writer
.
Besides
,
they
that
pretend
the
possibility
of
another
sense
,
I
suppose
do
mean
sense
,
and
not
nonsense
.
And
how
a
divers
sense
of
all
those
words
in
Euclide
,
that
is
not
pure
nonsense
,
should
arise
out
of
the
same
words
,
and
so
conjoined
,
is
by
me
incomprehensible
.
But
if
the
possibility
of
the
thing
be
comprehensible
,
or
so
great
an
absurdity
be
imaginable
in
a
Writer
led
only
by
a
humane
spirit
,
it
is
not
imaginable
in
Writers
divinely
inspired
.
That
the
Holy
Ghost
should
write
unintelligibly
,
and
wholly
diversly
from
the
common
use
of
words
in
things
absolutely
necessary
to
salvation
,
is
impossible
.
If
an
infallible
Teacher
be
necessary
to
give
the
sense
of
Scripture
in
all
things
,
and
no
other
sense
than
what
is
so
given
,
can
be
safely
rested
in
,
then
either
the
right
sense
of
that
infallible
Teachers
words
,
if
he
be
at
a
distance
,
cannot
be
known
but
by
some
other
present
infallible
Teacher
,
or
else
that
pretended
infallible
Teacher
is
more
able
or
more
willing
to
ascertain
us
of
his
meaning
,
than
the
Holy
Spirit
of
God
in
Scripture
.
To
speak
of
seeking
the
meaning
of
Scripture
from
the
sense
that
the
Catholick
Church
hath
thereof
,
is
but
vain
talk
.
For
first
,
the
Catholick
church
never
yet
hath
,
and
never
is
like
to
come
together
till
the
day
of
judgment
,
to
declare
their
sense
of
the
things
in
question
;
nor
have
they
written
it
in
any
book
or
number
of
books
.
2.
Never
did
any
true
Representative
of
the
Catholick
Church
,
or
any
thing
like
it
,
as
yet
come
together
,
or
any
way
declare
what
is
their
sense
of
the
Scripture
,
and
the
things
in
question
;
nor
is
ever
like
to
do
▪
3.
Tho
it
be
granted
that
the
Catholick
Church
cannot
err
in
the
essentials
of
Christian
Religion
,
as
indeed
no
true
member
thereof
can
(
for
it
would
involve
a
contradiction
)
;
yet
there
is
no
assurance
from
Scripture
or
Reason
,
but
that
a
great
,
if
not
the
greater
part
of
the
Catholick
Church
may
err
in
the
integrals
,
much
more
in
the
accidentals
of
Religion
;
yea
,
there
is
no
assurance
from
Scripture
or
Reason
,
but
that
the
whole
Catholick
Church
may
err
at
least
per
vices
in
the
several
parts
thereof
,
some
in
one
thing
,
some
in
another
;
And
all
this
is
testified
by
experience
in
the
great
diversities
of
opinions
about
these
things
,
in
the
several
parts
of
the
Catholick
Church
;
yea
,
and
by
the
difference
of
judgment
and
practise
of
the
larger
parts
thereof
,
even
from
those
among
us
who
hold
this
principle
of
the
necessity
of
standing
to
their
judgment
.
Wherefore
shall
we
think
that
God
puts
men
upon
such
dissiculties
,
yea
,
impossibilities
of
finding
out
the
true
meaning
of
the
Holy
Scriptures
,
at
least
in
the
main
points
of
Christianity
?
Surely
God
requires
of
us
no
more
than
he
hath
given
,
and
that
is
to
make
use
of
the
faculties
wherewith
he
hath
indued
us
.
How
can
we
apprehend
any
doctrine
,
or
the
sense
of
any
written
word
,
but
by
our
faculty
of
understanding
?
And
how
can
we
make
judgment
thereof
,
I
mean
a
judgment
of
discretion
,
but
by
making
use
of
our
own
reason
?
This
is
not
to
subject
matters
of
Religion
to
a
private
Spirit
,
but
to
refer
them
to
the
Divine
Authority
of
Scripture
,
to
be
apprehended
in
the
right
and
due
use
of
reason
,
which
is
a
publick
and
evident
thing
,
and
lies
open
to
the
trial
and
judgment
of
all
men
.
§
21.
What
Certainty
is
necessary
to
the
being
of
saving
Faith
.
THUS
upon
the
grounds
before
laid
we
may
have
a
natural
infallible
Certainty
of
the
verity
of
the
Christian
Religion
,
and
the
divine
authority
of
the
Scripture
,
and
of
the
sense
of
Scripture
.
It
remains
to
be
considered
,
Whether
the
having
of
this
Certainty
both
of
the
Christian
Religion
,
and
of
the
Scripture
,
be
necessary
to
the
being
of
saving
Faith
.
Here
let
it
be
noted
,
That
a
person
may
have
some
doubting
of
a
matter
,
whereof
he
sees
no
just
cause
of
doubting
:
And
howsoever
men
may
possibly
argue
against
this
assertion
,
yet
experience
makes
it
good
▪
And
there
is
sufficient
reason
for
it
in
the
infirmity
of
our
minds
contracted
by
the
fall
,
whereby
oft-times
we
are
confident
of
the
things
,
which
we
see
we
have
just
cause
to
doubt
of
,
or
disbelieve
;
and
whereby
we
doubt
of
the
things
,
that
we
see
we
have
just
cause
most
firmly
to
believe
.
I
take
this
to
be
evident
in
that
saying
,
I
believe
,
Lord
help
my
unbelief
:
And
against
this
it
cannot
be
said
,
here
is
an
effect
without
a
sufficient
cause
;
for
tho
there
be
no
sufficient
ground
or
reason
of
the
doubt
;
yet
,
for
it
being
a
defect
,
there
is
a
sufficient
cause
,
namely
,
the
infirmity
of
the
mind
.
He
that
said
to
our
Saviour
,
I
believe
,
Lord
help
mine
unbelief
,
had
saying
faith
:
And
his
faith
that
he
professed
,
and
his
unbelief
that
he
complained
of
,
appears
by
the
context
not
to
relate
to
his
interest
in
Christ
,
but
to
Christ
himself
,
as
able
to
help
him
;
And
so
from
this
instance
it
is
evident
,
that
the
not
having
of
an
infallible
certainty
of
the
object
,
denies
not
the
being
of
saving
faith
,
at
least
,
where
a
man
is
so
far
clear
,
as
to
see
no
just
cause
of
doubt
,
tho
he
do
somewhat
doubt
.
A
man
that
sees
not
a
sufficient
evidence
to
be
infallibly
assured
touching
the
firmness
of
the
grounds
for
the
receiving
of
the
Christian
Doctrine
,
and
yet
sees
no
sufficient
evidence
for
the
rejecting
of
that
doctrine
,
may
from
the
consideration
of
the
importance
of
the
things
therein
treated
of
,
and
the
probability
of
the
truth
of
those
things
,
be
induced
intirely
and
heartily
to
imbrace
that
doctrine
,
with
purpose
to
live
accordingly
,
and
to
perform
that
purpose
.
That
this
may
be
,
is
evident
;
for
humane
prudence
doth
strongly
oblige
a
man
in
that
case
to
make
such
a
choice
for
himself
;
and
if
he
doth
not
make
such
choice
,
he
doth
not
act
with
the
understanding
of
a
man
.
But
if
it
be
said
,
that
the
corruption
of
humane
nature
would
be
too
hard
for
humane
prudence
in
the
case
:
I
answer
,
That
God
can
give
that
assistance
of
his
Grace
,
whereby
a
mans
will
shall
be
inabled
to
make
its
choice
according
to
prudence
,
against
its
naturally
corrupt
inclination
:
And
God
can
give
this
assistance
very
congruously
,
or
agreeably
to
his
holy
Wisdom
.
Whosoever
in
the
case
aforesaid
doth
make
such
a
choice
,
and
live
accordingly
,
hath
saving
faith
:
For
his
so
doing
doth
imply
an
unfeigned
love
to
,
and
preferring
of
God
,
and
Christ
and
Holiness
,
above
all
that
is
in
the
world
,
and
so
must
needs
suppose
faith
unfeigned
;
and
God
proceeding
according
to
his
Grace
in
Christ
,
will
not
impute
unto
condemnation
such
a
ones
culpable
defect
of
Certainty
in
the
matters
of
Faith
,
which
doth
not
hinder
his
sincere
trust
in
God
through
Christ
,
and
his
intire
and
hearty
love
to
him
.
§
22.
Of
our
Certainty
of
being
in
the
State
of
Grace
.
IT
may
lastly
be
inquired
,
What
Certainty
one
may
have
of
his
being
in
the
state
of
grace
?
As
for
the
Certainty
of
Salvation
,
that
is
a
different
inquiry
,
and
depends
on
another
question
,
touching
the
Certainty
of
perseverance
in
a
justified
state
,
which
is
not
here
to
be
medled
with
;
and
we
inquire
not
whether
one
may
be
certain
of
his
being
in
the
state
of
Grace
by
special
revelation
,
but
in
an
ordinary
way
.
That
any
one
ordinarily
should
have
certain
knowledg
of
his
being
in
the
state
of
Grace
,
supposeth
his
certain
knowledg
of
these
two
things
.
1.
That
God
hath
declared
in
his
word
that
they
which
have
such
and
such
qualifications
,
are
in
the
state
of
Grace
.
2.
That
he
himself
is
so
qualified
;
For
it
is
the
conclusion
of
these
two
premises
,
the
one
whereof
is
the
object
of
divine
faith
,
and
the
other
of
a
clear
and
right
self-knowledg
.
The
Certainty
of
the
former
,
viz.
That
God
hath
declared
persons
so
qualified
to
be
in
the
state
of
Grace
,
none
deny
,
that
acknowledg
the
Certainty
of
Christs
Gospel
.
The
Certainty
of
the
latter
is
the
matter
of
debate
,
whether
it
be
possible
,
and
whether
it
ought
to
be
had
.
It
is
not
inquired
,
Whether
the
Certainty
of
the
latter
,
viz.
Whether
the
person
himself
be
so
qualified
,
be
a
Certainty
of
divine
faith
:
For
the
object
of
such
Certainty
is
only
what
God
hath
revealed
,
that
this
or
that
man
hath
faith
and
repentance
,
but
this
is
only
a
point
of
self-knowledg
.
Here
interpose
we
something
of
the
doctrine
of
Protestants
and
Papists
about
the
Certainty
of
this
matter
.
The
Protestants
in
asserting
,
that
the
Certainty
of
being
in
the
state
of
Grace
,
is
a
Certainty
of
divine
faith
,
do
mean
no
more
,
but
that
one
of
the
propositions
,
viz.
Whosoever
unfeignedly
believes
,
is
justified
,
rests
solely
on
the
Word
of
God
;
and
the
other
,
viz.
I
unfeignedly
believe
,
is
known
by
internal
sence
,
and
experience
.
But
whether
the
conclusion
,
Therefore
I
am
justified
,
or
in
the
state
of
Grace
,
be
rightly
called
a
conclusion
of
divine
faith
,
I
leave
to
others
to
judg
,
not
caring
to
strive
about
words
,
when
the
thing
it self
is
agreed
upon
:
And
doubtless
no
sober
Protestant
will
assert
that
the
Certainty
which
we
have
of
this
conclusion
,
is
a
Certainty
of
the
same
reason
,
with
that
which
we
have
of
an
article
of
faith
,
either
so
firmness
or
necessity
.
The
Papists
in
denying
the
Certainty
of
Justification
to
be
a
Certainty
of
Divine
Faith
,
do
not
deny
all
Certainty
thereof
;
but
mean
that
it
is
not
of
the
same
reason
with
the
Certainty
which
we
have
of
an
Article
of
Faith
:
Because
,
tho
one
of
the
premises
on
which
it
is
founded
,
be
an
Article
of
Faith
,
yet
the
other
is
known
but
by
internal
sence
,
and
the
testimony
of
conscience
.
As
to
the
later
of
the
premises
,
which
is
known
but
by
internal
sence
and
experience
,
consider
we
whether
a
man
may
and
ought
to
have
a
Certainty
therein
,
and
of
what
sort
it
is
.
On
the
one
hand
,
doubtless
it
is
not
such
a
Certainty
as
expels
all
fear
of
carefulness
:
On
the
other
hand
,
it
is
doubtless
such
a
Certainty
at
least
,
as
expels
anxiety
,
and
is
sufficient
to
settle
the
peace
of
conscience
:
And
I
think
in
this
both
Papists
and
Protestants
do
agree
.
There
is
a
Certainty
that
expels
all
apprehension
that
the
contrary
may
be
true
,
whereof
this
is
an
instance
,
That
there
were
such
persons
as
Alexander
the
Great
,
and
Julius
Cesar
:
and
this
hath
gained
the
name
of
moral
Certainty
,
tho
I
think
it
may
be
called
natural
,
as
grounded
on
naturally
certain
evidence
:
And
that
a
man
may
have
such
a
Certainty
of
his
unfeigned
faith
,
is
held
by
Protestants
in
general
,
and
some
Papists
.
Nevertheless
the
Papists
in
general
grant
not
this
kind
,
but
only
a
lower
kind
of
Certainty
hereof
,
which
they
call
conjectural
:
yet
they
tell
us
,
that
it
is
certainty
truly
so
called
,
that
it
expels
fluctuation
and
suspence
,
and
brings
peace
,
and
joy
,
and
security
;
and
withal
they
say
,
that
the
Just
believe
indeed
,
that
they
are
not
herein
deceived
,
but
not
that
they
cannot
be
deceived
:
But
how
this
lower
kind
can
be
certainty
properly
so
called
,
I
see
not
;
For
an
apprehension
that
the
thing
is
otherwise
than
I
think
,
excludes
all
Certainty
properly
or
strictly
so
called
.
The
above
said
moral
Certainty
of
justification
,
or
being
in
the
state
of
Grace
,
is
not
attained
by
all
justified
persons
;
and
where
it
is
attained
,
it
is
not
ordinarily
continued
without
interruption
,
nor
ordinarily
in
the
same
degree
,
because
justified
persons
,
even
the
best
of
them
,
do
not
continue
without
interruption
in
the
same
degree
of
faith
and
holiness
,
on
the
internal
sense
whereof
this
Certainty
depends
.
THE
TRUE
STATE
Of
The
ANCIENT
EPISCOPACY
.
§
1
:
What
was
anciently
a
Bishops
Church
.
THE
Name
Church
is
the
first
and
only
Scripture-name
properly
belonging
to
a
Bishops
charge
.
In
the
beginning
of
Christianity
,
Bishops
or
Pastors
had
their
Churches
in
Cities
or
Towns
:
And
commonly
the
Converts
of
the
Adjacent
Villages
were
by
reason
of
their
paucity
taken
in
as
parts
of
the
City
Congregation
,
and
all
made
but
one
particular
Church
,
the
members
whereof
had
local
Communion
with
each
other
:
Accordingly
,
the
name
of
city
applied
to
a
Bishops
charge
,
could
be
but
extrinsecal
,
it
being
not
the
name
of
the
thing
it self
,
but
only
of
the
place
where
it
was
congregate
.
The
name
of
Parish
came
next
in
use
for
the
said
charge
;
And
this
name
is
still
in
use
for
a
particular
Church
or
Congregation
,
which
hath
its
proper
and
immediate
Bishop
or
Pastor
.
The
word
Diocess
,
as
relating
to
a
Bishop
,
was
unknown
for
several
ages
of
Christianity
;
but
afterwards
it
was
borrowed
from
civil
use
,
and
applied
to
the
Church
.
A
Diocess
was
one
of
the
larger
divisions
of
the
Roman
Empire
,
and
comprehended
several
Provinces
.
Accordingly
when
it
was
first
applied
to
the
Church
,
it
was
used
for
the
same
circuit
;
and
as
a
Province
was
the
charge
of
a
Metropolitan
,
who
had
many
Bishops
under
him
;
so
a
Diocess
was
the
charge
of
a
Patriarch
,
who
had
many
Metropolitans
under
him
:
And
according
to
this
sence
there
was
a
Canon
made
to
forbid
the
running
for
ordination
,
without
the
Diocess
,
that
is
,
without
or
beyond
the
foresaid
patriarchal
circuit
.
But
the
use
of
the
word
for
the
charge
of
such
a
Bishop
,
as
had
no
Bishops
but
only
Presbyters
under
him
,
came
up
in
latter
times
.
From
the
first
and
only
Scripture-name
properly
belonging
to
a
Bishops
charge
,
it
is
inferred
,
that
a
Bishop
and
a
particular
Church
are
correlates
.
A
particular
Church
as
such
,
hath
its
own
proper
Bishop
;
and
a
Bishop
as
such
,
hath
his
particular
Church
,
as
his
proper
and
immediate
charge
.
The
bishops
Church
was
anciently
but
one
society
Ecclesiastical
,
which
might
and
did
personally
meet
together
at
once
,
or
by
turns
,
for
Worship
and
Discipline
under
the
same
immediate
Pastors
;
which
appears
by
the
proofs
here
following
.
1.
All
the
members
thereof
,
even
men
servants
and
maid-servants
,
as
well
as
others
,
might
and
should
be
known
by
name
to
the
bishop
.
Ignat.
Ep.
to
Policarp
.
Id.
ad
Trall
.
In
the
Panegyrick
of
Paulinus
Bishop
of
Tyre
,
Euseb.
lib.
10.
cap.
4.
It
is
said
,
'T
is
the
work
of
a
bishop
to
be
intimately
acquainted
with
the
minds
and
states
of
every
one
of
the
flock
,
when
by
experience
and
time
he
hath
made
inquiry
into
every
one
of
them
.
2.
One
Church
had
but
one
Altar
,
and
consequently
but
one
stated
assembly
for
full
Communion
.
Ignat.
Ep.
ad
Philadelph
.
To
the
Presbyters
and
Deacons
my
fellow
servants
.
If
one
bishop
must
here
be
taken
numerically
,
so
must
one
altar
.
The
Apostles
Canons
,
c.
5.32
.
make
it
appear
there
was
but
one
altar
and
one
bishop
,
with
the
Presbyters
and
Deacons
,
in
a
church
.
Also
Council
Antiochen
.
c.
5.
Hereupon
Mr.
Mede
saith
,
that
before
diocesses
were
divided
into
parishes
,
they
had
not
only
one
altar
in
one
church
or
dominicum
,
but
one
altar
to
a
church
,
taking
church
for
the
company
or
corporation
of
the
faithful
united
under
one
bishop
or
pastor
,
and
that
was
in
the
city
or
place
where
the
bishop
had
his
Sea
or
Residence
.
Add
hereunto
,
that
to
set
up
another
altar
,
was
accounted
a
note
of
schism
.
3.
Each
single
church
had
its
proper
and
immediate
bishop
.
Ignat
.
ad
Philad
.
as
before
;
to
every
church
one
altar
,
one
bishop
.
He
shews
also
,
that
without
a
bishop
,
the
state
of
a
church
exists
not
,
Ep.
ad
Smyrn
.
Wheresoever
the
bishop
appears
,
there
is
the
church
;
as
wheresoever
Jesus
Christ
appears
,
there
is
the
Catholick
church
.
A
particular
church
was
then
no
larger
than
that
where
the
bishop
appeared
.
Id.
ad
Trall
.
The
bishop
is
a
type
of
the
highest
father
;
and
the
Presbyters
are
as
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
God
,
and
the
bond
of
Apostolical
concord
,
Ib.
Be
subject
to
the
bishop
,
likewise
to
the
presbyters
and
deacons
.
This
shews
that
the
bishop
and
presbyters
were
together
in
one
and
the
same
particular
church
,
and
jointly
took
the
immediate
charge
of
the
flock
.
4.
Some
of
the
Ancients
testifie
,
that
the
Apostles
placed
only
bishops
without
presbyters
,
in
some
churches
.
Epiphan.
Heres.
65.
5.
Concerning
the
largeness
of
a
bishops
church
,
let
that
instance
of
Gregory
Thaumaturgus
be
considered
.
He
was
made
bishop
of
Neocaesarea
,
when
he
had
but
seventeen
Christians
;
afterwards
when
many
were
converted
at
Comana
,
a
small
town
that
was
near
,
he
did
not
make
it
a
part
of
his
own
diocess
,
but
ordained
Alexander
the
Collier
,
a
right
worthy
person
,
to
be
their
bishop
.
And
they
were
of
no
greater
number
than
what
met
to
chuse
him
,
and
hear
him
preach
.
6.
The
ordinary
work
of
a
bishop
,
shews
that
it
was
but
one
single
church
that
he
had
charge
of
.
Justin
Martyr
setting
forth
the
manner
of
the
church
assemblies
,
tells
us
,
that
the
President
himself
preached
,
gave
thanks
,
administred
the
Eucharist
,
and
exercised
discipline
.
Tertullian
de
corona
Militis
,
c.
3.
saith
,
We
take
the
Sacrament
of
the
Eucharist
from
the
hand
of
no
other
than
of
the
President
.
It
is
to
be
noted
,
that
in
those
times
they
received
the
Sacrament
at
least
every
Lords
day
.
And
it
is
confessed
by
Episcopal
Divines
,
that
this
President
was
the
bishop
.
But
if
any
say
that
he
was
a
meer
presbyter
,
they
must
grant
that
a
presbyter
had
the
name
of
President
,
and
a
governing
power
.
7.
It
is
much
asserted
among
the
Hierarchical
Divines
,
that
anciently
bishops
only
were
allowed
to
preach
.
And
if
this
was
so
,
it
was
and
could
be
but
one
single
church
that
a
bishop
had
as
his
immediate
charge
;
for
we
cannot
imagine
that
there
were
churches
which
ordinarily
had
no
preaching
,
or
in
which
preaching
was
not
ordinarily
allowed
;
yea
,
the
presbyters
might
not
baptize
without
the
bishops
command
or
consent
.
This
shews
that
each
particular
church
had
its
proper
bishop
.
8.
That
church
in
which
divine
worship
was
performed
,
had
also
discipline
exercised
in
it
,
Tertul.
Apol.
c.
39.
9.
The
bishops
church
was
no
greater
than
that
all
the
people
could
meet
together
and
chuse
their
bishop
.
In
Cyprian's
time
,
at
the
ordaining
of
a
bishop
,
the
next
bishops
came
to
the
people
,
for
whom
the
bishop
was
to
be
ordained
,
and
every
one
was
acquainted
with
his
conversation
,
Cypr.
lib.
1.
Ep.
4.
Erasmus
Edit.
to
Felix
a
presbyter
.
Nor
let
the
people
flatter
themselves
as
free
from
the
contagion
of
the
sin
,
when
they
communicate
with
a
priest
that
is
a
sinner
—
They
ought
to
separate
themselves
from
him
,
seeing
they
chiefly
have
the
power
either
of
chusing
worthy
,
or
refusing
unworthy
priests
.
Sacerdotal
Ordinations
ought
not
to
be
made
,
but
under
the
conscience
of
the
assisting
people
.
—
The
custom
is
with
us
,
and
almost
throughout
all
provinces
,
That
to
the
celebrating
of
Ordinations
,
all
the
next
b●shops
of
the
same
province
assemble
with
the
people
to
whom
the
Praepositus
is
ordained
.
To
the
same
purpose
we
find
much
in
very
many
of
his
Epistles
.
This
was
the
ordinary
course
of
the
first
Ages
,
for
all
the
people
to
chuse
their
bishops
,
and
to
be
present
thereat
;
for
which
a
multitude
of
testimonies
may
easily
be
produced
.
10.
Apost.
Can.
c.
5.
shew
,
that
the
bishop
with
his
presbyters
and
deacons
lived
on
the
gifts
of
the
same
altar
.
'T
was
the
custom
of
bishops
and
their
presbyters
to
dwell
together
,
and
be
in
common
.
11.
The
numerousness
of
the
ancient
bishops
and
their
churches
,
shew
,
that
those
churches
were
of
no
large
extent
.
In
the
first
council
of
Carthage
it
was
decreed
,
c.
11.
That
for
examining
every
ordinary
cause
of
an
accused
presbyter
,
six
bishops
out
of
the
neighbouring-places
were
to
hear
and
determine
;
and
for
every
cause
of
a
deacon
,
three
bishops
.
It
is
reported
that
Patrick
planted
in
Ireland
three
hundred
sixty
five
churches
,
and
as
many
bishops
.
In
the
Vandalick
persecution
six
hundred
and
sixty
bishops
fled
out
of
one
part
of
Africa
,
besides
all
that
were
murthered
,
imprisoned
,
and
tolerated
.
Many
proofs
hereof
might
be
alledged
;
but
in
general
it
sufficeth
to
note
,
That
a
great
number
of
bishops
could
on
a
sudden
meet
together
in
a
Provincial
Assembly
,
as
in
the
sixth
council
of
Carthage
two
hundred
and
seventeen
bishops
were
met
.
And
in
the
times
of
persecution
under
the
heathen
Emperors
,
there
were
numerous
Assemblies
of
bishops
when
they
went
in
fear
of
their
lives
.
12.
The
paucity
of
Presbyters
in
a
Bishops
Church
shews
that
it
was
not
very
large
.
In
greater
Churches
they
had
a
greater
number
of
presbyters
,
but
in
smaller
they
had
often
two
,
sometimes
one
,
sometimes
none
.
The
matter
here
considered
,
touching
the
ancient
form
and
state
of
a
bishops
Church
,
will
be
further
cleared
in
the
following
Sections
.
§
2.
Of
the
place
where
a
Bishops
Church
anciently
was
and
might
be
constituted
.
THAT
every
City
,
which
had
a
competent
number
of
Christians
,
had
a
bishop
with
his
Church
,
is
granted
on
all
sides
:
And
that
it
was
not
a
bishops
seat
which
made
that
a
City
,
which
otherwise
would
not
have
been
so
,
but
that
every
Town
or
Burrough
was
a
City
receptive
or
capable
of
a
bishop
,
cannot
reasonably
be
denied
.
The
Scripture
useth
the
word
City
for
any
Town
or
Burrough
,
Mat.
12.25
.
Mat.
23.34
.
Luk.
2.3
.
Luk.
7.11
.
Act.
15
21.
Crete
,
which
was
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
could
not
have
a
Hundred
cities
in
it
,
unless
such
as
our
Burroughs
;
and
in
every
such
city
the
Rule
was
to
ordain
elders
or
bishops
,
Tit.
1.5
.
What
argument
from
Scripture
,
or
reason
,
can
be
brought
,
why
Worcester
,
Glocester
,
Chichester
,
&c.
should
be
made
Cities
and
seats
of
Bishops
,
rather
than
Shrewsbury
,
Ipswich
,
Blimouth
,
&
c
?
In
the
first
ages
of
the
Christian
Church
all
Towns
were
Cities
to
this
intent
without
any
difference
;
Yea
any
places
of
greater
confluence
of
people
were
in
the
same
capacity
of
having
Churches
.
Theophilus
Alexandrius
Epist.
Pascal
.
in
Bibliotheca
Patrum
3
Tom.
mentions
Bishops
in
very
small
Cities
.
Zozomen
saith
,
that
Spiridion
was
bishop
of
the
Town
Trimethus
,
and
said
to
be
Keeper
of
sheep
in
that
Town
after
he
was
bishop
.
There
is
also
sufficient
proof
that
bishops
were
ordained
in
Villages
,
or
in
places
that
were
no
Cities
.
Majuma
was
the
port
of
Gaza
,
and
because
it
had
many
Christians
,
it
was
honoured
by
Constantine
with
the
name
of
a
City
,
and
a
bishop
of
its
own
:
And
when
Julian
in
malice
took
from
it
the
honour
of
being
a
City
,
it
still
kept
its
own
bishop
;
tho
it
had
the
same
Magistrates
and
Military
Governours
with
Gaza
:
And
when
the
bishop
of
Gaza
sought
to
subject
the
Clergy
of
Majuma
to
himself
,
saying
,
't
was
unmeet
that
one
City
should
have
two
bishops
,
a
Councel
in
Palestine
called
for
that
purpose
,
confirmed
the
priviledges
of
Majuma
,
Sozomen
.
l.
5.
cap.
3.
Cenchrea
was
but
a
Port
of
Corinth
,
as
Pyraeus
of
Athens
,
yet
we
find
a
Church
constituted
there
,
Rom.
16.1
.
They
who
say
it
was
a
parish
subordinate
to
the
Church
of
Corinth
,
having
only
a
presbyter
assigned
to
it
,
are
bound
to
prove
it
.
Clemens
Apostolical
constitutions
,
lib.
7.
c.
84.
saith
,
that
Cenchrea
near
Corinth
,
had
Lucius
a
bishop
.
Sozomen
l.
7.
c
19.
saith
,
when
throughout
Scythia
there
are
many
Cities
which
have
all
one
bishop
,
there
are
other
Nations
,
where
bishops
are
ordained
in
villages
,
as
among
the
Arabians
,
and
Cyprians
,
and
Phrygian
Montanists
.
In
the
Counccil
of
Sardica
,
Can.
6.
it
was
decreed
,
that
bishops
may
not
be
ordained
in
villages
or
in
small
cities
,
where
one
presbyter
will
suffice
,
lest
the
name
and
authority
of
a
bishop
should
become
vile
:
But
this
was
done
in
the
middle
of
the
fourth
Century
,
and
the
decree
implies
,
that
till
then
bishops
had
been
allowed
in
villages
and
small
Cities
.
The
Chorepiscopi
were
placed
in
country
villages
,
when
Christians
grew
so
numerous
as
to
have
Churches
in
them
:
and
this
proves
that
the
Churches
then
kept
in
a
narrow
compass
.
The
Canons
made
to
express
this
sort
of
Ministers
,
and
to
turn
them
into
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
as
the
57th
Canon
of
the
Laodicean
Councel
)
do
shew
that
bishops
with
their
Churches
had
been
constituted
in
villages
,
tho
in
some
dependance
on
the
City-bishop
.
Mr.
Beverege
in
his
Annotations
on
Council
Anchyram
c.
13.
shews
,
that
the
the
Chorepiscopi
were
truly
bishops
,
tho
the
exercise
of
some
Episcopal
functions
were
denied
them
by
the
Canons
,
and
by
the
Canon
last
mentioned
they
were
not
absolutely
forbidden
to
ordain
presbyters
and
deacons
,
but
that
they
should
not
do
it
without
the
permission
of
the
City-bishop
,
under
whom
they
were
.
§
3.
Of
divers
Cities
having
two
Bishops
at
once
.
THERE
are
many
instances
in
the
antiquity
of
two
bishops
allowed
at
once
in
the
same
City
:
Narcissus
and
Alexander
were
bishops
of
Jerusalem
at
the
same
time
,
Euseb.
Hist
.
l.
6.
c.
9
,
10.
Ignatius
and
Euodius
were
both
bishops
of
Antioch
at
the
same
time
.
Clemens
const.
l.
7.46
.
At
Rome
,
Linus
and
Cl●tus
were
fellow
bishops
in
Peters
days
,
Platina
in
the
life
of
St.
Peter
.
Epiphanius
,
heresy
68
,
concerning
Meletius
,
saith
,
Alexandria
had
not
anciently
two
Bishops
as
other
Cities
had
.
Austin
was
made
Bishop
of
Hippo
in
the
days
of
Valerius
,
and
joined
with
him
as
his
colleague
in
the
Episcopal
function
.
Aug.
Epist.
34.
to
Paulinus
:
And
some
learned
men
of
the
hierarchical
way
conceive
that
Peter
and
Paul
were
bishops
of
Rome
at
the
same
time
,
the
one
of
the
Circumcision
,
and
the
other
of
the
Uncircumcision
.
The
Nicene
Council
was
the
first
that
decreed
,
that
universally
there
should
be
but
one
bishop
in
a
City
,
Can.
8.
If
any
that
come
from
the
Novations
to
the
Catholick
Church
be
a
bishop
,
let
him
have
the
dignity
of
Priesthood
,
unless
it
please
the
Catholick
bishop
to
give
him
also
the
honour
of
the
Episcopal
Name
:
If
it
doth
not
please
him
,
let
him
find
a
place
for
him
,
that
he
may
be
a
Chorepiscopus
in
the
parish
,
or
a
presbyter
in
the
Clergy
,
that
there
may
not
seem
to
be
two
bishops
in
one
City
.
As
concerning
the
Catalogues
of
the
ancient
bishops
in
great
Cities
,
wherein
the
succession
is
by
one
single
person
after
another
.
It
may
be
considered
,
That
Historians
being
of
later
ages
,
had
respect
to
the
custom
of
their
own
times
,
wherein
the
Episcopacy
resided
in
one
:
And
when
anciently
there
were
two
or
more
equal
in
the
name
and
authority
of
a
Bishop
,
the
survivor
was
reckoned
the
successor
,
whenas
he
was
indeed
but
the
surviving
colleague
:
Some
do
thus
labour
to
remove
the
contradictions
of
Historians
touching
the
order
of
the
succession
of
the
first
bishops
of
Rome
,
Linus
,
Cletus
,
Anacletus
,
&c.
by
supposing
that
these
or
some
of
them
were
presbyters
or
bishops
at
the
same
time
,
ruling
that
Church
in
common
,
and
that
the
following
writers
fancying
to
themselves
such
bishops
as
were
set
up
in
the
Church
in
their
times
,
fell
into
those
diversities
of
tradition
.
§
4.
Of
the
more
late
Erection
of
many
Parishes
under
one
bishop
.
IT
is
acknowedged
by
all
parties
,
that
Christians
in
great
Cities
were
not
divided
into
divers
fixed
Congregations
or
Parishes
till
long
after
the
Apostles
days
:
And
tho
,
when
they
were
multiplied
,
they
had
divers
meeting-places
,
yet
those
places
were
promiscuously
frequented
,
and
the
people
were
taught
and
governed
by
all
the
Presbyters
in
common
,
and
were
called
but
one
Church
.
It
is
observed
by
Epiphanius
,
Heres.
68.
n.
6.
That
it
was
the
Custom
only
at
Alexandria
to
have
one
president
in
the
whole
City
,
and
to
distribute
the
presbyters
to
teach
severally
,
vid.
Grot.
Annot.
on
1
Tim.
5.17
.
Seldens
Comment
on
Eutych
.
Origin
.
Alexand.
p.
85.
And
most
agree
,
that
it
was
two
hundred
and
sixty
years
after
Christ
,
before
parishes
were
distinguished
:
And
there
must
be
a
distinction
of
parishes
,
before
there
could
be
a
union
of
them
into
Diocesses
.
§
5.
That
Bishops
and
Presbyters
are
of
the
same
order
.
The
Testimony
of
later
times
concerning
it
.
THat
this
is
not
the
opinion
only
of
those
who
are
now
called
Presbyterians
,
let
the
testimonies
both
of
ancient
and
later
times
touching
this
point
be
considered
.
I
begin
with
those
of
later
times
.
The
French
and
Belgick
Confessions
assert
the
parity
of
order
of
all
Ministers
of
the
Gospel
.
Reynold
Peacock
bishop
of
Chichester
wrote
a
book
de
Ministrorum
aqualitate
,
which
the
Papists
caused
to
be
burnt
.
Vid.
Erasmus
his
Annotations
on
1
Tim.
4.
Cassanders
consult
.
Article
14.
saith
,
It
is
agreed
among
all
,
that
of
old
in
the
Apostles
days
,
there
was
no
difference
between
bishops
and
presbyters
;
but
for
orders
sake
,
and
avoiding
of
schism
,
a
bishop
was
put
before
a
presbyter
.
This
his
opinion
he
delivered
to
the
Emperor
of
Germany
,
being
sent
for
by
him
to
inform
his
conscience
about
such
questions
.
In
the
time
of
King
Henry
the
Eighth
,
there
was
published
a
book
by
Cranmer
and
others
called
the
bishops
book
,
wherein
is
affirmed
,
that
the
difference
of
bishops
was
a
device
of
the
ancient
fathers
,
not
mentioned
in
Scripture
.
An.
1537.
In
the
book
called
the
Institution
of
a
Christian
man
,
made
by
the
Clergy
in
a
provincial
synod
,
and
set
forth
by
the
Kings
Authority
,
and
approved
by
the
Parliament
,
it
is
asserted
,
That
the
Fathers
of
the
succeeding
Church
,
after
the
Apostles
,
instituted
certain
inferior
degrees
of
Ministry
;
yet
in
the
New
Testament
no
mention
is
made
of
any
degrees
or
distinctions
in
orders
,
but
only
of
Deacons
or
Ministers
,
and
of
presbyters
or
bishops
.
The
Parliament
Divines
at
the
Treaty
in
the
Isle
of
Wight
in
their
Answer
to
the
King
,
say
,
This
doctrine
of
the
sameness
of
the
order
of
a
bishop
and
presbyter
,
was
published
by
King
Henry
the
Eighth
,
An.
1543.
to
be
received
by
all
the
subjects
,
and
was
seen
and
approved
by
the
Lords
,
both
spiritual
and
temporal
,
and
by
the
lower
house
of
Parliament
:
The
words
of
the
book
are
,
The
Scripture
mentions
these
two
orders
only
,
to
wit
,
Presbyters
and
Deacons
,
and
the
Apostles
confirming
them
by
prayer
and
imposition
of
hands
.
Mr.
Mede
discourse
5.
on
1
Cor.
4
1.
saith
,
there
are
properly
but
two
orders
Ecclesiastical
,
Presbyters
and
Deacons
,
the
rest
are
but
divers
degrees
of
these
two
.
Dr.
Hammonds
opinion
concerning
bishops
and
presbyters
,
is
thus
declared
in
his
Annotations
on
Acts
11.
Altho
the
Title
of
Elders
hath
extended
to
a
second
order
in
the
Church
,
and
now
is
in
use
only
for
them
;
yet
in
the
Scripture-times
it
belonged
principally
,
if
not
alone
,
to
the
bishops
,
there
being
no
evidence
that
any
of
that
second
order
were
then
instituted
in
the
Churches
.
Now
if
in
Scripture-times
presbyters
of
an
inferior
order
to
bishops
were
not
instituted
(
as
this
learned
man
supposeth
)
it
is
evident
,
that
all
those
Church-officers
called
presbyters
,
mentioned
in
Scripture
,
were
bishops
;
and
if
this
inferior
order
of
presbyters
be
not
to
be
found
in
Scripture
,
I
desire
to
know
,
what
proof
can
be
made
of
its
divine
institution
.
Many
,
if
not
most
,
Papists
acknowledg
,
that
presbytery
is
the
highest
order
in
the
ministry
,
and
that
Episcopacy
is
but
a
different
degree
of
the
same
order
:
And
it
is
no
resolved
point
of
faith
among
them
,
whether
bishops
differ
from
presbyters
only
in
degree
,
or
in
order
and
office
.
Catalogus
Testium
veritatis
,
Tom.
2
reports
,
that
Wicklief
held
but
two
orders
of
ministers
,
Walsing.
Hist.
in
Rich.
2
p.
205.
saith
,
That
it
was
one
of
Wickliefs
errors
,
that
every
priest
rightly
ordained
had
power
to
administer
all
Sacraments
.
Dr.
Reynolds
in
his
Epistle
to
Sir
Francis
Knolls
shews
,
That
they
who
had
laboured
for
Reformation
of
the
Church
for
five
hundred
years
past
,
held
that
all
pastors
,
be
they
intituled
bishops
or
priests
,
have
equal
authority
by
the
Word
of
God
.
Ockham
a
great
Schoolman
,
faith
,
that
by
Christs
institution
all
priests
of
whatsoever
degree
,
are
of
equal
authority
,
power
and
jurisdiction
,
Catal.
Test.
Verit.
Richardus
de
Media
Villa
in
4
Sent.
distinct.
24
q.
2.
saith
,
That
Episcopacy
is
to
be
called
not
an
order
,
which
is
a
Sacrament
;
but
rather
a
certain
dignity
of
an
order
.
Council
Colon.
Enchirid.
Christ
.
Religion
Paris
edit.
An.
1558.
p.
169.
of
holy
orders
,
saith
,
bishops
and
presbyters
were
the
same
order
in
the
primitive
church
,
as
all
the
Epistles
of
Peter
and
Paul
,
and
Jerom
also
,
and
almost
all
the
Fathers
witness
.
Richardus
Armachanus
l.
9.
c.
5.
ad
quest.
Armen
.
saith
,
There
is
not
found
in
the
Evangelical
or
Apostolical
Scripture
any
difference
between
bishops
and
simple
priests
,
called
presbyters
.
It.
lib.
11.
q.
Arm.
c.
5.
Johan
.
Semeca
in
his
gloss
,
dist.
95.
c.
Olim
,
saith
,
In
the
first
primitive
church
the
name
and
offices
began
to
be
distinguished
,
and
the
prelation
was
for
the
remedy
of
Schism
.
Gratian
distinct.
60
c.
null
.
ex
.
urb
.
pap
.
saith
,
The
primitive
church
had
only
those
two
holy
orders
,
presbyterate
and
diaconate
;
And
Dr.
Reynolds
saith
,
That
this
was
once
enrolled
in
the
Canon-Law
for
sound
doctrine
.
Peter
Lombard
the
father
of
the
Schoolmen
,
Lib.
4.
distinct.
24.
tit.
1.
saith
the
same
,
and
that
of
these
two
Orders
only
we
have
the
Apostles
precept
.
Sixtus
Senensis
heaps
up
the
testimonies
of
others
upon
his
own
,
to
the
same
thing
.
§
6.
The
Testimony
of
Antiquity
for
the
identity
of
Bishops
and
Presbyters
.
HERE
I
first
observe
by
way
of
preface
,
That
Michael
Medina
de
Sacr.
Orig.
accusing
Jerome
of
holding
the
sameness
of
bishops
and
presbyters
,
saith
,
that
Ambrose
,
Austin
,
Sedulius
,
Primasius
,
Chrysostome
,
Theodoret
,
Oecumenius
;
Theophylact
,
were
in
the
same
Heresie
,
as
Bellarmine
reports
him
,
lib.
4.
de
Eccles.
Milit.
c.
9.
The
same
Medina
gives
this
reason
why
Jerome
,
Austin
,
and
others
of
the
Fathers
fell
into
this
Heresie
(
as
he
calls
it
,
because
this
point
was
not
then
clearly
determined
of
,
Hist.
of
the
Council
of
Trent
.
lib.
7.
p.
570.
And
Bellarmin
.
de
clero
,
l.
1
c.
15.
saith
,
that
this
Medina
assures
us
,
That
St.
Jerome
was
of
Aerius
his
opinion
in
this
point
.
Touching
Aerius
,
Whitaker
Controv.
2.
q.
5.
saith
,
that
he
was
not
accounted
an
Heretick
by
all
,
but
by
Eustathius
who
opposed
him
.
Dr.
Reynolds
in
his
Epist.
to
Sir
Francis
Knolls
,
shews
out
of
bishop
Jewel
,
that
Chrysostome
,
Jerome
,
Ambrose
,
Austin
,
Theodoret
,
Primasius
,
Sedulius
,
Theophylact
,
and
most
of
the
ancient
Fathers
,
held
that
bishops
and
presbyters
are
one
in
Scripture
,
with
whom
Oecumenius
and
Anselm
of
Canterbury
,
and
another
Anselm
,
and
Gregory
,
and
Gratian
,
agree
.
The
Testimony
of
Clemens
Romanus
.
Clemens
in
his
Epistle
to
the
Corinthians
,
mentions
but
two
Orders
,
Bishops
and
Deacons
.
Pag.
96.
The
Apostles
preaching
through
Regions
and
Cities
,
did
constitute
their
first
fruits
,
proving
them
by
the
Spirit
to
be
bishops
and
deacons
to
those
which
should
afterward
believe
.
With
him
bishops
and
presbyters
are
every
where
the
same
.
Ib.
p.
4.
Ye
walked
in
the
Laws
of
God
,
subject
to
them
that
have
the
rule
over
you
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
giving
due
honour
to
the
Presbyters
among
you
,
ye
warned
the
young
men
that
they
should
follow
things
moderate
and
grave
.
Ib.
p.
100.
Our
Apostles
foreknowing
there
would
be
contentiona
bout
the
name
of
Episcopacy
,
for
this
cause
having
received
certain
foreknowledg
,
appointed
the
aforesaid
Episcopacy
,
and
gave
Ordination
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
if
they
dyed
,
other
approved
men
might
successively
receive
their
Ministry
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
—
It
will
not
be
a
light
sin
to
us
,
if
we
eject
out
of
thier
Episcopacy
those
that
have
unblameably
and
holily
offered
that
gift
;
blessed
are
those
presbyters
who
are
gone
before
,
who
have
received
a
fruitful
and
perfect
dissolution
;
for
they
fear
not
lest
any
one
should
cast
them
out
of
the
Charge
wherein
they
are
set
.
Ib
p.
108.
Base
things
,
very
base
and
unworthy
of
Christian
conversation
,
are
reported
,
That
the
most
firm
and
ancient
Church
of
Carinth
for
one
or
two
persons
doth
move
sedition
against
the
presbyters
.
Ib.
p.
120.
Who
then
is
generous
among
you
,
and
let
him
say
,
if
the
sedition
,
and
contention
,
and
schisms
,
be
risen
because
of
me
,
I
will
depart
whithersoever
ye
will
,
and
do
the
things
commanded
by
the
multitude
;
only
let
the
flock
of
Christ
be
in
peace
,
with
the
presbyters
set
over
it
.
Ib.
p.
128.
You
therefore
that
have
laid
the
foundation
of
schism
,
be
subject
to
the
presbyters
,
be
instructed
unto
Repentance
,
&c.
These
are
the
passages
in
that
Epistle
relating
to
the
point
here
in
question
.
And
who
cannot
see
,
that
here
are
only
two
Orders
of
Ministers
,
bishops
and
deacons
;
and
not
three
,
bishops
,
priests
,
and
deacons
?
Also
Presbyters
,
and
those
in
the
Episcopacy
,
and
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
are
evidently
the
same
.
And
here
is
no
mention
of
any
office
above
the
presbyters
,
and
to
them
the
church
were
required
to
be
subject
.
As
concerning
that
passage
,
p.
7.
To
the
High
Priest
,
proper
ministrations
were
appointed
;
to
the
priests
their
own
place
was
assigned
;
and
upon
the
Levites
their
proper
ministry
lay
,
and
the
Laick
man
bound
to
Laick
precepts
.
I
conceive
that
it
alone
affords
no
argument
for
three
Orders
of
ministry
,
or
essentially
different
offices
in
the
Gospel-church
.
For
it
respects
the
present
matter
but
only
in
way
of
similitude
,
and
no
more
is
signified
thereby
,
than
as
under
the
Mosaical
Oeconomy
there
were
several
orders
,
and
several
ministrations
pertaining
to
them
,
so
it
is
also
in
the
Gospel-church
;
but
it
may
not
be
used
in
argumentation
beyond
what
is
plainly
designed
in
it
;
much
less
may
it
be
urged
to
prove
any
thing
contrary
to
the
tenor
of
the
whole
Epistle
;
besides
the
High-priests
office
was
not
of
another
kind
from
the
priests
,
but
a
higher
degree
in
the
same
office
for
some
particular
ministrations
,
which
also
in
time
of
his
incapacity
might
be
ordinarily
performed
by
another
priest
.
And
let
the
comparison
be
forced
to
the
utmost
,
it
will
shew
no
greater
difference
between
a
bishop
and
a
presbyter
,
than
between
an
Archbishop
and
an
ordinary
bishop
.
It
is
Grotius
his
argument
,
That
this
Epistle
of
Clemens
is
genuine
,
because
it
no
where
makes
mention
of
that
excessive
authority
which
began
to
be
afterwards
introduced
,
or
was
at
first
introduced
at
Alexandria
,
by
the
custom
of
that
church
after
the
death
of
Mark
,
and
in
other
places
by
that
example
.
And
it
plainly
shews
,
as
the
Apostle
Paul
doth
,
That
the
Churches
were
governed
by
the
Common
Council
of
Presbyters
,
who
were
also
Bishops
.
The
Testimony
of
Irenaeus
.
It
is
clear
that
this
Father
makes
the
presbyters
to
be
the
same
with
bishops
,
and
the
successors
of
the
Apostles
;
and
with
him
the
succession
of
bishops
is
all
one
with
the
succession
of
presbyters
.
Lib.
4.
c.
43.
We
must
obey
those
presbyters
which
are
in
the
Church
,
who
together
with
the
succession
of
Episcopacy
have
received
the
gift
of
truth
.
Id.
l.
3.
c.
2.
Unto
that
tradition
which
is
in
the
church
by
the
succession
of
presbyters
,
we
challenge
them
that
say
they
are
wiser
not
only
than
the
presbyters
,
but
the
Apostles
.
Id.
l.
3.
c.
3.
declaring
the
tradition
of
the
greatest
and
ancientest
church
,
and
known
to
all
,
even
the
church
of
Rome
,
founded
by
Peter
and
Paul
at
Rome
,
that
which
it
hath
from
the
Apostles
,
and
the
Faith
declared
to
men
,
and
coming
to
us
by
the
succession
of
bishops
,
&c.
Id.
lib.
4.
c.
4.
We
must
forsake
unjust
Presbyters
,
serving
their
own
lusts
,
and
adhere
to
those
who
with
the
order
of
presbytery
keep
the
doctrine
of
the
Apostles
found
,
and
their
conversation
without
offence
,
unto
the
information
and
correction
of
the
rest
.
The
church
nourisheth
such
presbyters
whereof
the
Prophet
speaks
,
I
will
give
thee
princes
in
peace
,
and
thy
bishops
in
righteousness
.
Id.
lib.
4.
c.
63.
The
true
knowledg
of
the
doctrine
of
the
Apostles
,
and
the
ancient
state
in
the
whole
world
,
according
to
the
succession
of
bishops
,
to
which
they
gave
the
church
which
is
in
every
place
,
which
is
come
even
to
us
.
From
these
citations
it
is
evident
,
that
this
Father
doth
express
one
and
the
same
order
of
Episcopacy
in
all
presbyters
.
If
any
do
use
this
evasion
,
that
he
calls
all
those
that
were
true
bishops
by
the
name
of
presbyters
;
let
them
shew
where
he
mentions
presbyters
of
another
order
,
or
makes
two
different
orders
of
Episcopacy
and
Presbyterate
.
Here
I
will
take
notice
of
the
words
of
Irenaus
concerning
those
Elders
of
the
church
mentioned
Acts
20.
lib.
3.
c.
14.
viz.
In
Miletum
the
bishops
and
presbyters
which
were
from
Ephesus
and
other
the
next
Cities
,
being
convocated
.
Tho
it
seems
most
reasonable
,
by
the
Elders
of
the
church
there
sent
for
by
Paul
,
to
understand
the
elders
of
that
particular
church
of
Ephesus
,
to
which
the
Apostle
then
sent
(
and
indeed
if
they
had
been
from
other
Cities
also
,
it
would
have
said
,
according
to
the
Scripture
way
of
expression
,
the
elders
of
the
churches
)
:
yet
admitting
what
this
Father
saith
hereof
,
observe
we
that
he
speaks
of
bishops
and
presbyters
as
congregated
in
the
meeting
,
and
he
might
mention
two
names
of
the
same
office
.
And
the
Apostle
speaks
to
all
those
presbyters
that
there
convened
,
as
those
whom
the
Holy
Ghost
had
made
bishops
of
the
flock
.
And
suppose
they
were
the
bishops
of
Asia
(
as
some
would
have
it
)
yet
it
cannot
be
proved
that
they
were
any
other
than
bishops
of
single
Congregations
,
or
that
they
were
such
bishops
as
had
subject
presbyters
of
a
lower
order
under
them
The
Testimony
of
Clemens
Alexandrinus
.
He
thus
writes
,
Stromat
.
lib.
6.
p.
667.
He
is
really
a
presbyter
of
the
church
,
and
a
true
Deacon
of
the
will
of
God
,
if
he
teach
the
things
of
the
Lord
,
not
as
ordained
by
men
,
nor
esteemed
just
because
he
is
a
presbyter
,
but
taken
into
the
presbytery
because
he
is
just
—
Here
in
the
Church
are
progressions
of
bishops
,
presbyters
,
deacons
,
imitations
(
as
I
think
)
of
the
Angelical
glory
,
and
of
the
heavenly
dispensation
,
which
the
Scripture
speaks
they
expect
,
who
treading
in
the
footsteps
of
the
Apostles
,
have
lived
in
the
perfection
of
righteousness
,
according
to
the
Gospel
.
These
,
the
Apostle
writes
,
being
taken
up
into
the
clouds
,
shall
first
be
made
deacons
,
and
then
shall
be
taken
into
the
presbytery
,
according
to
the
progress
of
glory
.
Here
this
Father
first
mentions
only
two
orders
,
presbyters
and
deacons
;
afterwards
a
progression
of
bishops
,
presbyters
,
and
deacons
,
as
imitations
of
the
heavenly
dispensation
;
but
in
the
close
applying
the
similitude
to
blessed
men
taken
into
heaven
,
he
makes
the
progress
to
be
only
in
being
first
as
deacons
,
then
as
presbyters
,
mentioning
no
higher
order
.
Hence
I
conceive
may
be
inferred
,
that
he
speaks
of
presbyters
and
deacons
,
as
of
two
different
orders
,
and
of
bishops
but
as
a
higher
degree
in
the
order
of
presbyters
.
This
also
may
be
further
confirmed
,
Stromat
.
lib.
7.
p.
700.
where
distinguishing
of
a
twofold
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
employment
in
secular
affairs
,
viz.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
saith
that
presbyters
hold
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
makes
men
better
,
and
the
deacons
that
which
consists
in
service
.
His
meaning
is
,
that
as
in
the
Civil
State
there
are
two
orders
,
the
one
governing
,
and
the
other
ministring
;
so
there
are
likewise
in
the
Church
,
the
Presbyters
holding
the
one
,
and
the
deacons
the
other
.
These
passages
of
this
Author
I
thought
fit
to
mention
,
and
have
not
found
in
him
any
more
relating
to
the
distinct
ministers
of
the
church
.
The
Testimony
of
Jerome
.
This
Father
also
speaks
of
presbyters
as
the
same
with
bishops
and
successors
of
the
Apostles
.
On
the
Epistle
to
Titus
,
c.
1.
he
saith
,
As
presbyters
know
that
they
are
by
the
custom
of
the
church
subject
to
him
that
is
set
over
them
;
so
let
the
bishops
know
that
they
are
greater
than
presbyters
rather
by
custom
,
than
by
the
verity
of
the
Lords
appointment
.
He
also
testifies
,
that
they
did
and
ought
to
rule
the
church
in
common
,
and
that
imparity
came
in
by
little
and
little
.
In
his
Epistle
to
Evagrius
,
he
shews
that
the
presbyters
of
Alexandria
from
Mark
till
Heraclas
and
Dionysius
,
had
always
one
chosen
out
of
them
,
and
placed
in
a
higher
degree
,
and
named
bishop
;
as
if
an
Army
made
an
Emperor
;
and
Deacons
chose
one
whom
they
knew
industrious
,
and
called
him
Arch-deacon
.
Here
he
mentions
no
other
making
of
bishops
,
than
by
presbyters
.
And
that
the
presbyters
made
the
bishop
,
is
an
argument
brought
by
him
to
prove
the
identity
at
first
,
and
afterwards
the
nearness
of
their
power
.
And
he
ascribes
to
presbyters
the
making
of
their
bishop
,
and
placing
him
in
a
higher
degree
,
and
naming
him
bishop
.
And
he
distinguisheth
the
ancient
way
of
making
bishops
by
presbyters
,
from
that
way
of
making
them
which
followed
the
times
of
Heraclas
and
Dionysius
,
which
was
by
Episcopal
ordination
.
This
evidence
is
confirmed
by
the
testimony
of
Eutichius
,
Patriarch
of
Alexandria
,
who
out
of
the
Records
and
Traditions
of
that
Church
,
in
his
Arabick
Originals
,
saith
,
according
to
Seldens
Translation
,
in
his
Commentary
,
p.
29
,
30.
That
the
presbyters
laid
hands
on
him
whom
they
elected
,
till
the
time
of
Alexander
Patriarch
of
Alexandria
;
for
he
forbad
the
presbyters
any
longer
to
create
the
Patriarch
;
and
decreed
that
the
Patriarch
being
deceased
,
bishops
should
convene
and
ordain
one
to
the
Patriarchate
,
and
that
they
might
chuse
the
Patriarch
out
of
any
Region
.
Jerome
,
as
an
Historian
only
,
mentions
from
the
testimony
of
Eusebius
,
some
bishops
made
by
the
Apostles
.
But
who
can
prove
that
those
bishops
were
of
a
higher
order
than
Presbyters
?
The
Testimonies
of
other
Ancients
in
the
same
point
.
Cyprian
lib.
3.
Epist.
9.
Erasmus
his
Edit.
to
Rogatianus
.
The
Deacons
must
remember
,
that
the
Lord
chose
Apostles
,
that
is
bishops
and
Praepositi
;
but
after
the
ascension
of
the
Lord
;
the
Apostles
made
Deacons
to
themselves
,
as
ministers
of
their
Episcopacy
,
and
the
church
.
Here
are
but
two
Orders
mentioned
,
1.
bishops
and
Praepositi
,
who
were
as
the
Apostles
.
2.
Deacons
,
who
are
ministers
to
them
and
the
church
.
Id.
lib.
1.
Epist.
11.
to
Pomponius
:
When
all
ought
to
maintain
discipline
,
much
more
the
Praepositi
and
the
Deacons
.
From
this
and
the
other
place
before
cited
,
it
may
plainly
appear
,
that
there
was
no
middle
office
between
that
of
the
Praepositi
and
the
Deacons
.
And
all
the
Presbyters
being
Praepositi
,
must
needs
be
of
the
same
Order
with
bishops
,
that
title
importing
the
very
nature
of
the
bishops
office
.
Chrysostome
on
the
first
to
Timothy
,
confesseth
that
there
is
little
or
no
difference
between
a
bishop
and
a
presbyter
.
That
a
bishop
had
not
a
different
ordination
from
a
presbyter
,
Ambrose
shews
on
1
Tim.
c.
3.
in
these
words
:
Why
after
the
bishop
doth
he
come
to
the
ordination
of
a
deacon
?
Why
,
but
because
there
is
one
ordination
of
a
bishop
and
presbyter
;
for
either
of
them
is
a
priest
,
but
the
bishop
is
the
first
:
every
bishop
is
a
presbyter
,
but
every
presbyter
is
not
a
bishop
;
for
he
is
a
bishop
who
is
first
among
the
presbyters
.
Here
note
,
that
the
difference
lies
in
this
,
that
the
bishop
is
the
first
among
the
Presbyters
.
Vid.
Sedulius
on
Tit.
1.
Anselm
of
Canterbury
on
Phil.
1.
Beda
on
Acts
20.
Alcuinus
de
divinis
officiis
c.
35
,
36.
all
agreeing
in
this
point
.
§
7.
Testimonies
to
prove
,
That
the
Episcopal
Authority
is
really
in
the
Presbyters
.
1.
THAT
Presbyters
have
the
power
of
the
keys
,
and
that
the
Apostles
received
it
as
Presbyters
,
is
commonly
agreed
on
all
sides
.
Mr.
Thorndike
in
his
form
of
primitive
Government
and
Right
of
Churches
,
p.
128.
saith
,
That
the
power
of
the
keys
,
that
is
,
the
power
of
the
Church
,
whereof
that
power
is
the
root
and
source
,
is
common
to
bishops
and
presbyters
.
Bishop
Morton
in
his
Apology
,
Dr.
Field
,
and
many
others
,
say
much
more
.
2.
Presbyters
have
the
power
of
jurisdiction
and
discipline
,
particularly
of
excommunication
and
absolution
.
Spalatensis
proves
,
that
the
power
of
excommunication
and
absolution
is
not
different
from
the
power
of
the
keys
,
which
is
exercised
in
foro
poenitentiali
,
and
is
acknowledged
to
belong
to
presbyters
,
L.
5
,
c.
9.
n.
2.
l.
5.
c.
2.
n.
48
,
&c.
Jerome
in
his
Epistle
to
Heliodor
,
saith
,
If
I
sin
,
a
presbyter
may
deliver
me
to
Satan
.
In
the
Church
of
England
a
presbyter
is
set
to
pass
the
sentence
of
excommunication
in
the
Chancellors
Court
,
tho
he
doth
but
speak
the
words
when
the
Court
bids
him
.
Tertullian
in
his
Apology
c.
59.
saith
,
that
probati
quique
seniores
,
all
the
approved
Elders
did
exercise
discipline
in
the
Church
.
Clemens
Alexandrinus
Strom.
l.
7.
saith
,
that
in
the
Church
the
presbyters
keep
that
discipline
which
makes
men
better
.
Irenaeus
l.
4.
c.
44.
With
the
order
of
presbytery
they
keep
the
doctrine
of
the
Apostles
sound
,
and
their
conversation
without
offence
,
unto
the
information
and
correction
of
the
rest
.
This
place
shews
,
that
discipline
for
correction
as
well
as
doctrine
for
information
,
did
belong
to
the
presbyters
.
Epiphanius
haeres.
42.
reports
,
that
Marcion
was
expell'd
by
the
Roman
presbyters
,
the
Sea
being
vacant
.
Id
Heres
.
47.
That
Noetus
was
convicted
,
judged
,
and
expelled
by
a
session
of
presbyters
.
Many
Diocesses
have
been
long
without
bishops
upon
several
occasions
,
and
governed
all
that
time
by
presbyters
.
Vid.
Blondels
Apol.
sect.
3.
p.
183
,
184.
The
Church
of
England
allows
presbyters
in
the
Convocation
to
make
Canons
.
Also
it
allows
presbyters
to
keep
persons
from
the
Communion
of
the
Church
for
some
offences
,
and
to
receive
them
again
if
they
repent
.
To
say
that
the
presbyters
cannot
exercise
this
power
without
the
bishops
consent
,
doth
not
derogate
from
the
truth
of
their
power
herein
;
for
in
some
ancient
times
it
was
so
ordered
,
that
presbyters
could
perform
●o
sacred
ministrations
without
their
bishop
.
They
might
not
baptize
(
as
hath
been
observed
)
without
the
bishops
command
;
but
that
limitation
respected
only
the
exercise
of
the
power
,
but
not
the
power
in
it self
.
3.
Presbyters
have
power
of
ordaining
,
Acts
13.1
,
2
,
3.
The
Church
of
Antioch
had
not
many
Prelates
at
that
time
,
if
any
;
but
the
prophets
and
teachers
there
are
mentioned
as
Ordainers
.
Whereas
some
say
they
were
bishops
of
many
Churches
in
Syria
;
they
speak
without
proof
,
and
against
the
text
,
which
saith
,
there
were
in
the
church
that
was
at
Antioch
,
certain
prophets
and
teachers
,
&c.
which
clearly
expresseth
,
that
they
all
belonged
to
that
Church
:
this
right
of
presbyters
is
confirmed
by
the
passages
before
cited
,
concerning
the
ordaining
and
making
the
bishops
of
Alexandria
by
the
presbyters
of
that
Church
.
Firmilian
in
Cyprian
,
Ep.
75.
saith
of
them
that
Rule
in
the
Church
,
that
they
have
the
power
of
baptizing
,
of
laying
on
of
hands
,
and
ordaining
;
and
who
they
be
,
he
expressed
a
little
before
,
viz.
Seniors
and
Praepositi
,
by
which
the
presbyters
as
well
as
the
bishops
are
understood
.
Foelicissimus
was
ordained
a
deacon
by
Novatus
,
one
of
Cyprians
presbyters
,
schismatically
;
yet
his
ordination
was
not
nulled
by
Cyprian
,
but
he
was
deposed
for
mal-administration
.
The
first
Council
of
Nice
in
their
Epistle
to
the
Church
of
Alexandria
,
and
all
the
Churches
of
Egypt
,
Libia
,
and
Pentapolis
,
thus
determine
concerning
the
presbyters
ordained
by
Meletius
[
Socrat.
l.
1.
c.
6.
]
Let
those
that
by
the
grace
of
God
,
and
helped
by
our
prayers
,
are
found
to
have
turned
aside
to
no
schism
,
but
have
contained
themselves
within
the
bounds
of
the
Catholick
and
Apostolick
Church
,
free
from
spot
of
error
,
have
authority
of
ordaining
Ministers
,
and
also
of
nominating
those
that
are
worthy
of
the
Clergy
,
&c.
Now
tho
they
had
not
this
power
granted
them
to
be
exercised
apart
without
their
bishop
;
yet
it
is
to
be
noted
,
that
they
had
the
power
,
tho
the
Bishop
as
president
guided
in
all
those
acts
.
The
Author
of
the
Comment
on
the
Ephesians
,
that
goes
under
the
name
of
Ambrose
,
saith
,
That
in
Egypt
the
presbyters
ordain
(
consignant
)
if
the
bishop
be
not
present
.
Also
Austin
faith
,
that
in
Alexandria
and
all
Egypt
,
if
the
bishop
be
wanting
,
the
presbyters
consecrate
.
Presbyters
sent
bishops
into
England
,
and
ordained
bishops
for
England
.
Bedes
Hist
.
l.
3.
c.
4
,
5.
The
Abbot
and
other
presbyters
of
the
Island
Hye
,
sent
Aydan
,
&c.
at
King
Oswalds
Request
;
and
this
was
the
ordinary
custom
;
tho
in
respect
of
the
custom
of
the
Empire
,
it
is
said
to
be
unusual
.
That
presbyters
may
ordain
,
see
Anselm
on
1
Tim.
4.14
.
also
Bucer
Script
.
Anglic.
p.
254
,
255
,
259
,
291.
The
Lollards
and
Wickliefists
in
England
,
held
and
practised
ordination
by
meer
presbyters
,
Walsingham
Hist.
Ang.
An.
1389.
so
did
the
Lutheran
protestants
.
Bugenhagius
Pomeranus
,
a
presbyter
of
Wittenberg
,
ordained
the
Protestant
bishops
of
Denmark
in
the
presence
of
the
King
and
Senate
,
in
the
chief
Church
at
Hafnia
.
See
Melchior
Adam
in
the
Life
of
Bugenhagius
,
and
Chytraeus
Saxon
Chronicle
,
l.
14
,
15
,
16
,
17.
Forbes
in
his
Irenicum
l.
2.
c.
11.
saith
,
that
presbyters
have
a
share
with
bishops
in
the
imposition
of
hands
,
not
only
as
consenting
to
the
ordination
,
but
as
ordainers
with
the
bishop
by
a
power
received
from
the
Lord
,
and
as
praying
for
grace
to
be
confer'd
on
the
persons
ordained
by
them
and
the
bishop
.
That
the
Ancients
did
argue
from
the
power
of
baptizing
,
to
the
power
of
ordaining
,
is
evident
out
of
the
Master
,
lib.
4.
distinct.
25.
4.
Presbyters
with
Bishops
laid
on
hands
for
Restoring
the
excommunicate
,
and
blessing
the
people
,
Cyprian
.
Epist
.
12.
Nor
can
any
return
to
communion
,
unless
hands
be
laid
upon
him
by
the
Bishop
and
Clergy
.
Vid.
also
Ep.
9.
&
46.
Id.
l.
3.
Ep.
14.
Erasm
.
Edit
.
To
the
presbyters
and
deacons
,
against
some
presbyters
who
had
given
the
peace
of
the
Church
rashly
to
some
of
the
lapsed
,
with
the
knowledg
of
the
Bishop
.
In
lesser
offences
,
sinners
after
a
just
time
of
penance
and
confession
,
receive
Right
of
Communication
by
the
imposition
of
hands
of
the
Bishop
and
Clergy
.
Clemens
Alexandrin
.
paedag
.
p.
248.
speaking
against
women
wearing
other
hair
than
their
own
,
saith
,
On
whom
doth
the
presbyter
lay
hands
?
whom
doth
he
bless
?
Not
on
the
woman
adorn'd
,
but
on
anothers
Hair
,
and
thereby
on
anothers
Head
.
§
8.
Testimonies
in
reference
to
the
Bishops
Plea
of
being
the
Apostles
Successors
.
FOR
the
diversity
of
order
between
a
bishop
and
a
presbyter
,
it
is
alledged
,
That
bishops
are
the
Apostles
successors
,
which
presbyters
are
not
.
To
this
it
is
answered
.
1.
The
ancient
Fathers
make
presbyters
as
well
as
bishops
,
the
successors
of
the
Apostles
.
Irenaeus
lib.
4.
c.
43
,
44.
We
must
obey
the
presbyters
that
are
in
the
Church
,
even
those
that
have
succession
from
the
Apostles
,
who
have
received
the
certain
gift
of
truth
according
to
the
pleasure
of
the
Father
,
with
the
succession
of
Episcopacy
.
Here
presbyters
are
said
to
have
succession
from
the
Apostles
,
and
to
have
succession
of
Episcopacy
.
This
cannot
be
evaded
by
saying
,
he
intended
it
only
of
presbyters
of
a
superior
order
,
which
are
bishops
:
for
this
is
to
beg
the
question
;
and
in
this
Father
there
is
no
footstep
of
any
order
of
presbyters
but
what
are
bishops
.
Cyprian
.
l.
3.
Ep.
9.
The
Deacons
must
remember
,
that
the
Lord
chose
Apostles
,
that
is
,
bishops
and
Praepositi
;
but
after
the
ascension
of
the
Lord
,
the
Apostles
made
deacons
to
themselves
,
as
Ministers
of
their
Episcopacy
and
the
Church
.
Now
in
the
names
of
Bishops
and
Praepositi
,
the
presbyters
are
included
(
as
I
have
before
made
manifest
)
.
And
it
is
plain
that
in
this
place
,
all
in
the
sacred
Ministry
above
Deacons
,
are
included
in
those
names
,
and
called
Apostles
.
Jerome
in
his
Epistle
to
Heliodor
,
speaks
in
general
,
that
Clericks
are
said
to
sucreed
the
Apostolical
degree
.
The
late
form
of
Ordination
in
the
Church
of
England
,
viz.
Receive
the
Holy
Ghost
;
whose
sins
thou
dost
forgive
,
they
are
forgiven
;
and
whose
sins
thou
dost
retain
,
they
are
retained
;
and
be
thou
a
faithful
dispenser
,
&c.
is
for
the
former
part
,
the
very
form
of
words
used
by
our
Saviour
to
his
Apostles
,
to
express
their
Pastoral
Authority
;
and
fully
proves
,
that
the
office
of
a
presbyter
is
Pastoral
,
and
of
the
same
nature
with
that
which
was
ordinary
in
the
Apostles
,
and
in
which
they
had
successors
.
2.
Some
conceive
there
is
no
proper
succession
to
the
Apostles
,
whose
office
,
as
to
its
formal
state
,
and
specifick
difference
,
was
extraordinary
,
and
expired
with
their
persons
.
And
in
proper
speaking
,
the
ordinary
Bishops
or
Elders
cannot
be
reckoned
the
successors
of
the
Apostles
,
for
they
were
contemporary
with
them
in
the
first
planting
of
the
Churches
,
and
did
by
divine
right
receive
and
exercise
their
governing-power
,
which
the
Apostles
did
not
supercede
by
their
presence
,
tho
it
were
under
the
regulation
of
their
supereminent
authority
;
and
the
Bishops
or
Elders
of
all
succeeding
ages
,
are
properly
the
successors
of
those
first
bishops
.
Bellarmine
l.
4.
de
Pontif.
c.
25.
saith
,
That
bishops
do
not
properly
succeed
the
Apostles
,
because
the
Apostles
being
not
ordinary
,
but
extraordinary
Pastors
,
have
no
successors
;
and
that
the
Pope
of
Rome
properly
succeeds
Peter
,
not
as
an
Apostle
,
but
as
an
ordinary
pastor
of
the
whole
church
.
3.
Whereas
some
say
,
That
the
Order
of
bishops
began
in
the
Apostles
,
and
the
order
of
presbyters
in
the
seventy
disciples
:
it
is
answered
,
1.
As
concerning
the
bishops
order
,
when
the
Fathers
speak
of
Apostles
or
Evangelists
long
residing
in
one
church
,
they
did
by
way
of
similitude
call
them
bishops
thereof
.
Reynolds
against
Hart
,
saith
,
That
the
Fathers
when
they
term
an
Apostle
the
bishop
of
this
or
that
City
,
mean
in
a
general
way
,
that
he
did
attend
that
Church
for
the
time
,
and
supply
that
room
in
preaching
which
the
bishop
afterwards
did
.
And
not
only
the
Apostles
,
but
itinerant
Ministers
or
Evangelists
,
were
in
such
a
general
sence
bishops
of
the
places
where
they
came
.
Paul
staid
at
or
about
Ephesus
three
years
,
Acts
20.31
.
yet
he
was
not
bishop
there
in
the
strict
and
proper
sense
of
the
word
.
James
was
either
no
bishop
of
Jerusalem
,
or
no
Apostle
,
but
as
many
think
,
another
James
.
2.
As
concerning
the
order
of
inferior
presbyters
,
said
to
be
instituted
in
the
seventy
disciples
,
it
is
spoken
without
proof
,
and
against
Reason
.
Spalatensis
saith
,
those
seventy
had
but
a
temporary
commission
,
and
therefore
that
he
cannot
affirm
that
Presbyterial
Order
was
directly
and
immediately
instituted
in
them
,
de
Rep.
Eccles.
l.
2.
c.
3.
n.
4.
Saravia
acknowledgeth
,
that
the
seventy
disciples
were
Evangelists
,
de
Minist.
Evang.
grad.
c.
4.
§
9.
Testimonies
concerning
the
Episcopacy
of
Timothy
and
Titus
.
1.
TImothy
was
not
a
fixed
bishop
.
His
travels
we
find
upon
sacred
Record
.
When
Paul
went
from
Beraea
to
Athens
,
he
left
Silas
and
Timothy
behind
him
,
Acts
17.14
.
Afterwards
they
coming
to
Paul
at
Athens
,
Paul
sent
Timothy
thence
to
Thessalonica
,
to
confirm
the
Christians
there
,
1
Thes.
3.6
.
An.
C.
47.
Thence
he
returned
to
Athens
again
,
and
Paul
sent
him
and
Silas
thence
into
Macedonia
,
Acts
18.5
.
and
thence
they
returned
to
Paul
at
Corinth
,
An.
48.
Afterwards
they
travel
to
Ephesus
,
whence
Paul
sent
Timothy
and
Erastus
into
Macedonia
,
Acts
19.22
whither
Paul
went
after
them
,
An.
51.
from
Macedonia
they
with
divers
brethren
journied
into
Asia
,
Acts
20.4
.
and
come
to
Miletum
,
where
Paul
sent
to
Ephesus
to
call
the
elders
of
the
Church
,
An.
53.
Then
Paul
did
not
leave
Timothy
as
Bishop
of
Ephesus
,
but
took
him
with
him
in
his
journey
to
Jerusalem
,
and
so
to
Rome
:
for
those
Epistles
which
Paul
wrote
while
he
was
prisoner
at
Rome
,
bear
either
in
their
inscription
,
or
some
other
passage
,
the
name
of
Timothy
,
as
Pauls
companion
,
viz.
the
Epistles
to
the
Ephesians
,
to
the
Philippians
,
to
the
Colossians
,
to
the
Hebrews
and
to
Philemon
.
Pauls
beseeching
of
Timothy
,
to
abide
still
at
Ephesus
,
when
he
went
into
Macedonia
,
2
Tim.
1.3
.
had
been
needless
,
if
he
were
then
a
setled
bishop
there
.
Besides
,
it
is
granted
,
that
Timothy
was
not
bishop
of
Ephesus
,
when
he
was
with
Paul
at
Miletum
;
yet
that
Church
had
then
elders
,
which
the
Holy
Ghost
had
made
Bishops
.
Therefore
it
cannot
be
,
that
Timothy
was
the
first
Bishop
that
ever
Ephesus
had
,
which
nevertheless
is
affirmed
in
the
Postscript
of
the
second
epistle
to
Timothy
.
Spalatensis
,
lib.
2
c.
3.
n.
60.
saith
,
That
without
doubt
Timothy
was
a
General
bishop
,
that
is
,
an
Apostle
tyed
to
no
seat
.
2.
Titus
was
no
fixed
Bishop
.
His
travels
we
likewise
find
upon
sacred
record
.
Paul
made
him
his
companion
in
his
journey
to
Jerusalem
,
Gal.
2.1
.
An.
43
,
45.
Paul
returning
to
Antioch
,
passed
through
Syria
and
Cilicia
,
confirming
the
Churches
,
Acts
15.41
.
from
Cilicia
he
passed
to
Creet
,
where
having
preached
the
Gospel
,
and
planted
a
Church
,
he
left
Titus
for
a
while
to
set
in
order
the
things
that
were
left
undone
,
Tit.
1.5
.
An.
46.
Paul
injoins
Titus
to
come
to
him
to
Nicopolis
,
where
he
intended
to
Winter
,
Tit.
3.12
.
an.
51.
but
changing
his
purpose
,
he
sent
for
him
to
Ephesus
,
where
his
Winter-station
was
,
2
Cor.
1.8
.
thence
he
sent
him
to
Corinth
,
to
enquire
of
the
state
of
that
Church
.
His
return
from
thence
,
Paul
expected
at
Troas
;
and
because
there
he
sound
not
his
expectation
answered
,
he
was
grieved
in
spirit
,
2
Cor.
2.12
.
Thence
Paul
passed
into
Macedonia
,
where
Titus
met
him
,
and
brought
him
the
glad
tidings
of
the
gracions
effect
which
his
first
Epistle
had
wrought
among
the
Corinthians
,
2
Cor.
7.5
,
&c.
an
.
52.
Paul
having
collected
the
liberality
of
the
Saints
,
sends
Titus
,
an.
53.
again
to
the
Corinthians
,
to
prepare
them
for
that
contribution
,
2
Cor.
8.6
.
And
we
do
not
find
,
that
after
his
first
removal
from
Creet
,
he
did
ever
return
thither
.
After
this
we
read
,
that
Titus
was
with
Paul
at
Rome
,
and
went
thence
not
to
Creet
,
but
to
Dalmatia
,
2
Tim.
4.10
.
It
is
to
be
noted
,
that
after
the
time
of
Titus
his
being
in
Creet
,
was
the
greatest
part
of
his
travels
.
And
if
Titus
did
abide
some
years
in
Creet
,
that
doth
not
declare
him
to
be
a
fixed
bishop
there
;
for
unfixed
Ministers
were
not
so
obliged
to
perpetual
motion
,
but
that
they
resided
long
in
one
place
,
according
to
the
work
to
be
done
there
,
as
Paul
abode
three
years
at
Ephesus
.
3.
Of
Timothy
and
Titus
jointly
,
these
following
things
may
be
observed
:
In
the
New
Testament
there
is
no
instance
of
a
setled
Overseer
or
Pastor
,
whose
motion
was
so
planetary
as
theirs
;
and
there
is
no
evidence
that
afterwards
they
return'd
to
reside
at
Ephesus
or
Creet
:
it
is
granted
by
the
assertors
of
their
supposed
Episcopacy
,
that
they
were
not
bishops
till
after
Pauls
first
being
at
Rome
.
Now
the
first
Epistle
to
Timothy
,
and
the
Epistle
to
Titus
,
were
written
by
Paul
before
his
first
going
to
Rome
;
and
his
second
Epistle
to
Timothy
was
written
at
his
first
being
at
Rome
,
Vid.
Ludov.
Capellus
Histor.
Eccles.
p.
66
,
74.
All
that
aver
Timothy
and
Titus
to
be
bishops
,
borrow
their
testimony
from
Eusebius
;
and
all
that
he
saith
,
is
only
that
it
is
so
written
;
and
he
had
this
story
from
the
fabulous
Clemont
,
and
from
Egesippus
,
who
is
not
extant
.
It
is
observed
that
Eus●bius
,
Irenaeus
,
and
others
,
delivered
what
they
received
,
too
securely
.
4.
Touching
the
Postscripts
of
the
Epistles
,
in
which
they
are
stiled
bishops
,
whether
they
be
canonical
or
authentick
proof
,
let
it
be
considered
.
It
cannot
be
imagined
that
Paul
or
his
Pen-man
would
underwrite
these
wards
,
viz.
The
first
Epistle
to
Timothy
was
written
,
&c.
and
the
second
Epistle
to
Timotheus
,
ordained
the
first
bishop
,
&c.
Did
he
know
or
mind
that
there
would
be
a
second
epistle
,
or
bishop
?
Or
did
he
then
intend
that
the
first
should
be
distinguished
from
the
second
,
by
these
words
of
distinction
?
The
first
Epistle
to
Timothy
,
Beza
proves
was
not
written
from
Laodicea
,
but
from
Macedonia
;
to
which
opinion
Baronius
and
Serrarius
subscribe
.
And
the
name
of
Phrygia
Pacatilana
was
not
in
use
in
Paul's
time
,
nor
till
the
more
declining
time
of
the
Roman
Empire
.
In
the
postscript
of
the
second
Epistle
to
Timothy
,
these
words
,
ordained
first
bishop
,
&c.
is
not
in
many
ancient
Copies
,
saith
Beza
,
nor
in
the
Vulgar
edition
,
nor
in
the
Syriack
Interpreter
.
The
Epistle
to
Titus
was
not
written
from
Nicopolis
,
as
the
postscript
saith
;
for
had
Paul
been
there
,
he
would
have
said
,
I
have
determined
here
,
not
there
to
winter
.
And
whereas
it
faith
the
first
bishop
,
did
Paul
or
his
Penman
mind
the
notifying
of
a
succeeding
bishop
,
and
the
distinguishing
of
Titus
from
him
in
this
Epistle
?
Moreover
bishop
of
the
Church
of
the
Cretians
,
is
not
the
stile
of
a
bishop
of
a
Diocess
,
who
hath
some
City
,
and
not
a
whole
Region
for
his
Sea
.
Creet
is
said
to
have
had
a
hundred
Cities
in
it
,
and
Titus
was
directed
by
Paul
to
ordain
elders
or
bishops
in
all
those
Cities
that
had
Christians
.
And
the
Scripture
way
of
expression
would
be
,
not
the
Church
,
but
the
Churches
of
the
cretians
;
(
Church
)
being
used
of
a
City
with
its
adjacent
Villages
;
and
(
Churches
)
of
a
Region
or
Countrey
of
such
a
circuit
as
Creet
was
.
Thus
there
is
good
ground
to
think
,
that
the
postscripts
are
of
much
later
date
than
the
Epistles
themselves
.
5.
The
precepts
given
by
Paul
to
Timothy
and
Titus
,
are
either
such
as
concern
all
presbyters
,
or
such
as
are
above
the
bishop
of
a
particular
church
.
1.
Some
precepts
given
them
,
concern
all
presbyters
.
To
be
instant
in
season
and
out
of
season
,
belongs
to
all
preachers
of
the
Gospel
.
As
a
bishop
must
be
able
to
convince
gainsayers
,
so
ought
all
presbyters
.
The
stopping
of
the
mouths
of
subverters
,
is
by
conviction
,
and
extends
as
well
to
doctrine
,
as
to
definitive
sentencing
,
Mat.
22.34
.
and
even
definitive
silencing
was
anciently
by
presbyters
,
either
alone
,
or
in
conjunction
with
their
bishops
.
The
authority
given
to
Timothy
,
That
those
who
sin
,
be
rebuked
before
all
,
belongs
to
presbyters
,
and
it
is
that
which
may
be
done
by
equals
.
To
lay
hands
suddenly
on
no
man
,
concerns
presbyters
,
to
whom
belongs
the
power
of
laying
on
of
hands
.
Nor
doth
this
precept
infer
,
That
a
bishop
hath
power
to
ordain
alone
;
and
it
is
granted
that
one
bishop
alone
may
not
ordain
a
bishop
.
Presbyters
as
well
as
bishops
were
concern'd
in
that
precept
,
of
not
receiving
an
accusation
suddenly
against
any
.
And
in
ancient
times
,
if
a
bishop
or
presbyter
were
accused
,
the
matter
was
referred
to
a
Synod
consisting
of
bishops
and
presbyters
.
Other
precepts
given
them
,
were
above
the
proper
work
of
a
bishop
of
a
particular
Church
.
To
erect
and
govern
Churches
in
a
hundred
Cities
,
and
to
govern
such
presbyters
,
who
,
according
to
Dr.
Hammond
,
were
bishops
,
belonged
not
to
an
ordinary
bishop
of
a
particular
Church
.
Wherefore
this
latter
sort
of
duties
belonged
to
Timothy
and
Titus
as
Evangelists
,
or
General
Ministers
,
who
had
a
kind
of
Vice-Apostolick
office
;
of
which
sort
were
Barnabas
,
Silas
,
Apollos
,
Titus
,
Timothy
,
and
Epaphroditus
,
and
others
.
Ambrose
on
Eph.
4.
saith
,
they
are
stiled
Evangelists
who
did
Evangelizare
sine
Cathedra
.
It
often
happened
,
that
those
unfixed
Officers
resided
for
a
longer
time
in
some
places
,
and
then
they
managed
the
affairs
of
those
Churches
in
chief
,
during
the
time
of
their
residence
.
§
10.
Concerning
the
Angels
of
the
Seven
Churches
in
ASIA
.
IT
is
much
insisted
on
,
that
these
Angels
were
bishops
of
a
superior
Order
to
that
of
presbyters
.
Whereupon
let
it
be
considered
,
1.
That
the
title
of
Stars
and
Angels
,
are
not
proper
,
but
figurative
and
mystical
names
,
made
use
of
in
a
mystical
book
;
and
that
the
said
names
are
common
to
all
ministers
,
Gregory
the
Great
,
l.
34.
Mor.
on
Jo●
c.
4.
saith
,
that
these
Angels
are
the
preachers
of
the
Churches
.
2.
That
the
name
Angel
may
be
taken
collectively
,
not
individually
.
Austins
Homily
on
the
Apoc.
on
these
words
,
I
will
remove
thy
Candlestick
,
saith
,
that
John
calls
the
Church
the
Angel
.
As
the
Civil
state
of
the
Pagano-Christian
Empire
is
called
the
Beast
,
and
the
Ecclesiastical
state
,
the
Whore
;
so
Angel
may
signifie
the
whole
Presbytery
,
but
put
in
the
singular
number
,
to
hold
proportion
to
the
seven
stars
,
which
signifie
the
same
thing
,
and
the
seven
Candlesticks
.
In
these
Epistles
to
the
Churches
,
there
are
indications
,
that
not
a
single
person
,
but
a
company
is
represented
under
this
name
,
Rev.
2.10
,
16
,
24
,
25.
3.
Beza
saith
,
that
this
Angel
was
only
praeses
.
Indeed
he
to
whom
the
title
of
bishop
was
appropriated
by
the
ancient
Fathers
,
was
the
President
of
the
presbytery
.
Ambrose
on
1
Tim.
c.
3.
saith
,
He
is
the
bishop
who
is
first
among
the
presbyters
.
This
priority
or
presidency
is
in
History
observed
to
have
begun
first
at
Alexandria
,
the
people
whereof
above
other
men
were
given
to
schism
and
sedition
,
as
Socrates
saith
of
them
,
l
:
7.
c.
13.
If
this
presidency
began
at
Alexandria
upon
the
death
of
Mark
,
it
must
needs
be
long
before
the
death
of
John
the
Apostle
.
Howbeit
,
Clement
in
his
Epistle
to
the
Corinthians
,
takes
no
notice
of
such
a
priority
or
presidency
of
one
above
the
rest
in
that
Church
.
And
Jerome
having
mentioned
John
as
the
last
of
the
Apostles
,
saith
that
afterwards
one
was
set
over
the
rest
.
Now
whereas
Jerome
called
the
imparity
of
bishops
and
presbyters
,
an
Apostolical
tradition
,
it
is
to
be
noted
that
with
him
an
Apostolical
tradition
,
and
Ecclesiastical
custome
,
are
the
same
.
But
the
main
thing
still
remains
unproved
,
for
ought
that
is
to
be
gathered
from
this
title
of
Angel
,
or
from
any
thing
contained
in
these
Epistles
to
the
Asian
Churches
,
namely
,
that
these
Angels
(
whatsoever
they
might
be
)
were
bishops
of
a
superior
order
than
that
of
presbyters
,
or
that
they
had
a
superiority
of
jurisdiction
over
the
presbyters
,
or
that
they
were
bishops
set
over
divers
setled
Churches
,
or
fixed
Congregations
,
with
their
Pastors
,
or
that
they
had
the
sole
power
of
jurisdiction
and
ordination
.
The
main
point
in
controversie
is
not
,
Whether
bishops
,
but
whether
such
as
the
present
Diocesan
bishops
,
have
continued
from
the
Apostles
times
to
this
Age.
The
ancient
bishop
was
the
Officer
of
a
particular
Church
,
not
a
general
Officer
of
many
Churches
He
was
not
a
bishop
of
bishops
;
that
is
,
he
did
not
assume
a
power
of
ruling
bishops
who
have
their
proper
stated
Churches
.
Cypr.
in
Conc.
Carth.
saith
,
None
of
us
calls
himself
,
or
makes
himself
to
be
a
bishop
of
bishops
,
or
by
tyrannical
terror
drives
his
Colleagues
to
a
necessity
of
obeying
.
The
ancient
bishop
did
not
govern
alone
,
but
in
conjunction
with
the
presbyters
of
his
Church
;
He
did
not
,
and
might
not
ordain
without
the
Counsel
of
his
Clergy
.
Ignatius
in
his
Epistle
to
the
Trall
.
saith
,
What
is
the
presbytery
,
but
the
sacred
Assembly
of
the
Councellors
and
Confessors
of
the
bishops
?
Cyprian
in
his
epistle
to
Cornelius
,
wisheth
him
to
read
his
Letters
to
the
flourishing
Clergy
at
Rome
,
that
did
preside
with
him
.
Id.
l.
3.
Ep.
14.
Erasm
.
Edit
.
From
the
beginning
of
my
Episcopacy
I
resolved
to
do
nothing
without
your
counsel
,
and
without
the
consent
of
my
people
.
4.
Conc.
Carthag
.
23.
The
sentence
of
a
bishop
shall
be
void
without
the
presence
of
his
Clericks
.
Concil.
Ca●thag
c.
22.
Let
not
a
bishop
ordain
Clericks
without
a
Council
of
his
Clericks
.
The
Present
Ecclesiastical
Government
,
compared
with
the
Ancient
EPISCOPACY
.
IT
is
commonly
objected
against
the
Nonconformists
,
That
they
are
enemies
to
Episcopacy
,
and
that
they
renounce
the
Ancient
Government
received
in
all
the
Churches
.
The
truth
of
this
Objection
may
easily
be
believed
by
those
that
hear
of
Episcopal
Government
,
and
consider
only
the
name
thereof
,
which
hath
continued
the
same
till
now
,
but
not
the
thing
signified
by
that
name
,
which
is
so
changed
,
that
it
is
of
another
nature
and
kind
from
what
was
in
the
first
Ages
.
There
be
Nonconformists
,
who
think
they
are
more
for
the
Ancient
Episcopacy
,
than
the
Assertors
of
the
present
Hierarchy
are
;
and
who
believe
they
are
able
to
make
it
evident
,
may
they
be
permitted
.
Something
to
this
purpose
is
here
in
a
short
Scheme
tendered
to
consideration
,
and
proof
is
ready
to
be
made
of
each
particular
here
asserted
,
touching
the
state
and
practice
of
the
Ancient
Church
.
1.
IN
the
first
ages
,
a
Political
Church
constituted
as
well
for
Government
and
Discipline
,
as
for
Divine
Worship
,
was
one
particular
Society
of
Christians
,
having
its
proper
and
immediate
bishop
or
bishops
,
pastor
or
pastors
.
In
these
times
the
lowest
political
Church
,
is
a
Diocess
usually
consisting
of
many
hundred
parishes
,
having
,
according
to
the
Hierarchical
principle
,
no
bishop
but
the
Diocesan
.
Yet
these
parishes
being
stated
ecclesiastical
Societies
,
having
their
proper
pastors
,
are
really
so
many
particular
Churches
.
2.
In
the
first
Ages
,
the
bishops
were
bishops
of
one
stated
Ecclesiastical
Society
,
or
particular
Church
.
But
in
the
present
age
,
bishops
that
are
of
the
lowest
rank
,
according
to
the
Hierarchical
principle
,
are
bishops
of
many
hundred
churches
,
which
kind
of
bishop
the
ancient
churches
did
not
know
,
and
which
differs
as
much
from
the
ancient
bishop
,
as
the
General
of
an
Army
from
the
Captain
of
a
single
Company
.
3.
The
bishop
of
the
first
Ages
was
a
bishop
over
his
own
Church
;
but
he
was
not
a
bishop
of
bishops
;
that
is
,
he
was
not
a
Ruler
of
the
Pastors
of
other
Churchs
.
But
the
present
bishop
,
even
of
the
lowest
rank
,
according
to
the
Hierarchical
principle
,
is
a
bishop
of
bishops
,
namely
,
of
the
presbyters
of
his
Diocess
,
who
are
the
proper
and
immediate
Pastors
of
their
several
Churches
,
and
really
bishops
according
to
the
true
import
of
that
name
and
office
,
as
it
is
in
Scripture
.
4.
The
Presbyters
of
the
Church
of
England
,
if
they
be
not
bishops
,
are
not
of
the
same
order
with
the
presbyters
mentioned
in
Scripture
;
for
all
presbyters
therein
mentioned
,
were
bishops
truly
and
properly
so
called
.
Now
if
they
be
not
of
the
same
order
with
the
Scripture
presbyters
,
they
are
not
of
divine
,
but
meerly
humane
institution
:
but
if
it
be
acknowledged
that
they
are
of
the
same
order
,
(
as
indeed
they
are
)
why
are
they
denied
to
be
bishops
of
their
respective
Charges
?
And
why
are
they
bereaved
of
the
Episcopal
or
pastoral
Authority
therein
?
5.
The
bishops
of
the
first
Ages
had
no
greater
number
of
souls
under
their
Episcopacy
,
than
of
which
they
could
take
the
personal
oversight
.
But
the
present
bishops
have
commonly
more
souls
under
their
Episcopacy
,
than
a
hundred
bishops
can
personally
watch
over
.
The
ordinary
work
of
the
ancient
bishop
,
was
to
preach
,
give
thanks
,
administer
the
Eucharist
,
pronounce
the
blessing
,
and
exercise
discipline
to
the
people
under
his
charge
.
But
the
bishops
of
the
present
age
,
neither
do
nor
can
perform
these
ministries
to
the
people
that
are
under
their
charge
.
6.
The
ancient
bishop
did
exercise
his
Episcopa●y
personally
,
and
not
by
Delegates
or
Substitutes
.
But
the
present
bishop
doth
for
the
most
part
exercise
it
not
personally
,
but
either
by
his
Delegates
,
who
have
no
Episcopal
authority
of
themselves
,
but
what
they
derive
from
him
alone
;
or
by
Substitutes
,
whom
he
accounts
no
bishops
.
7.
The
ancient
bishops
did
not
govern
alone
,
but
in
conjunction
with
the
presbyters
of
his
Church
,
he
being
the
first
presbyter
,
and
stiled
the
Brother
and
Colleague
of
the
presbyters
.
But
the
present
bishop
hath
in
himself
alone
the
power
of
jurisdiction
both
over
the
Clergy
and
Laity
.
8.
The
ancient
bishop
did
not
,
and
might
not
ordain
Ministers
without
the
counsel
of
his
Clergy
.
But
the
present
bishop
hath
the
sole
power
of
ordination
.
Tho
some
presbyters
whom
he
shall
think
fit
,
join
with
him
in
laying
on
of
hands
,
yet
he
alone
hath
the
whole
power
of
the
act
without
their
consent
or
counsel
.
9.
To
labour
in
the
word
and
doctrine
,
was
anciently
the
most
honourable
part
of
the
bishops
work
,
and
it
was
constantly
performed
by
him
in
his
particular
Church
or
Congregation
.
But
now
preaching
is
not
reckoned
to
be
the
ordinary
work
of
a
bishop
,
and
many
bishops
preach
but
rarely
and
extraordinarily
.
10.
The
ancient
bishops
were
chosen
by
all
the
people
,
at
least
not
without
their
consent
,
over
whom
they
were
to
preside
.
And
when
a
bishop
was
to
be
ordained
,
it
was
the
ordinary
course
of
the
first
ages
,
for
all
the
next
bishops
to
assemble
with
the
people
for
whom
he
was
to
be
ordained
,
and
every
one
was
acquainted
with
his
conversation
.
But
the
present
bishops
entrance
into
his
office
,
is
by
a
far
different
way
.
11.
Anciently
there
was
a
bishop
with
his
Church
in
every
City
which
had
a
competent
number
of
Christians
.
But
in
the
later
times
many
,
yea
most
Cities
have
not
their
proper
bishops
(
I
mean
bishops
in
the
Hierarchical
sense
)
tho
they
be
as
large
and
populous
as
those
that
have
.
It
is
to
be
noted
,
that
the
manner
was
not
anciently
as
now
,
that
a
Church
and
its
bishop
did
cause
that
to
be
called
a
City
,
which
otherwise
would
not
be
so
called
;
but
any
Town-corporate
or
Burrough
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
City
,
according
to
the
ancient
use
of
the
word
.
12.
Because
in
the
first
ages
the
Christians
of
a
City
,
and
its
adjacent
Villages
,
did
ordinarily
make
up
but
one
competent
Congregation
;
There
was
commonly
but
one
Church
in
a
City
,
and
that
City-church
took
in
all
the
Christians
of
the
adjacent
Villages
,
who
were
but
one
stated
Society
,
all
the
members
whereof
might
have
personal
communion
one
with
another
.
But
the
dividing
of
the
bishops
Cure
into
such
parts
as
are
now
called
Parishes
,
came
not
in
till
long
after
the
Apostles
times
;
and
when
that
division
first
took
place
,
they
were
but
as
Chappels
of
Ease
to
the
City-church
.
Here
it
is
to
be
noted
,
That
till
Constantine's
time
it
cannot
be
proved
that
there
were
above
four
or
five
Churches
in
all
the
world
that
consisted
of
more
people
than
one
of
〈◊〉
parishes
,
nor
of
half
so
many
as
some
of
them
.
13.
In
the
beginning
of
Christianity
,
Cities
or
Towns
were
judged
the
●ittest
places
for
the
constituting
of
Churches
,
because
in
them
the
materials
of
a
Church
,
to
wit
,
believers
,
were
most
numerous
,
and
in
them
was
the
greatest
opportunity
of
making
●ore
Converts
,
with
other
advantages
which
the
Villages
did
not
afford
.
Yet
when
the
number
of
Christians
encreased
in
a
Region
,
Churches
having
their
proper
Bishops
,
were
constituted
in
Villages
,
or
places
that
were
not
Cities
;
one
proof
whereof
is
in
the
Chorepiscopi
,
who
were
bishops
distinct
from
ordinary
presbyters
.
Thus
it
was
in
the
first
ages
.
But
in
the
following
times
,
when
the
worldly
grandure
of
Episcopacy
was
rising
,
dec●●ed
were
made
that
bishops
might
not
be
ordained
in
Villages
or
small
Cities
,
lest
the
name
and
authority
of
a
bishop
should
●e
contemptible
.
14.
Tho
it
hath
been
decreed
by
Councils
,
That
there
be
but
one
bishop
in
a
city
,
and
the
custom
hath
generally
prevailed
;
yet
there
in
manifold
proof
,
that
in
the
first
ages
more
bishops
than
one
were
allowed
at
once
in
the
same
city
,
yea
in
the
same
church
.
Indeed
the
Ecclesiastical
Historians
now
extant
,
being
comparatively
but
of
later
ages
,
and
having
respect
to
the
government
of
their
own
times
,
set
down
the
succession
of
the
ancient
bishops
by
single
persons
;
whereas
several
bishops
presiding
at
the
same
time
,
the
surviving
and
most
noted
Colleague
was
reckoned
the
Successor
.
15.
The
ancient
bishops
exercised
discipline
in
a
spiritual
manner
by
the
sword
of
the
Spirit
,
which
is
the
word
of
God
,
and
by
arguments
deduced
from
it
,
sought
to
convince
the
judgment
,
and
awe
the
conscience
,
according
to
the
true
nature
of
Ecclesiastical
discipline
.
But
the
present
bishops
have
their
Courts
,
which
are
managed
like
Secular
Courts
,
to
compel
men
to
an
outward
observance
of
their
decrees
,
by
the
dread
of
temporal
penalties
annexed
to
excommunication
.
16.
The
present
bishops
say
of
their
Church-government
,
that
without
secular
force
none
would
regard
it
.
But
the
ancient
bishops
thought
it
a
reproach
to
Christs
discipline
to
declare
to
the
world
,
that
it
is
a
powerless
thing
of
it self
,
and
insufficient
to
obtain
〈…〉
unless
the
temporal
sword
inforce
it
.
17.
The
Episcopal
or
Pastoral
authority
is
now
commonly
exercised
by
a
Lay-chancellor
;
and
tho
an
ordinary
priest
be
present
in
the
Court
to
speak
the
words
of
excommunication
,
yet
the
Chancellor
as
Judg
decrees
it
.
And
excommunications
and
absolutions
pass
in
the
bishops
name
and
authority
,
when
he
never
had
the
hearing
of
the
cause
:
but
anciently
it
was
not
so
.
In
this
case
I
enquire
,
Whether
Christ
hath
authorised
any
bishop
to
delegate
his
Episcopal
power
to
a
Lay-man
,
yea
,
or
to
a
Clergy-man
,
if
that
Clergy-man
be
not
as
Christs
commissioned
Officer
,
authorized
to
exert
that
power
?
18.
The
sentence
of
excommunication
is
denounced
for
any
non
observa●ce
of
the
judgment
of
the
Court
,
tho
in
cases
of
doubtful
right
,
and
in
the
smallest
matters
.
But
no
proof
of
such
practice
can
be
produced
from
the
first
ages
.
And
let
the
bishops
themselves
judg
,
howsoever
contempt
may
be
pretended
in
the
case
,
Whether
many
who
are
usually
so
sentenced
either
upon
doubtful
or
trivial
matters
,
do
indeed
deserve
to
be
adjudged
to
such
a
state
as
that
sentence
duly
administred
doth
import
?
19.
The
Parish
Minister
is
bound
to
denounce
in
his
Church
the
sentence
of
Excommunication
decreed
by
the
Court
,
tho
he
have
no
cognizance
of
the
cause
,
and
tho
he
know
the
sentence
to
be
unj●st
.
But
no
such
practice
was
known
in
the
ancient
church
.
20.
Ministers
at
their
Ordination
receive
that
Office
which
essentially
includes
an
Authority
and
Obligation
to
teach
their
flocks
;
yet
they
may
not
preach
without
a
license
from
the
bishop
in
their
own
proper
charges
or
cures
,
tho
they
perform
other
Offices
of
the
Ministry
.
But
anciently
it
was
not
so
.
21.
The
present
bishops
require
of
their
Clergy
an
Oath
of
Canonical
obedience
;
but
let
any
proof
be
given
that
the
ancient
bishops
did
ever
impose
such
an
Oath
,
or
that
the
presbyters
ever
took
it
.
22
The
Parish
minister
hath
not
the
liberty
of
examining
whether
the
Infant
brought
to
Baptism
be
a
capable
subject
thereof
;
that
is
,
Whether
he
be
the
child
of
a
Christian
or
Infidel
;
but
he
must
baptize
the
child
of
every
one
that
is
presented
by
Godfathers
and
Godmothers
,
who
commonly
have
little
or
no
interest
in
the
Infant
,
nor
care
of
its
education
,
and
who
not
seldome
are
but
Boys
and
Girls
.
23.
Confirmation
is
to
be
administred
only
by
the
bishop
;
and
yet
it
is
in
an
ordinary
way
impossible
for
him
to
examine
all
persons
to
be
confirmed
by
him
within
his
Diocess
.
Consequently
it
cannot
be
duly
administred
to
multitudes
of
persons
that
are
to
be
presented
thereunto
;
and
they
that
are
confirmed
,
are
few
in
comparison
of
those
that
are
not
.
But
the
ancient
bishops
being
bishops
of
one
particular
Church
,
were
capable
of
taking
the
oversight
of
every
particular
person
of
their
flocks
,
and
did
personally
perform
the
same
.
24.
A
great
part
of
the
adult
members
of
Parish-churches
,
are
such
as
understand
not
what
Christianity
is
;
but
the
ancient
churches
were
careful
that
all
their
members
might
be
competently
knowing
in
the
Religion
which
they
professed
,
as
appears
by
their
discipline
towards
the
Catechumeni
,
and
the
long
time
before
they
admitted
them
to
baptism
.
25.
The
Parish
ministers
have
no
remedy
,
but
to
give
the
Sacrament
to
ignorant
and
scandalous
persons
that
offer
themselves
thereunto
;
they
can
but
accuse
the
openly
wicked
in
the
Chancellors
Court
,
and
but
for
one
time
deny
the
Sacrament
to
some
kind
of
notorious
sinners
;
but
then
they
are
bound
to
prosecute
them
in
the
Court
,
and
to
procure
a
sentence
against
them
there
,
where
not
one
notorious
sinner
of
a
multitude
is
or
can
be
brought
to
a
due
tryal
,
in
regard
of
the
way
of
proceeding
in
Ecclesiastical
Courts
,
and
the
multitude
of
souls
in
every
Diocess
.
The
consequent
hereof
is
the
general
intrusion
of
the
grosly
ignorant
and
profane
,
who
pollute
the
communion
of
the
Church
,
and
eat
and
drink
damnation
to
themselves
.
26.
All
parishioners
that
are
of
age
,
are
compelled
to
receive
the
Sacrament
,
how
unfit
or
unwilling
soever
they
be
,
by
the
terrors
of
penalties
subsequent
to
excommunication
;
and
those
that
have
been
excommunicated
for
refusing
to
receive
,
are
absolved
from
that
sentence
,
if
being
driven
thereunto
they
will
receive
the
Sacrament
rather
than
lye
in
Gaol
.
And
the
Parish-ministers
are
compelled
to
give
the
Sacrament
to
such
.
27.
Many
Orthodox
,
Learned
,
and
Pious
men
,
duly
qualified
for
the
Ministry
,
are
cast
and
kept
out
of
it
for
not
declaring
an
unfeigned
assent
and
consent
to
all
and
every
thing
contained
in
the
Liturgy
and
Book
of
Ordination
.
Let
any
proof
be
given
that
ever
any
of
the
ancient
Bishops
or
Churches
thought
all
the
points
contained
in
those
books
so
necessary
to
be
assented
and
consented
to
,
or
that
any
of
them
so
severely
required
the
like
conformity
to
opinions
,
forms
and
ceremonies
of
the
like
nature
and
reason
.
28.
The
present
bishops
debar
all
Christians
from
the
Lords
Supper
who
through
unfeigned
scruple
of
conscience
refuse
to
kneel
in
the
act
of
receiving
the
Sacramental
bread
and
wine
;
and
they
debar
from
baptism
the
children
of
those
Parents
who
judg
it
unlawful
for
them
to
permit
the
signing
of
their
children
with
the
sign
of
the
Cross
.
But
the
ancient
bishops
did
not
so
,
nor
doth
the
practise
of
Antiquity
warrant
the
same
.
29.
The
greatest
severity
of
the
present
Church-discipline
,
is
directed
against
Ministers
and
people
who
observe
not
full
conformity
to
the
Rules
,
Forms
,
Rights
,
and
Ceremonies
prescribed
in
the
Liturgy
and
Canons
.
But
the
ancient
bishops
exercised
it
against
those
who
subverted
the
Christian
faith
by
damnable
Heresies
,
or
enormously
transgressed
the
Rules
of
soberness
,
righteousness
,
and
godliness
,
prescribed
of
God
in
his
word
.
30.
The
Oath
imposed
upon
the
Church-wardens
to
make
their
Presentments
according
to
the
Book
of
Articles
framed
by
the
bishop
,
hath
had
this
consequence
(
which
ought
to
be
laid
to
heart
)
that
commonly
they
would
rather
overlook
their
Oath
,
than
become
accusers
of
their
honest
neighbours
;
not
only
those
who
withdraw
from
,
but
those
who
hold
communion
with
the
Parish
churches
.
31.
The
requiring
of
the
reordination
of
those
ministers
,
who
have
been
ordained
by
presbyters
,
is
contrary
to
the
practise
of
the
ancient
Church
;
it
contradicts
the
judgments
of
many
Eminent
bishops
,
and
other
Divines
of
the
Church
of
England
,
who
have
maintained
the
validity
of
Presbyterial
ordination
;
it
nullifies
the
ministry
of
all
the
Foreign
Reformed
Churches
,
and
of
most
,
if
not
of
all
the
Lutheran
churches
;
and
it
advances
the
Church
of
Rome
above
them
;
for
the
priests
of
the
Church
of
Rome
upon
their
conversion
are
received
without
reordination
:
whereas
those
that
come
from
the
Foreign
Reformed
churches
,
must
be
reordained
before
they
be
admitted
to
the
ministry
in
the
church
of
England
.
And
all
this
is
done
,
when
in
Scripture
the
office
of
a
bishop
and
presbyter
is
one
and
the
same
,
and
the
difference
between
them
came
in
afterwards
by
Ecclesiastical
custome
.
It
is
commonly
said
,
That
Churches
and
Bishops
being
now
delivered
from
their
ancient
low
and
distressed
state
under
the
tyranny
and
persecution
of
the
Heathen
powers
,
and
enjoying
the
patronage
and
bounty
of
Christian
Rulers
,
should
not
be
consined
to
their
ancient
meanness
,
narrowness
and
weakness
,
but
be
enlarged
in
opulency
,
amplitude
,
and
potency
,
answerable
to
the
Civil
State
.
Ans.
It
is
freely
granted
,
that
the
state
Ecclesiastical
should
in
reasonable
proportion
partake
of
the
prosperity
of
the
Civil
state
.
But
the
question
still
remains
.
1.
Whether
for
the
encrease
of
the
wealth
,
power
and
splendor
of
bishops
,
and
other
chief
Clergy-men
,
or
for
any
political
considerations
,
the
essential
form
of
a
bishops
church
constituted
by
the
Apostles
,
who
were
immediately
commissioned
from
Christ
,
should
be
changed
from
a
single
Congregation
or
Society
,
of
which
the
bishop
took
the
personal
oversight
,
to
a
diocess
consisting
of
many
,
yea
commonly
of
many
hundred
stared
congregations
,
having
each
of
them
their
proper
presbyter
,
and
all
of
them
but
one
bishop
,
to
whom
it
is
impossible
to
take
the
personal
oversight
of
the
souls
therein
,
and
to
perform
towards
them
all
the
duties
which
were
the
ordinary
work
of
the
ancient
bishop
.
2.
Whether
the
office
of
a
bishop
or
elder
of
one
single
church
,
instituted
by
the
Holy
Ghost
,
should
be
changed
into
mother
essentially
different
office
,
viz.
of
a
bishop
of
many
,
yea
many
hundred
single
churches
,
each
whereof
have
their
proper
pastors
or
presbyters
,
who
according
to
the
Scripture
are
the
same
with
bishops
?
3.
Whether
the
office
of
presbyter
or
elder
of
divine
institution
,
who
according
to
the
Scripture
is
truly
and
properly
a
bishop
,
should
be
changed
into
an
office
essentially
different
,
viz.
of
a
presbyter
who
is
no
bishop
,
but
only
the
bishops
subject
,
substitute
,
or
Curate
?
And
whether
the
said
office
should
be
statedly
bereaved
of
the
power
of
discipline
,
which
is
essential
to
it
?
4.
Whether
the
office
of
a
bishop
,
which
is
a
trust
given
by
Christ
to
be
personally
discharged
by
him
that
receives
it
,
should
be
executed
by
delegation
to
a
Lay-man
,
yea
or
to
a
Clergy-man
who
is
held
to
be
no
bishop
?
5.
Whether
the
ancient
government
of
the
Church
by
a
bishop
in
conjunction
with
his
presbyters
,
should
be
changed
into
a
government
by
the
bishop
alone
,
and
by
his
Chancellor
and
Officials
,
whose
authority
is
derived
from
him
?
Concessions
concerning
Episcopacy
.
I
Hold
it
lawful
and
expedient
,
that
the
elders
or
pastors
of
a
particular
Church
should
statedly
defer
to
one
that
is
ablest
among
them
,
a
guiding
power
over
them
in
ordination
and
discipline
,
and
other
church
affairs
.
I
hold
,
it
not
unfit
that
this
person
should
for
distinctions
sake
have
the
title
of
bishop
given
him
,
tho
he
be
not
of
an
essentially
different
order
from
the
rest
of
the
pastors
,
but
only
of
a
superior
degree
in
the
same
holy
Order
.
Some
Nonconformists
think
upon
probable
grounds
,
that
t●●●e
should
be
a
general
sort
of
bishops
,
who
should
take
care
of
●●he
common
government
of
particular
churches
,
and
the
bis●●ps
thereof
;
and
that
they
should
have
a
chief
hand
in
the
ordaining
,
and
placing
and
displacing
of
the
pastors
or
bishops
of
particular
churches
.
And
from
this
I
dissent
not
.
MATRIMONIAL
PVRITY
.
§
1.
MArriage
is
the
Bond
of
an
individual
Conjunction
between
Man
and
Woman
,
instituted
of
God
to
an
individual
Conversation
or
Course
of
Life
.
This
Bond
cannot
be
dissolved
by
man
,
because
it
is
not
man
but
God
that
makes
it
,
tho
the
Married
parties
voluntarily
enter
into
it
,
and
publick
Officers
instrumentally
authorize
their
Act
according
to
Gods
Law
.
Hence
it
is
said
,
Whom
God
hath
joyned
,
let
no
man
put
asunder
.
But
this
Rule
puts
no
bar
to
Gods
right
of
dissolving
this
Bond
by
an
Act
of
his
Law
upon
causes
therein
declared
.
§
1.
By
the
Church
of
Rome
,
Matrimony
is
held
a
Sacrament
upon
this
ground
,
That
God
hath
consecrated
it
to
be
a
Symbol
of
the
indissoluble
Conjunction
of
Christ
with
the
Church
,
and
of
Grace
to
be
conferred
upon
those
that
enter
into
it
.
Indeed
it
is
used
in
Scripture
as
a
similitude
to
express
or
illustrate
the
Mystical
Union
betwixt
Christ
and
his
Church
:
But
every
similitude
used
in
Scripture
to
express
a
holy
Mystery
(
as
that
of
the
Vine
and
Branches
,
to
express
the
Union
between
Christ
and
the
faithful
)
,
doth
not
thereby
become
a
consecrated
Symbol
thereof
,
with
a
promise
of
Grace
annexed
to
it
,
as
so
consecrated
.
Nevertheless
,
tho
Matrimony
be
not
an
instituted
Symbol
of
Divine
Grace
,
yet
Grace
suitable
to
this
state
of
Life
is
promised
to
the
faithful
;
and
this
state
(
as
all
other
things
)
is
sanctified
by
the
word
of
God
and
prayer
,
unto
those
holy
ends
which
God
hath
designed
in
it
.
§
3.
The
Causes
for
which
Matrimony
was
ordained
,
are
excellently
set
by
the
Church
of
England
in
these
words
.
First
,
It
was
ordained
for
the
Procreation
of
Children
,
to
be
brought
up
in
the
fear
and
nurture
of
the
Lord
,
and
to
the
praise
of
his
holy
Name
.
Secondly
,
it
was
ordained
for
a
remedy
against
sin
,
and
to
avoid
Fornication
,
that
such
as
have
not
the
gift
of
continency
might
Marry
and
keep
themselves
undefiled
Members
of
Christs
Body
.
Thirdly
,
It
was
ordained
for
the
mutual
Society
,
help
and
comfort
,
that
the
one
ought
to
have
of
the
other
,
both
in
prosperity
and
adversity
.
It
belongs
to
the
substance
of
Matrimony
,
that
the
Man
and
the
Woman
give
and
take
the
power
of
their
bodies
mutually
unto
the
conjugal
due
,
called
benevolence
,
1
Cor.
7.3
,
4.
And
they
are
so
equal
in
the
matter
of
Wedlock
,
that
both
of
them
are
both
superior
and
inferior
in
asking
and
rendering
the
said
due
.
Hence
it
is
a
resolved
case
,
That
sterillity
is
not
an
impediment
of
Marriage
;
because
,
tho
the
primary
end
,
which
is
Procreation
,
be
thereby
hindred
;
yet
the
secondary
end
,
to
be
a
remedy
against
sin
,
which
is
also
of
Gods
ordaining
,
is
obtained
:
But
Frigidity
or
total
Impotency
,
is
a
just
impediment
,
because
in
that
case
both
the
primary
and
secondary
end
of
Marriage
is
made
void
,
and
the
essential
due
thereof
cannot
be
rendered
.
§
4.
As
concerning
the
ancient
Polygamy
,
or
plurality
of
Wives
at
once
,
some
conceive
that
it
was
only
by
Divine
connivence
,
and
that
it
was
a
sinful
practice
,
which
God
winked
at
.
Others
conceive
that
it
was
by
Divine
dispensation
,
and
that
the
law
of
the
Conjunction
of
one
Man
,
and
one
Woman
,
was
most
consentaneous
to
nature
;
but
that
it
was
not
in
nature
immutable
and
indispensable
,
but
such
as
might
be
changed
,
the
state
of
things
and
persons
being
changed
;
yet
then
not
to
be
changed
but
by
his
authority
from
whom
all
the
Laws
of
nature
do
proceed
.
But
whether
Polygamy
were
allowed
,
or
only
winked
at
,
it
appears
to
be
wholly
disallowed
by
the
Law
of
Christ
,
and
was
never
as
yet
admitted
in
any
Christian
Commonwealth
.
If
according
to
the
words
of
Christ
,
a
Man
putting
away
his
Wife
,
and
Marrying
another
,
commiteth
Adultery
;
much
more
doth
he
commit
Adutery
,
if
keeping
the
former
Wife
he
Marry
another
.
The
Concubines
mentioned
in
the
Old-Testament
,
were
not
,
as
in
our
days
,
unmarried
,
but
properly
Wives
,
tho
in
respect
of
some
Matrimonial
Priviledges
inferior
to
Wives
,
strictly
so
called
.
For
their
carnal
Conjunction
with
any
besides
him
,
whose
they
were
,
was
a
defiling
of
the
Marriage-bed
.
Concerning
Reuben
,
who
lay
with
Bilhah
,
Jacobs
Concubine
,
this
is
denounced
,
Thou
shalt
not
excel
,
because
thou
wentest
up
to
thy
Fathers
bed
,
then
defiledst
thou
it
,
Gen.
49.4
.
§
5.
As
concerning
the
honour
of
Matrimony
,
it
is
written
,
Heb.
13.4
.
Marriage
is
honourable
among
all
men
,
and
the
bed
undefiled
;
but
Whoremongers
and
Adulterers
God
will
judg
.
This
is
the
law
of
Christ
.
On
the
contrary
,
the
hypocrisie
,
and
the
countefeit
sanctity
of
those
lyars
,
who
were
to
bring
in
the
great
Apostacy
upon
the
Christian
Church
,
is
foretold
to
consist
,
among
other
things
,
in
forbidding
to
Marry
,
1
Tim.
4.3
.
And
the
prohibition
of
it
to
divers
orders
of
men
,
and
other
unjust
restrictions
laid
upon
it
,
are
one
kind
of
the
forbidding
to
Marry
,
intended
in
that
prediction
.
The
wisest
and
most
civilized
Commonwealths
,
that
were
not
Christians
,
have
testified
their
great
respect
to
Marriage
,
by
encouraging
it
with
many
Priviledges
,
as
more
conducing
to
the
publick
good
,
than
the
single
Life
.
By
the
Roman
Laws
,
in
times
of
Gentilism
,
Marriage
was
priviledged
,
and
the
single
Life
disadvantaged
.
§
6.
The
debasing
of
Matrimony
,
came
in
with
the
degeneracy
of
the
Church
.
Quickly
after
the
Apostles
age
,
Christians
departed
from
the
simplicity
that
is
in
Christ
,
by
devising
rules
of
Life
which
Christ
required
not
;
and
built
upon
the
precious
foundation
,
which
had
been
laid
,
Wood
,
Hay
,
and
Stubble
.
And
the
Devotion
both
of
men
and
women
was
carried
forth
to
a
self-devised
religiousness
,
yet
the
essentials
of
Christianity
were
preserved
sound
.
Accordingly
many
of
the
Fathers
of
the
Church
extolled
Celibate
and
Virginity
with
excessive
praises
;
and
thought
of
Marriage
,
as
of
a
state
less
perfect
;
and
some
of
them
,
as
Jerome
,
were
almost
contumelious
against
it
.
Yet
in
those
times
some
appeared
to
give
some
check
to
those
contumelies
cast
upon
Marriage
.
When
Christianity
obtained
the
Empire
,
those
Laws
which
were
made
in
special
favour
of
Marriage
,
and
disadvantage
of
single
Life
,
were
abrogated
;
and
the
Monastick
state
was
greatly
propagated
and
priviledged
.
Yea
,
in
later
times
Married
persons
were
encouraged
to
forsake
their
yokefellows
,
and
go
into
Monasteries
.
§
7.
Upon
this
occasion
,
I
am
led
to
consider
,
what
worth
or
excellence
in
celebate
and
virginity
,
more
than
in
the
Married
Life
,
can
be
shewed
from
the
Holy
Scripture
,
or
from
right
reason
.
In
the
Scripture
we
find
no
greater
excellence
ascribed
to
single
continence
,
than
to
Matrimonial
chastity
.
It
is
said
,
1
Cor.
7.1
.
It
is
good
for
a
man
not
to
touch
a
Woman
.
The
goodness
here
spoken
of
,
is
a
moral
convenience
;
and
in
that
respect
to
abstain
from
Marriage
is
here
said
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
vertuous
.
For
it
is
vertuous
to
choose
that
which
is
most
commodious
to
Christian
life
,
and
to
avoid
all
avoidable
hinderances
of
the
freer
exercise
of
godliness
.
Now
divers
cares
and
troubles
which
accompany
Marriage
,
may
well
be
avoided
by
one
who
hath
the
special
gift
of
continence
.
And
those
difficulties
and
sufferings
which
come
upon
us
in
times
of
the
Churches
calamities
,
may
be
better
born
,
and
the
temptations
thereof
more
easily
escaped
in
a
single
,
than
in
a
Married
Life
.
In
the
same
Chapter
,
vers.
25
,
26.
Virginity
is
commended
,
not
from
its
intrinsick
excellency
(
as
far
as
that
appears
)
,
but
from
its
conveniency
,
in
regard
of
the
distresses
of
the
Church
.
The
Apostle
saith
,
It
is
good
for
the
present
distress
.
Here
also
he
useth
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
shews
,
that
the
thing
is
vertuously
good
;
but
upon
what
account
?
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
It
had
in
that
state
of
things
a
Moral
convenience
,
and
therefore
to
make
choice
of
it
was
vertuous
.
Yet
he
shews
,
vers.
28.
that
to
Marry
in
such
a
time
,
is
no
sin
,
tho
not
to
Marry
be
more
expedient
.
Likewise
,
vers.
32
,
33
,
34.
and
so
to
the
end
of
the
Chapter
,
single
Life
is
prefered
before
Marriage
,
by
reason
of
its
convenience
,
and
on
no
other
account
.
§
8.
Marriage
was
instituted
for
man
in
the
state
of
innocence
.
And
it
must
needs
be
acknowleeged
by
all
,
that
in
that
state
it
would
have
been
altogether
as
pure
and
perfect
as
Celibate
and
Virginity
.
If
Matrimony
,
by
reason
of
the
fall
be
accompanied
with
some
unavoidable
irregularities
,
or
inordinate
motions
in
the
sensitive
Nature
,
single
life
is
a
like
,
yea
perhaps
more
obnoxious
in
that
respect
.
Matrimonial
chastity
is
as
truly
chastity
,
as
Virginal
chastity
.
And
the
same
degree
of
Matrimonial
chastity
is
equally
pure
,
with
the
same
degree
of
Virginal
chastity
;
or
to
speak
in
other
terms
,
there
may
be
as
great
chastity
both
of
body
and
mind
in
Matrimony
,
as
in
Virginity
.
If
there
be
a
glory
and
excellency
in
that
Victory
over
sense
,
which
they
have
,
who
having
the
gift
of
continence
,
abstain
from
the
sensitive
pleasure
of
the
Marriage-bed
;
it
may
be
equalled
by
the
sobriety
and
regularity
of
the
use
of
the
Marriage
bed
,
being
accompanied
with
a
Christian
Wisdom
,
Fortitude
,
and
Patience
in
bearing
and
managing
the
difficulties
of
the
Married
condition
,
for
the
glory
of
God
,
and
the
good
of
the
Church
and
Commonwealth
,
besides
the
private
good
of
Families
.
And
there
appears
much
less
self-denial
in
a
single
,
than
in
a
married
life
,
to
be
exercised
by
those
that
have
the
gift
of
continence
.
§
9.
Principles
tending
to
render
Marriage
vile
and
loathsome
,
have
been
propagated
by
some
out
of
an
excessive
admiration
of
Virginity
,
and
total
abstinence
from
carnal
conjunction
;
and
by
others
,
whose
interest
it
was
to
inhance
the
reputation
of
single
life
,
for
the
strengthning
of
the
Papal
Kingdom
.
Of
which
sort
are
these
,
viz.
The
natural
desire
of
copulation
is
prohibited
lust
:
That
corporeal
delight
may
not
be
intended
in
the
conjugal
act
:
That
a
mans
desire
of
pleasure
with
his
own
Wife
cannot
be
without
sin
:
That
a
man
doth
sin
,
except
he
come
to
the
act
with
grief
.
Accordingly
some
Popish
Writers
have
said
,
That
most
frequently
mortal
sin
,
and
always
venial
sin
,
is
committed
in
the
conjugal
act
.
And
the
truth
is
,
if
these
things
were
true
,
they
were
enough
to
deter
from
Marriage
all
those
that
have
a
due
care
of
their
own
souls
.
Some
of
great
name
among
the
Ancients
held
,
That
there
should
have
been
no
commixtion
of
Sexes
in
the
state
of
innocence
,
because
tho
it
were
used
for
procreation
alone
,
yet
(
as
they
thought
)
it
could
not
have
been
without
shameful
lust
.
§
10.
Now
for
the
redargation
of
such
opinions
,
let
it
be
considered
,
that
when
men
otherwise
very
worthy
,
shall
give
scope
to
their
own
conceits
,
and
shall
advance
self-chosen
ways
,
they
will
overlook
the
clearest
evidence
both
of
Scripture
and
Reason
.
For
what
other
cause
could
be
rendered
for
the
creation
of
the
different
Sexes
,
but
the
foresaid
commixtion
?
And
of
a
man
and
his
wife
in
the
state
of
innocence
it
was
said
,
They
shall
be
one
flesh
.
And
for
the
vehement
desire
of
the
said
conjunction
,
it
is
in
it self
an
Animal
Faculty
for
the
conservation
of
the
Species
,
as
the
like
desire
of
ingestion
and
egestion
is
for
the
conservation
of
the
individual
.
Since
the
Fall
,
the
sensitive
appetite
ought
to
be
distinguished
from
its
inordinacy
,
from
which
by
grace
it
may
be
separated
,
and
so
it
may
be
alike
pure
and
sinless
with
other
parts
of
human
nature
in
this
imperfect
state
.
And
this
being
granted
in
other
kinds
of
sensitive
appetite
,
why
should
it
be
denied
in
the
kind
here
treated
of
?
Some
say
of
it
,
That
it
is
a
brutifying
act
;
and
that
the
mind
is
so
carried
away
therein
,
that
it
can
think
nothing
worthy
of
a
wise
man
.
But
I
make
no
question
,
but
godly
persons
know
the
contrary
by
experience
.
And
I
can
see
no
reason
,
but
that
they
who
have
crucified
the
flesh
with
its
affections
and
lusts
(
as
all
true
Christians
have
)
may
by
due
care
carry
themselves
in
this
matter
with
a
due
sobriety
and
regularity
,
and
that
the
more
perfect
Christians
ordinarily
do
so
.
And
tho
herein
they
be
not
perfectly
,
yet
they
are
prevalently
pure
.
And
that
it
is
perfectly
pure
,
can
scarce
be
said
of
any
good
act
in
the
present
state
of
mankind
.
The
delight
of
eating
and
drinking
after
hunger
and
thirst
,
or
of
rest
after
labour
,
doth
swallow
up
Reason
in
the
Vicious
,
or
more
or
less
disturb
it
,
according
to
the
degree
of
their
intemperance
.
And
so
the
delight
here
considered
,
doth
swallow
up
Reason
in
them
that
use
it
inordinately
,
and
that
more
or
less
,
according
to
the
degree
of
their
inordinacy
.
But
as
the
delight
of
eating
and
drinking
doth
not
brutifie
the
temperate
;
so
the
delight
here
considered
,
doth
not
brutifie
them
that
use
it
purely
and
soberly
,
not
in
opposition
,
but
subordination
to
spiritual
delights
.
§
11.
Indeed
it
is
undeniable
,
and
witnessed
by
the
common
sense
of
human
nature
,
that
since
the
Fall
a
shameful
turpitude
doth
inseperably
adhere
to
this
act
.
And
this
is
a
natural
intimation
to
mankind
of
their
vicious
propagation
in
their
fallen
state
(
I
mean
in
respect
of
original
sin
)
and
a
manifest
sign
of
the
common
viciousness
and
brutishness
in
this
case
,
as
also
of
the
impotence
of
passion
or
sensual
commotion
,
to
which
all
are
obnoxious
herein
,
and
ordinarily
more
than
in
other
sensualities
,
if
it
be
not
carefully
brought
under
the
due
governnance
of
reason
.
Wherefore
that
Cynical
impudence
which
some
are
reported
to
have
acted
herein
,
is
to
be
abhorred
of
all
men
.
And
even
Human
,
much
more
Christian
modesty
,
requires
the
greatest
reservedness
herein
.
Nevertheless
,
this
inseparably
adhering
turpitude
is
not
always
and
directly
,
or
of
it self
a
sinfulness
.
That
there
is
a
natural
,
where
there
is
not
a
sinful
turpitude
,
many
instances
do
shew
.
That
many
things
just
,
and
honest
,
and
necessary
,
have
a
kind
of
shamefulness
in
them
,
is
acknowledged
by
men
in
general
.
If
in
the
present
instance
there
be
always
some
sinfulness
,
it
is
no
other
than
what
is
found
in
all
the
good
acts
of
men
in
this
their
imperfect
state
.
And
those
acts
are
not
counted
nor
called
sins
by
reason
of
such
adhering
sinfulness
,
for
that
they
are
prevalently
,
tho
not
perfectly
good
and
virtuous
.
§
12.
Continence
in
single
life
is
not
a
common
,
but
a
special
gi●t
,
which
all
have
not
received
,
Mat.
19
10
,
11.
When
the
Disciples
said
,
If
the
case
of
a
man
be
so
with
his
Wife
,
it
is
good
not
to
marry
;
Our
Saviour
answered
,
All
men
cannot
receive
this
saying
,
save
they
to
whom
it
is
given
.
And
v.
12.
He
that
is
able
to
receive
it
,
let
him
receive
it
.
The
Apostle
saith
,
2
Cor.
7.7
.
I
would
that
every
man
were
even
as
my self
;
but
every
man
hath
his
proper
gift
of
God
,
one
after
this
manner
,
another
after
that
.
And
of
the
unmarried
and
Widows
he
speaks
,
If
they
cannot
contain
,
let
them
marry
.
This
shews
that
all
have
not
that
singular
gift
from
God
to
preserve
themselves
in
pureness
of
body
and
spirit
,
without
the
remedy
of
Marriage
.
And
nothing
can
be
produced
from
Scripture
or
Reason
to
argue
that
the
bare
want
of
the
said
singular
gift
is
a
sinful
incontinence
.
The
general
impetus
of
nature
to
the
conjunction
of
Male
and
Female
,
is
necessary
to
the
perpetuating
of
mankind
.
And
if
it
were
not
so
generally
implanted
in
nature
,
there
is
reason
to
think
,
that
considering
the
many
great
intanglements
and
molestations
that
accompany
Marriage
,
many
would
not
encumber
themselves
therewith
,
and
so
would
refuse
to
serve
the
Providence
of
God
,
in
the
successive
Generations
of
men
upon
Earth
,
in
that
regular
way
of
Procreation
,
which
he
hath
appointed
for
mankind
from
the
beginning
.
And
who
knows
,
but
in
the
state
of
Innocence
,
as
there
might
be
vehement
Hunger
and
Thirst
,
so
there
might
be
an
impetus
of
Nature
to
this
conjuction
?
I
suppose
that
in
the
state
of
innocence
,
the
motions
of
the
sensitive
appetite
would
not
be
raised
,
and
laid
immediately
,
at
the
call
of
the
rational
appetite
;
but
from
the
sensitive
nature
it self
as
the
immediate
source
and
spring
from
which
they
issue
,
and
to
which
they
return
.
Yet
I
firmly
hold
,
that
in
that
state
,
the
said
motions
were
so
perfectly
under
the
government
of
the
rational
appetite
,
doing
its
Office
,
as
thereby
to
be
always
diverted
from
whatsoever
would
be
dishonest
.
But
I
think
,
that
that
good
government
must
have
been
maintained
by
prudence
and
diligence
;
not
indeed
with
trouble
and
difficulty
(
as
now
it
is
)
,
but
with
a
pleasant
and
facile
industry
.
In
case
of
Hunger
and
Thirst
,
Innocent
nature
might
admit
a
simple
motion
of
sense
to
Eat
and
Drink
in
a
time
unseasonable
for
such
an
act
;
but
Reason
,
and
the
rational
appetite
,
would
so
bridle
it
,
that
no
irregular
act
of
Mind
or
Body
should
follow
.
§
13.
In
the
want
of
the
gift
of
continence
,
legitimate
Matrimony
is
the
remedy
appointed
of
God
,
1
Cor.
7.1
.
It
is
good
for
a
man
not
to
touch
Woman
.
Nevertheless
to
avoid
Fornication
,
let
every
Man
have
his
own
Wife
,
and
every
Woman
her
own
Husband
.
The
meaning
whereof
is
,
Tho
in
divers
respects
it
be
more
convenient
to
be
unmarried
;
yet
there
is
one
respect
of
greater
moment
,
which
commands
the
use
thereof
,
viz.
to
avoid
Fornication
.
And
vers.
9.
It
is
better
to
Marry
than
to
burn
.
God
doth
not
give
to
all
,
to
overcome
the
inordinacy
of
carnal
desire
,
without
Marriage
,
where
it
may
be
duly
had
;
and
such
as
cannot
otherwise
overcome
the
said
inordinacy
,
must
Marry
if
they
can
,
to
keep
themselves
pure
in
Body
and
Mind
,
or
(
as
't
is
expressed
in
the
Liturgy
)
,
undefiled
Members
of
Christs
Body
.
§
14.
They
who
are
unavoidably
kept
from
Marriage
,
or
being
in
Wedlock
are
d●p●ived
of
conjugal
imbraces
by
their
yoke-fellows
infirmities
,
or
necessary
absence
,
must
rely
upon
God
for
strength
to
repress
inordinate
motions
,
and
to
keep
themselves
in
that
purity
of
heart
and
life
,
which
is
acceptable
to
him
.
For
the
necessary
help
of
his
Grace
is
never
wanting
to
those
that
use
his
means
,
and
keep
within
the
bounds
which
he
hath
set
.
God
will
not
have
his
order
broken
,
nor
his
universal
perpetual
law
transgressed
,
(
such
as
the
Law
of
Marriage
is
)
to
satisfie
mens
natural
desires
.
But
when
they
are
debarred
of
Gods
appointed
remedy
,
or
when
they
have
used
it
,
but
are
by
his
providence
frustrated
of
the
benefit
thereof
,
they
must
not
transgress
the
limits
which
he
hath
set
them
;
but
they
must
have
patience
,
and
strive
against
nature
,
and
expect
such
relief
from
Gods
Grace
,
as
shall
be
sufficient
for
them
.
§
15.
To
be
regulated
by
those
Laws
which
God
hath
set
in
Nature
and
Scripture
,
is
mans
uprightness
;
but
to
depart
from
them
to
self-devised
ways
,
is
his
sin
and
folly
,
under
a
shew
of
Wisdom
;
and
by
pleasing
himself
therein
,
he
deviates
more
and
more
from
the
right
way
.
The
general
admiring
of
Monkery
and
Vows
of
single
Life
,
hath
as
much
contributed
to
the
corruption
of
the
Christian
Religion
,
and
the
advancing
of
the
Antichristian
Impurity
and
Superstition
,
as
any
institution
or
custom
that
ever
was
taken
up
in
the
Christian
Church
.
Howbeit
some
may
be
called
to
single
Life
for
Religions
sake
,
according
to
the
Words
of
our
Saviour
,
Matt.
19.12
.
There
he
Eunuchs
,
which
have
made
themselves
Eunuchs
for
the
kingdom
of
Heavens
sake
.
He
that
is
able
to
receive
it
,
let
him
receive
it
.
Such
as
clearly
know
,
they
have
received
the
gift
above
mentioned
,
may
be
called
of
God
to
single
Life
,
to
imploy
themselves
more
freely
in
serving
God
,
either
in
a
publick
or
private
calling
.
All
that
are
so
gifted
,
are
not
hereunto
called
;
because
many
of
them
may
be
required
to
glorifie
God
,
and
do
good
in
a
Married
state
,
either
in
respect
of
their
own
Families
,
or
the
Commonwealth
.
But
in
regard
there
be
few
comparatively
,
who
have
received
this
gift
,
it
is
most
rationally
supposed
,
that
they
who
have
received
it
,
should
make
use
of
it
(
yet
not
under
the
constraint
of
a
Vow
,
but
freely
)
for
those
holy
and
good
e●ds
which
are
best
obtained
by
it
,
except
some
special
reason
,
as
aforesaid
,
doth
oblige
them
to
Marry
.
But
let
them
know
,
that
in
using
their
gift
,
they
do
no
more
than
what
is
their
duty
to
do
.
The
distinction
between
Counsels
and
Precepts
in
this
and
other
matters
,
is
but
vain
.
For
it
is
the
bounden
duty
of
all
,
to
do
their
utmost
for
the
Glory
of
God
,
and
their
own
,
and
others
good
.
§
16.
As
self-devised
religiousness
by
degrees
increased
among
Christians
,
accordingly
many
rigorous
Prohibitions
and
Limitations
about
Marrying
,
both
groundless
and
unreasonable
,
were
devised
.
Many
of
the
Ancients
,
both
Fathers
of
the
Church
,
and
Hereticks
,
were
averse
to
,
or
at
least
not
much
pleased
with
second
successive
Marriages
,
either
in
Clergy
or
Laity
.
And
some
degree
of
Penance
for
the
same
was
injoyned
by
the
Canons
of
some
Councils
.
The
Scripture
saith
,
Marriage
is
honourable
in
all
,
without
exception
;
thereby
shewing
,
that
no
condition
of
life
puts
a
bar
to
it
,
against
those
who
are
capable
of
it
.
And
if
no
condition
of
Life
be
a
bar
thereunto
,
why
should
former
Marriages
be
so
?
The
Scripture
expresly
asserts
the
lawfulness
of
second
Marriages
,
Rom.
7.3
.
If
a
Woman
,
while
her
husband
lives
,
be
married
to
another
,
she
shall
be
called
an
adulteress
:
but
if
her
husband
be
dead
,
she
is
free
from
that
law
:
so
that
she
is
no
adulteress
,
tho
she
be
married
to
another
man
.
St.
Paul
saith
of
Widows
,
2
Cor.
7.9
If
they
cannot
contain
,
let
them
marry
.
Vers.
39.
A
Wife
is
bound
by
the
law
,
as
long
as
her
husband
lives
:
but
if
her
husband
he
dead
,
she
is
at
liberty
to
be
married
to
whom
she
will
,
only
in
the
Lord
.
Those
young
Widows
,
whose
Marriage
is
condemned
,
1
Tim.
5.11
,
12.
were
such
as
had
devoted
themselves
to
the
service
of
the
Church
,
according
to
the
manner
of
those
times
.
And
they
are
said
to
have
Condemnation
,
not
simply
because
they
married
,
but
because
they
cast
off
their
first
faith
,
that
is
,
they
did
violate
their
engagement
to
Christ
,
and
the
Church
,
to
please
the
flesh
.
Upon
this
ground
the
Apostle
forbids
the
admitting
of
younger
Women
into
that
special
Ministry
,
that
they
might
not
be
exposed
to
such
temptation
.
And
vers.
14.
he
exprefly
wills
,
That
the
younger
women
should
marry
;
which
must
necessarily
include
young
Widows
also
;
because
it
is
brought
in
immediately
after
the
condemning
of
young
Widows
in
case
of
prevarication
against
their
aforesaid
engagement
.
His
meaning
is
to
shew
,
that
it
is
most
covenient
for
them
to
Marry
in
regard
of
their
age
and
condition
;
yet
not
to
bind
any
absolutely
so
to
do
.
Some
of
the
Ancients
thought
the
Apostle
granted
second
Marriages
only
ex
Venia
,
by
way
of
indulgence
or
dispensation
;
so
that
he
who
used
it
,
sinned
not
,
as
being
not
forbidden
by
the
Law
;
but
he
did
not
fulfil
that
high
perfection
of
Life
that
the
Gospel
calls
unto
.
But
herein
such
indulged
their
own
opinion
;
and
I
find
that
they
were
in
other
things
very
fanciful
,
and
over-rigorous
in
their
Principles
,
and
somewhat
Stoical
.
But
the
Evangelical
Law
,
or
the
New
Testament
,
hath
not
so
declared
.
The
prohibiting
of
second
Marriages
,
tends
to
the
diminution
of
mankind
,
and
the
weakning
of
Commonwealths
,
with
other
inconveniences
.
§
17.
Successive
Marriages
more
often
reiterated
,
had
a
greater
ill
name
among
the
Ancients
.
But
those
places
of
Scripture
which
license
Widows
to
marry
,
do
it
indefinitely
,
without
limitation
,
to
a
Widow
of
the
first
Husband
only
.
And
we
find
in
Scripture
no
restraint
against
third
,
fourth
,
or
more
Marriages
.
And
according
to
reason
,
if
a
Widow
of
the
first
Husband
may
lawfully
Marry
,
Why
not
also
a
Widow
of
the
second
Husband
,
seeing
there
may
be
the
same
justifiable
cause
of
Marriage
?
Indeed
there
may
be
an
excess
in
the
reiterating
of
successive
Marriages
;
but
then
the
dishonesty
or
sinfulness
lies
not
in
the
Reiteration
of
the
Marriage
in
it self
considered
,
but
in
the
excess
,
as
undecent
and
uncomely
.
The
allowable
frequency
of
such
Reiteration
,
is
not
punctually
defined
in
general
,
and
a
like
to
all
;
but
is
varied
according
to
the
different
cases
of
persons
.
In
the
case
propounded
by
the
Sadduces
to
our
Saviour
of
seven
Brethren
successively
married
to
one
Woman
,
Matt.
22.25
.
he
speaks
nothing
of
the
illegitimacy
or
unsoundness
of
the
said
Marriages
.
The
case
of
the
Samaritan
Woman
,
Job
.
4.
is
to
be
considered
.
Our
Saviour
doth
tax
her
for
living
at
that
time
with
one
as
a
husband
,
who
indeed
was
not
her
husband
;
but
he
doth
not
expresly
reprove
her
former
plurality
of
successive
Husbands
;
nor
do
I
observe
that
he
puts
any
note
of
sinfulness
upon
it
;
yet
for
ought
I
know
,
there
might
be
sinfulness
in
the
undecent
excess
thereof
.
The
Papists
say
,
That
the
Catholick
Church
allows
second
and
third
Marriages
,
and
in
whatsoever
number
successively
;
yet
the
benediction
ought
not
to
be
allowed
to
such
Marriages
,
because
the
Consecration
ought
not
to
be
reiterated
.
But
this
denial
of
the
benediction
,
and
the
ill
reflection
it
hath
upon
second
Marriages
,
is
founded
upon
an
error
,
that
Marriage
is
a
Sacrament
,
and
consecrated
to
be
a
Symol
of
the
Mystical
Union
between
Christ
and
the
Church
.
§
18.
Seeing
the
gift
of
Continence
in
single
Life
,
is
the
Priviledg
of
particular
persons
,
and
not
of
certain
Orders
and
Callings
of
men
,
a
Vow
or
other
Obligation
to
single
Life
,
should
not
be
laid
upon
all
that
enter
into
some
special
Callings
;
but
particular
persons
should
be
left
free
therein
to
marry
,
or
abstain
from
Marriage
,
as
they
find
themselves
qualified
,
and
called
to
the
one
,
or
the
other
.
That
Marriage
is
lawful
and
honest
in
the
Ministers
of
the
Gospel
,
is
evident
from
Scripture
,
against
all
prejudices
arising
from
customs
introduced
,
or
Canons
made
in
after-ages
.
That
one
evidence
,
that
among
the
qualifications
of
a
Bishop
,
it
is
mentioned
that
he
be
the
Husband
of
one
Wife
,
is
clear
and
full
against
all
contradiction
.
As
Peter
had
a
Wife
,
so
Paul
shews
that
he
had
power
to
take
a
Wife
,
even
in
his
Apostleship
,
2
Cor.
9
5.
Have
we
not
power
to
lead
about
a
Sister
,
a
Wife
,
as
well
as
the
other
Apostles
?
By
a
Sister
he
means
a
believing
Christian
;
by
leading
about
a
Sister
,
a
Wife
,
he
means
living
in
Matrimony
.
That
disease
of
our
fallen
nature
,
for
which
Marriage
is
appointed
a
remedy
,
is
common
to
all
sorts
;
and
therefore
the
remedy
should
be
as
common
.
And
,
as
is
before
noted
,
the
gift
of
Continence
is
a
priviledg
of
particular
persons
,
and
not
of
certain
Orders
and
Callings
.
Marriage
is
in
it self
no
more
impure
to
the
Clergy
,
than
to
the
Laity
,
Tit.
1.15
.
Vnto
the
pure
all
things
are
pure
.
There
is
no
Estate
or
Calling
polluted
by
Marriage
,
or
made
less
holy
,
or
less
worthy
by
the
use
of
it
;
for
it
is
honourable
in
all
men
.
And
it
is
to
be
considered
,
that
Gods
Law
binds
every
Christian
to
live
as
chastly
and
purely
,
as
a
Priest
or
Minister
of
the
Gospel
.
And
that
which
doth
not
lessen
the
holiness
of
a
Christian
,
doth
not
lessen
the
holiness
of
a
Minister
.
Indeed
Ministers
are
more
strongly
obliged
than
others
to
keep
themselves
chast
in
body
and
mind
;
because
,
whereas
others
are
under
a
single
,
they
are
under
a
double
Obligation
therunto
,
both
as
they
are
Christians
,
and
as
they
are
Christs
Ministers
.
But
the
chastity
to
which
they
are
obliged
,
is
the
common
duty
of
all
Christians
.
Only
where
there
is
a
greater
engagement
to
chastity
,
there
is
a
greater
aggravation
of
the
sin
of
uncleanness
.
And
it
concerns
Ministers
more
than
others
,
that
they
break
not
the
Common
Laws
of
Christianity
in
this
regard
,
because
thereby
they
give
a
greater
scandal
than
others
.
Moreover
,
Marriage
is
no
more
a
hinderance
to
Ministers
,
than
to
all
Christians
in
their
acts
of
devotion
.
For
all
are
required
to
exercise
themselves
unto
godliness
,
to
pray
always
,
watching
thereunto
with
all
perseverance
.
And
such
exercises
as
require
abstinence
from
conjugal
embraces
(
as
extraordinary
prayer
,
with
fasting
)
do
alike
concern
Clergy
and
Laity
.
Notwithstanding
this
evidence
of
Scripture
and
Reason
for
the
Honesty
of
Marriage
in
the
Clergy
,
the
Policy
of
Hypocrites
,
and
the
Superstition
of
honest
minds
,
hath
so
far
prevailed
against
it
,
as
to
make
it
no
better
than
Incest
,
and
worse
than
Fornication
.
§
19
There
is
no
more
reason
to
restrain
the
Clergy
from
second
Marriages
,
than
from
the
first
.
For
there
is
commonly
as
great
reason
impelling
to
a
second
Marriage
,
as
to
the
first
.
And
there
is
no
more
impurity
or
uncomeliness
in
the
second
Marriages
of
Clergy-men
,
than
in
the
first
.
The
Matrimonial
acts
of
second
Marriages
,
have
no
more
blemish
nor
unseemliness
in
them
,
than
those
of
the
first
.
There
is
no
reason
to
restrain
the
Clergy
more
than
the
Laity
,
from
second
Marriages
.
For
if
it
may
be
sanctified
to
the
one
,
it
may
as
well
be
sanctified
to
the
other
also
;
if
it
may
be
necessary
for
the
one
,
it
may
be
also
as
necessary
for
the
other
.
And
the
Matrimonial
acts
of
second
Marriages
are
no
more
uncomely
in
a
Clerick
,
than
in
a
Laick
.
No
reason
can
be
given
why
there
ought
not
to
be
as
great
a
chastity
in
every
Christian
,
as
in
a
Bishop
.
Every
Christian
is
in
a
true
sense
a
Priest
to
God
,
and
a
devoted
person
.
The
Priests
under
the
Law
were
expresly
forbidden
to
take
a
Wife
that
was
a
Whore
,
or
prophane
,
or
a
woman
put
away
from
her
Husband
,
Lev.
21.7
.
And
good
reason
there
might
be
for
prohibiting
a
Priests
marriage
with
a
divorced
woman
,
because
the
Law
of
Divorce
was
but
of
divine
sufferance
to
the
Jews
,
for
the
hardness
of
their
hearts
,
as
our
Saviour
saith
.
The
High-Priest
was
expresly
forbidden
to
marry
a
Widow
,
ver.
14.
Some
of
the
said
Prohibitions
were
most
probably
in
reference
to
a
ceremonial
sanctity
peculiar
to
the
Mosaick
dispensation
.
But
neither
the
High
Priest
,
nor
other
Priests
were
forbidden
to
marry
a
second
Wife
upon
the
death
of
the
first
.
I
see
no
reason
to
conceive
,
that
by
the
Text
1
Tim.
3.2
.
any
thing
is
forbidden
in
a
Bishop
which
is
lawful
in
other
Christians
.
By
the
husband
of
one
Wife
the
Apostle
means
,
one
that
is
not
married
to
two
Wives
at
once
,
according
to
the
custome
of
the
Jews
and
other
Eastern
Nations
;
and
one
that
hath
not
married
a
second
Woman
after
he
hath
put
away
the
first
without
lawful
cause
;
or
that
hath
not
taken
one
that
was
unlawfully
put
away
by
another
,
according
to
the
custom
of
the
Western
Nations
.
§
20.
The
forbidding
of
the
innocent
party
to
marry
after
a
just
divorce
,
was
another
groundless
and
unreasonable
prohibition
.
Now
the
crime
of
adultery
is
the
ground
of
a
just
divorce
.
Matt.
19.9
.
Whosoever
putteth
away
his
Wife
,
except
it
be
for
fornication
,
and
shall
marry
another
,
committeth
adultery
.
Here
the
putting
away
of
a
Wife
,
and
the
marrying
of
another
,
is
declared
to
be
the
committing
of
Adultery
,
except
it
be
for
Fornication
.
This
by
the
most
unquestionable
Rule
of
interpretation
shews
,
that
if
a
man
put
away
his
Wife
for
Fornication
,
and
marry
another
,
he
doth
not
commit
adultery
.
For
this
is
the
case
expresly
excepted
from
the
general
proposition
,
and
therefore
exempt
from
the
guilt
therein
expressed
;
and
unless
such
an
exemption
were
thereby
signified
,
the
exception
were
in
vain
.
And
it
is
to
be
further
noted
,
that
the
excepting
of
the
case
of
Fornication
,
must
refer
more
especially
to
the
later
clause
of
marrying
another
,
because
by
the
bare
putting
away
of
a
Wife
in
any
case
,
without
proceeding
further
,
there
is
no
committing
of
Adultery
.
Therefore
it
is
the
marrying
of
another
in
the
said
case
of
exception
,
that
is
designed
to
be
exempted
from
the
said
guilt
.
Hereupon
those
general
propositions
about
the
same
matter
,
Mark
10.
Luke
16.
must
according
to
a
just
interpretation
be
limited
by
the
exception
here
expressed
,
which
must
be
necessarily
there
understood
.
Howbeit
upon
an
unjust
divorce
,
for
the
innocent
or
injured
party
to
marry
another
,
we
do
not
find
it
lawful
.
For
Christ
declares
,
Mart.
5
21.
Whosoever
putteth
away
his
Wife
,
s●ving
for
the
cause
of
fornication
,
causeth
her
to
commit
adultery
:
and
whosoever
marrieth
her
that
is
divorced
,
committeth
adultery
.
Here
he
seems
to
resolve
,
That
he
is
an
Adulterer
that
marrieth
the
innocent
party
that
is
put
away
;
and
that
the
first
contracted
relation
is
not
dissolved
by
the
unjust
divorce
;
and
that
the
woman
unjustly
put
away
,
ought
to
stay
unmarried
in
hope
of
being
reconciled
to
her
husband
,
until
such
time
as
his
Adultery
in
any
kind
,
and
in
particular
in
the
marrying
of
another
Wife
,
doth
set
her
at
liberty
.
§
21.
For
the
further
clearing
of
the
point
here
discussed
,
it
is
to
be
noted
in
what
sense
the
Mar●iage-bond
is
dissolved
,
and
in
what
sense
it
is
not
dissolved
by
Adultery
.
Certain
it
is
,
that
the
said
bond
is
not
dissolved
ipso
facto
by
the
said
crime
,
so
that
the
conjugal
relation
immediately
ce●seth
,
and
conjugal
famillarity
thenceforth
becomes
unlawful
.
N●vertheless
the
bond
is
so
far
dissolved
,
that
the
offending-party
hath
forfeited
the
relation
,
and
all
the
consequent
Rights
thereof
,
and
the
injured
party
is
no
longer
bound
to
continue
the
relation
,
and
the
consequent
duties
thereof
if
he
will
take
the
forfeiture
;
and
so
the
bond
is
actually
dissolved
,
and
the
relation
ceaseth
by
his
will
:
yet
he
is
bound
to
proceed
in
it
regularly
,
and
according
to
publick
order
.
Whereas
it
is
said
by
many
,
That
the
allowed
divorce
doth
not
signifie
the
breaking
of
the
conjugal
bond
in
the
substance
,
but
a
relaxation
thereof
as
to
conjugal
duties
;
it
to
be
noted
,
that
the
question
put
to
our
Saviour
by
the
Pharisees
,
was
about
putting
away
as
to
the
Matrimonial
bond
.
For
there
was
no
other
putting
away
among
the
Jews
,
nor
among
the
Romans
,
nor
other
Nations
among
whom
Divorce
was
in
use
.
Besides
,
to
speak
of
a
putting
away
,
and
of
a
being
at
liberty
from
bed
and
board
,
and
all
Matrimonial
duties
,
and
yet
not
from
the
bond
of
Matrimony
,
is
but
idle
talk
.
The
state
is
dissolved
where
all
the
obligations
consequent
to
such
a
state
are
abrogated
.
Moreover
the
Papists
themselves
allow
the
dissolving
of
a
Marriage
with
such
an
Infidel
as
will
not
cohabit
without
using
contumely
against
Christ
,
and
seeking
to
turn
the
yokefellow
from
Christ
.
And
is
not
Adultery
,
especially
if
continued
,
as
just
a
cause
of
the
dissolution
,
seeing
this
cause
is
expressed
in
Gods
Law
,
whereas
the
other
is
not
?
And
whereas
they
say
there
is
not
the
same
firmness
in
the
marriage
of
Infidels
,
as
of
Christians
;
this
they
speak
without
proof
,
and
against
the
Law
of
God
,
which
hath
made
Matrimony
as
inviolable
among
Infidels
,
as
among
Christians
.
This
is
a
Divine
Ordinance
belonging
not
to
the
Church
only
,
but
to
all
mankind
.
§
22.
As
touching
the
allowableness
of
another
Marriage
to
the
innocent
party
in
case
of
a
declared
wilful
desertion
by
the
other
,
we
find
this
written
,
1
Cor.
7.15
.
If
the
unbelieving
depart
,
let
him
depart
.
A
brother
and
sister
is
not
under
bondage
in
such
cases
.
It
is
hence
gathered
by
some
,
that
in
a
Marriage
between
a
believer
and
an
unbeliever
,
in
case
the
unbelieving
party
depart
out
of
hatred
to
true
Religion
,
and
if
the
believing
party
hath
used
all
possible
and
reasonable
means
to
reduce
the
other
to
a
due
Conjunction
,
and
hath
staid
a
convenient
time
for
that
purpose
,
and
cannot
prevail
therein
,
he
is
loosed
from
this
bond
.
This
inference
from
the
Text
,
seems
to
me
highly
probable
,
that
I
cannot
disallow
it
.
Many
Reformed
Churches
have
determined
this
,
and
applied
it
further
to
other
cases
of
obstinate
desertion
,
besides
this
before
mentioned
;
that
the
matter
being
judged
by
the
Magistrate
,
the
Innocent
party
may
Marry
another
.
As
for
the
prohibition
,
Vers.
11.
If
she
depart
,
let
her
remain
unmarried
;
therein
another
Marriage
is
forbidden
only
to
such
as
voluntarily
depart
.
It
is
to
be
noted
,
that
there
may
be
a
just
voluntary
departing
,
which
is
not
of
the
same
reason
with
a
just
divorce
.
§
23.
Abishag
,
who
was
sought
for
David
,
to
cherish
him
in
his
extream
age
,
1
King
.
1.2
.
was
his
Concubine
,
that
is
,
not
his
Harlot
,
but
his
lawful
Wife
,
in
a
secondary
degree
,
or
inferior
rank
.
I
mean
lawful
,
only
by
Gods
permission
or
connivence
,
in
regard
of
his
plurality
of
Wives
at
once
,
according
to
the
custom
of
the
ancient
times
;
yet
lawful
by
Divine
Approbation
,
in
case
he
had
had
no
other
Wife
then
in
being
.
From
this
example
,
it
is
at
least
probable
that
it
is
not
a
sin
in
it self
in
extream
old
age
to
take
a
Wife
as
a
cherishing
Nurse
,
or
a
bosom
companion
.
For
the
declared
intent
of
Davids
taking
Abishag
,
was
that
she
might
lie
in
his
bosom
,
and
cherish
him
in
his
age
,
when
he
could
get
no
heat
.
And
it
is
said
,
That
she
cherished
him
,
but
he
knew
her
not
.
§
24.
The
Bed
undefiled
,
Heb.
13.4
.
is
that
which
is
not
defiled
with
Adultery
,
Fornication
,
or
any
kind
of
unchastness
or
unsoberness
.
To
the
maintaining
of
which
undefiledness
,
and
the
avoiding
of
all
uncleanness
,
Christians
are
greatly
obliged
by
the
purity
of
their
Religion
.
Here
I
design
to
speak
of
uncleanness
not
without
,
but
within
the
bounds
of
Matrimony
,
and
to
give
caution
against
all
corrupt
behaviour
between
a
Man
and
his
own
Wife
;
because
men
are
commonly
least
aware
of
this
evil
;
and
because
this
is
the
Damnation
of
multitudes
,
who
defile
not
themselves
with
strange
embraces
;
and
while
they
think
they
live
chastly
,
do
securely
allow
themselves
in
very
great
breaches
of
the
laws
of
chastity
.
To
keep
the
Bed
undefiled
,
it
is
necessary
to
observe
,
not
only
the
due
object
of
Conjunction
,
or
the
legitimate
person
;
but
all
due
eircumstances
of
time
,
place
,
measure
,
manner
,
&c.
For
inordinate
sensuality
or
lust
,
is
not
excused
by
being
acted
between
persons
lawfully
married
.
The
honesty
and
honour
of
Matrimony
cannot
make
that
to
be
lawful
and
honest
,
which
is
in
it self
dishonest
and
sinful
.
All
manner
of
lust
or
evil
concupiscence
,
and
the
imperated
acts
thereof
,
are
forbidden
by
the
Law
.
§
25.
There
be
divers
ways
of
abusing
the
Marriage-bed
,
between
a
Man
and
his
own
Wife
,
whereof
some
are
more
foul
and
gross
than
others
.
There
be
nefarious
irregulaties
that
some
fall
into
by
unbridled
lust
.
There
are
preternatural
ways
,
by
which
humane
nature
cannot
be
propagated
,
and
which
are
justly
to
be
abhorred
by
all
,
who
have
not
lost
the
sense
of
humanity
.
Moreover
a
man
may
come
to
his
Wife
,
as
to
a
Harlot
,
with
a
spirit
of
Whoredom
,
and
seek
a
brutish
pleasure
,
which
extinguisheth
the
fear
of
God
.
Such
excess
as
doth
notably
impair
the
health
of
the
Body
,
or
vitiate
the
mind
,
and
make
it
more
carnal
,
is
unquestionably
to
be
avoided
,
and
will
be
avoided
by
those
that
are
careful
to
keep
a
sound
state
of
body
or
mind
.
§
26.
It
is
by
all
confessed
,
that
in
two
cases
the
conjugal
embraces
are
without
fault
:
first
,
when
they
are
for
the
sake
of
Procreation
;
secondly
,
when
the
due
is
rendred
to
the
yoke-fellow
requiring
it
.
The
reason
of
the
former
is
,
because
then
the
action
is
referred
to
the
primary
end
for
which
Matrimony
was
ordained
.
The
reason
of
the
later
is
,
because
it
is
an
Act
of
Justice
;
that
being
rendred
to
another
,
which
is
his
right
.
For
herein
the
married
parties
have
a
mutual
power
over
each
other
,
2
Cor.
7.
Yet
be
it
always
minded
,
that
even
in
the
said
cases
,
it
must
be
regulated
by
the
Rules
of
Christian
Purity
.
Some
have
said
,
That
the
use
of
the
Marriage-bed
,
without
respect
to
Procreation
of
Children
,
is
base
or
unclean
.
And
some
chief
Schoolmen
have
determined
,
that
the
use
thereof
,
to
allay
the
inordinancy
of
carnal
desire
,
or
to
avoid
Fornication
,
when
Procreation
is
not
designed
,
is
a
sin
,
tho
but
a
Venial
sin
.
This
requires
our
animadversion
.
§
27.
Among
the
ends
of
Marriage
,
this
is
one
,
and
a
principal
one
,
and
which
renders
it
necessary
,
viz.
To
be
a
remedy
against
Fornication
,
or
against
burning
,
that
is
the
inordinacy
of
carnal
desire
,
1
Cor.
7.2
.
Nevertheless
to
avoid
Fornication
,
let
every
man
have
his
own
Wife
,
and
every
Woman
have
her
own
Husband
.
Vers.
9.
If
they
cannot
contain
,
let
them
marry
:
for
it
is
better
to
marry
than
to
burn
.
Now
if
this
end
of
Marriage
be
so
momentous
,
as
to
make
it
necessary
in
this
case
;
Certainly
the
use
of
the
Marriage-bed
for
this
end
cannot
be
sin
.
That
which
God
hath
ordained
for
the
cure
of
this
disease
commonly
adhering
to
fallen
nature
,
cannot
be
sin
,
being
used
to
that
end
,
tho
the
disease
it self
,
which
is
the
occasion
of
it
,
be
not
without
sin
.
Moreover
,
that
cannot
be
sin
which
the
Apostle
directs
men
to
make
use
of
to
avoid
Satans
temptations
to
sin
.
But
the
Apostle
directs
to
the
use
of
the
Marriage
bed
,
as
a
preventive
remedy
against
Satans
temptations
to
incontinency
,
2
Cor.
7.5
.
Defraud
ye
not
one
the
other
,
except
it
be
with
consent
for
a
time
,
that
you
may
give
your selves
to
fasting
and
prayer
;
and
come
together
again
,
that
Satan
tempt
you
not
for
your
incontinency
.
If
a
mans
case
be
such
,
that
without
the
use
of
Marriage
,
Fornication
,
or
other
bodily
uncleanness
,
or
inward
impurity
of
desires
and
motions
,
cannot
be
ordinarily
avoided
by
him
;
and
if
in
that
case
,
it
be
his
duty
to
marry
,
then
the
avoiding
of
Fornication
,
or
other
impurity
,
corporeal
or
mental
,
is
one
lawful
and
honest
end
of
the
use
of
the
Marriage-bed
,
even
when
there
is
no
power
of
procreation
;
and
the
procreation
of
children
is
not
always
necessary
to
be
respected
therein
.
§
28.
When
there
be
several
lawful
and
necessary
ends
of
the
use
of
Marriage
,
viz
procreation
,
and
the
avoiding
of
fornication
or
burning
,
it
is
not
necessary
that
the
later
of
the
said
ends
should
be
always
conjunct
with
,
and
referred
to
the
former
;
but
it
may
be
sometimes
separate
and
independent
thereon
.
For
the
said
ends
are
not
things
subordinate
,
but
coordinate
;
each
of
them
is
intended
for
it self
,
and
the
one
is
not
in
meer
subserviency
to
the
other
.
It
is
granted
,
that
the
former
end
is
more
noble
,
as
being
necessary
to
Nature
in
it self
considered
;
and
the
later
less
noble
,
as
being
made
necessary
by
Nature
fallen
.
Yet
it
doth
not
appear
from
Scripture
or
right
Reason
,
that
the
use
of
the
Marriage-bed
is
sinful
and
impure
in
the
less
noble
,
yet
necessary
end
thereof
,
upon
the
failing
of
the
other
,
which
is
the
more
noble
.
The
truth
is
,
as
the
state
of
man
is
since
the
Fall
,
there
is
no
end
of
Marriage
of
greater
moment
,
than
the
preserving
of
Chastity
;
and
the
due
benevolence
,
1
Cor.
7.
is
one
of
the
essential
dues
of
Marriage
.
Let
it
be
here
noted
,
that
they
who
hold
the
use
of
the
Marriage
bed
without
respect
to
procreation
,
to
be
sin
,
do
hold
it
no
sin
in
that
case
to
render
the
due
benevolence
when
required
,
because
it
is
a
point
of
justice
.
But
if
this
thing
be
a
sin
on
the
demanders
part
,
the
rendering
of
it
cannot
be
a
due
.
It
is
granted
,
there
may
be
a
sinful
demanding
of
a
just
debt
;
and
in
that
case
the
rendering
of
that
which
is
sinfully
demanded
,
is
a
point
of
justice
;
but
it
is
not
so
,
if
the
very
thing
demanded
be
the
sin
of
the
demander
.
For
sin
cannot
be
a
matter
of
right
;
and
there
can
be
no
obligation
of
Justice
to
cooperate
to
anothers
sin
.
And
therefore
if
the
rendering
of
this
benevolence
be
a
righteousness
,
the
demand
thereof
is
righteous
,
and
the
thing
demanded
is
no
sin
.
§
29.
They
who
reject
the
aforesaid
end
,
and
condemn
the
aforesaid
use
of
Marriage
,
which
is
clearly
justified
,
1
Cor.
7.2
,
3
,
4
,
5
do
alledg
that
which
is
said
ver.
6.
This
I
speak
by
permission
,
not
of
commandment
.
Wherein
they
say
the
Apostle
by
way
of
pardon
grants
the
use
of
lust
within
the
bounds
of
Matrimony
.
Hereupon
the
true
intent
of
those
words
is
to
be
examined
.
The
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
used
both
for
permission
,
and
for
pardon
;
and
here
it
is
evidently
used
for
permission
,
being
opposed
to
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
commandment
;
and
it
signifies
not
the
remitting
of
a
fault
,
but
the
allowing
of
an
honest
liberty
,
as
contradistinct
to
the
injoining
of
duty
.
The
Apostle's
meaning
is
,
that
he
doth
not
injoyn
Marriage
,
or
the
use
of
the
Marriage
due
,
as
a
general
duty
(
for
he
wishes
that
all
men
were
as
himself
)
but
allows
it
as
a
lawful
benefit
.
And
not
only
so
,
but
he
doth
prescribe
it
as
a
remedy
against
sin
,
for
those
that
have
need
of
it
,
in
which
case
it
becomes
a
duty
.
To
say
that
the
use
of
lust
is
here
granted
within
the
bounds
of
Matrimony
,
is
,
I
think
,
an
imputation
too
foul
to
cast
upon
the
word
of
God
;
and
for
it
to
grant
by
way
of
pardon
the
committing
of
a
lesser
sin
,
that
some
greater
sin
may
be
avoided
,
seems
to
derogate
from
its
perfect
purity
.
Never
was
any
moral
evil
permitted
by
Gods
Moral
Law
,
upon
the
reason
of
avoiding
a
greater
evil
.
The
permission
of
Divorce
among
the
Jews
,
was
but
political
,
and
did
of
it self
amount
to
no
more
than
a
legal
impunity
in
that
Commonwealth
.
For
the
Divorcing
of
a
Wife
might
be
a
mortal
sin
notwithstanding
.
Mal.
2
16.
The
Lord
God
of
Israel
saith
,
that
he
hateth
putting
away
.
Moreover
if
the
Apostles
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
must
needs
signifie
Pardon
,
let
them
who
will
have
it
so
,
shew
cause
why
it
must
not
be
applied
as
well
to
the
rendering
,
as
to
the
demanding
of
the
conjugal
due
For
whatsoever
the
sense
of
the
word
be
,
neither
the
express
Text
,
nor
rational
interpretation
doth
carry
it
to
one
part
,
excluding
the
other
.
But
themselves
deny
that
the
rendering
of
the
due
doth
need
pardon
.
§
13.
It
is
common
with
those
who
are
loose
in
the
Commandments
of
God
,
to
be
very
severe
in
the
Traditions
of
men
;
according
to
this
kind
of
principle
Popish
Writers
hold
,
that
the
intendment
of
corporeal
delight
in
the
use
of
Marriage
,
is
a
sin
;
and
that
it
is
not
without
fault
if
it
be
done
partly
for
procreation
,
and
partly
for
pleasure
,
tho
the
pleasure
be
not
chiefly
intended
.
What
strange
rigor
is
here
imposed
upon
mankind
against
human
nature
it self
,
to
make
it
sin
for
a
man
to
be
affected
with
desire
of
pleasure
in
the
fruition
of
his
own
Wife
?
If
sensitive
pleasure
be
naturally
connex
with
the
innate
appetite
,
the
intended
fruition
thereof
can
be
no
more
sin
,
than
Nature
it self
.
Yea
,
let
these
rigid
Imposers
think
,
whether
the
non-fruition
,
or
non-intendment
of
that
which
is
inseparable
from
sensitive
Nature
,
be
naturally
possible
,
and
consequently
whether
according
to
this
principle
,
the
procreation
which
they
allow
,
must
not
necessarily
be
accounted
sin
.
These
and
the
like
opinions
greatly
detract
from
the
purity
and
honour
of
Marriage
,
and
manifestly
lessen
the
impurity
and
dishonour
of
Whoredome
,
by
making
Marriage
it self
so
vile
and
faulty
;
and
consequently
they
intangle
the
consciencious
sort
of
men
in
causeless
scruples
,
and
imbolden
the
licentious
in
dissolute
ways
.
The
truth
of
the
case
is
,
That
if
Pleasure
be
ultimately
intended
in
this
or
any
other
act
of
the
Animal
Nature
,
it
is
a
mortal
sin
;
but
if
it
be
intended
in
subserviency
to
holy
and
spiritual
ends
,
it
is
no
sin
at
all
.
Pleasure
,
and
Lust
,
which
is
the
inordinacy
of
Pleasure
,
are
very
different
things
.
Lust
,
tho
it
keep
within
the
bounds
of
Marriage
,
is
in
it self
ever
dishonest
and
repugnant
to
Reason
,
and
cannot
be
venial
,
as
the
Papists
hold
it
to
be
.
The
truth
is
,
the
aforesaid
Doctrines
of
Popish
Writers
do
but
serve
,
according
to
their
known
design
,
to
debase
Marriage
,
and
render
it
a
less
desirable
,
yea
a
more
unsafe
state
to
the
strictly
consciencious
,
that
they
might
inhance
the
estimate
of
single
life
.
The
Church
of
England
hath
otherwise
determined
in
this
case
,
That
Marriage
was
ordained
for
a
rem●dy
against
sin
,
and
to
avoid
Fornication
:
That
such
persons
as
have
not
the
gift
of
Continence
,
might
marry
,
and
keep
themselves
undefiled
members
of
Christs
body
.
Which
shews
,
that
to
marry
for
the
said
end
,
is
not
an
yielding
to
Lust
,
but
a
means
of
that
Chastity
which
becomes
the
members
of
Christ
to
have
.
§
31.
Marriage
being
ordained
,
1.
For
procreation
of
Children
:
2.
For
a
remedy
against
sin
:
3.
For
that
mutual
society
,
help
and
comfort
that
is
necessary
in
this
Animal
life
of
mankind
here
upon
earth
,
the
sober
and
regular
use
of
the
marriage-bed
,
in
order
to
any
necessary
help
and
comfort
,
doth
not
defile
the
conscience
,
but
is
sanctified
to
the
pure
and
consciencious
,
even
then
,
when
respect
to
procreation
,
or
the
avoiding
of
sin
,
doth
not
urge
it
.
Particularly
,
it
is
no
way
against
Chastity
or
Christian
purity
,
to
use
it
for
that
necessary
health
of
body
which
is
evidently
promoted
by
it
,
and
especially
if
probably
it
cannot
be
well
procured
without
it
,
§
.
32.
It
hath
been
judged
by
some
of
the
Ancients
,
to
be
not
only
sinful
,
but
nefarious
for
a
man
to
lye
with
his
Wife
while
she
is
with
child
.
But
I
find
not
this
utterly
forbidden
in
Scripture
,
either
expresly
,
or
by
manifest
consequence
.
As
for
the
judgment
of
Reason
about
it
,
these
things
may
be
considered
,
1.
That
by
Divine
perpetual
Ordinance
towards
mankind
,
one
Male
is
confined
to
one
Female
;
whereas
other
creatures
are
not
so
limited
.
2.
Conception
is
not
only
the
end
of
this
duty
;
for
it
is
to
be
rendered
to
those
that
are
barren
.
3.
That
,
wherein
the
brutes
are
led
by
natural
propension
,
in
man
falls
under
the
government
of
Reason
.
And
in
the
present
case
it
seems
reasonable
,
that
the
sensitive
desire
either
be
gratified
or
denied
,
as
Reason
guided
by
the
general
Rules
of
Gods
word
,
doth
shew
what
is
most
expedient
within
the
limits
of
goodness
and
honesty
.
This
may
certainly
be
determined
,
That
if
Congress
in
this
case
will
destroy
the
Foetus
,
whosoever
useth
it
,
sinneth
greatly
and
heinously
.
And
if
there
be
danger
of
destroying
it
,
he
that
useth
it
,
exposeth
himself
to
the
danger
of
great
and
heinous
sin
.
§
33.
It
is
most
certain
,
that
there
are
times
and
occasions
wherein
abstinence
from
the
marriage-bed
is
strictly
enjoined
.
The
Precept
forbidding
to
approach
carnally
to
a
woman
in
the
time
of
that
known
infirmity
which
is
common
to
that
S●x
,
was
not
meerly
Mosaical
,
but
moral
,
that
is
universal
and
perpetual
,
as
appears
Lev.
18.19
,
24.
Lev.
20
18
,
23.
For
the
breach
thereof
is
noted
as
one
of
the
abominable
practises
of
those
Nations
which
were
not
under
the
Mosaick
institutions
;
for
wh●ch
practises
God
took
vengeance
on
them
,
by
casting
them
out
before
his
people
.
§
24.
The
more
solemn
times
of
Prayer
and
Fasting
,
require
abstinence
from
all
manner
of
sensitive
pleasures
,
tho
in
themselves
lawful
and
honest
;
and
particularly
from
conjugal
embraces
,
1
Cor.
7.5
.
Defraud
not
one
another
,
except
t●
be
with
consent
for
a
time
,
that
you
may
give
your selves
to
fasting
and
prayer
.
It
is
not
said
,
that
you
may
pray
,
but
that
ye
may
give
your selves
to
Fasting
and
Prayer
;
which
imports
a
solemn
setting
of
themselves
apart
to
extraordinary
Prayer
,
with
F●st●ng
.
§
35.
Not
only
solemn
Religious
Fasting
,
but
other
such
high
and
solemn
acts
of
Religion
as
require
the
greatest
raising
of
the
mind
in
spiritual
cogitations
,
and
retirement
to
converse
with
God
;
and
consequently
the
best
preparedness
of
body
and
mind
,
do
also
require
abstinence
from
the
heightned
delights
of
the
sensitive
or
animal
part
.
For
which
cause
abstinence
from
conjugal
embraces
is
most
requisite
for
some
due
space
of
time
before
and
after
the
particip●tion
of
the
Holy
Sacrament
.
And
I
think
this
abstinence
ought
also
to
be
observed
on
the
Lords
day
for
the
same
reason
.
When
the
people
were
to
meet
with
God
in
that
extraordinary
way
upon
Mount
Sinai
,
Moses
gave
it
them
in
charge
as
a
part
of
their
preparation
for
it
,
That
they
come
not
at
their
Wives
,
Exod.
19.15
.
§
36.
Yet
the
ordinary
daily
exercises
of
Religion
,
and
Holy
walking
before
God
in
them
,
do
not
require
the
like
abstinence
.
A
sober
and
regular
use
of
Marriage
,
as
of
all
other
delights
pertaining
to
the
Animal
life
,
doth
not
render
any
man
unfit
for
the
daily
Service
of
God
.
With
reference
hereunto
the
Apostle
speaks
,
1
Tim.
4.4
,
5.
Every
creature
of
God
(
and
so
every
Ordinance
of
God
)
is
good
,
and
nothing
to
be
refused
,
if
it
be
received
with
thanksgiving
:
for
it
is
sanctified
by
the
word
of
God
,
and
prayer
.
Howbeit
with
this
concession
a
caution
also
must
here
be
given
,
That
the
married
must
so
cohabit
,
that
their
prayers
be
not
hindered
or
polluted
,
1
Pet.
3.7
.
And
because
prayer
is
a
daily
duty
,
they
must
daily
manage
their
mutual
converse
,
so
as
not
to
be
indisposed
to
,
or
diverted
from
this
or
any
other
daily
exercise
of
Religion
.
Wherefore
they
must
not
indulge
themselves
in
this
or
any
other
high
gratification
of
sense
at
those
times
wherein
they
should
every
day
set
themselves
to
the
solemn
performance
of
those
holy
exercises
.
Some
due
distance
of
time
should
be
always
observed
between
the
one
and
the
other
.
But
extraordinary
Prayer
(
particularly
,
Prayer
with
Fasting
)
requires
abstinence
for
a
greater
interval
.
Christians
must
keep
a
spiritual
decorum
,
and
carefully
shun
whatsoever
practise
doth
not
become
holiness
.
§
37.
It
concerns
them
whose
aim
and
care
is
that
their
lives
may
be
pure
and
holy
,
to
endeavour
to
keep
themselves
from
all
irregularity
and
inordinate
actings
in
this
thing
;
and
thereupon
to
watch
against
all
base
brutishness
,
and
unseemliness
of
behaviour
,
and
preposterous
ways
,
and
abusive
dalliances
in
it
,
as
knowing
that
they
are
always
under
the
eye
of
the
Holy
God
.
It
behoves
them
so
to
use
it
,
as
not
to
weaken
their
bodies
,
or
corrupt
their
minds
;
as
not
to
irritate
,
but
to
allay
sensuality
;
and
to
have
this
as
all
other
lawful
gratifications
of
sense
,
in
a
manifest
and
direct
subserviency
to
spiritual
ends
,
and
so
to
manage
themselves
therein
,
as
that
they
may
be
able
with
a
good
conscience
to
pray
that
it
may
be
sanctified
to
them
.
And
there
is
as
great
need
of
prayer
for
the
sanctifying
of
the
marriage-bed
,
as
of
any
other
enjoyment
belonging
to
the
Animal
life
;
and
it
may
be
greater
,
because
Reason
is
in
danger
to
be
put
much
besides
its
present
use
.
Let
all
that
call
themselves
Christians
,
retain
in
their
hearts
a
deep
impression
of
the
words
of
the
holy
Apostle
,
1
Thes.
4
3
,
4.
This
is
the
will
of
God
,
even
your
sanctification
,
that
ye
should
abstain
from
fornication
,
that
every
one
of
you
should
know
how
to
possess
his
vessel
in
sanctification
and
honour
;
not
in
the
lust
of
concupiscence
,
even
as
the
Gentiles
,
which
know
not
God
:
for
God
hath
not
called
us
unto
uncleanness
,
but
unto
holiness
.
Christians
are
by
the
same
Apostle
called
upon
to
consider
,
that
their
bodies
are
the
members
of
Christ
,
and
the
Temple
of
the
Holy
Ghost
,
1
Cor.
6.15
,
19.
And
in
this
consideration
they
should
lothe
and
dread
all
manner
of
obscenity
,
and
vile
abuse
of
their
own
bodies
.
JOHN
XVI
.
33.
In
the
world
ye
shall
have
tribulation
.
THEY
who
have
peace
in
Christ
,
are
liable
to
,
and
must
look
for
tribulation
or
pressing
affliction
in
the
world
.
They
must
look
for
all
manner
of
temptations
and
trials
of
affliction
,
in
mind
,
in
body
,
in
estate
,
in
relations
,
in
reputation
,
in
their
worldly
affairs
,
in
all
things
belonging
to
them
.
1
Pet.
1.6
.
James
1.2
.
1.
The
state
of
the
world
is
difficult
and
troublesome
.
Eccles.
1.8
.
All
things
are
full
of
labour
;
and
the
faithful
in
this
World
have
their
share
in
the
common
condition
of
mankind
.
Eccles.
9
2.
All
things
come
alike
to
all
.
2.
God
doth
exercise
a
corrective
discipline
over
the
godly
in
this
world
,
as
he
did
over
Israel
in
the
wilderness
.
Deut
8.5
.
Thou
shalt
consider
in
thine
heart
,
that
as
a
man
chasteneth
his
son
,
so
the
Lord
thy
God
chasteneth
thee
.
The
godly
are
here
in
an
imperfect
state
,
and
are
therein
probationers
for
a
perfect
state
in
another
world
;
and
God
deals
with
them
accordingly
,
to
train
them
up
for
that
future
state
by
present
trouble
.
3.
The
faithful
are
liable
to
persecution
from
the
hatred
of
the
world
,
which
is
adverse
to
Christ
,
and
to
them
upon
his
account
.
John
15.19
.
In
the
primitive
and
ancient
times
of
the
Church
,
Christians
suffered
from
the
Pagan
world
.
In
after-times
the
followers
of
the
Lamb
suffered
from
the
Antichristian
Power
.
And
at
all
times
sincere
Christians
suffer
from
those
that
have
a
form
of
godliness
,
but
deny
the
power
thereof
.
4.
The
Devils
hatred
is
great
against
those
whom
Christ
hath
rescued
out
of
his
power
,
and
he
will
do
them
all
the
spight
he
can
,
as
far
as
God
will
suffer
him
;
as
we
see
in
Job's
case
.
He
stirs
up
the
malignant
world
against
the
true
Church
;
he
raiseth
prejudice
against
them
,
and
makes
them
odious
by
slanders
,
and
fills
his
instruments
with
rage
;
yea
,
by
his
stratagems
he
doth
too
often
set
the
Church
against
it self
;
and
makes
one
party
of
sincere
Christians
to
persecute
another
.
This
is
a
brief
account
of
the
troubles
of
the
faithful
in
the
world
.
All
this
is
done
under
the
holy
and
wise
government
of
God
.
He
is
the
Supreme
disposer
of
all
the
mischief
that
is
done
,
and
all
the
miseries
that
are
undergone
in
the
world
.
The
malice
of
men
and
devils
,
and
the
manifold
temptations
of
the
godly
,
he
doth
over-rule
and
dispose
to
his
holy
ends
.
Gods
Attributes
are
much
glorified
in
this
state
of
things
.
His
Holiness
and
Justice
are
exercised
,
and
made
manifest
in
the
sufferings
of
the
godly
,
in
that
tho
he
hath
accepted
them
in
Christ
,
yet
he
will
declare
his
displeasure
against
their
sin
,
by
making
them
feel
some
smart
sufferings
.
His
power
and
mercy
is
likewise
exercised
in
supporting
them
under
sufferings
,
and
in
delivering
them
out
of
sufferings
.
His
Wisdom
and
Faithfulness
is
exercised
in
proportioning
their
sufferings
to
their
strength
,
so
that
they
may
be
able
to
bear
,
and
by
bearing
overcome
.
So
that
his
people
may
be
sure
of
that
which
was
Pauls
comfort
,
2
Tim.
4.18
.
The
Lord
shall
deliver
me
from
every
evil
work
;
and
will
preserve
me
to
his
heavenly
kingdom
.
As
Gods
Attributes
are
glorified
,
so
the
good
of
the
faithful
is
much
promoted
in
this
state
of
things
.
For
their
sufferings
are
corrections
to
humble
them
,
trials
to
prove
them
,
exercises
to
prepare
them
for
the
glory
that
shall
follow
,
and
preservatives
to
keep
them
to
it
.
The
use
to
be
made
hereof
,
is
for
the
patience
and
comfort
of
believers
during
their
abode
in
this
world
.
This
is
needful
,
as
it
is
said
,
Ye
have
need
of
patience
,
Heb.
10.36
.
And
for
this
end
God
hath
provided
a
rich
treasure
of
comfort
for
them
in
his
word
,
as
it
is
written
Rom.
15.4
.
That
ye
through
patience
and
comfort
of
the
Scriptures
might
have
hope
.
Here
I
have
several
heads
of
Consolation
to
propound
,
and
to
shew
how
they
may
be
improved
.
The
first
is
,
That
tribulation
in
the
world
is
well
consistent
with
peace
in
Christ
,
according
to
his
words
,
That
in
me
ye
might
have
peace
;
in
the
world
ye
shall
have
tribulation
.
Yea
,
it
furthers
this
peace
;
for
it
drives
us
under
the
wing
of
Christ
,
and
makes
us
to
abide
under
it
.
Yea
,
the
Worlds
enmity
will
follow
Christs
peace
;
persecution
is
affixed
to
Christs
followers
,
2
Tim.
3.12
.
The
certainty
and
inevitability
of
persecution
,
doth
more
especially
respect
times
and
places
,
wherein
the
Devil
reigns
by
false
Religion
,
as
in
the
Pagan
and
Antichristian
idolatry
:
to
which
may
be
added
the
Mahometan
infidelity
.
Yet
where
true
Religion
is
established
in
the
external
form
,
sincere
worshippers
are
liable
to
be
persecuted
by
formal
worshippers
,
as
in
those
times
of
the
Jewish
Church
,
wherein
the
true
prophets
were
slain
for
their
testimony
by
a
wicked
prevailing
power
,
Matt.
23.37
.
Gal.
4.29
.
L●t
this
be
improved
,
that
upon
this
account
trouble
in
the
world
may
be
the
less
grievous
.
Set
a
due
value
upon
peace
in
Christ
,
and
you
will
set
less
by
trouble
in
the
world
.
Indeed
if
you
live
in
the
enjoyment
of
that
peace
,
you
will
quietly
bear
the
worlds
trouble
.
The
soul
that
is
lodged
in
Christs
peace
,
is
in
a
strong
hold
,
or
incompassed
with
a
strong
guard
,
and
kept
safe
and
sute
against
all
assaults
,
Phil.
4.7
.
Secure
your selves
in
this
peace
,
by
considering
what
it
is
.
It
is
a
peace
that
passeth
all
understanding
;
that
is
,
the
worth
of
it
is
incomprehensible
;
for
the
benefits
whence
it
flows
,
pass
all
understanding
.
There
is
included
in
it
pardon
of
sin
,
deliverance
from
the
wrath
to
come
,
the
favour
and
friendship
of
God
,
and
fellowship
with
him
,
and
an
unchangeable
good
estate
,
a
Kingdom
that
cannot
be
shaken
,
and
everlasting
consolation
.
This
is
enough
to
quiet
the
mind
,
and
stablish
the
heart
,
as
it
is
written
2
Thes.
2.16
.
Now
our
Lord
Jesus
Christ
himself
,
and
God
even
our
Father
,
who
hath
loved
us
,
and
given
us
everlasting
consolation
,
and
good
hope
through
grace
,
comfort
your
hearts
,
and
stablish
you
in
every
good
word
and
work
You
see
what
is
included
in
Christs
peace
;
O●●rize
it
according
to
the
worth
of
it
,
and
secure
your selves
in
it
as
in
a
strong
hold
;
by
delightful
meditation
.
Solace
your selves
in
this
peace
,
as
in
a
kind
of
Paradice
;
For
it
is
that
Paradice
which
God
lets
his
people
into
upon
earth
;
and
it
is
some
foretaste
and
pledg
of
the
Celestial
Paradice
.
The
Worlds
trouble
cannot
drive
you
out
of
this
strong
hold
,
out
of
this
Garden
of
God
;
but
it
is
well
consistent
with
it
.
Paul
sets
forth
this
inward
peace
in
outward
trouble
,
2
Cor.
4
8.
We
are
troubled
on
every
side
,
yet
not
distressed
;
we
are
perplexed
,
but
not
in
despair
;
persecuted
,
but
not
forsaken
;
cast
down
,
but
not
destroyed
.
The
second
head
of
consolation
is
,
that
there
remaineth
a
rest
to
the
people
of
God
,
Heb.
4.9
.
a
perfect
and
everlasting
rest
.
This
God
will
bring
his
suffering-people
to
in
his
righteousness
and
great
faithfulness
.
2
Thes.
1.6
,
7.
It
is
a
righteous
thing
with
God
to
recompence
tribulation
to
them
that
trouble
you
:
and
to
you
that
are
troubled
,
rest
with
us
,
when
the
Lord
Jesus
shall
be
revealed
from
heaven
.
This
Rest
is
in
your
Fathers
House
,
in
the
Heavenly
Mansions
,
in
the
Regions
of
perfect
light
and
joy
,
the
habitation
of
Angels
and
blessed
Spirits
,
and
the
residence
of
the
Divine
Glory
;
where
sin
and
temptation
cannot
enter
,
where
all
danger
and
fears
,
all
suffering
and
sorrow
are
shut
out
for
ever
.
Where
there
is
no
variableness
nor
shadow
of
turning
in
the
Saints
felicity
,
because
they
are
before
the
throne
of
God
,
and
see
his
face
.
And
they
shall
perfectly
know
,
love
,
and
enjoy
God
their
Father
,
and
J
sus
their
glorified
Saviour
;
and
they
shall
dwell
for
ever
at
the
Fountain
of
Life
,
and
Light
,
and
Joy
.
Hallelujahs
and
triumphant
praises
shall
be
their
constant
employment
,
with
such
other
Services
or
Ministeries
as
are
proper
to
the
Heavenly
state
.
Let
this
be
improved
.
By
the
eye
of
Faith
look
to
this
everlasting
Peace
and
Joy
,
and
set
you
hearts
upon
it
,
and
then
you
will
be
above
the
tribulation
of
this
world
.
Do
this
in
imitation
of
your
blessed
Redeemer
,
of
whom
it
is
said
,
Heb.
12
2.
that
for
the
joy
that
was
set
before
him
,
he
endured
the
Cross
,
despising
the
shame
,
and
is
set
down
at
the
right
hand
of
the
throne
of
God
.
For
the
joy
that
was
set
before
him
.
Look
unto
this
future
joy
by
a
lively
act
of
faith
,
as
it
is
the
evidence
of
things
not
seen
;
and
as
Moses
chose
rather
to
suffer
affliction
with
the
people
of
God
,
than
to
enjoy
the
pleasures
of
sin
for
a
season
,
because
he
had
respect
to
the
recompence
of
reward
;
so
let
us
do
;
and
consider
with
Paul
how
this
light
affliction
,
that
is
but
for
a
moment
,
worketh
out
for
us
a
far
more
exceeding
and
eternal
weight
of
glory
,
2
Cor.
4.17
.
Wherefore
stir
up
your
faith
in
the
promises
of
Christ
,
that
it
may
act
in
a
lively
manner
.
A
lively
faith
hath
a
reaching
sight
,
it
can
see
into
the
third
Heaven
.
And
the
more
you
fix
upon
this
object
,
the
clearer
sight
you
will
have
of
it
.
A
fixed
meditation
on
the
heavenly
glory
,
strengthens
the
eye
of
faith
.
While
we
look
at
the
things
which
are
not
seen
,
2
Cor.
4.18
.
The
word
imports
,
As
Shooters
look
at
the
mark
with
a
fixed
earnestness
.
As
we
should
look
to
this
blessed
and
everlasting
rest
,
by
the
eve
of
faith
,
so
we
should
labour
to
ensure
our
right
and
t●tle
to
it
;
to
have
such
good
evidence
for
it
,
as
will
not
fail
;
and
to
have
it
as
clear
as
it
can
be
had
.
This
assurance
will
set
our
hearts
at
rest
in
all
the
shakings
of
this
world
;
and
we
shall
thereby
be
quiet
from
the
fear
of
evil
,
and
shall
have
patience
in
the
greatest
trials
.
This
will
set
us
above
the
tormenting
fear
of
death
,
and
free
us
from
that
bondage
.
Being
assured
of
that
blessed
state
to
come
,
we
may
welcome
death
in
its
approaches
.
And
in
case
we
be
above
the
slavish
fear
of
death
,
what
can
we
not
bear
?
For
we
know
the
time
is
but
short
,
and
we
are
waiting
for
the
end
.
Then
bodily
sickness
and
pains
will
signifie
to
us
our
approaching
blessedness
;
then
bloody
persecutions
and
fiery
trials
do
but
call
us
up
from
earth
to
heaven
;
then
poverty
and
nakedness
,
bonds
and
imprisonments
,
banishments
,
and
all
kinds
of
distresses
and
dangers
,
tell
us
we
are
thereby
hastening
to
our
final
state
,
and
the
nearer
it
comes
,
the
more
we
may
rejoice
,
as
knowing
that
we
are
the
nearer
to
our
salvation
.
The
third
Head
of
Consolation
follows
,
viz.
That
the
tribulation
to
which
believers
are
liable
,
is
but
in
the
world
;
it
is
confined
to
this
world
,
and
terminated
in
this
life
.
Should
we
think
it
hard
to
suffer
in
such
a
world
as
this
?
In
a
world
,
all
the
glory
whereof
is
but
as
grass
,
and
the
flower
of
the
field
,
and
as
a
scene
or
shew
that
passeth
away
,
and
all
the
state
of
it
is
at
the
best
but
vanity
and
vexation
of
spirit
.
In
a
world
,
which
lies
in
wickedness
,
which
for
the
greater
part
of
it
is
led
by
the
wisdom
that
is
earthly
,
sensual
,
and
devillish
;
which
in
respect
of
the
malignity
prevailing
in
it
,
is
as
the
suburbs
of
Hell
;
and
in
which
so
many
men
are
as
Devils
one
to
another
.
In
a
world
,
which
God
hath
appointed
for
a
purgatory
to
the
best
of
men
that
are
in
it
;
and
to
whom
at
the
best
it
is
but
a
state
of
trial
to
humble
them
,
and
to
prove
them
,
that
they
may
be
fitted
for
a
better
world
.
In
a
world
,
wherein
the
children
of
God
are
maligned
and
scorned
,
wherein
they
,
of
whom
the
world
was
not
worthy
,
were
destitute
,
afflicted
,
and
tormented
;
and
wherein
the
Prince
of
Life
,
and
Lord
of
Glory
himself
was
crucified
.
In
a
world
,
where
n
hypocrites
and
false
Christians
reproach
the
Name
of
Christ
by
their
unchristian
conversation
;
and
open
the
mouth●
of
his
professed
enemies
to
blaspheme
him
;
and
wherein
sincere
Christians
through
weakness
of
grace
,
and
strength
of
corruption
,
and
by
yeilding
to
temptation
,
too
often
grieve
the
Holy
Spirit
,
and
dishonour
the
Name
of
God
,
and
lay
a
stumbling-block
before
others
.
Should
we
think
it
hard
usage
to
have
a
share
of
sufferings
appointed
us
in
such
a
world
as
this
?
Let
this
be
improved
.
Consider
we
what
is
the
true
state
of
this
vain
and
evil
world
,
that
we
may
comfort
our selves
in
that
we
do
not
receive
our
good
things
in
it
,
but
undergo
hardships
,
and
so
have
the
lot
of
Lazarus
,
and
not
of
Dives
,
to
whom
it
was
said
,
Luke
16
25.
Remember
that
thou
in
thy
life
time
receivedst
thy
good
things
,
and
Lazarus
evil
things
:
now
he
is
comforted
,
and
thou
art
tormented
.
Let
it
comfort
us
,
I
say
,
that
God
hath
not
given
us
our
portion
of
good
in
such
a
wretched
world
,
but
hath
reserved
it
for
us
in
a
better
;
and
that
here
amidst
our
sorrows
,
he
hath
given
us
the
first
fruits
of
happiness
.
Let
it
be
considered
,
That
if
tribulation
were
not
most
expedient
in
this
present
world
,
he
that
is
infinitely
powerful
,
wise
and
good
,
would
not
appoint
it
for
his
dear
children
.
If
the
present
state
of
things
,
and
the
condition
of
this
world
,
did
not
require
it
as
best
,
all
things
considered
,
it
would
not
be
.
Therefore
concerning
this
appointment
,
look
not
to
your
own
thoughts
,
but
consider
as
the
heaven
is
high
above
the
Earth
,
so
is
Gods
thoughts
herein
above
your
thoughts
,
and
his
ways
above
your
ways
.
Isa.
55.9
.
His
understanding
is
infinite
,
and
his
mercy
hath
no
end
;
and
his
faithfulness
reacheth
beyond
our
comprehension
.
Be
comforted
that
in
this
dark
World
you
are
in
his
hand
,
who
wishes
better
to
you
than
you
to
your selves
,
and
who
knows
better
how
to
dispose
of
you
,
than
your selves
do
.
Tho
we
are
now
in
darkness
,
He
will
bring
us
forth
to
the
light
;
and
we
shall
behold
his
righteousness
.
Mic.
7.9
.
We
are
under
afflictive
providences
,
but
in
a
dark
and
dismal
World
;
light
of
perfect
joy
is
reserved
for
us
in
the
regions
of
light
.